|| Om Namo Bhagavathe Vasudevaya||

Chapter – 24– The legend of Lord Krishna  – Vyasa Narada Samvadham

Narada speaks “ Oh! Parasharya Mahabhaga, if the Universe and its living beings cannot exist without the presence of the supreme soul in it, you have to sing in praise of that Supreme Lord who resides as a soul in us, it protects during the three states of sleep, awaken, and dream.  You have written very little about that all-pervasive nature of the supreme soul/Purusha in Gita and Mahabharath.”

Namo Bhagavathe Thubhyam Vasudevaya Dheemahi | Pradhyumnayanirudhdhaya Nama: Sankarshanaya Cha||

Maharishi Narada continues “Oh! Mahabhaga, I shall narrate my experience to you, listen to me carefully.  In my previous birth, I have born to a woman who is spiritually weak, my mother used to work in the homes of twice-born and saintly men,  I was five years old I have started following my mother to those homes of saintly men, I had no interest in anything other than being in the association of saintly men, I was in the appropriate place.  Once, the home of twice-born hosted saintly men to perform Chathurmasya Vratha, I have actively participated in all the preparations, and recitation, etc. I have taken good care of those saintly men, pious, and ascetics, I found immense pleasure in the association of them. I consume the leftover meal of those ascetics, they discuss on various scriptures, I would listen to them carefully, they narrate glorious legends of Krishna, and finally my mind and intellect wedged in their performance of austerities and the myths of Krishna. At the five years of age, I have understood the ultimate truth that the supreme Lord resides as a soul in me; I have to attain that Paramarththa Thaththvam.  The ascetics were so impressed seeing my humility, kindness, compassion and curiousness to learn, eventually, they enlightened me with the highest of the spiritual knowledge they have learned from the supreme Lord. I have sincerely serving those saints, contemplating upon the supreme Lord with the recitation of sacred chants, I have learned from them.  Thus, the time has arrived for the ascetics to leave the home of Vipra after the Chathurmasya Vratha. I have become desperate to live without them, wanted to leave Vipra’s home, but my mother was all alone, she was so attached to me, she has no one other than me to depend, therefore I could not leave with the ascetics.  Oh! Maharishi, I had a great fortune, once my mother went to milking cows in the dark hours did not return from the cowshed.  I went to look for her; she was already dead of serpent bite.  I have assumed this incident as the grace of the Supreme Lord, to relieve myself from the bondage of my mother, so that I can be with the ascetics once again. So, I did not feel it as a misfortune. I have left the place and arrived in the woods, found a stream, took ablutions and quench my thirst, took a seat under a huge tree on the river bank. I have started meditating upon the Supreme Lord as described by the ascetics, in this way I have continued meditation for several days, finally, I have envisioned that glorious form of Lord Hari.  Oh! Maharishi, I could not explain them in words, I have heaved to a supreme state of bliss,  suddenly, that glorious form disappeared from my sight, I have thrown into deep distress at the separation from the Supreme Lord, I couldn’t retrieve that marvelous form in my mind, I have become inconsolable.  At that moment, I could hear a divine voice, pronounced that I have not attained the serenity of the mind; therefore I couldn’t witness that glorious form in my life, the marvelous form appeared in my heart was to enhance my devotion and faith in supreme Lord. Further, the divine voice instructed me to serve the ascetics and remains in their association; gradually will attain union with that supreme Lord.”

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 23– The legend of Lord Krishna  – Introduction to Srimad Bhagavath Mahapuran

Namo  Bhagavathe Thubhyam Vasudevaya Dheemahi | Pradhyumnayanirudhdhaya Nama: Sankarshanaya Cha ||

Sutha Pauranika speaks “ Oh! Shaunakadhis, Maharishi Narada /Veenapani, arrived on the river banks of Saraswathi, metMaharishi Vedavyasa who was in deep thought, received Maharishi Narada with great honor worshiped him and offered a sanctified seat.”

Narada speaks “ Oh! Parasharya Mahabhaga, you have composed various scriptures, you have a thorough knowledge of supreme Bhramam which is eternal, and I could sense gloominess on your heart? What is the reason for that?”

Maharishi Vedavyasa prostrated before him and spoke “Oh! Maharishi, you are the knower of All, conducts journey through the three worlds like the sun, kindly enlighten me, and raise me from this gloominess.”

Vasanath Vasudevasya Vasitham Bhuvanathrayam | Sarvabhootha Nivasoasi Vasudeva Namosthuthe||

Maharishi Narada spoke “ Oh! Mahabhagava you have composed several scriptures for the welfare of living beings on the Earth.  You have composed Mahabharath to reveal the righteousness, you composed Puranas and described the glories of Upasana/worship, you have elaborately written of Dharma, Artha and Kama, but you have not described the splendor of ‘Vasudeva’ who resides as a soul in living beings. Oh! Mahamune, you have not written about the splendor of Lord Hari/ ‘Hari Dhehabritha Athma’, therefore all those scriptures you have composed were like the crow taking pleasure in a pond where Hamsa won’t enjoy.  Hence, you compose a scripture that describes the splendor of the Supreme Lord, and his sacred names, if there is any mistake occurs will be overruled. Oh! Mahabhaga, you are the knower of all, you are truthful, you are an eminent one, therefore compose a glorious scripture contemplating upon the supreme Lord, thereby elevate the Jeeva from all the miseries and sorrows of worldly existence and liberate the Jeeva from the cycle of repeated births.  The scriptures you have written in praise of the Supreme Lord as a Upasanamoorthi, that won’t help the souls to rise; it is like the ferry moving in the sea of uncontrollable wind.  The mind and intellect cannot be fixed in an idol or image or name for a long time.  Therefore, write the splendor of supreme Lord who resides as a soul in living beings, let it be a journey to inner self for the Jeeva.  You have written Mahabharath to promote the Dharma, but it is not praiseworthy, whatever Dharma followed by the Jeeva, ultimately has to meet its end in Prakrithi unless and until it is performed with the purpose to attain the union with the Paramathma.  Oh! Mahamune, therefore you should have written for the elevation of the Jeeva and to attain union with the supreme soul.  If someone had failed to follow Swadharma, but constantly contemplates upon the supreme Lord with intense devotion and faith would not face any inauspiciousness even after they leave the mortal coil.  But if someone followed righteousness without the practice of intense faith and devotion upon the lotus feet of the Supreme Lord would not bring any auspiciousness to him/her.  Whoever practiced intense devotion and faith upon the lotus feet of Lord Mukunda will not return to Earth.  You have explained the Dharma performed by the body, not to elevate the soul, therefore compose a scripture that could raise the Jeeva from the cycles of birth and death.  This Universe and its living beings are not separate from the supreme Lord, without his presence nothing would exist or none could take pleasure in it, therefore praise the splendor of the Supreme Lord who is all-pervasive, resides as a soul in the living beings.”

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 22– The legend of Lord Krishna  – Introduction to Srimad Bhagavath Mahapuran

Shaunakadhis speaks “ Oh! Sutha, Oh! Mahabhaga, Kindly describe the highly meritorious legend of Srimad Bhagavath Mahapuran which was narrated by Maharishi Shukha Bhramam to King Pareekshith.  We have heard about that Mahayogi, Shukha Bramham was a liberated soul, came out of the mother’s womb after twelve years, and immediately left home; he used to wander without clothes on his body.   Once he passed the pond where a group of celestials were taking bath without clothes, even though they both had no clothes on their bodies, it doesn’t rouse passion in them; the celestials were least bothered to cover themselves seeing the youthful Shukha.  Maharishi Vedavyasa who followed his son was well dressed, arrived near the pond the celestial Apsaras immediately covered their bodies in extreme shyness, seeing their behavior Maharishi Vedavyas enquired the Apsaras why did they feel shame after witnessing a well dressed elderly person? Why did they uncover their bodies while his youthful son passed the pond? The celestials replied that Maharishi Vedavyasa had a deep sense of differentiation of gender but Shukha was grown far beyond that discrimination.  Oh! Sutha, why did Shukha Bhramam learn the Bhagavatha Shathra, although he was an absolute Bhramam? When and how did it was composed by Maharishi Vedavyasa? Where did it begin? Which Yuga? We have heard Shukha stays not more than a few minutes in a place, exactly the time required for milking a cow, even though he stayed seven long days out of extreme compassion with the son of Abhimanyu/King Pareekshith and elevated his soul.”

Sutha Pauranika speaks “ Oh! Shanunakadhis, this glorious scripture was composed during the end of Dwapara Yuga.  It was composed by Maharishi Vedavyasa while he was living in a hermitage Shamyaprasham located on the riverbank of Saraswathi.  Maharishi Vedavyasa with his divine power witnessed the pathetic state of people in the Kali era.  People become too dull and materialistic, living beings and material comforts will have short-living nature, people will have a weak memory and aimless, they will lack peace or serenity of the mind, weak-minded, and will have a short span of life.  Maharishi Vedavyasa became anxious about the people of all Varnna and immersed in the thought of how could reinstate peace in the people,  “ I have expanded the Veda through the four disciples Pyla, Jamini, Vaishampayana, Sumanthu and categorized them into four branches of Rig, Sama, Yajur, and Atharva respectively.  The Ithihasa/Ramayan and Mahabharatha and seventeen Puranas were introduced through my disciple Romaharshana, and I have written Mahabharth for the people who are not qualified to learn Veda and Puranas.   After all,, why I am not getting satisfaction or contentment? Didn't I  worship my preceptor? or Didn’t perform any austerities sincerely? Why I am feeling discontented? Didn’t I write the Bhagavatha Dharma?”

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 21– The legend of Lord Krishna -  21 – Introduction to Srimad Bhagavath Mahapuran

Sutha Pauranika speaks “Oh! Shaunakadhis, the supreme Lord has innumerable incarnations, like Rishis, Manus, and the sons of Manu, Prajapathis, etc. There are several incarnations of Lord Hari like numerous rivers merges in the ocean, it was known as Kalavathara, Amshavathara, Poornavathara and Lord Krishna is addressed as ‘ Krishnasthu  Bhagavan Swayam’.  The twenty-one incarnations were known as Amshavathara, Rishis, Manus, Prajapathis are known as Kalavathara, and Lord Krishna as Poornnavathara.  Oh! Shanunakadhis, I shall elaborately describe all those incarnations of the Supreme Lord, listening to  the various amusements of  supreme Lord and his incarnations would relieve the Jeeva from miseries and sorrows worldly existence, the vastness of the sky is immeasurable,  ignorance like clouds in Jeeva keeps them away from the splendor of the supreme soul.  Srimad Bhagavath Mahapuran was composed by Maharishi Vedavyasa to elevate the Jeeva, it is the essence of Veda and Ithihasa removed the fear of death and liberated the soul of King Pareekshith.”

The Srimad Bhagavath Mahapuran is a mirror that reveals the nature of the inner self.  The cluster of redundant thoughts creates an obstacle to envision the supreme nature of the soul that has neither birth nor death, eternal and all-pervasive.  Srimad Bhagavath Mahapuran describes two types of Dharma, Vyavahara Dharma/Pravriththi Marga is the path of righteousness, duties, and responsibilities to follow in the material life with the body, and the Bhagavath Dharma/Parama Dharma/Nivriththi Marga is the utilization of mind and intellect to understand the nature of supreme soul, and the performance of all those righteous deeds to elevate the soul.  The human body undergoes constant transformation and ruin ultimately merges with the Prakrithi, likewise the mind and intellect originated from the supreme soul have to merge with it.  Parama Dharma teaches to perform the Pravriththi Marga and Nivriththi Marga live like a tortoise, that has the capacity to withdraw its body under the shell in case of emergencies and open up whenever it needs to express, in this way, the practice of meditation helps the soul to have control over senses, it removes over-attachment to the body, people, wealth, and worldly affairs while living in the material world.

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 20– The legend of Lord Krishna -  2o – Introduction to Srimad Bhagavath Mahapuran

Idham Bhagavatham Nama Puranam Bhramasammitham | Uththama Shlokacharitham Chakara Bhagavan Rishi: || Sarva Veda Ithihasanam Saram Saram Samrudhdhritham| Sa Thu Samshravayamasa Maharajam  Pareekshitham ||

Sutha Pauranika describes the numerous incarnations of the supreme Lord and the creation of the Universe and its living beings.  The lotus born Lord Bhrama originated from the navel of supreme Lord Narayana.  All the forms are developed from Agni, therefore Agni is worshiped as supreme deity/friction causes sound and appearances, and it is an essential element for the creation, preservation, and destruction as well.  Rig Veda begins with eulogizing the immense power of ‘Agni’, all the spiritual rites begin from the veneration of ‘Agni’.  There are four types of creation began, creatures born from the physical relationship/womb, creatures born from the egg, creatures developed out of seeds, and creatures developed from perspiration/fungus and bacteria.  The creation, preservation, and destruction of living beings on the Earth is the collective effort of Agni, and Water,  mind and intellect/thoughts which is the source of the supreme soul.

The supreme Lord Adi Narayana depicted as reclining on the bed of thousand hooded serpent Ananantha on the milky ocean, the lotus born Bhrama on the navel of Lord Adi Narayana.  The serpent Anantha symbolizes the ‘Agni’, the milky ocean represents ‘Water’, which is essential for the creation as well as the existence of human lives on Earth.  The stem of lotus represents ‘Prana’/vital air, and the lotus flower represents ‘mind and intellect’, the Prana and mind are closely related to each other, hence the practice of Pranayama controls the thoughts.  Lord Bhrama with four faces represents four functions of the mind, intellect, Chith, and Ahamkara/sookshma Shreera.

Sutha Pauranika speaks “ Oh! Shaunakadhis, I shall narrate the creation of Lord Bhrama, and the incarnation of supreme Lord in order,  Lord Bhrama  began his creation 1) Sanaka, Sanantha, Sananthkumara, and Sanathana who represents  the supreme knowledge of Bhramam 2) Yajjesha as Varaha, 3)Maharishi Narada, 4)Nara and Narayana Rishi 5) Kapilavasudeva 6) Dhaththathreya/son of Maharishi Athri and Anasuya, 7) Yajjaroopa/son of Devi Ahuthi and Rishi Ruchi, 8) Rishabhadeva/son of Devi Meru & Nabhi, 9) Prithu Maharaj 10) Matsya 11) Kurma 12) Dhanvanthari 13) Mohini 14) Narasimha 15) Vamana 16) Bhargava Rama 17) Vedavyasa/son of Sathyavathi and Parashara 18) Rama 19) Balarama 20) Krishna 21) Buddha 22) and the impending incarnation as Kalki.” 

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 19– The legend of Lord Krishna -  19 – Introduction to Srimad Bhagavath Mahapuran

Vasudeva Para  Veda Vasudeva Para  Makha: | Vasudevapara Yoga Vasudevapara: Kriya: || Vasudevaparam Gnanam Vasudevaparam Thapa: | Vasudevaparo Dharmo Vasudevapara Gathi: ||

Sutha Pauranika speaks “ Oh! Shaunakadhis, it is impossible to please the senses, the intellectuals who learned the highest of the philosophy, the origin and mind and intellect and its nature, the supreme soul resides as a soul in living beings impart the sense of ‘Oneness-in-All’.  Oh! Vipra, the supreme the soul is addressed Bhramam/Paramathma/Vasudeva who resides as soul and the mind and intellect originated from it has to return to its original source with the constant contemplation and meditation, like the body, undergo a transformation, ruin and merges with the Prakrithi.  The mind and intellect are under the constant influence of the three virtues known as Rajasik, Swathik, and Thamasik, hence the thoughts have these natures.  The supreme soul who resides as the soul in all the living beings preserve and protect the soul while the three state of sleep, awaken and dream.  It has no dual forms, can be understood with a disciplined way of living, worship, and recitation of his glorious myths etc.  Oh! Vipra, with the practice of meditation on a regular basis, the mind and intellect will be freed from redundant thoughts, brings the serenity of mind so that it would reflects pleasantness in all walks of life of the individual, it would help to resolve even in the complex situations at ease.  The regular practice of Bhakti yoga helps to elevate the soul, with the knowledge of the indestructible supreme Purusha and the destructible nature of Prakrithi, it enhances the devotion and intense faith upon the supreme Lord, and ultimately it would release the Jeeva from worldly matters and bondage.  It would remove all the misapprehensions/Hridhayagrandhi/’I’ consciousness, attachment to people, and wealth, it will be freed the Jeeva from all the ‘Karma’.  The supreme soul/Vasudeva symbolizes Veda, fire sacrifices, wisdom, Tapas, Dharma, and he is the ultimate asylum.”

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 18– The legend of Lord Krishna -  18 – Introduction to Srimad Bhavath Mahapuran

Yam Pravrajanthamanupethamapetha Krithyam Dhvaipayano Virahakathara Ajuhava | Puthrethi Thanmayathaya Tharavoabinedhustham Sarvabhoothahridhayam Munimanasthoasmi||

Sutha Pauranika speaks “Oh! Shaunakadhis, I shall contemplate upon the supreme ascetic who got relieved from the performance all the duties and responsibilities immediately after birth, set out to woods, had no attachments to his parents, was followed by Maharishi Vedavyasa in extreme grief of separation from his child, and shrieked out for his son was echoed in the woods, understood that his son has raised to the state of supreme Bhramam who resides as a soul in all the living beings.  Maharishi Vedavyasa got out of the grief with his divine knowledge relieved from the darkness of sorrows, and composed this glorious scripture, later it was introduced to Shukha,  was narrated to King Pareekshith who was got cursed from the son of Rishi Shameeka, and elevated his soul, I shall prostate before Vyasasunu/Shukha Bhramam.  I shall prostrate before supreme Lord Narayana, Rishi Nara, and Narayana, Goddess Saraswathi, and Maharishi Vedavyasa as well.”

Vasudeve Bhagavathi  Bhakthiyoga: Prayojitha: | Janayathyashu Vairagyam Gnanam Cha Yadhahaithukam ||

Sutha Pauranika speaks “ Oh! Shaunakadhis, I shall describe the way to achieve serenity of the mind, by practicing the Paramodharma/ devotion and intense faith in Lord Adhokshaja who resides as a soul in living beings, with the practice of Ahaithukabhakthi/surrendering to supreme Lord without any expectation, without any break/firm and constant meditation.  The supreme soul Purusha who resides as the soul is the origin of mind and intellect, the body performs the deeds and accumulates sins and piousness, the supreme Lord who represents ‘Time’ provides the results of pious and sinful deeds.  Whoever contemplates upon supreme Lord Vasudeva would attain intense devotion, wisdom, and a sense of abandonment. Oh! Vipra, any righteous deed performed with an intention to fulfill one’s own desire would bring grief or disappointments.”