Jadabharata : King Bharata was greatly attached to a fawn in his last moments. After his death, therefore, he had to take birth as a deer. On leaving the body of the deer, he was reborn in a Brahmin family, a realised soul from his very childhood who intentionally simulated jadatā (idiocy) all his life & was therefore known as Jadabharata. His account occurs in Jabāla Upanishad & Bhavishya Purana.
... were to be on him. SRI AUROBINDO: The Guru jumps upon the shoulders of the disciple and asks, Am I on you or you on me? (Laughter) SATYENDRA: The description of Jadabharata is also fine. Was there such a person, as Jadabharata? SRI AUROBINDO: I don't know. But he sounds very real in the Purana. This Purana is most anti-Buddhist. SATYENDRA: Then it must have been very late. PURANI: Buddha ...
... supramental. Then take the vital of the Paramhansas. It is said their vital behaves either like a child (Ramakrishna) or like a madman or like a demon or like something inert (cf. Page 414 Jadabharata). Well, there is nothing supramental in all that. So? One can be a fit instrument for the Divine in any of the transformations. The question is, an instrument for what? Your Guru's teaching ...
... different from the supramental. Then take the vital of the Paramhansas. It is said their vital behaves either like a child (Ramakrishna) or like a madman or like a demon or like something inert cf. Jadabharata. Well, there is nothing supramental in all that. So? And who will deny that complete divinisation of the body is necessary to be a fit instrument for the Divine? One can be a fit instrument ...
... the supramental. Then about the vital of the Paramahansas. It is said that their vital behaves either like a child (Ramakrishna) or like a madman or like a demon or like something inert (of. Jadabharata). Well, there is nothing supramental in all that. One can be an instrument of the Divine in any of the transformations. The question is, an instrument for what? ¹ April 1935 ...
