శివ తత్వం

అమ్మా అద్భుతం తల్లీ

నీ అరచేతిలో ఆదమరిచి నిద్రిస్తున్న నన్ను అయ్య ఒడిలో ఎప్పుడు చేర్చావో తల్లీ, ఒక్కసారిగా వెులకువ  వచ్చిందమ్మా... అత్యద్భుతమైన ఆ వెలుగు తరంగంలో నా కళ్ళు ఎంతో విప్పారి చెప్పడానికి అలవికాని ఆనందభరితాలై విశాల సాగరాలయినాయమ్మా... ఎంత ఆనందమమ్మా... అయ్య తల పైన ఆ నెలవంకనందుకోవాలనే ఆశతో నా కనుచూపులు ఎగసిపడే సముద్ర కెరటాల వలే పైపైకే పోతున్నాయి... 

అమ్మా ఎంత ఆశ్చర్యమమ్మా, నీ మెత్తని చేతుల నుండి పర్వత సానువుల కంటే కటువైన అయ్య తొడపైకి చేరినా ఇసుమంతైనా కష్టమనిపించలేదు సరికదా ఎంతో వెచ్చగా నీ పొత్తిళ్లలో వుండే ఆ సౌఖ్యమే అనిపించిoదమ్మా... ఆ స్వామి ఊపిరిలో ఒక లయ ఉందమ్మా, అందులో ఒకసారి చల్లని గాలిలో ఘనీభవించి నాట్య ముద్రలోనున్న శిలగా అనుభూతి చెందితే మరోసారి ఆయన వెచ్చని ఊపిరిలో నా పైనున్న మంచు పలకలు కరిగి చెమటలా ప్రవహిస్తుంటే గంగా ప్రవాహ తరంగాలలో సాన పడుతున్న సాలగ్రామమా నేను అనిపిస్తుందమ్మా...

అమ్మా జ్ఞాన ప్రసూనాంబా. అమాయక పసికందునైన నాకీ అనితర సాధ్యము దుర్ధరమైన ఈ అఖండ సౌభాగ్యము, అనిర్వచమైన ఆనందానుభూతి నీవు కాక మరి ఎవరు అందించగలరు?

అమ్మా, నేను భవబంధాల మాయలో పడి నా చుట్టూ ఒక సాలెపురుగువలే ఒక వల నేర్పరుచుకొన్నాను ... అటు ఇటు ఆ సాలె గూడులో చిక్కుకున్న పురుగుల వెనకాల పరుగులు పెడుతూ ఏమి సాధించానమ్మా? నా ఆ ఆశల గూడులో నేనే ఇరుక్కు పోయానన్న ఎరుక లేక పోయింది...

అమ్మా... నేను నేను అనే మదములో నా అంతటి వారు లేరనే గర్వము లో అదుపు తప్పిన ఏనుగులా ఈ చీకటి ప్రపంచమనే అడవిలో నలుమూలలా తిరిగి అర్ధము లేని పనులలో క్షణికమైన వికృతానందములో మైమరిచి తిరుగుతూ లేవలేని గుంటలో పడి అరచి అరచి సాయ మందక స్పృహ తప్పి తే గానీ నా అవివేకం నాకు తెలియక పోయింది...

అమ్మా... ఇతరులు కట్టిన పుట్టలో నక్కి నా కంటే బలహీనులను చావ కొట్టి నా కంటే బలమైన వారి నుంచి తప్పించుకు తిరుగుతూ ఆ బలము - భయముల కలగలసిన జీవితములో చివరికి విధివశాన నా పడగ పైన మేనంతా కొట్టబడి, శిధిలమైన ఆ శరీరాన్ని చూచినప్పుడు కాని నాకు ఈ జీవన పరమార్థము తెలియదని గ్రహించలేక పోయాను...

అమ్మా జ్ఞాన ప్రసూనాంబా, నీ అనుగ్రహ కృపా కటాక్ష వీక్షణాలు నా పై ప్రసరించినప్పుడు కదా, నా జీవితం అనూహ్య మలుపు తిరిగింది. నా కథ స్వామికి చేరువైంది. థ్యానము, యోగము, జ్ఞానము అన్నీ ఆయనే. ఊపిరే ప్రణవము. దేహమే దేవాలయము. అడుగులన్నీ ఆయన కొరకే. ఆశలన్నీ ఆ శివయ్య కోసమే. ఆలోచనలన్నీ ఆయన నామాలే. 

అదుపు తప్పిన నా జీవన నావకు చుక్కాని నీవైతే ఆవలి ఒడ్డు ఆ శివయ్య ఒడి. నా ఎద్దు బండి జీవితము నీ ఆధీనం చేశాక పథం సుగమం అయింది. గమ్యం కైలాసం. ఈ శిరమే హిమవత్పర్వతం, నాలోని కుండలిని నీవు. గంగ, యమున, సరస్వతులలో మునిగి త్రివేణి సంగమ స్నానాల తరువాత సహస్రార్చన చేసి శివునిలో చేరినప్పటి ఆ అనిర్వచనీయ ఆనందానికి పరిథులేవి? వర్ణనేది? 

అయ్య ఒడే ఆనంద నిలయం. ఆశ్రయథామం. అదే తత్వం. అదే వేదం. అదే వేద్యం. అదే వైద్యం. అదే వేదాంతం. అదే శివం. అదే శంకరం. అదే సుందరం.

రామాయణ పరమార్ధం

శ్రీరాముడు దాశరధి. అంటే దశరధుని కుమారుడు. దశరధుడు అంటే ఐదు జ్ఞానేంద్రియాలు ఐదు కర్మేంద్రియాలు అనే పది రధాలను ఆరోహించిన ఆత్మ . రాముడు ఆత్మ నుండి ఉద్భవించిన దైవప్రసాదిత శుద్ధ చైతన్యం. సీత ధరణిజ. భూమి పైనున్న కొండలు, చెట్లు, చేమలు, నదులు, చెరువులు. ప్రకృతికి ప్రతీక. రావణుడు అంతా తన ఆధీనం లో ఉంచుకోవాలనుకునే మానవునికి ప్రతినిధి. తన పది తలలను ( ఐదు జ్ఞానేంద్రియాలు ఐదు కర్మేంద్రియాలతో మేథస్సుని జోడించి) ఎలా ప్రకృతిని తన వశం చేసుకోవాలనుకొనే ఆలోచనలతో తపించే వాడు. ప్రకృతి పై ఆధిపత్యం సాధించే ఈ పోరాటంలో సమస్త జీవరాశులు, రామునితో కూడి,  ఆ రావణుడు నిర్మించుకొన్న ఆ బంగారు లంకను నాశనం చేయడమే రామాయణం. ఇక్కడ లంక అంటే ప్రకృతి లోని జీవరాశులకు దూరంగా నిర్మించుకొన్న జీవన విధానం. అటువంటి లంక నశించక తప్పదు. ప్రకృతిని నియంత్రించాలనే వ్యామోహం వినాశనానికి దారి తీస్తుంది. సీతారామ కళ్యాణం మానవుని శుద్ధ చెైతన్యా‌న్ని ప్రకృతితో జోడించి సమస్త జీవ రాశులతో సమతుల్యంతో సహజీవనం చేయడమే. చెట్లను నాటండి. మిగతా జీవరాశులతో ఆదర పూర్వకంతో మెసలండి. వన్య ప్రాణులను సంరక్షించండి. మీ లోని రామ తత్వానికి (divine consciousness) తల ఒగ్గండి. రామరాజ్యంకి స్వా గతం పలకండి. ప్రకృతిలోని అన్ని జీవులతో శాంతియుత సహజీవనమే రామ రాజ్యం.

Some wise words from Ravan (Part-2)

Let me try to critically examine each of these questions and share my thoughts:

1. Why and how these great words of wisdom from an anti-hero character like Ravan?

2. Why Ravan chose to pursue his battle with Lord Sri Ram despite seemingly recognizing the cause of his agony?

3. What is the message from this episode to common people like us who are still bound to worldly matter and relations?

There could have been multiple reasons why these great words could have been spoken by Ravana’s character. While Ram is personification of compliance to Dharma and better placed to preach the kartavya (or duties) of a human being, Ravana is probably better placed to explain the ill effects of ‘Moha’, the obsession and ‘Lobha’, the greed due to his experiential knowledge.

The consistent trait of Ravan has always been to leverage his strength, devotion to fulfill his greed or obsession. He chased away his own relative Kubera and occupied the Lanka, obsessed by its beauty and wealth. He dared to seek mother Parvathi for himself when Lord Siva and Parvathi transcended to give him a boon. He stooped to steal Sita in the absence of Lord Sriram obsessed by her beauty and charm. His knowledge of Veda’s and scriptures did not prevent him from performing deeds prohibited by those very scriptures.

Ravan is very much attached to the material world and addicted to sensual pleasures (as evident from what Hanuma observed in his palace while searching for Mother Sita). His material attachments have further strengthened his ignorance. The dark clouds of ignorance have totally covered the Sun of knowledge in his intellect (Chit akasa). Similar to a drunkard / drug addict cannot control his actions despite knowledge of ill effects of consumption of alcohol or drugs; he totally abdicated efforts to restrain himself. Extension of same analogy can further explain his preaching.

How is Ravan trying to leverage his knowledge? He is trying to leverage his holy knowledge to console his wife so that she allows him to proceed to the battle field. He further corroborates that he has resorted to heinous deed to liberate himself from the material world. The same knowledge of Lord Rama as Vishnu has led the two brothers Ravan and Vibhishan in two opposite directions. Vibhishan has pursued being righteous and sought Rama’s shelter knowing him as Vishnu. Ravan unable to control his material passion, tried to justify his battle with Lord Rama in the name of liberation. He simply could not overcome his ego, fear of having to lead a life of servitude to Lord Rama and personal grief due to material attachments (of losing brother Kumbhkarna and son Meghanadh in the war).

In my opinion, the message for the faithful is three fold:

• The knowledge without its rightful application is hazardous and not beneficial. The application of knowledge and compliance to rules is equally important to knowledge itself.

• Niyama or control of material senses is important to remain on the path of righteousness. The straying from this path can lead to vicious circle of addiction and finally annihilate the knowledge.

• The ultimate success and glory lies in the very fact of acceptance to dharma and being humble (as in the case of Vibhishan) where as False Ego and false justification of wrong deeds can only lead to destruction (as in the case of Ravan)

We may be bothered by the fact that Ravan getting liberated and his unison with Lord Rama. It was clarified by Narada in verse 83-87 of Sarga 11.

For common men like me, the analogy of coal burning in fire helps. The material body is left dead (similar to ash), where as soul unites with super soul (similar to the calorific value or internal energy of coal adds on to energy of fire itself). After the union, we cannot distinguish source of each calorie of energy.

Some wise words from Ravan (Part-1)

I was reading the Yuddha Kand of Adhyatma Ramayan and I came across the following words from Ravan to his wife Mandodari (Sarg 10, Stanza 37-40) , when he was about to leave to battle field for his final battle with Lord Sri Ram. I was completely amazed and taken aback for few moments by the choice of words and the treasure of knowledge hidden in these four stanzas.

Context:

Ravan tries to console his wife before leaving to battle field. Ravan and Mandodari , are very certain about the results of the war (as evident from next few stanzas from same chapter / sarga). Mandodari is grief stricken and wants to persuade Ravan to return Sita to Lord Sri Ram and seek his shelter.

Ignorance will give rise to Grief. Grief destroys the Knowledge. Due ignorance, one assumes oneself as the physical body without realizing the inner soul and it gives rise to ‘Ego’. (Stanza 37)

Ravan tries to explain the cause or origin of Mandodari’s grief. The origin of grief lies in ignorance. What is she ignorant about? She is ignorant about herself.
Very true, if we are knowledgeable about our true identity, where is the scope for grief? The soul can neither be created nor be destroyed. There is nothing that we can lose when there is nothing which is separate from us. When we are ignorant about ourselves, and assume ourselves to be the bodies that we dwell, we think we are different from others. The false identity (ego) gives rise to possessiveness and we tend to give more importance to the needs of the false identity. It leads us to compete with ourselves and try to steal which is our own even before we steal it.
The grief which originated from our ignorance of our true identity is further leading us to the path of ignorance. How? By destroying the knowledge about what is ours by focusing on materialistic things (that have no soul or no significance).

Attachment to the body ties oneself to spouse and children (and other relationships in the materialistic world), which further gives rise to sensual feelings such as ‘Joy’, ‘Sorrow’, ‘Fear’, ‘Anger’, ‘Greed’, ‘obsession’. (Stanza 38)

The false identity binds us to the illusionary world of relationships.
We forget that

• We are the super soul dwelling in each body as a soul
• We are the ‘chaithanya’, the prime force in each body

Or in other words we forget about ‘Tatvamasi’
Thus the ignorance and grief form a mutually sustaining cycle. The by-products are the sensual feelings such as Joy, Sorrow, Fear, Anger, Greed and Obsession. These further feed grief and ignorance.

Birth, Death and Disease etc are born from Ignorance alone. The soul cannot be destroyed. It is pure. It is different than nature. It is unattached. (Stanza 39)

How do we break the cycle of ignorance which manages to cause constant grief? Ignorance can be broken by Knowledge alone (like the way light eliminates the darkness)
Which Knowledge eliminates the ignorance? We are ignorant about our true identity. Hence the knowledge of true identity eliminates the ignorance. What is our true identity? It is the soul and its nature. If we can realize and perceive the true identity, we stop identifying ourselves as the body in which we are dwelling. If we are the body in which we are living, we need not be concerned by what happens to the body. i.e. We need not be concerned about the birth, death and disease to the body. By the extension of same argument, we need not be worried about the material relations attached to the body.
What are the attributes of soul?
If our true identity is soul, not the body, then how does the soul look like? This stanza says further explains:
1. It is pure.
The soul is pure means the soul does not have any external or separate elements ingrained with in itself. The soul is pure when the soul is full of soul and nothing else. (From our knowledge of material sciences)
2. It is different than nature
Nature always has qualifying attributes, form and can be felt and seen. By saying soul is different than nature it cannot be felt or seen. It does not have a well defined shape size or form.
3. It is unattached i.e. it is not attached to worldly activities and it always remain unattached in its pure form

The soul has the form of bliss. It is filled with knowledge. It is devoid of any feelings and emotions. There is no attachment or detachment to the TRUE form. (Stanza 40)

In this stanza, while talking about the soul, he invariably refers to Sat Chit and Ananda words. If we were to attribute any form to soul, then it is in the form of Ananda, the eternal bliss. The form is filled with knowledge. The knowledge and the bliss are conjugal words that cannot be separated. Where there is no TRUE knowledge, there is no eternal bliss, and where there is knowledge, there is always the eternal bliss. To this true form, there cannot be any attachment (or detachment) because if there is any attachment or detachment since these lead to unhappiness.

These four stanzas from Ravan to his wife encapsulate the crux of spiritual knowledge. It led to a lot of questions swarming my mind.

Some of these questions were

1. Why and how these great words of wisdom from an anti-hero character like Ravan?
2. Why Ravan chose to pursue his battle with Lord Sri Ram despite seemingly recognizing the cause of his agony?
3. What is the message from this episode to common people like us who are still bound to worldly matter and relations?

I will try to answer these in my next post.

GOD born as an Infant

Sri Rama Jananam

GOD is omnipresent. While he is all pervasive, we are unable to view him either within ourselves or outside ourselves because of ‘the layer of ignorance’ or ‘Maya’. It ensues in the great drama or the cycle of birth and death till the ultimate realization dawns (which we call as ‘Moksha’). Everyone is gifted with multiple experiences in his/her lifetime where they get a chance to perceive GOD. Fortunate ones get the clues and progress on the path to enlightenment.

The sacred texts, the stories of God’s manifestations and the interactions with the blessed ones who chose to pursue the path of ‘Knowledge’, ‘Devotion’ and ‘Service’ will help the lesser mortals like us. It is mentioned in our divine literature that ‘Remembering the GOD (Smarana) or chanting the name of the GOD (Bhajana) or Praising the GOD’s glories (Keerthana) or hearing the Bhajan/Keerthan (Sravana) at the time of death leads to ‘Moksha’.

Simple, it may sound, but not so simple to attain it in reality.

Kulasekhara Alwar in his ‘Mukund Mala’ seeks GOD’s blessings to make it possible.

“Diviva Bhuviva Mamastu Vaso, Narakeva Narakanthaka Prakamam, Avadheeritha Saradara vindou, Charanou the maranepi chintayami”

Another such thing which can help us attain such a remarkable act is mentioned in ‘Adhyatma Ramayana’, the excerpt of which is mentioned here with.

Context

GOD manifests himself as ‘Lord Rama’ to Kausalya. There are only a few occasions such as ‘Sri Rama jananam’ or ‘Sri Krishna jananam’ which are detailed in our sacred texts when the GOD is born as a human being. The following text (and translation from ‘Adhyatma Ramayana’) talks about GOD’s manifestation and his dialogue with his mother ‘Kausalya’.

Adhyatma Ramayana : Bala Kaanda : Third Sarga



The GOD who is ‘Jagannadha’ (Lord of Universe), ‘Paramatma’ (Inner / Super soul) and ‘Sanatana’ (The Ancient) is born in the afternoon time of Navami tithi (9th day in Hindu calendar) and Punarvasu star, in the fortnight of waxing moon in the month of Chaitra, with the auspicious Karkataka (Cancer) as ascendant. Five planets are in exalted status at the time of his birth. The Sun is posited in ‘Mesha’ (Aries). The gods have showered the rain of divine flowers from the sky expressing their happiness and zeal.

The GOD in his infant form has the color of his skin resembling blue water lily (Nymphaea nouchali). He has four hands and he is wearing golden silk garments. His eyes are wide and its corners are red in color similar to the red lotus flower (Nelumbo nucifera). He is self illuminating with brightness equivalent to thousand (infinite) Sun’s. He is wearing a crown and has hair falling on his fore head. He holds Conch (Sankha), Chakra, Mace and Lotus flower in his four hands. He has a garland on his chest.

The smile on GOD’s face is reflecting the grace from his heart similar to the moonlight emanating from moon. His eyes are wide as water lily (Nymphaea nouchali) and are completely filled with Kindness and mercy. He is decorated with multiple ornaments covering his holy chest, anklets, bracelets etc.

Kausalya is happily amazed on looking at the GOD. Her eyes are filled with tears of joy. She folded her hands in respect (Hindu way of offering prayers to GODs) and she spoke to him

The choice of words to denote GOD as ‘Jagannadha’ (Lord of Universe), ‘Paramatma’ (Inner / Super soul) and ‘Sanatana’ (The Ancient) are noteworthy. These words caution us to not to get carried away by the illusion of his infant form. The description reinforces the almighty character of GOD. The details of time are of astrological significance and when used with other such details mentioned in the epic, can be used to ascertain the time when the event took place.

It is evident from the following descriptions provided in above text that the GOD has manifested to Kausalya than actually having born as an ordinary human being.

· The unusual physical features described about the GOD’s infant form and the self illumination

· Holding conch, chakra, mace and lotus follower in his hands

· Wearing Golden silk garments and various ornaments

· Smiling and expressive eyes from the very moment Kausalya looked at him

· Instant reaction from Kausalya in offering prayers and conversing with him




Kausalya prayed to GOD as follows:

I worship you, God of Gods, one who is holding divine conch, chakra and mace!!! Thou are the super soul, who cannot be destructed. Thou are limit less and complete in yourself. You are the master (best) of all living things (Purusha here refers to Jeevathma, living soul)

Those who are learned and have knowledge of sacred texts Veda’s, say that, you are above (i.e. you cannot be seen with) the ordinary Mind, Speech, Indriya’s (Five sense organs and five karmendriyas). You are the personification of ultimate knowledge and truth alone.

With your illusionary power (Maya / Yogamaya), you appear to possess the three guna’s (prime adjectives) of Sattva, Rajas and Tama. The universe is created, sustained and destroyed under you magic power of illusion. But you are always beyond and untouched by these guna’s.

You appear to be performing acts, walking, listening, looking but in reality you are neither the karta (performer), nor walking, nor listening, nor looking. i.e. you are above all mundane acts that we attribute to you.

Shruti (Hindu Sacred texts) tell us that You are that pristine form which cannot be measured or understood by (intellectual or imagination capabilities of) mind. You are equally present in all living (plants, animals etc) and non living creatures (which involves the five primal forces such as Air, Soil, Water, Fire and Sky).

Even if you are omnipresent, you are not visible to people whose mind and intellect are covered with ignorance. You are visible only to those who have pure intellect. For them, the cosmos which reside inside your stomach appear like molecules.

The various universes (and people residing there), under the spell of your illusion, think that you are born in my womb. I can see your uncontrolled grace for your devotees. (due to which you gave such a privilege to me)

I am immersed in this material world (compared with an ocean), roaming under your illusion and indulged in bondages such as Husband, Children and Wealth. Now I could approach the rescue of your lotus feet.

Hey GOD!!! Please keep your current Divine form firmly and eternally placed in my heart. Please remove your magic spell (that keeps entire universe under illusion) from me (so that I can worship your divine form in my heart)

Please withdraw your currently un-worldly form and show yourself as tender, innocent infant form that gives cheerfulness and joy. I will get liberated from the darkness of ignorance by cheerfully embracing and talking (to such infant form of thy)

Kausalya, in her prayer, enlightens us with Nirguna tattva of GOD. She also tells us that the path to ‘Moksha’ is achieved only through devotion and elimination of ignorance. On viewing Divine form of Bhagavan Vishnu, she sought the boon only to be able to eternally retain his Divine form in her heart and liberation from Maya.




GOD responded:

Oh Mother, It will happen as you desire. Nothing will happen contrary to what you desire.

Brahma has previously prayed me to lessen the weight on earth (due to rise of demons). I have manifested myself in human form to kill Ravana and other demons.

Dasaradha and your self have performed Tapas (penance and deep meditation) with a desire to obtain me as your son.

You were able to view my divine form as a result of your meditation and prayer (performing Tapas). It is impossible for others (those who are impure / ignorant). You are liberated due to my viewing my divine form.

Whoever reads / listens to our conversation will attain liberation by merging into me. They will be able to remember me at the time of death.

Thus, Rama’s birth, in the third Sarga of Bala Kaanda in Adhyatma Ramayana provides a great opportunity for all devotees to liberate themselves from the cycle of Life and Death and attain Moksha.

***** Sri Rama Jayam *****

When GOD gets angry?

Does GOD get angry? If Yes, When does GOD demonstrate the anger?GOD is ‘Nirguna’ (without any adjectives or qualifying attributes) as per Hindu religion. It is we, the devotees, who attribute the adjectives (Shape, Color and other qualifying attributes) to help ourselves remain focused and anchor our mind firmly in devotion. Thus GOD becomes ‘Gunaropita’. Our mythology and sacred texts specifically talk about Triguna’s or ‘Sattva, Rajas and Tamas’ gunas and assign these specific characteristics or attributes to Trimurthi (Brahma, Vishnu and Maheswara). However, these texts also clearly praise the GOD, the ‘Para Brahma’ as ‘Guna Rahita’.

We wonder if GOD ever becomes angry given that we expect GOD to be eternally in the composed and undisturbed emotional state of mind. From my understanding of our Relics and Paurana’s – there are at least three to four occasions where GOD in his ‘Avatara’ has demonstrated anger. These Avatara’s are assumed by GOD to send out many clear messages and guidelines to us on subtle aspects of Life and dharma. Hence let me list out these occasions and try to deduce the message it has for us.

· Narasimha Avatara: Hiranya Kashipa has subjected his young son ‘Prahlada’ to so many troubles and made multiple attempts to kill him but could not succeed. Finally Lord Vishnu assumed Narasimha avatara and protected his devotee ‘Prahlada’. In this Avatara, God has assumed very fierce form and could not immediately calm down even after killing ‘Hiranya Kashipa’. On the contrary, we witness only valor and gallantry but not anger when Lord Vishnu killed ‘Hiranyaksha’.

· Rama (Bhargava Rama): King Arjuna (better known as Kaartha Virya Arjun) has overstepped his royal responsibilities and by resorting to forceful abduction of Nandini, magic cow from Bhrigu’s (Jamadagni’s) ashram. He earned Rama’s wrath and invited death to himself. When the sons of Kaartha Virya Ajun have killed the hermit and sage ‘Jamadagni’ who was performing Tapas (deep meditation), Rama not only became furious but he demolished the royal clan all over the world. He established a new order by donating entire land to different people.

· Rama (Raghu Rama): Dasaratha Rama, on his way to Lanka, the island where Ravana has kept abducted Sita, had to cross sea along with his vast army of monkeys. He performed puja and penance to Sagara (Lord of Ocean) requesting him to provide a way. But when Sagara did not respond, Lord Rama became angry and became ready to evaporate the entire ocean with his powerful astra’s. It made Sagara to plead for peace and provided alternate suggestions of Nal and Neel architecting the bridge.

· Krishna: During Kurukshetra, Bhishma has demonstrated his exemplary valor and it looked like the battle turned in Kaurava’s favor. He made impermeable defense arrangements as chief of army staff for kauravas and took the attack to Pandava’s camp. Bhishma had the boon of voluntary death. Krishna had become angry at once and became ready to fight and kill Bhishma ignoring his own decision not to fight and hold any arms.

What is common in all the above instances?Hiranya Kashipa, Kaarth Virya Arjun, Sagar and Bhishma are very powerful.

Natural laws command Hiranya Kashipa to safe guard and protect his son irrespective of his being a demon. He not only violated the natural law but abused his power as king of demons and as father to subject young boy Prahlada to various tortures and punishments.

It is abuse of his sheer power that Kaartha virya Arjun has resorted to, while abducting magic cow Nandini from Jamadagni’s ashram. As a king, he is expected to protect the ashram and its belongings. As a guest, he is supposed to abide by laws of being a guest to ashram. He chose to use power against a hermit and sage performing peaceful meditation in the forest.

Power of Sagar and Bhishma has become an obstacle in the way of establishing dharma on the world. While Sagar refused the way to Rama’s army enabling him to punish and conquer demon Ravan, Bhishma has become protective shield to evil Kaurava’s. The boon of voluntary death and his valor were being misused to protect the evil. GOD’s anger has made it possible to dawn the realization of universal power up on Sagar and Bhishma and they yielded.

GOD became angry when Powerful did not care to protect the innocent and righteous.

GOD became furious when the power is misused or abused.

GOD assumed threatening form when those bestowed with power become impediments to establishing the justice.