Vaasudeva Tattvam (Jada Bharata Upaakhyaanam - Mananam)
Introduction
Bharata Chakravarthy, a great Devotee established himself
as the lord of all dominions. It's after him that this great nation was called
Bharata Varsa.
ajanābhaṁ nāmaitad varṣaṁ bhāratam iti yata ārabhya
vyapadiśanti.
- 5.7.3
This great Rajan – Bharata Chakravarthy - who accomplished
what not many before him 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 !!
He then was born as deer since that was the topmost
thought/vasana, at time of death. After the Deer life, he was born
into the house of a DharmAnustaanapara father, who practiced Yama, Niyama,
Svadhyaya, and several such anustaanams. They were all well verses in Vedas. Then
his father did his best to train his son in the Vedic way...but Bharata a Jnani with unwavering conviction on his (essential nature) SvasSvarupam as Nitya Shuddha Muktha BrahmAtma - was
beyond all scriptural injunctions, which are meant for those who identify themselves with
one's body. His family did not recognize the Brahma Nista of Bharata, so he was known as Jada Bharata ! In that life many interesting incidents took place around Bharata Muni.
Once Raja Rahugana 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 Bharata. They considered
the fact that this youth (i.e. Bharata) was strong and had firm limbs. Like cows and donkeys, he was quite fit to
carry loads - thinking thus, they forced him into carrying the palanquin, which
the great Brahma-Jnani did so, unhesitatingly.
However, Brahma-Jnani was walking such that he would not step on
small creatures, so his gait was uneven, causing annoyance to the King. So the king enquired as to why the rhythm was uneven. The bearers blamed Bharata for the
same. Being irritated - the King, 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 (as Sri Suka refers to 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”.
Raja Rahugana was stunned!! He knew he was in the presence of a JnAni, so he immediately fell at Bharata Muni’s feet and sought Atma Vidya (also known as Vasudeva Tattvam). This is where this blog post
starts…
Chapter 12: Skandha 5: Bhagavatham
(Dialogue between Bharata Muni and Raaja Rahugana)
5.12. 1
1. Salutations to you again and again—you, who are the
Prime Cause of the universe (God himself) who has assumed a human form (for the
protection of the world), and who, in the light of supremely blissful
self-realization, have regarded your body as insignificant. I bow to you. Oh
Master of Yoga, who have concealed your realisation of the Eternal (Supreme
Soul) in the guise of a depraved Brahmana.
5.12. 2
2. My vision (power of understanding) has been thoroughly
poisoned (perverted) by the bite of the serpent in the form of (my) false
identification of the self with this worthless body. Your speech acts like a
nectarine medicine on me, just as a sweet palatable specific medicine (does) to
a patient suffering from high fever or the ice-cold water (or the water of the
Ganga (is soothing) to a person scorched by the heat of the summer.
5.12. 3
3. I shall, therefore, refer my doubts to your honor
later on. My mind is full of curiosity. Now, be pleased to explain to me, In
easily intelligible language, your speech which was couched in yogic terms,
about the (knowledge of the) Soul
5.12. 5-6
brāhmaṇa uvāca
ayaṁ jano nāma calan pṛthivyāṁ
aṁse ’dhi dārvī śibikā ca yasyāṁ
5. That which has come to be known as “this person” (the palanquin
bearer) is a modification of the earth which moves over the earth due to some
(inexplicable) cause, Oh King! Above the feet of this (modification of the
earth called this person’) are two ankles, two shanks, two knees, two thighs,
the waist, the chest, the neck and the two shoulders (one above the Other).
6. On the shoulder is the wooden palanquin wherein is seated an (empty)
designation called “the King of sauvīras” (i.e. Rahugana’ s
designation)— which is nothing but another modification of the earth. You
identify yourself with it (that modification of the earth), Being blinded with
arrogant pride, you feel that you are the king of the Sindhu country.
5.12.8
8. We know that all the mobile and immobile creation
is always born out of and re-assimilated into the earth only. The difference in
name is due to the difference in its product or functions. Let it be
investigated if there be any other real cause or basis deducible from its
effect and work (functions).
5.12.11
11 Knowledge alone is pure (unsoiled by passion or actions),
absolutely real, one (without any difference) devoid of any aspect of in-ness or
out-ness perfect and full, direct (self-manifesting), unchangeable, designated
by the appellation Bhagavat (the venerable possessor of six excellences such as
Lordship of the Universe etc.) They (the sages) called it (knowledge) by the name
Vasudeva.
5.12.12
12. Oh Rahugana! This knowledge (or Brahman) is not attained
through austere penance, or through Vedic sacrifices or through charitable
distribution of food or through performance of duties prescribed for a
householder (such as honorary social service) or through the study of the Vedas
or through propitiation of (the presiding deities of) water, fire and the Sun,
except (i.e. it is attainable only) by being sprinkled over with the dust on
the feet of the exalted Souls (while rendering service to them).
5.12.13
13. For here (in the congregation of these exalted souls)
the discourses on the excellent attributes of the Lord are always held. These
prohibit all talks of vulgar worldly topics. By listening daily to these (holy
discourses) the pure mind of the seeker of Liberation is concentrated on Lord
Vasudeva.
5.12.14
14. I was formerly a king called Bharata who, freeing
himself from the bondage of attachment to all things seen or heard (i.e.
objects obtainable here and hereafter) endeavored the propitiation of the Lord,
but was frustrated (i.e. not attained God realization) through my attachment to
a deer and was born as a deer.
(Flash Back: 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 !!)
(He
then was born as deer since that was the topmost thought, at time of death)
(back to Main Narrative)
5.12.15
15* Due to the efficacy of my devoted worship of Krsna that
memory (of my previous birth) was not lost even in my form (j. e. birth) of the
deer. Oh Warrior ! Hence, being unattached to and afraid of association with
the society, I roam about without disclosing my real personality.
5.12.16
16. Therefore a man should in this very world, completely
cut off delusion by the sword of knowledge obtained through the blessed company
of the great Souls who are free from attachment. Having revived the memory (about
God) by recounting and hearing (meditating upon) the glories of Hari, one
reaches the end of this long road of Samsara and attains to the Lord.
Chapter 13: Skandha 5: Bhagavatham
5.13.21
rājovāca
The King said :
The birth as human is the most glorious of all births.
Of what use are other births even in the heaven, where the association with
high-souled people like you whose minds are purified by (singing and listening
to) the glories of Lord Hrishikesha, is not available to the full?
5.13.22
na hy adbhutaṁ
tvac-caraṇābja-reṇubhir
22. It is no wonder (at all) that pure devotion to
Lord Hari is generated in the hearts of those whose sins have been destroyed by
the dust of your lotus-like feet (when constantly served for a long time). For
my thoughtlessness and ignorance rooted as it was in fallacious reasoning, has
been completely removed by association with you for a short time (a muhurta).
5.13.23
namo mahadbhyo ’stu namaḥ śiśubhyo
[ Since it is not known in what form the knowers of
Brahman move about in the world, the King pays his respects to them all].
Salutations to Brahmanas (i.e. BrahmajnAnis), who are advanced in age, to those (who are) infants, to the youthful ones, to all down to young boys. May (blundering) kings like me receive blessings from Brahmanas who wander over the earth as avadhootas (ascetics who have renounced all worldly attachment), giving no indication of their greatness.
Salutations to Brahmanas (i.e. BrahmajnAnis), who are advanced in age, to those (who are) infants, to the youthful ones, to all down to young boys. May (blundering) kings like me receive blessings from Brahmanas who wander over the earth as avadhootas (ascetics who have renounced all worldly attachment), giving no indication of their greatness.
5.13.24
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.
Sri Suka said
Oh Parksit (son of Uttara) In this way, verily,
(Bharata) the son of a Brahmana sage, who was endowed with the highest glory,
explained, out of great compassion, the real nature of the Self to Rahugana,
the King of Sindhu, even though he had insulted him. His feet were respectfully
bowed by Rahugana with great remorse. Bharata, whose mind like that of an brimming
ocean, was unperturbed by waves in the form of senses, wandered over this
earth.
5.13.25
sauvīra-patir api sujana-samavagata-paramātma-satattva ātmany avidyādhyāropitāṁ ca dehātma-matiṁ visasarja; evaṁ hi nṛpa bhagavad-āśritāśritānubhāvaḥ
Even the king of Sauveera (Rahugana) who realized the real
nature of the Supreme Self as taught by a saintly person (like Bharata),
repudiated the false notion of identifying the Soul with the body—a notion
superimposed on the mind by Nescience (avidya), Oh King! Such is, therefore,
the greatness of those who resort to the devotees of the glorious Lord.
Epilogue
Bhagavatham describes Bharata Chakravarthy's exalted spiritual nature and sadhana, but it is the absence of veeryam to jnAna nista, which led to attachment to deer. So it is important to continually keep the company of Brahma Vidya and Satsanga - along with our Upaasana.Also in this upAkhyaanam, we see that Atman - i.e. our Real Self as Pure Consciousness - is termed Vaasudeva (as shown in sloka - 5.12.11) whom we worship as Ishvara.
It is this Atma Vidya, which Rahugana asked for in sloka 5.12.13. Sri Suka confirms this Atma Vidya was imparted to Rahugana by Sri Bharata Muni, in the sloka 5.13.25 ( "explained, out of great compassion, the real nature of the Self to Rahugana").
Atman - our Self as Pure Consciousness is Vasudeva ! - this is the Key Message of this Upaakhyaanam.
Realization is Here & Now - This is the message of Bhagavatham, which is also the Message of the Upanisads. If not now, then even a great Upaasaka like Bharata was born as a deer !
To underscore this point, let's study two kena upanisad mantras & conclude this mananam
pratibodhaviditaṃ matamamṛtatvaṃ hi vindate .
ātmanā vindate vīryaṃ vidyayā vindatemṛtam .
II-4. When Brahman is known as the inner Self (of cognition) in every act of cognition, It is known in reality, because one thus attains immortality. Through one's own Self is attained strength and through knowledge is attained immortality.
Sri Sankara Bhasyam (Excerpts)
Being the witness of all cognition, and by nature nothing but the power of consciousness, the Self is indicated by the cognition themselves, in the midst of cognition, as non-different from them. There is no other door to Its awareness. Therefore when Brahman is known as the innermost Self (i.e. witness) of cognition.
Atmana through one’s own Self; vindate, (one) attains; viryam, strength, capacity. The strength got from wealth, friend, incantation, medicine, austerity, or Yoga cannot conquer death, for it is produced by impermanent things. But the strength, consequent on the knowledge of the Self, is acquired through the Self alone and not through anything else.
EXT: Note this Strength is obtained from developing Svasvarupa Nista or JnAna Nista - i.e. outcome of Sraddha on Brahma Vidya.
Sri Sankara Bhasyam (Excerpts)
Since the strength produced by the knowledge of the Self is thus attained through the Self, therefore, vidyaya, through knowledge about the Self; (one) vindate, attains; amrtam, immortality.
EXT: This following verse from Kena Upanisad raises the sense of Urgency.
Since Self is ever revealed in every act of cognition. What is pending is Sraddha on mahavAkya that this Self is Brahman (ref: Mandukya Upanisad - ayam atma brahma). By denying our infinite nature as Pure Consciousness, which is ever revealed in every act of cognition - we are as it were subscribing to rebirth, suffering due to identification with body etc.... this is what happened to even a great soul like Bharata Chakravarthy.
iha cedavedīdatha satyamasti na cedihāvedīnmahatī vinaṣṭiḥ .
bhūteṣu bhūteṣu vicitya dhīrāḥ pretyāsmāllokād amṛtā bhavanti.
II-5. Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal
Drink deep of the nectar of the knowledge of God. The man who realises. "I am He", though clad in rags, is happy
"I am Atman", "I am Atman". Let everything else go
- Swami Vivekananda
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