40 Bhagavatha --Ulukala bandhanam

Yashoda was suckling Krishna in her lap. The milk which was kept on the oven for boiling began to overflow. Yashoda slowly placed Krishna down and rushed to  remove the boiling milk so that it may not flow over to the hearth. Krishna, having been disturbed, felt angry and broke the pot meant for churning the curds with a heavy stone. With tears in his eyes, he went to the interior of the house and ate fresh butter.  After removing the vessel from the hearth, Yashoda saw the broken pot and laughed heartily, knowing that it was Krishna's work.  She finds him standing on the overturned base of a wooden mortar and was giving butter to a monkey. Seeing his mother approaching him with a stick in her hand, from the corner of his eye, he gets down in haste and runs away, pretending to be afraid. Yashoda runs after her son and manages to catch hold of him. He was now weeping aloud and rubbing his eyes with his hands.  The kaajal in his eyes began to spread and his eyes were filled with fear. She cast off the stick and tried to bind him to the mortar
with a string. However, the string fell short by about an inch. She knotted together various strings available in the house and tried to bind him again. Still there was the same one inch of deficit. She tries yet again, but the shortage was the same one inch. Yashoda smiled, looking at the cowherd women smile at her frustration. She felt amazed that she could not bind Krishna. Her body was bathed in perspiration. Her braided hair loosened. Seeing the over-exertion of his mother, Krishna let himself be tied by her, out of compassion.
Lord Krishna noticed a pair of Arjuna trees, who were the sons of Kubera in the previous birth, Nalakubara and Manigriva. Narada, who happened to see the arrogant sons of Kubera bathe in the river Ganga in an intoxicated state with no clothes on, cursed them to become trees (and remain self conscious in that state). They will get back their form of yakshas, after Vasudeva graces them.
Krishna slowly proceeds to the spot where the two trees stood, to make the word of his exalted devotee Narada come true.  He crawled between the two trees. He passed through, pulling the mortar behind him. The mortar fell crosswise. The vehement dragging of the mortar by Krishna uprooted the gigantic trees and both fell down with a terrific crash, their trunk, leaves, and boughs violently shaken by the force exerted by Krishna. Nalakubara and Manigriva arose from that spot illuminating the whole quarters with their splendour, shorn of all their pride.  They extoll Krishna. "Hail to you, O Vasudeva, your auspicious sight has been possible to us only through the grace of the divine sage Narada. Let our speech be employed hereafter in recounting your excellence, our ears in hearing your stories, our hands in doing your work, and our mind in the thought of your feet."  Krishna, still tied to the mortar, laughingly spoke to the twin yakshas.
"The kind-hearted sage Narada has graced you with his curse, as you were blinded by the pride of your fortune. O Nalakubara and Manigriva, return to your abode. Supreme devotion has already been kindled in you, due to which you will realise the highest goal." The two yakshas circumambulate the Lord and take leave of him.
Hearing the crash of the trees, the cowherds led by Nanda rush to the spot. They were bewildered when they saw Krishna standing safe amidst the fallen trees. The infants playing there tried to tell them that Krishna had dragged the mortar through the trees which caused it to fall and also that they saw two men rising from there. The cowherds dismissed it as child talk. Nanda untied Krishna from the mortar and set him free.  

 

39 Bhagavatha - Grace on Yashoda
One day, while at play the cowherd boys headed by Balarama complained to Yashoda: "Krishna has eaten mud." Yashoda grabs Krishna by the hand and chides him. "Is that so?"  Krishna protests: "They're all lying, mother. If you think they speak the truth, you can examine my mouth with your own eyes." Yashoda says: "If so, then open your mouth."
Krishna opens his mouth. In the Lord's mouth, Yashoda beholds the whole universe, the four quarters, the terrestrial globe, consisting of a variety of organisms, the elements of nature, their own place Vraja, including herself and her son, Krishna. She was dismayed. "Is this a dream or an illusion set up by the Lord or is it a delusion of my own mind or some inborn characteristic divine glory of this infant of mine? I bow down to that Supreme which is most difficult to comprehend." She takes him on his lap with motherly affection, as the revelation had instantly disappeared.
Parikshit asks Shukha, "O Brahman, what meritorious act did Nanda perform so as to deserve such great fortune? What did Yashoda do to deserve this grace of Hari, which even his parents Devaki and Vasudeva did not get to behold?"
Sukha continues his narration:
Brahma had asked the gods and rishis to be incarnated in Vraja as a preparation for the Lord's avatara. Drona was foremost of the Vasus and his wife was Dharaa. Drona spoke to Brahma: "When we are born on this earth, let the highest devotion appear in us towards Srihari, through which one is sure to attain the Supreme goal." Accordingly, the vasu, Drona was born as Nanda and Dharaa was born as Yashoda.

38 Bhagavatha -- The playful activities of Krishna

Balarama and Krishna began to sport in Gokula going about in hands and knees. The mothers, Rohini and Yashoda experienced ecstatic joy beholding their cheerful and charming countenance. The boys were old enough to engage in some playful activities. They would catch hold of the tail of calves and be dragged by them all around Vraja, delighting the gopis. The boys became restless and the mothers could not restrain them for long. In course of time, they were on their feet. Their boyish pranks made the gopis complain about them to Yashoda.
"Krishna steals and swallows our curds, butter and milk with the help of his friends. They untie the calves and let the calves suck all the milk from their mothers. He breaks all our milk pots. He also feeds the monkeys with stolen butter. If he doesn't find anything in a house, he departs after pinching the baby of the house and making it cry. He does other mischievous acts and sits by your side like an innocent boy." Yashoda was not inclined to rebuke Krishna. She merely stood laughing.

37 Bhagavatha - Trinavartha 

Yashoda was fondling Krishna in her lap, when suddenly she could not bear the weight of her son, who became as heavy as a hillock. Astonished, she placed Krishna on the ground and carried on with her worldly activities, contemplating on the Supreme that no harm come to her child.
Trinavarta was an asura sent by Kamsa sent to kill Krishna. He took the form a whirlwind and blinding the whole of Gokula with dust, carried Krishna into the vortex of wind. (Krishna made himself heavy in Yashoda's lap as he did not want Yashoda also be sucked into the whirlwind). Yashoda unable to see Krishna in the place where she had left him, lamented. Helpless, the cowherd womenfolk also wept.
Trinavarta carried away Krishna higher and higher to the skies, but could not proceed further, as he felt he was carrying a huge burden. Krishna had kept increasing his weight. Unable to tolerate the weight, the demon tried to cast him away (assuming his original form). But Krishna had him by the throat. With an indistinct groan, the demon died.
The monstrous figure of Trinavarta fell down from the skies onto a rock and all his limbs were shattered. The cowherds rushed to the spot and secure Krishna, who was dangling from the ogre's chest and return him toYashoda.  Nanda was amazed at such wonders at Gokula and the precise prophecy of Vasudeva.

36 Bhagavatha - Shakatasura

To celebrate Krishna's turning over in the bed, Yashoda organised festivities and performed ceremonial ablutions. After the function was over, Yashoda was busy attending to the guests. She placed Krishna under a cart outside the house and put him to sleep. She carried on with zeal honouring the people of Vraja who had gathered there. She did not notice the cries of Krishna from outside. Krishna tossed up his feet and hit the cart, which turned upside down. All the vessels, containing various delicious substances, were crushed under the impact, its wheels and axle tree inverted and its pole shattered. The womenfolk along with Yashoda and Nanda rushed to the spot wondering how the cart could actually collapse by itself. Boys who were playing there, told the wondering cowherds that Krishna had actually knocked it down with his foot. Those cowherds however do not believe, assuming it to be a mere talk of children. They did not know the strength of that boy.
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The demon Hiranyaksha (who was slain by Varaha) had a son, Utkacha, who was strong and powerful. Once he crushed the trees of the hermitage of the sage Lomasha. Lomasha cursed him to remain disembodied forthwith. He felt that his physical sheath was about to fall off like a slough. He fell prostrate at the feet of the sage and sought forgiveness. The sage blessed him that he would be liberated by the touch of the feet of Lord Krishna. It was Utkacha who had entered the cart in Nanda's residence in the disembodied state and was liberated by Krishna.

35 Bhagavatha: Putana

Once Nanda went to Mathura to pay his annual tribute to Kamsa. Vasudeva comes to know of this and meets Nanda to enquire about his sons, Balarama and Krishna. Vasudeva exhorts Nanda, that he leave quickly for Gokula, for there are startling occurrences there too. Nanda takes leave of Vasudeva and apprehensive about the events, took refuge in Srihari and began his journey home, with other cowherds, in bullock carts.
Putana was a demoness, despatched by Kamsa to kill infants wherever she went. She disguises herself as a beautiful woman through her witchcraft and enters Gokula. The Gopis who saw her were captivated by her beauty. Moving around freely, she chances upon Krishna, who was lying in a bed. Recognising her to be an evil spirit given to killing infants, Krishna kept his eyes closed. She kept Krishna on her lap, while the mothers Yashoda and Rohini merely stood gazing, deceived by her charms. Putana placed her poison-smeared breasts into Krishna's mouth. Krishna squeezing it hard, sucked the poison along with her life. She screamed, "Leave me, Leave me, enough!" tossing about her feet, her limbs drenched with perspiration. Thus tormented, Putana reverted to her demoniac form and fell dead, stretching her arms and legs like the demon Vritra was knocked down by the Vajra(thunderbolt).
Finding the boy playing on her bosom, the cowherd women, in a state of alarm, quickly picked him up. Along with their mother Yashoda and Rohini, they offer prayers to guard him against evil spirits. Yashoda suckles him and puts him to sleep. Meanwhile, Nanda and the cowherds return from Mathura and were greatly astonished to see the colossal body of Putana. Now they could realise the danger which Vasudeva hinted at.
Putana's body is consigned to the flames. Out of that body, there arose a column of smoke emitting the fragrance of aloe-wood, as Putana's sin of killing infants was completely wiped out the moment Krishna sucked out her life.
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Ratnamala was the daughter of demon king Mahabali and Vindhyavali. Looking at the lustrous form of Vamana, she was overcome by motherly affection, "... how nice it would be if I could have this child Vamana as my son. I would be blessed to fondle him and nourish him."  But looking at the unfortunate predicament of her father Bali, she was angry. She also wanted to kill Vamana. She was reborn as Putana.

34 Bhagavatha: Yogamaya

Vasudeva returned to the palace with the Yasodha's child, which was Yogamaya. The gates were closed as before.  On hearing the baby cry, the guards were wide awake and rushed to report the birth of the eighth child to Kamsa.
Kamsa, who was awaiting anxiously for this, got up hurriedly from the bed and with tottering steps and disheveled hair, went to the chamber where Vasudeva was locked up. Devaki pleads with Kamsa: "She is like a daughter-in-law to you, O blessed brother, You ought not to kill a female child. You have killed many a child. Can you not gift this child to me?" She wept and hugged her child. The wicked Kamsa snatched the feet of the baby forcefully and dashed against the hard surface, the method he used to kill all other children. Flying off his hand, the baby, younger sister of Krishna, instantly rose to the heavens and was seen in the form of a goddess, with eight mighty arms equipped with weapons. She spoke: "What would you gain by my being slain, O foolish one -- your destroyer has been born some place or the other.  Do not kill helpless children in vain."  Having warned him. the almighty Maya disappeared. (She stayed on as a deity under diverse appellations).
Amazed, Kamsa spoke with humility: "Oh, cousin and O brother-in-law, i have killed many a son of yours -- i am a sinner and a notorious wretch. Forgive me for my wickedness." Regretting his actions, he clasped Vasudeva's and Devaki's feet seeking pardon. Seeing the fully repentant Kamsa, Devaki and Vasudeva gave up their anger and forgave him. He retires to his palace.
Kamsa summoned his counsellors and told them about Yogamaya and her words. The demons who were resentful towards the gods, instigated their king: "If that is so, O Bhojaraja, we shall kill all babes born within ten days in our towns, villages, and other places.What can the cowardly gods do. Command us to destroy Vishnu. The only way to do that will be to extirpate the rishis." The sycophants praise him.  Kamsa commands the demons (who could assume any form at will), to oppress the righteous in all quarters, as a means to kill his adversary.
At Gokula, Nanda and Yashoda were thrilled with their baby boy. There were festivities all over Gokula. Gargacharya, their guru, seeing the dark and attractive child, named him Krishna. 

33 Bhagavatha - Krishna Avatar

Vasudeva was the son of Shura, (a noble man in Mathura).  He married Devaki and was returning home in the chariot.
Prince Kamsa was the eldest son of Ugrasena, the then ruler of Mathura. Out of affection for his cousin Devaki, he drove the chariot himself. As the marriage procession was on its way, a celestial voice addressed Kamsa: "O foolish one, the eighth child of this girl whom you are now conducting will slay you."
Kamsa seized Devaki by the hair and with a raised sword, proceeded to kill her. The blessed Vasudeva, in order to gain
time, tried to appease Kamsa with words of praise and said: " O virtuous one, Devaki is like your daughter. There can be no fear to you from this girl. The incorporeal voice had said that only the eighth child will kill you. So I shall accordingly make over her sons to you, which is cause of your fear."
Kamsa applauded Vasudeva, and desisted from killing his sister. Vasudeva, truthfully handed over his first born son Kirtiman to Kamsa. Kamsa smilingly spoke: "Please keep the boy under your protection. My death has been decreed at the hands of your eighth progeny."
Narada, wanting to hasten the avatara of Vishnu, communicates to Kamsa: "The vrshnis, led by Vasudeva, Nanda of Vraja, and Devaki of the yadavas who are devoted to you, are all gods themselves who have descended on earth, for the destruction of the daityas." Kamsa, overcome with fear, did to death all the six sons of Vasudeva. He binds Vasudeva and Devaki in fetters in their own residence and also imprisoned his own father Ugrasena, and ruled the Surasena territory himself.
Lord Anantha, a ray of Lord Vishnu enters the womb of Devaki as her seventh son. The Lord commanded Yogamaya, (his transcendent creative energy): "Proceed to Vraja, where Rohini, Vasudeva's another wife, is staying in Nanda's Gokula in hiding. There exists in Devaki's womb, my own part manifestation as Sesha (the serpent god). You shall transfer it in Rohini's womb. You will be born of Yashoda, the wife of Nanda." Yogamaya carries out the command.
Kamsa, awaiting the birth of the eighth son of Devaki, thought of the Lord, when he was sitting, standing, walking, lying down, taking food. He saw the world full of him, out of fear.
At midnight, when the star Rohini was ascendant, on the eight day of the Lunar calendar, Krishna was born. Vasudeva beheld that boy, charming, endowed with four arms which wielded the conch, discuss, lotus and the mace, adorned with yellow silk, looking like a dark cloud laden with moisture. Vasudeva's fear was completely gone. He extolls the Lord. The Lord then assumes the form of an ordinary child, his parents gazing in wonder. The child asks Vasudeva to  take him to Nanda's house in Gokula, and bring back their baby girl. Vasudeva does as he was told. Miraculously, the prison doors unlatch, their fetters loosened, and Vasudeva stepped out with the child while the guards slept. The torrential downpour increased the level of the Yamuna, but it makes way for Vasudeva.
He reaches Gokula where everyone was asleep. Vasudeva exchanged the babies and returned. Yashoda was rendered unconscious by Yogamaya, hence did not know the gender of the child which she gave birth to.

32 Bhagavatha: The story of Yayati.

Devayani, the daughter of Shukracharya and Sharmishta, the daughter of king Vrishaparva, along with their companions were having a bath in a pond.  Seeing a respectable person pass by, they hurriedly come out of the pond and dress up.  The princess Sharmishta, unintentionally  puts on the clothes of Devayani.  Devayani was angry beyond reason. Using harsh words, she abuses Sharmishta and ill-treats her.  Sharmishta snatches Devayani's clothes  and pushed her into a well.
Yayati, (the son of Nahusha of the Lunar dynasty) was hunting in the forest. He comes to the well searching for water. He finds Devayani in the well, with no clothes on. He throws his upper garment and rescues her by giving his hand. Devayani speaks lovingly to Yayati: "O king! I am the daughter of Shukracharya. You have held my right hand. So it is only proper, perhaps ordained, that you be my husband."  Yayati, fearing Shukracharya's wrath, and due to his weak mind, was unable to turn down the dharmically unacceptable match.  He agrees to the proposal and departs.
Devayani, returns weeping to her father and complains about Sharmishta. Shukracharya, along with his daughter, goes out of the city, sad at the turn of events. Vrishaparva, the danava king, placates Shukracharya (afraid that he might have intentions to switch loyalty to the gods) and falls at his feet. Shukracharya asks the King to fulfill his daughter's wish.
Devayani says, "wherever I go, even after I am married, Sharmishta will be my follow me along with her companions." Perceiving that there was more to gain from Shukracharya to the danavas, Sharmishta agrees to become a slave to Devayani. While giving away his daughter Devayani in marriage to Yayati, Shukracharya warns Yayati to stay away from Sharmishta.
Devayani and Yayati have two sons, Yadu and Turvasu.
Sharmishta, once when alone in the grove, solicits the King for progeny. Yayati, although recollecting Shukracharya's warning,  accedes to her request and secretly marries Sharmishta. They have three children  -- Dhruhyu, Anu and Puru.
Devayani is overwhelmed with rage on hearing this. She returns to her father and complains to him. No amount of sweet words and blandishments by Yayati would console her. Shukracharya curses him: "O fool! O liar, hankering after women,  let old age, which disfigures a man, overtake you."
Yayati pleads with Sukracharya that he was unsated with pleasures of the sense and would like to revel in it for some more years. Shukracharya relaxes his curse: "Your old age may be exchanged at will with the youth of any other -- who may voluntarily accept it."
Yayati asks each of his sons to accept his old age in return for their youth. Yadu replies that he has no courage to live with old age, even before tasting the pleasures. Other sons also decline, as they looked upon the transient body as eternal. Only Puru, the youngest and most virtuous of them all, accepts the old age of his father, saying that an ideal son would accomplish whatever is expected of him by his father, in anticipation.
Yayati, having an extended age of youth enjoys pleasures for a long time, and yet does not feel satiated. He tells Devayani his thoughts (in the form of a parable):  "the quest for worldly pleasures grow stronger and stronger like fire fed by ghee. The powerful senses lead even a learned man astray. One desirous of happiness should get rid of the thirst for pleasure -- it does not decrease even when the body becomes old.  In fact, it renews itself every time."
As realisation of his spiritual fall dawns on him, he returns his youth back to his son Puru, and takes back his old age. He crowns the worthiest son, Puru as the King and retires to the forest to meditate on Lord Vasudeva.
Yayati's sons through Devayani were the Yadavas and through Sharmishta, the Kauravas.
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The earth was overrun by demons disguised as kings. Endeavouring  to remove this burden of earth, and to shower his grace on his devotees, Lord Krishna, accompanied by his elder brother Samkarshana (Balarama) descend on earth in the Yadava clan.

31 Bhagavatha: Parashurama

Richika, a brahmin (a scion of Bhrigu) seeks the hand of Satyavathi, (daughter of Gadhi of the solar dynasty). Gadhi, as if to dissuade Richika, demands a thousand white horses, each having one black ear, as a price for his daughter. Richika, seeks Varuna (god of water) and obtains the horses and marries the lovely princess Satyavathi.
Satyavati, seeks Richika to bless her with a son, and also one for her mother. Richika, after intense meditation, prepares a charu (made of rice, barley and milk). He invokes two parts with separate mantras (for his wife and her mother) and goes out to bathe.
Satyavati's mother, (assuming that the charu prepared for her daughter would be superior) swaps the charus and consumes the one meant for her daughter. Richika comes to know of the exchange of charus. "You have committed a big blunder. Your son will be a kshatriya and your brother, although a kshatriya, will be foremost in the knowledge of the Supreme."  Satyavati pleads with Richika, that let her son not be so. Richika says, "If not, then your grandson will be such."
Jamadagni was born to them. Satyavati was transformed into the sacred river Kaushiki (Kosi). And to Gadhi's wife (Satyavati's mother) was born Kaushika, who shed his qualities of a kshatriya and attained brahminical glory, through his asceticism. He was known as Vishwamitra.
Jamadagni married Renuka. They had a number of sons, Vasuman and others, of whom the youngest was Rama, whom the learned speak of as a manifestation of Lord Srihari. He always wielded an axe, the parashu, hence called as Parashurama.
Arjuna, a ruler of the Haihayas, propitiated Lord Dattatreya and secured formidable powers and came to be known as Kartaviryarjuna. His superhuman powers made him proud and arrogant. Once Kartaviryarjuna comes to Jamadagni's hermitage. The sage provides hospitality for the king and his entire entourage -- by virtue of his spiritual powers and the help of the cow Kamadhenu. Kartaviryarjuna, jealous of the affluence displayed by the sage, carries away the cow Kamadhenu along with its calf.
Parashurama, who was away at the time, flew into a rage when he knew about this wickedness. Wielding the parashu, bow and arrows, clad in deer skin and matted locks, parashurama looked like the glowing sun, when he entered Mahishmathi, the city of Kartaviryarjuna. He destroys single-handedly, moving quick as the mind and the wind, the entire army of Kartaviryarjuna. With his parashu, Rama lops off the innumerable hands of Kartaviryarjuna and ultimately, his head too. Arjuna's sons ran away in fear. Parashurama brings back Kamadhenu, along with the calf, safely and hands her over to his father Jamadagni.
Jamadagni says, "Rama, you have committed a great sin in slaying a ruler of men. We have attained our title as brahmans through forgiveness alone. It is forgiveness which is our virtue, by which Lord Srihari is pleased. Slaying a king, whose head has been consecrated during the coronation is more sinful than killing a brahmana. So go and atone for the sin by reverentially visiting Thirthas (holy places)" Admonished thus, Parashurama performs the thirtha yatra for a year and returns to the hermitage.
Jamadagni's wife Renuka once happens to see Chitraratha, a gandharva, while getting water for the oblations from the river. Her mind is disturbed for a moment as she longs for the handsome gandharva, who was sporting with celestial nymphs. Gathering herself, she gets back to the hermitage with the water after the delay. Jamadagni, knowing Renuka's distraction of the mind, asks her sons to do away with their mother. Parashurama, who knew the spiritual prowess of his father, beheads his mother, and his brothers who disobeyed his father. The gratified Jamadagni, grants a boon and Parashurama, requests that all those killed by him should be revived. And they should not remember that he killed them. They all arise, as if after a sleep.
The sons of Kartaviryarjuna, seeking revenge, come to Jamadagni's ashram, and while Parashurama was away, hack the sage's head, as his wife Renuka helplessly wailed. Parashurama's anger knew no bounds. Holding his parashu, the battle-axe, and entrusting the body of his father to his brothers, he decides to end the tyranny of the kshatriya race. It is said that Renuka had beat her breast twenty one times, and it was that many generations of kshatriyas Parashurama wiped out. Parashurama, cleans himself of all the sins through a number of sacrifices performed to the gods, present in his own person.
In the next yuga, he encounters Rama, a kshatriya and challenges him to use the bow of Vishnu. Rama strings
the bow and seeks a target for it. Parashurama surrenders all his accumulated spiritual powers. Vishnu's bow was used by Rama to slay Ravana. Parashurama punished instantly, whereas Rama, tries persuasion before punishment.
Parashurama meditates in Mount Mahendra with a serene mind, after renouncing violence.

30 Bhagavatha: The story of Rama

Sage Shuka continues his narration of the Bhagavatha to redeem Parikshit, who was cursed to die in seven days. This was the fourth day. Shuka continues the stories of the kings of the Ikshwaku dynasty, which had noble kings, Dilipa, Bhagiratha,  Khatwanga, Raghu, Aja and Dasaratha. To the blessed Dasaratha, Lord Srihari himself was born -- in four forms; Rama, Lakshmana, Bharata and Shatrughna.
Shuka says the chronicle of the story of Rama has been narrated in detail by seers. So he would just summarise the story in a nutshell.
To redeem the pledge of his father Dasaratha, Rama abandons the kingdom and roamed the forests with his wife Sita and Lakshmana. On one occasion Lakshmana chops off the nose and ears of Shurpanakha, the sister of Demon king Ravana. This incident provokes Ravana to steal Sita away in Rama's absence. Rama, causes a bridge to be built across the sea and exterminated the host of demons along with Ravana, even as the wildfire consumes a whole forest.
Rama had earlier beat Maricha and other demon chiefs all alone, to protect the sacrificial fires of sage Vishwamitra, while Lakshmana stood as a mere spectator.
Rama strings the formidable bow of Shiva, (which breaks under the impact) to marry Princess Sita. On the way back to Ayodhya, he tames the overgrown pride of Parashurama.
Respectfully accepting the command of his father, he relinquishes the throne and leaves for the forest.  After the mutilation of Surpanakha, Rama slays her kinsmen Khara, Dhooshana, Trishira and other innumerable demons, and leads a hard life of an ascetic.
The ten-headed monster, Ravana learns from his sister, Shurpanakha the beauty of Sita. Kindled by passion, he sends Maricha as a weird golden deer, who draws away  Rama from his hermitage. Maricha is killed by Rama. Meanwhile, Ravana carries away Sita forcibly. Rama, disunited from Sita, roams the woods like a forlorn creature, exemplifying the plight of those attached to women. He performs the last rites of Jatayu, the king of vultures who fought Ravana (while he was carrying away Sita). 
He cultivates friendship with the monkeys (Sugriva, Hanuman and others).  After killing Vali, Sugreeva's brother, he ascertains through them the whereabouts of Sita. Hanuman finds Sita in Lanka and returns after burning it. Rama marches to Lanka with Sugreeva and his generals like Hanuman, Nila and Angada. With the permission of the Lord of the seas, a bridge to Lanka is built. With the guidance of  Ravana's brother Vibheeshana (who surrenders to Rama), they reach the shores of Lanka. The city shook like a river churned by hoards of elephants. A fierce battle ensues between the two armies. In a one-to-one combat, Rama fights Ravana and kills him. Vibheeshana performs the last rites as ordained by the scriptures.
Rama then saw his beloved spouse Sita, who was in a retreat in the Ashoka vana sitting under the simshapa tree. Observing Sita in that state, emaciated due to separation from him, Rama was filled with compassion. Rama bestows on Vibhishana the kingdom of the rakshasas. Having completed the fourteen years of exile by then, he helps Sita mount the aerial car Pushpaka and along with Lakshmana, Sugriva, Hanuman and others, he flies back to his capital Ayodhya.
Rama was pained to see Bharatha, his brother, living like an ascetic in Nandigrama, in the outskirts of Ayodhya. Bharatha places Rama's wooden sandals on his head -- and with his ministers and the joyful citizens of Ayodhya behind him, proceeds from Nandigrama with pomp and ceremony to meet Rama. Placing the sandals before Rama, he dropped down at his feet. Rama folds Bharatha in his arms and bathed him with his tears.
Their guru, Vasishta, performs the coronation of Rama.
Once Rama happens to hear one of his citizens casting aspersions on Sita.  Although he knew her to be pure, Rama abandons Sita in order to show the ignorant and the myriad-mouthed world that the ruler should be above reproach. She was pregnant then. She is given refuge in sage Valmiki's ashram, where she gives birth to Lava and Kusa. Unable to stand the separation from her Lord, Sita enters the bowels of the earth.
Rama, hailed as the maryada Purushottam (one with an impeccable conduct), after a long and glorious rule steeped in dharma, returns to his divine realm.

29 Bhagavatha: Bhagiratha and the story of Ganga

Sagara was a King in the solar dynasty of Ikshwaku. He propitiated Srihari by performing many Aswamedha yagnas.  A consecrated horse was released as a prelude to the sacrifice.  Indra, feeling insecure (The title of Indra accrues to a person who performs a hundred Aswamedha yagnas) steals the horse and hides it away.
Sagara asks his sons to find the horse to complete the sacrifice. The proud sons of Sagara, dig the earth all around in search of the sacrificial horse. (They dug out huge tracts of land which later becomes the ocean - hence called SAgara). In the north-easterly direction, they find the horse beside the divine sage Kapila, who was deep in meditation. They shout -- "Here is the thief who stole the horse!" They rush towards him with weapons. The sage Kapila opened his eyes. Deprived of their own good senses by powerful Indra, the sons of Sagara brought upon their own death by offending sage Kapila. They were instantly reduced to ashes. (It is not proper to say that they were killed by the wrath of sage Kapila, an embodiment of pure satva.)
Sagara commands his grandson Amshuman (son of Asamanjasa), to find the horse. He follows the path dug out by his uncles and discovers the horse near the heaps of ashes. Amshuman beholds sage Kapila (the Lord himself in the garb of a sage), and glorifies him. The divine sage Kapila blesses Amshuman:  "You can take the horse back to your grandfather Sagara to complete the sacrifice, my child! And these uncles of yours, lying in ashes here, will be redeemed with the heavenly water of the Ganga." Amshuman, after paying respects to Kapila, returns with the horse. The yagna was duly completed.
Sagara crowns Amshuman as king. His efforts to bring the Ganga did not succeed. His son, Dilipa's efforts also fail to bring the Ganga down to earth.
Dilipa's son was Bhagiratha. He resolves to bring the Ganga to earth. He performs austerities and meditates on the Ganga. Ganga reveals herself in person and agrees to descend to earth, "But somebody must sustain my force as I come down, otherwise, I shall pierce through the  hard crust of the earth, and enter Rasatala (the subterranean sphere). Further, I am not inclined to enter the terrestrial region. People would wash away their sin into me. Where shall I wash that sin, O Bhagiratha?"
Bhagiratha replies, "Lord Shiva will bear your force. And the pious souls who have given up all attachment shall wash away your sins, when they bathe in your waters." He sets off on a penance again to propitiate Lord Siva with his austerities. In a relatively less time, Bhagiratha pleases Lord Shiva (Ashutosh-who is easily pleased). The Lord accepts to bear the force of Ganga's descent. Shiva cautiously bears Ganga (purified by the hallowed foot of Lord Hari) on his matted locks, and lets it down to flow.  The royal sage Bhagiratha, riding a chariot as swift as the wind, leads the river to the spot where the ashes of his ancestors lay.  Bathed by the gushing waters, the ancestors of Bhagiratha were thus redeemed of all sins.
It took the consolidated penance and austerities of three generations of the Ikshwaku dynasty for Ganga to flow on earth.
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Ganga represents Gnana, which has to borne by the Jeeva on his head.
(A more detailed account of the trials which Bhagiratha faced, and how he overcame them all through sheer persistence, is described in the Valmiki Ramayana).

28 Bhagavatha:  Story of Ambarisha

Vivaswan's (Surya) son was Vivaswatha Manu (Shraddhadeva).  Shraddhadeva, through his wife Shraddha, begot ten sons Ikshwaku, Saryati, Nabhaga and others.  This was the famous solar dynasty. Nabhaga's grandson was Ambarisha.
Ambarisha inherited the kingdom with all its glorious wealth and unequalled power. A blessed soul, Ambarisha regarded all that as objects in a dream, by virtue of his devotion to Lord Vishnu. Pleased with his devotion and love, Srihari bestows his own discus, the Sudarshana Chakra to Ambarisha. Ambarisha places it on the throne and worships it.
Ambarisha undertakes the vow of Dwadasi (observing a fast with the mind fixed on Srihari, on the twelfth day of every fortnight of a lunar month) along with his wife, who was equally devout. On one occasion, Ambarisha, after observing the vow, prepares to conclude the fast after giving away gifts to his subjects, according their desires. It was then, that the glorious sage Durvasa, renowned for his quick temper, unexpectedly appears as a guest. Ambarisha welcomes him and invites him for lunch.  The sage accepts and goes to the river Kalindi (Yamuna) to bathe.
The vow of Dwadasi requires that the fast is to be concluded during the hours of Dwadasi itself.  And there was just about a muhurtha (about twenty four minutes) left in which he had to break the fast.  He had a moral dilemma -- on whether he should wait for the sage to return for lunch or break his fast before the hour of Dwadasi ends. He consulted his advisers and decided that sipping water is akin to breaking the fast, and yet cannot be considered as taking food. He took a sip of water and contemplating on Srihari, waited for the sage to arrive.
Sage Durvasa returned and intuitively knew what had transpired. He flew into a rage, "You have broken your fast without offering food to me -- I shall show you the consequences of such an unrighteous act." He pulled out a lock from his matted hair, created a krtya (female evil spirit) out of it, and directed it at the king.  The krtya, emitting flames, and with a sword in hand, rushed towards Ambarisha.  Ambarisha did not stir.
The Sudarshana chakra of Lord Vishnu, which protected him at all times, burnt the kritya and whirling around, emanating flames, turned to sage Durvasa. The sage runs for his life. Sudarshana follows the sage wherever he went, scorching him. Durvasa seeks asylum from the creator Brahma, who concedes his inability to protect him. Durvasa runs to Mount Kailasa, and seeks Lord Shiva's protection.  Lord Shiva also says he was powerless over the weapon of the infinite Supreme. He says only Srihari can protect him.  Left with no alternative, Durvasa rushes to Vaikuntha and falls at Srihari's feet, seeking refuge.
Srihari replies, "My heart is in possession of my devotees, O sage! I am not independent of them. Even Lakshmi is not as beloved to me as my devotees are. Pious souls are my very heart. Force employed against the righteous brings harm to the striker himself. Therefore, O Durvasa, there is only one way you can save yourself -- approach King Ambarisha and seek forgiveness from that blessed soul. Then alone will you be at peace."
Durvasa, unable to withstand the heat of Sudarshana,  rushes back to King Ambarisha and clasps his feet. Ambarisha, ashamed about the sage Durvasa touching his feet, addresses Sudarshana, the missile of Srihari. He glorifies the Chakra with prayers. He pleads that the sage be granted safety and be rid of his trouble. Sudarshana cools down on hearing the King's entreaty. Thus rid of the burning heat, Durvasa pronounces his highest blessings on the king and departs to Brahmaloka.
It is said that a whole year elapsed since Durvasa fled, seeking refuge in various lokas.  Ambarisha waits for Durvasa's return, subsisting only on water during that time.
Ambarisha discharged his duties of a ruler with devotion to Srihari.  In due course, he gives charge of the  kingdom to his sons and retires to the forest.  He spends the rest of his time meditating on the Lord.

27 Bhagavatha -- Matsya Avatara

King Parikshit, asks sage Shukha: "O divine sage, I now wish to hear from you the story of the very first avatar of the Lord as the mighty fish. Why is it that he preferred  the fish which is tamasika (quality of dullness, ignorance, inertia) by nature?"
Sage Shukha continues his narration of the Bhagavatha, the stories of the Lord.
The almighty assumes various forms to uphold dharma.  At the end of Brahma's day (which lasts a seemingly countless number of years), when he retires for the night, there comes a time when the entire earth is washed away for regeneration, devoid of any activity and the absence of the three gunas.
Brahma, tired after his long day, unconsciously murmurs the vedas. The demon Hayagriva (with a horse's head) steals the vedas (knowledge) by dint of his yogic power. The Lord Srihari assumes the form of Hayagriva and vanquishes the demon Hayagriva. Then he assumes the form of a fish and retrieves the vedas from the dreadful deluge.  He continued to be in the waters until the next creation.
In the kalpa (a measure of time) which just concluded, there was a royal sage Satyavrata. He was devoted to Lord Narayana.  One day, when he was performing austerities in the river Kritamala (a river in the south of India), a fish got into his palms while he was offering water to his ancestors. As he prepared to drop it back into the water, the fish spoke: "I have sought refuge in you, O King. Please don't throw me away at the mercy of those aquatic creatures who kill their own species." The merciful king put the fish into the kamandalu and carried it to his hermitage. 
The fish grew bigger and again appealed to the king for bigger space. The king shifted the fish to a pitcher. In less than an hour's time, the fish grew to three cubits in length, necessitating a further change in accommodation. The fish was shifted to a pond, and then a lake. The fish kept growing to monstrous levels occupying fully the space it was provided. The time came when it had to be shifted to the ocean. The fish said, "Do not leave me here, O valiant King! The mighty alligators and other aquatic animals pose a severe threat to my life."
Satyavrata asks the fish, who had by now become a huge whale with a golden hue: "Your exploits as the great fish makes me conclude that you are Lord Narayana himself. Hail to you, O supreme Person! Your descents on earth is always for our benefit. I wish to know the purpose for your avatara as the Matsya."
The Lord replied: "On the seventh day from now, the terrestrial regions will be submerged in the waters of the deluge. I will be sending you a spacious boat which will approach you. Collect all the herbs, the annual plants, seeds of all types, the seven seers, animals of all types and board that vessel.  Sail undaunted in that expanse of water, which will be devoid of light. You will be guided solely by the effulgence of the sages aboard.  Attach the vessel (which will be tossed about by the gales), by means of the serpent Vasuki, to my horn. I shall be present in the water pulling you all, as long as the night of Brahma lasts. In the course of the journey you will realise the transcendent reality -- the para Brahma." And the Lord disappears.
Satyavrata awaits the time for the journey contemplating on the divine Matsya.  Clouds gathered and the rains poured. The ocean began to rise steadily inundating the earth on all sides. Satyavrata did as he was commanded and boarded the boat along with the sages, herbs, animals etc., The sages prompt him to meditate on the Lord to help overcome the calamity.  Concentrating his mind deeply on the Lord, Satyavrata finds the Lord again, as the dazzling golden whale.  He fastens the boat to the horn of the divine whale (with Vasuki as the rope).  He prays to the Lord to help him cut the knots of ignorance and seek the ultimate truth.
The Lord teaches the highest truth to Satyavrata, and reveals the mystery of his own self, elaborated in the Matsya Purana.
When Brahma arises from his slumber at the end of the deluge, Lord Hari restores the vedas to him.
Satyavrata, in the present Kalpa, is Vaivaswatha Manu (the son of Surya, the sun) or Shraddhadeva.
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What the allegorical story means:
    1. The fish represents the different propensities of the mind, turbulent until it becomes spiritual, guided by the guru.  Otherwise it keeps on outgrowing whatever other space it is provided with.
    2. Bhagawan Matsya is the sadguru.
    3. Satyavrata is the seeker(the soul, jeeva) in quest of Truth.
    4. The boat is the body and Vasuki is the mind itself.
    5. The ocean is the tumultuous passage of life.
    6. The saptarishis (seven sages) are the symbol of ethics and spiritnual endeavour.
    7. The sleep of Brahma means that a person overcome by inertia loses spiritual knowledge. Vishnu restores that knowledge.

26 Bhagavatha - Vamana Avatar.

King Bali, the king of the demons was defeated and killed in the battle by Indra. Bali was brought back to life by the guru of the asuras, Shukracharya (and other descendants of the sage Bhrigu).  They help him perform a sacrifice called Viswajit, intended to conquer the heavens. A majestic chariot emerged from the fire, fully equipped with armour and weaponry. Bali with his powerful generals and army, marched towards Amaravati, the prosperous capital city of Indra.
Indra, was amazed at Bali's recovery and wondered what had made him so unconquerable. He seeks his guru Brihaspathi's advice. Brihaspathi answered that Bali had been infused with the spiritual energy of Shukracharya and it would be near impossible to fight him now. He suggests that Indra and the other gods go into hiding until an opportune time - when Bali disobeys his guru Shukracharya. The gods leave their splendorous abode. Bali, the grandson of Prahlada, occupied Amaravati, which was deserted by the gods.  Enjoying the most prosperous kingdom endowed with overflowing wealth, Bali felt he had accomplished all that he wanted.
Aditi, the mother of the gods, feels distressed that her sons have been hounded out of their abode by the asuras. Sage Kashyapa, her husband, visits her after a long time of abstract meditation. He asks her the cause for her grief. She answers that all their wealth and domain has been usurped by the mighty daityas. She pleads with her husband to find salutary means by which her sons, now exiled, will regain their fortune and glory. Kashyapa wonders at the maya of the Lord and speaks to her with a smile: "Worship Lord Vasudeva, dwelling in the heart of all living beings, for he is the only one who can fulfill your desires." He also teaches her to observe the payovrata, a rigorous vow intended to propitiate the Lord -- performed with milk-diet and with the mind focused the Lord for 12 days. With utmost discipline, Aditi performs the vow and the Lord Vasudeva manifests himself before her.  "I know that you seek the triumphal glory of your sons. The asuras are now invincible, O celestial lady. Therefore, I shall be born to you as your son and redeem the glory of the devas." And he disappears.
In due course, the Lord is born.  Aditi and Kashyapa looked on in wonder, as Vasudeva assumes a very short stature, as that of a dwarf, Vamana.  Eminent sages, lead by Kashyapa, invest him with the sacred thread.  The gods honour him. Bhoomi gives him the deerskin, Chandra (moon god) gives him the sacred staff. Aditi gives him the loin cloth. Dhyauh (god presiding over the sky) gives him an umbrella. Brahma gives him a kamandalu, a wooden vessel to hold water.  Saraswati gives him the aksha mala (a rosary). Kubera (god of wealth) gives him a vessel to receive alms. Uma, (mother of the universe), gives alms. The seven seers (sapta rishis) give him Kusha grass. Thus the brahmin boy, Vamana, began his worship of the fire every day.
Hearing that King Bali was propitiating the Lord, by means of an Aswamedha yagna (a sacrifice), Vamana proceeds to the Bhrigu-Kaccha, on the northern bank of river Narmada.  The priests there and King Bali himself were amazed by Vamana's splendour -- as though he were the divine sage Sanatkumara himself.  Overpowered by his lustre, the Bhrigus (Shukracharya) and King Bali welcome him. Bali washes the feet of Vamana as a mark of respect.  Bali submits "Our land has been consecrated by your tiny feet.  Pray, O brahman, take from me whatever you desire."
Vamana glorifies the ancestors of Bali, Virochana and Prahlada. "O ruler of the asuras, I seek from you a strip of land, three paces long, as measured by my stride. I seek nothing else from your magnanimous self."
Bali replies, "Your words, although commendable, is quite childish. How unwise of you to ask just three paces of land, when I could give you a whole continent. Please accept land enough to afford you a decent living."
Vamana replies: "The dearest objects of the three worlds cannot satiate one who has not been able to subdue his senses and mind. Contentment with whatever is obtained by chance is conducive to liberation. Therefore I ask you only three paces of land from you."
Bali laughingly says, " Take as much as you will." He takes a pot of water to make a solemn vow to grant him the land. His guru Shukracharya, interjects -- "This dwarf is none other than Lord Vishnu, who has come to accomplish the purpose of the gods. I do not approve of what you have promised to him. He will snatch your throne, dominion, fortune and glory and bestow it to his brother Indra."
Bali respectfully submits: " Having promised the brahman, how can I go back on my word?  When sage Dadhichi and King Shibi give away their own lives to living beings, what scruple can be there in giving away mere land? Therefore I shall give the promised land to this brahmachari, even if he is an enemy or Lord Vishnu himself."
Disobeyed by his disciple, Shukracharya cursed the high-minded Bali, "You have grown so arrogant so as to violate my command. You shall soon fall from your high position for having disregarded us."
Bali unmoved by the imprecation, worships Vamana by washing his feet, pours water from his right palm on to Vamana's hand, to solemnise the gift.
Now Vamana proceeds to measure the three paces of land.  The diminutive Vamana, grows and presents himself in his cosmic form. The asuras were seized with fear. With a single stride he measures the earth. With the second stride, he covers the whole of the heavens and the sky, that there was not an atom of space left for the third.
The Lord's foot pierced through all the spheres and reaches Satyaloka, the abode of Brahma. Brahma along with sages Narada, Sanandana, Marichi and the others, bow to the foot of the Lord. The water from the kamandalu of Brahma, which washed the foot of the Lord came to be known as the holy Ganga. Jambavan, the king of the bears, circumambulates the Lord with the speed of thought. 
Vamana, contracts his proportions and becomes diminutive again. Enraged that their master has been deceived by Vamana, the retinue of asura generals rush with weapons to strike at the divine dwarf. Vishnu's attendants laughingly ward them away. Bali stops the asuras. " Retreat, my fellow asuras. The same Lord who had been conducive to our growth and the decline of the gods, is proving the reverse now. None can override the time-spirit through physical strength. Therefore await the time when it turns to our advantage." The asuras withdraw to the netherworld. Garuda binds Bali with the cords of Varuna.
Vamana claims the third pace of the promised land which is now non existent. Bali submits with a calm mind: "Pray, place your third step on my head. I regard as most laudable the punishment inflicted by the most worthy. You are indeed the greatest benefactor to us asuras."
Vindhyavali, Bali's wife prays to Vamana: " O Lord! When there is nothing which one can rightfully call their own, what can they offer as a gift to you, who creates, protects and also destroys the Universe?"
Brahma asks Vamana to excuse Bali, who has already been stripped of everything, and hence no longer deserves punishment.
Vamana replies, " O Brahma, I take away the fortune of whomsoever I show my grace to. A person with wealth and power becomes stiff with pride, and disregards the world and myself. This asura Bali has conquered my invincible maya (power of delusion). Despite the distress, he does not feel perplexed. Subjected to curse and bodily torture (being bound by the cord of Varuna), and deserted by his generals,  this asura had a firm resolve and did not abandon truth. He has already achieved my realm, but since he wished to become Indra, he will rule under my protection during the time of Savarni manvantara. Until such time, he will occupy the subterranean region of Sutala, whose beauty has been enhanced by the architect of the gods, Viswakarma. Agonies of various kinds will never overtake the denizens of that region. Bali, may good betide you." 
Bali, overwhelmed, bows and prays to Vamana and prepares to enter the Sutala. Vamana asks Shukracharya and other priests to accomplish whatever has been left incomplete by Bali.
Vamana restores the sovereignty of the heavens, thus begged by him, to his elder brother Indra, and returns to his own realm.

25 Bhagavatha:  Amritha and the Mohini avatara (The churning, part II)

The devas continue their churning with renewed enthusiasm. Out of the churning, emerge Surabhi/ Kamadhenu, the cow of plenty, Ucchaishravas, the gleaming white horse, Airavata, a white elephant with four tusks, Kaustubha, a type of ruby, Parijata, a celestial tree, the Apsaras, the celestial nymphs with their unique charm and many other precious objects.
Then appears Ramaa, (Lakshmi) illuminating the entire area with her splendour. Struck by  her supreme nobility and beauty, demons, men and the gods long for her except Vishnu. 
Indra gives her a wonderful throne. The rivers in a personal form bring the sacred waters for ablutions. Gandharvas sing auspicious songs. The elephants guarding the four quarters bathe Lakshmi. The ocean presents her with yellow silk. Varuna presents her with a garland. Vishwakarma provides her with ornaments. Saraswati provides her with a pearl necklace. Brahma gives her a lotus, and the Nagas present her with ear rings. Holding a wreath of lotus flowers in her hand, she moves about gracefully, in search of a match for her  - a person without blemish, one who is eternal, possessing everlasting virtues. She deliberates for long and finds Lord Vishnu to be perfect. She garlands him with a bashful smile and stands beside him. Vishnu makes his bosom her permanent abode. Ensconced there, Lakshmi promotes the welfare of everyone with her benign looks.
Then comes the moment everyone was waiting for.
Lord Vishnu appears in a dazzling form as Dhanvantari, holding a golden vessel which contained amritha (nectar). The asuras, eager to have the amrita, snatch the vessel and carry it away. A quarrel arose in their ranks as to who would get the nectar first. Amidst the confusion, Vishnu assumes the form of Mohini, an indescribably attractive  damsel.  They were overawed by her presence. She moves about among the demons, enticing them with her glances. With blinding passions in their hearts, they adore her with sweet words:  "We, the sons of Kashyapa have exerted ourselves for this prize. O charming Lady, will you agree to distribute this nectar equitably amongst us?"  Mohini laughs, " You repose trust in me, a wanton woman?" The asuras feel reassured by her self deprecating humour.  Mohini says she would oblige, provided they accept whatever she did, without any question. The asuras completely under her spell, agree, without much of a thought and hand over the amrita to her.
They all fast for a day, purify themselves with auspicious rites and prepare themselves for the much awaited event. Mohini, charm personified, walks in with the amrita kalasha. She seats the devas and the daityas in separate rows and begins to give the nectar first to the gods.  The asuras are impatient but respect their promise. Swarbhanu (Rahu), a demon disguised as a god, sits between the Sun and the Moon.  When it is Rahu's turn for amrita, the Sun and moon point him out. Mohini slices his head off with the discus, Sudarshana. But due the effect of the nectar, he lived on in two parts as shadow planets, Rahu and ketu. The asuras realise they have been deceived. Mohini vanishes.
Hostilities break out between the demons and the gods. Reinvigorated by the amrita, the devas rage a dreadful battle against the asuras. The gods manage to defeat many a demon in the battlefield.  Perceiving a complete annihilation of the demons, Brahma sends Narada as an emissary. Narada reasons with the gods: "Now that you have secured amritha with the grace of Srihari, and also been blessed by goddess Lakshmi, you should cease hostilities."
Bowing to Narada's wish, the gods give up their anger and stop the war.  King Bali, killed in the battle, is taken to their preceptor, Sukracharya, who revives the king to life with his unique secret knowledge.
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What the allegorical story conveys:
Indra represents a person in high position. His negative thoughts (demons occupying his kingdom) spurn the spiritual thoughts (Durvasa) and he becomes weak.
The ocean of milk is the mind; the personality of the spiritual seeker. The turbulence arising in his mind during meditation is the churning.
Mandara mountain is the sense of 'I' within oneself (ahankara).  It sinks as it is not steady and focused. The Lord helps it up. Vasuki the serpent is our will power. Kurma, the tortoise signifies the withdrawing of the senses inward for spiritual realisation.  Kalakuta poison represents the foul thoughts and desires troubling the seeker's mind. It is absorbed and eradicated by the eternal Guru, Shiva.
The treasures from the ocean (siddhis) are powers which accrue to the seeker that delay spiritual progress. 
Chandra (moon) is fine mental creativity, distracted by undesirable thoughts (Rahu, the asura).
Lakshmi is prosperity personified, who is capricious and transitory until she becomes Vishnu's consort.
Dhanvantari is the purified mind, which possesses the amrita (the state of complete fulfillment or bliss).
The gods and demons (devas and daityas)  are the virtues and vices within us. Vishnu suggests that we harness the skills attributed to our negative thoughts for introspection.
Mohini is an illusory attraction.  It shows how one should outwit the demons which disturb our thoughts.
The asuras, one's lower mind, cannot discriminate using the buddhi (intellect). Agitation weakens their minds.

24 Bhagavatha: The churning of the Ksheerasagar (part I)

The sage Durvasa was returning from Vaikuntha with a garland bestowed on him by SriHari. He meets Indra who was on his Airavatha. He gives the flower garland to Indra.  With disdain, Indra threw it on the head of Airavatha, which in turn, hurls it to the ground and tramples it.  Angered, Durvasa curses Indra, that he and the world he ruled, would be divested of  power and splendour.
The gods lose their glory and seek Brahma's counsel.  Brahma meditates on the Supreme. Hari says:  "It is Amritha (nectar) which will help you regain your lost glory and make you immortal. But first you have to make peace with your cousins, the daityas (demons). You will obtain nectar only by churning the ocean of milk. Throw the medicinal herbs, grass and creepers into the ksheerasagar (ocean of milk). Place the mandara mountain as the churning rod,  and churn it with the snake Vasuki as the rope.  You should not be afraid of the severe poison which will emanate out of it, nor you should desire or be jealous with respect to objects arising out of the churning; it is those objects who will chose its owners. I will be there to help you in this endeavour."
The gods conciliated the demons by speaking to their great king Bali about the churning of the ocean of milk.
Cultivating a friendship, they put forward their robust energies for the sake of amritha.
Together, they uproot the Mandara mountain and carry it to the ocean. Unable to withstand the weight, the exhausted gods and demons dropped it on the way, crushing and injuring many. They are disheartened. Hari appears on Garuda. He heals and revives all those who came under the impact of the mountain's weight.  He helps place the mountain on the seaside, with the help of Garuda. After the effort, Garuda withdraws, to make way for Vasuki (who was afraid of Garuda), to assume his role as the rope.  Vasuki (assured of a share in the rewards) is twined around the mountain for the churning.
Srihari holds Vasuki at the fore part (the head) for the churning. The daityas consider it an insult to hold the other part, the tail of the snake, and refuse. Srihari smilingly concedes and the gods hold the tail of Vasuki. Thus defining their positions, the sons of sage Kashyapa, the devas and the daityas begin the churning with vigour.
But the mountain, having no support under the ocean, sank due to its massive weight.  Lord Srihari, assuming the form of a giant tortoise, plunges into the ocean and bears up the mountain on his back. Enthused, the team begins to churn again. The thousand heads of Vasuki spewed fire and scorched the demons. Srihari manifests himself in both the devas and the daityas, stimulating their energies required for the churning. Also, he strengthens Vasuki with suspension of consciousness, to numb the pain rising out of his mammoth task. With one hand, Srihari also held the mountain at the top to prevent it from springing up. They continue churning for a long time, but there was no sign of any nectar. To speed up things, Srihari holds both ends of Vasuki with his arms and hastens the churning. This churning agitated all the creatures living in the ocean.
What first arose was the Kaalakuta,  a deadly poison, which spread very fast, threating all life forms. They all appeal with prayers to Lord Siva. Siva tells his consort,  "Observe, Bhavani,  how the living beings are on the verge of a calamity in the form of the Kaalakuta poison. The virtuous protect others by sacrificing their own transient life. I hereby swallow this poison,  to please Hari and ensure a prosperous life to all created beings." With Bhavani's consent, Siva squeezed into his palm the Kaalakuta and swallowed it out of compassion, the power of which even made an impact on the Supreme person's throat, which turned blue. This spot became an ornament to that benevolent soul.  He was hailed and glorified by the living beings as Neelkantha.(contd.-- part II)

23 Bhagavatha : Gajendra Moksha

Indradyumna, was a Pandya king devoted to Lord Vishnu. The monarch turned an ascetic and had his hermitage in the Kulachala mountain. He continued his worship with a vow of silence with a subjugated mind. Sage Agasthya, happened to arrive there with his disciples. Finding Indradyumna not offering him water or any sort of welcome, the sage felt disrespected.  He cursed Indradyumna. "Let him be born as an elephant, steeped in blinding ignorance." 
He was born as an elephant, Gajendra, and roamed about in the valley of the great mountain Trikuta. Leading a big herd of elephants and his young, he enjoyed life to the brim.
Once when he was sporting with his herd in a lake, a powerful alligator seized him by the foot. However much he tried, Gajendra could not extricate himself from the mighty jaws of the alligator. The female elephants, shrieked out of helplessness and the other elephants, trying their utmost to help him, gave up. Gajendra tried to pull himself outside and the alligator tried to pull him in. This tug of war continued for a long time.
Gajendra's strength depleted, but the alligator's strength kept increasing. The  herd of elephants leave one by one, unable to help him, until he was left all alone. He thought, how can my kith and kin help me, when they have no power to extricate me from this entrapment of Providence... Only the ultimate refuge of all, Lord Vishnu will be able to help me. His remembrance of the Lord at the most appropriate time was due to his adoration of Lord Vishnu in his earlier birth as Indradyumna. He calls out the same prayer mentally, glorifying the compassionate qualities of the Lord. Lifting his trunk, he offers a lotus to him. In an instant, the Lord Srihari, manifests himself on Garuda, wielding his discus, Sudarshana.  Gajendra, gathers enough strength and hails Lord Narayana, as the Adiguru (the preceptor of the universe). The Lord gets down from Garuda in a trice, and holding Gajendra's trunk, pulls him out of the lake, along with the alligator.  He extricates Gajendra from the hold of the alligator, whose jaws were rent open with the discus.  Gajendra is transformed into a divine attendant of the Lord. The alligator was also redeemed --- he regains his form as Huhu, a gandharva (celestial musician). He also pays obeisance to the Lord.
(Huhu, out of haughtiness, had played a prank, pulling the leg of the sage Devala from under the lake when he was bathing. The Sage cursed him to become an alligator).
And Lord Vishnu withdrew to his transcendent realm called Vaikuntha.

22 Bhagavatha - Narasimha and Prahlada

The Dwarapalakas of Vishnu were born as asuras Hiranyakashipu and Hiranyaksha, due to the curse of the sages Sanatkumaras. Hiranyaksha, who was younger, was killed by Vishnu as Varaha. Hiranyakashipu who felt miserable, consoles his brother's wife Rushabhanu, and also his sons. He comforts his mother Diti, with words steeped in Dharma. "Do not grieve for Hiranyakasha whose death was brave and praiseworthy. The soul is eternal and transcendant, taintless and free from decay. Living beings dwell together and are parted by Providence on account of their past actions."
But Hirankashipu himself was agonised and vows to avenge his brother. He implores the danavas in his court: "You all shall go to earth and destroy everything that sustains the memory of Lord Hari."
Hiranyakashipu, in the quest for invincibility, practices austerities of the severest type until Brahma appeared. Blessing Hiranyakashipu, whose body was eaten away by ants, Brahma sprinkles water on him.    He emerges as fire from fuel, endowed with great power, youth and an appearance like gold. He hails Brahma as the Supreme and seeks boons. "Let not my death be through any being created by you. Let there be no death indoors or outdoors, by day or by night, nor by weapons, neither in earth nor in air, neither from men nor animals, neither from animate or inanimate things, nor from gods, asuras or the nagas. Let me have undisputed Lordship." 
Meanwhile, Prahlada was born to his wife kayadhu. He was born with Lord Hari firmly established in his mind.
Hiranyakashipu, armed with the boons secured from Brahma, subjugates the three worlds and establishes himself as the sovereign ruler. 
When Prahlada was five years old, Hiranyakashipu sends Prahlada to the sons of Shukracharya, Shanda  and Amarka for their education. Prahlada who was a devotee by nature, grasped all that he was taught but  never approved of it.
Once, the teachers brings Prahlada to the court of Hiranyakashipu. The king lovingly takes Prahlada on his lap and asks him what he regarded as good for him.  Prahlada replies that all embodied souls should seek refuge in the Lord.
Hiranyakashipu gets angry and rebukes the gurus. The gurus refuse to have taught any such thing. Prahlada is sent away again for proper training.
His gurus intimidate him with caning and teach him what was mandated by the king. But Prahlada saw Hari in those gurus too and in his surroundings.  He was averse to the distinction between a friend and a foe. In the course of his stay in the hermitage of the gurus, Prahlada preaches the glory of the Lord to the other asura children too.
Repeatedly, Prahlada was asked by his father after regular intervals about his learning, and every time, Prahlada tells only about the glory of Hari, who was present everywhere. At this point, Hiranyakashipu could not take it any longer and begins his attempts to kill Prahlada by various methods.  Every time he is miraculously saved, Hari being entrenched in his heart. 
Hiranyakashipu screams, "you are my son and you are preaching to me about Hari? Where is your protector?"
Prahlada replies, " He is everywhere. In every atom."
Hiranyakashipu says, " If he is everywhere, why don't I see him in this pillar?"
Prahlada replies with conviction, " Of course, he is present."
Hiranyakashipu, drawing his sword,  sprang up from his throne and knocked at the pillar with his fist. He heard an explosion as though the cosmic shell had cracked. Out of the pillar, roaring like thunder, emerges an incandescent figure, a queer beast, neither an animal nor a man. It was the Lord, in the man-lion form of Narasimha.  With a shrill laughter, he seized the demon, who was darting up and down with the swiftness of a hawk, and at the doorway of the hall, slung him across his thighs. It was evening then. And with his sharp nails and teeth, tore apart the asura, whose skin could not be scratched even by Indra's vajra. He also had satisfied all the conditions which he had sought as a boon.
The devas lead by Brahma and even Lakshmi feared to go near Narasimha, as his anger did not subside. Brahma asks Prahlada to speak to Narasimha. Prahlada goes near the Lord and prostrates. Looking at Prahlada, Narasimha's anger vanished.  He took Prahlada on his lap and started to lick him, as a lion would do to its cub.
Prahlada extolls him.  Narasimha, pleased with his foremost devotee, offers to give him any boon which he would seek. Prahlada replies that he is a devotee without any craving or desire. "One who seeks worldly blessings from you, is but a businessman. If you still wish to bestow a boon, let it be that no desire may ever sprout in my heart.  And also forgive my father, who was ignorant of your divine glory and spoke ill of you."
Narasimha says, "Your father and twenty-one generations before him have been purified because you were born unto this home, my child.  Perform his obsequies and also occupy the throne of your father.  With your mind fixed on me, dear son, perform your duties as directed by the exponents of the vedas. You will be a role model for all my devotees."
Narasimha also asks Brahma to desist from giving any more of such boons to the asuras, as they are evil by nature. Then Narasimha disappeared.
Prahlada is crowned king and he rules according to dharma.

21 Bhagavatha -- Atri and Anasuya

Atri is one of the saptarishis. He is believed to be the manasaputra of Brahma. (Atri, meaning one who is
free from the three gunas, emerged from the eyes of Brahma). His wife is Anasuya, daughter of Kardama Prajapati (Anasuya - free from jealousy). 
Atri's austerities were legend. It is said that when he controlled his breath through pranayama, smoke emanated from his head.
Anasuya was an embodiment of chastity. Once, in order to glorify her chastity to the world, Brahma, Vishnu and Siva visit Anasuya's ashram as Brahmins and seek bhiksha (for food) with the condition that she should serve it without any clothes on. Anasuya without any hesitation agrees. She invokes her devotion to her husband and sprinkles some water on her divine guests, who become small babies. The trio blessed them with three sons, Datta (a manifestation of the three forms of the Lord, Brahma, Vishnu and Siva), Sage Durvasa (one who was free from vasana), and Soma (the moon god). 

20 Bhagavatha -- Indra and the slaying of Vrithrasura

Once Indra was seated on his throne in all opulence. The lordship of the world had made him arrogant. When Brihaspathi, the preceptor of the gods enters the court, Indra behaves indifferently. Brihaspathi feels
disrespected and walks out.  Indra realises his folly committed in a fit of pride. He rushes to Brihaspathi to
seek forgiveness, but Brihaspathi disappears using his powers of illusion (yogamaya).  Thus deserted by his
preceptor, the gods become vulnerable.
The asuras, hearing about the predicament of the gods, prepare to strike when the opponent was weak, as advised by their guru, Sage Shukracharya. The gods were attacked and injured with sharp arrows. The gods, led by Indra seek refuge in Brahma. Brahma, rebukes Indra for his unworthy behaviour against Brihaspathi and asks them to immediately seek protection from the learned sage Vishwaroopa, the son of Twashta (the architect of the gods).
Viswaroopa agrees to be their preceptor in the absence of Brihaspathi. Viswaroopa discharges his role diligently as a priest.  He teaches Indra a prayer, Narayana Kavacha, invoking the protection of Lord Vishnu. This improves the fortune of the gods.  The Narayana kavacha acts like a shield against the asuras.  The gods emerge victorious.
But Indra comes to know that Vishwaroopa, had also offered a share of the sacrificial oblations to
the asuras in secret, as he sympathised with the asuras (through affection to his mother Rachana). Angered at this breach of faith on the part of Viswaroopa, and suspecting that he would bring about the destruction of the gods, Indra cuts off Viswaroopa's head.  
Twashta, Vishwaroopa's father, retaliates by offering oblations in the sacred fire, to procure a mortal enemy
to slay Indra. (The priests, who wanted the gods to win, stealthily changed the intonation
of the mantra, which reversed the intent). Vrithrasura, fearful in form, rises out of the fire, threatening the
gods. Each of the host of missiles hurled by the gods were swallowed by Vrithra. Dejected, the gods mentally extoll Lord Narayana and appeal to him for protection.
The Lord replies: "Without any delay, seek the sage Dadhyan (popularly known as Dadichi) and beg of him the gift of his body. Dadhichi's constant repetition of Narayana Kavacha and his asceticism has made him
exceptionally strong. It is he, who had taught the Narayana Kavacha to Twashta, and the devas, in turn, got to know this through Twashta's son Vishwaroopa. The sage Dadichi, who knows the essence of dharma, will part with his body in favour of his foremost disciples, the twins Ashvinikumaras (the physician of the gods). Out of the limbs of his body, a thunderbolt (Vajra), the best of weapons will be forged by Viswakarma, the artisan. With this ultimate weapon, also strengthened with my power, you will slay Vrithra and regain your glory. Enemies can never destroy those who are devoted to me."
The devas approach sage Dadichi with this terrible request to cast off his body. The sage, replies as though in
jest: "O Gods, have you no idea of the pain caused to living beings at the time of death? The body is the
dearest to any being, hence always eager to survive. Who would have the courage to part with it at a mere
asking?" The gods reply that for magnanimous souls like him, compassionate to all living beings, nothing would be difficult to part with, if it were intended for the benefit of one's fellow-beings. Dadhichi says, "I asked you about the pain of parting with life, as I wanted to hear from you about Dharma. I will cast off my body, which is coveted by you, and which is sure to leave me one day."
Sage Dadhichi controlled his senses, and fixing his mind on the Supreme reality, identifies himself with the
Lord. He did not know when the body fell.
The Vajra was prepared from the bones of sage Dadhichi. Armed with the Vajra, Indra resumes the
battle with the asuras. The asuras flee at the onslaught, deserting their leader Vrithra. Vrithra's appeals to
his men to fight were in vain. He fights valiantly, stiking terror and crushing the gods under his feet.
Vrithra holds the mace hurled by Indra, and hurls it back, breaking the mouth of Airawatha (Indra's
elephant)and sent reeling away. Vrithra does not aim again at his fallen opponent. Healing the injured
Airavatha with his mere touch, Indra rejoins the battle.  The noble soul Vritra, recollecting the sinful deed
of Indra of killing his brother Vishwaroopa, laughingly vows to avenge the death of his brother or be slain
like a true warrior. Knowing that Vajra has the blessings of Srihari and the ascetic power of sage Dadichi,
Vrtra prompts Indra to strike.  He mentally prays that he may be born as a servant of devotees who have taken refuge in the Lord. Preferring a warrior's death, he rushes with his trident to strike at Indra. The trident
and the arm that held it, was struck down with the Vajra, a weapon with hundred joints and as thick as the snake Vasuki. Vrtra hurls a club and strikes down the Vajra from Indra's hand. A fierce one-to-one battle ensued, where the charitable disposition, guileless words and the fair-play of Vrithra, were appreciated by Indra and others who were present.
Indra appreciates him : " O Asura chief, you're blessed with such a devout mind that you have reached the end of the insurmountable Maya of Lord Vishnu." Thus speaking to each other where the nature of Dharma was revealed by both of them, the battle raged on. Both the hands of Vrtra were cut off by Indra. But the gigantic Vrtra, swallows Indra along with Airavatha.  Indra, protected by the Narayana Kavacha, cuts the belly of the Asura from within and emerges. Whirling with great speed, he also lops of Vritra's head. The soul of Vrtra merges with the Lord. 
All were happy at this triumph except Indra, who was burdened by the sin of slaying of a Brahmin. He suffered untold agony and hides himself under the Manasa lake pondering the means of absolution from the great sin. The king Nahusha officiates as the king of gods, until the time Indra redeemed himself.  Marichi and other sages perform the great Ashwamedha sacrifice, which ultimately washes away Indra's blot and re-establishes his glory.

(a note about the painting:1. Due to space constraints of the canvas,  the Airavatha, shown beside Indra, also forms part of the mount of Shiva, Nandi  2. The tree behind Dadichi hints at the spine and limbs of the sage).

19 Bhagavatha - Ajamila - significance of the Lord’s name

In the city of Kanya-kubja (today's Kanauj) there lived a brahmin by name Ajamila . Well trained in the vedic rituals, he lead a pious life, worshipping Lord Vishnu. Once, when he was collecting material in the forest for the sacrificial fire, he happens to see a drunk couple indulging themselves in mirth. Ajamila loses all sense of reason accrued by his learning and wavers from his duty.
He forsakes his aged parents and abandons his young wife too. He begins living with an unchaste wench. He spends all his money on her. After his father's fortune was thus exhausted, he gets money by foul means. He takes to gambling and liquor and also kills animals to feed his family of ten sons. He names his youngest son, his pet one, as Narayana. Engrossed in this kind of life, he does not perceive that death was approaching him. He was eighty eight years of age.
At the time of death, Ajamila beholds three terrifying figures with noose in hand about to drag him away. He calls out to his son “Narayana” --  in a loud and long tone, wanting to see his child who was at a distance, busy with his playthings.
Hearing the utterance of their Lord's name, the attendants of Lord Vishnu rushed to the spot. They forcibly stop the messengers of Yama, who were tearing away Ajamila’s soul with a noose to take him away.
Yama dhootas ask why they are being forbidden from doing their duty.  
In a deep voice like the rumbling of clouds, Vishnu’s men laughed. “If you are truly Yama’s men, tell us the true character of virtue. Do you punish all those who commit sins?”
Yama's men recount Ajamila's wayward life and detail the consequences of the sins committed by him.  As he has not atoned for it, he will be dragged to Yama’s court, where he will be purified through punishment.
In an ensuing debate, the Vishnudhootas expound the cult of devotion to the Lord and reason with
them -- “Whatever sins he may have committed, they have been wiped out by the fact that he pronounced the name of 'Narayana' at the time of death, even if he uttered it to denote someone else. Just
as medicine acts even if we do not believe in its efficacy.” They succeed in securing the release of Ajamila  from the grip of death.  He is given a chance to redeem himself.
The Yama dhootas go back and report the events to their Lord, Yama.
Ajamila, rid of his fear, regained consciousness of his earlier pious self,  by a moment's association with the
Vishnu dhootas. He bows to them.  As he begins to speak, they disappear.
Ajamila repents for his dissipation and the cruelty meted out to his wife and parents. He renounces everything and reaches Gangadvara (Haridvara) to meditate on Lord Vishnu.  Withrawing his senses through yoga -- and his mind irrevocably fixed on Srihari, he beholds the Vishnudhootas again. He bows to them. Departing from his body and assuming a divine form, he enters the aerial car along with the Vishnudhootas, ascending to a realm of the divine, known as Vaikuntha. 
 

18 Bhagavatha - Jadabharatha and King Rahugana

Bharata, born in a brahmin family, was afraid that he could be deluded again by attachment, as
demonstrated by his earlier birth as a deer. He showed himself as being dull witted, dumb and insane. Clasping the Lord's feet in his mind, he behaved indifferently and did not heed anything taught by his father which conformed to the rules of good conduct. He deliberately mispronounced mantras. The samskaras performed on the young Bharata were but in vain.  After his parents death, his brothers despised him. Ignorant of his greatness, they treat him badly taking him to be a dunce. Stale food was given to him, but Bharata, ate it as though it were ambrosia. His unresponsive attitude earns him the name of Jadabharatha.
The king of Sauveera, Rahugana, was traveling along the banks of the river ikshumati. His palanquin bearers
needed extra help. They find Jadabharata sitting idle under a tree and order him to join them. He silently obeys and becomes a palanquin bearer. Jadabharatha walks slowly, looking at the ground below him. His slow gait and steps do not match with the other palanquin bearers. The king, feeling the discomfort due to the irregularity, reprimands the bearers. The other palanquin bearers blame it on the new bearer. The king looks at Jadabharata's robust frame and sarcastically said: " What a pity that you are so frail and tired. You have carried the palanquin alone without anyone sharing your burden." Unmindful of the taunts, Bharata quietly bears the palanquin as before and the journey continues.  On the way, he spots some ants crossing the path and takes a long leap over them, so as not to step over the poor creatures.  This movement causes a jolt and the king gets angry. He gets down from the palanquin and admonishes Jadabharatha, "How dare you disregard me! I will punish you..."
Now, Jadabharata, who had never spoken a word ever, smilingly spoke to the King:
"What has been hinted by you is evidently true and constitutes no reproach. My body, and this chariot are
unreal, as well are your words. The real 'I' within me is beyond your threats and insults. There is no difference between king and servant. Your punishment cannot affect me." He picked up the palanquin again.
Rahugana, hearing the brief reply of Jadabharatha, was shaken. Completely rid of his pride and sovereignty, he quickly gets down from the palanquin and touches the feet of Bharata, seeking forgiveness. "Your words are replete with knowledge, O pious sage, who might you be? I was proceeding to ask Lord Kapila, to impart me true knowledge of the Self. But you seem to be Kapila himself. Forgive my pride and instruct me in the Truth."
The compassionate Bharatha tells Rahugana about himself and his earlier births of a king and then a deer. Then he answers the queries of King Rahugana, about the Self, the state of worldly existence, and the path to liberation. With his allegorical stories, Bharata resolves the doubts of Rahugana. Rahugana sheds his wrong notions planted on his mind by ignorance.
"Thus is the greatness of those who have taken shelter with the devotees of the Vasudeva..." continues Sukha, who has been narrating these stories to King Parikshit.

17 - The story of Bharata and the deer

Bharata , the son of Lord Rishabha Deva, was anointed king of Ajanabha. Due to his exemplary rule following the standards set by his father Rishabha, Ajanabha was thenceforth called Bharatavarsha (a sub-division of Jambudvipa). He marries Panchajani, the daughter of Viswarupa and begets five sons.  He was devoted to his duty like his father Rishabha and grandfather Nabhi. He performed sacred rites and yagnas with due reverence. His mind was thus completely purified and his devotion to Lord Vasudeva grew intense by the day.
After ruling for many years according to dharma, he divided the hereditary fortune equally amongst his sons, and retired as a recluse to the hermitage of sage Pulaha (on the banks of Gandaki river in Nepal, called the Saligramakshetra).  Bharata worships the Lord through flowers and leaves of various kinds, particularly the basil plant (Tulasi), and offers roots and fruits, in a lonely retreat in the grove of the said hermitage. He was rid of all craving for the pleasures of the sense, and was in a very tranquil state of mind.  Brimming over with devotion, there was an ardent longing in him to meet the Lord.
Once, the wise Bharata, after his daily ablutions, was sitting on the bank of the river, chanting the Pranava. Then a lone deer approached the river bank to drink water. Before it could quench its thirst, there was a loud, deep roar of a lion which reverberated across the forest. The frightened deer, which was pregnant with her young, leaps across the stream. When it leaps, out of excessive fright, the foetus slipped out and fell into the stream. The mother deer, afflicted by the long leap and the premature birth of its young one, falls into a cavern and dies.
Bharata, who was watching all this was moved with compassion. He picks up the young deer which was being swept away by the current and takes it to his hermitage.  He nourished it and protected it from the wild animals and treated the deer as his own child.  He fondled the fawn keeping it in his lap and bosom. He kept thinking about its safety when it ventured too far away from his hut.  When he sat in meditation, the deer would nudge him with the horns, soft as a drop of water.  He neglected his devotional duties, routine ablutions and worship of the Lord one by one and all were abandoned in due course. His mind was occupied by the thoughts of the deer at all times. At the time of death, he looked at the deer which stood lamenting like a son. Bharata, his mind fixed on the thoughts of the deer, leaves his body and assumes the body of a deer in his next birth, in the mountain of KAlanjara. But due to his sustained worship of the Lord as Bharata, he could recollect his previous birth. He was filled with remorse, having strayed from his path. He forsook his mother deer and returns to Salagrama, the place where he had performed his austerities earlier. He lived there all by himself, subsisting on dry leaves as atonement, listening to the teaching of the saints. At the hour of death, he entered the Gandaki river and cast off his body, with half his body remaining under the water (called Ardhajala). His stock of merit still not exhausted, he was reborn in a brahmin family.