Two flavors of highest Bhakti - Srutadeva and Bahulāśva

            Bhakti is a very high state of the mind, where love exudes from the bosom of the bhakta as the understanding of the Jiva’s relationship and its sole reliance on the Parmatma deepens. This is not the commonly found barter relationship or the so called prayer for everything equation (Read more in Bhakti - Now and Then). At higher states, Bhakti gets fused with Jnana and becomes almost indistinguishable. This is evident from the Alvars, Nayanmars, Dasas like Tulsidas, Kanakadasa where despite their towering Bhakti, one can connect to their deep jnana.

            Bhakti issues forth in different flavors based on the nature of devotion. To understand its purest form, let us dive into the two wonderful bhaktas – Srutadeva and Bahulāśva narrated in the Eighty-Sixth adhyaya(chapter) of the Dasamaskandha (Tenth Canto) of Srimad Bhagavatam.

Storytime:

            There was a Krishnabhakta by the name, Srutadeva in Mithila. He was the highest Brahmana (द्विजश्रेष्ठ: dvija-śreṣṭhaḥ) endowed with the best of qualities – commited to the highest Purushartha (पूर्णार्थ:  pūrṇārthaḥ), immersed in peace (शान्त: śāntaḥ), very learned (कवि: kavi) and virtuous/free from desires of sense gratification (अलम्पत:  alampataḥ). He followed grihastashrama and lived on what came his way, but committed to his obligations. He led a contented life as his basic needs were taken care by divine order. Bahulāśva the King of Mithila was akin to Srutadeva, devoid of ahamkara.

            Eager to bless these two, Krishna went there on a chariot driven by Daruka and surrounded by excellent rishis – Narada, Vamadeva, Atri, Vyasa, Parasurama, Asita, Aruni, Brihaspati, Kanva, Maitreya, Cyavana, Suka and others. The entourage moved through the kingdoms of Anarta, Dhanva, Kuru-jangala, Kanka, Matsya, Panchala, Kekaya, Kosala, Arna enroute to Mithila, blessing all the eager who received them with arghya and deep affection.

            Upon arrival in Videha, amongst the numerous citizens who came to worship and seek the blessings were Srutadeva and Bahulāśva, who insisted that Krishna and the rishis visit their abode at the same time. Honoring their request, Krishna assumed two forms and appeared at their houses simultaneously and both were unaware of the other’s blessing.

Krishna at the King’s palace: Sighting the athithis at a distance, the King welcomed them to his abode, prostrated at their feet, washed them with water and used that charnamrta, the holy wash water to sprinkle on all the family members. He worshipped them with the choicest ingredients – sandal paste, flowers, garlands, clothes, ornaments, lamps and offered them arghya, cows and bulls. Feeding them to satiety, pleasing them with sweet conversations, he placed Krishna’s feet in his lap, stroking and prayed:

• Bahulāśva understood Krishna as the Atman of all beings, the very essence (सर्वभूतानामात्मा sarva-bhūtānām ātmā), witness in and of all (साक्षी sākṣī), Self-illumined (contrast that with our jnana that comes as a reflection of the light of atman) (स्वद‍ृग् sva-dṛg) and the all powerful (विभो vibho).(SB 10-86-31)

• Bahulāśva felt that Krishna came there to bless him to make HIS own statement true - Neither Ananata (Balarama), Sri (Lakshmi) or Brahma is as dear to me as the bhakta devoted solely to Krishna (यदात्थैकान्तभक्तान् मे नानन्त: श्रीरज: प्रिय:  yad ātthaikānta-bhaktān me nānantaḥ śrīr ajaḥ priyaḥ SB 10-86-32).

• Bahulāśva wondered who will abandon HIS lotus-feet when Krishna was ready to offer his very SELF to the munis, who own nothing (by giving up their ahamkara)

• Bahulāśva was able to see through the Paramatman despite his lila as Krishna. To see the Infinite that comes down as a finite avatara needs real jnana and deep bhakti. He realized Krishna can liberate us from samsara by cleansing all our papas (त्रैलोक्यवृजिनापहम् trai-lokya-vṛjināpaham SB 10-86-34).

            With such earnest descriptions of Krishna, Bahulāśva pleaded HIM to stay and bless with HIS presence for few days, which Krishna gladly obliged.

Krishna with Srutadeva: Just as King Bahulāśva, Srutadeva oozed with enthusiasm when Krishna showed up with the sages. He prostrated before them and broke into a spontaneous dance due to his joy. Offering them straw seats, he washed their feet along with his wife (Most feminists of today cannot understand that no action of a grihasta is deemed fruitful without one’s wife) and sprinkled it upon all the members of his family as the holiest teertha. Srutadeva was ecstatic as if all his desires have already been achieved. (Interesting to note that it was only due to him overcoming all his desires, he was in a position to meet Krishna). He offered them simple and easy to access fruits, incense, pure water, tulasi, kusa and lotus flowers besides simple satvic food.

            Srutadeva wondered how as someone discarded in the well of grihasta could get the association of Krishna and the wondrous sages, each sage’s feet dust was more sanctifying than the shelter of all the holy places. After offering hospitality to each athithi, he began to stroke the feet of Krishna, offering his Salutations and said:

• It is not true that Thy divine presence got revealed only now. Since the very first creation, HE entered into HIS creation and powers them through his Shakti. Just as a sleeping man projects a dream world, Bhagawan projects this prapancha through his Maya and just like the sleeping man’s Consciousness pervades his dream, Bhagawan’s presence pervades through Maya into every object and experience in the prapancha. (SB 10-86-45)

• Paramatma reveals in the spotless hearts of anyone who cleanse their mind by constantly listening, speaking, and worshipping about Bhagawan. (SB 10-86-46)

• Despite being in everyone’s hearts, You are very far and beyond the reach of the minds disturbed by Karmic disturbances and impressions; can be grasped only by those who transcend them by a mind devoted to HIM.

            Srutadeva offered his Obeisance by exalting each trait of Krishna – Reveals Himself as the Supreme Being to the person who has realized the essence of Atman; To those forgetful, HE appears as Death as their real selves as bodies. Salutations to Thee who is both the causeless Purusha and the caused (Prakriti and its evolutes). Salutations to Thee who covers the vision by Maya and also enables to rise above. Srutadeva made an earnest plea to know how to serve Bhagawan and rise above samsara.

Krishna’s instructions: Krishna held Srutadeva’s hands and smilingly spoke to him as follows:

These rishis roam the three worlds only to sanctify with the dust of their feet and had accompanied Krishna with the sole intention to bless Srutadeva.

• One gets purified gradually over a long time by seeing; touching and worshipping temples, kshetras and teerthas, but the mere sight of self realized exalted sages.

• Being born as a Brahmana is privileged birth because it is due to his auspicious and virtuous vasanas that one brings forth, but these tendencies get actualized only by tapasya (austerity), vidya (learning), tushti (contentment) and more so by mat-kalaya (unswerving devotion on HIM).

• This well rounded Brahmana (not just birth, but one who is elevated by character, tapas, vidya, tushti and immersed in complete devotion of Brahman) is dearer than his four armed form (for Krishna/Vishnu). Just as Vishnu embodies all the Devas, such a Brahmana embodies Vedas.

• Due to ignorance and lack of understanding, behave enviously and erroneously to such a viprah. A Self-realized person coupled with the knowledge of Vedas is veritably a representative of Paramatma in a human form. Worshipping such an individual is the same as worshipping the Atman in all.

• A person who has both the knowledge of the Vedas and a realization of the True nature of Atman and who is established in that understanding is HIS (Paramatma) manifestation. Krishna advised Srutadeva to have the same Bhakti and Shraddha in a Brahma-rishi as one would worship him directly.

            Following the personal instructions of Krishna in seeing HIM embodied in atmajnanis, Srutadeva and Bahulāśva attained the highest Sadgati, Krishna’s lotus feet.

What is in it for me?

            The most important take away from this episode is the character traits of Srutadeva and Bahulāśva. If we can realign ourselves to how these two handled grihastashrama responsibilities and emulate, we will begin to attract the same outcomes.

Importance of Satsangha: Krishna’s laborious explanation logically affirms that a Brahmajnani is veritably the embodied form of Brahman. The very sight of such an individual sanctifies and elevates anyone who has such a blessing. To follow such an exalted sage and live by their guidance will be a fast track evolution to understanding the Vedic wisdom and its Ultimate goal. We also can appreciate why Gurus are highly regarded in Sanatana Dharma. But the only caveat here is such a person has to be a Viprah (Knowledgeable in Vedas) and also have Brahma Jnana. This will put many New Age Babas out of spotlight, who will misinterpret even Krishna’s own words for peddling their business model.

            Such a Satsangha is highly encouraged for anyone who wishes to evolve on a fast track.

Insight into Jnani: The recognition of fortuitous birth as Brahmana is in line with Karma theory, where one is aligned to leapfrog spiritually. But the actions of majority of today’s namesake Brahmana may make us wonder. But if we understood Krishna’s painstaking explanations of other qualifications like tapasya, vidya, tushti and most importantly single minded devotion to Brahman, it becomes evident that birth is not the primary factor as the rest. Secondly there are no birth based restrictions on the other qualifications.

            So what really happens behind the scenes? The realization, irrespective of the guru parampara or marga one follows, the Ultimate causeless cause, Brahman to be all pervading and behind everything in the Prapancha. Realizing this Supreme Truth makes that Jivatma to radiate wisdom and light directly of Paramatma, which it came in direct contact. Due to this, a Brahmajnani becomes an embodied version of Paramatma. Their association in any form will be akin to directly contacting Paramatma. Such individuals are rare, but are amongst our midst for the sole benefit of assisting other Jivatmas out of this samsara.

Rising Tide: Srutadeva and Bahulāśva were highly evolved bhaktas who were able to attract Krishna from another place to travel to their abode and bless them. This shows how extremely kind Bhagawan is to shower HIS grace upon each one of us. For every step of ours towards HIM, HE matches more than a million. But interestingly, when such an event happens, countless others get benefited. Srimad Bhagavatam records that the mere sight of Krishna dispelled the tamasic darkness that keeps us in perpetual samsara. As Krishna moved with his caravan of Rishis, the constant singing of his glories by Devas and men everywhere helped countless Jivatmas break their shackles who were listening. (तेभ्य: स्ववीक्षणविनष्टतमिस्रद‍ृग्भ्य:क्षेमं त्रिलोकगुरुरर्थद‍ृशं च यच्छन् । श‍ृण्वन् दिगन्तधवलं स्वयशोऽशुभघ्नं गीतं सुरैर्नृभिरगाच्छनकैर्विदेहान् ॥ tebhyaḥ sva-vīkṣaṇa-vinaṣṭa-tamisra-dṛgbhyaḥ kṣemaṁ tri-loka-gurur artha-dṛśaṁ ca yacchan śṛṇvan dig-anta-dhavalaṁ sva-yaśo ’śubha-ghnaṁ gītaṁ surair nṛbhir agāc chanakair videhān SB 10-86-21)

            This Srimad Bhagavatam episode highlights the importance of Satsangha, which implies that the discussion, singing, theme and focus is only on Paramatma. Krishna’s explanation on such Brahmajnani who acts as HIS representative is very insightful. Yet the biggest takeaway is the list of qualifications of these two Bhaktas like having inner peace and not disturbed by vrittis, committed to studying shastras (kavi) and one who has risen above sense indulgence. We must aim for achieving these qualities. As we mature in these traits, Paramatma HIMSELF will send us the resources for our evolution. Just as a Mother keen to help a child, while at the same time wants to teach the child a lesson, Bhagawan is standing besides us to make small adjustments within, but more than eager to help us realize our real nature. May we translate the wisdom of this wondrous episode in Krishna’s life and strive to stay focused on HIS feet.

 

ॐ तत् सत

Best advice from the worst - Mareecha

             As we continue our series to dig for the best advice from the worst, we had an insight into some wonderful wisdom from Hiranyakasipu and Kumbhakarna. Now it is time to dive deeper into Mareecha’s words. We already had a glimpse of his mindset in How the opponents saw Rama – Part 1, that started sprouting Sattva despite the deep tamas, due to his contact with Rama, even though he was as an opponent.

Storytime:

            Mareecha was the son born of Yaksha Sunda and Yakshini Tataka. We get introduced to these characters in Bala Kanda of Valmiki Ramayana. Mareecha and Tataka attack Agastya Maharishi to avenge Sunda’s death, owing to his arrogant attack of the Rishi. Agastya cursed them to a rakshasa state, which they used to terrorize the innocent and harass the rishis doing yagas and yajnas. (Read more about the different states of mind in The shifting line of Dharma perception). We learnt about the hidden angles of Tatakavada in Why Rama and Krishna’s first kill was a woman? Mareecha made the mistake of attacking Rama, who hurled him a hundred yojanas away using Maanavastra.

            Shoorpanaka tried to attack Sita thinking her as the obstacle that is preventing Rama to accept her. Lakshmana intervened by chopping off her nose and ears. An enraged Shoorpanaka brought her step brothers, Khara and Dhushana supported by an army of 14000 strong rakshasas, who were all wiped up by Rama in one and a half Muhurtas (roughly 72 minutes), fighting on foot.

            Ravana was already aware of the consequences of assaulting Rama frontally. It was not even the revenge that burnt him from within, but the picture Shoorpanaka painted about Sita. Without even seeing her, he develops an extreme and intense passion coupled with a morbid desire to possess her at all costs. The first level of such a mental orientation is called desire (kama). In case of Ravana it crosses all limits and the raging desire coupled with intense attachment is referred as अभिष्वङ्ग (abhisvanga). A person in such a state is totally under the control of those desires and no logic ever reaches it.  When Ravanva’s primary queen, Mandodari laments after his death, she hints at this great fall of Ravana was due to his becoming a prey to the senses and desires.

            Ravana assumes he can take advantage of Mareecha’s possible ignorance of Rama by painting him as brutal, selfish, unrighteous and sensory slave. It is important to realize the picture Ravana tries to peddle a lie to Mareecha by showcasing Rama as – Driven away by the angry father (पित्रा निरस्तः क्रुद्धेन  pitrā nirastaḥ kruddhena), one with limited life (क्षीण जीवितः kṣīṇajīvitaḥ), ignoble kshatriya (क्षत्रिय पांसनः kṣatriyapāṃsanaḥ). Ravana expands his adjective choice to darker shades by calling him characterless, firestorm (violent in outburst), senseless, selfish, slave to senses, one who has discarded dharma, unrighteous to the core, one who is bad to all the beings. (अशीलः कर्कशः तीक्ष्णो मूर्खो लुब्धो अजित इन्द्रियः || त्यक्त धर्मः तु अधर्म आत्मा भूतानाम् अहिते रतः | aśīlaḥ karkaśastīkṣṇo mūrkho lubdho.ajitendriyaḥ tyaktadharmastvadharmātmā bhūtānāmahite rataḥ  VR 3-36-11,12)

            Ravana portrays Rama in such a bad light that even his real character may pale before this colorful description. He uses classic lies and deception to misdirect Mareecha to do his bidding.  He lays out his scheme to trick Sita by having Mareecha become a golden deer and lure away Rama and Lakshmana. He argues that this trickery was the best response to avoid direct confrontation, yet get justice.

            Merely listening to this ghastly plan dried up Mareecha’s mouth who started shuddering in fear. Ravana’s attempt to trick Mareecha using his ignorance backfired as the latter revealed his long history. Mareecha faulted the ministers and counsel of Ravana as they seemed to be very ignorant. Mareecha counters every adjective of Ravana’s decription of Rama.  (न च पित्रा परित्यक्तो न अमर्यादः कथंचन | न लुब्धो न च दुःशीलो न च क्षत्रिय पांसनः || न च धर्म गुणैर् हीनैः कौसल्या आनंद वर्धनः | न च तीक्ष्णो हि भूतानाम् सर्व भूत हिते रतः || na ca pitrā parityakto nāmaryādaḥ kathaṃcana | na lubdho na ca duḥśīlo na ca kṣatriyapāṃsanaḥ || na ca dharmaguṇairhīnaiḥ kausalyānandavardhanaḥ | na ca tīkṣṇo hi bhūtānāṃ sarveṣāṃ ca hite rataḥ VR 3-37-8,9)

            He explained how Rama to protect his father’s virtues came on his own, despite seeing through Kaikeyi’s deception. Mareecha rebuked Ravana not to speak of topics where he had no idea, as if he were an expert. He rejected all of Ravana’s slanderous lies strongly. Then he gives the best insight of Rama, which not even Kausalya or Dasaratha nor Lakshmana or Sita give about Rama’s true nature.

Rama is the embodiment of all dharma, he is a person of excellent character (sadhu), filled with truthfulness and great valor, the King of the entire world, just like Indra is the undisputed King of Devas. (रामो विग्रहवान् धर्मः साधुः सत्य पराक्रमः | राजा सर्वस्य लोकस्य देवानाम् इव वासवः || rāmo vigrahavāndharmaḥ sādhuḥ satyaparākramaḥ  rājā sarvasya lokasya devānāmiva vāsavaḥ VR 3-37-13) Mareecha repeated the dire consequences of this myopic desire to abduct Sita, which will destroy not only Ravana but the entire rakshasa clan.

            Mareecha narrated his first encounter, misjudging Rama as a young lad during Viswamitra’s yajna. On seeing the easy decimation of Subahu and his other cohorts Mareecha felt lucky that Rama did not direct his ire upon him. Mareecha reiterated the horrible consequences of not merely crossing paths with Rama but also irking his anger.

            Not satisfied Mareecha narrated another experience with Rama. He resorted to disguising himself as a terrible animal to torture the rishis of dandakavana. He thrived on killing them, drinking their blood and feasting on their flesh. Upon seeing Rama with Lakshmana and Vaidehi, who seemed to live a life of the rishis, Mareecha attacked him with his two other rakshasas. Rama released some deadly arrows. Unable to fathom the magnitude of Rama’s arrows, the two challenging rakshasas perished. Since Mareecha chose to run away, Rama’s arrows graciously let him escape.

            The two encounters with Rama sparked a saatvic fire in Mareecha. Despite having dreadful dark vasanas and fear, he retired as an ascetic, trying to lead a yogic life. We saw in Choose Krishna, even if for wrong reasons, how Kamsa spent all his time in fear of Krishna yet attained Moksha. Similarly Mareecha is absorbed in thoughts of Rama, but in fear.  He saw Rama in the every single tree, clad in his jute and black deerskin, armed with his bow.  He envisioned thousands of Rama and out of fear; he saw the entire forest as Rama. (अपि राम सहस्राणि भीतः पश्यामि रावण | राम भूतम् इदम् सर्वम् अरण्यम् प्रतिभाति मे || api rāmasahasrāṇi bhītaḥ paśyāmi rāvaṇa rāmabhūtamidaṃ sarvamaraṇyaṃ pratibhāti me VR 3-39-16) He saw Rama in the void and even in his dreams. Every word that starts begain with the syllable ‘Ra’ like ratha, ratna gave him the chills. (र कार अदीनि नामानि राम त्रस्तस्य रवण | रत्नानि च रथाः च एव वित्रासम् जनयन्ति मे || rakārādīni nāmāni rāmatrastasya rāvaṇa  ratnāni ca rathāścaiva trāsaṃ sañjanayanti me  VR 3-39-18)

            Mareecha informed Ravana that Rama’s warfare would be sufficient to wipe out Bali or Namuchi, great asuras who were defeated by Vishnu. Mareecha declared that Shoorpanaka must have been the instigator of this entire episode and Rama who is bound to Dharma would have never attacked her without her provocation and definitely her claims are a bundle of lies. He warned Ravana repeatedly that Rama was to be left alone if he desired his life and that of his kinsmen.

            Mareecha wrongly assumed that Ravana will let go of the idea for his sake. Ravana remained obstinate and declared that he would not change his plans as his mind was set on obtaining Sita. He gave a choice to Mareecha to either die at his hands or in Rama’s. The wiser Mareecha chose Rama. 

 

Practical applications: This itihasa will not have its civilizational impact, unless we translate it into our daily lives.

• In HIS design, everything happens for a reason: Mareecha was disposed off with a very simple non fatal astra, when the rest of his associates were firmly dealt. The second time Mareecha had a narrow escape. Yet he came back to play a vital part in Ramayana. Sometimes due to our past Karmas, our karmaphalas put us in some unique and odd situations – good or bad. But years later in hindsight, we realize that there seems to be a subtler pattern which we had missed when we are amidst the heat of the situation. If we retain this message in our hearts, it becomes easy for us to tide over the rough conditions of life.

• Karma: In the world, many good people (sadhus) who practice dharma get destroyed with their kith and kin, due to the wrong deeds of others.  (बहवः साधवो लोके युक्ता धर्मम् अनुष्टिताः | परेषाम् अपराधेन विनष्टाः स परिच्छदाः || bahavaH saadhavaH loke yuktaaH dharmam anuSTitaaH | pareSaam aparaadhena vi naSTaaH sa paricChadaaH || VR 3-39-21)  We can see Mareecha’s lamentation about his potential future is ignoring his past bad karmas. Usually we all tend to forget our own bad karmas when we plead ignorance of the karmaphala. If due to our past, we land up in a place filled with the ones oriented to papa, then the best thing one must do is to leave their association. The papas of others will get punished in due course of time, but one is certain to feel the heat due to not cleaving that association.

• Who do you listen to: Ravana never listened to the host of his advisors, be it from his side like Vibhishana, Malyavan, Mareecha or his opposite camp like Hanuman or Sita. Mareecha accused Ravana of surrounding and listening to adharmic ministers. In our case, we too mirror this pattern closely, but it is largely due to the fact we cannot discern who is a good or bad advisor. Worse yet, we dull the buddhi and push it to the rear, rendering it ineffective. We are now left with only manas which is not capable of such discernment and the senses. The senses constantly feed us attractive inputs or our vasanas keep pushing us to such an environment and the manas thinks it creates an atmosphere of short lived happiness without realizing the long term implications. Are we listening to the manas and senses OR are we listening to the buddhi that is aligned with dharma?  Are we listening to people who are rooted in dharma or associates who want to share in our fleeting happiness?

• Bad association:  Even if one has done no papa, due to the interdependence with other papatmas, the sinless get destroyed just like a fish in a lake of snakes.  (अकुर्वन्तो अपि पापानि शुचयः पाप संश्रयात् | पर पापैः विनश्यन्ति मत्स्या नाग ह्रदे यथा || akurvanto.api pāpāni śucayaḥ pāpasaṃśrayāt  parapāpairvinaśyanti matsyā nāgahrade yathā VR 3-37-26). Mareecha never overcame all his past bad karmas, so his understanding was clouded, but he was able to see that association with Ravana was certain death. One may not have the capacity to reform the bad actors we get placed with due to our Karmas, like Mareecha unable to knock some sense into Ravana. Association with the bad comes with a heavy price of sharing their karmaphalas. On the contrary, association of even adversarial Rama brought saatvic thoughts in Mareecha.

• Desires worst form: Desires unbridled tend to invoke the worst. We already know it can push us towards asatya, untruth. It also gets expressed as anger due to the morphing desire. Equally bad is it expressing as an adharmic desire for another’s spouse. Getting involved with another person’s wife (spouse in today’s world) is the highest papa one can commit. Sita already gave a deeper insight in Sita Rama Samvada – an insight into the nature of violence.  (पर दार अभिमर्षात् तु न अनयत् पाप तरम् महत् | para daara abhimarShaa tu na aanayat paapa taram mahat VR 3-37-30) It is interesting to note that Ravana commits all the three worst expressions of untamed desires. Though he was angry without a cause and wedded to untruth, he crossed all the limits of morality and ethics by abducting Sita.

            What is best thing we can learn from Mareecha’s discussion with Ravana? Mareecha was dreading and living his life in constant thoughts of Rama. Though it was fear, the two interactions with Rama was enough to arouse little Satva. Despite his deep Tamas, he was able to see Rama’s true nature, beyond his human mask. This must give us hope. If Mareecha can evolve, so can we. Given enough time, Mareecha also would have scrubbed his fear and also bad vasanas. Whether we follow bhakti / jnana / dhyana marga our thoughts must be dominated by Rama (Brahman). As we envision it in every mundane action and thought, we include HIM in every aspect of our life, which leads to increasing satva.  We can let bhakti take root in us if we choose to scrub our tamas. Listening and learning more about the daivi gunas of bhagawan cleanses the darker additions to our personality. Since most of our current behavior mirrors Mareecha, there is still hope. Mareecha was trying to trick Sita, but the Mareecha in us is our own manas which is deceiving itself by making us chase the temporary asatya of Jagat. Consciously invoking Rama’s name or elevating our thoughts about Atman will put us on a fast track towards HIS lotus feet.

 

ॐ तत् सत