Part - 15 — Ancient Knowledge

Dialogue between the sages - Yājñāvalkya and Bharadvāja and the greatness of Prayāga

Chaupais

bharadvāja muni basahiṃ prayāgā. tinhahi rāma pada ati anurāgā..
tāpasa sama dama dayā nidhānā. paramāratha patha parama sujānā.. [1-43(B)-1]
māgha makaragata rabi jaba hōī. tīrathapatihiṃ āva saba kōī..
dēva danuja kiṃnara nara śrēnī. sādara majjahiṃ sakala tribēnīṃ.. [1-43(B)-2]
pūjahi mādhava pada jalajātā. parasi akhaya baṭu haraṣahiṃ gātā..
bharadvāja āśrama ati pāvana. parama ramya munibara mana bhāvana.. [1-43(B)-3]
tahāom hōi muni riṣaya samājā. jāhiṃ jē majjana tīratharājā..
majjahiṃ prāta samēta uchāhā. kahahiṃ parasapara hari guna gāhā.. [1-43(B)-4]

The sage Bharadvāja lives in Prayāga; he is extremely devoted to the feet of Śrī Rāma. A great ascetic and an embodiment of self-restraint, composure of mind and compassion, he is highly advanced on the spiritual path. In the month of Māgha, when the sun enters the sign of Capricorn, everyone visits the chief of holy places, Prayāga. Troops of gods and demons, Kiṁnaras (demigods) and men, all devoutly bathe in the triple stream of the Gaṅgā, Yamunā and Sarasvatī. They worship the lotus feet of God Vindumādhava (the presiding deity of Prayāga); and the touch of the immortal banyan tree sends a thrill into their limbs. The hermitage of Bharadvāja is a most sacred spot, exceedingly charming and attractive even to great hermits and the haunt of sages and seers who go to bathe at that holiest of holy places. At daybreak they all perform their ablutions with religious fervour and then converse together on the virtues of Śrī Hari. (1-4)

Dohas

brahma nirūpama dharama bidhi baranahiṃ tattva bibhāga.
kahahiṃ bhagati bhagavaṃta kai saṃjuta gyāna birāga..44.. [1-44]

They discuss the nature of Brahma (the Supreme Eternal), the precepts of religion and the classification of fundamental entities and expatiate on Devotion to the Lord coupled with spiritual enlightenment and dispassion. (44)

Chaupais

ēhi prakāra bhari māgha nahāhīṃ. puni saba nija nija āśrama jāhīṃ..
prati saṃbata ati hōi anaṃdā. makara majji gavanahiṃ munibṛṃdā.. [1-44-1]
ēka bāra bhari makara nahāē. saba munīsa āśramanha sidhāē..
jagabālika muni parama bibēkī. bharavdāja rākhē pada ṭēkī.. [1-44-2]
sādara carana sarōja pakhārē. ati punīta āsana baiṭhārē..
kari pūjā muni sujasa bakhānī. bōlē ati punīta mṛdu bānī.. [1-44-3]
nātha ēka saṃsau baḍa mōrēṃ. karagata bēdatatva sabu tōrēṃ..
kahata sō mōhi lāgata bhaya lājā. jau na kahau baḍa hōi akājā.. [1-44-4]

In this way they bathe for the whole month of Māgha and then return each to his hermitage. There is a great rejoicing every year and having performed their ablutions while the sun stays in Capricorn the hosts of sages disperse. Having bathed on one occasion for the whole period of the sun’s stay in Capricorn when all the great sages had left for their hermitages, Bharadvāja clasped by the feet and detained the supremely wise saint Yājñavalkya. He reverently washed the latter’s lotus feet and installed him on a most sacred seat. And extolling his fair renown with religious ceremony, Bharadvāja spoke in mild and reverential tones, “A grave doubt haunts my mind, holy sir ! and the whole mystery of the Vedas stands revealed to you. I am afraid and ashamed to utter the doubt; and I lose a great opportunity if I keep it back.” (1-4)

Dohas

saṃta kahahi asi nīti prabhu śruti purāna muni gāva.
hōi na bimala bibēka ura gura sana kiēom durāva..45.. [1-45]

“The saints lay down the rule, and the Vedas as well as the Purāṇas and sages too loudly proclaim, that pure wisdom cannot dawn in the heart, should one keep anything concealed from one’s spiritual preceptor.” (45)

Chaupais

asa bicāri pragaṭau nija mōhū. harahu nātha kari jana para chōhū..
rāsa nāma kara amita prabhāvā. saṃta purāna upaniṣada gāvā.. [1-45-1]
saṃtata japata saṃbhu abināsī. siva bhagavāna gyāna guna rāsī..
ākara cāri jīva jaga ahahīṃ. kāsīṃ marata parama pada lahahīṃ.. [1-45-2]
sōpi rāma mahimā munirāyā. siva upadēsu karata kari dāyā..
rāmu kavana prabhu pūchau tōhī. kahia bujhāi kṛpānidhi mōhī.. [1-45-3]
ēka rāma avadhēsa kumārā. tinha kara carita bidita saṃsārā..
nāri birahaom dukhu lahēu apārā. bhayahu rōṣu rana rāvanu mārā.. [1-45-4]

“Remembering this I disclose my folly; dispel it, taking pity on this servant, my lord! The saints as well as the Purāṇas and the Upaniṣads too declare that the potency of the name ‘Rāma’ is unlimited. The immortal Lord Śiva, who is the fountain of joy and a storehouse of wisdom and goodness, incessantly repeats It. There are four broad divisions of living beings in the world; such of them as die in the holy city of Kāśī (Vārāṇasī) attain to the highest state. This too marks the glory of Śrī Rāma’s Name, O chief of sages; for it is this very Name that Lord Śiva mercifully imparts to the dying soul in Kāśī. I ask you, my lord, who that Rāma is; pray explain to me, O storehouse of compassion. One such Rāma is the prince of Ayodhyā whose exploits are known throughout the world. Infinite was his sorrow due to the loss of his wife; and flying into a rage he slew Rāvaṇa in battle.” (1-4)

Dohas

prabhu sōi rāma ki apara kōu jāhi japata tripurāri.
satyadhāma sarbagya tumha kahahu bibēku bicāri..46.. [1-46]

“Is it this very, Rāma, my lord, or some one else whose name the Slayer of the demon Tripura, Śiva, ever repeats? You are an embodiment of truth and omniscient; so ponder well and give me your considered reply.” (46)

Chaupais

jaisē miṭai mōra bhrama bhārī. kahahu sō kathā nātha bistārī..
jāgabalika bōlē musukāī. tumhahi bidita raghupati prabhutāī.. [1-46-1]
rāmamagata tumha mana krama bānī. caturāī tumhārī maiṃ jānī..
cāhahu sunai rāma guna gūḍhaā. kīnhihu prasna manahu ati mūḍhaā.. [1-46-2]
tāta sunahu sādara manu lāī. kahau rāma kai kathā suhāī..
mahāmōhu mahiṣēsu bisālā. rāmakathā kālikā karālā.. [1-46-3]
rāmakathā sasi kirana samānā. saṃta cakōra karahiṃ jēhi pānā..
aisēi saṃsaya kīnha bhavānī. mahādēva taba kahā bakhānī.. [1-46-4]

“Tell me in detail, my master, the story whereby my overwhelming perplexity may be overcome.” Yājñavalkya smilingly said, “The glory of the Lord of Raghus is already known to you. You are a devotee of Rāma in thought, word and deed; I have come to know your ingenuity. You wish to hear an account of the hidden virtues of Rāma; that is why you have questioned me as if you were quite ignorant. Listen, then, with devout attention, my child, while I narrate the beautiful story of Rāma. Appalling ignorance is the gigantic demon Mahiṣāsura (so-called because he was endowed with the form of a buffalo); while the narrative of Rāma is the dread Kālikā (who made short work of the demon). The story of Rāma is like the moonbeams that are drunk in by Cakora bird in the form of saints. A similar doubt was expressed by no less a personage than Bhavānī (Goddess Pārvatī), and the great God Śiva then expounded the matter in detail”. (1-4)

The story is told in Durgā-Saptaśatī or the Caṇḍī a work most popular with the Hindus and forming part of the Mārkaṇḍeya-Purāṇa.