www.telugubhakti.com Digest Number 4654

15 Messages

Digest #4654
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Spiritual by p_gopi_krishna
JHNANODAYAM by swamypvap
Sri Satya Sai Baba by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Matsya Avatar by p_gopi_krishna


Sat May 5, 2018 8:47 am (PDT) . Posted by:


Learn to see material attachments as negative equity

An asset that costs more than what it yields is a negative equity. If we learn that a prospective asset will become a negative equity, we will avoid acquiring it.

Our material attachments to sensual pleasures are like negative equity – the trouble therein far exceeds the pleasure. Though sensual enjoyment is hugely hyped up, the actual pleasure is scandalously short-lived. Still, that fleeting pleasure is so intoxicating that it imprisons our consciousness in repetitive cycles of hankering and lamenting. We hanker for the pleasure; the stronger the attachment, the more the hankering torments us till we just give in, not so much to get pleasure as to get relief from the torment. And after we indulge, we lament that the pleasure ended so soon. Or, if we had been trying to resist the temptation, then we lament that we are so weak-willed that we can't resist it. The overall effect of material attachment on us is hugely negative – the gratification is far less than the agitation.

Pertinently, the Bhagavad-gita (05.12) cautions that the attached get bound. Simultaneously, it guides us to a solution more pragmatic than mere detachment: to attain the peace of freedom from attachment, we need to become spiritually connected. Later (05.29), the Gita reveals whom to connect with: the supreme spiritual reality, Krishna, who is our greatest well-wisher. When we understand that he is both the supreme enjoyer and the source of the supreme enjoyment, we see attachment to him as the ultimate positive equity.

As long as we see material attachments as positive equity, we won't be able to renounce them. But when we learn to see them as negative equity and, more importantly, to see attachment to Krishna as the ultimate positive equity, we start practicing bhakti-yoga wholeheartedly to redirect our attachment from material things to Krishna.

Read more http://www.gitadaily.com/learn-to-see-material-attachments-as-negative-equity/ http://www.gitadaily.com/learn-to-see-material-attachments-as-negative-equity/

Sat May 5, 2018 9:00 am (PDT) . Posted by:


श्री भगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।

శ్రీ భగవానువాచ

అశోచ్యానన్వశోచస్త్వం ప్రజ్ఞావాదాంశ్చ భాషసే.

గతాసూనగతాసూంశ్చ నానుశోచన్తి పణ్డితాః৷৷2.11৷৷

अशोच्यान् those who should not be grieved for? अन्वशोचः hast grieved? त्वम् thou? प्रज्ञावादान् words of wisdom? च and? भाषसे speakest? गतासून् the dead? अगतासून् the living? च and? न अनुशोचन्ति grieve not? पण्डिताः the wise

అశోచ్యాన్ those who should not be grieved for? అన్వశోచః hast grieved? త్వమ్ thou? ప్రజ్ఞావాదాన్ words of wisdom? చ and? భాషసే speakest? గతాసూన్ the dead? అగతాసూన్ the living? చ and? న అనుశోచన్తి grieve not? పణ్డితాః the wise.

The Blessed Lord said You grieve for whose who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.

Commentary -- The Lord said You are grieving for those who do not deserve to be grieved for. You also speak words of wisdom about the nature of the body and the self as follows: 'The ancestors fall degraded, deprived of the ritual oblations of food and water' (I. 42). There is no reason for such grief for those who possess the knowledge of the nature of the body and the self. Those who know the exact truth will not grieve for those bodies from which life has departed and for those from whome the principle of life has not departed. They do not grieve for bodies or souls. Hence, in you this contradiction is visible - your grief at the thought 'I shall slay them?' and at the same time your talk about righteousness and unrighteousness, as if it were the result of knowledge of the self as distinct from the body. Therefore you do not know the nature of the body nor of the self which is distinct from the body and is eternal. Nor do you know of duties like war etc., which (as duty) constitute the means for the attainment of the self, nor of the fact that this war (which forms a duty in the present context), if fought without any selfish desire for results, is a means for the attainment of the knowledge of the true nature of the self. The implied meaning is this: This self, verily, is not dependent on the body for Its existence, nor is It subjected to destruction on the death of the body, as there is no birth or death for It. Therefore there is no cause for grief. But the body is insentient by nature, is subject to change, and its birth and death are natural; thus it (body) too is not to be grieved for. First listen about the nature of the self.

Sat May 5, 2018 1:18 pm (PDT) . Posted by:


न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।

न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।।

న త్వేవాహం జాతు నాసం న త్వం నేమే జనాధిపాః.

న చైవ న భవిష్యామః సర్వే వయమతః పరమ్৷৷2.12৷৷

न not? तु indeed? एव also? अहम् I? जातु at any time? न not? आसम् was? न not? त्वम् thou? न not? इमे these? जनाधिपाः rulers of men? न not? च and? एव also? न not? भविष्यामः shall be? सर्वे all? वयम् we? अतः from this time? परम् after.

న not? తు indeed? ఏవ also? అహమ్ I? జాతు at any time? న not? ఆసమ్ was? న not? త్వమ్ thou? న not? ఇమే these? జనాధిపాః rulers of men? న not? చ and? ఏవ also? న not? భవిష్యామః shall be? సర్వే all? వయమ్ we? అతః from this time? పరమ్ after.

Commentary -- Lord Krishna speaks here of the immortality of the Soul or the imperishable nature of the Self (Atman). The Soul exists in the three periods of time (past? present and future). Man continues to exist even after the death of the physical body. There is life beyond.

Sun May 6, 2018 9:43 am (PDT) . Posted by:


देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।

देहिनः of the embodied (soul)? अस्मिन् in this? यथा as? देहे in body? कौमारम् childhood? यौवनम् youth? जरा old age? तथा so also? देहान्तरप्राप्तिः the attaining of another body? धीरः the firm? तत्र thereat? न not? मुह्यति grieves.

దేహినోస్మిన్యథా దేహే కౌమారం యౌవనం జరా.

తథా దేహాన్తరప్రాప్తిర్ధీరస్తత్ర న ముహ్యతి৷৷2.13৷৷

దేహినః of the embodied (soul)? అస్మిన్ in this? యథా as? దేహే in body? కౌమారమ్ childhood? యౌవనమ్ youth? జరా old age? తథా so also? దేహాన్తరప్రాప్తిః the attaining of another body? ధీరః the firm? తత్ర thereat? న not? ముహ్యతి grieves.

Just as the Self passes unchanged in the physical body from childhood to youth and from youth to old age, so also the Self passes unchanged from one body into another. Therefore, the wise man is not at all distressed about it.

Sun May 6, 2018 9:52 am (PDT) . Posted by:


Pure devotion is atelic, not telic

Telic (of an action or attitude, directed or tending to a definite end), refers to activities that are done for a particular goal. We may drive to get to office, work to earn a living or save to buy a house.

When we are goal-driven, if our goal is not achieved, we feel defeated. And even if it is achieved, we feel temporarily elated and then feel deflated.. Why? Because firstly, the goal usually doesn't live up to the hype. And secondly, having achieved that goal, we don't know what to do next till we set another goal for ourselves.

Moreover, a goal-driven mindset just doesn't work for some things. Consider a friendship. It is an ongoing reciprocation wherein the reciprocation itself brings satisfaction. If we pursue a friendship with a telic attitude, it will remain utilitarian, won't ever becoming heart-to-heart.

If we want to grow spiritually, we need to adopt an atelic attitude. Spiritual life is meant to develop our relationship with the supreme spiritual reality, Krishna, whose parts we are eternally. And that relationship is an eternally ongoing process. As Krishna is everlastingly attractive, connecting devotionally with him provides lasting joy. Of course, while serving Krishna, we may set and strive to meet some goals, but the goals themselves are not our purpose; they are spurs for deeper absorption in Krishna. The Bhagavad-gita (09.14) indicates that dedicated devotees glorify and worship Krishna constantly. Devotees speak about their Lord not for remuneration or glorification, but for absorption.

As long as we see Krishna as a means to fulfill some other end, our devotion remains impure. Gita wisdom helps us understand that Krishna is Krishna's greatest blessing and that becoming absorbed in him is existence's supreme achievement.

When we thus see Krishna himself as our purpose, our devotion becomes pure.. Thereafter, we engage in it wholeheartedly as an atelic activity that enriches us with never-ending ecstasy.

Read more http://www.gitadaily.com/pure-devotion-is-atelic-not-telic/ http://www.gitadaily.com/pure-devotion-is-atelic-not-telic/

Sun May 6, 2018 11:38 am (PDT) . Posted by:


मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।

मात्रास्पर्शाः contacts of senses with objects? तु indeed? कौन्तेय O Kaunteya (son of Kunti)? शीतोष्णसुखदुःखदाः producers of cold and heat? pleasure and pain? आगमापायिनः with beginning and end? अनित्याः impermanent? तान् them? तितिक्षस्व bear (thou)? भारत O Bharata.

మాత్రాస్పర్శాస్తు కౌన్తేయ శీతోష్ణసుఖదుఃఖదాః..

ఆగమాపాయినోనిత్యాస్తాంస్తితిక్షస్వ భారత৷৷2.14৷৷

మాత్రాస్పర్శాః contacts of senses with objects? తు indeed? కౌన్తేయ O Kaunteya (son of Kunti)? శీతోష్ణసుఖదుఃఖదాః producers of cold and heat? pleasure and pain? ఆగమాపాయినః with beginning and end? అనిత్యాః impermanent? తాన్ them? తితిక్షస్వ bear (thou)? భారత O Bharata.

Commentary -- Cold is pleasant at one time and painful at another. Heat is pleasant in winter but painful in summer. The same object that gives pleasure at one time gives pain at another time. So the sense-contacts that give rise to the sensations of heat and cold, pleasure and pain come and go. Therefore, they are impermanent in nature. The objects come in contact with the senses or the Indriyas, viz., skin, ear, eye, nose, etc., and the sensations are carried by the nerves to the mind which has its seat in the brain. It is the mind that feels pleasure and pain. One should try to bear patiently heat and cold? pleasure and pain and develop a balanced state of mind.

Sun May 6, 2018 2:05 pm (PDT) . Posted by:


यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।

यम् whom? हि surely? न व्यथयन्ति afflict not? एते these? पुरुषम् man? पुरुषर्षभ chief among men? समदुःखसुखम् same in pleasure and pain? धीरम् firm man? सः he? अमृतत्वाय for immortality? कल्पते is fit.

యం హి న వ్యథయన్త్యేతే పురుషం పురుషర్షభ.

సమదుఃఖసుఖం ధీరం సోమృతత్వాయ కల్పతే৷৷2.15৷৷

యమ్ whom? హి surely? న వ్యథయన్తి afflict not? ఏతే these? పురుషమ్ man? పురుషర్షభ chief among men? సమదుఃఖసుఖమ్ same in pleasure and pain? ధీరమ్ firm man? సః he? అమృతత్వాయ for immortality? కల్పతే is fit.

Dehadhyasa or identification of the Self with the body is the cause of pleasure and pain. The more you are able to identify yourself with the immortal, all-pervading Self, the less will you be affected by the pairs of opposites (Dvandvas, pleasure and pain, etc.) Titiksha or the power of endurance develops the willpower. Calm endurance in pleasure and pain and heat and cold is one of the qualifications of an aspirant on the path of Jnana Yoga. It is one of the Shatsampat or six-fold virtues. It is a condition of right knowledge. Titiksha by itself cannot give you Moksha or liberation, but still, when coupled with discrimination and dispassion, it becomes a means to the attainment of Immortality or knowledge of the Self.

Sun May 6, 2018 2:11 pm (PDT) . Posted by:


नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।

न not? असतः of the unreal? विद्यते is? भावः being? न not? अभावः non-being? विद्यते is? सतः of the real? उभयोः of the two? अपि also? दृष्टः (has been) seen? अन्तः the final truth? तु indeed? अनयोः of these? तत्त्वदर्शिभिः by the knowers of the Truth.

నాసతో విద్యతే భావో నాభావో విద్యతే సతః.

ఉభయోరపి దృష్టోన్తస్త్వనయోస్తత్త్వదర్శిభిః৷৷2.16৷৷

న not? అసతః of the unreal? విద్యతే is? భావః being? న not? అభావః non-being? విద్యతే is? సతః of the real? ఉభయోః of the two? అపి also? దృష్టః (has been) seen? అన్తః the final truth? తు indeed? అనయోః of these? తత్త్వదర్శిభిః by the knowers of the Truth.

Commentary -- The changeless, homogeneous Atman or the Self always exists. It is the only solid Reality. This phenomenal world of names and forms is ever changing. Hence it is unreal. The sage or the Jivanmukta is fully aware that the Self always exists and that this world is like a mirage. Through his Jnanachakshus or the eye of intuition, he directly cognises the Self. This world vanishes for him like the snake in the rope, after it has been seen that only the rope exists. He rejects the names and forms and takes the underlying Essence in all the names and forms, viz., Asti-Bhati-Priya or Satchidananda or Existence-Knowledge-Bliss Absolute. Hence he is a Tattvadarshi or a knower of the Truth or the Essence. What is changing must be unreal. What is constant or permanent must be real.

Sat May 5, 2018 9:40 am (PDT) . Posted by:


Spiritual life

All our spiritual teachers declare unanimously that the soul in its essential nature is pure spirit. Owing to ignorance, the spirit forgets itself and becomes identified with the ego, with the mind and the senses, with attachments and aversion, with the sense objects, with the body and its functions all products of ignorance. The ego, the mind and the body may be defiled but the spirit ever remains pure, enlightened and free. The Katha Upanishad declares : "As the sun, which forms the eye of the universe is never defiled by the external impurities seen by the eyes, so the one Self that resides in all beings is never touched by the evils of the world." No impurity can affect our primary nature which ever remains pure. It is our secondary nature that becomes impure, and it can and should be purified. Spiritual life is the cleansing of this secondary nature of ours, cleansing of the masks, the coverings of the ego, the mind and the body. So there is certainly hope for every one of us. It is rightly said that every saint has a past, so has every sinner a future. A glorious illustration of how even the most sinful man can become righteous and attain the highest illumination and peace through the grace of the Supreme Spirit is seen in the life of Girish Chandra Ghosh. His self surrender and devotion to Master transformed him to such an extent that during his last few days of his life when he was suffering from asthma, he would say: 'This body does not belong to me. It is the Master's. It will remain as long as he keeps it". He breathed his last on February 8, 1912. His last words were:'Master, you have come. Please destroy my worldly intoxication. Victory to Sri Ramakrishna! Let us go'. Thus Girish Chandra Ghosh left the stage of the world as he had left the stage of the theatre with the flourish and heroism of a seasoned actor.

The passage taken from " Adventures in Religious Life" by Swami Yatiswarananda and "They lived with God" by Swami Chetanananda .

Sat May 5, 2018 9:55 am (PDT) . Posted by:


Sat Sangam is that Sangam with Nityam/Ekam which causes Ni Sangam (disassociation with Anityam.
Sat is Nityam whereas Jagath is Anityam.
Jiva(individual) is an exact replication of Jagath(Universe)
Eswara as Jagath Niyaamakam takes out Jagath from within him as Srushthi (Generation) , maintains is as Sthhiti (Sustaining) and takes back within in to Him as Layam(dissolution).
Accordingly, a Jiva is always associated with Jagath(Anityam).
Anityam causes Maya/Brama(illusion) which further causes Dukkham like Mruga Trushna.
Prapancham(world) is composed of Pancha Bhutamulu
Sareeram(body) of a Jiva being a composition of Pancha Bhutamulu is an exact replication of Prapancham.
Hence a true Sangam of a JIva with Sat(Nityam/Ekam) should cause disassociation(Ni Sangam) with Jagath (Anityam/ Maya(illusion).
Accordingly Lakshyam towards Eswara is that goal which causes Nirlakshyam (neglect) of Daham(body) which is subjected to Dahanam . This State is called Nirmoham.
Thus Sat Sangam(association with Sat/NItyam/Ekam) means disassociation with Asat/Jagath (Anityam)

Sat May 5, 2018 9:55 am (PDT) . Posted by:


Eswara is Bhasma Anga Raagam and this truth signifies Eswara in Nityam.
What ever is in the mind of a Jiva (individual) as Vichaaram(Adrusyam) is reflected in his view/sight(Drusyam) in front of his eyes and the same is expressed by him in words and the same is implemented by him in actions. Mind of a Jiva is always bound by either Raagam or Dvesham.
Due to Jivaatma Vichaaram, we are all associated with Anityam and accordingly we have Raagam(liking) for Deham (mortal) and we are deeply connected with it and we live in that deep Moham (attachment). We spend all our time and efforts in looking after it.
Eswara wears Sarpamulu (snakes) as ornaments.This truth signifies that Eswara is Mruthyunjayam. Due to the deep attachment with Deham(mortal) we are very much scared of death.
Eswara has Trilochanamulu(three eyes). This truth signifies that Eswara is Adviteeyam and has Sama Drushthi (equal mindedness) with regard to dual aspects of the world as the third eye is the basis of the dual aspects and is beyond the two aspects like the vertex of an equilateral triangle. As we have only two eyes, we are always affected by the two aspects of duality like hotness/coolness, happiness/sadness and birth/ death etc.
Thus due to deep attachment with Deham(Anityam) in Hrudayam we are zeros even though Eswara is in Deham as Atma/Nityam because Anitya Bhaavam hides Nityam like a cloud hides the Sun.

Sat May 5, 2018 9:23 pm (PDT) . Posted by:


Jhnanodayam is like Suryodayam
Jhnanam and Ajhnanam are not totally disjoint as Satyam/Jhnanam is the basis for Asatyam/Ajhnanam(Maya). Satyam like the Sun always exits where as the moon draws light from the Sun. Maya(Asatyam) is temporary. As the word Asatyam/ Ajgnanam suggests, Satyam/Jhnanam is under the garb of Asatyam/Ajhnanam.. This is exactly the same way clouds cover Bhaskara(Sun).
As Ajhnanam/darkness(night) passes away, Jhnanam( Sun) becomes visible. . Only a Sat Guru can initiate this process in our Buddi.
As initiated by Lord Aditya , Gurudeva Hanuman had come to know about the Madhura Phalam of Surya Vamsa Vrukksham/ Ravi Kula Tilakam Sri Ramam and accordingly with the power of Sri Rama Namam, he had crossed Sata Yojana Visteerna Samasara Saagaram and saw Mata Sita (Prajhnana SwarupinI). Keeping this philosophy in view, Sat Guru Goswamy Tulasi Das Says in Sri Hanuman Chalisa that if we bow down to Guru Daivam Hanuman "Kumati Nivaara Sumati ke Sangi" Sri Hanuman drives away Deha Buddi by installing Sri Rama Bhaavam in our Hrudayam.

Sun May 6, 2018 9:45 am (PDT) . Posted by:


Scriptures declare: Revere the mother and father as God. Mother's womb is the birthplace of one and all, be it a commoner or the Avatar Himself. Therefore, adore the mother as God. Uphold her name and respect her. There is nothing greater than mother's love. Mother's words are always sweet. At times she may use harsh words, but they are meant only to correct you, not to hurt you. There may be a wicked child, but never a wicked mother in this world. Most modern youth do not care enough for their mother. They think they are highly educated and that the mother does not know anything. It is a great mistake to think so. Never look down upon the mother. A mother also should not force her children to accede to her wishes. She must guide the children on the righteous path through love and sincerity. She should aspire that her children be good, they need not be great!

Sun May 6, 2018 4:49 pm (PDT) . Posted by:


Demon Ravana discovered that the Lord (Rama) and desire (kama) cannot coexist in the mind. Develop steadiness in the recitation of the Name of God and in the worth of that Name. Then even if the whole world says, "Do evil", you will refuse to obey; your system itself will revolt against it. Even if the whole world asks you to desist, you will insist on doing right. Your body is a temple of God; God is installed in every body, whether the owner of the body recognises it or not. It is God that inspires you to perform good acts and warns you against the bad. Listen to that Voice. Obey that Voice and you will not come to any harm. You must cultivate four types of strength: of body, intellect, wisdom, and conduct. Then you become unshakable, and you are on the path of spiritual victory!

Sun May 6, 2018 11:16 am (PDT) . Posted by:


In Hindu mythology there are four eras [yuga] – Satya yuga, Treta yuga, Dwapara yuga and Kali yuga. Each Yuga is supposed to be a day for Lord Brahma. One day of Lord Brahma is 4320 million human years. After the end of every yuga Lord Brahma goes to sleep. The power of Lord Brahma's creation comes from the Vedas. When Lord Brahma sleeps there is no creation and the universe comes to an end.

Lord Vishnu is the God of Preservation. Whenever the earth was in danger and when evil threatens to overpower good, Lord Vishnu descends from the heaven to incarnate on the earth. There are ten incarnations of Lord Vishnu. [Dasavatar – Das meaning "ten" and avatar is "incarnation", the last avatar – Kalki avatar is yet to come] The first avatar of Lord Vishnu is called as Matsya Avatar [Matsya means "fish"].

In the Satya Yuga there was a king by name Manu. He was a staunch devotee of Lord Vishnu. His greatest desire was to see Lord Vishnu with his own eyes. For this he performed severe penances for thousands of years.

The Satya Yuga was about to end and a great flood was to come and destroy all the life on earth to start afresh for the next Yuga. Lord Brahma after a day full of creation, was tired. He wanted to go to sleep and was soon snoring loudly.

While Lord Brahma was sleeping an asura Hayagriva emerged from Brahma's nose. With Brahma asleep, Hayagriva realized that it was the right time to take in all the knowledge of the Vedas. Hayagriva concentrated and soon absorbed the knowledge in the Vedas. He then hid deep inside the ocean, thinking that nobody would find him there.

Lord Vishnu saw this and was worried. If the Vedas were stolen by the asura, the knowledge of the Vedas could not be passed on to the Next Yuga. As a Preserver, it was his job to make sure the knowledge survived to the next Yuga.

Wondering what to do, Lord Vishnu looked at Manu performing penance. Lord Vishnu smiled realizing that he could complete quiet a lot than just save the Vedas…

The next morning, Manu went to the river to begin his prayers. He took the water in his hands and held it high above his head and offered it to the Lord Vishnu to mark the beginning of his prayer. He was about to pour the water into the river, when he heard a tiny voice from his hands. "O great king! Please do not put me back in the river…"

Surprised Manu stared at his hands. In the palms of his hands was a tiny fish, squirming. The fish looked at Manu, pleading, "Please do not put me back in the water. There are so many bigger fishes in the water, they will eat me. Please, O great king…"

Manu looked at the tiny fish with pity. As a king it was his duty to protect anybody who came to him for help. The king readily agreed and put the fish inside his "kamandalam". [Kamandalam is a small jug carried by sages in those days to carry water]

Manu finished his penance and went home for the night. He had left the fish inside the kamandalam, knowing that the fish would be safe inside. He woke up next morning hearing a strong voice, "O king…Help me…Your kamandalam is stifling me. I cannot breath in here…" Surprised Manu looked at his kamandalam, only to find a big fish staring at him from the top of the kamandalam. The fish was pushing the sides of the jug as the jug was too small for it.

Overcoming his surprise, Manu ran inside his house to get a bigger vessel. The fish gulped few breaths and said softly, "Thank you, kind king."

Manu smiled and was about to walk out the home to begin his morning prayers, when he heard an even more powerful voice, "King, this vessel in too small for me. Please get me another one."

Manu blankly stared as the fish stared out of the vessel he had got just minutes back. The fish was again struggling for breath. Manu brought the biggest vessel in his house and threw the fish inside it. The fish thanked him and after checking that the vessel was big enough for the fish, still puzzled, was about to walk out of the house, when he heard a strong voice, "I am sorry this vessel is also not sufficient for me, king"

Manu stared in disbelief as he saw the huge fish stare out of the big vessel. However realizing that this was not the time for questions, he carried the fish and ran to the river, where he had found the fish and threw the fish inside.

The fish gulped a few breaths inside water, "Thank you…king. You have protected me. But please don't leave me here. I am afraid the other bigger fishes may eat me…"

Manu began to get suspicious, but he was a king. He could not just stop protecting someone who had come to him for help. He stared at the fish for long and before his very eyes saw the fish getting larger and larger, till it had covered up the entire river.

The same routine followed again. Manu carried the fish from one river to another river, but the fish kept getting bigger.

Finally he dropped the fish inside the ocean, only to find that the fish grown to full one side of the ocean. Looking at gigantic fish, a sudden flash came to Manu. He bowed before the fish, "Narayana, you are Narayana...my Lord."

The fish smiled, "You wanted to see me and here I have come." Manu stared with tears in his eyes, as a huge horn grew on the head of the fish.

"My Lord, you have granted me my only desire. I want nothing more. What do you want me to do now?" Manu said prostrating before the fish.

"Manu, the Yuga is about to end in seven days. There will be a great flood and all living things on the earth would perish. I want you to build a big ship. Take the seeds of all plants, the male and female of every animal, and the seven sages along with their families. Take them all on the ship".

Manu nodded. The fish continued. "Don't forget to bring Vasuki, the snake God also." Manu nodded again as he watched the fish tear through the ocean to the other side.

One half of the fish's work completed, the fish went to the other side to complete the other reason for the incarnation. On the other end of the ocean, the fish saw Hayagriva guarding the Vedas. Seeing the huge fish, Hayagriva was terrified. What a huge fish…However no sooner than he had thought this, the fish attacked him. The fish was so huge, that a single push sent the asura reeling. Still dazed Hayagriva tried fighting the fish, but the fish was huge and powerful.

After a brief and futile struggle, the asura was dead. Once the asura was dead, the vedas imbibed by him went back to Lord Brahma, who was still asleep.

On the other side of the ocean Manu was building his ship. He had also brought the seven sages with their families.

Soon there were torrential rains which washed away everything. The water level kept increasing and very soon there was a flood. The ship wobbled and many times was about to capsize, but Manu and that others were steadfast in their belief that Lord Vishnu would protect them.

Soon the fish came as promised, "Manu, use Vasuki as a rope to tie my horn to the ship" It bellowed loudly, above the roar of the rain.

Once the fish was tied to the ship, the fish guided the ship in sea and kept the ship safe while the storm raged outside. The fish taught the Vedas to Manu and the others during the voyage. After the storm abated and everything was washed away, the fish deposited the ship at Mount Himavan for the people there to continue the new yuga.

cnu.pne (srinivasan.ms2000@gmail.com)

www.telugubhakti.com  - A one stop Bhakti and Cultural portal.

No comments: