Srimad Bhagwad Purana - Introduction
Introduction
TAOSHOBUDDHA
Srimad Bhagwad Purana - Introduction
2010
Srimad Bhagwad Purana - Introduction Š 2010, Taoshobuddha
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TAOSHOBUDDHA
The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It means that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not expressed in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha implies the Enlightened One; one who has arrived home. Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home. The Enlightened One!
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Srimad Bhagwad Purana - Introduction
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Srimad Bhagvat is a delicious and relishing fruit of Vedas. Because of a touch of Sri Shukacharya’s lips, it is impregnated with blissful nectar. So, as long as there is life in his body, a devotee keeps on relishing this nectar of divine scripture. It is easily available right here on the earth itself. In the beginning of the Kalyug, sages like Shaunak et al organized a vast Jyana Yajna in the holy region of the Naimisharanya. The purpose of the yajna was the benefit of the common people and it was to last for a millennium. To quench the spiritual curiosity of the sages, SUTAJI, the orator of Puranas, also arrived there. Felicitating him, the sages implored SUTAJI, ‘O great sage, by the grace of Veda Vyasa, you have learned all the Puranas, history, religion etc. You also know about all the other subjects as well. So kindly narrate the tale which could surely benefit the common people so that they too can experience the real spiritual joy.’ Thus began the narration of Bhagvat….
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Vedvyas the partial incarnation
Vedvyasa had appeared in Dwapar Yuga. He was the son of Maharshi Parashara and Satyawati then known as Matsyagandha. Vyasa was a partial incarnation of the God. Vedvyasa effected a division of Vedas; created Puranas conceptualized history (Mahabharata-which was actually jotted down by none other than Lord Ganesha.) He also established different faculties for teaching his disciples. Yet staying in his hermitage at the banks of the river Saraswati, he was not satisfied with his performance. Something was still writhing within his heart to come out. So he was feeling upset and was unable to find a reason for his dejection. Just then, Devarishi Narada arrived there, and saw Vyasa upset. As nothing was concealed from Narada, he told him the reasons for his moroseness.
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Narada’s advice to Veda Vyasa Narada told him that though he had created great epics, yet all of them lack a devotional description of God. That was why his soul was still writhing. Narada also suggested him to describe the glory of Hari, or neither his voice, nor his creation would ever get pure. Devarishi Narada then narrated the tale of God and the glory of His devotees to Vyasa and said, ‘O great soul, look at the effect of devotion and company of the pious people that I have become Devarishi from an ordinary son of a maid.’ After the departure of Narada, Vyasa sat in meditation and experienced the illusion that caught the life. He also experienced devotion. Thus, his fresh experience led Veda Vyasa to create this great scripture. The virtues of God had such a strong attraction that, lured by them, even self-indulgent Shukdeva who ran back from the jungles to his father and prayed to let him read that scripture. Because of their link with Lord Sri Krishna, SUTAJI narrates the stories of Pandavas, their heavenly departure, coronation of Parikshit, his all round victories etc. as per their sequences in Mahabharata. He also narrates the episodes of
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Ashwatthama the son of Guru Drona, worship of God by Kunti etc. and migration of Lord Krishna to Dwaraka. The second great recitation of the Bhagvat Purana happened two hundred years after the Kali Yug had started by Gokarna Muni. The Bhagvat then embarks on a long tale of how a childless Brahman begged for a boon of a child from a Sanyasi. The Sanyasi gives a blessed fruit to him and asks his wife to eat it, keeping a vow of truthfulness, kindness and charity for an entire year, not eating more than one meal per day, and if that is done, then a pure golden hearted pious son will be born. But his wife did not want to ruin her figure or go through the pain of childbirth so she hatched a plan with her sister. The fruit was given over to their cow while her sister’s new born baby was smuggled in to be shown as the Brahman’s son called Dhundhukari. Three months later, the cow gave birth to a human child with golden skin and eyes like lotus petals, but with cow ears. Hence the name, Gokarna (or Cow Ears) was given. Both grow up together, but Dhundhukari turns out to be a devil in disguise, a disgusting sinner, while Gokarna is pure as the snow on Mount Kailash. The Brahman is at his wits end and Gokarna advices him to cultivate dispassion and renounce the world, which he does. Gokarna also leaves on a pilgrimage. Dhundhukari commits terrible crimes, beats up his own mother, steals, whores and lies and at the end, the whores decide to kill him and they do.
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Unfortunately, Dhundhukari remains behind on earth after death as a spirit. Gokarna senses Dhundhukari’s death and the fact that he is not truly dead, but is still a tortured spirit. Gokurna performs a shraddha at every holy spot, but it does not release Dhundhukari from the earth and finally he returns to his hometown. Dhundhukari begs him for help to be released and Gokurna then embarks on a deep dhyana (meditation) to Surya Deva (Sun God) to learn how to address this. The Sun God advices him to recite the Bhagvat as that is the only way Dhundhukari’s soul will be released. So Gokurna starts the recitation with several people attending the recitation and when he ends, Dhundhukari is released from his earthly bounds. The others, who were listening, though, did not get their sins washed away. Gokurna is told by the sages that Dhundhukari fasted for seven days and he listened to Gokurna’s recitation with all his faculties and might. This is the reason why Dhundhukari was released and not the others. When the others learnt this, they begged Gokurna to recite the Bhagvata again which he did. This allowed all the listeners to also be washed free of their sins by Vishnu who appeared after a great conch shell boom in a blaze of light.
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KING PARIKSHIT ENCOUNTERS KALIYUGA
During his regime, the king Parikshit got untoward reports that Kaliyug had entered within the limits of his otherwise peaceful kingdom. With a huge army, Parikshit at once set out to the spot where Kaliyug had arrived. On the way he saw the religion and the earth in the guises of a bull and a cow respectively. The cow was in death-like condition, while the bull was somehow dragging himself on one leg only as its three legs were broken. He also saw that a kinglike, but impolite man was beating them ruthlessly with a stick. From a distance, the king Parikshit shouted at the man, ‘You scoundrel, why are you beating such helpless creatures in my kingdom?’ Saying this, the king Parikshit drew his sword to kill the evil Kali. But the clever Kali fell at the feet of the king. For Kali was now in the king’s refuge, the king did not kill him, but ordered that being an assistant of irreligious, he should at once leave the kingdom. Kali then asked, ‘O king wherever I go, I find
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you ready to kill me with you bow and arrow. You tell me where should I go and where should I live?’ The king allowed Kali to live in five things - gambling, drinking of wine, and company of women, violence and the Gold. Since then, Kali i.e. the dispute has had a continuous association with these five things. Hence, anybody desirous of self-improvement must avoid these five things which are governed by Kali.
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King Parikshit dishonours sage Shamik
One day, king Parikshit went on a hunting excursion. Till noon, he could not find a game. He was feeling restless because of hunger, thirst and fatigue. Searching water and shelter the king reached the hermitage of the sage Shamik. Shamik was in deep meditation so he did not welcome the king. For the first time the king Parikshit grew angry with a Brahmin. As revenge and to show his anger he hanged a dead snake around the sage’s neck. Maharishi Shamik’s son Shringi was also an effluent person. When he came to know about his father’s insult by the king Parikshit, he cursed him that on the seventh day from that moment, Takshak, the Naga would bite the king for his violation of kingly glory. There in the capital, king Parikshit realized his mistake and felt sorry for his deed. But he welcomed the curse.
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Transferring the kingdom to his son Janamejay, king Parikshit reached the banks of the river Ganges and sat there on a fast unto death. Very soon all the great sages and kings began to gather there. King Parikshit welcomed and begged them to recite the plays of God for him. He also asked what a creature ought to do always, and the duties of those who face an imminent death.
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Preface The Bhāgavata Purāṇa is also known as Śrīmad Bhāgavatam, or Bhāgavata. It is one of the major Puranic texts of Hindu literature. It focuses basically on bhakti (devotion) to the incarnations of Vishnu, particularly Krishna. I am not saying anything or recounting the entire story for anyone. Instead for my self anand, or bliss I am recounting this story known as Srimad Bhagvat. It is my heart beat therefore from time to time I recount the entire story. And this time by a divine inspiration I am narrating the story as digitized. It will stand like a Light Pole or Beacon Light giving direction to any weary traveller along life’s journey. Hearing this or reading even a single line if something happens to you consider it to be the grace of Krishna. I have simply lit the lamp it is your devotion that will allow its rays remove the darkness and the message will linger in your being like the dissolving notes and create groves in your consciousness. Once the grooves are created in your consciousness the rest will happen on its own.
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The original text of Veda Vyas is in Sanskrit. Sanskrit being the language of the scripture it creates an obstruction in the minds of the reader about the complexity of the text. Sanskrit is not the language of the masses any more. It is considered to be meant for a few. On the other hand certain efforts have been made to translate the scripture in different languages. But these translations run into thousands of pages. Such voluminous translations and their insipidness once again deter the readers. In this present work I have attempted for a simple yet complete insight as the essence of the scripture. This is an effort to create interest among the readers for our scriptures and more so Srimad Bhagwat Purana. A synopsis of each Skanda or book is presented for the reader along with detailed contents. And I do hope this will create interest in the scripture. Bhagwat Purana was narrated by Suka, the son of Veda Vyas. It so happened that Parikshit the Pandava King was cursed by Sage Shamik the son of Sage Shrangeri that he will die in seven days’ time being stung by King Kobra Takshak. This baffled the king. He is anxious to hear the story of Krishna and know that which is beyond death. Thus he approaches the sages. None but the young Suka agreed to narrate the story of the life Krishna, various incarnations of Vishnu and many such related stories.
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Bhagvat Purana is very close to my heart. And I hope one day it is close to your heart as well. Only this much for now! Love
Taoshobuddha www.//http.scribd.com/taoshobuddha www.//http.docstoc.com/taoshobuddha www.//http.issuu.com/taoshobuddhalibrary www.//http.E.bookmall.com/Taoshobuddha
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Srimad Bhagvatam or Bhagvat Purana VASUDEVSUTAM DEVAM KANS CHANUR MARDANAM | DEVAKI PARMANANDAM KRISHAM VANDE JAGAD GURUM || NARAYANAM NAMASKRITY NARAM CHAIV NAROTTAMAM | DEVI SARASWATIM CHAIV TATO JAY MUNDIRAYET || YAH SWANU BHAVAM-KHILK SHRUTI SARMEKAM DHYATM DIPMATI TITIRSHATAMTAMOADAM | SANSARINAM KARUNAAAH PURAN GUHYAM TAM VYAS SUNUMUPAYAMI GURUM MUNINAM || My obeisance unto the supreme Godhead, V창sudeva - Lord Sri Krishna, the son of Vasudeva, the primeval Lord of the creation, destruction and sustenance of the manifested universe. Directly [present] and indirectly [outside of it] is He, for the purpose of consciousness, the fully independent one imparting the Vedic knowledge in the heart of the original created being. About Him even the great sages and demi-gods
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are illusioned like one can be with a mirage of water to the fire of the sun, as through the action and reaction of the modes of material nature He creates the illusion of the factual. Upon Him I meditate who is always self-sufficient and of the transcendental, the negation free from illusion and the Absolute of the truth. Dhyanamoolam Guru Murti, Pujamoolam Guru Padam Mantra Moolam Guru Vakyam, Moksha Moolam Guru Kripa
Akhanda Mandalakaram, Vyaptam Yena Characharam Tat Padam Darshitam Yena,Tasmai Shri Gurave Namaha
OBESISANCE TO THE SUPREME BEING We meditate to that Paramatma (Supreme Being) who is the eternal truth; and who creates the universe, holds it and causes Pralaya. He is the light independence and from of knowledge in himself. He causes illusions even for the most knowledgeable ones. Yet, He is far beyond all the illusions.
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Introduction The Bhāgavata Purāṇa also known as Śrīmad Bhāgavatam, or Bhāgavata is one of the major Puranic texts of Hindu literature. It focuses basically on bhakti (devotion) to the incarnations of Vishnu, particularly Krishna. The Sanskrit text comprises twelve Skandas (cantos or books) and some 18,000 verses. The Bhāgavata includes many stories well known in Hindu tradition, including the various avatars of Vishnu and the life of Krishna. It was the first Purana to be translated into a European language, with three French translations between 1840 and 1857. Assigning a date for any Purana is impossible. These are often developed by generations of storytellers. The Bhāgavata itself, along with Hindu tradition, gives ancient origins for the story, with the authorship of Sage poet Veda Vyasa. Most modern scholars date the extant version to the ninth or tenth century CE. The intense and personal bhakti described in the Bhāgavata is directed toward Krishna as God in human form. The tenth book (or canto), which is dedicated to Krishna, takes up about one quarter of the entire Bhāgavata. It includes the most
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comprehensive collection of stories about the life of Krishna. It shows him in all the stages and conditions of human life. It also includes instruction in the practice of bhakti, an analysis of bhakti, and descriptions of the different types of bhakti. The Bhāgavata takes the form of a story recounting Vyasa's work being recited for the first time by his son Śuka to the dying King Parikshit, who owes his life to Krishna. Longing to hear of Krishna before he dies, Śuka recites the Bhāgavata to Parikshit over the course of seven days. The entire scripture is divided into 12 Skandas or Books Each books deals with a different subject and stories through various chapters. Books or Skandas The entire Bhagavata is divided into 12 Skandas or more popularly known as books or Cantos.
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Skanda I or Book 1 Canto 1 - Creation The Skanda contains the following chapters woven within the story line is maintained by the sage poet. Chapters 1. Dialogue between Suta and Saunaka in the Naimisa Forest 13-15 16-18 2. Merits of Devotion to Hari 3. Twenty four incarnations of Lord Vishnu 18-20 4. Arrival of Narada 20-22 5-6.Dialogue between Vyasa and Narada 22-27 7. Punishment to Ashwatthama 27-30 8. Kunti’s Eulogy of Krishna; Yudhisthira’s Remorse 30-33 33-35 9. Yudhisthira’s Acquisition of Kingdom 10. Krishna’s Departure to Dwaraka 35-37 11. Krishna’s Entrance into Dwaraka 38-40 12. Birth of Parikshit 40-41
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Srimad Bhagwad Purana - Introduction 13. Discourse of Narada 14. Conjectures of Yudhisthira 15. Pandava’s Ascent to Heaven 16. Dialogue between Earth and Dharma 17. Punishment and Control of Kali 18. Curse of Brahmana 19. Arrival of Suka
2010 42-44 44-46 46-50 50-52 52-54 54-56 56-59
The first book introduces the Bhāgavata, with Saunaka sages gathered in Naimisha Forest to hear Sūta praise bhakti to Krishna and describe the ten avatars of Vishnu.
Sri Suta Ji narrates the Bhagvat Purana
Sūta begins the story of the life of Parikshit, son of Abhimanyu, and Uttra beginning while still in his mother's womb, where Krishna protected him from the Brahmastra weapon of Ashwatthama.
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During the Mahabharata war all the warriors on Kaurava army were killed and only three – Duryodhan, Ashwatthma remained. Duryodhana lay helplessly with broken legs defeated in the hands of Bhima. Ashwatthma promises Duryodhana that he will kill the five Pandavas. With this intension he comes to the Pandava camp and kills the five sleeping princes thinking them to be the Pandavas. With the head of the son of Bhima he rushed for Duryodhana. And as soon as Duryodhan held the head he recognized it to be the head of the son of Bhima instead. Ashwatthma returns this time and uses the Brahma Ashtra towards the pregnant Uttra. Krishna however nullified the effects and Parikshit was thus saved. Thus Parikshit owes his life to Krishna The conclusion of Parikshit's life introduces the main storyline of the Bhāgavata—a curse is placed on Parikshit that will cause him to die within seven days. Parikshit retires to the bank of the Ganges to fast until his death, with several sages gathered around him, including Śuka, son of Vyasa. Parikshit asks Śuka what he should do to prepare for death. Śuka's response constitutes the main part of the Bhāgavata. With this storyline we will now enter the other Skandas of the Bhagavata.
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Skanda II or Canto 2 The Cosmic Manifestation Chapters 1. Discourse of Suka, Cosmic Form of the Lord 60-62 2. Liberation by the Yogic Path: Instantaneous and 62-65 Gradual Liberation 3. Devotion to Hari-the only path of Liberation 65-66 4. Creation of the Universe-Prayers to Hari 66-68 5. Creation of the Universe-Dialogue between Narada and Brahmadeva 68-70 6. Descriptions of Virat Purusha-exposition of Purusha Sukta 70-73 7. Some Lilavataras and their exploits 73-78 8. Relation among Body, Soul and God 78-79 9. Suka's discourse, Chatuhsloki Bhagavata 80-82 10. Ten characteristics of the Bhagavata Purana 82-85
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Ĺšuka tells Parikishit that when one is about to die, he should become free of the fear of death and let go of all attachments to pleasure, home, and family. However this cannot happen all of a sudden. For this one has to live a life of devotion, awareness or meditation. Fear is the outcome of ignorance. And ignorance is the ornament of ego. Without ignorance ego ceases to exist. And without ego ignorance has no value no use. Thus one continues the life of attachment to the body-mind realm. Fear is an emotional response to a perceived threat. It is a basic survival mechanism that occurs in response to a specific stimulus, such as pain or the threat of danger or death being the significant one. Fear should be distinguished from the related emotional state of anxiety, which typically occurs without any external threat. Additionally, fear is related to the specific behaviors of escape and avoidance. With fear anxiety breads in human mind. Anxiety is the result of threats which are perceived to be uncontrollable or unavoidable. Fear almost always relates to future events, such as worsening of a situation, or continuation of a situation that is unacceptable or death. Fear could also be an instant reaction to something presently happening or expected to happen. Among many fears we are in particular dealing with the fear of death. Death belongs to an unknown and unknowable realm.
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Your world of perception, emotions and thinking is crumbling like the castle of cards. You are leaving the realm of the known on an unchartered journey. Consciousness remained bonded to the imaginary realm of body-mind-intellect. You have no experience of the being. It is a mere meaningless word for you. You have not learned the language of silence. If suddenly I become silent you will not know me and all connections will be lost. Quite often the fear of death motivates religious commitment, and that it may be alleviated by assurances about an afterlife. What Carl Gustav Jung said about health is true for the fear of death as well. Carl Gustav Jung said, just before dying, That on the basis of being a physician, I can say that all the patients, who came to me after the age of forty, basically, their illness was because of the lack of religion. It is quite surprising. But if, somehow, we can give them some kind of religion, Then they will become healthy. Empirical research on this topic has been misleading. It is said people who are most firm in their faith and attend religious services weekly are less afraid of dying. However this cannot be taken as the norm. People who hold a loose religious faith are the most anxious, and people who are not religious are intermediate in their fear of death. On the basis of the study of white, Christian men and women it is said that traditional, church-centered religiousness and de-institutionalized spiritual seeking are distinct ways of approaching fear of death in old age. Both religiousness and
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spirituality were related to positive psychosocial functioning, but only church-centered religiousness protected subjects against the fear of death. Meditation helps in alleviating the fear of death by creating the synthesis of all. During the moments of meditation all connections with body-mind ream are severed temporarily. Meditation gives you the taste of the unknown and unknowable within. It is Tantra. It is devotion. And it is allknowing. Once there is knowing, and awareness then with the light vanishes all darkness of fear. For meditation spirituality, awareness, knowledge all means wholeness. And wholeness is holiness – all inclusive yet transformed and transcended. All are equal. Meditation seeks to attain inner harmony. And without harmony, fulfillment does not come. With harmony within fear of death vanishes. You have tasted the unknown within you. One should use breath as a tool and be a witness to mind and meditate on the sacred Aum. The development of yoga and bhakti, different types of dharama, the nature of Bhagavan, and the liberation of a yogi upon his death are also explained by Śuka. In response to Parikshit's questions, Śuka describes creation and various avatars of Vishnu, concluding with a description of the ten characteristics of a Purana. If life is a yajna the death is the Purna ahuti of that Yajna. Death is denoted as the moment when the soul departs from the material envelopment. At that time the soul, covered by the subtle body of mind, intelligence and false ego, leaves the body. The subtle body always travels with the soul wherever
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he goes within this material world and therefore the living entity has a continuity of material experience throughout his different lifetimes. However one has a vague experience. The state of awareness at the moment of death when consciousness is changing gear will determine the state of life of the individual. At the moment of death the following things take place. The soul can leave to dissolve in the cosmos from any opening. This too is determined by the state of awareness and the life. Almost all the religions speak of this experience as that of a dying one. If the person is impious and quite sinful, the experience of death will be painful. This is the experience of the vast majority. Because of this everyone is afraid of death. The messengers of Yamaraja, called the Yamadutas, fierce, horrible looking persons with twisted features, copper red flaming hairs that stand on end, black in complexion and frightening to behold, appear at the deathbed of the person in question and drag him forcibly from his body with ropes and chains. This scene so frightens the person that he literally dies of fright. They then pack up the subtle body of the person in a bag, where they take the soul, now covered only by the subtle body of mind, intelligence and false ego, to the abode of Yamaraja for judgment. He is taken over long stretches of hot, dry sands, and along the way he is insulted in various ways by other horrible creatures and bitten by dogs. He is suffering terribly on this journey and he wishes it would end. Death may come from a variety of causes. However one thing is common. When death actually happens the first thing the person experiences is total blackness. All is dark, but this lasts
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only for a moment. The Super-soul, situated right next to the soul, illuminates a hole which appears to the soul to be a light at the end of a tunnel. In fact the darkness which appears is the body. Now that it is dead it is devoid of consciousness and we are seeing it from the inside for the first time. This is the reason there is darkness. There are some 118 different passageways through which one might depart from the body. One may only go through one of these at the time of death. These passageways are called nadis, or channels of consciousness. According to Garuda Purana 1.67 death occurs when both main (spine) nadis, Ida and Pingala, are at work. Under normal conditions they switch and only one of these nadis work. It is only in a realized or enlightened one both nadis function simultaneously. And such a person is Jeevan - mukta. He is in a state when he is in the world but the world is not in him. Ida and Pingala are the major nerve channels or channels of energy flow within the body, but the exact medical synonym is not available to us at this time. In any case one will depart from one of these nadis to his next destination. 1. We do know that one who departs from the anus or genital goes to the lower regions. And in most of the case when a person dies his hand are on his genitals signifying the door through which the consciousness is released. 2. On the other hand one who departs from the upper portion of the body goes to the higher regions.
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3. Those who depart from the top of their skulls, from the hole known as the brahma randhra, the place where the three bones in the skull meet, will attain the regions of Brahman. The Supersoul illuminates only one of these passageways according to the karma of the conditioned-soul and matter envelopment. Super-soul selects the passageway according to the previous activities of the living entity and as soon as the passageway is illuminated the soul naturally wants to move towards the light. As soon as soul is out of the body, it feels relieved of the burden of the material frame and starts to move. It is naturally drawn towards his next form. At that time he will experience the world from the point of view of the subtle body and will see things much clearer than they are seen through the present body-mind-intellect form. Just try to imagine how much more beautiful the world must be when seen through spiritual eyes! The soul then enters into the womb of a new mother as it is being impregnated by the father and awaits the time until the new body develops itself sufficiently to maintain consciousness. When the embryo is about seven months of age it is sufficiently developed to support consciousness and the baby awakens in his new body and immediately moves, sometimes kicking the mother from within in a vain attempt to get out of the horrible entanglement that he has found himself in. The family and friends rejoice this moment when the embryo begins to kick. In fact this kicking is because of the entanglement of the soul onto body-mind-intellect frame.
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If he is pious, this horrible condition of having the arms and legs jammed into the chest as one is bent over in the fetal position, causes the soul to pray to the Lord as follows, ‘O Lord, this condition is terrible. Please save me from this situation and get me out of this womb immediately and I promise to serve You in this lifetime for sure.’ However, as soon as he takes his birth he becomes too much attached to all the attention and service being rendered to him by mother and family members and he forgets all about serving the Lord and falls totally into grip of ‘Maya’ again. Avoid the process of rebirth; it is not auspicious in any way. The Purana explains that according to three gunas: goodness – heaven; passion – earth; or ignorance – hell one attains to new birth. This is explained through the story of King Puranjana who assumed the body of a woman in the next life because of extreme passion. Ajamila was practically enrooted to hell and his condition was a good example of ignorance. In the Gita-mahatmya of the Padma Purana there are many examples, like the story of one brahmana who had to go to hell after death and then had to accept an animal birth. The example of a person who went to heaven is Maharaja Pururava. After he had somewhat cooled down from his excessive attachment to Urvasi, he became absorbed in performing sacrifices which the Gandharvas had taught him. At the end of his life he went to heaven. There are also all sorts
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of jnanis and yogis and brahmacharis who go to the realm of Brahma.
Yama Yamaraja is the King of the pitas, and the very powerful son of the sun-god. He resides in Pitrloka with his personal assistants and, while abiding by the rules and regulations set down by the Supreme Lord, has his agents, the Yamadutas, bring all the sinful men to him immediately upon their death. After bringing them within his jurisdiction, he properly judges them according to their specific sinful activities and sends them to one of the many hellish planets for suitable punishments. In the Vedas Yama is god of the dead, with whom the spirits of the departed dwell. He was the son of Vivasvat (the Sun) and had a twin-sister named Yami or Yamuna. These are by some looked upon as the first human pair, the originators of the race. And there is a remarkable hymn, in the form of a dialogue, in which the female urges their cohabitation for the purpose of perpetuating the species. Another hymn says that Yama ‘was the first of men that died, and the first that departed to the (celestial) world.’ It was Yama who found the way to the home which cannot be taken away. ‘Those who are now born follow by their own paths to the place where our ancient fathers have departed.’ ‘Yama is nowhere represented in the Rigveda as having anything to do with the punishment of the wicked.’ So far as is
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yet known, ‘the hymns of that Veda do not contain any mention of any such penal retribution... Yama is still to some extent an object of terror. He is represented as having two insatiable dogs with four eyes and wide nostrils, that guard the road to his abode, and which the departed ones are advised to hurry past with all possible speed. These dogs are said to wander about among men as his messengers, no doubt for the purpose of summoning them to their master, who is in another place identified with death, and is described as sending a bird as the herald of doom.’ In the epic poems Yama is the son of the Sun by Sanjna (conscience) and brother of Vaivasvata (Manu). He was the father of Yudhishthira. He is the god of departed spirits and judge of the dead. A soul when it quits its mortal form goes to his abode in the lower regions; there the recorder, Chitragupta, reads out his account from the great register called Agrasandhani, and a just sentence follows, when the soul either ascends to the abodes of the Pitris (Manes), or is sent to one of the twenty-one hells according to its guilt, or it is born again on earth in another form. Yama is regent of the south quarter, and as such is called Dakshinashapati. He is represented as having a green color and clothed with red. He rides a buffalo, and is armed with a ponderous mace and a noose to secure his victims. In the Puranas a legend is told of Yama having lifted his foot to kick Chaya, the handmaid of his father. She cursed him to have his leg affected with sores and worms, but his father gave him a cock which picked off the worms and cured the discharge. Through this incident he is called Shirnapada, ‘Shrunken foot.’
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Yama had several wives, as Hemamala, Sushila, and Vijaya. He dwells in the lower world, in his city Yamapura. There, in his palace called Kalichi, he sits upon his throne of judgment, Vicharabhu. He is assisted by his recorder and councilor, Chitragupta, and waited upon by his two chief attendants and custodians, Canda or Mahacanda, and Kalapurusha. His messengers, Yamadutas, bring in the souls of the dead, and the door of his judgment-hall is kept by his porter, Vaidhyata. Yama has many names descriptive of his office. He is Mrityu, Kala, and Antaka - ‘death’; Kritanta - ‘the finisher’; Shamana - ‘the settler’; Dandi or Dandadhara,- ‘the rod-bearer’; Bhimashasana – ‘of terrible decrees’; Pashi – ‘the noosecarrier’; Pitripati – ‘lord of the manes’; Pretaraja – ‘king of the ghosts’; Shraddhadeva - ‘god of the exequial offerings’; and especially Dharmaraja – ‘king of justice.’ He is Audumbara, from Udumbara, - ‘the fig-tree,’ and from his parentage he is Vaivasvata. There is a Dharmashastra that bears the name of Yama. How to become a Yamaduta ‘Those who have passed several years in the dreadful hell and have no descendants (to offer gifts) in their favor become messengers of Yama.’ (Garuda Purana 2.18.34)
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Skanda III or Canto 3 The Status Quo Chapters 1. Meeting of Vidura and Uddhava 86-89 89-91 2. Dialogue between Uddhava and Vidura 3. Dialogue between Vidura and Uddhava Glorious deeds of Krishna 91-92 4. Dialogue between Vidura and Uddhava-Destruction of Yadavas, Krishna’s Message 92-94 5. Dialogue between Vidura and Maitreya-Tattvas and their Deities 94-97 6. Cosmology: Creation of the Universe 97-99 7. Vidura’s Queries 99-101 8. Creation of Brahma-His vision of Narayana 101-103 9. Brahma’s Prayer and Vishnu’s Boon 103-106 10. Brahma’s Penance and generation of Ten-fold Creation 106-108 11. The Concept of time: manvantaras and life-span of men and gods 108-110 12. Creation of Rudra, the mind-Born Sons of Manu and Satarupa 110-112 13. Boar Incarnation 112-115
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14. Diti’s conception 115-117 15. Sanaka etc. curse Jaya and Vijaya 117-121 16. Fall of Jaya and Vijaya 121-124 Hiranyaksha and Hiranyakasipu 17. Birth of Hiranyaksa’s Victories 124-125 18. Hiranyaksa's Fight with Vishnu 125-127 19. Varaha kills Hiranyaksha 127-128 129-131 20. Various creations of Brahma 21. Kardama’s Penance-Visnu’s Boon 131-134 22. Marriage of Kardama and Devahuti 134-135 23. Marriage of Kardama and Devahuti 135-138 24. Kapila Incarnation 138-140 25. Dialogue between Kapila and Devahuti Importance of Bhakti-yoga 140-142 Kapila’s description of Creation-Samkhya Cosmology 26. 142-146 27. Samkhya Philosophy-Prakrti and Purus 146-147 28. Exposition of Astangayoga (the eight-fold path of Yoga) 147-150 29. Path of Bhakti (Bhaktiyoga) and the Power of Time 150-152 30. Samsara and Suffering in Hell 152-153 153-156 31. Sufferings of Jiva-Rajasi gati 32. Excellence of Bhaktiyoga 156-158 33. Devahuti’s Enlightenment and Liberation 158-160 The third Skanda begins with Krishna sitting on the sea shore. All the Yadavas have died. Krishna’s cousin, Uddhava finds Krishna there and came to know that Krishna is planning to leave this mortal world.
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Krishna teaches Uddhava the Brahma Vidya and then Uddhava left to travel to Badarika Ashram on the Gandhamadana Mountain. While travelling to the Badarika Ashram, Uddhava realizes that Krishna has also died from Jara’s arrow that hit the sole of Krishna’s foot. The arrow was cursed and it was destiny otherwise how else can a Vishnu incarnation die? Enlightened one chooses the hour of birth and death out of his free will. Through Vidura Uddhava hears about the end of the Yadavas and upon knowing that he is now in possession of the Brahma Vidya, Vidura begs to learn it. However Uddhava objects, and suggests that Vidura learn this Brahma Vidya from Sage Maitreya.
Sage Maitreya narrating Brahma Vidya to Vidur
Vidura reaches Sage Maitreya’s Ashram and begs him to teach him the Brahma Vidya starting with the story of how creation began and Vishnu’s incarnations.
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A brief overview was given in Skhanda two but this is much more detailed. And then began a fascinating story about the beginning of creation. A Mahapralaya happens. A Mahapralaya is a fascinating event. Thinking more about it, is philosophically challenging to even imagine. Think of a situation or an event where the entire known and unknown universe is annihilated. Existence of time, space, consciousness, all dimensions vanish. Physical matter, memory, Dark Matter, souls everything is no longer in existence. You might well as inquire if that is Mahapralaya. If this be the Mahapralaya then what is pralaya. This roughly corresponds to significant cosmic events such as a star or nova (a star that suddenly increases dramatically in brightness and then fades to its original luminosity over a short period of months or years) or super nova explosion or the destruction of a solar system. A Mahapralaya indeed is the mother of all pralayas so to say. This event marks the end of one and the beginning of another cycle of a mahamanvantara, a cosmic cycle. It is like a star dying that suddenly disappears into black hole and then a new star is born from the other end of the tunnel. There are many such black holes in the cosmos when suddenly a star vanishes. Now take a step back and imagine this (kind of philosophy) being discussed thousands of years back by the sages. I find it difficult to comprehend and hold the concept in my mind, much less visualize this and these sages were not only
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discussing the concept, they were describing a whole mythology around it. So after the Mahapralaya happens, all creation is now dissolved into the primordial sea, Naara. Now this is where one can be somewhat confused. If all creation is annihilated, then where is this sea coming from? It might be primordial but this means that the sea is outside the realms of creation. Is this in some other dimension that Vishnu has? This is something to think about? The reason why I think it is another realm is because the Purana now talks about a serpent, Adisesha, which is floating on this sea upon which Vishnu is resting. It says that all creation has now been withdrawn into Vishnu. Vishnu exists outside of creation. For a long unbroken moment, everything was perfectly balanced and nothing stirred. The three gunas, sattva, rajas and tamas were in equilibrium till Kaala, the spirit of time, disturbed the balance. Before I go on with the story, here is another incongruous statement. How can something external disturb something that is inside Vishnu? If Vishnu is the lord of all including time, how is it that Kaala (which isn’t time itself, but it is the spirit of time) can disturb the balance? The only way this can happen is if there is method in the madness. In other words, this disturbance was part of Vishnu’s design. So time is really not external to Vishnu at all.
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Following this, a lotus stalk emerged from Vishnu’s navel and then an immense lotus flower bloomed. Vishnu’s spirit rose in the stalk and emerged in the flower in the form of Brahma. Brahma thought of himself as Svayambhuva, born of him, knowing all the Vedas, and looking at four directions through his four heads. The waters of the infinite sea whispered to him “tapa, tapa, tapa”, which lead him to tapasya, or deep meditation. After hundred cosmic years, he suddenly saw Vishnu, immediately attained enlightenment and knew the purpose of his existence, to be the creator. Brahma created the four Kumara Rishis from his mind, Sanaka, Sananda, Sanatkumara and Sanatana, and told them go forth and multiply. Typically, the kids refused to do work and wanted to go in search of Moksha. The Rishis said, we want to attain enlightenment as well while you are asking us to work to create the universe. I have to admit I had a bit of a chuckle at this. Even the gods have problems with their children. I feel better now. Even Brahma feels angry. He was furious. Well, I am not surprised, it is not like he is asking for a cup of tea, and you really cannot get anything more important than the task of creation. So while he controlled himself, his anger was seething. Thus his anger manifested itself in the form of a howling child. Brahma named him Rudra and asked him to go dwell in the heart, senses, life, sky, air, fire, water, earth, sun, moon and tapasya. It was quite an interesting time, those few moments when Brahma was getting on with his work of creation.
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Brahma created ten more sons from his body, Atri, Angiras, Pulastya, Pulaha, Kratu, Bhrigu, Daksha, Marichi, Vashista and Narad. Not just sons, but metaphysical concepts such as Dharma, Adharma, Desire and Anger were born from his body, soul, heart and brow. His shadow became another son called as Kardama. Then he really got down to the details by issuing all the physical matter in the universe, the galaxies, the stars, the planets, the cosmic dust, etc. The four Vedas emerged from each of his faces and merged into one. Brahma divided himself into two genders, male and female called as Svayambhuva Manu and Satarupa who in turn produced Akuti, Prasuti and Devahuti (daughters) and two sons, Priyavrata and Uttanapada. People of tender dispositions look away now, because Brahma gave Akuti to Ruchi (who seems to appear out of nowhere, who is he? Where did he come from?). Devahuti was given to Kardama Muni (I guess her uncle) while Prasuti was married to Daksha Prajapati. These six people, three couples, are the ancestors of mankind. This is a rather simple straight forward tale but truly cosmic in conception and imagination. While I had read that Brahma had created creation, I did not know about the details. Some of the relationships are a bit fruity? But then again, from a metaphysical basis, when everything is part of Vishnu, you really do not worry about mere aspects such as Incest or genetic problems of consanguineous marriages (relationship
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by descent from the same ancestor, and not by marriage or affinity or relationship by blood). Only this much for now and in the next part, I will talk about Varaha, the cosmic boar who brought the Earth to Humans, Rishis and Gods. Let me explain something of Vidur. Vidura continued the pilgrimage to various holy places. This provides the backdrop for the stories and spiritual teachings in Book 3. Near the Yamuna River Vidura meets Uddhava, who gives him the message of the Kurukshetra War and the demise of Krishna? Next he meets the sage Maitreya, who gives instruction on the creation of the world, the divisions of time, and other subjects. The story of the birth of Hiranyakasipu and Hiranyaksa is told, including the latter’s death at the hands of Varaha, the boar avatar of Vishnu. An important story is the tale of Devahuti and her son Kapila. It was Kapila who gave the Samkhya teachings and helped his mother Devahuti to attain final liberation.
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Skanda IV or Canto 4 The Creation of the Fourth Order Chapters 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.
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Progeny of Svayambhuva Manu’s Daughters 161-162 Rift between Shiva and Daksa 163-165 Shiva dissuades Sati from attendance at Daksa-yajna 165-166 Sati's Self-immolation by Yoga 167-169 Destruction of Daksa’s Sacrifice 169-170 Appeasement of Rudra-Revival of Daksa’s Sacrifice 170-173 173-176 Completion of Daksa's Sacrifice Story of Dhruva 177-180 Vishnu's boon and Dhruva's Coronation 180-183 Dhruva invades Alaka 183-184 Svayambhuva Manu dissuades Dhruva from fighting 184-186
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12. Kubera’s Boon and Dhruva’s attainment of Vishnu’s realm 186-188 13. Dhruva’s descendants:King Anga’s abdication188-190 190-191 14. Story of Vena : Prthu’s Birth 15. Birth of Prthu and his Coronation 192-193 193-194 16. Eulogy of Prthu by Bards 17. Prthu subjugates of the Earth 194-195 18. Milking of the Earth 196-197 19. Prthu's Conquest: His Horse sacrifice and Conflict with Indra 197-198 20. Prthu initiated by Vishnu 198-200 Prthu explains Dharma to his subjects 200-203 21. 22. Sanatkumara’s Sermon to Prthu 203-206 23. Prthu’s penance and ascension to Heaven 206-208 Prthu’s Descendants and the Hymn of Rudra 208-212 24. 25. Story of Puranjana-Introduction 212-215 Puranjana’s Hunting Expeditions and his queen’s 26. wrath pacified 215-216 27. Invasion of Candavega-the Episode of Kala-kanya 216-217 28. Puranjana’s Rebirth as a woman and attainment of Liberation 218-220 Puranjana allegory explained 220-225 29. 30. Story of Pracetas, marriage with Marisa; birth of Daksha 225-227 31. Story of Pracetasas: Their Renunciation and Liberation 227-228 In this canto the story of Daksha and his sacrifice is told, wherein he mocks Shiva in front of Dakshayani—his own daughter and Shiva’s consort—resulting in Dakshayani's self-
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immolation. Later she came to be known by one of her names, Sati.
Vishnu Blessing Dhruva
The legend of Dhruva's penance and devotion to Vishnu is also recounted. Dhruva is the son of King Uttanpada and his elder wife Suniti. Along with this related story of king Prithu is recounted. The book ends with the recounting of the renunciation and liberation of the Pracetas brothers.
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Skanda V Canto 5 The Creative Impetus Chapters 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.
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Life of Priyavrata 229-232 232-234 History of Agnidhra History of Nabhi-Incarnation of Rsabha 234-235 History of Rsabha 235-236 Rsabha’s discourse of the Path of Liberation 236-239 Rsabha quits his body 239-240 Life of Bharata 240-242 Bharata reborn as a deer 242-244 Bharata reborn as a Brahmana, saved by Bhadrakali 244-246 Bharata’s Life: King Rahugana accepts discipleship 246-247 Bharata - spiritual knowledge Rahugana 247-249 Dialogue between Bharata and Rahugana 249-250 The Samsara-a forest: An allegory 250-252 Allegory of Samsara-Forest 253-255 Bharata’s Dynasty 255-256 Mythological Geography-Terrestrial Globe 256-258 Descent of the Ganga 258-260
Srimad Bhagwad Purana - Introduction 18. Continents, Jambudvipa 19. Kimpurusa and Bharata Varsas 20. Remaining six Dvipas 21. Stellar Region 22. Moon and other Planets Visnupada-the position of Dhruva and 23. Chakra Rahu’s Position and Subterranean Regions 24. 25. Sankarasana-the Serpent Sesa 26. Hells
2010 261-263 263-265 265-268 268-270 270-271 Sisumara 271-272 272-274 274-275 275-278
In the process of creation Brahma divided himself into male and female genders, and these came to be known as Svayambhuva Manu and Satarupa who in turn produced three daughters Akuti, Prasuti and Devahuti and two sons, Priyavrata and Uttanapada. The storyline continues in detail with Manu’s sons and their children eventually leading to Bharat and a description of the world, the sun and its course, the moon and the planets, the regions below the earth – the nether regions, and the twentyeight hells (naraka).
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Skanda VI or Canto 6 Prescribed Duty for mankind Chapters 1. Story of Ajamila 279-282 2. Exposition of Bhagavata Dharma: Efficacy of the lord’s name and Ajamila’s Ascension to Vishnu-loka 282-284 3. Yama explains Vishnu’s glory 284-286 4. History of Daksha, Son of Pracetas 286-289 5. Daksha curses Narada 289-291 6. Progeny of Daksha’s Daughters 291-293 7. Brhaspati’s insult and his abandonment of Preceptor ship 293-294 Narayana-Kavacha 295-296 8. 9. Slaying of Visvarupa. Approach of Gods to Dadhichi 296-300 Indra-Vrtra fight 300-301 10. 11. Indra-Vrtra fight 302-303 12. Vrtra slain by Indra 303-304
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Srimad Bhagwad Purana - Introduction 13. 14. 15. 16. 17. 18. 19.
Indra’s Triumph Previous Birth of Vrtra-King Chitraketu Consolation of Chitraketu Chitraketu’s Realization of Lord Ananta Chitraketu cursed by Parvati Birth of Maruts Details of the Vow Pumsavana
2010 304-305 305-308 308-309 310-312 313-314 314-317 317-318
This Skanda includes the story of Ajāmila, who reached heaven as a reward for uttering the syllables ‘Na-ra-ya-na’ on his deathbed, even though he was only intending to call his son. The story of the son of the Praceta brothers is also recounted, along with the victory of Indra over Viśvarūpa. Book 6 ends with the birth of the Maruts. Avoiding Yamaraja: Ajamila's story Ajamila’s story is given in the Bhagavata Purana (Astama Skandha, Chapter 1) as an example to illustrate that even the wicked person can attain Vishnupada (salvation). The story of Ajamila in the Srimad Bhagvat is another testament to the power of God’s name. Ajamila was initially a pure, disciplined Brahmin. The genesis of his downfall was accounted for inhaling a fragrant flower from a prostitute. Out of this was born an affection for her that later ballooned into infatuation. He slipped from his daily routine of worship and lapsed in his morals. He left his lawful wife and married the low born prostitute. He had several children out of which the youngest,
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Narayan, was very dear to him. Years later the servant of Yama (Death) came to claim his soul. Ajamila was destined to damnation if he hadn’t uttered Narayan - his son’s name. In calling his son (Narayan) the Lord forgave all his sins because ‘Narayan’ is also the Lord’s name that redeems who ever utters it. The story narrates Ajamila was a born brahmana who was once sent by his father to the jungle to fetch samit (leaves and twigs to make the sacrificial fire). Ajamila met there a beautiful sudra woman. Forgetting everything, the brahmana made her his wife and children were born to them. It so happened one day a troupe of sages passed and Ajamila served them. Pleased with the service they blessed Ajamila with a tenth son to be named as ‘Narayana’. They also told him that is the only way to salvation. When that brahmana, who was the very embodiment of all vices, reached the age of eighty-seven, the time came for him to die. Yamadutas had arrived. The frightened Ajamila shouted loudly the name of his son, ‘Narayana’. Hearing the repeated call of his name ‘Narayana’, servants of Vishnu appeared there and dismissed the agents of Yama. From that day Ajamila became a devotee of Vishnu and did penance on the bank of the Ganges and after some years attained salvation. Ajamila was saved from hell because he chanted ‘Narayana’ as the Yamadutas approached him. Afterwards Yamaraja forbade his servants from touching devotees who ‘even if by mistake or because of bewilderment or illusion... sometimes commit sinful acts,’ because ‘they are protected from sinful reactions because they always chant the Lord’s name.’
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Skanda VII Canto 7 The Science of God Chapters 1. Conversation between Yudhisthira and Narada, Jaya and Vijaya cursed 319-321 2. Hiranyakasipu consoles his mother and Kinsmen 321-324 3. Hiranyakasipu’s Penance-Brahma grants Boons 324-326 4. Oppression of Hiranyakasipu and Description of Prahlada’s Devotion 326-328 5. Life of Prahlada. Hiranyakasipu attempts to kill Prahlada 328-330 6. Prahlada’s teaching 330-332 7. Prahlada, enlightened in mother’s womb 332-335 8. Death of Hiranyakasipu. Praise of Narsimha 335-338 9. Prahlada eulogizes Narsimha 339-343 10. Prahlada enthroned. Conquest of Tripura 343-346 11. Eternal path of Religion 346-348 12. Inquiry into the right conduct (Duties of Brahmacharins and Vanaprasthas) 348-349
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13. Code of conduct for Samnyasins and a dialogue between Avadhuta and Prahlada 349-351 14. Duties of a householder 352-353 15. Exposition of right conduct 353-357 The lion-man incarnation of Vishnu, Narasimha kills demon Hiranyakaśipu. The main portion of the seventh book is dedicated to the well-known story of Hiranyakaśipu, his son Prahlada, and the death of Hiranyakaśipu at the hands of Narasimha, an avatar of Vishnu. This version expands on the story of Prahlada as told in the Vishnu Purana, and is the form that is most commonly told in Hinduism. Prahlada is considered a great devotee of Vishnu, and describes the process of bhakti toward Bhagavan. Book seven also includes a discussion of the dharma involved with the different varnas and with the four ashramas (stages) of life.
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Skanda VIII Canto 8 Withdrawal of the Cosmic Creation Chapters 1. Manvantaras 358-359 2. An Elephant leader seized by an Alligator 359-360 3-4.Liberation of the Mighty Elephant 361-363 5. The Fifth and Sixth Manvantaras - Brahma eulogizes the Lord 363-366 6. Mount Mandara transported for churning the Ocean 366-368 7. Churning of the Sea for Nectar 368-370 8. Lord manifested as Mohini 370-372 9. Distribution of Nectar by Mohini 372-373 10. A battle between Gods and Asuras 373-375 11. End of the Battle between Gods and Asuras at Narada’s Meditation 375-376 376-378 12. Lord Shiva fascinated by Mohini 13. Future Manvantaras 379-380
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14. Duties of Manus and their functionaries 380-380 15. Bali’s Conquest of the Swarga 380-382 16. Instruction to Aditi for the observance of Payovrata 382-384 17. Manifestation of the Lord as Vamana 384-385 18. Lord incarnates as Vamana. Visit to Bali’s Sacrifice 385-386 19. Vamana’s request to Bali for three paces of landSukra’s opposition 386-388 20. Visnu manifests his Cosmic form 388-390 21. Bali bound down 390-391 22. A Dialogue between Bali and Vamana 391-393 23. Bali free from bonds, enters Sutala 393-394 24. Fish Incarnation of Lord Vishnu 394-397
Manvantaras refer to age or time periods of Manu. There are six past Manvantaras seven future ages of Manu. These include several stories. Many of these stories involve the avatars of Vishnu. Nine chapters are dedicated to the oft told story of Vishnu’s Vamana (dwarf) avatar and his defeat of Bali. The story of the churning of the ocean of milk is also recounted, which is done with the help of the Kurma avatar of Vishnu.
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Skanda IX Canto 9 Liberation Chapters 1. King Sudyumna 2. History of Karusa and other sons of Manu 3. Story of Cyavana and Sukany 4. Account of Nabhaga Ambarisa 5. Protection of Durvasas; Story of Ambarisa 6. History of Ikshvaku’s posterity 7. Story of King Harischandra 8. Story of King Sagara 9. Descent of Ganga; Story of Kalmasapada 10. Story of Rama 11. Story of Rama (Concluded) 12. Ikshaku’s Race (Concluded) 13. Race of Nimi 14. Lunar Race
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398-399 399-400 400-401 401-404 404-405 405-407 408-409 409-410 410-412 412-414 415-416 416-416 416-417 417-419
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15. Story of Parasurama; Sahasrarjuna slain (concluded) 419-421 16. Story of Parasurama (concluded) 421-422 17. Lunar Dynasty. Descendants of Ayu, Son of Pururavas 422-423 423-425 18. History of Nahusa’s Line; Story of Yayati 19. Yayati’s Retirement and Final Emancipation 425-426 426-427 20. History of Puru’s race-Birth of Bharata 21. History of Bharata-History of Rantideva 427-429 22. History of Lunar Race-Royal Dynasties of Panchala, Magadha and Kuru 429-430 23. History of the Dynasties of Anu, Druhyu, Turvasu and Yadu 430-432 24. History of the Race of Yadu 432-434 The current age of Manu is described at length in this Skanda. This includes the traditional history of the Solar Dynasty founded by Ikshvaku and the Lunar Dynasty of Pururavas. A long history of dynasties is described—Panchala, Magadha, Kuru, Anu, Druhyus, Turvasu, and others—leading up to the Yadu dynasty and the birth of Krishna to his parents Vasudeva and Devaki.
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Skanda X Canto 10 The Summum Bonum Chapters 1. Vasudeva marries Devaki 435-438 438-441 2. Lord’s descent in Devaki’s Womb 3. Birth of Sri Krishna 441-444 4. Yoga-maya’s prophecy and Kamsa’s Order to slaughter all children 444-445 5. Celebration of Krishna’s Birth; Meeting of Nanda and Vasudeva 446-447 6. Putana emancipated 447-449 7. Destruction of Sakata and Trinavarta 449-450 8. Krishna’s Sports; Display of Vishvarupa 450-453 9. Grace upon the Gopi (Yasoda); Krishna tied to the mortar 453-454 10. Uprooting of Arjuna Trees-Redemption of Nala Kubara and Manigriva 454-456 11. Exodus from Gokula-Destruction of asuras Vatsa and Baka 456-458 12. Slaying of Aghasura 458-461
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13. Infatuation of Brahma 461-464 14. Brahma eulogizes Krishna 464-469 15. Slaying the Asura Dhenuka 469-471 471-475 16. Subjugation of Kaliya 17. Rescue from the Forest Conflagration 475-475 18. Slaying of Pralamba 476-477 19. Swallowing up of Forest-Conflagration 477-477 20. Description of the Rainy Season and the autumn 477-479 21. Song of Gopis (cowherd-women) 479-481 22. Cowherd maids pray to Katyayani – Krishna’s carrying away their garments 481-483 23. Spiritual emancipation of the wives of Brahmana Sacrificer 483-485 485-486 24. Prevention of Sacrifice to Indra 25. Lifting up of Mount Govardhana 487-488 26. Conversation between Nanda and cowherds 488-489 27. Indra Coronate Krishna 489-490 491-491 28. Nanda rescued from Varuna 29. Lord Krishna's Rasa with Gopis 491-494 30. Search after Krishna 494-496 31. Gopi’s Song (prayer for Krishna's Return) 496-497 32. Krishna comforts Gopis 498-499 33. Description of Rasa Krida 499-501 34. Sudarsana emancipated and slaying of Sankhacuda 501-502 35. Gopi’s song in pairs of Verses 502-504 36. Akrura deputed to bring Krishna and Balarama to Mathura 504-506 37. Slaying of Asuras Kesin and Vyoma 506-508 38. Arrival of Akrura to Gokula 508-510 39. Akrura returns with Krishna and Balarama 510-513
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40. Akrura’s Hymn (in praise of the lord) 513-515 41. Krishna’s arrival at Mathura 515-517 42. Description of the wrestling arena 517-518 43. Killing of the elephant Kuvalayapida 518-520 44. Slaying of Kamsa 520-522 522-524 45. Restoration of preceptor Sandipani’s son 46. Uddhava deputed for consoling Nanda 524-526 47. Uddhava’s discourse on the real nature of the Lord 526-530 48. Visit to the Houses of Trivakra and Akrura 530-532 49. Akrura’s mission to Hastinapura 532-533 534-536 50. Settlement at the Fort of Dwaraka 51. Mucukunda’s Eulogy of the lord 536-539 52. Krishna and Balarama escape to Dwaraka Balarama’s marriage. Rukmini’s letter to Krishna 539-541 53. Rukmini’s marriage. Rukmini carried away by Krishna 541-543 543-545 54. Celebration of Rukmini’s marriage 55. Story of Pradyumna’s Birth 545-547 56. Story of Syamantaka Jewel 547-549 57. Story of Syamantaka Jewel, Murder of Satrajit. Akrura allowed retaining the jewel. 549-550 58. Espousal of Lord Krishna 550-552 59. Narakasura slain 552-554 60. Conversation between Krishna and Rukmini (A sweet quarrel) 554-558 61. Aniruddha’s marriage 558-560 560-561 62. Aniruddha taken captive by Banasura 63. Bana Vanquished. Aniruddha brought to Dwaraka 561-563 64. Story of Nrga 563-565
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65. Balarama’s visit to Gokula-the course of Yamuna diverted 565-566 66. Slaying of Pundraka and others 566-568 568-569 67. Balarama slays Dvivida 68. Hastinapura dragged by Balarama 569-570 571-572 69. Sri Krishna’s household life 70. Krishna’s Daily observances; Deputation from captive 572-575 Kings of Jarasandha 71. Sri Krishna’s Visit to Indraprastha 575-577 72. Jarasandha slain 577-579 73. Return of Krishna and others to Indraprasta579-580 581-583 74. Yudhisthira’s Rajasuya: Sisupala slain 75. Discomfiture of Duryodhana 583-584 76. Fight with Salva 584-585 585-587 77. Slaying of Salva 78. Dantavakra and Viduratha slain: Balarama’s Pilgrimage 587-588 79. Balvala killed: Balarama’s Pilgrimage 589-590 590-591 80. Story of the Brahmana Sridaman 81. Story of the Parched Rice (Story of Sridaman continued) 591-593 82. Meeting of Vrsnis and Gopis of Vrndavana 594-595 83. Narration of their Marriage. Episodes by Krishna’s Consorts 595-598 84. Vasudeva’s Sacrifice 598-601 85. Restoration of his Elder Borthers by Krishna form the Realm of Death 601-604 86.Elopement of Subhadra; The lord’s Grace on Srutadeva 604-606 87. Hymn of praise by the Vedas 607-617 88. God Rudra saved 617-619 89. Supremacy of Vishnu Vindicated 619-621
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90. Song of Queens: Resume of Krisjna’s Sports 621-623
Nearly one fourth of the Bhagvat Purana is this Skanda ten. This tenth book is dedicated to Krishna. Therefore it is responsible for the widespread popularity of the Bhāgavata Purāṇa. Book Ten includes the most enduring images and stories of Krishna. From the mischievous child who steals butter; the godlike child who holds the entire universe within himself; the boy who can slay demons and move an entire mountain with one finger; the cowherd who is the love of all the gopis, making them leave all their duties to follow him are all recounted by Suka for King Parikshit in preparation of death that was ordained and was knocking at his door steps. Death is process. It is spread over a period of time. And this time is short lived. No one knows this. The tenth book is by far the lengthiest, taking up almost one quarter of the entire Bhāgavata. While the Mahabharata and the Bhagavad Gita show Krishna in various roles as teacher and diplomat, Book Ten shows Krishna simply engaging in lila, or divine and intimate play with his devotees. It presents this intimate relationship with God as the highest goal of human existence.
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The most popular and characteristic part of Bhagavat is the tenth canto, which describes the life and works of Sri Krishna. The Bhagavata Purana depicts Krishna not as a Jagad-Guru (a teacher) as in the Bhagavad-Gita, but as a heroic lad brought up by cowherd parent, Nand and Yashoda, in a small village situated on the banks of Yamuna River. Young Krishna’s childhood plays and acts of bravery in protecting villagers from demons steals the hearts of the cowherd girls (Gopis’). In his unique enchanting way, Krishna lifts Gopis to a higher state as a result of intense devotion. However, when Krishna leaves for Mathura on a mission, Gopis’ love turns into grief. Their intense longing is presented as a model of extreme devotion to the Supreme Lord. In a way, Bhagavat paved way to various schools of Bhakti Movement.
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Known as 'the ripe fruit of the tree of Vedic literature', SrimadBhagavatam is the most complete and authoritative exposition of Vedic knowledge. It covers everything from the nature of the self to the origin of the universe, and touches upon all fields of knowledge. It raises and answers fundamental questions like what is life, what is a human being's role in life, what is meant by cycle of birth and death, what is the relation between God and man, what are ways of propitiating God etc. Bhagavata also adds fifth element of devotion (or divine service) besides well-known four aspects of life i.e. dharma (morality), artha (acquiring wealth), kama (pleasure) and moksha (liberation or salvation). Narrated in story-form its style is simple, lyrical and picturesque.
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Skanda XI Canto 11 Creation of History Chapters 1. Sages’ curse: Imprecating the annihilation of Yadu’s Race 624-625 2. Bhagavata Dharma; Narada Narrates King Nimi’s Dialogue with Jayanteya and others 625-629 3. Discourses on Maya, Means to transcend it. Brahman and the Path of Action 629-632 4. Lord’s Incarnations and description by Durmila 633-634 5. Nature and Fate of non-Devotees. Yuga-wise methods of worshipping the Lord 634-637 6. Lord Krishna requested to return to Vaikuntha Uddhava’s desire to follow him 637-640 7. Krishna’s Spiritual guidance to Uddhava. The Legend of Avadhuta and his preceptors 640-644 8. What the Avadhuta learnt from the nine Preceptors, from the Boa-Constrictor to Pingala 644-646 9. Discourse of Avadhuta Concluded 646-648 10. How Jiva is ensnared is Samsara 648-650
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11. Characteristics of Bondage and Liberation and Devotion 650-653 12. Association with Saints. Performance and Renunciation of prescribed Karmas 653-655 13. Spiritual knowledge imparted by Hamsa 655-658 14. Path of Devotion and the Method of Meditation658-661 15. Super-normal powers attained by Yoga 661-663 663-665 16. Vishnu’s glorious manifestations 17. Sacred duties of a Celibate and a Householder 665-668 18. Duties of Hermits (Vanaprastha and Sannyasins) 668-670 19. Exposition of Spiritual Knowledge, its Realization and Yogic Disciplines 670-672 20. Elucidation of Karma, Jnana and 672-675 Bhakti Yogas 21. Criteria for determining the good and evil 675-678 22. Principles (Tattvas); Distinction between Prakrti and Purusha 678-682 682-686 23. Song of a Recluse (Bhikshu Gita) 24. Samkhya-yoga 686-687 25. Gunas (sattva, rajas and tamas) and their working 688-690 690-691 26. Song of Aila (Pururavas) 27. Yoga of Active Service 691-694 28. Path of Knowledge (Jnana-yoga) 694-697 29. Bhakti-yoga Departure of Uddhava to Badarikasrama 697-700 30. Extermination of the Race of Yadavs 701-702 702-704 31. Lord Krishna's Return to Vaikuntha
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The destruction of the Yadava dynasty, including Krishna and all his kinsmen, is caused by the curse of a Brahmin that was instigated by Krishna himself. The Yadavas kill each other in a drunken fight and Krishna dies as a result of the same curse, the result of a metal-tipped arrow striking his foot. The last chapter describes Krishna’s ascent to Vaikuntha. Book eleven also includes the so-called Uddhava Gita, the last discourse of Krishna which he addresses to his dear friend Uddhava. Canto or Book 11 section 7-9 discusses the pastimes and realizations of an Avadhuta.
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Skanda XII Canto 12 The Age of Deterioration Chapters 1. Dynasties of the Kali Age 705-706 2. Evils of the Kali Age 706-708 3. Dharma in every Yuga; Efficacy of God’s Name 708-711 4. Four-fold Dissolution 711-713 5. Suka’s concluding precept about Brahma 713-714 6. Taksaka bites Pariksit: Janmejaya’s Serpent Sacrifice. Classification of Vedas in different ascensions 714-718 7. Re-ascensions of the Atharva Veda. Characteristics of the Puranas 718-719 8. Markandeya’s Penance and Praise of Lord Narayana 719-722 9. Lord exhibits his Maya 722-723 10. God Shiva’s Boon to Markandeya 723-725
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11. Significance of Various parts of Lord’s image. The Retinue of Sun-God every month 725-727 12. Twelve Skandas of Srimad Bhagavata- A review 728-730 13. Eighteen Puranas, their extent; Glory of the Bhagavata Purana 730-731
The future rulers of Magadha are predicted, along with the evils of Kali Yuga and the future destruction of the world (pralaya). The main story ends with the death of King Parikshit—cursed to die from snakebite—and the thwarted snake sacrifice of his son Janamejaya. The text finally concludes with a second description of the ten characteristics of a Purana, the life of Markandeya, a summary of the Bhāgavata, and the assurance that it is the greatest among Puranas. In Srimad Bhagvat, created by the great sage Vyas there is a description of the supreme religion, which is free from desire. There is also a description of Paramatmatatva (the metaphysical entity) that every pious people with Holy Spirit must know about. Srimad Bhagvat is a delicious and relishing fruit of Vedas. Because of a touch of Sri Shukacharya’s lips, it is impregnated with blissful nectar. So, as long as there is life in his body, a devotee keeps on relishing this nectar of divine scripture. It is easily available right here on the earth itself.
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Srimad Bhagvat is a delicious and relishing fruit of Vedas. Because of a touch of Sri Shukacharya’s lips, it is impregnated with blissful nectar. So, as long as there is life in his body, a devotee keeps on relishing this nectar of divine scripture. It is easily available right here on the earth itself. Man has two basic questions. What is life? And what is beyond life or beyond death? Life belongs to the domain of the known. And yet still there is something that is subtle. However nothing is known about death. In the moments of death the knower, the known and knowable are no more. Death belongs to the domain of the unknown. Mind goes on imagining what happens in the moments of death and after death. Death is the Ultimate question. If life is a Yajna then death is Purna Ahuti or the culmination. Death determines the way one has lived his life with awareness, understanding, inner harmony and oneness. The entire story of Srimad Bhagvat Purana revolves around the question of King Parikshit – how to prepare for death? Parikshit knew what death is. Therefore his question centers on the methodology.
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