This second part of Poorv Bhaag of Naarad Puraan is very big - p 153-400=250 pages. It contains a few chapters on grammar astrology, and Chhand. Most of this information is omitted here.

Story of Jadbharat-1

Naarad Jee said - "I have heard the way to remove all kinds of sorrows, still I am deluded. It is my mind is not getting settled. Tell me if evil people behave against the will of other people, then how the people can tolerate it?" Soot Jee said - "Sanandan Jee remembered the story of king Bharat and said to Naarad Jee - "I will tell you an old story about this. This story will give you a lot of consolation. There was a king named Rishabh Dev whose son was Bharat, on whose name this land is called Bhaarat Varsh. Bharat ruled the Prithvi with a great care. Later he handed over his kingdom to his sons and went to Pulah and Pulastya Rishi's Aashram in Shaal Graam Kshetra. He lived there and worshipped Prabhu.

One day he went to take bath in Shaalgraamee River in the morning and worshipped there standing in the waters for three Muhoort (two and half hours). At the same time a pregnant she-deer came there to drink water in that river, as she had drunk water that she heard the terrible sound of a lion roar, she got frightened and jumped over the bank of the river. The bank was a bit high, so while jumping on the bank, her fetus came out of the womb, fell in the river and started flowing in the river. Bharat kindly picked the fetus. The she-deer also fell on the bank and died with grief. Bharat brought the deer cub to his Aashram and started taking care of him. He also started growing under his loving care. He loved him very much, more than his sons, kingdom and relatives. His worship got disturbed by caring him.

After some time Bharat died. At the time of death that deer cub was looking at him and he was looking at the deer only. Because of his feelings in deer, he was born as a deer in his next life, but he remembered everything of his previous life. He got Vairaagya, left his mother and lived in Shaalgraam Kshetra. He ate dry leaves and grass there. Thus he did Praayashchit of the Karm for which he got this deer's body. Then he was born as a Jaatismar Braahman. He knew Shaastra already. He knew Aatmaa beyond Prakriti and Devtaa etc like himself. He did not study Ved etc. If somebody asked him something, he replied like fools. That is why all people used to insult him. Appreciation harms a Yogee and insult takes him towards Bhagavaan, so he used to behave like a Jad (foolish) person. He ate whatever he got. When his father died, his brothers started taking work from him on the farms. He lived on their remaining food, but he was very stout. He worked very hard, that is why all people took work from him.

One day Sauveer king was going to Kapil Muni's Aashram on the banks of Ikshumatee River riding in his palanquin. He wanted to know from him that what was the best thing for people to do in this sorrowful world? So on that day some extra people were taken in the service of the king. He was also taken and he carried king's palanquin along with others. He was walking seeing two yard land ahead lest any small living beings are dead so he was moving slow, but his coworkers were walking fast. The king noticed that his palanquin was shaking because of the uneven speed of the carriers, so he said to the carriers - "What are you doing? Walk with the uniform speed." But the speed still remained the same. This time the king scolded them, then the other carriers told him that the new man was walking slowly.

The King-Braahman Dialog

Then the king asked him - "Are you tired? You have carried the palanquin only for a short distance, are you not able to do hard labor? You seem to be quite stout." Braahman said - "Raajan, neither I am stout, nor I have carried your palanquin. Neither I am tired, nor I am doing any labor. The carrier of this palanquin is somebody else." The king said - "I can see that you are stout and palanquin is still upon you, and people do labor while carrying any load."

The Braahman said - "Listen to me O king, At the bottom is Prithvi, on Prithvi there are two feet, on two feet there are two thighs, and on them is stomach. On stomach is chest, on chest are shoulders and arms, and on shoulders is kept this palanquin. In such situation, there is no weight on me. In palanquin also, your "so called" body is kept. You, all other beings and I - all are carried by Panch Bhoot. All three Gun (Sat, Raj and Tam) are under control of Karm, and this Karm is collected by all beings because of A-Vidyaa. Because the soul is pure, A-Kshar (conscious), peaceful, Nir-Gun and beyond Prakriti. It never grows or deteriorates. When it never grows or deteriorates, then how did you say that "You are fat". And if this palanquin (kept on Prithvi, feet, thighs, and shoulders respectively) can be a weight for me; then it can be a weight for you also. And with this analogy, all others also have lifted not only this palanquin, but also all mountains, trees, planets and Prithvi etc. With whatever material this palanquin is made of; yours, others and my bodies are also made of the same material."

After saying this the Braahman got quiet still carrying the palanquin on his shoulders. The king immediately got down from the palanquin and held his feet, he said - "Please leave this palanquin, and be kind to me. Tell me who are you in this disguise? Whose son are you? And why have you come here?" Braahman said - "Hey Raajan, You have asked, "Who am I", I cannot tell you; and you have asked me the reason to come here, its reply is that everybody goes here and there just to bear the fruits of his Karm. This Jeev takes up the body only to bear the fruits of whatever Karm, Punya or Paap, a Jeev has done; and all these conditions of the Jeev are because of its Punya and Paap (Dharm and A-Dharm actions)."

The king said - "There is no doubt, that the causes of all Karm are Dharm and A-Dharm and the soul has to go from one body to another to bear the fruits of its Karm, but as you said, "Who am I" this cannot be told", I could not understand this. I wish to know this." Braahman said - "The "I" word is pronounced by tongue, lips, and teeth etc, but they are not "I"; they are only the means to pronounce it. Then does this speech call "I" to only itself through tongue? No, because in this situation it cannot say "you are fat". This body is separate from Aatmaa, then where should I use this "I" and for whom?

If there is any other Aatmaa, like my own Aatmaa, then saying "This is I" and "This is other" could be meaningful; but when there is only one Aatmaa present in all beings, then asking "Who am I" or "Who are you" etc is useless. Saying "You are king", "this is palanquin", and "these people are carriers of palanquin" is also not true. From tree came the wood and from wood was made this palanquin on which you are sitting. If it is called palanquin, then where its tree and wood names have gone? Your servants do not say "See, the king is riding on tree", everybody says that "You are riding in a palanquin". But then what is palanquin? - a few wooden pieces collected together (assembled in a certain fashion); and the same is known as palanquin. Separate the wood from palanquin, and then search for your palanquin, where is that palanquin? In the same way, separate umbrella's all parts and then search for umbrella, where it has gone?

The same analogy applies to you and me also, (our bodies are nothing more than Panch Bhoot). Man, woman, elephant, cow, goat, bird, tree etc names are given only to these bodies which are taken to do various Karm - one should know thus. This souls is neither Devtaa, nor human being, nor an animal nor a tree - these are only the various forms of bodies which are born according to their Karm, soul is same in everything. Everything in this world is imaginary, they are not true. Which does not change into a new thing after some time, that is only Paramaarth thing. Think about that thing, what is that?

For your people you are a king, for your father you are a son, for your wife you are a husband, for your son you are a father, then what are you for me? What should I call you? In fact what are you? Are you your head? or neck? or feet? You just think what are you after separating yourself from them. Aatm Tattwa exists separated from all things, and when it can be known only by separating like this, then how can I tell you by the name of "I"?"