दशकम 6 व्यास नारद समागमम् 6 shasht'hadashakah' - vyaasanaaradasamaagamah' Dasakam 6 Vyasa -Narada Samagama(Meeting of Vyasa and Narada)

                                   दशकम 6

                            व्यास नारद समागमम्

        6 shasht'hadashakah' - vyaasanaaradasamaagamah'

Dasakam 6 Vyasa -Narada Samagama(Meeting of Vyasa and

Narada)

(From this Dasakam the story of sage Sukha is told (Book I chapter

IV). In this chapter an introduction to sage Vyasa is given and it is

described as to how he wanted a child badly. Sage Narada advices

him to do penance addressed to Parasakthi. Accordingly he climbs

the Meru mountain to do the penance.)

1.त्वदिच्छया िे दि पुलस्त्यिाचा

पराशराि् दिष्णुपुराणकरुतुः

मुनेर् हररर् लोकदहराय िीपाि्

यथा प्रिीपोSजदन कृष्णनामा

tvadichchhayaa devi pulastyavaachaa

paraasharaadvishnupuraanakartuh' .

munerharirlokahitaaya deepaad

yathaa pradeepo'jani kri'shnanaamaa .. 6-1..

1.Oh Goddess, as per your desire and the advice of sage Pulasthya,

Sage Parasara compiled an epic called Vishnu Purana and got a

son named Krishna, who was a torch lit From the lamp of Vishnu, for

the benefit of the world

Amongst the puranas the 1st purana to be written is Vishnu puranam.

The author is parashara maharshi. According to the instruction of

pulasthya maharshi, parasharan wrote this grantham. What was the

reason behind all this? Devi’s wish.

Parashara maharshi was on a thirth yatra. Co-incidentally reached the

banks of kalindi river. He wanted to cross the river. Satyavati, a

nishada’s daughter, brought the boat. The maharshi got into it.

Satyavati started to row the boat. When they reached the middle of

the river, the maharshi became intoxicated with love. He who wished

to enjoy her with all her beauty and youth approached her. That girl,

who smelt like a fish, changed to a saffron smelling girl, by the power

of the maharshi’s tapas. “it is morning”. She reminded the maharshi.

By using his powers of tapas he changed morning to night. Satyavati

got pregnant by the maharshi. By then they reached the other side of

the river. The maharshi said,” what has happened , has happened

under the direction of the Providence. you will give birth to an avatar

of Vishnu and he will compose the puranas and subdivide the vedas.

He will be famed in the 3 worlds.” ( in devi bhagvatham, 2nd

skandam,2nd chap this story is given.)

That maharshi who had the powers to change the fishy smell to a

saffron smell and change day into night, how was he not able to

control his urges. The reason is devi’s wish.

In this way vishnu’s part came to earth as parashara’s and satyavati’s

son. His name was Krishna. As he was a part of Vishnu he grew up as

soon as he was born. That story is related in the next sloka.

2.िेिं चरुर्ात दििर्र् स कृष्ण-

द्वै पायनो व्यास इदर प्रदसद्धुः

िेिान्त सूत्रादण पुराणजालम्

महे दरहासं च महाम्श्चकार

vedam chaturdhaa vyadadhatsa kri'shna-

dvaipaayano vyaasa iti prasiddhah' .

vedaantasootraani puraanajaalam

mahetihaasam cha mahaamshchakaara .. 6-2..

2.That Krishna Dwaipayana was well known as sage Vyasa, as

he compiled, systematized and divided the Vedas into four parts. He

also composed guidelines of the Vedas, Puranas. He also wrote

great and well known epics.

 Krishna, The son of parasharan, was given by devi herself. Because he

was born in an island he is also known as dwaipayana. Apparently he

was born at the end of dwaparayuga. It is said that he is the one who

split the single veda into 4 parts. Like that the vedas got 4 parts as rig,

yajur, sama,and atharva vedas. Because he expanded the vedas into

several branches he is also known as ved vyasa. He is also known for

his composition of epics like Mahabharata, puranas, samhitas and

divided the vedas to several branches.

Sutras means concise aphorisms(brief saying or phrase that expresses

an opinion or makes a statement of wisdom without the flowery

language of a proverb). They give the essence of the arguments on a

topic.. To summarise The vedant words that were embedded and

spread all over the Upanishads, the vedant sutras were written. It

consists of 191 tribunals ( arguments) in 555 slokas. – they are called

the brahma sutras. Vedvyas has written 18 puranas. To decide which is

which is not an easy task. Theoretical references are there in some

puranas. But they lack oneness. puranas written by vyasa is there in

devi bhagvatham. Vyasa is not a name given to a person. 1 day light

of brahma is 1 kalpa.1 kalpam is 1000 chaturyugam. Every

chaturyugam has a dwaparayugam. In each and every dwapara yuga

there are people who write the vedas and the puranas. They are all

vyasas. In the 28th dwaapara-yugam the vyaasa dharmas were scripted

by Krishna dwaipayana. The previous 27 dwaparayuga vyasas are

given in devi bhagvatham skanda 1 chap 3.

3.रपुः प्रिृत्तुः कळदिङ्कपोरम्

मात्रा स सम् लादळरमाश्रमान्ते

पश्यन्नर्न्यामनपत्यरां स्वाम्

सपुत्रभाग्यादरशयं च िध्यौ

tapah' pravri'ttah' kalavinkapotam

maatraa sa samlaalitamaashramaante .

pashyannadhanyaamanapatyataam svaam

saputrabhaagyaatishayam cha dadhyau .. 6-3..

3.He who was engaged in Thapas in his hermitage, saw a little

sparrow being fed lovingly by its mother. The one without any

possessions was thinking about the unsatisfied state of his

childlessness. And how fortunate the ones with sons were.

The story of krishna dwaipayana begins. He saw a small chatak bird

feeding its young one with lots of love and care. At that moment,

from the power of his penance the feeling of parenthood arose. To

pamper a son when he is young. To be taken care of by that son at

old age; sitting in heaven and accepting the offerings given by the

son while conducting the death rites-only the fortunate can

experience this bliss. The ones without sons do not experience

happiness either in the current world or in the world of dead. Vyasa

felt that being childless was a sign of poverty. He thought for a long

time about the fortune of being a father.

In long— past days Satyavatl’s son Veda Vyasa, while in his own

hermitage on the banks of the river Sarasvatl, was greatly surprised to

see a pair of Catakas (sparrows). He saw the pair putting frequently,

food into the beak of their young one, just born of the egg, of

beautiful body, red mouth, and greasy body. They did not care at all

for their own hunger and toil; all they were interested in, was to

nurture their young one. He said also that the pair are rubbing their

bodies over the young one’s body and kissing lovingly its mouth, thus

feeling the highest pleasure.

Seeing this wonderful affection of the two sparrows towards their

young, Veda Vyasa became very anxious and thought over the

following in his mind. Oh! What wonder is there, when the birds have

so much loving affection towards their child, that men, who want

services from their sons, would show their affection towards their

sons!

This pair of sparrows will not perform the happy marriage of their

young one and will not see the face of their son’s wife; nor when they

will grow old, that their child would become very religious and serve

them to attain great merits in Heaven nor do they expect that their

child would earn money and satisfy them; nor the child would

perform Sraddha when they would be in the next world; nothing of all

these. Nor will the child perform the Sraddha ceremony at Gaya; nor

will the child offer the oblation of a blue bull on the day of offering

the sacrifice to its ancestor (the bull is then let loose and held sacred);

yet the pair of sparrows have so much affection towards their young

one! Oh! in this world to touch the body of the son, especially to

nurture the sons, is the highest happiness in life. There is no prospect

in the birth of the son-less; never, never will Heaven be his. Without

son, there is none other who can be of help in the next world. Thus in

the Dharma Sastras, Manu and other Munis declare that the man who

has sons goes to Heaven and the sonless one can never go to

Heaven.

The man possessing a son is entitled to the Heavenly pleasures can be

vividly seen, rather than imagined. The man with son is freed from

sins; this is the word of the Vedas. The sonless man becomes very

much distressed even at the time of death and while lying on bed that

is ground at that time, mournfully thinks:

‘This all my vast wealth, various things, this my beautiful house, who

will enjoy all these’?

 “When the sonless man is thus perplexed in his mind at the time of

his death and becomes restless, then it is sure that his future career is

full of misfortunes; unless one’s mind is calm and serene at the time

of death, he can never attain a good goal.

4.सत्पुत्रलाभाय रपदचकीर्ुत

स्तीव्रं महामेरुसमीपमेत्य

आरार्नीयुः क इदर क्षणं स

दचन्तारुरो लोकगुरुुः स्थिरोभूरुः

satputralaabhaaya tapashchikeershu

steevram mahaamerusameepametya .

aaraadhaneeyah' ka iti kshanam sa

chintaa''turo lokaguruh' sthito'bhoot .. 6-4..

4.He who was a teacher to the world, got ready to do severe penance

for the sake of getting a good son, And reached near to the Maha

meru mountain, stood still for a minute numbed ‘which God should I

meditate on’.

Vyasa came to conclusion-to obtain a good son he will have to

perform severe penance. The penance can be performed on the great

Meru mountain. The maharshi walked upto the mountain. Suddenly

he had a doubt-which god will give him a good son? Whom should

 he meditate on? The teacher of the world also gets stunned with

 doubts!

 Thus, thinking variously, Satyavatl’s son Veda Vyasa sighed heavily

 and became unmindful. He thought of various plans and at last,

 coming to a definite conclusion, went to the Sumeru mountain to

 perform tapasya. On reaching there, he thought which Deva he will

 worship! Visnu, Siva, Indra, Brahma, Surya, Ganesa, Kartikeya, Agni, or

 Varuna? Who will grant him boon quickly and thus satisfy his desires.

 Lok-guru vyasa also was also in doubt.

 5.दश्रनारिस्तत्र समागरस्त्वर् -

 कृपा कटाक्षाङ् कुरिन् महदर्तुः

 अर्घ्ात दिसंपूदजर आसनिो

 व्यासेन पृष्टुः प्रहसदन्निाSSह

 shreenaaradastatra samaagatastvat

 kri'paakat'aakshaankuravanmaharshih' .

 arghyaadisampoojita aasanastho

 vyaasena pri'sht'ah' prahasannivaaha .. 6-5..

5. At that time, in that place due to your merciful glance, the sage

Narada reached there. He who was shown respect and worshipped

with water, sat down on a seat, with a smile started to answer the

question asked by vyasa

 ‘Which God should I pray to’ the moment this doubt arose in vyasa’s

 mind, at that moment sri narada reached there. He is the teacher of

 vyasa, the teacher of the world-that sadguru who had a solution to all

 the doubts. Even now he came to clear a doubt. As devi’s

 compassionate glance grows, that is how the guru arrives. Vyasa

 worshipped Narada. When he heard vyasa’s doubts, with lots of love,

 with a light smile started to say:

 While thus tossing in his mind, came there the Muni Narada, of one

 mind, with lute in hand, accidentally in his course of travels. Seeing

 Narada, the Satyavati’ s son Veda Vyasa gave him a hearty welcome,

 with great gladness, offering his Arghya and Asan (seat) and asked

 about his welfare. Hearing this question of welfare, then Narada Muni

spoke: “O Dvaipayana! Why do you look so worried? First speak this

out to me .

Veda Vyasa said: The sonless man has no goal; therefore there is no

happiness in my mind; I am always anxious to get a son and therefore,

I am very sad. Today my mind is sorely troubled with one idea, which

Deva I should satisfy with my tapasya, who will grant me my desires;

now I take refuge in you. О merciful Maharsi! You are omniscient;

answer quickly as to which Deva I should take refuge in, who will

grant me a son.

 Thus questioned by Krsna Dvaipayana, Veda Vyasa, the high souled

Narada Muni, well versed in the Vedas, became very glad and spoke

thus:

6.दकं दचन्तया कृष्ण भजस्व िे िीम्

कृपािरी िास्थिरिानिक्षा

अहे रुरेर्ा खलु सितहेरुर्

दनरस्तसाम्यादरशया दनरीहा

kim chintayaa kri'shna bhajasva deveem

kri'paavatee vaanchhitadaanadakshaa .

ahetureshaa khalu sarvahetur

nirastasaamyaatishayaa nireehaa .. 6-6..

oh Krishna! Why this doubt? Worship the Goddess; this devi is

merciful, she is capable of fulfilling your desires, She is the cause of

everything. She does not have desires, there is none who is equivalent

to her and she is not the reason for any cause.

Narada spoke such that he answered vyasa’s doubt of ‘whom should I

worship’. Devi has the capability and she has compassion also. She

does not have to depend on anybody to satisfy the desires of her

devotees. Devi is the cause for everything in this world. She does not

have any reason for anything. Devi is equivalent only to herself.

7. सैर्ा महाशस्थिररदर प्रदसद्धा

यिाज्ञया ब्रह्मरमेशरुद्ाुः

ब्रह्माण्डसगतस्थिदरसम्श्ृरीच

कुितस्थन्त काले न च रे स्वरन्त्ाुः

saishaa mahaashaktiriti prasiddhaa

yadaajnyayaa brahmaramesharudraah' .

brahmaand'asargasthitisamhri'teeshcha

kurvanti kaale na cha te svatantraah' .. 6-7..

7.She who is like that is famous in the name of Mahasakthi, it is under

the orders of devi that Brahma, Vishnu and Shiva, are creating,

looking after and destroying the universe. Hence they are not

independent.

This universe was created from nothing, that is brahma. brahma only

is shakti. The similarity between brahma and shakti has been

explained in chap 1 sloka 5. Shakti is the cause for all creations-each

creation has a specific shakti. eyes have the shakti of sight, ear has the

shakti to hear, tongue the shakti to speak, the organs of digestion

have the shakti to digest, the brains has the shakti to analyse, the

mind has the shakti to think, the sun and the lamp has the shakti to

throw light, wind has the shakti to blow, brahma has the shakti to

create, Vishnu has the shakti to protect, and rudra has the shakti to

destroy-in this way each and every shakti is creating. All this is like a

shower of rain. All this rain is held together by collective shakti. This

collective shakti is none other than Devi. All learned people call devi

mahashakti. It is with the help of the devi the trimurti are involved in

the art of creation. They cannot do these works without any

instructions. Once they get the instruction they have no choice but to

carry it out. They-The trimurtis- are completely dependent on the

devi. Only devi is independent.

8.यस्याच रे शस्थिदभरे ि सित -

 कमात दण कुितस्थन्त सुरासुराद्ाुः (सुरासुर)

मत्ततया मृगाुः कृष्ण परदत्रणच

शिेर् दिर्ेयाुः क इहादिर्ेयुः

yasyaashcha te shaktibhireva sarva-

karmaani kurvanti suraasuraadyaah'

martyaa mri'gaah' kri'shna patatrinashcha

shaktervidheyaah' ka ihaavidheyah' .. 6-8..

8.They also are performing all acts due to the power of that Sakthi

and Oh Krishna! the devas, asuras and others, Humans animals and

birds follow her desire, Who is there who do not obey her

completely?

Mahashakti swaroopini’s obedient people are the trimurtis as was

mentioned in the previous slokas. The power to do their own

respective creative work they got from mahashakti swaroopini. This

means that with help of the shakti given by devi the trimurtis are able

to do their respective duties. Check dashkam 10. the trimurtis along-

with the other living beings and vegetations are indebted to devi .

9.प्रत्यक्षमुख्यैर् न च साप्रमाणैर्

ज्ञेया रपोदभुः कदिनैर् िृरैच

न िेिशास्त्राध्ययनेन चादप

भक्त्यैि जानादर पुमान् महे शीम्

pratyakshamukhyairna cha saa pramaanair

jnyeyaa tapobhih' kat'hinairvrataishcha .

na vedashaastraadhyayanena chaapi

bhaktyaiva jaanaati pumaan mahesheem .. 6-9..

9. She cannot be known by well evident rules or by performing

very hard penance or by following strict fasting procedures. Nor is it

necessary that by learning Vedas and Sastras you may know about

her. Human beings come to know about her only through devotion.

How will we recognize the maha shakti swaroopini form of devi?

Apparently, assumption, stories, sound extra are the documented way

of recognizing devi. we cannot hear devi with the help of our ears,

cannot touch with our fingers, cannot see with our eyes, cannot taste

with our tongue, cannot smell with our nose. like this with our 5 sense

organs we cannot recognize devi. according to documents, doing

yagna is not devi. When we see smoke we can assume that fire is

there. similarly can we assume the existence of devi – no. learning the

vedas, hard penance will not get u close to devi. Only pure devotees,

can know her through their devotion.

10. रामेि भक्त्या सररं भजस्व

सिात र्त्तिां कृष्ण रिास्तु भद्म्

इत्यूचुदर् ब्रह्मसुरे गरे स

व्यासस्तपोर्त्ं दगररमारुरोह

taameva bhaktyaa satatam bhajasva

sarvaarthadaam kri'shna tavaastu bhadram .

ityoochushi brahmasute gate sa

vyaasastapo'rtham girimaaruroha .. 6-10..

10.Oh Krishna you yourself sing about her with devotion. For she is

the one who gives everything. Pray to her with full devotion, may you

achieve what you want. After telling this when sage Narada departed,

Vyasa started climbing Meru mountain to do penance.

As vyaasa was nearing the Meru mountain is when the seeds of doubt

started sprouting in his mind. With the reminder of sage narada these

doubts were cleared. Vyaasa realized that she is omnipotent. He also

realized that he needs to make the devi happy by doing penanace.

This way she will give him a good son. Thinking like this he reached

the peak of meru mountain.

11.इहास्थि पयात कुलदचत्तिृदत्तर्

गुरुं न पश्यादम महत्तमं च

सन्मागतरो मां नय दिश्वमारुः

प्रसीि मे त्वां शरणं व्रजादम

ihaasmi paryaakulachittavri'ttir

gurum na pashyaami mahattamam cha

sanmaargato maam naya vishvamaatah'

praseeda me tvaam sharanam vrajaami .. 6-11

11.Now here I am with my mind engaged in various thoughts. Neither

am I able to see a guru nor any great souls. Oh mother of the

universe! make me walk in the right path. Be pleased with me and I

am surrendering to you.

Ending this dasakam the poet tells the devi: when vyaas was confused,

narada came as a guru to him to guide him, he also told him what to

do. Same way please guide me to the right path, I pray to thee.

Thus ends the 6th chapter