Chapter Seven
The Activities of King Bharata
In this chapter, the activities of King Bharata Maharaja, the emperor of the whole world, are described. Bharata Maharaja performed various ritualistic ceremonies (Vedic yajnas) and satisfied the Supreme Lord by his different modes of worship. in due course of time, he left home and resided in Hardwar and passed his days in devotional activities. Being ordered by his father, Lord Rsabhadeva, Bharata Maharaja married Pancajani, the daughter of Visvarupa. After this, he ruled the whole world peacefully. Formerly this planet was known as Ajanabha, and after the reign of Bharata Maharaja it became known as Bharata-varsa. Bharata Maharaja begot five sons in the womb of Pancajani, and he named the sons Sumati, Rastrabhrta, Sudarsana, Avarana and Dhumraketu. Bharata Maharaja was very rigid in executing religious principles and following in the footsteps of his father. He therefore ruled the citizens very successfully. Because he performed various yajnas to satisfy the Supreme Lord, he was personally very satisfied. Being of undisturbed mind, he increased his devotional activities unto Lord Vasudeva. Bharata Maharaja was competent in understanding the principles of saintly persons like Narada, and he followed in the footsteps of the sages. He also kept Lord Vasudeva constantly within his heart. After finishing his kingly duties, he divided his kingdom among his five sons. He then left home and went to the place of Pulaha known as Pulahasrama. There he ate forest vegetables and fruits, and worshiped Lord Vasudeva with everything available. Thus he increased his devotion toward Vasudeva, and he automatically began to realize further his transcendental, blissful life. Due to his highly advanced spiritual position, there were sometimes visible in his body the asta-sattvika transformations, such as ecstatic crying and bodily trembling, which are symptoms of love of Godhead. It is understood that Maharaja Bharata worshiped the Supreme Lord with the mantras mentioned in the Rg Veda, generally known as Gayatri mantra, which aim at the Supreme Narayana situated within the sun.
TEXT 1
TEXT
sri-suka uvaca
sri-suka uvaca
bharatas tu maha-bhagavato yada bhagavatavani-tala-paripalanaya sancintitas tad-anusasana-parah pancajanim visvarupa-duhitaram upayeme.
SYNONYMS
sri-sukah uvaca--Sukadeva Gosvami said; bharatah--Maharaja Bharata; tu--but; maha-bhagavatah--a maha-bhagavata, most exalted devotee of the Lord; yada--when; bhagavata--by the order of his father, Lord Rsabhadeva; avani-tala--the surface of the globe; paripalanaya--for ruling over; sancintitah--made up his mind; tat-anusasana-parah--engaged in governing the globe; pancajanim--Pancajani; visvarupa-duhitaram--the daughter of Visvarupa; upayeme--married.
TRANSLATION
Sukadeva Gosvami continued speaking to Maharaja Pariksit: My dear King, Bharata Maharaja was a topmost devotee. Following the orders of his father, who had already decided to install him on the throne, he began to rule the earth accordingly. When Bharata Maharaja ruled the entire globe, he followed the orders of his father and married Pancajani, the daughter of Visvarupa.
TEXT 2
TEXT
tasyam u ha va atmajan kartsnyenanurupan atmanah panca janayam asa bhutadir iva bhuta-suksmani sumatim rastrabhrtam sudarsanam avaranam dhumraketum iti.
SYNONYMS
tasyam--in her womb; u ha va--indeed; atma-jan--sons; kartsnyena--entirely; anurupan--exactly like; atmanah--himself; panca--five; janayam asa--begot; bhuta-adih iva--like the false ego; bhuta-suksmani--the five subtle objects of sense perception; su-matim--Sumatim; rastra-bhrtam--Rastrabhrta; su-darsanam--Sudarsana; avaranam--Avarana; dhumra-ketum--Dhumraketu; iti--thus.
TRANSLATION
Just as the false ego creates the subtle sense objects, Maharaja Bharata created five sons in the womb of Pancajani, his wife. These sons were named Sumati, Rastrabhrta, Sudarsana, Avarana and Dhumraketu.
TEXT 3
TEXT
ajanabham namaitad varsam bharatam iti yata arabhya vyapadisanti.
SYNONYMS
ajanabham--Ajanabha; nama--by the name; etat--this; varsam--island; bharatam--Bharata; iti--thus; yatah--from whom; arabhya--beginning; vyapadisanti--they celebrate.
TRANSLATION
Formerly this planet was known as Ajanabha-varsa, but since Maharaja Bharata's reign, it has become known as Bharata-varsa.
PURPORT
This planet was formerly known as Ajanabha because of the reign of King Nabhi. After Bharata Maharaja ruled the planet, it became celebrated as Bharata-varsa.
TEXT 4
TEXT
sa bahuvin mahi-patih pitr-pitamahavad uru-vatsalataya sve sve karmani vartamanah prajah sva-dharmam anuvartamanah paryapalayat.
SYNONYMS
sah--that King (Maharaja Bharata); bahu-vit--being very advanced in knowledge; mahi-patih--the ruler of the earth; pitr--father; pitamaha--grandfather; vat--exactly like; uru-vatsalataya--with the quality of being very affectionate to the citizens; sve sve--in their own respective; karmani--duties; vartamanah--remaining; prajah--the citizens; sva-dharmam anuvartamanah--being perfectly situated in his own occupational duty; paryapalayat--ruled.
TRANSLATION
Maharaja Bharata was a very learned and experienced king on this earth. He perfectly ruled the citizens, being himself engaged in his own respective duties. Maharaja Bharata was as affectionate to the citizens as his father and grandfather had been. Keeping them engaged in their occupational duties, he ruled the earth.
PURPORT
It is most important that the chief executive rule the citizens by keeping them fully engaged in their respective occupational duties. Some of the citizens were brahmanas, some were ksatriyas, and some were vaisyas and sudras. It is the duty of the government to see that the citizens act according to these material divisions for their spiritual advancement. No one should remain unemployed or unoccupied in any way. One must work as a brahmana, ksatriya, vaisya or sudra on the material path. and on the spiritual path, everyone should act as a brahmacari, grhastha, vanaprastha or sannyasi. Although formerly the government was a monarchy, all the kings were very affectionate toward the citizens. and they strictly kept them engaged in their respective duties. Therefore society was very smoothly conducted.
TEXT 5
TEXT
ije ca bhagavantam yajna-kratu-rupam kratubhir uccavacaih sraddhayahrtagnihotra-darsa-purnamasa-caturmasya-pasu-somanam prakrti-vikrtibhir anusavanam caturhotra-vidhina.
SYNONYMS
ije--worshiped; ca--also; bhagavantam--the Supreme Personality of Godhead; yajna-kratu-rupam--having the form of sacrifices without animals and sacrifices with animals; kratubhih--by such sacrifices; uccavacaih--very great and very small; sraddhaya--with faith; ahrta--being performed; agni-hotra--of the agnihotra-yajna; darsa--of the darsa-yajna; purnamasa--of the purnamasa-yajna; caturmasya--of the caturmasya-yajna; pasu-somanam--of the yajna with animals and the yajna with soma-rasa; prakrti--by full performances; vikrtibhih--and by partial performances; anusavanam--almost always; catuh-hotra-vidhina--by the regulative principles of sacrifice directed by four kinds of priests.
TRANSLATION
With great faith King Bharata performed various kinds of sacrifice. He performed the sacrifices known as agni-hotra, darsa, purnamasa, caturmasya, pasu-yajna [wherein a horse is sacrificed] and soma-yajna [wherein a kind of beverage is offered]. Sometimes these sacrifices were performed completely and sometimes partially. In any case, in all the sacrifices the regulations of caturhotra were strictly followed. In this way Bharata Maharaja worshiped the Supreme Personality of Godhead.
PURPORT
Animals like hogs and cows were offered in sacrifice to test the proper execution of the sacrifice. Otherwise, there was no purpose in killing the animal. Actually the animal was offered in the sacrificial fire to get a rejuvenated life. Generally an old animal was sacrificed in the fire. and it would come out again in a youthful body. Some of the rituals however, did not require animal sacrifice. In the present age, animal sacrifices are forbidden. As stated by Sri Caitanya Mahaprabhu:
asvamedham gavalambham
sannyasam pala-paitrkam
devarena sutotpattim
kalau panca vivarjayet
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." (Cc. Adi 17.164) Such sacrifices are impossible in this age due to the scarcity of expert brahmanas or rtvijah who are able to take the responsibility. In the absence of these, the sankirtana-yajna is recommended. Yajnaih sankirtana-prayair yajanti hi sumedhasah (Bhag. 11.5.32). After all, sacrifices are executed to please the Supreme Personality of Godhead. Yajnartha-karma: such activities should be carried out for the Supreme Lord's pleasure. In this age of Kali, the Supreme Lord in His incarnation of Sri Caitanya Mahaprabhu should be worshiped with His associates by performance of sankirtana-yajna, the congregational chanting of the Hare Krsna mantra. This process is accepted by intelligent men. Yajnaih sankirtana-prayair yajanti hi sumedhasah. The word sumedhasah refers to intelligent men who possess very good brain substance.
TEXT 6
TEXT
sampracaratsu nana-yagesu viracitanga-kriyesv apurvam yat tat kriya-phalam dharmakhyam pare brahmani yajna-puruse sarva-devata-linganam mantranam artha-niyama-kataya saksat-kartari para-devatayam bhagavati vasudeva eva bhavayamana atma-naipunya-mrdita-kasayo havihsv adhvaryubhir grhyamanesu sa yajamano yajna-bhajo devams tan purusavayavesv abhyadhyayat.
SYNONYMS
sampracaratsu--when beginning to perform; nana-yagesu--various kinds of sacrifice; viracita-anga-kriyesu--in which the supplementary rites were performed; apurvam--remote; yat--whatever; tat--that; kriya-phalam--the result of such sacrifice; dharma-akhyam--by the name of religion; pare--unto the transcendence; brahmani--the Supreme Lord; yajna-puruse--the enjoyer of all sacrifices; sarva-devata-linganam--which manifest all the demigods; mantranam--of the Vedic hymns; artha-niyama-kataya--due to being the controller of the objects; saksat-kartari--directly the performer; para-devatayam--the origin of all demigods; bhagavati--the Supreme Personality of Godhead; vasudeve--unto Krsna; eva--certainly; bhavayamanah--always thinking; atma-naipunya-mrdita-kasayah--freed from all lust and anger by his expertise in such thinking; havihsu--the ingredients to be offered in the sacrifice; adhvaryubhih--when the priests expert in the sacrifices mentioned in the Atharva Veda; grhyamanesu--taking; sah--Maharaja Bharata; yajamanah--the sacrificer; yajna-bhajah--the recipients of the results of sacrifice; devan--all the demigods; tan--them; purusa-avayavesu--as different parts and limbs of the body of the Supreme Personality of Godhead, Govinda; abhyadhyayat--he thought.
TRANSLATION
After performing the preliminaries of various sacrifices, Maharaja Bharata offered the results in the name of religion to the Supreme Personality of Godhead, Vasudeva. In other words, he performed all the yajnas for the satisfaction of Lord Vasudeva, Krsna. Maharaja Bharata thought that since the demigods were different parts of Vasudeva's body, He controls those who are explained in the Vedic mantras. By thinking in this way, Maharaja Bharata was freed from all material contamination, such as attachment, lust and greed. When the priests were about to offer the sacrificial ingredients into the fire, Maharaja Bharata expertly understood how the offering made to different demigods was simply an offering to the different limbs of the Lord. For instance, Indra is the arm of the Supreme Personality of Godhead, and Surya [the sun] is His eye. Thus Maharaja Bharata considered that the oblations offered to different demigods were actually offered unto the different limbs of Lord Vasudeva.
PURPORT
The Supreme Personality of Godhead says that as long as one does not develop the pure devotional service of sravanam kirtanam, hearing and chanting, one must carry out his prescribed duties. Since Bharata Maharaja was a great devotee, one may ask why he performed so many sacrifices that are actually meant for karmis. The fact is that he was simply following the orders of Vasudeva. As Krsna says in Bhagavad-gita, sarva dharman parityajya mam ekam saranam vraja: "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) Whatever we do, we should constantly remember Vasudeva. People are generally addicted to offering obeisances to various demigods, but Bharata Maharaja simply wanted to please Lord Vasudeva. As stated in Bhagavad-gita: bhoktaram yajna-tapasam sarva-loka-mahesvaram (Bg. 5.29). A yajna may be carried out to satisfy a particular demigod, but when the yajna is offered to the yajna-purusa, Narayana, the demigods are satisfied. The purpose of performing different yajnas is to satisfy the Supreme Lord. One may perform them in the name of different demigods or directly. If we directly offer oblations to the Supreme Personality of Godhead, the demigods are automatically satisfied. If we water the root of a tree, the branches, twigs, fruits and flowers are automatically satisfied. When one offers sacrifices to different demigods, one should remember that the demigods are simply parts of the body of the Supreme. If we worship the hand of a person, we intend to satisfy the person himself. If we massage a person's legs, we do not really serve the legs but the person who possesses the legs. All the demigods are different parts of the Lord, and if we offer service to them, we actually serve the Lord Himself. Demigod worship is mentioned in Brahma-samhita, but actually the slokas advocate worship of the Supreme Personality of Godhead, Govinda. For instance, worship of the goddess Durga is mentioned this way in Brahma-samhita (5.44):
srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani vibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam tam aham bhajami
Following the orders of Sri Krsna, the goddess Durga creates, maintains and annihilates. Sri Krsna also confirms this statement in Bhagavad-gita. Mayadhyaksena prakrtih suyate sa-caracaram: "This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings." (Bg. 9.10)
We should worship the demigods in that spirit. Because the goddess Durga satisfies Krsna, we should therefore offer respects to goddess Durga. Because Lord Siva is nothing but Krsna's functional body, we should therefore offer respects to Lord Siva. Similarly, we should offer respects to Brahma. Agni and Surya. There are many offerings to different demigods, and one should always remember that these offerings are usually meant to satisfy the Supreme Personality of Godhead. Bharata Maharaja did not aspire to receive some benediction from demigods. His aim was to please the Supreme Lord. In the Mahabharata, among the thousand names of Visnu, it is said yajna-bhug yajna-krd yajnah. The enjoyer of yajna, the performer of yajna and yajna itself are the Supreme Lord. The Supreme Lord is the performer of everything, but out of ignorance the living entity thinks that he is the actor. As long as we think we are the actors, we bring about karma-bandha (bondage to activity). If we act for yajna, for Krsna. there is no karma-bandha. Yajnarthat karmano 'nyatra loko 'yam karma-bandhanah: "Work done as a sacrifice for Visnu has to be performed. otherwise work binds one to this material world." (Bg. 3.9)
Following the instructions of Bharata Maharaja, we should act not for our personal satisfaction but for the satisfaction of the Supreme Personality of Godhead. In Bhagavad-gita (17.28) it is also stated:
asraddhaya hutam dattam
tapas taptam krtam ca yat
asad ity ucyate partha
na ca tat pretya no iha
Sacrifices, austerities and charities performed without faith in the Supreme Personality of Godhead are nonpermanent. Regardless of whatever rituals are performed, they are called asat, nonpermanent. They are therefore useless both in this life and the next.
Kings like Maharaja Ambarisa and many other rajarsis who were pure devotees of the Lord simply passed their time in the service of the Supreme Lord. When a pure devotee executes some service through the agency of another person, he should not be criticized, for his activities are meant for the satisfaction of the Supreme Lord. A devotee may have a priest perform some karma-kanda, and the priest may not be a pure Vaisnava, but because the devotee wants to please the Supreme Lord, he should not be criticized. The word apurva is very significant. The resultant actions of karma are called apurva. When we act piously or impiously, immediate results do not ensue. We therefore wait for the results, which are called apurva. The results are manifest in the future. Even the smartas accept this apurva. Pure devotees simply act for the pleasure of the Supreme Personality of Godhead; therefore the results of their activities are spiritual, or permanent. They are not like those of the karmis, which are nonpermanent. This is confirmed in Bhagavad-gita (4.23):
gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate
"The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence."
A devotee is always free from material contamination. He is fully situated in knowledge, and therefore his sacrifices are intended for the satisfaction of the Supreme Personality of Godhead.
TEXT 7
TEXT
evam karma-visuddhya visuddha-sattvasyantar-hrdayakasa-sarire brahmani bhagavati vasudeve maha-purusa-rupopalaksane srivatsa-kaustubha-vana-malari-dara-gadadibhir upalaksite nija-purusa-hrl-likhitenatmani purusa-rupena virocamana uccaistaram bhaktir anudinam edhamana-rayajayata.
SYNONYMS
evam--thus; karma-visuddhya--by offering everything for the service of the Supreme Personality of Godhead and not desiring any results of his pious activities; visuddha-sattvasya--of Bharata Maharaja, whose existence was completely purified; antah-hrdaya-akasa-sarire--the Supersoul within the heart, as meditated on by yogis; brahmani--into impersonal Brahman, which is worshiped by impersonalist jnanis; bhagavati--unto the Supreme Personality of Godhead; vasudeve--the son of Vasudeva, Lord Krsna; maha-purusa--of the Supreme Person; rupa--of the form; upalaksane--having the symptoms; srivatsa--the mark on the chest of the Lord; kaustubha--the Kaustubha gem used by the Lord; vana-mala--flower garland; ari-dara--by the disc and conchshell; gada-adibhih--by the club and other symbols; upalaksite--being recognized; nija-purusa-hrt-likhitena--which is situated in the heart of His own devotee like an engraved picture; atmani--in his own mind; purusa-rupena--by His personal form; virocamane--shining; uccaistaram--on a very high level; bhaktih--devotional service; anudinam--day after day; edhamana--increasing; raya--possessing force; ajayata--appeared.
TRANSLATION
In this way, being purified by ritualistic sacrifices, the heart of Maharaja Bharata was completely uncontaminated. His devotional service unto Vasudeva, Lord Krsna, increased day after day. Lord Krsna, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul [Paramatma] as well as the impersonal Brahman. Yogis meditate upon the localized Paramatma situated in the heart, jnanis worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vasudeva, the Supreme Personality of Godhead, whose transcendental body is described in the sastras. His body is decorated with the Srivatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Narada always think of Him within their hearts.
PURPORT
Lord Vasudeva, or Sri Krsna, the son of Vasudeva, is the Supreme Personality of Godhead. He is manifest within the hearts of yogis in His Paramatma feature, and He is worshiped as impersonal Brahman by jnanis. The Paramatma feature is described in the sastras as having four hands, holding disc, conchshell, lotus flower and club. As confirmed in the Srimad-Bhagavatam (2.2.8):
kecit sva-dehantar-hrdayavakase
pradesa-matram purusam vasantam
catur-bhujam kanja-rathanga-sankha-
gada-dharam dharanaya smaranti
Paramatma is situated in the hearts of all living beings. He has four hands, which hold four symbolic weapons. All devotees who think of the Paramatma within the heart worship the Supreme Personality of Godhead as the temple Deity. They also understand the impersonal features of the Lord and His bodily rays, the Brahman effulgence.
TEXT 8
TEXT
evam varsayuta-sahasra-paryantavasita-karma-nirvanavasaro 'dhibhujyamanam sva-tanayebhyo riktham pitr-paitamaham yatha-dayam vibhajya svayam sakala-sampan-niketat sva-niketat pulahasramam pravavraja.
SYNONYMS
evam--thus being always engaged; varsa-ayuta-sahasra--one thousand times ten thousand years; paryanta--until then; avasita-karma-nirvana-avasarah--Maharaja Bharata who ascertained the moment of the end of his royal opulence; adhibhujyamanam--being enjoyed in this way for that duration; sva-tanayebhyah--unto his own sons; riktham--the wealth; pitr-paitamaham--which he received from his father and forefathers; yatha-dayam--according to the daya-bhak laws of Manu; vibhajya--dividing; svayam--personally; sakala-sampat--of all kinds of opulence; niketat--the abode; sva-niketat--from his paternal home; pulaha-asramam pravavraja--he went to the asrama of Pulaha in Hardwar (where the salagrama-silas are obtainable).
TRANSLATION
Destiny fixed the time for Maharaja Bharata's enjoyment of material opulence at one thousand times ten thousand years. When that period was finished, he retired from family life and divided the wealth he had received from his forefathers among his sons. He left his paternal home, the reservoir of all opulence, and started for Pulahasrama, which is situated in Hardwar. The salagrama-silas are obtainable there.
PURPORT
According to the law of daya-bhak, when one inherits an estate, he must hand it over to the next generation. Bharata Maharaja did this properly. First he enjoyed his paternal property for one thousand times ten thousand years. At the time of his retirement, he divided this property among his sons and left for Pulaha-asrama.
TEXT 9
TEXT
yatra ha vava bhagavan harir adyapi tatratyanam nija-jananam vatsalyena sannidhapyata iccha-rupena.
SYNONYMS
yatra--where; ha vava--certainly; bhagavan--the Supreme Personality of Godhead; harih--the Lord; adya-api--even today; tatratyanam--residing in that place; nija-jananam--for His own devotees; vatsalyena--by His transcendental affection; sannidhapyate--becomes visible; iccha-rupena--according to the desire of the devotee.
TRANSLATION
At Pulaha-asrama, the Supreme Personality of Godhead, Hari, out of His transcendental affection for His devotee, becomes visible to His devotee, satisfying His devotee's desires.
PURPORT
The Lord always exists in different transcendental forms. As stated in Brahma-samhita (5.39):
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
The Lord is situated as Himself, Lord Krsna. the Supreme Personality of Godhead, and He is accompanied by His expansions like Lord Rama. Baladeva. Sankarsana, Narayana, Maha-Visnu and so forth. The devotees worship all these forms according to their liking, and the Lord, out of His affection, presents Himself as arca-vigraha. He sometimes presents Himself personally before the devotee out of reciprocation or affection. A devotee is always fully surrendered to the loving service of the Lord, and the Lord is visible to the devotee according to the devotee's desires. He may be present in the form of Lord Rama, Lord Krsna, Lord Nrsimhadeva and so on. Such is the exchange of love between the Lord and His devotees.
TEXT 10
TEXT
yatrasrama-padany ubhayato nabhibhir drsac-cakrais cakra-nadi nama sarit-pravara sarvatah pavitri-karoti.
SYNONYMS
yatra--where; asrama-padani--all hermitages; ubhayatah--both on top and below; nabhibhih--like the symbolic mark of a navel; drsat--visible; cakraih--with the circles; cakra-nadi--the Cakra-nadi River (generally known as the Gandaki); nama--of the name; sarit-pravara--the most important river of all; sarvatah--everywhere; pavitri-karoti--sanctifies.
TRANSLATION
In Pulaha-asrama is the Gandaki River, which is the best of all rivers. The salagrama-sila, the marble pebbles, purify all those places. On each and every marble pebble, up and down, circles like navels are visible.
PURPORT
Salagrama-sila refers to pebbles that appear like stones with circle; marked up and down. These are available in the river known as Gandaki-nadi. Wherever the waters of this river flow, the place becomes immediately sanctified.
TEXT 11
TEXT
tasmin vava kila sa ekalah pulahasramopavane vividha-kusuma-kisalaya-tulasikambubhih kanda-mula-phalopaharais ca samihamano bhagavata aradhanam vivikta uparata-visayabhilasa upabhrtopasamah param nirvrtim avapa.
SYNONYMS
tasmin--in that asrama; vava kila--indeed; sah--Bharata Maharaja; ekalah--alone, only; pulaha-asrama-upavane--in the gardens situated i n Pulaha-asrama; vividha-kusuma-kisalaya-tulasika-ambubhih--with varieties of flowers, twigs and tulasi leaves, as well as with water; kanda-mula-phala-upaharaih--by offerings of roots, bulbs and fruits; ca--and; samihamanah--performing; bhagavatah--of the Supreme Personality of Godhead; aradhanam--worshiping; viviktah--purified; uparata--being freed from; visaya-abhilasah--desire for material sense enjoyment; upabhrta--increased; upasamah--tranquillity; param--transcendental; nirvrtim--satisfaction; avapa--he obtained.
TRANSLATION
In the gardens of Pulaha-asrama, Maharaja Bharata lived alone and collected a variety of flowers, twigs and tulasi leaves. He also collected the water of the Gandaki River, as well as various roots, fruits and bulbs. With these he offered food to the Supreme Personality of Godhead, Vasudeva, and, worshiping Him, he remained satisfied. In this way his heart was completely uncontaminated, and he did not have the least desire for material enjoyment. All material desires vanished. In this steady position, he felt full satisfaction and was situated in devotional service.
PURPORT
Everyone is searching after peace of mind. This is obtainable only when one is completely freed from the desire for material sense gratification and is engaged in the devotional service of the Lord. As stated in Bhagavad-gita: patram puspam phalam toyam yo me bhaktya prayacchati (9.26). Worship of the Lord is not at all expensive. One can offer the Lord a leaf, a flower, a little fruit and some water. The Supreme Lord accepts these offerings when they are offered with love and devotion. In this way, one can become freed from material desires. As long as one maintains material desires, he cannot be happy. As soon as one engages in the devotional service of the Lord, his mind is purified of all material desires. Then one becomes fully satisfied.
sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
vasudeve bhagavati
bhakti-yogah prayojitah
janayaty asu vairagyam
jnanam ca yad ahaitukam
"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self. By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world." (Bhag. 1.2.6-7)
These are the instructions given in Srimad-Bhagavatam, the supreme Vedic literature. One may not be able to go to Pulaha-asrama, but wherever one is one can happily render devotional service to the Lord by adopting the processes mentioned above.
TEXT 12
TEXT
tayettham avirata-purusa-paricaryaya bhagavati pravardhamana-nuraga-bhara-druta-hrdaya-saithilyah praharsa-vegenatmany udbhidyamana-roma-pulaka-kulaka autkanthya-pravrtta-pranaya-baspa-niruddhavaloka-nayana evam nija-ramanaruna-caranaravindanudhyana-paricita-bhakti-yogena paripluta-paramahlada-gambhira-hrdaya-hradavagadha-dhisanas tam api kriyamanam bhagavat-saparyam na sasmara.
SYNONYMS
taya--by that; ittham--in this manner; avirata--constant; purusa--of the Supreme Lord; paricaryaya--by service; bhagavati--unto the Supreme Personality of Godhead; pravardhamana--constantly increasing; anuraga--of attachment; bhara--by the load; druta--melted; hrdaya--heart; saithilyah--laxity; praharsa-vegena--by the force of transcendental ecstasy; atmani--in his body; udbhidyamana-roma-pulaka-kulakah--standing of the hair on end; autkanthya--because of intense longing; pravrtta--produced; pranaya-baspa-niruddha-avaloka-nayanah--awakening of tears of love in the eyes, obstructing the vision; evam--thus; nija-ramana-aruna-carana-aravinda--on the Lord's reddish lotus feet; anudhyana--by meditating; paricita--i n creased; bhakti-yogena--by dint of devotional service; paripluta--spreading everywhere; parama--highest; ahlada--of spiritual bliss; gambhira--very deep; hrdaya-hrada--in the heart, which is compared to a lake; avagadha--immersed; dhisanah--whose intelligence; tam--that; api--although; kriyamanam--executing; bhagavat--of the Supreme Personality of Godhead; saparyam--the worship; na--not; sasmara--remembered.
TRANSLATION
That most exalted devotee, Maharaja Bharata, in this way engaged constantly in the devotional service of the Lord. Naturally his love for Vasudeva, Krsna, increased more and more and melted his heart. Consequently he gradually lost all attachment for regulative duties. The hairs of his body stood on end, and all the ecstatic bodily symptoms were manifest. Tears flowed from his eyes, so much so that he could not see anything. Thus he constantly meditated on the reddish lotus feet of the Lord. At that time, his heart, which was like a lake, was filled with the water of ecstatic love. When his mind was immersed in that lake, he even forgot the regulative service to the Lord.
PURPORT
When one is actually advanced in ecstatic love for Krsna, eight transcendental, blissful symptoms are manifest in the body. Those are the symptoms of perfection arising from loving service to the Supreme Personality, of Godhead. Since Maharaja Bharata was constantly, engaged in devotional service, all the symptoms of ecstatic love were manifest in his body.
TEXT 13
TEXT
ittham dhrta-bhagavad-vrata aineyajina-vasasanusavanabhisekardra-kapisa-kutila-jata-kalapena ca virocamanah suryarca bhagavantam hiranmayam purusam ujjihane surya-mandale 'bhyupatisthann etad u hovaca.
SYNONYMS
ittham--in this way; dhrta-bhagavat-vratah--having accepted the vow to serve the Supreme Personality of Godhead; aineya-ajina-vasasa--with a dress of a deerskin; anusavana--three times in a day; abhiseka--by a bath; ardra--wet; kapisa--tawny; kutila-jata--of curling and matted hair; kalapena--by masses; ca--and; virocamanah--being very beautifully decorated; suryarca--by the Vedic hymns worshiping the expansion of Narayana within the sun; bhagavantam--unto the Supreme Personality of Godhead; hiranmayam--the Lord, whose bodily hue is just like gold; purusam--the Supreme Personality of Godhead; ujjihane--when rising; surya-mandale--the sun globe; abhyupatisthan--worshiping; etat--this; u ha--certainly; uvaca--he recited.
TRANSLATION
Maharaja Bharata appeared very beautiful. He had a wealth of curly hair on his head, which was wet from bathing three times daily. He dressed in a deerskin. He worshiped Lord Narayana, whose body was composed of golden effulgence and who resided within the sun. Maharaja Bharata worshiped Lord Narayana by chanting the hymns given in the Rg Veda, and he recited the following verse as the sun rose.
PURPORT
The predominating Deity within the sun is Hiranmaya. Lord Narayana. He is worshiped by the Gayatri mantra: om bhur bhuvah svah tat savitur varenyam bhargo devasya dhimahi. He is also worshiped by other hymns mentioned in the Rg Veda, for instance: dhyeyah sada savitr-mandala-madhya-varti. Within the sun, Lord Narayana is situated, and He has a golden hue.
TEXT 14
TEXT
paro-rajah savitur jata-vedo
devasya bhargo manasedam jajana
suretasadah punar avisya caste
hamsam grdhranam nrsad-ringiram imah
SYNONYMS
parah-rajah--beyond the mode of passion (situated in the pure mode of goodness); savituh--of the one who illuminates the whole universe; jata-vedah--from which all the devotee's desires are fulfilled; devasya--of the Lord; bhargah--the self-effulgence; manasa--simply by contemplating; idam--this universe; jajana--created; su-retasa--by spiritual potency; adah--this created world; punah--again; avisya--entering; caste--sees or maintains; hamsam--the living entity; grdhranam--desiring for material enjoyment; nrsat--to the intelligence; ringiram--to one who gives motion; imah--let me offer my obeisances.
TRANSLATION
"The Supreme Personality of Godhead is situated in pure goodness. He illuminates the entire universe and bestows all benedictions upon His devotees. The Lord has created this universe from His own spiritual potency. According to His desire, the Lord entered this universe as the Supersoul, and by virtue of His different potencies, He is maintaining all living entities desiring material enjoyment. Let me offer my respectful obeisances unto the Lord, who is the giver of intelligence."
PURPORT
The predominating Deity of the sun is another expansion of Narayana. who is illuminating the entire universe. The Lord enters the hearts of all living entities as the Supersoul, and He gives them intelligence and fulfills their material desires. This is also confirmed in Bhagavad-gita. Sarvasya caham hrdi sannivistah. "I am sitting in everyone's heart." (Bg. 15.15)
As the Supersoul, the Lord enters the hearts of all living entities. As stated in Brahma-samhita (5.35), andantara-stha-paramanu-cayantara-stham: "He enters the universe and the atom as well." In the Rg Veda, the predominating Deity of the sun is worshiped by, this mantra: dhyeyah sada savitr-mandala-madhya-varti narayanah sarasijasana-sannivistah. Narayana sits on His lotus flower within the sun. By reciting this mantra, every living entity should take shelter of Narayana just as the sun rises. According to modern scientists, the material world rests on the sun's effulgence. Due to the sunshine, all planets are rotating and vegetables are growing. We also have information that the moonshine helps vegetables and herbs grow. Actually Narayana within the sun is maintaining the entire universe; therefore Narayana should be worshiped by the Gayatri mantra or the Rg mantra.
Thus end the Bhaktivedanta purports of the Fifth Canto, Seventh Chapter, of the Srimad-Bhagavatam, entitled "The activities of King Bharata."