https://www.boloji.com/articles/54969/legendary-muchukunda-of-ikaswaku-dynasty         

14 September 2025

 

                                        Legendary Muchukunda

                                     (The great king in the dynasty of Ikaswaku)

 

                                                          P C K PREM

 

A Page from Ancient Literature

 

 

Kalayavana -yavana is amazed and stunned when he witnesses a miracle. Krishna emerges out of Mathura and appears a scintillating and radiant phenomenon. Wonderstruck at the divine dazzle and sparkle, he pursues the lord hurriedly without notice. Yavana is intensely philosophical and chases the lord but fails to keep pace and lags behind. Earlier, Krishna is armoured and the next moment, he finds the lord without weapon and a wish for a duel with the lord arises in the mind. Krishna is not aware that someone is pursuing and wishes to have a fight. Yavana, despite swiftness and keenness to take hold of the lord, fails.

Yavana finds Krishna is not visible and therefore laments and feels embittered. He utters unpalatable and uncharitable words but fails to provoke the lord. Finally, he observes the lord entering a cave of a huge mountain.

Yavana enters cave in search of the lord and to his surprise, he finds a man sleeping inside unconscious of the world outside. Yavana is angry and infuriated. He is baffled and confused and thinks the sleeping man as Krishna. He thinks Krishna is teasing him. He knows not the ambiguous conduct of the lord that an unexpected revelation is sure to shock. He disturbs the sleep of a man. The man opens his eyes, looks terribly angry and the fiery eyes reduce Yavana to ashes.

The mystifying man of spiritual power is from the dynasty of Ikaswaku, a distinguished son of Mandhata. Later on, people know him as Muchukunda, a devotee of Brahma and a man of truth, an unconquerable king of vast prudence of that age. At that time, lord Indra faces a lethal threat from daityas, who are a superior power.

Gods of heavens deliberate for a long time and feel incapable of defeating the powerful daityas. Muchukunda offers to help gods and provides security and protection for an unspecified long period.

After ages, the gods are able to secure the service of Guha -Karteykeya, a son of lord Shiva. Now, the gods go to Muchukunda and express gratitude for the protection he ensured to gods. They also reveal the truth that ages have gone into oblivion and no one from his dynasty lives on earth.

The gods ask him to ask for a boon and blessing but do not assure of Kaivilaya Moksa -self-realization i.e. the true self, an area of control of lord Vishnu. Muchukunda listens to gods but does not say anything. After ages, he feels tired, terribly fatigued, and only wants to sleep, after tireless work of guarding the gods of heavens. One of the gods tells him if any stupid fellow disturbs him, the mere look will turn him into ashes.

At this moment, Krishna appears before Muchukunda and greatly enjoys ecstatic moments of a lifetime. He recognizes the lord and praises but wants to know the mystery. Lord tells him of the terror daityas create on earth, and therefore, to end the brutalities, he takes birth in the house of Vasudeva, a family of Yadu to get rid of the atrocious demons. Muchukunda is stunned and after serious reflections on life, existence, tapa and penance, devotion- bhakti and moksa, he speaks of the glories of the lord but is disinclined to live a life of three Gunas and so, seeks refuge in the Supreme Person, the Pure Consciousness. The lord is delighted at the devotion and so blesses him, “You will attain me, the Absolute, O Muchukunda.

Sri Suka continued.

 

 

The mystical time of joys abundant appeared infinite and inexhaustible. When Krishna emerged from the main gate of the city of Mathura, Kalayavana -Yavana was startled to witness a wonderful phenomenon. He appeared as if a rising moon, most dazzling and charming to the eyes. Endowed with four massive long arms, he was dark brown in appearance, gracefully and enchantingly attired in yellow silk with a white curl of hair around the neck, and the neck appeared brilliantly gem-adorned.

Yavana was lost in the glory and dazzle of the Supreme lord steadily coming out of the city of Mathura. He observed the lord minutely, looked into the eyes and face, and felt enchanted as the divine expressions appeared as fresh blossoming lotuses. He was thrilled as he looked at the ever beautiful and splendid cheeks while the divine smiles adorned with brilliant alligator-shaped earrings. The celestial sage had already described the divine beauty and gorgeous figure of Krishna.

Yavana was now, profoundly reflective. He thought long over the entire situation. Yavana followed him for a long time with the intent to overtake. However, he found it quite difficult to keep pace with the Supreme Lord. He observed the son of Vasudeva Krishna, who was fully armoured and the weapons dazzled the eyes. Next moment, the lord walked on foot he saw and was amazed to see him without weapons. He deliberated again and resolved to challenge him but did not reveal the purpose. Because the lord was unarmed, it would look apt if he had a fight he thought. He prepared himself for a duel with a defenseless person without a proper chariot or horse and pursued Krishna with the objective to outdistance Krishna while he walked with quick steps.

He was ready for an encounter with the lord, who was without weapons. He deliberated for some time as he swiftly chased lord Krishna, and resolved again and wanted genuinely an equal fight without prejudice or discrimination. Now, he was at the back of the lord. However, Krishna never looked back that someone was pursuing him with the objective to kill or defeat. Yavana failed to understand the mysterious play of the Supreme Person.

                                                ****

Great Lord appeared beyond reach. Possibly, the lord was beyond reach even for those, who were masters of yoga. Yavana did not understand Maya -delusory potency of the Supreme Lord. However, the lord did not indulge in deceptive acts or waywardness and so was quite simple and unassuming in conduct Yavana thought. The Knower of minds of all, the Supreme Spirit, the Lord of lords, Sri Krishna without inkling, tempted and lured the lord of Yavanas and took him far away to a great mountain cave. Unconsciously, he moved promptly to the door of a huge cave but he never allowed a feeling in the mind of Yavana to creep in that he had walked very fast. Every time, Yavana thought to catch hold of Krishna, the lord appeared within grip but still he slipped away and so Yavana eager for a combat with the great lord, failed to minimize the distance.

He continuously pursued Krishna but was unable to reach and hold him. Quite desperate he was when he told, “O Yadu, it is not good for you. You are born in the great dynasty of Yadus, and to run away without even a meet-up, is quite wrong.”

He had failed to keep pace with the lord as evil lurking in the mind fuelled his ego and obsession to defeat the lord. On the other hand, the mysterious destiny not only guided him to the imminent collapse but also waited and prepared the background for the ultimate fall. Therefore, it prevented him from touching the sacred feet of the lord. He also failed to provoke the lord even as he uttered offensive and unpalatable words.

In spite of provocations and objections he raised, Yavana could not get at Krishna. Soon, the lord approached the opening of a mountain, entered a cave while Yavana followed the lord stealthily. He felt worn out but condemned and criticized, and at the same time, tried to measure the immensity of the power of the lord within. In the meantime, he continued the vigorous chase. When Yavana entered, he saw a different man sleeping inside the cave. An astonished Yavana stood perplexed, still and silent. An inactive and snoozing man also raised curiosity and many questions raised heads within but he failed to find answers of the divine mystery. He was incapable of fathoming the hidden desires of the lord, and therefore, deliberated seriously.

Yavana thought and whispered, “Look at this. He brought me to such a place after treading a long distance as if he were unaware of anything. Now, he was asleep like an innocent man.”

Thus, mystery of a long chase was still incomprehensible to Yavana. Yavana thought deep, and was baffled. As if he were a foolish man, he thought that it was Krishna, who slept inside the cave after a long run. Without restraint, he struck him with the foot. He did not know that a revelation of a great secret awaited him. Like an impudent and confused man, he disturbed a man, who was in deep sleep and eagerly awaited the reaction.

                                                   ****

The unknown man in deep sleep, felt a bit agitated and slowly messaged his eyes and face, and after a few moments, opened eyes. He looked around and saw Yavana, who stood nearby and appeared stubborn and impudent. He was obviously quiet but within exasperation and anger distressed. He got up, observed the situation and appeared annoyed, and therefore, when he looked at Yavana, he emitted terrific fire and reduced Yavana to ashes.

The strange and mysterious man was a man of immense spiritual prowess. He was born in the dynasty of Ikaswaku, and was a distinguished and well-known son of Mandhata. Later on, the people knew him as Muchukunda. He was devoted to Brahma in letter and spirit, was a man of truth, and was true to the promises he made. He was an invincible king of understanding and judiciousness.

Once, lord Indra scared of the demons desperately tried to seek protection from different quarters. Lord Indra found it difficult to save life and the kingdom, therefore, ran about frantically to escape from the clutches of the mighty daityas. He covered nearly all the regions and directions but failed to find appropriate shelter. However, the fierce demons chased him fully equipped with lethal and mystical weapons. Lord Indra appeared before king Muchukunda and beseeched for a refuge.

He wanted protection for the gods of heavens terribly afraid of the demons. Bighearted king Muchukunda, known for firmness of word uttered, might and integrity, agreed to grant security to the gods for a long time. It was a long time and none could measure it but the mighty Muchukunda protected the gods of heavens. Celestial beings did not know the time limit but in terms of celestial years, it was indefinite.

                                                 ****

After a long time, the gods of heavens appeared before Guha -Karteykeya, the younger son of lord Shiva -the destroyer and requested him to protect the gods. Karteykeya agreed to become the guardian of heavens and the general of the army of gods. The gods felt assured and satisfied.

            All gods went to king Muchukunda and said, “O king, you made efforts to protect us from the demons, and therefore, we lived happily. You served the gods of heaven for many ages. During a long period, you faced challenges and suffered. Now, you may kindly take rest. O, crown of the brave, you left your kingdom on earth -a mortal plane where you nearly eliminated all enemies. You also left wealth and pleasures of life for the protection of gods. Now, it is more than a lifetime of many ages. It appears many ages have rolled on during the long unmeasured time. Now, the sons, the queens, the relatives, the friends, the learned men of the court, the ministers and the people of your time and age have died and none lives now. All are lost in the womb of death.”

The divine souls compassionately looked at the king as if blessing the mighty soul in mortal frame.

After a moment, the lord of gods said gently, “O king, the Time-Spirit is mightier than the mighty. It is immortal. It is the Almighty and the eternal lord. O wise king, a herdsman drives away animals to the final destination at the end of day. Similarly, the Almighty sweeps away created beings -the animate or the inanimate to their ultimate destiny as if he were playing. O king, we pray for you. God bless you. You may ask anything other than Kaivilaya Moksa - It is stage in life when human beings attain enlightenment. The divine illumination leads to Moksa -salvation in a lifetime with cessation of Karmas because only the Imperishable lord Vishnu, the sole authority grants deliverance to the created beings, the ultimate self-realization.”

King Muchukunda listened to the gods attentively. He was tired after a long time of arduous work of protection and security of gods.

            He went around the gods, prayed, worshipped, and then said to gods, “I am fatigued. I want to sleep.” A wish none could refuse to gift.

The gods granted the boon and blessed. He returned and entered a mountain-cave and went to sleep. However, before taking leave of gods, one god told him, “O noble king, if some unintelligent or unwise man disturbs you during sleep, you will reduce the foolish man to ashes the moment you will open eyes and look at him.”

That was how the great man of tapa Muchukunda reduced Yavana to ashes, for Yavana disturbed deep sleep of a person, who had gained enormous power through the virtue of dedication and service to the gods of heavens. He was the only man from the mortal world, the great earth, capable of granting protection to immortal gods whose life was in danger because of the ferocious daityas’s continuous threat, chase and dreadful infliction of injuries on gods in terms of loss of life, land and property. When Yavana turned to ashes, Krishna appeared before the great saintly king Muchukunda and delighted him with the sacred darshana -glimpses.

 

                                          ****

Beholding the lord attired in yellow silk as usual, was like a dark brown cloud and bore mark of a white thread on His sacred breast, and irradiated an eternal divine glow. Endowed with four arms, splendidly decorated with sylvan flowers, he wore a smiling and lovely, cheerful and heavenly countenance. A divinity incarnate lord stood before Muchukunda. Thus, the lord captivated a human being and enlivened him with loving smiles and endearing glances. He felt extremely blessed and so for some time, stood befuddled and thunderstruck, and therefore, for a long time, Muchukunda immensely enjoyed ecstatic moments of a lifetime.

A divine luster overwhelmed king Muchukund. After a short pause, he said humbly, “Who are you? O divine man, tell me. You are radiant, and dazzle eyes. Why do you wander in this thorny forest with lotus-like tender feet? What is the objective of arriving at this particular cave? Are you the sun god or the moon god or lord Indra -the lord of gods of paradise and the guardian of heavens and various other specific spheres? Are you the Effulgence (an incarnate of the Effulgent)? Kindly enlighten me O lord.”

He was desperate to find a cogent answer to the inquisitiveness taking birth. After a few moments, he spoke again, “I consider you no other than lord Vishnu, the Supreme Person out of the three most revered gods - Brahma, Vishnu and Shiva - the Creator, the Preserver and the Destroyer respectively. You appear to be the most glittering and you…

You dispel darkness of the cave as well as the darkness of ignorance that engulfs a mind. You are the effulgence incarnate. O jewel among the men, if it pleases you, tell me about your birth and pedigree, karmas or family name. If you wish to know about me then I may tell you I am a Ksatriya from the family of Ikaswaku, and one of the sons of king Mandhata.”

He stopped for a moment and then said, “I am Muchukunda.”

He was silent, thought for a while and resumed, “I was extremely exhausted and weary because I was not only vigilant and but also protected and guarded the sacred abodes – the heavens of the gods and goddesses for many ages without respite or sleep. I cannot really measure the time and age. O great Soul, I granted protection to the gods of heavens against the atrocious and deadly invasion of the demons on noble gods. I did not sleep for ages. When Kartekeya, a son of lord Shiva became the guardian and General of the Army of the gods, I was relieved of the onerous responsibility. Later on, I entered the cave and slept. Some unknown person disturbed me only a few moments ago and a gaze of angry eyes reduced the stupid man to ashes. Because of the sins, he met an unfortunate end. Afterward, I noticed you.”

A persistent probing continued and then, after a long pause, the glorious lord told, “No one can count his descendants, exploits and appellations.”

He, the eternal, now disclosed the truth about the king’s unfathomable past, present and future. No one could reach last part of His descendants and doings. The lord told of many incarnations, divine powers and the plans of creation, preservation and destruction.

At last, He said to the monarch, “Hear from me as I tell. Long ago, prayers to Brahma, the great Creator bore fruit. For the vindication of virtues and dharma of life and existence and for finding a solution to the menace of demons was essential.

The powerful demons were proving a threat to the gods and the goddesses in all the directions and regions. The daityas were making lives of human beings and the created beings miserable and swiftly converting the great earth into hell, and therefore, I decided to appear in the house of Vasudeva from Yadu dynasty to get rid of the atrocious demons.”

“Earlier, people gave me different names.” The Effulgent Being revealed the truth.

He told about the various demons and the ultimate death they met. He talked of Yavana, whom the pious king had just reduced to ashes. Again, he revealed many secrets of creation to the saintly king. After revealing the celestial plan of the truth of life and existence of the created beings, the Supreme Lord asked him to have a boon and blessings.

At this moment, the king recalled words of sage Garga, who had told that the Supreme would take birth in the family of Yadus. That truth stood materialized before him. For, the Effulgent was no one else but the Supreme God he realized.

                                           ****

 

A great truth stood revealed to the king that delighted and he learnt that the pleasures of transitory life are unreal and short-lived.

“The eternal, the great lord’ is the embodiment of happiness and bliss. After talking about enjoyment, contentment, abundance of wealth whether material or physical on earth, a man suffers notwithstanding devotion and dedication because all material joys are ephemeral.” He told.

Therefore, after offering a critical analysis of life and consequent sufferings, king Muchukunda said, “O lord, what is hidden from you. I do not wish to covet any boon other than an everlasting service at your sacred feet. A supreme blessing is worth converting into truth of life, an ecstasy divine. In the mortal world, men own nothing even if they assert they possess wealth, power and pleasures.

 

Even nursing possessive instincts is a waste…therefore, O lord I reject blessings and pleasures associated with the qualities of Sattva, Rajas and Tamas such as religious virtues or merits, worldly pleasures, prosperity and wealth, and the annihilation of enemies. Therefore, I seek refuge in you, the Supreme Person, a Pure Consciousness free from the taint of Maya - deluding potency and, who is above the three Gunas (modes of Prakriti).”

The king emitted a divine glow as the truth of the Supreme Spirit enveloped when he said, “You bestow and bless supreme knowledge, O Supreme Lord…. and while a man is at your lotus feet, bless him O lord, so that he is divorced from the worldly fear and grief. O Supreme Spirit, I pray, kindly protect, distressed as I am.”

Thus, a great king attained salvation. He had a rich life of truth and dharma even as he lived a mortal existence.

 Finally, the great lord said, “O king, with your mind set on me, you should wander around the whole world in extreme delight and joy and be free from any worry or anxiety. Your devotion would continue uninterrupted forever, for divine blessings would infuse you with the eternal glow. As a Ksatriya, you protected not only the people, the gods and the goddesses but you were also engaged in the killing and hunting.

  Therefore, you look upon me as an asylum and with a concentrated mind, should get rid of aberrant propensities. I tell you again that you should take recourse to asceticism and tapa, devotion and dedication, and then, you would take birth as a Brahmin, the foremost of the twice born, and the most beloved of all the created beings in next incarnation. So you will attain me, the Absolute.”

Muchukunda thus, became a realised soul, and merged with the Supreme Spirit. There is nothing more sacred and eternal than the holy name of the great lord. Worldly wealth and prosperity are transitory and illusory, and drive a man to the web of modes of Prakriti, and therefore, a man becomes a slave to three Gunas, which do not lead him to salvation.

While the great king performed earthly duties with devotion and dedication, he earnestly deliberated on the sanctified feet of the Supreme Lord. Only at the feet of the great god, a man gets deliverance. If it happens in contemporary times, it would lead man to freedom from the cycle of birth, death and rebirth if only he surrenders with faith and devotion at the feet of the great lord.

Devotion and dedication toward an objective guides a man to success and glory.

 

                                   

 

https://www.boloji.com/articles/54983/origin-of-kurus-dynasty          September 21, 2025

 

 

Origin of Kuru's Dynasty

by P C K Prem

A Page from Ancient Literature

Tapti, the daughter of Sun God and King Samvarana

‘Sanctity and might’ of Samvarana is legendary. The ancient tale speaks of a great dynasty. Goddess as Katyani, Durga, Ambika and Sarswati took birth for the wellbeing of created beings and killed asura Sambha at a later stage. Birth of goddess carries an interesting backdrop. Ages back, lord Sankara married holy daughter of Himvana, Uma. Out of Uma’s womb, goddess Kaushiki took birth. The will of Supreme lord wished it. Kaushiki enjoyed sanctified force and energy of created beings of diverse nature as she took birth at the most auspicious moment. She went to Vindhya to undergo tapasya. At the mountain, a great battle ensued between Kaushiki and mighty demons Sumbha and Nisumbha. After a violent battle, Kaushiki eliminated dreadful demons.

Astonishing revelations…in a yajna of Daksa, Sati –Parvati feels humiliated and commits immolation that ultimately intensifies the antagonism of Shiva

Now, questions about Daksa’s daughter Kaushiki and demons -Sumbha and Nisumbha arise because ‘origin and birth’ makes interesting revelations.

Ages back, goddess Sati, a daughter of Daksa abandoned mortal frame and this singular act, distressed lord Rudra. He was shelter less and as a widower, he roamed about in agony and anguish. He was deeply repentant of his conduct that drove Sati to commit immolation. Rudra adhered to principles of celibacy -brahmcharya and wailed, bemoaned and wandered about in various regions of the world. Later on, Rudra also chief of the forces of gods, decided to undergo tapa and penance, who years back subdued, crushed and destroyed ego, arrogance and self-importance of daityas whenever required.

Now, he relinquished image of Rudra, transformed into the figure of lord Shiva. Engaged in tapa and meditation, he abandoned status of leader of the forces of gods forever, and as such, the gods of heavens did not have any army general.

Daitya Mahishasura, learnt about vulnerable statues of gods, and therefore, invaded the triple world and after a fierce war, threw out the gods, the goddesses and the celestial beings from heavens, and thus, extended unchallenged authority and put his under control all the worlds.

Thus, in ancient time, the created beings witnessed unique event when mighty people and the gods lived and confronted one another.

It is not an encouraging development for gods, who feel let down…and therefore, go to Sri Hari, and seek shelter in the grave crisis of survival…prayers of gods before Maina

Whenever daityas -demons or danavas or asuras defeated and humiliated gods and celestial beings, gods sought refuge at the feet of Sri Hari -the lord of gods, the Supreme lord of White Island. It was time for the gods to seek refuge again.

The Supreme lord envisaged agony of gods and therefore, smiled and said, “I know that a vicious spirited Mahishasura defeated you, and therefore, you came to seek guidance. O gods, I tell you a little that benefits you. If you listen to guardedly and conscientiously, you will gain definite victory over daityas.”

All the gods stood silent and listened to the words of wisdom and guidance. After a pause, lord Vishnu said, “O gods, Agniswata is a prominent pitra. He has a daughter Maina. O assembly of gods, you meditate on Maina with devotion and shradha on the occasion of amavasya and follow principles of prayer and worship, and then, request the holy woman to become wife of Himalaya.”

After a short while, he resumed, “After sometime, out of Maina’s womb, a captivating and beautiful daughter will take birth through Himalaya, who had sacrificed her life in the previous birth after she had got angry with Daksa because Daksa had not invited Shiva and Sati to the great yajna, which later became a lethal cause of enmity. With the blessings of the lord and natural radiance, Maina will give birth to a son, who would later, destroy daityas, Mahishasura and the entire army.”

He said looked around and then said again, “O gods, therefore, you go to Kurukshetra, the most precious, sacred and generous place where another tirtha Prithadaka is situated. At Prithadaka, you chant the name of pitra Agniswatas and worship. If you really wish defeat of daityas, you forget everything else, go to Prithadaka on Amavasya, and complete the sacred work as I told. Only devotion and bhakti help.”

Supreme lord counseled in simple words. Gods were curious to know about tirtha and sacred places, and therefore, asked, “O lord, please tell about the origin of Kurukshetra tirtha and tirtha at Prithadaka. Tell about the most apt time of pray and worship when one should go and pray before pitras - divine and dead souls, after one makes proper efforts?” Supreme lord did not wish to disillusion the gods in hours of crisis and was determined to annihilate evil and demoniac forces.

Vishnu visits past and reveals truths as a divine beauty captivates Samavarana…he enjoys glimpses of a godly daughter when he goes to the ashrama of sage Vasistha

Vishnu realized genuine curiosity of gods, thought deeply and said, “In the beginning of Satya Yuga -the Age of Truth, a great King Riks of Soma’s dynasty governed a vast country. He had a great son, a man of dharma Samavarana. Riks’s son Samavarana was still a child when the king praised him eloquently. Later on, the king coroneted prince Samavarana after holding consultations with the learned men of statecraft, confirmed him as the king. Samavarana was a devotee, and therefore, concentrated at my feet of the Supreme with feeling of dedication and surrender. He was a great bhakta, O gods. A son of Varuna, Vasistha was the purohit -the royal priest. Vasistha imparted knowledge of the Vedas, Upvedas and various scriptures.”

Vishnu said, “O gods, once it was a holiday. Samavarana performed essential kingly duties and obligations, and then, went to the ashrama of sage Vasistha -a storehouse of tapa, to pay obeisance at sage’s feet. He did not desire it deliberately but it was a sheer chance. Before he arrived at the hermitage, Samavarana frantically went for a chase in the forest but he did not get any prey. It disturbed the prince. He continued to wander in the forest in pursuit of a suitable kill, and after intense hunt entered a deserted forest of Vaibhraj. Excitement filled the young prince when he beheld the magic beauty of the forest, and consequently, he enjoyed its natural beauty -an embodiment of divine qualities.

Flowers of different seasons grew in the ashrama throughout the year and emitted fascinating fragrance. Lonely forest of divine virtues captivated but he was not satisfied. Out of curiosity and inquisitiveness, he went around and beheld the beauty of a strange forest in various directions. Amazing forest was full of white, red, yellow and blue lotus, kumud and divine excitement and thrills filled. He continued to enjoy its abundant loveliness and charisma.”

Vishnu said again, “O gods, many apasaras and daughters of gods used to visit the forest for joy and delight. Nymphs and daughters of gods felt delight at the charm and beauty of forest, and at the divine moment, the young king saw a good-looking girl.”

“Passion and love excited the prince as he looked at the divine girl…”

Vishnu was silent. After a moment, he resumed, “As the prince was deeply beset with the arrows of love and infatuation of Kamadeva, the lord of love, she also looked intensely at Prince Samavarana. Beauty and vigour of prince captivated and enthralled, and intensity of passions overwhelmed her. Terrible assaults of love and affection drove the young prince and the beautiful girl to a state of unconsciousness. Very soon, they were in deep love with each other. The king rode a horse at that time and when he saw a divine beauty, he slipped from the saddle and fell on the ground.”

“Prince’s mental frame and physique was wretched and nobody around looked at a lifeless king, a young prince. Gentle and kindly gandharavas, who enjoyed powers to transform ‘the selves’ into any figure and shape as desired, arrived in the forest, and therefore, saintly gandharavas took care of Samavarana and sprinkled water on the face. Soon, the prince regained consciousness and got up. At that time, apasaras the beautiful celestial beauties, also arrived and healed the young man -a love-smitten king with loving words. After sometime, they requested the prince to return and so, presented him to King Riks.”

A sense of enormous charity exhibited kindness of gandharava and nymphs.

Samavarana recovers and again goes out of the capital, Tapti expresses love for the prince…later, sage Vasistha visits the aura of Surya and requests for the hand of his daughter Tapti for prince Samavarana

Samavarana felt healthier now, without loss of time, mounted a swift horse and went to another famous city Paidan like a god, who easily goes very happily as desired to mountaintop of Meru. Samavarana noticed a daughter of Sun god Tapti in the forest of a mountain and Tapti’s incredible beauty charmed. He was unable to eat anything on that day and at night. Sleep escaped and so he was disturbed. Magic face of Tapti worried. Yogi Vasistha knew everything, and through eyes of yoga, knew everything visible and invisible. He was able to read disquieting thoughts of anyone. A man of supreme tapa Vasistha observed prince in agony and distress, whom feelings of love for the divine girl troubled deeply and so, he flew up in the sky. Situating in the middle of the sky, he entered the area and aura of Surya, and thereafter, cherished darshana of the lord of dazzling rays Surya dev -the great Sun god.

When lord Surya saw a great brahmin sage Vasistha, he bowed and saluted. Sage responded, offered respects to Sun god, climbed, and then sat on the chariot of Sun god. As he sat beside Surya, sage Vasistha’s hair shone brilliantly like blazing flames. It added beauty and brilliance to the divine powers of sage Vasistha.

Vishnu continued, “O gods, after greeting a guest sage in a royal way, Surya dev inquired about the purpose of arrival.”

After a thought, sage Vasistha said to Surya dev, “O extremely radiant lord of gods, I came to ask for the hand of Tapti for the son of Riks, king Samavarana. Please give Tapti in marriage. They would make an ideal couple of divine attributes.”

“O gods…” Vishnu said again, “After he heard from the mouth of sage Vasistha, Surya dev came home and offered the hand of daughter Tapti and so he marries off Tapti to prince Samavarana without further questions.

After lord Surya consented, sage Vasistha returned to the ashrama with Tapti. Tapti daughter of Surya arrived at the hermitage. She kept in mind Riks’s son Samavarana, and with folded hands, she said deferentially to sage Vasistha, “O holy man, when I wandered in the forest of divine beauty and charm, I saw a graceful, handsome and brave man. At that time, I enjoyed and played with maidservants, apasaras and daughters of gods. When I looked at the man closely, I realized that he was prince of a kingdom. Grand attributes of prince adorned him as I found signs of disc, mace and sword engraved on man’s feet, whose arms and legs appeared like a striking trunk of an elephant.”

She spoke eloquently of Samavarana as the sage looked on at Tapti. She said further, “O holy man, the waist of the prince is like the waist of a lion. Three great powers give strength to him. The central portion of body is quite thin and slim and neck looks like a conch. Arms are solid, strong and long. Signs of lotus flower on kartal - back of palms beautify. The forehead is like a crest. Prince’s hair is black and curly, and ears look fleshy. Nose is solid and strong and teeth look white.” She was enamoured of prince.

She described physique of prince quite warmly and eulogies confirmed her love for the prince.

Prince is a man of divine attributes Tapati tells…Tapti reveals inner feelings and tells that it is difficult for her to think of any other man…only prince Samavarana can be an ideal husband

Eloquence in portrayal of beauty and grandeur of prince captivated and after a few moments, she was silent. After a pause, she again spoke of prince’s attractive and impressive forehead, broad shoulders, cheeks, waist, breast, arms and legs. She spoke of solidity and strength of different limbs of prince. She talked about the naval of handsome man and divine features of prince’s physique in totality. She spoke of the enchanting figure of prince, who attracted so much. She talked about the arms and undkosha, and the three parts that looked long and strong.

She further told the holy man that the eyes, the lips, the hands and the feet were beautiful, and the red colour of nails appeared fascinating. Thus, charming Tapti gave in-depth sketch of each limb and organ of Samavarana. She spoke excitedly about the prince’s hair, the eyebrows, barauni, the hair of eyes and various parts of eyes, the white teeth and the mouth. Tapti sense of evaluation was genuine and marvelous. She was deeply absorbed in unfolding the beauty and charm of the prince and so, forgot everything else as sage Vasistha listened to Tapti with care, love and affection.

At last, she said, “O lord of sages, I deeply deliberated over the issue and therefore, I have already accepted the prince from the earth as husband. O great sage, please forgive. Prince is a man of virtues, tapa and penance and perfectly meets requirements of an ideal man. I want him as husband. He rightly fits into the ideals of a perfect man and virtuous husband. Great saints opined that a girl, who desires a particular man, should not see any other. I cannot dream of any other man as husband.”

Tapti made inner desires and intentions clear. That she was already in love with Samavarana was no secret. She told Vasistha that if he nursed any other desire, he must not coerce her into a relationship she would not like to establish. However, the holy man affectionately smiled, for he knew the destiny of the prince and the writ of Supreme Lord.

Wise and straightforward talk of Tapti impresses Vasistha…Samavarana arrives

Sage Vasistha listened to Tapti patiently and after she finished, he was quiet for some time and was in deep meditation as if. He knew that the beauty and grandeur of prince had mesmerized the divine beauty. Therefore, he said cheerfully, “O dear daughter, the prince you met earlier and enjoyed blissful darshana and who you desire as a husband and about whom you spoke so fervently now, he is prince Samavarana, a son of King Riks.”

After a pause, he said happily, “O Tapti, he will come to the ashrama today.”

Later on, Samavarana arrived at the hermitage of sage Vasistha. He looked at sage Vasistha, reverently bowed, saluted and sat majestically on an offered grand seat and then, looked at Tapti. She was a beautiful girl of large eyes blooming like lotus flowers. Prince thought and looked at the beautiful girl. Possibly, he recalled, he had seen Tapti somewhere earlier. He could not resist inner disturbing temptation, and therefore, asked, “O great sage, who is the beautiful woman?”

Sage Vasistha smiled and said softly, “O King, she is Tapti, a daughter of Surya. I visited Surya and begged her for you only. Surya was generous and offered Tapti to me so that I get her married to you. Therefore, O great king, get up, carry out religious ceremonies well and accept Tapti as spouse.”

Prince Samavarana heard sage Vasistha - a son of Varuna and appeared very happy and indebted. He married Tapti, returned to the capital and thus, the royal couple lived happily. He was like lord Indra for Tapti. Afterward, the young prince governed the empire for a long time with authority of truth, dharma, love, charity and justice. Blessings of the divine on a sanctified and grand relationship between a celestial beauty and earthly might brought peace, harmony and prosperity to the kingdom.

20-Sep-2025

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                                                              The Alternate Universe

                                        A Search of Life’s Solid Fulcrum in the New Universe 

 

                                                                P C K PREM

                                                

            Onslaught of terrific growth of computer-oriented incursions into entirely fresh and different regions of unsullied drafting baffles calculative efforts to underscore growth and expansion of mind with signs of pragmatic drive. It necessitates a curious intellect to view life and existence in existing scenario. These are the provinces, which attract multifaceted contemporary philosophic prodigy in the literary world –a genius Jernail Singh Anand, defying definition. He unites science fiction, technology and spirituality as life obtains new meaning in phenomenal mayhem. Frenzied living styles amidst estimated peace and harmony non-existent in zones of war drive hatred and obvious enmity but nobody accepts. It appears radically bewildering. Anand obliquely writes and cudgels.  He connects, disunites, destroys and integrates speckled mechanism of life that artificial intelligence presents while investigating minds of terrific dimensions, and so, he speculates and questions gods.

Wide-raging concepts, amazingly futuristic outlook and formidable deformations confuse a rational man whose mind spreads wings to directions uncultivated where technology, AI, science, spirituality and extra-terrestrial regions determine the areas of new lyrical epic –The Alternate Universe. The epic is a phenomenal philosophic treatise where characters from different worlds – earth, religions, technology, science and spirituality enter.  To integrate essentials of regions hitherto unattended and the ultra- modern perspective that goes beyond the current age is hard. To predict peace in ethically chaotic worlds in search of coherence in disturbed inner and outer worlds where conflicts devastate and life of anarchy stays alive amidst hopes eternal appears intricate.  

The Alternate Universe 2025 is a publication of Poetry Society of India, Gurugram, India.

            A celebrated laureate of prestigious awards –Seneca (Italy), Charter of Morava (Serbia), Franza Kafka -Germany, Ukraine, Check Rep., Maxim Gorky and Signs Peace Award (Italy), Anand, 1955 born, a poet philosopher is an author of incredibly 180 notable books, who adorns the Poets’ Rock in Serbia. A towering literary myth from Chandigarh with amazing vision, wisdom, philosophic insight and terrific creativity embraces universal consciousness the essentials of Indian culture and heritage. He celebrates integrated vision of universal unity of man, society and humankind.

            Creativity is grand and fragmented and it finds no plausible ancestry. This deportment drives to putrefy ‘the magic of human ambition’. Know that lifeless apparatus has almost ‘killed life’ - no bright ray of hope, and therefore, the invocation appears chaotic but motivating to the culture of ‘use and throw’ - a huge caricature. Man slowly moves into dense obscurity of images, and locates ‘the self’ that exists as if dead. Invoking of legendary fiends in mythology grants no relief. The poet seeks relief in the other world –the Alternate Universe where glimmers of intellect and spiritual might work. Poet Anand creates a scenario of despair, ruin and casualty, moves to a deemed heaven –a concept baffling man in search of supreme joy nurtures.

Excitement stirs as man moves from Lustus to Craza - equally fascinating invitees –driving man to more uncertainty, crisis and annihilating prospect of hope, joy and peace resulting in the concept of Overlap of Souls - an interesting outlet to run away from the unrelenting perplexity and indefiniteness Lustus and Craza create. Neither good nor evil but persuasive creations one finds. However, man is powerless to raise a finger of doubt.    

  Craza has no answer whether the inquiry regarding God would continue or not. However, arguments persist where Lustus is still dynamic. The creations are interesting, growing in respective areas but foresee cynical hope for man as mind, intellect and heart sans fail to riposte. However, humanity endures abundant vicissitudes -a hope emerges. If existing troubles of the world disappear, it is good as AI stands firm! Craza hopes of righteousness in the world portend well when Brahma –a Hindu God one among the Trinity, and secretary AI –Stacia speak about the plea the angels suggest. One learns from the great tycoon Craza, who enjoys life of trust lands up in Hell and desires compassion with no consecration.

Hidden elements of derision subsist when living beings speak of integrity or virtue, which carry no value. AI is an industrial unit engaged in multiplying evil where life appears enjoyable –a contemporary scenario where iniquity and affability live together lacking empathy. It is static, dreary and dead. Recognize that living being is a mini industrial unit. Romala –an envoy of Tortures asserts needs of wealth and resources in an embryonic economy where the architect has grown old, and therefore, another Vishvakarma is required. A nymph of heaven Craza tells wants adequate infrastructure with good living standards for the future world –the Alternate Universe.   

            Confusion mounts as Prophet speaks of heartrending tales. He affirms the thought of heaven or hell is illusory. Does it mean it is a world sans any worth or class, for each opposite contains a constituent of positive value?  The idea stands conveyed but Brahma’s envoys fail to transmit the truth of actions on earth.  A constitution stipulating no distinction between the human world and the divine appears an explicit challenge to the Gods. Nevertheless, an arrogant mythical creature strikes at humans’ drawbacks and questions the wisdom, vision and knowledge of scriptures. The prophet desires wiping out of lines of distinction. Good and bad should continue for the survival of beings.   Purity of quality is a myth. The dilemma is not to create new beyond imaginations and images. The actual trouble starts when the poet realizes defiance of the creations.  It happens with a genius when he grapples with the character. Craza is not simple and Lustus embodies impudence, loves darkness and shadows whereas Craza loves light but insipidness overwhelms.   

            To find relevance in the world is the major issue where Anand’s struggles to establish relationship with life and existence. To that extent, his creations love to enjoy the regions of heaven and hell. It appears irrational since the poet is delineating the existing psyche of men where Craza and Lustus live and enjoy in purgatory overlap. Exclusivity is a sticky situation.  The poet inspects the plight of human beings, where sovereigns thrash about to rule and sustain integrity at will but transiting, and the violent fight back between the good and the bad sans restrictions continues. If Anand invests his creation with the power and intelligence of Kukudmi who visits Brahma with a request to find a suitable match for daughter Ravati, it is possible but he cannot. He is neither a king of penance who fought for the cause of gods, descended on earth for a long sleep to kill fatigue, meets Krishna before he reduces Kalayavana to ashes. Anand works for conciliation among the three key players –the science, technology and spirituality!

            Brahma understood the involvedness, and considered to call a summit of Indra,Vishnu and other prominent gods. Divinity Creda, a creation of Lustus the custodian of Evil enters, and learns that heaven offers no motivation but reveals that  ‘…people have no stake in Goodness / As a result of which / Heaven is losing its followers / While the Hell’s popularity is growing much faster. / It will be great to make some provisions / To attract people towards Heaven 33.’ Now, the media’s crusade -publicity drive to open courses in various subjects in the art of sinning begins -

Some people were greedy after wealth,

But then they started spending it for good of the earth.

Now, the records show they are evil

But their lives show they were doing good deeds.

For such people, at least Sire

Some space can be earmarked

If not in Heaven 34

            Exasperating creation flaunts signs of candor even in lunacy and futility. She adores a suggestion that a few corrections in law are essential to make entry to heaven easy, and visualizes the solution.  The poet is very near the resolution a powerful ruler presages. The chaos means substantial flow of souls –‘… a genderless mass… is the idea of men and women /only earth specific? 36’ Prophet is aware that only gods hold the power of creation ‘…create men and women /only for the earth, /That too for the sake of procreation.’ Nonetheless, Craza a king of Artificial Empire with business interests in several planets avers judicious proposition to gods will help who with the help of AI may ‘… create a man who possesses / the procreative apparatus/ of a woman’ without any physical union 36-37. Immense disagreement is apparent. Marriage has no reality it is garbage, a tribal obsession. The dialogue on structural changes sans any category, categorization, caste or colour drives to the theory of ‘alternate world order’ that loves proximity to gods.

            Now, the images start to form silhouettes where Marx and Lenin with respective theories of class struggle and regime outline an unyielding notion of the alternating world. They speak of workers and class struggle even as the god reminds Marx that he had avowed religion as opium- a startling close. In the conversation, in the evolving form of society words like proletariat and Bourgeois gather strength. A protracted dispute takes shape where hypothesis about communism, capitalism cropped up, denied and disappeared but capitalism stays though socialism fades away to a some extent but still survives with readjustments in form and  concept. Underneath, insight about life and existence are insignificant where knowledge, wisdom and vision matter, and apparently, changes in the system are obvious. The dialogue is not philosophic but carries incredible consignment of good judgment.

            The poet recapitulates an eternally mind-numbing debate and after haranguing on civilization, wisdom, Greed, Wealth and Power, world and  its fake theoretical allusions and faded suggestions, says –

Men don’t want to lead happy lives.

Men don’t believe in a class society.

Humanity is a divided house.

You cannot finish struggle

For power and subsistence 40

            The words hint at definite collapse, the poet foretells and insists that man in whatever mode may endeavor, will never succeed in the formation of ethically objective society. His efforts will come to nothing, for he will continue to love wealth, and the consequent struggle for more of it is adequate to create chaos, anarchy, hatred, and fight for supremacy temporary –ending in tragic annihilation. Nobody would share the responsibility for the trouncing and elimination. Thus, the mechanism of continuing clash, incongruity, dissection in acts and thoughts, class, caste and communal realization would take well-located or deadly forms.

Thoughts on the alternate world appear disquieting despite benefits of AI, hazards and doubts on absolute control of human mind due to lassitude, conformity and love for reliance and related innovations for human comforts. The incongruous postures would survive. Craza argues on signs of variance and encourages slavery, hunger, poverty, and therefore, many live under strain of men’s creations as the onus shifts to gods. Mechanism of continuity in inner or outer inaptness must end. It requires radical change in mind-set.

 If prophet stands for the attributes of human beings, Craza holds a different opinion and speaks of the ultimate disintegration of human intellect.  Artificiality can afford to behave like the original, and this thought is calamitous for growth. System has to change for the better and words like sins, crimes, lies, penalty, hell, heaven etc should change. Ennui of today could faint. The controversy is infinite and the conflict to agree exists around.  

However, the final scene appears to lose past, constructs different future to become past and dead with incessant mustiness and fatality. Nothing memorable would live as newness materializes. Craza knows truth and limitations of man and the eternal God, a transient experience. Man’s continuity is certain. Here, Craza forecasts a new territory –Space K Plus, a place that could sway relations among men and God. This space will obstruct man’s path to God because scrutiny of God’s command appears inevitable. Anand’s idea of creation derives strength from ancient scriptures or history where child takes birth through a mere thought sans any violence to woman. Radioactivity and concept of digitalization existed at that time… and still exists, one believes!

Thought appears outrageous, unbearable, spurious and ridiculous but the poet’s wordy images create scenes shattering innate religious construction and scriptural warp and weft where built-in interrelations and connections nearly defy coherence. If one were constructing new binds of thought or philosophic rationality in enigmatic situation translated into actuality, one confronts trans-reality phenomenon, which leads to frequent appearance of challenging circumstances where Craza and Prophet face real test of identity. The words hint at the totality of human heritage, culture, civilization and slithering uneasiness and distortion visualizing extinction to which sage Markandeya was the eyewitness. The thought of auto-destruct strikes Craza as Prophet throws a question and visualizes death.

Brahma holds consultations with Indra and Vishnu about Craza’s reflection on the Alternate Universe. Craza in-depth study cautions the lords but foster no doubts about Craza. Vishnu expresses fears and uncertainty of conduct of human beings in such situations and so they live in confusion and suspicions lacking knowledge and wisdom, spend life in bafflement, and live in a state of acquiescence.

However, Brahma talks about the non-performing world where men fail to do their duties and cannot come out of the possibility of life and death, and hence the sufferings continue.  

Vishnu tells of lack of knowledge since the real wisdom lives in dark areas far away from the divine joy. He knows flaws of men that encourage Craza to use knowledge devoid of element of divinity, and desires to construct beings with the strength of technology. It leads to imperfection and terrific anarchy –the alternate world. Vishnu looks worried. Brahma recalls Gandhari and so Vishnu obtains the answer. A man goes beyond what he holds and will acquire. He understands the ability of saints, sages, seers …who go beyond the mortals.  However, Craza needs special type of knowledge technology offers beyond the terrestrial worlds located somewhere between the sky and earth - a mix partly human and partially divine - coalesce of technology and spirituality. One can anticipate nature, knowledge and acts of living beings of such a world –‘the alternate space’.

In the protracted discourse full of anxieties, they are cognizant of the inequity in the world and indicate wrong use and so it hurts divine quality of the gods of heaven. Men of pragmatic virtues and clean life with little of unconstructive ingredient could bring transformation in conformist living style. It is good to embrace changes. Craza has no past and men without history give a suggestion then …imagine future. It is easy to make corrections…look at the present scenario of ambiguity even if one notices changes in state formation where no thought or variant works. Naturally, some dissentions can surface in dead construct. May be distortion in new labor looks drab, no match to archetype celestial? However, Craza is conscious of the new lifeless being even but working like a human sans emotions and aspirations for material or inner hunger. In the past it was different – a struggle to become good or…but it could bring fall down of system –a bleak future.   Negative qualities of new system could overwhelm. It is not good for man’s freedom despite comforts technology provides.  

Anand, the poet with innovative thoughts creates fascinating scenario where many petitions from different organizations reach.  Indra apprises Brahma of the situation. Arguments are put across against the new world technology creates. AI arrival is dangerous many feel but it is incorrect. Perfection is an ideal not reality - impossibility. To walk on the path of truth is good and men should not fear alternate Universe. During the course of argument, Brahma wants Craza to speak because he considers God is generous. Craza requests for a space Overlap -some space meant for a mix of ‘neither good nor bad’ –a weird perception with iota of celestial delight.  The suggestion appears eccentric for technology will control men.  AI would do what asked, for it would not conceive resolution, and thus, new man would do no good, since here technology and politician will work together and make life desolate and empty.

After immense deliberations, the gods agree with Craza because gods wish good of humankind that pursues path of virtue and uprightness.  Thus, gods finally accept what Craza wants where AI plans, designs and executes …and the project ‘the Alternate Universe’ takes form.  Such is not precisely an eerie or bizarre world but definitely unusual and beyond typical human thought –the birth of new man –the impersonal man, and then, the assault of values –morality, rights and duties and the motionless growth with its imperfections -motorized functioning sans soul. Know soul makes man a creation of god – thinking and experiencing. These possible faults caution and so the lords ask the king of technology not to damage sensibilities and finer instincts of man.

In the prevailing universe

…

Religions have been teaching to men

In a thousand ways since millions of yours

…Men have deteriorated.

It is clear they have development immunity

From religious teachings.

The fundamentalist streak shows

‘Humanity is fast receding into divisive chaos. 85’

            The theory of elimination will operate for blemishes. It is a universe with laboratories as if wombs so that reproduction is possible but offspring inclined to formation will react, even if it has some ties with the celestial origin. It will not know past and as averred earlier, will be vigorous in the present. With a few exceptions, God agrees to what Craza proposes. Harsh changes are not good but karma should control men with souls and so enjoy charisma of life. To have concord in families is good. Split is bad. Spirit of love, togetherness, sacrifice etc. brings joy. Total good is an idea ‘let man turn into good with little flaws’ if not unqualified purity. You act when you find infringement not otherwise and so Craza should not deprive man of innate charm and dynamism. Destiny and Celestials require protection. Let people live without any distinction of the current times and quarrel. Natural conduct is better. Any violation will disfigure and tear down the system.  

            If creation is free from the burden of past and memories, it lives forlorn and no past chases if new system functions. Karmas good and bad will be absent in the new system and so no judgment. Indra refuses to agree to this feature in the new system where it is a mystery. To Craza the horror, fear and uncertainty of birth and death cause suffering, erosion and dissolution. The dialogue ends nowhere. To the creator Brahma the major worry is the expansion of knowledge that turns man probing and impatient disturbing his peace but wants him to work for Moksa –deliverance.

Cloudy, obscure, fanatic and indistinct is the reason of prayers, worship etc.  Any other alternative will not work. Death is another destined event. Craza’s flawless concept of man and the world is good but unfeasible. Buttons will not do any good to the new world –the alternate world, for it would be stagnant and dead…. no novelty. Sans mental and physical fault-lines, the world would be a myth, and in fact, the system would appear lackluster sans memory. To think, feel and move makes man conscious of some unknown power and so search and prayers are attributes that enrich the world. Indra tells Craza that his button-operated world would appear dead.   

Again, the talk begins and reaches nowhere.

            God partially agrees but he emphasizes that death is an occasion of celebration and serious reflection, and this opportunity brings man near God. In the alternate, distinctions among men are absent. All enjoy life and considered equal before the divine. The disjointed, splintered, infected or contaminated men cause insecurity, disquiet, hostility and dissonance. Craza’s viewpoints appear strong. God looks uncertain and suspicious, and therefore, wants all-inclusive talk.  Craza’s suggestion that he can create a world of guided men who act on defined lines and agenda sans any evil or impious intents, desires or hatred or violence. Without memory, a contented world will be ideal!

God is not ready to distort or finish his creation the way Craza suggests and wants changes in God’s world. Indecision continues because Craza new-fangled thoughts appear against the essential nature of man.

            Prophet is aware of the god’s scheme where certain fissures in men’s thoughts, acts and style of living stand revealed in pieces, and so, the truth stays concealed but the god is not ready to tell what it is. God knows of the obvious creation and its failings that keep his status and position integral and upright. If sovereignty given to man pursues Craza’s thoughts, it would do no good. Brahma wants a perfect and ideal world. However, it is not possible to agree to the plan where Craza gets a free hand.

True one finds evil and sin in the world, and requires modification but unwarranted control will injure the heredity and theory, and undermine Man’s ‘Freewill and Freedom.’ If man faces controls, he will be unhappy. If technology gives comforts, AI - the synthetic astuteness takes over mental and physical regions of men, it is perilous. Other options with an element of spiritual inquest and blend with Craza’s selected innovations will work, and it would allow human beings to grow without interfering much with God’s perception --

‘We also permit you to apply /The concept of Induced Amnesia, /It is memory which keeps men tied to their past. / …All we want is a better harvest of people. 108.’

            Brahma speaks that the thought of timeless simplicity is supreme and man learns about the birth but let death remain a mystery. Sharing is impossible and so death remains a secret. Ultimately, Craza agrees to the authority of Brahma in running the work of the Alternate Universe. Craza further agrees that he would not interfere with the scheme of Brahma.

Realization dawns that technology has a role to play in the growth and nourishment of spiritual world. Therefore, a union of joy and happiness fills life of gods and human beings.  A positive thought of ‘the Alternate Universe’ of joy and happiness makes the poet happy even as technology and AI prove source of divine grace and blessing to humanity.

The eccentric epic journey to ‘The Alternate Universe’ frustrates, mystifies and challenges ‘you’ to sit down and reflect ... where would you go from here?

 

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