Prachina Barhis, Puranjana Upakhyanam, Prachetas, Priyavrta, Rishabha, Jada Bharata Upaakhyaanam - Contemplation

Vijitashva, son of Prithu, ruled the kingdom after his father had gone away to the forest. He appointed his four brothers to rule the four quarters and himself ruled the entire kingdom. Vijitashva had a wife by name Nabhasvati and she bore him a son by name Havirdhana. This son, however, was not like other children. Even when he was a young man he declared that he had no interest in ruling the kingdom and he refused to be caught up in the toils of kingship. He went away to the forest in pursuit of salvation.

Havirdhana had a wife Havirdhani and she bore him six sons before he

abandoned the kingdom. Barhishat was the eldest of them. He married

Shatadruti, the daughter of the lord of the seas.

Ten sons were born to this couple and they were famed as the Prachetas brothers. They grew up ever devoted to Narayana. Their father asked them to take upon themselves the task of continuing the line and, as a preparation for it, they entered the sea and there, they performed intense tapas.

King Barhishat was a man who believed in the performance of yagnyas. He was fascinated by it and so absorbed was he in it that he was always performing one yagnya after another. In course of time this became with him, an obsession. The moment one yaga was completed he would begin another. At one time the entire earth was covered by the kusha grass which was used for the yagnyas. He got the name PRACHINABARHIS because of the kusha grass which was spread on the face of earth with the tip of each blade pointing towards the east.

Narada went to the presence of the king Barhishat. The king honoured him as

was his due and having placed him in an elevated seat, the king sat at his feet.

Narada enquired after the welfare of the country and then said: "O king, I see

that you are engaged in the performance of innumerable yagnyas. But you will never realise salvation as a result of this Karma Kanda. The removal of sorrow and the attainment of happiness are the two things man desires in this world. But the wise are of opinion that these karmas - the performing of them - do not grant either of these wishes to the performer. Is there, then, a third objective which you are pursuing? Tell me what your purpose is in the incessant performing of yagnyas." 

The king said: "My lord, involved as I am in the Karma Kanda and its performance, I have not been able to think of a third objective. Salvation has not come to my mind till today. Please have the goodness to tell me what I should do to attain salvation. I realise that I have been foolish. I have been so absorbed in the Karma aspect of the yagnyas that I have not once thought of the other paths: the yogas they speak about. I have not ever once thought of Moksha. 

Narada said: "By performing yagnyas which are so many that it is easier to count the grains of sand on the shore of the sea, do you know what you have gained so far? I will show you." The sage led the king to the terrace of the palace. With his yogic power he summoned the cows which the king had sacrificed since so long. 

"Look", said Narada. "Look at the thousands and thousands of cows which you have killed thus far, in the name of yagnya. They are waiting for you to die so that they can wreak their vengeance on you. They are so angry with you they are just waiting to gore you with their horns which are hard and firm as rods of iron."

The king looked at them and then at Narada. He was stunned, he spoke not a word. Narada led him back to the interior of the palace and said: "I will relate to you the story of PURANJANA which is as old as the hills. Listen to it carefully and you will enjoy it. It is a very beautiful story about a handsome man and a lovely damsel. 

Sit and listen to me

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(Puranjana Upaakhyanam)

Two friends Puranjana and Avignyata were inseparable friends. (like the two birds on the self same tree - Mundaka Upanisad)

Avignyata was known only to those who sought him, else he was largely unknown, though some might infer his presence in all the actions. 

Of the two friends - Puranaja was the restless one, while Avignyata was eternally at peace with himself and this universe. Puranjana tried to assuage his restlessness. For this he roamed from place to place. He found a city and decided to stay therein. In that city was 9 gates. It was well built city - made out of gold, silver, emeralds. There was a mansion of seven floors. The City was called Bhogavati. Puranjana wandered around drinking in the beauty of the City and all the fun things it offered. 

Living in the city, he fell in love with a damsel and ended up marrying her. He found that this girl was protected by a snake with five heads. This girl herself did not know who she was - she said "I do not know who I am nor do I know who created me. All I know is that I belong to this city and that I live here. I do not know who built this city either". This girl came to be called Puranjani due to the marriage with Puranjana. 

Not for a moment would he lose her company. He did all that she did. What she desired was what he wanted. He engaged in lots of pleasureable activities, because Puranjani wanted so. He also engaged in lots of Yajna, Kriya - because Puranjani wanted so. He gave birth to several children and was attached to them. The only thing he never noticed is the passage of time. 

Chandravega was the gandharva chief who had 360 powerful servants - each of whom had 1 wife each. The servants and thier respective wife were bright and dark. After waiting for several years - Chandravega decided to attack Bhogavati. He surrounded it from all sides. The only defense for the city was the 5 headed snake. After struggle, the snake gave up finally and decided to flee the city, not withstanding the onslaught of time. 

Parallel to this development in the hoary past another story was taking place. Jara - daughter of Kala was seeking a suitable bride groom. But there were not takers. Then based upon sane advice from Mrutyu, she decided to creep up on people, when they least expect it. Thus Jara managed to make the entire world its slave. 

Now while the attack on Bhogavati was happening. Jara quietly entered Bhogavati and gained complete control of it & Puranjana's body as well.  

Puranjana could do nothing anymore. Puranjana was suffering great agony. His body occupied by the invader, Jara, and his city invaded by Chandavega. He found that he was being treated with indifference now by everyone. His children did not care for him anymore and, even his beloved wife, Puranjani frowned upon him. As desperation grew, Death finally came upon him and Bhogavati fell into ruins. 

Puranjana's last thoughts were of the woman Puranjani when he died and so, in his next birth he was born as a woman. He was born as the daughter of the king of Vidarbha. The princess grew up to be a beautiful woman and married a PAndya King. She has one daughter and seven children. The daughter was called Asha and the seven sons were Kirtana, Smarana, Padasevana, Archana, Vandana, and Dasya.

This king grew old and died a Yogi. This Vidharbhi decided to ascend the funeral pyre. At that very moment - someone called out to her

"Who are you? Whose wife are you? You are now mourning the death of this man who is lying on the funeral pyre. Who is he? Try and think what there is between you and him that you should weep for him"

Vaidarbhi stopped crying and looked at him in bewilderment. The Brahmin said: "My friend, do you not recognise me at all? Do you remember that long ago, long before you became involved with the things of the world you had a friend called Avignyata?" 

There seemed to be a spark of recognition in the eyes of Vaidarbhi. 

The Brahmin went on: "We were ever together. We were inseparable
in those days. We were called 'the inseparables'. You and I were like two swans floating on the surface of the Manasa lake. You were very dear to me and so was I to you. Suddenly you left my company. You were restless for the pleasures of the senses and you went away from me. You came to the city with the nine gates, Bhogavati. Then you forgot all about me. But I have had your welfare at heart and I have always thought of you. The time is now ripe for me to do what I have been longing to do since ever so long. I have been waiting to reveal myself to you and to take you back with me. I have come to tell you all about yourself"

(Picture by my Friend for this occassion)

You are neither the man who married Puranjani nor are you the princess Vaidarbhi. You are ignorant of your Real Nature. You and I are the same. There is not an iota of difference between us. I am the Paramatma and you are the Jivatma. The Manasa lake is the heart where we lived together. We have always existed together. The Serpent that guards Bhogavati is - Pancha Prana. Bhogavati is the Human Body. Puranjani - is non other than your own mind, which is non different than Maya. Her 10 attendants were the 10 indriyas. When the Jivatma wants to enjoy the things of the world he does so with the help of the nine instruments of perception: the eyes, the ears, etc., and that is why the nine gates are said to lead into the city or lead out of the city Chandravega was Time -Kala. Jara was old Age. Recognize your unity with me and let's for rest of time, revel in the Manasasarovaram - as before. 

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After listening to this story - Raja Prachinabarhis became silent in mind. He contemplated on the Brahma Vidya Upadesam from Naradha Mahaamuni. 

Rishi Naradha explained further "Man dreams and during his dream he undergoes all the feelings, emotions, pleasures and sufferings of that dream world. He has identified himself with the man who is dreaming and, naturally, the sufferings of the one are the sufferings of the other. This state of things will continue until the dreamer awakes. The moment he awakes, the dreamer knows that all that he had been going through was not real: that it was all conjured up by the dream state and that he need not suffer them because he is awake. He knows the Truth about his dream. But, unless he wakes up and until he wakes up, it is not possible for anyone to convince him that it is all false: that the dream world just does not exist. 

A dreamer has to wake up in order to realise that he was dreaming. Even
so, the involvement of the Jivatma with the body and the mind is like a dream.
No amount of intellectual arguments can convince him that his sufferings are all false. He has to wake up from this dream to realise the Truth about himself"

Narada paused for a while. He then said: "I told you the mythical story of
Puranjana because I wanted you to realise that Karma Kanda can't lead you to Moksha or cessation of suffering or cessation of rebirth. Karma Kanda protects you from your baser Vasanas. But with performance of Karma Kanda, Vasana's get trained to be purer and purer. But such purification has only one goal - Brahma Vidya Sravanam. The company of Sadhus will develop in you a love for the Lord's stories. When you pursue the seven paths you will finally reach the last stage which is surrender: Atmasamarpana"

This Naradha illumined the Kind's Buddhi and the kind resolved to Moksha Sadhana by taking refuge in Brahma Vidya. Soon hiis mind was dwelling night and day on the Feet of the Lord and not long afterwards he reached the lotus Feet of Narayana. 

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The 10 sons of Raja Prachinabarhis were the Prachetas. They had taken upadesam from Sri Naradha Muni and went to forest for Tapas. There Sri Parameshwara appeared and gave Upadesam further to accelerate thier evolution towards getting Narayana Saakshaatkaara. This teaching is called Rudra Gita. They were also initiated into Mantras. They continued their Tapas for along time and Sriman Narayana appeared before them. Lord divined thier prarabdha and granted them a boon that a son will be born to them, who will be renowned throughout the world.  This son was in his previous birth Daksha Prajapati. Prachetas crowned thier son, when he grew up and went to forest to spend rest of thier life in Tapas. Sri Naradha Mahamuni again appeared before them and gave them Jnana Upadesam, so that they can escape the Samsaara Chakra. 

Sri Narada said "Of what avail to a man in this world are the threefold birth—viz., through good parentage, through investiture with the sacred thread and through consecration (as a preparation for the performance of a sacrifice)—duties enjoined by the three Vedas, or even a span of life extending to the life-time of a god ? Again, of what use is learning or asceticism or flowery speech, or the (unique) faculty of attending to a number of things at one and the same time? Or, what benefit shall a man derive from a penetrating intellect, strength of body or the keenness of the senses? Or what shall a man gain by (the eight forms of) Yoga (such as Pranayama), Sankhya (the knowledge of the Spirit as being distinct from the body etc.), Sanyasa (renunciation), or a study of the Vedas? And what benefit will flow to him from other means to the attainment of salvation (such as sacred observances and dispassion) if all these are not employed in the service of Sri Hari, who bestows His very Self (on His devotees)? 

(10—12) Truly speaking, (the realization of) the Self is the culmination of all blessings. And Sri Hari (alone ) is the beloved Self of all living beings and it is He who enables the Jiva to realize its true character. (13) Even as the stem, boughs and side-branches of a tree are nourished by watering its roots and just as all the Indriyas (the senses of perception as well as the organs of action) are nourished by sustaining life through food, so by offering worship to the immortal Lord all are worshipped"

Thus Sri Naradha prepared thier mind to recieve Brahma Vidya of the Upanisads. Then imparted the sacred Brahma vidya in them. 



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Rishi Maitreya recited the stories of Kings, who had spent thier life in 

complete dedication to Sri Hari, to Vidura.  

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Priyavrta is a King born to Uttanapaada. 

rājovāca

priyavrato bhāgavata

ātmārāmaḥ kathaṁ mune

gṛhe ’ramata yan-mūlaḥ

karma-bandhaḥ parābhavaḥ

5.1.1

The king (Pariksit) said: Priyavrata was a (great) devotee of the Lord and revelled in the Self. How did he, O sage, rejoice in family life, which obscures one's true nature and subjects one to the bondage of actions ? (l) Certainly it is not desirable, O chief of the Brahmanas, that people like him, who are free from attachment, should get identified with their home in this way. (2) Indeed, O Brahmana sage, exalted souls whose mind has found peace in the (cool) shade of the feet of Sri Hari (enjoying excellent renown)cannot conceive a fond attachment to their family. (3) I have this great doubt in my mind, O holy Brahmana, as to how Priyavrata, who was attached to his wife, house, children and so on, attained perfection and (what is still more difficult) come to develop unswerving devotion to Lord Sri Krsna. (4)

EXT: This is an excellent discourse on if Grihastashrama is suitable for one, whose mind dwells upon Atman. The essential tendency of Jnana Nishtavaan is to Sanyaasa Ashrama. However one's prarabdha may place one in any Ashrama, so one may have to live accordingly. See Gita sloka for instance

Karmanaiva hi samsiddhim aasthitaa janakaadayah; 
Lokasangraham evaapi sampashyan kartum arhasi.

3. 20. Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.

Sri Sankara Bhasyam

3.20 Hi, for; in the olden days, the leaned Ksatriyas, janakadayah, Janaka and others such as Asvapati; asthitah, strove to attain; samsiddim, Liberation; karmana eva, through action itself. If it be that they were possessed of the fullest realization, then the meaning is that they remained established in Liberation whlile continuing, because of past momentum, to be associated with action itself-without renouncing it-with a veiw to preventing mankind from going astray.

karmaṇaiva hi yasmāt pūrvē kṣatriyāḥ vidvāṅsaḥ saṅsiddhiṅmōkṣaṅ gantum āsthitāḥ pravṛttāḥ. kē? janakādayaḥjanakāśvapatiprabhṛtayaḥ. yadi tē prāptasamyagdarśanāḥ, tataḥ lōkasaṅgrahārthaṅ prārabdhakarmatvāt karmaṇā sahaiva asaṅnyasyaiva karma saṅsiddhimāsthitā ityarthaḥ.

Sri Suka said : What you have stated is (quite) right. When called upon by his father to rule, he did not welcome it. Although the command (of hisfather) was inviolable; for he had through constant absorption of his mind in Lord Vasudeva completely resigned all the activities of his senses and organs of action to Him and he thought that on his assuming the reins of government (the true nature of) his self would be obscured by (contact with) the non-self, even though the latter has no reality. 

To assuage him and give him clarity w.r.t accepting Prarabdha, Lord Brahma himself arrived there. He then advised him as follows : - 

mukto ’pi tāvad bibhṛyāt sva-deham

ārabdham aśnann abhimāna-śūnyaḥ

yathānubhūtaṁ pratiyāta-nidraḥ

kiṁ tv anya-dehāya guṇān na vṛṅkte - 5.1.16

Reaping the fruit of his destiny without identifying himself with the body, even a liberated soul maintains it till that destiny has been reaped, even as one who has woke up from sleep still remembers what one experienced in a dream; but he no longer indulges in actions or cravings which may invest him with another body. 

EXT: See Gita Sloka

Yajnaarthaat karmano’nyatra loko’yam karmabandhanah; 
Tadartham karma kaunteya muktasangah samaachara.

3. 9. The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti, perform action for that sake (for sacrifice) alone, free from attachment!

COMMENTARY: If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, such actions bind one to worldliness, however good or glorious they may be.

Sri Sankara Bhasyam

According to the Vedic text, 'Sacrifice is verily Visnu' (Tai. Sam. 1.7.4), yajnah means God; whatever is done for Him is yajnartham. Therefore, mukta-sangah, without being attached, being free from attachment to the results of actions; O son of Kunti, samacara, you perform; karma, actions; tadartham, for Him, for God.

'yajñō vai viṣṇuḥ' (tai0 saṅ0 1.7.4) iti śrutēḥ yajñaḥ īśvaraḥ, tadarthaṅ yat kriyatē tat yajñārthaṅ karma

 Sri Brahma continued: 

He who has not been able to subdue his senses is exposed to the fear of rebirth even though he may roam about from forest to forest; for the six (internal) foes (in the shape of the five senses and the mind that have not been controlled) are (ever) with him. (On the other hand,) what harm can the home do to the wise man who has subdued his senses and delights in the Self ? (17) He who is keen to subdue the (above-mentioned) six foes should in the first instance strive to conquer them while remaining at home; for he alone who has ensconced himself in a stronghold is able to overcome even powerful enemies. When these (internal) foes grow weak, the wise man may roam about at will. 

yaḥ ṣaṭ sapatnān vijigīṣamāṇo

gṛheṣu nirviśya yateta pūrvam

atyeti durgāśrita ūrjitārīn

kṣīṇeṣu kāmaṁ vicared vipaścit 5.1.18

Resorting to the citadel of the lotus-like feet of the Lord whose navel is the seat of a lotus, you have thoroughly conquered the six enemies. (Therefore, first) enjoy on this earth the blessings bestowed (on you) by that Supreme Person and (then), wholly freed from attachment, be established in the Self. 

EXT: Compare with Sri Ramakrishna's quote :- 

MAHIMA: "Can a man live in the world if his mind is once directed to God?"

MASTER: "Why not? Where will he go away from the world? I realize that wherever I live I am always in the Ayodhya of Rama. This whole world is Rama's Ayodhya. .......

"In the world a man must fight against passions like lust and anger, against many desires, against attachment. It is convenient to fight from inside a fort — from his own home. At home he gets his food and other help from his wife. In the Kaliyuga the life of a man depends entirely on food. It is better to get food at one place than to knock at seven doors for it.2 Living at home is like facing the battle from a fort.

EXT: Eventually Priyavrita Ruled, Married and finally renounced everything at due time. Agnidhra, who followed commands of his father , duly protected the people of Jambudwipa as his own progeny, keeping his eye on Dharma (righteousness). Agnidhra, begot nine sons—Nabhi, Kimpurusa, Harivarsa, llavrta, Ramyaka, Hiranmaya, Kuru, Bhadraswa and Ketumala by name.  These kids married in time respective nine daughters of Meru. 

Desirous of obtaining progeny, king Nabhi along with (his wife) queen Merudevi, who had no issue, worshiped with a concentrated mind Lord Visnu (the Deity presiding over sacrifices). Lord appeared and they all extolled Him. 

One sloka that caught my attention is the following : - 

atha kathañcit skhalana-kṣut-patana-jṛmbhaṇa-duravasthānādiṣu vivaśānāṁ naḥ smaraṇāya jvara-maraṇa-daśāyām api sakala-kaśmala-nirasanāni tava guṇa-kṛta-nāmadheyāni vacana-gocarāṇi bhavantu 5.3.12

Therefore, while stumbling,sneezing, falling down and yawning, when placed in a sad plight and so on even in (high) fever and while dying— when we are powerless to remember You—let Your name descriptive of Your virtues and dispelling (all) our sins somehow appear on our tongue

This sloka is similar to other slokas chanted by great ones, especially in fear of the last moment. 

Thupudayaarai Adaivathellam Sorvidathu Thunaiyavarendre
Opilenagilum Ninadainthen Annaikku nee arul seithamaiyaal
Eippu ennai vanthu naliyum pothu angu ethum nan unnai ninaikka matten
Appothaikku ippothe solli vaithen arangath tharavanaip palliyane

பெரியாழ்வார் திருமொழி Composed by Sri Visnuchitthar

-Sri Goda Dev’s father i.e. Thiru Periyaazhvaar

 People generally depend on persons whom they think will help them when they become weak and old. Eventhough I am not qualified and eligible person, I have surrendered unto to you Oh my Lord. The other day you saved the Elephant Gajendra when it was caught by an aligator and cried out for your help. At the old age when i am fraught with disease i may not be able to call nay even think of you. Hence I herewith chant your name (when I am hale and healthy) so that you can save me at my last hour Oh my Lord Ranga Natha who is in reclining pose at divine Sri Ranga Shetra.

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They prayed for a son to Raja Naabhi, who is like Lord Hari Himself. To this Swami replied as follows : - 

śrī-bhagavān uvāca

aho batāham ṛṣayo bhavadbhir avitatha-gīrbhir varam asulabham abhiyācito yad amuṣyātmajo mayā sadṛśo bhūyād iti mamāham evābhirūpaḥ kaivalyād athāpi brahma-vādo na mṛṣā bhavitum arhati mamaiva hi mukhaṁ yad dvija-deva-kulam.

5.3.17

tata āgnīdhrīye ’ṁśa-kalayāvatariṣyāmy ātma-tulyam anupalabhamānaḥ.

5.3.18

The Lord said : Oh, sages, (you have indeed placed Me in a difficult predicament in that) you, whose speech is infallible, have asked Me the rare boon that a son like Me may be born to this royal sage; (for you know) I alone am My compeer, matchless as I am. Nonetheless the words of Brahmanas should not prove false either, inasmuch as it is My own mouth that is represented by the Brahmana race (the adored of all the other twice-born classes). (17) Therefore, not finding My equal (anywhere), I shall descend (on earth) through Nabhi (the son of Agnidhra), exhibiting a part of My own. (18)

Thus was Sri Rishabha Avataara born. 

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Why was he called Rishabha? 

tasya ha vā itthaṁ varṣmaṇā varīyasā bṛhac-chlokena caujasā balena śriyā yaśasā vīrya-śauryābhyāṁ ca pitā ṛṣabha itīdaṁ nāma cakāra.

5.4.2

Considering His personality—which was so exquisite and formed the theme of many a laudatory verse—majesty, strength, splendour, glory, dominating influence and energy, his father (Nabhi) gave Him the name of Rsabha (the foremost). (2)

Envying Him, the mighty Indra did not rain (at all) in his land. Having come to know this, Lord Rsabhadeva, the Master of Yoga (marvels), laughed heartily and sent down showers throughout his land, known by the name of Ajanabha, by dint of His Yogamaya (divine potency)

EXT: Father and Mother Took Vaanaprasthashrama Dharma and eventually attained Moksha. 

atha ha bhagavān ṛṣabhadevaḥ sva-varṣaṁ karma-kṣetram anumanyamānaḥ pradarśita-gurukula-vāso labdha-varair gurubhir anujñāto gṛhamedhināṁ dharmān anuśikṣamāṇo jayantyām indra-dattāyām ubhaya-lakṣaṇaṁ karma samāmnāyāmnātam abhiyuñjann ātmajānām ātma-samānānāṁ śataṁ janayām āsa.

5.4.8

Now indeed Lord Rsabhadeva, who knew His land to be the land of action, showed (by His own example) how one should live at the residence of one's preceptor. (Again,) permitted (to marry) by His preceptors, who had received (from Him) the boons of their choice (by way of the teacher's fees), and teaching (to the world) the duties of householders, he performed both the types of religious rites ordained by the scriptures (viz., those enjoined by the Vedas and those prescribed by traditional law) and begot through (His consort) Jayanti, bestowed on Him by Indra, a hundred sons, who were His own replicas.

 yeṣāṁ khalu mahā-yogī bharato jyeṣṭhaḥ śreṣṭha-guṇa āsīd yenedaṁ varṣaṁ bhāratam iti vyapadiśanti. 5.4.9

Of them the eldest and the one possessed ofthe highest attributes was Bharata, who was indeed a great adept in Yoga and after whom they speak of this land as Bharatavarsa (the land ofBharata). 

yavīyāṁsa ekāśītir jāyanteyāḥ pitur ādeśakarā mahā-śālīnā mahā-śrotriyā yajña-śīlāḥ karma-viśuddhā brāhmaṇā babhūvuḥ.

5.4.13

Of the 100 children born to Rishabha Deva, 81 by conduct - vidwat in Vedas and involvement in Yajna Kriya were considered Brahmanas. 

How did Sri Rishabha Rule ? 

The Lord, who was (rightly) called Rsabha (the foremost), was God Himself— (altogether) independent, eternally free from all evils by His very nature and (ever) enjoying absolute bliss (which constitutes His very essence). Yet, performing actions like an ordinary mortal, He taught to the ignorant by His own example the duties that had been forgotten through (passage of) time; and, remaining equipoised, calm and controlled, friendly disposed (towards all) and full of compassion. He ordained the people in household life by acquiring religious merit, worldly possessions and fame, begetting children, enjoying the pleasures of sense and attaining final beatitude. (14) (For, as a rule,) the world (blindly) follows whateveris done by men of topmost rank (in society). (15) Although He Himself knew the hidden truths of the Vedas, which represent the essence of all Dharmas (rules of good conduct) He ruled over the people according to the (four recognized) policies of persuasion etc., following the line of conduct chalked out (for Him) by the Brahmanas.

Sri Rishabha's teaching to his sons. 

On a certain occasion, while touring (over His kingdom), Lord Rsabhadeva happened to be in Brahmavarta and (there), in a gathering of the foremost Brahmana sages, He thus addressed His own sons—even though they were (fully) self-controlled and thoroughly disciplined by virtue of their modesty and excessive devotion (to their divine Father)—with a view to admonishing them within the hearing (in the presence) of His subjects. 

ṛṣabha uvāca

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

tapo divyaṁ putrakā yena sattvaṁ

śuddhyed yasmād brahma-saukhyaṁ tv anantam - 5.5.1

Lord Rsabha began : This (human) body in the mortal world does not deserve to be given up to (the pursuit of) sensuous pleasures, which are (really) a source of misery and which are enjoyed even by swine, dogs and other animals (thatfeed on ordure). It is worthy of being devoted, My beloved sons, to sublime austerities whereby the mind is purified; and from purity of mind follows the unending bliss of absorption into the Absolute. (1)

mahat-sevāṁ dvāram āhur vimuktes - 5.5.2

The wise speak of service rendered to exalted souls as an open gate to liberation

parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam

yāvat kriyās tāvad idaṁ mano vai

karmātmakaṁ yena śarīra-bandhaḥ - 5.5.5

 The real nature of the soul remains obscure due toignorance only so long asthe JTva does not enquire into the truth about the Spirit. (Again) so long as actions continue to be performed, the mind remains disposed to activity, and it is due to such a mind thatthe Jiva remainstied to a body. (5) 

evaṁ manaḥ karma-vaśaṁ prayuṅkte

avidyayātmany upadhīyamāne

prītir na yāvan mayi vāsudeve

na mucyate deha-yogena tāvat 5.5.6

(The true nature of) the Spirit being thus veiled by Avidya, the past actions of a man render his mind prone to activity. And so long as there is no love for Me, Lord Vasudeva, the Jiva is not rid of its identification with a body.

EXT: So long as the Jiva, oblivious of its (real) self-interest, does not come to its senses and realize the activity of the Indriyas (the senses of perception and the organs of action) as unreal (something not belonging to it), the fool soon forgets its own essential nature and finding a home providing enjoyment & suffers torments (of various kinds). The Hridaya Granthi is consituted of attachment to the Unreal. We ). It is due to this (Granthi knot) that (over and above the body, mind and senses etc.), a man erroneously regards a house, fields, children, kinsmen and wealth as either himself or his own 

Sri Rishabha's teaching to his sons - Karma Yoga Teaching as Preparation for Jnana Nista (or Sanyaasa)

haṁse gurau mayi bhaktyānuvṛtyā

vitṛṣṇayā dvandva-titikṣayā ca

sarvatra jantor vyasanāvagatyā

jijñāsayā tapasehā-nivṛttyā

mat-karmabhir mat-kathayā ca nityaṁ

mad-deva-saṅgād guṇa-kīrtanān me

nirvaira-sāmyopaśamena putrā

jihāsayā deha-gehātma-buddheḥ

adhyātma-yogena vivikta-sevayā

prāṇendriyātmābhijayena sadhryak

sac-chraddhayā brahmacaryeṇa śaśvad

asampramādena yamena vācām

sarvatra mad-bhāva-vicakṣaṇena

jñānena vijñāna-virājitena

yogena dhṛty-udyama-sattva-yukto

liṅgaṁ vyapohet kuśalo ’ham-ākhyam

5.5.10-13

By adoring Me and depending on Me, the pure Self and Preceptor (of all); through freedom from thirst for enjoyment as well as by enduring pairs of opposites (such as heat and cold, pleasure and pain); by realizing the fact that a living being is beset with calamities everywhere (even in the other world); through a spirit of inquiry (into the truth of things) through asceticism and by abstaining from actions done with some interested motive; through actions done for My sake by hearing My stories everyday; through the fellowship of those who look upon Me as their sole deity; by singing My praises; through even mindedness, tranquility and freedom from animosity; through a desire to give up identifying himself with the body, house etc., through a careful study of scriptures dealing with the Spirit; by living in solitude; by thoroughly controlling the breath, the Indriyas (the senses of perception as well as the organs of action) and the mind; through faith in saints and the holy books; through continence, through constant vigilance (in performing one's sacred duties); through control of the tongue; through wisdom illumined with realization and penetrating enough to perceive My presence everywhere; and through deep meditation, My sons, and equipped with firmness, diligence and discretion, a clever man should (endeavor to) tear the veil known by the name of Ego

Compare with Slokas in Gita & Sruti

parīkṣya lokān karmancitān brāhmaṇo nirvedam āyān nāsty akṛtah kṛtena, tad vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham - Mu.1.2.12

A Brahmana should resort to renunciation after examining the worlds acquired through karma, with the help of this maxim: ‘There is nothing (here) that is not the result of karma; so what is the need of (performing) karma ?’ For knowing that Reality he should go, with sacrificial faggots in hand, only to a teacher versed in the Vedas and absorbed in Brahman.

Maatraasparshaastu kaunteya sheetoshnasukhaduhkhadaah; 
Aagamaapaayino’nityaas taamstitikshaswa bhaarata.

2.14. The contacts of the senses with the objects, O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna!

Traigunyavishayaa vedaa nistraigunyo bhavaarjuna; 
Nirdwandwo nityasatwastho niryogakshema aatmavaan.

2. 45. The Vedas deal with the three attributes (of Nature); be thou above these three attributes, O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

Matkarmakrinmatparamo madbhaktah sangavarjitah; 
Nirvairah sarvabhooteshu yah sa maameti paandava.

11. 55. He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna!

Sarvaaneendriya karmaani praanakarmaani chaapare; 
Aatmasamyamayogaagnau juhwati jnaanadeepite.

4. 27. Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge.

Dravyayajnaas tapoyajnaa yogayajnaastathaapare; 
Swaadhyaayajnaana yajnaashcha yatayah samshitavrataah.

4. 28. Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.

------

Sri Rishabha then proceeds to teach his kids that one must push innocent people into the bottom less pit of Karma - without teaching them the goal of life - God Realization.

5.5.15

putrāṁś ca śiṣyāṁś ca nṛpo gurur vā

mal-loka-kāmo mad-anugrahārthaḥ

itthaṁ vimanyur anuśiṣyād ataj-jñān

na yojayet karmasu karma-mūḍhān

kaṁ yojayan manujo ’rthaṁ labheta

nipātayan naṣṭa-dṛśaṁ hi garte

Then Sri Rishabha says one is not Guru, nor father nor mother nor well wisher, if one cant's show the right way - namely Goal of life - God Realization. While commenting on this - Sridhara Swami gives example of PRahlada and Hiranyakasipu; Kaikeyi and Bharata and the story of Khatvaanga. 

5.5.18

gurur na sa syāt sva-jano na sa syāt

pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān

na mocayed yaḥ samupeta-mṛtyum

Raja Khatvanga was once told he has only few moments to live - immediately he forsake everything and retired to a quiet corner and practised Nitya-Anitya Vastu Vivekam and centered his mind on Sriman Narayana and attained Mukti - by merging his mind in the Lord at the last moment. 

After giving the upadesa to his sons, courtiers. Bhagavan Rishabha Deva renounced his possessions and roamed the earth as a Atiashrami. He crowned Bharata - his eldest son the king. Bharata was himself a great devotee of the Lord.


Rishabha kept absolute silence, roamed as Dighambhara. He appeared as Avadhuta to all.

ātmani sarveṣāṁ bhūtānām ātma-bhūte bhagavati vāsudeva ātmano ’vyavadha anānanta - 5.5.35

He realized the highest bliss in the all pervading Atman who is Lord Vasudeva, the inner controller of all being.

Various Siddhis attended on him but he paid no attention to them.

Raja Parikshit asks at that point - "Why not indulge in some of the Siddhis, especially since he is Brahma Jnani?"

To this Suka Brahmam replies : -

kāmo manyur mado lobhaḥ

śoka-moha-bhayādayaḥ

karma-bandhaś ca yan-mūlaḥ

svīkuryāt ko nu tad budhaḥ - 5.6. 5

The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind?

Eventually Sri Rishabha Deva came to Kutakaachala in Karnataka and entered the forest there and allowed his body to perish in the forest fire. 

Brief mention of King Arhat of Kutakachala and the begining of Jainism. 

----------------------

Bharatha a great Devotee established himself as a great Chakravarthi. 

It's after him that this great nation was called Bharata Varsa. 

ajanābhaṁ nāmaitad varṣaṁ bhāratam iti yata ārabhya vyapadiśanti.

- 5.7.3

He performed Yajna and Kratu like all those before him. He was filled with love and affection for his subjects. He had 5 children (like Ahamkaaa giving birth to 5 Tanmatras). He performed various rituals - Agnihotram, Darsa, Poornamasa, Caturmasya - with right kind of priests. 

How he performed all his KArma ? Attitude of Ishwara Arpita Bhaavam

In this way by Karma Yoga - his Bhakti for Ishwara kept on increasing till he steadily could percieve Lord Vasudeva in the core of his Heart !

This way several years passed by and his Vasana Kshaya happened. All his karmas were largely exhausted. He realized now all that was left, was to exhaust one's prarabdha by spending the life in Ekantham in Bhagavat Aaradhana. So he took Sanyaasam and went to PulahAsrama, near Chakranadi (River Chakra nadi). 

5.7.12

tayettham avirata-puruṣa-paricaryayā bhagavati pravardhamānā-nurāga-bhara-druta-hṛdaya-

śaithilyaḥ praharṣa-vegenātmany udbhidyamāna-roma-pulaka-kulaka autkaṇṭhya-pravṛtta-

praṇaya-bāṣpa-niruddhāvaloka-nayana evaṁ nija-ramaṇāruṇa-caraṇāravindānudhyāna-

paricita-bhakti-yogena paripluta-paramāhlāda-gambhīra-hṛdaya-hradāvagāḍha-dhiṣaṇas tām 

api kriyamāṇāṁ bhagavat-saparyāṁ na sasmāra. - 5.7.12

SYNONYMS

tayā—by that; ittham—in this manner; avirata—constant; puruṣa—of the Supreme Lord; paricaryayā—by service; bhagavati—unto the Supreme Personality of Godhead; pravardhamāna—constantly increasing; anurāga—of attachment; bhara—by the load; druta—melted; hṛdaya—heart; śaithilyaḥ—laxity; praharṣa-vegena—by the force of transcendental ecstasy; ātmani—in his body; udbhidyamāna-roma-pulaka-kulakaḥ—standing of the hair on end; autkaṇṭhya—because of intense longing; pravṛtta—produced; praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ—awakening of tears of love in the eyes, obstructing the vision; evam—thus; nija-ramaṇa-aruṇa-caraṇa-aravinda—on the Lord’s reddish lotus feet; anudhyāna—by meditating;

Sri Bharata's devotion to Sandhyopasana is well documented. 

sūryarcā bhagavantaṁ hiraṇmayaṁ puruṣam ujjihāne sūrya-maṇḍale ’bhyupatiṣṭhann etad u hovāca - 5.7.13

He worshiped Lord Nārāyaṇa, whose body was composed of golden effulgence and who resided within the sun. Mahārāja Bharata worshiped Lord Nārāyaṇa by chanting the hymns given in the Ṛg Veda, and he recited the following verse as the sun rose.

paro-rajaḥ savitur jāta-vedo

devasya bhargo manasedaṁ jajāna

suretasādaḥ punar āviśya caṣṭe

haṁsaṁ gṛdhrāṇaṁ nṛṣad-riṅgirām imaḥ - 5.7.14

This mantram is verily the meaning of Gayatri Mantram from Rik Vedam 3.62.10

Translation: 

The light of the Savitur, which dispenses the fruits of actions, is transcendental to Prakriti (i.e. Suddha Sattva unalloyed by RAjas and Tamas). It created this (universe) by its will (power) only and having created it (as the antaryamin - the inner control), it protects by its intellectual capacity, the jiva who seeks its help. We resort to that light which actuates our intellect. 

paraḥ-rajaḥ—beyond Rajas (i.e. Suddha Sattva) ; savituḥ—of the one who illuminates the whole universe; jāta-vedaḥ—from which all the devotee’s desires are fulfilled; devasya—of the Lord; bhargaḥ—the self-effulgence; manasā—simply by contemplating; idam—this universe; jajāna—created; su-retasā—by spiritual potency; adaḥ—this created world; punaḥ—again; āviśya—entering; caṣṭe—sees or maintains; haṁsam—the living entity; gṛdhrāṇam—desiring for material enjoyment; nṛṣat—to the intelligence; riṅgirām—to one who gives motion; imaḥ—let me offer my obeisances.

Other mantras similar in meaning - dhyeyaḥ sadā savitṛ-maṇḍala-madhya-varti nārāyaṇaḥ sarasijāsana-sanniviṣṭaḥ.

Gayatri MAntram as we know it is tripAda gayatri. However there is the fourth pada. 

1) ॐ भूर्भुवः स्वः॥ om bhūrbhuvaḥ svaḥ ||

2) ॐ तत्सवितुर्वरेण्यं। om tat saviturvareṇyaṁ |

3) भर्गो देवस्य धीमही। bhargo devasya dhīmahī |

4) धियो यो नः प्रचोदयात्॥ dhiyo yo naḥ pracodayāt ||

5) परोरजसे सावदोम्॥ parorajase sāvadom || ||

Brihadaranyaka Upanisad Reference to Gayatri - esp the Fourth Padam.

prāṇo 'pāno vyāna ity aṣṭāv akṣarāṇi |
aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam |
etad u haivāsyā etat |
sa yāvad idaṃ prāṇi tāvad dha jayati yo 'syā etad evaṃ padaṃ veda |
athāsyā etad eva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati |
yad vai caturthaṃ tat turīyam |
darśataṃ padam iti dadṛśa iva hy eṣaḥ |
parorajā iti sarvam u hy evaiṣa raja upary upari tapati |
evaṃ haiva śriyā yaśasā tapati yo 'syā etad evaṃ padaṃ veda || BrhUp_5,14.3 ||

 V-xiv-1: ‘Bhumi’ (the earth), ‘Antariksa’ (sky) and ‘Dyaus’ (heaven) make eight syllables, and the first foot of the Gayatri has eight syllables. So the above three worlds constitute the first foot of the Gayatri. He who knows the first foot of the Gayatri to be such wins as much as there is in those three worlds.
   V-xiv-2: ‘Reah’, ‘Yajumsi’ and ‘Samani’ make eight syllables, and the second foot of the Gayatri has eight syllables. So the above three Vedas constitute the second foot of the Gayatri. He who knows the second foot of the Gayatri to be such wins as much as that treasury of knowledge, the three Vedas, has to confer.
   V-xiv-3: ‘Prana’, ‘Apana’ and ‘Vyana’ make eight syllables, and the third foot of the Gayatri has eight syllables. So the above three forms of vital force constitute the third foot of the Gayatri. He who knows the third foot of the Gayatri to be such wins all the living beings that are in the universe. Now its Turiya, apparently visible, supra mundane foot is indeed this – the sun that shines. ‘Turiya’ means the fourth. ‘Apparently visible foot’, because he is seen, as it were. ‘Supra mundane’, because he shines on the whole universe as its overlord. He who knows the fourth foot of the Gayatri to be such shines in the same way with splendour and fame. 
   V-xiv-4: That Gayatri rests on this fourth, apparently visible, supramundane foot. That again rests on truth. The eye is truth, for the eye is indeed truth. Therefore if even today two persons come disputing, one saying, ‘I saw it’, and another, ‘I heard of it’, we believe him only who says, ‘I saw it’. That truth rests on strength. The vital force is strength. (Hence) truth rests on the vital force. Therefore they say strength is more powerful than truth. Thus the Gayatri rests on the vital force within the body. That Gayatri saved the Gayas. The organs are the Gayas; so it saved the organs. Now, because it saved the organs, therefore it is called the Gayatri. The Savitri that the teacher communicates to the pupil is no other than this. It saves the organs of him to whom it is communicated. 
   V-xiv-5: Some communicate (to the pupil) the Savitri that is Anustubh (saying), ‘speech is Anustubh; we shall impart that to him’. One should not do like that. One should communicate that Savitri which is the Gayatri. Even if a man who knows as above accepts too much as gift, as it were, it is not (enough) for even one foot of the Gayatri.
   V-xiv-6: He who accepts these three worlds replete (with wealth), will be receiving (the results of knowing) only the first foot of the Gayatri. He who accepts as much as this treasury of knowledge, the Vedas (has to confer), will receive (the results of knowing) only its second foot. And he who accepts as much as (is covered by) all living beings, will receive (the results of knowing) only its third foot. With its fourth, apparently visible, supramundane foot – the sun that shines – is not to be counter balanced by any gift received. Indeed how could any one accept so much as gift ?
   V-xiv-7: Its salutation: ‘O Gayatri, thou art one-footed, two-footed, there-footed and four-footed, and thou art without any feet, for thou art unattainable. Salutation to thee, the fourth, apparently visible, supramundane foot ! May the enemy never attain his object !’ (Should the knower of the Gayatri) bear hatred towards anybody, (he should) either (use this Mantra): ‘Such and such – way his desired object never flourish!’ – in which case that object of the person against whom he thus salutes the Gayatri, never flourishes – or (he may say), ‘May I attain that (cherished object) of his!’
   V-xiv-8: On this Janaka, Emperor of Videha, is said to have told Budila, the son of Asvatarasva, ‘Well, you gave yourself out as a knower of the Gayatri; then why, alas, are you carrying (me) as an elephant ?’ He replied, ‘Because I did not know its mouth, O Emperor’. ‘Fire is its mouth. Even if they put a large quantity of fuel into the fire, it is all burnt up. Similarly, even if one who knows as above commits a great many sins, he consumes them all and becomes pure, cleansed, undecaying and immortal’.

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Such was the state of mind of Bharata - Alone in forest, away from all distractions which one's prarabdham would be otherwise given him. He stayed immersed in Yoga Abhyasam and the Anurakti towards Ishwara Upasana.

This is a special case where one's mind is immensely purified with discharge of Svadharma and incessant Ishwara Upasana. Yet Bharata was not given to Jnana Vichara - Svarupa Anusandhaanam - hence his mind despite being ripe for Jnana was retaining the taste for depending on one's Mental Modes - i.e. trust and depend on mental modes arising.

One such mental mode altered his life - namely attachment to a deer !!

A Deer pregnant came to him, fell at his feet under fear of the Lion which was at its trail. He was immersed in his Dhyanam, then the doe tried to leap over a riverlet, when it fell into the river. The baby deer was born that very instant.  Bharata took charge of the baby deer.  Out of compassion he picked it up, as it was abandoned. An intense attachment developed. Day by Day he got engrossed.

The touch of the baby deer was like the touch of grandchildren for grand parents. The cuteness, tenderness, helplessness, innocence, the antics all amused and reveled his heart ! Slowly and steadily his Sadhana Habits left him - one by one. Yama, Niyamas left him one by one. Eventually the very focus on Ishwara as Goal of life - also left him. The Deer became the be all and end all of life. He was firmly convinced, if not for him - the deer would be all lost in the forest (of life)!

The great Rajan - who accomplished what no one else could - i.e. rule over the entire world, discharge his kingly duties and spiritual duties, later divide his kingdom to his kids, took forest dwelling on time, remained alone & immersed himself  in incessant Tapas - lost all his spiritual focus in life - just because of his attachment to the Deer !!

The Biggest challenge we all have in life - is to recognize Prarabdha - accept it, exhaust it without losing focus on the Goal of life. We can never de-prioritize Ishwara Bhakti or Jnana Vichara - that can come only when sraddha shakti has awakened in us - on the Advaita Tattvam - BrahmaAtma Satyam.

The Deer left him one day and in sorrow he was about to recover his spiritual memory he said to himself : -

He lived alone subsisting on leaves, knowing fully well he shall have to exhaust his prarabdha, without losing sight of his essential nature as one with Vasudeva. He then was born as deer since that was the topmost thought/vasana. He then cast his deer body away - with full memory of his past life.

He then had to be born again as a Brahman in a good family - consistent with what Sri Krishna says in Gita -

Praapya punyakritaam lokaanushitwaa shaashwateeh samaah; 
Shucheenaam shreemataam gehe yogabhrashto’bhijaayate.

6.41. Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy.

Poorvaabhyaasena tenaiva hriyate hyavasho’pi sah; 
Jijnaasurapi yogasya shabdabrahmaativartate.

6.44. By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga transcends the Brahmic word.

If one strives in the least bit to know the highest - after vasana kshaya takes place will indeeed, attain the highest. Sri Sankara says in his Bhasya on 6.44 that Jijnyasu of one's svarupam will attain the highest - Brahmaatma Svarupam which even trancends even the SAguna Brahman (Sabdha Brahman - śabdabrahma vēdōktakarmānuṣṭhānaphalam). 

How did he lead his life in his last birth ? 

He was born into the house of a DharmAnustaanapara - father practiced Yama, Niyama, Svadhyaya, and several such anustaanams. They were all well verses in Vedas. Dhaanasheela. 

He had nine equally qualified sons by his first wife, and by his second wife he begot twins—a brother and a sister, of which the male child was said to be the topmost devotee and foremost of saintly kings—Bharata Mahārāja.

Note the interesting story here - twins are born of which one is Bharata Chakravarthy..... this clearly shows one's mumukshu lakshanam is precursor to Jeevan Mukthi - not one's birth. 

Then his father did his best to train his son in the Vedic way...but Bharata a Jnani with unwavering focus on his Svarupam as Nitya Shuddha Muktha BrahmAtma - was beyond all scriptural injunctions meant for those who identify themselves with one's body. 

5.9.4

Despite all the efforts of his father he did not even chant the Gayatri Mantra. So everyone thought - he indeed was a Jada. 

His brothers who were tasked to take care of him, after the father's death looked down upon Bharata. 

5.9.8

pitary uparate bhrātara enam atat-prabhāva-

vidas trayyāṁ vidyāyām eva paryavasita-matayo 

na para-vidyāyāṁ jaḍa-matir 

iti bhrātur anuśāsana-nirbandhān nyavṛtsanta.

They thought knowledge of Vedas was meant for Karma Kanda, they has no inclination or inkling of Para Vidya - hence they could not appreciate the Jnana Nista of Bharata - his divine nature. 

nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-

svātma-lābhādhigamaḥ sukha-duḥkhayor 

dvandva-nimittayor 

asambhāvita-dehābhimānaḥ 

The Episode in presence of Badra Kali

Just like animals are brought for sacrifice to Kali, he was once brought by some robbers to sacrifice. He was peacefully sitting in Virasana when he was lifted and brought to the sacrificial altar. They bathed him, clothed him, fed him - he without resisting anything accepted what came to him. Why? A Jnani never tries to change the Prarabdha!

Just when they were about to behead the Jnani - Bhadrakali who was watching this leela unfold - manifested Herself then and there to save the Jnani - who was one with Brahman - Her Self. 

yad brahma-bhūtasya 

sākṣād brahmarṣi-sutasya 

nirvairasya sarva-bhūta-suhṛdaḥ - 5.9. 17

She killed all those offenders of Brahma Jnani and played with thier heads. 

Paramahamsas who has removed the biggest knot within - identification of Atman with Body - are forever free and well wishers of all. They have resorted to the feet of Lord. They are protected from all sides by the Lord Himself - with the ever vigilant weopon called the discuss of time. 

vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṁ sarva-sattva-suhṛd-ātmanāṁ  - 5.9.20

King Rahugana meets Jada Bharata Maha Muni

Once Raja was going to hear pravachanam of Kapila Mahamuni, in a palanquin. When the King’s chief palanquin carriers reached the banks of the River Ikṣumatī, they needed another carrier. Therefore they began searching for someone, and by chance they came upon Jaḍa Bharata. They considered the fact that Jaḍa Bharata was very young and strong and had firm limbs. Like cows and asses, he was quite fit to carry loads - thinking thus. They forced him into carrying the palanquin, which the great Brahma Jnani did so, unhesitatingly. 

See the irony - fools failing to recognize the Jnani, who is beyond all action, subject them to action. Jnani's indeed are difficult to recognize - as they are devoid of recognizable attributes - for they are indeed beyond attributes. 

Brahmajnani was walking such that he would not step on small creatures, so his gait was uneven, causing annoyance to the King. So he enquired as to why the rhythm was uneven. The bearers blamed Bharata for the same. 

Being irritated - he spoke sarcastically to the Brahma Jnani - not knowing his Divine Exalted Nature. 

"How troublesome this is, my dear brother. You certainly appear very fatigued because you have carried this palanquin alone without assistance for a long time and for a long distance"

But the Jnani was unfazed and did not even bother to reply & continued to walk the same way. This angered Raja Rahugana even more and warned him of punishment. 

Then bhagavān brāhmaṇo brahma-bhūta-sarva-bhūta-suhṛd-ātmā yogeśvara - Bharata Muni spoke as follows : - 

The load carried by the body does not belong to me, for I am Atman.  I am not the carrier of the palanquin; the body appears to be the carrier. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. Only fools and never the wise use the words - stout etc for the Atman. For such description applies only to the conglomeration of Pancha Bhutas. 

 Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body with Atman - is subject matter for one who is absorbed in the thought that material body is Atman. 

But I'm free from such Dehabhimaanam O Rajan !!

Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by vidhikṛtya-yogaḥ. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?

Raja Rahugana was stunned !!

nāhaṁ viśaṅke sura-rāja-vajrān

na tryakṣa-śūlān na yamasya daṇḍāt

nāgny-arka-somānila-vittapāstrāc

chaṅke bhṛśaṁ brahma-kulāvamānāt - 5.10.17

My dear sir, I am not at all afraid of the thunderbolt of King Indra, nor am I afraid of the serpentine, piercing trident of Lord Śiva. I do not care about the punishment of Yamarāja, the superintendent of death, nor am I afraid of fire, scorching sun, moon, wind, nor the weapons of Kuvera. Yet I am afraid of offending a brāhmaṇa. I am very much afraid of this.

Swami I was approaching Bhagavan Kapila Mahaamuni to know the true aashrayam in this Samsaara, it is then I got this great fortune of meeting you. Are you Bhagavan Kapila Himself ? 

You have said, “I am not fatigued from labor.” Although the soul is different from the body, there is fatigue because of bodily labor, and it appears to be the fatigue of the soul. When you are carrying the palanquin, there is certainly labor for the soul. 

This is my conjecture. As such, even though material activities are impermanent, they cannot be said to be untrue. 5- 10- 21

King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.

My dear sir, you have said that the relationship between the king and the subject or between the master and the servant are not eternal, but although such relationships are temporary, when a person takes the position of a king, his duty is to rule the citizens and punish those who are disobedient to the laws. By punishing them, he teaches the citizens to obey the laws of the state.

Therefore if one is engaged in his occupational duty by force, he benefits because he can vanquish all his sinful activities in that way.

Whatever you have spoken appears to me to be contradictory. O best friend of the distressed, I have committed a great offense by insulting you. I was puffed up with false prestige due to possessing the body of a king. For this I have certainly become an offender. Therefore I pray that you kindly glance at me with your causeless mercy. 

To this Bharata Muni replied as follows : - 

5.11.1

brāhmaṇa uvāca

akovidaḥ kovida-vāda-vādān

You are Ignorant and yet you speak as if intelligent. Sages never speak of mundane relations (like master servant etc) along with thier investigation into the Reality. 

EXT: Key lesson here is to know how to conduct enquiry into Reality? We cannot confuse the means of exhausting one's prarabdha with the method to recognize the changeless underlying the changeful. This is a common error most people make, when trying to approach Vedanta. To make it worse - they even take scriptural sanction for doing Karma, as the higher ground of living and refuse to accept the teachings of Vedanta - as the goal of Vedas. 

Teachings of Bharata Muni

He proceeds to describe the nature of the Mind. 

So long as the mind exists this phenomenon of waking, dream manifests itself within the range of perception of Kshetrajna - 5. 11. 7

Hence they say the mind is the cause of one's bondage and one's liberation. 

Atmaiva hyaatmano bandhuraatmaiva ripuraatmanah - BG - 6.6

Idam shareeram kaunteya kshetramityabhidheeyate; 

Etadyo vetti tam praahuh kshetrajna iti tadvidah - 13.2

2. This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them, that is, by the sages.

Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata; 
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.

3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.

Bharata Muni continued : -

5.11.12-14

kṣetrajña etā manaso vibhūtīr

jīvasya māyā-racitasya nityāḥ

āvirhitāḥ kvāpi tirohitāś ca

śuddho vicaṣṭe hy aviśuddha-kartuḥ

kṣetrajña ātmā puruṣaḥ purāṇaḥ

sākṣāt svayaṁ jyotir ajaḥ pareśaḥ

nārāyaṇo bhagavān vāsudevaḥ

sva-māyayātmany avadhīyamānaḥ

yathānilaḥ sthāvara-jaṅgamānām

ātma-svarūpeṇa niviṣṭa īśet

evaṁ paro bhagavān vāsudevaḥ

kṣetrajña ātmedam anupraviṣṭaḥ

Thus Sri Bharatha Muni advised Raja Rahugana. 

He said forth that : - 

guror hareś caraṇopāsanāstro - Guru, Hari Upasana Astra is the Missile which kills this enemy called - Mind - Me and Mine. This one can no longer be deluded. 

Further clarification to Raja Rahugana

This body is nothing more than a lego work of two ankles, two shanks, two knees, two thighs, waists, chest and two shoulders. This body itself is a machine and on it is placed another yantram - the palanquin.  

On top of the machine called palanquin, is another machine called the King of Sauvira - which again is modification of 5 elements like other machines on display here. 

Cruelly you have put the palanquin bearers to hardship of carrying you and yet you brag as their protector. 

Then the Muni describes that one thing - which is absolute knowledge. Everything else is relative knowledge which can set us on a wild goose chase, across several lives. 

5.12.11

jñānaṁ viśuddhaṁ paramārtham ekam

anantaraṁ tv abahir brahma satyam

pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ

yad vāsudevaṁ kavayo vadanti

Atma Jnanam alone is Pure, absolutely Real, without difference, devoid of inside or outside ness. Complete, Direct (Self-Evident as I am), unchangeable, designated by the appellation as Bhagavat (Ishwara). The Sages (Kavih) called this Atma Jnana Svarupam as Vasudeva

5.12. 12

rahūgaṇaitat tapasā na yāti

na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair

vinā mahat-pāda-rajo-’bhiṣekam

rahūgaṇa—O King Rahūgaṇa; etat—this knowledge; tapasā—by severe austerities and penances; nayāti—does not become revealed; na—not; ca—also; ijyayā—by a great arrangement for worshiping the Deity; nirvapaṇāt—or from finishing all material duties and accepting sannyāsa; gṛhāt—from ideal householder life; vā—or; na—nor; chandasā—by observing celibacy or studying Vedic literature; naeva—nor; jala-agni-sūryaiḥ—by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinā—without; mahat—of the great devotees; pāda-rajaḥ—the dust of the lotus feet; abhiṣekam—smearing all over the body.

śrī-śuka uvāca

ity evam uttarā-mātaḥ sa vai brahmarṣi-sutaḥ sindhu-pataya ātma-satattvaṁ vigaṇayataḥ parānubhāvaḥ parama-kāruṇikatayopadiśya rahūgaṇena sakaruṇam abhivandita-caraṇa āpūrṇārṇava iva nibhṛta-karaṇormy-āśayo dharaṇim imāṁ vicacāra.

sauvīra-patir api sujana-samavagata-paramātma-satattva 

ātmany avidyādhyāropitāṁ ca dehātma-

matiṁ visasarja; 

evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ.