Bachelor Pledge: December 2017

Saturday 30 December 2017

Food

Annadaanaa (giving away cooked rice as charity) is best of all. Anna is called

Amrutha in Deva Loka,
Sudha in Nagaloka and
Svadha in Pitara loka.
Elders say that Anna is equal to our life. Therefore, Anna daanaa is equal to parting with our life.

http://www.telugubhakti.com/telugupages/monthly/mahabharat/content1302.htm

http://www.sacred-texts.com/hin/m13/m13b028.htm

I shall now discourse to thee on the planting of trees. Of immobile objects six classes have been spoken of. They are Vrikshas, Gulmas, Latas, Vallis, Twaksaras, and Trinas of diverse kinds. 2 These are the several kinds of vegetables. Listen now to the merit that attaches to their planting. By planting trees one acquires fame in the world of men and auspicious rewards in the world hereafter. Such a man is applauded and reverenced in the world of the Pitris. Such a man's name does not perish even when he becomes a citizen of the world of deities. The man who plants trees rescues the ancestors and descendants of both his paternal and maternal lines. Do thou, therefore, plant trees, O Yudhishthira! The trees that a man plants become the planter's children. There is no doubt about this. Departing from this world, such a man ascends to Heaven. Verily many eternal regions of bliss become his. Trees gratify the deities by their flowers; the Pitris by their fruits; and all guests and strangers by the shadow they give. Kinnaras and Uragas and Rakshasas and deities and Gandharvas and human beings, as also Rishis, all have recourse to trees as their refuge. Trees that bear flowers and fruits gratify all men. The planter of trees is rescued in the next world by the trees he plants like children rescuing their own father. Therefore, the man that is desirous of achieving his own good, should plant trees by the side of tanks and cherish them like his own children. The trees that a man plants are, according to both reason and the scriptures, the children of the planter. That Brahmana who excavates a tank, and he that plants trees, and he that performs sacrifices, are all worshipped in heaven even as men that are devoted to truthfulness of speech.

http://www.sacred-texts.com/hin/m13/m13b023.htm

Brahman

The man who takes to a hero's bed on the field of battle becomes the equal of the Grandsire Brahman himself. There is no end higher than this. Even this is what the great Rishis have declared

http://www.sacred-texts.com/hin/m13/m13b022.htm

Birth secret of Parasurama and Visvamitra

http://www.sacred-texts.com/hin/m13/m13b017.htm
http://www.telugubhakti.com/telugupages/Monthly/Mahabharat/content1302.htm

Day and night and six seasons

In the past, there was a saint called Devasarma. His wife, Ruchi, was a very beautiful lady. Devendra fell in love with that lady. At that time, Deva Sarma had to attend a Yaga. He called his Sishya, called Vipula.

“Vipula! You know that my wife, Ruchi, is a most beautiful lady. Devendra lusted her and is waiting for an opportunity. So far I have been protecting my wife from the wicked plans of Indra. Now I have to attend a Yaga. Devendra is always in the habit of lusting others’ wives. In my absence, he may fulfil his desire. Therefore, in my absence, you have to protect my wife from Indra.” asked Deva Sarma.

“O Guru! I will certainly do that. But how to know the tricks and illusions of Indra.” asked Vipula.

“Vipula! you are right. Indra may come in the form of even birds or beasts or in invisible form. You have to use your intelligence and yogic powers to retaliate his tricks.” said Deva Sarma. Then Deva Sarma went away. Vipula was guarding the wife of Deva Sarma.

Meanwhile, Vipula hatched up a plan. With his yogic power, Vipula entered the body of Ruchi. As Vipula was in her body, she lost consciousness. Meanwhile, Devendra arrived there. Body of Vipula was lying at a distance. Devendra thought that he was sleeping. Devendra came near Ruchi and patted her.

“O dear. I have come. Look at me. Dont feel shy. None are here. Vipula is sleeping. Let us enjoy together. Take me into your arms and hug me with passion.” Indra was requesting her.

As she was unconscious, she did not give any reply. From her body, Vipula spoke to Indra: “O Indra! She could not talk. She is unconscious.” Indra was afraid of Vipula. Vipual came out of the body of Ruchi and entered his body. Through his body he spoke to Indra.

“O Indra! Though you were once cursed by Goutama for lusting his wife, Ahalya, you have not learnt any lesson. You are again repeating the same sin. Are you not wise? Being Devendra, cannot you control your sense organs. Is your mind so wicked? You wretch! why you are commtting this kind of sin, lusting other’s wife. If it is known to my Guru, you will be reduced to ashes. Take care.” said Vipula.

Devendra could realise the yogic powers of Vipula. Again Vipula said: “I myself would have reduced you to ahses. Without permission of my Guru, I cannot do this. You are saved. Get out.” ordered Vipula. Devendra fled away with fear.

On arrival of Deva Sarma, Vipula told him what had happened but did not reveal about his entering into body of Ruchi. Later, on one day, while Ruchi was moving in front of Ashram, an Apasarasa was flying in the sky with a divine garland in her hand. Accidentally, that divine garland slipped from her hand and fell upon Ruchi, the wife of Deva Sarma. Ruchi picked up that garland and was astonished for its beauty and freshness.

Meanwhile, King Chitra Radha, King of Vanga arrived there. It so happened that the wife of Chitra Radha and Ruchi are own sisters. Hence Chitra Radha arrived there to invite Deva Sarma and Ruchi for a function to be held in his palace. Accordingly Deva Sarma and Ruchi attended that function. Ruchi adorned herself with that garland while going to that function. Beholding that garland, Ruchi’s sister amazed and asked her sister about its availability. Ruchi replied that those flowers are available in their garden and asked her husband, Deva sarma, to bring such flowers. In turn, Deva Sarma ordered Vipula to bring such flowers.

Vipula enquired Ruchi about that garland and went in search of it. With his yogic power, Vipula got those flowers. While Vipula was returning back, he met a wife and husband quarrelling with each other.

Wife challenged her husband: “If I am at fault, I will attain the lower regions as Vipula may get in the other world.”. Having heard those words, Vipula was not perturbed and proceeded further.

On the way, six gamblers were quarrelling with other other. One challenged the other five gamblers: “If I am at fault, I will meet the same fate as that of Vipula in the other world.”.

Then Vipula thought for himself. He remembered that he did not tell his Guru about his entering the body of Ruchi, with his yogic powers, as a result, he might have attained some sin. He proceeded to Vanga kingdom where Deva Sarma and Ruchi are staying. Vipula gave that garland to Ruchi. She was very happy.

Then Deva Sarma called Vipula to a side and said thus: “O Vipula! while you were coming back, you might have heard the conversations between a husband and wife and also six gamblers. They blamed you. Do you know who are they?” asked Deva Sarma.

“No” said Vipula.

“While rescuing my wife from Devendra, you entered the body of my wife. But you did not reveal that fact to me. They might have thought that you committed a sin. If really it was a sin, I would have cursed you on that day itself. But I praised you. The wife and husband are day and night. The six gamblers are six seasons.

Human beings commit both virtuous deeds as well as sins day in and day out. Bad and wicked think that they are commiting wrongs without the knowledge of others, which is nothing but their ignorance. Day and night and six seasons constantly observe what they are doing. Protecting a lady is very difficult. Diligently, you saved my wife. In fact you did a very good thing. Not revealing that fact to me is not at all a sin.” said Deva Sarma.

http://www.sacred-texts.com/hin/m13/m13b005.htm

Friday 29 December 2017

Panchachuda

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee discourse on the disposition of women. W omen are said to be the root of all evil. They are all regarded as exceedingly frail.'

"Bhishma said, 'In this connection is cited the old history of the discourse between the celestial Rishi Narada and the (celestial) courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada, having roamed over all the world, met the Apsara Panchachuda of faultless beauty, having her abode in the region of Brahman. Beholding the Apsara every limb of whose body was endued with great beauty, the ascetic addressed her, saying, 'O thou of slender waist, I have a doubt in my mind. Do thou explain it.'

"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto him, 'If the subject is one which is known to me and if thou thinkest me competent to speak on it, I shall certainly say what is in my mind.'

"Narada said, 'O amiable one, I shall not certainly appoint thee to any task that is beyond thy competence. O thou of beautiful face, I wish to hear from thee of the disposition of women.'

"Bhishma continued, 'Hearing these words of the celestial Rishi, that foremost of Apsaras replied unto him, saying, 'I am unable, being myself a woman, to speak ill of women. Thou knowest what women are and with what nature they are endued. It behoveth thee not, O celestial Rishi, to set me to such a task.' Unto her the celestial Rishi said, 'It is very true, O thou of slender waist! One incurs fault by speaking what is untrue. In saying, however, what is true, there can be no fault.' Thus addressed by
him, the Apsara Panchachuda of sweet smiles consented to answer Narada's question. She then addressed herself to mention what the true and eternal faults of women are!'

"Panchachuda said, 'Even if high-born and endued with beauty and possessed of protectors, women wish to transgress the restraints assigned to them. This fault truly stains them, O Narada! There is nothing else that is more sinful than women. Verily, women, are the root of all faults. That is, certainly known to thee, O Narada! Women, even when possessed of husbands having fame and wealth, of handsome features and completely obedient to them, are prepared to disregard them if they get the opportunity. This, O puissant one, is a sinful disposition with us women that, casting off modesty, we cultivate the companionship of men of sinful habits and intentions. Women betray a liking for those men who court them, who approach their presence, and who respectfully serve them to even a slight extent. Through want of solicitation by persons of the other sex, or fear of relatives, women, who are naturally impatient of all restraints, do not transgress those that have been ordained for them, and remain by the side of their husbands. There is none whom they are incapable of admitting to their favours. They never take into consideration the age of the person they are prepared to favour. Ugly or handsome, if only the person happens to belong to the opposite sex, women are ready to enjoy his companionship. That women remain faithful to their lords is due not to their fear of sin, nor to compassion, nor to wealth, nor to the affection that springs up in their hearts for kinsmen and children. Women living in the bosom of respectable families envy the condition of those members of their sex that are young and well-adorned with jewels and gems and that lead a free life. Even those women that are loved by their husbands and treated with great respect, are seen to bestow their favours upon men that are hump-backed, that are blind, that are idiots, or that are dwarfs. Women may be seen to like the companionship of even those men that are destitute of the power of locomotion or those men that are endued with great ugliness of features. O great Rishi, there is no man in this world whom women may regard as unfit for companionship. Through inability to obtain persons of the opposite sex, or fear of relatives, or fear of death and imprisonment, women remain, of themselves, within the restraints prescribed for them. They are exceedingly restless, for they always hanker after new companions. In consequence of their nature being unintelligible, they are incapable of being kept in obedience by affectionate treatment. Their disposition is such that they are incapable of being restrained when bent upon transgression. Verily, women are like the words uttered by the wise. Fire is never satiated with fuel. Ocean can never be filled with the waters that rivers bring unto him. The Destroyer is never satiated with slaying even all living creatures. Similarly, women are never satiated with men. This, O celestial Rishi. is another mystery connected with women. As soon as they see a man of handsome and charming features, unfailing signs of desire appear on their persons. They never show sufficient regard for even such husbands as accomplish all their wishes, as always do what is agreeable to them and as protect them from want and danger. Women never regard so highly even articles of enjoyment in abundance or ornaments or other possessions of an agreeable kind as they do the companionship of persons of the opposite sex. The destroyer, the deity of wind, death, the nether legions, the equine mouth that roves through the ocean, vomiting ceaseless flames of fire, the sharpness of the razor, virulent poison, the snake, and Fire--all these exist in a state of union in women. That eternal Brahman whence the five great elements have sprung into existence, whence the Creator Brahma hath ordained the universe, and whence, indeed, men have sprung, verily from the same eternal source have women sprung into existence. At that time, again, O Narada, when women were created, these faults that I have enumerated were planted in them!'"

http://www.sacred-texts.com/hin/m13/m13b003.htm

chief

http://onlybrahmin.blogspot.com/search/label/chief

Some

Some amongst them are like wells and pits with mouths covered by grass and creepers, while others resemble the firmament cleared of clouds and darkness.
Some amongst them are of fierce dispositions (like Durvasas and others of that stamp).
Some are as mild and soft in disposition as cotton (like Gautama and others).
Some amongst them are very cunning (like Agastya who devoured the Asura Vatapi, and Rishis of that class).
Some amongst them are devoted to the practice of penances.
Some amongst them are employed in agricultural pursuits (like the preceptor of Uddalaka).
Some amongst them are engaged in the keep of kine (as Upamanyu while attending his preceptor).
Some amongst them live upon eleemosynary alms. Some amongst them are even thieves (like Valmiki in his early years and Viswamitra during a famine).
Some amongst them are fond of fomenting quarrels and disputes (like Narada).
Some, again, amongst them are actors and dancers (like Bharata).
Some amongst them are competent to achieve all feats, ordinary and extraordinary (like Agastya drinking up the entire ocean, as if it were a palmful of water).

http://www.sacred-texts.com/hin/m13/m13a033.htm

sacred water

"Yudhishthira said, 'It has been said that sojourns to sacred waters as fraught with merit; that ablutions in such waters is meritorious; and that listening to the excellence of such waters is also meritorious. I desire to hear thee expatiate on this subject, O grandsire. It behoveth thee, O chief of Bharata's race, to mention to me the sacred waters that exist on this earth. I desire, O thou of great puissance, to hear thee discourse on this topic.'

"Bhishma said, 'O thou of great splendour, the following enumeration of the sacred waters on the Earth was made by Angiras. Blessed be thou, it behoveth thee to listen to it for thou shalt then earn great merit.

Once on a time, Gautama of rigid vows, approaching the great and learned Rishi Angiras endued with tranquillity of soul, while he was dwelling in a forest, questioned him, saying,--O illustrious one, I have some doubts regarding the merits attaching to sacred waters and shrines. So I desire to hear thee discourse on that topic. Do thou, therefore, O ascetic, discourse to me. What merits are earned by a person in respect of the next world, by bathing in the sacred waters on the Earth, O thou of great wisdom? Do thou expound to me this truly and according to the ordinance.'

"Angiras said,

'A person by bathing for seven days in succession in the Chandrabhaga or the Vitasta whose waters are always seen to dance in waves, observing a fast the while, is sure to become cleansed of all his sins and endued with the merit of an ascetic.
The very many rivers that flowing through Kasmira, fall into the great river called Sindhu (Indus). By bathing in these rivers one is sure to become endued with good character and to ascend to heaven after departing from this world.
By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and Devika, and Indramarga, and Swarnavindu, one is sure to ascend to heaven being seated on a celestial car, and filled with transports of joy at the adorations of Apsara.
By plunging in the waters of Hiranyavindu with a concentrated mind and reverencing that sacred stream, and bathing next at Kusesaya and Devendra, one becomes cleansed of all one's sins.
Repairing to Indratoya in the vicinity of the mountains of Gandhamadana and next to Karatoya in the country called Kuranga, one should observe a fast for three days and then bathe in those sacred waters with a concentrated heart and pure body. By doing this, one is sure to acquire the merit of a Horse-sacrifice.
Bathing in Gangadwara and Kusavarta and Vilwaka in the Nita mountains, as also in Kankhala, one is sure to become cleansed of all one's sins and then ascend to heaven.
If one becomes a Brahmacharin and subdues one's wrath, devotes oneself to truth and practises compassion towards all creatures, and then bathes in the Jala parda (Lake of Waters), one is sure to acquire the merit of a Horse-sacrifice.
That part where Bhagirathi-Ganga flows in a northward direction is known as the union of heaven, earth, and the nether regions. Observing a fast for one month and bathing in that sacred Tirtha which is known to be acceptable to Maheswara, one becomes competent to behold the deities.
One who gives oblations of water unto one's Pitris at Saptaganga and Triganga and Indramarga, obtains ambrosia for food, if one has still to undergo rebirth.
The man who in a pure state of body and mind attends to his daily Agnihotra and observes a fast for one month and then baths in Mahasrama, is sure to attain success in one month.
By bathing, after a fast of three days and purifying the mind of all evil passions, in the large lake of Bhrigu Kunda, one becomes cleansed of even the sin of Brahmanicide.
By bathing in Kanyakupa and performing one's ablutions in Valaka, one acquires great fame among even the deities and shines in glory.
Bathing in Devika and the lake known by the name of Sundarika as also in the Tirtha called Aswini, one acquires, in one's next life, great beauty of form.
By fasting for a fortnight and bathing in Mahaganga and Krittikangaraka, one becomes cleansed of all one's sins and ascends to heaven.
Bathing in Vaimanika and Kinkinika, one acquires the power of repairing everywhere at will and becomes an object of great respect in the celestial region of the Apsaras.
If a person, subduing his wrath and observing the vow of Brahmacharyya for three days, bathes in the river Vipasa at the retreat called Kalika, he is sure to succeed in transcending the obligation of rebirth.
Bathing in the asylum that is sacred to the Krittakas and offering oblations of water to the Pitris, and then gratifying Mahadeva, one becomes pure in body and mind and ascends to heaven.
If one, observing a fast for three days with a purified body and mind, bathes in Mahapura, one becomes freed from the fear of all mobile and immobile animals as also of all animals having two feet.
By bathing in the Devadaru forest and offering oblations of water to the Pitris and dwelling there for seven nights with a pure body and mind, one attains to the region of the deities on departing from this world.
Bathing in the waterfalls at Sarastamva and Kusastambha and Dronasarmapada, one is sure to attain to the region of the Apsaras where one is waited upon with dutiful services by those superhuman beings.
If one, observing a fast, bathes at Chitrakuta and Janasthana and the waters of Mandakini, one is sure to be united with prosperity that is royal.
By repairing to the retreat that is known by the name of Samya and residing there for a fortnight and bathing in the sacred water that exists there, one acquires the power of disappearing at will (and enjoy the happiness that has been ordained for the Gandharvas).
Repairing to the tirtha known by the name of Kausiki and residing there with a pure heart and abstaining from all food and drink for three days, one acquires the power of dwelling (in one's next life) in the happy region of the Gandharvas.
Bathing in the delightful tirtha that goes by the name of Gandhataraka and residing there for one month, abstaining all the while from food and drink, one acquires the power of disappearing at pleasure and, then one and twenty days, of ascending to heaven.
He that bathes in the lake known by the name of Matanga is sure to attain to success in one night.
He that bathes in Analamva or in eternal Andhaka, or in Naimisha, or the tirtha called Swarga, and offers oblations of water to the Pitris, subduing his senses the while, acquires the Merit of a human sacrifice.
Bathing in Ganga hrada and the tirtha known by the name of Utpalavana and daily offering oblations of water there for a full month to the Pitris, one acquires the merit of a Horse-sacrifice.
Bathing in the confluence of the Ganga and the Yamuna as also at the tirtha in the Kalanjara mountains and offering every day oblations of water to the Pitris for a full month, one acquires the merit that attaches to ten Horse-sacrifices.
Bathing in the Shashthi lake one acquires merit much greater than what is attached to the gift of food.
Ten thousand tirthas and thirsty millions of other tirthas come to Prayaga (the confluence of Ganga and Yamuna), O chief of Bharata's race in the month of Magha. He who bathes in Prayaga, with a restrained soul and observing rigid vows the while, in the month of Magha, becomes cleansed of all his sins, O chief of Bharata's race, and attains to heaven.
Bathing in the tirtha that is sacred to the Maruts, as also in that which is situate in the retreat of the Pitris, and also in that which is known by the name of Vaivaswata, one becomes cleansed of all one's sins and becomes as pure and sanctified as a tirtha.
Repairing to Brahmasaras as also to the Bhagirathi and bathing there and offering oblations to the Pitris every day for a full month, abstaining from food all the while, one is sure to attain to the region of Soma,
Bathing in Utpataka and then in Ashtavakra and offering oblations of water to the Pitris every day for twelve days in succession, abstaining the while from food, one acquires the merits of a Horse-sacrifice.
Bathing in Asmaprishtha and Niravinda mountains and Kraunchapadi,--all three in Gaya--one becomes cleansed of the sin of Brahmanicide. A bath in the first place cleanses one of a single Brahmanicide; a bath in the second cleanses one of two offences of that character; and a bath in the third cleanses one of three such offences.
Bathing in Kalavinga, one acquires a large quantity of water (for use in the next world). A man, by bathing in the city of Agni, acquires such merit as entitles him to live during his next birth in the city of Agni's daughter.
Bathing in Visala in Karavirapura and offering oblations of water unto one's Pitris, and performing one's ablutions in Devahrada too, one becomes identified with Brahma and shines in glory as such.
Bathing in Punaravarta-nanda as also Mahananda, a man of restrained senses and universal compassion repairs to the celestial gardens called Nandana of Indra and is waited upon there by Apsaras of diverse tribes.
Bathing with concentrated soul in the tirtha that is called after the name of Urvasi and that is situate in the river Lohitya, on the day of full moon of the month of Kartika, one attains to the merits that attach to the sacrifice called Pundarika.
Bathing in Ramahrada and offering oblations of water to the Pitris in the river Vipasa (Beas), and observing a fast for twelve days, one becomes cleansed of all sins.
Bathing in the tirtha called Maha-hrada with a purified heart and after observing a fast for one month, one is sure to attain to the end which was the sage Jamadagni's.
By exposing oneself to heat in the tirtha called Vindhya, a person devoted to truth and endued with compassion for all creatures should then betake himself to austere penances, actuated by humility. By so doing, he is sure to attain to ascetic success in course of a single month.
Bathing in the Narmada as also in the tirtha known by the name of Surparaka, observing a fast for a full fortnight, one is sure to become in one's next birth a prince of the royal line.
If one proceeds with restrained senses and a concentrated soul to the tirtha known under the name of Jamvumarga, one is sure to attain to success in course of a single day and night.
By repairing to Chandalikasrama and bathing in the tirtha called Kokamukha, having subsisted for sometime on potherbs alone and worn rags for vestments, one is sure to obtain ten maidens of great beauty for one's spouses.
One who lives by the side of the tirtha known by the name of Kanya-hrada has never to go to the regions of Yama. Such a person is sure to ascend to the regions of felicity that belong to the celestials.
One who bathes with restrained senses on the day of the new moon in the tirtha known by the name of Prabhasa, is sure, O thou of mighty arms, of at once attaining to success and immortality.
Bathing in the tirtha known by the name of Ujjanaka which occurs in the retreat of Arshtisena's son, and next in the tirtha that is situate in the retreat of Pinga, one is sure to be cleansed of all one's sins.
Observing a fast for three days and bathing in the tirtha known as Kulya and reciting the sacred mantras that go by the name of Aghamarshana, one attains the merit of a horse-sacrifice.
Observing a fast for one night and bathing in Pindaraka, one becomes purified on the dawn of the next day and attains to the merit of an Agnishtoma sacrifice.
One who repairs to Brahmasara which is adorned by the woods called Dharmaranya, becomes cleansed of all one's sins and attains to the merit of the Pundarika sacrifice.
Bathing in the waters of the Mainaka mountain and saying one's morning and evening prayers there and living at the spot for a month, restraining desire, one attains to the merit of all the sacrifices.
Setting out for Kalolaka and Nandikunda and Uttara-manasa, and reaching a spot that is hundred yojanas remote from any of them, one becomes cleansed of the sin of foeticide,
One who succeeds in obtaining a sight of image of Nandiswara, becomes cleansed of all sins.
Bathing in the tirtha called Swargamarga one is sure to proceed to the regions of Brahman.
The celebrated Himavat is sacred. That prince of mountains is the father-in-law of Sankara. He is a mine of all jewels and gems and is the resort of the Siddhas and Charanas. That regenerate person who is fully conversant with the Vedas and who, regarding this life to be exceedingly unstable, casts off his body on those mountains, abstaining from all food and drink in accordance with the rites laid down in the scriptures, after having adored the deities and bent his head in worship of the ascetics, is sure to attain to success and proceed to the eternal regions of Brahman.

There is nothing unattainable to him who resides in a tirtha, restraining lust and subjugating wrath, in consequence of such residence. For the purpose of repairing to all the tirthas in the world, one should mentally think of those amongst them that are almost inaccessible or sojourns to which are attended with insurmountable difficulties. Sojourns to tirthas is productive of the merits of sacrifices. They are competent to cleanse everybody of sin. Fraught with great excellence, they are capable of leading to heaven. The subject is truly a great mystery. The very deities should bathe in tirthas. To them also they are sin-cleansing. This discourse on tirthas should be imparted to Brahmanas, and to such honest or righteous persons as are bent upon achieving what is for their own good. It should also be recited in the hearing of one's well-wishers and friends and of one's obedient and devoted disciples. Angiras possessed of great ascetic merit, had imparted this discourse to Gautama. Angiras himself had obtained it from Kasyapa of great intelligence. The great Rishi regard this discourse as worthy of constant repetition. It is the foremost of all cleansing things. If one recites it regularly every day, one is sure to become cleansed of every sin and to proceed to heaven after the termination of this life. One who listens to this discourse recited in his hearing,--this discourse, viz., of Angiras, that is regarded as a mystery,--is sure to attain in one's next life to be born in a good family and, what is more, one would become endued with the memory of one's previous existence.'"

http://www.sacred-texts.com/hin/m13/m13a025.htm

Brahmanicide

"Yudhishthira said, 'O royal son of Bharata's race, it behoveth thee to answer this question of mine truly and in detail. What are those circumstances under which a person may become guilty of Brahmanicide without actually slaying a Brahmana!'

"Bhishma said, 'Formerly, O monarch, I had one day requested Vyasa to explain to me this very subject. I shall now narrate to thee what Vyasa told me on that occasion. Do thou listen to it with undivided attention. Repairing to the presence of Vyasa, I addressed him, saying,--

Thou, O great ascetic, art the fourth in descent from Vasishtha. Do thou explain to me this. What are those circumstances under which one becomes guilty of Brahmanicide without actually slaying a Brahmana,--

Thus addressed by me, the son of Parasara's loins, O king, well-skilled 'n the science of morality, made me the following answer, at once excellent and fraught with certainty,

Thou shouldst know that man as guilty of Brahmanicide who having of his own will invited a Brahmana of righteous conduct to his house for giving him alms subsequently refuses to give anything to him on the pretence of there being nothing in the house.
Thou shouldst, O Bharata, know that man as guilty of Brahmanicide who destroys the means of living of a Brahmana learned in the Vedas and all their branches, and who is freed from attachments to worldly creatures and goods.
Thou shouldst, O king, know that man to be guilty of Brahmanicide, who causes obstructions in the way of thirsty kine while employed in quenching that thirst.
Thou shouldst take that man as guilty of Brahmanicide who, without studying the Srutis that have flowed from preceptor to pupil for ages and ages together, finds fault with the Srutis or with those scriptures that have been composed by the Rishis.
Thou shouldst know that man as guilty of Brahmanicide who does not bestow upon a suitable bride-groom his daughter possessed of beauty and other excellent accomplishments.
Thou shouldst know that foolish and sinful person to be guilty of Brahmanicide who inflicts such grief upon Brahmanas as afflict the very core of their hearts.
Thou shouldst know that man to be guilty of Brahmanicide who robs the blind, the lame, and idiots of their all. Thou shouldst know that man to be guilty of Brahmanicide who sets fire to the retreats of ascetics or to woods or to a village or a town.'"

http://www.sacred-texts.com/hin/m13/m13a024.htm

hell or heaven

Listen now to me as I expound what those acts are that lead to hell or heaven.

They, O Yudhishthira, that speak an untruth on occasions other than those when such untruth is needed for serving the purpose of the preceptor or for giving the assurance of safety to a person in fear of his life, sink into hell
They who ravish other people's spouses, or have sexual congress with them, or assist at such acts of delinquency, sink in hell.
They who rob others of their wealth or destroy the wealth and possessions of other people, or proclaim the faults of other people, sink in hell.
They who destroy the containers of such pieces of water as are used by cattle for quenching thirst, as injure such buildings as are used for purposes of public meetings, as break down bridges and causeways, and as pull down houses used for purposes of habitation, have to sink to hell.
They who beguile and cheat helpless women, or girls, or aged dames, or such women as have been frightened, have to sink to hell.
They who destroy the means of other people's living,
they who exterminate the habitations of other people,
they who rob others of their spouses,
they who sow dissensions among friends, and
they who destroy the hopes of other people, sink into hell.
They who proclaim the faults of others,
they who break down bridges or causeways,
they who live by following vocations laid down for other people, and
they who are ungrateful to friends for services received, have to sink in hell.
They who have no faith in the Vedas and show no reverence for them,
they who break the vows made by themselves or oblige others to break them, and
they who fall away from their status through sin, sink in hell.
They who betake themselves to improper conduct,
they who take exorbitant rates of interest, and
they who make unduly large profits on sales, have to sink in hell.
They who are given to gambling,
they who indulge in wicked acts without any scruple, and
they who are given to slaughter of living creatures, have to sink in hell.
They who cause the dismissal by masters of servants that are hoping for rewards or are expectant of definite need or are in the enjoyment of wages or salaries or are waiting for returns in respect of valuable services already rendered, have to sink in hell.
They who themselves eat without offering portions thereof unto their spouse or their sacred fires or their servants or their guests, and
they who abstain from performing the rites laid down in the scriptures for honouring the Pitris and deities, have to sink in hell.
They who sell the Vedas,
they who find fault with the Vedas, and
they who reduce the Vedas into writing, have all to sink in hell.
They who are out of the pale of the four well-known modes of life,
they who betake themselves to practices interdicted by the Srutis and the scriptures, and
they who live by betaking themselves to acts that are wicked or sinful or that do not belong to their order of birth, have to sink in hell.
They who live by selling hair,
they who subsist by selling poisons, and
they who live by selling milk, have to sink in hell.
They who put obstacles in the path of Brahmanas and kine and maidens, O Yudhishthira, have to sink in hell.
They who sell weapons,
they who forge weapons,
they who make shafts, and
they who make bows, have to sink in hell.
they who obstruct paths and roads with stones and thorns and holes have to sink in hell.
They who abandon and cast off preceptors and servants and loyal followers without any offence, O chief of Bharata's race, have to sink in hell.
They who set bullocks to work before the animals attain to sufficient age,
they who bore the noses of bullocks and other animals for controlling them the better while employed in work, and
they who keep animals always tethered, have to sink in hell.
Those kings that do not protect their subjects while forcibly taking from them a sixth share of the produce of their fields, and
they who, though able and possessed of resources, abstain from making gifts, have to sink in hell.
They who abandon and cast off persons that are endued with forgiveness and self-restraint and wisdom, or those with whom they have associated for many years, when these are no longer of services to them, have to sink in hell.
Those men who themselves eat without giving portions of the food to children and aged men and servants, have to sink in hell.'

"'All these men enumerated above have to go to hell.

Listen now to me, O bull of Bharata's race, as I tell thee who those men are that ascend to heaven.

The man who transgresses against a Brahmana by impeding the performances of all such acts in which the deities are adored, becomes afflicted with the loss of all his children and animals. (They who do not transgress against Brahmanas by obstructing their religious acts ascend to heaven).
Those men, O Yudhishthira, who follow the duties as laid down in the scriptures for them and practise the virtues of charity and self-restraint and truthfulness, ascend to heaven.
Those men who having acquired knowledge by rendering obedient services to their preceptors and observing austere penances, become reluctant to accept gifts, succeed in ascending to heaven.
Those men through whom other people are relieved and rescued from fear and sin and the impediments that lie in the way of what they wish to accomplish and poverty and the afflictions of disease, succeed in ascending to heaven.
Those men who are endued with a forgiving disposition, who are possessed of patience, who are prompt in performing all righteous acts, and who are of auspicious conduct, succeed in ascending to heaven.
Those men who abstain from honey and meat, who abstain from sexual congress with the spouses of other people, and who abstain from wines and spirituous liquors, succeed in ascending to heaven.
Those men that help in the establishment of retreats for ascetics, who become founders of families, O Bharata, who open up new countries for purposes of habitation, and lay out towns and cities succeed in ascending to heaven.
Those men who give away cloths and ornaments, as also food and drink, and who help in marrying others, succeed in ascending to heaven.
Those men that have abstained from all kinds of injury or harm to all creatures, who are capable of enduring everything, and who have made themselves the refuge of all creatures, succeed in ascending to heaven.
Those men who wait with humility upon their fathers and mothers, who have subjugated their senses, and who are affectionate towards their brothers, succeed in ascending to heaven.
Those men that subjugate their senses notwithstanding the fact of their being rich in worldly goods and strong in might and in the enjoyment of youth, succeed in ascending to heaven.
Those men that are kind towards even those that offend against them, that are mild of disposition, that have an affection for all who are of mild behaviour, and that contribute to the happiness of others by rendering them every kind of service in humility, succeed in ascending to heaven.
Those men that protect thousands of people, that make gifts unto thousands of people, and that rescue thousands of people from distress, succeed in ascending to heaven.
Those men who make gifts of gold and of kine, O chief of Bharata's race, as also those of conveyances and animals, succeed in ascending to heaven.
Those men who make gifts of such articles as are needed in marriages, as also those of serving men and maids, and cloths and robes, succeed in ascending to heaven
Those men who make public pleasure-houses and gardens and wells, resting houses and buildings for public meetings and tanks for enabling cattle and men to quench their thirst, and fields for cultivation, O Bharata, succeed in ascending to heaven.
Those men who make gifts of houses and fields and populated villages unto persons that solicit them, succeed in ascending to heaven.
Those men who having themselves manufactured juicy drinks of sweet taste and seeds and paddy or rice, make gifts of them unto others succeed in ascending to heaven.
Those men who being born in families high or low beget hundreds of children and live long lives practising compassion and keeping wrath under complete subjection, succeed in ascending to heaven. I have thus expounded to thee, O Bharata, what the rites are in honour of the deities and the Pitris which are performed by people for the sake of the other world, what the ordinances are in respect of making gifts, and what the views are of the Rishis of former times in respect of both the articles of gift and the manner of giving them.'"

http://www.sacred-texts.com/hin/m13/m13a023.htm

Thursday 28 December 2017

Hope

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the first (of requisites for a man). Whence, however, does Hope arise? Tell me what it is. This great doubt has taken possession of my mind. There is no other person than thee, O subjugator of hostile towns, who can remove it. O grandsire, I had great hope in respect of Suyodhana that when, a battle was about to ensue (in consequence of his own obstinacy), he would, O lord, do what was proper. In every man hope is great. When that hope is destroyed, great is the grief that succeeds, and which, without doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's wicked-souled son, Duryodhana, destroyed the hope I had cherished. Behold, O king, the foolishness of my mind! I think that hope is vaster than a mountain with all its trees. Or, perhaps, it is vaster than the firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O chief of the Kurus, is exceedingly difficult of being understood and equally difficult of being subdued. Beholding this last attribute of Hope, I ask, what else is so unconquerable as this?'

"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this connection, the discourse between Sumitra and Rishabha that took place in olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by name, went out a hunting. He pursued a deer, having pierced it with a straight shaft. Possessed of great strength, the deer ran ahead, with the arrow sticking to him. The king was possessed of great strength, and accordingly pursued with great speed his prey. The animal, endued with fleetness, quickly cleared a low ground and then a level plain. The king, young, active and strong, and armed with bow and sword and cased in mail, still pursued it. Unaccompanied by anybody, in chasing the animal through the forest the king crossed many rivers and streams and lakes and copses. Endued with great speed, the animal, at its will, showing itself now and then to the king, ran on with great speed. Pierced with many shafts by the king, that denizen of wilderness, O monarch, as if in sport, repeatedly lessened the distance between itself and the pursuer. Repeatedly putting forth its speed and traversing one forest after another, it now and then showed itself to the king at a near point. At last that crusher of foes, taking a very superior shaft, sharp, terrible, and capable of penetrating into the very vitals, fixed it on his bowstring. The animal then, of huge proportions, as if laughing at the pursuer's efforts suddenly distanced him by reaching a point full four miles ahead of the range of the shaft. That arrow of blazing splendour accordingly fell on the ground. The deer entered a large forest but the king still continued the chase.'"

"Bhishma said, 'The king, having entered that large forest, came upon an asylum of ascetics. Fatigued with the toil he had undergone, he sat himself down for rest. Beholding him armed with bow, worn out with toil, and hungry, the ascetics approached him and honoured him in due form. Accepting the honours offered by the Rishis, the king enquired of them about the progress and advancement of their penances. Having duly answered the enquiries of the king, those Rishis endued with wealth of asceticism asked that tiger among rulers about the reason that led his steps to that retreat. And they said, 'Blessed be thou, in pursuit of what delightful object hast thou, O king, come to this asylum, walking on foot and armed with sword and bow and arrows? We wish to hear whence thou art coming, O giver of honours. Tell us also in what race thou art born and what thy name is.' Thus addressed, O bull among men, the king proceeded to duly give unto all those Brahmanas an account of himself, O Bharata, saying, 'I am born in the race of the Haihayas. By name I am Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them in thousands with my arrows. Accompanied by a large force and my ministers and the ladies of my household, I came out on a hunting expedition. I pierced a deer with an arrow, but the animal with the shaft sticking to his body ran with great speed. In chasing it I have, without a set purpose, arrived at this forest and find myself in your presence, shorn of splendour, toil-worn, and with hope disappointed. What can be more pitiable than this, viz., that I have arrived at this asylum, spent with fatigue, shorn of the signs of royalty, and disappointed of my hopes. I am not at all sorry, ye ascetics, at my being now shorn of the signs of royalty or at my being now at a distance from my capital. I feel, however, a poignant grief in consequence of my hope having been disappointed. The prince of mountains, viz., Himavat, and that vast receptacle of waters, viz., the ocean, cannot, for its vastness, measure the extent of the firmament. Ye ascetics, similarly, I also cannot discern the limit of hope. Ye that are endued with wealth of penances are omniscient. There is nothing unknown to you. You are also highly blessed. I therefore, solicit you for resolving my doubt. Hope as cherished by man, and the wide firmament, which of these two appears vaster to you? I desire to hear in detail what is so unconquerable to hope. If the topic be one upon which it is not improper for ye to discourse, then tell me all about it without delay. I do not wish, ye foremost of regenerate ones, to hear anything from You that may be a mystery improper to discourse upon. If again the discourse be injurious to your penances, I would not wish you to speak. If the question asked by me be a worthy topic of discourse, I would then wish to hear the cause in detail. Devoted to penances as ye are, do ye all instruct me on the subject.'"

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha, sitting in the midst of all those Rishis, smiled a little and said these words: 'Formerly, O tiger among kings, while travelling among sacred places, I arrived, O lord, at the beautiful asylum of Nara and Narayana. There lies the delightful spot called Vadri, and there also is that lake in the firmament (whence the sacred Ganga takes her rise). 1 There the sage Aswasiras, O king, (always) reads the eternal Vedas. Having performed my ablutions in that lake and offered with due rites oblations of water unto the Pitris and the dogs, I entered the asylum. Within that retreat the Rishis Nara and Narayana always pass their time in true pleasure. 2 Not far from that spot I repaired to another retreat for taking up my abode. While seated there I beheld a very tall and emaciated Rishi, clad in rags and skins, approaching towards me. Possessed of the wealth of penances, he was named Tanu. Compared, O mighty-armed one, with other men, his height seemed to be eight times greater. As regards his leanness, O royal sage, I can say that I have never beheld its like. His body, O king, was as thin as one's little finger. His neck and arms and legs and hair were all of extra-ordinary aspect. His head was proportionate to his body, and his cars and eyes also were the same. His speech, O best of kings, and his movements were exceedingly feeble. Beholding that exceedingly emaciated Brahmana I became very cheerless and frightened. Saluting his feet, I stood before him with joined hands. Having informed him of my name and family, and having told him also the name of my father, O bull among men, I slowly sat myself down on a seat that was indicated by him. Then, O monarch, that foremost of virtuous men, viz., Tanu, began to discourse in the midst of the Rishis dwelling in that asylum upon topics connected with Righteousness and Profit. While engaged in discourse, a king, possessed of eyes like lotus petals and accompanied by his forces and the ladies of his household, came to that spot on a car drawn by fleet steeds. The name of that king was Viradyumna. Of handsome features, he was possessed of great fame. His son's name was Bhuridyumna. The child had been missing, and the sire, exceedingly cheerless, came there in course of his wanderings amid the forest in pursuit of the missing one. 'I shall find my son here!' 'I shall find my son here!' Dragged on by hope in this way, the king wandered through that forest in those days. Addressing the emaciated Rishi he said, 'Without doubt that highly virtuous son of mine is exceedingly difficult to be traced by me. Alas he was my only child. He is lost and can nowhere be found! Though incapable of being found out, my hope, however, of finding him is very great. Filled with that hope (which is being constantly disappointed), I am verily on the point of death.' Hearing these words of the king, that foremost of Munis, viz., the holy Tanu, remained for a short while with head hanging down and himself buried in contemplation. Beholding him buried in contemplation, the king became exceedingly cheerless. In great grief he began to say slowly and softly, 'What, O celestial Rishi, is unconquerable and what is greater than hope? O holy one, tell me this if I may hear it without impropriety.'

"The Muni said, 'A holy and great Rishi had been insulted by thy son. He had done it through ill-luck, moved by his foolish understanding. The Rishi had asked thy son for a golden jar and vegetable barks. Thy son contemptuously refused to gratify the ascetic. Thus treated by thy son, the great sage became disappointed. Thus addressed, the king worshipped that ascetic who was worshipped by all the world. Of virtuous soul, Viradyumna sat there, spent with fatigue even as thou, O best of men, now art. The great Rishi, in return, offered the king according to the rites observed by the dwellers of the forests water to wash his feet and the usual ingredients that make up the Arghya. Then all the Rishis, O tiger among kings, sat there, surrounding that bull among men like the stars of the constellation of Ursa Major surrounding the Pole star. And they asked the unvanquished king as to the cause of his arrival at that asylum.'"

"The king said, 'I am a king called by the name of Viradyumna. My fame has spread in all directions. My son Bhuridyumna hath been lost. It is in quest of him that I have come to this forest. Ye foremost of Brahmanas, that child was my only son and, ye sinless ones, he is of very tender years. He cannot, however, be found here. I am wandering everywhere for finding him out.'

"Rishabha continued, 'After the king had said these words, the ascetic Tanu hung down his head. He remained perfectly silent, without uttering a single word in answer. In former days that Brahmana had not been much honoured by the king. In disappointment, O monarch, he had for that reason practised austere penances for a longtime, resolving in his mind that he should never accept anything in gift from either kings or members of any other order. And he said to himself, 'Hope agitates every man of foolish understanding. I shall drive away hope from my mind.' Even such had been his determination. Viradyumna once more questioned that foremost of ascetics in these words:
"The king said, 'What is the measure of the thinness of Hope? What on earth is exceedingly difficult of acquisition? Tell me this, O holy one, for thou art well conversant with morality and profit."
"Rishabha continued, 'Himself recollecting all the past incidents (about his own disregard at the hands of the king) and calling them back to the recollection of the king also, that holy Brahmana of emaciated body addressed the king and said the following words:

"The sage said, 'There is nothing, O king, that equals Hope in slenderness. I had solicited many kings and found that nothing is so difficult of acquisition as an image that Hope sets before the mind.'
"The king said, 'At thy words, O Brahmana, I understand what is slender and what is not so. 1 I understand also how difficult of acquisition are the images set by Hope before the mind. I regard these words of thine as utterances of Sruti. O thou of great wisdom, one doubt, however, has arisen in my-mind. It behoveth thee, O sage, to explain it in detail unto me that ask thee. What is more slender than thy body? Tell me this, O holy one, if, of course, O best of sages, the topic be one which may be discoursed upon without impropriety.'

"The emaciated sage said, 'A contented applicant is exceedingly difficult to meet with. Perhaps, there is none such in the world. Something rarer still, O sire, is the person that never disregards an applicant. The hope that rests upon such persons as do not, after passing their promises, do good to others according to the best of their powers and according as the applicants deserve, is slenderer than even my body. The hope that rests upon an ungrateful man, or upon one that is cruel, or one that is idle, or one that injures others, is slenderer than even my body. The hope cherished by a sire that has but one son, of once more seeing that son after he has been lost or missed, is slenderer than even my body. The hope that old women entertain of bringing forth sons, O king, and that is cherished by rich men, is slenderer than even my body. The hope that springs up in the hearts of grown up maidens of marriage when they hear anybody only talk of it in their presence, is slenderer than even my body.' 3 Hearing these words, O monarch, king Viradyumna, and the ladies of his household, prostrated themselves before that bull among Brahmanas and touched his feet with their bent heads.'
"The king said, 'I beg thy grace, O holy one! I wish to meet with my child. What thou hast said, O best of Brahmanas, is very true. There is no doubt of the truth of thy utterances.'

"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons, smiling, caused, by means of his learning and his penances the king's son to be brought to that spot. Having caused the prince to be brought thither, the sage rebuked the king (his father). That foremost of virtuous persons then displayed himself to be the god of righteousness. Indeed, having displayed his own wonderful and celestial form, he entered an adjacent forest, with heart freed from wrath and the desire of revenge. I saw all this, O king, and heard the words I have said. Drive off thy hope, that is even slenderer (than any of those which the sage indicated).'

"Bhishma continued 'Thus addressed, O monarch, by the high-souled Rishabha, king Sumitra speedily cast off the hope that was in his heart and which was slenderer (than any of the kinds of hope indicated by the emaciated Rishi). Do thou also, O son of Kunti, hearing these words of mine, be calm and collected like Himavat. Overcome with distress, thou hast questioned me and heard my answer. Having heard it. O monarch, it behoves thee to dispel these regrets of thine!'

http://www.sacred-texts.com/hin/m12/m12a124.htm
http://www.sacred-texts.com/hin/m12/m12a125.htm
http://www.sacred-texts.com/hin/m12/m12a126.htm
http://www.sacred-texts.com/hin/m12/m12a127.htm

Wednesday 27 December 2017

Matanga

Passing a period of one thousand years in that order, one attains next to the status of a Sudra. In the Sudra order, again, one has to wander for a long time.
After thirty thousand years one acquire the status of a Vaisya. There, in that order, one has to pass a very long period.
After a time that is sixty times longer than what has been stated as the period of Sudra existence, one becomes a person of the fighting order. In the Kshatriya order one has to pass a very long time.
After a time that is measured by multiplying the period last referred to by sixty, one becomes born as a fallen Brahmana. In this order one has to wander for a long period. After a time measured by multiplying the period last named by two hundred, one becomes born in the race of such a Brahmana as lives by the profession of arms. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by three hundred, one takes birth in the race of a Brahmana that is given to the recitation of the Gayatri and other sacred Mantras. There, in that order, one has to wander for a long period. After a time measured by multiplying the period last named by four hundred, one takes birth in the race of such a Brahmana as is conversant with the entire Vedas and the scriptures, There, in that order, one has to wander for a very long period. While wandering in that status of existence, joy and grief, desire and aversion, vanity and evil speech, seek to enter into him and make a wretch of him. If he succeeds in subjugating those foes, he then attains a high end. If, on the other hand, those enemies succeed in subjugating him, he falls down from that high status like a person falling down on the ground from the high top of a palmyra tree.

http://www.sacred-texts.com/hin/m13/m13a028.htm

Note : Explained by krishna in gita - not by birth by qualities

Tuesday 26 December 2017

Narottam

Pulastya said to Bheeshma: "The five supreme virtuous deeds are -- obedience to parents, faithfulness towards husband, equanimity, not having enmity towards friends and devotion towards Lord Vishnu. By pleasing his father, one pleases all the Deities. Mother is superior even to all the places of pilgrimage combined together.

Pulastya then narrated the same tale to Bheeshma, which lord Brahma had once told some prominent sages: "Once, there lived a famous Brahmin called Narottam. He had acquired divine powers on account of his austere penance but unfortunately he never treated his parents with respect. After taking his daily bath, Narottam hanged his wet clothes in the open sky without any support and they used to dry without falling down on the earth. This special power had made him very arrogant. One day, a crane flying in the sky passed dung on his face, which made him very furious. Narottam cursed the crane, as the result of which it was burnt to death. His special power vanished due to the sin acquired by killing an innocent bird. Now, no longer his clothes remained in suspended position in the sky.

Narottam became very sad. Suddenly he heard a heavenly voice instructing him to see a chandala named Mook. "His discourses would be beneficial for you", said the heavenly voice. Narottam went in search of Mook the chandal and found him in the servitude of his parents. Mook was a great devotee of his parents and his total devotion towards his parents had blessed him with an extraordinary power -- his house used to hang in the air without any support. Narottam was deeply amazed at this wonderful sight. He wanted to know how Mook had acquired such divine powers. But, Mook requested him to wait, which made Narottam very angry. Mook then told Narottam, "I can talk to you only after attending to my parents. I am not that crane which was charred to death by your curse. If you don't have time, then go and meet that faithful wife. She will answer your questions."

Narottam did not know where that faithful wife lived, so he stood there wondering what to do next. Suddenly Lord Vishnu emerged from Mook's house disguised as a brahmin. He took Narottam to the faithful-wife's house. All along the way Lord Vishnu preached to Narottam on the qualities of a chaste woman. As both of them were about to reach that chaste woman's house, Lord Vishnu disappeared, leaving Narottam all alone.

Narottam requested the woman to enlighten him on the finer points of virtuosity. But, the woman was busy attending her husband and requested him to wait. Narottam threatened to curse her, to which the woman replied -- I am not that crane whom you had cursed. If you are in a hurry then you can go and meet Dharm-Tulaadhar. He is an honest businessman and is capable of answering your queries."

Lord Vishnu once again appeared from that woman's house disguised as a brahmin. Narottam asked him as to how were both Mook and faithful-wife aware of the incident in which the crane was charred to death? Lord Vishnu told him that both of them had acquired this special power by the virtue of their respective religiousness.

Lord Vishnu and Narottam proceeded towards the place where Dharmtuladhar did his business transactions. As they were about to reach the place, Lord Vishnu disappeared once again, leaving Narottam all alone. Narottam saw Dharmtuladhar busy in his dealings, with total honesty. He requested him to reveal as to what made the wet clothes hang in the air without any support. Dharmtuladhar requested him to wait, but Narottam was in a hurry to get answer to his questions. Dharmtuladhar told Narottam, 'Please wait for sometime, as I am busy doing my business transactions. If you don't have time then you can go and meet Adrohak, who is fully capable of giving answer to your questions.' Lord Vishnu once again accompanied him, disguised as a brahmin.

When both of them were about to reach the place where Adrohak used to live, Lord Vishnu disappeared and Narottam was left all by himself, once again. Narottam requested Adrohak to preach on the essence of religiousness. Adrohak was a man of impeccable conduct and had full control over the sensual urges. He advised Narottam to meet the supreme devotee of Lord Vishnu, who lived nearby. Adrohak said, 'You would get answers to all your questions. He will reveal to you the reason that made wet clothes to hang in air without any support.'

Narottam then proceeded towards the place where the supreme devotee of Lord Vishnu lived. Lord Vishnu once again accompanied him in the guise of a brahmin. After reaching there, Narottam expressed his desire of seeing Lord Vishnu. The supreme devotee took him to a temple situated inside the house-premise.

Narottam was amazed to see the same brahmin who had been accompanying him all along the way, sitting on a lotus flower. He realized that the brahmin was Lord Vishnu himself. Lord Vishnu blessed him and said, "Be respectful towards your parents, if you want to attain to my abode. I dwell in the houses of people who are virtuous, truthful, possessed of equanimity and who have full control over their passion. This is why you found me present at the homes of the chandal, Tuladhar, and Adrohak."

Narottam realized his mistake and decided to be in the servitude of his parents for the rest of his life.

http://www.harekrsna.com/sun/features/10-13/features2986.htm

regions

“O Grandsire! What regions will be available for those who died in war.” asked Dharmaja.

Bhishma said thus:

“O Dharmaja! Previously, there was a conversation between Indra and Ambarisha. King Ambarisha performed many Yajnas and Yagas. After his death, he went to Svarga. In Svarga Loka he found Sudeva, who worked as a soldier in his army, roaming in a splendid aircraft. Immediately, Ambarisha asked Indra:

“O Indra! In my kingdom, he was a soldier who served me. He did not perform any Yajnas and yagas. For what reason he is enjoying more pleasures than me.” asked Ambarisha.

Indra said thus: “Ambarisha! In the past, there was a Rakshasa called SataSrunga. He had three sons called Sadama, Vidama and Dama. Those three Rakshasas fought with you. You deputed Sudeva to fight with those Rakshasas. You specifically told Sudeva to return only with victory or prefer to die in the battle field. Sudeva attacked those three Rakshasas. Sudeva thought that he was not capable of fighting a miracle war with those Rakshas and his defeat was certain. Hence, Sudeva sent back his army and began to worship Maha Siva. He was about to sacrifice his head at the feet of Maha Siva. Maha Siva appeared before Sudeva and said:

“O Sudeva! You are a great hero. You shall not die like this. You should fight and die in the battle field” so saying, Maha Siva gave Sudeva one divine chariot, divine bow and arrow pouch.

“Go and fight with the enemy. But never set your foot on earth” ordered Maha Siva.

Sudeva rushed against the Rakshasas and killed Sadama and Dama. Beholding the death of his brothers, Vidama was enraged with great wrath and attacked Sudeva. In that confusion, Sudeva forgot the caution of Maha Siva and got down the chariot and set his foot on the ground. Immediately, Vidama cut the head of Sudama with his sword. Sudeva also in turn cut the head of Vidama. Both fell down and died. You got the Victory. As Sudeva died in the battle field while fighting with enemy, he attained higher regions in Svarga. Therefore, King Ambarisha! Performing several Yajnas and Yagas are not equal to a heroic death in battle field.” said Indra to Ambarisha.

Dharmaja! On another occasion, there was a great fight between King Janaka and his enemy. King Janaka summoned all the generals in his army and addressed them: “O Heroes of war! The heroic heaven is ready and waiting for those who die in the battle field. A hell, full of sorrows, is ready for those cowards who flee from battle field. You choose whatever you like” said King Janaka.

Realising the intention of King Janaka, the soldiers fought in the battle field without caring for their lives. King Janaka was victorious. Therefore, Dharmaja! The gates of heaven will always be open for those who die in battle field.” said Bhishma to Dharmaja.

http://www.telugubhakti.com/telugupages/Monthly/Mahabharat/content1202.htm

Monday 25 December 2017

Janaka

Vasishtha

eighteen

There are

five organs of knowledge, and
five of actions;
with muscular power, mind, understanding, and Chitta, and
with also the three attributes of Sattwa, Rajas, and Tamas, the tale, it has been said, comes up to seventeen.
The eighteenth in the enumeration is he who owneth the body,

Indeed, he who lives in this body is eternal. All those seventeen (with Avidya or Ignorance making eighteen), dwelling in the body, exist attached to him who owns the body. When the owner disappears from the body, those eighteen (counting Avidya) cease to dwell together in the body.

http://www.sacred-texts.com/hin/m12/m12b102.htm

Mode

During wakefulness there are three states of the mind, viz.,

that connected with Goodness,
that with Passion, and
that with Darkness.

In dream also the mind becomes concerned with the same three states.

https://freeglobaluniversity.blogspot.com/search/label/Modes

superior

That which is called Chitta is superior to the multitude of senses.
Superior to Chitta is Manas.
Superior to Manas is Buddhi, and
superior to Buddhi is Kshetrajna.

https://freeglobaluniversity.blogspot.com/search/label/Part

Kshetrajna means One who knows of body, soul, spirituality, conscious principle in the corporeal frame

https://freeglobaluniversity.blogspot.com/search/label/BodySoulSpirit

Source

http://www.sacred-texts.com/hin/m12/m12b102.htm

Past, the Present, and the Future

Learning by his Yoga prowess of the devotion of Bhishma, Madhava, otherwise called Hari, (entering his body) bestowed upon him heavenly knowledge compassing the

Past,
Present, and
Future

http://www.sacred-texts.com/hin/m12/m12a047.htm

thousand

Thou art called Hari, of a thousand

head,
feets,
eyes,
arms,
crown, and
face of great splendour.

http://www.sacred-texts.com/hin/m12/m12a047.htm

Gita

http://www.astrojyoti.com/bheeshmagita.htm
http://bachelorpledge.blogspot.com/search/label/YamaGita
http://bachelorpledge.blogspot.com/search/label/MankiGita

Dattatreya to Prahlad

http://trinitygods.blogspot.com/2011/10/dattatreya-to-prahlad.html

Manki Gita

Manki Gita:

Mahabharata, Santi Parva (Mokshadharma), Chapter 171:

"Yudhishthira said to Bhisma, 'If any person, desiring to accomplish acts (of charity and sacrifices), fails to find (the necessary) wealth, and thirst of wealth overwhelms him, what is that which he must do for obtaining happiness?'

"Bhishma said, 'He that regards everything ( joy and sorrow, honour and insult, etc.,) with an equal eye, that never exerts himself (for gratifying his desire for earthly possessions), that practises truthfulness of speech, that is freed from all kinds of attachment, and that has no desire for action, is, O Bharata, a happy man.’

Bhishma cited the episode of Manki with his bulls.

Manki purchased a couple of young bulls with a yoke for agricultural use. One day the two bulls properly tied to the yoke, were taken out for training. The bulls suddenly ran towards a lying camel, and fell upon its neck. Enraged at finding the bulls fall upon its neck, the camel, endued with great speed, rose up and ran at a quick pace, bearing away the two helpless creatures dangling on either side of its neck.

Beholding his two bulls thus borne away by that strong camel, and seeing that they were at the point of death, Manki began to say,

“If wealth be not ordained by destiny, it can never be acquired by even a clever man exerting himself with attention and confidence and accomplishing with skill all that is necessary towards that end.

The person that desires happiness should renounce all attachment. The man without attachments, no longer cherishing any desire for earning wealth, can sleep happily.

Amongst these two, viz., one who obtains the fruition of all his wishes, and one who casts off every wish, the latter, who renounces all, is superior to the former who obtains the fruition of all. No one could ever attain to the end of desire.

Only he that is destitute of knowledge and judgments feels avidity for protecting his body and life.--Forbear from every desire for action.

O my wealth-coveting Soul, do not induce me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my wealth-coveting and foolish Soul, when wilt thou succeed in emancipating thyself from the desire of wealth? Shame on my foolishness! I have become a toy of thine! It is thus that one becomes a slave of others.

No one born on earth did ever attain to the end of desire, and to one that will take birth will succeed in attaining to it. Casting off all acts, I have at last been roused from sleep. I am now awake.

I know thee, O Desire, and all those things that are dear to thee! Seeking what is dear to thee, I shall feel happiness in my own Self.

O Desire, I know thy root (Thou springiest from Will). I shall, therefore, avoid Will. Thou shalt then be destroyed with thy roots.

The desire for wealth can never be fraught with happiness. If acquired, great is the anxiety that the acquirer feels. If lost after acquisition, that is felt as death.

I think the grief that one feels at the loss of wealth is very keen and far greater than what one feels under any other circumstances.

Robbers slay, in the sight of all, the person that is possessed of wealth, or afflict him with various kinds of severity, or always fill him with fear. At last, after a long time, I have understood that the desire for wealth is fraught with sorrow.

Having adopted Renunciation in consequence of loss of my property, I can now rest, freed from every kind of fever. I cast thee off, O Desire, with all the passions of my heart. Thou shalt not again dwell with me or sport with me.

I shall forgive them that will slander or speak ill of me. I shall not injure even when injured.

If anybody from aversion speaks disagreeable words of me, disregarding those words I shall address him in agreeable speeches

Freedom from attachment, emancipation from desire, contentment, tranquility, truth, self-restraint, forgiveness, and universal compassion are the qualities that have now I come to me. Therefore, let Desire, cupidity, thirst, miserliness avoid me.

Sorrow and shamelessness and discontent all arise from Desire and Wealth.

Like a person plunging in the hot season into a cool lake, I have now entered into Brahma, I have abstained from work. I have freed myself from grief. Pure happiness has now come to me.

Killing the principle of desire I have entered the immortal city of Brahma and shall pass my days there in happiness like a king.”

Relying upon such intelligence, Manki freed himself from attachments, casting off all desires and attaining to Brahma that abode of the highest felicity.

Indeed, in consequence of the loss of his two bulls Manki attained to immortality. Indeed, because he cut the very roots of desire, he attained, through that means, to high felicity.

Source(s):
http://www.sacred-texts.com/hin/m12/m12b004.htm

The joys and sorrows of human beings are revolving on a wheel.

From joy also springs sorrow, and hence sorrow arises repeatedly. Sorrow comes after joy, and joy after sorrow. After happiness sorrow has come to thee. Thou shalt again have happiness. No one suffers sorrow for ever, and no one enjoys happiness forever. The body is the refuge of both sorrow and happiness.

http://www.sacred-texts.com/hin/m12/m12b001.htm

Mine

I do not regard even my own self to be mine.
On the other hand, I regard the whole world to be mine.
I again think that all this (which I see) is as much mine as it belongs to others.

http://www.sacred-texts.com/hin/m12/m12b001.htm

grieve

Beholding the monarch agitated with grief and burning with sorrow on account of the death of his son, the Brahmana addressed that ruler of very cheerless heart and said these words, 'Why art thou stupefied? Thou art without any intelligence. Thyself an object of grief, why dost thou grieve (for others)?

A few days hence others will grieve for thee,
and in their turn they will be grieved for by others.

Thyself, myself, and others who wait upon thee, O king, shall all go to that place whence all of us have come.'

http://www.sacred-texts.com/hin/m12/m12b001.htm

Moksha

“Dharmaja! In this connection, I will tell you a story. In the past, Saint Jaigishavya told Devala thus:

“ I like the Dharma which is liked by peaceloving and soft spoken. I will explain to you about such Dharma. It is the behaviour of wise and learned to remain equal with regard to those who praise or scold him, who does good or bad to him, who beats or worships him. One should not feel unhappy if he is unable to get what he desires. He should feel contented with what he has. He should not feel sorry if his desires are not accomplished.

Overjoy, egoism, envy, aggrandizement, wrong-doing etc., are bad qualities. A person who controls his sense organs never feels whether he is honoured or blamed. He treats everything equally. Even divine personalities would like to make friendship with such persons” said Jaigeeshavya to Devala.

Short
https://pparihar.com/?s=Jaigishavya
http://www.telugubhakti.com/telugupages/Monthly/Mahabharat/content1205.htm

Medium
http://ancientvoice.wikidot.com/mbh:jaigishavya
http://www.sacred-texts.com/hin/m09/m09050.htm

Long
http://www.sacred-texts.com/hin/m12/index.htm
https://www.youtube.com/results?search_query=bheesma+moksha
https://www.slideshare.net/search/slideshow?searchfrom=header&q=bheesma+moksha

Thursday 21 December 2017

Visvakarma

“O grandsire Bhishma! Brahma is the master of all the three Lokas. Brahma’s abode is called Goloka. Why?” asked Dharmaja.

“O Dharmaja! In the past, Visvakarma performed great Tapas and created Surabhi(sacred cow) as his brain child. Along with Surabhi, Visvakarma created another glorious man. That man fell in love with Surabhi. Brahma blessed both of them. Brahma named him as Marthanda and performed his marriage with Surabhi. Cows were born to both of them. Both divine bodies and human bodies were worshipping cows. Cows also were accomplishing the desires of divine bodies and human beings.” said Bhishma to Dharmaja.

“O grand sire! you told me that Marthanda married Surabhi. Tell me about their children. Who were born first?” asked Dharmaja.

“O Dharmaja! first, eleven sons were born. They are Ekadasa Rudras. They are:

(1)Ajapada,
(2) Ahirbudhnyudu,
(3)Triyambaka
(4)Vrushakapi
(5)Sambhu
(6)Hara
(7)Bahuroopa
(8)Ugra
(9)Visvaroopa
(10)Kapaali
(11)Raivata.

All these eleven Rudras were worshipped by the entire world. After the eleven Rudras, Surabhi gave birth to several cows. All the divine bodies reside in several parts of the cow. Therefore, the glory of cow is indescribable.

http://www.telugubhakti.com/telugupages/Monthly/Mahabharat/content1303.htm

harekrsna

http://www.harekrsna.de/artikel/bhisma.htm
https://www.youtube.com/results?hl=en&q=yudhisthira+and+bhishma

Birth

So far as the body is concerned, O Bharata, it is the father and the mother that create it. That birth, however, which the Acharya ordains, is regarded as the true birth
The sense is that that birth which one derives from one's parents is subject to death; while the birth derived from the preceptor is true regeneration, unfading and immortal.

http://www.sacred-texts.com/hin/m13/m13b070.htm

Upadhyaya

An Acharya is an ordinary instructor.
He is called an Upadhyaya who teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or ordinary teachers.
The father, again, deserves ten times as much respect as is paid to the Upadhyaya.
As regards the mother, again, the reverence due to her is greater than what is due to the father. The mother is equal to the whole earth.

elder boy is father and girl is mother

http://www.sacred-texts.com/hin/m13/m13b070.htm

Wednesday 20 December 2017

crow

once on a time the sage Kalakavrikshiya came to Kshemadarsin who had ascended the throne of the kingdom of Kosala. Desirous of examining the conduct of all the officers of Kshemadarsin, the sage, with a crow kept within a cage in his hand, repeatedly travelled through every part of that king's dominions. And he spoke unto all the men and said, 'Study, ye the corvine science. The crows tell me the present, the past, and the future.' Proclaiming this in the kingdom, the sage, accompanied by a large number of men, began to observe the misdeeds of all the officers of the king. Having ascertained all the affairs in respect of that kingdom, and having learnt that all the officers appointed by the king were guilty of malversation, the sage, with his crow, came to see the king. Of rigid vows, he said unto the king, 'I know everything (about thy kingdom).' Arrived at the presence of the king, he said unto his minister adorned with the insignia of his office that he had been informed by his crow that the minister had done such a misdeed in such a place, and that such and such persons know that he had plundered the royal treasury. 'My crow tells me this. Admit or prove the falsehood of the accusation quickly.' The sage then proclaimed the names of other officers who had similarly been guilty of embezzlement, adding, 'My crow never says anything that is false.' Thus accused and injured by the sage, all the officers of the king, O thou of Kuru's race, (united together and) pierced his crow, while the sage slept, at night. Beholding his crow pierced with a shaft within the cage, the regenerate Rishi, repairing to Kshemadarsin in the morning said unto him, 'O king, I seek thy protection. Thou art all-powerful and thou art the master of the lives and wealth of all. If I receive thy command I can then say what is for thy good. Grieved on account of thee whom I regard as a friend have come to thee, impelled by my devotion and ready to serve thee with my whole heart. Thou art being robbed of thy wealth, I have come to thee for disclosing it without showing any consideration for the robbers. Like a driver that urges a good steed, I have come hither for awakening thee whom I regard as a friend. A friend who is alive to his own interests and desirous of his own prosperity and aggrandisement, should forgive a friend that intrudes himself forcibly, impelled by devotion and wrath, for doing what is beneficial.' The king replied unto him, saying, 'Why should I not bear anything thou wilt say, since I am not blind to what is for my good? I grant thee permission, O regenerate one! Tell me what thou pleasest, I shall certainly obey the instructions thou wilt give me, O Brahman,'

"The sage said, 'Ascertaining the merits and faults of thy servants, as also the: dangers thou incurrest at their hands, I have come to thee, impelled by my devotion, for representing everything to thee. The teachers (of mankind) have of old declared what the curses are, O king, of those that serve others. The lot of those that serve the king is very painful and wretched. He who has any connection with kings is to have connection with snakes of virulent poison. Kings have many friends as also many enemies. They that serve kings have to fear all of them. Every moment, again, they have fear from the king himself, O monarch. A person serving the king cannot (with impunity) be guilty of heedlessness in doing the king's work. Indeed, a servant who desires to win prosperity should never display heedlessness in the discharge of his duties. His heedlessness may move the king to wrath, and such wrath may bring down destruction (on the servant). Carefully learning how to behave himself, one should sit in the presence of the king as he should in the presence of a blazing fire. Prepared to lay down life itself at every moment, one should serve the king attentively, for the king is all-powerful and master of the lives and the wealth of all, and therefore, like unto a snake of virulent poison. He should always fear to indulge in evil speeches before the king, or to sit cheerlessly or in irreverent postures, or to wait in attitudes of disrespect or to walk disdainfully or display insolent gestures and disrespectful motions of the limbs. If the king becomes gratified, he can shower prosperity like god. If he becomes enraged, he can consume to the very roots like a blazing fire. This, O king, was said by Yama. Its truth is seen in the affairs of the world. I shall now (acting according to these precepts) do that which would enhance thy prosperity. Friends like ourselves can give unto friends like thee the aid of their intelligence in seasons of peril. This crow of mine, O king, has been slain for doing thy business. I cannot, however, blame thee for this. Thou art not loved by those (that have slain this bird). Ascertain who are thy friends and who thy foes. Do everything thyself without surrendering thy intelligence to others. They who are on thy establishment are all peculators. They do not desire the good of thy subjects. I have incurred their hostility. Conspiring with those servants that have constant access to thee they covet the kingdom after thee by compassing thy destruction. Their plans, however, do not succeed in consequence of unforeseen circumstances. Through fear of those men, O king, I shall leave this kingdom for some other asylum. I have no worldly desire, yet those persons of deceitful intentions have shot this shaft at my crow, and have, O lord, despatched the bird to Yama's abode. I have seen this, O king, with eyes whose vision has been improved by penances. With the assistance of this single crow I have crossed this kingdom of thine that is like a river abounding with alligators and sharks and crocodiles and whales. Indeed, with the assistance of that bird, I have passed through thy dominions like unto a Himalayan valley, impenetrable and inaccessible in consequence of trunks of (fallen) trees and scattered rocks and thorny shrubs and lions and tigers and other beasts of prey. The learned say that a region inaccessible in consequence of gloom can be passed through with the aid of a light, and a river that is unfordable can be crossed by means of a boat. No means, however, exist for penetrating or passing through the labyrinth of kingly affairs. Thy kingdom is like an inaccessible forest enveloped with gloom. Thou (that art the lord of it) canst not trust it. How then can I? Good and evil are regarded here in the same light. Residence here cannot, therefore, be safe. Here a person of righteous deeds meets with death, while one of unrighteous deeds incurs no danger. According to the requirements of justice, a person of unrighteous deeds should be slain but never one who is righteous in his acts. It is not proper, therefore, for one to stay in this kingdom long. A man of sense should leave this country soon. There is a river, O king, of the name of Sita. Boats sink in it. This thy kingdom is like that river. An all-destructive net seems to have been cast around it. Thou art like the fall that awaits collectors of honey, or like attractive food containing poison. Thy nature now resembles that of dishonest men and not that of the good. Thou art like a pit, O king, abounding with snakes of virulent poison. Thou resemblest, O king, a river full of sweet water but exceedingly difficult of access, With steep banks overgrown with Kariras and thorny canes. Thou art like a swan in the midst of dogs, vultures and jackals. Grassy parasites, deriving their sustenance from a mighty tree, swell into luxuriant growth, and at last covering the tree itself overshadow it completely. A forest conflagration sets in, and catching those grassy plants first, consumes the lordly tree with them. Thy ministers, O king, resemble those grassy parasites of which I speak. Do thou check and correct them. They have been nourished by thee. But conspiring against thee, they are destroying thy prosperity. Concealing (from thee) the faults of thy servants, I am living in thy abode in constant dread of danger, even like a person living in a room with a snake within it or like the lover of a hero's wife. My object is to ascertain the behaviour of the king who is my fellow-lodger. I wish to know whether the king has his passions under control, whether his servants are obedient to him, whether he is loved by them, and whether he loves his subjects. For the object of ascertaining all these points, O best of kings, I have come to thee. Like food to a hungry person, thou hast become dear to me. I dislike thy ministers, however, as a person whose thirst has been slaked dislikes drink. They have found fault with me because I seek thy good. I have no doubt that there is no other cause for that hostility of theirs to me. I do not cherish any hostile intentions towards them. I am engaged in only marking their faults. As one should fear a wounded snake, every one should fear a foe of wicked heart!'

"The king said, 'Reside in my palace, O Brahmana! I shall always treat thee with respect and honour, and always worship thee. They that will dislike thee shall not dwell with me. Do thou thyself do what should be done next unto those persons (of whom thou hast spoken). Do thou see, O holy one, that the rod of chastisement is wielded properly and that everything is done well in my kingdom. Reflecting upon everything, do thou guide me in such a way that I may obtain prosperity.'

"The sage said, 'Shutting thy eyes in the first instance to this offence of theirs (viz., the slaughter of the crow), do thou weaken them one by one. Prove their faults then and strike them one after another. When many persons become guilty of the same offence, they can, by acting together, soften the very points of thorns. Lest thy ministers (being suspected, act against thee and) disclose thy secret counsels, I advise thee to proceed with such caution. As regards ourselves, we are Brahmanas, naturally compassionate and unwilling to give pain to any one. We desire thy good as also the good of others, even as we wish the good of ourselves. I speak of myself, O king! I am thy friend. I am known as the sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me lovingly as his friend. When distress overtook this kingdom during the region of thy sire, O king, I performed many penances (for driving it off), abandoning every other business. From my affection for thee I say this unto thee so that thou mayst not again commit the fault (of reposing confidence on undeserving persons). Thou hast obtained a kingdom without trouble. Reflect upon everything connected with its weal and woe. Thou hast ministers in thy kingdom. But why, O king, shouldst thou be guilty of heedlessness?' After this, the king of Kosala took a minister from the Kshatriya order, and appointed that bull among Brahmanas (viz., the sage Kalakavrikshiya) as his Purohita. After these changes had been effected, the king of Kosala subjugated the whole earth and acquired great fame. The sage Kalakavrikshiya worshipped the gods in many grand sacrifices performed for the king. Having listened to his beneficial counsels, the king of Kosala conquered the whole earth and conducted himself in every respect as the sage directed.'"

http://www.sacred-texts.com/hin/m12/m12a081.htm