yatra ha vāva bhagavān harir adyāpi tatratyānāṁ nija-janānāṁ vātsalyena sannidhāpyata icchā-rūpeṇa.

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sampracaratsu nānā-yāgeṣu viracitāṅga-kriyeṣv apūrvaṁ yat tat kriyā-phalaṁ dharmākhyaṁ pare brahmaṇi yajña-puruṣe sarva-devatā-liṅgānāṁ mantrāṇām artha-niyāmakatayā sākṣāt-kartari para-devatāyāṁ bhagavati vāsudeva eva bhāvayamāna ātma-naipuṇya-mṛdita-kaṣāyo haviḥṣv adhvaryubhir gṛhyamāṇeṣu sa yajamāno yajña-bhājo devāṁs tān puruṣāvayaveṣv abhyadhyāyat.

In performance of various sacrifices with execution of all parts, Bharata thought of the astonishing result of the sacrifices—dharma-- as an offering to the supreme Brahman, the supreme object of worship, Vāsudeva, the ultimate performer of all actions, the recipient of all sacrifices, since Vāsudeva alone is the controller of all the devatās who are the subject of the mantras which have power to reveal those devatās. Having destroyed all impressions of karma by his skilful actions when having the adhvaryu priests perform rites, Bharata, the sponsor of the sacrifices, meditated on the devatās, the recipients of the sacrifices, as limbs of the Lord.

The Lord has said:

tāvat karmāṇi kurvīta na nirvidyeta yāvatā

mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate

One should continue to perform the Vedic ritualistic activities until one actually becomes detached from material sense gratification and develops faith for hearing and chanting about me. SB 11.20.9

How is it that Bharata, a person qualified for pure devotion, with deep faith in topics of the Lord and without material desire, performed karma-yoga and enjoyed its results? This verse explains this. 

When he performed various sacrifices in which all the elements were executed, there was an astonishing result called dharma. He thought of these results as an offering to the supreme Brahman, Vāsudeva, his deity. He thought, “I do not have any desire for the results of this sacrifice. It is for the pleasure of Vāsudeva. It is offered to Vāsudeva. It is not mine. ” The Mīmāṁsakas believe, however, that the results are for the performer if the desires for results of the performer are prominent or for the devatās where the actions were directed predominately to the devatās. Since Bharata was without material desires, the results should go to the devatās. Why then did Bharata think of offering the results only to Vāsudeva, when there are many devatās like Candra and Sūrya? He thought of Vāsudeva, the enjoyer of results of the sacrifice (yajña-puruṣe), as the controller of all devatās who are the goals of the mantras which reveal the devatās (sarva-devatā-liṅgānāṁ). 

“Bharata may not be the enjoyer, but he cannot avoid being the performer of the sacrifice.” No, Vāsudeva is also the performer since he is the independent doer, inspiring all others to action as the antaryāmī of all beings. The sponsor of the sacrifice, who is not independent, is not the performer. If we do not accept this principle, the priest would be called the performer, since he directly performs the sacrifice. This is understood from the Viṣṇu-sahasra-nāma-stotra. yajñabhug yajña-kṛd yajña: Viṣṇu is the enjoyer of sacrifice, the performer of sacrifice and sacrifice itself. Though the Lord is independent, the jīva thinks that he is the performer out of ignorance and becomes bound up. By his skilful thinking (ātma-naipuṇya) Bhārata destroyed the contamination of impressions arising from action (mṛdita-kaṣāyaḥ). It should be understood that though the devotee who is free of identity as the doer and has renounced all results of actions performs action through his representative such as the adhvaryu priest, he is not the doer since he does not have faith in those actions.

aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat

asad ity ucyate pārtha na ca tat pretya no iha ||

O son of Pṛthā, whatever is offered in the fire, whatever is given in charity, whatever is undertaken as austerity, but which is done without faith, is called asat since it bears no result now or in the next life. BG 17.28

It is said that devotees such as Ambarīṣa, absorbed in performing pure bhakti all day long, conducted sacrifices handed down by tradition from father and grandfather, through representatives. It is seen at the present time as well that householder devotees well established in the western states, perform the karmas such as marriage or receiving the sacred thread through a representative, since they fear contamination with local customs, and with the total lack of varṇa and dharma.

The results do not accrue to the impure person in the verse tāvat karāṇi kurvīta, because the ātmanepada form of the verb is an order. Thus the śuddha-sattva devotee certainly has no fault in doing actions through a representative. In the definition of pure bhakti (anyābhlāśitā-śunyam) indicating that bhakti should be devoid of karma and jñāna, it is stated jñāna-karmādy-ānavṛtam.  Some people explain that this means that bhakti remains pure, even though one engages in karma by employing an agent to perform sacrifice, because bhakti is not covered by karma if one remains constantly engaged in hearing and other acts of bhakti.

“We cannot attribute fault of doing karmas to Bharata if he acts thus. But how can one say that his bhakti is pure if there is worship of many devatās in the sacrifices?” Bharata, the sponsor of the sacrifices, mediated on the devatās, the receivers of the offerings, as the limbs of the Lord. When the priest said “indraya svāhā” he thought, “This is worship of the arm of my Lord.” When the priest said “sūryāya svāha” he though “This is worship of the eye my Lord.” Worshipping each devatā independently would destroy the ananya or exclusive aspect of bhakti, but worshipping them as limbs of the Lord does not destroy it.

|| 5.7.7 ||

evaṁ 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 uccaistarāṁ bhaktir anudinam edhamāna-rayājāyata.

Performing karmas purified by his intentions, the bhakti of Bharata, filled with śuddha-sattva, daily increased to higher levels of intensity. He directed his bhakti to the Lord situated in the heart, to the Brahman, and to Bhagavān, Vāsudeva, who is also seen the Lord of Vaikuṇṭha, endowed Śrīvatsa, Kaustubha, garland, cakra, conch and club, shining in the hearts of his devotees with his human form.

This action particularly purifies the heart of the performer of karmas.  Ṛṣabhadeva instructed his other sons to worship Bharata (SB 5.5.20). However, since he already had a pure heart, it is redundant to say that he became purified by these acts. Having a pure heart, he performed acts which were pure. Or by this method he purified all actions. The natural bhakti of Bharata, who was śuddha-sattva, increased in strength daily on a higher level, like the Gaṅgā which moves with force, purifying the world. He had bhakti for Vāsudeva, Kṛṣṇa, who is worshipped as Paramātmā, Brahman, and Bhagavān. He is situated in the space of the heart as Paramātmā, the object of meditation of the yogīs. The Paramātmā with a form is described:

kecit sva-dehāntar-hṛdayāvakāśe

prādeśa-mātraṁ puruṣaṁ vasantam |

catur-bhujaṁ kañja-rathāṅga-śaṅkha-

gadā-dharaṁ dhāraṇayā smaranti ||

Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. SB 2.2.8

Brahman is worshipped by the jñānīs, and Bhagavān is worshipped by the devotees. Though the form of Kṛṣṇa is Bhagavān, the form of the Lord of Vaikuṇṭha is described here since it is famous in the scriptures. This form shines in the heart marked permanently with that human form, as if it were a painting, in devotees like Nārada.  

|| 5.7.8 ||

evaṁ varṣāyuta-sahasra-paryantāvasita-karma-nirvāṇāvasaro 'dhibhujyamānaṁ sva-tanayebhyo rikthaṁ pitṛ-paitāmahaṁ yathā-dāyaṁ vibhajya svayaṁ sakala-sampan-niketāt sva-niketāt pulahāśramaṁ pravavrāja.

After ruling for 100,000,000 years, and not ascertaining whether his karmas of this life were completed or not, he divided his wealth inherited from his father and grandfather which he had enjoyed among his sons, according to the rules, and then left his house full of all wealth and went to a hermitage at Pulaha.

Not being able to ascertain whether his karmas of this life had finished or not, after ruling 100,000,000 years, Bharata divided his kingdom and left. Bharata was conscious of his karmas only out of humility, since he actually did not have any karmas.  His enjoyment of the kingdom was only a result of his being a devotee. Being detached he suddenly left the kingdom.  Riktham means wealth.

|| 5.7.9 ||

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