Bhagavad Saptaha (XIV)

Monday, 20 August 2012

Tales of Puranjan
            Acharya Sukdev says Rajan Dhruvaji’s son is Utkal, and from the dynasty of Utkal Maharaj comes Anga and Anga’s son is Ben. Beauty, youth, money-wealth and lordship these four are the prime cause to destroy a person. Alongwith these four if there is no conscience than it is confirmed that the person will surely do some mischief. But if there is conscience, than there is a protection because conscience develops from good association.
            King Ben, son of Anga Maharaj was extremely impious, very proud and against saints and devotees. One who is envious to Veda, deva, cow and saintly people, very quickly they are destroyed. Committing offences at the feet of saints and sadhus king Ben dies of curses inflicted upon him. Again the rishis and munis churns his body and produces one of the incarnation of God Maharaj Prithu and his wife Archi who is a direct resemblance of goddess Lakshmi. Maharaj Prithu visualizes famine in the entire world; people are suffering and dying out of hunger, everywhere there is a cry for help and to be saved or rescued. Because when there is evil meted out by people collectively, nature has to bear the result of these offences, so nature there on punishes the entire society for that and nobody neither the dishonest nor the honest are spared. Maharaj Prithu gets angry at this sight and to give punishment to mother earth he picks up his bow and arrow. Seeing this mother get frightened and takes the form of cow, and says, Maharaj what will you gain by killing me, all the citizens are unhappy because they do not work, if they work than only they will get some results. Many people ask which greater, karma (activity) or bhagya (destiny). In the bhagavat, destiny is always censured; there is nothing separate by the name of destiny. Birth, death, happiness, and miseries everything of a living entity is due to his karma (commenced activities) and if there anything called Iswara, than He also bestows results to a person who does karma. So Devi Prithivi urges Maharaj Prithu to instruct His citizens to work and by the instruction of Prithu as the citizen became dutiful mother earth becomes happy and starts raining again. Maharaj Prithu thinks that karma is must, but alongwith that thinking of Paramatma should also take place, so he takes a resolution. If one fulfills 100 yagnas (fire sacrifices) he achieves the post of Indra and so Maharaj Prithu determines to perform 100 yagnas and get that position.
            But when he begins his 99th yagna, Devaraj Indra steals and takes away the sacrificial horse, as Indra was afraid that somebody else will take away his post. Maharaj Prithu is situated in a far better position than that of Devaraj Indra as he is an incarnation of the Lord. So he ends up by doing 99 yagnas, in his yagna Lord Narayan reveals Himself and says – Maharaj Prithu I am pleased, ask for a boon. Maharaj Prithu says although I have no desire but as You have ordered - I don’t want heavenly pleasures, don’t want glory, don’t want opulence and don’t even want salvation, I only wish to hear those nectarous words about You which flows out from the lips of great saints and mahatma, and to hear these words, My dear Lord, please provide me the power of ten thousand ears, this is my only request to You. The Lord says Maharaj Prithu what kind of boon is this, people in this world does not want to well utilize their two ears and you are asking for ten thousand ears, what you will do with it. Maharaj Prithu says with only two ears, I do not get total satisfaction in hearing the glories of Your name, form and pastimes. Maharaj Prithu further says may I always get the truthful association of saints and devotees and the Lord delightfully grants his request. Indra later on gives marriage of his daughter to Prithu Maharaj and teaches him a very nice skill about how to disappear. Maharaj Prithu becomes so happy by receiving this knowledge that later on he kept his son’s name as Antardhan (disappearance). Maharaj Prithu’s son Antardhan, Antardhan’s son Haridhan and this Haridhan son’s name is Prachinbarhi who had done lots of yagna in his life. Activities which are against the religious scriptures are immoral. The rule of yagna is, first to wash the wood, dry it and than use it. The articles which are to be sacrificed in the yagna such as til (sesame), chaal (uncooked rice), jab (barley) etc. everything are to be washed before use.
            King Prachinbarhi makes a great mistake, although born in such a family where Maharaj Dhruva took birth, Prachinbarhi performs yagnas in which he sacrificed a large number of animals. There is no calculation of how many horses and goats he had killed. It is an offence, a great offence to kill animals in any kind of puja, yagna or anything else, and the result of such offence is, suffering in hell.
            Once some people approaches to Krishna Dwaipayan Vyas and asks him a question, Rishibar what is dharma, you have studied lots of scriptures, many books, please tell us what the technical terminology of dharma is. Whether circumbulating the temple is dharma, bathing five times a day is dharma, hanging in a tree upside down is dharma or whether fasting for days is dharma. Srila Vyasdev says, no, these are not dharma, than is donating crores of rupees is dharma, Vyasdev says no, about dharma the technical term which is used in religious scriptures is – anything which I feel bad, the kind of behavior which I don’t like, not to instigate that kind of behavior upon others that is real dharma. Doing activities beneficial for other is paradharma (greatest religion). To injure others is a deadly sin. Who will make Prachinbarhi understand this? Once in the yagna of Prachinbarhi, Narada muni emerges, soon after his arrival tears begins to flow from his eyes, because Narada could witness all the animals which the king had brought for sacrifice. When Prachinbarhi sees Narada muni he falls down in his feet and says, today I am blessed, by the auspicious arrival of Naradji my yagna mandap gets purified and I became the most fortunate person. Naradji says Raja I have seen many sinful persons but never witnessed a sinful person like you. The king says, what are you saying, I have done so many yagnas covered the earth with kusha (holy grass) and you are saying that I am a sinner. Narad muni replies to the king – have you attained peace, the king says – no. Narada says do you want to see how many offences you have committed, see up in the sky. As Prachinbarhi looks up he observes thousands of horses and goats bewailing loudly and staring at him. See how many creatures you have killed – everybody will kill you one by one and you will be unable to save yourself. The king says, but rishibar I have done it according to the Vedas not at my own will, in the Vedas it is written Pashun alavyat. Narada says alavyat does not mean, to slaughter, it means only to touch, chag (goat) means affection, attachment and assha (horse) means pride, vanity. So in the fire of yagna the attachment, the pride has to be sacrificed, this is meaning of this Vedic sloka. Veda is parakhyabadi (defendant of concealment) and Vyasdev is parakhya anubhuti badi (one who felt, realized this concealment). During a marriage ceremony a mantra is uttered by the purohit (priest) “tat barang kanyaya hridyang alavyat, touch the heart, alavyat means, to touch. Everyone could not understand the hidden meaning of the words of Veda so accepts the direct and visible meaning, the same thing happened in the case of Prachinbarhi, so Devarshi Narada tells him a very nice anecdote. This anecdote is named in Srimad Bhagavattam as Puranjan Upakhyan (Tales of Puranjan). Puranjan is a king and his companion is Abhigyat, one who could not be understood by any means, he is abhigyat. Once upon a time Puranjan (living entity) alongwith his companion abhigyat goes to find out a nice city, but could not find any city of his liking. Then he proceeds towards the right direction of the Himalayas and notices a city of nine gates. It is there in the Bhagavad Gita – Nabadware Pure dehi – the human body is the city of nine gates, two ears, two eyes, two holes in the nostril, one mouth, one phallus and one anus. Thus Puranjan (living entity) enters into the city and observes a beautiful lady who was sitting inside the city. King Purandar asks, Devi, what is your introduction, the lady says I don’t know my introduction but if you take me than I will assist you. The lady is named Puranjani and this Puranjani is intelligence. She has ten associates, five knowledge acquiring and five working senses. As and when the king goes inside, he visualizes a person with a stick in his hand, which we term as mind. Now Puranjan marries Puranjani, allegory of intelligence. When she eats, he also eats, when she sleeps, he also sleeps and in this way Puranjan, the living entity gets completely enchanted. At night when everybody sleeps in the city where there are nine gates, a snake with five hoods remains awake. This five hooded snake is pancha pran (five types of life breathe namely praan, apaan, udaan, samaan and byaan).
            There is a king named Chandabegh who lives in front of that city. This Chandabegh is kala (time or death).  This Chandibegh alongwith his army pursues an attack upon the kingdom of Puranjan. The army of Chandabeg comprises of 720 Gandharva and Gandharvi (heavenly musicians). In the whole year there are 360 days and 360 nights and they are these Gandharva and Gandharvi. The five hooded snake fights alone with them, obstruct them and saves the city. There is daughter of Chandabegh whose name is Jara (old age) – Chandabegh orders her to make the city weak. When Jara attacks, the city/body becomes weak. Nobody wants to become old but old age will positively come. There are four bell rings of death – first hair will turn grey, next lack of eyesight, third waist will begin to bend and the fourth is inability to stand straight and the fifth bell is death. The same is the condition of King Puranjan. After the death of husband, as the wife (intelligence) prepares to accompany him by following sati (immolation on husband’s pyre), at that time appears Abhigyat. Abhigyat arrives and says, you are not Puranjan, but my companion jivatma (living entity) and I am your ever well wisher Paramatma (Supersoul).
            Naradji says, king Prachinbarhi, you are that Puranjan, forgetting Paramatma you lying here in this samsara. So under all circumstances remember Paramatma. Acharya Sukdev says, Parikhit after hearing these topics from the lotus mouth of Maitrayee muni, Bidurji experiences utmost pleasure and after paying obeisance leaves that place and goes away. to be continued
(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)