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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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Sri Swamiji, Canto 3:- 25th Chapter ('Kapilopãkyãna')
"Iti svamãturniravadhyameepsitam
Devahuti, the mother of Kapila, pleads with her son who is none but the Lord Himself.
Kapila replies,
Here, Kapila's 'upadesa' is being spoken of. Kapila speaks of the qualities ('lakshnana') of the Guru.
titikshavah kãrunnikãh suhrudah sarvadehinãm |
mayananyena bhãvena bhaktim kurvanti ye drudãm |
madãsrayãh katha mrushttah srunvanti kathayanti cha |
ta yete sadhavah sãdhvi sarvasangavivarjitãh |
Take refuge in a Guru. Listen to My story. - 'sarva sanga vivarjitãh' - one who has given up all desires are verily Sadhus. The poets say that company is verily a bondage but if the company were that of the Sadhus it becomes verily the gateway to Moksha! Those with forbearance, compassion, love for all creatures, enmity towards none and good conduct as their ornaments are verily Sadhus. These Sadhus do not suffer from the trials and tribulations as they do not direct their mind towards other matters but hold steadfast devotion towards Me; they have given up karmas and sacrificed their relatives, are happy to listen to and narrate My stories. Having given up all desires, they are verily Sãdhus. In the Gita, when the Lord does 'upadesa' to Arjuna, he (Arjuna) questions, "You have been born to Vasudeva and Devaki. How then do you claim to have done 'upadesa' to Surya, Chandra?" The Lord then explains that He always 'was' rather 'IS'. The Lord tells Arjuna that He (Lord) has taken innumerable births in the past and would take innumerable births in the future and He knew about all His births. However, here Devahuti does not doubt and question her son Kapila. Was not Kapila her son? When Kapila says, "None but only I can save you from extreme fear. This Vayu blows out of fear of Me. Surya shines due to fear of Me. Indra also pours down the rains due to fear of Me. Agni burns due to fear of Me. Even death ('mrutyu') wanders about in fear of Me. All perform their work assiduously due to fear of Me," Devahuti does not ask him (as did Arjuna of Krishna), "You have been born to me as my son. How do you say that all these - the Sun, the wind, the fire, the rain, the death all fear you?" She does not raise this question at all!
27th Chapter
Slokas 21 and 22: The vasanas are annihilated by the performance of dharma without any motive ('nishkamya karma'), pure mind, intense devotion cultivated through listening to My stories for a long period of time, knowing the truth about 'Prakriti' and 'Purusha', deep dispassion, yoga coupled with tapas and attaining one point mind.
29th Chapter
Sloka 29 - "Tatrãpi sparsavedibhyah pravara rasavedinah" - Among these, creatures like the fish gifted with taste are superior to vegetation that have only the sense of touch. Higher than this are those, which are able to hear.
Slokas 30-34
"Adhastãnnaralokasya yãvateeryãtanãdayah |
Canto 4: (Dhruva Charitra)
"Priyavrato, Uttanapada shatarupa pateh suto |
If order ('krama') has to be maintained it is Priyavrata's charitra that should have been narrated first. Priyavrata's younger brother Uttanapada's charitra is taken up first due to the desire to narrate Dhruva charitra. Uttanapada has two wives. In the Puranas one can find apt names given to characters. If one has low, worldly taste ('ruchi') dharma ('neeti') leaves us. The names of Uttananapada's wives are Suniti (su-neeti) and Suruchi (su-ruchi). The court is full - The king is seated in the Raja darbar mantap. His Queen (Suruchi), the ministers and all the important people are present in the court. It is a beautiful mantap. It has a huge gate. There are guards guarding the gates. What happened?
Suniti (the first wife) lives separately alone with her son Dhruva. She feeds Dhruva with Bhakti. He grows up hearing the story of the Supreme Lord. A Khastriya learns many things - Dharma Shastra, the art of warfare, even some parts of the Vedas (Veda 'bhãga'), etc. Thus, Dhruva being a Kshatriya is taught all these. One day, while playing with his friends, Dhruva found each of his classmates arrive at the school in a chariot accompanied by a man. He asked a boy, "Who was that who accompanied you?"
He took leave of his friends and went towards the king's palace. 'Even an ordinary father has love for his son. My father is 'sarvabowma' (greatest of all). Why has he not come to see me? Why does he not have affection for me?' He decided to visit his father. Being a prince, Dhruva was dressed in all the fineries of a royal prince. He wore a silk dress, small 'kundalam' (eardrops) dangling from his ears, had lovely curly hair, a golden ring on his finger and a golden chain around his neck with a tiger's claw nail pendant. Royal blood within, the child was majestic ('gãmbeeryam') with an air of pride and indifference ('alakshya') as he walked towards the palace. There was no sign of shyness, hesitation or fear as he entered the palace. We later find Sage Nãrada appreciating his royal dispositions ('Raja guna'). Dhruva walked, as would a little prince - sure steps. As the child entered the palace, the guards were at a loss to know what to do - to permit entry or to stop. They know that he is the prince. If permitted they might be pulled up, 'why did you permit entry?' On the contrary stopping him might also be considered wrong. So, they looked askance as he entered the palace and then the court. The whole court watched the little handsome, lustrous prince walk up to the king. Uttanapada, the king, recognized his son and was extremely happy to see the little handsome, lustrous young prince. After all it was his son, whom he had not seen for a very long time. 'How well has he been brought up!' But the king hesitated to welcome his son, as his wife Suruchi was seated nearby. The king, therefore, did not exhibit his feelings. Suruchi waited to find the reason for this sudden visit of the little one. The king was seated on the throne with his son (through Suruchi) on one of his laps. The other lap being empty Dhruva climbed on to it and sat on it.
At once, the extremely proud Queen Suruchi - 'Suruchih mahãtigarvita'- said to Dhruva,
"Bãlosi bata nãtmãnam anyastree-garbha sambhrutam |
How could you dare to sit on my husband's lap while you have been born of another woman? Your desire cannot be fulfilled. I will not permit this to take place in my lifetime. Well! Let me tell you this -
'Go to the forest and perform tapas. It is the nature of Bhagavãn to appear before one a who does tapas and offer the boon that the devotees seeks. The Lord might appear before you. If He does, ask of Him the boon that I advise. Is Suruchi a barren woman? Does she not have a son, Uttama, whom she has placed on the lap of the king? She looked at Uttama and also took a look at Dhruva. The crimson colour in the sky announces the arrival of the morning Sun. So too, a child who would be a great Mahan in future is full of 'tejas'. She looked at Dhruva and then at her own child. How dull and lusterless was Uttama while Dhruva shone with 'tejas'! 'Oh, this child has not been born of my womb,' so ran her thoughts. She felt envious. She desired to have Dhruva for her child. Hence, these words were uttered to him.
Dhruva found that none in the court uttered a single word in support of him.
Like the snake beaten with a stick Dhruva reached home and as soon as he saw his mother the pent up tears fell out in a gush and hiding his face on the mother's lap he gave vent to his hurt feelings.
The shocked mother asked, "Oh! My child! What is it? Did someone beat you at school?
The child did not reply. Just as the pigeon has its pair, so too, does a queen have a maid ('pura-jodi;Rani-chedi). The queen's maid explained all that had happened in the court. The maids have the knack of knowing the happenings around. They explained all that took place in the Court. The mother felt deeply hurt ruminating over her co-wife's words --
Suniti could comprehend the inner meaning of Suruchi's words. Suniti thought, 'what did the child ask? - The caress, cuddling of the father, the embrace of the father. If Suruchi were unable to tolerate this would she not hesitate to kill the child when he grew up to be a young man suspecting him of plotting to snatch away the throne, though we are not interested in it? What can we do then? Do not her words stress this? It would have been a different matter altogether had she only asked the child to go to the forest to do tapas. "garbhe tvam sãdhayãtmãnam" - But had she not advised the child to seek the boon from the Lord to be born in her womb? What does this imply? Only if the child died can it be born in her womb. She trembled out of fear. The child took deep breath 'hm!hm!' remembering the sharp arrow like words of the stepmother. His lips quivered. Suniti said to Dhruva with tears flowing down, "Oh! Son! Do not find fault with others words. Your stepmother's words are indeed true. I have committed sins. I am a 'mahapãpi' (sinner). It is verily your sin that you have been born in the womb of this unfortunate mother. Oh! Child! Go to Vasudeva! Go to Vasudeva, as advised by your stepmother. I see no fault in your stepmother's word." The mother shed tears. The child had never before seen his mother weep. He at once consoled his mother. "Mother! I had been to the palace by chance and this incident has occurred. You are verily my support and I am verily your support. You have to console me if I weep and I have to console you if you happen to weep. Is there any here to offer solace to us? There is none. Don't worry mother. I will study well and become a highly acclaimed person so that Father and my stepmother will own me."
The mother said, In the world, it is the love of the mother towards her child that is taken up as a metaphor The love of a mother to her child is said to be the highest in the world. Mahans cite the mother's love as example for the Lord's love - 'koti matru vatsalyam' - the Lord's love is akin to the love of crore mothers. 'Pãl ninai oottum thãyinum sãlap parindu', 'Petra thãyinum ãyinacheiyum' - much more compassionate than the mother. However the love of birds and animals ('pasu-pakshi') for their young ones is exceptional. It is far higher than that of the human mother. The human parents are hurt and angry if they are not taken care of by their children in their old age. But animals and birds are not so. They bring up their young ones with care without any expectation. Their love for the young ones is exceptional. The birds feed and later teach the little ones fly. They do not regret when the little ones develop wings, learn to fly and leave them. The cow feeds her calf with love. It does not expect anything in return from the calf. There is yet another amazing trait seen in other creatures. The scorpion holds poison in its tail. Anyone stung by it writhes in pain. It may even lead to death. The snake has poison stored in its fangs. The lion and the tiger are ferocious. Even these poisonous, cruel creatures nurture affection for their little ones! If these creatures cherish such love for their little ones what then to speak of the 'anãdi' (the beginning less and endless) Bhagavãn, Vãsudeva, the Supreme Lord! Are we not His children? How deep should His love for us, His children be? We have taken hundreds of, thousands of 'janma' (births). Wherefrom have we appeared? All of us have verily come from the eternal Lord Vasudev. How deep should His love for all of us, His children, be! Why then have we not gained His 'krupa'? Let us say that a man who had been running a business decides to retire from it and passes the full responsibility to his son. He transfers all the responsibilities to his son and decides not to interfere in any way. Yet, there does remain some small itch in him to check on the running of the business. He keeps a check. This 'buddhi' (notion) of man extends to the Lord as well! 'Would the Lord bless me or not? How would He go about it?' His suspecting nature extends to the Lord, to the Guru. Just as the man keeps a check on the working of his son, he keeps a check on the Grace of the Lord, of the Guru. 'Would He bless me in the way I want or in some other way?' - so do his thoughts run.
The 'jiva' speculates and so keeps a check. This is the reason that the Grace cannot carry out the work in full ('poornama'). It always nurtures doubt. 'Would He bless me? Does He know how to go about it?(!) Would He take care to bless me in the right manner?(!)' In the world, we find relatives harming each other, a friend turning into a foe, the father harming the son and so on. There is only one who would never harm anyone. And, that is verily Bhagavãn.
And, the Guru is a step higher. Therefore, with whom do we have relationship from time immemorial? Who is our father? We have taken innumerable births. Who has been our father in each of these births? Therefore, go to Vasudeva, the 'loka pita' (The Father of the Universe)" The child blinked. 'I do not even know this father and my mother is speaking of some eternal Father! Who is the eternal Father?' Suniti said, "Oh, Child! Do not think that we have none. One keeps bundles of currency locked up but we find it being robbed; another goes on the street carrying hard cash but it remains safe! What is cause of death? What is the reason for all the happenings? It is verily 'deiva choditam'. Take up the case of Gajendra, the elephant. (When he entered a huge pond along with his herd to quench the thirst, a crocodile caught hold of his leg). All the elephants tried to pull it out of the clutch of the crocodile. They tried their best to help Gajendra. But lo! Nothing could be done. All of them left the place (leaving Gajendra to his fate). They carried on with their lives - married and led happy life. They had chosen another leader. A thousand year passed. Gajendra thought, 'All have left. Why is it that the crocodile chose to catch hold of my leg whence there were several of us? I have been without food for all these years. My strength has not lessened and I am still alive. The crocodile has also not thought of leaving me. The crocodile is also alive. Why death has not occurred? How is it that I am still alive? The death of death is protecting me! He is verily protecting me from death. That is the reason for being still alive. 'Deiva choditah'.
"Tameva vatsãsraya bhrutyavatsalam
"Nãnyam tatah padmalasalochanãd
Everyone has only one support! Power of wealth, body, men and every such thing would leave you one day. Only one would remain with you. "Nãnyam tatah padmapalãsalochanãd." The power ('balam') of Yoga, tapas, dhyana, Atma vichara, Jnana would leave you. Only one 'balam' would remain. What is it? "K R U P A!" (Grace). That Narayana is the only saviour for all in the world. Who should follow the varnasrama dharma, perform sandhya vandanam, agni hotra, yoga abhyas, dhyana? Verily one who has no faith in the Lord! If you possess faith in the Grace of the Lord you need not do anything. Think of His 'krupa' with deep gratitude. What exactly is His Grace ('krupa')? Is it not just to muse, 'Oh, Lord! You have bestowed me with eyes, ears, mouth, hands and legs. [I should use them only for knowing you].' While we walk down the street we find the ox yoked to a cart. It undergoes immense, untold sufferings. During peak summer ('agni nakshatra') it is made to pull heavily laden cart. Can it demand water if felt thirsty? Can it voice out when hungry? Can we really understand when it feels hungry? You have been born as a man and not as ox. Why? Is it to be immersed in this life and be born over and over again? Is it to be born as a pig in your next birth? You brag about that things happen due to your intelligence. Well! How did you gain this human birth? Is it through your intelligence? So many have attained human birth but they are lame. Some are blind. Some are deaf. Some are dumb. But the Lord has blessed you with all normal faculties. But what do we find? Some watch television and some go to the club. Instead of using your 'indriyas' for wrong ends ('dur buddhi') you have the good intent ('sad buddhi') to listen to Bhagavat katha, do bhajan. How has this come about? The Lord has sent down several Sadhus to the various parts of the world and has helped you attain their association. Well! What would you have done if you had had a retarded mind? But, the Lord has been very compassionate and guided you to a Satsangh. Bhagavãn has the following two with Him - 'Satya' (Truth) and 'Krupa' (Compassion). Only with 'Satya' can the world be run. 'Krupa' is for 'uddharana' (to help 'jivas' attain the Lord). Keeping 'Satya' to Himself, Bhagavãn has given 'krupa' to the Sadhus! The Lord tells the Sadhus that it would be impossible for Him to run the world if He went around doing 'loka uddharana'. So, He tells the Sadhus, "Take 'krupa' with you and I would give the ticket of Moksha to ones sent to Me by you."
When a Sãdhu demands of Bhagavãn to bestow Moksha on a person he (the Sadhu) does not tell the Lord, "He is good. Give him Moksha." Yoga or tapas might betray you but never the 'krupa' of the Guru. Only that 'krupa' would stand by you. The mother, therefore, said to Dhruva, "In youth everyone is drunk with ego. One is bloated with the pride of wealth, power and fame. But, when everything is lost - youth, money, power and fame - it is verily then that you would know who actually protects you. When you lose everything - youth, money, power and good health - your ego is punctured. Even in this state there is one who does not forsake you. - "Nãnyam tatah padmapalãsalochanãd."
All, your relatives and friends, would throw you out. Bhagavãn never throws you out. You do not become 'unwanted' to Him, the Lord. In fact, Bhagavãn's affection for one who has none to call his own is deeper! Bhagavãn will never, ever throw you out. His love for us never takes a dip. He would think, "Oh, this child has none but Me." And, thus, Bhagavãn gives more care to people who have none to support them.
Does anyone other than the Lotus-eyed one know anything? Can anyone take care of you? Can I, your mother, stop your death? Would you earn something by my care? We claim to take care of others - our mother, father, siblings, etc. But what happens when death strikes? When they meet with accident? Where is this 'protection' of ours? It all comes out in the open! So, Child! Go to the forest."
Dhruva, "Oh, Mother! The forest is dangerous."
The birds that had been enjoying the fruits of a tree fly away abandoning the tree when no more fruit is left on it.
The 'prem' seen in the 'loka' (world) is not really 'prem'. Only My 'prem' is genuine.'
"Nãnyam tatah padmapalãsalochanãd
Suniti caressed and kissed the child; she blessed him by placing her hand on his head. The child was unable to comprehend what was happening. It was all too quick. Sometime earlier he had walked into the court and sat on his father's lap. His stepmother had thrown him out and now his mother advises him to go to the forest to do tapas. The child did not understand anything. But he immediately left home and walked towards the forest. His mind was now filled with only the two thoughts - 'tapas' and forest. What is tapas? He did not know who Vãsudeva was. So, what do we learn from this? The moment the desire to attain Bhagavãn arises the Guru comes along. The Guru steps in and guides.
So, here the Guru Nãrada meets the child who set out to the forest to attain Bhagavãn.
One's sorrow is reflected in one's steps. When in deep sorrow the steps slow down. But here this little boy moved like the shot out arrow. His deep desire to attain the Lord was reflected in his quick steps.
'baloapyayam hruda dhatte yatsmãturasadvachah' - The Sage was amazed at the little boy. He said,
"Child! One should treat joy and sorrow alike. You are a little boy who should play about. If all afflicted with sorrow were to leave for the forest would not the forest get filled up quickly!"
Sage Nãrada to Dhruva, "Oh, Child! You have set out to the forest for tapas. But many Yogis who have been absolutely dispassionate have performed intense yoga through innumerable 'janmas' (births) to attain Bhagavãn but have not been successful. They have not been able to see even the luster of the nail of the Lord's Feet. -
It is not a matter easily attainable. It may be good to hear all these. When the time is ripe Bhagavãn will bless you. So, turn back and go home. Come with me. I will meet your father. I will bring you two together and see to it that you do not face such hardships anymore.
Dhruva asked him, "Oh! Holy One! You speak of giving me your blessing for a comfortable life. Well! I would sit on my father's lap, I would grow up and become a king and rule the kingdom; I would marry, and beget children. Then what? What happens then? Would it be not better for you to bless me with the attainment of Bhagavãn now?"
Suddenly the little one ran ahead. The Sage looked at Dhruva wondering what he was up to. He found him running towards a pond filled with beautiful lotuses. Dhruva had spotted a pond nearby filled with beautiful lotuses. The Lotuses could not be plucked standing at the bank. They were deep inside the pond. Dhruva, therefore, entered the pond and swam to the center of the pond and picked up a few lotuses and brought them joyfully to offer them all at the Lotus Feet of the Sage. With the lotuses in his hands the little Dhruva looked at the beautiful lotus like feet of the Sage.
The Sage bent down to lift the child and kiss him on his forehead whence the Tulasi mala around the neck of the Sage slipped and fell around the neck of Dhruva. A fortuitous blessing, indeed! The child, at once, lifted his hands and clapping them sang, "Krishna Rama Govinda Hare Rama Krishna Govinda!" and went round Sage Nãrada.
Sage Nãrada, "What are you doing child?"
Dhruva was wet, as he had gone into the pond to pick the lotuses. Sage Nãrada looking at the wet Dhruva thought, 'I have decided to initiate Dhruva into a Mantra. One has to bathe before being initiated into a Mantra. By God's Grace Dhruva has had the bath by getting into the pond!' Dhruva, "Are you not wandering about the world teaching what is the highest post, highest state, the highest thing to be attained in the world?" Sage Nãrada was pleased to hear the words of Dhruva and said, "We are born in this world; and, all through our life we run about here and there. Finally one day we meet with death. What is the use [of such life]? Death is certain. What should you do if you meet with sorrow? When faced with sorrow do not try to find some solace and get over it, for, it would pull you down into Maya. Those who face sorrow are verily the fortunates! The sorrows put a break in our involvement with the world. But for this we would be drowned in worldly affairs like education, earning money, wealth, post and power - our life would keep running on these line; this is akin to eating the vomit - performing the same act over and over again. You may do 'sandhya vandanam', Gaya sraddha', cook your own food, go on 'teertha yãtra' (dip in Holy Rivers). But without Bhagavat krupa (God's grace) you cannot cross the ocean of samsãra. You may try all sorts of tricks but they would all go in vain. With these works you cannot cross the ocean of samsãra. What is Grace ('krupa')? Think of Bhagavãn incessantly. 'Ha! The Lord has blessed me with Satsangh' - think of His Grace. During your last breath, your practice of yoga, karma, Atma vichara or Jnana would fail you but a moment's Satsang would bless you with the thought of the Lord ('antima smriti') in your last moment. The Guru comes before the dying devotee and bestows his (the Lord's) remembrance!
There once lived a young girl by name Ratnavalli who belonged to Chetty community. When she was pregnant she was advised to climb up the steps of the Rockfort (in Tiruchirappalli, South India) and as an offering, light a lamp of ghee for Lord Siva. Religiously she did it until her tenth month of pregnancy. And, what happened? The Lord (Thãyumãnavan) came down to attend to her 'delivery'! Moved to tears when the young girl asked the Lord, "Oh, You are Kailasapati! Why did you come all the way down from Kailasa to help me?"
Likewise, try to earn the Lord's Grace. We earn it to the extent of our faith, sincerity, love we have towards Him. 'I must do dhyana, japa or yoga,' do not keep thinking on these lines. Try to earn Bhagavat krupa. How can you earn the Lord's Grace? Don't ever accuse the Lord of not bestowing you with this or that. Don't ever say, 'Oh! Lord! You have not Graced me with...' Let us say that there is a multi national company whose budget runs into crores. A peon of this company has no eye for the enormity of the company. He is concerned only with his own increment, which is, but a trivial thing. If he is not satisfied with the increment given he abuses the Manager and the whole company. Go stand on the shores of the Marina beach and look at the vast ocean. Has it ever gone dry? Look at the space with its innumerable stars and planets. Who controls them? The earth rotates. Bhagavãn has created all these and us. Bhagavãn protects us. How small minded is a person who fails to view life in all its entirety and goes about abusing Bhagavãn because some desire of his has not been unfulfilled. The Upanishad advises, 'look at life, the world in all its entirety. Do not befriend the small-minded for you would also begin to think small. The earth rotates. The stars and planets remain in space as if controlled by someone. The rain pours down. The wind blows. How do all these take place? Vãsudeva is the Supreme Being. He verily protects the world. Such is the outlook of Mahans. You are caught in the cycle of birth and death, which is akin to eating your vomit! You are born and you die. You are born again and die again. This goes on ceaselessly. The body that we have is the same as that of people born some thousand years earlier. It is the same kind of flesh. Is there any difference? No! The package is the same. There is no change. And, those who are going to be born would also have the package deal for their body! Suka tells Parikshit, "The Age of Kali is full of 'dosha' (vice)." Through karmas one attains only to 'swarga' (heaven) and not Moksha. However, in today's lifestyle even this is not possible. One who helps you do the Karma might offer the right Mantra but the materials used are not pure - are not as per specifications. It is not possible to procure them in their pristine form in today's world. Therefore, karmas are of no help in today's world. Only the Bhãgavatam, the Divine Names of the Lord - Rama! Krishna! Govinda! - will steer you across to the shore and not any sadhana that you may practise.
Sage Nãrada says,
For the fulfillment of any desire, be it Jnana or intellect or wealth or other worldly comforts, one has to take hold of Hari charanam (the Lotus Feet of Lord Hari). Offer flowers at the Lotus Feet of Lord Hari. He is verily the 'Kamadhenu' (the celestial cow) that fulfills your desire. He is verily the 'Kalpavruksha' (the Divine tree of bounty). Pick up a few Tulasi leaves and offer them at the Lotus Feet of Sri Hari. You will be blessed with 'Dharma, artha, kama, Moksha'.
I know not the purpose of your going to the forest. Let it be for any reason. But there is a way for attainment of all your desires. Listen attentively to what I have to say. 'Pãda sevanam' of Sri Hari's Feet. 'Pãda sevanam' means 'archanam'. It means to think ('smaranam') of those soft Feet of Bhagavãn. We chant the Bhagavata sloka,
Generally it is said that the Bhakta ties the Lord to his heart. But in his 'vyãkyãna' (commentary) Sridhara writes, 'Bhagavãn ties the Bhakta to His heart so that he (Bhakta) does not leave Him (Bhagavãn)!'
One who calls out to Bhagavãn, "Oh, Lord! Please come into me. Oh, how unfortunate am I that I have no Bhakti for you," is a Yogi. But the one whom Bhagavãn never leaves is verily 'Premi' (the Beloved). One should reel under the thought of Bhagavãn's krupa. One should never say that he has not been blessed with enough 'krupa'. Instead one's heart should melt with the feeling, 'Oh, Lord! I am unable to bear your abundant Grace. What merit have I done to earn this much 'krupa'? Lord! I Am unable to bear the 'krupa' that you are pouring on me.'
Sage Nãrada said to Dhruva,
"Oh! Child! Go to the Holy Place Madhuvan on the banks of the Yamuna. [It is verily what is known as Mathura now] where the Lord's Divine Presence always exists. Perform 'pãda seva' to the Lord." Note how the Guru guides the disciple. He advises him how and where the japa should be done.The fruit of tapas depends on the place, time and person. Japa done in a Holy place ('kshetra') increases multifold. It is only the Brahmin who has the right to chant the Vedas. No one else has the right to chant the Vedas. Gayatri is a Maha Mantra (supreme Mantra). Only the Brahmin has the right to do japa of the Gayatri Maha Mantra. One can do wonders with the regular chanting of the Gayatri Mantra. Sage Agastya drank the whole ocean due to the power sobtained through the chanting of the Gayatri Mantra. It was through the power of Gayatri that Sage Viswamitra created the heaven for Trisang. And, it was through the same power (of Gayatri Mahamantra) that Sage Vasishta destroyed the huge army of Viswamitra single handedly.
Shringi, the young son of a Rishi had been practicing the japa of the Gayatri Mantra.
"koushikyãpa upasprushya 'vãgvajram visasarja ha'." | (1:18:36)
The Sage advises the place for the performance of tapas.
"Strãtvãnusavanam tasmin Kãlindhyãh salile sive" |
Sage Nãrada taught Dhruva how to go about dhyana. He gave the 'roopam' (the Form)on which to meditate.
tarunam ramaneeyãngamarunnoshttekshannãdhãram |
sreevatsãngam ghanashyãmam purusham vanamãlinam |
kireetinam kundalinam keyooravalayãnvitam |
kãncheekalãpaparyastam lasatkãnchananoopuram |
padbhyãm nakhamannisrenyã vilasadbhyãm samarchatãm |
smayamãnamabhidhyãyetsãnurãgãvalokanam |
yevam Bhagavato roopam subhadram dhyãyato manah |
Sage Nãrada described the Form of the Lord that Dhruva had to meditate upon. The Sage said, "The Lord always desires to bestow His Grace on His Bhaktas. He always has a pleasant countenance. He has a beautiful nose, eyebrows, and cheeks; is the most beautiful amongst Devas. Young, possesses attractive physical attributes, His lips and eyes are red tinged. Further, He is the refuge for those who surrender to Him. He is verily the personification of joy and is filled with compassion. He bears the mark of Srivatsa. He is of the complexion of the dark clouds, wears vanamala, bears the Conch, the Wheel, the Gada and Lotus in His four arms. He wears the crown, eardrops; and bracelets on the arms. The neck is adorned with 'koustuba' necklace. He wears the 'pitãmbara'. The waist is adorned with 'kãnchi kalãpa' (gold chain). The Feet are decorated with ornaments. He is One to be had darshan of. Is verily very handsome. Calm. One who fills the mind and eyes with joy. With the Feet that shine with His lustrous nails He remains fixed in the heart lotus of those who worship Him." After describing the Form the Sage blesses Dhruva with the Mantra to do japa of - "Oh! Prince! There is a Mantra for japa. It is a very highly secret Mantra." Later, in the 11th Canto (11:13:4) of the Bhãgavatam the Lord tells Uddhava how the manas is affected adversely by drinking water (in the wrong place, from wrong persons), eating with others, sleeping with others. He also speaks of the Mantras that would ruin your manas. In Kali there are several 'dur Mantras' (evil Mantras) chanted. They are vicious Mantras. 'Dur Mantras' (evil Mantras) will bring about bad thoughts ('vikãra') in your mind. Only 'sattvic' Mantra japa should be performed. Japa of evil Mantras should not be done.
"Japyascha paramo guhyah srooyatãm me nrupãtmaja |
"I shall bless you with the most potent Mantra. Do japa of this highly secret Mantra (The Sage blesses Dhruva with the secret Mantra) for seven days and nights. If done one can have the vision of Devas." Such is the power of the Divine Mantras. We are fascinated with the world seen outside and this world is mere dirt. The world inside is much more fascinating. As your mind gets purified with Mantra japa several spiritual visions can be seen. If the Lord is thus served physically, verbally and mentally with devotion, in secret, the Lord bestows what is best for the 'jiva'.
"Paricharyã Bhagavato yãvatyah poorvasevitãh |
The Sage Nãrada taught a new way of puja to Dhruva. The child does not know how to do puja. So the Sage said, "Chant this Mantra for conducting all worship. Do you intend doing 'archana'? Well! Chant this Mantra and perform 'archana' (mentally). You can chant this Mantra while doing abhisheka. Show 'doopa' (camphor) and 'deepa' (light) chanting this Mantra. All 'upachãrãs' to the Lord can be done (mentally) chanting only this Mantra."
"Yevam kãyena manasa vachasa cha manogatam |
The Lord bestows anything the devotee seeks of Him when the devotee worships Him with Bhakti in this way through body, speech and mind. The Sage having initiated Dhruva into a Mantra for the worship and vision of the Lord moved to the palace of king Uttanapada. The Sage was apprehensive that the king might send some party in search of Dhruva and this might result in disturbing Dhruva's tapas. He found the king in a brooding mood. The Sage asked the king, "O, Uttãnapãda! You seem to be lost in some deep thought. What is it? Are your worried over something?"
On being questioned by the Sage, the king explained,
apyanãtham vane Brahman mã smãdantyarbhakam vrukãh |
aho me bata dourãtmyam streejitasyopadhãrãya |
"Oh! Holy one! My son is only five years old. I learnt that due to the harassment of the women he has left for the forest. I am under the control of a woman. My conduct is highly deplorable." Sage Nãrada consoled the king. "Oh! King! I will take care of your son. Do not worry over your son. He will return with fame.
"Trirãtrãnte trirãtrãnte kapitthabadrãsanah" (4:8:72)
As instructed by Sage Nãrada, Dhruva moved to Madhuvan and after bathing began to worship the Lord. Once in three days he ate wood apple and 'illainda pazham' ('kapittha-badarãshah') as required for the upkeep of the body and worshipped Lord Narayana.
The Devas pleaded with Bhagavãn, "Please stop Dhruva's tapas."
"Guru krupa meva jãne!
I am a fool but have earned a Satsang. How? Only Guru krupa. You will be able to perceive only one thing - 'Guru krupa! Guru krupa! Guru krupa!' You need not understand 'swarga' 'jivan', Atma, Brahmn, etc. You need not know anything at all. All you need to know is just one thing - 'Guru krupa meva jane! Na anyam jane!' I know only Guru kupa and know nothing else. After attaining Guru krupa you look at the world and wonder 'how did I come to the Satsang?' It is verily Guru krupa. How great is this Bhãgavatam! And, this great Bhãgavatam is in my hand! How has this come about? Verily Guru krupa! Who is protecting you? Verily Guru Krupa! Well! Sage Nãrada, the Guru, had only initiated Dhruva into the Mantra. But what do we find here? Dhruva progressed in his tapas gradually and attained oneness with the Supreme Lord. How? What does this show? When the Guru initiates you into a sadhana and you sincerely perform it as per the guideline given by the Guru, gradually He (the Guru) begins to work from within you.
The Devas left on being assured by Bhagavãn that He would take care of the situation.
The Lord then lifted the Conch ('Shankha'). The Lord looked at the Conch and thought, 'this Conch is pure white. The Conch is very lustrous.' Suddenly, a doubt rose up in the Lord, 'who is more lustrous - the Conch or Dhruva [due to his tapas]'? I must bless the child and also clear my doubt,' thought the Lord! The Lord touched the child's cheek softly with the Conch ('Shankha'). The milk from the Conch poured into the mouth of Dhruva. Dhruva shone with luster due to his intense 'tapas'. The Lord realized that Dhruva was far more lustrous than His Conch! The Lord's touch bestowed Dhruva with Jnana -"Sparsa Shankhena bãlakam!" Later, in the Bhãgavatam we come across Rukmini's marriage with Lord Krishna. Rukmini on the day of her marriage with Krishna sheds tears at the time of Arundhati puja. Krishna, a tease by nature, teases Rukmini, "Your Bhakti has become very intense. I have never seen anyone weep during Arundhati puja. They see only Arundhati. How is it that you shed tears?" Rukmini replies, "I do not see Arundhati but only Dhruva in Saptarishi mandala. I have attained you through mere seven slokas whereas it had taken six months of intense 'tapas', without food and water, for the child Dhruva to have your darshan!" We listen and read the Bhãgavatam, do japa but they have not bestowed Bhakti whereas here we find that with the touch of the Conch (by Bhagavãn) Dhruva attained Jnana, Bhakti and all else." NOTE: Any discrepancy/lapse in the translated version of the Upanyãsam is the sole responsibility of the person/s who translated the work from Tamizh into English.
Radhe Krishna |
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