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Maata-Pita seva is alone enough!
This Dharma-rahasya katha, known as “Pitrutiirtha Katha”, was first told by Mahaavishnu to Vena-chakravarti, then to Shaunaka-aadi munis by Shri Suuta Muni. In the pavitra-punya-kshetram, Kurukshetram, there used to be a Viprottama by name “Kundala”. His putra was a gunavanta by name “Sukarma”. Doing seva of his Maata-pita, who were very old, was his Vratam. He got sakala-samruddhi by doing Pitru-seva. At that time, “Pippala” did ghora-Tapas for 3000 years, being a Jitaahaari, Jitamatsara and Jitendriya. Devatas did pushpa-varsham seeing his divya-tapas. Pippala asked the Devatas to make him a Vidyaadhara. He also asked to make the Vishvam his aadhiinam. Devatas granted him the Varam, he was made a Vidyaadhara and whatever he wanted used to be in his Vasham. However Pippala thought there is no one to match him and got antar-Garvam. Once seeing the antar-Garvam of Pippala, a Saarasa-pakshi came near him and said “O Dvija! Why are you having so much Garvam? Garvam will lead to your downfall. You dont have the proper gnyaanam to make Vishvam into your Vasham. This is because you dont know „ArvaachiinaParaachiina‟ gnyaanam. Sukarma, the putra of Kundala, knows about Arvaachiina-Paraachiina and hence this entire Vishvam is in his Vasham. Indeed there is no one to match Sukarma in the Bhuulokam. He is a Pitru-Maatru-sevaarata, Punyaatma, Vignyaani. What gnyaanam that the baalaka, Sukarma has, you also dont have. So leave this useless Garvam”. Not liking these words Pippala replied “Who are you? Why are you doing my ninda. Are you Brahma, Vishnu or Maheshvara? Can you tell me what is Arvaachiinam-Paraachiinam?”. Saarasa-pakshi replied “I am not going to tell. Come with me to Sukarma, he will tell you”. Both of them reached Sukarma‟s house: Pippala saw the Punyaatma, Sukarma, who was doing Paada-seva of his Maata-Pita. Sukarma did Yathaavidhi Atithi satkaaram to Pippala and answered his question. (He told Pippala that

the Saarasa-pakshi is Brahmadeva and explained what is Vishvaavasham and ArvaachiinamParaachiinam) Pippala, surprised, asked Sukarma how he got so much gnyaanam. Sukarma replied “I did not do any Tapas nor Shariira-shoshanam. I didnt do any Vratas. I only know one thing — Maata-Pita seva and puuja: 1. I do snaanam with the water which my maata-pita use for snaanam. This gives me Bhaagiirathii-snaana phalam. 2. By doing Jananii-janaka puuja, one gets phalam of doing all Yaagams and doing Vedapathanam. 3. The place where Maata-pita of a bhaktiyukta putra live, are equal to Ganga, Gayakshetram, Pushkara-tiirtham. 4. The putra who gives Mrushta-annam and satisfies his Maata-Pita, will get Ashvamedha Yaaga phalam. 5. There is no tiirtham in Iham or Param, which is greater than Maata-pita. 6. A place where Maata-pita are worshipped, there sarva-Devatas will be worshipped. 7. One can do poshana of Trijagas by doing Pitru-sushruusha. 8. A putra, whose character/nature/sadgunams gives happiness to parents, is one who follows all Dharmas. 9. A Putra who eats Mrushta-annam before (without giving) his Maata-pita is a paapi. 10. A putra who does ninda of Maata-pita will have to experience 1 crore janmams as a Grudhra (vulture)”. We must always give santosham to our Maata, not make her angry. We know how the great Sarpa-kumaaras (one kind of snakes) had to die in the Sarpa-yaagam, due to Maatrushaapam. We know how great is „Puuru‟, who gave happiness to Yayaati and what difficulties other sons like Yadu had to face because of Yayaati-shaapam. We also know how Upamanyu and Dhruva, in childhood only, got Iishvara darshanam and Vishnu darshanam respectively. This was because they listened to their Maata. Karna got ananta-kiirti due to his Maata, Raadha, seva. Arjuna too got Vijayam due to his Maatruvaakya-paalanam. Maata is tiirtham. Pita is Guru. After taking their permission only a putra must attend to other Dharmas. I got all this gnyaanam only through Maata-pita seva. You also do Pitrusushruusha”. Feeling bad for his unnecessary Garvam, and Agnyaanam Pippala went away. Morals in the story:

1. Importance of Maata-Pita seva is well shown by Sukarma. He achieved more gnyaanam than a Vidyaadhara (who is supposed to know all Vidyas), just by doing Maata-Pita seva. 2. Garvam, Dambham and Ahankaaram lead to one‟s downfall. Hence we must always have Vinayam. We must remember that there will always be someone greater than us. Brahmadeva told Pippala, who had Garvam that he had Vishva-vashitvam, that Sukarma had greater gnyaanam.


Story of Sunandana
Once upon a time, there used to live a sadbraahmana by nameSunandana in Meghankaram. He was a Saaranga-paani Bhakta (Paramashiva bhakta). He used to do archana of Parama Shiva, who was in the form of Saaranga-paani in Meghankaram.Sunandana was a Pandita, Veda-vedaanga nipuna and a Shuddha Brahmachaari. Hence was doing Nitya paaraayana of the 11th Adhyaayam of Shri Bhagavat-gita. Once he went on a Teertha-yaatra to Kaantaasthali. It is the pavitra-kshetram where there prasiddha-aalayam of Shri Mahaalakshmi. A guide showed Sunandana the pavitra-kshetram and many siddha-pradeshams in it. He also told that the Nadi-jalam is very sweet and the people are good. However he advisedSunandana not to stay for the night and he added that even if he wanted, the villagers will not allow him to stay in the graama-satram. Sunandana didnt understand why and requested the graama-adhikaari to grant him permission to stay in the satram. FinallySunandana managed to convince the adhikaari. The adhikaari said “may be you are the person” and unwillingly gave his permission.Sunandana slept in the satram for that night and as usual woke up the next day before Suuryodayam. However the villagers were awe-struck to see Sunandana alive. They requested Sunandana to give vimukti to Bhimamukha and told his story: Bhimamukha was an ordinary Karshaka. Once when he was involved in doing his work in the fields near the satram, a Vruddha came there. Unfortunately, a vulture sees the Vruddha, who was not even having enough strength to walk, and attacks him. However Bhimamukha, being capable of saving the Vruddha, doesnt help him, because of being involved in his

farming. Seeing this, a Sanyaasi who was passing near-by wanted to teach Bhimamukha a lesson so that no one will repeat such mistakes. He gives Bhimamukha a shaapam that he will become a raakshasa and a Nara-bhakshaka! The shaapam of Bhimamukha turned out to be a shaapam for the villagers instead, because Bhimamukha was eating away the villagers one-by-one. All the villagers then ask the Sanyaasi for Sharanam. Sanyaasi gives abhayam and says that Bhimamukha will not cross the satram‟s boundary and will only eat people who stay there in the night. Also when a Gnyaani who really has knowledge about Bhagavat-vishvaruupam comes, Bhimamukha will get vimukti. Listening to this, Sunandana gives Vimukti to Bhimamukha and when aksed by Bhimamukha how he got so much Gnyaanam about Bhagavat-vishvaruupam, tells like this: “I used to do paaraayana of 11th Adhyaayam of Bhagavat-gita. Because of that I have gained this Gnyaanam. However since a perfect Brahmachaari, a Veda-vedaanga-tattvagnya and a Shiva-bhakta can only read it, ordinary people can do the smarana of „Sthavishthah‟ naamam in Vishnu-sahasra-naamam instead and get the same phalam”. Thus knowing the greatness of Vishnu-sahasra-naamam and in particular, the naamam of „sthavishthah‟, the villagers and Bhimamukha do Naama-paarayana and get ananta-phalam. Morals in the story: 1. We must always do paropakaaram. Being capable of saving the Vruddha, Bhimamukha, being involved in his work, didnt save him. As told by this Sanyaasi, this is very bad. 2. The greatness of Vishnu Sahasra naamam is well shown in the story. It is our adrushtam, that Bheeshma-aachraya and Veda Vyaasa gave us this ananta-nidhi. Especially in Kaliyugam Naama-sankeertanam is the easiest way for Mukti.


Maanavaas always want vyaapti — how much ever dhanam, yashas, aarogyam, kutumbam, power etc. one has, he always wants more and more. In the struggle to satisfy his wants he undergoes a lot of pain and experiences duhkha when the wants are not satisfied. A weaker

mind may also resort to adharma maargas for achieving vyaapti. The story of Bali showcases his satya-vaak-paripaalana and the teaching of Vaamana murty about vyaapti.

Bali chakravarti is one of the greatest kings. Though he was a daitya, he never deviated from the path of truth or Dharma. He was a great Bhakta of Lord Vishnu and was praised by everyone. Since dharma was on his side, his power, strength kept on increasing. Once he decided to wage a war against Indra (as daityaas and devatas were always enemies). Indra, on knowing that Bali is coming for war, asked Mahaavishnu to save him. Bali was one of greatest bhaktas of Vishnu and also a firm follower of Dharma but only had the want for more and more vyaapti. Vishnu gave abhayam to Indra and took birth as the child of the Mahaapativrata Aditi and Kashyapa maharshi. Kashyapa and aditi did a very long tapas and hence Vishnu blessed them by being their child. After Upanayanam, the small vatu, Vaamana, taking tiny tiny steps, reached the palace Bali.

He did asheervaadam to Bali saying "Swasti". Bali did yathaavidhi namaskaars to the vatu and asked Him "divya vastra-abharanaas, very tasty mahaa phalas, huge vanyaas, best quality cows, rathaas, ratnaas, vimrushtaannaas, kanyas, elephants, gold, graamas, huge fertile lands, part of my kingdom (which includes all the 3 lookas!) and whatever you please I am ready to give you O great braahmana. Please ask me what you want". Vaamana murty replied "O mahaanubhaava Bali, I am a brahmachaari. What will I do with all these things? Please give me 1 or 2 steps of place. Also for a saamaanya like Me trupti is important. One must never worry if vyaapti is not achieved and must be always satisfied with whatever he gets by

praaptam. A person who does not do like this will he be satisfied even if he gets the whole universe? (No)" Since Bali said that he will give whatever Vaamana asks, he was preparing to do the daanam. Sukraacharya, the guru of the daityaas, realizing that Vaamana is none other than Mahaavishnu who came to teach Bali a lesson, said "O Bali, in certain un-avoidable situations one need not keep up his word" and taught Bali his Raakshasa neeti. He also told Bali who Vaamana was. However Bali did not agree to break his word, infact he said "Aaha! what great punyaas have I done that the Hand of Srihari will be below & my hand will be above! It is not an ordinary hand. I will not loose this chance of giving daanam to the shrushti, sthiti, laya kaaraka of the entire universe, even if I loose my entire kingdom. Also what is there to think, as if this body will be forever." Saying this Bali gave 3 steps of place for Vaamana. Daanam must always be done assuming that the daana-grahita is none other than Vishnu avatar and Bali did it the same way. Immediately Vaamana murty started to grow like this to become Trivikrama: He started growing, he touched the nabho-veedhi, he reached toyaja-mandalam, then prabhaa-raashi, crossed moon and sun, reached dhruva, touched mahavraati and then crossed satyalokam and finally filled the entire universe in all directions leaving no space! Then with one step he occupied earth, with the other the aakaasham. Since Bali did not have anything other than these, he showed his head as the third place and Trivikrama then took the third step and pushed Bali into rasaatalalokam. Seeing this un-believable, divya leela of Mahaavishnu Brahma deva asked Trivikrama "Naaraayana! You have ananta leelas. As soon as you asked Bali, he gave you daanam and kept his word. Also he is a great Bhakta of yours. What is your aantaryam in binding him?". Trivikrama murty replied "O Brahma! I will first take away all the arthaas of the person who I wish to bless. I will test my bhakta and remove any small buddhi-doshaas he has and give him moksham. Also I am making Bali the Indra during the Saavarni manvantaram."

Morals in the story: 1. Vyaapti for a person is important but it must never be overdone. One must always be satisfied with what he has. The amruta vaakyaas of Lord Vaamana must always be remembered. 2. Bali was prepared to loose anything for keeping up his word. God always likes such people only. 3. Importance of atithi seva was well illustrated by Bali. He welcomed the vatu and offered to give whatever he asks. Side Stories:

Seeing the adbhuta avataar of Lord Vishnu, Brahmadeva washed His feet. This water became the holy ganga maata, the daughter of Brahmadeva. Since Her birth was at Trivikrama murty'a feet, Ganga is the most sacred river for the Indians. Jaambavanta, the avataar of Brahma (He created Himself in order to do tapas for Vishnu, since He was not getting free time from the task of creation ) , seeing the divya roopa of Trivikrama, immediately made 7 pradakshinas to Lord Trivikrama! Bali was the grandson of the great Bhakta Prahlada. He was born to King Virochana and Surochana.


Sweet words of a wise Parrot
In the great Kāñcī Kṣhetram, there used to be one famous silk saree merchant (śāṭikā Vyāpāri). One day while coming back from his shop, he saw a parrot (śuka) in a cage (pañjaram) being sold. It was very beautiful and attractive. The Vyāpāri bought it and was very happy to bring it to his house. He hanged the parrot's cage before his house's simhadvāram. Everyone in the house, the kids, the wife were very happy to see the beautiful parrot . Obviously the parrot was not happy and was thinking "last time when a Vyāpāri caught me, I escaped with great difficulty. Now I must think of a clever idea to escape". Paramātma not only gave that beautiful parrot the gift of speaking sweet words, but also good intelligence.

The next day morning after doing his kāla kṛtyas, immediately the Vartaka came to see the parrot. The parrot said "O Vartakaśreṣṭha! I will tell you three Satya-vākyas if you free me from this cage". The Vartaka was surprised by the sweet words of the parrot. He thought why will I loose such rare parrot. The parrot then started praising the Vartaka "Dāsajana rañjaka! Mahānubhāva!" with these words it addressed the Vartaka. The Vartaka was overwhelmed by its words and the parrot continued "If you like my first Satya-vākyam take me to the terrace. In case you like my second one too then leave me on the big coconut tree and then set me free if you like my third Satya-vākyam too". Awestruck by the sweet and clever words of the parrot the Vartaka said, "then please tell me the first one". The parrot said "Whatever we loose, Bhaviṣhyat will not be destroyed (it will remain). Hence one must never feel sad on loosing even a very precious thing". The Vartaka was impressed by the first Satyam and took the parrot to the terrace. "We must not believe in anything until we see it. Dont you think so?" said the parrot with confidence. "Excactly true" the Vartaka said and left the parrot on the tree. The parrot climbed till the end and said "In my stomach there are two Vaiḍhūryas!" Immediately Vartaka thought "Hatavidhī! why did I come into the words of this parrot. I must have not lost it". Seeing that the Vartaka is sad, the parrot replied "You heard two of my Satya-vākyas but never learnt anything from them. You did not put them into ācaraṇa (action). Firstly you became sad on knowing that you lost two Vaiḍhūryas, secondly you believed that in my stomach there are two Vaiḍhūryas. How will I have them in my stomach O mūrkha!" "By the way, my last Satya-vākyam is: my elders told me, we must not do nīti bodha to people who even believing and listening to them do not put them into ācaraṇa". Saying this the parrot flew away. Morals in the story: 1. We all listened to many beautiful Moral stories that are told by our elders, Purāṇas … If we do not practise them in our everyday life and do good to the society then what will be the use? Let us all try our level best to remove all durguṇas and imbibe all the great morals taught in our Bhāratīya sāmpradāyam. 2. As the parrot rightly said we must never be sad for what we have lost. What ever happens, it is for our own good. Search Terms: Neeti, Neethi, Nithi, Kanchi