ராதே கிருஷ்ணா 28-10-2019
- 71 Bhagavatha - Markandeya's Vision of Maya
(The last part of the series)
---------------------------------
Sage Sukha describes the qualities of Kaliyuga, which began immediately after Krishna's departure. Wealth alone will be the criterion of the pedigree, morality and merit. Righteousness, purity of body and mind, forgiveness, keenness of memory will decline. Men will be greedy, immoral and merciless. Kings will be impatient to conquer the whole globe. Mother earth laughs: "Kings wage wars and want to own the entire earth. Glorious kings, mighty demons have ruled this earth, but their names are mere stories now -- and their object remains unaccomplished."
Shuka says, "O King! The stories of these legends have been narrated to instill in men the ephemeral nature of worldly enjoyments and also to help develop a distaste for them. On the other hand, inculcating a taste for Krishna's stories, and devoting oneself to him, gives joy and permanently ends all misery."
Parikshit asks Shuka, "Tell me O Sage! How will men will be able to shake off the accumulated evils in the age of Kali?" Shuka answers, "Dear Parikshit! Kali is a storehouse of evils. But it has one great virtue -- by merely chanting the names and singing the glories of the Supreme, one can be free from all attachments and reach the Supreme."
Shuka completes the narration of the Bhagavatha and gives his final message to Parikshit. "O King! give up the notion that you will die. The body is born at a particular moment, as it was non-existent before. You are the unborn soul, hence, cannot die. You are distinct from the body, just as the fire is distint from the firewood. It is the mind, which creates bodies, objects of senses and actions for the soul. It is Maya that creates the aforesaid mind. From Maya proceeds the transmigration of the soul (Jeeva). With constant thought of Lord Vasudeva, inquire by your own effort the truth of the Self.
"Impelled by the curse, Takshaka may burn your body, but not your soul. Identify yourself with the Absolute, and realise your true nature - you will neither see Takshaka, nor your own body. Thus, I have narrated to you, O protector of men, whatever you wished to listen concerning the pastimes of Lord Srihari. What more do you desire to hear?"
Parikshit approaches the feet of Shuka and bent low with joined palms: "Bhagawan Shuka! I am blessed. I am fulfilled. With your infinite grace, I have heard the glorious stories of Srihari, and also the ways of attaining him. I am neither afraid of Takshaka nor any other means of death. Now, O Sage! With your permission I shall control my speech and having established my mind in Vishnu, give up the ghost. My ignorance has been eradicated by firmness in Jnana (the knowledge of truth) and Vignana (its realisation)." Worshipped by the King, the divine sage Shukha takes leave and departs with the other ascetics. Parikshit sits on the blades of Kusa grass, facing north and meditates on the Lord.
Takshaka, in the guise of a brahmin, was on his way to accomplish his task -- to end Parikshit's life. He meets Kashyapa, a physician, (skillful in counteracting the effects of any poison), who was also going to see Parikshit. Takshaka gratifies him with gifts of gold and silver and sends him back. Takshaka gains access in the vicinity of Parikshit, assumes his original form of a venomous snake and bites him. The fire of the poison engulfs Parikshit, who was already one with the Supreme. His body was instantly reduced to ashes, while all men looked on.
Janamejaya, the son of Parikshit, seeks vengeance for his father's death. He performs a sacrifice intending to eliminate the entire species of snakes. In the midst of the cruel sacrifice, where many snakes fall into the fire, the elders and sages reason with him to stop the sacrifice. Janamejaya obeys and stops the sacrifice.
-------------------------------------
Markandeya:
These divine stories, in turn, were narrated as an interlude by Suta Pauranika in the Naimisharanya forest, while the sages were engaged in the performance of a great sacrifice.
Shaunaka asks Suta: "O Suta, people speak of the seer Markandeya, as the one who remained alive even during the deluge. We hear that he beheld the Supreme person as a babe floating on a banyan leaf, while drifting in the waters of the great flood. O great Yogi! You are also a repository of the ancient Puranas. Please resolve our doubt."
Suta answers: "Markandeya, a jewel of the Bhrigu race, was the son of Mrukandu. He was a lifelong celibate, thoroughly trained in the knowledge of the scriptures and its practice. He constantly contemplated on Srihari with devotion adhering to a severely austere life. With his amazing penance extending to countless number of years, he conquers death. Indra, afraid that he might lose his position, tries to interrupt Markandeya's austerities with various enticements like music of gandharvas, dance of the apsaras, the tempting vernal season, inducing greed, etc., But every attempt at distraction proved futile against the firm resolve of the sage. They withdrew like children that would run away after rousing a snake.
To shower their grace on Markandeya, Srihari appears before him in the form of Nara and Naryana, the divine sages. Markandeya greets them with reverence and devotion and extolls them. "O Seer! You have attained perfection, through concentration of the mind, self-control and unceasing devotion to me. May all be well with you! You may receive a boon from me." Markandeya replied: "The vision of your glorious presence is boon enough for me. What more can I ask for. Nevertheless, I would want to have a vision of your Maya, under which the world perceives diversity." The divine sages grant the wish and smilingly return their abode in Badarikashrama.
Thinking about the boon to witness the Lord's maya, Markandeya, who always thought of the Lord like an unbroken trickle of oil, sometimes forgot to worship him. One day, while worshipping the Lord on the banks of the river Pushpabhadra, a furious wind sprang up. That was followed by frightful clouds with flashes of lightning. Rain poured like columns as thick as the axle of a chariot. With whirlpools swirling, water flooded the earth with waves reaching the sky. Fearful crocodiles and other creatures emerged from the waters. The sage felt perturbed at heart, while the whole earth was covered by a sheet of water. Markandeya was the only one alive, floating in the waters, tossed about with violent winds. Beaten by the storm, oppressed with hunger and thirst, and assailed by alligators and whales, he was exhausted. He fell a prey to fear, grief and infatuation. His judgment was clouded by the Lord's maya.
Rolling about in the deluge, Markandeya, saw a young banyan tree. In one of its branches he saw a babe lying in the hollow of a leaf. The babe, possessed of a dark-green hue of an emerald, was glowing with its splendour. It was smiling with a captivating charm. The babe, lifting its foot with its hands, places it in its mouth and was sucking it. At that very sight, the fatigue of Markandeya disappeared.
He headed towards the babe to find out more about it. But like a mosquito, he was sucked into the babe, along with its breath. Inside the babe's belly, Markandeya could see the entire universe as it was before the deluge. He saw the Himalayas, the river Pushpabhadra and his own hermitage on its bank, and the sages dwelling there. Even as he was seeing this, he was thrown out of the belly, along with the babe's breath, into the deluge. He could see the babe again, lying on the banyan leaf as before. He gazed at the child and proceeds to embrace it. That very moment, the child, no other than Lord Srihari, disappears. The deluge, the waters along with the banyan tree also disappeared in an instant. He stood in his hermitage as before. Markandeya realises the glory of the Lord's yogamaya displayed vividly to him. He seeks refuge in the Lord and extolls him saying that even the learned fall a prey to delusion, thinking themselves to be wise.
Lord Rudra was passing by in the skies on his mount Nandi along with his spouse Parvathi. Parvathi observes Markandeya looking very composed like the waters of the sea, his mind totally fixed on the Lord. She expresses her willlingness to meet the saint. Lord Rudra tells about Markandeya's extraordinary penance and approaches him. "...For it is the greatest gain to meet a pious soul."
Markandeya was lost in his trance, and could not perceive the glorious Lord Shiva approach him. Knowing his mental condition well, the Lord enters the cavity of the saint's heart using his divine maya. The sage was amazed, seeing the glorious form of Shiva which flashed in his heart. He woke up from his trance and beheld Shiva, the preceptor of the world, along with spouse Parvathi. Bending low, he pays obeisance to the Lord and after offering him due hospitality, worships him with words of praise. Bhagawan Shiva laughs cheerfully: "Seek a boon of your choice,. We three - Myself, the glorious Brahma, and the almighty Srihari, always resort to devotees like you, who are pious and tranquil and look upon all with an equal eye. By merely seeing you, or hearing about you, even great sinners get purified of their thoughts."
Having been made to revolve long by the Maya of Lord Vishnu, and subjected to a severe trial, the soothing words of Lord Shiva relieved Markandeya of all his afflictions. He glorifies Lord Shiva "I ask one boon of you -- the unfailing devotion to Lord Vishnu and those devoted to him, as well as to yourself." Shiva, along with Parvathi, bless Markandeya: "O great sage! Let all your desires be fulfilled; your fame will endure till the end of this age. I grant you immunity from old age and death." Shiva withdrew, telling the glory of the sage and his experiences of the Lord's maya to Parvathi."
Suta Pauranika concludes the story of Markandeya.
---------------------------------
This is the 12th book and the concluding part of the Srimad Bhagavatha Purana.
---------------------------------
References:
1. This compilation is based primarily on the translation of the epic Srimad Bhagavatha Purana, published by Gita Press, Gorakhpur. I acknowledge my sincere respects to them. No words can measure or praise the wonderful service they continue to do, to propogate Bhakti in our people.
2. I have also referred to the book "Bhagavatha Rahasya" a book of hindi discourses by Poojyapada Sri
Ramachandra Dhongreji Maharaj, published by Shri Thakur Prasad Pustak Bhandar, Varanasi.
3. Also referred is a short and crisp compilation, "Myth and Reality" by Lalitha Ramakrishna, published by
Tattvaloka.
4. Besides, I have used various notes in words and in drawings from Bhagavatha saptahams, held by various people, over a period of years.
A personal note:
This has been inspired by my Gurus who have instilled in me the faith in the Lord and the beauty of the epic. Hence this is reflected in my drawings and paintings. I owe this grace of the gurus to my parents, who encouraged me and brought me up in liberal surroundings without deviating from the deep rooted faith in God. (I do not claim be an expert in Bhagavatha, nor do I know sanskrit. I just wanted to share the beauty of the ideas depicted therein in a visual form.)
I pay my respects to my Gurus:
1. Govinda Damodara Swamigal (earlier Angarai Periyava) was our first exposure to the conduct of saptahams since childhood.
2. Mahaperiyava (Jagadguru Sri Chandrashekarendra Saraswathi) who was instrumental in guiding me into spirituality - and still does.
3. Purisai Sri Krishnamacharya, who has been my father's guru. He gave me a few words of advise which I follow like Bhagawan's Geetha: "Draw Krishna." he said.
4. Sri Kripalu Maharaj, whose discourses on television concretised the path towards Krishna and help me understand the intricate nuances and ideas conveyed in the epic.
5. Tirumeni Narayana Namboodiri, of Tiruvella who has been a motivational factor in all my endeavours. Like a true Acharya, he lives and shows us the way. An eternal source of inspiration. Experienced the real beauty of Bhagavatha in the saptaham held at Tiruvattambalam Shiva temple at Tiruvella.
Keshav.
-------------2View comments
- 70 Bhagavatha -- The Uddhava gita
Uddhava, knowing that Krishna will be leaving for his realm in Vaikuntha, seeks his final message.
Krishna begins with the story of the avadhuta and his twenty-four gurus. He elaborates on the various duties of men in various stages of life and the course of conduct expected of them as celibates, householders and recluses, where the devotion to Krishna is common to them all.
Then he expounds on the path of Yoga stressing on the control of the mind and analyses the three paths which lead to him -- the Jnanayoga (path of knowledge), Karmayoga (path of performing ones duties) and Bhaktiyoga (the path of devotion). He asserts that through Bhakti alone, which is a simplest of the three, can a devotee easily attain all that can be obtained through reading of scriptures, observing austerities or the practise of Yoga. Pious men in fact do not seek anything from the Lord, not even final beatitude. He then gives a dissertation on the doctrine of Sankhya, a philosophy of duality - Purusha (consciousness) and Prakriti (realm of matter - consisting of the aspects of cause and effect) practised by seers like Kapila.
Krishna then describes how the three gunas (satva, rajas and tamas) operate. Ignorant men take delight in the gunas, indulging themselves. They resort to pleasing gods with rituals, animal sacrifices etc. with dreams of revelling in the other world. "O Uddhava, they stake all their hard-earned fortune in such activities, not knowing that it is evanescent and a source of misery, although delightful to hear. At the end of such enjoyment, after their stock of merit is exhausted, they will be born again in the terrestrial regions. The other course, which will lead to lifting the veil of maya, would be to devote oneself to me. (who is beyond the three gunaas). The human body, such a rarity to be born in, is the only means to knowledge and self-realisation -- one should cultivate contemplation on me through the satva guna, and with a tranquil mind, unite with me. After which, that satva guna should also be conquered by satva itself."
Uddhava keenly listens to Krishna, but asks him : "Krishna, for a person who cannot control his mind, this yogic discipline seems extremely hard to practise. Pray, Lord! Tell me explicitly the means by which a man may attain perfection." Krishna replies to Uddhava lovingly: "I shall tell you the most auspicious course which pleases me, following which a mortal can conquer even death. With the mind and intellect dedicated to me, one should perform all actions for my sake, remembering me at all times." He goes on to explain in detail the qualities of bhakti, and the ways to worship him.
"Uddhava, one who looks upon a brahmin and a thief, the sun and a spark, the tender-hearted and the cruel one with an equal eye, is considered wise. Rivalry, fault-finding and contempt coupled with self-conceit surely disappears in time from the mind of man, who looks upon everyone as no other than myself."
"When a mortal relinquishes his duties and dedicates himself to me, he will be favoured and become one with me." In the course of his discourse, Krishna repeatedly emphasises the importance of bhakti as the most simple and effective way to attain him, especially for those who will be born during the age of Kali. (He had already asserted in the Bhagavad Gita that he could be reached only through devotion -- Bhakthyaahamekaya grahya...) This teaching, Krishna says, is the import of all the Vedas, which is difficult to grasp. This message of Krishna to Uddhava is called the Uddhava Gita and it consists of two sub-stories illustrating his upadesha, called the Hamsa Gita and the Bikshu Gita.
Uddhava stood with joined palms, his eyes flowing with tears. He could not utter a single word. Choked with emotion, he gathers himself and touches Krishna's feet with his head : "O Krishna! my Lord, the darkness of ignorance which was hugging me has been dispelled by your teaching. It is only through your grace that your deluding potency, maya, can be cut asunder with the sword of self-realisation. My salutation to you, O Yogacharya. I seek refuge in your feet -- let unceasing love for you always abide in my heart."
Krishna instructs: "Go Uddhava! Go to my hermitage in Badarikashrama where the Alakananda (Ganga) flows. Ruminate upon what you have learnt from me. Do your duties devoting your mind and speech to me. You will attain me in due course."
Uddhava painfully takes leave of Krishna, bowing to him again and again, circumambulating him, tears welling up in his eyes. Still agonised from the thought of separation, he takes Krishna's pair of wooden sandals as a token of his pleasure, and bearing it on his head, departs to Vishala (Badarikashrama), the Lord installed securely in the innermost of his heart.
Sage Shuka continues the narration to Parikshit: "I bow to the Supreme Person, known by the name of Krishna. He extracted like the bee, the nectar of the quintessence of the vedas in the form of Gnana (Self-knowledge) and Vignana (god-realisation) and gave it to his devotees as amrita to drink, in order put an end to the rebirth of his devotees."
The elders, women and infants of Dwaraka are relocated to Prabhasa to escape the flooding of Dwaraka. The Yadus, as a prelude to the holocaust, drank the intoxicating but delicious drink called Maireyaka (from the grass called Eraka, which grew out of the powdered pestle which was washed ashore). Inflamed with anger, they challenge their rivals with all sorts of weapons. A great battle ensues, where yadus kill one another, irrespective of whether they were brothers, sons, uncles or friends. When the stocks of weapons depleted they used handfuls of the Eraka grass, hard as clubs. The fury engendered by rivalry, possessed by the sages' curse and the maya of Krishna, brought about their destruction, just as a forestfire would consume a whole forest of bamboos.
Balarama, identifying himself with the Supreme casts off his human semblance and departs to his abode in patala. Krishna, concentrating his mind on his own Self, went up to a peepul tree and sat down resting against its trunk. He looked resplendant in his four armed form, with a countenance enhanced by small curve of his smile. His divine weapons attended on him in a personal form. He sat placing his left foot on his right thigh. Jara, a hunter (who had earlier forged an arrow out the remaining piece of metal left of the pestle), saw Krishna's foot, which appeared to him like the face of a deer, shoots that arrow. When he goes to retrieve the deer, he finds that he had committed a grave offence. Struck with fear he falls at Krishna's feet and seeks forgiveness. Krishna tells Jara: "O Jaraa, get up! you have only played your part as desired by me. You will ascend the abode of the virtuous."
In Dwaraka, Krishna's charioteer, Daruka searches for Krishna and finds him under the Aswatha tree. As Daruka kept speaking about how he missed Krishna's absence, the chariot with the flag of Garuda, along with the horses and the transcendent weapons of Krishna. Krishna asks Daruka to communicate to kinsfolk about the destruction of the Yadus and Balarama's departure, as also his predicament. As the sea will submerge Dwaraka he instructs Daruka to take all the families there without exception, along with Vasudeva and Devaki to Indraprastha, the capital of the Pandavas. Daruka pays his respects to Krishna and proceeds to Dwaraka, sad at heart.
Krishna concentrates his mind on his own essence and departs to his own realm, without leaving a trace, disappearing just as the lightning into the sky. The gods watched on in wonder, extoll him and leave for their own realms, unable to perceive him.
Arjuna, upon hearing the turn of events in Dwaraka, organises the various funeral rites for those killed in the battle. He arranges to take the survivors of the battle and their kinsfolk to Indraprastha and settles them there. Arjuna crowns Vajra, the surviving grandson of Krishna to lead them.
Shukha tells Parikshit: "O King! your grandfathers, hearing from Arjuna about Krishna's departure, proceed to the Himalayas, appointing you as their successor to the throne of Hastinapura."1View comments
- 69 Bhagavatha -- The 24 Gurus - the Avadutha's discourse
Krishna created violent discords amongst the asuras and destroyed them, relieving the earth of its burden. Using the Pandavas as an instrument, provoking them through the ruling Kauravas, with deceit, insult and humiliation, he causes the annihilation of the Kauravas and restores the path of virtue. He deems his work incomplete as long as the Yadus continue to exist; they had grown insolent and unconquerable due to prosperity, as they were under his protection. Krishna decides to destroy the Yadava clan by creating internal strife.
Once the sages Vishwamitra, Asita, Durvasa, Narada and others arrive in a place near Dwaraka (Pindaraka), after Krishna bid farewell to them. Some yadava youths were sporting there. As a prank, they dress up Jambavati's son Samba as a pregnant woman. With mock humility, they clasp the rishis feet and asked: "O Rishis! this woman is soon to give birth to a child - she would like to know if it is a son or a daughter." The sages get angry and curse them. "Fools! She will give birth to a pestle which will destroy your race." The boys at once bared Samba's belly, to actually find an iron pestle there. They were perplexed and did not know what to do. They take the pestle to Dwaraka and narrate the incident to the King Ugrasena. The people were alarmed at the unfailing curse of the sages. The king decides to reduce the pestle to powder and throw the dust into the sea. They do so, along with one last piece which could not be powdered. That piece was swallowed by a fish and the powder was washed ashore by the sea, and grew into a kind of grass called Eraka. A fisherman caught the fish and a hunter used the piece of metal found in the fish for his arrow's point.
The gods led by Brahma and Indra approach Krishna and plead with him to return to his realm. "O Lord! Now that your mission of relieving the earth of its burden has been accomplished, we seek your return to your transcendent realm in Vaikuntha and bless us." Krishna assures them: "O Brahma! O Indra! It has already been decided by me to return after the destruction of the Yadus. The process had already begun with the curse of the sages". The gods return to their abodes.
Krishna, noticing grave portents over Dwaraka, asks the elderly among the Yadus to shift to a sacred place called Prabhasa forthwith. Uddhava, the friend and devotee of Krishna, overhears this. Overwhelmed with sorrow, he approaches Krishna in seclusion and prays to him with joined palms: "O Yogacharya! Although capable, you have chosen not to counteract the sages curse. I cannot bear to part with you even for a moment. Kindly take me also with you to your divine realm." Krishna replies: "O blessed one! Uddhava, It is my intention that the sages curse take effect. The purpose of my descent has been accomplished. The Yadus will perish through mutual strife, and on the seventh day, the sea will overflow and submerge Dwaraka. The moment this mortal world is forsaken by me, it will be assailed by Kali - the dark age, engulfing all auspiciousness. People will conceive a liking for unrighteous ways. You, Uddhava, shall concentrate on me, and rid of all your attachment, go about the earth looking upon all with equanimity."
Uddhava prostrates before Krishna and says: "O Master of Yoga! This cult of renunciation without any expectation, preached by you is well-nigh impossible for those who are not devoted to you. I am ignorant, my Lord! I am attached to this body and children, a creation of your maya (power of delusion). I am immersed in this notion of 'I' and 'mine'. Therefore instruct me so that I may easily attain the state of renunciation."
Krishna answers: "Those who are engaged in investigating the true nature of this world, often lift themselves up by their own efforts, ridding themselves of the pleasures of the sense. By way of an illustration, vigilant ones narrate the ancient legend in the form of a dialogue between an ascetic of a high order (Dattatreya - the son of Atri and Anasuya) and Yadu, our ancestor.
"Perceiving a youthful brahmin with an unclean body, though full of wisdom, Yadu asks that fearless brahmin: "O sage! You remain inactive, but how do you get this penetrating wisdom, going about the world like an innocent boy, but enlightened from within? You are learned and virtuous, but you covet nothing and behave like a dunce or a maniac. Pray, tell us the cause of the joy abiding in your mind, although you are single and devoid of any enjoyment." Yadu bowed to the brahmin boy with humility.
"The ascetic answered: 'Many are my preceptors, O King! With a keen sense, I select and acquire wisdom -- due to which I wander freely without turmoil and worry. These twenty four of them have been accepted me as my preceptors: The earth, the air, the sky, water, fire, the sun and the moon, the dove, the python, the sea, the moth, the honey-bee, the honey-gatherer, the elephant, the deer, the fish, a courtesan named Pingala, the osprey, the infant, the maiden, the forger of arrows, the serpent, the spider and the the bhringa (a kind of wasp). From the conduct of these I have learnt all that there is to be learnt for my good.'
"Questioned further by Yadu, the ascetic explains how and why these were considered by him as his gurus.
1. I imbibed from Mother Earth her vow: to be unperturbed even while being oppressed by living beings. One should not deviate from the course of dharma, although conscious of the fact that they are subject to the will of Providence. (Other units of the earth, the mountains and trees teach us altruism and submission to the will of others).
2. From air one learns to move freely among all objects possessing diverse characteristics, but remain unaffected by all odours (which actually belong to the earth, wafted by the air and not the air itself). Similarly one has to train the mind to be unaffected by the merits and demerits of any situation.
3. From the sky, we learn to visualise the affinity of our all-pervading soul with the sky, in the shape of freedom from all limitations and absence of attachment. The soul is not touched by material adjuncts like the body - just as the sky is by phenomena like the clouds tossed by the wind.
4. From the water, one learns to be transparent, soft by nature, sweet and a seat of purity -- and also purifies people.
5. From the fire, we learn not to imbibe any impurity, although consuming anything and everything. One's glory, like the fire, is made brighter and formidable by austerities, having no vessel other than one's belly. Although having no shape of its own, the fire assumes the shape of the firewood through which it reveals itself. Similarly, having entered a particular body, the soul reveals the traits through that body - divine or otherwise.
6*. From the sun, which sucks moisture in summer, and releases it during monsoon through its rays, a seeker enjoys various objects through his senses and parts with them according to the needs of the moment, without any attachment. As the sun, and the sun reflected in a vessel of water are not one and the same, one realises that the soul is not the body itself.
7. The story of the dove: A dove couple lived in a nest in a forest enjoying life with its fledglings. While they were out to fetch nourishment, the dove's young were entangled in a hunter's net. The female dove returns. Screaming out of grief, she too gets into the trap. The male dove, unable to bear the impending separation, wails hopelessly -- and foolishly walks into the trap of its own accord. The hunter returns home with the complete catch. Like the dove, a householder, caught in pairs of opposites (pleasure and pain, joys and sorrows, heat and cold etc.) comes to grief like the dove. A wise man would refrain from attachment after attaining the human body -- which is an open door to the mansion of final beatitude.
8. From the python, one learns to eat food, obtained without effort, whether it is sufficient or not, bitter or sweet.
9. From the sea, one learns to remain calm -- inscrutable, dominated by none, unaffected by time and space, and unperturbed by likes and dislikes. The sea does not swell when rivers flow into it, nor dries up when they do not. So also, one should not feel elated or depressed, when one's desires have been achieved or not.
10. From the moth which falls into the fire, one learns to be aware of greed and lust.
11. From the black bee, an ascetic learns to take just enough food for his sustenance, without troubling the householders who provide them. He also should not be a hoarder like the bee, which loses its store of food and also perishes. A discriminating person gathers the essence from the scriptures, great or small, like the bee collects honey from various flowers.
12. From the elephant, an ascetic learns to stay away from women. The elephant is bound in chains after being attracted by the touch of a female elephant.
13. From the honey-gatherer one learns that riches amassed with great pains by misers are neither enjoyed by them nor gifted away, but are enjoyed by somebody else.
14. From the deer, one learns to shun vulgar songs. The deer is ensnared, attracted by the music of the hunter. It was such undesirable song and dance, which made a great sage Rishyashringa, a plaything in the hands of women.
15. From the fish one learns not to be enraptured by the love of taste. It is through a tasteful bait that the fish meets its end. Of all the senses, the tongue is the most difficult to be controlled. Fasting helps control all other senses, but increases the power of the sense of taste.
16. The story of Pingala, a courtesan of Videha (Mithila): She decorates herself at night and sits at the door waiting for a paramour. She waits, observing all passers-by, expecting that some rich man would come and she would earn plentiful of money. She restlessly kept going in and out of her house, until she was frustrated due to the long wait. Realisation dawns on her. "How senseless I am! -- expecting the fulfilment of my desire from a lustful and greedy paramour, which can only result in sorrow, grief and infatuation. Shouldn't I have adored the eternal and real Lord, residing in my heart, giving wealth and joy forever. I shall redeem myself, seeking refuge in him. Fallen in the well of worldliness and deprived of the sense of discrimination, who else can save me?" When one observes the world being devoured by the serpent of Time, one is overcome with frustration, helping one to realise that one's Self is the only protector.
17. The ospreys (Kurari birds): An osprey flew carrying a piece of flesh. The stronger ospreys attacked the osprey with the flesh. The osprey drops the piece of flesh and felt happy. The source of misery is indeed the acquisition of whatever one love's most.
18. The infant: Like a child I wander about free from care, I wander about, sporting in the Self. Only two are free from cares and anxieties and are immersed in supreme bliss. One is the guileless child and the other is one who has transcended the three gunas (satva, raja and tamas).
19. The maiden: Some people came home to see a prospective bride while her relations had gone to some other place. The maiden had to attend to all the chores to provide for the guests. While she was pounding paddy, her bangles jingled. Ashamed that the guests would know about it, she broke the bangles one by one, retaining only one bangle in each hand, which did not make any noise. From her I learnt that when many dwell together, quarrels ensue. Therefore, it would be better if an ascetic wandered alone, just as the single bangle on the maiden's wrist.
20. The forger of arrows: The maker of arrows was so absorbed in his work working on the tip of the arrow, that he does even notice the king passing by in a royal procession with all kinds of noises. One can learn from him the power of concentration, to focus the mind on the Self.
21. The serpent happily inhabits a borrowed hole built by others: The ascetic wanders, as building a house for himself is foolish and fraught with misery.
22. Just as the spider projecting the web from his heart through the mouth, sports with it and then swallows it, so does the Lord creates, preserves and then destroys the universe.
23. The wasp: the larva confined by the wasp in a hole in the wall keeps contemplating on the wasp. And without discarding its former body, transforms itself into the wasp.
*(The moon has been taken as a guru along with the sun.)
'Now listen to what I have have learnt from my own body, O son of Yayati (Yadu)! This body, subject to birth and death and a source of afflictions is my guru -- it promotes renunciation and discrimination. It helps me contemplate on realities although it belongs to others (to be devoured by the elements etc.). Every physical organ drags him in a different direction, pulling him from all sides. The Lord rejoiced at the culmination of his creation of the human body, endowed with reasoning and capable of realising the Supreme.
'Having thus freed myself from all attachments, egotism and developing dispassion, acquired from these preceptors, I roam about the world, established in the Self.'
Krishna continues -- "O Uddhava, the ascetic, having shared his wisdom of his preceptors with King Yadu takes leave and delightedly went his way. Yadu rid himself of all his attachments and gained equilibrium of mind."1View comments
- 68 Santhanagopalam - Glory of the Supreme Person (part II)
Krishna takes Arjuna to westwards, to retrieve the children of the brahmin. Sudarshana, the Lord's discus, blazing like a million suns and quick as thought, made its way piercing the most terrible darkness, created by Krishna himself. Following the path made by Sudarshana, the chariot reaches the end of the region of darkness. Beyond it shone the region of the supreme, infinite and all-pervading light. Arjuna had to shut his eyes. Crossing the region of light, the divine chariot entered the region of water, looking splendid with huge waves created by a strong wind.
Amidst that water there was a most luminous palace, supported by thousands of columns of brilliant jewels. Present there was the foremost and most terrible of the snakes, AdiSesha -- with fearful eyes and a thousand radiant heads, gems shining at its crest. He shone brightly like the Kailasa mountain, with a blue neck and blue tongues. Arjuna then saw the most exalted Supreme Person, reposing on the coils of Adisesha, making it a comfortable bed. He was of a dark hue, like the nimbus cloud. He was clad in bright yellow clothes and looked charming with a cheerful countenance and big eyes. He wore many jewels which enhanced his beauty. He had eight long arms and a Kaustubha gem dazzled on his bosom. His chest bore the mark of Srivatsa, and the Vyjayanthimala reached up to his knees. His weapons, in a personal form, attended on him. His four potencies, Grace (Pushti), Splendour (Shri), Kirti (fame) and Maya stood by in a personal form. The Lord's attendants, Nanda and Sunanda, and all other fortunes also waited on him.
Krishna bowed to the infinite Lord, who was but himself in another form. Arjuna was filled with awe to behold such a spectacle. Following Krishna, he also just bows to the Supreme. Both stood there with joined palms.
With a smile on his lips and a deep and sonorous voice, the Supreme spoke to them: "O Krishna! O Arjuna! Desirous of seeing you both, I had the sons of the brahmin brought here. You have both appeared on earth with your part manifestations for the vindication of virtue. After vanquishing the asuras, who have a become a burden to earth, you shall soon return to me. You are the sages, Nara and Narayana, complete (poorna) in every way and nothing more to achieve. Your presence on earth is meant to set an example before men by following the path of virtue in order to maintain the world order." Krishna and Arjuna accepted the mandate of the Supreme Person and bow to him.
They return to Dwaraka with the brahmin's sons, taking the same route they had come. Krishna and Arjuna return the children to the brahmin. The sons had grown up according their respective age, but in appearance, they looked as if they were just born.
Sage Shuka continues his narration : "Seeing the glorious realms of the Supreme, Arjuna was astonished. He realised that whatever prowess is possessed by men was due to the grace of Krishna. Krishna appeared to men as though he enjoyed worldly pleasures like ordinary men, hiding his real self. He himself killed many unrighteous kings and caused many others to be vanquished with the help of Arjuna. In this way he re-established the rule of Dharma with the help of Yudhishtra and other righteous kings."
--------------------------------------------------------
(In Kerala, this story is performed before temples, called Kathakali vazhipadu (worship) to benefit childless couples.)0Add a comment
67 Santhanagopalam: Glory of the Supreme person (part I)
In Dwaraka, there was a brahmin. His wife gave birth to a child, but it was born dead. The grieving brahmin lays the body of the child at the royal palace gates and blames the vicious and avaricious acts of the ruler for his predicament. One after another eight child were thus born dead, and the brahmin leaves them all, one by one, at the palace portals and repeats the same accusations in a loud tone. When he repeats the complaint for his ninth child, Arjuna was sitting by the side of Krishna. He boastfully said: "O brahmin! Is there no one in Dwaraka who can wield a bow? A ruler who cannot protect his subjects from loss of wealth, wife and children are mere actors in the role of the ruling clan, just filling their belly. I hereby vow to protect your next child, O brahmin -- failing which I shall enter the fire to atone for my sin." The brahmin replies: "Arjuna! when Balarama, Krishna and other great warrior sons of Krishna have failed to protect my children, how do you dare to do so? It is simply childish to brag like this. How can we have faith in you." Arjuna continues in the same vein: "I am neither Balarama, nor Krishna, nor Krishna's son, O brahmin! I am Arjuna, the wielder of the famous Gandiva bow. Don't trivilialise my prowess, with which I have pleased even Lord Shankara. I shall conquer even Yama, the god of death and bring back your child."
Trusting Arjuna, the brahmin returned home. As the period of confinement of his wife drew near, the brahmin seeks the protection of Arjuna to save the life of the child. Arjuna bows to Lord Sankara and invokes the various weapons of supernatural efficacy. He strings his bow, Gandiva and cages the house of confinement with arrows on all sides for protection. The child was born and gave out cries but it disappeared through the sky. Now the brahmin censures Arjuna in Krishna's presence. "It was my folly to trust the futile boast of a eunuch. Who else is powerful enough to save one, whom Krishna, Balarama and the other great warriors like Aniruddha and Pradyumna could not protect? Fie upon Arjuna, who made empty boasts, and indulges in self-praise. The fool intends to bring back what has been snatched away by providence." Arjuna at once proceeded to Yama's abode to search for the child. He could not find the child there. Nor could he find it in Indra's abode, nor in the abode of any of the other gods (Agni, Vayu, Soma etc.). He could not find the child in higher regions nor in the Rasatala (netherworld). Having failed to redeem his promise, he decides to jump into the fire. Krishna deters Arjuna from doing so: "Arjuna, do not make light of yourself. I shall show you the children of the brahmin. The very men who reproach you now will then resuscitate our spotless glory." Thus consoling Arjuna, Krishna took him Westwards, riding his divine chariot bearing Garuda's flag.
They cross the seven islands, each containing seven mountain ranges, the seven oceans (dividing those islands) and the Lokaloka mountain situated beyond them all. He enters the region of thick darkness. The horses lose their way, and could not proceed any further. The Yogacharya Krishna, sends his discus Sudarshana ahead of him as a guide, illuminating the entire area with the brilliance of many suns. Following the path made by Sudarshana, the chariot reaches the end of the region of darkness. Beyond it shone the region of Supreme and all pervading light. Arjuna had to shut his eyes. (... continued in part II)1View comments
- 66 Bhagavatha -- Sudama
Bhagawan Sukha continues the narration of Srimad Bhagavatha to Parikshit:
There was a certain knowledgeable brahmana, Sudama who was a close friend of Krishna. Although a poor
householder, he was contented with whatever he got without effort. He was always ill-clad and emaciated, the veins visible. His wife too had no sufficient clothes to cover herself. They could hardly have one meal a day and his wife became feeble due to starvation. One day, Sudama's devoted wife said to him: "The spouse of Lakshmi, Bhagawan SriKrishna himself is your friend. He is like the wish-yield tree and the refuge of all. O blessed one, be pleased to approach him. When he comes to know that you are a householder suffering from want, he will bestow abundant wealth on you. He now resides in Dwaraka. For one who is known to give away himself to his devotees -- it wouldn't be a wonder obtaining worldly materials and wealth from him, although very undesirable."
Thus frequently but gently entreated by his wife, Sudama agrees to visit Krishna. He thought it would give him an opportunity to see Krishna, a gain by itself. "Dear! Is there anything in the house fit to taken to him as a present?" The wife quickly borrows four handful of parched and beaten rice. She ties it up in a piece of rag and hands it to Sudama.
With those handfuls of beaten rice, Sudama sets out on his journey to Dwaraka along with a group of devotees, thinking all the way how it would be possible for him to get a glimpse of Krishna.
In Dwaraka, Sudama passes through three camps of guards and three successive protective walls and reaches the innermost ring of the city, where the palaces of the consorts of Krishna were situated. He enters one palace which was specially decorated, with the feeling of one who found himself merged in the bliss of god-realisation.
Krishna was at that time seated in a couch with Rukmini. Seeing Sudama from a distance, he suddenly rises from his seat and advances towards him, joyously folding him with both his arms, shedding tears of joy. He holds Sudama with his hands and makes him sit on his own couch. Rukmini stood fanning Sudama with a chowry. Krishna himself brings the articles of worship and washes Sudama's feet. He sprinkles that water on his own head. He smears Sudama with sandal paste and other perfumes. The women of the palace were astonished to see the divine couple thus honouring a near-naked brahmana. They wondered what meritorious deed was done by this man to deserve such an honour, to be hugged by the Lord as though he were his brother Balarama.
Krishna greets his friend with sweet words, "I know that although you are a householder, your heart is free from worldly desires." He enquires about Sudama's life ever since he left their guru's house. Krishna recounts the sweet incidents of their boyhood, when they lived together in guru Sandipani's ashram. "Remember how we got caught in a storm while fetching firewood for our guru's wife? We were stranded in the flood and moved about in the forest in total darkness holding our hands, until our guru found us next morning and said 'My dear boys, you have been put to great hardship on my account. You have shown your devotion disregarding your own self. Let the knowledge you have gained be fresh forever with you.'"
Krishna glorifies the role of the teacher in one's life and says: "I am not so pleased with the performance of daily obligatory sacrifices nor the study of the scriptures, nor the penance of the ascetic, nor the quietism of a recluse, as I am with services rendered by a disciple to his preceptor."
Sudama replies: "O Jagadguru, what else remains to be achieved by me? I have stayed with you in our preceptor's house. The vedas, which are the repository of the four objects of life {Dharma (virtue), artha (prosperity), kama (worldly enjoyments) and moksha (salvation)}constitute your body. You went to the guru's house to study those very vedas, only to initiate the ways of men, as a matter of sport."
Krishna, knowing Sudama's mind, now speaks to him in jest: "O friend! what present have you brought me from your house? I accept heartily with joy even a little offering (a leaf, a flower, a fruit or water) with love and devotion than a lot of presents offered without devotion." Though encouraged by the Lord, Sudama was shy and did not offer the handful of beaten rice which he had brought. He hung his head. Krishna, knowing the mind of his devotee, snatched from Sudama's clothes, the offering of beaten rice tied in a piece of rag, "What is this, dear friend? You have brought me something which I like most. These grains will not only satisfy me, but the entire world!" Krishna partakes one handful of the beaten rice and took another handful to eat, when his consort Rukmini (Lakshmi, the goddess of wealth) holds his hand and stops him. "O Lord! One handful is sufficient to please you and bring one abundant wealth of all kind, in this as well as the next world. Please do not part with me as well."
Sudama spends the night in Krishna's palace, happy as if he were in God's own paradise. Next day, he took leave of Krishna and left for his home. Krishna follows him to some distance, delighting Sudama with his words and bows to him before bidding farewell.
Sudama neither asked for anything, which he thought would be mean, nor was he given any fortune directly. He however felt supremely happy for just having been able to meet him. "He folded me in his arms close to his chest, which is the abode of Lakshmi" he thought. "He did not give me any wealth because it would turn my head away and and make me forget him. He has been merciful not showering me with material fortune." He arrives home, only to find a palatial building surrounded by gardens and ponds. Well-adorned men and women welcome him with songs accompanied by various instruments. Sudama was puzzled. Is this the place he lived? Hearing about the return of Sudama, his wife hurried out in joyous impatience, looking like Lakshmi herself. She bowed to him and closing her eyes, mentally embraced him. Sudama recognizes her to be his wife and enters his home which was transformed into a veritable palace of Indra. "It must be the gracious look of Krishna," he thought. "Oh! his infinite grace! -- he underrates his abundant gifts, and makes so much even out of a small present given by his devotee! May I secure his love, friendship and service in every birth." Sudama, along with his wife, enjoyed worldly pleasures sparingly and without attachment. Their devotion to Krishna grew with time.0Add a comment
- 65 Bhagavatha - Narada visits Krishna
Having heard that Naraka was killed and Krishna has married numerous girls, Narada was eager to see how Krishna managed to live with all of them. He visits Krishna in the opulent and well-planned city Dwaraka, built by the celestial architect, Vishwakarma. Narada arrives at a row of palaces of Krishna's consorts. At random, he enters one of the palaces.
Narada saw the Lord of the Yadus seated together with Rukmini, who was fanning her Lord with a chowrie. She did not allot that task to one of her many maid servants. Krishna rose immediately from his seat and bows his head to the Devarshi and welcomed him with joined palms. He seats his devotee Narada on his own seat and washes the feet of the sage and sprinkles that water on his own self. After paying due respects, Krishna asks the divine sage humbly, in a sweet and divine voice, "Tell me my Lord! what service I may render to you?"
Narada spoke to Krishna: "It is no wonder you love your devotees and chastise the wicked, O Lord! You have descended on earth for the supreme welfare of us all. Bless me that I may go about contemplating on your feet at all times." He takes leave of Krishna.
Narada, in order to ascertain the divine power of Yogamaya, enters another mansion of a consort of Krishna. He saw Krishna playing dice with his consort, and also Uddhava, his friend. Krishna receives him with great devotion. As though unaware of his arrival, Krishna asks Narada: "O Devarshi! when did you come? What service can we render to you, O most wise one?" Narada was astonished. Silently rising from his seat, he moved to another mansion. There he saw Krishna fondling his infant sons. In another mansion, Narada finds Krishna preparing for his bath. In yet another, he was engaged in pouring oblations into the sacrificial fire. In some he was riding horses and chariots. In one mansion Krishna was practising fencing with his sword with his elder brother Balarama. If he was found feeding people in one mansion, he was found gifting cows to wise men in another. While he made merry with his consort and friends in one, he would adhere strictly to Dharma in another. Narada saw Krishna devising ways to accumulate wealth in one home; in another he was in a strategy session, in preparation for war or in another, devising a plan to ensure peace. Narada observed Krishna -- planning for a wedding ceremony of his sons and daughters, or busy organising the building of temples, wells and gardens for the welfare of the public. Thus Narada finds Krishna engaged in different activities all at once, in all different mansions. He laughing spoke to Krishna: "O Yogacharya! your powers of yoga has been revealed to our mind, only through our devotion to you. Even the gods like Brahma, with their enormous power of perception find it extremely difficult to witness, in such a simple way, the power of your Yogamaya. Give me leave, O Lord! that I may sing your glories moving about through all the worlds."
Krishna replied, "O sage! I am not only the teacher of Dharma, but practise it myself, to lend approval to those who practise it. I follow Dharma in order to teach the world by example. Therefore do not get perplexed by this Yogamaya, my son." Contemplating on Krishna's deeds as a pious householder, the curious Devarshi leaves, feeling astonished and much delighted.0Add a comment
- 64 Krishna for today: Kasturi tilakam
(central detail from the canvas on Srimad Bhagavatham 6.5' x 10' )
On the occasion of Vaikuntha Ekadasi, 24 Dec 2012, the central figure in the painting of Srimad Bhagavatha, Sri Krishna is presented. This is based on these dhyana shlokas.
1. "Barhapeedam natavaravapu...: Srimad Bhagavatham (10:21:05):
Krishna reveals an exquisite form in the inner eyes of the gopis: He appeared like an actor on stage, adorned with a crest of peacock feathers, Karnikara flowers on his ears, Vyjayanthi maala (a garland of flowers of five different colours) and a golden cloth around his loins.
Krishna fills the holes of the flute with the nectar of his lips and enters Vrindavana, charmed with his footprints. His glory was sung by the cowherd boys.
2. Another meditative description is from the Krishna Karnaamrita of Leela Sukha:
"Kasturi Tilakam Lalaatapatale Vakshasthale Kausthubham...Gopastree pariveshtitho Vijayate Gopala Choodamani."
Krishna is elegantly dressed -- and has a Kasturi (a sweet smelling paste of musk) tilaka on his broad forehead. His wrist has a bracelet, his chest is covered with sandal paste and he wears a string of pearls around his neck and the Kausthubha gem hangs on his bosom. He holds a flute in his palm. Closely surrounded by the gopis, he is ever victorious.
---------------------------------------
To the right is the story of Ambarisha which reveals the significance of the vow of Ekadashi and Kapila's discourse on the Sankhya philosophy to his mother Devahuti. Featured below are Sukha's narration of the Bhagavatha to Parikshit and Bhishma's description of the glorious qualities of god to Yudhistra: The Vishnu Sahasranama. Episodes in the left are: Prahlada charitham, Gajendra moksham, Dhruva charitham, Varaha avatara, Nara and Narayana at Badrinath.0Add a comment
- 63 Bhagavatha - Balarama triumphantly diverts Yamuna's course
Balarama was eager to meet his friends and relations in Vraja. He rides on his chariot to Gokula and is affectionately welcomed by his foster parents Nanda and Yashoda and his friends. He greets all of them and enquires about their well-being. The gopis are happy to meet Balarama. They smilingly ask him about Krishna, recalling their blissful pastimes and also the painful separation from him. Sankarshana (Balarama), pacifies those gopis with Krishna's messages, pleasing their hearts. He stays in Gokula for a couple of months, bringing joy to the denizens of Gokula. His exploits were sung by the gopis.
It was a full moon night. A gentle wind wafted across, spreading the smell of varuni (a celestial beverage flowing from the hollow of a tree) across the forest. Balarama was sporting in the banks of the Yamuna along with the gopis. He was adorned with the Vyjayanthimala (garland of forest flowers), an ear ring in one of his ears, and intoxicated by varuni. He summons Yamuna to come near him, to enable him to play in the waters. Yamuna ignores him, taking him to be under the spell of varuni. Enraged by Yamuna's indifference, Balarama drags the river with the point of his plough: "O sinful one! You have disobeyed me. I shall make you taste the fruit of your waywardness. I shall split you into a hundred streams with my plough." Trembling with fear, Yamuna falls at his feet and seeks pardon: "O Rama! I had forgotten your strength and your transcendant glory. As part manifestation of Sesha (the serpent), you support the entire universe. I seek refuge in you. Kindly give me freedom to flow." Thus entreated, Balarama releases Yamuna from his plough and sports in the river to his heart's content.
Sage Sukha continues his narration: "O parikshit, even to this day, the Yamuna is seen flowing through the course it took after being dragged by Balarama. Balarama enjoys his stay in Gokula, losing all sense of time..."0Add a comment
- 62 Bhagavatha - Narakasura vadham
Indra reports to Krishna about the demon Naraka's atrocities. Naraka had snatched Varuna's (Indra's brother) umbrella, the insignia of sovereignty, and also Aditi's (Indra's mother) ear rings and evicted her from her abode in mount Mandara. Narakasura was the son of mother earth, Bhoodevi. The Lord had conferred a boon on mother earth, that Naraka would not be killed by him without her consent.
Krishna, along with Satyabhama, flies on Garuda to Pragjyotishapura, the capital of Narakasura's abode in Pragjyotisha (now Assam). Pragjyotisha was well fortified on all sides, with heavy artillery and mountain ramparts. The was made inaccessible due to its belts of water, fire and wind, encircled with myriad snares laid by Naraka's associate and follower, the five-headed Mura. Flying with great speed on Garuda, Krishna shatters the ramparts with his mace, Kaumodaki. With his arrows and his discus Sudarshana, he destroys the fortifications of weapons, and destroys the snares with his sword. He blows on his conch, Panchajanya. The sound, like a clap of thunder, breaks down the hearts of the gallant warriors of Mura -- and draws the demon Mura out of the waters. Brandishing his trident, the terrible demon with amazing splendour, challenged Krishna with a roar, filling the entire atmosphere. In a quick battle, Mura is killed by Krishna. His sons who retaliate, were also vanquished in a fight.
Naraka was enraged to see his generals decimated. With his army of sea-born elephants, Narakasura rushes forth at Krishna with his javelin, Shataghni; Krishna responds by sending his accurate arrows with peculiar wings. Garuda also helps by fighting the elephants with his bill, wings and claws and makes them retreat. His army thus assailed by Garuda, Naraka fights on, alone. His javelin was shaken off by Garuda, as though it were a flower garland. Naraka, riding an elephant, picks up a pike to strike at Krishna. Krishna lops off Naraka's head with his sharp-edged discus. His fallen head shone with a lovely diadem and the dazzling ear-rings of Aditi. Mother earth approaches Krishna and hands over the umbrella of Varuna, the ear-rings of Aditi, and a Vyjayanthimala (a garland of colourful forest flowers, interspersed with gems) for Krishna to wear. Bowing low, Bhoodevi extolls Krishna: " Nama: Pankajanabhaya! Nama: Pankajamaline! Though appearing as the son of Vasudeva, you are really Vishnu. You are the cause of all matter and the embodiment of perfect knowledge. Hail to you! Pray, place your palms on the head of Naraka's son, Bhagadatta and protect him." Krishna ensures security to Bhagadatta and enters the opulent palace of Naraka. He saw thousands of warrior women, abducted from various gods, siddhas and demons, staying in that luxurious palace. In their minds, all the women set their hearts on Krishna and pray, "May he be my husband and let providence approve of this." Krishna sent them all in closed palanquins to Dwaraka, along with valuable treasures, horses, elephants and chariots.
Krishna flies to the abode of Indra and hands over the umbrella and the ear-rings of Aditi. Indra, in turn, worships Krishna along with his consort Satyabhama.
Satyabhama urges Krishna for the Parijatha tree to be planted in her palace. Krishna uproots the tree and places it on the back of Garuda -- he vanquishes the gods who oppose him* and returns to Dwaraka.
Assuming as many forms as the brides, brought from Pragjyotishapura, Krishna espoused with due ceremony all those damsels (sixteen thousand and hundred, all of them being part manifestations of Ramaa), in different mansions severally in the same hour. He also performed his duties scrupulously as a householder, living with each spouse severally, immensely adored by each one of them.
----------------------------------
*(Hardly moments after paying obeisance to Krishna and Satyabhama, Indra opposes Krishna, his purpose having been accomplished. Shukha says, although wise, the gods possessed of satva guna choose to be ungrateful out of ignorance. He says 'Accursed is opulence'.)2View comments
- 61 Bhagavatha : Story of the Syamantaka gem
Satraajit was a devotee of the sun god. Although he adored Surya, he treated the sun god as if he were a close friend. Pleased with his devotee, Surya bestows the Syamantaka gem on him. When Satrajit entered Dwaraka after his worship, wearing the gem, he could not be identified as the splendour made him look like the sun. People report to Krishna that Surya was coming to visit him. Krishna laughed and tells them: "It is not the sun god. It is only Satrajit glowing with his gem."
Satrajit consecrated his residence and installed the gem in a suitable place. The unique quality of the gem was that, if worshipped properly, it would yield daily, a good quantity of gold, besides protecting the worshipper from famine and other calamities, mental worries, bodily ailments and other evils. Krishna sought the wonderful gem to handed over to the King Ugrasena (as it would protect the whole kingdom). But Satrajit, covetous of wealth, refused to part with it - unable to portend the consequences.
Prasena, the brother of Satrajit went hunting, wearing that lustrous gem on his neck. A lion killed Prasena and his horse due to the uncommon glow of the gem and snatched it away. While entering its den along with the gem, the lion was killed by Jambavan, the glorious bear (of the Ramayana). He used it as a plaything for his boy.
Satrajit felt miserable when his brother did not return back from the hunt. He told his people, "Surely my brother, who had gone to the forest with the jewel, has been killed by Krishna." The people then began spreading that malicious rumour, which soon reaches the ears of Krishna. In order to wipe out the imputation cast on him, Krishna follows on the tracks of Prasena's horse along with some citizens of Dwaraka. They find the remains of Prasena and his horse in the forest, and the tracks further on lead them to the dead lion and finally to the Jambavan's cave.
Krishna asks the people to stay outside and entered the dark and fearful cave alone. He saw the self-effulgent gem being used as a plaything beside a child and waits there, resolving to take it away. The nurse who looked after the child, shrieks. Jambavan rushes in and engages in a combat with Krishna. A powerful wrestler that he was, Jambavan fought Krishna fiercely with a mace. Then with trees, rocks, bare arms and fists. A tumultous duel ensued between the two, continuing for days together. The lightning fast strokes of Krishna pounded Jambavan, depleting his courage and strength considerably. Jambavan had not experienced such discomfiture anytime in his long past. Perspiring all over, he speaks to Krishna: "I conclude you to be none other than Vishnu. You are the same Lord Rama, my master, who subdued the arrogance of the sea and built a bridge over it, and slayed the rakshasas." Krishna compassionately pats his devotee Jambavan with his soothing hand: "It is for the sake of this gem that we arrived at this cave, O Chief of bears! I have come to wipe out a false imputation cast on me through this gem." Jambavan joyfully gave away the gem to Krishna and also his daughter Jambavati, as a way of worship.
The people outside the cave waited for twelve days and finding that Krishna did not return, went back to Dwaraka in despair. Devaki, Vasudeva, Rukmini and other relatives also grieve. The people of Dwaraka curse Satrajit and worship Goddess Durga, the supreme energy of the Lord, for the safe return of Krishna.
Krishna gladdens the hearts of all the people making an appearance in Dwaraka with his new bride Jambavati and the Syamantaka gem.
Krishna summons Satrajit into the royal presence at court and tells him how the gem was recovered. He then hands over the gem to Satrajit. His head bent in shame, Satrajit repents for having spread calumny about Krishna, and returns home with the gem.
In order to remedy his reputation as being covetous of wealth and mean-minded, he decides to give away to Krishna, the Syamantaka gem and also his daughter Satyabhama, who was gifted with comely looks, magnanimity and other virtues. Krishna's marriage to Satyabhama was performed according to tradition. But
Krishna refuses to accept the gem. "Let it remain with you, O devotee of the sun god! We shall only enjoy the fruits of that gem."0Add a comment
- 60 Bhagavatham - Rukmini haranam
As promised, Krishna pays a visit to the house of Akrura and also the (hunchback woman) Sairandhri. Krishna sends Akrura as an emissary to Hastinapura, the capital of the Kauravas, to make enquiries about the well-being of his cousins Yudhishtra and the other Pandavas. Krishna builds a fortress called Dwaraka and lives there, to protect himself from the attacks of Jarasandha, the father-in-law of Kamsa. Jarasandha had vowed to rid the earth of the Yadava clan. Balarama marries Revati, the daughter of Kakudmi (of Saurashtra).
----------------------------------------
Bhishmaka was the king of Vidarbha. He had five sons and one daughter. The eldest son was Rukmi and the daughter was Rukmini, a part manifestation of Lakshmi, the consort of Vishnu. Having heard about the exploits and glory of Krishna, Rukmini looked upon Krishna as her befitting husband. But Rukmi, her brother hated Krishna and wanted her to be married to Sishupala, king of Chedi. He also deterred his parents and other relations from their choice of Krishna as the suitor.
Rukmini decides to communicate directly with Krishna. She sends a message through a trusted brahmin, Sunanda, to bring Krishna to Vidarbha. Sunanda reaches Dwaraka. Krishna welcomes him and provides him heavenly hospitality, even seating him on Krishna's throne. Krishna enquires Sunanda about the reason for his visit. He reports the facts about the proposal for Rukmini's marriage and gives Krishna the message from Rukmini.
Rukmini praises the excellent qualities of Krishna. "Having heard about your infinite qualities, I have set my mind on you. I have chosen you as my husband. Take me as your wife from here. Let not Sishupala touch my body, which rightfully belongs to you. You shall reach the territories of Vidarbha incognito, before the day of marriage . The following day, you shall crush the forceful armies of Sishupala and Jarasandha, with the help of your generals. As a prize of valour you shall marry me perforce, according to the rakshasa system of marriage. If you are hesitant to kill my relatives in the process, there is a plan. On the eve of marriage a grand procession will be taken out, where the bride will worship Goddess Ambika, our family deity. If however, I do not secure your grace, my Lord, I shall lay down my life."
Sunanda delivers the secret message and asks Krishna to consider whatever is worth doing, without delay. Krishna heartily laughed: "My mind is likewise set on her. I know about Rukmi's grudge. I shall bring the princess devoted to me to Dwaraka." He orders his charioteer Daruka to get ready for the journey. In a single night, Krishna reaches Vidarbha along with Sunanda.
Bhishmaka, out of affection for his son Rukmi, performs the necessary rites prior to his daughter's wedding with Sishupala, against his own will. Salva, Jarasandha, Dantavaktra, Viduratha, Paundraka and other kings inimical to Krishna and Balarama were also present on the occasion. They had made up their minds to jointly contend with Krishna, if he chooses to take away the bride.
Balarama apprehends strife, hearing of Krishna's departure to Vidarbha alone -- and also aware about the troops marshaled by the kings friendly to Sishupala. He proceeds immediately to Kundinapura with a huge army.
Rukmini was anxious, as Sunanda had not returned yet. She contemplates on Krishna. She saw Sunanda, and could guess from his pleasant countenance that he had met Krishna. Sunanda reports that Krishna has reached Vidarbha and tells her about his unfailing assurance that he would indeed take Rukmini to Dwaraka. Rukmini bows to Sunanda and expresses her indebtedness to him.
Knowing that Krishna and Balarama have come to their place, the King pays respects them and the people rejoice - as they consider Krishna as the ideal choice for their princess Rukmini.
Guarded by armed soldiers and accompanied by companions, Rukmini sets off to worship Goddess Ambika. She extolls Parvati and prays that Krishna be her husband. As she comes out of the temple, her brilliant charm sets off a flutter in all the warriors' hearts, who stood watching. Rukmini moves slowly. Lifting her locks with her left hand, she searches for Krishna amidst the thousands of warriors. While she was about to mount her chariot, Krishna snatches her away to his own chariot, unmindful of the kings hostile to him, who just kept gazing.
Comfortably seating her in his chariot bearing the emblem of Garuda, Krishna departs swiftly to Dwaraka along with the others headed by Balarama. The allies of Rukmi, headed by Jarasandha, follow Krishna in hot pursuit. The Yadava army of Balarama, turns around to face the challengers. Rukmini looks bashfully at Krishna, her eyes filled with fear. Krishna comforts her: "Don't be afraid, dear. The armies of the enemy will be destroyed by your own troops." After a fierce battle, the kings led by Jarasandha turned their backs and withdrew. They try and console Sishupala, who was distressed that his marriage to Rukmini was thwarted by Krishna.
Rukmi, unable to tolerate the turn of events, declared that he would never return to Kundinapura without bringing back his sister Rukmini. He pursues Krishna in a chariot. He shouts at Krishna to stop. After a fierce one-to-one battle, Krishna defeats him. Rukmi leaps from his chariot with a sword and rushes at Krishna. Krishna destroys the sword with his arrows. He lifts a sword and prepares to strike at Rukmi. Rukmini clasps her Lord's feet and prays to show mercy to her brother. Krishna desists from killing Rukmi. He binds Rukmi with his scarf and disfigures his face by shaving off, with with the sword, parts of his moustache and hair. Balarama joins them with his army and seeing the plight of Rukmi, admonishes Krishna after releasing Rukmi from bondage: "You have done an impious act abhorred by the Vrishni race. Your act amounts to killing him." He consoles Rukmini and asks her not to take offence at such an act by the Vrishnis. Comforted by Balarama, Rukmi leaves. As he has vowed not to enter Kundinapura, he builds a mansion and a city for himself named Bhojakata.
The marriage of Krishna with Rukmini was then solemnised in a due ceremony, and celebrated in a grand manner, attended by kings friendly to the Yadus. There was great jubilation among the citizens of Dwaraka as Krishna wed Rukmini, who was none other than Lakshmi.0Add a comment
- 59 Bhagavatha - Krishna sends Uddhava to advise the gopis of Vraja.
(the Bhramara geetha)
Uddhava was a beloved friend and counsellor of Krishna. He was well known for his intelligence and wisdom. One day Krishna, holding Uddhava's hand, tells him: "O gentle Uddhava, go and meet my parents Nanda and Yashoda who will be delighted to see you. In particular, meet the gopis and give them my message. It will relieve them of their agony caused by my separation. The cowherd women have renounced
everything and have given their mind to me -- their life is centred in me. They live, forgetful even of their own self, as they constantly think of me. They are propping up their life with great difficulty based on my assurances that I will come back to Vraja."
Instructed by Krishna, Uddhava mounts a chariot and drives to Nanda's Gokula carrying the message of his master. By sunset, he reaches Vraja, his chariot covered with dust raised by cattlehoofs. He hears the milking of the cows, along with the songs about Krishna sung by the gopis.
Nanda welcomes Uddhava with great regard, looking upon him as Krishna himself. After Uddhava is relieved of his fatigue from traveling, Nanda enquires about the well-being of Vasudeva and Krishna. "In Mathura, does Krishna remember us and his mother -- and the people of Vraja who look upon him as their protector? Will he come here once to see his people?" Nanda recounts the various deeds of Krishna in
Vraja with affection and wonder. Yashoda too shed tears of love, remembering her unique relationship with Krishna.
Uddhava joyfully spoke: "Indeed you are the most praiseworthy of all embodied beings of earth. Krishna will certainly visit you in the near future and delight you all. He will certainly keep up his word. He is not only your son, but the son, father, mother, indeed the very self and ruler of all." The night slipped by, as they kept speaking about Krishna.
Early morning the gopis begin their day churning the curds, their bangles jingling in a rhythm. They sang in a chorus, celebrating the exploits of their Lord, Krishna. Seeing the gold-plated chariot at the portals of Nanda, the gopis wondered who could be the visitor : "Maybe it is Akrura again. He has come to accomplish Kamsa's purpose -- he is now going to offer oblations to Kamsa's body with our bodies..." When they spoke in such vein, they see Uddhava returning to Nanda's home after his morning ablutions in Yamuna.
They gaze at Uddhava who looked like Krishna himself, with unusually long arms, clad in yellow silk and wearing a garland of lotuses. With bright smiles, they eagerly surround Uddhava. After making him sit comfortably and paying him respects with kind words, they addressed him: "We know you to be Krishna's companion. You have been sent here by your master to console and delight his parents -- as there is nothing else worth remembering for him in Vraja, a mere pasture land for cows." Thus they spoke and sang about Krishna with tears welling up. They wept, bereft of any shame, revealing their attachment and loving devotion to him.
A certain gopi perceives a bee which was buzzing around and assuming it to be a messenger of Krishna, addresses it: "O black bee! Don't even touch us with your six feet, tinged with the saffron on Krishna's garland, caused by our rivals, the proud ladies of Mathura. What will you gain by conciliating us, the rustic women of Vraja. He has deserted us just like you leave the guileless flowers. It is because of his false promises in words flowing like honey, that even Lakshmi manages to stay on with him. The fickle-minded Krishna has left us Vraja women, hard-hearted as he is by nature. He attacked Vali (as Rama) without giving him proper notice, deformed Surpanakha who approched him with lust, bound the King Bali (as Vamana) after accepting his gift and worship. Enough of friendship with anyone possessing a dark hue. But how
can we forget him? The treasure in the form of his stories is difficult to forget. Which woman on earth can resist the playful movements of his eye-brows, followed by his winsome and cunning smiles? Therefore O messenger! let us talk about something else -- the very mention of Krishna awakens memories that accentuate our agony.
"O friend of our Lord, despite being stung by our pungent words, have you come back to us again? How will you take us there? It is indeed hard to forego your companionship, once it has been gained and experienced. Has our dear one returned to Mathura after his studies? Does he remember his godfather Nanda as well as his relations and cowherds in Vraja? When will he come back and place his hand on our head to console us?"
Uddhava, confronted with an unprecedented effusion of love, comforts the gopis with the message of Krishna. "O Gopis! You have all your objects accomplished, as your minds have been completely absorbed in Lord Vasudeva. You have set the highest standards for the ideal type of Supreme bhakti to the Lord -- difficult to obtain even by way of severe austerities, studying the vedas, fasting, chanting prayers, pouring
oblations into the fire etc., You have renounced all your loved ones and your own self and developed an exclusive devotion to the Lord. You have conferred a great boon on me, the opportunity to witness first-hand, your love for Krishna. Now, listen to Krishna's message to you.
Bhagawan says: "My most dear gopis! Your separation from me, is not possible under any circumstance, as I am the cause of all. In the eyes of the wise, the teachings of the scriptures, the path of Yoga, and the Sankhya system of philosophy, renunciation, facing hardships to subjugate one's senses etc., -- all have their goal in control of the mind. It is only to focus your thought constantly on me, and ensure your mental proximity to me that I am staying far away from your eyes. It is not possible for the mind to focus on their most beloved one if he lives close by. Having devoted your undivided mind on me, you will attain me before long." "
Hearing Krishna's words the gopis were delighted and share with Uddhava their memories of Krishna, etched in their mind. They worship him with due respect, considering him to be Krishna himself. The people of Vraja constantly recounted the stories of Krishna, delighting Uddhava. The thoughts of Krishna in Vraja made the months of Uddhava's stay seem like mere moments.
Bowing to the gopis with reverence, Uddhava sang. "With their supreme devotion, only these cowherd women have justified their existence in a human body. What grace has descended upon these gopis - that the Lord chose to sport with in the Raasa festival, with his long arms around their necks! Even Lakshmi, exclusively devoted to him on his person, could not obtain that supreme grace. Oh! let me be reborn as a
shrub, creeper or a herb in Vrindavana, rolling in the dust of the feet of these women, who showed us the path to attain Krishna. I repeatedly salute the dust of the feet of Nanda's Vraja, whose loud singing of the glory of Krishna captivates and purifies the entire world."
Seeking Nanda's permission and after a tearful farewell by the gopis, Uddhava leaves for Mathura. He falls prostrate before Krishna and talks about the plentitude of devotion the people (the gopies in particular) of Vraja had towards Krishna and handed over the presents sent by Nanda to Balarama, Krishna and King Ugrasena.
It is said that Krishna sent Uddhava, (the foremost in knowledge of scriptures, tutored by the guru of the gods, Brihaspathi), to advise the gopis on the truths revealed in the scriptures -- Only for Uddhava to realise that bhakti alone can help attain the ultimate truth -- conclusively taught to him by the rustic gopis, bereft of any knowledge of the scriptures.0Add a comment
- 58 Bhagavatha: Krishna's Gurukulam at Sandipani ashram
Vasudeva and Devaki's knowledge that Balarama and Krishna were the manifestations of the Supreme held them back from loving them as their own sons. Krishna uses his own Maya so that such a knowledge did not endure. To bring joy to them he addresses them as mother and father, and expresses how a son cannot repay the debt he owes to his parents even in a hundred years. He also regrets that he did not have the privilege of serving them due to the fear of Kamsa and seeks forgiveness from them. His parents, influenced by the Lord's delusion, now treat him as their son, placing him on their lap and folding him in their arms, shedding tears of joy.
Krishna makes his maternal grand-uncle, Ugrasena, the king of Yadus: "Be pleased to command us Yadus and the people of Mathura, O King! We Yadus ought not to occupy the throne of Mathura due to the curse of Yayati. It is my desire to see you king, so no blame will come upon you."
Krishna then approaches Nanda and embraces him: "O father! You and Ma Yashoda have nourished and fondled us with utmost care. You are our real parents, as you have treated us as your own sons, knowing that we were Vasudeva's children." With utmost reverence, he asks Nanda to return to Vraja, honouring him with loving presents. Overwhelmed with affection, Nanda hugs Krishna and Balarama and returns to Vraja.
Vasudeva, gave away cows to wise men, which he had mentally gifted to them when Krishna was born.
Balarama and Krishna, undertake a vow of brahmacharya to undergo their spiritual training at the ashram of a learned scholar, Saandipani, a revered sage and scholar from Ujjain. With devotion and a controlled mind, the brothers learn the vedas, and other auxiliary branches of learning -- phonetics, prosody, grammar, astronomy, etymology, Upanishads, Dhanurveda, Dharma shastras and the various systems of philosophy. They also learn the science of logic, the science of politics and its six branches - peace, warfare, expedition, encampment, depending on allies and causing the separation of allies etc. The brothers serve the rishi Sandipani in every possible way and also master the sixty four arts in as many days. When their education is complete, they ask for the preceptor's fee of his liking. Sandipani, perceived the marvelous glory of the brothers and deliberates with his wife. He seeks as a fee the restoration of their child, lost in the ocean of Prabhasa.
The brothers, who were Maharathis (car-warriors) mount their chariot and reach the shores of Prabhasa in no time. They thought for a moment. Krishna addresses the Lord of the ocean: " Let my guru's son be restored at once, which was swallowed by you in a great wave here." The ocean replies: "I did not carry away the child, O Lord! It was by the great demon, Panchajana, a daitya, who lives under the ocean in the form of a conch."
Krishna plunges into the sea and kills the demon. But he does not find the child there either. Taking the conch (which formed Panchajana's body, hence named Panchajanya), the Lord returns to his chariot. Krishna and Balarama then proceed to the city of Yama, Samyamani.
Krishna blows the conch Panchajanya. Yama appears and offers worship on a grand scale, knowing that he is the Supreme who resides in the heart of all created beings. Yama asks them how he could be of service. Krishna asks Yama to bring his guru's son, who had been brought to Yama's abode due to his own karma. Yama obeys the command and brings the son of sage Sandipani and hands him over to Krishna. Krishna and Balarama return to Sandipani ashram and present his son to the revered guru. "Is there anything else we can do for you?"
Sandipani replies: "Your debt to your guru has been fully repaid by you both. O my child! What desires can remain unfulfilled for a guru who has disciples like you? Return to your homes, valiant ones. May the vedas remain fresh in your memory always."
With their preceptor's permission, the brothers return to their home in Mathura, driving the glorious chariot as swift as the wind. The people of Mathura rejoiced, like one having recovered their lost wealth.0Add a comment
- 57 Bhagavatha - the slaying of Kamsa
Even as the jubilation on Krishna's triumph thundered on in the arena, Chaanura, foremost of the king's wrestlers, accosts Krishna and Balarama: "You are esteemed by the people as heroes. You have been invited by the king to prove your well-known prowess in wrestling. The cowherds who pasture their cattle in the woodlands, are known to engage themselves in wrestling to relieve themselves of monotony. Let's wrestle, to honour the words of the king."
Krishna agrees: "Of course, let's do what pleases the king. We are youngsters, so let's sport with those who are equal in strength." Chaanura replied: "You, nor Bala are young lads -- you could dispose off the mighty Kuvalayapida as a mere sport. Therefore you both should contend with powerful rivals. Show your strength with me, O Krishna, and let Balarama fight Mushtika."
Challenged thus, the brothers locked into a combat with the most powerful wrestlers of the king. They tugged against one another vehemently intending to topple their opponent. They struck with their fists and elbows, knees with the knees, head with head, and chest against chest. They lifted one another and threw their opponent down. They fixed one another to a spot until the other escapes from the hold. The fight was severe and the pulse of the audience raised.
The people conversed amongst themselves that this ill-matched fight was grossly unrighteous and should never be supported. They sympathised with the glorious brothers fighting strong giants like Mushtika and Chaanura. They were overawed by the blessings the people of Vraja had to witness their exploits and also be charmed by their presence on a daily basis.
The fight continued -- Chaanura, unable to bear the swift and hard strokes of Krishna's fists fainted again and again. Chaanura strikes back on the Lord's chest with clenched fists, but Krishna stood like a rock. He lifts Chaanura, swirls him around and dashes him against the ground, killing him instantly. Similarly, Balarama, not wanting to prolong the fight, strikes Mushtika with the palm with the force of a thunderbolt, rendering him lifeless. Many other wrestlers - Koota, Sala, Toshala, challenge them one after another, but they were no match for the strength and skill of the two brothers. The remaining wrestlers ran away to save their lives.
The brothers close-in with their cowherd mates and celebrate the victory. They danced to the screaming trumpets and resounding beats of the kettledrums. With the exception of Kamsa, all rejoiced.
Kamsa gets up and stops all cheering with his terrible injunction: "Let the ill-behaved sons of Vasudeva be driven out of the city. Confiscate the wealth of the cowherds and put Nanda in chains. Let Vasudeva, of vile and evil mind, be done away with -- so also my father Ugrasena and his followers, who have always been on the side of my enemy."
While Kamsa spoke thus, Krishna flew into a rage. Springing with agility, he ascends the royal dais of Kamsa. Kamsa instinctively drew out his sword and shield and moved about swiftly like a hawk in the air. Krishna catches hold of Kamsa firmly, as Garuda would snatch a serpent. Kamsa's diadem slips away. Grasping him tightly by the hair, Krishna tosses him from the lofty dais down to the floor of the arena. He jumps down and in a trice was on top of Kamsa. Kamsa was already dead. Krishna drags Kamsa's body along the ground as the world witnessed. Kamsa always thought about Krishna, out of fear -- when walking, eating, drinking, speaking or even when asleep. Hence he attains that supreme goal, difficult to attain even for great yogis and rishis who have performed great austerities.
The eight younger brothers of Kamsa rush towards Krishna to avenge the death of their brother. But Balarama deals with them, with deadly blows of his bludgeon. Krishna consoles the queens of Kamsa and causes the obsequies of the dead to be performed.
Krishna, then secures the release of Devaki and Vasudeva from prison. Krishna and Balarama bow to their parents by touching their feet with their head. But knowing their sons to be the Rulers of the Universe, they were hesitant to embrace Balarama and Krishna.0Add a comment
- 55 Bhagavatha - Bow sacrifice and slaying of Kuvalayapidam
Krishna enquires from the citizens the way to the amphitheatre where the bow-sacrifice was being held. He enters the sacrificial hall and looks at the wonderful and gigantic bow, studded with jewels and as picturesque as the rainbow. After due worship, it was being guarded by many men. Krishna seizes the bow with his left hand, although attempts were made by the guards to stop him. Within the twinkling of an eye, he strung the bow to its utmost capacity, thereby breaking the bow in the middle. The guards just looked on, as the bow broke with a loud crash.
The noise echoed all around, and Kamsa also heard it. He was seized with consternation. The guards, full of wrath and anger close in on Krishna with their bows drawn to apprehend him. Balarama and Krishna took the broken parts of the massive bow and make short work of them. After destroying their other challengers, the brothers came away through the entrance of the amphitheatre and roamed about in the city, thrilled by its amazing wealth and progress. By evening Krishna and the other cowherds return to their carts, parked in the outskirts of the city. After a wash, they had their dinner and had a good night's sleep.
Meanwhile, Kamsa was shaken by the events at the amphitheatre. He could not sleep. He had nightmares of evil portents even while he was awake. He awaited the grand festival of wrestling bouts to be celebrated next morning.
The arena was swept and sprinkled with water. The galleries were decorated with festoons, flags and tapestries. Flower garlands adorned the temporary arches put up for the occasion. People flocked to see the grand event. Kamsa, surrounded by his royal ministers, took his seat on the royal dais in the midst of feudal lords. The wrestlers make a grand appearance, cheered by trumpets and drums and clapping of the audience which echoed throughout the arena. Specially invited by Kamsa, Nanda and the cowherds offer presents and take their seats on a separate dais meant for them.
After their morning ablutions, Balarama and Krishna leave for the tournament, energized by the loud rhythms of the kettledrums and cheering of the citizens of Mathura. When they reach the amphitheatre, they see the mighty elephant, Kuvalayapida, blocking his way at the entrance.
Krishna tightens the cloth around his waist and ties up his curly locks of hair preparing for a fight. In a thundering voice, he challenges the keeper of the elephant to give way, or face death. The driver goads the elephant to attack Krishna. Running towards him, the elephant seizes Krishna with his trunk. Krishna slips away after striking it with his fists and disappears in the midst of the elephant's legs. The elephant with its keen sense of smell holds Krishna by the trunk again. Krishna forcibly escapes the hold. Tightly seizing the elephant's tail, Krishna drags it violently to a long distance. The elephant whirls left and right to catch him with its trunk. But Krishna, swings in opposite directions alternatively without letting go of his grip. He then advances to the front of the elephant and swiftly strikes it with his hand. Krishna runs ahead, closely followed by Kuvalayapida, almost touching him at every step. Krishna topples while running, but gets away in a trice before the elephant attempts to pin him down with its tusks. As the elephant rushes at him, Krishna catches hold of its trunk and hurls the colossal elephant down. Treading on it with his foot, he forcibly extracts its tusks as a mere sport. Using the tusks as a weapon, Krishna kills both the elephant and its keeper. Leaving the dead elephant, Krishna enters the amphitheatre, tusk in hand, smeared with the animal's blood. With sweat drops on his face, and the tusk on his shoulder, Krishna looked charming. He was surrounded by Balarama and a few cowherds. The audience drank unsated, the beauty of the two brothers. They spoke to one another: "They have descended on earth in the house of Vasudeva, as a manifestation of Hari himself." Amazed, they also spoke admiringly of the various other exploits of Krishna and Balarama at Gokula.
Seeing the mighty elephant killed, the self-obsessed Kamsa was equally terrified.0Add a comment
55 Bhagavatha - grace shown to Kubja (the hunchback)
When Akrura enters Mathura, Krishna respectfully asks him to leave with his chariot. "You enter the city ahead of us and return to your home. We will rest here for some time and then visit the city." Akrura refuses to enter the city without them. "Please grace our house O Narayana, Please allow me to wash the feet of both of you." Krishna replies: "Accompanied by my elder brother, I shall visit your house only when Kamsa is slain." Akrura takes leave sadly. He apprises Kamsa of what he had done and returns home.
Krishna and his entourage rest in a garden in the outskirts of the city for the night, eager to have a look at the city next day. Balarama and Krishna, along with the cowherds, fearlessly entered the city during noon. They admire Mathura, a well fortified and prosperous city. The rows of houses on either side of the road were artistically adorned, with a generous display of wealth like gems precious stones inlaid in various places. Water was sprinkled all along the road.
Eager to have a look at the sons of Vasudeva, the women of the city climbed up their mansions hurriedly, stopping all their work midway. They feasted their eyes on Krishna, who walked with the gait of a lordly elephant. He captivates them with his glances and divine personality. They embraced that embodiment of bliss with their minds. From atop the mansions they showered flowers along with curd and rice to welcome them. The wise men offered them water to wash their feet and also fruits and sweets. Krishna asks a washerman for some nice clothes to wear for himself and his brother. The dhobhi who was an arrogant servant of Kamsa not only refuses, but also taunts and insults him with cruel words. While he bragged, Krishna severes the head of the washerman with just his finger-tips. The servants run away. Krishna and Balarama put on clothes of their choice and distribute the rest to the other cowherd boys. A weaver, full of love for Krishna, adorns the brothers with ornaments of cloth, weaved in various colours and patterns. Now the two brothers shone brightly, one dark and the other white, dressed tastefully for the festive occasion. Pleased with the weaver, Krishna confers on him a form similar to his own self along with good health and prosperity. Next the brothers visit the house of a florist, Sudama. He respectfully bows and offers them a seat and presents them with two garlands of excellent flowers with delightful fragrance. The florist seeks from Krishna unflinching devotion to Krishna alone, as a gift. Krishna grants him the wish along with a fortune that would grow in the hands of his posterity. Proceeding further along the main road, Krishna saw a charming young woman, but a hunchback, carrying sandal paste. He asks her: "Who are you, young woman? For whom is this sandal paste intended? Can you give us both some of it? Let good betide you." The hunchback Sairandhri replies: "O handsome youth, I am a maid-servant, Trivakra by name. I have a talent in preparing good sandal paste for Kamsa. Who else but you deserves to have this?" Her mind bewitched by the attractive form of Krishna. She applies the thick sandal-paste on the two brothers, painting their upper part of their bodies with the pigment, which shone in contrast with their complexion. Krishna decides to reward her by straightening her hunchback. He pressed the forepart of her feet with his own and supporting her chin on the two index and middle fingers, raised her upwards with his right hand -- thus straightening her hunch. She became a beautiful woman, endowed with good qualities.
Smitten by love, she smilingly submitted to Krishna, holding and tugging his upper garment: "Please be gracious and come home with me, O gallant youth. My mind has been robbed of its patience by you." Even as Balarama and the others looked on, Krishna laughed: "I shall visit your home after accomplishing my tasks, O pretty girl." He dismisses her with honey-like words. He continued along the path, honoured by various merchants along the marketplace, with whatever they had to offer.0Add a comment
- 54 Bhagavatha: Akrura Darshanam
Kamsa summons Mushtika, Chaanura, Shala, and other wrestlers, ministers and keepers of elephants: "O Mushtika and Chanura! I hear that Vasudeva's sons Balarama and Krishna are in Nanda's Vraja. I am told that my death has been decreed at their hands. You will arrange an amphitheatre for a game of wrestling and kill them in a combat. Let this voluntary combat be witnessed by the people of Mathura. Let Kuvalayapida, the mighty elephant also be stationed at the entrance to kill the juvenile brothers. Let a bow-sacrifice commence to propitiate Lord Shiva, which will help us emerge victorious."
Kamsa then summons Akrura, a kinsman of Vasudeva: "O charitable one! (He clasps Akrura's hand) I ask you do me a favour, as an act of friendship. You shall go to Nanda's Vraja and bring the two sons of Vasudeva in my chariot, without any delay. My death has been ordained at their hands. Pay rich tributes to the gopas led by Nanda and fetch them here. I shall have them despatched by the mighty elephant Kuvalayapida, failing which the wrestlers will kill them. After that I will do away with Vasudeva and my aged father Ugrasena who is desperate to regain his sovereignty. Having removed all obtacles, I shall reign over this world. Jarasandha, my father-in-law, Dwividha (the monkey chief), Sambara, Naraka and Bana are all my allies. Without revealing my intentions, bring the two youngsters here at once."
Akrura replies: "O King! It is well thought out plan against the evil which stares you in the face. Man aspires for more but is always thwarted by providence, thus meets with joy and grief. One should however keep one's mind balanced in success and failure. However, I shall do your bidding."
Next day, Akrura, a devotee of the Lord, leaves for Nanda's Gokula in a chariot. "Kamsa has done me a great favour. What kind of penance have I done, that I have been given such an opportunity to behold Krishna! Even though I have been sent by Kamsa, the Lord will not harbour any enmity towards me, as he knows what is in everyone's heart. Will he place his palms on my head when I bow to him? Will he embrace me, absolving me of all my sins?" Contemplating on Krishna all the way, Akrura arrives in Vraja. The sight of Vraja, with the sands imprinted with the footprints of Krishna overwhelms him. He jumps down from the chariot and rolls on the Vraja bhoomi "Oh, these are the particles of dust Krishna has walked on!"
He finds the brothers Balarama and Krishna, dressed in blue and yellow respectively, present in the yard where the cows were being milked. These most ancient persons, Akrura thought, were the Causes and rulers of the Universe, descended on earth for the welfare of the world. He prostrated at their feet. Choked with tears of joy, he could not even introduce himself. Krishna, knowing Akrura and his intent, drew him up and embraces him. Balarama also hugs Akrura. They take him home and extend utmost hospitality, washing and massaging his feet and providing him with the most delicious meal. Krishna enquires with anxiety about the welfare of devotees like him in Kamsa's land, and the motive of Akrura's visit. Akrura tells them about Kamsa's inveterate enmity to the Yadus and his attempt to kill Vasudeva. Also that Kamsa has invited them to visit Mathura. The brothers laughed and apprise Nanda of Kamsa's invitation. Nanda instructs the gopas to arrange bullock carts loaded with presents for their journey to Mathura to witness the bow-sacrifice. He also conveys the message to all of Vraja through messengers.
The gopis were sore that Akrura has arrived to take Balarama and Krishna to Mathura. Some swooned, unable to comprehend the news. Some, who were agitated by the very thought of separation from Krishna, met together in groups and grieved the entire night talking about this unexpected shock. "The creator has no compassion. He unites them through his friendly behaviour and disunites them even before they can realise it. Though under the apellation of Akrura (not cruel), you are being cruel to us, drawing yourself away from our eyes." They wail loudly, casting all bashfulness to the winds.
Akrura, after the morning oblations, begins his jouney to Mathura with Balarama and Krishna seated in his chariot. The gopas led by Nanda closely follow Akrura in bullock carts. The cowherd women follow Krishna for a while, taking delight in his glances from the chariot to comfort them. Observing their agony from his separation, Krishna also sends a message of love to them through a messenger, "I shall come back." The gopis kept looking at them as long as the dust raised by the chariot was seen. They stood like painted figures. Hopeless of his return, they retrace their steps, consoling themselves singing his praises and celebrating his pastimes.
Akrura reaches Yamuna by mid-day. Refreshing themselves in the clear waters, green as emerald, Balarama and Krishna get back to the cluster of trees under which the chariot stood. Akrura helps them into the chariot and with their permission, leaves to perform his ablutions at noon.
He gets into the pool known by the name of Anantha Tirtha in the Yamuna and takes a plunge into the water. He beholds Balarama and Krishna inside the water. "How can this be? If they are here, they should not be seated in the chariot." He emerges out of the water only to see the brothers seated in the chariot as before. "Was my vision of them in the water false?" He plunges into the water again. This time he beholds the thousand headed Lord of serpents, Sesha, white as a lotus fibre, clad in blue silk, and in his coils was seated a serene looking Lord Vishnu, with four arms, dark as a rain-bearing cloud, clad in yellow silk. It was a glorious sight to behold the Supreme Lord on Sesha, glorified by the Sanaka rishis, Narada, the Siddhas, Chaaranas, Gandharvas and the Asuras. He was waited upon by Lakshmi and other goddesses. Akrura, slowly gathers himself together and with a concentrated mind and joined palms, extolls the Lord. "Obeisance to you, O Lord Narayana! Possessed of a poor understanding, I am unable to restrain my mind, which is agitated by cravings and various activities, dragged by the turbulent senses. As such I have sought refuge in your feet. This too is possible only with your grace. Protect me, O Lord!"
Having shown this form under the water, Krishna withdrew it again, just as an actor would wind up his part. Akrura completes his oblations and returned wonder-struck to the chariot. Krishna asks him: "What wonder did you see just now, in the earth, heavens or in the water? We perceive it should have been something unusual." Akrura answers, "What miracles or wonders could I have seen anywhere else, O infinite Lord, when I am looking at you, who ensoul the entire universe!" With this vision entrenched in his mind, he drives the divine brothers to Mathura by sunset.0Add a comment
- 53 Bhagavatha: The asura Keshi is killed.
Narada confirms to Kamsa that the female child which escaped death at his hands was Yashoda's daughter, and that Krishna is the eighth child of Devaki. He also tells that Balarama is the son of Rohini, and the brothers have been entrusted by Vasudeva to his friend Nanda. Kamsa is agitated at this revelation and draws his sword to kill Vasudeva. Narada stops him and tells him that the brothers Balarama and Krishna are ordained to be his death. Kamsa puts Devaki and Vasudeva in chains again. (Kamsa had released them earlier, repenting for his cruelty after the Yogamaya escapes his hands).
Now Kamsa sends one of his asuras Keshi to kill both Balarama and Krishna. Keshi, goes to Nanda's Vraja in the form a colossal horse, quick as thought, pounding and shaking the earth with its hoofs and terrifying all with his neighs. Placing himself in the forefront, Krishna challenges the horse who was frightening the inhabitants of Vraja. Keshi was difficult to approach, had terrible speed and looked formidable. The horse turns around and runs towards Krishna full of rage and strikes him with his legs. Dodging the legs and seizing the horse by its legs, Krishna whirled it around and flung the massive creature afar. The horse recovers from the jolt and rushes with great speed at Krishna, his mouth open with fury. Krishna smilingly thrust his left arm into its mouth, as a snake charmer would put a serpent into a hole. The teeth of Keshi fell as if touched by a heated iron rod. The arm of Krishna found its way into the body of the horse and swelled to an enormous degree. The horse's breath choked, his eyes rolled, and he was profusely sweating all over. Then the demon Keshi falls dead throwing up his legs. Krishna withdrew his arms from the body of the horse, and stood unelated, as if no effort has been made at all. He just continued to tend his cattle, bringing delight to the cowherds and the people of Vraja.0Add a comment
- 52 Bhagavatha - Raasa Leela.
(Commentators on the Bhagavatha have called the Goverdhana episode as the heart of the Bhagavatha; And the five chapters, from 29-33 in the 10th book of the Bhagavatha, called the Raas Panchaadyayi as its very soul. It contains the description where the Lord sports with the embodied souls. Only after one conquers the sensory impulses, described earlier when Krishna steals the gopis' clothes, does one qualify to enter the Raas. Not every soul can hear the flute of Krishna -- it is a fruit of the soul's sincere quest and an intense yearning for union with the Supreme, and as such is more in the mind than the physical body.)
1. On the full-moon night of Sharad Poornima, which marks the end of the monsoon, Krishna strikes a melodious note on his flute. Enraptured by the notes of the flute, the gopis who were already captivated by Krishna, sallied forth and darted off, leaving all the work they were presently doing. Some who could not leave, just closed their eyes and fixed their minds on Krishna, unable to endure the pangs of separation from their Lord. Krishna speaks to them, charming them with his elegant expressions: "Your presence is welcome, O blessed ones! What may I know is the motive of your visit? You should all return to Vraja where your loved ones will be looking for you. Leaving your homes at this time of the night is not proper for you all. Love for me is fostered not so much by physical proximity as by meditating or singing my glory. Therefore, return home." The gopis feel despondent and stood silent with grief, hearing the words of Krishna. Then they spoke to their beloved, with a voice choked with mild anger. "Do not be so cruel to us, O Lord. We have sought your feet, renouncing all other objects. Be gracious to us and don't frustrate our hopes and grant us the privilege of serving you." They praise him with songs. Krishna laughed. He also sang and sauntered around the forest followed by the gopis. He wore a wreath of different forest flowers called the Vyjayantimala. His attractive gait and bewitching presence delighted the gopis. He reaches out to those gopis with his long arms and sportful glances. Having received Krishna's loving attention, the gopis grew proud and thought themselves superior to all the women on earth. Perceiving their vanity born of an abundance of his grace shown to them, Krishna disappears on that very spot.
2. The women of Vraja felt agonised when Krishna disappears all of a sudden. Not knowing what to do, and still fresh with the intimate memories of Krishna, they impersonate themselves--as Putana, as Krishna, as Trnavarta, as Balarama, as the cow etc., One gopi treads on another's head, enacting the Kaliya episode and another pretends to be a mortar to which another gopi ties herself. They perform Krishna's various exploits and recount and relive his glorious life in Vraja. They sing his glories and roam about madly in the forest. They perceive him everywhere, in all creatures, inside and outside. They ask the various trees of the forest the whereabouts of Krishna. "O holy fig tree, have you seen my Krishna? O holy basil, have you seen my beloved, who bears you on his bosom?" Lamenting thus, they come back to the sandy banks of Yamuna and sing together, the song which describes the pain of separation from their Lord.
3. "O Lord, please reveal yourself to your sweethearts. Surely you are not just the son of Yashodha, but the witness of the minds of all embodied souls. You have appeared in the Yadu race for the protection of the entire world. Your manifestation, O dear one, has put an end to the sorrow of the inhabitants of Vraja. Your loving glances and charming voice agitates our mind. Please reveal yourself and soothe the pangs of our pent up love in our heart. Grant our desires by placing your lotus-like palm on our head, and protect us from the fear of transmigration. Enchanted by the melody of your flute, we have sought your presence. Pray, let us be in your blissful company, which will relieve us from the pain of separation -- where every moment becomes an eon to us."
4. Hearing the wailing of the gopis, Krishna appears in their midst dazzling with his charming countenance. Beholding Krishna, the gopis spring to their feet, as though the life-breath enters the limbs of a body. Surrounded by those cowherd women, Krishna shone brightly, dispelling the agony of their separation. They relish his company and extend to him the utmost hospitality, praising him, placing his feet on their lap, kneading his legs. They raise a doubt and seek Krishna's explanation on the various kinds of love expressed by people. Krishna replies: "Those who love one another for mutual benefit is out of self-interest. Those who love those, that do not love them in return are compassionate (like one's parents). Some indeed do not love even those that love them -- they are either sages who revel in their own self, or dullards or ungrateful people. I, for my part, do not reciprocate the love of individuals who love me, in order that they think of me at all times. I remained out of sight from you for a short time, only to ensure your constant devotion to me -- though loving you invisibly, listening to your professions of love with great delight. How can i forsake you, dear ones! You have renounced everything for me, and as a matter of fact, I cannot repay the obligation I owe to you, even throughout my entire life. Your relationship with me is without blemish, as you have cut all fetters, which is not easy, and fixed your mind on me. Therefore let your services to me be repaid with your own goodness."
5. Accompanied by those jewels among women who stood in a circle with their arms interlocked, Krishna celebrates and dances with the gopis, called the Raasa Kreeda. The Lord assumes as many forms as the gopis and stood in between each gopi. Then with the rhythm produced by the jingling of bangles, anklets and tiny bells attached to the girdles of the gopis, the Lord danced with them. In the company of those cowherd girls, Krishna shone like an exceedingly bright emerald strung in the midst of every two gold beads. They sang in a high pitch and danced, the delightful experience of which seemed like an eternity. They appreciated one another like musicians in a concert. Having thus secured Krishna, the only beloved of Lakshmi, and celebrating him in song, the gopis sported with him, their necks encircled by his arms. When the early hours of the morning approached, the gopis returned home with Krishna's approval. The men of Vraja never doubted or envied Krishna, as their womanfolk were present by their side throughout the night.0Add a comment
- 51 Bhagavatha - Govinda Pattabhishekam
Indra, having witnessed the glory of Krishna (who lifted the Goverdhana to protect Vraja) was ashamed. He seeks Krishna in a secluded place and touches his feet with his splendorous diadem of his crown. He extolls Krishna with joined palms. "O lord, you consist of pure Sattva, untouched by the other gunas. You wield the rod of punishment for maintenance of righteousness. It is for the good of the world that you assume various embodied forms, curbing the pride of those who fancy themselves to be the rulers of the world. Please forgive me, as I have disrespected you due to my pride of wealth and power. Please ordain that my mind may not stray again, deluded by my intellect. My pride has been crushed and I have been favoured by you, Lord. Hail to you, O Supreme Ruler, the inner controller of all, I seek you as my refuge!"
Krishna heartily laughed, and spoke to Indra in a voice deep as the rumbling clouds: "It was to shower my grace on you, that your worship was interrupted by me, O Indra! Let my injunctions be followed. Hold on to your office and do your duty with devotion - May all be well with you."
Surabhi (Kamadhenu), the cow of plenty descends from her realm in Goloka with her progeny. She hails Krishna : "You are the protector of the bovine race and our supreme deity, O krishna! Directed by Brahma we crown you as our king, O Govinda!"
Kamadhenu then bathes Krishna with milk from her udders. Indra also bathes Krishna with the water brought from the heavenly Ganga through Airavatha. Having thus crowned Govinda as the Ruler of the cows as well as Vraja, Indra and Surabhi return to their own realms.0Add a comment
- 50 Bhagavatha - Krishna's subdues Indra's pride
Krishna saw that Vraja was getting ready for the worship of Indra - the god of rain. Although Krishna knows this, he asks his father Nanda: "O father, kindly tell me what is the occasion for the unusual flutter? What will be the fruit of it, and for whom is it intended? By whom and through what materials is this sacrifice going to be performed? Success crowns only the actions of a thoughtful person. Has that been considered by you for this ritual or does it follow the course of the world? Please explain me as I am eager to know more about it."
Nanda replies: "Dear child! Indra is the god of rain. The clouds are the manifestations of his own self. They pour forth water which is the life and delight of living beings. We worship the ruler of the clouds with sacrificial performances conducted by means of substances produced with water. We subsist on the remains of such sacrifices for the attainment of religious merit, economic self-sufficiency and enjoying worldly possessions. It is Indra who yields a good crop as a result of our efforts (in the form of agriculture). One who relinquishes a religious practice that has come down through generations, out of greed, fear or prejudice, surely does not augur well."
Krishna, addresses his father (in order to rouse the anger of Indra and thereby crush his pride): "A creature is born by the force of his past actions. What have the created beings to do with Indra, who is incapable of altering the course of actions performed by men according to his own nature? Only by performing one's own duty, determined by one's own nature can one live happily. We in Vraja, have agriculture and predominantly, the raising of cattle, as our means of subsistence. Impelled by the rajo guna, clouds shower water all around. It is through such water that living beings achieve their purpose of getting food etc., What has Mahendra got to do with this?
"We have neither cities, nor territories nor villages in our possession. The forest is our only abode, as we live in woodlands and mountains. So from now on, let us worship the cows, the brahmanas and the mount Goverdhana, through whom we sustain our livelihood. Let the very same materials gathered for Indra's worship be used for the worship of Goverdhana. Let varieties of excellent food be offered to brahmanas, the cows, the downtrodden and all others with reverence, as may be deemed proper. If it pleases you, dear father, let this view of mine be adopted."
Nanda and the other elders approved of it and did everything precisely according to Krishna's advice. The cowherds and the womenfolk, well adorned, celebrated Goverdhana going around it clockwise, riding in bullock carts keeping the cattle wealth ahead of them. To infuse confidence in the mind of the cowherds, Krishna assumed a personified form of Goverdhana and consumed the offerings and declared: "I am the mountain, Goverdhana." And he himself offered greetings to his other self of his, as the mountain."Look! the mountain has shown its grace to us..." After the oblations, and worship of Goverdhana with due ceremony, the cowherds returned to Vraja along with Krishna.
Indra, coming to know that his worship has been stopped by Krishna, gets angry with Nanda and the other gopas. He mobilises a host of destructive Saamvartaka clouds (used only at the time of dissolution of the universe): "Due to the pride, begotten of wealth, the cowherds have despised me, depending on Krishna who is a garrulous, foolish, arrogant and ignorant mortal! They have offended divinity! Get rid of their rigidity caused by pride of wealth -- bring their cattle to destruction. I will follow on my Airavatha, and proceed to Vraja along with the wind god. We will annihilate Nanda's Vraja."
The clouds do as commanded. They torment Vraja with sharp and violent showers with hailstones accompanied by lightning and rolling thunder. The tempestuous winds and the thick columns of rain flooding the earth created panic in the people of Vraja. The volumes of flowing water removed all distinction of high and low lands. The cowherds, shivering with cold and fear seek refuge in Krishna. "Krishna, protect us and the cows and calves of Vraja from the anger of Indra!"
Krishna says to himself: "The gods who are endowed with the quality of sattva, cannot afford to be proud of being the ruler of the worlds. I will use my divine power and protect Vraja, which has sought shelter in me, as this constitutes my own family, and this is my unshakeable vow!" Observing thus, Krishna uproots with one hand the Mount Goverdhana, even as a child would pull out a mushroom, and lifted it up. He reassures them: "O mother, father and the people of Vraja, comfortably take shelter in the cavity beneath the mountain along with your cattle. No need to fear that the mountain will fall from my hand. Away with the fear of storm and rain, since your protection against them has been ensured."
The cowherds come under the safely of the mountain held up by Krishna, along with the cows, bullock-carts, and other dependents. Gazed upon by the inhabitants of Vraja, who stood there disregarding the pangs of hunger, thirst and personal comfort, Krishna held up the mountain for a whole week, and did not stir from his position.
Indra, astonished to see the power of Krishna and shorn of his pride, stops his clouds from the showers. The sky was cleared of the clouds, the downpour stops, and Krishna speaks to the gopas of Vraja: "Dismiss all fear and go out, O cowherds, with all the aged, the womenfolk, children and cattle. The rains have ceased. The rivers are emptied of the flood." The cowherds gradually come out from under the mountain loading their carts. Krishna also sets down the mountain as before in its own place -- as the entire village looked on in wonder. After hugs from Balarama and their parents, a show of affection by other cowherds and womenfolk, and blessings by the elders, Krishna accompanies the delighted people and cattle in the journey back to Vraja.0Add a comment
- 49 Bhagavatha - Grace shown to the brahmin matrons
One day, accompanied by Balarama and the cowherd boys, Krishna went far away from Vrindavana while pasturing the cattle. It was a scorching hot summer and all of them were hungry. Although the waters of the Yamuna quenched their thirst, the cowherds could not tolerate the pinch of hunger. "Krishna and Balarama - this hunger is terrible. We need some food now."
Krishna replied: "There are certain brahmins nearby who are conducting an Angirasa sacrifice. Go and mention Balarama's name and also mine and request them for some cooked rice."
The boys do as they are told. They introduce themselves and prostrate before the brahmins and seek food humbly on behalf of Balarama and Krishna. The brahmanas paid no heed to them. They accounted themselves advanced in knowledge, and regarded their mortal body as their own self. They ignored the pleas of the cowherd boys. The boys return disappointed and report to Krishna. Krishna burst into laughter and tells the gopas: "Go again and communicate to the wives of those brahmanas that Balarama and myself have arrived here. They will give you food according to your desire."
The gopas return to the sacrificial hall and reach the enclosure where the virtuous wives of the brahmanas were seated. The boys bow to them submissively and spoke to them: "O viprapatnis! We have been sent here by Krishna, who is rambling not far away from this place. Along with Balarama and the cowherds, he has come far away from home. He seeks some food for him and his followers." The brahmin women, who had always wanted to have a look at him, were in a flurry. They had their minds fixed on him, lured by his stories, and were delighted that he has come so near to them. They arrange all kinds of foods in appropriate vessels and rush with it to meet their beloved Lord. They were stopped by their husbands, brothers and other relations, but their mind set on Krishna, they moved on, like rivers flowing towards the ocean.
The women behold Krishna, sauntering in a grove surrounded by other cowherd boys and Balarama. Resting one hand on a devoted companion, he was swinging a lotus flower with another hand. With water lilies on his ears, he appeared charming, with minerals painted over his body in various designs. He wore fresh leaves and a garland around him, and a peacock feather adorned his head. His curly lock hung on his cheeks there was a cheerful smile on his face. "Welcome to you, O blessed ladies. Be comfortably seated. What can we do for you? It is but proper that disregarding all impediments you have all come to see me. One's own self is most dear to anyone. Therefore, return to the sacrificial hall where your husbands need you all to successfully conclude their sacrificial session."
The women say: "Lord! Please don't utter such cruel words. After attaining to you, one does not return. That is the vedic dictum. Ignoring all near and dear ones, we have sought refuge in you. None of our relatives would accept us again. Therefore ordain that no other asylum may be left to us, after having fallen at your feet."
Krishna replies: "Your husbands, parents, brothers, sons will not be angry with you, since you have been favoured by me. Even the gods over there will approve of your conduct. Therefore, devoting your mind to me you will attain to me before long."
The sages' wives return to the sacrificial grounds. Not finding fault with them, the sages successfully conclude the sacrificial session. After the session, the brahmanas were filled with remorse, having turned down the solicitation of Balarama and Krishna. They condemned themselves, that they did not have the transcendent devotion which their pious wives had towards Krishna. Although recalling their own offence again and again, and realising their folly, the brahmanas did not stir out to meet the two brothers (although eager to meet them), as they were afraid of Kamsa.
Near the Yamuna, Krishna fed the cowherd boys with the different kinds of food offered by the women and then partook of it himself.0Add a comment
- 48 Bhagavatha - Krishna steals the garments of the gopis
In the winter month of Margasirsha, the maids of Vraja undertake a vow by worshipping Goddess Katyayani. They take a dip in the river Yamuna at day break. They make a sand image of the goddess and pray: "O Goddess Katyayani (the Lord's deluding potency), possessed of infinite powers, we pray that you make our dear Krishna my husband, hail to you!" With their mind set on Krishna, the maidens observed the vow for a whole month. Rising early in the morning, they loudly sang the praises of Krishna as they went with their hands clasped together to bathe in the Kalindi everyday. On the last day of the month (a full moon day - when they were to conclude their vow), they leave their clothes on the bank as usual and sported in the waters, glorifying Krishna.
Yogacharya as he was, Krishna came to know what was in their minds, and went there to reward their worship. He was accompanied by his cowherd friends. Taking the scattered clothes of the maidens on the bank, he hastily climbed up a kadamba tree. Indulging in fun with the laughing boys, he spoke to the maidens in jest : "O young girls with slender waists, come here and take your clothes from me one by one or all together, as you please. I am not joking since you are all exhausted with the performance of the vow. Never has a lie been uttered by me, and these boys here know it."
Although the maidens knew Krishna was making fun, they were overwhelmed with love. They were abashed to see one another, and were inclined to laugh, but did not venture out of the water. They were neck-deep in the water, shivering due to the winter chill. "We know you well to be the dear son of Nanda, and praised all over Vraja, O dear Krishna! Please return our clothes, as we are all shivering. O shyama sundara! we are your servants, we will do whatever you say, but give us back our clothes. If not we will report the matter to the king."
Krishna replies: "Very well, if you will do whatever I say, come here and receive the clothes, with a bright smile." Shivering with cold, the maidens emerged from the river, covering themselves with their palms. Pleased with their pure heart, Krishna places the clothes on his shoulder and smilingly said: "You have committed a grave offence to the god of water, by taking a dip in the holy river in a nude state. It has violated the sanctity of your vow. You can be redeemed of that sin if you bow low after joining your palms, raising your hands above your head."
The maidens, keen to see that their vow is fulfilled, bow to Krishna knowing that it is he, who washes away all transgressions. Krishna returns their clothes. Even though they were deprived of their clothes, stripped of all shame, ridiculed and treated as toys, they did not find fault with him, gratified as they were in his joyful company. They put on their clothes. But they could not stir from their place as their bashful looks were riveted on Krishna.
Krishna delighted them with his charming words: "O chaste girls, your desire is known to me. The craving for enjoyment on the part of those whose mind is devoted to me, cannot lead to further enjoyment even as seeds of grain, once it is fried or boiled, are unfit to be sown. Go back to Vraja, O damsels. You will sport with me during the coming nights, for which purpose you have observed this vow."
Having virtually realised their ambition, the maidens return to Vraja with great difficulty, their minds contemplating on his lotus feet.0Add a comment
- 47 Bhagavatha - Krishna swallows the forest fire
After Kaliya went away, the inhabitants of Vraja and the cows spent that night near the banks of the Kalindi (Yamuna). In the course of that night a wildfire broke out in the forest, dried with summer heat. The Vrajavasis, scorched by the fire, were bewildered. They seek Krishna's help, believing that he was their only refuge. "Protect us, O Krishna and mighty Rama -- this most terrible fire is consuming us."
Krishna swallows the fierce conflagration, as a mere sport.
This fire was meant to clean up the whole environment which was polluted with Kaliya's poison.0Add a comment
- 46 Bhagavatha -- Kaliyamardhana
In the bed of Yamuna, there was a pool inhabited by the serpent Kaliya. The water was being constantly boiled by the fire of its poison. Birds flying over it fell down dead. Touched by the wind which blew over the ripples of that poisoned water, living beings, mobile and immobile met their death.
Once Krishna went to the banks of Kalindi (Yamuna) along with his friends. Balarama did not accompany him. Oppressed with the summer heat and thirst, the cows and cowherds drank the polluted water contaminated with Kaliya's poison. They all fell dead. Krishna, by his mere gaze, restored them all to life. They all stood amazed.
Krishna tightened his clothes around his waist and climbed up a lofty kadamba tree. He slapped his arms in a
challenging mood and jumped into the pool from that height. The volume of water swelled by the vehemence of the plunge. Hearing the mighty splash, and angered that his abode has been violated, Kaliya approached the Lord. Biting Krishna in various places, the serpent enclosed him in his coils. Krishna was sporting fearlessly with a smile on his face. But from the banks of the Kalindi, the cowherds and calves saw that Krishna was caught in the coils of the snake and he did not move. Out of fear and helplessness, some cowherds fell down senseless. Getting to know of this, Nanda and Yashoda also were overwhelmed with sorrow. Distressed beyond words, they all headed towards the banks of the Yamuna. Only Balarama heartily laughed and said nothing.
They reach the banks and saw Krishna in Kaliya's coils, lying motionless. Their grief multiplied. Some of them held Yashoda in check, who ventured into the stream. Nanda and the other cowherds were also uncontrollable out of grief. Balarama stops them.
For some time, Krishna continued to stay there in the bondage of the serpent. Then he expanded himself and grew out of the clutches of Kaliya. Kaliya, feeling oppressed with the expansion of Krishna's body, held up his hood and stood hissing and breathing out poison. He stared at Krishna with burning eyes emitting flames through his mouth. In a sportive mood, Krishna wheeled around Kaliya quickly and caught hold of the hood and bent it. In a trice he was atop its broad hood, dancing over it. His lotus feet turned crimson due to the multitudes of jewels which adorned Kaliya's hood. Here he was the Lord, who wielded his severe punishing rod. With graceful movements, Krishna jumped and crushed whichever hood of Kaliya that did not bend. Ejecting deadly poison and blood through its mouth and nostrils, Kaliya swooned. Whichever hood Kaliya tried to lift up was immediately beaten down with Krishna's dancing steps. Kaliya now thought of the most ancient person, Lord Narayana, and seeks him as his protector.
The wives of Kaliya, along with their children surrender and plead with Krishna to spare Kaliya's life.
"Hail to you O Lord! Be pleased and forgive the offense of this stupid creature who does not know you. You inflict punishment only because you expect good results. Even your anger is meant only to bless us. This is indeed a boon conferred on us. Tell us what we should do now, we will obey your command with reverence." Krishna spares the life of Kaliya.
The serpent gradually recovers its senses and prays to Krishna: "We are wicked since our birth, as we are
born of tamoguna. We also belong to this universe, a diversified product of the three gunas, which has been evolved by you. How then, can we get rid of your maya, by our own efforts? Show us your grace or mete out punishment as you think fit."
Krishna replies: " You ought not to stay here, O serpent! Proceed to the ocean with your kinsfolk, wives and
progeny. Let the river be used by the bovine race and human beings. Garuda, fearing whom you took shelter in this pool (leaving the island of Ramanaka) shall not devour you, as you have been marked with my footprints." Kaliya, after paying his respects to Krishna, withdraws to the island of Ramanaka with his kinsfolk. Yamuna was pure again.0Add a comment
- 45 Bhagavatha - Brahma's illusion
Krishna rescues the cowherds from the mouth of the demon Aghasura. He brings them to the sandy banks of the Yamuna. "What a charming place this Yamuna is, with its unsullied sands, O friends! Such a delightful place. We're famished too. Let's have our lunch here! Meanwhile the calves can also rest and drink water."
Vanabhojanam:
Seated together around Krishna in rows, each one facing him, the boys of Vraja looked like petals of the lotus. They describe the taste of their own lunch, served in lotus leaves for plates. Krishna tucked his flute in the right side of his loin cloth. He had a horn and cane under his left armpit and was holding a curd-rice morsel in his left hand. He had five different pickles stuck in between the fingers, which he licked from the back of his hand. He was seated in the middle, inducing laughter all around.
The calves which were grazing, strayed farther away into the woods, lured by luxuriant pastures. Krishna said, "Friends, don't stop eating. I shall go and fetch the calves." The morsel still in hand, Krishna went in search of the calves.
Brahma who was watching all this, was astonished. He carries away the calves to another place, and later on the cowherd boys too. He hid himself to watch further exploits of Krishna.
Krishna, not finding the calves, comes back to the spot where they were having lunch, but could not find the cowherds too. He perceived it to be the act of Brahma. Krishna assumes the forms of all the calves as well as their keepers, the cowherds. He also became the staffs which they carried, the slings, the flutes and the horns, exactly in the same form and numbers which existed earlier ... indeed every one of the people, cattle or things which Brahma had hidden. With the same clothes, ornaments, the same dispositions, name, age, etc., Krishna returned to Vraja, with himself as all the cowherds, calves and things, to their respective homes. The mothers of the cowherds and the mothers of the calves never felt the difference and showered affection on their little ones, and so also, Krishna reciprocated their affection in the same way. Everyday Krishna would take the calves out to grace and get back in the evening with them. There was not an iota of doubt in anyone that these were not their real sons or calves. The routine continued for one year.
Just a week short of a year, Balarama notices the abundant love developing in the cowherds and the calves. He wonders at the cause of such enchantment. He understands that it was the work of yogamaya, the deluding potency of Krishna. He now perceives everything as Krishna. Krishna briefs Balarama about all that had happened.
Brahma returns to the spot in a year, which is momentary according to his measure of time. He observes Krishna playing along with his friends, as though nothing had happened. He could not ascertain by any means which was the real cowherd and which was the Lord. Trying to delude Krishna, the creator Brahma was himself deluded. Now he could see all the cowherds and calves, each of one of them as Vishnu, with four arms, bejeweled, draped in yellow silk and sporting a charming smile. Brahma stood mute like a doll beside the presiding deity of Vraja, Krishna. Krishna was still holding the morsel of food in his hand.
Brahma hastily got off from his swan mount and stretched his body on the ground like a golden staff. He bathed Krishna's foot with tears of joy. He recollects himself, although trembling from head to toe, and with his head bent low and mind composed, he joins his palms with respect and humility to extoll the Lord in a faltering voice.
"Look at my wickedness, O Lord, in that I sought to witness my own glory, casting a spell on you. Forgive this fault of mine which is a product of rajo guna. I was blinded by crass ignorance, in the form of an egotistic notion that I am the birthless creator. Does the kicking up the heels by the foetus constitute an offence against the mother, O Lord? Is it not true that I have sprung from the lotus at the navel of Lord Narayana? Today you have shown me that you alone exist, in all the various forms in as many universes. Wonderful and remarkable is the fortune of Vraja, whose inhabitants enjoy the beauty of your entire being at all times." Brahma goes around Krishna thrice (proceeding clockwise) and returns to his realm.
Krishna brings back the calves and the cowherd boys to the same position as they were, before being hidden by Brahma. He gets back to his companions who were waiting for him, unaware that a whole year had gone by. "Krishna, good that you have come, we have not taken a morsel of food, come along and join us." Krishna laughed heartily and has lunch with them. While returning he showed them the skin of the python, that of Aghasura. When they return to Vraja, the boys sing his glory, " Today our Krishna has saved us all from a large serpent."
Balarama and Krishna pass their childhood in Vraja occupying themselves with pastimes such as hide-and-seek, and playing leap-frog with their friends.0Add a comment
- 44 Bhagavatha - The deliverance of Bakasura and Aghasura
Balarama and Krishna assumed the role of cowherds and roamed about grazing calves in the woods. When they reach the vicinity of a pond, they halted to provide the cowherds and the calves water to drink. But they were frightened when they saw a monstrous creature, Baka, a demon in the form of a heron. Approaching Krishna, the monster Bakasura swiftly swallowed Krishna. Krishna became hot and burned the root of Bakasura's palate, that the demon, unable to bear the heat, disgorged him. Enraged, he rushed towards Krishna with his bills open to kill him. Krishna seized both halves of the bill in his hands and tore him apart like a blade of grass, as Balarama and the rest of the cowherds looked on.
--------------------------------------------------------------
One early morning, Krishna wakes up the cowherd boys with the charming sound of his horn. With his companions all equipped with slings, canes, horns, flutes and meals for the noon, Krishna set forth from Vraja. The team of cowherds herded their own calves along with the many calves of Krishna. Besides adorning themselves with glass beads, gunja seeds, gems and gold, they also decked themselves with fruits, tender leaves, flowers, peacock feathers and minerals. They teased other cowherd boys by hiding their slings etc., and returned it to them laughingly when they were annoyed. When Krishna went away to a distance to appreciate the sylvan beauty, the boys vied with one another ('me first, me first!') in touching him first. They felt delighted to embrace him. Some played the flute, some blew their horns, some sang to the humming of the bees, while some returned the sweet notes of the cuckoos.
Enter Aghasura, a mighty demon sent by Kamsa, who disliked the sportful behaviour of Krishna and his friends. He was the brother of Putana (Baki) and Baka. He vowed to despatch the cowherds along with Krishna, which he thought, would amount to destroying the whole of Vraja itself.
He assumed a monstrous form of a Boa Constrictor and lay down across the path, keeping his mouth wide open, as if to devour the entire group. Perceiving the corners of his mouth as caverns, the fangs resembling mountain peaks, interiors of the mouth covered with darkness, tongue as a broad road, the cowherds admired it to be a beautiful landscape of Vrindavana.
"Friends, does it not look like the mouth of a serpent meant to devour us?"
"Will it gulp us down when we have found out way into it? If so, it will also perish like the heron in the hands of Krishna." Saying so, they looked at the magnetic face of Krishna and went on, loudly laughing and clapping their hands. The serpent, though real, appeared to them to be fictitious. Krishna makes up his mind to restrain them. The children, along with their calves, made their way into the bowels of the demon, who did not devour them immediately, but waited for Krishna to enter too. Krishna perceives them to have become fodder for the gastric fire of Aghasura.
Krishna enters the mouth of the demon. He grew at great speed, in the throat of the monster, who was eager to pulverize him along with the other cowherds and calves. The demon's throat completely choked. The vital air pent up and spread through the internal organs of the monster, forced it way out splitting the crown of his head. All his senses also departed through that very passage. Krishna revived the children and calves and came out of the monster's mouth. A lustrous column of light arose from the robust body of the serpent, waited awhile for Krishna to make an exit, then entered him. Krishna was five at that time.
The astonished cowherds recounted joyfully the story of the killing of Aghasura, when Krishna was six, a year later.
Parikshit, listening to the narration attentively, questions Sage Shukha: "How could an act done in a distant time be conceived as having taken place at a present time, O holy one? The cowherds relate the story in his sixth year, what happened in his fifth year -- we are curious to know..."
Sage Shuka, robbed of all his senses by Krishna's nectar-like story, recovered his consciousness of the outer world with difficulty and answers Parikshit's question.0Add a comment
- 43 Bhagavatha - Vatsasura
Once the cowherds led by Balarama and Krishna were grazing the calves on the the bank of the Yamuna. A demon appeared there disguised as a calf, to kill the divine brothers. Krishna pointed it out to Baladeva, and slowly approached him. In a trice, Krishna seized him with his hind legs along with the tail, and vigorously revolving him, threw him atop a kapittha tree (Kapittha is a fruit with medicinal properties). His life went out, as did his disguise.
Vatsasura fell, along with the kapittha fruits that dropped from the tree. The boys hail Krishna.0Add a comment
- 42 Bhagavatha - Grace to the fruitseller
"Fruits! buy Fruits!"
Krishna heard the voice of a fruitseller. He ran into the house to the granary, dipped his little palm and held some foodgrains in the hollow of his palm. He quickly ran back holding the foodgrains so that the fruitseller
does not go farther away from his house. The fruitseller got the basket down from her head and sat down. Krishna holds out his palms to give her the foodgrains in return for fruits. But there was not a single grain left. All the grains had fallen along the way. The compassionate fruitseller did give some fruits smilingly holding his palms in her hand.
It is said that her basket were filled with precious stones.0Add a comment
41 Bhagavatha: Krishna charms Vraja
Encouraged by the gopis, the Lord treated them to his wonderful talents. He would guilelessly sing at the top of his voice., and dance when the gopis wanted him to. He would fetch them whatever they asked ... a wooden seat, a measure, a pair of sandals etc., He was a puppet, subjecting himself voluntarily to their will. He would strike his own arms like a veteran wrestler, causing great delight to the gopis and his friends in Vraja.0Add a comment
- 40 Bhagavatha --Ulukala bandhanam
Yashoda was suckling Krishna in her lap. The milk which was kept on the oven for boiling began to overflow. Yashoda slowly placed Krishna down and rushed to remove the boiling milk so that it may not flow over to the hearth. Krishna, having been disturbed, felt angry and broke the pot meant for churning the curds with a heavy stone. With tears in his eyes, he went to the interior of the house and ate fresh butter. After removing the vessel from the hearth, Yashoda saw the broken pot and laughed heartily, knowing that it was Krishna's work. She finds him standing on the overturned base of a wooden mortar and was giving butter to a monkey. Seeing his mother approaching him with a stick in her hand, from the corner of his eye, he gets down in haste and runs away, pretending to be afraid. Yashoda runs after her son and manages to catch hold of him. He was now weeping aloud and rubbing his eyes with his hands. The kaajal in his eyes began to spread and his eyes were filled with fear. She cast off the stick and tried to bind him to the mortar
with a string. However, the string fell short by about an inch. She knotted together various strings available in the house and tried to bind him again. Still there was the same one inch of deficit. She tries yet again, but the shortage was the same one inch. Yashoda smiled, looking at the cowherd women smile at her frustration. She felt amazed that she could not bind Krishna. Her body was bathed in perspiration. Her braided hair loosened. Seeing the over-exertion of his mother, Krishna let himself be tied by her, out of compassion.
Lord Krishna noticed a pair of Arjuna trees, who were the sons of Kubera in the previous birth, Nalakubara and Manigriva. Narada, who happened to see the arrogant sons of Kubera bathe in the river Ganga in an intoxicated state with no clothes on, cursed them to become trees (and remain self conscious in that state). They will get back their form of yakshas, after Vasudeva graces them.
Krishna slowly proceeds to the spot where the two trees stood, to make the word of his exalted devotee Narada come true. He crawled between the two trees. He passed through, pulling the mortar behind him. The mortar fell crosswise. The vehement dragging of the mortar by Krishna uprooted the gigantic trees and both fell down with a terrific crash, their trunk, leaves, and boughs violently shaken by the force exerted by Krishna. Nalakubara and Manigriva arose from that spot illuminating the whole quarters with their splendour, shorn of all their pride. They extoll Krishna. "Hail to you, O Vasudeva, your auspicious sight has been possible to us only through the grace of the divine sage Narada. Let our speech be employed hereafter in recounting your excellence, our ears in hearing your stories, our hands in doing your work, and our mind in the thought of your feet." Krishna, still tied to the mortar, laughingly spoke to the twin yakshas.
"The kind-hearted sage Narada has graced you with his curse, as you were blinded by the pride of your fortune. O Nalakubara and Manigriva, return to your abode. Supreme devotion has already been kindled in you, due to which you will realise the highest goal." The two yakshas circumambulate the Lord and take leave of him.
Hearing the crash of the trees, the cowherds led by Nanda rush to the spot. They were bewildered when they saw Krishna standing safe amidst the fallen trees. The infants playing there tried to tell them that Krishna had dragged the mortar through the trees which caused it to fall and also that they saw two men rising from there. The cowherds dismissed it as child talk. Nanda untied Krishna from the mortar and set him free.0Add a comment
39 Bhagavatha - Grace on Yashoda
One day, while at play the cowherd boys headed by Balarama complained to Yashoda: "Krishna has eaten mud." Yashoda grabs Krishna by the hand and chides him. "Is that so?" Krishna protests: "They're all lying, mother. If you think they speak the truth, you can examine my mouth with your own eyes." Yashoda says: "If so, then open your mouth."
Krishna opens his mouth. In the Lord's mouth, Yashoda beholds the whole universe, the four quarters, the terrestrial globe, consisting of a variety of organisms, the elements of nature, their own place Vraja, including herself and her son, Krishna. She was dismayed. "Is this a dream or an illusion set up by the Lord or is it a delusion of my own mind or some inborn characteristic divine glory of this infant of mine? I bow down to that Supreme which is most difficult to comprehend." She takes him on his lap with motherly affection, as the revelation had instantly disappeared.
Parikshit asks Shukha, "O Brahman, what meritorious act did Nanda perform so as to deserve such great fortune? What did Yashoda do to deserve this grace of Hari, which even his parents Devaki and Vasudeva did not get to behold?"
Sukha continues his narration:
Brahma had asked the gods and rishis to be incarnated in Vraja as a preparation for the Lord's avatara. Drona was foremost of the Vasus and his wife was Dharaa. Drona spoke to Brahma: "When we are born on this earth, let the highest devotion appear in us towards Srihari, through which one is sure to attain the Supreme goal." Accordingly, the vasu, Drona was born as Nanda and Dharaa was born as Yashoda.0Add a comment
- 38 Bhagavatha -- The playful activities of Krishna
Balarama and Krishna began to sport in Gokula going about in hands and knees. The mothers, Rohini and Yashoda experienced ecstatic joy beholding their cheerful and charming countenance. The boys were old enough to engage in some playful activities. They would catch hold of the tail of calves and be dragged by them all around Vraja, delighting the gopis. The boys became restless and the mothers could not restrain them for long. In course of time, they were on their feet. Their boyish pranks made the gopis complain about them to Yashoda.
"Krishna steals and swallows our curds, butter and milk with the help of his friends. They untie the calves and let the calves suck all the milk from their mothers. He breaks all our milk pots. He also feeds the monkeys with stolen butter. If he doesn't find anything in a house, he departs after pinching the baby of the house and making it cry. He does other mischievous acts and sits by your side like an innocent boy." Yashoda was not inclined to rebuke Krishna. She merely stood laughing.0Add a comment
- 37 Bhagavatha - Trinavartha
Yashoda was fondling Krishna in her lap, when suddenly she could not bear the weight of her son, who became as heavy as a hillock. Astonished, she placed Krishna on the ground and carried on with her worldly activities, contemplating on the Supreme that no harm come to her child.
Trinavarta was an asura sent by Kamsa sent to kill Krishna. He took the form a whirlwind and blinding the whole of Gokula with dust, carried Krishna into the vortex of wind. (Krishna made himself heavy in Yashoda's lap as he did not want Yashoda also be sucked into the whirlwind). Yashoda unable to see Krishna in the place where she had left him, lamented. Helpless, the cowherd womenfolk also wept.
Trinavarta carried away Krishna higher and higher to the skies, but could not proceed further, as he felt he was carrying a huge burden. Krishna had kept increasing his weight. Unable to tolerate the weight, the demon tried to cast him away (assuming his original form). But Krishna had him by the throat. With an indistinct groan, the demon died.
The monstrous figure of Trinavarta fell down from the skies onto a rock and all his limbs were shattered. The cowherds rushed to the spot and secure Krishna, who was dangling from the ogre's chest and return him toYashoda. Nanda was amazed at such wonders at Gokula and the precise prophecy of Vasudeva.0Add a comment
- 36 Bhagavatha - Shakatasura
To celebrate Krishna's turning over in the bed, Yashoda organised festivities and performed ceremonial ablutions. After the function was over, Yashoda was busy attending to the guests. She placed Krishna under a cart outside the house and put him to sleep. She carried on with zeal honouring the people of Vraja who had gathered there. She did not notice the cries of Krishna from outside. Krishna tossed up his feet and hit the cart, which turned upside down. All the vessels, containing various delicious substances, were crushed under the impact, its wheels and axle tree inverted and its pole shattered. The womenfolk along with Yashoda and Nanda rushed to the spot wondering how the cart could actually collapse by itself. Boys who were playing there, told the wondering cowherds that Krishna had actually knocked it down with his foot. Those cowherds however do not believe, assuming it to be a mere talk of children. They did not know the strength of that boy.
---------------------------------------------------------------------------
The demon Hiranyaksha (who was slain by Varaha) had a son, Utkacha, who was strong and powerful. Once he crushed the trees of the hermitage of the sage Lomasha. Lomasha cursed him to remain disembodied forthwith. He felt that his physical sheath was about to fall off like a slough. He fell prostrate at the feet of the sage and sought forgiveness. The sage blessed him that he would be liberated by the touch of the feet of Lord Krishna. It was Utkacha who had entered the cart in Nanda's residence in the disembodied state and was liberated by Krishna.0Add a comment
- 35 Bhagavatha: Putana
Once Nanda went to Mathura to pay his annual tribute to Kamsa. Vasudeva comes to know of this and meets Nanda to enquire about his sons, Balarama and Krishna. Vasudeva exhorts Nanda, that he leave quickly for Gokula, for there are startling occurrences there too. Nanda takes leave of Vasudeva and apprehensive about the events, took refuge in Srihari and began his journey home, with other cowherds, in bullock carts.
Putana was a demoness, despatched by Kamsa to kill infants wherever she went. She disguises herself as a beautiful woman through her witchcraft and enters Gokula. The Gopis who saw her were captivated by her beauty. Moving around freely, she chances upon Krishna, who was lying in a bed. Recognising her to be an evil spirit given to killing infants, Krishna kept his eyes closed. She kept Krishna on her lap, while the mothers Yashoda and Rohini merely stood gazing, deceived by her charms. Putana placed her poison-smeared breasts into Krishna's mouth. Krishna squeezing it hard, sucked the poison along with her life. She screamed, "Leave me, Leave me, enough!" tossing about her feet, her limbs drenched with perspiration. Thus tormented, Putana reverted to her demoniac form and fell dead, stretching her arms and legs like the demon Vritra was knocked down by the Vajra(thunderbolt).
Finding the boy playing on her bosom, the cowherd women, in a state of alarm, quickly picked him up. Along with their mother Yashoda and Rohini, they offer prayers to guard him against evil spirits. Yashoda suckles him and puts him to sleep. Meanwhile, Nanda and the cowherds return from Mathura and were greatly astonished to see the colossal body of Putana. Now they could realise the danger which Vasudeva hinted at.
Putana's body is consigned to the flames. Out of that body, there arose a column of smoke emitting the fragrance of aloe-wood, as Putana's sin of killing infants was completely wiped out the moment Krishna sucked out her life.
---------------------------------------------------------------------
Ratnamala was the daughter of demon king Mahabali and Vindhyavali. Looking at the lustrous form of Vamana, she was overcome by motherly affection, "... how nice it would be if I could have this child Vamana as my son. I would be blessed to fondle him and nourish him." But looking at the unfortunate predicament of her father Bali, she was angry. She also wanted to kill Vamana. She was reborn as Putana.0Add a comment
- 34 Bhagavatha: Yogamaya
Vasudeva returned to the palace with the Yasodha's child, which was Yogamaya. The gates were closed as before. On hearing the baby cry, the guards were wide awake and rushed to report the birth of the eighth child to Kamsa.
Kamsa, who was awaiting anxiously for this, got up hurriedly from the bed and with tottering steps and disheveled hair, went to the chamber where Vasudeva was locked up. Devaki pleads with Kamsa: "She is like a daughter-in-law to you, O blessed brother, You ought not to kill a female child. You have killed many a child. Can you not gift this child to me?" She wept and hugged her child. The wicked Kamsa snatched the feet of the baby forcefully and dashed against the hard surface, the method he used to kill all other children. Flying off his hand, the baby, younger sister of Krishna, instantly rose to the heavens and was seen in the form of a goddess, with eight mighty arms equipped with weapons. She spoke: "What would you gain by my being slain, O foolish one -- your destroyer has been born some place or the other. Do not kill helpless children in vain." Having warned him. the almighty Maya disappeared. (She stayed on as a deity under diverse appellations).
Amazed, Kamsa spoke with humility: "Oh, cousin and O brother-in-law, i have killed many a son of yours -- i am a sinner and a notorious wretch. Forgive me for my wickedness." Regretting his actions, he clasped Vasudeva's and Devaki's feet seeking pardon. Seeing the fully repentant Kamsa, Devaki and Vasudeva gave up their anger and forgave him. He retires to his palace.
Kamsa summoned his counsellors and told them about Yogamaya and her words. The demons who were resentful towards the gods, instigated their king: "If that is so, O Bhojaraja, we shall kill all babes born within ten days in our towns, villages, and other places.What can the cowardly gods do. Command us to destroy Vishnu. The only way to do that will be to extirpate the rishis." The sycophants praise him. Kamsa commands the demons (who could assume any form at will), to oppress the righteous in all quarters, as a means to kill his adversary.
At Gokula, Nanda and Yashoda were thrilled with their baby boy. There were festivities all over Gokula. Gargacharya, their guru, seeing the dark and attractive child, named him Krishna.0Add a comment
- 33 Bhagavatha - Krishna Avatar
Vasudeva was the son of Shura, (a noble man in Mathura). He married Devaki and was returning home in the chariot.
Prince Kamsa was the eldest son of Ugrasena, the then ruler of Mathura. Out of affection for his cousin Devaki, he drove the chariot himself. As the marriage procession was on its way, a celestial voice addressed Kamsa: "O foolish one, the eighth child of this girl whom you are now conducting will slay you."
Kamsa seized Devaki by the hair and with a raised sword, proceeded to kill her. The blessed Vasudeva, in order to gain
time, tried to appease Kamsa with words of praise and said: " O virtuous one, Devaki is like your daughter. There can be no fear to you from this girl. The incorporeal voice had said that only the eighth child will kill you. So I shall accordingly make over her sons to you, which is cause of your fear."
Kamsa applauded Vasudeva, and desisted from killing his sister. Vasudeva, truthfully handed over his first born son Kirtiman to Kamsa. Kamsa smilingly spoke: "Please keep the boy under your protection. My death has been decreed at the hands of your eighth progeny."
Narada, wanting to hasten the avatara of Vishnu, communicates to Kamsa: "The vrshnis, led by Vasudeva, Nanda of Vraja, and Devaki of the yadavas who are devoted to you, are all gods themselves who have descended on earth, for the destruction of the daityas." Kamsa, overcome with fear, did to death all the six sons of Vasudeva. He binds Vasudeva and Devaki in fetters in their own residence and also imprisoned his own father Ugrasena, and ruled the Surasena territory himself.
Lord Anantha, a ray of Lord Vishnu enters the womb of Devaki as her seventh son. The Lord commanded Yogamaya, (his transcendent creative energy): "Proceed to Vraja, where Rohini, Vasudeva's another wife, is staying in Nanda's Gokula in hiding. There exists in Devaki's womb, my own part manifestation as Sesha (the serpent god). You shall transfer it in Rohini's womb. You will be born of Yashoda, the wife of Nanda." Yogamaya carries out the command.
Kamsa, awaiting the birth of the eighth son of Devaki, thought of the Lord, when he was sitting, standing, walking, lying down, taking food. He saw the world full of him, out of fear.
At midnight, when the star Rohini was ascendant, on the eight day of the Lunar calendar, Krishna was born. Vasudeva beheld that boy, charming, endowed with four arms which wielded the conch, discuss, lotus and the mace, adorned with yellow silk, looking like a dark cloud laden with moisture. Vasudeva's fear was completely gone. He extolls the Lord. The Lord then assumes the form of an ordinary child, his parents gazing in wonder. The child asks Vasudeva to take him to Nanda's house in Gokula, and bring back their baby girl. Vasudeva does as he was told. Miraculously, the prison doors unlatch, their fetters loosened, and Vasudeva stepped out with the child while the guards slept. The torrential downpour increased the level of the Yamuna, but it makes way for Vasudeva.
He reaches Gokula where everyone was asleep. Vasudeva exchanged the babies and returned. Yashoda was rendered unconscious by Yogamaya, hence did not know the gender of the child which she gave birth to.0Add a comment
- 32 Bhagavatha: The story of Yayati.
Devayani, the daughter of Shukracharya and Sharmishta, the daughter of king Vrishaparva, along with their companions were having a bath in a pond. Seeing a respectable person pass by, they hurriedly come out of the pond and dress up. The princess Sharmishta, unintentionally puts on the clothes of Devayani. Devayani was angry beyond reason. Using harsh words, she abuses Sharmishta and ill-treats her. Sharmishta snatches Devayani's clothes and pushed her into a well.
Yayati, (the son of Nahusha of the Lunar dynasty) was hunting in the forest. He comes to the well searching for water. He finds Devayani in the well, with no clothes on. He throws his upper garment and rescues her by giving his hand. Devayani speaks lovingly to Yayati: "O king! I am the daughter of Shukracharya. You have held my right hand. So it is only proper, perhaps ordained, that you be my husband." Yayati, fearing Shukracharya's wrath, and due to his weak mind, was unable to turn down the dharmically unacceptable match. He agrees to the proposal and departs.
Devayani, returns weeping to her father and complains about Sharmishta. Shukracharya, along with his daughter, goes out of the city, sad at the turn of events. Vrishaparva, the danava king, placates Shukracharya (afraid that he might have intentions to switch loyalty to the gods) and falls at his feet. Shukracharya asks the King to fulfill his daughter's wish.
Devayani says, "wherever I go, even after I am married, Sharmishta will be my follow me along with her companions." Perceiving that there was more to gain from Shukracharya to the danavas, Sharmishta agrees to become a slave to Devayani. While giving away his daughter Devayani in marriage to Yayati, Shukracharya warns Yayati to stay away from Sharmishta.
Devayani and Yayati have two sons, Yadu and Turvasu.
Sharmishta, once when alone in the grove, solicits the King for progeny. Yayati, although recollecting Shukracharya's warning, accedes to her request and secretly marries Sharmishta. They have three children -- Dhruhyu, Anu and Puru.
Devayani is overwhelmed with rage on hearing this. She returns to her father and complains to him. No amount of sweet words and blandishments by Yayati would console her. Shukracharya curses him: "O fool! O liar, hankering after women, let old age, which disfigures a man, overtake you."
Yayati pleads with Sukracharya that he was unsated with pleasures of the sense and would like to revel in it for some more years. Shukracharya relaxes his curse: "Your old age may be exchanged at will with the youth of any other -- who may voluntarily accept it."
Yayati asks each of his sons to accept his old age in return for their youth. Yadu replies that he has no courage to live with old age, even before tasting the pleasures. Other sons also decline, as they looked upon the transient body as eternal. Only Puru, the youngest and most virtuous of them all, accepts the old age of his father, saying that an ideal son would accomplish whatever is expected of him by his father, in anticipation.
Yayati, having an extended age of youth enjoys pleasures for a long time, and yet does not feel satiated. He tells Devayani his thoughts (in the form of a parable): "the quest for worldly pleasures grow stronger and stronger like fire fed by ghee. The powerful senses lead even a learned man astray. One desirous of happiness should get rid of the thirst for pleasure -- it does not decrease even when the body becomes old. In fact, it renews itself every time."
As realisation of his spiritual fall dawns on him, he returns his youth back to his son Puru, and takes back his old age. He crowns the worthiest son, Puru as the King and retires to the forest to meditate on Lord Vasudeva.
Yayati's sons through Devayani were the Yadavas and through Sharmishta, the Kauravas.
-----------------------------------------------------------------------
The earth was overrun by demons disguised as kings. Endeavouring to remove this burden of earth, and to shower his grace on his devotees, Lord Krishna, accompanied by his elder brother Samkarshana (Balarama) descend on earth in the Yadava clan.0Add a comment
31 Bhagavatha: Parashurama
Richika, a brahmin (a scion of Bhrigu) seeks the hand of Satyavathi, (daughter of Gadhi of the solar dynasty). Gadhi, as if to dissuade Richika, demands a thousand white horses, each having one black ear, as a price for his daughter. Richika, seeks Varuna (god of water) and obtains the horses and marries the lovely princess Satyavathi.
Satyavati, seeks Richika to bless her with a son, and also one for her mother. Richika, after intense meditation, prepares a charu (made of rice, barley and milk). He invokes two parts with separate mantras (for his wife and her mother) and goes out to bathe.
Satyavati's mother, (assuming that the charu prepared for her daughter would be superior) swaps the charus and consumes the one meant for her daughter. Richika comes to know of the exchange of charus. "You have committed a big blunder. Your son will be a kshatriya and your brother, although a kshatriya, will be foremost in the knowledge of the Supreme." Satyavati pleads with Richika, that let her son not be so. Richika says, "If not, then your grandson will be such."
Jamadagni was born to them. Satyavati was transformed into the sacred river Kaushiki (Kosi). And to Gadhi's wife (Satyavati's mother) was born Kaushika, who shed his qualities of a kshatriya and attained brahminical glory, through his asceticism. He was known as Vishwamitra.
Jamadagni married Renuka. They had a number of sons, Vasuman and others, of whom the youngest was Rama, whom the learned speak of as a manifestation of Lord Srihari. He always wielded an axe, the parashu, hence called as Parashurama.
Arjuna, a ruler of the Haihayas, propitiated Lord Dattatreya and secured formidable powers and came to be known as Kartaviryarjuna. His superhuman powers made him proud and arrogant. Once Kartaviryarjuna comes to Jamadagni's hermitage. The sage provides hospitality for the king and his entire entourage -- by virtue of his spiritual powers and the help of the cow Kamadhenu. Kartaviryarjuna, jealous of the affluence displayed by the sage, carries away the cow Kamadhenu along with its calf.
Parashurama, who was away at the time, flew into a rage when he knew about this wickedness. Wielding the parashu, bow and arrows, clad in deer skin and matted locks, parashurama looked like the glowing sun, when he entered Mahishmathi, the city of Kartaviryarjuna. He destroys single-handedly, moving quick as the mind and the wind, the entire army of Kartaviryarjuna. With his parashu, Rama lops off the innumerable hands of Kartaviryarjuna and ultimately, his head too. Arjuna's sons ran away in fear. Parashurama brings back Kamadhenu, along with the calf, safely and hands her over to his father Jamadagni.
Jamadagni says, "Rama, you have committed a great sin in slaying a ruler of men. We have attained our title as brahmans through forgiveness alone. It is forgiveness which is our virtue, by which Lord Srihari is pleased. Slaying a king, whose head has been consecrated during the coronation is more sinful than killing a brahmana. So go and atone for the sin by reverentially visiting Thirthas (holy places)" Admonished thus, Parashurama performs the thirtha yatra for a year and returns to the hermitage.
Jamadagni's wife Renuka once happens to see Chitraratha, a gandharva, while getting water for the oblations from the river. Her mind is disturbed for a moment as she longs for the handsome gandharva, who was sporting with celestial nymphs. Gathering herself, she gets back to the hermitage with the water after the delay. Jamadagni, knowing Renuka's distraction of the mind, asks her sons to do away with their mother. Parashurama, who knew the spiritual prowess of his father, beheads his mother, and his brothers who disobeyed his father. The gratified Jamadagni, grants a boon and Parashurama, requests that all those killed by him should be revived. And they should not remember that he killed them. They all arise, as if after a sleep.
The sons of Kartaviryarjuna, seeking revenge, come to Jamadagni's ashram, and while Parashurama was away, hack the sage's head, as his wife Renuka helplessly wailed. Parashurama's anger knew no bounds. Holding his parashu, the battle-axe, and entrusting the body of his father to his brothers, he decides to end the tyranny of the kshatriya race. It is said that Renuka had beat her breast twenty one times, and it was that many generations of kshatriyas Parashurama wiped out. Parashurama, cleans himself of all the sins through a number of sacrifices performed to the gods, present in his own person.
In the next yuga, he encounters Rama, a kshatriya and challenges him to use the bow of Vishnu. Rama strings
the bow and seeks a target for it. Parashurama surrenders all his accumulated spiritual powers. Vishnu's bow was used by Rama to slay Ravana. Parashurama punished instantly, whereas Rama, tries persuasion before punishment.
Parashurama meditates in Mount Mahendra with a serene mind, after renouncing violence.0Add a comment
- 30 Bhagavatha: The story of Rama
Sage Shuka continues his narration of the Bhagavatha to redeem Parikshit, who was cursed to die in seven days. This was the fourth day. Shuka continues the stories of the kings of the Ikshwaku dynasty, which had noble kings, Dilipa, Bhagiratha, Khatwanga, Raghu, Aja and Dasaratha. To the blessed Dasaratha, Lord Srihari himself was born -- in four forms; Rama, Lakshmana, Bharata and Shatrughna.
Shuka says the chronicle of the story of Rama has been narrated in detail by seers. So he would just summarise the story in a nutshell.
To redeem the pledge of his father Dasaratha, Rama abandons the kingdom and roamed the forests with his wife Sita and Lakshmana. On one occasion Lakshmana chops off the nose and ears of Shurpanakha, the sister of Demon king Ravana. This incident provokes Ravana to steal Sita away in Rama's absence. Rama, causes a bridge to be built across the sea and exterminated the host of demons along with Ravana, even as the wildfire consumes a whole forest.
Rama had earlier beat Maricha and other demon chiefs all alone, to protect the sacrificial fires of sage Vishwamitra, while Lakshmana stood as a mere spectator.
Rama strings the formidable bow of Shiva, (which breaks under the impact) to marry Princess Sita. On the way back to Ayodhya, he tames the overgrown pride of Parashurama.
Respectfully accepting the command of his father, he relinquishes the throne and leaves for the forest. After the mutilation of Surpanakha, Rama slays her kinsmen Khara, Dhooshana, Trishira and other innumerable demons, and leads a hard life of an ascetic.
The ten-headed monster, Ravana learns from his sister, Shurpanakha the beauty of Sita. Kindled by passion, he sends Maricha as a weird golden deer, who draws away Rama from his hermitage. Maricha is killed by Rama. Meanwhile, Ravana carries away Sita forcibly. Rama, disunited from Sita, roams the woods like a forlorn creature, exemplifying the plight of those attached to women. He performs the last rites of Jatayu, the king of vultures who fought Ravana (while he was carrying away Sita).
He cultivates friendship with the monkeys (Sugriva, Hanuman and others). After killing Vali, Sugreeva's brother, he ascertains through them the whereabouts of Sita. Hanuman finds Sita in Lanka and returns after burning it. Rama marches to Lanka with Sugreeva and his generals like Hanuman, Nila and Angada. With the permission of the Lord of the seas, a bridge to Lanka is built. With the guidance of Ravana's brother Vibheeshana (who surrenders to Rama), they reach the shores of Lanka. The city shook like a river churned by hoards of elephants. A fierce battle ensues between the two armies. In a one-to-one combat, Rama fights Ravana and kills him. Vibheeshana performs the last rites as ordained by the scriptures.
Rama then saw his beloved spouse Sita, who was in a retreat in the Ashoka vana sitting under the simshapa tree. Observing Sita in that state, emaciated due to separation from him, Rama was filled with compassion. Rama bestows on Vibhishana the kingdom of the rakshasas. Having completed the fourteen years of exile by then, he helps Sita mount the aerial car Pushpaka and along with Lakshmana, Sugriva, Hanuman and others, he flies back to his capital Ayodhya.
Rama was pained to see Bharatha, his brother, living like an ascetic in Nandigrama, in the outskirts of Ayodhya. Bharatha places Rama's wooden sandals on his head -- and with his ministers and the joyful citizens of Ayodhya behind him, proceeds from Nandigrama with pomp and ceremony to meet Rama. Placing the sandals before Rama, he dropped down at his feet. Rama folds Bharatha in his arms and bathed him with his tears.
Their guru, Vasishta, performs the coronation of Rama.
Once Rama happens to hear one of his citizens casting aspersions on Sita. Although he knew her to be pure, Rama abandons Sita in order to show the ignorant and the myriad-mouthed world that the ruler should be above reproach. She was pregnant then. She is given refuge in sage Valmiki's ashram, where she gives birth to Lava and Kusa. Unable to stand the separation from her Lord, Sita enters the bowels of the earth.
Rama, hailed as the maryada Purushottam (one with an impeccable conduct), after a long and glorious rule steeped in dharma, returns to his divine realm.0Add a comment
- 29 Bhagavatha: Bhagiratha and the story of Ganga
Sagara was a King in the solar dynasty of Ikshwaku. He propitiated Srihari by performing many Aswamedha yagnas. A consecrated horse was released as a prelude to the sacrifice. Indra, feeling insecure (The title of Indra accrues to a person who performs a hundred Aswamedha yagnas) steals the horse and hides it away.
Sagara asks his sons to find the horse to complete the sacrifice. The proud sons of Sagara, dig the earth all around in search of the sacrificial horse. (They dug out huge tracts of land which later becomes the ocean - hence called SAgara). In the north-easterly direction, they find the horse beside the divine sage Kapila, who was deep in meditation. They shout -- "Here is the thief who stole the horse!" They rush towards him with weapons. The sage Kapila opened his eyes. Deprived of their own good senses by powerful Indra, the sons of Sagara brought upon their own death by offending sage Kapila. They were instantly reduced to ashes. (It is not proper to say that they were killed by the wrath of sage Kapila, an embodiment of pure satva.)
Sagara commands his grandson Amshuman (son of Asamanjasa), to find the horse. He follows the path dug out by his uncles and discovers the horse near the heaps of ashes. Amshuman beholds sage Kapila (the Lord himself in the garb of a sage), and glorifies him. The divine sage Kapila blesses Amshuman: "You can take the horse back to your grandfather Sagara to complete the sacrifice, my child! And these uncles of yours, lying in ashes here, will be redeemed with the heavenly water of the Ganga." Amshuman, after paying respects to Kapila, returns with the horse. The yagna was duly completed.
Sagara crowns Amshuman as king. His efforts to bring the Ganga did not succeed. His son, Dilipa's efforts also fail to bring the Ganga down to earth.
Dilipa's son was Bhagiratha. He resolves to bring the Ganga to earth. He performs austerities and meditates on the Ganga. Ganga reveals herself in person and agrees to descend to earth, "But somebody must sustain my force as I come down, otherwise, I shall pierce through the hard crust of the earth, and enter Rasatala (the subterranean sphere). Further, I am not inclined to enter the terrestrial region. People would wash away their sin into me. Where shall I wash that sin, O Bhagiratha?"
Bhagiratha replies, "Lord Shiva will bear your force. And the pious souls who have given up all attachment shall wash away your sins, when they bathe in your waters." He sets off on a penance again to propitiate Lord Siva with his austerities. In a relatively less time, Bhagiratha pleases Lord Shiva (Ashutosh-who is easily pleased). The Lord accepts to bear the force of Ganga's descent. Shiva cautiously bears Ganga (purified by the hallowed foot of Lord Hari) on his matted locks, and lets it down to flow. The royal sage Bhagiratha, riding a chariot as swift as the wind, leads the river to the spot where the ashes of his ancestors lay. Bathed by the gushing waters, the ancestors of Bhagiratha were thus redeemed of all sins.
It took the consolidated penance and austerities of three generations of the Ikshwaku dynasty for Ganga to flow on earth.
-------------------------------------------------------------------------------
Ganga represents Gnana, which has to borne by the Jeeva on his head.
(A more detailed account of the trials which Bhagiratha faced, and how he overcame them all through sheer persistence, is described in the Valmiki Ramayana).0Add a comment
- 28 Bhagavatha: Story of Ambarisha
Vivaswan's (Surya) son was Vivaswatha Manu (Shraddhadeva). Shraddhadeva, through his wife Shraddha, begot ten sons Ikshwaku, Saryati, Nabhaga and others. This was the famous solar dynasty. Nabhaga's grandson was Ambarisha.
Ambarisha inherited the kingdom with all its glorious wealth and unequalled power. A blessed soul, Ambarisha regarded all that as objects in a dream, by virtue of his devotion to Lord Vishnu. Pleased with his devotion and love, Srihari bestows his own discus, the Sudarshana Chakra to Ambarisha. Ambarisha places it on the throne and worships it.
Ambarisha undertakes the vow of Dwadasi (observing a fast with the mind fixed on Srihari, on the twelfth day of every fortnight of a lunar month) along with his wife, who was equally devout. On one occasion, Ambarisha, after observing the vow, prepares to conclude the fast after giving away gifts to his subjects, according their desires. It was then, that the glorious sage Durvasa, renowned for his quick temper, unexpectedly appears as a guest. Ambarisha welcomes him and invites him for lunch. The sage accepts and goes to the river Kalindi (Yamuna) to bathe.
The vow of Dwadasi requires that the fast is to be concluded during the hours of Dwadasi itself. And there was just about a muhurtha (about twenty four minutes) left in which he had to break the fast. He had a moral dilemma -- on whether he should wait for the sage to return for lunch or break his fast before the hour of Dwadasi ends. He consulted his advisers and decided that sipping water is akin to breaking the fast, and yet cannot be considered as taking food. He took a sip of water and contemplating on Srihari, waited for the sage to arrive.
Sage Durvasa returned and intuitively knew what had transpired. He flew into a rage, "You have broken your fast without offering food to me -- I shall show you the consequences of such an unrighteous act." He pulled out a lock from his matted hair, created a krtya (female evil spirit) out of it, and directed it at the king. The krtya, emitting flames, and with a sword in hand, rushed towards Ambarisha. Ambarisha did not stir.
The Sudarshana chakra of Lord Vishnu, which protected him at all times, burnt the kritya and whirling around, emanating flames, turned to sage Durvasa. The sage runs for his life. Sudarshana follows the sage wherever he went, scorching him. Durvasa seeks asylum from the creator Brahma, who concedes his inability to protect him. Durvasa runs to Mount Kailasa, and seeks Lord Shiva's protection. Lord Shiva also says he was powerless over the weapon of the infinite Supreme. He says only Srihari can protect him. Left with no alternative, Durvasa rushes to Vaikuntha and falls at Srihari's feet, seeking refuge.
Srihari replies, "My heart is in possession of my devotees, O sage! I am not independent of them. Even Lakshmi is not as beloved to me as my devotees are. Pious souls are my very heart. Force employed against the righteous brings harm to the striker himself. Therefore, O Durvasa, there is only one way you can save yourself -- approach King Ambarisha and seek forgiveness from that blessed soul. Then alone will you be at peace."
Durvasa, unable to withstand the heat of Sudarshana, rushes back to King Ambarisha and clasps his feet. Ambarisha, ashamed about the sage Durvasa touching his feet, addresses Sudarshana, the missile of Srihari. He glorifies the Chakra with prayers. He pleads that the sage be granted safety and be rid of his trouble. Sudarshana cools down on hearing the King's entreaty. Thus rid of the burning heat, Durvasa pronounces his highest blessings on the king and departs to Brahmaloka.
It is said that a whole year elapsed since Durvasa fled, seeking refuge in various lokas. Ambarisha waits for Durvasa's return, subsisting only on water during that time.
Ambarisha discharged his duties of a ruler with devotion to Srihari. In due course, he gives charge of the kingdom to his sons and retires to the forest. He spends the rest of his time meditating on the Lord.0Add a comment
- 27 Bhagavatha -- Matsya Avatara
King Parikshit, asks sage Shukha: "O divine sage, I now wish to hear from you the story of the very first avatar of the Lord as the mighty fish. Why is it that he preferred the fish which is tamasika (quality of dullness, ignorance, inertia) by nature?"
Sage Shukha continues his narration of the Bhagavatha, the stories of the Lord.
The almighty assumes various forms to uphold dharma. At the end of Brahma's day (which lasts a seemingly countless number of years), when he retires for the night, there comes a time when the entire earth is washed away for regeneration, devoid of any activity and the absence of the three gunas.
Brahma, tired after his long day, unconsciously murmurs the vedas. The demon Hayagriva (with a horse's head) steals the vedas (knowledge) by dint of his yogic power. The Lord Srihari assumes the form of Hayagriva and vanquishes the demon Hayagriva. Then he assumes the form of a fish and retrieves the vedas from the dreadful deluge. He continued to be in the waters until the next creation.
In the kalpa (a measure of time) which just concluded, there was a royal sage Satyavrata. He was devoted to Lord Narayana. One day, when he was performing austerities in the river Kritamala (a river in the south of India), a fish got into his palms while he was offering water to his ancestors. As he prepared to drop it back into the water, the fish spoke: "I have sought refuge in you, O King. Please don't throw me away at the mercy of those aquatic creatures who kill their own species." The merciful king put the fish into the kamandalu and carried it to his hermitage.
The fish grew bigger and again appealed to the king for bigger space. The king shifted the fish to a pitcher. In less than an hour's time, the fish grew to three cubits in length, necessitating a further change in accommodation. The fish was shifted to a pond, and then a lake. The fish kept growing to monstrous levels occupying fully the space it was provided. The time came when it had to be shifted to the ocean. The fish said, "Do not leave me here, O valiant King! The mighty alligators and other aquatic animals pose a severe threat to my life."
Satyavrata asks the fish, who had by now become a huge whale with a golden hue: "Your exploits as the great fish makes me conclude that you are Lord Narayana himself. Hail to you, O supreme Person! Your descents on earth is always for our benefit. I wish to know the purpose for your avatara as the Matsya."
The Lord replied: "On the seventh day from now, the terrestrial regions will be submerged in the waters of the deluge. I will be sending you a spacious boat which will approach you. Collect all the herbs, the annual plants, seeds of all types, the seven seers, animals of all types and board that vessel. Sail undaunted in that expanse of water, which will be devoid of light. You will be guided solely by the effulgence of the sages aboard. Attach the vessel (which will be tossed about by the gales), by means of the serpent Vasuki, to my horn. I shall be present in the water pulling you all, as long as the night of Brahma lasts. In the course of the journey you will realise the transcendent reality -- the para Brahma." And the Lord disappears.
Satyavrata awaits the time for the journey contemplating on the divine Matsya. Clouds gathered and the rains poured. The ocean began to rise steadily inundating the earth on all sides. Satyavrata did as he was commanded and boarded the boat along with the sages, herbs, animals etc., The sages prompt him to meditate on the Lord to help overcome the calamity. Concentrating his mind deeply on the Lord, Satyavrata finds the Lord again, as the dazzling golden whale. He fastens the boat to the horn of the divine whale (with Vasuki as the rope). He prays to the Lord to help him cut the knots of ignorance and seek the ultimate truth.
The Lord teaches the highest truth to Satyavrata, and reveals the mystery of his own self, elaborated in the Matsya Purana.
When Brahma arises from his slumber at the end of the deluge, Lord Hari restores the vedas to him.
Satyavrata, in the present Kalpa, is Vaivaswatha Manu (the son of Surya, the sun) or Shraddhadeva.
-------------------------------------------------------------------------
What the allegorical story means:
1. The fish represents the different propensities of the mind, turbulent until it becomes spiritual, guided by the guru. Otherwise it keeps on outgrowing whatever other space it is provided with.
2. Bhagawan Matsya is the sadguru.
3. Satyavrata is the seeker(the soul, jeeva) in quest of Truth.
4. The boat is the body and Vasuki is the mind itself.
5. The ocean is the tumultuous passage of life.
6. The saptarishis (seven sages) are the symbol of ethics and spiritnual endeavour.
7. The sleep of Brahma means that a person overcome by inertia loses spiritual knowledge. Vishnu restores that knowledge.0Add a comment
- 26 Bhagavatha - Vamana Avatar.
King Bali, the king of the demons was defeated and killed in the battle by Indra. Bali was brought back to life by the guru of the asuras, Shukracharya (and other descendants of the sage Bhrigu). They help him perform a sacrifice called Viswajit, intended to conquer the heavens. A majestic chariot emerged from the fire, fully equipped with armour and weaponry. Bali with his powerful generals and army, marched towards Amaravati, the prosperous capital city of Indra.
Indra, was amazed at Bali's recovery and wondered what had made him so unconquerable. He seeks his guru Brihaspathi's advice. Brihaspathi answered that Bali had been infused with the spiritual energy of Shukracharya and it would be near impossible to fight him now. He suggests that Indra and the other gods go into hiding until an opportune time - when Bali disobeys his guru Shukracharya. The gods leave their splendorous abode. Bali, the grandson of Prahlada, occupied Amaravati, which was deserted by the gods. Enjoying the most prosperous kingdom endowed with overflowing wealth, Bali felt he had accomplished all that he wanted.
Aditi, the mother of the gods, feels distressed that her sons have been hounded out of their abode by the asuras. Sage Kashyapa, her husband, visits her after a long time of abstract meditation. He asks her the cause for her grief. She answers that all their wealth and domain has been usurped by the mighty daityas. She pleads with her husband to find salutary means by which her sons, now exiled, will regain their fortune and glory. Kashyapa wonders at the maya of the Lord and speaks to her with a smile: "Worship Lord Vasudeva, dwelling in the heart of all living beings, for he is the only one who can fulfill your desires." He also teaches her to observe the payovrata, a rigorous vow intended to propitiate the Lord -- performed with milk-diet and with the mind focused the Lord for 12 days. With utmost discipline, Aditi performs the vow and the Lord Vasudeva manifests himself before her. "I know that you seek the triumphal glory of your sons. The asuras are now invincible, O celestial lady. Therefore, I shall be born to you as your son and redeem the glory of the devas." And he disappears.
In due course, the Lord is born. Aditi and Kashyapa looked on in wonder, as Vasudeva assumes a very short stature, as that of a dwarf, Vamana. Eminent sages, lead by Kashyapa, invest him with the sacred thread. The gods honour him. Bhoomi gives him the deerskin, Chandra (moon god) gives him the sacred staff. Aditi gives him the loin cloth. Dhyauh (god presiding over the sky) gives him an umbrella. Brahma gives him a kamandalu, a wooden vessel to hold water. Saraswati gives him the aksha mala (a rosary). Kubera (god of wealth) gives him a vessel to receive alms. Uma, (mother of the universe), gives alms. The seven seers (sapta rishis) give him Kusha grass. Thus the brahmin boy, Vamana, began his worship of the fire every day.
Hearing that King Bali was propitiating the Lord, by means of an Aswamedha yagna (a sacrifice), Vamana proceeds to the Bhrigu-Kaccha, on the northern bank of river Narmada. The priests there and King Bali himself were amazed by Vamana's splendour -- as though he were the divine sage Sanatkumara himself. Overpowered by his lustre, the Bhrigus (Shukracharya) and King Bali welcome him. Bali washes the feet of Vamana as a mark of respect. Bali submits "Our land has been consecrated by your tiny feet. Pray, O brahman, take from me whatever you desire."
Vamana glorifies the ancestors of Bali, Virochana and Prahlada. "O ruler of the asuras, I seek from you a strip of land, three paces long, as measured by my stride. I seek nothing else from your magnanimous self."
Bali replies, "Your words, although commendable, is quite childish. How unwise of you to ask just three paces of land, when I could give you a whole continent. Please accept land enough to afford you a decent living."
Vamana replies: "The dearest objects of the three worlds cannot satiate one who has not been able to subdue his senses and mind. Contentment with whatever is obtained by chance is conducive to liberation. Therefore I ask you only three paces of land from you."
Bali laughingly says, " Take as much as you will." He takes a pot of water to make a solemn vow to grant him the land. His guru Shukracharya, interjects -- "This dwarf is none other than Lord Vishnu, who has come to accomplish the purpose of the gods. I do not approve of what you have promised to him. He will snatch your throne, dominion, fortune and glory and bestow it to his brother Indra."
Bali respectfully submits: " Having promised the brahman, how can I go back on my word? When sage Dadhichi and King Shibi give away their own lives to living beings, what scruple can be there in giving away mere land? Therefore I shall give the promised land to this brahmachari, even if he is an enemy or Lord Vishnu himself."
Disobeyed by his disciple, Shukracharya cursed the high-minded Bali, "You have grown so arrogant so as to violate my command. You shall soon fall from your high position for having disregarded us."
Bali unmoved by the imprecation, worships Vamana by washing his feet, pours water from his right palm on to Vamana's hand, to solemnise the gift.
Now Vamana proceeds to measure the three paces of land. The diminutive Vamana, grows and presents himself in his cosmic form. The asuras were seized with fear. With a single stride he measures the earth. With the second stride, he covers the whole of the heavens and the sky, that there was not an atom of space left for the third.
The Lord's foot pierced through all the spheres and reaches Satyaloka, the abode of Brahma. Brahma along with sages Narada, Sanandana, Marichi and the others, bow to the foot of the Lord. The water from the kamandalu of Brahma, which washed the foot of the Lord came to be known as the holy Ganga. Jambavan, the king of the bears, circumambulates the Lord with the speed of thought.
Vamana, contracts his proportions and becomes diminutive again. Enraged that their master has been deceived by Vamana, the retinue of asura generals rush with weapons to strike at the divine dwarf. Vishnu's attendants laughingly ward them away. Bali stops the asuras. " Retreat, my fellow asuras. The same Lord who had been conducive to our growth and the decline of the gods, is proving the reverse now. None can override the time-spirit through physical strength. Therefore await the time when it turns to our advantage." The asuras withdraw to the netherworld. Garuda binds Bali with the cords of Varuna.
Vamana claims the third pace of the promised land which is now non existent. Bali submits with a calm mind: "Pray, place your third step on my head. I regard as most laudable the punishment inflicted by the most worthy. You are indeed the greatest benefactor to us asuras."
Vindhyavali, Bali's wife prays to Vamana: " O Lord! When there is nothing which one can rightfully call their own, what can they offer as a gift to you, who creates, protects and also destroys the Universe?"
Brahma asks Vamana to excuse Bali, who has already been stripped of everything, and hence no longer deserves punishment.
Vamana replies, " O Brahma, I take away the fortune of whomsoever I show my grace to. A person with wealth and power becomes stiff with pride, and disregards the world and myself. This asura Bali has conquered my invincible maya (power of delusion). Despite the distress, he does not feel perplexed. Subjected to curse and bodily torture (being bound by the cord of Varuna), and deserted by his generals, this asura had a firm resolve and did not abandon truth. He has already achieved my realm, but since he wished to become Indra, he will rule under my protection during the time of Savarni manvantara. Until such time, he will occupy the subterranean region of Sutala, whose beauty has been enhanced by the architect of the gods, Viswakarma. Agonies of various kinds will never overtake the denizens of that region. Bali, may good betide you."
Bali, overwhelmed, bows and prays to Vamana and prepares to enter the Sutala. Vamana asks Shukracharya and other priests to accomplish whatever has been left incomplete by Bali.
Vamana restores the sovereignty of the heavens, thus begged by him, to his elder brother Indra, and returns to his own realm.0Add a comment
- 25 Bhagavatha: Amritha and the Mohini avatara (The churning, part II)
The devas continue their churning with renewed enthusiasm. Out of the churning, emerge Surabhi/ Kamadhenu, the cow of plenty, Ucchaishravas, the gleaming white horse, Airavata, a white elephant with four tusks, Kaustubha, a type of ruby, Parijata, a celestial tree, the Apsaras, the celestial nymphs with their unique charm and many other precious objects.
Then appears Ramaa, (Lakshmi) illuminating the entire area with her splendour. Struck by her supreme nobility and beauty, demons, men and the gods long for her except Vishnu.
Indra gives her a wonderful throne. The rivers in a personal form bring the sacred waters for ablutions. Gandharvas sing auspicious songs. The elephants guarding the four quarters bathe Lakshmi. The ocean presents her with yellow silk. Varuna presents her with a garland. Vishwakarma provides her with ornaments. Saraswati provides her with a pearl necklace. Brahma gives her a lotus, and the Nagas present her with ear rings. Holding a wreath of lotus flowers in her hand, she moves about gracefully, in search of a match for her - a person without blemish, one who is eternal, possessing everlasting virtues. She deliberates for long and finds Lord Vishnu to be perfect. She garlands him with a bashful smile and stands beside him. Vishnu makes his bosom her permanent abode. Ensconced there, Lakshmi promotes the welfare of everyone with her benign looks.
Then comes the moment everyone was waiting for.
Lord Vishnu appears in a dazzling form as Dhanvantari, holding a golden vessel which contained amritha (nectar). The asuras, eager to have the amrita, snatch the vessel and carry it away. A quarrel arose in their ranks as to who would get the nectar first. Amidst the confusion, Vishnu assumes the form of Mohini, an indescribably attractive damsel. They were overawed by her presence. She moves about among the demons, enticing them with her glances. With blinding passions in their hearts, they adore her with sweet words: "We, the sons of Kashyapa have exerted ourselves for this prize. O charming Lady, will you agree to distribute this nectar equitably amongst us?" Mohini laughs, " You repose trust in me, a wanton woman?" The asuras feel reassured by her self deprecating humour. Mohini says she would oblige, provided they accept whatever she did, without any question. The asuras completely under her spell, agree, without much of a thought and hand over the amrita to her.
They all fast for a day, purify themselves with auspicious rites and prepare themselves for the much awaited event. Mohini, charm personified, walks in with the amrita kalasha. She seats the devas and the daityas in separate rows and begins to give the nectar first to the gods. The asuras are impatient but respect their promise. Swarbhanu (Rahu), a demon disguised as a god, sits between the Sun and the Moon. When it is Rahu's turn for amrita, the Sun and moon point him out. Mohini slices his head off with the discus, Sudarshana. But due the effect of the nectar, he lived on in two parts as shadow planets, Rahu and ketu. The asuras realise they have been deceived. Mohini vanishes.
Hostilities break out between the demons and the gods. Reinvigorated by the amrita, the devas rage a dreadful battle against the asuras. The gods manage to defeat many a demon in the battlefield. Perceiving a complete annihilation of the demons, Brahma sends Narada as an emissary. Narada reasons with the gods: "Now that you have secured amritha with the grace of Srihari, and also been blessed by goddess Lakshmi, you should cease hostilities."
Bowing to Narada's wish, the gods give up their anger and stop the war. King Bali, killed in the battle, is taken to their preceptor, Sukracharya, who revives the king to life with his unique secret knowledge.
-----------------------------------
What the allegorical story conveys:
Indra represents a person in high position. His negative thoughts (demons occupying his kingdom) spurn the spiritual thoughts (Durvasa) and he becomes weak.
The ocean of milk is the mind; the personality of the spiritual seeker. The turbulence arising in his mind during meditation is the churning.
Mandara mountain is the sense of 'I' within oneself (ahankara). It sinks as it is not steady and focused. The Lord helps it up. Vasuki the serpent is our will power. Kurma, the tortoise signifies the withdrawing of the senses inward for spiritual realisation. Kalakuta poison represents the foul thoughts and desires troubling the seeker's mind. It is absorbed and eradicated by the eternal Guru, Shiva.
The treasures from the ocean (siddhis) are powers which accrue to the seeker that delay spiritual progress.
Chandra (moon) is fine mental creativity, distracted by undesirable thoughts (Rahu, the asura).
Lakshmi is prosperity personified, who is capricious and transitory until she becomes Vishnu's consort.
Dhanvantari is the purified mind, which possesses the amrita (the state of complete fulfillment or bliss).
The gods and demons (devas and daityas) are the virtues and vices within us. Vishnu suggests that we harness the skills attributed to our negative thoughts for introspection.
Mohini is an illusory attraction. It shows how one should outwit the demons which disturb our thoughts.
The asuras, one's lower mind, cannot discriminate using the buddhi (intellect). Agitation weakens their minds.0Add a comment
- 24 Bhagavatha: The churning of the Ksheerasagar (part I)
The sage Durvasa was returning from Vaikuntha with a garland bestowed on him by SriHari. He meets Indra who was on his Airavatha. He gives the flower garland to Indra. With disdain, Indra threw it on the head of Airavatha, which in turn, hurls it to the ground and tramples it. Angered, Durvasa curses Indra, that he and the world he ruled, would be divested of power and splendour.
The gods lose their glory and seek Brahma's counsel. Brahma meditates on the Supreme. Hari says: "It is Amritha (nectar) which will help you regain your lost glory and make you immortal. But first you have to make peace with your cousins, the daityas (demons). You will obtain nectar only by churning the ocean of milk. Throw the medicinal herbs, grass and creepers into the ksheerasagar (ocean of milk). Place the mandara mountain as the churning rod, and churn it with the snake Vasuki as the rope. You should not be afraid of the severe poison which will emanate out of it, nor you should desire or be jealous with respect to objects arising out of the churning; it is those objects who will chose its owners. I will be there to help you in this endeavour."
The gods conciliated the demons by speaking to their great king Bali about the churning of the ocean of milk.
Cultivating a friendship, they put forward their robust energies for the sake of amritha.
Together, they uproot the Mandara mountain and carry it to the ocean. Unable to withstand the weight, the exhausted gods and demons dropped it on the way, crushing and injuring many. They are disheartened. Hari appears on Garuda. He heals and revives all those who came under the impact of the mountain's weight. He helps place the mountain on the seaside, with the help of Garuda. After the effort, Garuda withdraws, to make way for Vasuki (who was afraid of Garuda), to assume his role as the rope. Vasuki (assured of a share in the rewards) is twined around the mountain for the churning.
Srihari holds Vasuki at the fore part (the head) for the churning. The daityas consider it an insult to hold the other part, the tail of the snake, and refuse. Srihari smilingly concedes and the gods hold the tail of Vasuki. Thus defining their positions, the sons of sage Kashyapa, the devas and the daityas begin the churning with vigour.
But the mountain, having no support under the ocean, sank due to its massive weight. Lord Srihari, assuming the form of a giant tortoise, plunges into the ocean and bears up the mountain on his back. Enthused, the team begins to churn again. The thousand heads of Vasuki spewed fire and scorched the demons. Srihari manifests himself in both the devas and the daityas, stimulating their energies required for the churning. Also, he strengthens Vasuki with suspension of consciousness, to numb the pain rising out of his mammoth task. With one hand, Srihari also held the mountain at the top to prevent it from springing up. They continue churning for a long time, but there was no sign of any nectar. To speed up things, Srihari holds both ends of Vasuki with his arms and hastens the churning. This churning agitated all the creatures living in the ocean.
What first arose was the Kaalakuta, a deadly poison, which spread very fast, threating all life forms. They all appeal with prayers to Lord Siva. Siva tells his consort, "Observe, Bhavani, how the living beings are on the verge of a calamity in the form of the Kaalakuta poison. The virtuous protect others by sacrificing their own transient life. I hereby swallow this poison, to please Hari and ensure a prosperous life to all created beings." With Bhavani's consent, Siva squeezed into his palm the Kaalakuta and swallowed it out of compassion, the power of which even made an impact on the Supreme person's throat, which turned blue. This spot became an ornament to that benevolent soul. He was hailed and glorified by the living beings as Neelkantha.(contd.-- part II)0Add a comment
- 23 Bhagavatha : Gajendra Moksha
Indradyumna, was a Pandya king devoted to Lord Vishnu. The monarch turned an ascetic and had his hermitage in the Kulachala mountain. He continued his worship with a vow of silence with a subjugated mind. Sage Agasthya, happened to arrive there with his disciples. Finding Indradyumna not offering him water or any sort of welcome, the sage felt disrespected. He cursed Indradyumna. "Let him be born as an elephant, steeped in blinding ignorance."
He was born as an elephant, Gajendra, and roamed about in the valley of the great mountain Trikuta. Leading a big herd of elephants and his young, he enjoyed life to the brim.
Once when he was sporting with his herd in a lake, a powerful alligator seized him by the foot. However much he tried, Gajendra could not extricate himself from the mighty jaws of the alligator. The female elephants, shrieked out of helplessness and the other elephants, trying their utmost to help him, gave up. Gajendra tried to pull himself outside and the alligator tried to pull him in. This tug of war continued for a long time.
Gajendra's strength depleted, but the alligator's strength kept increasing. The herd of elephants leave one by one, unable to help him, until he was left all alone. He thought, how can my kith and kin help me, when they have no power to extricate me from this entrapment of Providence... Only the ultimate refuge of all, Lord Vishnu will be able to help me. His remembrance of the Lord at the most appropriate time was due to his adoration of Lord Vishnu in his earlier birth as Indradyumna. He calls out the same prayer mentally, glorifying the compassionate qualities of the Lord. Lifting his trunk, he offers a lotus to him. In an instant, the Lord Srihari, manifests himself on Garuda, wielding his discus, Sudarshana. Gajendra, gathers enough strength and hails Lord Narayana, as the Adiguru (the preceptor of the universe). The Lord gets down from Garuda in a trice, and holding Gajendra's trunk, pulls him out of the lake, along with the alligator. He extricates Gajendra from the hold of the alligator, whose jaws were rent open with the discus. Gajendra is transformed into a divine attendant of the Lord. The alligator was also redeemed --- he regains his form as Huhu, a gandharva (celestial musician). He also pays obeisance to the Lord.
(Huhu, out of haughtiness, had played a prank, pulling the leg of the sage Devala from under the lake when he was bathing. The Sage cursed him to become an alligator).
And Lord Vishnu withdrew to his transcendent realm called Vaikuntha.0Add a comment
- 22 Bhagavatha - Narasimha and Prahlada
The Dwarapalakas of Vishnu were born as asuras Hiranyakashipu and Hiranyaksha, due to the curse of the sages Sanatkumaras. Hiranyaksha, who was younger, was killed by Vishnu as Varaha. Hiranyakashipu who felt miserable, consoles his brother's wife Rushabhanu, and also his sons. He comforts his mother Diti, with words steeped in Dharma. "Do not grieve for Hiranyakasha whose death was brave and praiseworthy. The soul is eternal and transcendant, taintless and free from decay. Living beings dwell together and are parted by Providence on account of their past actions."
But Hirankashipu himself was agonised and vows to avenge his brother. He implores the danavas in his court: "You all shall go to earth and destroy everything that sustains the memory of Lord Hari."
Hiranyakashipu, in the quest for invincibility, practices austerities of the severest type until Brahma appeared. Blessing Hiranyakashipu, whose body was eaten away by ants, Brahma sprinkles water on him. He emerges as fire from fuel, endowed with great power, youth and an appearance like gold. He hails Brahma as the Supreme and seeks boons. "Let not my death be through any being created by you. Let there be no death indoors or outdoors, by day or by night, nor by weapons, neither in earth nor in air, neither from men nor animals, neither from animate or inanimate things, nor from gods, asuras or the nagas. Let me have undisputed Lordship."
Meanwhile, Prahlada was born to his wife kayadhu. He was born with Lord Hari firmly established in his mind.
Hiranyakashipu, armed with the boons secured from Brahma, subjugates the three worlds and establishes himself as the sovereign ruler.
When Prahlada was five years old, Hiranyakashipu sends Prahlada to the sons of Shukracharya, Shanda and Amarka for their education. Prahlada who was a devotee by nature, grasped all that he was taught but never approved of it.
Once, the teachers brings Prahlada to the court of Hiranyakashipu. The king lovingly takes Prahlada on his lap and asks him what he regarded as good for him. Prahlada replies that all embodied souls should seek refuge in the Lord.
Hiranyakashipu gets angry and rebukes the gurus. The gurus refuse to have taught any such thing. Prahlada is sent away again for proper training.
His gurus intimidate him with caning and teach him what was mandated by the king. But Prahlada saw Hari in those gurus too and in his surroundings. He was averse to the distinction between a friend and a foe. In the course of his stay in the hermitage of the gurus, Prahlada preaches the glory of the Lord to the other asura children too.
Repeatedly, Prahlada was asked by his father after regular intervals about his learning, and every time, Prahlada tells only about the glory of Hari, who was present everywhere. At this point, Hiranyakashipu could not take it any longer and begins his attempts to kill Prahlada by various methods. Every time he is miraculously saved, Hari being entrenched in his heart.
Hiranyakashipu screams, "you are my son and you are preaching to me about Hari? Where is your protector?"
Prahlada replies, " He is everywhere. In every atom."
Hiranyakashipu says, " If he is everywhere, why don't I see him in this pillar?"
Prahlada replies with conviction, " Of course, he is present."
Hiranyakashipu, drawing his sword, sprang up from his throne and knocked at the pillar with his fist. He heard an explosion as though the cosmic shell had cracked. Out of the pillar, roaring like thunder, emerges an incandescent figure, a queer beast, neither an animal nor a man. It was the Lord, in the man-lion form of Narasimha. With a shrill laughter, he seized the demon, who was darting up and down with the swiftness of a hawk, and at the doorway of the hall, slung him across his thighs. It was evening then. And with his sharp nails and teeth, tore apart the asura, whose skin could not be scratched even by Indra's vajra. He also had satisfied all the conditions which he had sought as a boon.
The devas lead by Brahma and even Lakshmi feared to go near Narasimha, as his anger did not subside. Brahma asks Prahlada to speak to Narasimha. Prahlada goes near the Lord and prostrates. Looking at Prahlada, Narasimha's anger vanished. He took Prahlada on his lap and started to lick him, as a lion would do to its cub.
Prahlada extolls him. Narasimha, pleased with his foremost devotee, offers to give him any boon which he would seek. Prahlada replies that he is a devotee without any craving or desire. "One who seeks worldly blessings from you, is but a businessman. If you still wish to bestow a boon, let it be that no desire may ever sprout in my heart. And also forgive my father, who was ignorant of your divine glory and spoke ill of you."
Narasimha says, "Your father and twenty-one generations before him have been purified because you were born unto this home, my child. Perform his obsequies and also occupy the throne of your father. With your mind fixed on me, dear son, perform your duties as directed by the exponents of the vedas. You will be a role model for all my devotees."
Narasimha also asks Brahma to desist from giving any more of such boons to the asuras, as they are evil by nature. Then Narasimha disappeared.
Prahlada is crowned king and he rules according to dharma.1View comments
- 21 Bhagavatha -- Atri and Anasuya
Atri is one of the saptarishis. He is believed to be the manasaputra of Brahma. (Atri, meaning one who is
free from the three gunas, emerged from the eyes of Brahma). His wife is Anasuya, daughter of Kardama Prajapati (Anasuya - free from jealousy).
Atri's austerities were legend. It is said that when he controlled his breath through pranayama, smoke emanated from his head.
Anasuya was an embodiment of chastity. Once, in order to glorify her chastity to the world, Brahma, Vishnu and Siva visit Anasuya's ashram as Brahmins and seek bhiksha (for food) with the condition that she should serve it without any clothes on. Anasuya without any hesitation agrees. She invokes her devotion to her husband and sprinkles some water on her divine guests, who become small babies. The trio blessed them with three sons, Datta (a manifestation of the three forms of the Lord, Brahma, Vishnu and Siva), Sage Durvasa (one who was free from vasana), and Soma (the moon god).1View comments
- 20 Bhagavatha -- Indra and the slaying of Vrithrasura
Once Indra was seated on his throne in all opulence. The lordship of the world had made him arrogant. When Brihaspathi, the preceptor of the gods enters the court, Indra behaves indifferently. Brihaspathi feels
disrespected and walks out. Indra realises his folly committed in a fit of pride. He rushes to Brihaspathi to
seek forgiveness, but Brihaspathi disappears using his powers of illusion (yogamaya). Thus deserted by his
preceptor, the gods become vulnerable.
The asuras, hearing about the predicament of the gods, prepare to strike when the opponent was weak, as advised by their guru, Sage Shukracharya. The gods were attacked and injured with sharp arrows. The gods, led by Indra seek refuge in Brahma. Brahma, rebukes Indra for his unworthy behaviour against Brihaspathi and asks them to immediately seek protection from the learned sage Vishwaroopa, the son of Twashta (the architect of the gods).
Viswaroopa agrees to be their preceptor in the absence of Brihaspathi. Viswaroopa discharges his role diligently as a priest. He teaches Indra a prayer, Narayana Kavacha, invoking the protection of Lord Vishnu. This improves the fortune of the gods. The Narayana kavacha acts like a shield against the asuras. The gods emerge victorious.
But Indra comes to know that Vishwaroopa, had also offered a share of the sacrificial oblations to
the asuras in secret, as he sympathised with the asuras (through affection to his mother Rachana). Angered at this breach of faith on the part of Viswaroopa, and suspecting that he would bring about the destruction of the gods, Indra cuts off Viswaroopa's head.
Twashta, Vishwaroopa's father, retaliates by offering oblations in the sacred fire, to procure a mortal enemy
to slay Indra. (The priests, who wanted the gods to win, stealthily changed the intonation
of the mantra, which reversed the intent). Vrithrasura, fearful in form, rises out of the fire, threatening the
gods. Each of the host of missiles hurled by the gods were swallowed by Vrithra. Dejected, the gods mentally extoll Lord Narayana and appeal to him for protection.
The Lord replies: "Without any delay, seek the sage Dadhyan (popularly known as Dadichi) and beg of him the gift of his body. Dadhichi's constant repetition of Narayana Kavacha and his asceticism has made him
exceptionally strong. It is he, who had taught the Narayana Kavacha to Twashta, and the devas, in turn, got to know this through Twashta's son Vishwaroopa. The sage Dadichi, who knows the essence of dharma, will part with his body in favour of his foremost disciples, the twins Ashvinikumaras (the physician of the gods). Out of the limbs of his body, a thunderbolt (Vajra), the best of weapons will be forged by Viswakarma, the artisan. With this ultimate weapon, also strengthened with my power, you will slay Vrithra and regain your glory. Enemies can never destroy those who are devoted to me."
The devas approach sage Dadichi with this terrible request to cast off his body. The sage, replies as though in
jest: "O Gods, have you no idea of the pain caused to living beings at the time of death? The body is the
dearest to any being, hence always eager to survive. Who would have the courage to part with it at a mere
asking?" The gods reply that for magnanimous souls like him, compassionate to all living beings, nothing would be difficult to part with, if it were intended for the benefit of one's fellow-beings. Dadhichi says, "I asked you about the pain of parting with life, as I wanted to hear from you about Dharma. I will cast off my body, which is coveted by you, and which is sure to leave me one day."
Sage Dadhichi controlled his senses, and fixing his mind on the Supreme reality, identifies himself with the
Lord. He did not know when the body fell.
The Vajra was prepared from the bones of sage Dadhichi. Armed with the Vajra, Indra resumes the
battle with the asuras. The asuras flee at the onslaught, deserting their leader Vrithra. Vrithra's appeals to
his men to fight were in vain. He fights valiantly, stiking terror and crushing the gods under his feet.
Vrithra holds the mace hurled by Indra, and hurls it back, breaking the mouth of Airawatha (Indra's
elephant)and sent reeling away. Vrithra does not aim again at his fallen opponent. Healing the injured
Airavatha with his mere touch, Indra rejoins the battle. The noble soul Vritra, recollecting the sinful deed
of Indra of killing his brother Vishwaroopa, laughingly vows to avenge the death of his brother or be slain
like a true warrior. Knowing that Vajra has the blessings of Srihari and the ascetic power of sage Dadichi,
Vrtra prompts Indra to strike. He mentally prays that he may be born as a servant of devotees who have taken refuge in the Lord. Preferring a warrior's death, he rushes with his trident to strike at Indra. The trident
and the arm that held it, was struck down with the Vajra, a weapon with hundred joints and as thick as the snake Vasuki. Vrtra hurls a club and strikes down the Vajra from Indra's hand. A fierce one-to-one battle ensued, where the charitable disposition, guileless words and the fair-play of Vrithra, were appreciated by Indra and others who were present.
Indra appreciates him : " O Asura chief, you're blessed with such a devout mind that you have reached the end of the insurmountable Maya of Lord Vishnu." Thus speaking to each other where the nature of Dharma was revealed by both of them, the battle raged on. Both the hands of Vrtra were cut off by Indra. But the gigantic Vrtra, swallows Indra along with Airavatha. Indra, protected by the Narayana Kavacha, cuts the belly of the Asura from within and emerges. Whirling with great speed, he also lops of Vritra's head. The soul of Vrtra merges with the Lord.
All were happy at this triumph except Indra, who was burdened by the sin of slaying of a Brahmin. He suffered untold agony and hides himself under the Manasa lake pondering the means of absolution from the great sin. The king Nahusha officiates as the king of gods, until the time Indra redeemed himself. Marichi and other sages perform the great Ashwamedha sacrifice, which ultimately washes away Indra's blot and re-establishes his glory.
(a note about the painting:1. Due to space constraints of the canvas, the Airavatha, shown beside Indra, also forms part of the mount of Shiva, Nandi 2. The tree behind Dadichi hints at the spine and limbs of the sage).0Add a comment
- 19 Bhagavatha - Ajamila - significance of the Lord’s name
In the city of Kanya-kubja (today's Kanauj) there lived a brahmin by name Ajamila . Well trained in the vedic rituals, he lead a pious life, worshipping Lord Vishnu. Once, when he was collecting material in the forest for the sacrificial fire, he happens to see a drunk couple indulging themselves in mirth. Ajamila loses all sense of reason accrued by his learning and wavers from his duty.
He forsakes his aged parents and abandons his young wife too. He begins living with an unchaste wench. He spends all his money on her. After his father's fortune was thus exhausted, he gets money by foul means. He takes to gambling and liquor and also kills animals to feed his family of ten sons. He names his youngest son, his pet one, as Narayana. Engrossed in this kind of life, he does not perceive that death was approaching him. He was eighty eight years of age.
At the time of death, Ajamila beholds three terrifying figures with noose in hand about to drag him away. He calls out to his son “Narayana” -- in a loud and long tone, wanting to see his child who was at a distance, busy with his playthings.
Hearing the utterance of their Lord's name, the attendants of Lord Vishnu rushed to the spot. They forcibly stop the messengers of Yama, who were tearing away Ajamila’s soul with a noose to take him away.
Yama dhootas ask why they are being forbidden from doing their duty.
In a deep voice like the rumbling of clouds, Vishnu’s men laughed. “If you are truly Yama’s men, tell us the true character of virtue. Do you punish all those who commit sins?”
Yama's men recount Ajamila's wayward life and detail the consequences of the sins committed by him. As he has not atoned for it, he will be dragged to Yama’s court, where he will be purified through punishment.
In an ensuing debate, the Vishnudhootas expound the cult of devotion to the Lord and reason with
them -- “Whatever sins he may have committed, they have been wiped out by the fact that he pronounced the name of 'Narayana' at the time of death, even if he uttered it to denote someone else. Just
as medicine acts even if we do not believe in its efficacy.” They succeed in securing the release of Ajamila from the grip of death. He is given a chance to redeem himself.
The Yama dhootas go back and report the events to their Lord, Yama.
Ajamila, rid of his fear, regained consciousness of his earlier pious self, by a moment's association with the
Vishnu dhootas. He bows to them. As he begins to speak, they disappear.
Ajamila repents for his dissipation and the cruelty meted out to his wife and parents. He renounces everything and reaches Gangadvara (Haridvara) to meditate on Lord Vishnu. Withrawing his senses through yoga -- and his mind irrevocably fixed on Srihari, he beholds the Vishnudhootas again. He bows to them. Departing from his body and assuming a divine form, he enters the aerial car along with the Vishnudhootas, ascending to a realm of the divine, known as Vaikuntha.
0Add a comment
- 18 Bhagavatha - Jadabharatha and King Rahugana
Bharata, born in a brahmin family, was afraid that he could be deluded again by attachment, as
demonstrated by his earlier birth as a deer. He showed himself as being dull witted, dumb and insane. Clasping the Lord's feet in his mind, he behaved indifferently and did not heed anything taught by his father which conformed to the rules of good conduct. He deliberately mispronounced mantras. The samskaras performed on the young Bharata were but in vain. After his parents death, his brothers despised him. Ignorant of his greatness, they treat him badly taking him to be a dunce. Stale food was given to him, but Bharata, ate it as though it were ambrosia. His unresponsive attitude earns him the name of Jadabharatha.
The king of Sauveera, Rahugana, was traveling along the banks of the river ikshumati. His palanquin bearers
needed extra help. They find Jadabharata sitting idle under a tree and order him to join them. He silently obeys and becomes a palanquin bearer. Jadabharatha walks slowly, looking at the ground below him. His slow gait and steps do not match with the other palanquin bearers. The king, feeling the discomfort due to the irregularity, reprimands the bearers. The other palanquin bearers blame it on the new bearer. The king looks at Jadabharata's robust frame and sarcastically said: " What a pity that you are so frail and tired. You have carried the palanquin alone without anyone sharing your burden." Unmindful of the taunts, Bharata quietly bears the palanquin as before and the journey continues. On the way, he spots some ants crossing the path and takes a long leap over them, so as not to step over the poor creatures. This movement causes a jolt and the king gets angry. He gets down from the palanquin and admonishes Jadabharatha, "How dare you disregard me! I will punish you..."
Now, Jadabharata, who had never spoken a word ever, smilingly spoke to the King:
"What has been hinted by you is evidently true and constitutes no reproach. My body, and this chariot are
unreal, as well are your words. The real 'I' within me is beyond your threats and insults. There is no difference between king and servant. Your punishment cannot affect me." He picked up the palanquin again.
Rahugana, hearing the brief reply of Jadabharatha, was shaken. Completely rid of his pride and sovereignty, he quickly gets down from the palanquin and touches the feet of Bharata, seeking forgiveness. "Your words are replete with knowledge, O pious sage, who might you be? I was proceeding to ask Lord Kapila, to impart me true knowledge of the Self. But you seem to be Kapila himself. Forgive my pride and instruct me in the Truth."
The compassionate Bharatha tells Rahugana about himself and his earlier births of a king and then a deer. Then he answers the queries of King Rahugana, about the Self, the state of worldly existence, and the path to liberation. With his allegorical stories, Bharata resolves the doubts of Rahugana. Rahugana sheds his wrong notions planted on his mind by ignorance.
"Thus is the greatness of those who have taken shelter with the devotees of the Vasudeva..." continues Sukha, who has been narrating these stories to King Parikshit.0Add a comment
- 17 - The story of Bharata and the deer
Bharata , the son of Lord Rishabha Deva, was anointed king of Ajanabha. Due to his exemplary rule following the standards set by his father Rishabha, Ajanabha was thenceforth called Bharatavarsha (a sub-division of Jambudvipa). He marries Panchajani, the daughter of Viswarupa and begets five sons. He was devoted to his duty like his father Rishabha and grandfather Nabhi. He performed sacred rites and yagnas with due reverence. His mind was thus completely purified and his devotion to Lord Vasudeva grew intense by the day.
After ruling for many years according to dharma, he divided the hereditary fortune equally amongst his sons, and retired as a recluse to the hermitage of sage Pulaha (on the banks of Gandaki river in Nepal, called the Saligramakshetra). Bharata worships the Lord through flowers and leaves of various kinds, particularly the basil plant (Tulasi), and offers roots and fruits, in a lonely retreat in the grove of the said hermitage. He was rid of all craving for the pleasures of the sense, and was in a very tranquil state of mind. Brimming over with devotion, there was an ardent longing in him to meet the Lord.
Once, the wise Bharata, after his daily ablutions, was sitting on the bank of the river, chanting the Pranava. Then a lone deer approached the river bank to drink water. Before it could quench its thirst, there was a loud, deep roar of a lion which reverberated across the forest. The frightened deer, which was pregnant with her young, leaps across the stream. When it leaps, out of excessive fright, the foetus slipped out and fell into the stream. The mother deer, afflicted by the long leap and the premature birth of its young one, falls into a cavern and dies.
Bharata, who was watching all this was moved with compassion. He picks up the young deer which was being swept away by the current and takes it to his hermitage. He nourished it and protected it from the wild animals and treated the deer as his own child. He fondled the fawn keeping it in his lap and bosom. He kept thinking about its safety when it ventured too far away from his hut. When he sat in meditation, the deer would nudge him with the horns, soft as a drop of water. He neglected his devotional duties, routine ablutions and worship of the Lord one by one and all were abandoned in due course. His mind was occupied by the thoughts of the deer at all times. At the time of death, he looked at the deer which stood lamenting like a son. Bharata, his mind fixed on the thoughts of the deer, leaves his body and assumes the body of a deer in his next birth, in the mountain of KAlanjara. But due to his sustained worship of the Lord as Bharata, he could recollect his previous birth. He was filled with remorse, having strayed from his path. He forsook his mother deer and returns to Salagrama, the place where he had performed his austerities earlier. He lived there all by himself, subsisting on dry leaves as atonement, listening to the teaching of the saints. At the hour of death, he entered the Gandaki river and cast off his body, with half his body remaining under the water (called Ardhajala). His stock of merit still not exhausted, he was reborn in a brahmin family.0Add a comment
- 16 - Rishabha Deva
In the line of Manu, was the virtuous king Nabhi. Nabhi married the daughter of Sumeru, Merudevi. They had no children for a long time. Seeking progeny, they worship Lord Vishnu and perform certain rites with a devout heart and a concentrated mind. The Lord, longing to fulfill his devotees wish, appears in his effulgent form. The priests glorify him with praises. They convey the wish of the royal sage, King Nabhi, to obtain a son like the Lord himself. (And seek pardon, for it was akin to asking husk from the the God of wealth.) The Lord replies that there can be none like him, so he would descend on earth through Nabhi.
The Lord is born to Merudevi endowed with all perfect qualities -- majesty, strength, splendour, energy and dominating influence. Nabhi named him Rishabha.
Envying him, Indra does not rain in his land. Rishabha deva, a master of Yoga, laughs heartily. With the help of Yogamaya, he sends down showers throughout his land Ajanabha. Nabhi bowing to the wishes of his ministers and the citizens, crowns Rishabha as their king and leaves with Merudevi to Vishaala (at Badrikashrama) and attains oneness with the Lord at the appropriate time.
Rishabha with his high ideals, leads by example. He shows the world how a king can be an inspiring role model. He performs various religious rites ordained by the scriptures. He marries Jayanti, daughter of Indra. He begets sons who possessed all his qualities. Of them, the eldest was Bharatha, a master of Yoga. It is after him that this land is known as Bharatavarsha. His brothers were: Kushavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidharbha and Kikata. Nine of Rishabha's other children became famous as the nava Yogishwaras -- Kavi, Hari, Antariksha, Prabuddha, Pippalayana, Aavirhotra, Drumila, Chamasa and Karabhajana.
On a certain occasion at Brahmavarta, while on a tour of his land, he addresses his sons, within hearing of his subjects. It was an admonishment, although his sons were well-disciplined. This is known as the Rishabha Gita, a discourse on eternal truths for the benefit of the world.
He then installs his eldest son, Bharata on the throne. In order to exemplify the mode of the life of recluses, he retires from worldly activity. He follows the path of devotion, self-realisation and an aversion to the pleasures of the sense. With disheveled hair and no clothes on, he behaved like a lunatic who had lost all sense of the body. Taking a vow of silence, he roamed about, remaining mute to all insults, with an enigmatic smile.
He also did not welcome the magical powers of yoga that came to him unsolicited. Although he revelled in the self and had burnt the effects of karma, he did not trust the fickle mind -- which could let in seeds of karma, in the form of likes and dislikes at any point of time.
He kept on traversing and comes to the forest of Kutaka mountain (Coorg). A fierce forest fire breaks out and consumes the body of Rishaba Deva.0Add a comment
- 15. The story of Puranjana -- (contd. -- Narada's explanation)
When Prachinabarhi appeals to sage Narada to explain the allegorical teaching on the subject of the spirit, Narada explains:
"O King, one should understand that Puranjana is the Jiva (an embodied soul). It is the jiva that produces a stronghold for itself in the form of a body with one, two, three, four or numerous feet or without any feet.
"The friend Avijnata referred to is God, as he is not fully known by the Jivas.
"Jiva thinks the human body endowed with hands, feet and nine apertures, is the best suited to enjoy all material objects.
"Puranjani, the one who has Puranjana under her grip is the human intellect, which gives rise to the notions of 'I' and 'mine'. Identifying himself with it, he enjoys the various objects throught the senses.
The ten indriyas (five senses of perception and five organs of action), which bring about all knowledge, are the male companions of Puranjani. Their activities are the female companions and the vital air with its fivefold activity is referred to as the five hooded serpent. The kingdom of Panchala represents the five sense objects, in the midst of which stands the city with nine gates. The gynaeceum, or the innermost apartment, is the heart and the eleventh mighty warrior waiting on Puranjani, is Brhadbala, the mind.
"As the equilibrium of the intellect is disturbed, the senses are disturbed giving rise to the three gunas. And the Jiva, affected by its qualities, is compelled to follow its changes. Although essentially the Jiva is a mere witness.
"The body is the chariot, having the senses of perception for its horses, coursing through like the year, though motionless. Good and bad karmas are its wheels. The three gunas (satva, rajas and thamas) are the flag-staffs. The five vital airs are its five cords (prana, apana, vyana, udana and samana). The mind is its single rein. The intellect, the charioteer. The heart, the seat for the occupant of the chariot. The pairs of opposites are the poles to which the yoke is fixed.
"Chandavega, the chief of gandharvas, symbolises the passage of time. His 720 strong retinue (360 men and 360 women - half in white and half in black complexion), are the days and nights who steal life by rotation. Old age is the daughter of Kala. Death in the person of Bhaya (fear) accepts her as a sister, to help in destruction of the world.
"Mental anguishes and physical disorders are the Yavanas, the mobilised troops. And the fever of two kinds is personified as Prajwara.
"O king, there is no such thing as absolute freedom for the Jiva -- from three types of sufferings. Brought about by divine agencies, those inflicted by one's fellow beings and those relating to one's own body or mind. Even if there seems to be redemption for one, it proves to be a precursor to another. Freedom from ignorance can be secured only through devotion to the Lord, the supreme Guru. Even the Prajapathis (lords of creation), great sages like Marichi, Atri, Bhrigu and myself (Narada), have not been able to behold the Supreme Lord, inspite of our efforts to perceive him through asceticism, worship and concentration of the mind. It is only through his grace, which he showers on his devotees, that one can turn towards him, giving up deep-rooted faith in worldly matters.
"Therefore, Prachinabarhi, rituals, though their accounts are alluring to hear, have no relation whatsoever with the ultimate reality. They appear to be real only through ignorance. That alone is the ritual which is conducive to the pleasure of SriHari and that alone is wisdom, which leads to faith in him."
Prachinabarhi asks sage Narada: " O sage, I have pondered over what you have said. My preceptors, well versed in vedic rituals, have instructed me. But how can a jiva who casts of his body here, reap the consequences of his actions in a future life through another body. How can a thing which has altogether disappeared yield good or evil consequences?"
Narada replies, "the jiva itself experiences consequences of its actions hereafter through the subtle body. The feeling of 'I' and 'mine' which is inherent in the Jiva, does not cease, as long as the subtle body persists. The subtle body is made up of five subtle elements (further developed into sixteen modifications -- five vital airs, the mind and ten indriyas), and which is a product of the three gunas. It is through these subtle bodies that the Jiva assumes and casts off physical bodies again and again. Like a caterpillar, which does not leave its foothold until it firmly sets foot on an other. It is the mind alone which is responsible for bringing about the birth and death of living beings. When a Jiva resorts to action, thinking of the pleasures enjoyed by it, it is bound by such actions, causing the chain of births and deaths.
"In order to get rid of this bondage, worship SriHari. Look upon this universe as one with him inasmuch as it proceeds from him, stays in him, and also dissolves in him."
Prachinabarhi was cleared of all his doubts. Narada, foremost among the devotees of the Lord, takes leave of the king.
Prachinabarhi retires to the hermit of sage Kapila at the mouth of the Ganga to practise asceticism.0Add a comment
- 15- Prachinabarhishad and the story of Puranjana
Barhishad, was a righteous king well versed in the vedas and the practice of rituals. (The Prachetas were his sons, to whom Shiva imparted the Rudrageetham). As he performed yagnas (sacrifices) one after the other, the entire place was covered with blades of Kusha grass, with their pointed ends facing east. Hence he was known as Prachinabarhi. (Prachi-east).
Once the divine sage, Narada, admonishes Prachinabarhi: " O King, what do you seek for yourself through rituals? Isn't the cessation of sorrow and attainment of happiness our highest goal? How do expect to achieve that by means of conducting rituals?"
The King replied: "I know not, blessed one. My mind has been distracted by rituals. Pray, impart me the wisdom where I may be freed from the shackles of Karma."
Narada answers: " O King, behold the multitudes of mercilessly slaughtered creatures for the sacrifices. They wait for you eagerly in the next world to avenge this. Hear from me an old legend, the story of Puranjana."
Narada narrates the story of Puranjana:
"There was a monarch named Puranjana. He had a friend Avijnata (because his activities were unknown). Puranjana searched for a suitable abode which will help him attain all the pleasures he was seeking. After a prolonged search, he finds in the southern ridges of the Himalayas a city provided with nine gates, surrounded by three defensive walls, with five pleasure-gardens, one porter, six families of merchants and five market places, a veritable Bhogavathy, city of pleasures. There was a heavenly garden in the outskirts of the city. In that garden, Puranjana meets a charming damsel. She had ten attendants. She was guarded by a five hooded serpent. She was capable of assuming any form at will. Puranjana fell for her charms and enquires about her.
She answers that she doesn't know who she was. She only knew that she was present here today and nothing else. The attendants were her companions and the snake guarded the city while she slept. She was happy to be his wife and to secure for him all the pleasures that he longed for. So with a mutual agreement the couple entered the city and rejoiced there for a long time.
The life of luxury with his wife, Puranjani gives way to infatuation, complacency and a false sense of security. He completely identified himself with her and lost his real nature. The foolish king involuntarily imitated his wife -- like a monkey which repeats the actions, kept for amusement.
Once the king goes for a hunt, accompanied by the eleventh general. His car was drawn by five horses, had a pair of shafts, two wheels, one axle tree, three flag-staffs, five chords, a single rein, two poles to which the yoke is fixed, five recesses and sevenfold protection. Bow and arrow in hand, he set out for the hunt,
leaving behind his wife.
After the hunt, where many animals were killed for mere sport, the fatigued king takes rest. Now he thinks of his queen. He finds Puranjani lying unkempt on the floor, angry. He cajoles her and with words of praise appeases her. She brings Puranjana completely under her control.
Blinded by her charms, the king does not notice the rapid movement of time. He has children and grand children. Attachment to them prompted manifold desires. In order to achieve them, he performed many rituals and sacrifices involving animal-slaughter. Senility sets in.
It was then that the chief of gandharvas, Chandavega, along with his strong retinue of 360 men and 360 women ravage the city by rotation. Half of them are fair and the other half dark in complexion. When these attendants began pillaging the city, the snake, Prajagara offered some resistance, but eventually loses strength. Puranjana feels distressed with his dominion of the city and his kinsmen too. He is filled with anxiety, but unable to comprehend the impending calamity.
There is a daughter of KAla, the time-spirit, who was looking out for a husband. She approaches the Lord of the Yavanas, Bhaya (fear) and courts him.
Bhaya replies, "the world does not welcome you as you are inauspicious and despised. You may move imperceptibly and enjoy the whole creation owing its existence to karma. Join my army and bring about the destruction of all beings. You will be my sister and here is my brother Prajwara, (mortal fever). With you both, I shall range over this world, unperceived."
Accompanied by Prajwara and the daughter of Kala, the hordes of the lords of Yavanas, Bhaya, besieged Puranjana's fort-like city from various entrances, and oppressed the entire population. Embraced by that maid, daughter of Kala, Puranjana was divested of his glory. Seeing his city destroyed, his sons, grandsons, servants and ministers were rebellious and disrespectful. His wife became indifferent. He could see no remedy for his predicament. He had also lost his spiritual moorings and reluctantly proceeded to quit the city. Meanwhile, Prajwara, elder brother of the chief of Yavanas, set fire to the entire city. Puranjana suffered untold agony. The serpent guarding the city also closed with Prajwara, unable to fight any longer. He shook himself violently and sought to fly away. Puranjana, down with the thoughts of 'I' and 'Mine' in respect of his body, felt wretched when the hour of separation came. He wept. He worried for the fate of his loved ones after he was gone.
At this point, Bhaya seized him, and dragged him away after binding him. Even at this point, Puranjana failed to remember his old friend and companion, Avijnata, due to infatuation. The guardian serpent, held until now by the Yavanas, deserts the city. After him the city is reduced to the elements.
Puranjana, mentally clinging to his wife's memory at his last moment is reborn again as the daughter of the ruler of Vidharbha. She married the king of Pandyas, Malayadhwaja. After enjoying their worldly life for a long time, Malayadhwaja renounces the kingdom and leaves for the Kulachala mountain to worship Krishna. He was followed by this daughter of Vidarbha. He practised austerities, which gradually emaciated his body. He triumphed over the pairs of opposites, heat and cold, hunger and thirst, pleasure and pain etc., His wife, Vaidarbhi waited upon him lovingly, and with continued austerities, she shone beside her husband. After the king sheds his mortal frame, Vaidharbhi laments.
At that moment, a wise man who was an old friend of hers, soothes her with sweet words of consolation.
"Dear child, who are you, and whose death is it that you mourn?
"Do you know me, an old friend of yore, with whom you moved about? Can you recall Avijnata, whom you left, to seek earthly enjoyments? You and I were swans living in the Manasa lake for thousands of years. You left me for a woman and her pleasure abode, made of decaying materials. Dominated by the intellect, the man who entered this abode ceases to be self-conscious. Because of her you have forgot your divinity and have been reduced to this wretched state. You are not the daughter of the king of Vidarbha, nor is this hero your husband. Nor are you the spouse of Puranjani, by whom you were held captive in the city of nine gates.
"You and I are a pair of swans. The wise never perceive the difference between us. "
Admonished thus by the fellow swan, the swan of the Manasa lake regained self-consciousness.
Narada ends his narration, "O Prachinabarhi, I have thus imparted to you the spiritual truth in an indirect manner. For the glorious Lord loves to remain incognito.
Prachinabarhi replies, "O divine sage, we are unable to follow your teaching correctly. Only the wise can grasp it. We are deluded by attachment to the rituals."
Narada explains the story --(to be contd.)0Add a comment
- 14 Bhagavatham
Rudra Geetam, The hymn sung by Lord Shiva, taught to the PrachetAs
In Prithu's lineage was born the blessed Barhishad. He was a righteous king well versed in yoga, the vedas and the practice of rituals. He married the beautiful Shatadruti, a daughter of the deity presiding over the ocean. They had ten sons, all known by their common name of PrachetA. They were all conversant with the moral code.
Enjoined by Barhishad to the task of procreation, the Prachetas set out to perform austerities. As they travelled, they come to a breathtakingly vast and beautiful lake. The princes hear divine music to the accompaniment of percussion instruments. Wonderstruck, they behold Lord Shiva emerge from the lake, with his retinue. The PrachetAs bow to him. Shiva speaks to the Prachetas with compassion:
'You are all devotees of Vasudeva and as such are dear to me. Having known your intent to procreate, I have come to impart this hymn on Vasudeva, conducive to final beatitude. Repeat this hymn which was taught to us by Brahma at the dawn of creation. Discharge your duties with a concentrated mind, and worship Vasudeva, dwelling in your heart and equally in all creatures.'
The Prachetas propitiate Srihari by practising austerities remaining in the water, repeating the Rudra Geetam -- song praising the glories of Vasudeva. Srihari appears in a dazzling form mounted on Garuda. The Prachetas extoll him and seek a boon, that they have the fellowship of his loving devotees in every life. Vasudeva grants it and also blesses the Prachetas with an illustrious son.
Accordingly, they marry the daughter of the trees, MArishA and beget Daksha prajapathi (reborn as a result of his slight to Lord Siva in the earlier birth).
After a long time of enjoying worldly pleasures, the Prachetas renounce everything and depart to the western seashore, to enquire into the Supreme spirit. Their sincere quest results in the appearance of Narada. Narada kindles in them the light of spiritual wisdom, which was taught to them by Rudra and then by Vasudeva himself. The Prachetas contemplate on the Lord Srihari and attained to His realm.1View comments
- 13. Bhagavatham Prithu and the Earth.
In the lineage of Dhruva, was the Emperor Vena. He was a wicked and he strayed from the path of virtue. Blinded by his limitless power, he became cruel and tyrannical. Rituals and sacrifices were banned. There was torture aplenty. Thieves flourished by gross exploitation of the earth's natural resources. Disrespected and abused, Bhoomi, the ultimate symbol of tolerance, shaking with fear, withdraws in herself the crops and all that is required for the subsistence of the people. Vena would not listen to sane advice and reasoning of the sages. The sages decide that if Vena would continue any longer, it would be disastrous for mankind. So, with a mere incantation of 'hum', they despatch him. His body was kept preserved by his wife Sunitha, through various means available then.
The sages know that without a king, the State would weaken further, with anarchy and lawlessness all around. They consider it their bounden duty to use their divine knowledge to help the afflicted. They churn with great velocity, the arms of the lifeless emperor Vena. Out of the electrifying friction, sprang up a male, considered a divine incarnation of Vishnu, Prithu, and a female, Archi, an embodied process of radiation, a god of wealth and prosperity.
Prithu was showered with various gifts by the gods to help him protect and rule the earth according to dharma. But the starvation remained. Prithu ponders the reasons for it. He realises that the Earth had held up the food-grains within her. Angered, he aims an arrow at the earth. The earth, runs scared in the form of a cow. Prithu chases until she surrenders and pleads for mercy. Extolling Prithu as the Supreme person, she reasons that the herbs and annual plants created by Brahma, were being used improperly by the unrighteous. These plants have been assimilated in her over a long process of time. Hence she found it necessary to absorb into herself all that was precious, to protect herself from exploitation. She advices Prithu to find a calf, a proper vessel for the milk and one who would draw the milk. Then, full of affection for the calf, she would yield whatever would be desired of her.
Accepting the advice of the Earth, Prithu makes Swayambhuva Manu the calf and himself draws all the species of herbs and annual plants. Similarly, the sages, the gods, the gandharvas etc., extract from the earth all that they needed.
Prithu, happy with the bounteous gifts of the Earth, fondly adopts her as his daughter. Hence she was called Prithvi. With loving care Prithu levels the surface of the earth to hold water after the rains. He also builds individual dwellings, villages, towns and cities, castles and forts and also digs mines. The people began to live comfortably with a sense of security. Atharva veda gives Prithu the credit for inventing the plough.
In a huge gathering after a sacrificial session, Prithu elaborates to his subjects the concept of Dharma. The elders were delighted that how one attained to the higher worlds through a worthy son.
The Sanaka sages appear on the occasion and Prithu accepts them as his guru. They answer Prithu's questions on the nature of the self and the Supreme. The King takes to a life of asceticism and departs to the forest alongwith his wife Archi.0Add a comment
- 12. Dhruva.
Manu had two sons, Priyavrata and Uttanapada, who ruled with the blessings of Hari. Uttanapada had two wives, Sunithi and Suruchi. Uttanapada always had a liking for his younger wife, Suruchi and not Suniti. Dhruva was the son of Sunithi.
Once, Uttanapada was fondling Suruchi's son Uttama on his lap and Dhruva too sought to climb on to his father's lap. Suruchi rebukes him: 'Pray to the Supreme Lord and seek to be born as my son, to covet the King's throne.' Stung by the words, the young boy, wailing, runs to his mother, Suniti. Suniti consoles her son 'Dear child, do not bear any grudge on your step-mother, as she speaks the truth. Worship with single minded devotion Lord Vishnu, who is our only refuge, if you aspire for the royal throne.'
The five year old boy Dhruva, determined, leaves for the forest. Narada, admiring his kshatriya spirit, decides to guide the boy in his mission. 'Seek the Madhuvana on the banks of Yamuna and begin your austerities. Purify yourself and contemplate with a steady mind the auspicious form of Srihari. Utter the mantra 'Om Namo Bhagavathe Vasudevaya' repeatedly.'
Dhruva, clear of what he should do, begins his penance.
Narada also assures King Uttanapada about his son Dhruva's fixed goal, and how he is destined for greatness in a short time.
Dhruva's penance for about six months is very severe. In the first month he eats fruits once in three days. Second month he subsists on dried leaves and grass, third month on water. Fourth month he only inhaled air. Fifth month, he stands motionless on one foot, his mind concentrated on the form of Vishnu. Sixth month, he stops his breath too. At this point the devas feel choked and appeal to Lord Vishnu, who assures them that he would deter the young boy from his penance. Vishnu, eager to meet his devotee, rushes on his vehicle, Garuda to Madhuvana.
Dhruva meditating on Vishnu's form suddenly finds that the form has vanished from his mind's eye. He opens his eyes to see the same dazzling form before him. He stood with folded hands, not knowing what to do. He just kept looking, as though drinking with his eyes. Hari, perceives that Dhruva wants to extoll him, but did not know how. He graciously touches the boys cheek with his divine conch, which represents knowledge, gnana. Instantly blessed with divine speech, Dhruva hails Vishnu in glorious terms, called the Dhruva stuti. The Lord bestows on him the everlasting abode as the Pole star. The entire stellar sphere of planets and lunar mansions and stars stands fastened to it. Besides, he will also have a long and righteous rule on earth. Vishnu disappears.
Dhruva was filled with remorse, having desired the sovereignty of the world, from the Lord of Mukti. He returns to his father's kingdom to a grand reception. As ordained, he is crowned king in due course and rules according to the laws of dharma. He eventually gives the throne to his son Utkala and leaves for Badarikashrama.0Add a comment
- 11 Bhagavatha-- Kapila and Devahuti
Kardama is one of the Prajapathis, commanded by Brahma to procreate. The sage Kardama meditates intensely on Vishnu near the lake of Bindusaras. Vishnu reveals himself and asks Kardama to marry Devahuti, the daughter of King Manu and Shatarupa. He also reveals that Kardama would beget nine daughters, besides Vishnu himself, who would be born as their son.
Accordingly, Kardama accepts Devahuti as his bride on the condition that once Devahuti begets children and they are grown up, he would renounce them.
Devahuti was married to Kardama. She also observes austerities with the sage for many years. Kardama, appreciating her patience and unflinching support in his austerities, creates with his yogic powers, a floating palace with heavenly lakes and gardens. They lead a marital life for long. Nine daughters were born. In due course, the daughters are married off to renowned rishis.
Devahuti seeks Kardama to reveal her the spiritual truths. Kardama tells her that it would be Vishnu, who will be born to her as Kapila, who will initiate her into the knowledge of the self and the Supreme.
Bhagwan Kapila is born to Devahuti. Kardama departs to the forest with Kapila's permission to continue his austerities. Devahuti, tired and frustrated with the craving for pleasures, realises that her son was indeed her guru and asks him the truths which will dispel her ignorance. Bhagavan Kapila then begins his discourse on the Sankhya system of philosophy, which deals with the fundamental principles such as Prakrti, Purusha, Ishwara etc., the eightfold yoga, the glory of devotion and the downfall of men due to attachment. The answers of Kapila tears the veil of her ignorance. She extolls
Bhagawan Kapila. She meditates and attains final beatitude, in a place known as Siddhapada. Kapila travels north east and spends his life in austere tapasya (meditation).0Add a comment
- 10 - Bhagavatha -- Nara and Narayana.
The sages Nara and Narayana were the twins born to the god of virtue, Dharma, and the
daughter of Daksha prajapathi, Murthi (ahimsa).
They were unequaled in glory of their austere penance for the welfare of the world at Badrikashrama (Badrinath -- which nestles between the two towering mountains known as Nara and Narayana).
Indra feels threatened. He sends apsaras (celestial nymphs) to disturb their penance.
Narayana, undaunted, takes a fresh mango leaf and with its juice sketches on his thigh a most
beautiful form of nymph (Urvashi). The drawing comes alive, her beauty far excelling the
apsaras of Indra. Thus put to shame, the apsaras return to their abode, unable to violate the
sanctity of the sages' austerities. Narayana sends Urvashi (as she was born of his thigh, [ooru])
to Indra along with other apsaras. (There is a small temple for Urvashi on the mountain behind
the Badrinath temple.)
This exposition of the art of painting by Narayana, of the origin of art itself, is narrated in the
Vishnudharmottara Purana, a treatise for the arts.0Add a comment
- 09 - Bhagavatha. The Varaha Avatara.
The brothers, Hiranyakashipu and Hiranyaksha had conquered the four quarters with their splendour and terror. Brahma's boon had made them very powerful and vainglorious. The younger one, Hiranyaksha, in the form of a huge boar with golden hair and fearful tusks dives into the ocean, beats the waves and disturbs the aquatic creatures, spreading fear. He hides the earth under the ocean. He mockingly challenges the Lord of the waters,Varuna for a combat. Varuna replies that only Vishnu could give him the satisfaction of a combat.
Brahma, unable to begin creation, as the earth was hidden, meditates on Lord Vishnu. Vishnu, emerges from Brahma's nose as a tiny boar, the Varaha. He assumes a majestic form and with his keen sense of smell finds the earth inside the ocean. He lifts bhoomi on the ends of his tusks and surfaces. He encounters Hiranyaksha, on the lookout for a combat. Varaha, the divine boar swims away to install Bhoomi safely.
Then a terrible battle ensued between the two. At times Varaha admired the fairness of his opponent. On Brahma's plea that he shouldn't be playing with a demon who is a threat to the inhabitants of the world, Varaha uses the Sudarshana discuss and destroys the demon's mace. And with a light slap at the root of the demon's ear, kills him.
He was hailed by the Gods as the source of all sacrifices (yagnas).
0Add a comment
- 08- Bhagavatha: The Sanaka brothers curse the Dwarapalakas.
The Sanaka brothers, were the eldest of Brahma's creations. Born from his mind, they were self-realised souls and always had the appearance of five-year olds.
Once they travel to Vaikuntha, the abode of Lord Vishnu. Unhindered, they cross the six gates and when they came to the seventh, they were stopped by the Dwarapalakas, Jaya and Vijaya, due to their unpalatable appearance.
Angered that their desire to meet Srihari was thwarted, the sages spoke:
"The inhabitants of Vaikuntha, do not see diversity, as the whole universe is contained in Srihari. Fear, caused by diversity has made you stop us. As you see diversity even here, you shall go to those spheres where the three vicious propensities (lust, anger and greed) are one's deadly enemies."
The dwarapalakas prostrate before the sages, and accept the punishment meted out to them. But they plead that even when they descend into the lower regions, they may not forget, out of infatuation, the memory of the Lord.
Hari appears before them and agrees with the sages' curse.
They descend to the earth, born to Diti and sage Kashyapa, as Hiranyaksha and Hiranyakashipu.0Add a comment
- 07- Bhagavatha - Cosmic form and the avataras.Sukha describes the cosmos, the different worlds (lokas) and the cosmic form of the Lord. And how to meditate on him, who resides in the cavity of one's heart in the form as big as a thumb in height. Then he begins the stories of his descents on earth -- the avataras, for the benefit of the world.Lord Hayagriva, with a horse's head, worshipped in all sacrifices appeared in Brahma's yagna (sacrifice) who is veda (knowledge) personified.2
View comments
- 06. The narration of Shuka --Salvation in seven days.
Shringi goes home and laments before his father. Shamika opens his eyes, notices the snake, brushes it away, and asks the reason for Shringi's grief. The boy narrates how he has cursed Parikshit. Shamika tells the glories of Parikshit and reasons how he did not deserve the curse. The wise sage seeks pardon from the Almighty for his son's immature understanding. He also arranges to convey about the curse to the king.
Parikshit also regrets his action, and welcomes the curse as an opportunity for him to redeem himself. Giving charge of the kingdom to his son Janamejaya, and renouncing everything, he walks away to the banks of the Ganga for a fast unto death. He seeks the guidance of elders and sages around him for salvation of his soul within the limited time. As if by divine intervention, sage Sukha, the son of Vyasa, walks in and gives the solution to the king -- The listening to the stories from the Srimad Bhagavatha. Shuka also volunteers to narrate the epic. He begins his narration.
The third verse of the Bhagavatha:
Nigamakalpatharoh galitham phalam ShukamukhAth amrutha drava samyutham
Pibatha BhAgavatham rasamAlayam muhuraho rasikA Bhuvi BhavukA:
'O ye devotees possessing a taste for divine joy, Srimad Bhagavatha is the fruit (essence) of the wish-yielding tree of veda (book of knowledge) dropped onto earth from the mouth of the parrot (Sage Shuka), and is full of nectar of supreme bliss. Go on drinking this nectar repeatedly till there is consciousness left in you.'1View comments
- 05 Bhagavatha: Shringi's curse.
Parikshit, tired and thirsty amidst a hunt, enters the hermitage of Shamika rishi and asks for water. The sage, in a complete state of meditation does not respond. Parikshit, angered that he was disrespected, lifts a dead snake lying nearby with the end of his bow and throws it across the sage's shoulder. The sage doesn't notice that either. The king returns to the capital.
The sage's son, Shringi, a mere boy, was playing with his friends when he hears about this undignified act of Parikshit. Enraged, he immediately curses that the king would be bitten by the snake Takshaka in a matter of seven days. (Vyasa says, the boy releases the word-thunderbolt - 'Vagvajram visasarja...'which is illustrated here.)0Add a comment
- 04 Bhagavatha - Parikshit subdues Kali.
After the exit of Pandavas and Krishna, Parikshit, the son of Abhimanyu, becomes the Emperor.
He observes that Kali was tormenting the earth (shown in the form of a cow) and Dharma (in the form of a bull). He prepares to slay Kali, who surrenders and pleads with Parikshit to assign him places to stay on. Parikshit allocates him falsehood, intoxication, passion and cruelty. Kali pleads for one more place, gold, which was granted.0Add a comment
- 03 Bhagavatham: Yudhistira and Bheeshma.
The grand old man, and a reservoir of Dharma, Bheeshma lay on the bed of arrows, awaiting the time of Uttarayana, for his death. Krishna suggests that Yudhistra seek his guidance. Bheeshma answers the questions of Yudhistra and extolls Krishna -- The Vishnu Sahasranama.
Where the Mahabharata ends, the Bhagavatha begins.0Add a comment
- 02 Bhagavatha: how the narration progressed.
Even after the mammoth task of editing and compiling the vedas, composing the Mahabharatha etc., Vyasa felt dejected. Narada reasons that it was because Vyasa did not sing the glory of God. He briefly narrates the theme of the Srimad Bhagavatha to Bhagwan Vyasa.
How the narration progressed: Earlier Vishnu gives an outline of the Srimad Bhagavatha in a nutshell (4 verses) to Brahma (note the handshake here). Brahma narrates it to the sages Sanaka and his brothers, Sanatana, Sanandana and Sanatkumara. They in turn, narrate it to Narada. Narada gives a brief description of the epic to Vyasa who composes the epic. The epic was then taught to Vyasa's son, Sage Shukha.0Add a comment
- 01. Srimad Bhagavatham:
01. Bhakti approaches Narada to help redeem her sons, Gnana and Vairagya, who are on the verge of death. Narada, on the advise of Surya, suggests the listening to the Srimad Bhagavatha in seven days, the saptAham. This is in the BhAgavatha MAhAtmyam.0Add a comment
- Bhishma says,
Krishna gets out of his chariot, his shield torn, blood dripping, sweat on his face stuck with disheveled hair, covered with dust, while driving the chariot, with the Sudarshana discus in his hand, gets down to kill me. What a sight it was... Krishna doesn't even realise that his uttariyam(uppper garment) has flown away.
Let such Mukunda (giver of supreme bliss) be always in my heart.
Bheeshma further says,
Krishna broke his vow, which is more precious than the vedas,
to render true Bhishma's vow, that he(bhishma) would force Krishna take up his arms.0Add a comment
This is a blog on the epic Srimad Bhagavatham, composed by sage Vyasa and narrated Sri Sukha to Parikshit on the banks of the Ganga.
This day, Ekadasi, Nov. 16, 2006 let me begin this compilation.1View comments
Loading
View comments