The story of Bharata

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The Story of Bharat

Sri Suka began again: When Bharata, who was a great devotee of the Lord, was

mentally appointed by Lord Rasabhadeva (before he retired to the woods) to

the rulership of the earth (the kingdom of his father), he married Pancajani,

a daughter of Viswarupa, intent as he was on obeying the command of the Lord.

1

Even as Ahankara (the source of the subtle elements) begets the five subtle

elements, he (too) begot through her five sons--Sumati, Rastrabhrt,

Sudarsana,Avarana and Dhumraketu by name --whowere entirely after him. It is

from his time that they cal this Varsa (subdivision of

Jambudwipa)--(heretofore) known by the name of Ajanabha--as Bharat.(2-3)

Remaining devoted to his duty like his father (Lord Rsabha) and grandfather

(king Nabhi), the said monarch, who possessed an extensive knowledge and was

extremely fond of his subjects, duly protected the people, who (strictly)

adhered each to his prescribed duty. (4) He also worshipped, with (due)

reverence at the appointed hours, the Lord appearing (both ) in the form of

Yajnas (sacrificial performances conducted without the Yupa or sacrificial

post) and Kratus (those distinguished by the presence of such a post) through

sacred rites (both) big and small-in the form of Agnihotra, Darsa, Purnamasa,

Caturmasya and Pasusoma of both kinds-those complete in every detail and

those lacking in some particular-undertaken under proper authority and

performed with the cooperation of four officiating priests (viz., a Hota, an

Adhwaryu, and Udgata and a Brahma). (5)

When the various sacrificial performances were duly carried on with special

attention to all supplementary rites, and when the Adhwaryus took the

oblations (in their hands order to pur them into the sacred fire), the said

sacrificer (Emperor Bharata), mentally offered the reward, which was expected

from a particular sacrifice, in the form of a virtue known by the name of

Dharma (religious merit), entirely to Lord Vasudeva, the transcendent Reality

and the Supreme Deity, who is not only the Soul of sacrifices but their

actual doer too, being the Ruler of the gods represented by the several

Mantras (sacred texts) symbolic of the different deities. And his passions

(in the form of likes and dislikes) having been attenuated by his sagacity

(in offering the fruit to the Lord), he contemplated on distinct from) the

supreme Person. (6)

When his mind was thus thoroughly purified through the extreme purity of his

actions, there arose (in his heart) loving devotion--which grew exceptionally

intense everyday--to Lord Vasudeva, the transcendent Reality, appearing in

the space within his heart in the form of the Supreme Person (Bhagavan

Narayan), distinguished by the mark of Srivastsa (the footprint of Bhrgu),

the gem known by the name of Kaustubha, a wreath of sylvan flowers, a discus,

a mace and so on, nay, remaining immovable like a portrait in the heart of

his devotees and shining brightly in his own mind as the Inner controller.(7)

Having concluded at the end of ten million years that the store of merit

responsible for his royal fortune must have thus been exhausted by that

time, he proportionately divided among his own sons the hereditary fortune he

had been legitimately enjoying (till then), and himself retired as a recluse

from his own residence, which was the abode of all prosperity, to the

hermitage of the sage Pulaha (situated on the bank of the River Gandaki and

known as the Salagramaksetra).(8) Impelled by his paternal affection for

His own devotees residing in that hermitage, it is said, Lord Sri Hari

reveals Himself there in their desired form even today. (9) The holy River

Cakranadi (Gandaki or Gandaka) hallows on all sides the (various) places of

this hermitage through contact with circular (wheel-like) pebbles having

nave-like marks on both sides (above as well as below).(10)

Duly performing all alone the worship of the Lord through flowers and

tender leaves of various kinds, particularly the leaves of the holy basil

plant, and water as well as through edibles such as bulbs, roots and fruits,

in a lonely retreat in the grove of the said hermitage, Bharata was rid of

all craving for the pleasures of sense and, developing (great) tranquility of

mind, derived supreme gratification. (11)

His heart melted and was benumbed (as it were) under the pressure of

exceptionally increasing love for the Lord, occasioned by incessant worship

of the Supreme person carried on in the aforesaid manner. The hair stood on

their end all over his body as a result of intense delight; his eyes were

bedimmed by tears of love proceeding from an ardent longing (to meet the

Lord); and his consciousness being drowned in the deep lake of his heart,

brimming over with supreme felicity flowing from devotion- which was enriched

by constant thought of the feet of his beloved Lord, red as a lotus-he forgot

even the worship that was being done by him as aforesaid. (12) Having

thus undertaken vows of propitiation the Lord and looking very bright in his

covering of deerskin and with his head of tawny, curly and matted hair wet

through ablutions performed thrice everyday), he waited upon the all

effulgent Lord Narayana (the Supreme Person)-- as manifested in the orb of

the rising sun--with hymns addressed to the sun-God and prayed as

follows:-(13)

The Light (constituting the very essence of the sun-God, which lies

beyond the material plane (is made up of Sattva unmixed with Rajas and

Tamas), dispenses the fruit of our actions, it is the same Light which

evolved this (phenomenal) universe by its mere thought and again, entering it

(as its inner controller), protects the Jiva, seeking Its protection, with

Its power of consciousness. We resort to that Light, which propels our

intellect. (14)

 

The ends the seventh discourse, forming part of the story of Emperor Bharata,

dealing (mainly) with the worship of the Lord, in Book Five of the great and

glorious Bhagavata- Purana, otherwise known as the Paramahamsa-Samhita.

[Guest guest]

performed with the cooperation of four officiating priests (viz., a Hota, an

 

Adhwaryu, and Udgata and a Brahma). (5)

 

[Madhava Replies:]

 

Hota = Master of Rigveda - Supposed to know the way the Deity appears,

shape and form...

 

Udgata = Master of Samaveda - After Hota calls the Deity, udgata sings the

proper hymn which pleases the deity en route...

 

adhwaryu = Master of Yajurveda - After the arrival of the Deity at the

Yagnasala. Adhvaryu takes over, he offers the seat to the deity. Arranges

everything in such a shape, he looks after the deity. He offers the Havis

(sacrificial morsel) in to the hands of the Deity. Adhvaryu is responsible

for seeing that the deity is pleased with the havis. He is not supposed to

talk while performing the ritual. The talking capacity is given only to

Hota and Udgata.

(ref: taittiriyOpanishad) Omiti advharyuH pratigaraM pratigRUnAti...

 

Brahma = Master of Adharvanaveda and also Yajurveda. He holds the

supervisory powers for the entire ritual. He has the authority to correct

the other four (Hota, Udgata, Udgata + Yajamani [Master]) from incurring the

two great sins (viz. abhikramanASa, pratyavaya). AbhikramanASa can occur

because of the mistakes done by Hota and Udgata. Pratyavaya can occur

because of the Adhvaryu. Brahma keeps a tab on all the methods of ritual.

He corrects everybody with a warning "OM". Brahma is supposed to befriend

the Deities, so that he can ask the deities forgiveness in case something,

unknowingly, goes wrong in the sacrifice. Ultimately it is Brahma who

receives the Prasada from the hands of the Deity and offers it to the

Yajamani (Master, a person who is performing this yagna).

 

Comments and corrections are most welcome...

 

Yours,

Madhava

[Guest guest]

Jai Sri Krishna.

Continue on the story of Bharata.

Bharata conceives an infatuation for a fawn and is reborn as a deer

Sri Suka began again: Having bathed in the great river (Gandaki) and having

finished his routine of religious duties (both of an obligatory nature and

those demanded by particular occasions) as well as other unavoidable duties

(such as easing nature), one day, Bharata squatted on the bank of the river

for three Muhurtas (nearly two hours and a half), repeating the sacred

syllable Om. (1)

Mean while, on that spot, O king , a deer approached the river bank all alone

to drink water. (2) While it was yet avidly drinking water, there arose a

loud, deep and hoarse sound-striking terror into the heart of all-of a lion

roaring not very far from that place.(3) Hearing the sound, that deer, which

was shy by its very nature and (already)looked with bewildered eyes, felt all

the more perturbed at heart, overcome as it was with the fear of the lion,

and precipitately leapt across the stream, its eyes swimming and its thirst

not yet quenched.(4)

Even as the deer, which was big with young, took the leap the fetus, that

had been dislodged through excessive fear, came out of the vagina and fell

into the stream. (5) Afflictedwith exhaustion caused by the premature

delivery and the (unusually long) leap (taken by it) as well as with fear (of

the lion), and (further) strayed from its troop, the female deer dropped down

in some cavern and died.(6)

Moved with compassion at the sight of the helpless young deer, forsaken

(by its mother) and being swept away by the current, the royal sage picked it

up and took it to the hermitage like a (true) friend, knowing it to be

motherless.(7) As Bharata (now) intensely thought of the young deer as his

own (charge) and conceived an attachment for it by nourishing it, protecting

it (from wolves and other carnivorous animals), caressing it and humoring it

(by scratching and stroking its body) everyday, all his routine duties (such

as bathing) including practices of self-restraint as well as his devotional

duties such as the worship of the Lord came to be neglected one by one and

(were all) actually abandoned in the course of a few days.(8) "Oh, torn from

its class as well as from its near and dear ones and alas! brought under my

protection by the fast rotating wheel of Time this helkplkess young deer has

accepted confidence in me. Hence it behooves me (too) to nourish, protect

(from enemies), gratify and fondle in an unavailing spirit this fawn

exclusively depending on me, knowing as I do that it given to self -control

and are friends of the poor ignore their own big interests for the sake of

such (wretched) creature."(10)

Having thus developed an attachment for it, Bharata's heart remained knit

with bonds of love to that young of deer even while he sat (on the ground),

lay asleep, sauntered (here and there), remained standing ate his food and on

other such occasions. (11) Where he thought of fetching (blades of) Kusa

grass, flowers, sticks for the sacrificial fire, leaves, fruits roots of

water, he repaired to the woods alongwith the young deer, apprehending danger

from wolves and dogs and other (carnivorous) animals. (12) Nay, when due to

its innocence it got stuck up at some place on the wayside, he picked it up

and bore it on his shoulder of tenderness with a heart full of great

affection and m holding it thus on his lap and bosom, experienced supreme

felicity in fondling it.(13) Even while (actually) performing (some) ritual

act, he pronounced his benedictions on it with a reassured mind, saying "May

you be safe on al sides, my darling!"...........

Note: I will continue the rest in next time.

Thank you very much.

Jaye Radhe.

Yours

SRU.

[Guest guest]

Jai Sri Krishna.

Continue on the story of Bharata.

At other times (whenever he failed to see it) he would feel extememly

perturbed like a miser who had lost his fortune and, sorrowing for it alone

with a heart full of agony and overwhelmed with grief at his separation from

that young deer, and actually infatuated by an inordinate longing to see it,

pitifully exclaimed, it is said, as follows: -- (15) "Oh, will that poor

young deer, the offspring of a deceased mother, return (to this spot),

reposing confidence by virtue of its own credulity in me -a wicked and

unlucky soul, deceitful as a cheat and hardhearted like a hunter-and

overlooking like a saint my wicked nature ?(16) Shall I see it (once more))

grazing in safety tender blades of grass in the grove of this hermitage,

protected by providence ?(17) May it not be that a wolf or a dog or any other

(carnivorous) beast roaming all alone (such as the tiger) or going about in

herds (as for instance the boar) will devour it ?(18)

Lo! the Lord (the sun-God) who has the three Vedas for His body and who

rises for the welfare of the whole world is going down; but the pledge of the

doe is not yet returning to me. (19) Will that prince of a deer (ever) come

back and delight me-- and unlucky soul relieving the sorrow of its kith and

kin by its manifold, delightful and charming fawn-like sports ?(20) When I

closed my eyes in jest putting up a false show of meditation, it would

approach me greatly agitated and, feeling indignant through love, would

strike me with the end of its horns, soft as a drop of water. (21)

When, on the Kusagrass-with the offering for the sacred fire placed on

it-being polluted (by it through the impure touch of its mouth), it was

scolded by me, it got much frightened and instantly abandoning (its)

playfulness, would sit (motionless) like a young hermit with all its senses

fully controlled.(22)

"Oh, what austerities have been performed by this fortunate Earth, who by

the series of impressions imprinted (on her bosom) by the feet of that docile

young of a black antelope with their tiny, lovely, most propitious and soft

hoofs not only reveals the tracks of my fortune to my wretched self, robbed

of his wealth and therefore miserable, but at the same time adorns her own

person on all sides and turns it into a sacrificial ground for the twice born

seeking after heaven or final beatitude. (23) (Observing the dark spot in

the moon, which is likened after heaven or final beatitude. (23) (Observing

the dark spot in the moon, which is likened by poetic fancy to the figure of

a deer, and imagining it to be his own pet deer) May it be that the glorious

moon-God (the lord of the stars), who is (so) kind to the afflicted, is

protecting (has taken under his own fostering care) that young deer, whose

mother died from fear of a lion, and that has strayed from its abode?(24)

(Deriving solace from this idea as well as from the cool and refreshing

moonbeams) Or is it that he is soothing- by the cool and placid slobber, in

the form of nectarine rays flowing copiously from his mouth through love- me,

the lotus of whose heart has been burning with the flames of wild fire, in

the form of agony caused by separation from my pet (that was like a son to

me), and who had followed (in search of) that young of a deer.".(25)..........

 

Note: I will continue in next one; there are 6 slokas in this 8th discourses

of book 5,

The glorious Bhagavata-Purana, Known as the Paramhansa-Samhita.

[Guest guest]

Thank you. Isn't this story supposed to be called "The story of

Jadabharata"?

 

 

Raju100 [Raju100]

[Guest guest]

Dear List members

Jai Sri Krishna.

Following is the continuation of Bharat Story after 25verses of Dis.8,Book 5

of Sri Mad Bhagbatam Maha Puran.

 

Troubled at heart with such fantastic ideas, Bharata (who was engaged in

austerities for union with the Lord through Devotion and spiritual

enlightenment) was diverted from the practices leading to such union as well

as from (devotional) practices in the form of worship of the Lord by his own

(evil) destiny appearing in the form of that Young antelope! Otherwise how

could there appear (such a strong) attachment for the young of a deer, that

belonged to a different species, in (the mind of) one who had already left

his own sons, so difficult to part with, as a direct impediment to (the

attainment of final beatitude. While the royal sage Bharata was lost in

self-oblivion, the practice of Yoga commenced by him having been thus

interrupted, and his mind (ever) engrossed in the thought of nourishing,

protecting, humoring and caressing the young deer, the hour of death, which

is difficult to overpass and which approaches with terrible speed, arrived

even as serpent would run up to the hope of a rat. (26) Continuing even at

that time to look intently of the deer, that was lamenting by his side like a

(real) son, with his thought fixed on that animal alone, Bharata, on quitting

that body (the body of a royal sage) simultaneously with the deer, attained

(in his next birth) the body of a deer as any other mortal would do (under

similar conditions). Of course the memory of his previous life did not leave

him as did the dead body. (27) Recollecting - by virtue of the sustained

endeavours (in his previous existence) to propitiate the Lord - even in that

incarnation the cause of his being reborn as a deer, and repenting bitterly,

he said (to himself as follows):-(28)

"Oh, how painful it is that I have strayed from the path trodden by the

selfpoised in that, even though I had completely shaken off all attachments,

and, strong-willed as I was, had retired to a lonely and holy forest, my

mind-which had been wholly devoted to and thoroughly concentrated in Lord

Vasudeva, the Self of all (individual) selves, in course to and thoroughly

concentrated in Lord Vasudeva, the Self of all (individual) selves, in course

of time, every hour of which was (fully) utilized through diligent

application to sacred pursuits such as constantly listening to, fixing one's

mind on and duly chanting His names and praises, worshipping Him and

incessantly thinking of Him-slipped in no time after the young of a deer, a

fool that I was."(29)

With this feeling of remorse fully disguised, Bharata (reincarnated as a

deer) forsook his mother (the doe) and returned from (the mountain of)

Kalanjara (his birthplace) to the hermitage of the sage Pulastya and Pulaha,

also known by the name of Salagrama-Ksetra, a site consecrated to the Lord

and a favorite resort of hermits naturally given to selfcontrol. (30)

Awaiting his death (every moment) and terribly afraid of attachment, he lived

there too all by himself, subsisting on dry leaves, blades of grass and low

shrubs and looking forward to the exhaustion of the stock of karma

responsible for his birth as a deer, and (eventually, when the hour of death

arrive) cast off his bestial form, a part of which had been laid* (by him)

under the water of the holy river (Gandaki). (31)

Thus ends the eighth discourse, forming part of the story of Bharata,

In Book Five of the Great and glorious Bhagavata-Purana,

Otherwise Known as the Paramahansa-Samhita.