Bhagavatapurana 5.7

5.7.1

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/0 śrī-śuka uvāca
bharatas tu mahā-bhāgavato yadā bhagavatāvani-tala-paripālanāya sañcintitas tad-anuśāsana-paraḥ pañcajanīṃ viśvarūpa-duhitaram upayeme //

1. Sri Suka said:— The very moment he was thought of for the protectorship of the earth by Lord Rishabha, Bharata, the foremost votary of the Lord, became the ruler and took the reins of government and he married Panchajani the daughter of Visvarupa.

5.7.2

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tasyām u ha vā ātmajān kārtsnyenānurūpān ātmanaḥ pañca janayām āsa bhūtādir iva bhūta-sūkṣmāṇi sumatiṃ rāṣṭrabhṛtaṃ sudarśanam āvaraṇaṃ dhūmraketum iti //

2. And by her indeed he had five sons who were entirely after him, just as the Ahankara Tattva gives rise to the (five) subtle bhutas.

3. They were, viz., Sumati, Rashtrabhrit, Sudarsana, Avarana, and Dhumraketu; since that time they call this continent Bharata which was previously known as Ajanabha (Anjanabha).

5.7.3

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ajanābhaṃ nāmaitad varṣaṃ bhāratam iti yata ārabhya vyapadiśanti //

3. They were, viz., Sumati, Rashtrabhrit, Sudarsana, Avarana, and Dhumraketu; since that time they call this continent Bharata which was previously known as Ajanabha (Anjanabha).

5.7.4

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sa bahuvin mahī-patiḥ pitṛ-pitāmahavad uru-vatsalatayā sve sve karmaṇi vartamānāḥ prajāḥ sva-dharmam anuvartamānaḥ paryapālayat //

4. That king who had extensive knowledge was, like his father and grandfather, very loving to his subjects and strictly adhering to his righteous course protected his subjects who were engaged in their respective duties.

5.7.5

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īje ca bhagavantaṃ yajña-kratu-rūpaṃ kratubhir uccāvacaiḥ śraddhayāhṛtāgnihotra-darśa-pūrṇamāsa-cāturmāsya-paśu-somānāṃ prakṛti-vikṛtibhir anusavanaṃ cāturhotra-vidhinā //

5&6. And in full faith he worshipped the Lord who is Yagna and Kratu, by means of various sacrifices, great and small and in their important as well as modified forms, such as Agnihotra, Darsapoornamasa, Chaturmasya, Pasusoma and others; various other sacrifices were conducted at due hours, at morning, midday and evening according to the rule of Chaturhotra. All the accessory rites being properly performed, the fruit of the sacrificial acts, which was yet to arise out of it and called Dharma was considered by him as resting in Brahman, the Lord of sacrifices, the Supreme Deity, and the glorious Vasudeva who is really the doer, because He rules and regulates the objects (Deities) of all mantras descriptive of all the gods; having cleansed his mind of all impurity by his own skill the sacrificer Bharata contemplated, as resting on the various members of the Lord's personality,— the gods who were invited to accept the offerings (from the hands) of the priests called Adhvaryus in his sacrifices. 7. From day to day there grew, in Bharata's heart purified by these faultless sacrificial performances, intense devotion towards Brahman, who revealed Himself in the space enclosed by his heart, who is the glorious Vasudeva, who exhibits a personal form, like that of great men, distinguished by Srivatsa, Kaustubha, Vanamala, Chakra, Sankha, Gada and other marks, and who shone in His own self in that personal form which is ever present like a picture in the heart of His devotees (like Narada).

5.7.6

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sampracaratsu nānā-yāgeṣu viracitāṅga-kriyeṣv apūrvaṃ yat tat kriyā-phalaṃ dharmākhyaṃ pare brahmaṇi yajña-puruṣe sarva-devatā-liṅgānāṃ mantrāṇām artha-niyāma-katayā sākṣāt-kartari para-devatāyāṃ bhagavati vāsudeva eva bhāvayamāna ātma-naipuṇya-mṛdita-kaṣāyo haviḥṣv adhvaryubhir gṛhyamāṇeṣu sa yajamāno yajña-bhājo devāṃs tān puruṣāvayaveṣv abhyadhyāyat //

5&6. And in full faith he worshipped the Lord who is Yagna and Kratu, by means of various sacrifices, great and small and in their important as well as modified forms, such as Agnihotra, Darsapoornamasa, Chaturmasya, Pasusoma and others; various other sacrifices were conducted at due hours, at morning, midday and evening according to the rule of Chaturhotra. All the accessory rites being properly performed, the fruit of the sacrificial acts, which was yet to arise out of it and called Dharma was considered by him as resting in Brahman, the Lord of sacrifices, the Supreme Deity, and the glorious Vasudeva who is really the doer, because He rules and regulates the objects (Deities) of all mantras descriptive of all the gods; having cleansed his mind of all impurity by his own skill the sacrificer Bharata contemplated, as resting on the various members of the Lord's personality,— the gods who were invited to accept the offerings (from the hands) of the priests called Adhvaryus in his sacrifices. 7. From day to day there grew, in Bharata's heart purified by these faultless sacrificial performances, intense devotion towards Brahman, who revealed Himself in the space enclosed by his heart, who is the glorious Vasudeva, who exhibits a personal form, like that of great men, distinguished by Srivatsa, Kaustubha, Vanamala, Chakra, Sankha, Gada and other marks, and who shone in His own self in that personal form which is ever present like a picture in the heart of His devotees (like Narada).

5.7.7

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evaṃ karma-viśuddhyā viśuddha-sattvasyāntar-hṛdayākāśa-śarīre brahmaṇi bhagavati vāsudeve mahā-puruṣa-rūpopalakṣaṇe śrīvatsa-kaustubha-vana-mālāri-dara-gadādibhir upalakṣite nija-puruṣa-hṛl-likhitenātmani puruṣa-rūpeṇa virocamāna uccaistarāṃ bhaktir anudinam edhamāna-rayājāyata //

5&6. And in full faith he worshipped the Lord who is Yagna and Kratu, by means of various sacrifices, great and small and in their important as well as modified forms, such as Agnihotra, Darsapoornamasa, Chaturmasya, Pasusoma and others; various other sacrifices were conducted at due hours, at morning, midday and evening according to the rule of Chaturhotra. All the accessory rites being properly performed, the fruit of the sacrificial acts, which was yet to arise out of it and called Dharma was considered by him as resting in Brahman, the Lord of sacrifices, the Supreme Deity, and the glorious Vasudeva who is really the doer, because He rules and regulates the objects (Deities) of all mantras descriptive of all the gods; having cleansed his mind of all impurity by his own skill the sacrificer Bharata contemplated, as resting on the various members of the Lord's personality,— the gods who were invited to accept the offerings (from the hands) of the priests called Adhvaryus in his sacrifices. 7. From day to day there grew, in Bharata's heart purified by these faultless sacrificial performances, intense devotion towards Brahman, who revealed Himself in the space enclosed by his heart, who is the glorious Vasudeva, who exhibits a personal form, like that of great men, distinguished by Srivatsa, Kaustubha, Vanamala, Chakra, Sankha, Gada and other marks, and who shone in His own self in that personal form which is ever present like a picture in the heart of His devotees (like Narada).

5.7.8

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evaṃ varṣāyuta-sahasra-paryantāvasita-karma-nirvāṇāvasaro 'dhibhujyamānaṃ sva-tanayebhyo rikthaṃ pitṛ-paitāmahaṃ yathā-dāyaṃ vibhajya svayaṃ sakala-sampan-niketāt sva-niketāt pulahāśramaṃ pravavrāja //

8. Having thus spent ten million years and at last having ascertained the moment when he should cease to enjoy the fruit of karma, he divided, according to rules, among his sons, his hereditary property which he had been enjoying as the Lord and then leaving his home, the abode of all kinds of wealth, betook himself as hermit to the hermitage of Pulaha.

5.7.9

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yatra ha vāva bhagavān harir adyāpi tatratyānāṃ nija-janānāṃ vātsalyena sannidhāpyata icchā-rūpeṇa //

9. And there the glorious Hari even now reveals Himself indeed in the desired form through kindness to the devout people that live there.

5.7.10

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yatrāśrama-padāny ubhayato nābhibhir dṛṣac-cakraiś cakra-nadī nāma sarit-pravarā sarvataḥ pavitrī-karoti //

10. There all over the hermitage flows the very sacred river Gandaki known as Chakranadi; so called on account of its being full of stones, characterised by navel-like dimples on both sides and marks of Chakra.

5.7.11

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tasmin vāva kila sa ekalaḥ pulahāśramopavane vividha-kusuma-kisalaya-tulasikāmbubhiḥ kanda-mūla-phalopahāraiś ca samīhamāno bhagavata ārādhanaṃ vivikta uparata-viṣayābhilāṣa upabhṛtopaśamaḥ parāṃ nirvṛtim avāpa //

11. There in the woods adjoining the hermitage of Pulaha worshipping the Lord with various kinds of flowers, shoots, Tulasī and water and with the offering of roots and fruits and thereby became hallowed, and free from the desire for the objects of the senses, secured perfect tranquility and attained to a state of complete happiness.

5.7.12

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tayettham avirata-puruṣa-paricaryayā bhagavati pravardhamānā-nurāga-bhara-druta-hṛdaya-śaithilyaḥ praharṣa-vegenātmany udbhidyamāna-roma-pulaka-kulaka autkaṇṭhya-pravṛtta-praṇaya-bāṣpa-niruddhāvaloka-nayana evaṃ nija-ramaṇāruṇa-caraṇāravindānudhyāna-paricita-bhakti-yogena paripluta-paramāhlāda-gambhīra-hṛdaya-hradāvagāḍha-dhiṣaṇas tām api kriyamāṇāṃ bhagavat-saparyāṃ na sasmāra //

12. By such constant worship of the Perfect Person, so grew the weight of his love to the Almighty Lord that his heart was melted and he ceased to make any effort; by the force of intense (spiritual) delight, his hair stood on end all over his body; the vision of his eyes was interrupted by the tears that flowed from love arising from solicitude for the realisation of Atman; thus by means of devotion developed by the contemplation of the lotus-like and crimson feet of his Lord, with his heart like a deep pool, full of supreme blessedness, wherein all his thought was immersed; consequently he did not even know that he was performing the Lord's worship.

5.7.13

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itthaṃ dhṛta-bhagavad-vrata aiṇeyājina-vāsasānusavanābhiṣekārdra-kapiśa-kuṭila-jaṭā-kalāpena ca virocamānaḥ sūryarcā bhagavantaṃ hiraṇmayaṃ puruṣam ujjihāne sūrya-maṇḍale 'bhyupatiṣṭhann etad u hovāca //

13. Thus constant in the worship of the Lord, looking peculiarly charming with the deer skin for his clothing and with his matted hair brown and moist on account of his ablutions every time, in the morning, midday and evening, and offering his prayers to the Lord of golden hue present in the rising sun, by means of a hymn dedicated to the sun, he said as follows:—

5.7.14

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paro-rajaḥ savitur jāta-vedo devasya bhargo manasedaṃ jajāna /
suretasādaḥ punar āviśya caṣṭe haṃsaṃ gṛdhrāṇaṃ nṛṣad-riṅgirām imaḥ //

14. He is, beyond Rajas (far higher than Prakriti and constituted of pure satva), the Light which is the source of the glory of the sun, the source of wealth, *i.e.*, the fruit of karma; for He creates this Universe by means of His thought and having entered it protects by His intelligent force the Jiva who seeks after His help; and we resort to that Light which actuates the mind in man.