Tuesday, January 23, 2018


According to Narada's advice, Vyasa retired to Mt. Meru to perform a penance directed towards the great Devi. He began meditating on the Glory of the Goddess and the supreme Male principle, chanting the single syllable Mantra transmitted to him by sage Narada. His penace lasted for a hundred years.

At last, Mahadeva (Shiva) appeared before him and said, "Arise O son of Satyavati, your prayers have been heard by us. We know the one secret longing in your heart. You will have a great son. He will propagate your race and render your name illustrious with his good deeds and learning."

After obtaining the boon from Mahadeva, Vyasa returned to his hermitage on the banks of the river Saraswati. He thought to himself, "While I have obtained the boon I sought from the Lord, a son cannot be born to me till I marry. My mind is fixed on ascetism and I cannot even think of becoming a mere householder, bound to a wife and family."

At this time, he was preparing for the Agni-hotra sacrifice and rubbing the Arani sticks together to produce the sacred fire. He looked up at the sky and spotted an Apsara named Ghritachi flying through the air. As his eye fell on her divine form, he became inflamed with lust. He tried to recollect his knowledge of the scriptures, which prohibited lust as an emotion unworthy of a hermit, but try as he might, he could not take his gaze away from the nymph.

When the nymph saw that the Rishi was staring at her, she became afraid. She felt that the sage might curse her in anger, for having distracted him from his daily rituals. She transformed herself into a parrot and continued flying.

Vyasa recollected the fickleness of the divine nymphs, with the humiliation suffered by King Puroorava at the hands of the damsel Urvashi due to his desire for her. Despite his best efforts he could not control his baser instincts. Totally overcome by his lust, his semen emerged from his body and fell on the Arani sticks. Vyasa continued to rub the sticks together in his attempt to kindle the fire. Instead of fire, a young child emerged from the Aranis. The sage realized that this was the son that was promised to him by Shiva.

Many good omens appeared in the sky at the time of this child's birth. From the heavens, various items fell down for the use of the young hermit. The young boy shone with the light of the knowledge. As he was born from the Aranis, they are called his mother. He is the spiritual brother of Agni, who is also born from the same sticks. In sanskrit, the Shuka is the word for a parrot. Since Vyasa was looking at Ghritachi, who was in the form of a parrot, the sage named him Shuka.


Monday, January 1, 2018


"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most sacred of all sacred things in the world, other than that which has been already mentioned, and which is the highest of all sanctifying objects.'

"Bhishma said, 'Kine are the foremost of all objects. They are highly sacred and they rescue men (from all kinds of sin and distress). With their milk and with the Havi manufactured therefrom, kine uphold all creatures in the universe. O best of the Bharatas, there is nothing that is more sacred than kine. The foremost of all things in the three worlds, kine are themselves sacred and capable of cleansing others, Kine reside in a region that is even higher than the region of the deities. When given away, they rescue their givers. Men of wisdom succeed in attaining to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and (his sire) Nahusha, used always to give away kine in thousands. As the reward of those gifts, they have attained to such regions as are unattainable by the very deities. There is, in this connection, O sinless one, a discourse delivered of old. I shall recite it to thee. Once on a time, the intelligent Suka, having finished his morning rites, approached with a restrained mind his sire, that foremost of Rishis, viz., the Island-born Krishna, who is acquainted with the distinction between that which is superior and that which is inferior, and saluting him, said, 'What is that sacrifice which appears to thee as the foremost of all sacrifices? What is that act by doing which men of wisdom succeed in attaining to the highest region? What is that sacred act by which the deities enjoy the felicity of Heaven? What constitutes the character of sacrifice as sacrifice? What is that upon which sacrifice rests? What is that which is regarded as the best by the deities? What is that sacrifice which transcends the sacrifices of this world? Do thou also tell me, O sire, what is that which is the most sacred of all things. Having heard these words of his son, O chief of Bharata's race, Vyasa, the foremost of all persons conversant with duties, discoursed as follows unto him.'

"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the refuge of all creatures. Kine are the embodiment of merit. Kine are sacred, and kine are sanctifiers of all. Formerly kine were hornless as it has been heard by us. For obtaining horns they adored the eternal and puissant Brahmana. The puissant, Brahmana, seeing the kine paying their adorations to him and sitting in praya, granted unto each of them what each desired. Thereafter their horns grew and each got what each desired. Of diverse colours, and endued with horns, they began to shine in beauty, O son! Favoured by Brahman himself with boons, kine are auspicious and yielders of Havya and Kavya. They are the embodiments of merit. They are sacred and blessed. They are possessed of excellent form and attributes. Kine constitute high and highly excellent energy. The gift of kine is very much applauded. Those good men who, freed from pride, make gifts of kine, are regarded as doers of righteous deeds and as givers of all articles. Such men, O sinless one, attain to the highly sacred region of kine. The trees there produce sweet fruits. Indeed, those trees are always adorned with excellent flowers and fruits. Those flowers, O best of regenerate persons, are endued with celestial fragrance. The entire soil of that region is made of gems. The sands there are all gold. The climate there is such that the excellencies of every season are felt. There is no more mire, no dust. It is, indeed, highly auspicious. The streams that run there shine in resplendence for the red lotuses blooming upon their bosoms, and for the jewels and gems and gold that occur in their banks and that display the effulgence of the morning Sun. There are many lakes also in that region on whose breasts are many lotuses, mixed here and there with Nymphoea stellata, and having their petals made of costly gems, and their filaments adorned with a complexion like that of gold. They are also adorned with flowering forests of the Nerium odorum with thousands of beautiful creepers twining round them, as also with forests of Santanakas bearing their flowery burdens. There are rivers whose banks are variegated with many bright pearls and resplendent gems and shining gold. Portions of those regions are covered with excellent trees that are decked with jewels and gems of every kind. Some of them are made of gold and some display the splendour of fire. There stand many mountains made of gold, and many hills and eminences made of jewels and gems. These shine in beauty in consequence of their tall summits which are composed of all kinds of gems. The trees that adorn those regions always put forth flowers and fruits, and are always covered with dense foliage. The flowers always emit a celestial fragrance and the fruits are exceedingly sweet, O chief of Bharata's race. Those persons that are of righteous deeds, O Yudhishthira, always sport there in joy. Freed from grief and wrath, they pass their time there, crowned with the fruition of every wish. Persons of righteous deeds, possessed of fame, sport there in happiness, moving from place to place, O Bharata, on delightful vehicles of great beauty. Auspicious deed, bands of Apsaras always amuse them there, with music and dance. Indeed O Yudhishthira, a person goes to such regions as the reward of his making gifts of kine. Those regions which have for their lords Pushan, and the Maruts of great puissance, are attained to by givers of kine. In affluence the royal Varuna is regarded as pre-eminent. The giver of kine attains to affluence like that of Varuna himself. One should, with the steadiness of a vow, daily recite these Mantras declared by Prajapati himself (in respect of kine). Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and Matara. 1--He who serves kine with reverence and who follows them with
humility, succeeds in obtaining many invaluable boons from kine who become gratified with him. One should never, in even one's heart, do an injury to kine. One should, indeed, always confer happiness on them. One should, always reverence kine and worship them, with bends of one's head. He who does this, restraining his senses the while and filled with cheerfulness, succeeds in attaining to that felicity which is enjoyed by kine (and which kine alone can confer). One should for three days drink the hot urine of the cow. For the next three days one should drink the hot milk of the cow. Having thus drunk for three days hot milk, one should next drink hot ghee for three days. Having in this way drunk hot ghee for three days, one should subsist for the next three days on air only. That sacred thing by whose aid the deities enjoy regions of felicity, that which is the most sacred of all sacred things, viz., ghee should then be borne on the head. 1 With the aid of ghee one should pour libations on the sacred fire. By making gifts of ghee, one should cause the Brahman to utter benedictions on oneself. One should eat ghee and make gifts of ghee. As the reward of this conduct, one may then attain to that prosperity which belongs to kine. That man who, for a month, subsists upon the gruel of barley picked up every day from cow dung becomes cleansed of sins as grave as the slaughter of a Brahman. After their defeat at the hands of the Daityas, the deities practised this expiation. It was in consequence of this expiation that they succeeded in regaining their position as deities. Verily, it was through this that they regained their strength and became crowned with success. Kine are sacred. They are embodiments of merit. They are high and most efficacious cleansers of all. By making gifts of kine unto the Brahmanas one attains to Heaven. Living in a pure state, in the midst of kine, one should mentally recite those sacred Mantras that are known by the name of Gomati, after touching pure water. By doing this, one becomes purified and cleansed (of all sins). Brahmanas of righteous deeds, who have been cleansed by knowledge, study of the Vedas, and observance of vows, should, only in the midst of sacred fires or kine or assemblies of Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras which are every way like unto a sacrifice (for the merit they produce). One should observe a fast for three nights for receiving the boon constituted by a knowledge of the import of the Gomati Mantras. The man who is desirous of obtaining a son may obtain one by adoring these Mantras. He who desires the possession of wealth may have his desire gratified by adoring these Mantras. The girl desirous of having a good husband may have her wish fulfilled by the same means. In fact, one may acquire the fruition of every wish one may cherish, by adoring these sacred Mantras. When kine are gratified with the service one renders them, they are, without doubt, capable of granting the fruition of every wish. Even so, kine are highly blessed. They are the essential requisites of sacrifices. They are grantors of every wish. Know that there is nothing superior to kine.'

"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued with great energy, began from that time to worship kine every day. Do thou also, O son, conduct thyself in the same way.'"


Tuesday, December 26, 2017


“O Grandsire Bhishma! kindly tell me about division of time, about the duration of Yugs and about the origin and end of all creatures.” asked Dharmaja.

“Dharmaja! In the past, Veda Vyasa told his son Suka about this. I will tell you about their conversation.

There is a form blazing with effulgence which is the basis for time and five elements. It is the super consciousness. But it remains inactive as a witness. I will tell you now about division of Time.

18 minutes equal to one Kashta. 30 Kashts are one KaLa. 360 KaLas are one Muhurtha. 30 Muhurthas are equal to one day. 30 days are one month. Two months are one season. 6 seasons are one year. Three such seasons are one path(Ayana). There are two paths. Northern path and southern path. (Uttara Ayana and Dakshina Ayana.) Sages and Saints call Uttara Ayana as Agni and Dakshina Ayhana as smoke. Uttara Ayana is auspicious and Dakshina Ayana is inauspicious.

For human beings living on this earth, thirty days equal to one month. But for Pitaras, one month is equal to one day. For human beings, 365 days is one year whereas for Divine bodies, one year is equal to one day. Now I will tell you about Yugas.

For divine bodies, 12,000 years are four yugas. The first is Krita Yuga. Its duration is 4,800 years. (4/10th of 12,000). The second is Treta Yuga. Its duration is 3,6000 (3/10th of 12,000). The third is Dwapara Yuga. Its duration is 2,400 (2/10th of 12,000). The last is Kali Yuga. Its duration is 12,000 (1/10th of 12,000). (4800+3600+2400+1200=12000).

These are divine years. If we mulltiply them with 360, we will get human years. (As has been said earlier, 360 days on earth are equal to one day for divine bodies. To get human years we have to multiply divine years with 360).

In the above manner, Krita Yuga is 17,28,000 years (4800x360); Treta Yuga is 12,96,000 (3600x360); Dwapara Yuga is 8,64,000 (2400x360)); and Kali yuga is 4,32,000 (1200x360). These are human years. There is an intervening period between the Yugas. As per the divine years, this intervening period between Krita and Treta is 400 years, between Treta and Dwapara is 300 years, between Dwapara and Kali 200 years and between Kali and Krita is 100 years. If we calculate in human years, these intervening years for Krita, Treta, Dwapara and Kali yugas are 1,44,000, 1,08,000, 72,000 and 36,000 years respectively. From Yuga to Yuga, Dharma, Justice, life span, physical strength will be diminishing for human beings.

All the four yugas are called one Maha Yuga. 1000 such Maha Yugas are equal to one day time for Brahma. Similrly, such 1000 Maha Yugas are equal to one night for Brahma. While Brahmaleeps, there will be a Maha Pralaya to this universe. Soon after he wakes up, Brahma will again start creation. In this manner, creation will be going on eternally.

(This activity of Brahma is equal to human activity. Daily we sleep at night. During sleep, our sense organs and limbs will cease to work. As we close our eyes, we cannot see the outside world. Entire darkness. It is equal to Pralaya. Next morning, when we open our eyes, the entire world will appear before us. We are creating our own world. Therefore in our life, daily while going to sleep there is Pralaya and while waking up there is creation. If one does not wake up next day, it is death.).

From Brahma Tatva, Mahat Tatva was created. From Mahat Tatva, mind, space, wind, fire, water and earth, were created from one out of the other. To these five elements, sound, touch, taste, form and smell were the main qualities. Purusha, illumining in our body is Brahma. He is true and eternal. He is omni present. He is Atman. He is detached from the outside world. This Atman is pervasive in divine bodies, saints, birds, snakes, humans, mountins, rivers, forests and oceans.

The behaviour of humans is quite strange. Some people think that they derive fruits from out of their own deeds. Some others think that God will give them fruits for their deeds. Some more people think that they derive fruits from the five elements. Those who are engaged in Satva, they look at this world equally. They will never experience either pleasure or sorrow. Tapas is greater than all. To perform Tapas, control of sense organs, mental peace are most important. Studying Vedas adds strength to Tapas and yields good results.

Brahma is of two kinds. Sabda Brahma and Para Brahma. Sadhaka will first worship Sabda Brhma and then attain Para Brahma. This Para Brahma is the creator and destroyer. But Para Brahma will never entangle in any activity.

So far I told you about creation. Now I will you about destruction.

At the time of Pralaya Time, all the living and non living creatures in this universe will be absorbed into this earth. The bodies created out of this earth will be taken back into the earth. The entire universe will be filled with water. Water will merge into fire and the fire will take the form of wind and the attributes of wind will be taken by space. Mind which in itself is unmanifest withdraws all that is manifest ie, space etc. The moon, having made mind withdraw its attributes into itself, swallows it up. Then all the Samkalpas born out of mind swallow the moon. The wisdom and knowledge swallow all Samkalpas. Then that wisdom and knowledge also merge into time. At last, the time also ceases to exist. There remains only Unmanifest Supreme Brahma. All this destruction activity will be done by Brahma.

Vyasa continued to say: Soon after a Brahmin was born, Jataka Karma (name giving ceremony) will be performed. Then the Upanayana Samskara will be performed..The Brahmin will attain dwijatva. After that, Brahmin will approach Guru to study Vedas and other Sastras. With the permission of guru, he will marry and enter into Grihastha Ashram. During Grihastha Ashram, he will discharge his divine debts and Pitara debts by performing Yajnas, studying Vedas, teaching Vedas to others, making charities, receiving chrities etc.

Then Suka asked his father “O Saint Vyasa! what is the best path to attain Brahma; whether by performing Yanjas, acquiring wisdom; and practising Yoga or Sankhya. What is the best of all?” asked Sukha.

Saint Vyasa said thus: “What you said are all good. Purusha can attiain Brahman by performing Tapas, controlling sense organs, abandoning Raga and Dvesha and greediness; constant learning etc. By constant practice, one can control his mind. With stable mind, sense organs stop functioning. Then, one can attain Brahman. Wisdom is unmanifest. But through wisdom, we can behold and have knowledge about Parama Atma. Brahmins, endued with humbleness and education, view at good and bad equally and are capable of attaining Brahman.

In the entire universe, in all the living beings, God illumines as Atman. The entire universe is embedded in Paramatma himself. One who realises this truth,he will attain Para Brahma. Atman is both mortal and immortal. Mortal means, in every human being, death is lurking to take away the life. Hence it is mortal. Immortal means, attainment of heaven. Hence it is immortal. Wise and learned will treat mortal and immortal eqully.

The entire universe is ruled by Time. One who conquers Time, he will attain Para Brahma. This body is like a city with nine gates. In this city, Atman illumines itself. Yogins call this Atman as immortal. Only Yogin who leads his life with detatchment realises Atman. For such Yogins, Kama, Krodha, fear, slumber, greediness are prohibited. Yogins should relinquish them immediately. Wise will relinquish desires tainted with Kama.

By developing Satva, wiseman conquers passions and slumber. He will abandon greediness by serving elders and learned. By controlling sense organs, wiseman will conquer his anger. With stable mind, he will abandon his fear. During this process, even if a single sense organ looses its control, the entire knowledge he acquires, will vanish. Therefore, yogi should first control his mind and then his sense organs.

Whether he is felicitated or abused, yogi should not mind them. Yogi should avoid living in towns and cities and retire to forests for peaceful meditation. Yogi should give equal importance either to gold or to stone. Path of Karma is called Pravruthi and the other path is Nivruthi. Path of Pravruthi develops attachment with the outside world. Path of Nivruthi detaches mind from the outside world. Therefore, wise should leave Karma path and follow Jnana path.

But some say that Karma path is best. They cannot get rid of this birth and death rotation. By following Karma Yoga, mind will be purified. But Karma Yoga is subject to ignorance and delusion. Therefore, relinquishing Karma is the best way to attain Moksha” said Vyasa.

Then Suka asked his father Vyasa “O Saint Vyasa! who can learn Adhyatma Vidya?”

Saint Vyasa said thus: “During Vanaprastha, one should live in forests and live by begging and avoid living amidst folks. He should be above praises and insults. Then only one can learn Adhyatma Vidya.” said Vyasa.

“O Saint Vyasa! However high he may be, one cannot relinquish Karma totally. What would be the position in such a situaion?” asked Suka.

“O my son Suka! Brahmacharis, household, Vanaprastha, Yatis should discharge all Karmas meant for them. To attain Moksha, these four paths are four steps. Assume that human being lives for one hudred years, one should spend the first 25 years in Brahmacharya. While serving his precepts, he should learn Vedas and Sastras. During Brahmacharya, one should be away from sensual desires.

On completion of education, Brahmachari should offer Guru Dakshina and with the permission of Guru (teacher), get himself married. He should perform Yajnas, Yagas and worship guests and respect his relations. He should always speak truth and regard his wife and children. He should get his sons educated. These household duties will occupy another 25 years.

On completion of 50 years, he should retire to forests, either with wife or without wife and spend his life by consuming roots, fruits, leaves and nuts. He should serve the Saints doing penance in forests.

After spending 25 years in forests, he should spend the last 25 years in Sanyasa Ashram. During this Ashram, one should relinquish all kinds of Karmas. He should not quarrel with anybody. He should not receive anything from others. He should shave his head and live alone under trees and inside caves. He should not be influenced by Kama and Krodha. He should eat whatever he gets and sleep whereever he stays. He should be compassionate towards all living creatures. Such a sanyasi is called Yati.

Now I will explain you about Antaryaga (inner penance). A yogi who performs Antaryaga will burn his life in his innerself, as result of which he will get rid of all his sins. Atman is like a bird. It is invisible. It is manifest only to Yogins.

Time resembles a wheel. Six seasons are its edges. 12 months are its teeth. Time occupies entire universe and rotates speedily. Jeevatma in our body is a chariot. Sense organs are horses tied to that chariot. Mind is the charioteer. If the horses (senses) go out of control, the chariot will be dragged sideways. Therefore, always sense organs shall be under control.

Yogi who seeks Moksha gives away all his desires and keeps his mind in Satva. By taking limited food, his mind remains stable. O my son Suka! I taught you the essense of Vedas. You also distribute this knowledge to the fit and eligible . If you entertain any more doubts, you can ask me” said Vyasa.

“O my father Vyasa! I could not understand what you said so far. Kindly tell me in detail” asked Suka. Vyasa continued to say:

“The Creator, through the five elements, creates this universe. Again he will absorb the universe into himself through five elements. This process will be going on eternally. This creation will begin when Maya (delusion) covers Paramatma. Soon after Maya uncovers Parama Atma, the entire universe will be pulled back into Parama Atma, like tortoise withdraws its limbs into its shell.

Through the five elements, its characteristics, and sense organs, desires will be created. We got five sense orgns, mind and intellect. The eighth element is Jeeva (Kshetrajna). We will entertain thoughts in our mind. Whether those thoughts are good or bad, intellect will decide. Those thoughts will be put into action by sense organs. This entire process is being witnessed by Kshetrajna, unattached.Stability is the attribute of Satva. Feeling sorrow and distress always is the attribute of Rajas. Being lazy without doing any work is the attribute of Tamas. On the basis of these three attributes, our sense organs will be working. Sense organs, desires, mind, intellect, Atman--one is greater than the other.

Intellect is widely spread in all these elements. Intellect will be discharing the duties of seeing, hearing, tasting, smelling, feeling, through sense orgns. The intellect is overjoys at sometimes and feel distressed at other times. At times, intellect remain stable without joy or sorrow. The saint who is well versed with the nature of intellect, relinquishes his interest on sense organs and look into himself and have the Darsan of Atman. In that state, there are no feelings of joys or sorrows. Even if he is moving in the outside world, the desires will never touch his Atman.

The three elements, Satva, Rajas and Tamas create joys and sorrows. But Atman will be looking at them unattached. If the human being abandons these three elements and looks into himself, he will attain Moksha.

For a Brahmin, control of sense organs is a great wealth. A Brahmin who controls his sense organs will never feel fear, sorrow, pride or joy. Controlling of mind and realising Atman are the qualities of wise and learned.” said Vyasa.

“O Saint Vyasa! out of all Dharmas, what is the greatest Dharma?” asked Suka.

“Control of sense organs is the greatest Dharma. After controlling the sense organs with mind, one has to attach mind with the intellect. Then he will be able to behold Para Tatva. Plants cannot smell its own flowers. Trees cannot taste its own fruits. Similarly, one cannot behold the true nature of his own Antaratma. Therefore, one has to control his sense organs and dissolve mind with intellect and behold Paratatva.

The root cause for the fall of a human being is greediness. Nobody knows when it has sprouted. If greediness is a pond, thoughts are its bund. Anger is the silt and desires are snakes moving in the pond. Passions are the grass and water plants covering the pond. Ignorant people cannot recognise that pond. Only with truth, one can recognise that pond of greediness. You dont be influenced by greediness. You look at this world like a person on the uphill looking at the objects at the foot of the hill. Therefore, out of all Dharmas, control of sense organs is the greatest Dhrma.

O my son Suka! Brahminism cannot be attained by studying Vedas and performing Yajnas and Yagas. With peace of mind only, Brahminism will be attained. A Brahmin is not afraid of others and others are not afraid of him. Kama is the greatest bondage. If one abandons Kama, his Atman will shine like a moon without clouds. One who conquers Kama and worships Paratatva, he will enjoy eternal pleasure and happiness.

There is no old age for a brahmin who relinquishes sensual desires, attachment with the outside world, and the three elements. Death will never dare to come near him. Those who study Vedas and with stable mind will only realise that this body and Atman are not one and they are different. As sun is shining in water, Atman will be shining through intellect. Only Satviks will realise this truth. There are no day and night for Sun. He shines always. Similarly, for a Yogi there are no awareness or ignorance. He will be shining with eternal wisdom. Such Yogi, even if he is moving in the outside world, he will remain in Samadhi State. His senseorgans will never act in the outside world.

From the seeds of Moha, plant of Kama will sprout. The water is carelessness. Jealousy are the leaves of that plant. Egoism is the stem of that plant. Sorrows are the branches. That plant grow out of the fruits of past deeds done in his previous births. Ambitions are the creepers of that tree. If anybody who climbs that tree for its fruits, his fall is certain. If that tree is cut with the sword of detachment he will he relieved of all his sorrows.

O my son Suka! the human body is a city. Intellect is the king of that city. Mind is the minister. Sense organs are the citizens. Sabda, Sparsha, Roopa, Rasa and Gandha are the priests. That city is controlled by Lords like Rajas and Tamas. If the King do not possess intellect and wisdom, he becomes a slave to Rajas and Tamas and that city will be ruined. If the King, without caring for Rajas and Tamas, unites with mind and acts wisely, he can conquer Rajas and Tamas and attain eternal happiness.” said Bhishma to Dharmaja, the conversation between Vyasa and Suka.

After taking leave from King Janaka, Suka came back to his father, Vyasa who was teaching Vedas to his students viz., Sumanta, Vaisampayana, Jaimini and Paila.

Beholding the return of his son, Vyasa was very happy. Suka touched the feet of his father, Vyasa and sat by his side. Suka narrated the conversation between himself and King Janaka. Later, Suka also joined as student of Vyasa. All the five were studying Vedas.

One day, the four disciples of Vyasa prayed Vyasa: “O Guru Vyasa! we are studying Vedas under your guidance. Kindly bless four of us being the foremost of all disciples in this universe and none surpass us.”

Vyasa, who knew not what partiality was, astonished for the strange desire of his students. “ Have you not heard that teaching Veda to those who are interested in learning Veda, is nothing but having Brahmaloka in his palm. In this Universe, one attains happiness only after crossing all hurdles in his life. But he shall not be selfish. Is it proper on your part to have such a strange desire in your minds.” asked Vyasa.

All the students told Vyasa thus: “If we are confined here in this Ashram, how can we go into the masses and teach Vedas to those who are interested. How can we get Yajnas and Yagas performed by them. How is it possible?”
Vyasa understood the actual desire of his desciples. “You would have told me about your wish to go down the hill and enter into villages and towns, instead of telling me in this circuitous way. Have I ever objected to your wish?” said Vyasa with great affection.

All the four students fell on his feet and prayed mercy. Vyasa blessed his four students and said : “You go round the three Lokas as you wish and preach about Vedas. But be careful.”

Then the four students viz., Sumanta, Vaisampayana, Jaimini and Paila went away. Vyasa and his son Suka remained in the Ashram. One day, Saint Narada visited the Ashram of Vyasa. The Ashram was silent. Chanting of Veda hymns was not heard.

Narada asked Vyasa about it. “Narada!my students left me and went away” said Vyasa.

“So what? Yourself and your son, Suka are there. Why dont you and your son chant vedas as before.” asked Narada. Vyasa realised his mistake. From then onwards, Vyasa and his son Suka continued chanting Vedas daily.

One day there was a gale. Vyasa stopped chanting Vedas. “O father! from where this gale has come” asked Suka.

“O my son Suka! Vishnu in divine path and Sun in Pitara path are travelling to and fro. Hence the gale. Now I tell you about the air. Samana vaayu was born from divinity. Udaana vaayu was born to Samaana vaayu. Vyaana vaayu was born to Udaana vaayu. Apaana vaayu was born to Vyaana vayu. Praana vaayu was born to Apaana vaayu. The entire universe is filled with these five vayus.

Pravaha, Aavaha, Udvaha, Samvaha, Vivaha, Paraha and Paraaha are seven gods of vaayu. All these are the sons of Adithi. They are all-pervasive and they are combined with the above five vayus. The rains are coming and going only through these vayus. Several divine bodies are flying in aircrafts in air. Due to the speed of their air crafts, gales are emanated in the universe. During these gales, chanting of Vedas is prohibited. Hence I stopped chanting Veda.”said Vyasa.

Then Vyasa went to take bath. Then Suka began to chant vedas. Satisfied with this Narada blessed Suka and asked him about his desire.

“O Narada! What is acceptable to all the creatures born in this Universe?” asked Suka.

“O Suka! I tell you those words spoken to by Sanatkumara to other sages and saints. Speaking truth is itself Tapassu. The knowledge we acquired is our eye. Renunciation is happiest thing. Desires create all kinds of troubles and miseries. If humanbeing is attached to worldly pleasures and bondage, he never attains Mukti either in this birth or even in next birth. Viewing from any angle, Desires and anger are enemies to attain liberation. If both are discarded, samsara will vanish. There is no otherway to attain liberation except discarding desires and anger.

Wise and learned attain liberation if they renunciate all Karmas and stop receiving anything from others. The other ways to attain liberation are avoiding unnecessary talk with others and viewing and touching unnecessary things. Those who follow non-violence and control their sense organs without subjecting themselves to distress and ficklemindedness, liberation is nothing but amla in their palm. This is the essense of the words of Sanatkumara.

Besides that, one who is influenced by the love and affection towards wife and children, relatives and friends, and one who is influenced by wordly pleasures, he suffers like a deer in a net. He never comes out of the net. Dharma and Adharma, Truth and falsehood, both shall be discarded. By following nonviolence, one can discard Adharma. Without resolving to do any act, one can discard Dharma. With the help of wisdom, one can discard telling truth or falsehood. By acting in the outside world, one gets fear and sorrow. Wise never cares for them because they are coming and going. These five elements, ten organs, mind, intellect are bundled together in this body. Why are you worrying about this body. Why should we worry for the pains and sorrows caused to wife and children, friends and relatives.” said Narada.

With these words of Narada, Suka attained complete detachment from the wordly objects. “O Saint Narada! with your kind words, I have become wiser. All my doubts are vanished. I worship Sun and attain Yoga Siddhi and renunciate this world.” said Suka.

After taking leave from Narada, Suka went to his father, Vyasa, and expressed his desire to renunciate this world. Vyasa was very happy. Suka saluted his father and was about to start. But Vyasa could not control his affection towards his son.

“O my son Suka! Kindly be with me for a while.” asked Vyasa. Now Suka has no love and affection towards anybody, in his mind. Suka left his father and went away. Suka reached Kailasa peak. He sat there facing east and had innersight. Sun appeared before him. Suka prostrated before Sun. Suka was taught about Sarva Atma Tatva by Sun. Now he realised that Atman in everybeing is one and same. All are one and one in all.

At that time, Narada arrived there. “O Saint Narada! with your blessings, I attained Vairagya and found a correct path to attain liberation.” said Suka. After abandoning Sat, rajas and tamas, Suka left that place. While going in the sky, Suka requested the hills and trees “O mountains, hills and trees! my father, Vyasa, is coming in search of me. When he calls me, kindly give reply “Oyi” said Suka. The nature agreed for the same.

Then Suka proceeded towards north and reached the banks of Ganga River. Suka was going in the sky at lower altitude. At that time, some Apsarasas were taking bath nude in the river Ganga. They have all seen Suka who was a youth. Still they did not feel his presence. They were taking bath as usual. Suka proceeded further.

At that time, Vyasa also was going in search of his son, Suka. Vyasa was calling his son “Suka, O my son Suka, where are you?” crying aloud. Even by that time Suka has become Sarva Bhootatmaka. Hence, Suka was not seen by his father, Vyasa. In reply to the cries of Vyasa, the nature was echoing “Oyi Oyi”.

Vyasa also reached the banks of Ganges. On seeing Vyasa, Apsaras who were taking bath in river nude, felt shy and hurriedly tied their garments around their bodies. With his divine vision, Vyasa visualised what had happened. He thought that Suka’s desirelessness and his desire towards wordly affiars is proved. While enjoying for his son’s greatness, he felt shy for his inability to discard desires and attachments.

At that time, Lord Siva appeared before Vyasa. “O saint Vyasa! On that day when I asked to choose whatever you like, you have chosen for a son who is beyond five elements. I blessed you with such a son. With my blessings and with your divine power, your son, Suka got a status, beyond divine bodies. You have to feel proud of him. O Saint Vyasa! your son’s name and fame shall remain till sun and moon remain in this Universe.” so saying Maha Siva disappeared.

O Dharmaja! whoever reads, hears this story of Suka will attain long life and prosperity and liberation at the end” said Bhishma to Dharmaja.



Thursday, December 21, 2017


Suka, son of Vyasa, asked his father thus: “O father! which is greater than all and which is essential for performing Yajna?” asked Suka.

“O my son Suka! none is equal to cow in this world. Cow is essential for performing yagas.


Monday, October 2, 2017


Story 1

This is a story of two parrot bothers, Radha and Potthapada. They loved to travel far and wide in search of food and visit new places.
Once, they entered the King’s palace garden and were caught in a trap. Both Radha and Potthapada were brought before the king, who could not just keep eyes off the stunning birds. The king ordered his men to keep the Birds in a special cage made of gold. They were fed with the choicest foods everyday.

Radha and Potthapada were the toast of the King’s palace. Royal guests would stand by and admire the Birds in golden cage. Life was very comfortable for them until the day a huge ape was brought to the Palace. The ugly ape was named Kalabahu. Soon, all attention that was reserved for the parrot’s was now enjoyed by Kalabahu. People had not seen such a huge ape before. Kalabahu became the center of attraction of all guests and the royal palace Officials. As a result, the parrots started feeling neglected. Nobody cared whether they Were fed on time or not.

Potthapada, the younger of the two parrots, was deeply hurt. He confided in his elder brother, “Let us leave here and go elsewhere. Nobody cares for us anymore.”

Radha, wiser Of the two, Replied, “Potthapada, my brother, do not feel so sad. Attention, praise and blame, and honor and dishonor are temporary facets of life. Soon will people get tired of the Ape’s antics and know your true worth.”

And, sure enough, people started disliking the Ape as he did fooling around and misbehaved too much. The king found his acts offensive, and ordered that the ape be sent back to the forest. People started paying attention to well-behaved and beautiful parrots once again.

Story 2

Once a tribal king went to a jungle to hunt for birds. While hunting, he caught two parrots in his net. He was happy to catch the parrots as he could teach them to talk and then let his children play with the talking parrots.

But while the tribal king was returning home with his two parrots, one of the parrots escaped from the net and flew away. The tribal king chased the parrot, but the parrot disappeared in the sky.

The tribal king brought the other parrot home and taught it to speak like him. Soon the parrot learnt to talk like a tribal man.

The other parrot which had managed to escape, was caught by a sage. The sage liked the parrot and taught him to recite holy hymns.

The sage lived at one end of the jungle, while the tribal king lived at the other end.

One day, a king of a nearby kingdom came in the jungle riding on his horse back. When he approached the tribal king’s house the tribal king’s parrot shouted from inside the cage hanging outside the house, “Here comes someone. Catch this fellow and beat him thoroughly.”

The king hearing the parrot speak in such a filthy manner, left that place and reached the other end of the jungle where the sage lived.

The sage’s parrot was also kept in a cage, which was hanging outside the sage’s cottage.

As soon as the parrot saw the king approaching the cottage it said, “Welcome! Please come in and have a seat. What can I do for you? Have a glass of water. Eat some sweets.”

After having welcomed him properly with all the etiquettes, the parrot called his master, “Guruji, here comes a guest on his horseback. Take him inside and offer him a seat. Serve him food.”

The king was highly impressed with this intelligent talking parrot. He was quick to understand that good environment and training always yield a better result.

The tribal king’s parrot spoke rudely, while the sage’s parrot greeted him in a polite tone.