Respected Mr. Rajaram,
Kindly make a Google search for the capabilities of Brahmin Kashyapa and why he
was also called Sage.
Even Brahmashi Vasistha was not generous and because of that he was not ready
to give cow Kamadhenu to king Kousika.Even sage jamadagni was not ready to give
Kamadhenu to King Kartha Veerajuna because he too was not ready to part with
the cow for Public use as desired by the king.
If they were broad minded and fully lost all human desires they could have
given Kamadhenu and avoid many unfortunate incidents.Gopalakrishnan
On Friday, 22 May 2026 at 09:32:09 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
Gopala wrote The Brahmin who played a critical role in the defence of King
Parikshit was Sage Kashyapa (not to be confused with the ancient creator sage
of the same name).Now defends K Rajaram IRS 22526
On Fri, 22 May, 2026, 20:42 gopala krishnan, <[email protected]> wrote:
Dear friends,
I am regretted to write once again about the folly, after reading the final
note by Mr. Rajaram, who is a former IRS officer, reproduced below:-
"AND TELLING SOME FALSITY UNCHECKED AND CONNECTING KASHYAPA AND SHUKHA IS
AWONDER I HAPPENNED TO READ"
I have very clearly written in my compilation the Brahmin Kashyapa is different
from sage Kashyapa. This Brahmin was famous to remove any snake bike venom by
mantras. He was arranged by Prince Jnanamejaya to remove the venom and bring
back to life his father -Parikshith. (If snake king Thakshaka bite his father
).
The Brahmin's desire for wealth was met by snake king Thakshaka. He went off
,after getting wealth. This legend is told in Mahabharata.
I have never told in my compilation anywhere Sukha and Kashyapa have relation.
Mr. Rajaram never reads fully. Since the legend is important I have added it
in a posting about sage Sukha.
How much I can tolerate the foolish comments of Mr. Rajaram? Members may read
the above produced lines of Mr. Rajaram and make out his mistakes in his
English writing. Once again I pity how he was selected as IRS. He used to write
in groups I was only a supervisor in Telecom department and not ITS. Is he not
ashamed of his English proficiency. I have highlighted the mistakes made by him
in a single line in English.
I am forced to respondR. Gopala krishnan,( former ITS)
On Friday, 22 May 2026 at 07:42:14 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
Sukha 6
Sage Kashyapa (krta yuga) and Sukha Maharshi (also spelledShuka or Suka) are
two of the most revered sages in Hindu mythology, oftenstudied together as a
lineage of realized spiritual masters and creators ofsacred texts.
1. Sage Kashyapa: The Grandsire of Creation
Role: One of the Saptarishi (the seven ancient sages) andthe mind-born son of
Lord Brahma.
The Progenitor: He is known as the "father of allhumanity" and all living
beings. Kashyapa, fathered the Devas, Asuras,Nagas (serpents), and various
creatures through his multiple wives.
Contributions: He is the author of the Kashyapa Samhita,which remains a
foundational classical reference book for Ayurvedic pediatrics,gynecology, and
obstetrics.
2. Sukha (Shuka) Maharshi: Dwapara end and kali yugabeginning) The Divine
Storyteller
Role: The enlightened son and foremost disciple of thegreat Sage Veda Vyasa.
Birth: Unlike a standard birth, Sukha was miraculouslyborn from a fire drill
(Arani) after his father was captivated by a celestialmaiden who transformed
into a parrot. Hence, his name literally translates to"parrot" in Sanskrit.
Shuka, was an enlightened ascetic who chose alife of pure celibacy and
wandering.
Major Work: He is best known as the primary narrator ofthe Bhagavata Purana,
reciting the text to King Parikshit over a seven-dayperiod before the king's
death.
---------------------------------------------------------------------------------------
II SAGEKASHYAPA—THE GREAT GRANDSIRE
Sage Kashyapa[or Kashyapa Rishi] is a revered name in the Hindu
tradition. He is accreditedwith the unique distinction of being the father of
the king of gods, the kingof demons, the king of birds and the king of snakes.
He is also held to be thefather of the first human incarnation of Lord Vishnu.
Being the ‘king’ and‘father’ of such a hallowed stature, he is rightly called
‘grandsire’ in theHindu mythology.
When language fails to convey a concept adequately, one thentakes
help of stories and allegories to express it. When there is no religiouscolour
to these expressions, they are known as fairy tales and folk tales.
According tothe Puranas, God alone existed in His formless aspect before
Creation. Whencreation began, the Lord appeared as reclining on the snake
ashesh (lit.‘That which has no end’), and from his navel came up the divine
lotus on whichsat Brahma, the first born of the Lord. Becoming conscious of his
presence,Brahma meditated on the reason for his existence, and when he realised
that hewas supposed to create the universe, he got into the act through
meditation.Soon the first four sages: Sanaka, Sanandana, Sanatana, Sanatkumara
were bornof his mind. Being born of the sattva guna of Brahma (since hewas
doing intense tapasya), these four were also full of sattva, andhence they
dedicated themselves completely to the devotion of God, instead ofgetting
entangled in the world.
Upset at the failure of his efforts in populating the world,Brahma then
created from his mind the great sages, Marichi, Angira, Atri,Pulastya, Pulaha,
Kratu, and some others. According to some Puranas, Kashyapawas also one of
these manas-putra (‘son born of mind’) ofBrahma, and according to some others,
Kashyapa was the son of Marichi. Itis also possible that being the youngest of
these sages, Kashyapa was treatedas son by Marichi. Kashyapa performed his duty
of populating the world so well,and was such a great sage that he is considered
to be the originator of one ofthe first four gotras: kashyapa, angirasa,
bhrigu,and vasishtha. A gotra is the lineage to which aHindu associates himself
through birth. In most cases, a child is assignedthe gotra of his father, but
he may also take up adifferent gotra, or a combination of gotras. Althoughthere
were only four gotras originally, its number increasedover time, and presently
there are more than fifty of them.
At the time of creating Marichi and others, Brahma hadalso created a class of
beings called Prajapatis (lit. ‘forefathers’), who weresupposed to complete the
job of creation. But, they were all so noble andwithdrawn by nature that they
could hardly populate the world. Brahma thensplit himself into a man and a
woman, Manu and Shatarupa to hasten the processof creation. Their children
be-longed to the human dynasty. Shatarupa, gavebirth to many daughters, who
were married off to the sages and Prajapatis.
One ofthese Prajapatis was Daksha, who had many daughters. Kashyapa
married thirteenof these daughters, from whom were born the various kinds of
creatures thatabound the earth. To name a few: Aditi gave birth to the twelve
Adityas (gods),Diti gave birth to Daityas (the dynasty that
producedHiranyakashipu, Prahlada, Bali and others), Danu gave birth to Danavas
(moreferocious demons), Surabhi was the mother of cows and buffaloes, Sarama
gavebirth to dogs, Kadru to snakes, Vinata to Garuda (king of birds), Ila to
treesand creepers, Muni to apsaras, and so on.
It is worthnoting that some religions believe in spontaneous creation,
according to whichGod created each species spontaneously. But in Hinduism,
creation isevolutionary in nature, and human beings are a close relation to
every otherbeing of the universe. More interesting is the case of sworn enemies
—gods anddemons—who were not only step brothers, but whose maternal
grandparents werealso the same.
Kashyapa’smost important children, the gods and the demons, were
constantly at war togain Lordship of the universe. The stories of their
intrigues, treacheries,fights and deadly wars are spread over the Vedas, some
Upanishads and thePuranas. The gods were nobler by nature compared to the
Asuras (thecollective class of the not-so-noble). Acharya
Shankara explains in hiscommentary on Chandogya Upanishad that the gods
lived by thehigher power of their prana (the vital breath), whereasthe Asuras
lived by asu (the brute power of thesenses). Seen in this light, the battles
between the gods and the demonsrepresent the war going on inside every human
being between his higher andlower nature.
Unconcerned with all the fightsgoing all around him between his
children, Sage Kashyapa remained fullydedicated to his sadhana. His daily
routine of fire sacrifices andmeditations, and also the observances connected
with special occasions,continued without the least compromise on his part. He
had inherited a super-sattvic natureby birth, and through his sadhana he
attained great yogicpowers, devotion to the Lord, and also the supreme
knowledge of Brahman.The great sage, however,stayed aloof from the affairs of
his children. So much so that his beloved wifeAditi once asked for a favour
telling him, ‘ . . . because you are great, youare same toward the gods and the
demons, who are born either from your body orfrom your mind and who possess
sattva, rajas or tamas.But although God, the Lord is equal toward all living
beings, He does favourHis devotees.’
Kashyapa Muni was a great devotee of Lord Vishnu. But itwas his ill fortune
that two of his sons were killed by the Lord, and one ofhis descendants, King
Bali, had to lose everything when the Lord incarnated ashis own son.
Diti had given birth to two great daityas,Hiranyaksha and Hiranyakashipu. They
were very powerful, but because they hadbeen conceived at the wrong hour of the
day, they were vicious and anti-God. Tomake the world a safe place, Lord Vishnu
had to incarnate as Varaha (thebig boar), and Narasimha (man-lion) to destroy
these two sonsof Kashyapa. Both these incarnations of the Lord were direct,
without theintervening medium of any womb.
Intrigues followed intrigues in the minds of thesisters—Diti and Aditi—whom
karma had made co-wives. Ultimately it was the turnof Aditi to take revenge on
the sons of Diti. The gods had been badly beaten bythe asura led by King Bali,
who was the Lord and masterof the whole universe, including the heavens. The
gods were in hidingsomewhere, which made Aditi very sad, and she requested her
Kashyapa Muni to dosomething about it.
Sage Kashyapa smiled and said,‘Alas, how powerful is the maya of Lord
Vishnu, by which the entire world isbound by affection for children! What is
this material body, made of fiveelements? It is all non-self. Indeed, the soul
is completely different from thematerial elements from which the body is made.
But because of bodilyattachment, one is regarded as a husband or son. These
illusory relationshipsare caused by misunderstanding.’ But when he saw that
Aditi was not satisfiedwith the true analysis of existence, Kashyapa advised
her to worship the Lordthrough the austerity called Payovrata—meant to be an
effectivemeans for getting a powerful son.
He thus showed thatthose who are not capable of letting go the vanities of the
world through Jnana, maypractise Bhakti to satisfy the whims of their minds.
But even in that case, onemust stick only to praying to the Lord, so that one
stays put on the road toReality.
As advised by Kashyapa,Aditi performed the Payovrata. The Lord, already pleased
withKashyapa’stapasya, was now pleased with Aditi also, and agreed to beborn as
her son. Finally a day arrived, when Kashyapa had the great fortune ofbecoming
the father of the Lord Himself, when Vamana, the dwarf Brahmin wasborn to
Aditi. That was Lord Vishnu’s first human incarnation. Upon seeing theLord as
the new born baby, Kashyapa exclaimed, ‘Jaya! Jaya!’ in great happinessand
wonder. All his struggle, hardships and sadhana had now borne fruit.
Afterhaving populated the world, he was now the proud father of the Lord
Himself,who had put Kashyapa on the job of Creation.
The Puranas do not talk of Kashyapa’s end. Probably hecontinues to be there to
save his descendants from annihilation. There is astory of how he once saved
his offspring, Garuda, from hunger and consequentlyfrom the curse of the tiny
sages called Valkhalya.
Unlikemany other ancient sages, Kashyapa never wielded a weapon, nor did he
exhibithis yogic powers. He was a sage who had grown humble by completing
thedifficult task of Creation given to him by Brahma, the Creator. Sage
Kashyapa’s life was centred on performingthe prescribed duty, and bringing
perfection to his acts through the practiseof constant tapasya, without wasting
a moment. Such an example is surely asource of inspiration for all those who
are struggling to find out meaning inlife.
- Kr AND TELLING SOME FALSITY UNCHECKED AND CONNECTING KASHYAPA AND SHUKHA
IS AWONDER I HAPPENNED TO READ
K Rajaram IRS 22526
On Fri, 22 May 2026 at 12:17, 'gopala krishnan' via Thatha_Patty
<[email protected]> wrote:
SAGESUKHA PART 3
Continuedfrom Part 2
The curse on KingParikshit
The curse on King Parikshit—the grandson of Arjuna and thelast great emperor of
the Mahabharata era—was cast by a young sage named Shringi. It doomed the king
to die from the bite of a poisonous snake (Takshaka) within exactly seven days.
The Culpable Act
While hunting in a forest, an exhausted and thirsty King Parikshit enteredthe
hermitage of the meditatingSage Shamika.
Finding the sage in adeep trance and getting no response to his request for
water, the King—underthe mounting influence of the newly arrived age of Kali
Yuga—felt deeply insulted.
In a fit of rage, he used the tip of his bow to place adead snake on the sage’s
shoulders and left.
The Curse
Sage Shamika’s young son,Shringi, soon discovered the humiliation inflicted
upon his father. Enraged by the King's disrespect, the young son furiously
scooped upwater and cursed Parikshit: “Within seven days, the mighty serpent
Takshakawill bite the offender and end his life”.
Although Sage Shamika later lamented his son's harsh andimpulsive reaction, a
curse once spoken could not be undone.
The Aftermath &Liberation
Rather than fearing his impending doom, Parikshit accepted his fate
withabsolute grace and humility. He abdicated the throne in favour of his son,
Janamejaya, andspent his final seven days on the banks of the Ganges.
Discourse by sageSukha
There, he sat under the spiritual guidance of the sageSukadeva and listened to
the divine discourses. Their dialogue is compiled inthe ancient Hindu
scripture, the Shrimad Bhagavatam.
By the end of this profound storytelling, Parikshit attainedspiritual
liberation, utterly fearless of the serpent's impending strike.
The Final EventTrue to the curse, the serpent king Takshakadisguised himself as
an insect (or a Brahmin) and infiltrated Parikshit'sheavily guarded enclosure
on the seventh day. The bite proved fatal, fulfillingthe prophecy but ensuring
Parikshit's ultimate salvation
Key Themes and Structureof the Discourse
Sage Shuka answered Parikshit's question by reciting theSrimad Bhagavatam, a
massive text consisting of 12 Cantos (Skandhas) androughly 18,000 verses, which
his father Sage Vyasa had taught him.
The Nature of Time andIllusion: Shuka began byteaching Parikshit that fear of
death is an illusion born of identifying withthe physical body.
The Nine Forms of Devotion(Bhakti):
He emphasized that hearing (Shravanam) and chanting(Kirtanam) the glories of
the Divine are the easiest and most potent ways toachieve liberation in the age
of Kali.
The Incarnations of Vishnu: He detailed the cosmic cycles ofcreation and the
various avatars (incarnations) of Lord Vishnu, culminating inthe deep, ecstatic
description of Lord Krishna's life and pastimes in the 10thCanto.
The ChatushlokiBhagavatam:
Shuka explained that the entire universe is an expansion ofthe supreme reality,
and realizing this truth dissolves all material bondage.
The Grand Finale andLiberation
Conquering Fear: By the seventh day, through the power ofhearing Shuka's words,
King Parikshit's consciousness became completelydetached from his physical
body. He no longer feared the snake-bite or death.
Mahasamadhi:
Before Takshaka arrived, Parikshit sat in a perfect yogicposture, fixed his
mind on the Supreme Brahman, and entered Mahasamadhi(conscious exit from the
body).
Prince Jnanamejayatries to protect his father from snake Thakshaka’s bite
A natural doubt arise that - If king Parikshith was ready forhis samadhi, why
Guarding arrangements were done on the banks of Ganga?
The heavy guardingarrangements on the banks of the Ganges were not ordered by
King Parikshithimself, but rather by his ministers and his son, Janamejaya, who
desperately wanted to protecttheir king. Parikshit had already surrendered to
his fate, but the royaladministration refused to give up without a fight.
The Logic Behind theGuards
Duty of the State: The royal ministers and the crownprince viewed the curse as
an external security threat to the empire.
Preventing Infiltration: The guards were placed specificallyto intercept and
filter visitors, as Takshaka was a master shape shifter whocould disguise
himself.
Fortified Platform: A special single-pillared platform(or a secure mansion on a
single pillar) was constructed over the water to makeit physically impossible
for any crawling reptile to reach the King.
Medical Shield: The ministers also hired elitephysicians and poison experts
(toxicologists) to stand by with antidotes incase an attack occurred.
The Structural Irony: The elaborate security measuresactually highlight a
central theme of the Mahabharata and the Bhagavatam:
The supremacy ofdestiny over human effort.
While the guards successfully blocked every obvious physicalentry, they could
not stop a cosmic decree. Takshakaeasily bypassed the entire security perimeter
by shape shifting into a tiny worm,hiding inside a fruit that a Brahmin brought
as an offering to the King.
Most of us might have heard Thakshaka bribed a Guard Brahminto enter. So a
Google search was made and details obtained and given below:-
Thakshaka bribes theBrahmin on Defence
The Brahmin who played a critical role in the defence of KingParikshit was Sage
Kashyapa(not to be confused with the ancient creator sage of thesame name).
He was an elite, exceptionally skilled physician, a master of anti-venom
mantras, and anexpert in hidden toxicological sciences.
The Brahmin's Part inthe Guarding Strategy
As the seventh day of the curse approached, the royalministers hired a network
of highly learned Brahmins and medical masters tosurround the King’s fortified,
single-pillared platform.
Kashyapa’s role was meant to be the ultimate line of defence.
He possessed such unmatched yogic prowess and command overanti-venom spells
that he could literally reverse death. Hearing of the king's impending doom,
Kashyapa set out for the capital,confident that even if Takshaka bit Parikshit,
his specialized mantras couldresurrect the monarch.
Crucially, his motivations were dual: he wanted to exercise hisprofessional
duty, but he also explicitly sought to earn immensewealth and rewards from a
grateful royal family.
The Encounter andthe Demonstration of Power
En route to the capital, Takshaka—disguised as a common
traveller—interceptedKashyapa and questioned his journey.
When Kashyapa boasted that his medical expertise couldcounter any snake venom,
Takshaka revealed his terrifying, serpentine majestyand challenged him: "Behold
the true power of my poison.If you can revive a target I destroy, only then
proceed".
Takshaka bit amassive, flourishing banyan tree, and his hyper-potentvenom
reduced the entire tree to a heap of black ashes in a matter of seconds.
Unphased, Kashyapachanted his sacred mantras and sprinkled holy water over the
pile.Step-by-step, the ashes reformed into a sprout, and within moments, the
entire banyan tree was completelyresurrected to its original green glory.
Why Takshaka BribedHim and Sent Him Back
Realizing that Kashyapa’s miraculous powers posed a literalthreat to the
absolute finality of the curse, Takshaka had to neutralize him
immediatelywithout physical combat. He did so by leveraging strategic
psychologicalmanipulation:
Exploiting FinancialMotive: Takshaka askedKashyapa honestly, "Areyou going to
the capital for the king's life, or for the immense wealth theroyal family will
give you?"
Kashyapa truthfullyadmitted he was seeking the reward.
Takshaka replied, "I will give you vastly more gold, gems, and treasurethan the
kingdom ever could. Take it, and go back home".
Appealing to CosmicDestiny:
Takshaka reminded the sage that King Parikshit'slifespan had naturally run its
course due to a holy Brahmin's decree.Trying to counter a cosmic curse would be
fighting against fate itself.
Checking the King'sLifespan: Kashyapaused his internal divya-drishti (divine
vision) to check Parikshit's timeline . He realized that the King'saura was
indeed failing and that his time on earth was genuinely over.
Satisfied that he was not disrupting the laws of theuniverse, and entirely
satisfied by the staggering amount of wealth handed tohim by the serpent king,
Kashyapa accepted the bribe and turned back, removingthe last medical roadblock
in Takshaka’s way.
My note- I dorecollect decades back a small posting about the first corruption
by a Brahminquoting the above by recently passed away member P.KRamakrishnan
First corruption by aBrahmin
I have heard it was the first bribe accepted by the Brahmin.Google result is
given below:-
You are entirely correct. In traditional Puranic discourseand cultural
folklore, thisencounter between Takshaka and Sage Kashyapa is famously cited as
the veryfirst bribe recorded in human history (specifically, for the currentage
of Kali Yuga).The symbolic weight of this first bribe marks a massiveturning
point in Hindu cosmology for several reasons:
The Degradation ofthe Brahmin Class
In the preceding golden ages, Brahmins were defined byabsolute austerity,
detachment from material wealth, and unwavering devotion toduty (Dharma).
Kashyapaaccepting a bribe to abandon a dying king signified that greed had
successfullycorrupted the highest intellectual and spiritual class. It showed
thateven the most highly evolved minds could now be bought with gold.
The True Dawn of KaliYuga
While King Parikshit's act of placing a dead snake on a sagewas the spark
thatinvited the dark age, Kashyapa's bribe was the validation that KaliYuga had
firmly taken root. The age of chaos thrives on the erosion of morals,and
nothing defines it better than prioritizing personal wealth over ethicalduty.
Destiny Bypassing Merit
The bribe proved that no matter how brilliant, skilled, oreducated a human
being is, material temptation can render all their talentuseless. Kashyapahad
the power to save the king, but his greed ensured that destiny unfoldedexactly
as decreed.
I will continue innext posting
Compiled from Googlesearch and posted by R. Gopalakrishnan,( former ITS) on
22-05-2026
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