Great Indian Kings
Yayathi
He took the poojaas of many great devarshis there. After a long stay there, he went to Brahmalookam and took the poojas of brahmarshis. Then finally he reached Indra loka. Indra, who is well-known for his divya vaibhavam, Himself recieved Yayaati and gave arghya paadyaas. Indra after doing athaavidhi atithi satkaaram to Yayaati, told him “O great punyaatma! What immense tapas did you do to have recieved poojaas by Brahmarshis and Devarshis! Your punyaas are immense and it is not possible for me sing all your great deeds”. Listening to this Yayaati got little Ahankaar. He said “O Indra deva! True. Sura, Daitya, Yaksha, Raakshasa, Nara, Khechera, Sidda, Munis tapas are not equal to mine.” Indra got unimpressed by the vaakyaas of Yayaati. He said “In your tapoobhimaanam, you insulted the tapas of the great maharshis. You are not fit to be here. Go back to Bhulokam and remove your darpam and come back”. Yayaati immediately realized his mistake and pleaded Indra “O great Indra! The very moment I insulted great rishis, all by tapas-shakti was lost. In addition to this, please do not make me got to Bhulokam again. Please grant me permission to stay in the sassaangatyam of good people in Sat-Bhuvanam”. Indra seeing the pashchaattapam of Yayaati sent him to Sat-Bhuvanam.
Yayaati, repenting for his mistake, stayed in Sat-Bhuvanam and slowly regained his tapas-shakti. Once the dauhitraas of Yayaati — Ashtaka, Pratardana, Vasumanta, Ausinara and Shibi, in course of time, reached Sat-Bhuvanam. They saw a man with divya tejas and was brightly glowing with tapas-shakti (they saw Yayaati). They approached him and asked his details. Yayaati told his entire story. He told them about Indra’s shaapam and continued “One must never speak low of an uttama. Dambham, darpam, abhimaanam, krodham and paarushyam, in what ever small quantities, are more dangerous than ghora Vishaagni. It destroys hard-earned punyaas due to many years of tapas”. Realizing that the person was their grandfather, the five dauhitraas did namaskaars to Yayaati. Yayaati then taught them Dharmopadeshaas — about Paralokam, sarva gnyaana sampatti, sakala raaja dharmaas, satgati-durgati swaroopas, varnaashrama dharmaas and jeeva garbhoptatti.
Morals in the story:
- Even a small sentence or act done due to ahankaar is enough to destroy huge punya raashis. Even for a person as great as Yayaati, one small paarushya vaakyam melted his punya raashis.
- The importance and power of tapas is well portrayed in the story.
- One must be very very careful while talking about great people. Indra was angry on Yayaati since he spoke low about rishis.
- A sajjana never does a mistake. Even if he does, he immediately repents and never repeats it. He does not feel shy to openly tell others his mistake and help them not repeat it. This sat-guna is clearly showed by Yayaati.
- Sat-saangatyam is the first step to reach God. Hence Yayaati asked Indra to grant him that.
The story of Dilīpa Mahārāja
Once he, along with Sudakṣhiṇā devi, went to the āśramam of their kulaguru Vasiṣhṭha mahaṛṣhi. He did yathāvidhi namaskārās to his Guru and told him about his cinta. Vasiṣhṭha mahaṛṣhi with his divya dṛṣhṭi saw the reason for Dilīpa not having santānam. He told Dilīpa "Once you went to Devalokam. While returning from there, knowing the Dharmaśāstra that a bharta needs to be in the company of his patni who is ṛtusnāta, you were in a hurry to come to Ayodhya to follow that Dharma. And in that hurry you did not notice the presence of the great Kāmadhenu, who was sitting under the shade of the Kalpavṛkṣham. The uttamās, especially the Gomāta, are always pūjanīyam. Pūjya pūjāvyatikramam was done by you. Shreya will stop if such a mistake is committed. Hence, Kāmadhenu told you that you will get santānam only after you do yathāvidhi pūja to Her or Her santānam. However, you did not hear Her words because of the noise from the running of aśvas and ratham". Dilīpa asked his Guru to bless him with a chance to do Goseva to Kāmadhenu and thus do prayascittam for his mistake. Vasiṣhṭha mahaṛṣhi then told Dilīpa "Do not worry. At present Kāmadhenu went to pātālalokam to help the ṛṣhis in their yajñam. Till She returns do seva to her daughter Nandini. Kāmadhenu will then surely save you from the doṣham and bless you with the great Raghu mahārāja, who will equal you in his good character."
Dilīpa and Sudakṣhiṇā devi followed the instructions of Vasiṣhṭha mahaṛṣhi and with very great care did seva to Nandini. They followed it like a shadow wherever it goes. They continued this Dhenuvratam for 21 days. On the 22nd day, impressed by the seva of Dilīpa, Nandini wanted to test his character. It went into a cave in the Himālayas and Dilīpa as usual followed it. Seeing Nandini, the lion in the cave started to pounce on Her. Dilīpa immediately tried to take his dhanurbāṇas in order to protect Nandini. But the simhabhīkara, Dilīpa, could not raise his hand, he stood like a picture, unable to move! Seeing him, the lion said:
"O Dilīpa! You cannot stop me; I am a Śiva kinkara. I am living here with Śivājña. I am Kumbhodara, the friend of Nikumbha. Everyday Lord Śiva uses me as a pādapīṭham while mounting Nandīśvara. Do you see this Devadāru vṛkṣham — it is like a son, equal to Subrahmaṇya, for Pārvatī mātā. Once an elephant rubbed against it and a piece of its bark fell and caused pain to it. Seeing this Pārvatī devī asked Parameśvara to give her a means of always protecting it. Paramaśiva ordered me to protect it and gave the adhikār to eat any creature that enters and spoils the sanctity of this forest". Dilīpa was worried why all his valour, dhanurvidya did not help him protect the dhenu and got pacified once he came to know that the lion was Lord Śiva's kinkara. Because he knows before Bhagavat-śakti his śakti is ati-alpam. He said "O great Kumbhodara! Lord Śiva's ājña must be followed by me too. But Nandini is my Guru's property. I must return Her to Him safely. Please understand and I will suggest one thing which is ubhayaśreyodāyakam. Please kill me and lower your hunger and leave Nandini." Kumbhodara laughed and said "O mūḍha. You are the eka chatrādhipati of this chatussamudravelāvalayita medinīchakram. You resemble Manmatha in beauty and you are very young. Why are you paying adhikamūlyam for such an alpa-prayojanam? You are offering your life for one cow. If you loose it, you can give crores of cows to Vasiṣhṭha mahaṛṣhi. If you really have bhūtadaya, what about the crores of people who live happily under your rule? Will you make them anāthas? Leave this idea. I will make sure u will not get apakīrti and Guru droham." Dilīpa answered "One who gives rakṣha from kṣhatam is a kṣhatriya. A kṣhatriya who cannot be an āpadāt- praharta, how can he be a king? Before my eyes this Nandini dhenu is getting an āpada. How can I stand seeing it? Then what will be the use of such nindā-mālinya jīvanam? O great Kumbhodara I cannot fight a Śiva kinkara please help me."
Finally Kumbhodara accepted and Dilīpa was able to move. He happily bent down and waited for being eaten by him. To his surprise puṣhpa-varṣham started and Nandini took Her divyākṛti. She told Dilīpa "O great Dilīpa! Not only this lion, nothing can harm me because of the tapobalam of Vasiṣhṭha mahaṛṣhi. I just wanted to test your character. I am impressed with you. Please take my divya kṣhīram. Eat it with your wife and you will get sat-santānam". Dilīpa, who was a vidvān in all Dharmaśātras replied like this "O Gomātā! I am dhanya to have your anugraham. I will take your kṣhīram, once your hungry calf and the ṛṣhis, who need it for their pūjas and yajñas take it. After they take I will take a share of 1/6 of your kṣhīram" (Since a king can take at the maximum 1/6 of the property of his people as tax!).
Cow is the most sacred animal for Bhārateeyas. Devatas, Trimūrtis, many punya tīrthas reside in different parts of Gomāta.
- The uttamas must always be given due respect. Especially sarva-Devatā-swarūpa like Gomāta, must always be worshipped with Bhakti. (Dilīpa, even though he did it unknowingly, had to face the consequences.)
- The importance of a Guru is shown well in the story. It is a Guru who guides what to do and not. Without Vasiṣhṭha mahaṛṣhi's help Dilīpa would not even know the reason for not having santānam.
- Though Dilīpa was a great śūra, he had no ahankār. He thought before Bhagavat-śakti his śakti is ati-alpam.
- When he offered his life to save Nandini, Dilīpa showed his Guru-bhakti and respect on Gomāta.
- The knowledge of Śātras helped Dilīpa decide what to do and what not, when advised by Kumbhodara.
- The mahonnata vyaktitvam of Dilīpa is shown when he said he will take kṣhīram after the calf and the ṛṣhis take.
- The Rājaneeti of Dilīpa is displayed when he said he will take 1/6 of kṣhīram.
Bhakti of Toṇḍamān Cakravarti and Bhīma kulāla
After the kalyāṇam of Padmāvatī devi, the daughter of Akāśarāja, and Śrī Venkaṭeśvara, the Lord made the Saptagiris as His abode and accepted the pūjas of bhaktas. Akāsharāja ruled a maṇḍala by name Toṇḍa and had a brother by name Toṇḍamān. Toṇḍamān was a great bhakta of Śrī Venkaṭeśvara. On His ājña Toṇḍamān built a divya-ālayam for the Lord. Toli-pūja, nitya-seva and nitya-sambhāṣhaṇam with the Lord were the bhāgyas he had. Brahmādi devatas come to this ālayam everyday and have the darshanam of Śrīṇivāsa, the pūrna avatār of Mahāviṣhṇu. Toṇḍamān ruled his kingdom on the ājña of Śrī Venkaṭeśvara. He gave Navaratna khacita svarṇa kirīṭas, svarṇa kusumas, ratnahāras, many patakas, many golden bhūṣhaṇas, svarṇa gopuram and many other things to the Svāmi. With great śraddha he used to do all the sevas.
Once ākāśavāṇi praised Toṇḍamān "O cakravarti! There is no greater Viṣhṇu bhakta than you". Toṇḍamān did vitarka within himself feeling that what ākāśavāṇi said is true! Aaha! How many forms does ahankār have! Finally, even in Bhakti ahankār can enter. When 'Me' , 'I' are related to this deham all anarthas happen. However once if you come under His śaraṇāgati He will only remove all your doṣhas. Since Toṇḍamān said "ananya śaraṇaH śaraṇam prapadye| Śrī Venkaṭeśa charaṇau śaraṇam prapadye||", God decided to teach Toṇḍamān a lesson and thus save him.
Meanwhile Toṇḍamān's ahambhāvam increased and once he asked Śrīṇivāsa directly "Svāmī! There is no greater bhakta than me in the tribhuvanas. Do you have any bhakta other than me?" Śrimannārāyaṇa maintained maunam; in this maunam only he did śrīkāram for a lesson to Toṇḍamān.
One day, as usual Toṇḍamān with great bhakti did suprabhāta seva to Svāmi and closed his eyes and concentrated on the God. He opened his eyes and saw the kali-nāśaka pādas of Śrī Venkaṭeśvara. He was about to remove the nirmālyam near the padapankajas of the Lord. He then saw a kanḍola filled with tulasīdalas. He observed that they had little paṅkam (wet mud) on them and was surprised who brought them in. He thought why will Svāmi accept pūja with such tulasīdalas. He asked this directly to the Svāmi. The smitapūrvāvibhāṣhi, Svāmi, told Toṇḍamān "O son! In this anata-viśvam there are many bhaktas who are under my āśrayam. Similar to how you built an ālayam for Me Here, others bhaktas also make their hṛdayam as my āsanam and their śarīras as My ālayam and do yathā-śakti pūjā to Me, in the way they came to know from their elders. Such one bhakti of Mine lives in a poor village near by. He does not have as much sampada as you and cannot construct suvarṇamaya prākāras for Me. His name is Bhīma. He is a kulāla (potter). He has prema for Me which has no limits. While preparing the paṅkam, while rotating the wheel, while making the ghaṭam, always he thinks about Me only. Not only he, his entire family do not know anything except Me. They do my seva through a wooden vigraham of Mine. And where my bhaktas want me to be present, I will be there. Poor bhakta, he does not know any mantras, tantras, yāgas. He never compares his bhakti with others. Actually except Me, he does not even think of anything else. What his varṇāśrama āchāram says, that only he does. He rises well before the Sun, and he takes bath the way taught by his elders, he knows only a few nāmas of Me that he learnt and always offers Me tulasīdalas. What tulasīdalas he put there, you are seeing them here. The vairāgyam, bhakti of Bhīma made Me his bandhi.". Listening to the vāk-amṛtam of the veda vedya, Svāmi, all the māya, moham of Toṇḍamān were completely removed. With bhāṣhpa-pūrita nayanas, he cried "Prabhū!", falling on His divya pādas. After sometime he controlled himself and in gadgada svaram said "Svāmi! Please forgive me. With ahankār I said that there is no bhakta greater tham me. How much of this universe did I see. How many few mahātmas I know". Taking Svāmi's anujña, he immediately ran to have the darśan of the bhakta.
Knowing that a puṇyakṣhetram must always be visited by walk, he did not take his ratham to Bhīma's place. Since it is well known that "Nāham vasāmi vaikuṭhe, na yogi hṛdaye ravau. MadbhaktāH yatra gāyanti tatra tiṣhṭhāmi nārada!", going to Bhīma's place is indeed a tīrtha yātra. Asking the villagers finally he traced the house of Bhīma. He was running towards the house and was able to hear Viṣhṇu sankīrtanam from inside the Bhīma's house. Since the King was never used to bend down his head, he in the hurry to meet Bhīma, banged his head by mistake against the dvāram, which was too low. On hearing the sound, Bhīma came and helped the King. Toṇḍamān said "O mahānubhāva! Śrī Venkaṭeśvara, who is praised by everyone, praised you. I came to make myself pure with your pādadhūli".
Suddenly a mahāteja-kānti punjam came and from the middle of that prabhāmaṇḍalam, Mahāviṣhṇu came along with Lakṣhmī devi on Garuḍa. Bhīma did stuti of Mahāviṣhṇu, with whatever small padas he knew, with great bhakti. He said "Svāmi! I do not even deserve to be a sevaka of great bhaktas like Vidura, Śabarī, Gajendra, Vibhīṣhaṇa, Uddhava. But you are the greatest dayāmaya. What can I offer you." Immediately tamālinī, the wife of Bhīma, with whatever śuci, śubhrata she knew, prepared a food item with the stem of lotus and offered it to Lakṣhmi and Nārāyaṇa. Before the eyes of everyone the couple got sārupya-mukti and went to Vaikuṇṭham.
Witnessing all this divya leela, Toṇḍamān asked "Svāmi! Please save me too". Śrīṇivāsa replied very kindly "Cakravartī! after leaving this śarīram, in your next janma you will be a ekānta-bhakta and then I will grant you mokṣham". Svāmi continued: "In your previous janma you were a bhakta by name Rangadāsa and were the śiśya of a mahātma by name Vykhānasa. You used to do all required preparations of his pūja and help him. Once you saw a Gandharva rāja and his wifes doing jalakrīḍa in a puṣhkariṇi and you forgot your Guru seva in it. You later had great paścāttāpam. Because of your otherwise impeccable Guru seva and good deeds you did in that janma, you got My sāngatyam in this janma. I will grant you mukti in your next janma". Thus Toṇḍamān finally attained mokṣham.
Morals in the story:
- Ahankār is the start for one's fall. One must be very careful when others praise so as to never get ahankār.
- The power of śaraṇāgati to God is shown well in the story. Śrīṇivāsa seeing the buddhi doṣham in Toṇḍamān, taught him a lesson and saved him.
- Śrī Venkaṭeśvara was so impressed by Bhīma's sat-guṇas and bhakti that He Himself praised Bhīma.
- The importance of Guru bhakti can be learnt from Toṇḍamān's previous janma story.
Story of the great Nāḍī Jaṅgha
Kṛtajñata is a great sat-guṇam. Not forgetting a favour done is the minimum one can do. Kṛtajñata is one of the such Dharmas, where following the Dharmam does not carry any special Puṇya, but not following will give mahāpāpam. Saying thus, Sūta muni continued:
Once there lived a brāhmaṇa, a Kāśyapavamśajāta. But, he left his svadharmam and lived like a kirātaka in some forest. Everyday he used to hunt animals and lead a himsa-maya jīvanam. He was a māmsa-bhakṣhaka and had his interests in doing many other durita-kāryas. A person who believes that Indriya-sukhas are Paramārtham, runs behind viṣhayas and vañchas, always will want to earn more and more. To satisfy his vañchas, he dares to go against Dharmam and Nyāyam. A person who does not have Daiva-bhīti and Pāpa-bhīti not only does immense harm to himself, but also to the society.
Once he went to deśāntaras along with some vartakas for earning more money (in his durāśa). On their way, they reached a durgama parvata śreṇi. Meanwhile, a madagajam came running and chased them away. Each of them ran for their life and the kāśyapavamśajāta got separated from others and reached a still more gahana durgama-sthalam. He did not know how to get back to his svasthalam. He searched a lot for a way and finally reached the shade of an Aśvattha vṛkṣham, tired and exhausted.
On the top of the Vṛkṣham lived a mahābaka by name Nāḍī Jaṅgha (see this story too). He was not an ordinary baka. He had a mahākāyam and had Dharma-adharma vicakṣhaṇa, sambhāṣhaṇā sāmarthyam. He was the mitra of Lord Brahma and hence used to once in a while go and come to Brahmalokam. The Dharmajña, Nāḍī Jaṅgha, saw the exhausted human reaching the shade of the Vṛkṣham and gave sādara-ātithyam to him. He asked "O mahātma! who are you? Where are you coming from and heading to?". The brāhmaṇādhama told how he got lost and the reason for his exhaustion. With sānubhūti-vacanas, Nāḍī Jaṅgha invited the patita. He offered sweet water, very tasty food and with his big wings fanned air for him. Nāḍī Jaṅgha, seeing that it is dark, said "O mahānubhāva! You have now become a mitra of mine. So it is my kartavyam to remove your dāridryam and duhkham. Near to this place stays my priya mitra, Virūpākṣha, a King of the Rākṣhasas. He is a Dharmātma, has Madhuvrajam as his rājadhāni and lives 3 yojanas away from here. If you go to him and tell him that I have sent you, he will give you many dhana-ratnas. Tomorrow morning you can leave for his place, please take rest in my place for tonight". Nāḍī Jaṅgha prepared a kusuma-śayya and gave undisturbed sleep for the brāhmaṇādhama by guarding him all night from wild animals.
The patita brāhmaṇa left for Virūpākṣha's place the next day morning and was taken with great respect to the king by the rakṣhaka bhatas, on hearing the name of Nāḍī Jaṅgha. A person's ācāras, Dharmādharmas, bhāvas clearly appear in his ākṛti. A Dharmātma can easily see these in a person. Also being a King, Virūpākṣha immediately recognized that the brāhmaṇa was a bhraṣhṭa. However, since he was sent by his mitra, Nāḍī Jaṅgha, the king did many great satkāras to the brāhmaṇa. In a suvarṇa sthālikā he offered good food, gave him many kinds of dhana-ratnas and sent him away. Not able to carry the huge dhana-rāśis, the pāpātma planned to take rest at Nāḍī Jaṅgha's place on his way back. As usual, Nāḍī Jaṅgha offered him ātithyam and requested him to take rest in his place for the night.
The patita brāhmaṇa woke up in the mid-night and saw Nāḍī Jaṅgha, who was near by. Seeing the well-built baliṣhṭa deham of Nāḍī Jaṅgha, the durātma got a durbuddhi. Our style of living determines our ālocanas. Because the patita always had himsa in his mind, his ālocanas were pāpa-bhūyiṣhṭhas. He did not see a mahātma who gave him ātithyam and ājīvana-dhana sampadas in Nāḍī Jaṅgha; instead he saw a mouth-watering meal. He thought that Nāḍī Jaṅgha will be a great meal for his next days exhaustive journey. He immediately took a big stick and banged Nāḍī Jaṅgha and killed him. The kṛtaghna removed the baka's feathers, fried the māmsam and took it in his bag. Virūpākṣha, being a priya mitra of Nāḍī Jaṅgha, woke up abruptly from his sleep and started worrying about him. He ordered his rakṣhaka-bhatas to see if Nāḍī Jaṅgha was alright. He immediately ordered the bhatas to bring the kṛtaghna, on learning what happened. Seeing the patita, the King ordered "O Rākṣhasas! Cut this fellow into pieces and eat him. Since you are Rākṣhasas you can eat nara-māmsam". The sevakas replied "Kṣhama mahārāja! We cannot even smell the māmsam of this kṛtaghna". Saying this, they offered the māmsam to dogs, which also did not touch it.
Our bhāvas, karmas go into the aṇu-paramāṇus of our śarīram and carry on to many janmas. This is why our Dharma-śāstras always warn us to do sat-karmas and have sat-bhāvam. Meanwhile, the sad Virūpākṣha did the kriya-karmas for Nāḍī Jaṅgha, to provide him with sat-gatis. Knowing the sad news, Brahmadeva brought back the life of Nāḍī Jaṅgha, using the Amṛta-kṣhīram of Kāmadhenu. Seeing his friend, Nāḍī Jaṅgha, Virūpākṣha was very happy and explanied him all the story. Nāḍī Jaṅgha became very sad on hearing that his mitra, the patita brāhmaṇa was killed!! He requested his priya mitra, Brahmadeva to give back the life of the brāhmaṇa. Brahmadeva, surprised seeing the mahaudaryam of Nāḍī Jaṅgha, gave back the life of the durātma. Nāḍī Jaṅgha gave back all the sampadas to the kṛtaghna and sent him off. The patita went away happily without having any kind of paścāttāpam.
Sūta muni continued: That pāpātma will not have any niṣhkṛti. Now he was saved by the audāryam and karuṇārdra-hṛdayam of Nāḍī Jaṅgha, but this mahāpāpam will carry over to his janma-janmāntaras. Because he has to experience the entire pāpa phalitam he did not even have paścāttāpam (If he had, then pāpam may be will reduce). One must have done atleast some minimum puṇyam to get paścāttāpam. Any pāpam might have a niṣhkṛti, but not kṛtaghnata. That too a mitra-droham is a mahāpātakam.
Brahmadeva gave āśīrvādam to Nāḍī Jaṅgha saying "because you are a śreṣhṭha Dharmācāri you will be known as 'Rājadharma'. Even devatas will do namaskāras for your Dharma-svabhāvam and kṣhamā guṇam".
Morals in the story:
1. Importance of kṛtajñatādharmam is well illustrated in the story.
2. Mitra-droham and kṛtaghnata will lead to mahāpāpas, which do not have any niṣhkṛti.
3. Nāḍī Jaṅgha taught us great sat-guṇas like atithi seva, mitra-lābham, karuṇa and kṣhama.
4. The importance of following once own svadharmam is well shown in the story. The patita brāhmaṇa left his svadharma and took to paradharmam. He did lot of himsāyuta-pāpakāryas without any daivabhīti or pāpabhīti.
The story of the great Shibi chakravarti
The Kapotam, which was chased by the Grudhra, came to Shibi chakravarti’s sabha and pleaded “Sharanam, Sharanam O maharaja!”. Seeing this, a Raja-purohita said “Maharaja! With praana-bhayam this Kapotam came to your sharanam. Every jeevi has praana-preeti. Also there is no greater uttama-karma than Praana-rakshana. However we know that giving aashrayam to a Kapotam is a mrutyu-suuchakam. Hence prayashchittam will be necessary”.
Kapotam replied “Maharaja! Afraid of the Grudhra I have asked you sharanam. Actually I am a mahamuni, now in this rupam. Vedas say that a raja must protect the diina and asamartha”. The Grudhra, which reached the sabha by then, said “Maharaja! Every jeevi takes many forms. This jeevi came to your sharanam in the Kapota rupam. Dont forget that Kapotam is aahaaram for a Grudhra. Please leave this Kapotam, which is my aahaaram, and save my life”.
Shibi chakravarti thought “In a Desham ruled by a king who does not give abhayam to a sharanaarthi who has praana-bhayam, there will be no rains, no crops and it will be the nilayam for Kshaama-devata. Also the people will have to face many difficulties and finally such king will reach narakam.
However, the Grudhra is with hunger and has put in a lot of effort chasing its aahaaram. Taking away food from its mouth is also a paapa-karyam. Now what should I do?”.
Shibi: O Grudhra! I will give you a better, tastier aahaaram than this. Please leave this Kapotam.
Grudhra: Maharaja! No other thing can be tastier than this maamsam. It was decided by Brahmadeva that they are aahaaram for us.
Shibi: O Grudhra! I cannot leave this Kapotam that is in my sharanam and do Dharma-haani. I am also ready to leave my life to save that of the Kapotam. All lokas also know this. You ask me whatever you want except this.
Grudhra: Maharaja! If you are really such a dayaamaya, give me the maamsam from your right thigh which is equal in weight to that of the Kapotam.
Immediately Shibi chakravarti got a balance and kept the Kapotam on one side and started to cut his thigh and weigh it. Howmuch ever he cut it was not enough. He tried cutting maamsam from his right thigh, then he himself sat on the balance. Grudhra said “enough. I am going” and went away. Seeing this Shibi chakravarti asked “O Kapotama! Who are you? What is your story?”
“Maharaja! I am Agnihotra. This Grudhra is Devendra, We came to test your Sharanaagata-rakshana, Daana-shakti. You qualified it. Your keerti will spread to Bhuvana-bhuvanaantaras. Your son will also keep your name” said the Kapotam and flew away.
Because Shibi did his shariira Daanam to save the life of a sharanaagati, we now also remember him. Whenever people talk about maha-daatas, his name will surely be taken.
Morals in the story:
- The Daana-gunam and Dharma-rakshana of Shibi must be learnt by all of us.
- The knowledge of the Dharma-shastras helped Shibi decide what to do in the difficult situation
Om Tat Sat
(Continued...)
(My humble greatfulness to Moral Stories dot com, Hindu dot com and Devotees for the collection)
( A tribute to the great Bharatiya Samskruti)
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