Srimad Baghvatam Lecture By H.H. Sri 1008 Vidhyadeesha Teertharu, Sri Palimar Mutt, Udupi
Sri Rangam in Tamil Nadu is in top position among the Svayamvyaktha Kshethra!
Sri Sri 1008 Vidyadeesha Theertharu of Sri Palimar Mutt conducted Srimad Bhagavatha Sapthaha from October 30 (Monday) to November 5 (Sunday) at Sri Rangam. That period came in Thula maasa and that is the place where river Kaveri is running.
Based on the anugraha of Sri Hari and Vayu, in this Parimalam magzine, we have planned to release series of articles on Srimad Bagavatam. Sri Sri 1008 Vidyadeesha Theertharu of Sri Palimar Mutt gave the lecture and we have done the simple English translation of the same.
At the beginning of lecture, Sri Swamiji enchanted the following auspicious slokas:
Janmaadhyasya yathonvayaditharashchaartheshvabignya swarat
Srushti sthithipyapyayahaaniyatidrushitamobandha mokshaascha yasmad
Jayathi Harihi Achinthyaha Sarva Devaika Vandhyaha..... (Sloka on Sri Hari by Srimad Madhwachaaryaru)
Vyasaya Bhava nashaaya Srishaaya Gunaraashaye
Namsthe pranaesha .... Jaya Jaya (Sloka on Sri Madhwachaaryaru)
Tapo Vidhya Virakthyaadhi satgunouka aakaraanaham
Mookopi Yatprasadena Mukundhashayanaayathe
Brahmacharya ...... Vidhyaamanya guroom namaha
After that Sri Swamiji started the lecture. Please think that Sri Swamiji is in front of us and giving the lecture.
Srimad Bhagavatham is the essence of all the shastras.
The following are the merits (phala sruthi) that we will get when we just listen the Baghavatam:
We should hear Baghavatham. We are sitting here to listen Baghavatham. How can we know that how much is in our mind and how much we missed? We are sitting here just to listen Baghavatham and we are not the actual listener of Baghavatham. Some one else should be inside us who is listening. For that we have to inform to our Manas "Please listen this Baghavatham". But still our ears are concentrating on something else. Even then the creator of Baghavatham i.e. Sri Vedavyasa indicating that
"shloka ardham shloka paadam va"
i.e. listen half of the shloka or the quarter of shloka in Baghavatam.
"shloka paddam va nityam bhagavathoothbhavam"
i.e. Not one day. Not seven days. "Nityam bhagavathoothbhavam" - always we should listen Bhagavatham.
"Yah pateth srunuyaath twaapi"
i.e. You can either listen or tell. Even though listening is enough it's not mandatory that you should always listen. If people are there to tell then listen. If people are there to listen then you start telling the Bhagavatham.
What are the merits (Punya) we are going get by this?
"Go sahasra palam labheth"
i.e. It is as equivalent as donating one thousand cows.
We know the problems we will face if we are suppose to donate one cow. It should be healthy and be able to provide milk. It costs almost Rs. 10,000, if we suppose to donate one cow. The person who is receiving this donation should not be in a position to sell it to someone else. All these things should be considered before donating cows. Think of the punya that you will get when you listen Baghavatham.
Sri Vedavyasa says that when you listen Srimad Baghavatham it is as equal as donating one thousand cows. It doesn't mean that those who have prepared to donate cows should stop it. It should be continued. Listening Baghavatham will give certain merits and donating cows will also give some merits. We will get special merits when we listen Baghavatham. We will get appropriate merits when we listen Baghavatham, tell Bagavatham, teach Baghavatham to others.
Srimad Madhwacharryaru states
"We will get all sort of merits (punya) from Baghavatham. Why?
We are donating cows and getting the appropriate merits because of that. We are donating foods and getting the appropriate merits. We get merits as per our duty. But if we do this Gnana Karya (Listening to Baghavatham), it will give all the Purushaarthas (i.e. Dharma, Artha, Kama and Moksha). We are attaining all these because of Gnana.
One side, by listening the Bhagavatham we came to know about the Lord Vishnu and His devotees. From other side, all the worldly pleasures are fulfilled. We obtain all. We have father and mother and also the other people who left us. When we listen Bhagavatham, they will be in good path and good position. What we are going to get if they are in good position or path? In turn, they will pray with the Lord for our good path and position and also for our descendants (parampara).
These all are the merits we will get when we listen the Baghavatham. In Baghavatham itself, it has been explained in detailed manner.
Nigama kalpatharor galitham phalam
Baghavatham calls us as ?Rasikaha! Bhuvi Bhavukaha!?. Once upon a time, a lecture was given by a gyani on Baghavatham. One among the listener started looking at something else. Such a fellow is called as ?Oh Rasikaha!? Our Rishi Muni?s habit is like that. In the mid of conversation they will use this ?Sambhodhana ? samyak bodhanam sambodhanam? i.e. doing bhodhana well. It means a fellow, who is not concentrating, will start listening to you. We use the kannada word ?ree? (meaning Sir) in the same context. Sambhothana will make that person alert. When a person?s mind is diverted, Sambhodhana will bring his mind back to the control.
There are 2 Sambhodahana in this Shloka ?Rasikaha? and ?Bhuvi Bhavakaha?. ?Rasikaha? means those who deserve rasa i.e. juice or essence. It has two important special characteristics. Rasikaha means those who are interested in attaining the worldly pleasures. Poet will say there are navarasa (9 rasas) and 6 rasas in the food. When you want rasa, ?Don?t go there. All the rasas are available in Bagavatham?. Each fellow will have his own like and dislike of rasas. But in Baghavatham all the 6 rasas are in full. If you want those 9 rasas they are also available in Baghavatham. "Don?t go to read the bad books. Baghavatham is containing all the the rasas you like."
?Yanneyhaasthi na that kwachit? is an adjective to the Mahabaratha meaning that it?s containing all that you need. The same meaning is applicable to Baghavatham also.
"Oh.Rasikaha! Compare the rasas available in Baghavatham and others. Rasas in Baghavatham will give us the Supreme Lord himself in this Samsara (cycle of birth and death). Please have an experience on this."
Next sambhodhana is ?Bhuvi Bhavukaha? ? Bhava means Bhakthi. Bhavukaha means the one, which will light the Bhakthi on Supreme in you. This Baghavatham will give us Bhakthi or love on Supreme, which is now far away.
Oh! What a great Bhagya! What a pity of great Rishis on us!
What is stage of the lecturere now who is giving lecture on Baghavatham? They are not bothered about whether listeners are listening or not. But the Rishi?s heart is like mother?s. Mother is responsible for the knowledge of their son and also for getting the fruits or results. Like that our Rishis are also by doing the Sambhodhana. They are also sitting inside us making us to listen. They are also telling ?pibhatha baghavatham rasam? meaning that ?You are the observer or drinker of this rasa. Have a look at the rasa given by us. Drink the rasa of Bhagavatham. It?s your duty to drink this rasa of Bhagavatham. Why? Because you are the drinker of rasa. So we are giving it?.
Bhaghavatham also tells from where this rasa has come. ?Nigama kalpatharoho galitham phalam? ? ?A fruit has fallen down from a tree. You have got that fruit in the form of rasa. Please drink it?. This power/strength is available only to the words of Sri Veda Vyasa who is the composer of this Baghavatham.
It?s a tree. We know tree. What we know about three is how to cut it rather than how to grow it. So leave it, there a fruit in that tree. We have given that fruit to you please accept it. Some old man will say ?I am aged and not unable to eat it. So what we can do with this Fruit?? Rishis said, ?There is no work for the teeth here. Just keep it in your mouth?. Nothing can be done even if mouth is not there. You need that one. You keep it in your mouth and you will get the rasa. Such a kind of fruit it is. People, who cannot eat hard items, can even eat this. Such a kind special fruit this is.
When we get such a fruit what is inside that?. It?s not containing any part that is throwable. It?s fully containing only the rasa. That?s what ?rasam phalam? means. The fruits that we eat are 2 types. One type fruit contains less throwable like skin and seed. Another type contains more throwable. We need cut it, take the required part and throw the rest. The fruit given by Sri Veda Vyasa doesn?t contain any throwable part, no seeds, no skins, no bad part, no items which are not eatable. It is full of nava rasa (9 rasas). Wherever you touch only rasa will be there. Wherever you touch only sweet (swadhutwa) will be there. Some people may not take sweets as per their doctor?s instruction. Such people may ask ?How can I eat this?? The answer is when doctor said that you should not eat sweet then ?What did he asked you eat?? ?Bitter food.? Bitter rasa is also there in Baghavatham. If some people will say ?I don?t like bitter food? then for such people it?s containing rasa of sweet. Those who don?t like sweet for them this is bitter. Those who don?t like bitter rasa for them this is sweet. Some people don?t like salt. For them this doesn?t containing the salt. Some people will like salt then salt is also here. So this fruit contains all the rasa in full, as per your wish.
Some fruits will have most of the part throwable. For example a side dish made of cucumber which will have most of the part will be throwable. But in this fruit nothing is throwable because
?Yas srunvatham rasajana yasmin swadhu padhe padhe?
What a sweet when we take a quarter piece! Each and every part so sweet and worthy. Each and every word is sweet. Our ancestors have shown this to us. We should be grateful to them. Beginning from Sri Madhwacharya, each and every commentators of this Baghavatam, have given the essence of each and every word. Our only job is to open the month. If unable to open the mouth fully, just give some space between the limbs.
Whatever may be the fruit, after eaten, it should be thrown out. After eating all, we are quite unhappy because we have eaten all. Srimad Baghavatam is not like that. You take a one full sloka in your lifetime. It is enough. Even half sloka is enough. Our ancestors have told that even a small part of the shloka is enough. We can enjoy it in our full lifetime. Such kind of special work this is.
It?s not a fruit which is eatable but drinkable- a item full of rasa It?s something like ?Frooti? which contain only rasa. But will come along with our full life journey.
At the beginning of the above shloka, this Baghavatham has been described as the fruit and it asks us to drink it. A commentator has commented that this Baghavatham is against the Vyakarana Shastra (Grammar). He raised himself a question, ?How it?s possible to drink a fruit?? That commentator might be a ?Arasikaha? (Opposite to ?Rasikaha?)
?Arasikeshu rasikathva nivaedhanam shirasi maalathi maalikaha?
Baghavatham says ?Don?t tell Bhaghavatham to ?Arasikaha??. He is the one who will find only the fault. There is no use of teaching Baghavatham to him. Baghavatham also tells ?this fruit is full of rasa. It?s not eatable but drinkable.? The people who do not have teeth can even digest it. So drink it. Sri Veda Vyasa is also telling from where this Baghavatha came.
Nigama kalpatharor galitham phalam - It's fruit which has been fallen. This is not the one which has been taken by climbing on the tree and getting it. We know that when we keep the fruits on the tree somebody else may come and take it. We will be in trouble at that time. Trees are called 'paropakaari' i.e. it will always help to others. Whatever its containing in its stomach, it will give it to others whoever it may be. We are conjuse. We would like that those fruits should be used only by us and not to others. We will cut it even before it becomes fruit. We make it as fruit later. Baghavatham tells that it's not that kind of prepared fruit. It's a natural one. It's a fruit will full of rasa and became fruit in the tree itself. Also it has been fallen from the tree by itself. So please accept it.
The Deities who are residing in the tree are giving this fruit. They have given it after it has become fruit. Our commentators are saying that Lord Sri Veda Vyasa have make it fallen from the tree. It is digestable with no side effects. It has been fallen from the tree called 'Kalpatharu'. A fruit called Baghavatham has been fallen from Kalpatharu called Vedas. What is the meaning of Kalpatharu? Tharu means tree. Why? (tharathi or vitharathi ithi tharu. vithatrathi means) It means a one which will give whatever we desire. It's called tharu because it accepts unwanted things and gives whatever we desire. It will accept the air which we don't want. It will accept our unwanted things. It will accept it and will give the items with full of rasa. Therefore it is called as tharu. What kind of tharu Vedas are? It is kalpatharu. Trees may even give some unwanted things. But kalpatharu will give only the wanted things. It will give whatever is on our mind. It is sankalpitha tharu. kalpa means the one which is capable of doing anything. It should posses enough power to fulfill all our desires. So the one which will fulfill all our desires are called kalpatharu. At last Vedas will take us towards Supreme Lord Sri Hari. It releases the people from samsara (cycle of birth and death). i.e. it helps to reach the other end of the ocean (samsara) where Supreme Lord is there.
Vedas are called nigama. Why? nitharam gamayanthi ithi nigamaha. i.e it will help us to know about the God well. God will not visisble to our eyes. Vedas are the only way to know about him. We cannot know God by Tarka (Vadha-Vivadha or arguments). There is only one chain or link between this Jeeva (soul) and God. That chain is in the form of words which called as Vedas. It establishes the link between Jeeva and God. So Baghavatham is the fruit with full of rasa which from falled from the tree called Vedas.
Now a problem has been started for somebody. They feel that after the fruit has falled, all the rasas might have gone to the earth by nature. Gyanis are saying 'Don't expect that problem. The fruit has fallen. Just give your mouth. It's not mouth actually. Give your ears. All the rasas will be filled in the ears.' This Baghavatham has come from Vedas. So please listen.
Baghavatham says drink the fruit. When we say drink the fruit we are looking here and there. Because nowadays the word 'drink' has been used in bad context. Baghavatham is not such a rasa. (rasam pibatha). So drink the rasa without hesitation. We have drink this in our full life time. When it's possible to drink the bad one then why not the good one? Only we need to practise. When we started drinking this, we will not drink others automatically. So drink such a special rasa. Why?
shuka mukaath amruthatdhrava samyutham - Sri Shukacharya have put this fruit in our mouth. We come to conclusion that a fruit is really good and taste when a parrot enters. This fruit called Baghavatham also has been tasted by the parrot called Sri Shukacharya. Therefore we conclude that the fruit contains amrutha. So we came to know that Sri Shukacharya have told this Baghavatham to us. What is meaning of the word Shukacharya? Even though he has been introduced well in later parts of Baghavatham, a brief introduction is given here about him.
He is one who will not expect anything and flew in very high places i.e. keeping his mind in the Lotus feet of Supreme Sri Hari. This fruit has been eaten by him. Please note that the fruit has been eaten by Shukacharya who will not have any expectations. Becuase it has been tasted by such fellow, it's really a worthy fruit for us to taste. Please accept it as it has been given by Sri Shukacharya who viraktha purusha (detached soul from the worldly pleasures) and who is having mind always in Lotus feet of Sri Hari. We should keep this word in our mind.
In the matter of which one we can accept and which one we should not accept, Sri Madhwacharya has given a caution to us. pavanam vishnu naivedyam subhojyam rishibhisprutam - If we wish to take a food, first we should decide whether it is eatable or not. How? We should eat the food that has been submitted to Sri Vishnu. When the food becomes pure? The food becomes pure once it has been associated with pavana i.e. Mukya Prana Vayu. The food has been submitted to Vishnu and becomes fit for us to eat only when it has been associated with Vayu deity. All these information has been explained by Sri Madhwacharya in his work called Sri Krishnaamrutha Mahaarnavam. When suppose to take anything, first it should be submitted to Sri Vishnu. That is alone not enough. It should also be associated with Sri Mukhya Prana. Then only we can accept it.
Further speech of the Acharya on the shloka given at the top will be continued in next issue.
We are also going to see later at the time samudra mathana (churning of ocean). There were lot of items that came out of the ocean. All of them becomes pure when Lord Vayu touches it. Then only it becomes fit for us to take. This fruit i.e. Srimad Baghavatam is fit to take. Why? It is Vishnu naivedya. It tells the glories of Sri Vishnu. But still its impure. When it becomes pure? It becomes pure when it has an association with Lord Vayu. Rudra devaru was unable to digest/understand the information given by Sri Vedavyasa (Vedavyasa is none other than Sri Vishnu). Rudra devaru is the one who did Pashupatha Shastra (i.e false knowledge) also. He has got five faces. He is teaching Pashupatha Shastra thro' one of his face. So when Rudra devaru says something then we cannot take it as such. Then the question arises what we can take? We can take when it has an association with Lord Vayu.
Baghavatha says "shukamukhaath amruthathdruva samyutham". Therefore you can take this. It has not only been told by Sri Shukacharya. Vaye devaru who is inside Shukacharya have told this.
The above said statement can be split up like this. shuka + mukha + ath + amrutha + druvasamyutham. Once Shukacharya was listening Baghavatham from Lord Vedavyasa. When Lord Vedavyasa was teaching it to Shukachara, Lord Vayu immediately entered into Shukacharya. vayuhu shukam pravivesha Sri Madhwacharya says when Lord Vedavyasa was teaching, Vayu devaru entered immediately into Shukacharya. Why? Because it is Vyasa samudra (ocean). Sri Shukacharya himself cannot be able to fillup the water that comes out of Sri Vedavyasa. Shukacharya do not have enough strength or knowledge to fillup Vyasa vaani. So Vayu devaru told that he will enter into Shukacharya and listen the Vyasa vaani. Then Lord Vayu entered into Shukacharya and filled up the Vyasa vani in his heart. When Shukacharya started teaching the Baghavatham, at that time also Lord Vayu added his voice, being inside Shukacharya.
shuka + mukha means Inside the Shukacharys.
ath means Vyasa vaani.
amrutha means Lord Vayu. "vaayuranilam amrutham basmaantham shareeram" Ishavasya Upanishad says amrutham means Lord Vayu. Others will have death in any of the form. We are telling that we are living. By we are suppose to say that we are dead. We are living and dying. But Lord Vayu is always living. Even when full Brahmanda is sleeping, (pralayepi pratipaada paraavararu) Lord Vayu will not sleep. In one way, we die always. Some people who are sitting here are already dead. Some people will die when they fell down. When we are awaken then we are living. We we sleep, Lord Vayu is the one who is living. He is the one who chant Hamsa mantra inside us and live always. He is the one who will always remember the Supreme Lord. Upanishad says you are not the one who is living. Until that greate power (Lord Vayu) is inside, you are living. You cannot live once it leaves you which is nothing but death. So Vayu shakthi is the one giving life to each and every one being inside. Such a Vayu shakthi has been called as amrutham by the Upanishad. Even at the time of pralaya he (Lord Vayu) has got the knowledge of Lord Supreme as well as the world. He is incomparable and matchless asset for us.
Shuka = Shukacharya
Therefore it is druvasamyutham. Baghavatham has become pure by Lord Vayu. The words in Baghavatham are like thick iron rods. It is not possible to digest or understand. When Lord Vayu took avataar as Sri Madhwacharya and wrote a tippani called Baghavatha Tatparya Nirnaya to Baghavatham, the rods started melting i.e. become easy to understand. Until Lord Vayu enters, the food eaten by us will not be digested. So it has become rasa now. Baghavatham says drink this rasa which is so pure.Everyone should always drink this Baghavatham rasa. Once getup in the morning, some people have got the habit of drinking something. Baghavatham says please drink this instead of that.
Please drink the Baghavatham rasam. The immediate question will be upto what time or how long? Baghavatham says "aalayam pibhatha". We should listen Baghavatham. Some people will claim that they listened Baghavatham many times and nothing more is available in that. He is the fittest person (mukhya adhikari) to listen Baghavatham. Whatever he have heard has become useless. Because when somebody claims that they have listened completely means they have not listened at all. What we know is very little and what we yet to know is huge. What we know is the amount of water taken in a pot from the ocean. One will be foolish if he says that he have taken taken-up water from ocean. A person who claims that he know Baghavatham completely is a great foolish than the previous one. One has to realise that there are much more information yet to be known from Baghavatham and then he should start to listen it. Therefore we should listen Baghavatham upto what time? "aalayam" is the answer.
We are listening Baghavatham here. At the end of this discourse for us, Baghavatham also ends. But it should not happen. Then how long we should drink it? Till the cup/glass becomes empty. "pibatha aalayam" i.e. till we reach our home, we should drink it. We should remember the stories, greatness, power etc. of Baghavatham, till we reach our home. Can we leave it once we reached our home? The answer is no. "aalayam pibatha" i.e. from there it should reach the neighbours and then wherever we go, we should drink "aalayam pibatha'. Baghavatham bottle should always be in our mouth. We should not keep it down. Bagavathakara (i.e the author of Srimad Baghavatham that is Sri Veda vyasa) says "aalayam pibatha" i.e. till we die, we should drink it. Even at the time of death, we should drink it to purify our manas (antahhkarana shuddhi). OK. Till the time of death, we have listened. Is it enough? The answer is no "aalayam pibatha". laya means destruction for Linga deha (i.e. an inner body of our body).
Sangavaagali Saadhu sangavaagali Lingha deha Bangavaagali (a line from the famous Purandara dasa song)
We should drink Baghavatham, until our lingha deha is destroyed. Is it enough? The answer from Vedavyasa is no "aalayan pibatha". aalayam means the temple of Supreme Lord i.e. Vaikunta. Till we reach Vaikunta i.e. moksha or liberation, we should listen Baghavatham.
"Brahma to vadhathi Jaathavidhyaam" Chaturmukha Brahma has got moksha and entering into Vaikunta. While he is going, he will also take people along with him who are fit for liberation. There he gives discourse to those people. What is kind of work will be done by the people there? There is no need to prepare food. There is no problem for anything. Then how to pass the time in Vaikunta? Chaturmukha Brahma will come and sit there. He will collect the people. Then "jaatha vidhyaam" i.e. he will give discourse on Srimad Baghavatham. If we practice to listen Baghavatham here, then in moksha, Chaturmukha Brahma will teach Baghavatham with original meaning. Actually it is a practical class. Theory classes should have been conducted in this world. Here we presume that god will be like this and that. But in moksha, it is practical. Chathurmukha Brahma will show the original form of Mathsya, Koorma etc. roopi paramaatma.
When we say mathsyaya namaha here, what will come to our mind is the fish available in ocean or zoo.But in moksha, Chathurmukha Brahma will show the actual form/roopa of Mathsya roopi paramaatma. So upto that time we should listen/drink Baghavatham. Our actual house is located in Vaikunta lokha only. Rest of our houses are not the actual one. So till we reach our actual house, even after entering into the house, "aalayam pibatha" (i.e. drink/listen Baghavatham). So at any part of our life, we should not give it up. Wherever we go, we should keep a book on Baghavatham in our hand. See! What a great instruction given by Sri Vedavyasa!
"aalayam pibatha". It is easy to digest now. It is in the form of rasa (drava samyutham) i.e. it can melt our heart and mind. A person may be very cruel. Even such fellow's heart will start melting if he listen Baghavatham. When we eat food, we also in-take some small stones. The hood what we have eaten has not softned our heart instead it has become so hard. Sri Baghavatham has got enough power to melt such heart. It liquidates our heart which can be used to do abhishekha to Supreme Lord. So please drink that Baghavatam always "pibatha pibatha". Now Baghavatham explains how did we got this matchless work.
Naimishe animishak kshethre rishayah shownakadayaha |
From where did we got this Baghavatham? From the aaranya (forest)! We got it from the place called Naimisharanyam. What a naming convention for the places that our elders have given!
It was available in Aaranya (forest). Let us see the meaning of the word aaranya. We know the meaning of the word 'rana'. Our house is nothing but rannangana i.e battle field. 'ranya' means a place which suitable for 'rana' i.e battle. 'aaranya' means a place where there is no battle at all. It's also the place where our Ramachandra left. We are exempted because we will fight even in the forest. Our home may be called as 'ranya'. But forest is called 'aaranya' because there is no fight at all.
When does our fight begin? It begins when our manas is not well. Aaranya is a place where the problems in our manas will get destroyed. It's a suitable place to do worship. Our elders have chosen such a place called Naimisharanayam.
The running Dharma chakra was stopped in a place because the 'naemi' of that chakra has fallen which gives support to run. Our elders decided that such place will be good to do dharmic works. So it is called 'naimisha'. As already that place is a forest, it's called as Naimisharanyam.
Once, all the rishi munis including Shounaka and other gyanis were gathered in Naimisharanya. Rishi does not mean that who is having big moustache, hair etc. Rishi means 'rishir darshanaath' i.e. Baghavath gyani. Such gyanis were gathered there.
Why they have chosen that place? 'animishak kshethre'. Nimisha means the one who will close their eyes. Animisha means the one who will not close their eyes ever. A place where such people live is called 'animishak kshethra'. We also need such a place to do dharma pravachana. When we sit in that place, we will not close our eyes. Our eyes will always be open irrespective of how long the pravachana is. It's a kind of place which will stimulate us to learn or hear more and more.
What is fruit we get if we didn't close our eyes at the time of Pravachana, Baghavath pooja etc? The fruit would be animisha i.e. you will be in a position so that you will never close your eyes. Who will not close their eyes? Only deities right. They will not close their eyes ever. When other people also gathered in such a place means they also will not close their eyes. Rishis like Shounaka have chosen such a place and gathered there. But what for? Why they have gathered there?
sathram swargaya lokaya sahasra samamaasatha i.e. they have done sankalpa to do a yagnya. Sathram means yagnya. In how many days, it should be completed? It's not 7 days. It's upto the time you getup. If you getup today, yagnya ends today itself. So, you can do it on how long you wish.
In Kannada, there is a special meaning for 'yelu'. 'Yelu means the time until our mans gets up. It's the time till the Ranganatha gets up (who is in the form of sleep). In some language, the term 'varsha' means a month or a day. Rishis like Shounaka were gathered to do the yagnya for thousands of 'varsha'. Why? swagaaya lokhaaya i.e. they have gathered to obtain the swarga loka. Please notice that when we read Bagavatham, we get different imagination. They have done yagnya to obtain the swarga loka.
What is swarga loka? It's the one which cannot be seen through the eyes. They have done yagnya by expecting the fruit swarga loka. What is our imagination now? We are now in Bharatha. Swarga loka is the one which we cannot see. It's a place for bhoga. We are much interested in obtaining it. For them it is swarga loka, but for us it is a loka like America or other neighbour countries. If we do yagnya, we will do it just to reach these lokas which you can see.
People are going to Devasthanam/Temple. Most of them will pray like 'I need passport, I need visa. Oh Lord! please send it to me as soon as possible'. So If we pray like this, it's only for these lokas.
When we read Baghavatham, generally we get the same meaning for the the 'swargaaya lokaya' i.e. Rishis are intereseted in obtaining the swarga loka. Now we know the difference between America and Swarga loka.
Therefore our Acharya (Sri Madhwacharyaru) in his commentary said that swarga loka means not the ordinary swarga loka. Why?
Our Acharya (Sri Madhwacharyaru) in his commentary said that swarga loka means not the ordinary swarga loka. Why? First, why Baghavatha was originated? Dharma projjitha kaithava...Nirmathsaraanaam satham - Baghavatham was originated just to propogate the Dharma.
What is the meaning of Dharma? projjitha kaithavaha means fraudlessness. Now its clear. There are two types of dharma. Impure and pure. What is the meaning of impure dharma? Our Acharya further explains that the dharma which we adopt with expecting some fruits is called impure dharma. The dharma which has been adopted without expecting any fruit is called Nishkaama dharma or pure dharma.
We are going to Devasthanam and worshipping the God. At that time our manas is in red colour i.e it fills up with Rajo guna. It's filled up with expectations like 'we need this, we need that'. Like that thouands of expectations are there. We will try to get everything available in the world. Baghavatham advices 'Don't try to get all. You should not do sankalpa like that. What you should try to get is projjitha kaithava i.e. knowledge of the Supreme God and His grace'.
Gyaana bakthim harer thripthim - Hari will be pleased with Knowledge and Bhakthi. We should ask only this. Everything is included automatically. We should not ask boon as asked by Hiranyakashipu. He asked, 'I shouldn't be killed there, I shouldn't be killed here'. So, he himself selected the place where he should die. Lord was thinking, 'Where should I kill Hiranyakashipu?' Hiranyakashipu answered for this while asking the boon, 'I shouldn't be killed inside, I shouldn't be killed outside'. So the conclusion is, he should be killed in the middle. When we pray like 'I need this, I need that' then it will help us to lead ourself in the bad path only.
Do not do Deva pooja expecting bad fruits/results. But we should ask His anugraha only. This request includes all the others. Nothing is remaining to be received, once we received the anugraha of God. If we ask anything else then God will put signature and sanction it immediately. But if we ask His anugraha then He will check up and down. Our work should be done keeping this in mind.
Rishis like Shounaka started this yagnya for swargaaya lokaaya i.e to obtain the Swarga loka. Baghavatha has been written to teach nishkaama karma yoga. But the story has been started with saying that Rishis did yagnya to obtain Swarga loka. Isn't it contradicting? Our ancestors have give answer for this and solved the problem.
Swargaaya lokaaya means not the Swarga loka. Swarga means Baghawan. Loka means Baghawan. Why? What is meaning of Loka? It means aashraya i.e support. Who is the supporter for this entire world? Without God, no one else. Therefore Loka means Lord who is the supporter for the entire world. For all 14 lokas like bhoo loka, bhuvar loka, suvar loka etc., Baghawan is the supporter. Therefore loka means devaru. Lokaaya means for the sake of Lord. Rishis did yagnya to please Lord who is the supporter for sahasra samamaasatha (thousand years).
Swargaaya - swaha gamayatheethi swargaha i.e. swaha means happiness. gamayathi means giver. God is the one who gives happiness. So Rishis did yagnya to please the God. Just look at that! God is the one who gives happiness. Lokaaya means God is the one who supports the entire world. Lokaaya - lokurdarshane i.e. God is the one who gives knowledge. Rishis did yagnya to please God who gives happiness, knowledge and support. What else is their to ask? We need a place (naele) to live. We need an idol (shile). We need knowledge. After obtaining knowledge, happiness should come. What else we need? Nothing more to ask. Therefore Rishis did yagnya for swargaaya lokaaya i.e to receive the grace of God who is sukhapradha, sukhamaya, swayam mahimni prathishtithaha (who stands in his own mahima), the one who gives support for others, lokaaya i.e. gyana roopa, the one who gives knowledge to others. Yagnya was being conducted by Rishis.
What a great surprise happend there!
Srimad Baghavatham says yagnya was being conducted from one place. At that same time Sootha came there. Who called him? No body gave invitation to him. He came by himself. Rishis like Shounaka were much pleased. They gave a warm welcome by giving seat, arghya, aachamana, madhuparga etc. Baghavatham says nobody invited Sootha. He came to the place where Shounaka Rishi was there. It is in regular practice to say that "I wish to read more and more. But nobody is there to teach me." As per Baghavatham, it is wrong.God will make appropriate arrangements if you really wish to read whole heartedly. Requests should not come from mouth. It should come from our manas. Our manas should say that "I should learn more about God. I should think about him." It is useless when the tongue says that. Our tongue can even tell lies. It has been practiced like that. Our requests shoule be submitted whole heartedly. God will make arrangements when requests come from our manas.
Shounaka Rishi didn't went to the home of Sootha. He didn't gave a coconut and prostrated before him. He didn't even made any contract like, "If you tell Baghavatham, I'll give this much." Sootha came there. He also didn't brought anything. Why? Because all there arrangement was made by God.
What is the meaning of the word Sootha? Ootha/Oothi means desire. Sootha means the one who will come as per our desire. Shounakaadhi Rishis were much interested in listening the greatness of Sri Hari, and greatness of devotess of Sri Hari. at that moment, God simulated. "diyo yonaf prachodayaat" - Sootha also came there. Yadhruchchaya - as per the desire of God, Sootha came there. Sankalpa, made by Shounkaadhi Rishis have reached Baghavantha. God simulated Sootha to go the place where Shounkaadhi Rishis were there. What a great meet!!!
Shounkaadhi Rishis had the thirsty of knowledge. Sootha was much interested in sharing the knowledge. Both of such personality met there. "sangavaagali saadhu sangavaagali" - all the sajjanas gathered there. Therefore we should also express our desires from our heart. God will certainly fulfill it.
Later Shounkaadhi Rishis place a series of questions in front of Sootha. Baghavatha has listed the questions which Shounakaadhi Rishis asked in front of Sootha. "ithi samprashna samprushtaha" - Baghavatha says Sootha listened all the questions, much pleased and started giving the answers. We should keep a point in our mind. When our elders visit our home, we say "tell something". They in turn ask "what should I tell?" We will say "tell me something". What they will do at last? They will tell something and leave. Baghavatha says "do not ask to tell something. be specific.". They will reply accordingly. Sootha was much pleased. Shounakaadhi Rishis put 6 questions to him. We are afraiding to ask questions with our elders. We will be worried about what will happen if he didn't know the answer. Sootha is the one who know all the sashtras with meaning. When Shukacharya was teaching Baghavatham to Parikshit Raja, Sootha was also listening. He is one of the direct disciple of Sri Veda Vyasa. He is the satputra (great son) of Romaharshana. In front of such a great padit, who have learned sashtras well, Shounakaadi Rishis placed 6 questions.
Srimad Baghavatham is nothing but answers given by Sootha to this 6 questions. What are those questions? Think till the evening. What will be our 6 questions? What all are the questions that we should ask? If there is match between the questions asked by Shounakaadhi Rishis and by us then 7 days will proceed. Otherwise we should start someother purana. What are those 6 questions and what was the answer given by Sootha that we will look in the evening. With that,. this discourse has been Krishnarpanam astu.
Sootha came to Naimisharanya where yagnya was being conducted by Shounakaadhi Rishis with great vaibhava. He have decorated the Aasana. Shounakaadhi Rishis prayed him. We are suppose to take Baghavatham and look at it. Our Acharya is testing places where we will fell down.
While praising deeply, we are using inappropriate words. We will give them adjectives that should not be given.We are listening such words even from the Rishi Shounaka. What he is telling about Sootha?
Yaani vedha vidhaam sreshta Bhagavan Baadaraayanaha
He is praising Sootha. See how beautifully he is praising. He says Veda vidham sreshtaha - Baadaraayana is great or supreme among jyanis. Hey Sootha! Whatever he knows, you also know. Whatever Vyasa knows, you also know. Anyecha munayah sootha paraapara vidho vidhuhu - paraapara jyanis, other Rishi munis what ever know, tas sarvam sowmya tam veththa - you know everything.
Let us assume that a great person is coming to us. While praising him, we say that there is no person equivalent to him in the prapancha. Due to our bad luck, next day another great person is coming. We are also in need to praise him. Therefore we also praise him saying that there is no one equivalent to him in this world. The fellow sitting near us will ask, "Yesterday you said that no one is equivalent to that person. Today you are saying that no one is equivalent to this person. What should I believe?" We need to reply him saying that "no. no. for yesterday, that fellow and for today, this fellow". While praising others, we are using inappropriate words which we should not. Even from Shounkaadhi Rishis' mouth we are listening the such words.
Bhagavan Baadaraayana - Baadaraayanaha means Sriman Narayana's direct avatar. Neha naanaasthi kinchana - such a great jyani has been compared equivalently with Sootha. What is this? Whatever Baadaraayana knows - tas sarvam sowmay tam veththa - you know everything. Anye cha munayas sootha paraapara vidho vidhuhu - Whatever parrapara jyanis knows (which includes Chaturmukha Brahma and all other jyanis) tas sarvam sowmya tam veththa - you also know. Just take a look at each and every tippani. Same commentary will be there.
If we also comment in the same way then after telling this purana, - narakaaya athischet puraana kathako bhava - if we are suppose to go to naraka Bhagavatha purana is there. It will give direct ticket to naraka. No need for passport or visa. How greatly our acharya deals this issue! Without our acharya, - bhavatha susaaka charkra - which he told. What a great guide he has given to us! He says "Oh! this is not the meaning for Shounaka Rishi's words. Those words doesn't mean that whatever Vyasa know, you also know". What else is the meaning then? We get appropriate meaning by apporpriately combining those words. Otherwise if we interpret it as such then the great dosha of looking Vyasa and Sootha as equal in terms of knowledge will come to us. Then what did he told? - sowmya tas sarvam veththa - you know everything. Don't get ahankara by this. What you know? Badaaraaynaha yanni vedha tadeva vedha - but nothing more than that. It doesn't mean that whatever vyasa know, you also know. Whatever you know, vyasa knows that everything. Whatever you ever has been accepted by Vyasa. This is the required matter for him.
Vidam shreshtaha Baadaraayanaha yaani vedha tadeva tam veththa. You have not known more than whatever Vyasa know. It also doesn't mean that whatever other paraapara jyanis know - tvam sarvam veththa iti yat - whatever you think as you know, vyasa also knows that. So the conclusion is whatever you know has been accepted by Vyasa. This only is the tatparya.
"You will not put down words that has been rejected by Vyasa. The words coming out of your mouth is something great and has been accepted by jyanis. Therefore we are requesting to tell you". Like this Shounakaadhi Rishis prayed him.
What prarthana they made? It's not like "please tell some thing". They put some questions in front of him. They asked - pumsaam ekaantatas sreyaha tannah shamsitum arhasi - They put this question in front of him. This is the question which should be asked by everyone of us. It is not the question of Shounaka. It's a question of all of us.
pumsaam ekaantatas sreyaha tannah shamsitum arhasi - The question is as follows. pumsaam means we all. Don't misunderstood that the word pumsaam is meant for male only and not for female. Our acharya has given vyakyana for this. The word purusha didn't represent male only. purishethithi purushaha - the same meaning applies for the word pumsa also. It represents the jeeva which dwells in the body. It may be a male of female. pusaam - for saadhaka or saadhaki - ekaantatas sreyaha - who is providing - niyamena sreya - sat gathi or salvation? - tannah shamsithum arhasi.
Kaliyuga has been started. mandhaaha sumandha mathayaha madha bhagyaha upadhurtaha praayena alpaayusho marthyaha kalou asmin yuge janaha - Shounaka have told our horoscope only. It explains our current position. How is our history? We claim that we know everything. It has been denied. They told - madhaha - they have called us like that. Mandhaha - means lazy fellows. They have told about us only. We say we are much in reading shastras and meditation upon God. From their speech itself, we can recognise their problem. They will also say "I'm interested in doing all. But....". He will complete the dialog with the word "but". Now we know the meaning for his diaglogue. He don't have power to do it. Our speech will clearly indicate this. "Oh! Purana is there. I'm much intereseted in coming there. But what to do? An urgent has come." It will come only in this seven days and not even before or after. It will come only when we try to read Shastra. Jyanis are there to teach Shastras even now. Why we are not utilizing them? Some people will say, "Yes. I'm much interested. But only after retirement". Then it will be only re--tyre only. After retirement, God would have made someother arrangement for him. Therefore Shounaka called us like that. He didn't said that you don't have patience. Mandaha - he have called you as a lazy fellow. A somaari cannot utilize his time correctly. He has got time to do anything else. But he don't have time only for doing Sandhya vandane, Shaastra adhyayana, Pravachana. He is willing to sit in front of Doordarshan for any long period of time. He would have got time to do all other works but not for this only. That is why our Rishis have told the essence of our life as madhaha. Our first adjective is laziness. It's not about anybody else. It's only about us. We know its meaning once we do "aathma vishlekshana". We are willing to sit in night for a long period of time. Once if I say, I'll tell pravachana then they will shart yawning - mandhaha.
Sumadha mathayaha - If we tell that we will teach shastra to you then they say "Swami! It is not getting inside our head. We were not able to remember it." Sumandha mathayaha - But he is much interested in Cricket Commentary. He will tell commentary of match that happend on earlier days. Those things are very well getting stored in his head. If we tell Shastra then that alone is not getting inside. Do you know what does it mean? He do not have Interest. It was attributed as sumadha mathayaha.
In one case he is lazy fellow and in another case, his mind/budhhi is very limited. If we found people without both of these problems then they will be "Mandha bhaagyaha".
He says he is interested in reading Baghavtham. For the same, he is leaving from home. But in home, there are tapatraya. He is called as mandha baaghyaaha - adhrushta shoonya - unfortunate person. HHe have got very less fortune. Sins that were collected from earlier births, stopped him. Upadhrutaha - He is getting stopped because of worldly pleasure or sorrow. If he thinks, "we will read this after solving all the problems then" - praayena alpayusho marthyaha - He don't even have long life. He is keeping everthing to be done at the end. But what is happening? Yama will put his rope and call him, "come! come!". What to do for him?
pumsaam ekanthatah sreyaha tannah shamsithum arhasi - Therefore it becomes not possible to read all the shastras. Please tell us if you have the gist for the entire shastras. Shounaka Rishi asked questions, keeping people like us in mind. Ekanthataha niyamena sreayaha - How do we get it? Please tell us.
Shounakaadhi Rishis put up one more question. Yena aathma aashu praseedhathi - Lord should be pleased much. When will Lord exhibit himself? Please teach us that route. This is the second question. Aathma aashu praseedhathi - Lord should appear quickly to exhibit him. Aathma means the one who is swami for all i.e. Bhagavan Sri Krishna. Please preach the route to see him. This is one of the primary aim of Jeeva's life. Our aim of life is to see the God. We are not sure whether God will exhibit him or not for the activities that we are doing. Please preach the route by which God will exhibit him.
Then they asked the third question.
Devakyaam vaasudevasya jathaha yasya chikeershayaha
Shounaka is asking this question. Please have a look at the way the question is being asked. Anga arhasi anuvarnitham - When we ask questions to anybody, that person should not feel uncomfortable with those questions. They should not feel to away from that place. They should not feel to get out of the questions. For this reason, Shounakaadhi Rishis are praising before asking questions.
Anga - This sambhodhana that I explained in the morning itself. It help the speaker to attract the listener. Anga is a Sanskrit word. In English, after lifting the handset of telephone, we will say :"HELLO". But we don't know the meaning of that.
Our elders were calling their elders as anga. Anga means a part. Anga of whom? i.e. You are not part of something else. You are part of me. I'm angi (shirt) and you are anga (part). It means without you it is impossible to lead my life. What a love! "I am showing affection to my hands, legs and other parts of my body. That much of same affection, I'll show it in you also". The listener will get very much happy with such an affection.
Anga arhasi anuvarnitham - You have capability to answer our questions, "Oh! Sir, Please tell". . What to tell? Devakyam vaasudevasya jathaha yasya chikeershaya - a baby was born to Devaki from Vasudeva to this earth. Please tell us about him.
See, what a question! See, what happiness it gives. If this question has been answered, then the entire Baghavatham will be over.
Then Shounakaadhi Rishis asked the fourth question.
They gave question paper to Sootha at the begining itself. He need to tell the answer now."Leelaha Vidhathaha."
They asked the fourth question. "Tasya Karmanyudharani" - Please tell us the works done by the Baghavantha. Tell us his life history. First question was releated with the procedure of coming down to the earth from upstairs of Lord. Later question is "Udharani Karmani - Rishibihi parigeethani" - Please tell us the history of Lord which has been sung and praised by Rishis. We have to look at the sholokas in Baghavatham. All the Avatars of Lord are beautiful. All Avatars are complete. People will loose their self control and forget themselves when Krishnavatara comes. All are like that.
They put 2 questions about Lord Krishna:
In Later portion of Baghavatham, there was a meeting of Vidura and Maithreya, and Vidura with Uddhava. In that part also Lord Krishna's Charitra was coming out of Uddhava's mouth. There we will get complete view of the history of Lord Krishna. Here and there, in most places, Charitra of Sri Krishna has been described. Such is the attracting power (personility) of Sri Krishna .
Then they asked the fifth question.
Please tell us the various forms/avatars which was taken by Lord and the leela of the Baghavan.
Then they asked the last question.
"Brahmanye Dharma Karmani Swankashtam Adhune Peethey Dharmaha Kam Sharanam Gathaha"
God is nothing but maayamaya. After departing to Parandhama, Dharmaha kam Sharanam Gathaha- as long as Sri Krishna was on the earth, he was protecting the Dharma. Using his Chakra, he protected the Dharma Chakra. He made the Jagath Chakra to rotate.
"Swankashtam Adhuno Pethey" - when Lord got hide himself from the human being, "Dharmaha Kam Sharanam Gathaha" - who is the aashraya for Dharma i.e. who protected the Dharma.
Shounakadhi Rishis put all these 6 questions in front of Sootha Puranika.
Shounaka Rishi was much happy those questions. We are entering into the examination hall. Examiner will give the question paper. Whatever we read earlier, questions has been asked within that. Masster should not teach at that time and he should not also come and write. We should put our own effort and we should learned all. In question paper, question might have been asked based on what we read. We should look at the face of the student. How happy he is! Nowadays students are there who are not capable of writing answers even if it has been written on the board. Leave out such students. Sootha also felt happy as similar to the learned student. Whatever I learned, same question has been asked. What could if some other questions related with the wordly pleasures was being asked? Hence he felt much happy.
"Ethi Samprushan Sampushtaha Rowmaharshinihi":- Baghavatham says Sootha felt happy very much. Why? Because "Samprushan Sampushtaha":-he was questioned with good questions. In Baghavatham Sholoka, it may appear like repeatition. "Samprushan Sampashtaha - Sampashta" was enough. "Samprushan Sampashtaha" - he was questioned with very good questions."Rowmaharshini" - great son ("Suputhra") of Ramakkrishna gave reply to those questions.dd
Look at the words given by Srimad Baghavatham. "Samprushan Sampushtaha" - It is not "Sampushtaha". It is not "Pushtaha". - It is not 'Sampushtaha". - It is "Samprushan Sampushtaha". It is the Bhoosana (necklace) for Sanskrit. If the same word has been repeated then for us it is a repeatition. We will also complaint like 'what is this'? They are repeating the word twice again and again'.Baghavatham is not like that. It will bring happy if the same word has been repeated. What a word has been put up! He became "Sampushta" because of "Samprushan" the one who has been questioned is called as "Pushtaha". "Sampushtaha" means the who has been questioned with good questions. It indicates that the one who is going to give answers is having the required gunas with him. These are "Sameecheena" questions among the various type questions. Hence he is the one who has been quewtioned ("Sampushtaha") with good questions ("Samprushan").
"Samprushan" - Do you know whose name is this? It is merely not an attribute for question. It is the name of our Deva. In our Pooja, Maha mangalarthi has been done. After Maha mangalarthi it is in procedure to do stotra on Baghavan. While doing that stotra, we are giving an adjective to Baghavan.
"Samprushnam Bhuvana Yanthanya" - We pray like that. "Samprashtaha" is the name of our Deva. In such pleasant time ("Prasanna Kala") we will do stotra ("Pramsane") using that word "Samprashtaha". It is the name of the Lord. Lord will b e much pleased with that word. What does that word mean? "Prashta" means God is a big question ("Prashammak") for us. In any body's point of view, god is a big question. What kind of question? "Samprashtaha" i.e it is a kind of good question. It is a question that we should make\ask in our life time.
You give a lecture about the god as long as you wish. After telling all those, a question will still remain like 'How is this'. If some body tells that he have answer for all the questions then certainly he should be a fravel. After you telling all, certainly a question tag will be there. Definitely you will ask 'How come this?' Even if you don't have anything now, you will get it after reaching your home.This is the only reason why we have this much of parampara of connentaries.
If a question has been and the answer has been completed, as in the case of Yagnyavalkya, this much of Tika and Tippani would not have come. Why it came? There will be a question remaining after completing our answer. Certainly we will ask 'How come this?'
Our Acharya explains this in his Dwadasha stotra, in his own way while describing about the nature of Lord,
"Thanna kinneyni Vidhun Sumeemamsinam" - It is always like that. Ina mimamsa sabha, (a place were contraveesies will be discussed) the scholars in group, ("Bhagavan Goshti on Vidhan Goshti") will say "Thum Kineyni Vidhan sumeemamsinam" i.e one will say God is "Thuth". Another one will say "Thanna". i.e he will not accept the first one's statement. Then the first one will ask "Kimna" i.e why not? What is wrong in that ?
You take any group such a kind of questions and answers will be there always. Lord will also be much pleased. Let us assume that in a particular group. scholarass came to a conclusion, 'this is what god is'. God will give a mark to that group. Why? God will be asking, they came to a conclusion on me. Is that what my capacity? Can you measure me using your vessel\knowledge? !
Therefore god is a big question in the group of scholars. Such a god has been praised by Vedas as "Samprashtaha" i.e good question. "Pradhan" mean "Gnanum Echwa" i.e desire to know\learn interest to learn. "Gignasaneeya" means "Gignasya" - God is the "Gignasya" of all auspicious attributes.
"Samprashna Sampushtaha" - Sootha was being questioned with good questions about god who is "Samprashta" Sootha also felt happy because of those good questions.
After that he prayed Rudra, Shukacharya and others also. Then started telling Srimad Baghavatam.
Then he started giving answers to all the questions. As giving the answers, he started telling the Baghavatham. From where he begins the story? Once there Mahabharatha was stopped. Bhaghavatam starts from there which further continues the story of Mahabharatha. He makes a statement there. This great Bhagavatam was composed by Vedavyasa.
Vyasa - saraswathiaha shuchou thate - was sitting the bank of river Saraswati. Here Bhagavatham introduces Vedavyasa in a wonderful manner. Where Vedavyasa will be? He will be there in the bank of river Saraswati. If we make a visit to Badari then this is a place where we have make a visit.
Near by the river Saraswati, now a temple has been constructed for Vedavyasa. But we will have a doubt whether it is for Vedavyasa or not. If Vedavyasa himself comes then he will have the same doubt. Let it be. There is a place and it is called bank of the river Saraswati.
In that sacred place only Vedavyasa did paata and pravachana (classes) to Rishis like Shukacharya; there only he taught Vedas to Rishis like Paila; he did upadesha of Srimad Baghavatam in that same sacred place; it is the place where Srimad Baghavatam was composed. It is the bank of river Saraswati.
In that bank of river Saraswati, once Vedavyasa was seated. We should go that river bank and see it. Why should we imagine about those earlier days. We should even go now and see it. Any kind of person will definitely exihit (obtain spoorthi) his skill set. River Saraswathi is jumping and flowing. Even a person who do not capacity to compose poems (kavithva) will get it there. It is such a great place. It is the place where Saraswati is dancing (performing thaandava nruthya). It is the place which has special sannidhana of Goddess Saraswati. Lord Vedavyasa was seated there.
While giving commentary for an Upanishad our acharya has given meaning for the word Saraswati in the following manner. What is meant by Saraswati? In order to reach the Lord Hari's place she will be going very quickly (like sara sara sara). That is why she is called as Saraswati. While going to others she will think whether to go or not. For example, she will be coming to us very slowly. But while reaching God as she is moving quckly like sara sara sara, she is called as Saraswati. She is called as Saraswati as she took refuge (Sharanaagatha) to the feet of Lord Hari. In that river bank also she was forwarding and trying to reach Lord Vedavyasa.
In such a place, Lord Vedavyasa was seated. Vedvyasa was seated as if he is having some trouble. Naati prasanna hrudayaha - we should carefully listen to these words. Without the guidance of our Acharya these words will be really give trouble to us. He felt as if boring. There was no happy for his manas. Kinna aathmaanam kidhyathaha - He felt that he was having sorrow (dhukki).
There naradhaha samagaath - Devarishi Naradha came there. Have a look at the great meet. At that moment, Vedavyasa was thinking as if not knowing what to do further and as if suffering from troubles (dhukka). When he was sitting as if fool and stupid.
At that time his grandson Naradha came there. Vedavyasa was much pleased on seeing Naradha. Vedavyasa thought that he received a person who can give answers to his questions. Our people also assumed the same thing. Our people thought that Vedavyasa is some muni (kashchit muni), foolish but harmless person etc. Naradha came there who is mahagyani. He did upadesha to Vedavyasa. Nowdays Bagavatham lectures are conducted in this manner only. You can have look at this. If we didn't get the guidance from our Acharya (Sri Madhwacharya) we would also have been given lecture in the same manner. Have a look at how our Acharya protect us by giving the guidance. I'll go further and come back to this point again.
Devarishi Naradha came there. Naradha asked Vedavyasa that why he was looking so dull. Kim baghavathaaha dharmaaha praayena naniroopithaha - Vedavyasa replied that he had completed everything that he was suppose to. But still he was not feeling happy. He was suffering a lot due to this, he added. He also questioned Naradha for the reason.
Naradha answered that Vedavyasa had completed everything which was true. But - nathatah vasudevasya mahima hyanuvarnithaha - among dharma, artha , kaama and moksha - yatha darmadhayohyarthaha munivarya anuvarnithatha nathatah vasudevasya mahima hyanuvarnithaha - please look at that sholaka which is a wonderful one. This good shloka will lead us into bad path.
The literal meaning (outer meaning) of this shloka is in the following manner. Yatha darmadhayohyarthaha munivarya anuvarnithatha - you have composed epics like Mahabharahta. You have also sufficiently established the nature of dharma, artha, kaama and moksha - darmadhayohyarthaha munivarya anuvarnithatha - vasudevasya mahima na anuvarnithaha - but you have not told the mahima of Vasudeva. That is the only reason for your sorrow.
You are suffering because what ever has to be told you have told. In Mahabharatha you have given authentic information about dharma. You have also told the procedure on how to earn money. Vedavyasa is a great economist. In Mahabharatha he had told the procedure to earn money. He had also told about kaama and also about moksha.
Naradha contnued "nathatah vasudevasya mahima hyanuvarnithaha - but what should also have told is the mahima of Vasudeva. You have not told about it. That is why you are looking worried and suffered etc. Hence please write a grantha (book) which will tell the glories of Vasudeva." That's how Srimad Baghavatham came.In this manner only, this purana was heard and lectures were given.
But our acharya's view differs here. As I already told this is Baghavatha purana. While telling Baghavatha purna I use tell this also. Mahabharatha is apoorna i.e. incomplete. Mahabharatha tells about dharma, artha, kama and moksha. But Vasudeva's mahima was not told. For that reason, he was forced to tell Srimad Baghavatham These statements can be used when we wish to tell the greateness of Srimad Baghavatham.
You are calling me for another discourse (upanyasa) and requesting me to do pravachana on Mahabharata. I'm also confirming to it and starting the same. I'll say that there is no another grantha equivalent to Mahabharata. What am I suppose to tell when I do upanyasa on Baghavatham. All our problems will be like this.
We'll forget Baghavatham when we tell Mahabharata and forget Mahabharatam while telling Baghavatham. Our acharya says that in no way Mahabharatha is lower and Baghavatham is higher. Both are Vyasa vaani. Both are aarsha vaani. Both are highly pure. Then in some cases Mahabharata appears to be incomplete right? Yatha darmadhayohyarthaha munivarya anuvarnithatha nathatah vasudevasya - Vasudeva's mahima has not been told rightt?
Please have a look at Mahabharata. Veda vyasa himself says what has been told in Mahabharata. He says everything - kshaptup prajyam dhruthim kunthyaaha - everythiing he says - Gandharyaha dhurthiim sheelatham - he is indexing what has been told in Mahabharata. While telling Veda vyasa says - Vassudevasya maahaatmyam - the same words are being used. What has been told in Mahabharata? Vasudevasya maahaatmyam.
When you come to Baghavatam the same Vyasa says Vasudevasya na anuvarnithaha - Vasudeva's mahima has not been told. p; But in Mahabharata he says Vasudevasya maahaatmiyam - Vasudeva's mahima has been told. In Baghavatham he says Vasudeva's mahima has not been told. See! what a contradiction! either Baghavatham is apramana (invalid) or Bharatham is apramana. It is impossible to say both are pramana (valid).
Such shloka should be given to our Acharya Madhwa.
See! How well our acharya is telling! Bhavatha swashaka chakrethi baghavatha nirnayaha - What a greate vyakhyana our acharya is giving. If you have to read a shloka there it has got its own procedure. If you have to read a sholaka, you have to stop at appropriate places. If you stop at there then you will get the correct meaning for that shloka. By reading the shloka itself differently, different meanings will occur.
Let us take an example. I'll tell a statement. That statment has got several meanings. The statement is "I'll tell Bhagavatham". Now I'll give stress for the word "I" and read the statement "I'll tell Bhagavatham". This indicates that only I've to tell Bhagavatham and others are not. Don't take it literally as my statement. Let it be somebody's statement.Tomorrow please don't say swamiji made such statement. It is just a statement taken for our explanation purpose. While reading the statement, if he gives stress for the word "I" then it also indicates that there is no importance for telling Bahgavatham. It gives importance only for the self. If you say then it have no importance. If stress the word "I" then it has different meaning. The meaning is, it will be useful If I tell the Bhagavatham than somebody else.
Let us go further and give the stress.This time give stress for word "Bhagavatham" in the statement "I'll tell Baghavtham". Now it will give different meaning. It indicates I'll give pravachana on various grantha/books. But they are not useful. I've to tell Baghavatham. If I tell Baghvatham then it will be good. Again don't think that this is swamiji's statement. Forget about that. It the statement just I'm using.
Let us give stress for the word "tell" in "I'll tell Baghavatham". There is no stress for "I" and "Baghavatham". Give stress for "tell" in "I'll tell Baghavatham". It indicates that if I write then you cannot read it. But If I tell then it will be happy for you to listen.
Just see! By giving stress in three differenct places, we got three different meanings.
Our Acharya tells in the same way. This is only vyakhyana our Acharya had written.Our Acharys says, in this shloka, -
Yatha darmadhayohyarthaha munivarya anuvarnithatha |
- in this sholka, where should we give the stress? No where except the words Yatha and Thatah. Our Acharya says if you give stress in these two words you will get a different and wonderful meaning.
What is the meaning? I'll give stress and read - Yatha..... darmadhayohyarthaha munivarya anuvarnithatha na thatah..... vasudevasya mahima hyanuvarnithaha - now it has got different meaning. What is that meaning? Vyasa says as I've described dharma, artha etc., in that same manner, Vasudeva's mahima has not been told. It doesn't mean that Vasudeva's mahima has not been told. As I've described dharma, artha etc., in that same manner, Vasudeva's mahima has not been told.
Please tell what does it mean now? Dharma etc. have been told. How I've told? About dharma, everthing has been told completely. Nothing else remaining. About artha also, everthing has been told completely. About moksha and kama also, everthing has been told completely. Yannehasthi natat kwachit - everything has been told completely. As I've described dharma, artha etc., completely, Vasudeva's mahima - thatah - has not been told completely. I've not told.Why? It's not possible to tell. Hence it has not been told.
Is it possible to count the mahima of Vasudeva completely? It possible to count the particles in this world.But it is impossible to count the gunas of Bhagavanta. Vishnor nakam veeryaani yat provocham - it is not possible to tell. Therefore it has not been told. If you give stress on the words Yatha and Thatah, Yatha - in what manner dharma etc. have been told completely thatah - in the same manner, i.e dharma etc. have been told completely. thatah - in that same manner, Vasudeva's mahima has not been told completely.
I'm not able to tell i.e if we say the mahimas then balance will still remain as such. Naradha asked, "Vyasare! In Mahabharata you've given beautiful explanation for dharma, artha, kama and moksha. You've told as much required. You've told completely. But Vasudeva's mahima is still remaining. Please tell that. For telling that, please write one more grantha book." Naradha requested like this.
Now this explanation has not become wrong. With this explanation, Mahabharata also become pramana/valid and Srimad Bhagavatham also become valid. One is pramana and another is apramana, didn't happened. Vyasa also agreed for the request of Naradha.
See! what an explanation! with this explanation, Mahabharata and Srimad Bhagavatham both became pramana (valid text). At no situation, one will become pramana (valid text) and another will be apramana (invalid text).
Vyasa accepted the request to write Srimad Bhagavatham. Naradha made the request and Vyasa wrote Srimad Bhagavatham. Naati prasanna hrudhayaha kidhyathaha aathmanam kinnam darshayathaha - Vyasa was suffering from dukka (sorrow). The word "kheda" has been generally internally interpereted as sorrow by the commentators. But our Acharya is giving different meaning - khedaha - aparidoshaha - what is the meaning for this word? Analam bhuddihi - is the vyakhyana of our Acharya. Vyasa had become kinna means he didn't had alam bhuddhi. It is the real meaning. He didn't thought it is enough of composing puranas. He composed granthas like Mahabharata. He also composed lot of puranas. But he didn't feel enough. The meaning for this thought is there are some more to tell.
The word kinna should not be interpreted as he was crying with tears, thought of flying into the fire, and prepared himself for death. He thought of flying inside the river Saraswati. Kinna means - analam bhudhihi - he thought there are something more to tell. This is the biggest stage of elders. What elders will do? If he get a sadhaka (the one who will do sadhana) he will not say, "Enough of doing everything. Go away now". In stead, he will fill all the needs of that sadhaka to complete his sadhana and send him. Vyasa is niravadhika poorna (full of endless gunas). He wanted to fulfill us as per our capacity by showing the path (maarga darshakaru).
Based on the request of Naradha, Vyasa composed Srimad Baghavatham. A grandfather will certainly fulfill the requests of his grandson. In the same way, Vyasa honoured the request of his grandson Naradha. Vyasa didn't obtained knowledge after the conversation with Naradha. Vyasa only i.e Narayana only preached Baghavatham to Chaturmukha Brahma which he further preached to his son Naradha. Vyasa just examined Naradha.
Let us assume some Gyani has come. A boy is coming and telling. Gyani will encourage and say, "Wonderful! excellent information you have provided. Lot of special information (apporva vishaya) was there." Somebody there will say, "This gyani does not know anything. He came to know this information only after the body had told", which is not correct. Gyani enjoyed the information given by the boy. In the same fashion, Vyasa accepted it.
Then Naradha started telling his life history in front of Sri Vedavyasa.
Naradha told who he was. He didn't meant that Vysasa didn't know about him. He indicated he know about himself. He remembered that from very lower position, you have brought to this much level. He realized himself. Then Naradha told that he was the son of a dasi.
"I was the son of a servant-maid. It was a chatrumasya period during which all the sanyasis were gathered in a place. In that place, I was there just to serve them."
Please note the speciality of each and every word. In that place, all the sanyasis had gathered. Nowadays it becomes difficult even for one sanyasi to sit in a place and to observe chaturmasya vratha. A general question that will be asked is, "Where you are going sit.for this chaturmasya? Where he is going to sit? Where someone else is going sit?" After making sure that no body is going to come to that place then only we are choosing that place. But in olden days, situation was not like that. All jyanis will assemble in single place and do Brahma vichara. All the sanyasis had gathered there.
Naradha told, "It was my fortune (sowbhagya). Even though I was the son of a dasi, I joined in the place where all sanyasis who are jyanis had gathered. My mother's job was to serve them (dasya vritti). It gave pleasure to me. I also joined in the Brahma vichara made by the rishi munis. I also listened to their sayings.
Jyanis lifted me up. In what way? In all the manner. As a service, I cleaned the place after the completion of bhojana of rishi munis (cleaned the ucchistha). I cleaned the place using gomaya. In return, what they did for me? I cleaned the place where they took bhojana. What they did for me in turn? As I cleaned there place, they cleaned my place also. My inner body/mind was full of dirty. Jyanis cleaned my inner body/mind.
They didn't kept any balance account (runa) for the service I did. They cleared my runa. What happened to me? I became runa (suppose to serve them) for them in my entire life span. They gave me that much of knowledge. They carved Bhagavan's vigraha in my mind. I grow very well based on the guidance (maargadarshana) given by sanyasis.
One day they left me."
Naradha continued, "Entire jagat became shunya for me. Why? For all these days my ears was much happy and listened more. Very good words were filling my ears. One day when nothing was there, the time was not passing and became difficult for me. One day my mother also died. Due to snake's bite her body was filled with poison and her prana left away."
Naradha told, "I was so much happy and I was over enjoyed." This message gives very good encouragement (spoorthi) for youngsters. Naradha himself felt happy when his father or mother died. It is same for us also and we are also like that Naradha. There are some people who'll say like this. When father or mother died there is no problem for them. Why? Because these father and mother will always advice their children to avoid bad activities. When they died there is no problem and leading the life becomes easy.
Why Naradha was overjoyed? It was not for the death news of his mother. The reason for his enjoyment was that an obstacle for him was gone away. Obstacle for what? Obstacles were not their to do bad activities. She was obstacle for him in doing sadachara. It was not really an obstacle. He was fully under the control of his mother which was his duty of course. There was nobody else to protect her.
Naradha continued, "I was the only one. Hence I was forced to go behind my mother. Once a sarpa (snake) bite my mother. But gnana sarpa bite me. After this, I left all the other path and I was in comfortable position to follow what the jnanis tought me earlier. I listened (did sravana) in Chaturmasya. Then I did meditation upon it (did manana). My sravana and manana was over. I was in a position to follow what I listened and meditated. I was suppose to do dhyana. I was waiting for opportunity.
Now I came far away from my mother. I started thinking the lord conveniently and moved away. I sat in a place. I was thinking about Bhagavanta. Sanyasi's power (prabhava) was really great because the thoughts given by them was with me always. I started thinking God permanently. Due to this I got the dharsana of Bhagavanta. For one kshana I saw the Lord like lightening."
God gave darshana to Naradha. Please have a look at procedure for the sadhana. First sravana, manana, dhyana and then sakshaatkara (seeing the God himself). There are people who thought themselves that they are thinking a lot and call themselves as Darshanika i.e the one who've seen the God. Those who came before Sri Madhwacharya gave margadarshana (path for salvation) only for sravana, manana and dhayana and completed there. They concluded that nothing is there after these three. All those people also concluded that it is impossible to have the darshan of God directly.
Our Acharya Sri Madhwa came and preached that it is definitely possible to see the God and concluded that God is not avyakta (i.e. the one who cannot be seen at all). The real meaning is that it is not possible to see him without his grace (anugrha). But is really possible to see him.
Bhagavata made it very clear. God exhibited himself in front of Naradha for his sravana, manana, and dhyana.
God gave his darshana to Naradha who was overenjoyed then. In general, we will not fix limit for our demands. We'll not get satisfied with what we get. We cannot even express it. We will even expect more and more than what we have. So, there is no limit for our demands. If we get rupees of a crore, even then will not be happy. It will not even enough for us.
Bhagavtham says Naradha was enjoyed very much on seeing the Bhagavantha for which there is no comparison at all. But what happened later? The next moment he started crying. Why? Because he was not able to see the God. God became invisible (adrushya).
He started crying. He prayed loudly and asked Lord to exhibit himself once. He prayed. But he went up to the level to think that God is merciless (nishkaruni) because God was invisible to him. At that time asharira vani was heard saying that only that much would be given in this birth (janma) and remaining full would be given in the forthcoming birth.
Naradha conveys this entire message in front of Sri Vedavyasa. It indicates the knowledge that he had of his earlier birth. For us, why should we go for other births or while we were in garbha of our mother or while we were child. We don't even remember what happened yesterday. What a medhavi shakthi we possess!
But for Naradha it was not of yesterday or day before yesterday or not while he was in the womb of mother or not while during the period of pralaya. He remebered even what happened before the pralaya. Entire thing was very clear to him. It was indicated as Chetana in us by our ancestors. Manas, Bhuddhi, Ahankara, Chitta and Chetana - smarane (rememberance) of what happened in long period.
Due to that shakti, Naradha conveys this entire story in front of Sri Veda vyasa. Bhagavatha also puts this story in front of us.
In order to have the darshana of God what we've to do? Nowdays yoga classes are being conducted. They say it is enough if you attend just 10 days. You will get darshan. But we don't know whose darshan we'll get. If it enough to attend just 10 days to have the darshan of God then our ancestors - kim moodaha pooraha soorayaha - are they fool? Look at the sadhana done by Naaradha. Due sravana, manana, and dhyana, he got the darshan of God. He also wanted to have further more.
Naaradha said, "Swami! In next janma, I became Naaradha." Naaradha submitted his story in front of Sri Vedavyasa and requested him to write Srimad Bhagavatham. We should always remember him. While telling stories in Baghavatham or while thinking anything, or while conveying vote of thanks, we should say, "Naaradha! thanks to you."
Do you know how cruel minded we are? Leave out saying thanks to Naaradha. In somewhere let us assume, person in one house conveys message to person in another house. How do we call such person? We say, "Oh! Good! You are doing Naaradha's job well." We are identifying those are spreading bad messages as Naaradha. In what a bad way we are looking Naaradha! Baghavatham says that is not job of Naaradha. It says that following is the work Naaradha is doing. He is doing work only for the uddhara (benefits) of manu kula (manushya). This is primary job in front of him.
The word Naaradha also coveys the same message. Naaram dadeethithi naradaha - naram dadaathithi naradaha - naara means the which is related to nara i.e manushya. It could be both jyana or ajyana. Nara means ajyana. Dadeethi - dhyo - avakandane - the one who will destroy ignorance is Naaradha. Nara means jyana. Dadaathi - the one who will give knowledge is Naaradha. Naaradha means the one who will destroy the ajyana (ignorance) and give jyana (knowledge). He is kendra for jyana spoorthi (flow).
If someone wants to become kavi (poet) or wants to get spoorthi (flow) of poems then he should pray Naaradha. Vyasa composed Srimad Bhagavatham.Valmiki composed Ramayana. Valimiki composed Ramayana only after the meeting with Naaradha. After that, Valmiki got spoorthi. Sri Vyasa composed Srimad Bagahvatham.
Naaradha made a request with Sri Vedavyasa. In one way we got Ramayana and in another way, we got Baghavatham. We should certainly convey our thanks to Naaradha. If we also would like to have spoorthi, like to compose poems, and be able to give good speech then we should pray Naaradha. Baghavatha also giving us the same instructions.
According to the request of Naardha, Sri Vedavyasa who is sakshaat avatara of Sriman Narayana, who is noway different from Narayana, who is also maha jyani, composed Srimad Bhagavatham and given it to us.
Baghavatham also got started. Srimad Bhagavatham is actually the continuation of Mahabharata. Baghavatham starts from the yuddha (war) of Duryodhana. Duryodhana was defeated and fall down at the end Mahabharata but he got up in Bhagavatham. He fall down there and got up here. Who is Duryodhana? He is none but Kali. Mahabharata conveys fall down story of Kali. Baghavatham says the story in which that Kali got up. In order to destroy the Kali who got up, one fellow took avatar. Who was that Mahatma? It was King Parikshit. Baghavatham also puts the story of King Parikshit in front of us.
Parikshit was growing inside the garbha of Uttara. He was growing. There was an attempt to stop the growth by the Brahmastra of Aswattamacharya. Why Aswattamacharya used Brahmastra? He used it only based on the request of Duryodhana.What was the request from Duryodhana? He put his request in front the Aswattama.
Once Duryodhan defeated in the war and fall down.
Who is Duryodhana ? He is Kali. Mahabharatha tells us the story where Kali was defeated. He is waking up in Srimad Bhagavatham. In order to destroy the Kali who is waking up, a person was born. Who is that Mahatma? It was Parikshit Maharaja. Bhagavatham puts the story of Parikshit Raja in front of us.
Parikshit was the growing in the garbha of Uttara. An attempt was made to stop the growth of garbha by Aswattamacharya by using the Brahmastra.
Why did Aswattamacharya used Brahmastra to stop the growth of garbha of Uttara?
He did that as per the prayer of Duryodhana. What was the interest of Duryodhana?
Once Duryodhana made a request with Aswattamacharya. At that time, Duryodhana was defeated in the Mahabratha war and he was fallen down. He was defeated in the fight with Bheemasena devaru. While he was fallen down and his prana was suppose to leave, Aswattamacharya came there.
In that last moment, Aswattamacharya asked Duryodhana,"What is your desire?". Duryodhana, the great kali replied. What was the interest of Kali? Whatever is good should not be there in this world. Everything bad should be here. This was his interest. If our wish is also same then it indicates that we also have the complete (full) presence (sannidhana) of Kali.
What did Kali alias Duryodhana asked? Pandavas and their descendants should not sit in the simhaasana. Then who else should sit in the simhaasana? Should Duryodhana? It was not possible. Descendants of Duryodhana? That was also impossible. A child who is going to born from wife of Duryodhana should sit in the simhaasana.
Even at the time of death, Kali expects that his descendants (parampara of Kali) should grow and parampara of Dharma should not grow. This was the sankalpa of Kali. This was the sankalpa of Duryodhana which is also cruel sankalpa.
Aswattama told "Assthu". According to the sankalpa of Bhagavan, Aswattama also told "Asthu". After that Aswattama left that place and started firing all the tents and gave it as ahuti to Agni. Bheemasena Devaru came to know about that news. As per the prayer of Droupadhi Devi, Bheemasena followed Aswattama.
Aswattama was very much frightened. He was very much afraid on Bheenasena. Mahabharatha explanins this incident in a great manner. Mahabharatha says Aswattama got fear with the shakthi of Bheemasena.
Aswattama means Rudra Devaru. Bheemasena means Vayu Devaru. This indicates that Vayu shakthi is greater than Rudra shakthi and Rudra shakthi will have fearness. Mahabharatha and Baghavatha gives this caution to us. Aswattama was started running on seeing Bheemasena. At one stage, Aswattama was not able to run.
"Vege cha lagave chaiva" - What great shakthi of Bheemasena!
On Bheemasena, we are hearing another story also saying that Bheemasena's stomach will be very big. I am not sure where they have seen such Bheemasena! He was having very big stomah! If that is the case what might have happened? He might not be able to run fastly. Isn't it? But purana gives us a caution. Bheemasena Devaru followed Aswattama by running behind his shoulder also Aswattama got defeated and Bheemasena got victory. If you look at this as a running compettion, "Vege cha" - Bheemasena Devaru was the fastest running person among them.
After being defeated, Aswattama started using the Brahmastra.
Aswattama started using Brahmastra against Bheemasena. Lord Krishna who knows about this incident, came along with Arjuna to that place instantly. Why? Because Brahmastra is also superior one and Bheemasena is also superior one. So, either of them should go waste. Hence Sri Krishna came there. Sri Krishna asked Arjuna to throw Brahmastra. From one side, Aswattama's Brahmastra was coming and from another side, Arjuna's Brahmastra was coming. The entire world was started buring. At that time, Sri Vedavyasa entered in between those two Brahmastras. Sri Vedavyasa entered in between those two fires. Do you know what is the work of Sri Vedyvyasa? He is the one who will stand between two fires. That was the reason why he composed Brahmasutra also.One is the fire of ajyana which is poorvapaksha. Another is the fire of jyana which is siddhanta. In between these two fires, Sri Vedavyasa's Brahmasutra is standing.From one side there is a fire of ajyana. It is firing always. From another side, fire jyana is there. In between these two, Sri Vedavyasa is always there.He stood in between and ased to take back the Porrvapaksha. But he was not ablt to do so. Aswattama was not able to take back his Brahmastra. Rudra shakthi was not able to do so. Pashupatha was not able to do so.
Vyasa ordered Arjuna to take back the Brahmastra. He also asked Arjuna to set back the Brahmastra thrown by Aswattama. Vyasa stood as the judge and asked the fire of siddhanta to set off the fire of ajyana. Sri Krishna was witnessing the incident. Arjuna asked Sri Krishna, "What is this swami! Aswattama was not able to take back his Brahmastra! What is this!" Sri Krishna replied, "The reason is Aswattama didn't had Bramacharya and due to that reason he was not able to take back his Brahmastra." Arjuna asked, "How come I can able to take back?" Sri Krishna replied, "You are still Brahmachari and due to that reason you was able to take back the Brahmastra." Arjuna was very much shocked with this answer. He told, "Aswattama, since birth (aajanma) he is Brahamachari. But you are saying is not Brhamachari. But I myself don't know, for how many people, I had given my hands. But still you are saying that I'm Brahmachari. How is it Krishna? Now I need to refer the dictionary to see the meaning of who is Bramachari and who is not. I am unable to understand this Swami! Sri Krishna!"
Arjuna is devata for Shravana (listening). He is the devata for manana (thinking repeatedly). He is the devata for Dyana (constant meditation). But even then he could not able to understand this. Sri Krishna replied, "Yes. What you told is correct. But now Aswattama is not Brahmachari." Why Sri Krishan told like that? The term Brahmachari doesn't mean that the one who is unmarried. But we are accepting the term Brahmachari if that person is unmarried. Krishna replied, "The term Brahmachari does not mean that the one who is unmarried. There are two types of Brahmacharya viz. Shareeraka Brahmacharya and Maanasika Brahmacharya. Aswattama by body he is Brahmachari. But yesterday, he lost his Maanasika Brahmacharya in a moment." Arjuna asked, "Swami! How?" Krishna replied, "Look! Duryodhana asked Aswattama to get a child from his wife and place him on the simhasana. Aswattama just accepted for it and replied ok. That's it. Nothing else was happened but. He just accepted by mouth. Because of his acceptance by mouth, he lost his Brahmacharya. He lost Brahmacharya from his manas."
Baghavatham says which is the most important Brahmacharya. for the outermost Brahmacharya, innermost Brahmacharya is highly important. It was not there with Aswattama. So what happend? He was not able to throw Brahmastra correctly. Gayathri didn't gave result to him. Krishna told, "Arjuna! You are Brahmachari. You got married with lot of women. It is fact. But your innermost manas is pure. Your manas is without any dirty (kalmisha). Hence you have Brahmacharya and that is the reason why you was able to take back the Brahmastra." Baghavatha giving us caution on Brahmacharya and deeksha (strictly followingness of Baghavanta).
Vyasa then told Aswattama, "You have done a bad activity (anyaya)". Aswattama also accepted. Look! That is the personality of Vedavyasa. Everybody accepts whatever Vedayvyasa tells. Nobody will talk against for Vyasa's statment. Vedavyasa's personality (vyakthitva) is like that. Vedavyasa told Aswattama, "You have done a bad activity (anyaya)". Aswattama said "Swami! yes". Vedavyasa told, "You should get punishment for the same." Aswattama told, "Swami! I will accept". Then Vedavyasa ordered Aswattama, "Plug out the ornament (mani) from your head and give it to Bheemasena". Astwattama did the same. He has to give. The mani which he gave is very valuable. As long as that mani is in the head of a person, he will neither get hungry nor thirsty nor face darkness nor any kind of problem. On hearing this, water may start pouring in our mouth. We also think that in stead of giving that mani to Bheemasena wouldn't it be nice if he gave it to us. We also think that keeping that mani in our pocket, we can go freely anywhere. Baghavatha tells that such a mani was in the head of Aswattama. Aswattama means Rudra shakthi. Rudra sakthi means the shakthi that controls the mind. That is the shakthi of knowledge of Bhagavantha. Bagahvatha also tells "vidhya kalasthu girisham" - those who wants to obtain the knowledge of god should pray Rudra. He is the path shower (marga darshaka) of knowledge. Baghvantha had given this mani for the people who wants knowledge (gyana upasakaru). Who is fit for that? Aswattama gave it to Bheemasena. Bheemasena devaru took that mani and gave it to Dhraupadi devi. Then Dhraupadi devi started looking the people here and there. Later it should not be released in the paper saying that Bheemasena gave that mani to his wife in stead of his elder brother, right? In order to clear the apavada (passing message as if the mistake has been committed when not really), Dhraupadi devi gave that mani to Dharmaraja. Dharmaraja was quite happy. "Reje raja gavam iva" - He kept it in his head and overjoyed. Dhraupadi devi felt, "I will happy if it is in my hand". Then She saw Dharmaraja and out of mercy she gave it to Dharmaraja. Sri Krishna was also there. He ordered Aswattama by convyeing the order through Vedavyasa. Sri Krishna asked Vedavyasa, "Ask Aswattama to take back the astra - vachaani vartayaastram - by mouth and also ask asked Vedavyasa, "Ask Aswattama to take back the astra - vachaani vartayaastram - by mouth and also ask him to take back the astra from the womb (garbha) of Uttara". Aswattama was not able to withsthand this order. Then Aswattama told, "Tattraiva patayami astram". Sri Krishna is vey much allergetic for Aswattama due to unknown reason. He was giving respect to Vedavyasa but not to Sri Krishna. As soon as Krishna asked Vedayavyasa, Aswattama told, "Tattraiva patayami astram" because only Sri Krishna said not to send brahmastra to Uttara's garbha. If Krishna had not given this order, then Aswattama may have forgotten this. Aswattama took that in his mind when Krishna made the order. Krishna also made this order only to trouble Aswattama. Krishna wanted to bring out the personality of the Aswattama to the world because people were mercy (anukammpa) towards Aswattama as he was Bramachari since the birth, lost his father in the battle. Krishna made the order only to show the personality of Aswattama. Krisha was asking the people, "See! You people wanted to let him go out of mercy. But how fool he is". When Sri Krishna was asking Aswattama to take back astra from Uttara's womb, if he was saying "Tattraiva patayami astram" then inner mind of Aswattama comes out to the world and it is low graded. Krishna wanted to show that the inner parts of Aswattama was not repaired properly and also wanted to tack back the people's mercy from Aswattama. Only for this, Krishna devaru made that order