PCK Prem’s Srimad Bhagavata Mahapurana
(As I Understand ) Part-1 : Book One to Four

Om! Namo Bhagavate Vasudevaya.
–– Bhagavatam, Shloka-1-1-1.

Srimad Bhagavata Mahapurana-- commonly known as Bhagavata Purana has been proffered for common readers by Gita Press: Gorakhpur, U.P. (India) in complete, multi-volume English translation with Sanskrit text and detailed commentary/annotations. The work is traditionally attributed to Sage Vedavyasa and primarily focuses on the life, teachings and various incarnations of Lord Vishnu with special emphasis on Bhakti and Lord Sri Krishna. It is a central text in the Bhakti Yoga tradition which emphasises devotion-Rasa Bhava: aesthetic delight. Besides, A.C. Bhaktivedanta Swami Prabhupada, the founder of ISKCON provides the first extensive English translation and commentary recognized and branded: Srimad Bhagavatam, widely used today as a standard text by scholars and devotees alike. The complete text is organized into 12 cantos-books.

PCK Prem, however, looks differently curious with a corpus of more than 60 Books: an accredited academician, civil servant and member P.S.C. Simla: Himachal(India).He—to his credit has numerous awards for Hindi/English literary works, significant research and critical evaluations has enhanced his stateliness as the only potentate from Himachal: the major poet, novelist, short-story writer, essayist and critic of Indo-Anglian creed. His latest opus--Srimad Bhagavata Mahapurana consists overall three books. The first part covers-- Book One to Four. The second part –Book Five to Eight and the third part--Book Nine to Twelve. In this article, I have made an unassuming effort to trace out the basics pertaining to omens and portends which cover a significant/delightful portion of Part –I, of the Mahapurana of Katoch’s terrific creation.

Ever since man came into existence on this earth, he has shown an inviolable interest in the art/science of augury. Believe it or not, augury as a phenomenon, it seems, has transcended the realm of credibility in human history. Men and women of all ages have exceptionally been charmed by the incredible prognostications of augury. Webster’s Encyclopaedia has defined augury as the art/science of portends-omens also the art of interpreting such signs. An augur is a member of a college of priests in Rome who claims to be able to foretell events by observing the flight or other actions of birds. However, it does not mean that an augur is alike an ornithologist. Both are poles apart and have different professional paraphernalia. A close study of augury or the science of portends reveals to us a truly universal and mutually interacting cosmic drama wherein the activity of one being-human, animal, bird or plant becomes indicator. In the light of this context, augury is not only a subtle indication but also an effect of our meritorious or demerited actions done in previous births--in our pre-natal existence. As such augury imparts a sharp edge or an appendix to Jyotisham-the sixth limb or the eye of the Vedas or Vedanga. Whilst as cultural kudos augury has an undying novelty. The elements of novelty may be either pleasant or jarring. Although many modern rational intellectuals deem this science of portends as grossly superstitious, so put the stamp of disapproval on it, yet it deserves attention. Even so, ancient Romans believed in such portends more than our Indians did. William Shakespeare in his Roman History Plays provides such exciting and inspiring themes on which even today’s researchers-eastern as well as western, feel no exertion in exploring ever new dimensions. Celts: A people who dominated much of western and central Europe from Spain to the shores of Black-Sea, in their art and religion massively elaborate the function of the Druids—priests of Celtic society known as true seers, their chief function being divination and augury.

Part-1 of Srimad Bhagavata Mahapurana besides exploring the glory of sacred/devotional scripture conspicuously highlights intimidating omens apprehending Yudhisthira: the son of Dharma, the God of righteousness, who shortly stops bemoaning after hearing Tumburu: a celestial musician departing to heaven with celestial sage Narada. Sage Suta continues the narration. Accordingly, Arjuna who had gone to Dwaraka did not return even after the lapse of many months. Yudhisthira in uncanny uncertainty and doubt beholds to witness evident awesome signs of fearful and scary nature predicting an unhappy future. The visage of time appears dreadful and horrendous. Seemingly, it is turned fateful so as to hide impending catastrophe in the womb. Sage Suta also makes King Yudhisthira aware of some relevant reasons and doubts allied to anxiety/trepidation. Similarly, the cosmic ambiance beset with ominous signs bearing unpleasant inklings creates uncertainty. After glorifying Krishna’s supremacy as an absolute Lord Yudhisthira asks Bhima to pay heed to /notice fearful portends such as—throbbing of thighs, left eye or arm, frequent heart quakes along side ample of other inauspicious and unhappy signs. These are clear-cut harbingers of bad news. Sage Suta further adds—howling of jackals at rising sun, vomits of fire, crying dogs and such others are also not good/favourable signs. The change in the behaviour of animals including pets desists foretelling happy times ahead. Horrible cries of owls at night make one shudder with unknown fears. The Sun, the Moon and the earth with their unusual and weird appearance instil fear and doubt in the mind of the people inhabiting the land. The clouds from above rain blood creating a horrifying situation, while scrap and struggle among planets in the heaven hurl outrageous signals. Crowds of phantoms/eerie spirits and ghastly creatures appear to gang up everywhere to set the earth/heavens on fire. The calves do not suck udders, cows weep and do not allow milking. Similarly, the bulls act differently. On the whole Sage Suta portray a sad scenario of the future. King Yudhisthira in melancholic demeanour re-joins Sage Suta by pronouncing the forlorn, desolate and truncated plight of the villages, towns, cities and gardens. Likewise, the Ashramas of holy-men and sages appear devoid of glow and radiance. The king himself visualises grave premonitions and disasters quite imminent combining the earth that has lost its charm and is deprived of magic touch and grace of the lotus feet of the supreme Lord.

Meanwhile Arjuna with a flag adorned with an insignia of the monkey returns from Dwaraka strange and anomalous in appearance. King Yudhisthira asks many questions pertaining to their relatives, Kith and kin, Sri Krishna and lastly about Arjuna’s health and despondency. Arjuna looks thoughtful and in a choked voice bewails for Sri Krishna’s absenteeism. The separation from Sri Krishna: the Lord Supreme, whose lotus-feet devotees worship and adore and thus are liberated from birth-death cycle is deeply excruciating for now He is no more. He mysteriously casts-off His physical frame and covertly departs to divine abode Goloka: a transcendental spiritual realm beyond material universe. The supplementary tale further ignite the grief and sorrow of Yudhisthira—the king, who by now is turned indifferent to the laws of birth and death: the transmigratory cycle and the awareness of Kali Yuga’s entrance, with Arjuna-- who recalls time and again the Gospel of the Gita, and other Pandava brothers, their consort Draupadi subsequently instates grandson Parikshita on the throne of Hastinapur, Vajra: the son of Aniruddha on the throne of Mathura and deems it appropriate and advisable to renounce the world and ascend to the heavens. There are excellent tenets worth concentrating on Death, Jiva and Brahma elaborated symbolically by the author/s. Both Sri Krishna and the Pandavas are now no more evident--evaporated from the earth like the vapour. Sage Suta there onward continue the tale of King Parikshita who was virtuous and devoted to the Lord. Later the conversation between Suta and Saunaka centres around the governance of King Parikshita, the dialogue between Dharma and the God of Piety/the Mother-Earth. All assembled Sages desire, insist unambiguously listening to the truth and wisdom of Srimad Bhagavatam: a treatise on Bhakti with implied ingresses of Augury. The lethal curse of Sage Samika’s son and continued thoughts of death and guilt overpower and induce Parikshita to resolve: to undergo fast unto death at the river bank of the holy Ganges. It is because the Ganges water outshines all other waters and is most sacred for its correlation with sacred basil leaves and ensuing contact with three worlds. King Parikshita further vows to lead the life of a hermit by fixing his mind on the lotus-feet of Sri Hari. At that time, renowned Sages of great spiritual power accompanied by their disciples arrive there. The king welcomes them with bowed head and pay obeisance with devotion unending. In the interim, divine Sage Sri Suka, son of Vedavyasa arrives to impart to the king the highest wisdom. Brahma’s intense concentration on the Supreme Lord propitiated Him and He blessed Brahma with the knowledge of creation. Likewise, all devotees ought to fix their mind, Sage Suta counsels, on four-armed Lord holding a lotus, a discus, a conch and a mace dwelling in the cavity of devotee’s heart in format as big as the thumb, fully attired in silken clothes, ornaments, jewels, pair of gold armlets, a crown and a pair of earrings. Above His left breast is a symbol of goddess Lakshmi. The Lord has a precious gem Kaustubha hanging from the neck and His chest appears beautified by a garland of sylvan fresh splendour. He looks charming with an engaging smile and profusion of grace sprayed on the devotees. In continuation Sage Suta imperatively implores, “O dear Parikshita! Dedicate fully and delightfully to the Lord as such and rise to a realm adored by Brahma and presided over by Lord Vishnu”. Hence, listen raptly to the sacred glory of nectar like tales of the great Lord Sri Hari. Sage Suta restarts his narration by recounting Parikshita who earlier was protected by Sri Krishna while in Uttara’s womb from the lethal missile of Aswasthama and now the same Lord at this gloomy epoch in the assembly of great/mighty sages, will liberate him from the lethal curse of Shringi—son of Sage Samika. As foretold, Sage Suka is extremely delighted in expounding the tales /essence of Srimad Bhagavata Mahapurana which was taught to him by Brahma in the beginning of the creation: the Brahma Kalpa. Sage Suka narrates at the bank of the Ganges the same Bhagavatam, focussing primarily on Sri Krishna’s glories thereby guiding Parikshita to absolute detachment, liberation and enlightenment. As the seventh day is on closing stage black serpent Takshaka disguised as an insect from inside a fruit bit the King to turn the tragic curse into a profound meditative consciousness: Samadhi. Pariksita’s material body was reduced to ashes by potent venom of the serpent. But his soul traversed through the spiritual plane to reach to ultimate Moksha. Thus King Pariksita’s death was a conscious and peaceful transition not a moment of suffering: a painful ordeal.

The catechism at next juncture consensuses between Vidura and Maitreya leading to Brahma’s ireful wariness for annihilation--the submergence of the whole earth into underbelly of waters. It was the time when Brahma cautiously observed and prudently clarified the cause of darkness engulfing the Universe. All the Gods went back to heavens. Diti, the virtuous holy woman became apprehensive of the trouble/turmoil the Gods were undergoing owing to the sons taking shape in her womb, since the days Kashyapa foretold the future darkness, the impending doom and apocalyptic phantasmagoria. Appropriately, after 100 years Diti gave birth to twins in the hermitage of Sage Kashyapa. Opportunely, the Sage’s words proved correct as the earth, the sky and the heavens began experiencing colossal upheavals. Lethal calamities became certainties as predicted. The space between the earth and heavens was disturbed that witnessed chaotic situations everywhere. Living beings were afraid/frightened for the entire earth shuddered and quaked. Seemingly, all the mountains from all four-quarters/directions were on constant fire. Meteors, comets and thunderbolts now and then caused immense fear, created terrible, doleful and traumatic noise/uproar. And many such nerve-shaking premonitions portended unhappy/tragic times ahead. Maitreya continues—the rivers and lakes appeared agitated while the lotuses faded away. Misty halos encircled the sun and the moon during the solar and the lunar eclipses. There were no clouds but thunders. Thunders deafened people and the gentry as a whole. Sound of rattling chariots seemed emerging from the mountain caves. In the villages She-jackals/Vixens yelled dreadfully presaging ominous happenings. Dogs by raising their necks cried painfully sometimes wailed fearfully. Donkeys went/ ran helter-skelter. In total, there appeared a dreadful scenario of imminent disasters. Wild braying of donkeys, shrieking of birds instilled immediate fear. So much so that cows and animals excreted-urinated out of panic. Sometimes, they yielded blood out of terror and clouds rained pus even images of the Gods wept and tears rolled down. Planets like Mars and Saturn were ominous, while auspicious Mercury, Jupiter and Venus took retrograde/conservative path to be in conflict with one another. Nothing appeared normal, tells Maitreya. Such immense and unforeseeable frightening happenings seriously augured the impending annihilation of the universe. Whereas people seized as they were by fear, fright and angst could not translate the secret of recurring portentous events/upshots. Diti and Kashyapa knew the truth so neither they could conceal the destined/disastrous nor were able to avert devastating situations. Diti got herself packed down by feelings of guilt and sin. Intensity of passions disturbed her and she preferred to seek Sage Kashyapa’s love but never waited for auspicious connubial moment. It was the reason frenzied, heartrending, shattering conditions visited the Gods and the three worlds. Maitreya continues the narration: the dreadful strong winds created hissing sounds while the fiendish strength uprooted trees, clouds of dust attacked and destroyed everything. Darkness laughed an ironic laughter and evil times infused terror. The birth of the twins greeted horrifying times. The roaring waves of all the oceans howled and wailed as if grief and sorrow have overpowered. The rivers, lakes and living beings residing inside the waters were disturbed by fright and panic so ran pell-mell: carelessly in confusion. Intimidating signs caused/increased uncertainty, conflict and chaotic, violent situations. An awful scenario besieged as foxes and owls howled, roared and bellowed. At times—the flames of raging fire emerged out of the mouths of foxes. Dogs wept, sang and danced and portends of evil times created upsetting conditions. Unheard events transpired. The birds, the animals and men lost moorings, behaved oddly and looked hideous. The birds flying out of the nests told of awful life ahead. The asses brayed and brayed scarily while the cows and the bulls urinated out of dismay. Blood dripped from the udders of cows and the rain of pus and muck baffled everybody.

The strange and ominous times caused fear, death and annihilation. Brahma had assigned the time/age for the birth of mighty sons of Sage Kashyapa and Diti. The materialisation of Seer’s terrific curse was also about to fructify. Large scale destructions and upheavals signalled sad, sinister and threatening dissolution of the universe. Appeased Brahma by the penance of Diti-Kashyapa’s sons bestowed on them the boon of immortality. So waywardly, as they were immensely privileged, within no time, mastered the earth, the heavens and the subterranean regions to begin with their governance. The truth of the portends became evident--proved true. The immense power of tapa and penance of Sage Kashyapa ultimately collapses as he is incapable and cannot save his mighty sons. The incarnation of the Supreme Lord as Divine Boar exterminates the younger son Hiranyaksha during the course of lifting up the earth from inestimable depth of oceans, while the elder son despite Brahma’s boon encounters death for his own son’s installation of Lord Vishnu in his heart and later gives up identification with the body. Maitreya says to Vidura—“Hearing the assuring words of husband Kashyapa, Diti was extremely delighted that her grandson would be a great devotee of the Lord.” Thus the chronicle pertaining to Bhakti and augury goes on side by side with minor contrasts.

Srimad Bhagvatam primarily discusses augury: Shakuna-Sastra, in the context of material life but simultaneously emphasizes that a devout devotee is beyond being affected by omens either good or bad, if he focuses his mind unwaveringly on Bhakti: devotion to Lord Krishna. Those attached to the material world such as: Karma-Kandas, omens like astrology are significant in guiding actions and avoiding misfortunes. Passages in the text, particularly of Book-1, refer to certain celestial events or natural occurrences known as auguries in Puranic context where signs as omens/portends are observed for interpreting/predicting the future. However, special emphasis is laid on Bhakti, Jnana and Vairagya to get rid of Kali-Yuga’s wretchedness, paving a path that transcends the need for such material calculations about destiny. The author himself at the outer blurb of the Mahapurana avers-“The life of wisdom, knowledge and objectivity is possible only through intense spirit of devotion. If one abandons love and infatuation for worldly pleasures divine joy fills him. If one focuses mind on the Supreme Lord with total rejection and denial, one attains peace and tranquillity. He forgets materialistic restraints.”{1} All the same, the Bhagavata being essentially devotional encompasses a vast range of omens as natural phenomena, animal behaviour and human experiences. In case of inauspicious omens invocation of Lord Vishnu and His worship is recommended. A guide such as a priest, pastor or augur is also prescribed for neutralizing the effects of negative omens as a spiritual remedy. The fundamental difference between augury and Bhakti is that the former is about foreknowledge and guidance while the later invokes personal, devotional and emotional relationships with a deity and similar other spiritual practices. The methodology for augury requires the expertise of a trained official called an augur who uses specific rituals and tools to observe signs within a consecrated space. As it aims at gaining future outcomes the relationship with the divine develop into transactional and rule-based curricula. While Bhakti requires cultivation of a pure-heart, Cleansing of the mind and the body by means of prayers, meditations, devotional songs, profundity of faith in the deity concerned and full-fledged dedication/surrender to the Lord in order to get freedom, salvation or Moksha. It is an inclusive spiritual path accessible to all regardless of gender, caste or creed, only if the emotional bond with the divine is undivided/whole.

As discussed at the onset the Greco-Roman concept of augury had its roots ingrained in historical, political, religious and on-going relevant cultural practices/customs. Akin to these practices Indian concept of augury legitimately integrates Hindu traditions, seeking/soliciting divine intervention /approval and messages to acquaint humanity with divinity. In essence, Indian augury, particularly in Vedic and Puranic traditional contexts, is an indication of divine communication. A systematic approach to nature’s geo-stationary orbital/planetary positions those determine to prognosticate the future by emphasizing on and interpreting the diurnal/nocturnal events and their inherent signs supervening favourable /unfavourable decisions like vedic-astrology’s Birth-Chart mapping brighter, broader and spectral prospects. Under this perspective, what strikes the chord most, is the dialogue between Narada and Bhakti, with which, I prefer to wrap up my write up for the accessibility of Sri Krishna’s common devotees---“Sacchidanandaroopaya Vishota patyadihetave Tapatrayavinashaya SriKrishnaya vayam Namah.

{1}.Prem P C K, Srimad Bhagavata Mahapurana (As I Understand), Part-1, Book One To Four :New Delhi-India: Authorspress, First Published -2023.