२६ षड्विंशदशकः - सुरथकथा
26 shad'vimshadashakah' - surathakathaa
(The story of this is contained in chapter 32-35 of book 5 of Devi
Bhagwatham. It deals with a king Suratha who was driven away by
his children but he was worried about them. He met a Vaisya called
Samadhi who also had a similar problem. They approached a saint
called Sumedhas for clarification. He told them to pray to the
Goddess. The king got back his kingdom and the Vaisya got
salvation. The devi Mahatmya is taught by saint Sumedhas to
Suratha and Samadhi and this occurs in the first chapter of the
book.)
राजा पुराऽऽसित् िुरथासिधानः
स्वारोसिषे िैत्रकुलावतंिः ।
मन्वन्तरे ित्यरतो वदान्यः
िम्यक्प्रजापालनमात्रसनष्ठः ॥ २६-१॥
raajaa puraa''sit surathaabhidhaanah'
svaarochishe chaitrakulaavatamsah' .
manvantare satyarato vadaanyah'
samyakprajaapaalanamaatranisht'hah' .. 26-1..
1.In olden times in the manvanthara of Swarochisha, there was a king
named Suratha, who was the pride of the Chithra clan, who was
truthful, charitable, and whose only aim was to look after his people
properly.
Manavantara is the name given to a specific period of time. 14
manavantaras combine together to 1 daylight zone of brahma-it is
called a kalpam. 1000 chaturyugas and 14 manavantaras are the
same.
The main chief of a manavantara is called manu. The manavantara is
named after the name of the manu who is ruling in that period. For
eg. The 1st manu was called swaayambhu. The period when he was
the manu is known as swaayambhuva-manavantaram. The 2nd manu
was named swarochisha. That period of time was known as
swarochisha manavantaram. An event that took place in the
swarochisha manavantaram has been described in this dashakam.
This story explains very well devi’s compassion and influence.
Suratha, a king of the swarochisha manavantara, was born in the clan
of chaithra. In all aspects he was a very good king.
The Eighth Manu had been, before, in the time of Svārochiṣa Manu
(the second Manu), a famous king, known by the name of Suratha,
born of the family of Chaitra, and very powerful. He could well
appreciate merits, clever in the science of archery, amassed
abundance of wealth, a generous donor, a very liberal man and he
was a celebrated poet and honoured by all. He was skilled in all arts
of warfare with weapons and strong in crushing his foes
वीरोऽसप दै वात्समरे ि कोला-
सवध्वंसिसिः शत्रुबलैसजितः िन् ।
त्यक्त्वा स्वराज्यं वनमेत्य शान्तं
िुमेधिं प्राप मुसनं शरण्यम् ॥ २६-२॥
veero'pi daivaatsamare sa kolaa-
vidhvamsibhih' shatrubalairjitah' san
tyaktvaa svaraajyam vanametya shaantam
sumedhasam praapa munim sharanyam .. 26-2..
2.Though he was valorous, he was defeated in a war by the enemy
army belonging to a tribe of hunters. And he left his country and
surrendered himself to sage Sumedhas who protected him in the
peaceful forest.
‘kolavidhwamsis’ are people who kill boars and pigs and eat them.
One day they conquered suratha’s kingdom. That was the beginning
of a war. In the war suratha was defeated. The forest dwellers strtedb
to rule the kingdom. Suratha felt that it was not possible for him to
continue living in that kingdom, he left the kingdom and went into
the forest. There in an ashrama a rishi named sumedhas lived.
Suratha went to him.
Once on a time, some of his powerful enemies destroyed the city of Kolā,
belonging to the revered king and succeeded in capturing his capital
wherein he remained. Then the king Suratha, the conqueror of all his foes
went out to fight with the enemies but he was defeated by them. Taking
advantage of this opportunity, the king’s ministers robbed him of all his
wealth. The illustrious king then went out of the city and with a sorrowful
heart rode alone on his horse on the plea of having a game and walked to
and fro, as if, absent-minded.The king, then, went to the hermitage of the
Muni Sumedhā, who could see far-reaching things (a Man of the Fourth
Dimension). It was a nice, quiet Āśhrama, surrounded by quiet and peaceful
animals and filled with disciples. There in that very sacred Āśrama, his
heart became relieved and he went on living there.
तपोवनं सनिियमाविन् द्रु
च्छायासितः शीतलवातपृक्तः ।
ि एकदा राज्यगृहासदसिन्ता-
पयाि कुलः कसिदपश्यदातिम् ॥ २६-३॥
tapovanam nirbhayamaavasan dru
achchhaayaashritah' sheetalavaatapri'ktah' .
sa ekadaa raajyagri'haadichintaa-
paryaakulah' kanchidapashyadaartam .. 26-3..
3. Once when when he was fearlessly living in the forest, he sat under
the shade of a tree, with a cool breeze blowing, he felt sad thinking
about his kingdom and family. At that time he saw another person
who was also looking equally sad.
Suratha stayed in the rishi’s ashram without any fear and anxiety. He
fell in love with that life. One day he rested under the shade of a
tree. At that a gentle cool breeze blew. Unknowingly suratha started
day-dreaming. His kingdom, wife, children, elephants, horses- like
this he thought about each of them. Suddenly he felt a deep
attachment towards them. With that he suddenly became anxious. At
that time a person came there-he too was very sad.
Once the King, while taking rest under the shade of a tree, while
thinking of various things, thought of his own house thus :-- “My
enemies have, no doubt acquired my kingdom, but they are vicious
and wicked, shameless sinners and always addicted to sinful deeds;
certainly they are tormenting my subjects. My elephants and horses
are not regularly getting their food and have all become powerless;
certainly they are suffering very much from my enemies. All the
servants who were nourished by me before are now all suffering
from troubles, having been subjected by my enemies. The wicked
enemies are certainly wasting away my saved wealth to bad immoral
purposes, in gambling, drinking and in revelling with prostitutes.
Those sinners and my ministers are always intent on vicious acts;
they do not know who are the proper persons to be given charities;
so they will no doubt exhaust away my coffers in doing sinful acts.”
While the King was thus meditating, seated at the root of a tree,
there came one man of the Vaiśhya caste looking very distressed.
राजा तमूिे िुरथोऽस्मि नाम्ना
सजतोऽररसिर्भ्िष्टसविूसतजालः ।
गृहासदसिन्तामसथतान्तरङ्गः
कुतोऽसि कस्त्वं वद मां िमस्तम् ॥ २६-४॥
raajaa tamooche suratho'smi naamnaa
jito'ribhirbhrasht'avibhootijaalah' .
gri'haadichintaamathitaantarangah'
kuto'si kastvam vada maam samastam .. 26-4..
4. The king said to that person, “My name is Suratha. I have been
defeated by my enemies. All my wealth and prosperity were drained
out of me. The thought of my house and other things makes me very
anxious. Who are you? Where are you from? Please tell everything.”
Suratha understood that the other person was sad. That is why he
went close to the person and started talking. He introduced himself.
He felt that he wanted to know about the other person. So he asked
questions for that.
The King saw and instantly signalled him to take his seat beside him;
then the King asked the Vaiśhya :-- “O Noble One! Of what caste are
you? From where have you come to this forest? What is your name?
why do you look so pale and distressed? What calamity has befallen
you? O Good One! Two persons become friends whenever they
speak seven words amongst them; according to this rule I am your
friend; tell me, therefore, truly all these things.”
िुत्वेसत ि प्रत्यवदत्-“िमासध-
नामाऽस्मि वैश्यो हृतिविसवत्तः ।
पत्नीिुताद्ैः स्वगृहासिरस्त-
स्तथाऽसप िोत्कण्ठसममान् िरासम” ॥ २६-५॥
shrutveti sa pratyavadat-“samaadhi-
naamaa'smi vaishyo hri'tasarvavittah' .
patneesutaadyaih' svagri'haannirasta-
stathaa'pi sotkant'hamimaan smaraami” .. 26-5..
5. Hearing all this the other person replied, “I am a vaishya called
Samadhi. All my wealth, and property were stolen by my wife and
children. They drove me out of my house. In spite of it, I am
immersed in worries thinking about them.”
The other person was a vaishya-a good merchant-named samadhi.
By doing good business he had collected a lot of wealth. By
cheating, his wife and sons, snatched all his wealth. They drove him
out of his house also. That wife did not want this husband, nor did
the sons want this father. Still, his feelings of a husband and father
were saved within in him. He was always anxious about his sons and
wife.
Suratha and samadhi were in the same situation. They had lost
everything! They only had deep attachment!
The Vaiśhya, hearing these words from the King, took his seat and
felt himself much relieved and thinking that he has met with a saint,
began to speak thus :--O my Friend! I belong to the Vaiśhya caste;
my name is Samādhi; I was rich, never I had any jealousy towards
anybody; always I used to speak truth and was devoted to religious
acts. My wife and sons are very greedy of money and are not
religious; so they cut off all their affections and connections with me,
very difficult to cut though, and have driven me out of the house on
the pretext that I am very miserly. Thus forsaken by my relatives, I
have now come to this forest.
O Dear One! give me now your introduction and oblige.
The King said :-- I am the King Suratha; lately I had a defeat from the
dacoits; moreover my ministers deceived me; consequently I am
deprived of my kingdom and have now come here. O Best of
Vaiśhyas! Fortunately you have come to me today as my friend. We
two will relax here gladly in this beautiful forest covered with trees. O
Intelligent One! Now quit your sorrow; be calm and quiet and rest
with me, at your leisure here happily. The Vaiśhya said :-- O King! My
friends and relatives must have been helpless, very sorrowful and
they are distressed at my absence; they must have been troubled
very much by diseases and misfortunes no doubt and have become
very anxious. O King! I cannot remain quiet; my mind is being
troubled with the thought how my wife and sons are spending their
times now in pain or happiness? I am always thinking when I would
see again my sons, wife, relatives, friends, acquaintances and my
house? I cannot make me calm and quiet.
अनेन िाकं िुरथो सवनीतो
मुसनं प्रणम्याह िमसधनामा ।
गृहासिरस्तोऽसप गृहासदसिन्तां
करोसत िोत्कण्ठमयं महषे ॥ २६-६॥
anena saakam suratho vineeto
munim pranamyaaha samadhinaamaa .
gri'haannirasto'pi gri'haadichintaam
karoti sotkant'hamayam maharshe .. 26-6..
6.Suratha with humility along with him(samadhi) saluted the sage
and said,” Oh sage, This man’s name is Samadhi and though he has
been driven out of his home, overcome with sorrow he is always
thinking about his home and other related issues.”
Suratha took the anxious samadhi to rishi sumedhas. Saluting to the
rishi he said,’ his name is samadhi. He has earned a lot of wealth by
doing business. His relatives have snatched all his wealth. They threw
him out of his house also. He is anxious about all the people who
troubled him. He has got a deep attachment towards his sons and
wife.
Please think over the word ‘maharshi’ in this shloka. It means
someone who is a leader in far-sightedness(one who can see the
future and make a wise decision). ‘You know the reason for this deep
attachment’ is the way he was addressed.
The king Suratha said :-- “O Muni! This Vaiśhya is now become a
friend of mine in this forest; he has been expelled from his home by
his sons and wife and he has come lately here in this forest. He is
now suffering very much from the grief of his family and has become
very much troubled in his mind. He is not getting any peace
whatsoever. I am also like him and have become very distressed
owing to my kingdom being robbed away. This thought, though
really devoid of any substantial cause, is not leaving my heart now.
Oh! My elephants and horses, now under my enemies, have become
weak; My servants are suffering very much owing to my absence! My
enemies will, within no time squander away forcibly all my hoarded
riches. This thought is not giving me any happiness; I cannot get any
sleep owing to this care and anxiety.
ब्रह्मैव ित्यं परमसितीयं
समथ्या जगत्सविसमदं ि जाने ।
तथाऽसप मां बाधत एव राज्य-
गृहासदसिन्ता वद तस्य हे तुम् ॥ २६-७॥
brahmaiva satyam paramadviteeyam
mithyaa jagatsarvamidam cha jaane .
tathaa'pi maam baadhata eva raajya-
gri'haadichintaa vada tasya hetum .. 26-7..
7.”The only truth is the divine Brahmam and there is no other. The
universe is nothing but an illusion . I know about this. But, the
thought of my kingdom and home affects me. Can you please tell
me the reason?”
We had already mentioned about the deep attachment by samadhi.
Suratha openly confesses that he too has deep attachment to
kingdom, family etc. It is not difficult for someone who knows that
the world is an illusion, to realise that, kingdom and family are also
an illusion. Whereas samadhi did not have the knowledge to realise
that home and family are an illusion. Hence it is not strange if he
feels a deep attachment towards his family. Here he(suratha) knows
that all that he can see is an illusion. Then why and how this feeling
of deep attachment?-this was surathas question.
O Lord! I know that this world is false as a dream; yet my mind is so
fooled that I cannot make me quiet. Who am I? What are those
horses and elephants to me? They are not my brothers, sons, nor
friends; yet I feel very much for them and am troubled with their
troubles. O Muni! I know these all are figment of the imagination;
still I am not able to make my mind free from them. This is very
wonderful indeed! What is the cause of all this? O Lord! Nothing is
veiled from your sight, you are fully able to solve all these doubts.
Therefore, O Ocean of mercy! Kindly explain to me and this Vaiśhya
the cause of all this delusion.”
ऊिे तपस्वी-“ शृणु िूप माया
िविस्य हे तुः िगुणाऽगुणा िा ।
बन्धं ि मोक्षं ि करोसत िैव
िवेऽसप मायावशगा िवस्मन्त ॥ २६-८॥
ooche tapasvee shri'nu bhoopa maayaa
sarvasya hetuh' sagunaa'gunaa saa .
bandham cha moksham cha karoti saiva
sarve'pi maayaavashagaa bhavanti .. 26-8..
8.The sage(sumedha) said, “Oh king, please listen to me, the cause
of everything is Maya. Maya is one with properties and without
properties. It is this maya only which creates attachment as well as
salvation. Everyone in this world are bound by it.”
Suratha’s question was what are the causes for us to think about our
household. The rishi answered that question 1st-the reason for all
this is only maya. That maya with no qualities is the devi with no
qualities. The devi with no qualities is none other than the all
knowing(in vedas)supreme. When she takes the form of kali and
laxmi is when she gets some qualities(nirguna). The attachment that
one feels towards ones children is known as bondage. This
attachment-bondage-happens due to devi’s wish. Who relieves one
from this bondage? That also is devi.everybody in this universe are
all under the influence of this maya.
The cause of bondage as well the cause of release of all the beings in
this Universe. She is known as Mahā Māyā. She is the Mūla Prakriti,
the state of equilibrium of the three Guṇas, Sāttva, Rājas and Tāmas.
ज्ञानं हरे रस्मस्त सवधे श्च सकन्तु
क्वसित्कदासिस्मिसलतौ समथस्तौ ।
सवमोसहतौ कस्त्वमरे नु कस्त्वम्-
एवं सववादं सकल िक्रतुः ि ॥ २६-९॥
jnyaanam harerasti vidheshcha kintu
kvachitkadaachinmilitau mithastau .
vimohitau kastvamare nu kastvam-
evam vivaadam kila chakratuh' sma .. 26-9..
9. Both Vishnu as well as Brahma have wisdom. But once, they met
at a certain place and due to the influence of Maya, they were asking
each other ,“Who are you?” and argued about it.
Even though, Suratha knew that the truth is brahma, and the entire
world is an illusion, still why did he have attachment, this was his
question. The answer to this is that with just scientific knowledge
one cannot overcome maya. Vishnu and brahma, both are wise.
Brahma is the only truth and this world is an illusion- even they are
aware. But, once when they met each other at a particular place, they
argued. ‘I am great’, suddenly one Shiva-linga appeared there. Both
of them heard a heavenly voice. Whoever finds the end of this shiv-
linga is the great-this is what the heavenly voice said. Vishnu went
down in search of the end, he could not find it so he came back to
the starting point and waited for brahma. Brahma on the other hand,
inspite of roaming around and flying high in the upward direction
could not find the upper end. He was feeling very dejected. At that
time he saw a ketki flower coming down. It is coming from the top of
the Shivalinga-brahma understood. Both of them secretly spoke to
each other and reached a solution. Brahma came to the starting
point and claimed that he had seen the upper end of the shivlinga.
Who is the witness to this-vishnu asked. Brama looked at the ketki
flower. She spoke in favor of brahma. Hearing the ‘witness speech’
Vishnu concentrated on shiva. Suddenly shiva came there. Brahma,
who had spoken the untruth, felt ashamed and lowered his head in
shame. This story can be found in devi bhagavath 5th skanda 33rd
chapter.
Both brahma and Vishnu had the knowledge that The Brahman is the
only truth , the entire universe is an illusion. Still they both argued
over ‘I am great’. At that point of time they were under the influence
of maya. Who, when, and where they will be infatuated, nobody can
predict. Hence, those who want to conquer this feeling of
infatuation, they should always pray to the all knowing and
knowledgeable devi. It is maya that puts one into the world of
infatuation, it is maya only who can get one out of it.
In the Satya Yuga, in ancient times Viṣṇu Nārāyaṇa himself
performed a very hard tapasyā in Śvetadvīpa. He passed away full ten
thousand years in meditation, with the object of attaining the
unbroken everlasting Bliss and becoming steadfastly attached to
Brahmā Vidyā. O King! Brahmā, too, became engaged in performing
a tapasyā, meditating the Primordial Force, Ādyā Śakti, in a very
wonderful solitary place for the cessation of delusion. Once
Vāsudeva Hari wanted to go to another place; he got up and started
to see other places. Brahmā, also, left his place and started for
another destination. When they met each other in their way, each
one asked the other, “Who are you?” Hearing thus the Brahmā’s
words, Viṣṇu said :-- “O You Stupid! I am Achyuta Viṣṇu; therefore I
am the Creator of this world. You are inferior to Me as there is so
much of Rājoguṇa in dominant in you. Know Me as the eternal
Vāsudeva, dominating in Sāttva Guṇa. Do you not remember that I
fought a dreadful battle for you and thus saved your life a short
while ago, I slew the two Dānavas Madhu and Kaiṭabha when you
were much distressed by them and took My refuge. How then do
you boast now! O Fool! Quit this vain boasting of yours,now. In this
wide world, there is none superior to Me.”The Ṛiṣhi said :-- Thus
engaged in disputing with each other, their lips were quivering with
anger and their eyes got red. When, Behold! there appeared
suddenly between those two disputants, a nectar-like white phallic
emblem (Liṅgam), wonderfully long and extensive. Then a voice,
from without anybody, broke out in the Heavens and addressed
Brahmā and Viṣṇu who were quarrelling thus! Whoever amongst you
will be able to go to the other end of this Liṅgam whether beyond its
top or below its bottom, he is certainly the superior of you two; let
one of you therefore go down to Pātāla and let the other go up to
the Heavens. Leave off your useless disagreements and take my
word as proof. It is always advisable to select an umpire to decide
such a quarrel as this that has sprung up between you two.The Ṛiṣhi
said :-- O King! Hearing thus the divine word, both of them became
ready and began energetically to measure the length of the
wonderful Liṅgam that stood in front of them. Viṣṇu went down to
Pātāla and Brahmā went up to Ākāśha to measure the Liṅgam and
thus to ascertain their superiority. Going down some distance Viṣṇu
got tired and doing his best, when he could not find out the end of
the Liṅgam, he returned and remained at the desired meeting place.
On the other hand, Brahmā was ascending to the skies when he got
one Ketakī flower dropping from the head of the Liṅgam. He became
over glad and returned also to the desired meeting place. Brahmā
became very much elated with vanity and when he returned, he at
once showed that flower to Viṣṇu and spoke thus the false words :--
“O Viṣṇu! This Ketakī flower has been obtained from the head of the
Liṅgam. I have brought this to you simply that you would recognise
it and be convinced in your heart.”Hearing these words of Brahmā,
Viṣṇu saw the Ketakī flower and said :-- “O Brahmā! Who is your
witness in this matter? He whose words are true, who is equal to all,
who is intelligent, pure, and always of good conduct, he can be the
witness in such matters of dispute. Brahmā said :-- “Who will come
now as witness from that far off place? This Ketakī flower is the
witness; this will give evidence.” Thus saying, Brahmā requested
Ketakī to give evidence; Ketakī soon replied thus to convince Viṣṇu.
O Viṣṇu! I was on the head of Mahādeva; Brahmā has brought me
from there down to this place; you ought not therefore to have any
doubt on this point. My word is the evidence; Brahmā has gone to
the other end of the Liṅgam. Some devotee of Śiva put me on His
head and Brahmā has got me down from there. Hearing thus the
words of Ketakī, Viṣṇu was very much astonished and said this :-- “I
cannot trust your word; if Mahā Deva comes and speaks this Himself,
then I can trust and take it as a proof.”The Ṛiṣhi said :-- O King! The
eternal Mahā Deva, hearing the words of Viṣṇu, spoke thus to Ketakī
with great anger, “O Liar! Do not utter such false words; You
dropped down from My head and Brahmā while ascending up,
picked you up on the way. Now as you have told a lie, I will never
take you; you are henceforth forsaken by Me.” Brahmā was then very
much put to shame; he bowed down to Viṣṇu; Mahā Deva, forsook
the Ketakī flower from that date.
ज्ञानं सिधैकं त्वपरोक्षमन्यत्
परोक्षमप्येतदवेसह राजन् ।
आद्ं महे श्याः कृपया सवरक्त्या
िक्त्या महत्सङ्गमतश्च लभ्यम् ॥ २६-१०॥
jnyaanam dvidhaikam tvaparokshamanyat
parokshamapyetadavehi raajan .
aadyam maheshyaah' kri'payaa viraktyaa
bhaktyaa mahatsangamatashcha labhyam .. 26-10..
10.The wisdom is of two kinds; one is that which is divine, And the
other is that which is conventional. The first one-the visible
knowledge-can be got only through grace of the Goddess, or
through devotion or detachment or in the company of the great
people.
Inspite of being knowledgeable, how is it that he keeps thinking abot
his household, was suratha’s question. the answer to the question,
the reason for thinking about household etc is infatuation of mind.
Infatuation of the mind can affect any wise person any time and in
any situation. This was made clear by the story of Vishnu and
brahma. Now he continues to explain the form of knowledge.
Knowledge is of 2 types-aparoksha-intuitive(inspiring) knowledge
and paroksha knowledge-conventional. It is this aparoksha
knowledge that frees one from the bondage of relations. This can be
gained by devotion to devi, blessings of great people and from from
renunciation. If one has devi’s blessings all this is possible.
य एतदाप्नोसत ि िविमुक्तो
िे षश्च रागश्च न तस्य िूप ।
ज्ञानं सितीयं खलु शास्त्रवाक्य-
सविारतो बुस्मिमतै व लभ्यम् ॥ २६-११॥
ya etadaapnoti sa sarvamukto
dveshashcha raagashcha na tasya bhoopa .
jnyaanam dviteeyam khalu shaastravaakya-
vichaarato buddhimataiva labhyam .. 26-11..
11. oh! King!, whoever earns this divine knowledge he does not have
hatred and passion. He is free from everything, and the 2nd type of
conventional knowledge can be got by an intelligent person by
analysing the shashtras.
One who has got spiritual knowledge is free fromm passion and
anger. ‘brahman is the only truth. The world is an illusion’-who
knows this and experiences this has got aparoksha knowledge. Here
what he hears, sees and understands-is all the brahman. He does not
see, hear or knows anything different. If everything is brahman then
there is no question of having passion towards some and hatred
towards some. Only if one thinks that ‘there are many here’, will the
discrimination between passion and hatred take place. One who
thinks and experiences that, here there are not many, there is only
one, what passion will he exhibit? What hatred? He does not have an
attachment to anything. He is always free of all bondages.
It is enough if one studies the vedas and other scriptures,to know
the philosophy that ‘only brahman, the world is an illusion’. Only an
intelligent one can study the intensive scriptures. “ayam atma
brahma-this self is brahman”, “pragyanam brahma-brahman is the
knowledge”, “tat tvam asi-that is how you are”, “aham brahma asmi-I
am brahma or divine”, are great sayings from the Upanishads. If we
study all this and believe in it, then we will understand that all is
brahman. But, it is not necessary that we get it with experience. This
knowledge is conventional knowledge. Being a scholar by studying
the Upanishads, one need not be free from bondage, it does not
remove the feeling of passion and hatred from his mind.
Please check the usage of the word ‘bhoopa’ in the shloka. Suratha
has learned the Upanishads and vedas. Still the feeling of pride, that
he is the the king, is evident. He has gained only the conventional
knowledge by studying the Upanishads and vedas. It means, that is
why he is not able to eliminate the thoughts of his household.
शमासदहीनो न ि शास्त्रवाक्य-
सविारमात्रेण सवमुस्मक्तमेसत ।
दे व्ाः कटाक्षैलििते ि िुस्मक्तं
मुस्मक्तं ि िा केवलिस्मक्तगम्या ॥ २६-१२॥
shamaadiheeno na cha shaastravaakya-
vichaaramaatrena vimuktimeti
devyaah' kat'aakshairlabhate cha bhuktim
muktim cha saa kevalabhaktigamyaa .. 26-12..
12. A person without a controlled mind cannot attain salvation by
discussing literature of Sastras. But due to the blessings of the
goddess he will get salvation. And that can be attained only through
devotion to devi.
By understanding the great saying one can understand the meanings
of the Upanishads and vedas. That will be only conventional
knowledge. Only if you commit to this will it be divine knowledge.
With the help of spiritual knowledge one will be free from bondage.
Resolution, modesty, tolerance, abstinence, concentration and
calmness-all these are what we get from learning the upanishads
and the vedas. Trying to understand the ill effects of topical
happiness and trying to overcome that is ‘shamam’. Trying to control
your senses is ‘damam’. With no evil thoughts, or no thoughts of
revenge, able to manage all unhappiness is ‘titiksha’. Not bothered
about what others talk about you, where you see only the God in
everything, that is ‘uparati’. Firm belief in the words written in the
Upanishads and the teachings of the guru is ‘shraddha’. Training
one’s mind to concentrate only on the brahman is ‘samadhaanam’. If
all these are practiced regularly, then in the end they will all be
presumed correct. Like this by regular practice conventional
knowledge needs to be changed to transcendental knowledge-
whatever one has gained should be made into experience. Only then
will be free of bondage. By just studying the scriptures one will not
be able to eliminate hatred, passion etc.
Suratha had mentioned that he is a knowledgeable person. That
knowledge was just book knowledge which was not practiced. This
was made clear to him by the rishi sumedhas. Suratha did not have
any devotion towards devi. So, the rishi explained to suratha,
devotion to devi-by singing devis glories. If you devoutly pray to
devi, then those who desire happiness will get it, and those who wish
to be liberated will be liberated. Anybody can obtain devi’s blessings
through devotion.
िम्पूज्य तां िाकमनेन दु गाां
कृत्वा प्रििां स्वसहतं लिस्व ।
िुत्वा मुनेवाि क्यमुिौ महे सश
त्वां पूजयामाितुररििक्त्या ॥ २६-१३॥
sampoojya taam saakamanena durgaam
kri'tvaa prasannaam svahitam labhasva .
shrutvaa munervaakyamubhau maheshi
tvaam poojayaamaasaturiddhabhaktyaa .. 26-13..
13,”Along with him worship and please that goddess Durga and
attain what you desire”. Oh great Goddess, as soon as both heard
the words of the sage, with great devotion they started worshipping
you.
Both-suratha and samadhi- heard the rishis words with
concentration. On worshipping that illusive devi, all the crooked
effects of maya will be removed; not just that, one will also get
worldly benefits and liberation. Suratha and samadhi understood the
essence of what the maharshi said. They worshipped the devi with
devotion.
वषिियान्ते िवतीं िमीक्ष्य
स्वप्ने ितोषावसप तावतृप्तौ ।
सददृक्षया जाग्रसत िासप िक्ता-
वािेरतुिौ कसिनव्रतासन ॥ २६-१४॥
varshadvayaante bhavateem sameekshya
svapne satoshaavapi taavatri'ptau .
didri'kshayaa jaagrati chaapi bhaktaa-
vaacheraturdvau kat'hinavrataani .. 26-14..
14. After the passage of two years both of them saw the Goddess in
their dreams and became happy, but was not satisfied and wanted
to see her in person at the same time. Both the devotees, adopted
very difficult penances.
According to the instruction of the rishi, both-suratha and samadhi-
started to worship devi with full devotion. Like this 2 years passed by.
One day both of them saw devi in their dreams. Though they felt
happy but were not satisfied. So that they could see devi when they
were awake-they practiced even more severe penance. Like this 1
year passed by. Still they did not see devi. Either they see devi in
person or they should die-they decided. Thinking like this they
began to cut off the flesh from their body, and allowed blood to flow
out. Both of them got ready to jump into the yagnya fire.
Hearing thus the Ṛiṣhi’s words, the king Suratha and Vaiśhya, who
were very distressed in their minds, became very much comforted
and bowed down to the Muni with great humility and modesty. Their
eyes expressed their gladness and their hearts were filled with loving
devotion. Both of them, then, clever in speaking and of calm and
quiet temper, began to address him with their folded hands. We will
first of all practise a very hard Tapasyā (asceticism) and worship
Bhagavatī, the Awarder of happiness; then, seeing Her, we will go to
our respective abodes. Now we expect the nine-lettered Mantram of
the Devī from your mouth and practising the Navarātra varam we
will fast and meditate on the Mantram.
[Note :-- The nine-lettered Mantram is “Om Mahiṣamardinyai
Svāhā.”]
When the king and Vaiśya prayed thus to the Muni Sumedha, the
best of the Munis, gave them the auspicious Mantram with its seed
(Vīja) and as well what is to be meditated (Dhyān). On getting the
Mantram (with Ṛṣi, Chanda, seed Śakti, and Devatā) duly, they
welcomed the Muni and with his permission went to the holy bank
of a river. Both of them were of delicate frames and both of them
were fully determined; they went to a very solitary place and selected
their place and took their seats there. There they spent one month in
repeating silently the Mantram and in chanting the three glorious
deeds of Caṇḍī. In this short period of one month, they became very
much attached to the lotus-feet of Bhavānī and their minds were
also much pacified. They attended to no other business; only they
used to go to the Muni once a day and bowing down before him
they returned to their own seats of Kuśa grass and gave themselves
up to the meditation of the Devī and always repeated silently their
Mantrams. O King! One year thus passed away; they then gave up
from taking fruits and subsisted on the leaves of trees. Thus engaged
in meditation and asceticism they passed away another year
sustaining themselves with dry leaves only. O King! When the two
years thus passed, they got in their dreams the beautiful vision of the
Goddess Bhagavatī. They were very much delighted to see in their
dreams the Ambikā Devī in red robes and decorated with various
ornaments. They practised tapasyā in the third year with water as
their only food.
Thus when they found that, after practising the tapas for three years,
they could not see face to face the Devī they became very anxious to
see the Devī and thought thus :-- “When we have not been so
fortunate as to see the Devī, Who is the Bestower of peace and
happiness to the human beings, we will then leave our bodies, in
deep distress and sorrow!” Thus thinking, the King prepared a
beautiful triangular Kuṇḍa (pit), firm and of one hand measure.
Lighting a fire in that pit, the King began to cut off slices of flesh
from his own body and offered them as oblations to the fire. The
Vaiśhya, too, then did the same. O King! Both of them were very
much excited and began to offer their blood as offering to the Devī.
वषित्रयान्ते िुमुखीं प्रििां
त्वां वीक्ष्य तौ तुष्टु वतुः प्रहृष्टौ ।
दै वात्समासधस्त्वदनु ग्रहे ण
लब्ध्वा परं ज्ञानमवाप मुस्मक्तम् ॥ २६-१५॥
varshatrayaante sumukheem prasannaam
tvaam veekshya tau tusht'uvatuh' prahri'sht'au .
daivaatsamaadhistvadanugrahena
labdhvaa param jnyaanamavaapa muktim .. 26-15..
15.After three years, they saw you with a happy, pleasant and pretty
face. they were extremely happy and started praising you. due to
your blessings, they got divine knowledge and later salvation.
When they started to offer their flesh and blood to the yagnya fire,
devi appeared before them. Both of them happily saluted the devi
with devotion. Devi volunteered to give them a boon of their choice.
Samadhi asked for a boon of the knowledge where he could break
the bondage of worldly pleasures. Devi conferred that boon to him.
He who became devoid of emotions, did penance and was liberated.
The Devī Bhagavatī, then, seeing them thus grieved, and that their
hearts were over flown with devotion towards Her, appeared direct
before them and said thus :--O King! You are my favourite devotees;
I am pleased with your Tapasyā; now ask whatever you desire; I will
grant you that boon.Then She spoke to the Vaiśya :-- “O Highly
Fortunate One! I am pleased; ask without any delay any boon; I will
grant that just now.”
The pure-natured Vaiśya said with folded hands :-- “O Devī! I have
nothing to do with house, sons, nor wealth. O Mother! The house,
wealth and sons, all these are so many sources of bondage to this
world and are very transitory like dreams. Therefore give me
knowledge so that my ties to this world be cut into pieces. Persons
who are devoid of knowledge, those fools are merged in this ocean
of world. The wise never prefer this Samsāra; therefore they can cross
this world.
Hearing this, the Mahāmāyā said to the Vaiśya, that stood in front
of Her thus :-- “O Vaiśya! No doubt you will acquire knowledge.”
Thus granting boons to them, the Devī then and there disappeared.
After the Devī had disappeared, the King bowed down to the Muni,
mounted on his horse and expressed a desire to go back to his
kingdom.
िोगासवरक्तः िुरथस्तु शीघ्रं
सनष्कण्टकं राज्यमवाप िूयः ।
मन्वन्तरे िूपसतरष्टमे ि
िावसणिनामा ि मनुबििूव ॥ २६-१६॥
bhogaaviraktah' surathastu sheeghram
nishkant'akam raajyamavaapa bhooyah' .
manvantare bhoopatirasht'ame sa
saavarninaamaa cha manurbabhoova .. 26-16..
16.Suratha who was not detached from all desires, very speedily got
back his kingdom from his enemies. That king in the eighth
manvanthara became the Manu with the name Saavarni.
Devi appeared in front both of them at the same time. Devi was
ready to confer any boon to them. Samadhi asked for super
knowledge. He got that. Samadhi was devoid of any emotions. On
the other hand suratha was materialistic. He desired to regain that
prosperous kingdom of his. Devi granted and disappeared. Without
any delay ministers from his kingdom came there. They again
crowned him the king. Like that he experienced royal pleasures for
life long.
Suratha was born in the swarochisha manavantara, which is the 2nd
manavantara. Because he prayed to devi in this birth, in his next birth
he became the manu-he became the manu of the 8th manavantara.
He was callad savarni then.
This story of suratha is there in ‘devi mahatmyam’ which is included
in the markandeya purana. In devi bhagavatham this story can be
seen in the 5th skanda chapters 34-35
Hearing thus the words of the Devī, the king Suratha was very much
delighted and said thus :-- “O Devī! Grant me this boon that I be
able today to conquer my enemies with my own power and that I
may regain my kingdom.”
The Devī then spoke to him thus :-- “O King! Go to your own abode;
your enemies are now weakened and will certainly be defeated.
O Fortunate One! Your ministers will all come and prostrate
themselves before your feet and will be obedient to you; you can
now go back to your city and govern your subjects happily. Thus the
king ruled for Ajuta years (10,000 years) over your widely extended
dominion; then, when you quit your body, you will again be born
from Sūrya, and be known widely as Sāvarṇi Manu.”
त्वं िुस्मक्तकामाय ददासि िोगं
मुमुक्षवे िंिृसतमोिनं ि ।
सकसिि पृच्छासम परं सवमूढो
नमासम ते पादिरोजयुग्मम् ॥ २६-१७॥
tvam bhuktikaamaaya dadaasi bhogam
mumukshave samsri'timochanam cha .
kinchinna pri'chchhaami param vimood'ho
namaami te paadasarojayugmam .. 26-17..
17.Oh Goddess to the one who desires pleasures, You give them
enjoyment and to one who wants salvation ,you give them freedom
from this world. I who am a great fool not asking you anything, I
bow at your lotus like feet.
Devi is all powerful, at the same time she is very compassionate. Devi
has the ability to provide anything to anybody, always. Suratha asked
for materialistic pleasures. Devi gave him that. The poet is thinking-
what should I ask devi-salvation or satisfaction? He is not ready to
ask for salvation. Because he is not devoid of materialistic pleasures.
He does not have the courage to ask for satisfaction of materialistic
pleasures. The foolish poet can only pray to the devi.
Thus ends the 26th chapter
