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Shibi chakravati was the son of Ushiinara King and a devotee of Vishnu. Shibi was a King who never said a "No" for a donation and his fame was praised by everyone. Devendra and Agnideva once wanted to test the greatness of Shibi’s limits of donation. Agnideva took the form of a Pigeon. Devendra took that of a Eagle. The Pigeon, which was chased by the Eagle, came to Shibi chakravarti’s palace where he was seated and pleaded “Save me!! save me!!”. Seeing this, a Shibi's guru said “O' King! Because of life-threat this Pigeon came to you for protection. Every being has the right to survive. Also there is no greater help than protecting a being's life.”. Pigeon replied “O' King! Being afraid of the Eagle I have asked you protection. Rules say that a King must protect the weak and disabled”. The Eagle, which reached the palace by then, said “O' King! Every being takes many forms. This pigeon came to your protection. But dont forget that Pigeon is the food for a Eagle. Please leave this Pigeon, which is my food, and save my life. If I don't eat now, I will die.”. Shibi chakravarti thought “In a country ruled by a king who does not give protection to a weak and disabled being asking for shelter who has life-threat, there will be no rains, no crops and it will become a barren land. Also the people will have to face many difficulties and finally such king will reach hell. However, the Eagle is hungry and has put in a lot of effort chasing its food. Taking away its food is also a sin. Now what should I do?”. Thinking so led to the following conversation. Shibi: O Eagle! I will give you a better, tastier food than this. Please leave this Pigeon. Eagle: O' King! No other thing can be tastier than this pigeon. It was decided by Brahmadeva that they are food for us. Shibi: O Eagle! I cannot leave this Pigeon that is in my protection and break the rules. I am also ready to sacrifice my life to save the Pigeon. You ask me whatever you want except this. Eagle: O' King! If you really want to protect this pigeon, give me the flesh from your right thigh which is equal in weight to that of the Pigeon. Immediately Shibi chakravarti got a balance and kept the Pigeon on one side and started to cut his thigh and weigh it. Howmuch ever he cut it was not enough to equal the weight of the pigeon. Failed to equal the weight of the pigeon from his thigh flesh, he himself sat on the balance and told the eagle that it can eat him. At this stage, the two gods revealed their identity and Agni said, “O' King! I am Agnihotra. This Eagle is Devendra, We came to test your will to protect and donate to the needy and your compassion towards other beings. You qualified in the test. Your fame will spread throughout the world. Your son will also live up to your name”. Having said that and blessing Shibi both the gods disappeared from there.
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Dhruva is a devotee of the god Vishnu according to Hindu mythology. Dhruva was the son of Uttānapāda. His tale is recorded in the Vishnu Purana and the Bhagavata Purana. Dhruva was born a son of the King Uttānapāda (the son of Svayambhuva Manu) and his wife Suniti (or Sunrita, the daughter of Dharma). The king also had another son Uttama, born to his second queen Suruchi, who was the preferred object of his affection. Once, when Dhruva was a child of five years of age, the two princes playfully raced towards their father's lap. But, the headstrong Suruchi chided Dhruva and insulted him for trying to woo the attention of his father, when he did not deserve it because "he was not born to her." She further mocked at his plight, by asking him to redeem himself by seeking Vishnu's blessings. Suniti consoled the distraught child, by asking him to take Suruchi's words seriously and to observe penance in meditation of the Lord. She bid him farewell as he set out on a lonely journey to the forest. Dhruva was determined to seek for himself his rightful place, and noticing this resolve, the divine sage Narada appeared before him and tried to desist him from assuming a severe austerity upon himself at such a tender age. But, Dhruva's fierce determination knew no bounds, and the astonished sage guided him towards his goal by teaching him the rituals and mantras. The one mantra which Narada taught and which was effectively used by Dhruva was Om Namo Bhagavate Vasudevaya. Having been advised, Dhruva started his penance, and went without food and water for six months, his mind fixed on the Lord. The austerity of his penance shook the heavens and the Lord appeared before him, but the child would not open his eyes because he was still merged in his inner vision of Vishnu's form described to him by Narada. Lord Vishnu had to adopt a strategy of causing that inner vision to disappear. Immediately Dhruva opened his eyes, and, seeing outside what he had been seeing all along in his mental vision, prostrated himself before the Lord. But he could not utter a single word. The Lord touched his right cheek by his divine conch and that sparked off his speech. Out poured forth a beautiful poem of praise of the Lord in 12 powerful verses, which together are called Dhruva-stuti. Vishnu Purana gives a slightly different account here. When Vishnu was pleased with Dhruva's tapasya and asked him to ask for a varadāna (grant of wishes), Dhruva said that he (being an uneducated child) did not know how to sing the praise of Lord Vishnu, and therefore asked the varadāna of a knowledge of stuti (hymn in the praise of Vishnu). Other persons would have asked for worldly or heavenly pleasures, or for moksha at most, but Dhruva had no personal desire. Renunciation of all desires is regarded to be essential for eternal peace in Hinduism: this is the meaning of Dhruva-pada. That was the reason why the Saptarshis decided to give Dhruva the most revered seat of a Star. The Dhruva-stuti as mentioned in the Vishnu Purana is an extended version of the Vedic Purusha sukta and is quite different from the Dhruva-stuti of Bhagavata Purana. Having spent a long time in the Lord's remembrance he even forgot the objective of his penance, and only asked for a life in memory of the Lord. Pleased by his penance and by his stuti, Vishnu granted his wish and further decreed that the lad would attain Dhruvapada - the state where he would become a celestial body which would not even be touched by the Maha Pralaya, or the final cataclysm. Dhruva returned to his kingdom, to be warmly received by his family, and attained the crown at the age of six. He ruled for many decades in a fair and just manner.
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Nachiketa was the son of Vājashrava. Vājashrava, desiring a gift from the gods, started an offering to donate all his possessions. But Nachiketa noticed that he was donating only the cows that were old, barren, blind, or lame; not such as might buy the worshiper a place in Heaven. He told his father that it is of no use to donate such cows and it is as good as not donating anything at all. But Vājashrava was deaf to Nachiketa's words and kept on donating whatever he pleased and upon that, Vājashrava was irritated with Nachiketa's advises. Nachiketa wanting the best for his father's rite, asked: "I too am yours, to which god will you offer me?". After being pestered thus, Vājashrava answered in a fit of anger, "I give you to Death (Yama)". So Nachiket went to Death's home, but the god was out, and he waited three days. When Yama returned, he was sorry to see that a Brahman guest had been waiting so long. He told Nachiketa, "You have waited in my house for three days without hospitality, therefore ask three boons of me". Nachiket first asked for peace for his father and himself. Yama agreed. Next, Nachiketa wished to learn the sacred fire sacrifice, which also Yama elaborated. For his third boon, Nachiketa asked to learn the mystery of what comes after death. Yama was reluctant on this question; he said that this had been a mystery even to the gods. He asked Nachiketa to ask for some other boon, and offered many material gains. But Nachiketa replied that material things will last only till the morrow. He who has encountered Death personally, how can he desire wealth? No other boon would do. Yama was secretly pleased with this disciple, and elaborated on the nature of the true Self, which persists beyond death. The key of the realization is that this Self (within each person) is inseparable from Brahman, the supreme spirit, the vital force in the universe. Yama's explanation is a succinct explication of Hindu metaphysics, and focuses on the following points:
Thus having learnt the wisdom of the Brahman from Yama, Nachiketa was freed from the cycle of births. Source : http://en.wikipedia.org/wiki/Nachiketa Rukmangada or Rukmangad is the name of a person in the Hindu sacred books. He was a great devotee of Vishnu. Rukmangada was looked upon as a good and pious king. He is happily married to Sandhyavali and the couple have a small son named Dharmangada or Dharmangad. As a devotee of Vishnu, Rukmangada is very particular about observing the Ekadasi (the 11th day of every lunar fortnight), which is sacred to Vishnu, as a day of fasting, prayer and abstinence. The Gods decide to test Rugmangada's orthopraxy. They send Mohini, an apsara or celestial enchantress, to beguile Rukmangada. Mohini succeeds in her mission; upon first sight, the king is utterly bewitched by her beauty. A courtship ensues and Mohini extracts promises from the king to the effect that she will stay with him only as long as he grants her every wish and never thwarts her in anything. In particular, the promise is given that since Rukmangada is ardently seeking Mohini's favour today, he must never rebuff her when she makes advances to him in future. On these conditions, Mohini becomes Rukmangada's paramour. The virtuous Sandhyavali swallows her pride and receives Mohini into the palace. Come Ekadasi, the time to test Rukmangada's devotion to Vishnu is at hand. As usual, Rukmangada takes a ritual bath, anoints himself with the Kumkuma-chandanam (vermilion and sandalwood) pastes sacred to Vishnu, and sits down to his pooja before the idol of Vishnu, to spend the day in prayer, meditation and fasting. Mohini chooses this time to approach Rugmangada and caress him. He rebuffs her with a reproach about the untimeliness of the advance. Mohini declares herself offended, reminds him of his promise, and demands its immediate fulfillment: Rukmangada must accompany her to the inner chambers immediately. Rukmangada is horrified, words are exchanged; Mohini accuses Rukmangada of having beguiled her and ruined her virtue without being actually in love with her. There is nothing worse that a chaste woman can suffer. In losing her virtue she has lost everything that was precious to her. What reparation is possible? What penalty can even approach the magnitude of her loss? What one thing was dearest to Rukmangada? His son! Mohini presents Rukmangada with a horrific ultimatum: she will release him from his promise and leave his kingdom forever, but only if Rugmangada slays his only child, Dharmangada, as a penance for ruining her. After much mental agony, Rugmangada decides that he would rather kill his son than break the observance of Ekadasi and thus compromise his devotions to Vishnu. The distraught but unwaveringly devoted Sandhyavali acquiesces to this decision. Rukmangada raises his sword. Just as he is about to strike off his son's head, Vishnu appears before them, pleased. Vishnu reveals that Mohini is an apsara, sent to test Rukmangada's devotion, a test which he has passed. Dharmangada is crowned king. Vishnu takes Rukmangada and his pious wife Sandhyavali away to his heavenly abode, Vaikuntha.
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Ajamila was raised according to the Vedic regulations. He was a perfectly trained Brahmin and had a chaste and beautiful wife. But one day, while he was out in the fields collecting flowers for worshipping the Lord, he happened to see a drunken sudra and a prostitute engaged in sexual embrace. Ajamila became bewildered and attracted; his mind becoming more and more attached to the prostitute. In Bhagavad-Gita it is said that if one contemplates sense objects, he becomes attached to them. Although Ajamila was a strict Brahmin he became helplessly entangled by seeing a man and woman engaged in sexual activity. Consequently he took this prostitute into his home as a maidservant. Inevitably, he became so entangled that he abandoned his family, wife and children and went off with the prostitute. Due to his illicit connection with the prostitute, he lost all his good qualities. He became a thief, a liar, a drunkard, even a murderer. He completely forgot about his original training as a Brahmin, and his whole life was ruined. Engaging in sinful activities, Ajamila fell down from his position, and he begot many children through the prostitute. Even towards the end of his life, around the age of eighty, he was still begetting children. It is explained that while he was dying, which is a very fearful time, he began to call out to his pet child, whose name was Narayana. Narayana is another name of God or Narayana. At that time, the Yamadutas, the messengers of death, were coming. They were tying up the subtle body of Ajamila and preparing to take him to be punished by Yamaraja, the lord of death. At the same time, because he happened to be speaking the holy name of the Lord Narayana, the beautiful Visnudutas, the messengers of Narayana, also arrived there. They checked the activities of the Yamadutas, refusing to allow them to take Ajamila for punishment. The Yamadutas were bewildered. "Why are these effulgent and beautiful personalities checking our action? It's our duty to take sinful men to Yamaraja for punishment; then they are awarded another material body for the next life so that they can get the result of their sinful activity." There was a discussion between the Yamadutas and the Visnudutas. The conclusion was that although Ajamila was sinful throughout his life and gave up his religious life, his wife and children and begot children through a prostitute, he nevertheless was purified from all these sins because at the last moment he chanted the holy name of Narayana. If this single act of the utterance of a four-syllable word Narayana can make such a difference to life after death, what larger worlds of fullness and majesty he may not conquer by really leading a noble life of Dharma in the memory of the Lord? -- so thought Ajamila. And that very moment he renounced everything to which he was attached, went to Benaras and engaged himself in austerities and meditation and in due time reached the abode of the Lord. It is noteworthy that a wrongdoer is given a chance to correct himself and thereafter lead a virtuous life before attaining salvation. It is not as if the Lord gives him a boon because he uttered the Lord's name when death was nearing him. It was the resultant of his previous good deeds that helped him to remember who he was and then get back to his previous position. Yet he had to struggle again and do enough penance before he could get salvation. Kaumodaki or The Mace of Vishnu represents spiritual, mental and physical strength, which has a tendency to be quite overwhelming at first. The name Gada has a lot of history that comes along with it. Gada was the name of a mighty demon who once brought much terror upon humanity. Many legends tell about how terrible Gada was, but he had one flaw that was quite easy to take advantage of. It is said that despite how horrible Gada was, he could also be quite charitable. Gada never refused a request that was asked of him no matter how ridiculous the request might have been. My creator, Vishnu, disguised himself as a poet of sorts, also known as a Brahmin. The disguised Vishnu approached Gada and requested that Gada lend his own bones to him. Gada ripped himself apart at the seams to deliver his bones to Vishnu. Vishnu then took these bones and fashioned for himself one of the most grand maces of all time. This mace is called as Kaumodaki. Due to the fact that the mace was created from the bones of Gada the word Gada came to permanently mean mace in Sanskrit. Kaumodaki was created in order to protect humanity. There is nothing that it cannot conquer. This is why the mace has often been compared to the element of time. Time is always moving and can never be stopped. Time itself is unconquerable just like Kaumodaki.
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The Sudarshana Chakra is a spinning, disk-like super weapon with 108 serrated edges used by the Hindu god Vishnu. The Sudarshana Chakra is portrayed on the right rear hand of the four hands of Vishnu, who also holds a Shankha (a conch shell) in his left fore hand, a Gada (mace) in his left rear hand, and a Padma (lotus bud) in his right fore hand. Viswakarma's daughter Sanjana was married to Surya, the Sun God. Due to the Sun's blazing light and heat, she was unable to go near the Sun. She complained to her father about this. Viswakarma took the Sun and made him shine less so that his daughter would be able to hug the Sun. The left over Sun "dust" was collected by Viswakarma and he made three things out of it. The first one was the famous aerial vehicle Pushpaka Vimana, the second being the Trishula (Trident) of Lord Shiva, and the third was the Sudarshana Chakra of Lord Vishnu. The Chakra comprises 10 million spikes in two rows moving in opposite directions to give it a serrated edge. It was also used to cut the Goddess Sati, consort of Lord Shiva into 51 pieces after she gave up her life by throwing herself in a yagna (worshipful fire ritual) which was held at his father's place. It is said that Shiva, in grief, carried around her lifeless body and was inconsolable. The 51 parts of the Goddess' body were then tossed about in different parts of Bharatvarsha and came to be known as "Shakti Peeths". The use of the Sudarshana Chakra is occasionally mentioned in the Hindu texts of Rigveda, Yajurveda and Puranas, as an ultimate weapon to eliminate the enemy of law, order and preservation. Such enemies are enumerated variously as rakshasas, asura, and vikrutatma. In one such instance, as scribed in the stanzas of the Mahabharat, Lord Shri Krishna, the Avatar of Lord Vishnu, beheads Shishupala with the use of the Sudarshana Chakra, for his rapacious behaviour (committing 100 mistakes each worthy of death) at the Rajsuya yagna celebration of Emperor Yudhishthira. It was also used to cut the celestial mountain Mandrachal Parvat for churning the ocean of milk (Samudra Manthan). This is a stotra dedicated to Sri Chakralzhwar or Sudarshanar. Prathibhata Shrevi Bhishana Varaguna Sthoma Bhusana Janibhaya Sthana Karana Jagadavasthana Karana Nikhila Dushkarna Karshana Nigavana Saddhama Darshana Jaya Jaya Sri Sudarshana Jaya Jaya Sri Sudarshana Source : www.wikipedia.com
Image by Hyougushi from National Museum, Delhi
In Hindu religion, Garuda is a Hindu divinity, usually the mount (vahana) of the Lord Vishnu. Garuda is depicted as having the golden body of a strong man with a white face, red wings, and an eagle's beak and with a crown on his head. This ancient deity was said to be massive, large enough to block out the sun. Various names have been attributed to Garuda - Chirada, Gaganeshvara, Kamayusha, Kashyapi, Khageshvara, Nagantaka, Sitanana, Sudhahara, Suparna, Tarkshya, Vainateya, Vishnuratha and others. The Vedas provide the earliest reference of Garuda, though by the name of Śyena, where this mighty bird is said to have brought nectar to earth from heaven. The Puranas, which came into existence much later, mention Garuda as doing the same thing, which indicates that Śyena (Sanskrit for Eagle) and Garuda are the same. Garuda wears the serpent Adisesha on his left wrist and the serpent Gulika on his right wrist. The serpent Vasuki forms his sacred thread. The cobra Takshaka forms his belt on his hip. The snake Karkotaka is worn as his necklace. The snakes Padma and Mahapadma are his ear rings. The snake Shankachuda adorns his divine hair. He is flanked by his two wives ‘Rudra’ and ‘Sukeerthi’ or (Sukirthi). Garuda flanked with his consorts 'Rudra' and 'Sukirthi' can be seen worshipped in an ancient Soumya Keshava temple in Bindiganavile in Karnataka. The story of Garuda's birth and deeds is told in the first book of the great epic Mahabharata. According to the epic, when Garuda first burst forth from his egg, he appeared as a raging inferno equal to the cosmic conflagration that consumes the world at the end of every age. Frightened, the gods begged him for mercy. Garuda, hearing their plea, reduced himself in size and energy. Garuda's father was the creator-rishi Kasyapa. He had two wives, Vinata and Kadru, who were daughters of Prajapathi Daksha. Kasyapa, on the pleadings of his wives, granted them their wishes; Vinata wished for two sons and Kadru wished for thousand snakes as her sons. Both laid eggs, while the thousand eggs of Kadru hatched early (after steaming the eggs to hatch) into snakes, the hatching of two eggs of Vinata did not take place for a long time. Impatient, Vinata broke open one egg, which was half formed with the upper half only as a human and was thus deformed. Her half formed son cursed her that she would be slave for her sister (she was her rival) for a long time by which time her second son would be born who would save her from his curse; her first son who flew away and came to prominence as Aruna, the red spectacle seen as the Sun rises in the morning, and as also charioteer of the Sun. The second egg hatched after a long time during which period Vinata was the servant of her sister as she had lost a bet with her. When the second egg hatched, a fully grown, shining and of mighty sized bird form emerged as Garuda, the king of birds. Garuda was thus born. One day, Vinata entered into and lost a foolish bet, as a result of which she became enslaved to her sister. Resolving to release his mother from this state of bondage, Garuda approached the serpents and asked them what it would take to purchase her freedom. Their reply was that Garuda would have to bring them the elixir of immortality, also called amrita. It was a tall order. The amrita at that time found itself in the possession of the gods, who guarded it jealously, since it was the source of their immortality. They had ringed the elixir with a massive fire that covered the sky. They had blocked the way to the elixir with a fierce mechanical contraption of sharp rotating blades. And finally, they had stationed two gigantic poisonous snakes next to the elixir as deadly guardians. Undaunted, Garuda hastened toward the abode of the gods intent on robbing them of their treasure. Knowing of his design, the gods met him in full battle-array. Garuda, however, defeated the entire host and scattered them in all directions. Taking the water of many rivers into his mouth, he extinguished the protective fire the gods had thrown up. Reducing his size, he crept past the rotating blades of their murderous machine. And finally, he mangled the two gigantic serpents they had posted as guards. Taking the elixir into his mouth without swallowing it, he launched again into the air and headed toward the eagerly waiting serpents. En route, he encountered Vishnu. Rather than fight, the two exchanged promises. Vishnu promised Garuda the gift of immortality even without drinking from the elixir, and Garuda promised to become Vishnu's mount. Flying onward, he met Indra the god of the sky. Another exchange of promises occurred. Garuda promised that once he had delivered the elixir, thus fulfilling the request of the serpents, he would make it possible for Indra to regain possession of the elixir and to take it back to the gods. Indra in turn promised Garuda the serpents as food. At long last, Garuda alighted in front of the waiting serpents. Placing the elixir on the grass, and thereby liberating his mother Vinata from her servitude, he urged the serpents to perform their religious ablutions before consuming it. As they hurried off to do so, Indra swooped in to make off with the elixir. The serpents came back from their ablutions and saw the elixir gone but with small droplets of it on the grass. They tried to lick the droplets and thereby split their tongues in two. From then onwards, serpents have split tongues and shed their skin as a kind of immortality. From that day onward, Garuda was the ally of the gods and the trusty mount of Vishnu, as well as the implacable enemy of snakes, upon whom he preyed at every opportunity. Source : http://en.wikipedia.org/wiki/Garuda Gajendra Moksha or The Liberation of Gajendra is Puranic legend from the 8th Skandha of Bhagavad Purana, one of the most sacred books in Hinduism. It is one of the famous exploits of Lord Vishnu. In this moving episode Lord Vishnu came down to earth to protect Gajendra, the Elephant from the clutches of Makara, the Crocodile and awards him moksha or salvation. Gajendra is then said to have attained the similar four-armed form (Sarupya Mukti) of God and goes to Vaikuntha with Lord Vishnu. This story was narrated by Sri Suka to Emperor Parikshit, upon request. There was once an elephant named Gajendra who used to live in a garden called Rtumata which was created by Varuna. This garden was situated in the beautiful mountains of Trikuta in ancient India. Gajendra ruled over all the other elephants in the herd. On a hot day, he proceeded with his herd to a lake to cool off in its fresh waters. Suddenly a crocodile living in the lake attacked Gajendra and caught him by the leg. Gajendra tried for a long time to escape from the crocodile's clutches. All his family, relatives and friends gathered around to help him, but in vain. The crocodile wouldn't simply let go. When they realised that ‘death’ has come close to Gajendra, they left him alone. He trumpeted in pain and helplessness until he was hoarse. As the struggle was seemingly endless and when the last drop of energy was also sapped, Gajendra called to god Vishnu to save him, holding a lotus up in the air as an offering. It is believed that Gajendra's foot was held by the crocodile for over a thousand of years. Hearing his devotee's call and a prayer, Lord Vishnu rushed to the scene. As Gajendra sighted the Lord coming, his Sudharshana Chakra separated the crocodile's head from its body and Gajendra prostrated before the Lord. Vishnu informed Gajendra that he, in one of his previous births, was the celebrated King Indradyumna, a Vishnu devotee, but due to his disrespect to the great Sage Agastya, he was cursed and had to undergo this life. Because Indradyumna was a chosen one, Lord Vishnu had him born as Gajendra and made him realize that there is something called, "Kaivalya" which is beyond Svarga and Urdhva Loka. Indradyumna could attain Moksha finally when he (as Gajendra) left all his pride and doubt and totally surrendered himself to Vishnu. The prayer made by Gajendra on this occasion became a famous hymn in praise of Vishnu called the Gajendra Stuti. Gajendra stuti is the famous hymn shuklambaradaram vishnum shashivarnam chaturbhujam| prasanna vadanam dhyayet sarva vighnopashantayet|| Gajendra, in his previous life was a great devotee called Indradyumna who was also a great king. One day, Agastya, a great sage came to visit the king but Indradyumna sat heavy on his seat, did not rise up to receive the Rishi with the respect. A fuming Sage Agastya noticed that the great King, despite the greatness of his good deeds, still has traces of Ahamkara in him and elucidated to the King that in his next birth, he would be born as an elephant in which he would be taught the hard way that self is to be renounced and surrendered to the Lord. The crocodile in its previous birth was a Gandharva king called HuHu. Once Sage Devala came to visit him. The two were taking bath and Sage Devala was offering prayers to Surya (the Sun god) when Huhu pulled the sage's leg for fun. The enraged sage cursed the king to become a crocodile in his next life. The repentant HuHu asked for pardon. The Sage proclaimed that though he cannot reverse the curse, the crocodile would be liberated from the cycle of birth and death only when Lord Vishnu himself in his full form visits the Earth upon invocation by a holy soul. Thus the two souls were redeemed from their curses, the results of their "Puraakritam". King Indradyumna immediately attained Vaikuntha, the abode of Lord Vishnu far higher than Swarga. This is referred to as Saroopya Mukti, or the liberation of receiving a spiritual body exactly like that of Nārāyaṇa. The tale of Gajendra forms an integral theme in the Vaishnavism religion and has huge symbolic value with Gajendra as the man, Huhu as sins and the muddy water of the lake as Saṃsāra. Source : http://en.wikipedia.org/wiki/Gajendra_Moksha |
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