|| Om Namo Bhagavathe Vasudevaya||

Chapter – 26– The legend of Lord Krishna – Dhrauni Nigrahanam

It was on the eighteenth day of Kurukshetra war, Vrikodhara encountered Duryodhana who entered in the battlefield with great might and pride.  The battle between Vrikodhara and Duryodhana continued, eventually Vrikodhara lost his confidence, understood it is impossible to win over Duryodhana.  He pitifully looked at Krishna, who mischievously patted on his own thigh, as an indication to pound on Duryodhana’s thigh, which was considered as morally wrong for Kshatriya to attack below the waist of the opponent.  Vrikodhara with his powerful mace hit hard on the thigh of Duryodhana, thus Vrikodhara won over Duryodhana, and ultimately it was declared that Pandavas won the army of Kaurava.  On that night of victory, Pandavas along with Krishna moved out of their regular tents/shibila, to celebrate victory over the Kauravas at the instruction of Krishna.  The five sons of Draupadi remained in the tents of Pandavas were gone to deep sleep. 

Ashwaththama who is the son of Dronacharya, could not bear to watch the pathetic state of his close associate Duryodhana, he mentally prepared to destroy the Pandavas who killed his father in an unfair means in the battlefield, he was waiting for an opportunity take revenge on them and destroy the entire clan.  Ashwaththama stood before Duryodhana who was struggling for death and promised to please him for all those kindheartedness he had showered on Dhronacharya and his children.  Ashwaththama arrived in the Pandava’s tent during the dark hours of the night, found the children in place of Pandavas, and sieved their head off from the body.  Ashwaththama could not control his happiness; he took the lifeless head out of the sack and showed to Duryodhana, Alas! He cried out utter grief, and cursed Ashwaththama for his grave sin and left his mortal coil. 

On the next day Pandavas were welcomed by Devi Dhraupadhi who was grieving over the death of her children.  Devi Dhraupadhi was pacified by Arjuna and promised on his powerful weapon Gandeeva, that he would produce the perpetrator before her.  Thus, Krishna and Arjuna left in a chariot, chased after Ashwaththama who shot Bhramasthra against Arjuna was shocked, cried before Krishna was nullified the effect of it with another Bhramasthra shot at the instruction of Krishna.

|| Om Namo Bhagavathe Vasudevaya||

Chapter – 25– The legend of Lord Krishna – Vyasa Narada Samvadham

Maharishi Narada speaks “Oh! Mahamune, several years have passed, I have spent singing in praise of the Supreme Lord and wandered all over the places, and finally, Mrithyu caught hold of my body.  On my next birth, I have born one among the illustrious Saptha Rishis, one of the Manasaputhra of Lord Bhrama.  I have got the melodious music instrument Devadhaththa, singing in praise of Lord Hari, I have begun my journey to the three worlds.”  Maharishi Vedavyasa prostrated before Maharishi Narada and expressed his sincere gratitude for removing his gloominess.

Sutha Pauranika speaks “ Oh! Shaunakadhis, Bagavan Badarayana/Maharishi Vedavyasa seated on the riverbank of Saraswathi, located near the hermitage in Shamyaprasham.  Maharishi Veda Vyasa contemplated upon the supreme Purusha, eventually entered into deep meditation.  Thus he began to write the glorious Bhagavath Mahapuran to destroy all the redundant thoughts in the mind and intellect of Jeeva, and unite the souls into Adhokshaja with the practice of Bhakti Yoga, and liberate the Jeeva from the repeated births.  Oh! Shaunakadhis, Badarayana begins to write from the final parts of the great battle of Kurukshetra.”

 It was the eighteenth day of the great battle between Pandavas and Kauravas, it was the day Vrikodhara won over Duryodhana.  On the seventeenth day of the war, Karna got killed, Duryodhana lost all the hope to win over Pandavas, went to Mother Gandhari and cried before her revealing his helplessness on the battlefield.  Devi Gandhari instructed him to stand before her no clothes on his body, thus Devi Gandhari opened her blind-fold, witnessed her son for the first time in her life; with her divine power of chastity rushed through her eyes in the form of brilliant rays, transformed the body of Duryodhana that attained the might of Vajra.  Duryodhana who was ashamed to stand naked before his mother was covered his genital parts and thigh with loin clothe, therefore the entire party of the body except the covered portion were achieved the might of Vajra. Devi Gandhari blessed her son pronounced that Dharma will win always.

|| 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.”