The Indian Dharma

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In the previous episode, we had witnessed the birth of Bhagawan Shiva in detail, and how Bhagawan Shiva had obtained the important divine name of “Bhagawan Rudra. Subsequently, Bhagawan Shiva has other divine names as well, such as “Bhava”, “Sarvan”, “Eeshaana”, “Pashupati”, “Bheeman”, “Mahadeva”, “Pitamaha”, etc. The list is long enough to describe various divine names of Bhagawan Shiva, but we shall restrict this discussion to suit our particular context here. Sage Paraashara explains the birth and emergence of Bhagawan Shiva in this context in brief, as He’s going to play an important role in the upcoming “Mohini-Avatara” of Bhagawan Vishnu. Let us now continue with what Indra’s strategy to re-obtain his lost glory is going to be. As we’ve seen that Indra has lost all his wealth, property and kingdom, courtesy, Sage Dhurvaasa’s curse, Indra is in a fix. He thus tries all tricks in his trade to somehow regain all what he has lost, but nothing is coming in favor for him. Eventually, he gets ridiculed, insulted and humiliated by the “Raakshasas” very badly, that he runs to Bhagawan Vishnu for help. 

Thus, Indra reaches Vaikunta with lot of “huff” and “puff”, unable to bear the sufferings that he was undergoing and asks Bhagawan Vishnu thus, “Oh Bhagawan Vishnu! What can be done from now? How do we restore the normalcy again?” Bhagawan Vishnu comes up with a plan thus. He replies back to Inda – “Oh Indra! Let’s do one thing – Take the “Manthara Parvatha” and place it in the “Paar-Kadal” (Ocean of Milk, where Bhagawan Vishnu’s divine abode is). Using the “Manthara Parvatha, start drilling the ocean. You may seek the help of the Raakshasas also in this pursuit, as this is going to be a strenuous process only for the Devas to do. As you dredge the ocean, there would be a pot with divine “Amrita” (Nectar) in it. If you’re consuming that “Amrita”, you would be able to regain all your lost wealth, glory and kingdom. As you’re doing the dredging work, Goddess Mahalakshmi would appear from beneath. You should offer your apologies to Her for insulting her garland, which is why you’re a popper today! Let Goddess Mahalakshmi Herself intervene and bless you!” 

It is only at this time, Bhagawan Vishnu talks about the “Lakshmi Vaibhavam” (Significance of Goddess Mahalakshmi). We should understand that Goddess Mahalakshmi is the divine consortium of Bhagawan Vishnu. Goddess Mahalakshmi never gets separated from Bhagawan Vishnu at any cost. She is always embedded within Him. Wherever Bhagawan Vishnu incarnates and in whichever form, Goddess Mahalakshmi also incarnates along with Him. This is why we see Goddess Mahalakshmi incarnate as Mother Sita during Bhagawan Rama’s incarnation, and as Mother Rukmini Devi during Bhagawan Krishna’s incarnation. Thus, it is this same Goddess Lakshmi who is going to incarnate from beneath the ocean floor during the “Amrita-Mathana” (Extraction process of the divine “Amrita”). 

We might wonder why is Goddess Mahalakshmi incarnating everytime along with Bhagawan Vishnu. Only if She incarnates, will we be able to get the blessings of Bhagawan Vishnu. Else, what is going to happen is that we’re going to be fired from all four directions by Bhagawan, for all the sins that we’ve accumulated all these births. For instance, in the Ramayana project, we have seen how “Kaakaasura” (Indra’s son Jayanta) misbehaved with Mother Sita, for which Bhagawan Rama should have killed him then and there. However, since Mother Sita was by His side, Bhagawan Rama pardoned Kaakaasura for his mistake. However, Ravana had to meet a ghastly end, because he didn’t pay heed to Mother Sita’s advice. For the ten months that Ravana held Mother Sita captive, She tried her best to make Ravana realize his mistake and only after all attempts failed, did Bhagawan Rama kill him. Thus, if Goddess Mahalakshmi is there alongside Bhagawan Vishnu, He never fights or kills anybody. Rather, both of them, as our divine Mother and Father, only bless people like us, by forgetting all our mistakes that we’ve made in the past. 

Thus, this is the main reason why Goddess Mahalakshmi simultaneously incarnates along with Bhagawan Vishnu everytime. So for today, let us understand this important point and we shall wait till the next episode to move forward! Stay tuned! 🙂

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In the previous episode, we had commenced discussion on a very interesting event that conspired between Sage Dhurvaasa and Indra, with regards to a glittering garland that was owned by Goddess Mahalakshmi. We’ve seen that a random woman had offered sincere prayers to Goddess Mahalakshmi and overwhelmed by her devotion, Goddess Mahalakshmi had gifted this garland to her. As Sage Dhurvaasa passed by, this lady had passed on this garland to him, as a token of respect to the great Sage. As Sage Dhurvaasa was having this garland with him for a while, he once happened to meet Indra, leader of the Celestial Devas. Sage Dhurvaasa thinks that this ornament would be suitable for a king like Indra, rather than a Sage, who is wandering here and there. Indra was happy to receive this garland initially from Sage Dhurvaasa, but eventually lost interest in it. Thus, he put the garland around his elephant Airavata’s neck. Being an animal, elephant Airavata did not know the significance of this garland, and thus it stamped over it, destroying it completely. 

Irked by this, Sage Dhurvaasa, who is known for his anger, curses Indra straightaway without asking any questions. With the curse, Indra loses all his kingdom and property within a jiffy and becomes a popper! As he loses everything that was under his possession, he starts roaming around here and there, and undergoes a lot of sufferings. All the kingdom and property were eventually captured by the Raakshasas and they were inflicting insults and abuses at Indra every passing day. It is at this time, unable to bear the torture of the Raakshasas, Indra runs to Bhagawan Vishnu and this is where, Bhagawan Vishnu’s “Mohini” incarnation takes place. In this incarnation, as we might know – Bhagawan Shiva (Rudra) is going to play an important role here. It is because, Bhagawan Shiva was the one who took over the responsibility of consuming the poison that emerges out of the ocean while it was drilled. This is why we refer Bhagawan Shiva as “Bhagawan Neelakanta”, wherein the poison stays in His neck, and not goes inside His body – Thanks to Goddess Parvati. 

Thus here, before we go into the actual event of the “Mohiini-Avatara”, Sage Paraashara explains the birth of Bhagawan Shiva (Rudra) here. He explains how Bhagawan Brahma was responsible for the birth of Bhagawan Shiva. Bhagawan Brahma, as he was continuing with the job of creation, once contracted his forehead a little bit. It was from this contracted forehead, was Bhagawan Shiva born. As Bhagawan Shiva was a little child thus, He was constantly running towards His father, Bhagawan Brahma, with tears in His eyes. Bhagawan Brahma asks Him the reason for His crying and the little child says thus, “Oh Father! Please give me a name!” Bhagawan Brahma did not understand the significance of these words from the little child initially. However, Bhagawan Shiva – The little child wasn’t going to relent from His attempt. He repeatedly kept going again and again to His father, crying for a name! This is what Sage Paraashara refers to from the phrase, “Rodanaath dravanaascha”. This means, Bhagawan Shiva again and again was crying and running towards Bhagawan Brahma. When we combine this phrase together, we get the divine “Shabdha” called “Rudra”. Thus, the Shabdha called “Rudra” can be expanded as “Rodanaath dravanaascha Rudraha” and this is why Bhagawan Shiva’s prominent name is “Rudra”. 

Thus, we can understand here as to how Bhagawan Shiva obtained the divine name called “Rudra”. Eventually, Sage Paraashara also talks about the other important divine names that Bhagawan Shiva had obtained. We’ve seen that He’s crying everytime to Bhagawan Brahma for a name, isn’t it? Eventually, Bhagawan Brahma keeps giving Him different names, each time when He comes to him. Thus, Bhagawan Brahma gives Bhagawan Shiva eleven important names. We shall witness these names one after the other – “Rudra”, “Bhava”, “Sarvan”, “Eeshaana”, “Pashupati”, “Bheeman”, “Mahadeva” and “Pitamaha”. Thus, if we look into the Yajur Veda section of “Shri Rudram”, we would come across all these names one after the other. 

So for today, let us understand this point clearly and let us wait till the next episode to continue this further! Stay tuned! 🙂

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In the previous episode, we had witnessed how the four Varnashrama Dharmas are equal in nature, and how all of them are important to keep the society integrated and running smoothly. If such is the case, there is no question of one being superior and the other being inferior. Moreover, all these thousands of sub-castes, sub-creeds, etc. are not in any way mentioned in the Vedas and Upanishads. It is only some “middlemen” who had vested interests for their own political brownie points, who were responsible for all the mess that we are into today. Hence, through this discussion, it should be clearly understood that none of these sub-castes hold any water and are only aimed at detrimental effects of our society, just for the political power and fame for few anti-social elements. Since, all four categories of the Varnashrama Dharma are born out of one person called Bhagawan Brahma, we should realize that all of us have our individual tasks cut out, and should focus on the tasks, rather than arguing and debating whether we’re superior or inferior. 

Moving on further from this, we now continue with witnessing the job of creation that is being performed by Bhagawan Brahma and Svaayambhva Manu. We see here that the Raakshasas are created, Devas are taking birth, etc. Similarly, the “Naagas”, “Yakshas”, “Gandharvas”, etc. are also taking birth one after the other. We should understand that all these different categories of people are part of the cluster of “Celestial Beings”. Subsequently, to make people understand how to lead a life in this world, Bhagawan creates some “rules and regulations” for the same. These rules and regulations are nothing but the “Vedas” and the “Vedantas”. These texts clearly explain how we lead a peaceful life in this world, without any hassles or creating problems for oneself as well as others. 

Thus, as the creation process is going on thus, there is a critical point here. Till this point, as the Devas were created, Indra was nominated to be the leader of the “Deva Lokha” and his empire was mammoth in nature. Many people around Indra were becoming jealous that he was enjoying a lot of pleasures and position, while he was ruling three “Lokhas” together. We can see here that this jealousy and power-struggles existed even then! Today we’re talking about all these points in organizational theories and management sciences, isn’t it? We can see here that such theories, management practices, etc. existed right from the time the world was created. We’ve not created anything new today. We’re only “discovering” existing practices, with regards to management and leadership principles. Thus, coming back to the context, Indra was the ruler of the three “Lokhas” – “Bhoo Lokha”, “Bhuvar Lokha” and “Suvar Lokha”. One fine day, as Indra was enjoying his infinite free-run and power, he came with a lot of his authority and arrogance, seated on top of his white elephant called “Airavata”. As Indra was travelling thus, he intercepted a great and an important Sage, by name Sage Dhurvaasa. Sage Dhurvaasa was walking past Indra with a “Prasad” (Divine offering, as a resultant of a spiritual practice). The spiritual practice wasn’t exactly done by Sage Dhurvaasa, but by some random woman. In fact, she had given this “Prasad” to Sage Dhurvasa, as she felt that he was perhaps the right person to possess it. 

However, as Sage Dhurvaasa saw Indra racing along, he stopped Indra on the way and says thus, “Oh Indra! Where are you going with full speed? Wait for a moment! I’ve got something to give you!” As Indra looked on, he was surprised as to why Sage Dhurvaasa is trying to stop him. He pays his respects to the great Sage and asks him the reason for stopping him. At this point, Sage Dhurvaasa explains thus, “Oh Indra! I had recently met someone who had given me this beautiful garland (Goddess Mahalakshmi’s garland) as a “Prasad” for a spiritual offering. As I’m a sage and I’m wandering here and there, I don’t think such expensive items should be under my possession. Perhaps, a person like your stature would be the apt one to have such important and expensive possessions! So I’m hereby giving this garland as a token of gift to you! Please, will you accept this?” 

Hearing thus from Sage Dhurvaasa, Indra accepts the garland and lets him go. He wears this garland for a few days, and eventually he gets bored with it. Indra thinks within himself, “Oh! What garland is this? I’ve got many other possessions like this, or even better ones than this. Why should I have this garland on my neck?” Thinking thus, Indra removed the garland from his neck and puts it around the elephant Airavata’s neck! The elephant, being an elephant, did not understand what was going on! It did not know the significance of this garland and thus, while it was playing one day in the river bed, it took the garland from its neck, stamped it and totally destroyed it under its heavy feet. 

As Sage Dhurvaasa comes to know that this precious garland has been ill-treated and disrespected by Indra, through his elephant, he becomes extremely angry. Even today, we might associate the quality of “Anger” often with Sage Dhurvaasa, isn’t it? 🙂 Thus, Sage Dhurvaasa was fuming with anger and walks into Indra’s palace straightaway without even having a second thought! He storms into Indra’s pa;ace thus, and curses him straightaway – “Oh Indra! You’ve disrespected and insulted the “Prasad” of Mother Mahalakshmi! How dare you do this? Do you think you’re the owner of the entire three Lokhas? You’re doing all this only with the arrogance in you, isn’t it? Now let me curse you straightaway – From today, all your kingdom and the possessions that you had till today, would go off your control! You would become a popper from this very next moment!” 

As Sage Dhurvaasa cursed thus, Indra immediately loses all possessions and kingdoms, and becomes a popper overnight! So for today, let us understand this event till this stage, and we shall take this forward to the next episode! What happens to Indra after this? What is his reaction going to be? Let’s wait eagerly till tomorrow to find out! Stay tuned! 🙂

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In the previous episode, we had discussed an important point wherein Sage Paraashara emphasizes that fact that although the Varnaashrama Dharmas are different in nature and people are categorized accordingly, the concept of attaining “Moksha” is the same for everybody. There is no change in this absolutely. It is not that one attains Moksha and the other is left out. This is a false narrative and to prove this, we had yesterday witnessed how Bhagawan Krishna is advising Arjuna to follow the “Kshatrya Dharma” so that he can attain Moksha at the end. Similarly, we had also witnessed in our second important project, how Vidura is giving important pieces of advice with regards to some key aspects of “Raja Dharma” to King Dhirdiraashtra, and this also paves the way to attain Moksha. Here too, we can witness how Kshatryas can attain Moksha by following their respective “Dharma” properly. This applies to everybody in this world thus. So, just because one has taken birth as a “Brahmin”, there is no assurance that he / she can take Moksha for granted. Only if the Brahmin follows the “Brahmana Dharma”, can he / she attain Moksha. 

With this, let us move on with the next important point here – As Sage Paraashara, Bhagawan Krishna, etc. describe the four different Varnaashrama Dharmas thus, why do we have four thousand divisions in today’s scenario? If we take the constitution of our country today, it talks about “n” number of sub divisions within each of the categories of the Varnaashrama Dharma. We’ve to understand that all these subcategories were created by us, and not by Bhagawan! The Vedas talk only about the four main categories and nothing else. The Upanishads also talk the same. Here, Sage Paraashara also talks only about the four Varnaashrama Dharmas. Bhagawan Krishna has also mentioned in His Bhagawad Gita, only the four important ones. These subcategories were created by our foolish people who are / were in some important government ranks, and who were hungry for gaining some political brownie points for themselves. Unfortunately, we people have fallen blind eyes to these political bigwigs’ false propaganda over the past so many decades now. The false narrative that these people propagate is that, “Vedas have created all the four thousand subcastes and this is why the Vedas and Hinduism have a “divisive agenda” of the society. This is absolute nonsense – Vedas have time and again spoken about only the four categories of the Varnashrama Dharma and nothing else. We’ve to understand this very clearly here, and should not get fooled by those false propagandists’ fake agendas. This is done with the sole aim of maligning our Sanaatana Dharma and we shouldn’t fall prey for this. If we say “four thousand”, we can only talk about the “Four thousand Divya Prabhandas” composed by the great “Alwars”. The number called “four thousand” doesn’t apply to various subcastes, etc. 

Thus, the point here is that, when we talk about the Varnaashrama Dharma, it is only these four categories – Brahmins, Kshatryas, Vaishyas and Shudras. There are no more subdivisions to these, and all that exist today, are personal manifestations, and not the manifestations of any of our Sanaatana Dharma literature. We should also understand that all these four categories of the Varnaashrama Dharma are equal and only if they exist, will there be a balance in the society. The Vedas aren’t foolish texts like how our so-called “Dravidian” politicians propagate. There can never be any more scientific explanations possible in this world, if not for the Vedas. It is only the foolishness and the illiteracy of our poor “Dravidian politicians” that make them thread the wrong line! If they’ve to malign something, they should have adequate proof for the same. Without any proof, can we malign anything? This is where, our poor “Dravidian politicians” lose the plot, and unfortunately they do not even realize that they’re not fooling the people, but are only fooling themselves! 

Moreover, as we had emphasized earlier that all of us were Bhagawan’s divine children, and we were born from different parts of Bhagawan’s divine form, can we say that Bhagawan’s eyes are better than His legs? Can we say that Bhagawan’s hands are better than His smile? We can never say that, isn’t it? Every physical attribute of Bhagawan’s divine form has its own importance and specialities. Thus, we’ve to understand here that all of us are equal and the society can run smoothly only if all the four categories of people perform their jobs correctly as per their respective “Dharma”. So for today, let us understand this important point, and let us wait for the next episode to proceed with the next important point! Stay tuned! 🙂 

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In the previous episode, we had witnessed the key characteristics of Bhagawan Vishnu’s incarnation in the form of Bhagawan Varaaha, wherein Sage Paraashara also refers to as Bhagawan Yagnya-Varaaha. He describes the salient features of Bhagawan Yagnya-Varaaha as he compares Him with Agni Bhagawan who emerges with all his might and “Tejas” from within the “Homa-Kunda”, during the spiritual offering. Moreover, Bhagawan Varaaha has the strength of a thousand elephants put together and with this might, He takes on Hiraynyaksha single-handedly. Sage Paraashara also adds another point here that the ornaments Bhagawan Varaaha was wearing around His neck and shoulders comprised of innumerable precious stones, out of which one stone was the great “Meru” mountain, and the other was the great “Himachala” mountain! If these huge mountains should be part of Bhagawan’s ornaments, we can imagine here as to how huge and mammoth His size would have been! 

Thus, we can worship Bhagawan Varaaha in the form of Bhagawan Yagnya-Varaaha here, and many of us might be aware that we can worship Bhagawan Varaaha even today in many of the Divyadesams of Bhagawan Vishnu. For instance, there is a place near Chennai, called “Thiru-vida-vendai”, on the way to Mahabalipuram and Pondicherry, on the east coast road. Here, we have the sanctum-sanctorum of Bhagawan Vishnu as Bhagawan Varaha. Similarly, in Mahabalipuram too, we have the same deity whom we can worship. In similar lines, if we go to the famous Tirupati – Tirumala Divyadesha, the presiding deity of that place is Bhagawan Adi-Varaaha. It is only after worshipping Bhagawan Adi-Varaaha, we can proceed further to worship Bhagawan Venkateshwara at Tirumala. Similarly, we have another place called “Shrimushnam” near to a town called Vriddhachalam in the south Indian state of Tamil Nadu. In this place, we can worship Bhagawan Varaaha as a “Svayamvakta-Kshetra”, which means, Bhagawan Varaaha had automatically taken form and shape here. Nobody installed the “Vigraha” (Idol) of Bhagwan Varaaha here. Thus, we can worship Bhagawan Varaaha at many many places and this is where Bhagawad Ramanuja too explains that Bhagawan Varaaha is perhaps the only incarnation of Bhagawan Vishnu that devotees like us can trust and worship. 

Thus, we can see here that Bhagawan Varaaha incarnated in this world to protect Mother Bhoomadevi (Mother Earth) which was abducted by the Raakshasa Hiranyaksha. With this we come to the end of the events that are associated with the incarnation of Bhagawan Varaaha, and we now move further into the next incarnation. Here, Sage Paraashara gives us an interesting accord. He explains that Bhagawan Vishnu splits the world into four different parts. We’ve already witnessed till now that Bhagawan Brahma had taken birth and simultaneously the world had come into existence from Bhagawan Vishnu. Bhagawan Brahma had been entrusted with continuing the job of creating the world further and in turn, Svaayambhuva Manu too has an important part to play too. Thus, whatever Bhagawan Brahma is creating forms the first quarter or the first part of the world here. Apart from this there are three more parts, which together comprise what is referred to as “Nitya-Vibhuti” or “Vaikunta”. As we read from the “Purushasuktam” of the Yajur Veda thus, 

“Braahmanosya mukhamaaseeth! Baahurajanyah kritaha! Uuru tadasya yadvaishyaha! Padbhyaagum shoodro ajaayata!!”

Thus, here we can witness from the “Purushasuktham” that the Brahmins were created from Bhagawan Brahma’s mouth. Now the question comes here – Who is a Brahmin? A person who is a total embodiment of “Satva Guna” is called Brahmin. A person who is an embodiment of “Rajo Guna”, is referred to as Kshatriya. A person who has a combination of Rajo Guna and Tamo Guna, is called “Vaishya”. Thus, the Brahmin emerges from Bhagawan Brahma’s face (mouth, to be precise). The Kshatriyas emerge from Bhagawan Brahma’s shoulders. The Vaishyas emerge from Bhagawan Brahma’s thighs. Thus, we can see here that based on whatever would be the occupation of each of these sects, they arise accordingly from different body parts of Bhagawan Brahma. For instance, since Brahmins have to make their living out of chanting Vedas, they are born from Bhagawan Brahma’s mouth. Similarly, because Kshatriyas should have the valor and strength to protect and defend the country, they are born from the shoulders of Bhagawan Brahma. Similarly, since the Vaishyas have to sit and do business activities, they were born from the thighs of Bhagawan Brahma. 

Thus, we can see here as to how the different Varnashrama Dharmas have taken birth. We should understand here that all the Varnashrama Dharmas were born from different parts of the same Bhagawan Brahma and nobody is superior / inferior here. All of us were born from a single source only, and the only difference between the four sects is the occupation that they do. There are no other differences or complexities that are involved in the Varnaashrama Dharma. Hence, we should forget all the misunderstandings that cloud around this concept. 

So for today, let us understand these important points and let us wait till the next episode to continue our discussion further. Stay tuned! 🙂

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In the previous episode, we had witnessed a glimpse of our ignorance wherein we fail to understand the root cause of all our sufferings and problems that we face. Little do we realize that this root cause is none other than we ourselves only! It is we who create the problems, it is we who dwell amidst the problems and it is we who suffer because of the consequences. However, enroute this process, we forget this fact, and when it comes to the suffering part, we squarely and conveniently put the blame on Bhagawan for “inflicting” sufferings upon us! Is it Bhagawan’s job to inflict sufferings on His own children? Is Bhagawan stone-hearted, that He’s going to mess up with us this way? Although the answer is “no”, we do not tend to accept it. Although we keep saying repeatedly that Bhagawan is an embodiment of compassion and infinite love, we’re yet to realize this in our practical life situations. This is where we’ve to develop spiritual maturity. We need to have a strong will power to face problems as they come, and not keep “passing the buck” on to Bhagawan. 

Of course, we can pray to Bhagawan for His helping hand in alleviating us from the suffering. I’m never denying this. We can pray sincerely to Bhagawan to bring us out of the problem. But this cannot be the case wherein we blame Bhagawan for what we’re experiencing. The irony here with all of us is that, if we’re enjoying the good aspects of our “Karma”, we would forget Bhagawan totally! We would remember Him only when we suffer! How fair is this? Isn’t it “partiality” and “bias” that we show towards Bhagawan? If we’re blaming Him for the suffering, we should also praise and remember Him during our happy times too, isn’t it? If we’re not able to have that much maturity to stop blaming Bhagawan, we should atleast develop the maturity to praise and remember Bhagawan when we’re happy! So we should develop either of these two points within us as we move on with our spiritual pursuit. 

Moving on thus, we had also witnessed the divine incarnation of Bhagawan Varaaha as explained by Sage Paraashara. He explains how much strength did Bhagawan Varaaha have – It was equivalent of a thousand elephants put together, He also had the name “Yagnya-Varaaha”. We would have also heard many people having this name of “Yagnya-Varaaha”. Now what is the significance of “Yagnya-Varaaha” here? Many of us might know what a “Yagnya” is. We’ve witnessed this concept many times in the past, wherein we perform spiritual offerings to Agni Bhagawan (God of Fire). The offerings might be in forms of some “Dhravyas” like ghee, puffed rice, some fruits, etc. As we offer these “Dhravyas” to the “Homa-Kunda” where we lit the Agni, we would see the Agni glowing with a lot of glitter, isn’t it? Sage Paraashara is explaining here that Bhagawan Varaaha had the same glitter of Agni Bhagawan who emerges in full flow from the “Homa-Kunda” and this is where He gets the name called “Yagnya-Varaaha”. 

As he describes thus, Sage Paraashara adds few more points to this – On Bhagawan Varaaha’s divine lotus feet, all the Vedas were residing with loads of glitter and shine. Similarly, Bhagawan Varaaha’s teeth were protruding outside His mouth like a “Sthamba” (A divine long pole that is tied near the Yagnya-Kunda, wherein all the divine Dhravyas are tied to). Sage Paraashara compares Bhagawan’s mouth to the glowing Agni Bhagawan. Just like how Agni Bhagawan would emerge in the form of huge flames from the Homa Kunda, Bhagawan Varaaha’s mouth seems like the flames through which Agni Bhagawan positions himself. Similarly, Bhagawan’s hair strands that were emerging from His divine physical form were like the “Dharba ” grass. Similarly, Bhagawan’s two eyes were so shining in such a way that one eye signified broad daylight and the other eye signified the cool night. This is where, even in the Shri Vishnu Sahasranaama, we have this phrase – “Chandra sooryouscha nethre!” Here, Bhagawan’s two eyes are described as the sun and the moon. That is, one eye of Bhagawan is Bhagawan Soorya (Sun) and the other eye is Bhagawan Chandra (Moon). This is exactly what Sage Paraashara is describing here too. 

Describing thus, Sage Paraashara is now talking about the mammoth size of Bhagawan Yagnya-Varaaha. What would be Bhagawan’s size? Let us wait eagerly till the next episode to understand what Sage Paraashara is going to describe with regards to Bhagawan’s size! Stay tuned! 🙂

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In the previous episode, we had witnessed some important characteristics of the “Pralaya Kaala” and how the world would wind up itself when this time comes. We’ve also seen that this “Pralaya Kaala” happens only at the end of Bhagawan Brahma’s life span of around 100 “Satya Lokha years”. This obviously is nowhere close to what we are currently. However, we’ve witnessed the various instances that would take place in this process of “Pralaya Kaala”. We’ve seen how there would be torrential and extreme intense rains, which would go to the extent of dissolving the entire sand, soil, rocks, etc. of the earth surface. In that way, the entire earth surface would get “washed away” in the water, and simultaneously there would be extreme wind and fire, which would ravage the earth from the other side. Thus, this would totally subject the world to a complete destruction and ultimately the entire world would be sucked in by Bhagawan Vishnu, who is also the creator. Thus, once this process happens, everything starts afresh again, and it starts from a seed, to a plant, to an insect, to an animal and finally to a human. This starts again when Bhagawan Brahma would commence his next 100 “Satya Lokha years” of lifespan. Thus, it is a cycle that keeps repeating on and on. 

But amidst all of this, there is a single small, miniscule individual called “Me” or “I” who is reluctant to acknowledge all of this and still wants to be part of this vicious cycle over and over again, without surrendering myself to Bhagawan, to request Him to pull me out of this cycle! This is the greatest irony that people like us are amidst! Rather than requesting Bhagawan to pull us out of this, what do we do? We communicate to Bhagawan through our actions thus, Oh! You know what? I want to experience all the different births and deaths that are to happen to me in this world, for multiple number of years. Who are you to try and liberate me from all of this? I should experience all the “pleasures” of this “Maya”! So what if there are sufferings? I can still brush them aside and go behind worldly pleasures, which would enable me to go through multiple phases of this cycle again and again!” If such is our mindset today, then who can save us, including Bhagawan? Thus, to answer our earlier question – Can everybody get “Moksha” in this world and if everyone gets to that level, what would happen to this world? We can understand from this very accord that unless and until we have “specimens” like this dwelling in this world, Bhagawan has to keep continuing to spin the cycle over and over again. If people are ready to go through the cycle without the desire of liberation, what can Bhagawan do? Bhagawan has given us the “instruction manual” called Vedas, Puraanas, Ithihasas, etc. to make us understand that the ultimate purpose of this human birth is to realize Bhagawan and attain Moksha. Whereas, if we’re not reading through the instruction manuals properly and if we make a mess out of our lives, how will Bhagawan be responsible for the mess that we’re creating for ourselves? 

For instance, if we’re buying any product in the market, every product would come with a “user manual”. If we’re not reading the user manual properly and operate the product, who would be responsible if we get injured, or if the product gets worn out? Can the company be responsible? No, isn’t it? Similarly here also, if we create all the mess that we’re creating, and if we say that Bhagawan is not taking care of the creation properly, how fair is this to squarely put the blame on Bhagawan for what we do? This is where, we need to have the realization that all the scriptural texts under our “Sanaatana Dharma” are the “user manuals” for us given by Bhagawan to channelize our path towards attaining “Moksha”. We’ve to read them and understand them from this point of view, and all other things would fall in place. 

Thus, we had discussed at length, the concept of Time (Kaala), “Pralaya Kaala”, and simultaneously Bhagawan Varaaha’s incarnation to destroy the Raakshasa called Hiranyaksha, to save Mother Earth from his wrath and arrogance. As Bhagawan Varaaha incarnates thus, with His huge form and with the strength of a thousand elephants put together, all the “Maharishis” worship Him with great devotion. This is the first time that Bhagawan Vishnu is incarnating in this world, to re-establish “Dharma”. Of course, during the Krishna – Avatar much later, Bhagawan Krishna explains the purpose behind all His incarnations, isn’t it? So here also, Bhagawan Vishnu re-establishes the lost “Dharma” and destroys the disastrous Hiranyaksha to make sure that the “Adharma” is rooted out completely. 

So for today, let us understand and realize these important points, and we shall wait till the next episode to witness the continuation further. Stay tuned! 🙂 

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In the previous episode, we had commenced our important discussion on “Time” (“Kaala”) as per Sage Paraashara’s accord to Sage Maithreya. In this, we’ve witnessed how is the calculation performed for the time period of a day, a month, a year, etc. in our “Manushya Lokha” and correspondingly in Bhagawan Brahma’s “Satya Lokha”. We’ve also witnessed the calculation of a “Chatur Yuga” and a thousand “Chatur Yugas” constitute Bhagawan Brahma’s half a day (Day time). Similarly another thousand “Chatur Yugas” constitute Bhagawan Brahma’s another half a day (Night time). Thus, we can witness here that one full day of Bhagawan Brahma is around 87 Lakh years in length, and his lifespan is around 100 such years. It is only after Bhagawan Brahma completes this many number of years, will the world come to an end and a “Pralaya” would occur. 

Thus, we can see here that the entire narrative of “the world coming to an end within the next one or two years” is totally busted with this. We should understand that the world is going to exist continuously, no matter what happens. Even if there is a natural calamity or a pandemic, there might be some form of a small level of destruction, but with this, spreading rumors that the world would come to an end, without any proof and backup is totally unwarranted and is of distaste in the society. 

Saying thus, we might have a question here out of shock – “Oh! So I’ve to exist in this world for this many years?” We’ve witnessed just now that the world is going to exist for millions of years without a destruction and this implies that myself, as an individual also is not subject to any sort of destruction. We’ve witnessed in our previous episodes as to how we do not undergo destruction, but just changes in the states of existence isn’t it? So we might get shell-shocked as to how we live in this world for millions of years! We might be wondering that this one birth itself is such a nightmare to spend in this world, given the innumerable sufferings and heart-breaks that we’ve to undergo at every stage in our life. Also, we should remember that since this is “Kali Yuga”, the sufferings and “Adharma” is only going to increase further and further as days, months and years progress. If this is the suffering that we undergo today, we can imagine how this would be ten years or twenty years or hundred years from now. This is where it becomes extremely necessary for us to “escape” this vicious cycle of birth and death. This is where we emphasize repeatedly that at the end of this birth, we should attain “Moksha” somehow or the other. We should take that effort and try to reach Bhagawan by doing the needful. 

Moving on with the concept of time and creation, Sage Paraashara explains that Bhagawan Vishnu created the “Aakaasha” (Sky) first. From the “Aakaasha” came the “Vaayu” (Wind). From the “Vaayu”, came “Agni” (Fire). From “Agni” came “Jalam” (Water). From “Jalam” came the “Prithivi” (World). Finally, it is in this “Prithivi” that all of us are living currently. As Bhagawan Brahma’s lifetime comes to an end, this entire setup gets destroyed, however, it reappears from the opposite direction. This is where Sage Paraashara explains the characteristics of the “Pralaya Kaala”. He explains here that as the “Pralaya Kaala” commences, the “Prithivi” would start slowly getting dissolved in the water. This means that there would be an extremely intense rainfall. This is not the rainfall that we see today in our world – This rainfall that Sage Paraashara is talking about is so intense that it would start dissolving all the sand and rocks on the earth surface. Thus, we see here that when the world gets destroyed, we go in the reverse direction – We’ve witnessed that the “Prithivi” was formed from “Jalam”, and now the “Jalam” is slowly absorbing the “Prithivi”. Thus, we can see here that all the rocks, sand, mud, etc. would be totally dissolved after the torrential rain and finally everything would become just water. 

As this happens on one front, the other end of the cycle starts in the reverse direction – There would be a blazing fire and wind combination. There would be intense fire and the wind would aid it’s rapid spread. At this time, the fire would be so intense that it would engulf even the water into it! Thus, the water would start “burning” in the fire! We can imagine the level of intensity. At this time, the wind intensity would pick up too. As the wind increases its pace, all of this would be blown away by the wind! Hence, we can see here that the “Prithivi” gets dissolved into the water, the water gets engulfed into the fire, the fire and water together get engulfed by the wind, and this entire thing is sucked up by the “Aakaasha”! Thus, we are witnessing here that the world would become a barren land after all this happens. All this again would be sucked up into the “Ahankaara” of Bhagawan Vishnu and everything would cease to exist. 

So thus, the “Pralaya Kaala” commences and ravages the entire world, at the end of Bhagawan Brahma’s lifespan. Of course, many of these things might be unimaginable to our minds, but this is what Sage Paraashara is explaining! So for today, let us understand these points and wait for the next episode to witness more on this! Stay tuned! 🙂 

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In the previous episode, we had witnessed a detailed accord on how Svaayambhuva Manu continues the job of creation as per Bhagawan Brahma’s instructions. As he keeps continuing with the job, there was a time when the Raakshasa Hiranyaksha comes into action and with his powers, he “hijacks” the entire creation and hides it into the ocean floor! He has now held the entire world to ransom. This is where, Svaayambhuva Manu and Bhagawan Brahma run to Bhagawan Vishnu for a quick intervention and Bhagawan Vishnu immediately responds by incarnating as Bhagawan Varaaha, in the form of a huge pig, which is of the strength of a thousand elephants put together. With this immense strength, Bhagawan Varaaha takes on the Raakshasa Hiranyaksha and finishes him off swiftly. Thus, Bhagawan Varaaha brings all the creation back to its original shape and place. With this, the incarnation of Bhagawan Varaaha comes to an end. 

As this happens, Svaayambhuva Manu and Bhagawan Brahma are pretty much relieved and with this, the job of creation continues further. In the meanwhile, as the creation continues on and on, we’ve to digress a little bit from this and look into the concept of “Time” or ”Kaala” as explained by Sage Paraashara here. In fact, we’ve witnessed a relatively similar accord during our Shrimad Bhaagawatha Puraana text, wherein Sage Sukhaachaarya gives an account on “Time” and its parameters of measurements. We shall have a “refresher” session here, so that readers who haven’t got a hold of the concept by then, can benefit as well. 

This detail is present in the third Adhyaaya of the first Amsa that we’re discussing here. Now Sage Paraashara explains to Sage Maithreya thus, “Oh Maithreya! Whatever creation that we’ve seen till now – Do you know for how much of time would it exist? Let us keep a simple arithmetic here!” In fact, the arithmetic he’s going to explain here is never going to be simple! It’s going to be a little complicated and we shall see how. I shall try and explain it in a bit of a lucid form for the benefit of our readers. At this point, I would urge readers to take down notes and record it, as it is a complex one to comprehend in the first attempt itself. 

The first unit of classification starts with “Kaata” wherein Sage Paraashara explains that 30 “Kaatas” makeup to one “Kalai”. If 30 such “Kalais” come together, it forms a “Muhurta”. One Muhurta is equal to two “Naazhikas”. Thus, 60 “Naazhikas” combine to form one day. This also implies that 30 “Muhurtas” combine together to form one day. This day is what we calculate as 24 hours in the modern-day procedure. Thus, seven such days would constitute a week. Four such weeks would constitute a month. Six months combine together to form an “Ayana”. This is where we have two “Ayanas” in a year – “Uttharaayana” and the “Dakshinaayana”. This is calculated based on the direction in which the sun moves. Thus, these two “Ayanas” or, twelve months together constitute a year. Similarly, around 43 lakh years constitute to form a “Chatur Yuga”. Continuing with this, a thousand such “Chatur-Yugas” combine to form one “Day-time” for Bhagawan Brahma who resides at the “Satya Lokha”. Similarly, Bhagawan Brahma’s Satya Lokha comprises of the day, month, year, etc. and once Bhagawan Brahma completes 100 such years, the world would come to an end and there would be a “Pralaya”! 

We can thus witness here how “long” is a day for Bhagawan Brahma! From the above calculation, we can witness that Bhagawan Brahma’s one day is around 2000 “Chatur Yugas” long, which in turn comes to around 87 Lakh years, according to the “year” calculation which we have in this world. So if one day takes this much time to get over, we can imagine how long would one year of “Satya Lokha” take to get over, and subsequently 100 years! Thus, we can witness here that the world is never going to end any soon, as being propagated by a few “scary elements” from some corners of the world! So for today, let us understand this basic arithmetic, and as we move into the next episode, we shall witness the continuation of the arithmetic calculations at a more complex level! Stay tuned! 🙂