different vyasas in dwaapara yuga

DIFFERENT VYAASAAS IN VAISWATA MANVANTARA In every Dwápara (or third) age, Vishńu, in the person of Vyása, in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions: observing the limited perseverance, energy, and application of mortals humans, he made the Veda four bhagas , to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyása. Of the different Vyásas in the present Manwantara and the branches which they have taught, we shall have an account. First veda vyasa dwaapara yuga Swayambhu bramha himself Second veda vyasa dwaapara yuga Prajapati / manu Third veda vyaasa dwaapara yuga Usana Fourth veda vyaasa dwaapara yuga Bruhaspati Fifth veda vyaasa dwaapara yuga Savitri Sixth veda vyaasa dwaapara yuga Mrityu/yama Seventh veda vyaasa dwaapara yuga Indra Eighth veda vyaasa dwaapara yuga Vasishta Ninth veda vyaasa dwaapara yuga Saraswath Tenth veda vyaasa dwaapara yuga Tridhaman Eleventh veda vyaasa dwaapara yuga Trivishan Twelvth veda vyaasa dwaapara yuga Antariskha Thirthteenth veda vyaasa dwaapa yuga Vapara Fourteenth veda vyaasa dwaapara yuga Trayyaruna Fifteenth veda vyaasa dwaapara yuga Dhananjaya Eighteenth veda vyaasa dwaapara yuga Kritanjaya Nineteenth veda vyaasa dwaapara yuga Rina Twentieth veda vyaasa dwaapara yuga Bharadwaaja Twentifirst veda vyaasa dwaapara yuga Gowtama Twintisecond veda vyaasa dwaapara yuga Uttama/haryaatma Twentithird veda vyaasa dwaapara yuga Vena Twentifourth veda vyaasa dwaapara yuga Somasushamapana/trinabindu Twentififth veda vyaasa dwaapara yuga Riksha decendant of brighu/vaalmiki Twentysixth veda vyaasa dwaapara yuga Sakti father of parasara Twentiseventh veda vyaasa dwaapara yuga Parasara Twentieight veda vyaasa dwaapara yuga Jaratkaru Veda vyaasa for next yuga Krishna dwaipana Veda vyaasa second draoni

ahalya and seeta

ABOUT AHALYA AND SEETA Ahalya draupadi seeta taara mandodari tatha, pancha kanyaam smarennityam maha paataka vinaasanam The above sloka is being recited by us. The prime meaning is that these five are maha pativratas and remembering them will ward off our sins abruptly. Without understanding the same, it is being stated that ahalya and seeta were spoiled of their chastity and are being punished. One thing we have to understand that ahalya and seeta are ayonijas i.e. they were not born in womb and they have their paativratya power and they can make the paramatma also into any form with their power. This is being proved in the case of anasuya where she make the trio bramha, Vishnu and maheswara into kinds. We have to understand the epic with care and the background for the situation. As gowthama maharshi is growing powerful with his bramhacharya, indra feared about his seat and wanted to create problems so that his power can be reduced. So, with the help of soma the karaka of manas, he came to the gowtama ashrama and made sound like a cock as if the bramha muhurtha is approaching. Gowthama, having thought that the time is up woke up went to nearby river to perform his snana and do other rites. When he reaches the river, he smells something wrong since much time is ahead for bramhamurtha, he returned back to the ashrama. In the meantime, indra entered the hermitage under the gowthama vesha and approaches the ahalya to seduce her. As ahalya is a pativrata, and fully knows that the sage will never approaches her for sex during the bramha muhurta time, she threatens indra. In this stage gowthama re enters the ashrama and indra wanted to escape and gowtama curses indra and ahalya also she should not have samsaya i.e. doubt. This is clearly mentioned in the Ramayana balakanda 49th sarga. Same is the case of Seeta also, the washerman in his fist of anger accuses his wife that he is not Sri rama to bring back her wife eventhough she was caputured and kept for 10 months in another man’s place. As sri rama does not want any samsaya in the minds of his public, he orders seeta to be left to forests by lakshmana. We are in India, and our sruti says, women should be worshipped and not to subject her for discussion at any stage. I request everyone to understand the epics properly and understand the upanyasams of Sri chaganti gaaru and others and please do not drag their names into public for your ugly references.

WHAT IS BODHAAYANA AMAAVASYA

BODHAYANA AMAVASYA Bodhayana is a sage who lived south to Vindhya mountains. Apasthamba rishi is the sishya of bodhayana. The vamsavali of this sage will follow bhodhayana smruthi. Amavasya tarpana for these vamsavali is being done on bodhayana amavasya day. In panchangams we can see that on certain amavasya days it is specifically marked as bodhayana amavasya. Do you know how this was started? When the kuruksheta war was confirmed between kauravas and pandavas, king suyodhana approached the Sahadeva, who is authority in the jyothisa sastra, to predict a day to start the war so that they can win the war. Accordingly, sahadeva predicted the amavasya day to start the war and suyodhana will be victorious. In those days, even if the enemy approaches for a question, they will not cheat them. Later pandavas came to know about this prediction and prayed to Lord Krishna about the situation. Lord krishna thought for a while and asked the pancha pandavas and others in their side to perform the amavasya tarpana on the chaturdasi day knowing well that those who starts war on that day have to face the death(chaturadasiyandu maranambu sambhavinchu a proverb in telugu. Having seen the performance of amavasya tarpana on chaturdasi day, sun could not understand the reason, and arrived to the kurukshetra with moon and requested the Lord krishna, why amavasya tarpana is being done on chaturdasi day. Lord krishna, without any hesitation told lord sun, that amavasya is the day when sun and moon conjoins and now both sun and moon are in one place so that the tarpana is being performed. They could not question any more and accepted the lord Krishna words. From that day the bodhayana amavasya was started, i.e. previous day to amavasya is bodhayana amavasya. Normally, amavasya is common to all sutra followers. we can see in the panchangam as sarva amavasya but for certain amavasyas this will happen previous day to bodhayana sutra followers. That is to be clear, on the amavasya thithi day before sun set if prathama/padyami thithi occurs, or on the following day of amavasya before sun set if dwiteeya starts on prathama/paadyami day, then the previous day to amavasya day is termed as bodhayana amavasya. Those following bodhayana smruthi has to perform amavasya tarpana on this day and others has to perform on amavasya day. nemalchery goda kannaiah

is sri rama have a sister by name santa

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                                                                                            IS RAMA HAS A SISTER SANTHA?

The epic Ramayana deals with complete details about Sri rama and his character but when it comes to other characters like dasaratha or kousalya or other ikshwaaku dynasty full details are not available.  This is manly due to story revolvs only around rama only.  Even in the balakanda the details of santa was given in 10 sarga stanzas 1 to 5 as she is from ikshwaaku dynasty and romapada adopted her. 

To know about shanta, we should refer to vashita ramayanam also known as gyana Ramayana wherein in adiparva, the birth of dasaratha is told in detail.

Aja, the ikshwaaku king is the father of Dasratha, who is 38^th person in the dynasty ruling the ayodhya  on the banks of sarayu river. King aja wife is indumati, an apsaras born as human due to a curse, and aja   was spending most of his time in earthly pleasures.   Once while sage narada moving over the sky, the pushpamala from his veena fell on the ground where king aja and indumati were on royal palace grounds, and immediately indumati got saapa vimochana and she left aja by his reveling her status. Aja could not able to bear the separation of indumati, and he committed suicide

During this time, the dasaratha was eight months old only and vasishta the kula guru asked sumanta to take the reigns of ayodhya until dasaratha becomes eligible for pattabhisheka. Dasaratha, was given under the care of great sage marudanva who is adept in all sastras including archery. Marudanva brought up the child as a wiseman and a strong warrier. Dasaratha was crowned at the age of 18 and king of ayodhya, and his sepciality is that he could drive his chariot in war in all ten directons.

Another kind of ikwaaku dynasty is ruling kosla which is on the north banks of sarayu, and he has one daughter kousalya was given in marriage to Dasaratha without knowing about close relationship and same gotra.

Ravana is contemparory king to Dasaratha and is afraid of him. He prayed to lord siva and bramha and obtained bramastra which is most powerful one. Also ravana asked for deathless wherein bramha objected to it and he will have his death by the son born to Dasaratha and Kouslya.  This enraged ravana and he wanted to kill kouslya even before getting marriage with Dasaratha.  At this juncture, mandodari resisted ravana not to do stree vadha and get papa.  She suggested to prevent the marriage by separating the dasaratha and kousalya before marriage.  Accordingly, ravana kidnapped the kousalya with the help of asuras and put her in box and thrown the box into sarayu river.  Dasaratha, who was in palace happened to see some box was floating in the sarayu which was thrown by some unknown people and he fought with them but could not win because they were asuras.  In the meantime the box was floating fast in sarayu and reached in the confluence of ganges and dasaratha could not able to follow the same in the stream.  At this time, jatayu, the king of eagles saved dasaratha from the stream and attended to his wounds and made him to get back his strength. 

Dasaratha told about the floating box, and jatayu helped dasaratha to locate the same in the midst of water weeds in ganges.  In the meantime, narada who has seen the same, and opened the box and found kousalya in unconscious state.  Narada, with his divine powers able to regain the conscous of kousalya and decided to get married both in presence of devas summoned by him. Jataayu and devas blessed the couple, and jataayu transported them back to ayodhya wherein the marriage was again performed with royal honours.

Kousalya attained soon the motherhood and got lady child with handicap in leg. The child was named as santha.  The palace doctors tried their best to cure the handicap but could not succeed.  The kula guru vasishta consoled them and the handicap is due to the marriage between the close cousins of same gotra. He also advised them if santha was given as adoption to a divine couple, the handicap will be cured. 

The king of anga, romapada who is husband of kousalya sister approached the dasaratha and wanted the child in adopton to him since he was not blessed with children.  Accordingly, the child santa was given in adoption to king Romapada, and with due medical care her handicap was totally cured.

After this king dasaratha married, queen sumitra and kaikeyi and was living happily but without children.  At this juncture, he requested the ministers and kula guru to find ways for getting children i.e. vamasa vruddi, and he was advised to perform putra kameshti yaga making sage rushyasrunga, the husband of santa as adwaryu.  From here we will have the details in valmiki Ramayana.

Hope this will suffice the doubts of Santha who is sister of Sri rama whch is available in vasishta Ramayana. 

why upakarma necessary

Why upakarma done?

Many of our youngsters who were studying in convents have totally forgotten our culture and traditions but this is not their mistake but the education system totally westernized without moral and ethical values   For every function or vrata  in our culture there is a cause to do it  Accordingly many of our youngers routinely change the yagyopaveeta on upakarma day not intentionally but at the insistence of the elders without knowing why this is to be done

Upakarma is one of the important annual vedic, rituals prescribed by our elders.  The ritual includes propitating sages,  seeking their bleesings & wearing a new Yagnopaveetha.

In Utsarjanam,  Karta seeks pardon for acts of omission in not following vedic rituals regularly in prescribed forms.  He prays for new energy & rejuvenation of his strengths.  This aspect is integrated in Sankalpa mantras.In our culture, after completion of upanayana, we are supposed to learn Vedas.  Normally in olden days the Vedas are taught only in gurukulams and since the children are of young age, the dharma sastra has prescribed some method to learn vedaas and veda angams like, niruktam, chandas, meemaamsa, vyaakaranam  etc.  During the time of Vidya Abhyaasam a Brhmachari is supposed to learn the Vedas and other Vidyas thus for periods of two terms each alternately and complete such studies in 12 years!

Even when you are not teaching anybody, you have to retain what you have learnt, without forgetting, is it not so? The process of chanting and committing it to memory is a lifelong endeavour! In Dharma Saastraas, the details of Upaakarma and Utsarjana are given in the portion describing Gruhasta Dharma and not in the part covering the Brhmacharya Dharma. Till education was considered as part of an approach towards divinity, starting with Brhma Upadesa, all learning was an effort in that direction. There is a function known as ‘Sama- Aavartanam’, which meant that you have completed all learning and are now ready to step into the world as a house holder. There is a marked difference in the way the Upaakarma is to be done by the Brhmachari who is yet to do the Sama-Avartanam and the house holder who has completed Sama-Aavartanam. Evidently the second procedure is for the married man so that he may not forget what he has learnt of the Vedas! It is known as ‘DhaaraNam’. Some Rishis have very clearly directed that even a married man should consider himself as a student when it comes to studying and reviving his knowledge of the Vedas, throughout his life!

Veda Adhyayanam was performed only during the period sravanam/Avani to pushyam/Tai (from mid-August to mid-January). Therefore, one is supposed to perform an "utsarjanam" in the month of (pushyam)Tai, i.e., a giving up of the learning of Vedas from Tai(pushyam) to (sravamam)Avani. Just like a Upakarma function there was a Utsarjana function in Pushyam/ Tai. The period between January to August was then devoted to learning other branches of our shastras. Thus the cycle of Upakarma and Utsarjana with regard to Vedic studies was established.  

The sankalpam is mainly taken for performing the Upakarma Homam. Then we say tad angam snAnam karishye, tad angam yajnopavIta-dhAraNam karishye, tad angam rshi tarpaNam karishye -- which implies that all other activities like snaanam, yajnopaveeta dhaaranam, tarpanam etc., are only performed as an 'angam' or subsidiary to the Upakarma Homam (which is the angi or primary).

In the Upakarma Homam as well as in the tarpanam, the offerings are made to the  rishis. In fact this tarpanam is so important that it is included as part of our nitya karma-anushthaanam, our daily worship. There are other minor points that are worth noting:

1.    Brahmacharis should wear maunji (belt made of sacred grass), ajinam (deerskin) and dandam (stick made of palaasa wood) after they wear the poonool (sacred thread). There are separate mantras for each.

2.    It is said that: purAtanAn parityajya which implies that you should wear a new set of clothes (veshti and uttarIyam) before the tarpanam and homam.

3.    It is also said that: kAndarshi tarpaNa-kAle punaH snAtvA Ardra vastra eva tat kuryAt, i.e, before performing the  rishi tarpanam you should once again take a dip in the water and do it with new dried clothes

4.    The rishi tarpanam is done with the upaveetam  in the nivita position (like a garland)  

5.    you should do fast on the Upakarma day or at least fast till the end.

   

mahalaya pakha tarpana

                                                                        MAHALAYA PAKSHA

Alayam means Ah samantath layam i.e. various people to assemble in one place.  Mahat+alayam means peoples from various places including other worlds specifically the deceased people of this world are assembling in this world.

Why this mahalaya paksha was arranged?  If we want to clean our house we are asking our inmates to go out of the house and then clean thoroughly.  Likewise,  the head of the pitru loka i.e. yama dharama want to clean the pitru loka and thereby instruts all the pitaras to out of the pitru loka and come after 15days.  Hence all the deceased pitaras of our families are coming to this bhuloka to bless those who are sincerely doing tarpana and pinda pradana.  That is why this period of 15 days is called the mahalaya paksha.

How to ascertain the mahalaya paksha?  Our time is based on the movements of planets in the sky. Accordingly the transit of sun in each house starting from April 14 for a period of 30 days is termed as one month like chaitra vaisaka etc.  When sun starts transitting in karkata rasi i.e. ashada masa, the fifth fortnight i.e. paksha is called the mahalaya paksha. That is why in our sankalpam for tarpana and sradha during this peiod we will say as ASHADYAAHA PACHAME PAKSHE ...       KANYAASTHAA ARKANIVTAHA SO API SO ATYANTA PHALA MASNUTE.  This time we have mahalaya paksha is for 16 days instead of 15 days normally.

Mahalaya paksha is usually starts from Prathama/paadyami to Amavasya but due to thithi vrudhi  the mahalaya paksha is for 16 days. The next day to amavasya is also includes in this paksha due to increase of thithi vruddhi, those who are performing the tarpana for all the days has to extend to one more day i.e. next to amavasya also i.e. it becomes 17 days this year.   For all those who are not performing paksha tarpana the paksha ends with amavasya only. 

According to nirnaya sindhu KANYAGATE SAVITARI YAANYAHAANI THU SHODASA, KRATUBHISTAANI TULYAANI DEVO NARAYANO ABRAVEET.    i.e. the snanam performed in holy rivers, performance of pitru tarpana, mantra japa, danams in favour of pitaras will fetch enormous results like performing the somayaga in one’s life. Hence wise people do not skip even single day to perform the pitru tarpana, panda pradana and danams in favour of their ancestors during this peiod.

Performing the mahalayam is of two types i.e. doing tarpana for all the paksha days is termed as paksha mahalayam.  2)performing tarpana or sradha on any one day is called as sakrunmahalayam.  Those who perform all the 16 days pitru tarpana/hirnya sradha need not see the thithi vaara nakshatra during this 16 days but those who want to perform on any single day has to see the thithi vara nakshata and perform.  According to saastra, those who want to perform on a single day has to avoid nanda thithies like prathama/paadyami, shashti, yekadasi, chaturdasi or amavasya thithi or on Friday, or on the birth starday of the performer or anujanma trijanma nakshatra days.  It is very difficult to find out the proper days by substituting all the ill days hence the sastra has specifically given certain days for them on maha vyatipaata day (05.10.12), mahabharani (03.10.12) gajachhaya (13.10.12) to perform the mahalaya paksha tarpana and panda pradanam.

Certain people are very much eager to perform to paksha tarpana (all 16 days) but due to unforeseen circumstances could not do so and for those people the sastra has given some options like to start from panchami (05.10.12) or ashtami (08.10.12) or dasami (10.10.12) to perform continuously till amavasya.

For certain people, their ancestors particularly father or mother might have deceased on bhadrapada masa so that the annual ceremony for them will come on this paksha on any one day.  For all those who has to pratyabika sradha to parents i.e. only for father or mother has to perform the sradha first on the thithi day and only then do the mahalaya tarpana after performing the sradha but not to skip on that day.  But for those who are doing karunya sradha i.e to wife, aunts, father in law/mother in low or to metarnal side has to perform the the mahalaya paksha tarpana/sradha first and then only has to do the kaarunya sradha next. 

The Bharani star day is more auspicious and important during this paksha and it is specifically termed as maha bharani because the adhi devata for bharani is yama and this paksha is of pitaras.  Hence, those performing on this day to their elders will give satisfaction like performing in gaya kshetra itself.  So people should not miss this maha bharani.

In our ancestors some people might have taken sanyasa before their death and for those during this paksha mahalaya paksha tarpana or sraadha to be performed on dwaadasi day.

People who died unnaturally, i.e. by accident/fire/water/murder/hanging etc. For those the tarpana/sradha is to be done on chaturdasi day only.  But we should not perform tarpana or sraadha for those who died naturally on this day.

Suppose if no one is there i.e. for a widow without any children she has to perform the mahalaya tarpana/sradha on amavasya day by sankalpa sradha vidhana.  This is called vidhavha mahalaya.

On mahalaya amavasya day all have to do tarpana irrespective of doing sakruth mahalaya or paksha mahalaya.  But those who are performing the paksha mahalaya i.e. doing for all 16 days first they have to amavasya tarpana and then themahalaya amavasya taarpana i.e. twice.  For those doing sakruth mahalaya i.e. for any one day they should perform  only amavasya tarpana.  

Certain people doing shannavati tarpana i.e. on 96 days in a year, they have to perform the tarpana have to perform shannavati tarpana on vyatipata 5.10.12, yugadi 13.10.12 and vaidhruti 15.10.12 first and then perform the mahalaya paksha tarpana  i.e. on these three days they have to do tarpana twice.

This mahalaya tarpana should not be performed by those who are having living father but without mother.  But if mother is alive and father is no more they have to perform the mahalaya tarpana.  That too they should not perform on the first year i.e. before completion of abdika sradha.

But care should be taken that we should not perform any homa, special puja during these 15 days.

Without performing the pratas and madhyanhika sandhya vandana the mahalaya tarpana should not be performed.

If brother living separately, those performing the sakruth mahalaya i.e. doing on any one day, elder brothers should not do without performing the tarpana by  younger brother.  It is also important that if any one has performed the tarpana other brother should not skip in performing the tarpana every one in the family i.e. all the brothers has to perform individually.

While giving panda pradana if the same is sumangali, placing manjal/pasupu, kumkum or pushpam on the  pindams are forbidden.  Except the til and dharba trunams nothing should be placed on the pindas.

On any occasion even in utmost emergencies the mahalaya paksha tarpana or sradha or regular tarpana /sraddha to be performed before the sun sets.  If it is performed then you will incurs the pitru saapa and anger from the pitaras.

Hope this will give you an idea about the mahalaya paksha tarpana and the do’s and dont’s.

సుఖ దుఖములు పుణ్య పాపములు

                                          సుఖ దుఖములు పుణ్య పాపములు

ఈ జన్మలో మనము అనుభవించే సుఖ దుఖములకు మనము చేసుకొన్న పుణ్య పాపములే నాంది.  ఒక తల్లి సంతానములోనే ఒక్కొక్కరు ఒక్కో స్టితి గతులతో జీవించడం మనము చూస్తున్న నిదర్సనం.  పాండవులు అరణ్యవాసమందు కష్టములు అనుభవించిన అది వారికి సాధకముగానే మారినది కదా. రాజ్యము సిరి సంపదలు లేకపోయినను పాండవులు అరణ్యవాసమందు వేయి  బ్రామ్హలకు అన్నపానాదులతో అతిథి సత్కారములు సూర్య అనుగ్రహమువల్ల లభించిన అక్షయ పాత్ర ఆధారముగా పోషించుచున్దిరి. ఒకానొకప్పుడు దుర్యోధనాదులు ఆటవిక జాతివారికి బందియితే పాండవులు కాపాడినారు కదా. అరణ్యవాసమైన సుఖ సంతోషములతో కాలము గడిపినారు. కష్టములు వచ్చినను అదియు మన మంచికే అనే భావనతో గడిపినారు.  అర్జునునకు ఊర్వసి శాపము వల్ల నపుమ్సకుడుగా కావలసివస్తే దానిని అన్గ్యాత వాసమందు బృహన్నలగా తీసుకొని సంతోషముగా అనుభవించ లేదా. భీమసేనునకు దుర్యోదనాదులు చాల కష్టములు పెట్టలేదా విషాన్నము పెట్టి మూర్చ పోయినప్పుడు పాషాణము నడుముకు కట్టి నదిలోకి తోసివేస్తే భీముడు పాతాళలోకానికి వెళ్లి వాసుకి అతిథిగా ఉండి  అమృతము సేవించి పదివేల ఏనుగుల బల పరాక్రమములతో తిరిగి వచ్చెను కదా. ధర్మముదా భీముని రక్షించినది దుర్యోధనుని పురుష ప్రయత్నము వ్యర్థమేకద.

ఒక బ్రామ్హనుడు ఒక అస్వథ వృక్షమును ప్రదక్షిణము చేస్తుంటే అతనిని ఒక నల్ల తెలు కుట్టింది  ఒక దుష్టుడు దీనిని చూసి ఆ వృక్షమును సతవిధములుగా తిట్టి కాలితో తన్ని పోయేటప్పుడు అతనికి ఒక స్వర్ణ నాణెము దొరికినది దానిని తీసుకొని ఆతను వెళ్ళిపోయెను బ్రామ్హదు యోచించి చుండెను మనము సత్కార్యము చేస్తుంటే మనకు దుఃఖము సంభవించినది దుష్టుడు తప్పిదము చేసినను అతనికి ధనము ప్రాప్తించినది ఎందువల్ల అని తన దీర్ఘ దృష్టి ద్వారా చుస్తే తనకు మరణము సంభావించ వలసినది ఒక తేలు కాటుతో సరిపోయింది దుష్టినికి అధిక ధనము ప్రాప్తించవలసిన దానికి ఒక స్వర్ణ నాణెముతో సరిపోయింది అనేది తెలుసుకొనెను అందువల్ల కష్టము వల్ల దుఃఖము సంప్రాప్తమయితే తన పాప కర్మలు దుఃఖముతో తీరిపోయినది అని సంతోషించవలెను. 

ఈ బుద్ది తోనే కుంతీదేవి శ్రీకృష్ణుని నాకు ఎల్లప్పుడు కష్టములే సంప్రాతిమ్పచేసి సదా సర్వ కాలము నా మనసు నీ పాదపద్మములందే నిబిడి క్రుతము  కావలెనని కోరినది  సదా సర్వకాలము భాగవత్ధ్యానము చేసేవారికి దుఖములు ఎందుకు సంప్రాప్తిస్తుంది.

ప్రహ్లాదుని విషయము తీసుకొంటే తెలుస్తుంది. మనకు చిన్న చీమ కుడితే ఏంటో భాద అనుభవిస్తాము మరి  ప్రహ్లాదునికి సంప్రాప్తించిన దుఖములకు లెక్క ఉందా పర్వత సిఖరమునుండి క్రిందికి తోయిన్చినారు విష సర్పములచేత కాటు వేయిన్చినారు ఎనుగులచేత తోక్కిన్చినారు విషపానము చేయించినారు అయినను ప్రహ్లాదునికి దేనివల్లను కష్టములు సంభవించ లేదుకదా ఎందువల్ల భగవత్ భక్తీ వల్ల  పాప నాశనము అవడము వల్ల  పాప ఫలమైన దుఃఖము ఏర్పడలేదు

ఇందువల్ల మనకు ఏర్పడు సుఖ దుఖములకు మనము చేసుకొన్న పుణ్య పాపములే కారణము అవుతుంది