GEMS FROM BHAGAVATHAM

Bhagavatha prambara is as follows: Brahma was taught Chathusloki bhagavatham (bhagavatham in four slokas) by Lord Vishnu. Brahma, in turn, taught this Truth to his son Narada. Narada advised Sage Vyasa to elaborate this Truth. Vyasa thus wrote Bhagavatham in 18000 slokas and taught that to his son Suka. Suka was narrating this to King Pareekshit in the presence of many sages assembled there. Sage Suda was also one among the sages listening to Bhagavatham. Sage Sudha went to Chownakadhy munis who were performing certain yagna with the intention of attaining swarga. Noticing the sages performing yaga with a motive, Sage Suda advised them to perform yaga for yaga sake without likes and dislikes and without motive thereby they would attain Brahma-Gnana which is eternal unlike swarga prapthy.


Chatusloki bhagavatham declares: I AM AWARENESS - I AM THE COSMOS -EVEN WHEN COSMOS IS DISSOLVED I REMAIN. COSMOS IS ONLY A SANKALPA. ONE CANNOT FIND ANSWER TO THE QUESTIONS WHY AND HOW ABOUT COSMOS. IT IS MY SAKTHY - SWABHAVAM. TRUTH OF THIS CAN BE UNDERSTOOD BY ANVAYA YUKTHY AND VYATHIREKA YUKTHY. This is the sum and substance of Bhagavatham.


King Pareekshit, grandson of Arjuna, was attempted to be killed even when he was in the womb of his mother. Aswattama son of Drona sent Brahmastram for that purpose; but Lord's interference saved the child to become king later on. Pareekshit was an able ruler for he could keep even Kalipurusha under control. The four virtues viz. Tapas, Chowcham, Daya and Satyam which formed the armour of the jagat were disappearing one after the other as the yugas - krita, tretha and dwapara disappeared and only Satyam remained to be swallowed by kali purusha. King Pareekshit stalled this and kept Kali away from his kingdom. Kali purusha took shelter in the abodes of prostitutes, drunkards, gamblers and murderers!


Pareekshit although a wise and able king with all virtues, slipped from the wisdom which cost him heavily. As he was hunting in the forest he felt thirsty and went to a hut of a hermit to get water. The tapasvi was in meditation and the king mistook the non-responding attitude of the tapasvi to impertinence and placed a dead snake around the tapasvi"s neck and went away. Although the tapasvi was least disturbed by the act, while in meditation and even after getting up from that stage, his son with rage cursed the king that the deadly Dakshaka snake would bite and kill within seven days. The king repented for what he did. The tapasvi did not approve the hasty action of his son; but kala chakram has to run the course of action as already determined.


Pareekshit renounced the kingdom and went to the forest to sit in meditation. Many sages also accompanied him. Sage Suka son of Sage Vyasa happened to come to the assembly. Pareekshit and others showed all respects to him. Pareekshit enquird what would be the fitting act for him to follow during the short period of seven days he would live.


Sage Suka explained THAT HE SHOULD ENGAGE HIMSELF IN HEARING AND REMEMBERING HARI - PURE AWARENESS - BRAHMAN. OUR BIRTH AND DEATH AND EXISTENCE IN BETWEEN ARE SIMILAR TO BUBBLES ON THE WATER. HE ADVISED PRANAVOPASANA AND VIRAT ROOPA UPASANA ALONG WITH THE PRACTICE OF CONTROLLING AND REGULATING BREATH THROUGH PRANAYAMA.

Pareekshit wondered how and why that Supreme Power exhibited this Maya Prapancham. Sage Suka replied that the same question was asked by Sage Narada to Brahma. Brahma replied to Narada that there is a Power beyond, which only has bestowed light in him to function as Cosmic mind and thus the prapancham was created by him through that Supreme Power. Maya and gunas are the upadana karanas for the prapancha srishty. Maya is anirvachaneeyam and has no beginning although it has an end when one is enlightened with the Supreme Truth. Thereafter, the sage started explaining Bhagavatham in detail, incident after incident in a story form.


Sage Kapila: He is considered as one of the 22 incarnations of Lord. He is the exponent of Sankya philosophy detailing prapancha srishty (see details given in the essay "Narayaneeyam")


Daksha: One of the first 14 creations of Brahma (along with Atri, Brigu, Vasishta, Narada....). His daughter Sathy married Lord Siva. The story goes that Lord Siva did not get up and give respect to Daksha when the latter entered the assembly. Daksha openly criticised the action. Lord Siva never reacted. He was cool and was maintaining equanimity. His body-guard Nandideva could not however tolerate his master being abused. By using his power of siddhy he cursed Daksha that the latter wont get Brahma Gnanam and further he would be beheaded. Sage Brigu - brother of Daksha - who was in the assembly announced a counter curse that all those who follow Siva would roam around as Kapalies and would wander naked and they would wear human skulls around their neck!! SMALL ISSUE STARTED WITH DAKSHA'S DISAPPROVAL OF HIS SON-IN-LAW'S DISRESPECT FLARED UPTO THIS LEVEL - PLAY OF KALA CHAKRAM.


After some period of time Daksha was performing a yaga. He did not purposely extend invitation to Lord Siva nor to his daughter Sathy. Despite that, Sathi with the desire of meeting her mother and close relations and also to pacify her father, went to the place of her parents. To her dismay, her father showed rage and again started abusing Lord Siva. Sathy took a bold step, sat before the yaga kunda and gave up her life by suppresing the prana! Siva came to know this through Narada. He could not tolerate any further. He sent Veerabadra his aide to destroy the yaga. He did so and beheaded Daksha - curse of Nandideva came true. Siva, however, sympathizing with Daksha revived his life and gave him a goat-head. Daksha realised the greatness of Lord and repented heavily for his ignorant behaviour.


The story of Dhruva is well known. Dhruva, as a young boy, was yearning for the affection of his father. He was deeply hurt when his step-mother repremanded him and stopped him from sitting on the lap of his father as her own son did. Dhruva took resort to Lord as advised by his mother, so as to cross over the swa-karma gathy. His whole-hearted dedication resulted in the vision of Lord and he immersed in the experience of Consciousness Bliss. Earlier Narada came to Dhruva and persuaded him to go back home without resorting to such hard penance. Dhruva however did not yield to that and he was with firm determination in his mission. Narada pleased with Dhruva's attitude advised him 'OUR EXPERIENCING SUKA AND DUKKA FROM TIME TO TIME ARE AS ORDAINED. WE SHOULD ACCEPT SUKA WITHOUT EGO SENSE AND ENDURE DUKKA WITHOUT A FIGHTING SENSE. THIS KIND OF RESPNSE WITH UNDERSTANDING WOULD HELP ONE TO CROSS OVER MAYA.


PRATHU; Indra was trying to stall the 100th Aswametha yagna of King Prathu for the fear that he (Indra) may be dethroned on completing the 100th yagna. (King Prathu had no such intention of dethroning Indra). Lord appeared before the King and advised that NEITHER THROUGH YAGNA NOR TAPAS ONE COULD OBTAIN ME. ONLY BY DEVELOPING EQUANIMITY - SAMA BHAVA - ONE WOULD HAVE ISWARA PRAPTHY. LORD also pacified Indra. (both Indra and Prathu are His incarnations). Later, Sanatkumara gave tatva-upadesa to Prithu. NIRGUNA BRAHMAN DWELLING WITHIN EVERYONE AS ATMAN SHOULD BE CONSTANTLY REMEMBERED.


KING RISHABHA; Rishabha. son of Nibi and Meru renounced the kingdom and spent the rest of life as an avadhootha. His son Bharatha succeeded him in the throne. (The name to our nation came after him. Earlier it was known as Ajanabham) Rishabha is one of the 22 incarnations of Lord Vishnu. He advised his children THIS HUMAN BODY IS NOT MEANT FOR ENJOYING TEMPORAL PLEASURES. ALWAYS ONE SHOULD CONTEMPLATE ON HIS REAL SWAROOPA AND HAS TO DISCARD LIKES AND DISLIKES AND DEVELOP EQUANIMITY. Bharatha also led a life of great bhktha.

One day Bharatha by noticing a mother deer dying after giving birth to a baby deer, got pity and got attached to the young deer. He spent all his time and energy in bringing up that deer. It is evident that ALTHOUGH A BHAKTHA AND A YOGI HE WAS NOT A GNANA-TAPASVI AND HENCE HE WAS CAUGHT IN THE NET OF ATTACHMENT. HE SHOULD HAVE PERCEIVED THAT SUPREME POWER - BRAHMAN - IN THAT DEER ALSO INSTEAD OF SEEING IT AS A SEPARATE ENTITY. HE SAW IT AS AN ANIMALAND ALL KINDS OF LIKES AND ATTACHMENTS AND SYMPATHY OVERPOWERED HIM. As a result he was born as a deer in his next birth and even in that form he retained the karma vasana of pure bhakthy. In the next cycle he took birth as Angeerasa. One of his sons was named as Bharatha. He was a born-sage and he did not fit in with the kingly life nore in those who were interested in performing karma (para vidya). Bharatha was nicknamed as Jada Bharatha because of his appearance with lock of hair and shabby appearance. He was discarded by his co-borns. One day it happened so he had to carry a planquin in which a king was seated who was on his way to meet Sage Kapila. The king was annoyed over the unusual behaviour of Jada Bharatha and he got angry with him for the latter did not perform his duty of carrying the planquin properly. Later the king realised the greatness of Jada Bharatha.


Jada Bharatha told the king DESPITE HIS PERFORMING YAGNAS IT IS A PITY THE KING COULD NOT UNDERSTAND THE BRAHMA-TATWA AND AS A RESULT HE HAD NO PEACE OF MIND. HE FURTHER TOLD THAT THE FAMILY LIFE OR FOR THAT MATTER HIS KINGLY LIFE HAS ONLY THAT MUCH IMPORTANCE AS THAT OF A DREAM . ANY NUMBER OF YAGNAS OR KARMAS BASED ON MIMASA SASTRA WONT ENLIGHTEN HIM UNLESS HE CONTEMPLATES ON THE REALITY THROUGH INTROSPECTION . HE ALSO TOLD THE PAST STORY AND ATTACHMENT TO A DEER.


AJAMILA; A brahmin by name Ajamila under infatuation abandoned the righteous path. When he was about to die he called his son by name 'Narayana'. Messengers of Lord as well as the messengers of Yama came there. The latter had to retreat because it was Lord's command that Ajamila be brought to Him. By his utterance of of the name of Lord even unknowingly he was absorbed by Lord. Yama pacified his messengers who failed in their mission. "THERE IS A SUPREME BEING BEYOND OUR COMPREHENSION IN WHOSE COMMAND ONLY THE ENTIRE PRAPANCHAM INCLUDING HIMSELF ARE ACTING. THAT SUPREME POWER HAS THE POWER TO ERASE OR ALTER THE DESTINY.


INDRA'S MISDEMEANOR Indra's disrespect to his Guru Brahaspathy made the later to leave devaloka. In the absence of Guru, Indra had to face defeat in the hands of Asuras and he met with failure in all fronts. As advised by Brahma, Indra made Viswaroopa as his Guru. Brahma cautioned that even if some lapses are noticed on the part of the Guru, Indra should ignore it. As apprehended, Guru Viswaroopa (his mother being a Asuric clan woman) during a yagna, offered a portion of yagna havis to Asuras also. Annoyed by this Indra cut off the heads of the Guru (he had three heads). Viswaroopa's father on hearing the news of his sons death got wild and produced a power by name Vridhan and commanded that power to kill Indra. Indra had to run hither and thither and finally as advised by Lord he begged the spinal bone of a Rish iwith which he could make a vajra weapon and kill that power. In this story the behaviour of Indra and that of his Guru to some extent for his unfaithfulness are despicable indeed. (WE SHOULD REMEMBER THAT IN THE PLAY OF LORD ALL CHARACTERS COMPLEMENT EACH OTHER) Vridhan faced the death with a calm and cool attitude. HE HAD THE REALISATION THAT BOTH VICTORY AND DEFEAT IN WAR ARE BORNE BY LORD. Even Indra recognised the greatness of Vridha for his equanimity of mind and realisation of Truth. However he finished the act of killing Vridha by beheading him with the vajra weapon. (The attitude of Vridhan is laudable in contrast to that of Indra).


KING CHITRAKETHU King Chitrakethu did not have children through any of his wives. He arranged for a yaga and as a result one of his wives begot a child. Jealous of this, other wives plotted and killed the child by poisoning. Without knowing the plotted killing, the king was shocked over the death of his dear child and lamentd uncontrolled. Narada and Sage Angeerasa came there and they consoled the king. By their yogic power they revived the life to the child. The child started talking to the king. AS A JEEVA IT ROAMS AROUND AND TOOK BIRTHS AS DEVA, AS HUMAN BEING, AS ANIMAL AND AS VEGETATION. THE DISTINCTION OF FATHER, SON ETC., COMES WITH NAME AND FORM AND ATTACHMENT TO VRITHIES. The king grasped the Truth and started contemplating on the Reality i.e., Brahman and went in meditation. He got the vision of Sankarshana (A transformation of Awareness as Sabdha Brahman and Bodha Brahman attracting each other) Chitrakethu did not however attain the stage of knowing the oneness of these two. As a result of his imperfection to this extent , when he saw Lord Siva embracing Devi Parvathy and roaming around with the ganas, he ridiculed them. Lord Siva was least perturbed by this ignorant act of Chitrakethu; but Devi, his consort, cursed the king to be born in Asura clan. Thus he came as Vridhasura in his next birth - his story as Vridhasura is given above in "Indra's misdemeanor"


PRAHALADA: Prahlada's story is well known. He defied his father and continued his devotion to Lord. In a fury when the King asked him where the God is, Prahlada replied that He is even in the pillar nearby. On this, Hiranyakashipu broke the pillar with his sword. There appeared LORD in the form of Lord Narasimha and killed the wicked father. PRAHLADA WAS CONSTANTLY REMEMBERING LORD AND EVEN WHILE SITTING, WALKING, TAKING FOOD, DRINKING WATER, TALKING ETC., HE WAS WITH LORD AND LORD WAS WITH HIM. HE DID EVERYTHING AS ISWARA POOJA. HIS DEFINITION OF BHAKTHY IS SRAVANAM, KEERTHANAM, SMARANAM, PADA SEVANAM, ARCHANAM, VANDANAM, DASYAM, SAKYAM AND ATMA NIVEDANAM - ALL TO BE PERFORMED UNITING ONE'S MIND WITH LORD.


GAJENDRA: By a curse from Sage Agasthya, kind Indradyumna was born as elephant Gajendra. The elephant was caught by a crocodile (a gandarva turned crocodile by a similar curse) The elephant had a fight with the crocodile for 1000 years and atlast he remembered Lord and called that Supreme Power for help. Lord rushed to the scene and gave papavimochanam to both. Gajendra was appealing to the Supreme Power, a portion of which is only exhibited as Prapancham, Brahma, Devas and Vedas. THOSE PARTLY EXHIBITED CAN BE COMPARED TO SPARKS FROM THE FIRE WHICH FINALLY SUBSIDE IN THE FIRE ITSELF. GAJENDRA' S PRAYER FOR HELP WAS TOWARDS THE HIGHEST AUTHORITY - SUPREME POWER - BRAHMAN - MOOLADHARAM.


KURMA AVATHARA: Devas and Asuras jointly churned the ocean of milk for nectar. The churning was done with the manthara mountain which started sinking in the process. As per prayers of Devas, Lord appeared as Kurma and supported the mountain on His back. When the nectar appeared the asuras snatched the pot and ran away. Lord appeared as Mohini and enchanted them and trickly got back the pot and distributed the nectar only to devas. Both Devas and Asuras had a common aim. Both were having likes and dislikes with the only difference that asuras were more rajasic and devas were more satwik. They had an understanding and were engaged in action together for the common aim. Lord had to interfere when asuras exhibited their true colour of rajasic quality. In the game they lost the nectar. Tamasik and Rajasik gunas should be outlived and only through satwic guna one could tread the path of Brahma Vidya.


MAHABALI: King Bali's pride was subdued by Lord in his incarnation as Vamana. Lord disguised as Vamana stepped into the yagna salai and begged for three steps of earth. The king readily agreed. His Guru informed that Vamana is Mahavishnu in disguise. Nevertheless Bali was prepared to give dhana that too he did not want to miss the opportunity of giving dana to Lord himself. Lord with his two steps measured the entire universe and asked the king to show the place for the third step. Bali showed his head. Lord was pleased with the king's sincerity and liberality. At the same time Lord subdued his pride. He gave him Sudala (superior even to heaven) for his stay. Lord recognised the greatness of Mahabali for the latter had won over Maya and was never perturbed even when his life was at stke. Lord finally advised Sukracharya not to get angry with the king for his disobedience to Guru's advice. Sukracharya replied that he had no resentment and that he played his part in the drama of the Lord consciously remembering that everything is Brahman.


AMBAREEKSHA: A great devotee of Lord was threatened by Sage Dhurvasa for the transgression of rules of hospitality (which although he did unintentionally) to be shown to a guest. Lord's Sudarsana chakra chased the sage and finally Dhurvasa came to Ambareeksha himself with a request to save his life which the latter willingly did. Earlier when Dhurvasa approached the Lord and begged for protection from Sudarsana Lord said I AM THE SERVANT OF BHAKTHAS. I HAVE NO FREEDOM OF MY OWN. YOU HAVE BROUGHT THE DISASTER BECAUSE OF ANGER. YOU SHOULD NOT DARE TO SHOW YOUR SIDDHIES AGAINST BHAKTHAS. YOU SHOULD SHED THE ANGER AND EGO.


SOWRABHI: A tapasvi who was emotionally trapped by seeing two fishes in a compromising position in the river Yamuna. He too got a desire to have conjugal pleasure which the fishes were enjoying. He asked for one of the daughters of the king Mandathava who had 50 daughters. The king was in a dilemma. He cleverly told the tapasvi to marry any of the daughters who had a liking for him. To the king's surprise all the 50 daughters fell in love with him for he could change himself as an attractive youth by his tapas sakthy. He married all of them and he had enough and more enjoyment with them for years. Atlast he realised that these temporal pleasures have overpowered him in a weak moment. IF ONLY ONE COULD FIRMLY ESTABLISH IN BRAHMA GNANAM ANY KIND OF KARMAS HE DOES THEREAFTER BY STANDING ON THe
FIRM GROUND WONT SHAKE HIM OR SHOCK HIM. HERE ONE SHOULD REMEMBER THE TWO AGENTS VIZ MIND DESIRING AND INTELLECT CONTROLLING THE URGE TO FULFIL THE DESIRES. ONE MAY ENTERTAIN LOT OF DESIRES WHICH ARE PRACTICALLY IMPOSSIBLE TO FULFIL. THE IRONY IN THE CASE OF THE TAPASVI WAS THAT THE DESIRES OVERPOWERED HIS INTELLECTUAL CONVICTION OF BRAHMAIVA SATYAM; JAGAT MITYA; JEEVO BRAHMAIVA NA PARA. EVEN MERE INTELLECTUAL CONVICTION IS NOT SUFFICIENT.


VADVANGAN: Rajarishi Vadvangan's help was sought for by Indra to fight against Asuras. He did help Indra and defeated the asuras. Indra, in gratitude, offered a seat in swarga for him. Vadvanga politely declined the offer. He foresaw his end within a short period. HE HAD THE BRAHMAGNANAM AND EXPERIENCE THAT BRAHMAN IS THE ONLY 'ISNESS' AND ALL OTHERS SEEN AS NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT ARE ONLY VIVARTAM CAUSED BY THE THREE GUNAS OF MAYA. (MAYA'S SOURCE IS ANIRVACHANEEYAM FOR THOSE WHO ARE STILL IN MAYA , AND FOR THOSE WHO HAVE OUTLIVED IT THERE IS ONLY BRAHMAN AND THERE IS NO TRACE OF MAYA) AS THE SUN SETS THE MIRAGE ON THE DESERT DISAPPEARS. AS THE UNDERSTANDING DAWNS THE SERPANT ON THE ROPE DISAPPEARS. VADVANGA THUS IMMERSED IN BRAHMAN SIMILAR TO WAVE DISSOLVIING IN WATER.


KING YAYATHI (son of Nagusha who for the fault of falling in love with Indrani was cursed to be a python)Yayathy married Asura Guru's daughter in a peculiar circumstance. Asura Guru Sukracharya's daughter Devayani was pushed into a well by her friend (and princess as well) on some flimsy quarrel. King Yayathy happened to see the helpless girl in the well and gave a helping hand to bring out of the well. Devayani fell in love with him and it ended in marriage. Against the will of Devayani the king also married the princess. Sukracharya cursed his son-in-law for this act. As per the curse the king became prematurely old. For relief from the curse and to regain youthfulness the king's youngest son volontarily took the oldness from the father and gave his youthfulness to the king. The king after regaining youthfulness lived with Devayani and enjoyed for many years. Finally he got virakthy from the family after realising maya's play, and went for penance.


RANTHIDEVA: was a king who lost all his possessions by giving everything away in charity. He was sympathising with all living beings and was engrossed in relieving them of their suffering. All these philonthrophical acts came from his satwik ego. Finally he realised the truth and outliving the ego he merged with Brahman.


KRISHNA: The story of Sri Krishna is known even to small children. Krishna's birth in jail, Vasudeva's shifting him to Gokula and exchanging the child with that of Yasoda, krishna's pranks, stealing butter, yasoda's binding him to a mortar, teasing girls, his killing all asuras sent by Kamsa, showing Cosmic form to Yasoda, subduing serpant Kalindi, subduing the pride of Indra, his stealing the dresses of gopies, attracting all gopies by playing the flute, making his presence with every gopi at the same time, killing Kamsa and releasing his parents from jail, his fight with Jarasanda, shifting to Dwaraka, marrying 8 girls - Rukmini, Satyabhama, Jambavathy...his killing Naragasura and accepting another 16000 girls released from prison, as his wives, his helping Kuchela, presiding over Rajasooya yaga of Dharmaputra, killing Sisupala, his waging war against Banasura and releasing Aniruddha, letting yadava clan to fight against each other and killing themselves, finally shedding his own body by allowing himself to be shot at by a hunter.


KRISHNA SHOWED HIS VISHNU ROOPAM TO HIS PARENTS. HIS PARENTS IN THEIR PREVIOUS BIRTH DID TAPAS AND GOT A BOON THAT LORD HIMSELF BE BORN TO THEM AS THEIR CHILD. THEY FELL IN LORD'S MAYA AND THEY DID NOT ASPIRE FOR MOKSHA A FINAL RELEASE FROM BIRTH AND DEATH. KRISHNA TELLS THEM THAT ALL RELATIONSHIP ARE ONLY IN THE FIELD OF MAYA . ONE SHOULD DEVELOP THE ATTITUDE OF VIEWING EVEN THEIR OWN CHILDREN WITH BRAHMABHAWAM. (This advice is not meant for Devaki-Vasudeva alone!)


BRAHMA'S PRIDE SUBDUED Brahma accepted defeat. He praised Krishna and realised ALL CREATIONS ARE MAYA - A SAKTHY IN BRAHMAN AND THE ONLY TRUTH IS BRAHMAN APPEARING BEFORE HIM AS KRISHNA.


GOVARDHAN EPISODE - INDRA ACCEPTED DEFEAT AND PRAISED LORD KRISHNA. KRISHNA ADVISED HIM ' SHED EGO AND PERFORM THR ALLOTTED FUNCTIONS WITHOUT FORGETTING ME.


While narrating Rasaleela sage Suka told Pareekshit "ONE MUST BE ABLE TO ENACT EVEN THE EMOTIONS OF KAMA AND KRODHA WITH ISWARA BHAVA. (Analogy of a drama actor is relevant here) THERE IS A SAYING "DONT TRY TO UNDERSTAND GOD- INSTEAD LOVE HIM. IN THE PURUSHA-PRAKRITHY CONCEPT THE ENTIRE PRAKRITHY REPRESENTS FEMININITY AND KRISHNA IS THE ONLY PURUSHA. NO LOGIC OR REASONING HAS ANY PLACE HERE. OUR ANALYSING OR ATTEMPTING TO REASON OUT IS AS FUTILE AS ANALYSING A DREAM.


In the Banasura episode, the asura failed to accept events gracefully in broad perspective. He jailed Aniruddha for the fault of his daughter falling in love with him and bodily lifting him to her bedroom. Ultimately in the war against Lord he accepted defeat and fulfilled the wishes of the young couple.


KRISHNA'S ROUTINE: By getting up early morning (to the resentment of his spouses!) he used to sit in meditation - Atma dyanam - reminding onself that the only TRUTH is AWARENESS which only appears as CONSCIOUSNESS, ISWARA, PRAPANCHAM AND JEEVA. Thereafter he takes bath in Kalindi river and used to chant veda and worship sun-god. LORD KRISHNA A PERSONIFICATION OF THE SUPREME TRUTH WAS FOLLOWING THIS ROUTINE ONLY TO SET AN EXAMPLE FOR OTHERS TO EMULATE.


TATWA GNANA; During the talk with sages Sri Krishna explained what is papa. WHEN ONE ENTERTAINS THOUGHTS LIKE 'I' AND 'YOU' WITH NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT AND ACTS THAT WAY, IT IS PAPA. WE CANNOT IMAGINE PAPA WHEN WE VIEW THE ONENESS OF TRUTH AND DO NOT SEE ANY MULTIPLICITY. EVEN IN THE CASE OF WORSHIP WE SEE DIFFERENC E FROM RELIGION TO RELIGION. wITHIN RELIGION WE SEE DIFFERENCE BETWEEN ONE GOD AND ANOTHER AND ONE PLACE OF WORSHIP AND ANOTHER FOR THE SAME ISWARA. FOR THE DOUBT RAISED BY VASUDEVA, KRISHNA CLARIFIES THAT KARMA SHOULD BE DONE AS ISWARA POOJA. THIS WOULD HELP TO CONVERT KARMA INTO DHARMA.


NIMI AND NAVAYOGIES; NARADA, ONE DAY EXPLAINED TO VASUDEVA THAT DEVAS ARE LIKE SHADOWS. AS THE INDIVIDUAL ACTS, DEVAS REACT. With this introduction he started telling the stories of Navayogies (sons of Sage Rishaba). These nine yogies clear the doubt of king Nimi of Videha kingdom.

BY LEADING A SPIRITUAL LIFE ONE GETS RID OF FEAR. THIS IS THE FIRST ADVANTAGE. TRUE BHAKTHA IS ONE WHO SEES ALL BEINGS IN ISWARA AND ISWARA IN ALL BEINGS.


BRAHMAN EXPRESSED AS ISWARA IN MAYA AND THROUGH MAYA ISWARA CREATES THE PRAPANCHAM AND STANDS ALOOF AS A WITNESS - AKANDA SAKSHY. ATTEMPT TO UNDERSTAND MAYA IS SIMILAR TO A MAN DROWNED IN WATER ATTEMPTING TO REACH THE SHORE. MAYA CAN AT BEST BE CONCEIVED AS SAKTHY A POWER INHERENT IN BRAHMAN OR THE SWABHAVA OF BRAHMA SWAROOPAM.


TO CROSS OVER MAYA ONE HAS TO PRACTICE THE FOUR FOLD METHODS VIZ. NITYA-ANITYA VASTU VIVEKAM, IHA-PARA BHOGA NIRASAI, PRACTICE OF SAMA, DAMA, UPARATHY, THITHIKSHA, SRADDHA AND SAMADHANAM AND THE FOURTH IS MUMUKSHUTWAM.


BRAHMAN IS AWARENESS - OM-TAT-SAT.


There are three different types of karmas i.e. karma, Brahman without karma and viruddha karma - all these relate to Veda and not lowkeeka karma. Vedas advice to perform the vedic karmas to escape from karma! By performing vedic karma one gets realisationof Brahman without karma. Swarga etc are promised only with a view to encourage doing karma as Iswara pooja. Viruddha karmas are those not advocated by vedas and taboo to the aspirants of Brahma-vidya.

All incarnations are only sankalpas. Even the trinity gods are within the sankalpas of Brahman. Virat-purusha-cosmic expression of Brahman- is only a part of that Power. Brahma with rajoguna, Vishnu with satwa guna and Siva with tamo guna are such incarnations. Nara-Narayana, Dattatreya, Rishaba, Matsya, Koorma, Varaha, Vamana, Narasimha, Parasurama, Rama, Krishna, Prithu, Narada, Kapila ,Yagna, Mohini, Vedavyasa, Buddha and Kalki, Brahmana, Dhanvantariand Balarama are the 22 incarnations.


Men are divided into different varnas according to predominence of gunas and each varna has four asrama - stage in life. Customs like marriage, and social ethics are meant to discipline the lowkeeka karmas.


There are four yugas - Krita, treta, dwapara and kali. In each yuga, men worship that Supreme Power differently. In the first yuga only Pranavam was meditated upon, in the second vedic yagnas were performed, in the third chanting of vedic mantras was prevalent and in the present yuga all the above three along with nama sankeerthanam are practised.


In His advice to Uddhava, Lord Krishna explains that one's own Atma is Guru - AtmanoGururatmaiva. An Avadootha explained to a king that he had a number of Gurus. He was listing them: Earth (He learnt endurance from earth and so considered as Guru), Similarly Air (to be contemplated as vayu outside and prana inside), sky (akandatwam), water (purificatory effect) fire (tapas) moon (never loses its swaroopa although appearing as waxing and waning) sun (receives vapor and gives water without distinction of cast, creed or good or bad) dove (too much of attachment costs its death) Python (wait for the food to come near its mouth) Ocean (depth and vastness) insect (attracted by light and gets killed) bee (accumulate honey which is taken away by somebody - do not accumulate) elephant (should not be a slave to the sense pleasure) Honey collector (some one will take away our possession) deer (slave to sound) Fish (slave to taste) Pingala (greediness) sea-gull (while carrying a dead fish it was chased by many birds;
..0 once it dropped the fish the chasing was over) young baby (freedom) girl (removes all her bangles except one so that it doesnt make sound) arrow maker (concentration on his work, didnt notice even the king's procession passing nearby) serpant (sheltering in some holes - not of its own)spider (constructing its web from its own body)


GURU is compared to 'poorva arani' and disciple to 'uttara arani'. When both are churned togther, fire of knowledge comes out.


Sri Krishna continues his advice to Uddhava about the harmful effects of temporal pleasures, the sign of Mukta as well as a man in bondage, importance of satsanga, the functioning of buddhi, yoga siddhies, varnasrama dharmas, gnana and vignana, three yogas, sankya darsana etc.


Atma is neither bound nor it gets released from bondage. Only gunas make it appear so. Vidya is moksha path and avidya is bondage. Jeeva is a reflection of Brahman; but gets attached to gunas due to avidya. Satsanga helps one to develop nissangatwam and nissangatwam removes moha and one with nirmoha has a steady mind and this leads to jeevan mukthy. Para, Pasyanthy, madyama and vaikari are different names when Brahma chaitanyam expresses as sabdam, prana jeeva etc. When jeeva detaches itself from the vasanas of raga and dwesha it merges in kudastha chaitanyam. Although mind is dragged by vasanas to the karma field, man with knowledge has to bring back the mind to join its source - Atmabhodam (kudastha chaitanyam) which in turn has to merge with Akanda bhodham and immerse in Brahman. In simple terms, the individual with a selfish mind should get absorbed in family, society, nation, world, Conscioiusness (expressing in everyone as bhodham) and finally go beyond the consciousness to remain as Awareness.


Vedas are the breath of Brahman. Brahma learnt it first - Vedas' aim is to make the individual convinced about his source. (Probably Pranayama - regulating breath is with that idea of realising the cosmic prana) A true bhaktha feels Iswara everywheree and with that bhava (bhakthy bhava) his mind, speech and prana get disciplined. (It can be backward working also - first to control prana and thereafter speech and mind) and in that Iswara to be meditated upon. The former is bhakthy and the latter method is yoga. Karma done in bhakthy or yoga attitude becomes dharma.


In Kritha yuga everything was performed with utmost discipline and perfection and on time. The name 'kritha' itself suggests 'krithakrithyam' in action. Pranava "OM" was their veda. In treta yuga vedas emanated from the breath of virat purusha (cosmic expression of Brahman)


In all, there are 28 tatwas which form the prapancham; Purusha, prakrithy, mahat, ahamkaram, 5 tanmatras, 5 elements, 5 gnanendriyas, 5 karmendriyas, 3 gunas and mind (This is the sankya system which starts with purusha-prakrithy and does not go beyond that to the Adwaithic truth of Brahmaiva satyam, jagat mitya. For adwaithins the prapancham is only a vivartam. To explain the krima srishty (in the vivartam) they have adopted sankya system. Kapila, the exponenet of sankya has been recognised as one of the incarnations. Buddha also is recognised as one of the incarnations. (sankya could not find out the source - Brahman, and buddhists ended up with sunyam instead of poornam (fulness-Anandham)


Then Patanjali yoga is explained. It has 8 angas - 4 bahya and 4 anthareeka. Yama, niyama, asana, pranayama and pratyahara, dharana, dhyana and samadhy.


Vedanta has prescribed sadhana chathushtyam for men who are in vyavaharic stage to uplift themselves to paramarthika truth. (Prathibhasam is similar to dream stage, vyavaharikom is similar to waking stage and paramarthikom is thuriyam)


Guna and dosha are not static. Circumstances convert the gunas into doshas and vice-versa. Iswara is above these two. To control non-vegetarianism, vedas permitted eating non-vegetarian food as yagna-prasadam i.e. after performing elaborate yagna wherein animal is sacrified to please devas. Same is in consuming liquor - soma juice used in the yagna only has to be consumed. In social system also the institution of marriage came that way for self-discipline in the matter of sex. Varnas came based on the dominence of gunas and varna dharma and asrama dharma came that way - all with the aim of forming a healthy society.


Maya with the three gunas makes the difference known as adyathmikom, athibowdhikom and athidaiveekom. For e.g. the difference between jeeva and atma is known as adyatmikom, difference in the jada viswam is athibowthikom, and sun, moon and other cosmic appearances are termed as adhidaiweekom. In the Reality there is no difference. It is something similar to sun's rays getting deflected when passed through different objects. In respect of each indriyas also this interpretation is given. For e.g. eye is adyathmikom, roopam is adhibowdhikom and sun is adhidhaiweekom.


Sri Krishna then describes the different aspects of kriya yogam. Yagnams, vaideekom, tantrikom etc., worship of Agni, sun, idols and worship in the heart contemplating the supreme truth (personified as Iswara) are some of the forms of worship explained by Lord. Idols can be that of stone, wood, earth, sand, in drawings or precious stones and above all idols established in one's own mind.


END OF KING PAREEKSHIT: Through stories so far, Sage Suka convinced the king about the Supreme Truth. Stories have no intrinsic value. They however help to remove the curtain of ignorance (bheda-bhavam) before us. Pareekshit entered into Nirvikalpa. As ordained by the curse of muni-putra, snake Dakshaka came and bit him on the leg. This was only to destroy the body. Soul is indestructible.


Vedas are compared to Kalpaka vriksham and Srimad Bhagavatham is the ripe fruit of the tree. Karma kanda rituals are not mandatory. They are permissive to the extent that they bring in a discipline and chitta-suddhi which help to develop a receptive attitude - sraddha- to Brahma-gnanam. Through introspection one has to attain tatwa-gnanam. Sraddha and trust are the two wings of the bird Gnanam which can fly to the limitless height. The crux of Srimad Bhagavatham is "Brahmiva Satyam - Jagat mitya - Jeevo Brahmiva napara" (master-key of Sankara) Sri Krishna was staging the show of Mitya with precise perfection.