Slokam 6

Jamadagni is revived by Shukracharya.  He then tells Parasurama all that transpired.  Parasurama,  was naturally enraged at the acts of Karthaveeryarjuna. 

Extract from https://www.timesnownews.com/spiritual/religion/article/the-story-of-shukracharya-the-guru-of-the-demons-vishnu-puran-nitish-bhardwaj-surendra-pal-br-chopra-vishnu-puran/596433

Shukracharya is believed to be one of the greatest sages of all times. He was a highly learned man, and yet, he did not find a suitable position in the Devaloka. Therefore, he became the Guru or Acharya of the natives of the nether world, i.e. the Danavs, Daityas and Asuras. He made them his disciples and helped them wage war against the Devas and by doing so, avenging them for alienating him. 

He had all the qualities of spearheading the Devas, but he let his emotions take control over his senses. Thus, he chose to head the demons, whose only motive was the create havoc and cause destruction.

Shukracharya and his Tapasya for getting the Sanjeevani Mantra from Lord Shiva

Interestingly, before waging war against the Devas, Shukracharya wanted to get blessed with the Sanjeevani Mantra from Lord Shiva so that he could save his disciples from death by infusing life into their bodies even after they were killed on the battlefield. Therefore, he underwent severe penance to please Lord Shiva. He hung upside down from a tree and gave up food and water. He survived by inhaling the smoke coming front burnt leaves. 

And when Indra, the king of the Devas, learnt about his penance and his determination towards it, he made several attempts to disrupt his Tapasya.

How Indra's daughter Jayanti married Shukracharya

Subsequently, Indra's daughter Jayanti tried to interrupt his Tapasya by adding chillies to the burnt leaves. She hoped that Shukracharya would discontinue the penance to safe his life. However, she was astonished to see the sage hanging upside down even as blood oozed from his eyes, nose and mouth.

After seeing Shukracharya in pain, Lord Shiva appeared and released him from the pledge that he had undertaken. The Lord was pleased with Shukracharya's commitment and devotion. And despite knowing that fact that the sage was the guru of the demons, he blessed him with the Sanjeevni mantra. Nonetheless, he warned him not to misuse it.

Subsequently, after attempting to disrupt Shukracharya's penance, Jayanti apologised to him and urged him to give her a chance to serve him. And then she proposed to him for marriage. Thus, the daughter of Shukracharya's biggest enemy, Jayanti, became, the Guru Patni of the Danavs.

Later, Shukracharya, who had also been blessed with the Sanjeevni Mantra, waged war against the Devas and triumphed.

Parasurama then decides to completely decimate the entire kingdom of Karthaveerarjuna.   Parasurama,  being endowed with the extraordinary weapons by Shiva Perumal,  sets out in the chariot with horses provided by Mahodara, who is an ardent Bhaktha of Shiva Perumal. He is accompanied on the journey by his friend Akritavrana.

In the battle of our lives, we are ever looking to balance the forces between the Kshatriya, the shudra, the vysya, and the brahmin within us.  We all pray to the supreme forces of brahma and shiva to endow us with the requisite weapons to fight this battle.  We board the chariot of life,  with the horses of destiny as the engines of transportation. The roads are full of bumps and pitfalls.  In our chariot of life we should hand the reins of control over to our eternal friend, philosopher and guide – the Paramathma. He is ever providing support, guidance,  corrective action and inspiration to keep us unwaveringly on the path to reach the final destination.

Extract from Wikipedia

A divine creature in Hinduism

Jambavana also known as Jambavanta is a character originating in Ramayan. The King of Bears, he is an Asian black bear or sloth bear in Indian epic tradition (though he is also described as a monkey in other scriptures), immortal to all but his father Brahma.^[1] Several times he is mentioned as Kapishreshtha (Foremost among the monkeys) and other epithets generally given to the Vanaras. He is known as Riksharaj (King of the Rikshas). Rikshas are earlier described as similar to Vanaras but in later versions of Ramayana Rikshas are described as bears. He was created by Brahma, to assist Rama in his struggle against Ravana.^[1]

Jambavana was present at the churning of the ocean, and is supposed to have circled Vamana seven times when he was acquiring the three worlds from Mahabali.

Jambavan, together with Parasuram and Hanuman, is considered to be one of the few to have been present for both Ram and Krishna avatars. His daughter Jambavati was married to Krishna. He was also presented for the churning of the ocean and thus witness to the Kurma avatar, and further the Vaman avatar, Jambavan may well be the longest lived of the chiranjivis and have been witness to nine avatars.^[2

This clearly establishes the eternity of the celestial beings and the atma, once it attains a state of purity, from which no further evolution is required. 

The ithihasas also weave the roles of even relatively minor characters in intricate detail.  This detail allows us to develop an intimacy with the characterizations,  and weaves them into the fabric of our own lives.  We know so much about them that they become a part of our inner family.   This intimacy is great enabler in the path of our evolution.  With such intricate and intimate detail,  we are provided with a vehicle or a means to escape from our ego or ahankara.  We are able to relate all our actions at various stages in life to a similar situation faced by the characters in the ithihasas and puranas.  This association helps us understand that the lessons of life are impersonal and universal.  That everyone on this planet is subject to the very same situations (although) the form and physical setting may differ.  This enables us to rise above the situation,  and either follow the examples set by Rama and Sita or at least avoid doing what Ravanna did. 

If we are attracted to the wife of a friend, or associate,  we should immediately remember Ravanna and surely remind ourselves that we do not want to do what he did.

Mahodara is one such example.  He is part of Ravanna’s army. He provides the horses for Paramsurama. 

Sri Rama’s  encounter with Paramsura  happens well before the abduction of Sita Devi.

Extract from http://ritsin.com/tag/mahodara/

Following the death of Kumbhkarna, Ravana was consoled by his son Trishira. His other sons, Devantaka, Narantaka and Atikaya also come forward to fight for him.  Ravana sends all them to the battle. He sends his brothers Mahodara and Mahaparshva to guard his sons. Another fighter Narantaka enters the battlefield and kills a lot of monkeys.

Soon, Sugriva sends his nephew Angad to fight Narantaka. Narantaka hurls his javelin towards Angada’s chest, but the javelin breaks and falls down. Angada strikes Narantaka’s horse with his hand and the horse falls down dead. Then, Angada and Narantaka exchange the blows of their fists on each other in battle and finally, Narantaka dies.

Angad starts to fight for the monkeys who were rendered unconscious earlier. He was then surrounded by Mahodara, Trishira and Devantaka and attacked by them. Soon Hanumana and Neela started to help Angada. Devantaka loses his life in the hands of Hanumana. Then Neela duly kills Mahodara.  Hanumana finally kills Trishira, by chopping off his three heads by Trishira’s sword itself. After this, Rishabh the monkey kills the demon Mahaparshva.

Extract from https://hindupad.com/akritavrana/

Akritavrana is a great sage who is constant companion of Parasurama.  As an adviser he supported Parasurama with advice and assistance in a brotherly manner, very much like Sri Lakshmana did for Sri Rama.  He imparts spiritual knowledge to Parasurama.  He meditates with Parasurama in the Himalayas.

Paramasurama sets out meet Karthaveeryarjuna and request return of the calf.  He tries to persuade peacefully but to no avail.  Parasurama exactly follows the path of Sri Rama,  and Sri Krishna by giving opportunity for peaceful settlement.  He resorts to battle only when it fails.

The Vedas, scriptures, Ithihasas and Puranas are all inextricably interwoven and interconnected.   Although the settings of the Ramayana and Bhagavatham are in different yugas,  Tretha and Dwapara,  Jambavan and Hanuman appear in both.  Hanuman has a prominent role in the Ramayana.  His role in the bhagavatham is restricted to a few observations on the comparison between the war with Ravanna and the Kurukshetra. 

This is the reason why our spiritual texts have gone into great detail in describing the personal feelings, emotions, thoughts and conversations of all the participants.  As we read the spiritual texts,  we not only take judgmental positions, we also identify with certain aspects closely, but disapprove  and disassociate ourselves from certain other aspects. 

The puranas have done a great job in intermingling the good and the undesirable aspects of life into all its characterizations.  Whether it is Sri Rama,  Sri Krishna,  Yudhishtira, Arjuna, Ravanna or Hiranyakashipu, or Hanuman. 

The demonic attributes of Ravanna or Hiranyakashipu or Kamsa are apparent, yet they have a certain capability to work towards the objective of projecting themselves.  They perform intense tapas to gain the powers of dominance so they enslave the entire humanity to feed their desires.  Are we all not like this to a certain extent?  Don’t we all have a Ravanna or Hiranyakshipu or Kamsa as part of our inner selves?  Don’t we admire the fact that they diligently performed tapas and worked hard to acquire the powers.  Of course we would never accept the purpose to which they use these powers.

Sri Rama, Sri Krishna, Hanuman and yudhihtira are a part of all of us.  We all believe in goodness and strength.  So we have no problems in accepting the avatars of the Paramathma as our own  self.  The Puranas are absolutely transparent,  and highlight certain seemingly controversial events in the avatars of the Paramathma,  which some of us have difficulty in accepting.

As we read the scriptures,  we are exposed to the desirable and not so desirable aspects of all its characterizations of heroes and villains.  All of Ravanna’s associates,  despite being asuras,  strongly discourage Ravanna from trying to abduct Sita Devi.

On the other hand some of us may have problems accepting Sita being put through the Yagnya pariksha,  or being ostracized from Ayodha. Some of us may have problems accepting Sri Krishna’s dalliance with the Gopies. 

So when we read the scriptures, we are appointing ourselves as the judge.  What we actually have to do is to identify aspects of our inner self with the characterizations.  All of us would like to be a Yudhishtira or an Arjuna. They are mortals with limitations.  They are upfront and honest.  They practice dharma and are protectors of the good. We however do not have their skills in warfare and their ability to be leaders. So they become our model citizens and our heroes.  Although we admire them, we cannot aspire to be them in this lifetime. We cannot be kings and rulers of people.  So our admiration remains at the level of hero worship.

If we place ourselves below Arjuna and Yudhishtira,  then what about our relationship with Sri Rama and Sri Krishna?  Should we always keep them on the pedestal of prayer?

The surprising answer that comes to mind is that in order to practice Bhakthi yoga,  we have to be one with them. That means we should be able to make their experiences our own.  Imagine sitting in the Chitrakuta forest with Sri Rama, Sita and Sri Lakshmana at sunset, looking at all the birds and animals returning to their shelters.  Imagine secretly watching little Sri Krishna stealing butter.  We can easily identify with these settings.  That is why the avatars take on lives that are a blend of the mundane and the extraordinary.  We  can always identify with the mundane,  aspire for the extraordinary,  and admonish them as a true friend for any points of disagreement.  So there is a clear possibility of developing a personal relationship and oneness with the Paramathma.  A prayer with a personal and admiring relationship with the Paramathma has true impact on our evolution to the next step.

Just visualizing being in the company of the Paramathma,  provides a sense of unparalleled protection and bliss which we cannot possibly attain on our own.  The same sense of being protected cannot be derived from visualizing,  say a Yudhishtira or Aurjuna.  This is because an elevated soul like Yudhishtira or Arjuna,  cannot be internalized.  They are not within us. The Paramathma is responsible for empowering every cell in our body. 

What can be more inspiring than sitting with Sri Krishna,  as He plays the flute on a full moon night with the stars sparkling in the clear sky? Peace and eternal tranquility will reign over the mind.   Keep Hanuman situated in the heart.  In the company of the Paramathma,  all fear and insecurity will disappear. A feeling of eternal love permeates us.  This is because,  when we invoke the Paramathma,  we are in the company of one who is not only most powerful,  but also one whose hand is always extended to His Bhaktas in friendship and unflinching trust.

We must be clear on the  difference between our thoughts on Yudhishtira and Arjuna on the one hand and the avatars of the Paramathma on the other.  When we think of the Paramathma,  we are assuming, consciously or sub-consciously,  a oneness of identity.  We instinctively know that their ties to us and our ties to them are timeless and unquestioned.  Its like coming home after a long journey.  The doors are always open in full and complete acceptance for us.  There is not even an iota of doubt in our minds that we belong with them.  We do not question their supremacy,  although we may have a few points of disagreement with them, because of our limited perception.

When we think of Yudhishtira and Arjuna,  we become aware that their characteristics are already within us and these characteristics constitute our driving forces. Although we do not possess their skill levels,  still, our attitude is the same and with effort,  there is hope of graduating to their levels.  However,  when it comes to the Paramathma,  this sense of “equality” is not there.  We instinctively know that the creator has powers thatwe can never aspire to attain. 

Interestingly, we do not perceive a one-ness with Yudhishtira and Arjuna,  although they are like us and we are like them.  Although the Paramathma is way above us in capability and powers,   still we develop a sense of one-ness and identity with the Paramathma. This one-ness is probably due to the ethereal connection between the Jiva Atma within us, which is but an aspect of the Paramathma.  Sri Krishna explains this when He tells Arjuna that He is within everyone,  but none is within Him.  That presence within us establishes our link with our eternal home.  We do not have this link with our fellow human beings - Yudhishtira or Arjuna.

The bonding with fellow human beings is transient,  convenience oriented, and physical sustenance related and is driven by self interest.

Our bonding with the Paramathma is eternal, non-negotiable,  not based on expectations,  and all accepting.

May we ever spend our time,  unobtrusively in the hallowed company of the Paramathma,  and imbibe the lessons and guidance that are flowing continuously from Him.

May His company alone be our only need.