Srimad Bhagavatham

Hayagreeva avatar. #krishnafortoday 

Ksheerasagara Shayana, oil on canvas.

 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.
-------------

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."

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."

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.)

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)

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. 

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.

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.