Srimad Bhagavatam V.16 - 12 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Monday, 12 December 2022 V.16 -  The description of the globe called Earth by Sage Shuka.

***

King Parikshit, as is natural for a great monarch, wants a detailed description of the various regions of the globe with its geographical elements like rivers, mountains, forests and how people lived there. 

What follows is a very complex description which honestly I do not understand. I shall also spare you all those geographical details. I have a feeling that this will be relevant in some later discussion. Until then, I am happy to share a diagram drawn by Swami Tapashanandaji in his book.

***

King Parikshit explains his fascination for geographical detail in these words:

भगवतो गुणमये स्थूलरूप आवेशितं मनो ह्यगुणेऽपि सूक्ष्मतम आत्मज्योतिषि परे ब्रह्मणि भगवति वासुदेवाख्ये क्षममावेशितुं तदु हैतद् गुरोऽर्हस्यनुवर्णयितुमिति ॥

T: "Revered Sage, by dwelling on the manifestation of Bhagavan in this external creation, full of the five elements, and the three Gunas — the gross universal form — the mind becomes Sattvic. This gives a better understanding of the Supreme whom we call Vasudeva. Therefore, kindly describe all the geographical details of the seven continents that were created by King Priyavrata and later ruled by his lineage!"

In answer, Sage Shuka describes in detail the planet Earth as depicted below.

I give below the commentary verbatim from Srila Prabhupada

 

A Description of Jambūdvīpa

While describing the character of Mahārāja Priyavrata and his descendants, Śukadeva Gosvāmī also described Meru Mountain and the planetary system known as Bhū-maṇḍala. Bhū-maṇḍala is like a lotus flower, and its seven islands are compared to the whorl of the lotus. The place known as Jambūdvīpa is in the middle of that whorl. In Jambūdvīpa there is a mountain known as Sumeru, which is made of solid gold. The height of this mountain is 84,000 yojanas, of which 16,000 yojanas are below the earth. Its width is estimated to be 32,000 yojanas at its summit and 16,000 yojanas at its foot. (One yojana equals approximately eight miles.) This king of mountains, Sumeru, is the support of the planet earth.

On the southern side of the land known as Ilāvṛta-varṣa are the mountains known as Himavān, Hemakūṭa and Niṣadha, and on the northern side are the mountains Nīla, Śveta and Śṛṅga. Similarly, on the eastern and western side there are Mālyavān and Gandhamādana, two large mountains. Surrounding Sumeru Mountain are four mountains known as Mandara, Merumandara, Supārśva and Kumuda, each 10,000 yojanas long and 10,000 yojanas high. On these four mountains there are trees 1,100 yojanas high — a mango tree, a rose apple tree, a kadamba tree and a banyan tree. There are also lakes full of milk, honey, sugarcane juice and pure water. These lakes can fulfill all desires. There are also gardens named Nandana, Citraratha, Vaibhrājaka and Sarvatobhadra. On the side of Supārśva Mountain is a kadamba tree with streams of honey flowing from its hollows, and on Kumuda Mountain there is a banyan tree named Śatavalśa, from whose roots flow rivers containing milk, yogurt and many other desirable things. Surrounding Sumeru Mountain like filaments of the whorl of a lotus are twenty mountain ranges such as Kuraṅga, Kurara, Kusumbha, Vaikaṅka and Trikūṭa. To the east of Sumeru are the mountains Jaṭhara and Devakūṭa, to the west are Pavana and Pāriyātra, to the south are Kailāsa and Karavīra, and to the north are Triśṛṅga and Makara. These eight mountains are about 18,000 yojanas long, 2,000 yojanas wide and 2,000 yojanas high. On the summit of Mount Sumeru is Brahmapurī, the residence of Lord Brahmā. Each of its four sides is 10,000 yojanas long. Surrounding Brahmapurī are the cities of King Indra and seven other demigods. These cities are one fourth the size of Brahmapurī.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.15 - 11 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Sunday, 11 December 2022 V.15 -  The line of succession that follows King Bharata and the story of King Gaya, celebrated for his greatness.

***

The son of King Bharata known as Sumati followed the path of Rishabhadeva. But there are many deviant sects who worship him as an alternative deity instead of recognising how he fitted into the practice of Vedic religion. 

Sage Shuka enumerates in each generation the king's name, his queen's name, their children, who was the prince who succeeded to the throne, and so on. This is done for many generations. This was required in the narratives of yore as the listeners were closer to those times and had a sense of detailed succession history. I am leaving out those details here as it will tax my brain.

King Pratiha, coming after a few generations, was noble and set an example of a realised person. He was a true Rajarshi. 

A few generations later, King Nakta’s wife was Druti, and from her womb, the great King Gaya was born. Gaya was very famous and pious; he was the best of saintly kings.  Being filled with what is known as vishuddha-sattva, the essence of Bhagavan Maha Vishnu, Gaya was fully realised in the knowledge of Atma. Therefore he was called a Mahapurusha (An exemplar of great men).

स वै स्वधर्मेण प्रजापालन पोषणप्रीणनोपलालनानुशासनलक्षणेनेज्यादिना च भगवति महापुरुषे परावरे ब्रह्मणि सर्वात्मनार्पितपरमार्थलक्षणेन ब्रह्मविच्चरणानुसेवयाऽऽपादितभगवद्‍भक्तियोगेन चाभीक्ष्णश: परिभावितातिशुद्ध मतिरुपरतानात्म्य आत्मनि स्वयमुपलभ्यमानब्रह्मात्मानुभवोऽपि निरभिमान एवावनिमजूगुपत् ॥

T: Gaya's avowed Dharma was to nurture his citizens, protect their property, and support their all-round upliftment. He also saw to it that there was sufficient food to feed all the citizens. He would sometimes distribute generous gifts to the citizens. He addressed them in sweet words and gave them good instructions on how to become model citizens. He was also an exemplary Grihasta who upheld all the prescribed duties and rituals in Yajnas. He was an unalloyed pure devotee of Bhagavan. Naturally, he was called a Mahapurursha.

Being devoted and respectful towards exalted Bhaktas,  King Gaya was also free from bodily attachments. He exuded bliss, being always connected within to Brahman. Free from anxieties and arrogance, he simply concentrated on being the best he could be as a king.

The daughters of Daksha Prajapati had become holy rivers. They came and bathed King Daya with their blessings. Earth came personified as a cow and gave the milk of plenty to Gaya so that he could satisfy the desires of his citizens. However, personally, Gaya had no want or demand.

All the gods were pleased with Gaya's Yajnas. Indra came and partook of the celestial Soma rasa. Bhagavan Vishnu Himself came and accepted the Yajna offerings. All the Brahmins praised King Gaya for his nobility, righteousness, generosity and administration.

Some generations later came King Viraja. 

तत्रायं श्लोक:—

प्रैयव्रतं वंशमिमं विरजश्चरमोद्भ‍व: । अकरोदत्यलं कीर्त्या विष्णु: सुरगणं यथा ॥

T: “Because of his high qualities and wide fame, King Viraja became the jewel of the dynasty of King Priyavrata, just as Lord Vishnu, by His transcendental potency, brought total glory to all the gods.”

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.14 - 10 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Saturday, 10 December 2022 V.14 -  Sage Shuka pointedly explains the analogies employed to depict the utterly miserable existence of a worldly man.

***

स होवाच

स एष देहात्ममानिनां सत्त्वादिगुणविशेषविकल्पितकुशलाकुशलसमवहारविनिर्मितविविधदेहावलिभिर्वियोगसंयोगाद्यनादिसंसारानुभवस्य द्वारभूतेनषडिन्द्रियवर्गेण तस्मिन्दुर्गाध्ववदसुगमेऽध्वन्यापतित ईश्वरस्य भगवतो विष्णोर्वशवर्तिन्या मायया जीवलोकोऽयं यथा वणिक्सार्थोऽर्थपर: स्वदेहनिष्पादितकर्मानुभव: श्मशानवदशिवतमायां संसाराटव्यां गतो नाद्यापि विफलबहुप्रतियोगेहस्तत्तापोपशमनीं हरिगुरुचरणारविन्दमधुकरानुपदवीमवरुन्धे ॥

T: Sage Shuka explained to Parikshit: "The materialist is one who considers this body with its "I" and "Mine" identifications as everything. This entire narrative describes what such a person undergoes. From beginningless time, the soul (Jiva) assumes various bodies based on the accumulated lot of Karma riding on the admixture of the three Gunas. The world of Maya created by Bhagavan Sri Maha Vishnu then gives him all the experiences - which are good and bad, happy and unhappy, painful and pleasant, demeaning and ennobling, all the time. The worldly man does not get any wiser. He simply carries on going through this, life after life. The analogy to an inveterate trader who roams from place to place for business and gets lost in a terrible forest is most appropriate for the worldly man's condition."

"The senses are plunderers because they make one spend money unnecessarily for seeing, smelling, tasting, touching, hearing, desiring and planning for the future. In this way, the Jiva is obliged to gratify his senses, and thus all his money is spent, whereas all that one earns should indeed be devoted to serving the Lord."

"Worldly bondage makes one's relatives behave like tigers and jackals. A herdsman tries to protect his sheep to the best of his ability, but the tigers and foxes take them away by force. Similarly, although a miserly man wants to guard his money very carefully, his relatives take away all his assets forcibly, even though he is very vigilant."

"Before sowing the seeds in his land, a farmer tills it and does his best to remove the weeds. Yet the weeds come up densely. Similarly, the worldly family life has its due share of troubles. There is escape only through dispassion. Desire is like camphor that leaves behind its fragrance in the pot, such is the ineradicability of worldly desire."

 

"The man lost in the forest is tormented by gadflies and mosquitoes. Sometimes locusts, birds of prey and rats give him trouble. Nonetheless, he still continues to wander about.  So is the worldly man, clutching at worldly hopes."

"Fantasizing about heavenly pleasures, man chases after the objects of the senses just as a deer chases a mirage in the desert. What man considers is most valuable, i.e. gold, is in the end no different from faeces. Gold builds envy and greed and passion. Attraction to gold is like the case of a man suffering from cold in the forest who runs after a phosphorescent light in a marshy land, considering it to be fire."

"In the lap of a woman, man's good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules moderating sex life, suffering the consequences of bondage. Occasional flashes of disenchantment with this world do not make a man change his lifestyle."

"Man cultivates rich people with great hope, not knowing that he is approaching the living dead who possess these things. Such people are compared to impure trees, creepers and poisonous wells."

"There are fake gurus, charlatans and atheists ready to mislead a worldly man with promises of good. This is just like a man who thinks he will cool himself and jumps into a shallow river and hurts himself."

"A worldly man will try to grab wealth. If he cannot acquire things from his father, son or other relatives, he is prepared to give them all kinds of trouble. In this world, family life is exactly like a blazing fire in the forest. There is not the least happiness, and gradually one becomes more and more implicated in unhappiness. It is lip service to blame past Karmas without a wise course correction."

"To perform the prescribed ceremonies (weddings etc.) and rituals entails expense and effort, like the piercing of thorns and pebbles endured by one attempting to climb a hill. The man in trouble loses his patience and becomes angry with his own beloved sons, daughters and wife. Thus, being unkind to them, he suffers all the more."

"Sleep is exactly like a python. Those who wander in the forest of material life are always devoured by the python of sleep. Also, the conditioned soul is sometimes bitten by jealous enemies, which are compared to serpents and other creatures. In that state, he becomes almost a blind man who has fallen into a dark well of ignorance."

"Illicit pleasures bring in their wake ready punishment. To give that punishment, there are people around or the government."

"Let us say a man cheats Mr. Devadutta for gain. He in turn is then cheated by Mr. Vishnumitra. What misery!"

"In addition, there are psychological difficulties arising experiences of so-called happiness, distress, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulation, disease, birth, old age and death. All these combine together to give the materialistic Jiva nothing but misery."

"Man becomes overly attached to a woman and tries to provide for all her comforts and luxuries. He thus throws himself in the dense darkness of material existence."

"Bhagavan's  cakra is the wheel of time. It expands from the beginning nascent matter up to the time of Brahma’s death, and it controls all activities. It is always revolving and wearing down the lives of the living entities, from Lord Brahma down to an insignificant blade of grass. "

"Hoping to be saved by false gods is like trusting buzzards, vultures, herons and crows. Imminent death is like the attack of a lion, and neither vultures, buzzards, crows nor herons can save one from such an attack. "

"Without accepting the devotional path of Bhakti, one cannot get out of the clutches of material existence. The conclusion is that no one can be happy in material life. One must develop Bhakti to Bhagavan.

Saintly persons, who are friendly to all living entities, have a peaceful consciousness. They have controlled their senses and minds, and they easily attain liberation, the path back to Bhagavan. Being unfortunate and attached to a life of miserable materialism, man finds it hard to associate with them."

"Even great kings could not conquer the false consciousness of “I am this body, and this is my property.” Thus they simply created enmity with rival kings, fought with them and died without realising life's real potential."

"The path of Bhakti is the flight of Garuda, the god of birds. How can a materialistic life match it, just like the trivial flight of insects!?"

"Bharata was a lofty soul whose prosperity was envied even by the gods. He gave up his kingdom, family, comfort and luxury to cultivate Bhakti to Bhagavan."

य इदं भागवतसभाजितावदातगुणकर्मणो राजर्षेर्भरतस्यानुचरितं स्वस्त्ययनमायुष्यं धन्यं यशस्यं स्वर्ग्यापवर्ग्यं वानुश‍ृणोत्याख्यास्यत्यभिनन्दति च सर्वा एवाशिष आत्मन आशास्ते न काञ्चन परत इति ॥

T: "One who studies the life of the supreme devotee (Bhagavata) Bharata, the Rajarshi, will inherit great auspiciousness and welfare in this world and develop devotion to the Lord through a soul-centric life and not a body-centric life."

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.13 - 9 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Friday, 9 December 2022 V.13 -  How bad is the suffering and delusion of a materialistic person? This is explained very tellingly by Sage Bharata to King Rahugana by comparing such a person to a man hopelessly lost in a forest.

***

ब्राह्मण उवाच

दुरत्ययेऽध्वन्यजया निवेशितो....भवाटवीं याति न शर्म विन्दति ॥

T: Sage Bharata (who is now referred to as a Brahmin by Vyasa) spoke: 

Man is lost in the forest of worldly existence with no real happiness, driven as he is by the hard-to-conquer effects of Maya. He is completely under the sway of the three Gunas - Sattva, seeking happiness, Rajas - thinking that activity and acquisitiveness are the paths to it, and Tamas - ignorance of the real nature of existence.

This forest has six dacoits - the enemies embedded in the human mind, viz. Lust, Anger, Greed, Infatuation, Arrogance and Jealousy. They rob man of every prospect of welfare. It is like how wolves attack a herd of sheep!

Other people are constantly jealous of man, and torment him like wild mosquitoes!

Whatever man thinks is joy is a hallucination oftentimes. It is like a man lost in the forest who hallucinates that he sees a palace! In the material world, man's intelligence is robbed by attachments to home, wealth, relatives and so forth. So he runs from one place to another in search of success. He lusts for his wife. The wanderer in the forest hears insects and owls making frightful sounds in the night. He is hungry, but no tree gives him fruit. He is thirsty, and sees only a mirage, no real water body. A householder suffers from a lack of money, and whatever he has is robbed by the government as tax! Only delusions of grandeur keep such a man company. No wonder he loses his temper often.

Life throws more suffering at man, like a python swallowing the forest wanderer, snakes biting him, and his falling into a disused well with no hope of rescue! Alas!

Seeking the pleasures of sex from unscrupulous women, man gets only insulted from their associates who accuse him as a culprit when he is also a victim. This is like the man in the forest who tries to get honey from a wild beehive and instead is mercilessly attacked by the bees! 

Even worse, the woman that the man went after leaves him and goes to someone else!

What about money? Losses are common in this world. Debt and ignominy accost everyone. Sometimes man is driven by money troubles even to suicide!

Man is first attached to his parents. He soon loses them and then builds his life around his children. But disappointment constantly dogs him in every relationship.

What about big heroes and political leaders? They live with such a false sense of self-importance that they cannot ever take to the path of spiritual realisation.

The man lost in the forest dreads lions. He thinks he is better off in the company of cranes and vultures, which only leads to more betrayal. These birds are like fake spiritualists and gurus. 

Unable to find real Gurus or advanced souls, man slips back to the material world with its false promises, like the forest dweller cultivates monkeys! These are worldly people who goad him to enjoy sense pleasures, get drunk and womanise. He is so lost when the moment of death approaches. Or he falls victim to an incurable disease, which is like falling inside a mountain cave. He becomes afraid of death,  like the elephant stranded in a deep cave, grasping desperately at twigs and creepers.

"Rahugana! This is an endless cycle. It is entirely the play of Maya! Your condition is no different." 

"I now advise you to give up your kingly position and the sceptre that you wield so proudly to punish the errant. Give up attraction to sense objects and take up the sword of knowledge sharpened by Bhakti. Then you will be able to cut the hard knot of Maya and cross to the other side of life."

***

Rahugana felt so grateful. He remarked that human birth is the greatest gift as only then can man meet holy men and be touched and saved. Human life is much preferable to a life in the heavens full of pleasures which offer no wisdom or a chance of enlightenment either. Rahugana feels very fortunate to have met Sage Bharata, to be purified by the dust of the Sage's feet. Now he is shown the path of discrimination and Bhakti to Bhagavan Adhokshaja Maha Vishnu.

नमो महद्‍भ्योऽस्तु नम: शिशुभ्यो नमो युवभ्यो नम आवटुभ्य: । ये ब्राह्मणा गामवधूतलिङ्गाश्चरन्ति तेभ्य: शिवमस्तु राज्ञाम् ॥

T: "My obeisances, oh Sage, to you and all those Avadhutas, who hide their glory, be they tender-aged, youthful or leading the life of Brahmacharis or sannyasis because they bless even bad kings (like me)!" 

***

The king begged Bharata for forgiveness. Sage Shuka tells Parikshit that Bharata, being a large-hearted devotee, was able to forgive Rahugana after he was insulted and forced to carry Rahugana's palanquin.  Afterwards, Bharata gave Rahugana deep spiritual insights and then went away.

Rahugana was able to get over his bodily conception of this existence and the trappings of Maya. Sage Shuka concludes that whoever takes shelter in Bhagavan will be surely saved.

Parikshit says he likes the story and it seems to convey many deeper meanings. But how should he interpret the analogy that the senses of a person stuck in the bodily conception of life are like rogues and thieves in the forest? That one’s wife and children are like jackals and other ferocious animals? 

अथ तदेवैतद्दुरवगमं समवेतानुकल्पेन निर्दिश्यतामिति ॥

 T: "Holy sir, therefore kindly explain these abstruse allusions more simply, and help me understand the import of this!"

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.12 - 8 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Thursday, 8 December 2022 V.12 -  For the benefit of King Rahugana,Bharata gives invaluable insights into the path of liberation.

***

Not for the first time, I am so moved by the nuggets of wisdom contained in the lines of Srimad Bhagavatam. I am only regretful of my long years wasted in other pursuits rather than in reading and living the precepts of this godly scripture.

In order to share my excitement, I have created a video with the text and the chanting by Brahmacharini Devaki Chaitanya. Kindly listen to it and read the words yourself. I shall confine myself to quoting only a few Sanskrit words, but shall cover all important points in this blog.

***

King Rahugana is simply overwhelmed by the spiritual shock that Sage Bharata has given him. This kind of experience is often the turning point in a seeker's life if he is blessed to meet a realised master.

He mumbles his prayer to Sage Bharata...

रहूगण उवाच

नमो नम: कारणविग्रहाय स्वरूपतुच्छीकृतविग्रहाय । नमोऽवधूत द्विजबन्धुलिङ्गनिगूढनित्यानुभवाय तुभ्यम् ॥

T: "Oh divine Sage! You are the Lord Himself come to remove my confusion! And to think that you are an Avadhuta hiding behind this disguise overwhelms me."

"Sir, my body is contaminated, as is my mind with arrogance and attachments. You have cured me of my worldly fever!"

"I plead with you, oh, Sage! Please retell what you have instructed so far in a simple way, as only then can I understand it. My mind is very inquisitive, and I want to understand this clearly."

Sage Bharata replies.

"King, all, the beings moving about are but earthly combinations of creative cosmic components that function and hide the reality by their diversity. This body is made of earth and stone in the form of feet, ankles, calves, knees, thighs, torso, throat and head. Upon the shoulders is the wooden palanquin, and within the palanquin is the so-called King of Sauvira. The body of the king is simply another transformation of the same earth, but within that body, your highness is situated, alsely thinking that you are the King of the state of Sauvira."

"By compelling these palanquin bearers, by the force of your authority, and enjoying their menial labour for free, you are cruel and unkind. Yet, you have been thinking that you are protecting the citizens. This is ludicrous. You were such a fool that you could not have been adored as a great man in an assembly of persons advanced in knowledge."

"Different bodies and capacities are simply transformations of the earth. They exist in name only, for everything grows out of the earth and when everything is annihilated, it again mingles with the earth. In other words, we are but dust, and we shall be but dust. Everyone should understand this point."

"Although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. It is not also a fact that the varieties found in this material world simply result from atomic juxtaposition or combination. There is something, far bigger, behind all this"

ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् । प्रत्यक् प्रशान्तं भगवच्छब्दसंज्ञं यद्वासुदेवं कवयो वदन्ति ॥

T: "The original cause of the world is what is described by the knowers of truth as Para Brahman, Paramatma, Vasudeva. He is the totality of pure, eternally true, creative, blissful, consciousness that has created and permeated all existence. He is distinct from what we mistake here for existence which is changing and impermanent. He is Supreme Peace, too."

रहूगणैतत्तपसा न याति न चेज्यया निर्वपणाद् गृहाद्वा । नच्छन्दसा नैव जलाग्निसूर्यैर्विना महत्पादरजोऽभिषेकम् ॥

T: "Rahugana, How can one realise this Supreme Truth? Not by Tapas. Not by Yajnas. Not by relinquishing hearth and home as a Sannyasi! Not by studying Vedas. Not by torturing the body in water, fire and the blazing sun. It can be known ONLY by being blessed to smear oneself with the dust of the feet of His exalted devotees!"

Let us pause here for a bit. So we say all creation comes from Eternal Consciousness and Knowledge called Para Brahman. It is knowledge. But that does not come from any study or austerity or physical effort! It only comes from contact with true devotees, full of the blissful ecstasy of Bhakti! Is this not a contradiction? No!!!!!

Understand this. Indeed, when the Supreme Reality is beyond the body and mind, how can using these very instruments accomplish that ultimate realisation? One has to transcend them! That is only possible if we are touched by the Divine who walks on this earth as His devotees. That is true alchemy. Simple. Proof of this point - Bharata meeting Rahugana and telling him all this!!!!

यत्रोत्तमश्लोकगुणानुवाद: प्रस्तूयते ग्राम्यकथाविघात:

T: How do we recognise an assembly of exalted devotees? Simple. They are singularly immersed in discussing the glories of Bhagavan. NOTHING ELSE - No worldly matters are ever discussed by such exalted devotees. 

So what will be the mechanism of transformation by such contact? 

निषेव्यमाणोऽनुदिनं मुमुक्षोर्मतिं सतीं यच्छति वासुदेवे 

T: The constant immersion of the seeker in such an assembly channels the mind ceaselessly into Bhagavan Vasudeva!

Bharata tells Rahugana how he was King Bharata who gave up everything for spiritual practice, fell from the path by being attached to a young deer in the forest, and then had to take birth as a deer. But by Bhagavan's grace, he remembered what had happened. So, in this birth as a Brahmin, he has maintained, unrelentingly, his prayer within and his aloof madness outside.

तस्मान्नरोऽसङ्गसुसङ्गजातज्ञानासिनेहैव विवृक्णमोह: । हरिं तदीहाकथनश्रुताभ्यां लब्धस्मृतिर्यात्यतिपारमध्वन: ॥ 

तस्मात् = Therefore, नरः= man, असङ्गः = detached from this world,  सुसङ्गजात-= and empowered by the holy company of devotees, ज्ञानासिना = by the sword of that transcendental knoweldge, हि = indeed, एव = alone,  विवृक्णमोह: = his worldly infatuation being cut to pieces, and  हरिं तदीहाकथनश्रुताभ्यां = Listening to recitations about Bhagavan Sri Hari, His glories and pastimes,   लब्धस्मृतिः = regains his lost primordial memory of Divinity intrinsic in every Jiva (THIS IS THE EMBEDDED SECRET CODE IN EVERY HUMAN BEING - GOD'S DESIGN OF OUR PATH BACK!) याति = travels अतिपारमध्वनः= on the path to the Ultimate!

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.11 - 7 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Wednesday, 7 December 2022 V.011 - Bharata gives spiritual instruction to King Rahugana on the nature of reality.

***

ब्राह्मण उवाच

अकोविद: कोविदवादवादान्वदस्यथो नातिविदां वरिष्ठ: । न सूरयो हि व्यवहारमेनंतत्त्वावमर्शेन सहामनन्ति ॥

T: The realised master Bharata now addressed Rahugana: "My dear King, you speak like a wise person but you are not wise. A wise one will not speak in the same breath about the nature of Atma and also about this master-servant relationship and so on. An advanced Jnani will not speak about material pleasures and worldly activities while speaking of the absolute truth of existence. People entrenched in material pursuits resort to Vedic rituals, which are indeed distant from the field of spiritual advancement and salvation."

"Happiness in this material existence and even in the other world is not the abiding truth. This dawns on the true seeker similar to how the dream's apparent reality evaporates for one who has woken up. On realising this aspect, one finds the Vedas with their reward-seeking rituals to be not adequate to guide one in the journey towards the ultimate truth. वरीयसीरपि वाचः समासन्"

"The mind of man is turbid with the three Gunas. It behaves like a wild tusker. Driven by sense attractions, it roams recklessly into impure activities. This is what binds man to the Karma cycle of rebirth."

"When the mind seeks a mixture of pious and impious activities, lust and anger rule it. Sattva, Rajas and Tamas cycle through it. Among the set of sixteen- five elements of the world, five senses of perception and five organs of action and the mind, the mind is their captain. The same mind transitions through sequential births as humans, gods, animals and birds because of sensory desires. Its attitude of purity and piety determines what will be its next birth in the creational hierarchy."

"Learned scholars say that bodily appearance, bondage and liberation are all caused by the mind."

गुणानुरक्तं व्यसनाय जन्तो: क्षेमाय नैर्गुण्यमथो मन: स्यात् । यथा प्रदीपो घृतवर्तिमश्नन्शि खा: सधूमा भजति ह्यन्यदा स्वम् ।

पदं तथा गुणकर्मानुबद्धं वृत्तीर्मन: श्रयतेऽन्यत्र तत्त्वम् ॥

T: "Suffering the consequences of sensory desires, conversely seeking betterment through lofty aspirations - both are functions of the mind alone! The mind can be likened to a lamp. With an improper wick and bad oil, the lamp burns poorly and blackens, whereas the same lamp,with ghee and a proper wick, lights up brightly! So the mind can well be the gateway to one's spiritual advancement!"

"The mind operates in the field of experiences made up of sense perceptions and bodily activities - this is called the Kshetra. The ego makes one think, “This is my body, this is my society, this is my family, this is my nation,” and so forth."

The Kshetra, consisting of the material world of creation and the body with its senses and organs of actions, is not autonomous as all are under the jurisdiction of the Lord क्षेत्रज्ञतो न मिथो न स्वत: स्यु:.

"A liberated person can see clearly that the  variety of mental activities - whether in waking state, or dream state, or deep sleep, or trance, are all only different phases of the mind. None of them is permanent."

क्षेत्रज्ञ आत्मा पुरुष: पुराण: साक्षात्स्वयंज्योतिरज: परेश: । नारायणो भगवान् वासुदेव: स्वमाययाऽऽत्मन्यवधीयमान: ॥

यथानिल: स्थावरजङ्गमानामात्मस्वरूपेण निविष्ट ईशेत् । एवं परो भगवान् वासुदेव: क्षेत्रज्ञ आत्मेदमनुप्रविष्ट: ॥

T: The Jiva is the Kshetrajna within this body. But there is the Supreme Kshetrajna of all creation. He is the Eternal Lord, indeed the Self-luminous Transcendental Lord - Bhagavan Narayana Vasudeva. He, by His Maya, rules over Himself and all creation. Just like the vital Prana pervades and enlivens all life forms, Bhagavan rules over all creation as the Spirit in all. He thus becomes also the individual Jiva -Kshetrajna within the body."

"Until Jiva overcomes material attachments and conquers the six enemies in the mind - Kama, Krodha, Lobha, Moha, Mada and Matsarya (lust, anger, greed, infatuation, arrogance and jealousy), he will be bound in this cycle of rebirth in different life forms."

भ्रातृव्यमेनं तददभ्रवीर्यमुपेक्षयाध्येधितमप्रमत्त: । गुरोर्हरेश्चरणोपासनास्त्रो जहि व्यलीकं स्वयमात्ममोषम् ॥

T: "By your carelessness, you have allowed this mind, your enemy, to become very powerful. Become vigilant and alert, seek the feet of the Guru and Bhagavan Sri Hari, and make that relationship your infallible weapon to destroy the illusory covering cast over reality by your mind."

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.10 - 6 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Tuesday, 6 December 2022 V.010 - Jada Bharata is drafted as one of the palanquin bearers of  King Rahugana. Bharata's apparent incompetence in that menial duty makes the king angry. From Bharata's reply to his censure,  Rahugana realises Bharata is a Brahmajnani Avadhuta and apologises.

***

In this story, we read how Jada Bharata, despite his apparent dullness and incompetence, reveals his true wisdom as a Brahmajnani Avadhuta. 

Once, the king of the Sindhu and Sauvira regions, Rahugana, was travelling on the bank of the Ikshymati river. It was time for the change of the palanquin carriers, and the replacement group were one short. So the officials went looking around for a suitable male. Happy to discover a "dull-witted", able-bodied, and handsome Jada Bharata, they drafted him to carry the palanquin. As was his wont, Jada Bharata took up his position quietly, and the caravan moved.

Bharata walked slowly, careful not to crush insects and such by his tread. This made the palanquin wobble due to a lack of coordination with the other professional bearers.

Rahugana was upset and ordered, "why is the palanquin wobbly? Carry it properly!"

The fearful bearers responded, "Your Majesty, it is not our fault. This man here walks too slowly and out of step."

Rahugana realised that simply due to the fault of one person, the palanquin was not being carried properly. An able king, he was angry at this inefficiency. Speaking from kingly arrogance, he said to Bharata, not being able to recognise him as a Brahmin, "What, old man, you seem tired from the long carrying of this palanquin! Do walk properly." 

When the problem continued as they moved, he was evidently piqued.

"You rascal, what are you doing? Are you dead despite the life within your body? Do you not know that I am your master? You are disregarding me and are not carrying out my order. For this disobedience, I shall now punish you just as Lord Yama punishes sinful people. The punishment will teach you how to do your job."

Poor king! He was very much entrenched in the worldly existence of the three Gunas, predominantly Rajas, and had no clue as to who Bharata, the supreme devotee of Bhagavan, was. 

Bharata smiled and spoke.

ब्राह्मण उवाच

त्वयोदितं व्यक्तमविप्रलब्धं भर्तु: स मे स्याद्यदि वीर भार: । गन्तुर्यदि स्यादधिगम्यमध्वा पीवेति राशौ न विदां प्रवाद: ॥

स्थौल्यं कार्श्यं व्याधय आधयश्च क्षुत्तृड् भयं कलिरिच्छा जरा च । निद्रा रतिर्मन्युरहंमद: शुचो देहेन जातस्य हि मे न सन्ति ॥

जीवन्मृतत्वं नियमेन राजन्आद्यन्तवद्यद्विकृतस्य द‍ृष्टम् । स्वस्वाम्यभावो ध्रुव ईड्य यत्र तर्ह्युच्यतेऽसौ विधिकृत्ययोग: ॥

विशेषबुद्धेर्विवरं मनाक्च पश्याम यन्न व्यवहारतोऽन्यत् । क ईश्वरस्तत्र किमीशितव्यं तथापि राजन् करवाम किं ते ॥

T: Bharata said, "Oh heroic king! Your chastisement is valid as you think I am not carrying the palanquin properly. But the one who knows will see that indeed there is no bearer, no path, no physical prowess and no load for the true being who is the soul. The soul has no stoutness, no thinness, no disease, no mental distress, no hunger, no thirst, no old age, no sleep, no love, no hate, no ego, no arrogance, and no cleanliness like there is for one who is merely the body. Birth and death, oh, king, are seen by one in delusion. So also is this master and slave relationship. Whatever is happening is the mere play of Destiny in terms of associations of Karma!"

"Everyone is being compelled by Karma  to act in creation, full of Gunas. Indeed, at the core of reality, no one is a master, and no one is a servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?"

"My dear king, you have said, “You rascal, you dull, crazy fellow! I am going to chastise you, and then you will come to your senses.” In this regard, let me say that although I live like a dull, deaf and dumb man, I am actually a self-realized person. What will you gain by punishing me? If your calculation is true and I am a madman, then your punishment will be like beating a dead horse. There will be no effect. When a madman is punished, he is not cured of his madness."

Jada Bharata was composed in his reply as he was not affected by the material delusion of the world of the body. Out of his natural humility, he never considered himself a great devotee, and he submitted to the experiences in this life resulting from his past Karma. By labouring under the palanquin, he considered that his Karma was being experienced and got rid of. So he continued to bear the palanquin as before.

Bharata's words were a hard-to-ignore wake-up call for King Rahugana who was quite learned and one who revered the scriptures. His philosophic instinct was aroused by Bharata. He realised the profound truth behind the statement, "who indeed is the king and who is the servant in the final analysis?" He immediately descended from his palanquin and fell flat on the ground with his head at the lotus feet of Jada Bharata while asking for forgiveness for his insulting words against the great Brahmin. He then prayed as follows.

"Oh, Sir! You appear to be moving in this world with your real personality very much covered and unknown to others. Who are you? Are you a learned Brahmin, and a saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattatreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are."

"Dear Sir, I am not afraid of Indra's thunderbolt, Shiva's trident or Yama, the Lord of Death. I fear no fire, sun, moon, or wind. Not even the weapons of Kubera. But I am afraid of offending a true Brahmin!"

"Sir, I now think you are a realised master, established in the Supreme Truth. And yet you wander about like a dullard! Your words show deep Yogic wisdom. But we can neither fully understand your words nor reconcile this to your appearance. Pray, please clarify!"

"I consider that you have come to give spiritual knowledge, and you are a direct representative of Kapila Deva, the incarnation of Bhagavan. I am therefore asking you, oh spiritual master, what is the most secure refuge in this world? I feel your disguise as a dullard is only to test people on how advanced they are, spiritually.  I am very attached to family life and worldly activities, and I am blind to spiritual knowledge. Nonetheless, I am now present before you and am seeking enlightenment from you. How can I advance in spiritual life?"

"Sir, does the soul not feel fatigue from bodily labour? How can the master-servant relationship in this world not touch the soul? As such, even though material activities are impermanent, they cannot be said to be untrue. Bodily pains and pleasures affect one's senses, mind and hence the soul also. The soul cannot be completely detached from this bodily experience."

"When a person takes the position of a king, his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state. Again, you have said that punishing a person who is deaf and dumb is totally wasteful like chewing the dry chaff or grinding what is already a pulp. But the duty of a king is to punish disobedience and incompetence. By his Swadharma, he is serving Bhagavan, right? That Dharma purifies his sins."

"Dear sir, excuse my insolence and insulting words. Please give me wisdom and also be compassionate to avert the effects of my transgression towards you."

न विक्रिया विश्वसुहृत्सखस्य साम्येन वीताभिमतेस्तवापि । महद्विमानात् स्वकृताद्धि माद‍ृङ्नङ्‌क्ष्यत्यदूरादपि शूलपाणि: ॥

T: "Being close to the Bhagavan, Ishwara, kindly be towards me as compassionate as He always is towards all. I know that even though I may be like Lord Shiva in power, I shall be blighted if you are offended by my actions."

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.09 - 5 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Monday, 5 December 2022 V.09 - Bharata takes birth in a good Brahmin family. His otherworldly behaviour is mistaken for utter stupidity and he is almost sacrificed by a dacoit to propitiate Kali, who then comes to save him.

***

Whoever said that the spiritual path is easy? We need to just read the story of Bharata, born to Rishabha Deva, an incarnation of Maha Vishnu, ruling the land so well that our country came to be named after him, as Bharata Varsha, and who later went to Muktinath on the Gandaki to pursue his spiritual practices. This story holds many lessons. Succumbing to an ostensibly noble ideal of compassion for animals, developing an inordinate attachment to a fawn and losing all sense of why he went to Muktinath, Bharata was forced to be born as a deer, and later, he suffered differently in his next birth.

***

After his life as a deer, Bharata was born to an exalted Brahmin family, descended from Sage Angiras. His father was learned and charitable. Kind, gentle, and tolerant, he was devoted to the Lord. He had nine sons from his first wife, while Bharata and a daughter were born to his second wife.

Bharata, by the grace of Bhagavan, fully recalled his past lives. He shunned his relatives and associates, avoiding the fall into samsara again. Before the public eye, he acted like a madman — dull, blind and deaf — so that others would not try to talk to him. In this way, he saved himself from worldly company. Within himself, he was always thinking of the lotus feet of the Lord and chanting the Lord’s glories.

The Brahmin was attached to this strange son, now called Jada Bharata (dull-witted Bharata). He refrained from getting Bharata married but conducted all other ceremonies including Brahmopadesha. He managed to teach Bharata how to wash himself and remain clean.

Bharata continued to behave like an idiot so that his father would stop trying to teach him the scriptures. He did not learn even Gayatri and Omkara.

Without succeeding in teaching Bharata how to be a learned Brahmin, the father passed away. Bharata's mother did sahagamana (entering the husband's pyre), leaving Bharata and his sister in their step-mother's and step-brothers' care.

The brothers were well entrenched in Vedic rituals and considered Bharata to be so dull that they did not even try anymore. Sage Shuka says that they showed that they had no spiritual insight at all as otherwise, they would have known that Bharata was intrinsically an advanced soul.

To all around him, Bharata appeared mad, dull, deaf and dumb. He did not protest or try to convince them that he was not so. If others wanted him to do something, he acted according to their wishes. Whatever food he could acquire by begging or by wages, and whatever came of its own accord - little morsels,  palatable, stale or tasteless - he would accept and eat. He never ate anything for sense gratification because he was already liberated from bodily attachments which induce one to seek good food.

Bharata was handsome and strong like a bull.  His limbs were very muscular. He didn’t care for winter or summer, wind or rain, and he never covered his body at any time. He lay on the ground, and never smeared oil on his body and never had a bath. His body was dirty in contrast to his inner splendour. He wore only a dirty loincloth and his sacred thread, which was blackish. Being teased as ब्रह्मबन्धु - a blot on Brahminhood- he carried on.

Bharata was made to work in their fields by his brothers, in return for which he would be given some humble food. He was not at all good at working in the field and ate whatever broken rice and burnt grains he was offered. He did not hold any grudges and ate all this very gladly.

One day, a dacoit chief, desirous of begetting a son, wanted to sacrifice a human being to propitiate Kali. He got hold of a dullard and was about to sacrifice him, but the man managed to escape. The dacoit gang went in search of the escaped man and finally found Bharata sitting in Veeraasana, in the middle of the agricultural field to ward off wild boar and deer केदारान् वीरासनेन मृगवराहादिभ्य: संरक्षमाणमङ्गिर:प्रवरसुतमपश्यन्. He looked impressive and was obviously a Brahmin. They were delighted to get a better replacement for the original one and took him to the sacrifice.

Taken away being bound hand and foot, Bharata was then ceremonially prepared by being given a good bath, and readied with new clothes, ornaments and garlands for the sacrifice. He was also fed well. He acted silently all the time. The dacoits were singing and beating drums in celebration before their deity.

Finally, Bharata was made to kneel down in front of the deity, ready to be beheaded. The dacoit chief priest came with the extremely sharp sacrificial sword decorated and consecrated with propitiatory mantras addressed to Kali. 

Remember that this human sacrifice was to beget a worthy son!

इति तेषां वृषलानां रजस्तम:प्रकृतीनां धनमदरजउत्सिक्तमनसां भगवत्कलावीरकुलं कदर्थीकृत्योत्पथेन स्वैरं विहरतां हिंसाविहाराणां कर्मातिदारुणं यद्ब्रह्मभूतस्य साक्षाद्ब्रह्मर्षिसुतस्य निर्वैरस्य सर्वभूतसुहृद: सूनायामप्यननुमतमालम्भनं तदुपलभ्य ब्रह्मतेजसातिदुर्विषहेण दन्दह्यमानेन वपुषा सहसोच्चचाट सैव देवी भद्रकाली ॥

T: Full of Rajas (violence) and Tamas (ignorance), the dacoits were only after money and power. They could not, therefore, recognise the spiritual glow in Bharata. They were going to commit a heinous, murderous act which is against the Vedas that forbid the sacrifice of a Brahmin as he is the inheritor of the Vedas. Then a miracle happened.

The spiritual effulgence within Bharata, an exalted soul born in the family of a Brahmarshi lineage, now entered the idol of the deity that was being worshipped. Bhadra Kali manifested herself in her most virulent form. Suddenly the deity’s body burst asunder, and Kali emerged from it in a body burning with an intense and intolerable effulgence. The infuriated Goddess flashed her eyes and displayed her fierce, tigerish teeth. Her reddish eyes glowed, and she was most frightening, prepared to destroy the entire creation. 

Leaping violently from the altar, Kali immediately decapitated all the dacoits with the very sword with which they had intended to kill Bharata. She then began to drink the hot blood that flowed from the necks of those beheaded, relishing it as if this blood was liquor. Her attendants joined in the melee. They all began to sing very loudly and dance as though they were prepared to annihilate the entire universe. At the same time, they began to play with the decapitated heads, tossing them like balls.

Sage Shuka says that the intended sacrifice was such a heinous act that this result was only to be expected.

न वा एतद्विष्णुदत्त महदद्भ‍ुतं यदसम्भ्रम: स्वशिरश्छेदन आपतितेऽपि विमुक्तदेहाद्यात्मभावसुद‍ृढहृदयग्रन्थीनां सर्वसत्त्वसुहृदात्मनां निर्वैराणां साक्षाद्भ‍गवतानिमिषारिवरायुधेनाप्रमत्तेन तैस्तैर्भावै: परिरक्ष्यमाणानां तत्पादमूलमकुतश्चिद्भ‍यमुपसृतानां भागवतपरमहंसानाम् ॥

T: "Oh, Vishnudatta (another name of Parikshit who was blessed by Sri Krishna even before his birth)! This miracle of the Lord saving Bharata was only natural. Bharata was about to be beheaded, but he identified himself with his Atma and did not care for his body and so did not resist at all. The knots of bodily attachments were broken and he had developed universal love. Such a devotee will be personally saved by Bhagavan Himself, always. He manifests with His Gada and Chakra, or as the occasion demands, in this case, as Goddess Kali herself. This is His avowed promise to all the Bhagavatas and Paramahamsas fully surrendered at His feet."

This story is similar to what we have read about the Sage Sadashiva Brahmendra, another Paramahamsa who lived in a recent century.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.08 - 4 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Sunday, 4 December 2022 V.08 - Bharata develops an obsessive attachment to a young deer and suffers the consequences.

***

Moha or delusion comes from excessive attachment to "I" and "Mine." This can happen to even a good samaritan devoted to the welfare of someone. This is the story of how Bharata faltered in his spiritual progress.

Swami Vivekananda told his monks, आत्मनो मोक्षार्थं जगद्धिताय च - "service comes only after you are established on the path to liberation". The underlying idea is that one need not fuss about the world and become attached or bogged down because the same Lord who is showing you the way to liberation is also actively caring for all creation. If you can do any good as a Swadharma and offer it without attachment or ego to the Lord as your worship, only then are you safe.

***

One day, Bharata sat on the bank of Gandaki after his ritual of bathing thrice, meditation and prayer. Just then a female deer came there to drink water. Suddenly there was a roar of a lion that alarmed the deer who was already very timid. There were no other deer around. The deer leapt to save herself, and in the process, the baby deer in her womb was delivered in a traumatic exertion. In the process of leaping and delivering, the female deer could not manage to land to safety and succumbed to the fall and died.

Rajarshi Bharata had instant concern for the newborn fawn. He picked up the fawn and went to his ashrama. 

तस्य ह वा एणकुणक उच्चैरेतस्मिन् कृतनिजाभिमानस्याहरहस्तत्पोषणपालनलालनप्रीणनानुध्यानेनात्मनियमा: सहयमा: पुरुषपरिचर्यादय एकैकश: कतिपयेनाहर्गणेन वियुज्यमाना: किल सर्व एवोदवसन् ॥

T: Bharata became very concerned for the young deer's safety and well-being. He spent all his time feeding him, cleaning him, playing with him, fondling him, and so on. Within a few days, he stopped all his meditation, ritual, prayer and other disciplines, completely forgetting what for he had come to the forest.

मया मत्परायणस्य पोषणपालनप्रीणनलालनमनसूयुनानुष्ठेयं शरण्योपेक्षादोषविदुषा ॥

T: "I am everything to this deer. When he is completely helpless without my care, it is my bounden duty and singular priority to nurture, feed, raise and protect this deer. Wise men say that not caring for one who has come in surrender is a sin."

"One may be an ascetic, but compassion is foremost. So he should certainly neglect his own personal interests, although they may be very important, to protect one who has surrendered to him."

Bharata, bound to the deer in affection, always took the deer along wherever he went, to collect kusha grass, flowers, leaves, fruits and roots and while fetching water. Either he carried the deer, or placed it in his lap or on his chest always.

Bharata could not engage in ceremonies or prayer as he would constantly fuss about the deer and interrupt whatever he may be doing to be with the deer. If he lost sight of the deer, he felt like a miser who is missing his bag of gold.

"I cannot be selfish and cruel. I shall care for the deer always. Alas, is it possible that I shall again see this animal protected by the Lord and live a life fearless of tigers and other animals? Shall I again see him wandering in the wood on his own, eating soft grass?"

"Alas, the small deer, while playing with me and seeing me feigning meditation with closed eyes, circles round me in anger arising from love, and he fearfully touches me with the points of his soft horns, which feel like drops of water!"

"If I scold the deer for touching sacred ritualistic materials, he becomes scared, sits down motionless, exactly like the son of a saintly person!"

"Oh unfortunate Bharata, your austerities and penances are nothing compared to this earth, whose Punya has made the deer walk and mark her with his hooves!" 

"Look, I see the moon, he has given shelter, too, to this deer out of kindness!" (The moon is called Mriganka as one can imagine the image of a deer in his craters)

Totally disoriented in his infatuation, Bharata was blabbering to himself about the deer.

Just then Death struck as Bharata's time was up. Bharata was hugging the deer, thinking only of the deer, and so it was natural that after he died, Bharata took birth again, this time as a deer.

However, there was one advantage. Although he lost his human body and received the body of a deer, Bharata could recall the incidents of his past life and understand why he had become a deer in this birth. This now filled him with utter remorse. Alas, he had frittered away his human birth after doing so much austerity!

By constant repentance, he became completely detached from all material things. He left his mother deer back where he was born. He again went to the forest of Salagrama next to Gandaki and to the ashrama of Pulastya and Pulaha.

He was not exactly alone, for he had the company of the Paramatma. In this way, he waited for death in the body of a deer. Bathing in that holy place, he finally gave up that body.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.07 - 3 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Saturday, 3 December 2022 V.07- Bharata becomes the exemplary king after whom our country is named, and then renounces everything, and goes on to become an ascetic in the Himalayas.

***

In our scriptures, from prehistoric times, our country is described as Bhaarata भारत, although in English we spell it as Bharata or Bharat. It is the land with her crown being the Himalayas and her feet awash in the great Indian ocean.  The name Bharata भरत  is found in many stories. Sri Rama's brother was Bharata. King Dushyanta's son was Bharata, and, in fact, his progeny ruled during Mahabharata. Hence Sri Krishna addresses Arjuna as Bhaarata (descendant of Bharata).

Also, in the Srimad Bhagavatam, the son and heir of Rishabha Deva is the famous King Bharata, after whom our country is supposed to have been called as Bharatavarsha (भारतवर्ष). This and the next chapters are about him.

***

Bharata dutifully took over the kingdom that his father handed over to him. He married Panchajani, a princess. He had five sons.  

अजनाभं नामैतद्वर्षं भारतमिति यत आरभ्य व्यपदिशन्ति ॥

स बहुविन्महीपति: पितृपितामहवदुरुवत्सलतया स्वे स्वे कर्मणि वर्तमाना: प्रजा: स्वधर्ममनुवर्तमान: पर्यपालयत् ॥

T: Formerly this land was known as Ajanabha Varsha, but from the time of King Bharata’s reign, it has become known as Bharata Varsha (भारतवर्ष). Bharata was a very learned and experienced king on this earth. He perfectly ruled over the citizens, engaging himself assiduously in all his kingly duties. Bharata was as affectionate towards the citizens as his father and grandfather had been. Keeping them engaged in their occupational duties, he ruled the land.

Bharata performed several Yajnas, known as agni-hotra, darsha, purnamasa, caturmasya, pashu-yajna and soma-yajna. This was his way of worship of the Supreme Being. Interestingly, at the end of each Yajna, he did not ask for anything, offering the Yajna and all its fruits to Bhagavan Vasudeva! He rationalised that the various gods propitiated in Yajnas were only parts of the Bhagavan Virat Purusha, so He is the supreme deity to be offered all the Yajna offerings.

एवं कर्मविशुद्ध्या विशुद्धसत्त्वस्यान्तर्हृदयाकाशशरीरे ब्रह्मणि भगवति वासुदेवे महापुरुषरूपोपलक्षणे श्रीवत्सकौस्तुभवनमालारिदरगदादिभिरुपलक्षिते निजपुरुषहृल्लिखितेनात्मनि पुरुषरूपेण विरोचमान उच्चैस्तरां भक्तिरनुदिनमेधमानरयाजायत ॥

T: Thus, with his devotion swelling day by day, purfified by all his rituals, Bharata envisioned and woshipped in his heart the Supreme Being, Bhagavan Vasudeva, who was none other than Para Brahman, the Virat Purusha, appearing in His chosen form with Srivasta on His chest, wearing the Kaustubha necklace, holding Gada, Chakra and so on. This, Bharata did in an exalted state of Bhakti.

After a very long time (even by the reckoning of Puranas), Bharata apportioned and handed over the kingdom to his sons, retired from family life, and went away to Pulaha Ashrama in the Himalayan region where one gets the sacred Vishnu Saligramas in the Gandaki river. 

यत्र ह वाव भगवान् हरिरद्यापि तत्रत्यानां निजजनानां वात्सल्येन सन्निधाप्यत इच्छारूपेण ॥

T: There, even today, Bhagavan Sri Hari gives Darshan to His ardent devotees by His sweet will.

This is now known as Muktinath! I have been there! The Saligramas are recognised by the sacred symbols of Bhagavan Maha Vishnu like Shankha and Chakra on them. You can find them in most Vaishnava temples around the world.

Bharata lived in a hermitage, collecting roots, fruits, leaves and bulbs for worship. He lived on little, but was fully satisfied. He had no material attachment. His only thought was Bhakti.

Thinking of Bhagavan, the hairs of Bharata's body stood on end, and all the ecstatic bodily symptoms were manifest. Tears flowed from his eyes, so much so that he could not see anything. Thus he constantly meditated on the lotus feet of the Lord. At that time, his heart, which was like a lake, was filled with the water of ecstatic love. When his mind was immersed in that lake, he forgot to perform the rituals of worship, even.

Bharata was handsome. The wealth of curly hair on his head was wet from his bathing three times daily. He dressed in a deerskin. He worshipped Lord Narayana, whose body was composed of golden effulgence and who resided within the sun. Bharata chanted the hymns given in the Rigveda, and he recited the following verse as the sun rose.

परोरज: सवितुर्जातवेदो देवस्य भर्गो मनसेदं जजान । सुरेतसाद: पुनराविश्य चष्टे हंसं गृध्राणं नृषद्रिङ्गिरामिम: ॥

 I wish to quote the commentary of Sridhara, the medieval saint on this shloka.

T: The One beyond the Rajas/Guna of creation, Pure Spirit, the source of Sun god's luminosity, has become what we know as light. Extremely solid like a block of gold, He is the Giver of Karma Phalas, who created this world of action that we live in. He dwells within everything too, as the Inner Spirit. He enlivens the Jiva who is akin to the mystical swan. He also acts in the senses of man and man's pursuits. We bow down to this Bhagavan!

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.06 - 2 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Friday, 2 December 2022 V.06- Rishabha Deva's departure and Shuka's explanation of how exemplary was his life. 

***

Even the greatest musician has to practise daily with rigour to maintain the edge of excellence. Even an Avadhuta has to watch out for temptations and powers that increase his arrogance, a sure precursor to his fall from enlightenment. This is a theme in the Srimad Bhagavadgita also, where the Lord cautions, 

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६०॥

T: "Oh, Arjuna, even a seer with excellent adherence to Yoga should watch out, as the senses will loot his wisdom by temptations."

So in this chapter, Shuka extols the greatness of Rishabha Deva in setting an unimpeachable standard of conduct even for sannyasis who should eschew esoteric powers that will cause their downfall.

***

राजोऽवाच

न नूनं भगव आत्मारामाणां योगसमीरितज्ञानावभर्जितकर्मबीजानामैश्वर्याणि पुनः क्लेशदानि भवितुमर्हन्ति यदृच्छयाोपगतानि॥

T: King Parikshit asked, "But respected sage, is it not true that in an advanced seeker, the strong wind of Yoga fans the fire of Jnana in which the seeds of Karma and sense attachments are burnt down (and hence rendered incapable of sprouting again)? When such a seeker acquires esoteric/supernormal powers, how can they tempt him and cause his downfall? So how come Rishabha Deva rejected those powers?

ऋषिरुवाच

सत्यमुक्तं किन्‍त्विह वा एके न मनसोऽद्धा विश्रम्भमनवस्थानस्य शठकिरात इव सङ्गच्छन्ते ॥

तथा चोक्तम्— न कुर्यात्कर्हिचित्सख्यं मनसि ह्यनवस्थिते । यद्विश्रम्भाच्चिराच्चीर्णं चस्कन्द तप ऐश्वरम् ॥

T: Sage Shuka replied: "Truly spoken, oh, king! However, in this world, just as a hunter who ensares his prey in the net does remain cagey about the wild animals as they can hurt him and escape, true seekers never trust the mind even after subjugating it, and remain ever-vigilant. The mind can rapidly induce a downfall." 

"All the learned scholars have stated that the mind is by nature very restless, and one should not make friends with it as it can betray us at any moment. There are many instances of seekers with rich accomplishments in Yoga falling from their exalted state succumbing to the tricks of the mind."

"The mind is like an adulterous woman who betrays her husband and gets her paramours to kill him. Give your mind an inch and vices such as lust, anger, and greed attack you easily."

"That is the reason Rishabha Deva took up the life of an Avadhuta despite his divinity and supremacy over even the gods. He did this only to teach the Yogis how to renounce the world and its attractions. Finally, he wanted to discard his mortal coil. His body subsisted only on the vestige of Yoga Maya since he had accepted a human body in that incarnation."

"Eventually, by divine will, Rishabha entered the region of Konkan, Katakagiri (near Tirupati) and south Karnataka. He was wandering with dishevelled hair and with stones in his mouth like a madman. There was at that time a sudden, stormy wind which causes the bamboo trees to rub violently against each other, causing a forest fire that burned down Rishabha's body."

"There was once a king called Arhat in that Konka, Venka and Kutaka region. He came to know of the weird appearance and behaviour of Rishabha and decided to copy that wild lifestyle, clueless about who an Avadhuta is. He gave up the Vedic path of Dharma and concocted a parallel path. This gave rise to a line of followers who eschew cleanliness and observe non-Vedic practices, denouncing Brahmins and Vedas and Yajnas and purificatory rites. Their godless, unclean ways will surely cause their downfall."

"In this Kali Yuga, people are overwhelmed by the modes of passion and ignorance. Lord Rishabha Deva incarnated Himself to deliver them from the clutches of Maya."

"The incarnation of Rishabha Deva set the bar really high for a spiritual aspirant with his exemplary Dharma at every stage of life."

"This narration of Lord Rishabha Deva's pastimes is the reservoir of all auspiciousness. Whoever attentively hears or speaks of them, following in the footsteps of the Gurus, will certainly attain unalloyed Bhakti. For the devotees, liberation [mukti] is very unimportant because, having attained Bhakti and serving the Lord, they have attained everything desirable and have transcended all material desires."

राजन् पतिर्गुरुरलं भवतां यदूनां दैवं प्रिय: कुलपति: क्‍व च किङ्करो व: ।

अस्त्वेवमङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित्स्म न भक्तियोगम् ॥

T: "Dear King Parikshit, Bhagavan Sri Krishna was for you Pandavas the god, guide, Guru, dear friend, and even sometimes a servant, messenger, charioteer and so on. He was all this to yadus too, even when he was their King! Bhagavan confers by His boundless grace not only all these associations for His devotees, He even grants the best blessing of all - Bhakti Yoga."

"Out of His causeless mercy, Bhagavan as Rishabha Deva taught the self’s real identity and the goal of life. Therefore, we offer our respectful obeisances to the Lord, who appeared as Lord Rishabha Deva."

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.05 - 1 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Thursday, 1 December 2022 V.05- Rishabha Deva gives spiritual instruction and then takes up the life of a Paramahamsa Avadhuta.

***

There is a starkness in this chapter that those familiar with Adi Shankaracharya's Nirvana Shatkam and Bhaja Govindam will be able to relate to. The spiritual message is consistent with what we have read so far in Srimad Bhagavatam but is presented in a stark way.

***

ऋषभ उवाच

नायं देहो देहभाजां नृलोके कष्टान् कामानर्हते विड्भुजां ये । तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥

T: Rishabha Deva addressed his sons, the princes, in the assembly: "Dear sons, know well that this human body is given to men not for mere sense gratification that suits lowly, scavenging animals.  Man should perform divine Tapas which purifies the heart and confers the eternal  bliss of Brahman."

"Seek the company of Mahatmas, who are equanimous and dispassionate, kind-hearted and pure. That will lead you to liberation. The company of sensuous, indulgent people will lead you to eternal darkness."

"Those devoted to Me, Bhagavan, are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their Swadharma. Such people earn just enough to keep body and soul together."

"This human body brings with it the desires and experiences passed through past Karmas. Knowing this, one should not pamper the body and just indulge in bodily pleasures."

"Desire-driven activities build Karma and bind the body. The only escape is to gain spiritual insight into the nature of Atma, our core."

एवं मन: कर्मवशं प्रयुङ्क्ते अविद्ययाऽऽत्मन्युपधीयमाने । प्रीतिर्न यावन्मयि वासुदेवे न मुच्यते देहयोगेन तावत् ॥

T: "A mind engrossed thus in desire-driven activities indicates that the inborn Atma awareness is covered up. Therefore until the mind turns to Me, Vasudeva, in worship, it will not be released from the bondage of the Karma cycle."

"Even a learned man may be so foolish that he is fully occupied only with bodily pleasures. Such a materialistic man is busy with home and such; enjoying sex pleasures and so on. All these are bound to heap misery on him eventually. Such thinking and behaviour suits an animal."

"The basis of ignorance is the mutual attraction of the male and female. This leads to attachments to the body, home, property, children, relatives and wealth. In this way, one increases life’s illusions and thinks in terms of "I and mine.""

"When the binding rope of ignorance begins to loosen, the man starts thinking of liberation from these attachments."

हंसे गुरौ मयि भक्त्यानुवृत्या वितृष्णया द्वन्द्वतितिक्षया च । सर्वत्र जन्तोर्व्यसनावगत्या जिज्ञासया तपसेहानिवृत्त्या ॥

T: "Dear sons, seek the Paramahamsa Guru, develop steadfast devotion to Me, Bhagavan, overcome the illusory like-dislike dualities, witness the basic misery of bound existence in this and other Lokas too, meditate deeply on the eternal Truth, practising Tapas and self-abnegation."

"Seek the compassion of Bhagavan through Bhakti. That alone liberates. Also, when you rule over your subjects, explain this truth to them in affectionate ways. Do not mislead them into the downhill way of sense gratifications touting them to be the be-all and end-all of life."

"A stage will then come in your spiritual growth when you give up even that attachment to the idea of liberation! That indeed is an indicator of your progress."

गुरुर्न स स्यात्स्वजनो न स स्यात्पिता न स स्याज्जननी न सा स्यात् । दैवं न तत्स्यान्न पतिश्च स स्यान्न मोचयेद्य: समुपेतमृत्युम् ॥

T: "Know that one is NO true Guru or NO true mother, or NO god/deity or NO husband/master who does not inculcate the search for liberation in the people and avert the future cycles of birth and death for them."

"Know that I assume the body out of My Divine Will, I am not bound to take any form, human or otherwise. I transcend name and form. I am firmly established within Dharma, and I am far away from Adharma. That is why people call me Rishabha (The Supreme One)."

"My dear sons, you are all born of My heart, which is the seat of all spiritual qualities. Therefore you should not be like materialistic and envious men. You should accept your eldest brother, Bharata, who is exalted in Bhakti, as your king. If you engage yourselves in Bharata’s service, your service to him will become My service, and you will lord over the citizens well, automatically."

***

Bhagavan now describes the hierarchy of different material and living forms in creation. The hierarchy goes up from dull matter through the echelons of creation up to humans, gods, Shiva, Brahma and finally to HImself, Bhagavan Maha Vishnu.

Bhagavan then says emphatically that true Brahmins who live the righteous life taught in the scriptures are the noblest of men. Any food that they consume is more sacred than any Yajna offering. A true Brahmin has mind control, sense control, truthfulness, true knowledge of Vedas, ability to teach others, practice of Tapas, forbearance, and the quality of seeing the Lord in all beings. In total, these eight qualifications are needed for a true Brahmin.

"My dear sons, you should not envy any living entity — be he moving or nonmoving. Knowing that I am situated in them, you should offer respect to all of them at every moment. In this way, you offer respect to Me."

***

After this spiritual instruction, delivered not only to his one hundred worthy sons but also to the others including sages and Brahmins assembled, Rishabha Deva anointed Bharata, his eldest son who was full of nobility and devotion, as the king. Thereafter, Rishabha Deva assumed the life of a Paramahamsa Avadhuta.

As an Avadhuta, Rishabha roamed the world, totally unmindful of his body. He was easily mistaken for a madman. He was naked, and dirty, and lived a life no different from that of animals, unmindful of cleanliness or material aspects. His beautiful body was still most attractive, but in a repulsive condition in terms of upkeep. He was teased and tormented by people unaware of who he was. This is described in some detail. Sage Vyasa says that finally, the Lord assumed the body/life of a python that stays in one place with no care. He eats, sleeps and defecates in the same place unmindful of what others think.

The Lord was only showing the world that one who has truly become a Brahman-conscious Avadhuta has no interest in anything of this world that is related to the body. 

Rishabha Deva's life on earth as an avatara of Bhagavan was fully accomplished. All the special mystical powers or Siddhis that a Yogi hopes to acquire went begging as he did not care for superhuman powers of vision, hearing, disappearance, taking over another body, and so on.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-