Celebrated sage who taught the science of medicine; seer of Vedic hymns. (DhyV, p. Glossary)
(Bharadwaja)
In ancient times, there was a highly skilled master of medicine and surgery, the sage Bharadwaja. He taught surgery to the world. He was the author of the science of Ayurveda --the Science of Life. (SSS Vol.24, p. 41)
Bharadwaja and Vashishta also knew very well that Rama was an Avatar. (SSB 1977 p.62)
Bharadwaja was a great sage, who studied the Vedas for full one hundred years; but, finding that the Vedas were Anantam (endless) he did Tapas for prolonging life, and from Indra he got two extensions of a century each. Even then, the Vedas could not be completed, so he asked Indra again hundred years. Indra showed him 3 huge mountain ranges and said, ‘What you have learnt in 3 centuries form only handfuls from out of the 3 ranges, which the Vedas are. So give up the attempt to exhaust the Vedas. Do a Yaga instead, which I shall teach you; that will give you the fruit of Vedic study, full and complete.’
Bharadwaja studied the Vedas for three successive lives. When born a fourth time, he started reading again! So Indra came to him and taught him the supreme knowledge of Brahman (Brahmavidya) and confided to him the secret of liberation. Then Bharadwaja put an end to his reading and study and entered upon hard, concentrated meditation. He realised the Atma. (DhyV, p. 92)
Probing further and further into the scientific attainments of the sages of ancient India, the construction of Vimanas, vehicles capable of flying in space, is described by Sage Bharadwaja. Mental Science had advanced so much that they could reproduce what had happened or predict what would happen. The Science of Medicine was highly developed in India. It was Sage Bharadwaja who taught this science for the benefit of mankind. Sage Atreya took up the task of propagating this science and technique of healing. (SSVahini, p. 185)
Bharadwaja decided on performing the Yaga; Indra taught him how to do it; all preparations were completed. The sage wanted that Shakti must preside and bless the Yaga. So he went to Kailasa but, the time was not opportune for presenting his petition. Shiva and Shakti were engaged in a competitive dance, trying to find out who could dance longer. Eight days passed thus, before Shakti noticed Bharadwaja standing in the cold. She just cast a smile at him and danced along as before! The sage mistook the smile as a cynical refusal to notice him; so he turned his back on Kailasa and started to descend. To his dismay, he found his left leg, hand and eye put out of action by a stroke. Shiva saw him fall; He came up to him and consoled him; Bharadwaja was told that Shakti has indeed blessed him and his Yaga. Then, Shiva revived him and cured him, sprinkling water from the Kamadalu. Both Shiva and Shakti granted the Rishi boons: They would both attend the Yaga, they said.
After Yaga was over; They were so pleased that they conferred even more boons on the Sage. Shiva said that they would take Human Form and be born in Bharadwaja lineage or Gotra thrice:- Shiva alone as Shirdi Sai Baba, Shiva and Shakti together in Puttaparthi as Sathya Sai Baba and Shakti alone as Prema Sai later. The Shiva remembered that illness that had suddenly come upon Bharadwaja at Kailasa on the eighth day of the waiting in cold on the ice. He gave another assurance. ‘As expiation for the neglect which Shakti showed you at Kailasa for 8 days, this Shakti will suffer the stroke for 8 days, when We both take birth as Sathya Sai and, on the 8th day, I shall relieve her from all signs of the disease by sprinkling water, just I did at Kailasa to cure your illness.’ (SSS Vol.3, pp. 21-22)
His Family:
Sukesa, (was) the son of Bharadwaja (Upanishad Vahini p.45)
Vishnu killed the wife of sage Bharadwaja, since she indulged in violence.” (SSB 1996 p.24)
The sage Bharadwaja, to whose gotra Jamadagni belonged, appeared before Parasurama and restored Jamadagni to life by placing the head and body together. (SSS Vol.19 p.136)
In The Treta - The Age Of Ramayana:
Rama in Bharadwaja’s Hermitage:
Rama entered the hermitage of Bharadwaja taking Sita with him and accompanied by Lakshmana and Guha. The sage appeared at the doorway and walked forward to welcome him, as if he was waiting since long to be blessed by the Darshan. Seeing him, Rama prostrated before him, and when Bharadwaja lovingly embraced him and invited him to enter the hermitage, he was very happy to comply. The sage made them sit on the seats he had spread on the floor, for each according to his status.
He enquired after the welfare of every one of them and declared that his heart’s desire was fulfilled that day. He asked his pupils to bring fruits and roots, and placing them before his guests, he pleaded that they might partake of them. They spent the night in that hermitage, accepting the sage’s hospitality and service. (RKRV Part I p.363)
When day dawned, Rama proceeded to the confluence of the three rivers at Prayag, and requested the sage too to give him company. Bharadwaja said, “Listen, Oh Lord! I chose this holy spot for my hermitage and austerities, since I knew I could get here the Darshan for which I longed for many years. To get the thrill of your Darshan, I undertook vows and performed Vedic Yajnas and Yagas. I immersed myself in the chanting of Divine Names and in meditation on the Divine Form, so that I might be rewarded with the chance to converse with you. I was awarded Darshan of all three of you. I have no more wants. I am no more concerned with bath or with food. I do not want to be reckoned as a fool who continued consuming drugs, even after he was cured of illness. I am free now from the fell disease of birth and death. I have seen God.”
Seeing him filled with ecstasy, with tears flowing, Guha was overwhelmed with surprise. He said to himself, “Oh! What great good fortune is mine!” He was overcome by supreme joy. Meanwhile Rama suppressed His Divinity and acted as if he was just a man with common human attributes. While Sage Bharadwaja was dilating delightedly on the Rama Principle, Rama listened, as if it all related to another person called Rama and not to himself! He replied, “Oh! Foremost among sages! All those who are recipients of your hospitality are, for that very reason, adorable. All such are full of virtue and wisdom.” The pupils, ascetics, sages and monks of the hermitage who heard the words of Bharadwaja and those of Rama were struck with wonder and filled with joy. RKRV Part I p.364)
Rama along with Sita, Lakshmana and Guha leave the Hermitage:
After the holy bath at Prayag, Rama left the hermitage with Sita, Lakshmana and Guha, and entered the deeper recesses of the forest. Bharadwaja followed them as far as the river bank, and there he clasped Rama in loving embrace, wishing for them a happy journey. Rama prayed for the blessings of the Sage and said, “Master! Tell us which direction is best.” The sage replied, with a laugh: “Lord! There is no path unknown to you in all the worlds, is there?
You are playing the role of a mere man, in this habitment. Well, since I have been asked, it is my duty to reply to the best of my knowledge.” Thus saying, he beckoned to four of his pupils, and sent them with Rama to show him the track that led to the next hermitage complex. Those boys were delighted at the chance they secured to journey with Rama for some little distance. They felt that it was a gift earned in previous lives. They walked in front showing them the track. Behind them, Rama went with Sita, Lakshmana and Guha. They went as far as the bank of the Yamuna river, and there, they took leave of Rama and turned back, without the least will to do so. (RKRV Part I p.365)
Bharata in Prayag:
Prayag is known as Triveni, for the river Saraswati too enters the twin rivers at that holy place. Its sacredness is tripled thereby. They bathed at the famous confluence with due rites. The anchorites, hermits, celibates, sages, and monks of Prayag were delighted at the chance to fill their eyes with the sight of Bharata. They told among themselves, “Oh! he casts around him the same halo as Rama. In fact, the appearance is just the same.” Everyone who looked at him could scarce indulge in a wink, lest the delight would be interrupted thereby! (RKRV Part I p.429-430)
Bharata comes to the Ashram of Bharadwaja:
The inmates of the Bharadwaja Ashram in Prayag learnt of the coming of the brothers with contingents of his armed forces, accompanied by their mothers and ministers. Sage Bharadwaja sent his disciples to Bharata and invited the party to visit the Ashram. Interpreting the invitation as a command, Bharata and his entourage entered the Ashram. The brothers prostrated before that Monarch of the Monastic Orders. Bharadwaja raised them by the shoulders and drew them near with great affection. He gave them refreshingly cool drinks. He noticed that Bharata was sitting with his head bent in shame and fear, lest his share in the exile of Rama be revealed through questions that might be asked. Bharadwaja discovered the reason for his silence and nervousness. He said, “Bharata! You need have no apprehensions. I am aware of all that happened. No one can control or direct the path of Destiny. Why pine over the boons that your mother demanded? No trace of wrong can be attributed to her for this. The Will of God induced her to ask such boons. Kaikeyi, I know, loves Rama as her very breath. So, the reason for the turn her mind took is to be sought, not in any human field of thought and reason, but only in the Divine plan. As the world judges events, Kaikeyi has done wrong. As the Vedas lay down, the Goddess Saraswati who presides over the tongue has done wrong. Know that what has happened is in conformity with the Will of the Almighty. (RKRV Part I p.430-431)
“Bharata! The world will enthuse over your spotless renown, and sing your praise. Vedas will be valued more on account of such as you, exemplifying their teachings and demonstrating their efficacy. Do not hesitate! The son to whom the father entrusts the kingdom is thereby deemed deserving of the right to govern it. That relentless adherent of Truth, that High-souled ruler, Emperor Dasharatha, gave the Empire to you, and ordered that you should act according to the Dharma of Monarchs. (RKRV Part I p.431)
“The exile of Rama into the forest has resulted in a series of calamities. The entire world is sunk in sorrow on account of this event. Now your mother is repenting pitiably over the wrong. You are innocent and blameless. No blemish can attach itself to you now if you rule over the Empire. In fact, Rama will be happy to know that you have taken up the reins of imperium. (RKRV Part I p.431)
“I must also say that the mission on which you are now set is very laudable indeed. Your purpose is highly commendable. For, devotion to the Lotus Feet of Rama is the spring and source of all prosperity and progress. Bharata! I can boldly declare that there is none so virtuous, so fortunate as you. You have proved yourself worthy of being the dearly beloved younger brother of Rama. Rama sanctified this, our Ashram, while on his way to the forest. That night, till the hour of midnight, Rama was talking to me mostly of you and your virtues. They proceeded with me to Prayag for the holy bath. They remembered you even while engaged in bathing! He felt very sad that he could not see you and Shatrughna the day he left Ayodhya. I cannot measure the love that Rama has towards you. (RKRV Part I p.431-432)
Rama is ever intent on assuaging the grief of those who take refuge in him. The entire world is his family. All are kith and kin. I believe you are the ‘affection’ of Rama, in human form, no less. What you feel as a blemish on your name is, to me a lesson, an example, and an inspiration. Bharata! You should not be weighed down by sadness. You are in possession of the Wish-fulfilling Gem! Why then should you lament that you are poor? It isn’t proper that you should do so. The Darshan of Sita, Rama and Lakshmana is verily the treasure all spiritual aspirants seek. I secured that fortune; for, I feasted my eyes on that Darshan. I could speak with them. I was in their presence and I could touch them too. I had the privilege and pleasure of being their host. Perhaps, there was some balance of getting your Darshan too. Ecstasy has now filled my heart. I am truly blessed. Rama exiled himself into the forest for our sake, ascetic living therein, so that our yearnings might be fulfilled and holiness heightened, we are blessed indeed. (RKRV Part I, pp. 432-433)
In this manner, Bharadwaja, the great Sage, praised Bharata for his manifold virtues and excellences. While speaking in this strain, tears of joy rolled down the cheeks of the revered ascetic. Bharata and Shatrughna had their minds set on Rama and his limitless Prema. They felt that they were indeed fortunate to be his brothers, but the joy was immediately extinguished at the thought that they had been themselves exiled from the presence of that Embodiment of love. So, they were plunged in gloom, in unbearable agony and inexpressible grief. In a voice choked by anguish, Bharata said, rising up from the prostration he offered to the Sage, “Master! You are aware of the Past, Present and the Future. You have spoken the very Truth. You are master of the Highest Truth. Rama is unbeatable in skill and power. I have resolved to utter in your Presence only the Truth. Rama knows the workings of the people’s mind and what is now agitating them. I have at present no grief over the wrong committed by my mother. I have no fear that the people would blame me for the tragedy that has befallen them. I have no despair even when it is announced that I am ineligible for heaven. (RKRV Part I p.433)
“My father has earned high renown. Though dead, his fame has spread over the entire world. When his beloved son, Rama departed from his presence with Lakshmana, he gave up the bubble breath that very instant. He could not survive the bolt of that tragedy. There is no need, therefore, to be anxious any more about him. But Sita, Rama and Lakshmana are moving about barefooted. Donning the robes of ascetics, they sit on mats of kusa grass. They reside in leaf-thatched huts. They are fried by the sun, soaked by rain. They shiver in the cold and bear its pangs. They are undergoing untold hardships in the forest, aren’t they? Now, tell me, am I not the sole cause for all these hardships? It is this sad fact that is eating me throughout all the hours of the day and night. Food refuses to enter my stomach. Sleep refuses to close the lids of my eyes. This crookedness of my mother’s mind has become a dagger sticking in my heart. The stratagem she devised for my installation on the throne has turned into a trap to ruin me. The agony that is gnawing me from within cannot be appeased, whatever is done. Nothing can cure it. It will end only on the day when Rama returns to Ayodhya. No other remedy exists to destroy this agony.” (RKRV Part I p.433-434)
The monks who had gathered were delighted to hear these words from the Prince. Bharadwaja told him, “Son! Do not grieve any more. The moment your eyes fall on the Lotus Feet of Rama the burden of grief which torments you now is certain to disintegrate and disappear.” The ascetics too consoled and comforted him in various ways. Meanwhile, the Great Sage Bharadwaja beckoned a pupil and directed him to bring roots, tubers and fruits to be placed before Bharata and Shatrughna. He also ordered his pupil to arrange for the supply of food to the aides, the ministers and courtiers, and the citizens of Ayodhya, all of whom had borne uncomplainingly many a hardship on the way in their eagerness to have the Darshan of Rama, and who were afflicted in mind by the agony of separation from their beloved Lord. (RKRV Part I p.434-435)
Complying with that order most reverentially, the pupil quickly offered plentiful repast to everyone who had come as guests. For the Princes, Bharata and Shatrughna, their Families, the Ministers and Courtiers, the Pundits and the Brahmins, hospitality was arranged on an elaborate festive scale. Everything was produced plentifully and perfectly, through the ascetic’s mysterious willpower itself. Bharata was filled with wonder. (RKRV Part I p.435)
But it must be said that not only the two brothers, but the entire gathering from Ayodhya looked upon the pomp and profusion as mere trash! They were not charmed in the least. The scents, the bouquets of fragrant flowers, the juicy fruits and the attractive tasty dishes struck them with awe. The two resplendent seats specially set up for Bharata and Shatrughna defied all description. (RKRV Part I p.435)
When all was ready, the Sage invited everyone inside the specially erected Hall, where they were to partake of the banquet. They entered that marvel of beauty. The Royal Preceptor and his consort were led to high seats reserved for them. The queens too entered the place, covered and cordoned off for their sake, and bending under the weight of sorrow, they too complied with the command of the Sage. At this time, the bright-faced disciples of the Sage brought in the brothers, Bharata and Shatrughna, with all due honour. In accordance with the practice of that renowned Hermitage. The young ascetics stood on both sides of the passage, waving yak tail whisks and reciting scriptural hymns. They approached the magnificent seats set for them; but as soon as they came near, they bowed their heads and fell on the floor, in respectful obeisance. They took the whisks from the hands of the pupils, and started waving them reverentially, standing one on each side of the Lion Thrones! They were adoring the thrones, instead of sitting in them! All present were surprised at this gesture, this homage offered to the empty Thrones. (RKRV Part I p.435-436)
When the Sage invited them to occupy the Thrones, Bharata and Shatrughna fell at his feet and implored, “Master! These Thrones belong to Sita and Rama, and not to us. We have no right to them. In this holy hermitage, those two alone, Goddess Lakshmi and Narayana, have the title to sit on Lion Thrones. We are their servants. Permit us to serve them thus.” At this, the ascetics and the entire assembly were thrilled with joyous appreciation. They extolled among themselves the immense depth of the devotion that the brothers had for Rama. Tears of joy flowed from their eyes. The monks were astounded at their faith and its steadfastness. (RKRV Part I p.436)
The brothers offered the elaborate fare that was brought as food to the Thrones picturing in their minds the charming figures of Sita and Rama, occupying them. A little while after, they broke off small particles from the offered dishes and placing them adoringly on their eyelids, they ate them as sacramental food. The elders, ministers, aides and the residents of Ayodhya craved pardon from the Sage Bharadwaja for not partaking of the food, since, as they said, they could not relish any food, overwhelmed as they were by the agony of separation from Rama. They refused to eat, for they felt that the Darshan of Rama alone could give them the sense of contentment. That was the nectarine feast they yearned for. They were plunged in a gloom as deep as the standard of the Sage’s hospitality was high. They said they were too engrossed in their anxiety for the sight of Rama to entertain the idea of food. The sage had finally to accede to their wish to be left alone. He could not prevail upon them to sit down at the feast. (RKRV Part I p. 436-437)
Everyone got ready to start for the forest, even as early as the first intimations of dawn. They prostrated before the Sage, secured his blessings and his permission before they left the hermitage. (RKRV Part I p. 437)
Rama stays in Bharadwaja’s hermitage on his way back to Ayodhya:
After living for fourteen years in the forest and after the death of Ravana, Rama was returning to Ayodhya along with Lakshmana, Sugriva and various other attendants. On the way, He reached the Ashram of Bharadwaja. (SSB 1977 p.52) Rama, with Sita and Lakshmana, and all who had come with him, moved into the hermitage of Bharadwaja and accepted the hospitality and gratitude of that sage. (RKRV Part II p.271)
Rama knew very well the agony in the mind of Bharata. Rama knows that if He delayed even a little beyond fourteen years, Bharata would probably enter fire and destroy himself. So, Rama sent Hanuman in advance to Bharata to tell him about his impending arrival. (SSB 1977 p.52)
Sage Bharadwaja was very happy. He gave away all the weapons he had to Rama, and blessed that the coronation may take place soon. (SSB 1996 p.95)
In The Dwapara
One day, Krishna and Balarama along with the cowherd boys were playing on the banks of river Yamuna. They were jumping from one branch to the other on trees. Some of them were tired. At that time, sages Vamana and Bharadwaja came to the banks of Yamuna. They asked the cowherd boys to show them a suitable and safe location where the waters were shallow so that they could have a bath. Krishna and Balarama jumped down from the trees. Bharadwaja at once recognised that Krishna was the Paramatma and Balarama represented Jivatma. He folded his hands in reverence and requested Krishna to show them a suitable location for having a bath. Krishna jumped into the water and showed them a safe place. He told them that he would keep sumptuous food ready for them. The cowherd boys were wondering as to how Krishna would provide food for the sages as He had not brought any food with Him. In those days there were no tiffin carriers. After the sages had completed their bath, Krishna opened a bag which appeared from nowhere. As he opened the bag, the entire place was filled with sweet aroma of rice boiled in milk. He served the food in a plate and requested them to eat. The cowherd boys were as restless as monkeys. They would not keep quiet.
They repeatedly asked Krishna, “Where did You get the food from?” Krishna silenced them saying, it was not proper to indulge in excessive talk in the presence of sages. The sages performed the Sandhya worship and started partaking of food. They asked, “Krishna, who prepared this food?” Krishna replied, “My mother Yashoda.” They said, they had not eaten anything more delicious and expressed their gratitude to Him. Brahma, who was observing these mysterious happenings, was wonderstruck at Krishna’s mighty powers. He wanted to play a trick with Krishna. One day as the cowherd boys were ecstatically playing with Krishna and Balarama, Brahma made the cows and calves disappear from the scene. He even made the cowherd boys disappear. Krishna knew that it was Brahma’s trick. He at once created all the cowherd boys, cows and calves by His Will. These cowherd boys returned to their respective homes with their cows and calves. They were identical in all respects to the cowherd boys whom Brahma had hidden somewhere. Even their parents could not find any difference. Life went on as usual, with the cowherd boys taking their cows and calves for grazing every day in the company of Balarama and Krishna. This continued for one full year. Brahma felt ashamed and accepted defeat. He sought Krishna’s pardon and returned all the cowherd boys, cows and calves. As he returned them, the existing ones which Krishna had created earlier, disappeared at once. In this manner, Krishna performed many stupendous feats right from His childhood. (SSS Vol.35 p.225-227)
Castes and Gunas clarified by Sage Bhrigu in answer to the question raised by Sage Bharadwaja:
In the Shanti Parva (Mahabharata), Sage Bhrigu has elaborately answered a question raised about this development by Sage Bharadwaja It runs as follows: “Brahmins fond of worldly pleasures affected by egoism, subject to anger, lust and other passions have Rajo Guna mixed with their innate Sattvika nature, and so they are classified as Kshatriya. In fact, all Brahmins cannot be predominantly Sattvika in nature, nor can all of them be devoted to pure ritual activity. Those who do not adhere to the Sattvika ideal of Truth and who evince the qualities of Tamo Guna mixed with Rajasika traits, those who are mostly both Tamasika and Rajasika were classed as Vaishyas. The rest, who spend their lives in occupations involving violence, who do not practise cleanliness and who are bogged down in Tamasika means of livelihood were classed as Shudras. Thus, the Brahmins denoted various castes and ensured the safety and security of human society. This is the assertion of the scriptures, the Srutis.” (Sathya Sai Vahini p.214)