Srimad Bhagavatam V.23 - 20 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Tuesday, 20 December 2022 V.23 -  The grand arrangement of all celestial beings and constellations around the abode of Maha Vishnu in Dhurva Loka - called as Shishumara.

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Copied from Srila Prabhupada:

This chapter describes how all the planetary systems take shelter of the polestar, Dhruvaloka. It also describes the totality of these planetary systems to be Śiśumāra, another expansion of the external body of the Supreme Personality of Godhead. Dhruvaloka, the abode of Lord Viṣṇu within this universe, is situated 1,300,000 yojanas from the seven stars. In the planetary system of Dhruvaloka are the planets of the fire-god, Indra, Prajāpati, Kaśyapa and Dharma, all of whom are very respectful to the great devotee Dhruva, who lives on the polestar. Like bulls yoked to a central pivot, all the planetary systems revolve around Dhruvaloka, impelled by eternal time. Those who worship the virāṭ-puruṣa, the universal form of the Lord, conceive of this entire rotating system of planets as an animal known as śiśumāra. This imaginary śiśumāra is another form of the Lord. The head of the śiśumāra form is downward, and its body appears like that of a coiled snake. On the end of its tail is Dhruvaloka, on the body of the tail are Prajāpati, Agni, Indra and Dharma, and on the root of the tail are Dhātā and Vidhātā. On its waist are the seven great sages. The entire body of the śiśumāra faces toward its right and appears like a coil of stars. On the right side of this coil are the fourteen prominent stars from Abhijit to Punarvasu, and on the left side are the fourteen prominent stars from Puṣyā to Uttarāṣāḍhā. The stars known as Punarvasu and Puṣyā are on the right and left hips of the śiśumāra, and the stars known as Ārdrā and Aśleṣā are on the right and left feet of the śiśumāra. Other stars are also fixed on different sides of the Śiśumāra planetary system according to the calculations of Vedic astronomers. To concentrate their minds, yogīs worship the Śiśumāra planetary system, which is technically known as the kuṇḍalini-cakra.

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श्रीशुक उवाच

अथ तस्मात्परतस्त्रयोदशलक्षयोजनान्तरतो यत्तद्विष्णो: परमं पदमभिवदन्ति यत्र ह महाभागवतो ध्रुव औत्तानपादिरग्निनेन्द्रेण प्रजापतिना कश्यपेन धर्मेण च समकालयुग्भि: सबहुमानं दक्षिणत: क्रियमाण इदानीमपि कल्पजीविनामाजीव्य उपास्ते तस्येहानुभाव उपवर्णित: ॥

स हि सर्वेषां ज्योतिर्गणानां ग्रहनक्षत्रादीनामनिमिषेणाव्यक्तरंहसा भगवता कालेन भ्राम्यमाणानां स्थाणुरिवावष्टम्भ ईश्वरेण विहित: शश्वदवभासते ॥

T: Sage Shuka said:"Far above the cluster of Saptarishis is the Dhruva Loka, also called Maha Vishnu's Parama Pada, where Dhurva has been awarded a permanent position and shines bright. Everyone spins around him with reverence. Those eternal JIvas (Chiranjeevis) await final dissolution at the end of creation established there. The Lord has established that all beings and objects revolve in the endless Time cycle there. The Dhurva Loka is ever luminous and constant."

केचनैतज्ज्योतिरनीकं शिशुमारसंस्थानेन भगवतो वासुदेवस्य योगधारणायामनुवर्णयन्ति ॥ 

T: "Many Yogis meditate on this Shishumara or dolphin-shaped form visible in the skies as the Lord Himself."

Sage Shuka then catalogues all the star constellations and where they are arranged in Shushumara.

एतदु हैव भगवतो विष्णो: सर्वदेवतामयं रूपमहरह: सन्ध्यायां प्रयतो वाग्यतो निरीक्षमाण उपतिष्ठेत नमो ज्योतिर्लोकाय कालायनायानिमिषां पतये महापुरुषायाभिधीमहीति ॥

T: "Dear King, every day, at dusk, one should witness this and meditate on the Lord with this prayer- 

नमो ज्योतिर्लोकाय कालायनायानिमिषां पतये महापुरुषायाभिधीमहि

T: "Obeisances to the Great Being, Lord of Eternal Time, Embodied as this Luminous Creation! We pray to You fervently!"

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.22 - 19 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Monday, 19 December 2022 V.22 -  The Sun's glory and his trajectory to illumine our lives.

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King Parikshit asks how the sun moves in a Pradakshina direction with regard to Meru and Apradaikshina in respect of planets and stars, is this not contradictory?

Sage Shuka explains that what we observe is that all the constellations and planets have their respective movements and the sun's movement need not be synchronised. He gives the analogy of the spinning potter wheel and how ants and such moving on the wheel could very well appear to be moving in the opposite direction.

"Similarly, the signs and constellations, with Sumeru and Dhruvaloka on their right, move with the wheel of time, and the antlike sun and other planets move with them. The sun and planets, however, are seen in different signs and constellations at different times. This indicates that their motion is different from that of the zodiac and the wheel of time itself."

स एष भगवानादिपुरुष एव साक्षान्नारायणो लोकानां स्वस्तय आत्मानं त्रयीमयं कर्मविशुद्धिनिमित्तं कविभिरपि च वेदेन विजिज्ञास्यमानो द्वादशधा विभज्य षट्‌सु वसन्तादिष्वृतुषु यथोपजोषमृतुगुणान् विदधाति ॥

T: It was Bhagavan Narayana alone who manifested as the sun, in response to ardent prayers of the great sages, to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way, He created the seasons' qualities, such as heat, cold and so on. All four Varnas and Ashramas worship Narayana in the sun with great faith, observing their respective rituals such as agnihotra and similar higher and lower fruitive acts, according to the process of Yoga. In this way, they very easily attain the ultimate goal of life.

Sage Shuka goes on to explain the 12 months, six seasons, 30 day-months, the movement of the moon in the various star constellations in a lunar month, the bright and the dark halves of the lunar month and so on.

"In this way, the moon passes through each constellation of stars in thirty muhurtas [an entire day]. The moon is the source of nectarean coolness that influences the growth of food grains, and therefore the moon is considered the life of all living entities. He is consequently called Jiva, the chief living being within the universe."

 "The moon is the predominating deity of everyone’s mind, called Manomaya. He is also called Annamaya because he gives potency to all herbs and plants, and he is called Amritamaya because he is the source of life for all living entities. Everyone is satisfied by the presence of the moon. Therefore the moon is also called Sarvamaya [all-pervading]".

Shuka also describes Budha, Shukra, Mangala and Brihaspati/Guru and their movements. He mentions Shani too. There is a reference to their positive and negative effects on people's lives.

"Situated above Saturn are the seven saintly sages, who are always thinking of the well-being of the inhabitants of the universe. These Sapta Rishis circumambulate the supreme abode of Lord Vishnu, also known as Dhruvaloka, the polestar."

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॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.21 - 18 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Sunday, 18 December 2022 V.21 -  The Sun's glory and his trajectory to illumine our lives.

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Sage Shuka says that what he has described as the universe is 4 billion miles big. He then describes the movements of the sun in Antariksha or what we call outer space.

यन्मध्यगतो भगवांस्तपतपतिस्तपन आतपेन त्रिलोकीं प्रतपत्यवभासयत्यात्मभासा स एष उदगयनदक्षिणायनवैषुवतसंज्ञाभिर्मान्द्यशैघ्य्रसमानाभिर्गतिभिरारोहणावरोहणसमानस्थानेषु यथासवनमभिपद्यमानो मकरादिषु राशिष्वहोरात्राणि दीर्घह्रस्वसमानानि विधत्ते ॥

T: The Lord of all the luminous and heat-giving life-giving objects is the Sun, moving in all majesty in Anatariksha. He illumines the three worlds and gives whatever light others like the planets and the moon send to us. 

While passing toward the north, toward the south or through the equator, in accordance with the order of Bhagavan, Sun is said to move slowly, swiftly or moderately. According to his movements in rising above, going beneath or passing through the equator — and correspondingly coming in touch with various signs of the zodiac, headed by Makara [Capricorn] — days and nights are short, long or equal to one another.

What follows is a description of the planetary transitions in the northern journey called Uttarayana for the six months when the Sun is above the equator, and the southern journey called Dakshinayana for the six months when the Sun is below the equator. The detailed zodiac signs listed show our ancients' understanding of astronomy very well.

यस्यैकं चक्रं द्वादशारं षण्नेमि त्रिणाभि संवत्सरात्मकं समामनन्ति तस्याक्षो मेरोर्मूर्धनि कृतो मानसोत्तरे कृतेतरभागो यत्र प्रोतं रविरथचक्रं तैलयन्त्रचक्रवद् भ्रमन्मानसोत्तरगिरौ परिभ्रमति ॥

T: The chariot of the Sun has only one wheel, which is known as Samvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three chatur-masya periods are its three-sectioned hub. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Manasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Manasottara Mountain like the wheel of an oil-pressing machine.

The various gods, celestials, and humans offer their prayers to the Sun round the year.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.20 - 17 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Saturday, 17 December 2022 V.20 -  An elaborate description of different regions described as Lokas and its citizens and the way they worship Bhagavan Maha Vishnu.

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This is a complex world view of Srimad Bhagavatam. The earth is circular and created as concentric regions with different attributes and intermediate oceans of different types. I have copied this from the translation of Swami Tapasyanandaji.

I have not tried to summarise all the details as I think our modern mind is aligned to the modern post-Megallan geography and we will be hard put to reconcile our ideas with those descriptions, The key takeaway is that the people of those regions worship the Bhagavan.

As a sample I have scanned as OCR the paragraph from Swamiji's translation of one region below.

OCR

Sri Suka said: 

34. Beyond that ocean of fresh water is the famous mountain Lokäloka, which stands as an encircling wall between the regions having sunlight and those without it. 

35. There is between Lokäloka and the freshwater sea a land equal in extent to the distance between the Mänasottara mountain (forming the outer ring of the Dweepas) and the Meru (the centre). Beyond that is another region, golden and shining like a mirror. Nothing put in it can return, as it will get dissolved. So it is without any living being. 

36. As the mountain stands between Loka (seen worlds) and Aloka (worlds that cannot be seen), it gained the name of Lokāloka. 

37. This Lokāloka is the boundary mountain placed by the Creator beyond and around as the limit of the three worlds. These three worlds are lighted by the sun's rays. Neither the light of the sun nor that of any luminary up to Dhruva (the pole Star) can go beyond the top of this mountain. It is so high and extensive. 

38. This much is the conclusion of wise men about the earth-its disposition, size, characteristics, position, etc. Fifty crores of Yojana is the extent of the earth. The Lokaloka mountain is a fourth of it., i. e. Twelve and a half crores of Yojanas.

39. The Self-born one, the Lord and master of all, has for the stability of the universe placed on the four sides of the Lokāloka mountain four elephants known as the Elephants of the Quarters. They are Rishabha, Pushkarachūda, Vāmana and Aparājita. 

40. For encouraging and imparting power to these, and to the guardian lords of the worlds (Lokapalas), who are His glories, the Supreme Lord-the indweller of all and the source and spring of all majesties and powers-reveals all over that mountain His one divine form of Suddhasattva, endowed with excellences like virtue, knowledge, dispassion, lordliness, the eight-fold powers etc., as also with many arms holding a conch, discus, etc. and surrounded by his followers like Vishvaksena. It is only of Suddhasattva, endowed with excellences like virtue, knowledge, dispassion, lordliness, the eight-fold powers etc., as also with many arms holding the conch, discus, etc. and surrounded by his followers like Vishvaksena. 

41. It is only by way of sport, for the protection of the worlds and the Jivas inhabiting them, that He has assumed this form with the mysterious power of His Yogamaya. 

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॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.19 Part 2 - 16 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Friday, 16 December 2022 V.19  Part 2-  Physical Features catalogued by Sage Shuka of Bharata Varsha and Jambu Dweepa. He then explains why birth in Bharata Varsha is an enviable opportunity for emancipation.

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Physical Features of Bhärata described by Sage Shuka (OCR from Swami Tapasyanandaji)

16. In Bhäratavarsha there are numerous mountains and rivers. A list of the mountains is as follows: 

Malaya, Mangalaprastha, Maināka, Triküta, Rishabha, Kutaka, Kollaka, Sahya, Devagiri, Rishyamūka. Srisaila, Venkata, Mahendra, Vāridhära, Vindhya, Suktimān, Rikshagiri, Pāriyātra, Drona, Chitrakūta, Govardhana, Raivataka, Kukubha, Nila, Gokāmukha, Indrakila, Kāmagiri etc. Besides these, there are numerous other mountains, and there are several rivers too, having their source in these mountains. 

17. The people of Bharata take their bath in these rivers which are so holy that even their names are capable of purifying a person. 

18. The names of the great rivers of Bharata are as follows: Chandravasā, Tämraparni, Avatoda, Kritamāla, Vaihãyasi, Kaveri, Veni, Payasvini, Sarkarāvar- ta, Tungabhadra, Krishna, Venyā, Bhimarathi, Godāvari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Sindhu, Andham, Sonam, Mahānadi, Vedasmriti, Rishikulya, Trisāma, Kausiki, Mandakini, Yamuna, Saraswati, Drishadvati, Gomati, Sarayu, Rodhaswati, Saptavati, Sushoma, Satadru, Chandrabhäga Marudvridha, Vitasta, Asikni and Visva.

More Regions

30. These are Svarnaprastha, Chandrasukla, Avartana, Ramanaka, Mandara-harina, Pānchajanya, Simhala and Lanka. 

The Path of Bhakti and the Good Fortune of birth in Bharata Varsha

अस्मिन्नेव वर्षे पुरुषैर्लब्धजन्मभि: शुक्ललोहितकृष्णवर्णेन स्वारब्धेन कर्मणा दिव्यमानुषनारकगतयो बह्व्य: आत्मन आनुपूर्व्येण सर्वा ह्येव सर्वेषां विधीयन्ते यथावर्णविधानमपवर्गश्चापि भवति ॥

T: Those born in Bharata Varsha have opportunities through the pursuit of their activities according to the three Gunas and Karmas to attain any kind of birth in any region - heaven, earth or lower regions, and as gods, humans or animals. By seeking the guidance of a Guru and developing Bhakti to Bhagavan, one’s life becomes perfect. Only after several births, when the results of one’s pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which have bound one because of varied desire-driven activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That Bhakti Uoga, devotional service to Lord Vasudeva, is the real path of liberation.

Even the gods are envious of those born in Bharata Varsha! They say, "How wonderful it is for these human beings to have been born in the land of Bharata Varsha! They must have executed pious acts of austerity in the past, or Bhagavan Himself must have been pleased with them. Otherwise, how could they engage in devotional service in so many ways? We gods can only aspire to achieve it, but men in Bharata Varsha are already engaged in this way!"

"A short life in the land of Bharata Varsha is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, one must return to repeated birth and death. Even in this short life, by fully surrendering unto the lotus feet of the Lord, one attains Vaikunhha Loka, where there is neither anxiety nor repeated birth in a material body."

"Praying to Bhagavan for material gains and worldly joys will surely bring the desired fruits, but that is an endless cycle of want and desire and never gives ultimate fulfilment. Hence Bhagavan expects us to learn from this and pray for liberation, not a better worldly life."

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॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.19 Part 1 - 15 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Thursday, 15 December 2022 V.19  Part 1-  Bhakta Hanuman's prayer to Sri Rama in Kimpurusha Varsha and Sage Narada's spiritual instruction.

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श्रीशुक उवाच

किम्पुरुषे वर्षे भगवन्तमादिपुरुषं लक्ष्मणाग्रजं सीताभिरामं रामं तच्चरणसन्निकर्षाभिरत: परमभागवतो हनुमान् सह किम्पुरुषैरविरतभक्तिरुपास्ते ॥

आर्ष्टिषेणेन सह गन्धर्वैरनुगीयमानां परमकल्याणीं भर्तृभगवत्कथां समुपश‍ृणोति स्वयं चेदं गायति ॥

ॐ नमो भगवते उत्तमश्लोकाय नम आर्यलक्षणशीलव्रताय नम उपशिक्षितात्मन उपासितलोकाय नम: साधुवादनिकषणाय नमो ब्रह्मण्यदेवाय महापुरुषाय महाराजाय नम इति ॥

यत्तद्विशुद्धानुभवमात्रमेकं स्वतेजसा ध्वस्तगुणव्यवस्थम् । प्रत्यक्प्रशान्तं सुधियोपलम्भनं ह्यनामरूपं निरहं प्रपद्ये ॥

मर्त्यावतारस्त्विह मर्त्यशिक्षणं रक्षोवधायैव न केवलं विभो: । कुतोऽन्यथा स्याद्रमत: स्व आत्मन: सीताकृतानि व्यसनानीश्वरस्य ॥

न वै स आत्मात्मवतां सुहृत्तम: सक्तस्त्रिलोक्यां भगवान् वासुदेव: । न स्त्रीकृतं कश्मलमश्नुवीत न लक्ष्मणं चापि विहातुमर्हति ॥

न जन्म नूनं महतो न सौभगं न वाङ्‌न बुद्धिर्नाकृतिस्तोषहेतु: । तैर्यद्विसृष्टानपि नो वनौकसश्चकार सख्ये बत लक्ष्मणाग्रज: ॥

सुरोऽसुरो वाप्यथ वानरो नर: सर्वात्मना य: सुकृतज्ञमुत्तमम् । भजेत रामं मनुजाकृतिं हरिं य उत्तराननयत्कोसलान्दिवमिति ॥

T: Sage Shuka spoke to Parikshit: "In the Kimpurusha Varsha (to be understood as the land of non-human beings like Vanaras), the great devotee Mahaveera Hanuman, along with other attendants, prays fervently to the Lord Sri Rama, Bhagavan incarnate as a human, the elder brother of the noble prince Lakshmana and the loving husband of Devi Sita."

In the Kimpurusha Varsha, celestial singers are constantly reciting the glories of Bhagavan Sri Rama. Hanuman and the chief of Kimpurushas, Arshtishena, listen to the singing with great fervour and pray thus:

"Om! Obeisances to the Supreme Lord, extolled by all, the epitome of greatness among evolved human beings, setting an example of Dharma for all to follow, the touchstone of goodness, the Lord of even Brahma, the greatest human ever, and the Emperor of the world, Lord Sri Rama!"

"As we bow down, we are fully aware that You are pure Knowledge, beyond the three Gunas, the Creative Energy behind the three Gunas,  the Indweller in all, the emobodiment of peace, one perceivable only by the purified intellect and not any ordinary mind, beyond name and form, totally egoless, we surrender to you, Bhagavan Sri Rama!"

"Lord, Your incarnation was not merely to destroy the evil Rakshasas, but also to uplift all human beings by Your example and instruction. Otherwise, how can we explain your sport in which you suffered the terrible pangs of separation from Devi Sita!?"

"You are the inner spirit of the brave seekers who realise You. As such, You are Bhagavan Vasudeva, You have no attachment to anything in the three worlds. Then how do we explain the suffering of separation from a beloved wife, or the extreme distress of forsaking the noble Lakshmana!?" (To set an example of what one goes through willy nilly in this world.)

"Dear Lord, it is clear that You took this incarnation only to teach us forest dwellers what is right and what is wrong.  Your glory is not just because of your high birth, your physical beauty, your eloquent speech, your extreme intelligence or your immense physical form. Otherwise, how would you cultivate us forest dwellers who lacked every single of these attributes!?"

"We cannot see anyone else worshippable, even by gods, celestials, demons or humans other than You! In the form of the human king Sri Rama, You are none other than Bhagavan Sri Hari Himself! How wonderfully appreciative You are of even trivial tasks performed for You by Vanaras and such servants! Indeed, You took everyone dwelling in Ayodhya and so on, back with You, to Vaikuntha at the end of Your incarnation!!!"

***

Bhagavan has taken the form of Nara-Narayana to bless Bharata Varsha also. He pervades the region being invisible to the end of time. He upholds by example Dharma, Jnana, Vairagya, Aishwarya (Power and Glory in the true sense), Conquest of the Senses, Abiding Peace, and all these accomplishments leading up to realisation of Atma or the Supreme. He does this by performing Tapas for all creation's welfare eternally.

Sage Narada extols these attributes of Nara-Narayana while teaching the truths of Sankhya, Yoga and the Pancharatra methods of worship of the Lord to Savarni Manu.  The citizens of Bharata Varsha observe the Dharma of the four Ashramas and Varnas meticulously as they develop Bhakti towards the Lord. They constantly sing His glories.

ॐ नमो भगवते उपशमशीलायोपरतानात्म्याय नमोऽकिञ्चनवित्ताय ऋषिऋषभाय नरनारायणाय परमहंसपरमगुरवे आत्मारामाधिपतये नमो नम इति ॥ 

T: "Om! Obeisances to the great Lord, beyond arrogance, beyond ego, the wealth of the poor, the embodiment of peace, the supreme teacher of the Paramahamsas, the indwelling Lord of those established in the bliss of Atma, Lord Nara Narayana!"

"Prayers to Nara-Narayana, the Supreme Being who is the primal cause and creator of all universes and yet totally free from pride or egoism, embodied in this creation without bodily attachments, the eternal Witness (Onlooker) who is yet unattached and unaffected by what He sees always, He is the Pure Spirit!"

Lord Brahma has said: The Ultimate goal of all Yoga is to merge into You, Oh Lord, with no attachment at all to the body and its world, at the moment of death."

"Man is entrenched here with attachments to home, wife, children and so on. He is so attached to his wealth and belongings that at the moment of death, he is filled with great fear. In fact, even learned scholars find it hard to shrug off these bonds. Therefore, their acquisition of knowledge appears to be doomed to waste!"

"Oh, Lord, therefore grant us by Your grace Devotion. The path of Bhakti is the easiest. By Bhakti we will be able to cut asunder the bonds and attachments here."

Note: These narratives use the simple present tense, reminding us that Puranic Time is circular and that past, present, and future are only constructs of the human mind! 

***

The second part of this chapter has detailed descriptions of rivers.

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.18- 14 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Wednesday, 14 December 2022 V.18 -  The incarnations of Bhagavan in different Varshas (regions) and the prayers He received.

***

This chapter summarises the various significant incarnations of Bhagavan Maha Vishnu in different epochs and in different regions (Varshas). His devotees ardently prayed to Him in each instance, realising how He had come to save them.

***

In Bhardrashrava Varsha, King Bhadrashrava prays to Lord Hayagriva, the incarnation of Bhagavan thus:

भद्रश्रवस ऊचु:

ॐ नमो भगवते धर्मायात्मविशोधनाय नम इति ॥ 

T:  "We offer our respectful obeisances to Bhagavan, the reservoir of all Dharma! In His form of Hayagriva retrieved the Vedas and returned them to Lord Brahma!"

Prahlada, the devotee, prayed ardently to the worderful incarnation of Lord Narasimha in Hari Varsha:

ॐ नमो भगवते नरसिंहाय नमस्तेजस्तेजसे आविराविर्भव वज्रनख वज्रदंष्ट्र कर्माशयान् रन्धय रन्धय तमो ग्रस ग्रस ॐ स्वाहा । अभयमभयमात्मनि भूयिष्ठा ॐ क्ष्रौम् ॥

T: My prayers to Lord Narasimha, the source of all power! O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world! Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world. May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities attain Bhakti!"

In Ketumala Varsha, Bhagavan comes as Kamadeva, Pradyuma, and attracts everyone irresistibly, including Devi Sri Lakshmi. They all pray to Him as the supreme "husband" and protector. 

In Ramyaka Varsha,  Bhagavan comes and saves all life as Matsya, receiving the prayer of Vaivasvata Manu.

In Hiranmaya Varsha, Bhagavan comes as Kurma, the giant tortoise. Aryama, the chief, prays:

ॐ नमो भगवते अकूपाराय सर्वसत्त्वगुणविशेषणायानुपलक्षितस्थानाय नमो वर्ष्मणे नमो भूम्ने नमो नमोऽवस्थानाय नमस्ते ॥

T: "You, who have assumed the form of a tortoise, are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again."

In the incarnation as the Boar, Bhagavan is prayed to thus by Earth and everyone else:

ॐ नमो भगवते मन्त्रतत्त्वलिङ्गाय यज्ञक्रतवे महाध्वरावयवाय महापुरुषाय नम: कर्मशुक्लाय त्रियुगाय नमस्ते ॥

T: "Oh Lord, with your gigantic form, we know you are the Yajna, the Yajna enjoyer, and the one who pervades all in all the three Yugas!  My Lord, as the original boar within this universe, You fought and killed the great demon Hiranyaksha. Then You lifted me from the Garbhodaka Ocean on the end of Your tusk, exactly as a sporting elephant plucks a lotus flower from the water. I bow down before You."

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

Srimad Bhagavatam V.17 - 13 December 2022

॥ ॐ नमो भगवते वासुदेवाय ॥

Tuesday, 13 December 2022 V.17 -  The description of great rivers like Alakananda (Ganga) and the prayer of Lord Shiva to Bhagavan Sankarshana.

***

Sage Shuka launches into a brief narrative of what happened when Bhagavan Maha Vishnu appeared as Vamana at the Yajna of King Bali. When Bali became complacent and offered three foot-measures of land to the midget Brahmin boy, somewhat amused by the "trivial" request, the "Trivial" became the "Trivikrama" or the Infinitely huge Bhagavan whose three foot-measures spanned all creation.

Bhagavan extended His left foot to the top of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Primordial Ocean entered this universe as the river Ganga. Known as Vishnupadi,  since she first washed the Lord's feet before descent, she acquired a pinkish hue (from His coloured nails) and readily sanctified everyone touched by her. Later she received other names like Bhagirathi and Jahnavi. Her final destination would be Dhruva Loka. Dhruva worships the Ganga to this very day and accepts that water on his head with great devotion. He is drenched then in ecstatic devotion to the Bhagavan.

The Saptarshis, the seven great sages who reside below Dhurva Loka, daily wet their matted locks with the holy Ganga as the crown jewel of their spiritual attainment. They hold Bhakti as the summum bonum.

After traversing through Chandra Loka, Ganga enters the top of Mount Meru in Brahma's earthly creation.

She then distributes herself into four major rivers, all traversing the earth to finally merge in the oceans.

This chapter has many descriptions of the four rivers -  Sita, Alakananda, Chakshu and Bhadra. I shall confine myself here to the description of the river Alakananda.

तथैवालकनन्दा दक्षिणेन ब्रह्मसदनाद्ब‍हूनि गिरिकूटान्यतिक्रम्य हेमकूटाद्धैमकूटान्यतिरभसतररंहसा लुठयन्ती भारतमभिवर्षं दक्षिणस्यां दिशि जलधिमभिप्रविशति यस्यां स्‍नानार्थं चागच्छत: पुंस: पदे पदेऽश्वमेधराजसूयादीनां फलं न दुर्लभमिति ॥

T: Thus, too, is the holy river Alakananda, flowing southward and traversing through Brahmapuri and several mountain tops, descending with force on Hemakuta (literally golden peak) and Himakuta (snow peak). She then bathes and suffuses the land called Bharata Varsha.  She finally merges in the salty ocean of the south. Persons who come to bathe in this river are fortunate. The merit they gain with that holy bath is comparable fully but with a level of difficulty far less than the great effort needed to perform several Ashwamedha Yajnas and Rajasuya Yajnas!

Many other rivers, both big and small, flow from the top of Mount Meru. These rivers are like daughters of the mountain.  They flow to the various tracts of land in hundreds of branches.

Bharata Varsha, among the nine regions (Varshas), is the land of Karma where man makes efforts and secures the results in the here and hereafter, according to his Karma. The other regions are heavenly places with great pleasures and longevity. There are divine gardens of plenty and affording heavenly fauna and flora there.

Showing mercy on His devotees in each of these nine regions, Bhagavan Narayana expands Himself in His fourfold manifestations of Vasudeva, Sankarshana, Pradyumna and Aniruddha, to accept the offerings and prayers of His devotees.

One of those Varshas, called Ilavarta or Ila Vrsha (इलावर्त) is the abode of Lord Shiva. There, he is the only male,  living with his consort Parvati. All others there are women who serve the Lord. No men dare trespass as they will then become women.

Lord Shiva knows that Sankarshana, representing the Tamasic Guna, is the source of his own manifestation as Shiva. So he worships Him ardently. Here is Shiva's prayer:

श्रीभगवानुवाच

ॐ नमो भगवते महापुरुषाय सर्वगुणसङ्ख्यानायानन्तायाव्यक्ताय नम इति ॥

भजे भजन्यारणपादपङ्कजंभगस्य कृत्‍स्‍नस्य परं परायणम् । भक्तेष्वलं भावितभूतभावनंभवापहं त्वा भवभावमीश्वरम् ॥

T: Lord Shiva says, "Oh Bhagavan! Obeisances. You are the Great Spirit, endowed with all glories, limitless and beyond manifestation too. Your feet are most worshippable, and the refuge of all creation.  You satisfy by manifesting Yourself in various forms. Oh, my Lord, You deliver Your devotees from the clutches of material existence."

"The Lord is beyond attractions and repulsions that we feel towards objects of His creation. Those who are provoked into anger receive the fruits of such feelings. The Lord is beyond temptation even when women touch His feet with great emotion (for example, the wives of the Kaliya serpent). As Sankarshana, Adi Shesha, You hold upon Your thousand hoods all creation, feeling the burden light like little mustard seeds!"

"From You, oh Lord, Brahma was created. His nature is Rajas. I was created by Brahma, with the nature of Tamas, and am called Rudra. We all function and create the worlds like puppets on a string controlled by You, Oh Lord!"

यन्निर्मितां कर्ह्यपि कर्मपर्वणींमायां जनोऽयं गुणसर्गमोहित: । न वेद निस्तारणयोगमञ्जसातस्मै नमस्ते विलयोदयात्मने ॥

T: Your Maya, oh, Lord, binds us all in the cycle of Gunas and Karmas! Therefore, without Your grace, oh, Lord, we know not how to get out of this cycle! I, therefore, bow down to You as the source of Creation and Dissolution, too!"

***

॥ ॐ नमो भगवते वासुदेवाय ॥

Index - Skandhas I-III

Index - Skandha IV-

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-