5    Narada reborn as Gandharva, his Yogic death and further births
Pursuant to Brahma’s curse to Narada, the latter was born as a Gandharva named Upabarhana. The King of Gandharvas had no son and meditated Shiva for many years by Stotra, Kavacha and Dwadashaakshara Mantra taught to him by Sage Vasishta. Shiva appeared before the Gandharva King who desired to have a son who would be a steadfast devotee and ‘sewaka’(servant) of Shri Krishna; Shiva gave him the choice to the Gandharva of securing Indratwa, Amaratwa or even Brahmatma instead of the boon to obtain a son who would be a mere servant of Shri Krishna. The Gandharva said that not only he did not prefer Indratwa, Brahmatwa etc. but wished for the boon of becoming a servant of Shri Krishna and not even Sayujya (absorption) with Shri Krishna! He insisted: Saalokyasaashti Saameepya Sayujyam Shriharerapi, tatra nirvana mokshamcha Na hi vaancchhanti Vaishnavaah/ (TrueVaishnavas do not even aspire for Shri Krishna’s Salokya, Saashti, Saameepya, Saayujya and Nirvana Moksha), but prefer to secure the ‘daasya’/servantship of the Lord, while sleeping, being conscious, and at all the times; thus he requested for such a son who would be a close servant of Srihari; however the boy to be born should be long-lived, well-behaved, ever youthful, a Gyani, extremely handsome, Guru Bhakta and Jitendriya or with of the gift of mastery of Physical aspirations. As the King of Gandharvas was blessed with a son of such qualifications, Sage Vasishtha named the child as ‘Upa’ or added and ‘Barhan’or devotion. As he grew up, Upabarhana commenced Tapasya. Another Gandharva King Chitraratha had fifty daughters and Upabarhana married them all and was happy. But, meanwhile he visited Brahma once and Upabarhana got infatuated with Apsara Rambha and noticing this indiscretion, Brahma asked him to end his life in the Yoga way and told that he would be reborn as a Shudra and eventually regain his original position by virtue of his devotion as his (Brahma’s) son. Then immediately Upabarhan practised Yoga by breaking the six chakras of Muladhara, Swaadhisthaana, Manipura, Anahata, Vishuddha and Agjna; then commenced breaking the sixteen nadis viz. Ida, Sushmna, Medha, Pingala, Praanahaarini, Sarva gyana prada, Manah Samyamani, Vishuddha, Niruddha, Vayusanchaarini, Gyana jhrumbhana kaarini, Sarva praanahara, and Punarjeevana kaarini and further brought up Jeevaatma into Brahma Randhra and for two ghadis, aligned Atma into Paramatma. As Upabarhan got absorbed into Shri Krishna, the eldest of his fifty wives Devi Malavati, a ‘Maha Pativrata’and the most beloved and highly dedicated person was uncontrollable with anguish, astonishment and anger too at the curse given by Brahma Deva at the flimsiest cause of a momentary and remote desire for an Apsara which did not call for a death sentence and a rebirth! Malavati as a Maha Pativrata was indeed aware of the happenings and got prepared to curse not only Brahma, but the Trimurtis! She shouted with rightful indignation at Krishna Paramatma and complained to him at the untimely death of her husband; she conveyed her wounded feelings to Vishnu, Brahma, Maha Deva, Dharma and all the Powers that be! Meanwhile all Devas heard a Celestial Voice (Akaashavaani) that indeed the self-esteem of a hurt Pativrata ought to be pacified as soon as possible and as a response to that Voice perhaps, Vishnu as a Brahmana boy appeared before her and sought to moderate her feelings; the Pativrata said that if her husband did not return to life, she as a true Pativrata would immolate herself and the entire ‘Deva Samuha’would be responsible for the unwarranted death of a woman, that too a Pativrata! The Brahmana boy had to perform the delicate task of avoiding a curse to Tri Murtis by a Sadhwi and of vindicating the position of Brahma due to whose curse the Gandharva youth lost his life. The boy enquired of Malavati about the possible reasons for her husband’s death: whether he had any illness; if so he knew how to treat all kinds of diseases by Ayurveda; whether she would like to call any Devata with possible responsbility of Death; if so, he could line up the relevant Devatas before her! Whether her husband died on account of Yoga practice; if so, he knew what Yoga was all about! ‘Believe me Devi: I will definitely do my best to bring your husband back to life’! The confident manner in which the Brahmana boy talked to her gave conviction to her that this boy might perhaps revive her husband! The boy then called up a Meeting of ‘Vedavettas’with the knowledge of Vedas and first invited Mrityu Kanya of black complexion wearing red attire with six hands and looking frightful; then came Kaala Deva who was of black colour with ferocious nature with six feet, six faces, sixteen hands and twenty four eyes; then arrived Yama Dharma Raja. Malavika questioned Yama as to how he took her husband away even when his death was perhaps not due! Yama repied that he had not taken her husband away since his life was not over. Mrityu Kanya and Kaal Deva too gave similar replies and denied their involvement in the death of Upabarhana. Then the Brahmana boy referred to Vaidya Samhita and said that besides the Four Vedas of Ruk-Yajur-Sama and Athrarvana, the Panchama Veda viz. Ayur Veda was handed over by Prajapati to Surya Deva who made an independent Samhita and passed it down to his disciples, who in turn made their own Samhitas or interpretations. Such Ayur Veda Vidwaans were sixteen in number: Dhanvantari, Kashi raj, Divodas, two Ashvini Kumars, Nakula, Sahadeva, Yama, Chyavana, Janaka, Budha, Jaabaala, Jaajali, Pila, Karatha and Agastya. Dhanvantari scripted Chikitsa Tatwa Vigyana; Deodas wrote Chikitsa Darpan; Kashi Raja made Chikitsa Kaumudi; Ashvini Kumars presented Chikitsa Saara Tantra; Nakul made Vaidyaa Sarvaswa; Sahadeva made Vyadhi Sindhu Vimardhan; Yama Raja scripted ‘Jnaanarnava’ and so on. Severe fever was the root cause of various illnesses; Bhasmas were their ‘Astras’ to control these diseases and Rudra was their Devata. Madagni was their father-figure in three forms viz. ‘Vaata’, ‘Pitta’ and ‘Kapha’. Ground coriander seed powder and sugar with water reduces Pitta (bile); also, all kinds of ‘Daals /Pulses, ‘Pancha Gavya material’ or cow milk, ghee, curd, dung and urine; ripe ‘bel’ fruit, ‘taal’ fruit, ginger and moong daal (green gram) juice and sugar-sesame seed churna / mix are the prescribed material for reduction of ‘Pittha’. Kapha increases by taking bath soon after food; drinking water without thirst; smearing til oil all over the body; consumption of Snightha (palm- grove oil) and Amla oil, eating spoilt meal, curd, drinking rain water, Sugar-sherbats, coconut water; eating ripe tarbuja, ‘Kakdi rasa, eating kakdi and bathing in open water-bodies in rains. But eating dried and fried food items, walking a lot, sweating out, eating unripe plantains, ground jeera, red chillis, cloves, fasting, drinking less water, ghee and dried sugar mix, black pepper, dried ginger and honey would kill kapha. ‘Vaata prakopa’ deeds (Vayu-based) are walking after meals, running, too much of movement and mating, worrying a lot, quarrelling, fasting, experencing fear etc. tend to increase gas. Remedies against producing gas are eating ripe plantains, lemon juice with sugar, coconut water, freshly fried food items, cold water, til oil, coconut, Khajur, and dried fruits.As Upabarhana was a normal and healthy youth as confirmed by Devi Malavati, the cause of illness or diseases was also ruled out and hence it became clear that the untimely death of Upabarhana was not due to an act of Mrityu Kanya, or Kaala or Yama Raja as per their own confessions. The only possibility was due to Upabarhana’s own making, apparently by the Yoga way on his own volition. Having thus been convinced by the Brahamana boy who disproved the allegations of Devi Malavati that Devatas and Trimurtis were responsible for the death of Upabarhana, she became immediately defensive.The Brahmana boy emphasised that Malavati was indeed a Great Pativrata and gained considerable ‘Punya’on that score; also Upabarhana was a known devotee of Shi Krishna including in his previous births, but seeds of great deeds by her as a Pativrata, besides her husband as as an undisputed record of Bhakti would have to grow into a fruit-yielding tree and that it would take time to assess the totality of the accounts of pluses and minuses on account of ‘Praarabdha’, ‘Sanchita’and the ongoing ‘karmas.’ The Brahmana boy who finally vindicated the Truth appeared in his real position as Vishnu. Brahma approached the dead body of Upabarhana and sprinkled water from his ‘Kamandalu’/vessel; Shiva then bestowed ‘Jnaana Swarupa’ to the Gandharva, Dharma Deva provided Dharma Gyan and the Brahmana / Vishnu revived him fnally. Agni kindled jatharaagni or the digestive fire within; Kama Deva gave back all his desires and aspirations; Vayu gave back his breathing; Surya Deva restored eyesight; Vani Devi gave back the power of speech and Shri Devi accorded glow of his countenance. Brahma asked Malavati to bathe her husband quickly and wear new clothes. The highly blissful Malavati knew no bounds of joy as her dearest husband came back to life.Gandharvaloka was a happening Place in the Universe where the Tri Murtis and all the Devas descended down there. The Gandharva Nagari which was heretofore plunged into darkness and tragedy sprang back to relief and vigour with the revival of the life of Gandharva Prince. There were grand celebrations with music and dance, song and gaiety and thanks-giving and total dedication to Shri Krishna.

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