Om Pūṣa-dantabhidē Namaḥ

In the Śrī Śiva Aṣṭottara Śatanāmāvali, one of the names is “Om Pūṣa-dantabhidē Namaḥ.” Pūṣa is a name of the Sun God. After all, it is the Sun who nourishes the entire world. Then why did Parameśwara break the teeth of such a nourisher like the Sun?

We all know the story from Daksha Yajña. When Satī Devi immolated herself in the sacrificial fire, Lord Shiva, assuming a fierce form as Vīrabhadra, destroyed the sacrifice and severed Daksha’s head. On that occasion, Vīrabhadra also punished the other gods who were present there. Since they silently witnessed adharma and injustice happening before their eyes and chose to remain indifferent—thinking, “They are big people; why should we interfere?”—they too had to undergo punishment. As part of that punishment, the Sun’s teeth were knocked out.

That is why, on Ratha Saptami or on other Sundays in the month of Māgha, when sweet rice (paramānnam) is prepared as an offering to the Sun God, it is cooked without any hard ingredients (not even cashew nuts).

The scripture says:

“Kartā kārayitā chaiva prērakaścha anumōdakaḥ
Sukṛtaṁ duṣkṛtaṁ chaiva chatvāraḥ samabhāginaḥ.”

When a good deed or a bad deed is performed, four people equally share its result: the one who does it, the one who causes it to be done, the one who instigates it, and the one who approves of it. Therefore, when a virtuous act is being performed, even if we cannot actively participate, at least rejoicing in it earns us merit. Similarly, when a sinful act is taking place, if we do not have the power to stop it, we should call upon those who can, or at least remove ourselves from that place. If we remain there as silent spectators, we too become participants in that punishment.

In the Mahābhārata, during Sri Krishna’s peace mission (Rāyabāra episode), the Lord warns Bhīṣma and Droṇa:

When pure truth and dharma are oppressed by sin and injustice, and those who are capable of preventing it choose to ignore it, the harm falls upon them. However, the Divine always stands ready to uphold truth and righteousness.

Though the elders knew that the Kauravas were on the side of adharma, they supported them and consequently suffered punishment. They clung to their personal duty (svadharma) while neglecting the higher duty of universal welfare (viśeṣa dharma). On the other hand, to uphold this higher dharma, Sri Krishna even set aside His personal vow of not wielding weapons and was prepared to launch the Sudarshana Chakra at Bhīṣma.

Truth never changes. But dharma varies according to time and place. Protecting one’s life and family may be one’s duty; yet, for the sake of the nation, a village may have to be sacrificed; for the sake of the village, a family; and for the sake of the family, even an individual. This is the subtlety of dharma.

However, if injustice and unrighteousness occur before our very eyes, and we justify the wrongdoer merely because he belongs to our family, caste, religion, language, or state—or at least refrain from condemning him—we too must share in the consequences.

Under the influence of Kali Yuga, narrow-minded identities have grown so strong in our country that society has reached a stage where even great souls of the past are insulted simply because they do not align with our present ideology. Like in the story of the wolf and the lamb—where the wolf says, “If not you, then your father or grandfather muddied my water,” and devours the lamb—today people justify punishing innocent individuals for injustices committed centuries ago by someone loosely connected through caste or religion.

But dharma has nothing to do with such superficial distinctions. In the Mahābhārata itself, both Kauravas and Pāṇḍavas belonged to the same nation, religion, caste, and even the same family. Yet one side became the embodiment of dharma and the other of adharma.

In this context, we should remember Martin Luther King Jr.’s words:

“The SILENCE of the good people is more DANGEROUS than the BRUTALITY of the bad people.”

If we cannot even verbally condemn the injustices happening around us, we too must bear the consequences.

Then the question arises: what is dharma? In Hindi, the word “dharma” is sometimes used to mean religion. But what true dharma is, the Mahābhārata itself explains:

“That which causes pain to you if done by others—
O noble one, do not do that to others.
Refraining from such actions
Is the highest among all paths of dharma.”

The Mahābhārata declares that the greatest dharma is simply this: do not do to others what causes pain to you.

Even Lord Rama gave several opportunities for peace before waging war against Ravana, who abducted his wife. Likewise, the Pandavas offered many chances for reconciliation before fighting the Kauravas who usurped their kingdom and insulted Draupadi. Even during the war, they welcomed enemies who chose to join their side. After the war, they honored the fallen foes and performed proper rites to grant them noble afterlife.

But those who, driven by narrow caste or religious prejudices, unjustly harm others and insult great souls cannot escape punishment at the hands of Parameśwara—the supreme symbol of equality toward all beings. Likewise, those who directly or indirectly encourage such wrongdoing, or remain silent spectators, too will not escape consequences—their teeth, metaphorically, will also fall out. Not opposing injustice is in itself injustice too.

Makara Sankranti

Naresh: Happy Sankranti, brother!

Suresh: Same to you, Naresh! Do you know Sankranti actually comes every month? Today is one such Sankranti. The one we celebrate grandly is Makara Sankranti.

N: But what exactly does Sankranti mean, brother?

S: When the Sun—or any of the nine planets—moves from one zodiac sign to another, that transition is called Sankranti, Kranthi, or Karthe. Among these, the Sun is the most important for us. When He enters the zodiac sign Makara (Capricorn), the sacred period of Uttarayana begins. That’s why we celebrate this Makara Sankranti as such a major festival.
Now tell me, Naresh—where does the Makara (crocodile) appear in our Puranas?

N: Oh yes! In Gajendra Moksham, the elephant was caught by a crocodile, right?

S: Exactly. Actually, we call it Gajendra Moksham because Lord Vishnu saved the elephant from the crocodile. But think about it—the crocodile also attained liberation! It died at the hands of the Lord Himself, through His Sudarshana Chakra, and was freed from the cycle of birth altogether.

N: True. But when I think about it, something strikes me. Vishnu seems to show partiality towards the crocodile rather than the elephant! After all, the elephant is a jarayuja (born from the womb), while the crocodile is an andaja (born from an egg).

S: So what?

N: That’s exactly it! His vehicle Garuda is andaja. The serpent-bed Adi Sesha is andaja. And He even wears Makara Kundalas (crocodile-shaped earrings)!

S: That doesn’t mean anything. For Him all beings are equal. Samoham sarva-bhuteshu na me dveshyo ’sti na priyah — “I am equally present in all beings. I have no hatred toward anyone, nor special affection toward anyone.” That’s what the Lord Himself says in the Gita.

N: Okay, let’s agree. But then the same Lord says in Bhakti Yoga:
Yo mad-bhaktah sa me priyah,
Sa cha me priyah,
Bhaktimaan yah sa me priyah,
Bhaktimaan me priyo narah,
Bhaktah te ’tiva me priyah —
He says again and again: “My devotee is very dear to me!” Isn’t that partiality?

S: That’s the subtle point. Air is everywhere around us, but only when we stand under a fan do we feel it strongly, right? Similarly, the Supreme dwells everywhere equally. But bhaktānaṁ hṛdayāmbhoje viśeṣeṇa prakāśate — He shines especially in the lotus-like hearts of devotees.

To hold on to Him, you must first hold onto devotees.
That is exactly what the crocodile did. That is why it attained liberation.

N: But how? It harmed a devotee, didn’t it?

S: Think once more. Before the Lord arrived, the crocodile and the elephant fought for a thousand years. For the elephant, it was a life-and-death struggle, so it held on. But what need did the crocodile have? If it let go of that elephant, it could always find some other prey.
Just like the elephant, the crocodile probably had its own wife and children. Imagine how many times they might have come and said:

“Why are you so stubborn? For years you’ve been clinging to that elephant’s leg without food or sleep! Let it go and hunt something else!”

Yet the crocodile never gave up its grip.
Sri Babuji Maharaj often said: “Strong, unwavering grip—that is true vairagya (detachment).”

To attain devotion and knowledge, we must first possess this kind of powerful detachment.
That is exactly what this Makara Sankranti teaches us—develop the crocodile-like grip of firm detachment.

N: True, brother! Then tell me, what is the deeper meaning behind Lord Vishnu wearing Makara Kundalas?

S: Lord Vishnu’s birth star is Shravana, which falls under Makara Rashi. So they say He wears Makara Kundalas to symbolize both. But the deeper meaning is this:

“Sannyasya śravaṇaṁ kuryāt” — say the rishis.
When listening (śravaṇam), one must renounce all other distractions. Only with such detachment and firm attention will śravaṇam transform into contemplation (mananam) and then deep meditation (nididhyāsanam).

If you sit in satsang but keep watching people come and go, bite your nails, or get distracted, the teachings never enter your ears—nor your heart.

To convey this truth, the Lord adorns His ears with Makara Kundalas—symbolizing focused, unwavering listening born of detachment.

N: Thank you, brother! You beautifully explained how much firm resolve and detachment—like that of the Makara—are needed for devotion, knowledge, and for spiritual teachings to truly sink in.
Once again, wishes of Makara Sankranti to you and your family! Let us pray that our Guru grants all of us such divine detachment.