Refutation of Yoga Vashishtha Sara

By Sri Chiraan 2009/10/12

Yoga Vashishtha is a dialogue between Sage Vashishtha and SriRama  written by Valmiki. The following is the refutation of the Vashishtha Yoga through its various chapters and aphorisms  as put by various translators. The words in bracket are refutations. 

Chapter One

Dispassion

1. Salutations to that calm effulgence, which is endless and unlimited by space, time etc., the pure consciousness which can be known by experience only.

[ Mangalacharana assumes an inanimate GOD]

2. Neither one who is totally ignorant nor one who knows it (i.e. Truth) is eligible to study this book. Only he who thinks ‘I am bound; I must become free’ is entitled to study it.

[ So ignorant is one who is not aware that he is bound]

3. Until one is definitely blessed by the Supreme Lord, he will not find either a proper Guru or the right scripture.

[ This is in direct contrast to the teachings, when ignorant is not eligible to study and there is No GOD other than self, then to study it requires a blessings, which is not in the hands of self, yet self is capable of finding its truth. What are the consequences or causes that leads to this blessing so that one can study this? is it under self or other than self? NO answer because all that is not self is unreal so how come these blessings is real? if it not real then the understanding that I am bound also becomes unreal]

4. Just as a steady boat, O Rama, is obtained from a boatman, so also the method of crossing the ocean of samsara is learnt by associating with great souls.

[But all these souls are bound and yet in the states of unrealized and their states itself is unreal then their exercise must also be unreal]

5. The great remedy for the long-lasting disease of samsara is the enquiry, ‘Who am I?, to whom does this samsara belong?,’ which entirely cures it.

[whether the disease itself is real or unreal, in the following texts it is declared to be unreal]

6. Not a day should be spent in a place which does not possess the tree of a wise knower of Truth with its good fruit and cool shade.

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12. The Lord cannot be seen with the help of the sacred texts or the Guru. The self is seen by the Self alone with the pure intellect.

[ this is again in contrast with previous line ,saying guru is a must to know the self , Now it says guru cannot help in seeing the Self ]

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16. That perverted man who, even after knowing that worldly objects are deceptive, still thinks of them, is an ass not a man.

[this is again illusive; guru is a realised man. Guru cannot show self, yet Guru is a must to now we are bound, gurus do teach yoga vashishtha ! Are they not dealing with worldly object very well knowing that they cannot show self i.e. ALL those who preach Yoga Vashishtha are also ass because they are dealing with worldly object i.e. Yoga Vashishtha, is it not something in this world, about this word, if world is illusory so is this yoga vashishtha  as it is part of this world]

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17. Even the slightest thought immerses a man in sorrow, when devoid of all thoughts he enjoys imperishable bliss.

[This is refutable as Geeta says there cannot be a single moment without thought]

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Chapter Two

Unreality of the World

6. O Rama, maya is such that it brings delight through its own destruction; its nature is inscrutable; it ceases to exist even while it is being observed.

7. Dear boy, wonderful indeed is this maya which deludes the entire world. It is on account of it that the Self is not perceived even though it pervades all the limbs of the body.

8. Whatever is seen does not truly exist. It is like the mythical city of Gandharvas (fata morgana) or a mirage.

[Is this maya real or unreal? It says unreal; self is real, how can unreal bind a real ENTITY. if an unreal thing binds a real entity so much so that real is affected, if this effect is also real then binding agent has to be real, yet Vashishtha says agent is unreal.] [Self is all knowing Bramha yet it is bound by unreal maya, then maya must be powerful than Bramha, so what you are getting by destroying maya again the self. But self was already knowing then how come it was bound- No answer]

…………………………………………………………………

[Its strange that a REAL entity is bothered about a  unreal samsara which also has unreal effect] Utterly illogical !

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11. This creation, which is a mere play of consciousness, rises up, like the delusion of a snake in a rope (when there is ignorance) and comes to an end when there is right knowledge.

12. Even though bondage does not really exist, it becomes strong through desire for worldly enjoyments; when this desire subsides bondage becomes weak.

[ if a rope is mistaken as  snake, the fear that it has caused i the mind is real , yet the knowledge that it is not a snake but just a rope has to be real else the fact that we have mistaken a rope for snake also becomes unreal, so what is it that we have gained ? if it is accepted that knowledge that it was rope and not a snake is real then existence of real knowledge which is other than self is proved, but then this knowledge is also part of this world, when world is unreal so also the knowledge and efforts that goes into realising that rope was   mistaken as snake, becomes unreal]

[Bondage does not exist at all, yet it becomes powerful /strong and subsequently becomes weak! if it is not existent at all what is the efficacy of it becoming weak or strong? if bondage is false so also its becoming strong or weak becomes false] self-contradictory statement

…………………………………………………………………………

15. This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.

[isnt fear [world] of the boy a real entity, his fear is real although the cause of the fear may be due to ignorance, but the fear is real, if fear itself is unreal as stated earlier then the effort to remove this fear also becomes unreal]

16. One who has no idea of gold sees only the bracelet. He does not at all have the idea that it is merely gold.

[The idea of gold [bliss] becomes real only when gold itself is taken as real without the object being real its idea cannot be real, if gold is real then the bracelet made out of it also becomes real]

21. He who reckons the rays as non-different from the sun and realizes that they are the sun itself is stated to be nirvikalpa (the undifferentiating man).

22. Just as the cloth, when investigated, is seen to be nothing but thread, so also this world, when enquired into, is (seen to be) merely the Self.

[The rays are not as hot as sun, so rays are not sun

Even more inspection gives that cloth is made up of thread and thread s made up of cotton, and cotton is a plant, but plant is not cloth neither is each thread same as other nor the thread can be reversed to cotton such a thing is unheard of] so cotton thread and cloth are distinct entities and essentially different]

24. Just as the foam, the waves, the dew and the bubbles are not different from water, even so this world which has come out of the Self is not different from the Self.

[But the earlier statement was world is unreal and self is real, now since water is same as bubble, vahsishtha is saying [unreal] world has come out of [real] self and both are not different. this is self-contradictory]

27. The snake appears when one does not recognise the rope; it disappears when one recognises the rope. Even so this world appears when the Self is not recognised; it disappears when the Self is recognised.

[this is illusory, the knowledge that rope is not snake pre-assumes knowledge of snake and rope in its real form, else such a distinction is not possible. So, a real snake has to be known prior to understand that rope is not snake.

How we come to know that rope is not a snake. we have to know that snake is moving entity [conspicuous] and it makes hissing sound , its poisonous etc , it is this knowledge which has to be present beforehand , that rope is harmless should also be known beforehand , and all this knowledge should be real thus the inspection and analysis reasoning by mind has to be real only then the removal of fear of snake, mistaken for rope becomes fruitful, { but snake and rope both are illusory as they are part of world so their pre-knowledge also becomes illusory according to vashishtha } how come illusory knowledge lead to real self ] debatable?

6. Wise men also, like foolish men, (occasionally) make others angry, (but they do so only) in order to test their ability to control their innate feelings (that is to say to see how far the anger of other persons will affect them).

7. Just as the trembling (of the body) caused by the (imaginary) snake persists (for some time) even after realising that there is no snake, so also the effect of delusion persists (for some time) even after getting rid of all delusions.

[ If delusion is got rid of, then how can it still remain, if it is remaining means it is still not got rid of] again a contradicting statement!

3. The knowers of truth declare that enquiry into the truth of the Self is knowledge. What is to be known is contained in it like sweetness in milk.

[The sweetness of milk is an attribute of milk, but the SELF as preached by Vashishtha has no attributes] wrong analogy!

4. To one who has realized the Self by enquiry Brahma, Vishnu and Shiva are objects of compassion.

[Here Vashishtha is teaching this yoga so it should be assumed that he is realised soul else he will be lying. SO he is equating himself with RAMA whom he is teaching this. RAMA is already VISHNU] either RAMA is object of compassion to Vashishtha [self]. Isn't the compassion an illusion, or RAMA is ignorant soul? either way Vashishtha is not in realistic position. Yet we see Vashishtha praying Lord RAM for removal of ignorance. in RAMAYANA. so which vashishtha is truth, the SELF who sees RAM as object of compassion or IGNORANT who seeks his blessings for MOKSHA .. RAMAYANA says the later.

Meditation on the Self

1. I, the pure, stainless and infinite Consciousness beyond maya, look upon this body in action like the body of another.

2. The mind, the intellect, the senses, etc. are all the play of Consciousness. They are unreal and seem to exist only due to lack of insight.

[So, the body of the other is same as ours and someone else's as well, there is no difference among the bodies as all are unreal and exists only due to lack of insight.

That means a mother and wife and daughter all are delusive concepts and exist only because of delude or lack of insight in fact they are all same and any relations with them is unreal, and any lack of relation is yet unreal, so all the words of dharma as to what should be carried out in terms of mother, wife and daughter is also delusive as there is no difference in them]

This message has a very dangerous outfall and is not conducive and supported by Vedas as Vedas clearly stress on the dharma and adharma and its strict adherence to! But the above doctrine falsifies the scriptures it talks about world as unreal and efforts in the world as unreal and the achievement of self is already there so nothing special is achieved after all this is known as SELF is already real. After mammoth exercise of going through this doctrine what we find is everything around us delusive and there is no real goal to be achieved.

It proposes inaction and self-praise as GOD which is definite road to HELL.

As it says

28. There is neither bondage nor liberation, neither duality nor non-duality. There is only Brahman always shining as Consciousness.

29. Awareness is Brahman; the world is Brahman; the various elements are Brahman; I am Brahman; my enemy is Brahman; my friends and relatives are Brahman.

[As there is only one bramha it means enemy, friends, relatives, wife, daughter, mother brother, friend's wife everyone is bramha and one only. So, it makes literally no difference really as to what wand how we behave with them as such a distinction and thought is maya and ignorance.

it is encouraging sins]

NIRVANA

5. The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know.

So the entire trouble Vashishtha has taken to say that there is nothing to know. If there is nothing to know then even an ignorant is confident that there is nothing to know, and a Realised Vashishtha also is confident that there is nothing to know, so what is the difference between the first state and second as both have same SELF which is one and all knowing.

But this same self which is existing in Vashishtha and ignorant person simultaneously knows itself as bliss in Vashishtha and is suffering in ignorant. How come one soul is experiencing bliss aswell as ignorance and bondage at the hands of maya.

either it has to be two different entities else it cannot be blissful and ignorant at the same time.

NO ANSWER!

Shri Krishnarpanamastu

Pitru Vatsalya - The story of Bhagirath

By Sri Chiraan 2009/09/30

If the lagna of father is 10th to that of son, son will have extreme devotion towards his father and ancestors. Similarly, pitru pada and lagna pada are in mutual kendras there will be extreme affection between the son and the father. 

Sanatan dharma [Vedic way of life] stresses extreme importance of the kartavya [duties] towards our Pitru [father and ancestors]. Pitru tarpan and solace to ancestors departed is very essential to the happiness and general well being of the family. However it is quality of followers of dharma that they perform duty out of consciousness of Dharma coupled with love towards Pitrus rather than greed of well being. This is known as Pitru vatsalya.

The story of Sagar putra is good example of this vatsalya as how generations together a dynasty struggled to free its ancestors from sin and curse. This is a great lesson to us that we our actions affect our Pitrus and vice versa. So one must be careful with one’s karma as it affects 7 generations prior to us and seven generation following us. A man can suffer himself but cannot bear to see his children and manes suffering owing to him.

Once there lived a very pious King named SAGAR. He had two wives, one son named ASAMANJAS from one wife and 60000 from other. Asmanjas grew to be very cruel, he threw the children of the city into Sarayu river. The subjects complained to the King and King abandoned Asamanjas. Asamanjas had developed 'vairagya' and wanted to take sanyas and leave the world. But as Sagar was intent on making him King, He acted like cruel, once abandoned he made his real intention clear and brought back all the children from Sarayu river.

Many years later Sagar decided to perform Ashwamedha yagnya. The horse of Aswamedhayagnya was stolen by Indra and tied it near Kapila Muni in patala loka. 60000 sons of Sagar went to search the horse. In their attempt to reach Patal they dug the entire earth. This resulted in lowering of the land and samudra [ocean] surrounding jambu dweep entered the earth and thus we could see formation of SAAGAR [sea]. As samudra gave way to smaller sea [this was due to Sagar sons’] and thus named SAAGAR.

Now as they reached Patala loka, they thought Kapila muni himself has stolen the horse, in ignorance like patanga insects attacking fire flame  attacked Kapila. [Kapila is form of VISHNU] Lord Kapila opened his eyes and all the 60000 were reduced to ashes. [Lord who is capable of bringing pralaya and reducing entire creation to ashes, this act is no surprising].

Asamanjas ‘s son Anshuman went looking for the horse, As he came to Patala, he prayed Lord Kapila and asked his forgivance towards his uncles. Lord blessed Anshuman and gave him the horse, also told him that only Ganga if brought down on earth to Patala, when flows over the ashes of the Sagar sons will ensure them a place in swarga.

Anshuman took the horse and Sagar completed the yagnya. To give solace to his pitrus, Anshuman started a penance to bring the Ganga to the earth. Even before achieving the task, he left the world. His son Dileep also went into forest to bring the Ganga, but died before achieving the task in his life time. [Imagine spending a lifetime in penance and giving life in the pursuit to bring solace to Pitrus].

Dileeps son Bhagirath  too went into forest and after a penance of 1000 years to Bramha asked the Ganga to be brought down to the earth. Ganga expressed her force was too heavy and would split the earth if she falls unchecked and hence would require someone to control and check her flow. Bhagirath went into penance for another 1000 years to Lord Shiva and requested him to take it into his jata. But AS GANGA FELL INTO THE JATA , to teach ganga a lesson and relieve her from ego, Shiva tightened his jata that not a single drop flew out of it. Bhagirath again prayed for many years to request Rudra to release ganga. 

Shiva released a strand and with great flow Ganga fell on Himalayas. Bhagirath the noble minded in order to make many places pure and blessed, took Ganga to trace a long track around earth to Patala. On the way, Ganga's flow disturbed Agastya muni and Sage drank entire ganga. Bhagirath again prayed to the sage and sage brought out the River through his ears. [Thus all Bramhins are said to have sannidhi of ganga in the ear].

Bhagirath brought the Jhanhvi [being daughter of King Jahnu, Ganga is also known as Jahnvi] to Patala to flow over his mane’s ashes, Sagar sons went to swarga.

Ganga had come into existence by the touch of foot of Lord Trivikrama [haripada]. So Ganga is HaripadaUdaka, and thus by the touch of sacred pada of the Lord, it can destroy many sins and purify Sagar’s sons and absolve them of the sins. Here there should not be any doubt then that Pada of Hari himself when resorted to can destroy many a sins and purify us.  Thus shravan manan and kirtan [listening to, meditating on lords’ feet] will definitely give Moksha.

Krishnarpanamastu 

AraniPrapti - Recovery of Lost Article

By Sri Chiraan 2009/06/17

When there are benefics in the 2 ,3 4 or 11, then lost articles are recovered.

As Pandavs were living peacefully in the forest after Karna and Duryodhan were rescued by Arjun from gandharva Chitrasen. A Bramhin one day came by to the place where pandavs were dwelling.

Bramhin had his arani carried away by a deer. What is arani? 

In olden days Bramhins resorted to Agnihotra everyday. Agnihotra required the fire to be lit in the Homa Kunda. This fire was lit with the help of sticks known as Arani. Two Arani sticks when rubbed caused fire to be lit through kusha and samit.

As Arani was carried away by the deer stuck in its horns. Bramhin came to Pandavs to get back the Arani from the deer which might be wandering in the forest.

All the five brothers set out into the forest. They looked into the direction where deer hoofs were found. They chased the deer deep into the forest, and deer suddenly vanished.

All the five brothers were tired and thirsty due to prolonged chase.

Nakul sad at the events and failure thus spoke to Yudhisthir, "Oh elder one, as far as I know our ancestors have never turned down the request of the subjects. Neither did we ever fail in our daily oblations and prayer towards the Lord. Nor do I remember a day when we have sinned or missed a vow. Then what caused our failure to catch this deer".

Sahadev said "I did not make any mistakes in my life except when Shakuni deceived in the dice, I should have killed him then and there, but I failed to do so, thus today because of that karma seeing this day of exhaustion and failure".

Arjun too claimed "he should have slit the throat of Karna as he uttered those words to Draupadi".

Bheema agreed with them, but Yudhisthir said, which karma we are reaping now is in the hands of Yama [dharma], so we cannot exactly be reaping instantaneous karma. Strange are the ways of destiny known only to Dharma.

Yudhisthir then ordered Nakul to look for water nearby. Nakul climbed the tree and saw a watery bushes and cranes flying. Thus He told nearby a pond must be there. Yudhisthir ordered to bring water to quench the thirst.

Nakul went to the Pond. Dharma disguised as baka bird warned "oh son answer my question and then drink, else you shall die".

Nakul without paying heed drank the water and lay still.

Sahadev went and similarly laid still.

Arjun went and listening to the voice looked in all directions, took a arrow and hit the shabdavedhi arrow to cover entire pond with arrows.

Yama said "why this much of effort just answer few questions and drink".

Arjun did not pay heed.

Bheema to did not pay heed and laid still.

To answer the questions and take water would be akin to using Vidya for self-sustenance. This is not allowed for kshatriyas. Thus even if these knew the answers. They preferred death than foregoing Dharma.

Yudhisthir, however in order to revive his brothers thought to answer the Yaksha.

Yaksha asked many questions. Yudhisthir answered them successfully.

Happy with dharma’s son answers, Yama said he would revive only one of the brothers.

Yudhisthir asked Nakul to be revived.

Yama said, "Yudhisthir, everyone knows Bheema is quiet dear to you, he is the one who has brought kingdom to you, and he is the one you are relying to gain back Kingdom from Duryodhan. Why did you then choose Nakul to be revived".

Yudhisthir said, "oh noble one, you seem not to be ordinary yaksha for none in this entire universe except celestials can put these to slumber. Neither these brothers of mine have turned pale due to poison of pond.

It seems your maya has made them so, but I chose Nakul because I am the surviving son of Kunti. My father’s other wife Madri, is also equally a mother to me. It is for that her son should also be alive I asked Nakul".

Yaksha happy with Yudhisthir revived all the brothers. Revealing himself as Yama, as father of Yudhisthir. Yama said it was to test him, he disguised as deer took the Arani of the Bramhin. Pleased he asked Yudhisthir to seek a boon.

Yudhisthir asked "let this Bramhin never fail in his agnihotra".

Yama happy asked Yudhisthir to seek another boon. Yudhisthir said "12 years have completed in forest, 13th year is to commence, they have to live incognito [in disguise]. Let no one recognise them in this year".

Yama replied "I give you all a boon to assume any form of your choice, as long as you wish and resume at your will. No one will be able to recognise you all by my boon, even if you all are in original forms".

Yudhisthir said "as they are all born to devatas, they have naturally very high radiance, far superior to ordinary men and kings. This would definitely raise a suspicion in the minds of people and Duryodhans’ spies may easily target them".

Yama by his maya reduced their lustre. Assured them they would never be recognised.

Pleased with Yudhisthir, Yama asked to seek another boon, Yudhisthir asked to ever remain in Dharma. Yama blessed it to be so, as to become very nature of Yudhisthir.

Happily Pandavs returned the Arani to Bramhin. Went to Virat for Agnyat Vasa.

Krishnarpana

Importance of Kama - Bheemasena’s View

 By Sri Chiraan 2009/03/23

• 1, 5, 9th house represent Dharma 
• 2, 6, 10 represent Artha
• 3, 7, 11 represent Kama
• 4, 8, 12 represent Moksha 

Once after the Mahabharath war was over, in a sabha Yudhisthira asked Vidura, and his Pandav brothers, which was more important among

1. Dharma
2. Artha
3. Kama
4. Moksha

Vidura replied man’s after life is dependent on Dharma and all others do not follow him, thus Dharma is the most important among chaturvidh purushartha.

Arjun’s verdict was Artha is most important as it guides the Dharma to be undertaken. Artha is of two types 1. Daivaartha and 2. Manushyaartha. Gyana [knowledge siddhis obtained are daiva artha] and money and other articles of enjoyments are manush artha. Since obtaining vidya and other things precedes the dharma and its carriage, Artha is more important than Dharma.

Nakul Sahadev agreed with Arjun.

Bheemasena said Kama is most important. Because one has to desire to get anything. If one does not desire, then nothing can be achieved. Even purushartha word is laden with desire, purush and artha [that which is desired], Lord Narayana is most desired goal for life. He is the desire and the desired. Lord as desire in the humans, desires himself. Thus such desires lead to better lives and moksha.

There are three types of Kama: 

1. Uttam Kama, one that leads to Dharma and Artha. Dharma and Artha that are not mutually opposing, like gain of knowledge from a renunciate teacher who does not desire anything against his teachings. Thus dharma of learning under the teacher is obtained and Artha of knowledge is obtained.

2. Madhyama Kama, one which has sanctioned Dharma and unsanctioned Kama or vice versa. Like performing of Vishwajit yaga, where dharma is obtained but loss of vidya is possible, or other yagas where much money had to be spent to obtain swarga etc. Here there is Artha haani but dharm sadhana, thus this Kama is Madhyam

Also day to day business of men, where there is gain of wealth, but loss of dharma can be categorised under Madhyama Kama.

3.Adhama Kama, one which does neither facilitate the Dharma or give any real Artha, like parastree sanga, it leads to loss of life longevity, wealth, and also amounts to sin. Thus such kama of desiring others wealth, women, and possessions leads to destruction of dharma as well as Artha. These should be avoided.

Only those wealth, women, and possessions should be entertained that are conducive for Dharma and Artha leading to Moksha.

Yudhisthira declared Moksha is supreme Purushartha to be desired by all the humans.

Krishnarpana

Rahu - A prelude to Kurma Avatar

By Sri Chiraan 2009/01/31 

Rahu was a demon, son of Simhika, he took penance or many years to obtain Amrut [nectar]. Bramha gave him the boon to obtain thus. Amrut gives one immortality. 

Once Sage Durvasa was giving a discourse on Lord’s supremacy. Indra was passing by, so the rishis listening to the discourse, made a garland and offered it to Indra as a mark of respect. Indra out of haughtiness, kept the garland on the Elephant [kumbhasthala]. As elephant  shook its head the garland fell down. Seeing the disrespect and carelessness of Indra, Durvasa cursed him to loose his opulence.

Immediately Demons took over the kingdom of swarga and Devatas lost their charm. All of them went to Kshirsagar and requested Narayana to end their plight. Narayana advised them, since their time is presently not favourable, they must make mends with Demons and get ready for great churning of the ocean together and share everything that comes out of it.

Devatas and Danavas agreed. To churn they chose the Mandar parvat. But none could lift it. So God effortlessly plucked it and summoned Garuda [Anantha], and he took it to the place of action. But again both Devatas and demons together tried to grip the Mandar parvat, but it slipped and fell on the earth and many got disabled and crippled under it. Again God with his left hand plucked it and placed it on Garuda, and also cured those crippled. Garuda with his wings held it for churning, but ocean could not be churned and it slipped to the bottom of the ocean.

Lord Narayana then took the form of the Tortoise [Kachchap] Kurma, held the mountain Mandar on its back, and brought it above the ocean and it stayed still supported on the Kurma. Narayana entered the mandar, devatas and demons to renew their strengths to churn the ocean with the Vasuki the snake offering the services as rope to churn the ocean with the golden Mandar.

Demons preferred to hold the face of the Vasuki as tail was inauspicious. But as the churning would commence, Vasuki breathed heavily and dispelled poison and fire though its mouth causing distress to Demons and Devatas at the tail were at ease. [Evil intentions bear always negative results and discomfort even if good choices are made, here though a face is more auspicious than tail, it turned out to be uneasy option].

While churning the deadly poison of KaalKuut emerged. This was very embodiment of Kali. By the boon of Bramha, it could not be even touched as it burnt heavily. Lord Vayu took it in his palm and in a Golden Vessel. He took a drop out of it, placed in his palm and rubbed it to reduce its potency, and then a small portion of it, placed on the tongue of Shiva, Shiva before it could reach his throat, fell unconscious, his Neck turned blue. [He was thus called NEELKANTH]. Lord Vayu drank the whole vessel full of poison and nothing happened as he digested it.

As the drop was being given to Shiva, a few droplets fell on the earth, as it was Kali himself, it spread rapidly and the poison assumed various forms of manifestations as serpents, wolfs, lions, and other poisonous creatures, and poisonous tribes of man eaters and cannibals. Many weapons of poisonous nature also emanated from it.

Lord Narayana placed his gracious palm on the Shiva,he got up, but unable bear heat of the poison, he chose to stay in the cold snow regions of Kailash near  Meru, but still his pain and heat was unbearable, thus he kept Ganga in his hair locks [Ganagadhar], still he could not relieve severe headache, thus he kept the Moon on his head. Yet to save himself from pain and swelling, he invited serpents round his neck to give soothing effect.

Churning continued a whole vessel of intoxicating Madya came up, Demons accepted it, and out came Uchhaishrava, Bali kept it for himself. Then came Airavat, it was given to Indra. Many Apsaras emanated they were all sent to Swarga. Then came Moon, Parija , Kamadhenu and Kalpavraksha, Kaustubha gem, Lord Narayana accepted it as a present from Bramha. Then came Indira Devi as Mahalakshmi, She adored the chest of Narayana as Srivatsa.

Then finally Lord Dhanvantari came up with a kamandalu and a vessel full of nectar [Amrut]. Rakshasas snatched it from HIM. God allowed it to be snatched. As one must commit crime to be punished, Demons transgressed the rule that everything must be shared ,thus were entitled to be punished. Demons started fighting amongst each other as Narayani the beautiful form of the Lord appeared.

Demons struck by her beauty handed over the pot of nectar to her distribute. Devatas and Demons sat in opposite rows and Mohini, poured the nectar to Devatas and just water to Demons. Here God betrayed Demons to validate the dictum according to the Dharma.

Dharmachhellam papajaneshu Dharma

Cheating evil people is akin to Dharma or One must not apply usual parameters of Dharma to sinners. One must pay back in the same terms as used by sinners.

But Rahu took his position between Sun and the Moon among the devatas. Lord put a drop in his palm [to honour the Bramha’s words]. But when alerted by Sun and moon, he slit of the throat of the Demon with his Sudarshan chakra. But by then the Nectar had already entered his neck. Thus his both head and the Body [headless kabandh] became immortal. Head became one of the navagraha's and the body is still in the Shubodh Sagar. Aspiring for things undeserving always results in disaster. Though Rahu aspired for Amrut but failed to obtain grace of Lord Narayana, he suffered. But vowed to avenge, thus time and again eclipses Sun and Moon, who suffer at the hands of Rahu owing to his immortality. Though Rahu’s head was severed by Narayana, just a mere touch of Amrut entitled him to survive. [What a greatness of Amrut the nectar]. 

Krishnarpana

Rebirth - Justice Shri Ramachandra and Rama Rajya

By Sri Chiraan 2009/01/16

Ramarajya is the best rule ever on the earth by any Emperor. It lasted for 13000 years. Raghupati Raghav Rajaram was the just King, where in his kingdom everyone knew the interpretation of LAW. Not only humans but also animals enjoyed rights and went to the court for any misgivings or mishaps. The dharma shastra says miseries to the subjects [praja] is due to the laxity of rule by the King. So every citizen in the tretayuga demanded an explanation from the king for his misfortunes. Men never experienced grief on account of death of children, wife never faced any widowhood. No one died before the age of 10000 years. Everyone lived full and happy life with all the amenities of life. There were crops all the twelve seasons of the year, it never rained in a non agricultural area, and Sun never was too hot. Wind blew with full pleasure of citizens. Trees bore only sweet fruits. Jewels were use of everyday items, utensils were only of gold. All the people were born beautiful and women exhibited complete beauty and youth to the delight of their husbands. In the morning when their blouses got stuck in the ornaments of husband SUN hesitated to rise, fearing the disturbance in the conjugal pleasure of the citizens. That was Ramarajya. 

This story from RAMAYANA is the crown jewel of episodes during RAMARAJYA.

Once when Shri Ramachandra the great king in the lineage of Ikshavaku, the avatar of Vishnu was ruling in Ayodhya. One day fa bhikshu [sanyasi] was walking all through the streets for bhiksha [alms], but a great sabha was organised in the palace of Jagatpati Ram. All the saptarishis and celestial beings and citizens had gathered in the sabha. Owing to it all the streets were empty and Bhikshu could not get any food. As he was walking in the sun [midday], he saw a dog lying in his way. Angry with hunger and frustration, he showed his ire on the DOG and hit it with his stick.

DOG became upset and headed straight to the durbar of Shri Ramchandra Prabhu. As it was standing at the gates of the palace, Shri Rama asked Laxman to look if someone has come to ask justice. [Shri Ram did not instruct his servants or gatekeepers dwarpala, sevak  but he asked Laxman the prince to go and check for himself to ensure anybody is asking for justice]. Laxman looked for all the places and did not find anyone and at the gates, he found a dog sitting quietly. He went back and told Shri Ram that except a dog none is there at the gates.

Shri Rama asked Laxman to bring the Dog inside the Hall. Laxman went to the gates and asked Dog if he had any grievance. Dog replied "Yes but since I am a dog, I should not enter Rajmahal, as there will always be presence of Devatas in Rajpraasad and houses of holy men, by entering will render it impure and Devatas would leave those places and also good fortunes will leave along with them, so oh prince kindly take my message to LORD". Laxman went back to Lord Ram. Ram instructed Laxman to bring the DOG inside the palace with due respect [because DOG had the extraordinary sense of dharma and behaviour, it entitled him to enter Rajpraasad]. Laxman brought the Dog before the Lord Rama.

Rama asked what is the grievance. Dog with utmost devotion said, "oh King I seek justice, I was unnecessarily beaten by a Bhikshu with no fault of mine whatsoever, it was unwarranted", Lord Rama summoned Bhikshu. Bhikshu said "he was hungry and frustrated and took his ire and anger on the dog".

So in the Sabha of ANGIRASA PULASTYA VASHISTHA VISHWAMITRA GAUTAM  PULAHA AGASTYA ETC  were asked by Ram to give a verdict on the appropriate punishment to the Bhikshu. Everybody was surprised and after prolonged deliberation asked Shri Ramchandra to adjudicate the punishment himself.

Shri Ram declared Bhikshu be made the mathadhipati [priest head of institution] of the richest matha [temple] at the outskirts of Ayodhya. Everybody was stumped, is this a punishment or reward? saptarishis said this seems to be a reward rather than chastising the Bhikshu for wrong doing.

Shri Ram said verdict should be such that it should bring the feeling of justice being done to the petitioner or aggrieved. So the dog should be the primary one who should be convinced of the verdict. So let us ask if the dog is convinced.

Dog is delighted at the verdict and expresses its deep gratitude towards Lord Ram. Astonished all the rishis request Lord Ram to explain the reason for such verdict. Lord Ram says "why not hear it from the DOG itself”.

Dog says "he was the earlier bramhin head priest of that temple in his previous birth. He was very sincere and performing his duties towards the deity in the temple with complete devotion and as per shastras. But still out of some unknown sins he had to take a birth and reborn as dog. This bhikshu does not have control of senses at all, he can neither resist hunger nor anger, thus he is bound to be born as a dog owing to the priesthood of the temple] there cannot be better punishment than this for him".

The use of donations and gifts and materials given to LORD in a temple by priests will ensure them a rebirth as a dog .

Everybody applauded the knowledge of the dog and Justice of Raghuvanshi Shri Ramchandra.

krishnarpanamastu

Anadi Karma

 By Sri Chiraan 2009/01/09

• Anadi means that which does not have beginning. 
• We suffer or enjoy due to past karma.
• That means we have done some karma earlier that we are reaping today.
• So in the previous birth, what were we suffering or enjoying? our past karma again.
• So if we go back each janma [birth], we will say it was all but past karma.
• So are we not getting into infinite regress.
• Where does this past karma begin.
• Are there any initial conditions.
• Who determines these initial conditions.
• Were they same for each of us?
• If they were same then why did we all not respond to it in similar way?
• If at all we had responded similarly, wouldn’t we be all in a same equal position with equal happiness and unhappiness.
• In that case we would be in a static world.
• But this is not so! Not only are we seeing the diverse world and diverse people but also diverse karma.
• So initial conditions were not the same.
• Were some initial conditions favourable to some and disadvantageous to others.
• Then whoever has set these initial conditions he cannot be an impartial entity.
• Is God responsible for these initial conditions? No.
• Because God is Impartial.
• Then is there really something called beginning of karma? No.
• Because then it would give infinite regress.
• Then what is this beginning of Karma? In fact it is beginning-less karma.
• It is known as ANADI KARMA.
• It is our linga deha.
• It comes natural, as a banana fruit comes with a skin, as grains come with a outer layer.
• So does soul comes into this world with a natural linga deha, which sets pretexts to karma.
• This linga deha [anadi karma] loosens its grip on the soul as the soul goes through the series of experiences good and bad .
• As it loosens completely it becomes porous enough for the soul to see itself.
• As soul sees more and more of its self, we call it has enlightened.
• Finally when it has a dip in Viraja river that separates this universe from Vaikuntha
• It attains Moksha.

Shri Krishna says in Bhagavadgeeta while explaining Jnyana Yoga, "I had taught this yoga of Nishkaam karma to Surya [Vivaswan], he in turn told it to his son Vivaswat Manu. Manu taught it to Ikshvaku and slowly it spread to many rajarshis and other rishis as parampara. Then it lost into ignominy. You are my devotee and childhood friend thus I will reveal this most secret dictum to you”.

Arjuna says "Recent is your birth in the time, Surya was born many lakhs of years ago, then how did you teach him this yoga?"

Krishna says "You and I have taken many births already. I remember all of them, you do not know those auspicious births. I am beginning less and endless. My body and self is without end and enters prakruti through my own will. All my avataras are beginning-less and permanent. I only appear with my will, whenever there is lapse in Dharma and adharma vridhdhi, to punish the sinner and to uplift the Sadhus and to protect and establish Dharma".

Krishnarpana

7th House - Chaste Wife [Pativrata Upakhyana]

 By Sri Chiraan 2009/01/08

• If seventh is hemmed between benefics one will get good wife. 
• If 7th lord 7th house and Venus are strong and aspected by Jupiter one gets devoted wife.
• If  sun is aspected by Venus or mercury ,and 7th lord with Jupiter, the wife will be chaste and virtuous minded
• Seventh occupying quadrant, and in a benefic navamsa the wife will be a paragon of chastity.

Shukamuni once asked his father Shri VedaVyasa, "kindly tell me the most interesting and surprising incident in this world that would bring lots of punya having listened to and destroy all the sins".

Vedavyasa says "oh son listen to the conversation that once took place between a Bramhachari and a Pativrata

Once there was a bramhin named Kashyap,well versed in all the Vedas and neeti. He had the clear understanding of all the shastras and the meaning they conveyed, and and imparted it to many. He was completely immersed in his Dharma, performing agnihotra, pitrukarya atithiseva and meditation of Lord Narsimha .

He had a equally pious and very chaste wife named Savitri, she was very dear to him because on account of  her excellence in household work she had attained the Paroksha Gyana and he was very proud of her. The very brilliant and learned couple lived happily in the Madhyadesha, in a village named Nandigrama.

In the vicinity there lived another bramhin named YagnyaSharma, highly learned in many fields alon gwith his wife named Rohini. Excellently qualified Rohini gave birth to a male child to the happiness of the husband, who, after having a holy bath, performed the jatahasamskara to the child .On twelfth day after the punyavachan, he named him as “DEVASHARMA”

In the fourth month he took him a temple as nishkrama samskara, sixth month he performed annaprashana and by the year end he performed choodakarma. In the eighth year he completed vratabandha. After completing upanayan samskara, devasharma without fault started his vedadhyayan. As he completed his first veda, his father died .

Having lost in grief both mother and son completed the last rites with difficulty. Devasharma in the company of sadhus thought of taking sanyasa and leaving his bereaved mother and after a bath in ganga started living on the banks of the river calmly chanting the japa and vedas. He was living by bhiksha in the nandigrama.

One day as he was drying his clothes, two birds caught hold of his clothes in their beak, Devasharma tried to scare them, they after excreting on the clothes flew away. Bramhin gave an angry glance to the two flying birds, both birds burnt down and fell on the ground.

Devasharma was very surprised at his new found power on account of Vedic study. Completely arrogant of his power, he went into the village still in an elated and excited state of mind.  Slowly he came to Savithri’s house and waited for the bhiksha . Savithri readied for the bhiksha just as her husband came by, she setting aside the bhiksha, offered a seat to her husband and washed his feet with warm water, having satisfied her husband, she came back to Devasharma and offered him bhiksha .

The delay made devasharma angry and he glanced at her angrily , nothing happened , he glanced at her again and again . Savithri smiled and said "oh Bramhin of a short tempered nature, I am not those two birds lying dead on the banks of the river, whom you have burnt down, if you wish for bhiksha kindly take it".

Surprised by her ability to know the things that have happened far away from her house, he started thinking what could have made her amass so much power [shakti], he after accepting the bhiksha, asked her, "oh punyavati, kindly tell me the truth as to how you have the knowledge of things that have happened far away at a distant place from your place of living"

Savithri said "Oh bramhin listen to my words carefully, I am always engrossed in my dharma. For  a woman, service of the husband is only primary dharma [Patiseva] ordained by God. Oh intelligent and learned bramhachari, I am completely devoted to my husband and his well being, I do this as my duty and worship and do not have interest in any other avocation except the means to make my husband happy. I do not get into any act that is not liked by him or not approved by him. Because of my swadharma nishtha, I have the power of knowing things happening all over the world without actually having seen or hearing or reading about them. If you like to know sincerely then I have something more to tell you listen".

"Your father was excellent bramhin living only by unchhavrutti, thus he was most purified being. Having learned from him a Veda and having completed his last rites you have come here. Your mother is alone, unhappy, miserable and widow, instead of looking after her, you have deserted her to come here to fill your belly daily in this village. One who has taken pains to give you a birth, raised you, protected you and took care of you in the childhood, you have shunned such mother in the name of Dharma.

What Dharma will you gain by deserting your mother, drenched in misery and pain of separation of near and dears and roaming in the forests. Since you have ill treated your mother and caused her a pain, you are suffering from bad odour of the mouth. And because you have been taught by a illustrious father, you have acquired the powers of tapasya. But oh sinner, what have you got by killing the birds unnecessarily. Your Tapasya has no meaning

• One whose mother is suffering with pain and unhappiness [dukha], his life is utterly a waste and purposeless.
• One who looks after his mother well with bhakti and vishvas [faith sincerity], his all karmas give good results.
• Those excellent among men, who never transgress mother’s words, are worshipped in this and other worlds.
• So you immediately go back to your mother and take care of her.
• This is only the greatest dharma and tapasya for you.
• YOU LEAVE THE ANGER THAT BURNS SEEN AND UNSEEN THINGS".

After being advised thus by Savithri, Devasharma asked her to forgive him, and further insisted on telling her about "what should constitute his future course of action"

Savithri said "first go and protect your mother from succumbing to grief, perform prayashchitta for killing the two birds and purify yourself. In the next street there is a bramhin named yagyasharma, his daughter will be your wife. If you go to him, he will give his daughter’s hand to you in marriage. Live with her according to the dharma, you will beget a son worthy of your family. You will also live like your father by unchchavratti. After your wife would die, you would take tridandi sanyasa. Having ordained in the yati ashrama and treading truthful path and prayer to Shri Narsimha, you would attain Vishnu Loka. If you believe in my words, kindly go back to your mother”

Devasharma expressing gratitude towards the PATIVRATA, hurriedly went back to his mother and having lead life as predicted by Savithri attained MOKSHA.

For a man born on the earth protecting mother is the greatest dharma and duty [paramdharma]. One who follows and treads  this path of the Dharma, he will cut off the tree named samsara, an  imprisonment due to avidya and agyana, and attain SHRI VISHNU LOKA, thus said Vyasa to Shuka as per Sutas words to Bharadwaj.

Shri Krishnarpanmastu

2nd House - Truth Lies And Yudhisthira

By Sri Chiraan 2008/12/27

• When second lord and second house is not tenanted by a malefic, if second lord is in kendra trikona man will always speak truth.
• If second lord is in the rasi of Saturn or mars with malefic in kendra or trikona, one will speak lies.
• If second house and second lord both are with malefics then certainly the native is a liar.

What is Truthful words? 

Shri Krishna says "Truth is not about saying things as it exists, as it is seen and heard". Once there was a Bramhin, who never spoke a lie. One day certain bandits were chasing a group of villagers. These villagers came and took shelter in the Bramhins house. Bandits also came by, they asked Bramhin has he seen villagers and where are they? Bramhin showed them the place. The bandits killed all the villagers. Bramhin went to hell. Hell for saying truth. thus

“Na bruyath satyam apriyam” never speak truth that has ill consequences and not dear to good people.

Yudhisthira was the most truthful person on the earth. His chariot was four angul [inches] higher in space during war. This was because he never transgressed Dharma on all four quarters. Krishna asks him to utter a lie that Ashwatthama had died, Yudhisthira refuses to say a lie, Bheemasena kills an elephant named Ashwatthama, and asks his brother to say now Ashwatthama has died, you can say so. Yudhisthira says Ashwatthama died, and slowly utters the words ‘Elephant’ !

[His chariot comes down by one angul] why? Surprised Yudhisthira looks at Bheema for explanation.

Bheema says

Speaking truth and all other Dharma are primarily to please God. They independently don’t hold any special place [or meaning], by refusing God’s order you have transgressed Dharma, thus your chariot has come down

There is no bigger dharma than following Lord’s dictum.

Krishnarpana