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.

16 - Rishabha Deva

In the line of Manu, was the virtuous king Nabhi.  Nabhi married the daughter of Sumeru, Merudevi. They had no children for a long time.  Seeking progeny, they worship Lord Vishnu and perform certain rites with a devout heart and a concentrated mind. The Lord, longing to fulfill his devotees wish, appears in his effulgent form. The priests glorify him with praises. They convey the wish of the royal sage, King Nabhi, to obtain a son like the Lord himself.  (And seek pardon, for it was akin to asking husk from the the God of wealth.) The Lord replies that there can be none like him, so he would descend on earth through Nabhi.
The Lord is born to Merudevi endowed with all perfect qualities -- majesty, strength, splendour, energy and dominating influence. Nabhi named him Rishabha.
Envying him, Indra does not rain in his land. Rishabha deva, a master of Yoga, laughs heartily.  With the help of Yogamaya, he sends down showers throughout his land Ajanabha.  Nabhi bowing to the wishes of his ministers and the citizens, crowns Rishabha as their king and leaves with Merudevi to Vishaala (at Badrikashrama) and attains oneness with the Lord at the appropriate time.
Rishabha with his high ideals, leads by example. He shows the world how a king can be an inspiring role model. He performs various religious rites ordained by the scriptures. He marries Jayanti, daughter of Indra. He begets sons who possessed all his qualities. Of them, the eldest was Bharatha, a master of Yoga. It is after him that this land is known as Bharatavarsha.  His brothers were: Kushavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidharbha and Kikata. Nine of Rishabha's other children became famous as the nava Yogishwaras -- Kavi, Hari, Antariksha, Prabuddha, Pippalayana, Aavirhotra, Drumila, Chamasa and Karabhajana.
On a certain occasion  at Brahmavarta, while on a tour of his land, he addresses his sons, within hearing of his subjects. It was an admonishment, although his sons were well-disciplined. This is known as the Rishabha Gita, a discourse on eternal truths for the benefit of the world. 
He then installs his eldest son, Bharata on the throne. In order to exemplify the mode of the life of recluses, he retires from worldly activity. He follows the path of devotion, self-realisation and an aversion to the pleasures of the sense. With disheveled hair and no clothes on, he behaved like a lunatic who had lost all sense of the body. Taking a vow of silence, he roamed about, remaining mute to all insults, with an enigmatic smile. 
He also did not welcome the magical powers of yoga that came to him unsolicited. Although he revelled in the self and had burnt the effects of karma, he did not trust the fickle mind -- which could let in seeds of karma, in the form of likes and dislikes at any point of time.
He kept on traversing and comes to the forest of Kutaka mountain (Coorg).  A fierce forest fire breaks out and consumes the body of Rishaba Deva.  

15. The story of Puranjana -- (contd. -- Narada's explanation)

When Prachinabarhi appeals to sage Narada to explain the allegorical teaching on the subject of the spirit, Narada explains:
"O King, one should understand that Puranjana is the Jiva (an embodied soul). It is the jiva that produces a stronghold for itself in the form of a body with one, two, three, four or numerous feet or without any feet.
"The friend Avijnata referred to is God, as he is not fully known by the Jivas.
"Jiva thinks the human body endowed with hands, feet and nine apertures, is the best suited to enjoy all material objects.
"Puranjani, the one who has Puranjana under her grip is the human intellect, which gives rise to the notions of 'I' and 'mine'. Identifying himself with it, he enjoys the various objects throught the senses.
The ten indriyas (five senses of perception and five organs of action), which bring about all knowledge, are the male companions of Puranjani.  Their activities are the female companions and the vital air with its fivefold activity is referred to as the five hooded serpent. The kingdom of Panchala represents the five sense objects, in the midst of which stands the city with nine gates.  The gynaeceum, or the innermost apartment, is the heart and the eleventh mighty warrior waiting on Puranjani, is Brhadbala, the mind.
"As the equilibrium of the intellect is disturbed, the senses are disturbed giving rise to the three gunas.  And the Jiva, affected by its qualities, is compelled to follow its changes.  Although essentially the Jiva is a mere witness.
"The body is the chariot, having the senses of perception for its horses, coursing through like the year, though motionless. Good and bad karmas are its wheels. The three gunas (satva, rajas and thamas) are the flag-staffs. The five vital airs are its five cords (prana, apana, vyana, udana and samana).  The mind is its single rein. The intellect, the charioteer.  The heart, the seat for the occupant of the chariot. The pairs of opposites are the poles to which the yoke is fixed.
"Chandavega, the chief of gandharvas, symbolises the passage of time. His 720 strong retinue (360 men and 360 women - half in white and half in black complexion), are the days and nights who steal life by rotation. Old age is the daughter of Kala. Death in the person of Bhaya (fear) accepts her as a sister, to help in destruction of the world.
"Mental anguishes and physical disorders are the Yavanas, the mobilised troops. And the fever of two kinds is personified as Prajwara.
"O king, there is no such thing as absolute freedom for the Jiva -- from three types of sufferings. Brought about by divine agencies, those inflicted by one's fellow beings and those relating to one's own body or mind. Even if there seems to be redemption for one, it proves to be a precursor to another. Freedom from ignorance can be secured only through devotion to the Lord, the supreme Guru. Even the Prajapathis (lords of creation), great sages like Marichi, Atri, Bhrigu and myself (Narada), have not been able to behold the Supreme Lord, inspite of our efforts to perceive him through asceticism,  worship and concentration of the mind. It is only through his grace, which he showers on his devotees, that one can turn towards him, giving up deep-rooted faith in worldly matters.
"Therefore, Prachinabarhi, rituals, though their accounts are alluring to hear, have no relation whatsoever with the ultimate reality. They appear to be real only through ignorance. That alone is the ritual which is conducive to the pleasure of SriHari and that alone is wisdom, which leads to faith in him."
Prachinabarhi asks sage Narada: " O sage, I have pondered over what you have said. My preceptors, well versed in vedic rituals, have instructed me. But how can a jiva who casts of his body here, reap the consequences of his actions in a future life through another body. How can a thing which has altogether disappeared yield good or evil consequences?"
Narada replies, "the jiva itself experiences consequences of its actions hereafter through the subtle body. The feeling of 'I' and 'mine' which is inherent in the Jiva, does not cease, as long as the subtle body persists. The subtle body is made up of five subtle elements (further developed into sixteen modifications -- five vital airs, the mind and ten indriyas), and which is a product of the three gunas. It is through these subtle bodies that the Jiva assumes and casts off physical bodies again and again. Like a caterpillar, which does not leave its foothold until it firmly sets foot on an other.  It is the mind alone which is responsible for bringing about the birth and death of living beings. When a Jiva resorts to action, thinking of the pleasures enjoyed by it, it is bound by such actions, causing the chain of births and deaths.
"In order to get rid of this bondage, worship SriHari.  Look upon this universe as one with him inasmuch as it proceeds from him, stays in him, and also dissolves in him."
Prachinabarhi was cleared of all his doubts. Narada, foremost among the devotees of the Lord, takes leave of the king.
Prachinabarhi retires to the hermit of sage Kapila at the mouth of the Ganga to practise asceticism.

15- Prachinabarhishad and the story of Puranjana

 Barhishad, was a righteous king well versed in the vedas and the practice of rituals. (The Prachetas were his sons, to whom Shiva imparted the Rudrageetham).  As he performed yagnas (sacrifices) one after the other, the entire place was covered with blades of Kusha grass, with their pointed ends facing east. Hence he was known as Prachinabarhi. (Prachi-east).
 Once the divine sage, Narada, admonishes Prachinabarhi: " O King, what do you seek for yourself through rituals? Isn't the cessation of sorrow and attainment of happiness our highest goal? How do expect to achieve that by means of conducting rituals?"
 The King replied: "I know not, blessed one. My mind has been distracted by rituals. Pray, impart me the wisdom where I may be freed from the shackles of Karma."
 Narada answers: " O King, behold the multitudes of mercilessly slaughtered creatures for the sacrifices. They wait for you eagerly in the next world to avenge this. Hear from me an old legend, the story of Puranjana."
 Narada narrates the story of Puranjana:
 "There was a monarch named Puranjana. He had a friend Avijnata (because his activities were unknown). Puranjana searched for a suitable abode which will help him attain all the pleasures he was seeking. After a prolonged search, he finds in the southern ridges of the Himalayas a city provided with nine gates,  surrounded by three defensive walls, with five pleasure-gardens, one porter, six families of merchants and five market places, a  veritable Bhogavathy, city of pleasures. There was a heavenly garden in the outskirts of the city. In that garden, Puranjana  meets a charming damsel. She had ten attendants. She was guarded by a five hooded serpent. She was capable of assuming any form at will. Puranjana fell for her charms and enquires about her.
 She answers that she doesn't know who she was. She only knew that she was present here today and nothing else.  The attendants were her companions and the snake guarded the city while she slept. She was happy to be his wife and to secure for him all the pleasures that he longed for. So with a mutual agreement the couple entered the city and rejoiced there for a long time.
 The life of luxury with his wife, Puranjani gives way to infatuation, complacency and a false sense of security. He completely identified himself with her and lost his real nature. The foolish king involuntarily imitated his wife -- like a monkey which repeats the actions, kept for amusement.
 Once the king goes for a hunt, accompanied by the eleventh general.  His car was drawn by five horses, had a pair of shafts,  two wheels, one axle tree, three flag-staffs, five chords, a single rein, two poles to which the yoke is fixed, five recesses and sevenfold protection. Bow and arrow in hand, he set out for the hunt,
leaving behind his wife.
 After the hunt, where many animals were killed for mere sport, the fatigued king takes rest. Now he thinks of his queen. He finds Puranjani lying unkempt on the floor, angry. He cajoles her and with words of praise appeases her. She brings Puranjana completely under her control.
 Blinded by her charms, the king does not notice the rapid movement of time. He has children and grand children. Attachment to them prompted manifold desires. In order to achieve them, he performed many rituals and sacrifices involving animal-slaughter. Senility sets in.
 It was then that the chief of gandharvas, Chandavega, along with his strong retinue of 360 men and 360 women ravage the city by rotation. Half of them are fair and the other half dark in complexion. When these attendants began pillaging the city, the snake, Prajagara offered some resistance, but eventually loses strength. Puranjana feels distressed with his dominion of the city and his kinsmen too. He is filled with anxiety, but unable to comprehend the impending calamity.
  There is a daughter of KAla, the time-spirit, who was looking out for a husband. She approaches  the Lord of the Yavanas, Bhaya (fear) and courts  him.
 Bhaya replies, "the world does not welcome you as you are inauspicious and despised. You may move imperceptibly and enjoy the whole creation owing its existence to karma. Join my army and bring about the destruction of all beings. You will be my sister and here is my brother Prajwara, (mortal fever).  With you both, I shall range over this world, unperceived."
 Accompanied by Prajwara and the daughter of Kala, the hordes of the lords of Yavanas, Bhaya, besieged Puranjana's fort-like city from various entrances, and oppressed the entire population. Embraced by that maid, daughter of Kala, Puranjana was divested of his glory. Seeing his city destroyed, his sons, grandsons, servants and ministers were rebellious and disrespectful. His wife became indifferent.  He could see no remedy for his predicament. He had also lost his spiritual moorings and reluctantly proceeded to quit the city. Meanwhile, Prajwara, elder brother of the chief of Yavanas, set fire to the entire city. Puranjana suffered untold agony. The serpent guarding the city also closed with Prajwara, unable to fight any longer.  He shook himself violently and sought to fly away. Puranjana, down with the thoughts of 'I' and 'Mine' in respect of his body, felt wretched when the hour of separation came. He wept. He worried for the fate of his loved ones after he was gone.
 At this point, Bhaya seized him, and dragged him away after binding him.  Even at this point, Puranjana failed to remember his old friend and companion, Avijnata, due to infatuation. The guardian serpent, held until now by the Yavanas, deserts the city. After him the city is reduced to the elements. 
 Puranjana, mentally clinging to his wife's memory at his last moment is reborn again as the daughter of the ruler of Vidharbha. She married the king of Pandyas, Malayadhwaja. After enjoying their worldly life for a long time, Malayadhwaja renounces the kingdom and leaves for the Kulachala mountain to worship Krishna. He was followed by this daughter of Vidarbha. He practised austerities, which gradually emaciated  his body. He triumphed over the pairs of opposites, heat and cold, hunger and thirst, pleasure and pain etc.,  His wife, Vaidarbhi waited upon him lovingly, and with continued austerities, she shone beside her husband. After the king sheds his mortal frame, Vaidharbhi laments.
 At that moment, a wise man who was an old friend of hers, soothes her with sweet words of consolation.
  "Dear child, who are you, and whose death is it that you mourn?
  "Do you know me,  an old friend of yore, with whom you moved about? Can you recall Avijnata, whom you left, to seek earthly enjoyments? You and I were swans living in the Manasa lake for thousands of years.  You left me for a woman and her pleasure abode, made of decaying  materials. Dominated by the intellect, the man who entered this abode ceases to be self-conscious. Because of her you have forgot your divinity and have been reduced to this wretched state. You are not the daughter of the king of Vidarbha, nor is this hero your husband. Nor are you the spouse of Puranjani, by whom you were held captive in the city of nine gates.
 "You and I are a pair of swans. The wise never perceive the difference between us. "
 Admonished thus by the fellow swan, the swan of the Manasa lake regained self-consciousness.
 Narada ends his narration, "O Prachinabarhi, I have thus imparted to you the spiritual truth in an indirect manner. For the glorious Lord loves to remain incognito.
 Prachinabarhi replies, "O divine sage, we are unable to follow your teaching correctly. Only the wise can grasp it.  We are deluded by attachment to the rituals."
 Narada  explains the story  --(to be contd.)

14 Bhagavatham
Rudra Geetam, The hymn sung by Lord Shiva, taught to the PrachetAs

In Prithu's lineage was born the blessed Barhishad. He was a righteous king well versed in yoga, the vedas and the practice of rituals. He married the beautiful Shatadruti, a daughter of the deity presiding over the ocean. They had ten sons, all known by their common name of PrachetA. They were all conversant with the moral code.
Enjoined by Barhishad to the task of procreation, the Prachetas set out to perform austerities. As they travelled, they come to a breathtakingly vast and beautiful lake. The princes hear divine music to  the accompaniment of percussion instruments. Wonderstruck, they behold Lord Shiva emerge from the lake, with his retinue. The PrachetAs bow to him. Shiva speaks to the Prachetas with compassion:
'You are all devotees of Vasudeva and as such are dear to me. Having known your intent to procreate, I have come to impart this hymn on Vasudeva, conducive to final beatitude. Repeat this hymn which was taught to us by Brahma at the dawn of creation.  Discharge your duties with a concentrated mind, and worship Vasudeva, dwelling in your heart and equally in all creatures.' 
The Prachetas propitiate Srihari by practising austerities remaining in the water, repeating the Rudra Geetam -- song praising the glories of Vasudeva.  Srihari appears in a dazzling form mounted on Garuda. The Prachetas extoll him and seek a boon, that they have the fellowship of his loving devotees in every life. Vasudeva grants it and also blesses the Prachetas with an illustrious son.
Accordingly, they marry the daughter of the trees, MArishA and beget Daksha prajapathi (reborn as a result of his slight to Lord Siva in the earlier birth).
After a long time of enjoying worldly pleasures, the Prachetas renounce everything and depart to the western seashore, to enquire into the Supreme spirit.  Their sincere quest results in the appearance of Narada.   Narada kindles in them the light of spiritual wisdom, which was taught to them by Rudra and then by Vasudeva himself.  The Prachetas contemplate on the Lord Srihari and attained to His realm.

13. Bhagavatham   Prithu and the Earth.

In the lineage of Dhruva, was the Emperor Vena. He was a wicked and he strayed from the path of virtue. Blinded by his limitless power, he became cruel and tyrannical. Rituals and sacrifices were banned. There was torture aplenty. Thieves flourished by gross exploitation of the earth's natural resources. Disrespected and abused, Bhoomi, the ultimate symbol of tolerance, shaking with fear, withdraws in herself the crops and all that is required for the subsistence of the people. Vena would not listen to sane advice and reasoning of the sages. The sages decide that if Vena would continue any longer, it would be disastrous for mankind. So, with a mere incantation of 'hum', they despatch him. His body was kept preserved by his wife Sunitha, through various means available then.
The sages know that without a king, the State would weaken further, with anarchy and lawlessness all around. They consider it their bounden duty to use their divine knowledge to help the afflicted. They churn with great velocity, the arms of the lifeless emperor Vena.  Out of the electrifying friction, sprang up a male, considered a divine incarnation of Vishnu, Prithu, and a female, Archi, an embodied process of radiation, a god of wealth and prosperity.
Prithu was showered with various gifts by the gods to help him protect and rule the earth according to dharma. But the starvation remained.  Prithu ponders the reasons for it. He realises that the Earth had held up the food-grains within her.  Angered, he aims an arrow at the earth. The earth, runs scared in the form of a cow. Prithu chases until she surrenders and pleads for mercy.  Extolling Prithu as the Supreme person, she reasons that the herbs and annual plants created by Brahma, were being used improperly by the unrighteous. These plants have been assimilated in her over a long process of time.  Hence she found it necessary to absorb into herself all that was precious, to protect herself from exploitation. She advices Prithu to find a calf, a proper vessel for the milk and one who would draw the milk.  Then, full of affection for the calf, she would yield whatever would be desired of her. 
Accepting the advice of the Earth, Prithu makes Swayambhuva Manu the calf and himself draws all the species of herbs and annual plants. Similarly, the sages, the gods, the gandharvas etc., extract from the earth all that they needed.
Prithu, happy with the bounteous gifts of the Earth, fondly adopts her as his daughter. Hence she was called Prithvi. With loving care Prithu levels the surface of the earth to hold water after the rains. He also builds individual dwellings, villages, towns and cities, castles and forts and also digs mines. The people began to live comfortably with a sense of security.  Atharva veda gives Prithu the credit for inventing the plough.
In a huge gathering after a sacrificial session, Prithu elaborates to his subjects the concept of Dharma. The elders were delighted that how one attained to the higher worlds through a worthy son.
The Sanaka sages appear on the occasion and Prithu accepts them as his guru. They answer Prithu's questions on the nature of the self and the Supreme. The King takes to a life of asceticism and departs to the forest alongwith his wife Archi.

12.  Dhruva.

Manu had two sons, Priyavrata and Uttanapada, who ruled with the blessings of Hari. Uttanapada had two wives, Sunithi and Suruchi. Uttanapada always had a liking for his younger wife, Suruchi and not Suniti. Dhruva was the son of Sunithi.
Once, Uttanapada was fondling Suruchi's son Uttama on his lap and Dhruva too sought to climb on to his father's lap. Suruchi rebukes him: 'Pray to the Supreme Lord and seek to be born as my son, to covet the King's throne.'  Stung by the words, the young boy, wailing, runs to his mother, Suniti. Suniti consoles her son 'Dear child, do not bear any grudge on your step-mother, as she speaks the truth. Worship with single minded devotion Lord Vishnu, who is our only refuge, if you aspire for the royal throne.' 
The five year old boy Dhruva, determined, leaves for the forest. Narada, admiring his kshatriya spirit, decides to guide the boy in his mission. 'Seek the Madhuvana on the banks of Yamuna and begin your austerities. Purify yourself and contemplate with a steady mind the auspicious form of Srihari. Utter the mantra 'Om Namo Bhagavathe Vasudevaya' repeatedly.'
Dhruva, clear of what he should do, begins his penance.
Narada also assures King Uttanapada about his son Dhruva's fixed goal, and how he is destined for greatness in a short time.
Dhruva's penance for about six months is very severe. In the first month he eats fruits once in three days. Second month he subsists on dried leaves and grass, third month on water. Fourth month he only inhaled air. Fifth month, he stands motionless on one foot, his mind concentrated on the form of Vishnu.  Sixth month, he stops his breath too. At this point the devas feel choked and appeal to Lord Vishnu, who assures them that he would deter the young boy from his penance.  Vishnu, eager to meet his devotee, rushes on his vehicle, Garuda to Madhuvana.
Dhruva meditating on Vishnu's form suddenly finds that the form has vanished from his mind's eye. He opens his eyes to see the same dazzling form before him.  He stood with folded hands, not knowing what to do.  He just kept looking, as though drinking with his eyes. Hari, perceives that Dhruva wants to extoll him, but did not know how. He graciously touches the boys cheek with his divine conch, which represents knowledge, gnana.  Instantly blessed with divine speech, Dhruva hails Vishnu in glorious terms, called the Dhruva stuti.  The Lord bestows on him the everlasting abode as the Pole star. The entire stellar sphere of planets and lunar mansions and stars stands fastened to it. Besides, he will also have a long and righteous rule on earth.  Vishnu disappears.
Dhruva was filled with remorse, having desired the sovereignty of the world, from the Lord of Mukti. He returns to his father's kingdom to a grand reception. As ordained, he is crowned king in due course and rules according to the laws of dharma. He eventually gives the throne to his son Utkala and leaves for Badarikashrama. 

11 Bhagavatha-- Kapila and Devahuti

Kardama is one of the Prajapathis, commanded by Brahma to procreate. The sage Kardama meditates intensely on Vishnu near the lake of Bindusaras. Vishnu reveals himself and asks Kardama to marry Devahuti, the daughter of King Manu and Shatarupa. He also reveals that Kardama would beget nine daughters, besides Vishnu himself, who would be born as their son.
Accordingly, Kardama accepts Devahuti as his bride on the condition that once Devahuti begets children and they are grown up, he would renounce them.
Devahuti was married to Kardama.  She also observes austerities with the sage for many years.  Kardama, appreciating her patience and unflinching support in his austerities, creates with his yogic powers, a floating palace with heavenly lakes and gardens.  They lead a marital life for long. Nine daughters were born. In due course, the daughters are married off to renowned rishis.
Devahuti seeks Kardama to reveal her the spiritual truths. Kardama tells her that it would be Vishnu, who will be born to her as Kapila, who will initiate her into the knowledge of the self and the Supreme.
Bhagwan Kapila is born to Devahuti.  Kardama departs to the forest with Kapila's permission to continue his austerities.  Devahuti, tired and frustrated with the craving for pleasures, realises that her son was indeed her guru and asks him the truths which will dispel her ignorance. Bhagavan Kapila then begins his discourse on the Sankhya system of philosophy, which deals with the fundamental principles such as Prakrti, Purusha, Ishwara etc., the eightfold yoga, the glory of devotion and the downfall of men due to attachment. The answers of Kapila tears the veil of her ignorance. She extolls
Bhagawan Kapila.  She meditates and attains final beatitude, in a place known as Siddhapada. Kapila travels north east and spends his life in austere tapasya (meditation).