Puraan | 6-Naarad Puraan | 1-Poorv Bhaag
6-Naarad Puraan, 1-Poorv Bhaag, p 166-171
See also 3-Vishnu, 6-Shashth-4;
This second part of Poorv Bhaag of Naarad Puraan is very big - 153-400=250 pages. It contains a few chapters on grammar astrology, and Chhand. Most of this information is omitted here.
Story of Khaandikya and Keshidhwaj-1
Soot Jee said - "Hearing all this Naarad Jee got very happy, he asked again - "Please tell me the way so that people do not suffer from the three Taap - Adhyaatmic, Adhi-Bhautik and Adhi-Daivik etc." Sanandan Jee said - "Whatever sorrows are experienced by Jeev in his life time, since birth to death, they can be treated by attaining Bhagavaan only. There are two ways to attain Bhagavaan - Gyaan (knowledge) and Nish-Kaam Karm (desireless actions). Gyaan is also two types - one is achieved by studying and following discipline and the other one is achieved through the power of discrimination. Knowledge of Ved or Shabd Brahm is called Shaastra Gyaan, and knowledge of Brahm is called the knowledge achieved through the power of discrimination.
I tell you what Manu has said in this regard - "Brahm, who is worthy to know, is of two types - Shabd Brahm (Shaastra Gyaan) and Par Brahm. Who knows Shabd Brahm, he achieves Par Brahm through the knowledge of Shabd Brahm. Atharv Ved says - "There are two types knowledge to know - Paraa and A-Paraa. Paraa knowledge helps you to attain Nir-Gun and Sa-Gun Brahm. Who is indescribable, immortal, without any name, formless, extensive, the first cause of all beings but He Himself is causeless, the same is Brahm. Bhagavat is His name. And the knowledge which helps to know Him is called Paraa Vidyaa or ultimate knowledge.
And the three Ved which are different from this knowledge, are called A-Par Gyaan or A-Paraa Vidyaa (knowledge). Although this Brahm is not the subject matter of any speech, still He is called "Bhagavaan" just for worshipping purpose. "Bh" has two meanings - "who takes care of food etc" and "who bears you". "ga" has three meanings - "who inspires", "administrator" and "creator". When "Bha" and "ga" are joined, they become "Bhaga". Bhaga means - complete prosperity, complete Dharm, complete fame, complete wealth, complete Gyaan, and complete Vairaagya (detachment). "Va" means who lives in everybody and who is the resting place of everybody. Thus Bhagavaan word denotes Par Brahm Vaasudev only. Who knows the creation of all creatures, Pralaya, coming and going, and Vidyaa and A-Vidyaa, only He is worthy to be called as Bhagavaan.
In earlier times, when Khaandikya Janak asked the meaning of this word, Keshidhwaj described it as - Paramaatmaa lives in everybody, and everybody lives in Him, the same Paramaatmaa creates everybody and takes care of everybody, that is why He is called "Vaasudev". Thus Bhagavaan word tells about Vaasudev. This word is used principally for Paramaatmaa and optionally for others. By whichever one knows about Paramaatmaa's form and sees Him, the same is called Gyaan; the rest is called A-Gyaan. Purushottam's Darshan can be had by self study and discipline. And since Ved helps in attaining Brahm that is why they are also called Brahm, and for the same reason they are studied too. Through their study one should practice Yog, and through Yog one should study them. Thus by following them both, Paramaatmaa can be seen. Thus self study and Yog are the two eyes to see Him."
Naarad Jee said - "Bhagavan, I wish to know that Yog by which I can see Parameshwar." Sanandan Jee said - "Whatever Keshidhwaj preached Khaandikya Janak about Yog, I tell you that." Naarad Jee asked - "Who were these Khaandikya and Keshidhwaj and why did they talk about Yog?" Sanandan Jee said - "There was a king named Dharmdhwaj Janak. He had two sons - his elder son's name was Amitdhwaj, and his younger son's name was Kritdhwaj. Kritdhwaj was always busy in Adhyaatm study. His son was Keshidhwaj. Amitdhwaj also had a son named Khaandikya Janak. He was good at Karm Kaand. Once Keshidhwaj defeated Khaandikya, so Khaandikya took a few things with him and went to forest along with his Purohit and ministers.
In spite of being Gyaanee, Keshidhwaj did several Yagya. Once when he was doing a Yagya a lion killed one of his milking cows. He asked his Ritwij as what to do for that. Ritwij told him that they didn't know, and that he should ask Kasheru. When he asked Kasheru, he also told the same thing, that he didn't know about it and that he should ask Shunak, Shunak also replied the same, but at the same time he said - "Nobody knows about this on Prithvi except your enemy Khaandikya." Keshidhwaj went to Khaandikya to ask about it. He thought, if he would tell me the Praayashchit for this, then my Yagya would be completed and if he would kill me, then also I would get the fruit of this Yagya." So he wore black deer skin, rode on his chariot and went to forest where Khaandikya lived.
As Khaandikya saw him coming, he thought that he was coming to fight with him, so he took his bow and asked him - "Will you kill me wearing the Kavach of black deer skin?" Keshidhwaj said - "Khaandikya, I have not come to kill you, but I have come to ask you something." Khaandikya consulted his ministers and Purohit, they said - "Now this enemy is in our control, we should kill him, so we will be able to rule over the whole Prithvi." Khaandikya said - "You are right, if I kill him he will attain Swarg which will be for long time; and I will get the kingdom of Prithvi only which will last only for a short period. That is why I will not kill him, and tell him whatever he wishes to ask me."
Thus intending, he went to Keshidhwaj and said - "Ask whatever you want to ask. I will tell you everything." Keshidhwaj told him everything and asked the prescribed Praayashchit for it. Khaandikya told him everything. Keshidhwaj went back, completed his Yagya. After the completion of the Yagya, Keshidhwaj thought, "I honored everybody, I did all my duties, but I am feeling as if something is still remaining." Then it came to his mind that he has not given Guru Dakshinaa to Khaandikya, so he immediately went to Khaandikya again. Seeing him coming, Khaandikya again thought that he was coming to kill him, so he again picked up his bow. Seeing this Keshidhwaj said - "Please, don't be angry with me, I have not come to hurt you in any way, but I have come to give Guru Dakshinaa to you. I have completed my Yagya according to your instructions, that is why now I wish to give you Guru Dakshinaa. Ask for anything you wish for."
Hearing this Khaandikya again consulted his ministers and Purohit. They again advised him to ask for his kingdom, but Khaandikya again said - "Prithvi's kingdom will be with me only for a short period, how the people like me can ask for such a small thing? You are right in your own way because you do not know Paramaarth." And he went to Keshidhwaj and said - "Will you really give me Guru Dakshinaa?" Keshidhwaj said - "Yes, sure. I have come here for the same purpose." Khaandikya said - "You are the master of Adhyaatm Gyaan Paramaarth Vidyaa. Please preach me the Karm that can destroy all sorrows and pains." Keshidhwaj asked - "Hey Raajan, Why didn't you ask my kingdom? Because there is nothing dearer than kingdom for Kshatriya."
Khaandikya aid - "Listen to why I didn't ask for your kingdom? Learned people do not wish for kingdom. This is Kshatriya's Dharm that they protect their kingdom and kill their enemies according to Dharm. I was not able to do my duty, so if you took my kingdom, this is not your fault. This ruling the kingdom is A-Vidyaa. If somebody doesn't leave it with his own will then it is the cause of bondage. This desire of ruling the kingdom arises from the Karm done in past lives to enjoy pleasures, therefore I have no right to take kingdom. Besides, begging is also not Kshatriya's Dharm. That is why I did not ask for your kingdom. Who are attached to worldly things or who are mad with pride, only those ignorant people desire for kingdom."
Keshidhwaj said - "I also wish to attain Mukti through Gyaan, that is why I protect my kingdom considering my duty and do many types of Yagya with Nish-Kaam feelings. This is very good that your mind is full of Gyaan, therefore now you listen to the form of A-Vidyaa.
A-Vidyaa arises from two reasons - one, from attachment with An-Aatmaa (which is without soul - the body); and two, whatever is not one's own, to consider it as one's own. Whose Buddhi is not pure and is attached to worldly things, he considers his body as "I" and "mine", but when Aatmaa (soul) is separate from this body which is made up of five elements, then who is that learned who will attach himself with this body? And since this body is without Aatmaa, who is going to consider one's children produced by the same body as one's own? As people maintain their house with the help of mud and water etc, in the same way this mortal body is also maintained by food and water. If this body is nourished only by things made up of five elements, then what is there to be proud of? When this dust of ignorance is washed away by Gyaan water then the person's attachment goes away. Thus I told you about the roots of A-Vidyaa. The sorrows arisen by A-Vidyaa can only be destroyed by Yog - there is no other way."
Created by Sushma Gupta on 3/15/05
Updated on 05/17/13