THE

bhagavata-purAna

PART I

MOTIIAL BANARSIDASS PUBLISHERS

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 CONTENTS

Chapters
1. Dialogue between Suta and Saunaka in the
Naimi^ forest I
2. Merits of Devotion to Hari 15
3. Description of twentyfour incarnations of lord
Vispu 22
4. Arrival of Narada 33
5-6. Dialogue between Vyasa and Narada 39, 50
7. Punishment of Alvatthaman 55
8. Kunti’s Eulogy of Kr$na and Yudhisthira’s
Repentance 63
9. Yudhisthira’s Acquisition of Kingdom 72
10. Kf^ria’s Departure to Dvaraka 81
11. K|:$9a’s Entrance into Dvaraka 88
12. Birth of Pariksit 95
13. Discourse of Narada 101
14. Conjectures of Yudhisthira 110
15. Ascent of the Pandavas to Heaven
• •
115
16. Dialogue between the Earth and Dharma 125
17. Punishment and Control of Kali 131
18. Curse of Brahmana 137
19. Arrival of iSuka 144

Skandha II
1. Discourse of Suka. Description of the Cosmic
Form of the Lord 152
2. Liberation by the Yogic Path : Instantaneous
and Gradual Liberation 159
3. Devotion to Hari—the only path of Libera¬
tion 167
4. Creation of the Universe—Prayers to Hari 170
 Bhagavata Purana

5. Creation of the Universe—Dialogue between

Narada and Brahmadeva • ^
6. Description of the Virat Purusa—exposition
of the Purusa Sukta 181
7. Some Lilavataras and their work 188
8. Queries regarding the relation between the
body, Soul and God 199
9. 3uka*s discourse, Gatu^^loki Bhagavata 204
10. Ten characteristics of the Bhagavata Purana 211

Skandha III
1. Meeting of Vidura and Uddhava 220
2. Dialogue between Uddhava and Vidura 226
3. Dialogue between Vidura and Uddhava—
Glorious deeds of Ki-^ria 230
4. Dialogue between Vidura and Uddhava—
Destruction of the Yadavas and Krsna’s• • •

Message 234
5. Dialogue between Vidura and Maitreya—
Tattvas and their Deities 239
6. Cosmology : Creation of the Universe 248
7. Vidura’s Queries 254
8. Creation of Brahma—His vision of Narayana 259
9. Brahma’s Prayer and Vispu’s Boon 264
10. Brahma’s Penance and Ten-fold Creation 273
11. The concept of time : manvantaras and life¬
spans of men and gods 278
12. Creation of Rudra, of the mind-born Sons and
of Manu and Satarupa 283
13. The Boar Incarnation 290
14. Diti’s Conception 297
15. Sanaka and others curse Jaya and Vijaya 303
16. Fall of Jaya and Vijaya 311
17. Birth of Hiranyak^a and Hiranyakai ipu—
Hirajuyaksa’s Victories 316
18. Hiranyaksa’s Fight with Visriu 320
19. Varaha Kills Hiranyaksa 324
20. Various Creations of Brahma 329
21. Kardama’s Penance—Vi?nu’sBoon 335
Contents

22. Marriage of Kardama and Devahuti 342

23. Married life of Kardama and Devahuti 347
24. Kapila Incarnation 353
25. Dialogue between Kapila and Devahuti :
Importance of the Bhakti-yoga 359
26. Kapila’s description of Creation—Saihkhya
Cosmology 366
27. Samkhya Philosophy—Prakrti and Purusa 379
28. Exposition of the Astaiiga-Yoga—the eight*
fold path of Yoga 384
29. The Path of Bhakti (Bhaktiyoga) and the
Power of Time 391
30. Samsara and Suffering in Hell 397
31. Sufferings of the Jiva—the Rajasi Gad 400
32. Excellence of the Bhaktiyoga 409
33. Devahuti’s Enlightenment and Liberation 415
 FIRST SKANDHA

CHAPTER ONE

1. Let us meditate upon the Supreme Spirit who

is real; from whom emanate the creation etc. (i.e. creation,
preservation and destruction) of this (universe), (as can be
inferred from) his presence in all that exists and his absence
from all that is non-existent; who is omniscient and self-reful¬
gent; who extended (i.e. revealed) to the first knower (or wise
one) viz. god Brahma, through his heart, the Veda about which
even the learned ones are perplexed; in whom (i.e. resting on
whom) the creation of the three attributes (viz., sattvOy rajas &nd
tamas) appears real like the apparent transmutation of the light,
water and earth (for example, appearance of water in the heat
and light of the sun as in the mirage etc.); who by his lustre has
always dispelled illusion.^

I. This verse has been differently interpreted by different commen¬

tators .
(i) §R. (Sridhara), the oldest commentator on the Bh.P, {BhSga-
vata Purdna) states that he is recording the traditional interpretation of the
Bh.P. in his Com. (commentary), the Bhavartha-dipika.
sampradayanwodhena paurvdparydnusdratah /
&ri-BhdgavatarBhdvdriha‘dxp\keyam pratanyate jf
According to the Supreme Spirit or Reality is both immanent
and transcendent. The universe originates from the Supreme Spirit, is
sustained therein and finally dissolves into the same Spirit. During this
world process, the Supreme Spirit is eternally established iu its original gran¬
deur, the world process being traceable to cosmic illusion.
He interprets the verse as follows :
(i) Let us meditate on the Supreme Lord (who is) real; in whom
(i.e. depending on whom) the creation of the three attributes of the Cosmic
Illusion (viz. sattva^ rajas and tamas)—though unreal—appears to be real,
just like the transmutation of Fire, Water and Earth artUr se (For example,
a mirage wherein water, though non-existent, appears to exist in the blazing
heat and light of the Sun.). In him, this three-fold creation is unreal. By
his own lustre, He has dispelled delusion. (Let us contemplate on) him from
whom is the creation (preservation and destruction) of the universe (as can
be) inferred by logical concomitance imd discontinuation.
OR (ii) the Supreme Being is the cause and the universe the effect»
He, being the cause, is in vtkU) things and is different as the things an effects.
 2 Bh&gavata PurSna

OR (hi) This univene being composed of parts, its creation etc. is due to
him as cab be deduced from poutive amd negative proofs, but he lAould be
distinguished from the primordial nature {Jtrakfti or pradhdna as he is self-
refulgent and omniscient (of his own accord.) Hence neither prakfti nor
jiva arc worth meditating. Nor so is god Brahma as) he—the Supreme
Being—revealed to the first sage (god Brahma), through his mind, the Vedas
which have perplexed the learned ones.
$R. concludes that the word dhimahi in this verse shows that this
Purofta deals with the science of the Supreme Being. He quotes other Puranas
in hla support.
Sr. is obviously a follower of non-dualism {advaita) of Safikara.
(2) VR. (Vira-raghava), a follower of Ramanuja explains his onto¬
logy succinctly in his com. Bhagavala Candrikd. According to R.*manuja.
Brahman or the Supreme Reality is qualified by sentience and non-sentience
(eidacid-vUista). Brahman enters the world of sentient and non-sentient
things which emanate ou t of him and are sustained by him and enter into him.
This relation of Brahman to the sentient and non-sentient creation has been
elaborated by Ramanuja in his concept of Jarira-Jariri-bhdva (body-Soul rela¬
tion), viiefa^a-viiefya-bhdva (substance-attribute relation), iefa-itfi-bhdva
(dependent and —‘depended-upon’ relation), ami-dmiihhdi'a (part-whole
relation), ddhdrddheyabhdva (supporter-supported relation), niyantr-niyata-
bhdva (ruler-ruled relation) and rakfaka^rakfyabhdva (redeemer-redeemed re¬
lation).
The interpretation of this verse as gathered from VR's exposition is
as follows :
Let us meditate on that real Supreme Brahman from whom emanate
the creation etc. of this sentient-cum-non-sentient imiverse, both as the mate¬
rial cause and the efficient cause (as he is different from the Primordial Nature
prakfH--And individual Souls—Jiirat/nan) ; him who is omniscient, inde¬
pendent (not controlled by Ararmar), self-resplendent; who by his will-power
revealed to God Brahman, the Vedas about which learned sages (like Kapila,
Kari&da etc.) get perplexed; from whom proceeds the combination of the
elements such as Fire, Water and Earth; about whom the three-fold creation
(of the attributes rajas and tamas) is unreal {guvM-traya-sxftahprapafUafy...
_fasmin...tnrfd, mithyd); who has dispelled delusion by the light of His infinite
knowledge.
(3) yj. (Vijaya-dhvaja), a follower of Dualistic {dvaita) Ved&nta of
Madhva, in his com. Pada-ratndvali, construes this verse differently and inter¬
prets as follows:
Let us contemplate on that eternally blessed Ndr&yaoa from whom
come forth the creation etc. (‘etc.’ includes sustenance, destruction, control,
bondage, liberation) of this existing universe as evidenced by logical positive,
and negative prooft (and by ^rtifiand 5'fiir<t); who thoroughly comprehends
all objectt; who is his own Lord (or who manifests himself at his own will)
and is not subordinate to anyone else; who, out of affection, extended to
the first sage (god Brahmfi) ^e Veda (alone with its auxiliaries—aAgas),
 I. 1.1. 3
About whom (the put, present and future) gods like Brahmft and oAers
have no knowledge. In whom the three-fold creation of livara, individual
souls and non-sentient things is of no avail like the combination of Fire,
Water and Euth (They are real due to His support), who hu diq>clled
illusion (VifQU does not create the universe u an illusion but ua reality).
(4) The word dhimahi in this verse seems to have led the wiiten of
the Mai^a and other Puilnu to equate this verse with the sacred G^aM
Mantra (RV. Ill, 62.10 and occurring in odier Vedu). This Vedic vene is
in the G&yatrl metre and is addressed toSavitf (the Sunwhois the source and
inspirer of everything). It literally means *We contemplate upon that longed-
for refulgence of the divine Savitr who may inspire our intellects.' (For the
sacredness of the GSjrairi mantra see P.V. Ksme—Hist, of DharmaHsira
Vol. II, 1.303-304). Commentators of different schoob of Vedanta endorse
the above view of the Purana-writers. VJ. spelb out thb equation between
the Cdyatri Mantra and this verse (Bh.P.i.i.i) u follows :

GSyatri Bk,P. i.i.i

tat savitur devaya : Jamnddyasya yata(t
vartnyam ; param
bhargah : dhdmnd svena sadd nirasta-kuhakam
Also svardd
dhiyo yo nali praeodayit teru Brahma hfdd Adi-kaveys
dhimahi : dhimahi
VJ. states that the Bh.P. vene is an ‘explanation or elucidation* of dte
Gdyairi Mantra.
(5) SD. (3uka-deva) in his siddhdnta-Pradipa presents the pmnt of
view of the Nimbarka or the dualutic-cum-nonduaUstic (,Dvaitidvaita)
Ved&nta. Here significant differences in the interpretation of the words in
this verse (from that of 3R.} are briefly noted.
janmddyaya —TYiis refutes the schools which deny die exutence of
Brahman.
satyarh dhimahi—Let us meditate on the Lord who is described by 3ruti
as being ‘Real, Infinite knowledge, Brahma*.
param—cause of the universe.
janmddya^a yato’nvaySd itorato^—Herein janmddi—means creation, pres¬
ervation, destruction and liberation. The Lord u within all {sarvUmi)
both by positive and negative proob {attvaya and syaHreka).
yo*rtkefvahhijha^—This refutes the Sdriikhya theory that the primordial
Nature (pradhdna) b the cause of the world. He knows all objects while
they are being created.
mulyantiyat sdrtyah—^lliough He b the cause of the world, Kapila and
founders of other schoob of phUosophy do not know him and are deluded.
tejo-vdri-mgddih yatiid vinimayait—^Hereby he refutes Vaifefika theoxy
ofthe creation of the universe. Justas theeffecbofFire, Water and Earth
vis. sparks, bubbles and pitcher are created out of some positive- -eabting--
substances, the threefold creatkm b also real. Hib refutes the doctrine of
 4 Bhdgavata Purd^a

the mSySrvidins (bdieven in connic illuiion) who regard the three-fold crea¬
tion as illusory.
dhamnd mm sadd nirasta-kuhakam—Faultlessness of Brahman. * Owing
to his inherent refulgence, the Supreme Lord is never soiled by the faults
due to the three-fold creation.
(6) VB. (Vallabha), the exponent of pure non-dualistic (Suddhad-
vaita) VedSnta, declares in his Com. Subodhini that the world is real and is
subtly Brahman. The individual souls and the inanimate world are in essence
one with Brahman. He admits that individual soul (jive), time {kdla),
prakfti or mdyd are eternal existences. Brahman can create the world with¬
out any connection with mdyd. He (Brahman) is not only an agent {kartd)
but also an enjoyer {bhokld). According to VB., the highest goal is not
liberation {mukh) but rather eternal service of KfSoa and participation in his
sports in the celestial Vrndivana. Non-difTcrence alone is said to be real.
This philosophical stand of VB. is found forcefully maintained in the
Commentaries of Purusottama, GD. (Giridhara) and Others.
The following are the important differences in explanation from SR:
janmddi (uya yntafy — (i) That from which the sky is created, (ii) That
of which (sustenance and destruction) creation is the beginning.
—One assuming the form of crores of worlds and one who is beyond
the capacity of the mind to cognize.
yatak—Brahman, though the ‘seed’ (cause) of the universe does not
undergo a modification just as the wish-yielding cow, tree or gem remain
unchanged when they give the desired object.
anvgydd itaratah etc.—-Brahman is both the material and instrumental
cause of the world.
svardt — (i) Due to His self-splendidness (omniscience—GD.) He is
not interested in objects of enjoyment etc. (ii) One who is absorbed in the
joy of His own Self, has no worldly occupation (kleJa),
Arff—Along with the Puri^as —‘Purana is regarded as his heart’
{Puragarh hfdayam imrtam)
yatra-mjsd —The characteristics of non-sentients and individual souls
{jada-jiva-dharmdh) are not found in the Supreme Lord. GD. (Giridhara)
in his Com. Bdlaprabodhini explains: In the Supreme Lord’s person, the crea¬
tion of three attributes of the primordial nature {prakrti) viz. sattva, rajas and
terms, are false.
dhSmnd svem etc.—(i) Destroyer of the nescience of all by manifesting
himself.
kvhaka—Fraud, viz. false identification of the body and sense-organs
with the soul.
satyam.dhimahi—Let us love or meditate on the Supreme Man, who
is unaflerted by Time and well known in the world and described in the
Vedas.
(7) The Bengal School of Vaifpavism with their emphasis on Rkdhi
and the Parektyd Preman cult diows great reverence to SR. who in fact
 I. 1.1. 5

knows nothing of R&dhi and never advocated Parakiyd Prtman {love between
a man and a woman who is the wife of another person).
Gaitanya had to develop this concept to absorb the Buddhist Sabajiyas
and their followers in orthodox Hindu fold. JG. (JivaGosvami), a great
exponent of this school, states that his Com. on the Bh.P.—TkeKrama Sandar-
bha~i$ complementary to SR. elucidating some points omitted or briefly
explained by him.

Svdmi-psdair na yaa vyakUah yad tyaktah easphutam kvaeit /

Tatra tatra ea vijR^ap Sartdarhha-Krama-nSmaka^ /

Actually they differ so much from §R. They admit of five principles: God,
souls, mdya or prakfti, the inherent power of God {^svartlpa /akti) with its ele¬
ments ofjftdna (knowledge), htddha-iattva (pure matter) and kila (Time).
The ultimate reality is Vi^^u. the personal God of love and grace, possessing
the usual attributes of .(ct, cit axA dnanda. He is both nirgwfa and sagufu
as he inheres the qualities of omniscience, omnipotence etc.
According to JG., this verse enjoins meditation upon the Supreme
Being who is the creator, omnipresent, free from all defects, full of inherent
knowledge and the giver of liberation. The Com. of JG. is too big to be
summarised here.
GS. (Gangasahiiya) in his Com. Anvitdrtha-prakdiikd maintains that
this verse is pregnant with the contents and meaning etc. of the entire Bh.P.
All the Io characteristics of PurAnn.v are found herein. Obviously be accepts
the Sk. terms of the characteristics mentioned in the Bh.P. II.lo. i., viz.
(i)Sarga, (2) visarga, (3) sthana, (4) (5) iiti, (6) ntanvantara, (7)
iidnukathd, (B) nirodha, (9) mukti, (ro) diraya.
The characteristics are found in this verse as follows:—

Text of the verse Signifies the characteristic In Skandhas

janmddyasya yatafi j sarga HI. IV,''
visarga
sthana
tene brahma hfdd pOfOSUM VI
ya ddi-kavaye /
muhyantiyat surayah ! uti VII
manvantara ) VIII
Udnukathd ) IX
tgo-vdri-mrddih vinimayaii / nirodha X
dhdmnd svend sadd mukti XI
nirasta-kuhakam /
satyadt param / dhqpa Xll
dhimahx The use of 1 p.
atm. pada shows
*the rightful 1
claimant* and the
meditation suggested in diis. 11
 6 BhSgavata PurSi^

2. Here, in this celebrated Bhagavata composed by the

Great Sage*, is explained the highest Duty {Dharma)^ com¬
pletely free from deceit, (viz. interest about this world and even
the desire about liberation—SR). (It is the Dharma) of
the righteous who are devoid of envy (and hence kindly to all
beings—SR.). Here the thing to be known is the absolute
Reality (Or it is the individual soul, when a part of this thing or
Reality is meant; it is maya or Cosmic Illusion, when the power
of the thing is implied; it is the universe when its effects are
understood—the non-difference of these all from the absolute
Reality can be easily understood—SR.) It gives the highest
bliss and destroys the three kinds of misery*. Can the Supreme
Lord be realized in the heart immediately by the teachings of
other (treatises) ? No. (But in this {Bhagavata) he can be so
comprehended at once by the meritorious who have a desire
to hear (and study) this {Bhagavata Burma].*

a. The great sage Nariyana is regarded as the original author of the

BhSgavata, The four verses in the-Bh. P. II.9.32-35, narrated by the Supreme
Lord to God BrahmS are regarded as the nucleus of this big epic. But VR.
takes this sage as VySsa.
3. The following is the traditional classification of miseries : (i) adhyat-
mika ^Thc internal and external pangs and miseries suffered by the body
and/or the mind, (ii) adhibhautika —miseries from contact with gross ele¬
ments and their products, e.g. accidents, tortures etc.(Hi) ae/AitfatriJla—
tortures meted out after death, in the other world, according to one’s misdeeds.
GD. (Giridhara) however limits these miseries to life on the earth
and clasriBes : (i) caused by fever, grief etc., (2) caused by evil influence of
•*ars, ghosts etc., (3) caused by heat, cold, tigers, serpents etc.
^ Sk. commentators, hold that this verse describes the four
requisites of the Bh.P., viz. (i) adhikarin—Persons qualified to read theBh.P.
C®) ^ Vifaya ^The main topic of this work. (3) Prayojana—The object or
the Why’ of the treatise. (4) Samhandha—^The relationship of (a) and (3).
following are the summaries of the Sk. commentaries of the
principal schools of the Vcdinta :
0) VR. explains
The main subject of discussion in this Puraria is dhama. It is twofold :
(t j siddha (established) viz. the Supreme Soul described herein ‘from Vedya...
tSpatrqyoiuttOlanam*’ (ii) sSdhya (to be achieved) is the ‘devotion* described
in nir^matsarSTf^ satam. The objective is two-fold: Direct—^The revelation
of the presence of God in the heart and, Indirect—destruction of three types
ofnusery. '
(i) s3dfya-dhartna—la this Purftna the highest Duty of the non-
jealous saindy persons is described. It being the ‘highest*, U above exorciz¬
ing or magical practices and fruit-yielding actions prescribed in the Vedas
 I. 1.2. 7

and implies virtues like tranquillity, self'restraint, essential for aspirants to

Liberation. Grace and pleasure of the Supreme Lord is its objective and
achievement.
(ii) siddha-dharma—^This Purina is called Bhagavata as it deals with the
form, nature, inherent qualities and powers of the Lord. It is composed
by Bidaraya^a Vyasa. Herein is described the Thing which is the Reality,
giver of the auspicious bliss of Liberation, destroyer of the three types of
misery. This Reality is to be comprehended by the good, saintly persons.
Other false scriptures are of no use. People in whom the desire to hear
the BhSgavata arises become blessed immediately and the Lord at once
enters their hearts as soon as they listen to this Purana.
(!j) According to VJ., this verse describes the main topic of the Bh.P.,
the means to achieve it, the qualifications of the listcner-and the objectives of
this Purana.
Here in the beautiful profound Bhagavata is taught the Path which leads
to the attainment of the Supreme Lord (or that which controls the 'falling'
man or destroys the sins) and completely absolves one from hypocrisy, i.e. the
ego of being the doer of acts, and makes him perform acts without any desire
to enjoy their fruits. This path or Dharma is the highest duC to the doer’s
offering of all the acts to God (Oi? It destroys the enemy {para) viz. the cycle
of the transmigration of the soul). Hence this Path is characterised by
devotion (bhakii-yoga- lakfapap). Persons of pious actions and free from envy
are eligible for this. The object of knowledge is the eternally existing flawless
Reality imparting the highest bliss and uprooting three types of misery.
Here, the relation characterised by the path of devotion {Bhakti-Toga) and its
object, i.e. God are expounded. There is no propriety in recounting other
paths which may lead to heaven. When this treatise called the Bhagavata
composed by the great sage is properly studied by persons with disciplined
intellect and adopted in serving the spiritual preceptor and such other great
ones and the Lord, God is seen ‘fettered’ in their heart at once, by the ties of
devotion. Persons duly equipped with sddhatid can visualize the Lord the
very moment they are introduced to the Bhagavata.
i'i) JG. states that this verse establishes the superiority of the Bh.P.
to other treatises dealing with (religious) acts, knowledge and devotion.
The repetition of the word 'here-in* {atra) is for emphasizing this speciality
of the Bh.P. over other scriptures.
The Bh.P. teaches about the great religion viz. devotion to the Supreme
Lord. This devotion is so motiveless that the devotee does not hanker alter
liberation also. The envylessness of the devotees implies kindly feelings to
all beings so that the devotees refrain from animal-sacrifices. The Reality
described herein is so powerful that it destroys three types of misery caused
by Maya (illusion) and nescience and gives the highest bliss. The adjective
‘flrimad’ in *$rlmad Bh&gavata’ Implies its great potentiality. Its author is
the great sage N&r&yat^a who composed it originally in 4 verses. The great¬
ness of the author establishes the superiority of this work. By folloMring
other scriptures men may attain liberation with difficulty but the superiority
 8 BhSgavata PurSna

of theBh.P. lies in its power to put its listeners in immediate communion

with God. Thus this being the science of immediate God-realization, the
Bh.P. is the greatest of all scriptures. *
(4) SD. explains :
This verse establishes the superiority of the Bh.P. over other scriptures
from the point of its ambandhas (viz. the main topic, olqective, the relation
between the two and the qualifications of the listener of the Bh.P.). The
Bh.P. is qualified by the adjective ‘Srimad’ as it contains the beautiful descrip¬
tion of the person, qualities etc. of the Supreme Lord. This is composed by
the great sage VySsa (the son of Paralara), the knower of the Vedas and an
incarnation of the Supreme Lord. The greatness of the authorship shows the
superiority of this scripture over others. Herein is to be known the great
religion of devotion {Bhakli) which is selfless (motiveless) and which is adopt¬
ed by pious person free from jealousy. The Thing (the Reality) the prin¬
ciple called Srikr^na which uproots the three kinds of misery and blesses
with liberation, is to be understood here. The Reality consisting of the three
principles, viz Brahma, the sentient individual soul and the non-sentient are
to be comprehended. Thus this scripture is superior to others due to its
authorship, topic of discussion and the qualification of its listeners. The
meritorious who have a desire to listen to the Bh.P. at once find ^rikr$na
‘stabilised’ (present) in their heart.
This verse gives the five objectives :
(l) The Thing (Reality, Sri-krjna)--object of devotion.
(a) The Sentient, individual soul, the devotee.
(3) Liberation—the fruit of the grace of the Lord.
(4) The sentiment of devotion {bhakti-rasa).
(.')) ‘Opposition’ suggested by the word (para).
The other scriptures, their injunctions, the eligibility of their followers
etc. are different or opposite to those of the Bh.P.
The envyless devotee is the eligible person (adkikdri) and liberation is
the objective (prqyojana).
(5) GD. (Giridhara), a descendant of VB. and an exponent of
purenon-dualistic (Suddhddvaita) school ofVedantalucidly explains as follows:
As there are number of works dealing with paths of Knowledge, Action
and Devotion, the superiority of the Bh.P. over all other works and from the
points of four ambandhas is given. Here in the Srimad BhSgavata is taught the
best path of Duty, of all those described in other scriptures. It is free from
deception and is of the nature of nine-fold devotion. The singular dharma
is used as all these varieties of devotion result in one—viz. attainment of
Liberation. The adhikdrin of the Bh.P., being jealousy-less, kindly disposed,
pious person, it is superior to Karma-kd^4^ which gives scope to jealousy.
Reality, the object to be known, is a bestower of the highest bliss and destroyer
of three kinds of misery. That this pure principle called V&sudeva who
liberates all, is understood by women and Sfidras (i.e. by persons not eligible
for Vedie rites) and by all irrespective oftheir intellectual equipment, shows
the superiority of this treatise to others. The author—^Bftdarftya^a Vyls
I. 1.3 9

3. ♦This (Bhagavata Puraria) is the (ripe) fruit of the

wish-yielding tree® of the Vedas, that has been dropped down
from the mouth of (the sage) Suka (as from the mouth of a
parrot—Suka); that is full of (lit. endowed with) ambrosial
juice® (viz. the highest bliss). Oh appreciators of beauty,
the connoisseurs of its (the Bh.P.’s) peculiar excellences’, you
do drink® constantly this Bhagavata—a fruit which is entirely

or the Supreme Lord—is also the most authoritative one. This shows the
greatness of the Bh.P. among treatises of Jilana Kanda.
The desire to listen to the Bh. P. does not arise without meritorious action.
Lord V^udeva described in the ist verse gets instantaneously bound in the
heart of those who desire to listen to the Bh.P. What of those who are intent
on hearing (and studying) it? The repetition of the words showing instanta¬
neousness (viz. sadyah and tatkfa^am) shows how very quickly His presence is
established in the heart. This immediate fulfilment of the objective proves
that the Bh.P. is superior to other scriptures. Hence its superiority to other
treatises dealing with updsand kdn^a.
GD. repeats the four anubandhas of the Bh.P. like other Commentators.
*VJ. interprets as follows :
*Oh men of the world who can appreciate excellence ! Till the fall of
your material body {lifiga-Sarha) you do drink again and again the delicious
juice of the ripened fruit called ih.e Bhdgavata which was made to fall by me
(Vyasa) from the wish-yielding tree, viz. the Vedas, the sweetness of which
s increased due to its flow from the mouth of $uka (‘the sage’) and ‘the parrot.’
It is wellknown that the parrots eat only the ripe fruit.
j. nigama-kalpatarofi—KalpataTu is a mythological wish-yielding heavenly
tree. The Vedas are the means of obtaining the objectives of human life
(parufdrthas). As the Vedas are thus productive of all desires, they are com¬
pared with kalpataru—^K., VR. As the Bh.P. contains the essence of the
Vedas, it is called the ‘fruit’ of the Veda-Tree--VR.
6. am^ta-drava-sarnyuta- -amfta—(i) The highest bliss -SR. (ii) Liberal
tion—VR., VJ.
(a) mixed with the essence of liberation. Devotion full of the joy of
experiencing (the presence of) the Lord—VR.
(b) That which leads to Liberation {mukti)—VJ.
(iii) The essence of the sports of Hari—^JG.
7. bhdvttkdfy—(i) Expert judges of qualities of special kinds of tastes
—Sr.
(ii) Persons devoted to the enquiries about the glorious Lord—VR.
(iii) The abode of the highest auspiciousness
—JG.
8. pibata rasam—U is not possible ‘to drink’ a fruit. But the Bh.P
if like a fruitwhich is entirely full of juice without any seed.
 10 Bhagavata PurS^a

a sweet juice—here and in the state of the Final Beatitude.®

4. In the NaimHa'® forest, a sacred place of Visnu,
sages whose leader was ^aunaka^^ held a sacrificial sessioQ last¬
ing for one thousand years, for attaining the heavenly abode
of Visnu.^®
5. The sages, who had offered the morning oblations^®

(i) The word roja is used as a correlative of phala as juice when

fallen down cannot be drunk—SR., VR.
(ii) Pd (pib) means ‘to eat' as well—VJ.
9. dlayam—(i) upto death—^VR. (ii) till the fall of the physical
{liAga iartra)—VJ. (iii) laya orpralaya is the 8th s&tvika stage. Till one
reaches that stage—VC. (ViSvanItha Cakravarti). (iv) Which is the cause
of the dissolution of the cycle of births and deaths {prapaflca)—VB. Or it
(The Bh.P.-juice) should be drunk disregarding the desire for liberation
n*. Sr. and VB. record the popular etymology of the word “Naimiia”
as “a place where the felly of the wheel (created by god Brahma) was bro¬
ken" : Brahma^ visrflasya cakray/a mmib ilryate kti^thibhaiati yatra / SR.
quotes the authority of the Vayaviya which states that when some sages went
to Brahma for a suitable place for performingpenance, he created a wheel and
asked the sages to follow it till it came to a standstill. The wheel owing to
the breakage of its felly stopped at a place which came to be known as
Naimiia:
The alternative spelling of this word is “Naimi^a** which according to
the quotation of the Vardha P. given by SR. is derived from Vifnu’s exploit
of destroying an army of D&navas (demoiu) within the twinkling of eyelids
{nimifa).
Modern Nimsar, on the bank oftheGomati intheSiULpur district of the
Uttar Pradesh is regarded as the site of the old sacred place called Naimi-
firaiiya (Vide Siva P.,P. 432, F.N.).
11. He belonged to the Bhfgu clan according to MBH. He was the
leader of the sages who performed the great sacrificial session in the Naimi^a
forest and to whom the MBH, and the Puri^as were recited by the Suta.
(Vide Siva P. r, F.N. i).
12. According to SR., svarga means the God Vi$nu, He explains
svargdya lokdya as follows :
svafji svarge giyata iti Svargdyo sa eva loko bhaktdndth numb-sUtdnatp,
tasmai tat-pri^tayt /
VJ. slightly differs. He interprets svarga as Vifinu Svarato Vifpu^ ttna gato
loko Vaikupfhdkhya^ tasmai /
VB. also disapproves the explanation of SR. and explains "Bhaga-
vadanand&mia-bhQtah svargab /Lokatmakastu mah&n aiiab/Sa hyatia
phalam /"
13. In the place of iuda-utdgnayak, VJ, accepts the reading huta-
hutdiarUlp which is better, though we have followed SR in the above trans¬
lation.
I. I. 7 11

(both of the daily routine and the special ones of the sacrificial
session), once^^, respectfully asked the Suta^'^ who was
hospitably received and (comfortably) seated :
6. Oh sinless one ! Mythological epics (Purdnas)^*
along with history {Itihdsa e.g. the Mahd Bhdrata) and Law¬
books (like Smrtis composed by sages, e.g. Manu, Yajhavalkya
and others) as well'®, have been not only studied but also
expounded by you.
7. Oh Suta ! Whatever the venerable Badarayana'®, greatest
among the learned ones, knows and whatever other sages who

14. ekadd : VB. interprets as “the time of singing or reciting the Krsna-
legend” {Hari-Cdthopagdyana-kdlaff). It is at this time of the sacrificial session
that the Sutas come. VB. thinks that this Suta is not a Brahmin and though
as per formalities, he was expected to stand in the assembly of those Brahmin
sages, he was specifically asked to sit comfortably for narrating Kffoa's life,
(vide Subodhim 1,1.5, page 8).
15. A.D. Pusalkar thinks that this narrator of the Puranas is a Brah¬
min, a view accepted by the editor of the Siva P. (vide P.i, FN. a). But I
think it is still an open question.
The SQta who narrated the BH.P. was the son of Romahar^pa, the
disciple of Badarayana (BH.P. 1.1.6-8).
16. Purapfl—‘Ancient legendary history*. Name applied to 18 well-
known sacred works containing the whole body of Hindu mythology; supposed
to be composed by Vyasa. Each Purdpa treats of the following topics: The
creation, the destruction and renovation of the universe, the genealogy of
Gods and ancient heroes, the reigns of Manus and the narratives of their
descendants. These are enumerated thus :
Sargai ca Prati-Sargai ca Veahh Manvantard^i ca /
Vathidnucaritath caiva Purdpam patka-lakfopam //
Different lists of the 18 Pur&oas are available. ASD 67 gives the follow¬
ing titles ;
I. Brahma, 2. Padma, 3. Vif^u, 4. iSiva, 3. BhSgavata, 6. Narada,
7. Mfirkapijeya, 8. Agni, g. Bhavifya, 10. Brahma-Vaivarta,
II. Lifiga, 12. Var&ha, 13. Skanda, 14. Viimana, 15. Kurma, 16.
Matsya, 17. Garuda, 18. Brahm&oda*
Fora succinct statement about the epics and Pur&pas vide A.D. Pusal-
kar's Studies in the Epks and the Purdpas, (Bombay, 1963).
17. Ga, VJ. include Upa-PurdpaSt 18 in number, \m.tBhdrat{pa Sadtskfti
Koia (Vol.I, P. 667) enumerates 51 titles.
18. ^Sstrdpi"—VB includes secular sciences like artha-Sdstra under this,
ig. A name of Veda Vyksa, the reputed author of the Brahma SSlras.
Authorship of all Purdpas and Upa~lHtrdpas and the Mdhdhhdrata is attributed
to him.
 12 Bhagavata Pura^

know the saguna (possessing attributes) and nirguna (attribute*

less) [aspects of] Brahman*®, know,
8. Oh gentle one ! You know all that (completely and)
accurately through his (Badarayana’s) favour. Teachers dis¬
close even their deepest secrets to an affectionate pupil.
9. Oh long lived one ! You are fit to tell immediately
what is entirely for the good ofmen, as has been properly decided
by your honour directly from the (Puranic) text.
10. Oh honourable one ! In this Kali age, men are
generally short-lived, lazy, of dull intelligence, unfortunate
and victims of diseases.
11. Numerous are the religious rites (requiring a number
of technical performances) which deserve to be heard in details.
Hence, Oh righteous one ! After determining the essentials
out of these by your keen intelligence, tell them to us, the reveren-
tials, so that our minds will be thoroughly soothed.
12. Oh Suta ! God bless you. You know (the objective)
why the venerable Lord of the Satvatas*^ (or the protector
of His worshippers—SR) was born of Devaki** and Vasudeva.
13. Well, Sir ! You will be pleased to describe to us
who are desirous of hearing about him who se incarnation is for
the good and prosperity of all beings.

20. I followed Sr in interpreting the words para and avara. The

other commentators differ as follows :
VR. The Supreme Soul {paranatma’tativa'S and the lower self or
praktti-pumfa^taUva.
VJ. takes these as two aspects of Brahman and as an alternative ex¬
planation "One who knows the past and the future"—an explanation endor¬
sed by VB. VB. also thinks that para signifies Gods like Brahman while
aoara means men like ourselves. GS. takes para as 'Brahman* and apara
as prakfli etc.
21. Satvata—Name of the YSdava clan. It is also interpreted as
'Worshipper*.
22. Devaki—^Wife of Vasudeva, mother of Krfoa and cousin of Kaihsa;
regarded as an incarnation of Aditi and Pfini. According to Padma P., in
Devaki's marriage a voice from heaven predicted the death of Kaihsa at the
hands of the 8th child of Devaki. As a precautionary m easure, KiUhsa impns-
oned both Vasudeva and Devaki and tried to kill all her children. But
the 8th child, was saved. killed Kaihsa and got his parents
honourably released. She stayed with him throughout his life. ARer Krf^a's
death, she entered fire. (PCK p. 452)
 I. 1. 17 13

14. A person who, having fallen into this dreadful circuit

of worldly existence, becomes utterly helpless and utters his
name, is then immediately liberated. Fear itself is afraid of him.
15. Oh Sutal Sages who have taken resort to His feet
and who are the abodes of tranquillity, purify immediately
by their presence (when approached); whereas the water of the
divine Gaiiga sanctifies after actual contact, i.e., ablutions
(lit. ‘by actual service’).
16. Or what person desirous of purity of heart, will not
listen to the glory of the venerable Lord whose deeds are praised
by persons of auspicious fame®*—the glory that cleanses the
sins of the Kali age.
17. Describe to us who are very eager (to hear) his
great®^actswhich arc eulogised by the learned ones (likeNarada,
Vyasa or Brahma etc.)— acts of him who sportively assumes®'"’
different forms.®®

'2;;. It is alternately explained : ‘.Lord who is of sanctifying fame

as well as of praiseworthy deeds.’ VJ., VD.
24. I. great e.g. the creation of the universe—SR. SD. 2. removing
sins -udgata-dosa■—VJ. 3. creating (lit. giving) highest rapture—JG.
4. giving the desired objects to devotees—VC. 5. awarding the four highest
goals in human life (purufartha) viz. dhartna, artha^ kama and mokfa—G.D.
2',. —This present participle signifies the eternal nature of
His pastimes—VC.
26. Kaldp -i. Forms e.g., Brahman, Rudra etc.—3R. 2. All in¬
carnations -VJ., VG. 3. Incarnations in the shape of man etc.—JG. 4.
Kr^'.ia was the only complete incarnation (purfiavatara) is implied by this—
VR., GD. 5. VD. waxes eloquent in explaining the concept of incarna¬
tion {avalara}. The incarnations are of three types —(i) parufdvatdra viz.
Sahkarsa^a, Pradyumna and Aniruddha of the Paftcaratra system; (ii) j^upn-
vatdra e.g. Brahman (representing rajo~gupa), Rudra (for tamogapa) &c. (iii)
lildvatdra—All incarnations from- Sanaka, Sanandana upto Kalki (described
in BH.P.I.3).
VD. gives another fourfold classification of these incarnations in as¬
cending powerfulness, according as they are due to : (i) influence or dreia
(e.g. Sanaka, N&rada, Pfthu etc.); (2) miraculous power or Prabhdva (e.g.
Mohini, Vyasa, Datta etc.); (3) magnificence or Vaibfiava (e.g. Nara, Nar&-
yatia, Hayagriva etc.) and (4) of the highest stage or Parivasthfi, which are
in ascending hierarchy Narasimha, RAma and Kr^ria*
Thus KrVi.>ai is regarded as the most complete incarnation. Krfpa
eva svayadi bhagavdn^ na iato*dhika^ Ko'pyasti—VD.
 Bhdgavata PurSfjM

18. Oh intelligent (Suta)! Describe to us fully the auspi¬

cious narratives of the incarnations ofHari, the Supreme Ruler,
who by his mystic power called “Illusion”*’ indulges at will
in his pastimes. *
19. We, however, do not feel thorough satisfaction in
hearing about his glorious*® prowess which according to liste¬
ners who are connoisseurs of tastes is of increasing sweetness**
every moment.
20. Lord Ke<ava, (though the Supreme Being is) con¬
cealed in human disguise®®, has certainly performed super¬
human acts of heroism, along with Balarama®^
21. We, apprehending the arrival of the Kali age, have
engaged ourselves in a sacrifice of a long duration in this field
consecrated by Lord Visnu. Hence, we have sufficient leisure®*
to hear the story of Hari.

27. dtma-Maya~{\) His own power called ‘miracle’ {dJcaiya-

A/A/i).—VR. (2) ‘Knowledge’ (sankalpa-riipa jMna) (3) ‘Will-power’,
but with the following different implications: {tk)Svarupa-bhuta-icehd—VJ.
(b) ntjecchdrupa-iaktify -JG., VD, qaoXit mahdsamhitd :
Atma-mdyd tad-icchd sydd—Gum-mdyd jaddlmikdl
{4) ‘Mystic power’ {yoga-mdyd)—VC.
28. Uttama-sloka—(i) whose glory dispells the darkness in the form of
ignorance of the mind or nescience {avidyd—SR., GD. (ii) which is praised
by the best (persons)—■VC.,VD. (iii) whose glory is the best—VO. (iv)
one who is praised by the liberated who experience the joy of Brahman, VB.
2u. Svddu‘srddu—^more tasteful than tasteful things—SR. However,
VJ. is followed here.
30. Kapaia~mdnufaff‘—(a) ‘Disguised as man; Having the appearance
of n»n.’—VR., GD. &c. JG. explains: The Supreme Lord has no material
body implied by the word ‘man’. He is the Supreme being appearing in
human shape, (b) 'Milnufefvapi kaih sukham patati pripnoti / : VJ.
31. Balardma: An incarnation of son of Vasudeva and origi¬
nally ofDevaki but by womb-transfer, was bom of Rohioi, another wife of
Vasudeva. He was fair in complexion and was usually dressed in blue. He
was brought up along with Kr9ha by Nanda in Gokula. He is rq>resented
as armed with a ploughshare and a pestle-like club. He was a lifelong asso¬
ciate of Krsna, sharing with him all vicissitudes of life. He was noted
for his great physical power and short temper and addiction to wine and dice.
He married Revati. At the time of the last internecine fight among the YSdavas,
he quietly retired and left his human mortal body by yogic process and
resumed his form as Se?a (Details—Vi^pu P. ; Harivaxhja). DHM. 40-41,
PI. 2.463-65.
32. ife/apa—-Joy, desire {utsava)—VD.
 I. 2.2 15
22. By the creator (or Lord Vif^u) you have been clearly
pointed out as the helmsman (of a ship) to us (who are) desir¬
ous of crossing the ocean (in the form of) the Kali Age which is
difficult to be crossed over and which deprives (men) of good¬
ness®® (or ‘Strength* as applied to ocean).
23. Tell us to whom righteousness has now resorted for
refuge (when) Krs^a, the master of l^agtV-mystic powers,
weilversed in the Vedas, the protector of religion, has returned
to his abode.®*

CHAPTER TWO

pydsa said :
1. Being highly pleased at these courteous questions
of the Brahmanas (Suta, Ugra<ravas) the son of Romaharsana,
complimenting their words (enquiry) began to reply in details.

Suta said :
2. I bow down to that sage (Suka) whose ceremony
of the investiture of the sacred thread had not taken place (i.e.
in that early stage of childhood), who had renounced all actions
and set out (of home®®) and whom the sage Vyasa (l§uka*s

S3, sattva—‘courage, morale’—VD.

34. svdth kaftkam—
—His own boundary i.e. His own Self—SR.
—His own direction, i.e. Vaikuo{ba<loka—^VR.
—His own attribute, full form {gu^-pur^-svarSpam)—^VJ.
—His quarter, i.e. His own eternal abode {nija’tatya-Jhama)~JG.
—His boundary, the span of life of 125 years While he was in this world
—VC.
35. pravrajantam—SR. : Set out as a recluse (to enter the 4th stage of
life, viz. Samnyisa), But VJ. refutes this on the grounds of the ineligibility of
iSuka to Saihnydsa as his thread ceremony had not taken place. Here pra~
vrajyd does not mean staiinySsa but “abruptly going out.” VB. explains pro-
vrajanam as “leaving out all contacts’* and not sadtnySsa.
 16 Bhagavata Purifna

father Dvaipayana)^*, being grieved at his separation from him,

called back as ‘'Oh Son” (to which) the trees, being like
Suka on account of his (Suka's) existence (entry) 4nto the
hearts of all beings^^ responded (to Vyasa).
3. I seek refuge in the son of Vyasa (viz. Suka, the
spiritual master of sages who had, out of compassion for people
in the worldly existence desiring to cross over the (ocean of)
the blinding darkness (of ignorance), narrated the secret one
among the Pur anas (viz. the Bhagavata Purdna) ^ which is the
only one lamp of spiritual truth, full of its own (uncommon)
glory®®, and is the essence of all the Vedas.
4. After paying obeisance to Naraya^ia^® and also to
Nara®' the best of men*®, and also*® to the goddess of
learning, one should narrate Jaya (another name of the Bhdga-
vata Parana. See VR. and SD.).

36. Dvaipayana—The name of Vyasa, the son of Parfisara, so railed

because of his birth on an island in theJumna--PCK. p. 479.
evam Dvaipayano jajne Satyavatydm Pardiardt /
JVyaito (fvlpe yad balm Uisrndd Dvaipdyanah itnrlah //
—MBH. I.63.8G
37. ynii'a-hhuta-hrdayafi—SR. : Suka replied through the medium of
trees to remove the paternal bond from the heart of Vyasa.
VB. ; One who controls the hearts of all beings; or whose heart is in
all beings.
JG. : Upon whom the heart of all beings is placed.
3O. purd^a-guhyaijt—SR & JG. interpret as above, but VR. : “The
secret Purana”, VJ. adds purdriasya bhagavatah sannidhdtum yogyam.
3<). .svdHnbhdvam--JG.: This expresses the uncommon glory of the
BH.P., but VJ. : He who expounded Brahman (svanubhavam) and who
narrated the BH.P. which is’...etc. (VJ. construes this verse differently as
indicated above).
40. Mdrdyapa ; Vi|nu so called because he lay on the waters of the
Deluge before the beginning of Creation : Apo nird iti proktd dpo vai nara-
sunavah j Td yadaiydyanarh pdrvath Una Nirdya^^ah smrtah II
41. Jfara : An incarnation ofVifuu; born of Dharma and Murti
daughter of Daksa. A friend and associate of Niriyana while performing
penance at BadarikAsrama. As $R. and JG. note NArAyaiia and Nara
represent KfSna and Arjuna.
42. narottama—The best of beings. Some treat this as die adjective
qualifying Nara.
43> VJ. reads “VyAsa” for eaiva. He interprets this verse rather differ*
ently :
 I. 2. 9 17

5. Oh sages ! I have been very nicely asked by your

honour about the weliare (or bliss) of the people because (your)
relevant question is about Krsna, whereby the soul becomes
completely soothed.
6. That is certainly the sublime religion*^ for incn»
(religion) from which is created the devotion to Lord Visnu—
devotion which is without any (ulterior) motive, unobstructed
(or constant) and by which the soul becomes deeply pacified.
7. Loyal devotion (applied) to Lord Vasudeva**’imme¬
diately^* generates non-attachment which leads to causeless^*
knowledge.
8. If that religion, howsoever well-practised, does not
create love for the stories of Lord Krsna, it is certainly sheer
labour.
9. Verily, wealth is not the proper objective of the
religion leading to Liberation**. The desire (for worldly

‘‘.After paying homage to Narayana (the subject of the Bhagavata Sdstra)^

Vyasa (the author of the BH.P.), the goddess Laksmi, Vayu, the greatest
of men, the highest teacher, Sarasvati (the goddess of learning) and Nara,
I expound the BII.P. (due to the favour of the above deities).” JG. states :
‘Of this Bhagavata l§astra, Nara & Narayana are the presiding deities {adhif-
thiitx-devale) f iSrl-Kr^na is the Dcrald, Sarasvati is the Sakti, Vyasa is the Seer
{Rfi), OM {puirtaiu'' is the Bija, and Gayatri is the Metre (Ckandas). As point¬
ed out by Nilakantha in his Comm, on the Devl-Bhagavata, the ist verse of
the BH.P. is not in the Gayatri metre (vide Ft. Note on BH.P.I.i.i.)*
44. $R.; This verse answers the 1st question (in Bh.P.I.i.o). pura
dhomia : Religion is of two kinds—apara dharma (i.e. Dh. the object of which
is Liberation! z.nd—-para dhama fwhich creates devotion to Kr?na).
Vasudeva—VR. ; All pervadcr, VJ.' One who dwells (pervades)
everywhere or One who makes all to dwell in Him. viisati sarvatra, svastnin
sarvath vdsayali=vai%\ih. vasui t-dsau devai ca /
46. dh—JG. Quickly. As soon as the Bh.P. is heard, the knowledge
described therein is created.
47. akaitukn—§R : Free from unnecessary arguments & JG. : Derived
from the Upanisads.VD. : The object or cause of which is **A’* (i.e.) Vasu¬
deva. VJ. : With no ulterior motive like money etc. VR. : Bhakii as an end in
itself. SD. That which does not result in anything but devotion. VB. ;
Knowledge which is not inferrable but is generated directlv by realization
{sdkfdtkdra)
48. dpmargya—\K., VJ. ; ‘‘That which leads to Liberation”. JG. :
Devotion —Unconditional devotion of the individual spirit to the divine spirit.
The devotion which does not expect any gain in return but gives oneself up
to God.
 18 BhSgavata Purana

things) is never enjoined for the attainment of that (kind of)

wealth which has religion as its end (object).^®
10. It is not proper to satisfy the senses (by dhjoyment
of desired objects but to limit) that much enjoyment of desired
objects as is essential for (the sustenance of) life. The
aim of life in this world is enquiry about the Truth (or the
essential nature of the Supreme Being= ) and not (the
desire for enjoyment in Heaven) by performing religious rites.
11. Those who possess the knowledge of the Truth
(tattva) call the knowledge of non-duality®" as the Truth. It is
also variously designated as Brahman, Paramatman or Bhaga-
v^an.
12. The sages who have faith in it (Brahman) visualize
their own soul in themselves, through devotion which is com¬
bined with knowledge and non-attachment and which is devel¬
oped by listening to the Vedanta.
13. Hehce, Oh greatest of the twin-borns ! Gratifica¬
tion (grace) of Hari is the consummation of religion practised
well by men according to the division of castes and stages of
life.
14. Therefore, the Venerable Lord of the Satvatas
(deserves always to be) heard, eulogised, meditated and wor¬
shipped with concentrated attention.
15. Who will not love (listen to) His narratives by whose
sword-like meditation, the learned ones, becoming one with the

40. dkamaikdntaijta—'VJ “That of which Dharma is the only definite

fruit”. VR. endorses the same when he says; Dharfnaika-prayojanesydrthasya
vittasya Idbhdya prayojandya kdmo na unrtafilArtkasya proyojanath na kdmo bhavati /
It may be noted that by kdtna he means our needs of life annapdnddi.
50. advaya—SR. : Non-duality. Here Bh.P. anticipates the theory
of momentariness of the Buddhists. VJ : ‘‘Having neither equal nor superior”.
VR. ; ‘‘incomparable with It”, also aiyoya-bheda-rahita, or jatyddi-bheda-
rahita.JG. : Knowledge is nothing but consciousness (eit) and has no second
(advoya) and is of the Supreme Being. Although the Bh.P. uses the word
Teth’o in the sense of Brahman, ParamSltman and Bhagavin, one is the
Pure knowledge beyond everything, the other is the internal controller having
abundance ofM3yi—power, while thelastis complete within Himself.Verse
laiitmani—$R : “Insentient beings”, JG.‘‘In the purified hearts of sentient
beings”
 I. 2.21 19

Supreme Spirit*^ cut asunder the knot-like acts producing

bondage.®^
16. Oh Brahmanas! Love about the narratives of
Vasudeva will be generated in (persons) desirous of hearing
(or devoted to sei-vice) and full of faith, by performing holy
pilgrimages and through the service of the great (holy) people.
17. The reason is that Krsna, hearing and glorifying
(whose episodes) is meritorious and who is the well-wisher of
the good, exists in the hearts of the listeners to His narratives
and shakes off all evil .
18. When Evils are all but destroyed by continuous
services of the devotees of the Lord®®, firm devotion to the Lord
of excellent fame®^, is generated.
19. Then, mind, not being affected by perturbations
(qualities or “aspects”®®) like Passions (rajas) and Ignorance
itamas) and by desire, avarice and others, and being stabilised
in goodness, is quietened (soothed).
20. Thus the knowledge®* of the reality of the Lord
is produced in the person whose mind is paci$ed and who has
freed himself from attachment through the devotion of the
Supreme Lord.
21. As soon as the Supreme Lord is seen within oneself,
his knot (of ego) in the heart®^ is cut asunder, all doubts are

f,i. yuktab—Sr : With power of self-control, JG : With a subdued

mind.
;,2. grafithi—§R. ; Knots i.e. acts producing ego, JG.: Acts producing
ego in different bodies.
53. or the study of the Bhagavata.
54. uUama-iloka—&R.: (i) As in Bh.P. 1.1.19 He whose glory
dispels darkness of ignorance in mind. (2) The Lord who is praised by persons
whose hearts are absolved from ignorance.
55. bhdva—According to Sahkhyas, the perturbation of Prakrti results
in the non-balance of its gu^as i.e. “attributes or constituents” which Dr.
Radhakrishnan prefers to call “aspects”. But he prefers to use the original
Sk. gma in ffist. of Ind. Phil. Vol. II pp. 262-65. I have however, foll¬
owed the traditional translation of these terms.
56. JG. thinks that the communion with the Supreme Lord is felt
from within without the influence of thinking power.
57. VJ. takes hrdaya-granthi as Mind and not ego. Quoting Vedk
scriptures he states that on this point SR.*s explanation is against the tenets
of the BH.P. (BhSgamtafflanad advaita-nifedhac ca {)
 20 Bhdgavata PurSna

solved and his actions (good or bad, of the previous period

which are not exhausted by enjoying jhe fruits) arc annihilated.
22. Hence, verily, wise men always practise \^nth great
delight (their) devotion in Lord Vasudeva which purifies their
hearts.®*
23. Sattva (goodness), rajas (passion) and tamas (igno¬
rance)—These are the attributes or constituents of Nature
{Prakrti). The Supreme Being possessing these attributes is
one. Here He assumes names like Hari, Virifici (Brahmadeva),
andHara (Siva) for the preservation (creation and destruction)
of the universe. There (from among them) the good (Final
Beatitude) comes from Him whose body is Sattva (goodness)-
itself.
24. To the earthly wood, the smoke issuing from it is
superior. To such smoke the Fire is superior as being connect¬
ed with all sacrificial acts prescribed in the Vedas. (Similarly)
the quality of rajas is better than that of tamas, but sattva-guna
(the quality of goodness) is the best as the Supreme Spirit
{Brahman) is realized in it.®*
25. Therefore, formerly sages worshipped Venerable
Visnu (who is of purest goodness i.e. sattva-guna incarnate).
Those who follow them here become fit for final beatitude.
26. So also, disregarding the lords of goblins of terrible
forms, persons desirous of Liberation (being) quiet and free
from malice adore images of Narayana.
27. Verily, longing for wealth, power and offspring,
persons whose nature (is dominated by) the qualities of rajas
(passion) and tamas (ignorance) and who are of the kindred
nature (as lords of manes etc.) adore the Lords of the manes,
goblins and created beings and others.
28. Vasudeva is the highest objective of the Vedas.

5O. $R. : "Though the Supreme Being assumed three different names
for three different functions, the real good of men will result in devotion to
V&sudeva who is full of Sattva-gu^.
59. iSR. Explains : The quality of is more expressive of the Supreme
Being than tamas. The particle tu shows that rajas has but little value as
compared with sattva (Goodness) which fully expresses the nature of the
Supreme Being. Thus the superiority of Vifnu, the presiding deity of sattva-
guna over the other two presiding deities of rajas and tamas (vis. Brahmadeva
and iSiva is obvious.
 I. 2.33 21

(Vedic) sacrifices are intended for Vasudcva. The Yogic

practices (and as a matter of that) all (religious) actions have
Vasudeva as their goal.
29. The object of knowledge is (the comprehension of)
Vasudeva. Religious penance is for the sake of Vasudeva.
Vasudeva is the goal of Religion. Vasudeva is the end to be
reached in liberation.
30. The Supreme Lord who is without attributes (and)
all-pervading by nature, formerly created this (Universe) by
His will-power called Illusion {Mdyd) which consists of (three)
qualities (viz. sattva, rajas and tamas) and is of manifested and
unmanifested form or “expressive of cause and effect (law of
causation).
31. (The Supreme Lord) having manifested Himself by
His Knowledge or Intellectual Power®® and entering into
these attributes created by Mdyd appears as if He has attributes.
32. Just as the same fire placed in wood from which it is
created, appears of different forms, (soalso) the Purusa^^—the
Soul of the Univer e appears different in created beings.®®
33. This (Supreme Lord), by entering^into beings creat¬
ed by Himself by the effects full of attributes, of gross and subtle
elements, organs of senses and Soul-mind, enjoys their
attributes.®®

6(). vijnam—SR. : Intellectual power, VR. : Soul SD. : Indi¬

vidual soul {jha) who is a part of the Universal soul and is of the nature of
knowledge.
6i. ptitndn—§R. : The Supreme lord, the Soul of the universe. VR. :
The individual soul(jiva). Vj.however, supports the above (our) translation.
63. VC. diflfers ; "Just as the fire consumes the wood in which it is
created, the universal soul {paramdtmd)whcn realized by devotion etc. removes
the limitations {upddhts) due to mdyd.** SD, thinks that this verse shows the
driving force of the Lord. The paramdtmd appears differently as a driving
force in all movable and immovable objects but He is one.
63. VR. diflers. He takes asau as individual soul. The gist of his
interpretation: "The individual soul enters the bodies of gods etc. created
according to their past actions, and enjoys the objects of senses and does acts
resulting into merits or sins’*. Alternatively he suggests that the Supreme
Lord enjoys through individual souls and not directly. VJ. thinks that the
Supreme Lord enters these bodies in a detached manner. If he enters an
unfortunate body, the Supreme Soul has not to suffer miseries like the indivi¬
dual soul. *
 22 Bh&gavata Pura^a

34. Certainly, this Creator of the Universe*^, being fond

of pastimes*^ like incarnations in gods, non-human being sand
men, protects the Universe, by hfs power.

CHAPTER THREE
Suta said :
1. At the beginning, with the desire to create the Uni¬
verse, the Lord assumed the form of Man*® (purusa) consisting
of sixteen parts®’^ created from the tattvas (primary substances)
of which Mahat^^ (the Great or “Intellect”) is the first.

64. loka-bhavanaff.—SR. "Protector of the Universe”. VJ.,VR. :

“The Creator of the Universe”.
65. anu-rata—SD. "Ready to protect the religion as needed at a
particular period”. VJ. thinks that anu means The Lord is not bound
to but may at His will incarnate zu per necessity of the world. He iS'not bound
by the law of Kartnan to do so.
66. paurufctn rupam—$R. : Though the Supreme Spirit has no such
human form, for the convenience of meditation or worship. He is regarded
as Viral (one residing in or knowing the affairs of sentient beings.)
VJ. explains : The Supreme Being collected and preserved the whole
of the universe in its subtle form in his "Belly”, at the time of the Deluge
and lay covered in the darkness of his Prakftu At the time of Creation of the
Universe, he drank up the Darkness covering him and manifested himself.
This is “the assumption of the Puru$a form”. Alternatively "the assumption
of forms like Rama, Kf^na etc” may be accepted.
VB. : He assumed of his own accord body consisting of pure sattva
(the constituent power—guna—of goodness) which is composed of tattvas
(principles). It may not be a human form.
JG.: Purufa implies 3 forms of Viyijtu, as (1) the Creator of the principle
Mahat (Intelligence), (2) the Being in the Egg, and (3) the Being in all
bhStas. The Supreme Lord described as possessing 6 attributes of glory
etc. is now described as Purufa, RSpa according to VR. indicates here
the cause of Brahmaod^ {Brahtni^da-kSratfarh samaffi-tattva-jStam), while with
SD. rOpa is the eftect of Samaffi (aggregate which is considered as made
up of parts each of which is consubstantially the same with the whole) and the
material cause of vyafti (an aggregate viewed as made up of many separated
bodies) —samaftukdryatmakath vyoflpupadana-bh ufam)
67. fodaiakalam—SR., SD., VB. : 10 organs of senses-fMind+5
mahabkutiu (Elements) ss 16 parts.
68. mahadddibkib—8R. : Consisting of the "principles” (tattaas) called
 I. 3.5 23

2. Brahma, the Head of the progenitor of the Universe,••

was born of the lotus of the deep-lake>like naveP** of the Lord
who was lying on the waters (of the post>Deluge ocean)
extending his yogic meditation-slumber^^.
3. Verily that form of the Lord on the formation of
whose limbs is based the extent of the Universe, is very pure,
excellent, and full of sativa (goodness).
4. They (i.e.yogins) with their vision of vast knowledge’*
visualise this form wonderful (on account of its having) thou¬
sands of feet, thighs, arms, mouths, thousands of heads, ears,
eyes and noses, shining on account of thousands of crowns,
garments and earings.
5. This’® (original form of the Supreme Being, the Adi~
Ndrayana) is the indestructible seed’^ and the receptacle (place
of return) of different incarnations and from whose parts and
parts of parts’®, beings such as gods, subhuman beings (like
animals, birds), men and others, are created.

by Saiikhyas as Makat (the Great or Intellect), ahamkara (ego or self-sense)

and j lanmdtras (subtle pure elemtents corresponding to the 5 organs of sense).
6g. viJva-sjjam pati^i—Brahma, the Creator of the universe at first
created 10 Prajapatis (Lords or generators of created beings) e.g. Marici,
Atri, Aiigiras, Pulastya, Pulaha, Kratu etc. In the VAyupuri^a we have
another list : Kardama, Kasyapa, $efa, Vikranta. etc. (For details vide PI.
11.404)
VB. remarks that the word pati shows that to these generators of
created beings, the order of Brahmi was inviolable.
70. ndbhi’hraddmbujak—^VB. explains that the word ndbhi (Navel)
is used to signify the existence of the Universe in the belly of (he Lord. SR.
says that this refers to the Supreme Being’s assumption of Purufa form in the
Padtna Kalpa,
71. Toga~nidrd: “The sleep otsatnddhi (meditation). VB. says
ihiityoga-nidTd is a certain kind of power of the Lord. It relieves the agonies
of beings and brings them to him. He extends it for the creation of the
Universe.
72. adabhra-cakfttfd—.^R. : “Witli their eyes of vast knowledge” VJ.i
“Of full knowledge” SD. : “Of great knowledge”.
73. rtod—VR. thinks that this is the Aniruddha torm, Vj. calls tbit
Padma-ndbha while JG. "the Being in the egg of Brahman”.
74. bija-^im. : Place of origin; JG. : Embryo. VR,: The root cause.
73. $R. : NSr&yana is the seed of incarnations as well
as of all animate things as they are created out of his parts. Brahnii is the
 24 Bhagavata Pur&jia

6. At first’*, that very God manifested (Himself) as

Youths” and (becoming) Brahma^a, practised unbroken
celibacy which is difficult to practise. •
7. Secondly, also, the Lord of Sacrifices (Narayana)
with the object of creation, assumed the body of a boar for rais¬
ing up the Earth which had sunk down to the lower region
called Rasatala’^.
8. And thirdly, He, having become the Divine Sage
(Narada”) in the Arsa Creation (pertaining to sages), expound¬
ed the religio-mystical treatise pertaining to the Sutvatas (the
devotees of Visnu) namely Pailcardtrdgama by following which
actions become void of their binding force.®®
9. In the fourth incarnation, having been born of the
wifeofDharma (namely Murti, daughter of Daksa Prajapati)
as the twin sages Nara and Narayaiia*^, He performed sevcic
penance with fully pacified mind.

part {aihh) of N&rayana and BrahmS.’s progeny like the mdnaiaputras (Marici
and others) are parts of part VR. cidacit tattvaikya-deiena,
^(3. prathamam—§R. : This word is used for numerical reference only
and does not indicate superiority or inferiority;
77. katmaram—SR. : This is a name of Creation like Arsa, Prajapatya
etc. It includes Sanaka, Sanandana, Sanatana, Sanatkum&ra. They were
miqd-born sons of Brahma, and were Brahmanas. They refused to create
progeny and led a celibate life. SD., VR., JG. agree with SR.
78. Rasatala—One of the seven sub-terranean regions. They are as
follows : Atala, Vitala, Sutala, Tal&tala, RasStala, Mahatala and Patala.
These are inhabited by N&gas, demons etc.
79. N&radax The beloved loth son of Brahmd;one of the 1:2 who
knew the Dharma ordained by Hari; a celibate; was taught the Bhagavata
by his father; he recited it to VySsa; author of Satvata Tantra; mentioned
many times in the Bh.P.
—PI. Il.aaj
80. naiskamyam—SR. : That from which the cause of the binding
force of an action becomes null and void. VS. : means leading to Liberation.
VR. observes Those who perform nirrhi type of karma should not follow
pravrltx dharma VI.: Bv performing kartnas as prescribed in the Sdtlvata
TantiOt oac attains liberation.
61. These twin sages pnformed penance at Badarik&irama. When
Indra sent god of Love and heavenly damsels to disturb his contemplation,
Nara created a number of beautiful ladies and asked the god of Love to select
one for heaven. They took Urva&i to heaven and reported the superior
powers of the sages. Arjuna and Kr»ha are regarded as the incarnations of
Nara sntti N&rftyapa respectively.—PI. IL303., 231.
 I. 3.11 25

10. The fifth (incarnation) was by name Kapila®®,

the chief of SIddhas (who) explained to Asuri®® the Sankhya
doctrine®® which determined all the principles, which was lost
(formerly) in the course of time.
11. In the sixth (Incarnation) He, being requested by
Anasuya®'"’ became the child (lit. accepted the child>ship)
of Atri®®, taught Metaphysics (SR: knowledge of the Soul)
to Alarka®’, Prahlada*® and others.

82. Kapila : Born of Kardama and Devahuti; taught knowledge of

Brahman to his mother; propounder of the Sankhya philosophy which he
taught to Asuri; one of the twelve who knew the Dharma ordained by Hari;
burnt down 60,000 sons of Sagara when they attacked him on suspicion of
theft of their sacrificial horse. (PI. I.311). Apart from the mythological
account, Kapila seems to be a historical hgure -an exponent of a system of
philosophy in Pre-Buddhist period.
83. i : N. of the disciple of Kapila; a siddha but did not comprehend
Hari’s Maya; was invited to Yudhisthira’s R^jasuya sacrifice. PI.I.180.
8 {^. Sankhya : The system takes its name from its method of arriving
at conclusions by theoretical investigation. The word Sathkhya is derived
by some from Sathkhya or number and is appropriate to this system which
gives an analytical entimeration of the principles of the cosmos. But this
tendency to enumeration is common to all Hindu systems of thought...In
the early texts, Sdmkhya is used in the sense of philosophical reflection and
not numerical reckoning. This particular system, which expounds by careful
reflection the nature of purttfa or spirit and the other entities, acquired this
significant title.-S. P.adhakrishnan—Hist, of Ind. Phil, IJ. 248-334.
Gf. Suddhdima’taiU'a-vijhdnam Sddkhyath yadabhidhiyaie /
Sankara—Comm, on Vtfm-iahasrandma.
8j Anasuyd : The wife of the sage Atri and a daughter of Kardama;
mother of Datta, Durvasas and Soma; mother of 5 Atreyas and a daughter
Stuti —PI. r.53.
86. Atri : A son of Brahm-^; married Anasuy.^ appointed by Brahma
for the creation of the world. While engaged in meditation on ?«'Iount Rksa,
the Trimurtis blessed him with 3 sons being their own parts (amns). Accord¬
ingly Datta (Visnu), Durvasas (Siva) and Soma (Brahma) were
born. —PI. 1.41.
87. Alatka : PCK (p. 76) records diflerent Alarkas, but the one men¬
tioned here seems to be the king of K&ii; youngest son of Ktadhvaia and
MadUlas^; was expounded the spiritual knowledge by his mother and Datti-
tre>'a.
88. Prahldda : Son of Hirai^yakaripu and Kay^hfl; was initiated
in the Bhigavata Dharma by NSrada. For him Vi^nu incarnated as Man-
lion and killed Hiranyakasipu. Prahlada became the I.ord of Daityas. His
26 Bhdgavata PurS^a

12. Then, in the seventh (incarnation), Yajfla** was

born of Ruci and Akuti. He along with gods of whom Yama*®
was the first, protected the period assigned to the Manif called
Svayambhu.**
13. In the eighth (incarnation). Lord Visnu (lit. One
with wide steps) was born of King Nabhi and queen Meru
Devi, He (as i^sabha)** showing to the strong-minded ones
the path (of sannyasa), the most respectable of all the stages of
life.
14. Oh Brahmanas ! Having been implored by sages,
(He) assumed the ninth body (incarnation) pertaining to
(i.e. known as) Prthu. From this (earth), he milked (medi¬
cinal) plants. Thereby he became the most pleasant.
15. At the time of oceanic deluge in the epoch (Man-
vantara) called Cak§u§a*® He assumed the form of a fish®*
and protected Vaivasvata Manu®® by making him board the
earth-boat.

spiritual preceptor was Datt&treya. It was due to him that KT9oa spared
the life of Bai^a. Prahlida lived in Sutala and attained liberation by Sat-
sahga.—PI. 11.435-36.
89. Taj Ha : AnincarnationofVi9iiu, son of Ruci and Akuti; reported
to have married his twin-sister Dakfini; was Indra in the period called
Svdyatnbhuva Manvantara.
gu. Tama : Npme of the 1st son out of la sons born of Yajfla and
Daksina. He was a god in Svayambhuva Manvantara.
gi. Svayambhuva A/anvantara : Period relating to Svayambhu. Sva-
yambhu was the first Manu (out of 14 Manui). Satariipa was his wife.
They had 2 sons—Priyavrata and Uttwap&da and 3 daughters viz. Akuti,
Devahuti and Prasuti who were married to Ruci, Kardama and Dakja res¬
pectively. As Akuti was married bypKtrtAa-(/AarfRa, he took over son Vajila.
In the period (Manvantara) of Svayambhu, Marici, Atri, Angiras, Pulastya,
Pulaha,‘Kratu, and Bhfgu were the seven mind-born sons of Brahma, Yajila
was the Indra and Dakfioa the Indriin! and their sons called Tu^ita were the
gods.—BPK. 370.
92. Rfabha—Adin&tha, an incarnation of Vi^nu. For dcUils see
Bh.P. V.3-6.
93. C’atwa—The epoch (Manvantara) of the 2nd Manu Gak9u.
He was the son of Vyusta and Pu9karii?i;wifc AkQti, son Manu.-PI. 1,574
94. mat^ath r&pam—Tht Fish incarnation. Though this is the 10th
incarnation hcie, it is regarded as the ist incarnation of Viwu, popularly.
95. Vaimsvata Mantt—ln his former life, V.M. was King Satyavrata
of Tamil Nad, who by his obligations on Viwu in his initial stage of Fish-
 I. 3.19 27

16. In the eleventh (incarnation) in the form of a tor¬

toise, the omni-present Lord supported the Mandara moun¬
tain on his back while gods and demons were churning the
ocean.®®
17. The twelfth (incarnation) is of Dhanvantari®^,
and the thirteenth, the female form of MohinI®® who after delud¬
ing others (i.e. demons) enabled (lit. made) the gods to drink
nectar.
18. Assuming the fourteenth Man-lion form®®, he tore
up the chest of the powerful king of the Dailyas with his claws
like a weaver of mats (tearing) the rushes (grass).
19. Proposing to beg three paces (of land) but desirous
of recovering (lit. taking back) heaven, he assumed the Pigmy

incarnation was blessed with Manu-ship. He is the 7th Manu whose epoch
continues at present. In his regime, Vasu, Rudra, Aditya, ViSvc Deva,
Marudgana, A^vini>kumara and Rbhu are the gods. Purandara, the Indra
and Kasyapa, Atri, Vasi^tha, Visvamitra, Gautama, Jamadagni and Bhara-
dvaja are the 7 sages.—BPK.307, also PI. II.601.

96. This refers to the occasion of churning the ocean for nectar. The
gods and demons cooperated in churning the ocean with Mount Mandara
as the churning staff, serpent Vasuki as the string. Fourteen valuable things
such as the goddess Lakimi, Kaustubha gem etc. were obtained. Nectar
{amflaj was one of them. The deadly poison Halahala was drunk up
by god Siva to save the world.
(For details vide PI. 1.87)
97 Dhanvantan: An incarnation of Vi^nu. He appeared with ihc
jar of nectar during the ocean-churning for nectar. Another account shows
him to be tile son of king Dirgha-tamas of Kasi; the originator of Ayur-
Veda and the father of KetumSn.—-PI. II. 156-57
98. Mohini : The 13 th incarnation of Vi?yu to delude the A suras
from having any share in the nectar and distribute it to Devas (gods).
—PI. 11.156-57.

gg. Narasithlm : (also Nirasiihha and Nrsiihha) : Vifpu came down

on the earth to punish Hiraoyakaiipu for his insolence and cruelty. Hiranya-
kaiipu harassed his son PrahlSda for his devotion to Vifiiu.—the omni-present.
When asked whether VifQU existed in the column of his hall, Prahldda said
“Yes^* on which Hiraoyakaiipu kicked it, when Vifnu appeared before the
demon and killed him.
 28 Bhagavata Purana

form'®® and arrived at Bali’s'®' sacrifice.

20. In the sixteenth incarnation, being angry at the
hostility of kings to Brahmanas, he extirpated the waryior class
from the earth for twentvone times.'®*
21. In the seventeenth (descent on the earth) he was
born of Satyavati from Paras ara'®®. Seeing people of low
intelligence, he divided the tree in the form of Veda into several
branches.
22. After this (i.e. after the 18th incarnation), with a
desire to help gods (lit. to do the work of gods viz. to kill Ravana
etc.), he assumed kingship and performed acts of valour such
as control of the sea (by building a bridge over it.)
23. In the nineteenth and the twentieth (incarnations),

100. The origin of this incarnation is “The three strides of Viinu"

mentioned in the Bg-vcda. In the Trcta-yuga (and Age), the pious Daitya
King Bali acquired the dominance of the three worlds by defeating the gods.
To remedy this Visnu was born as a diminutive son of Ka4yapa and Aditi.
The dwarf appeared before Bali and begged of him to donate him three paces
of land. The generous king agreed. Vi;:m manifested his original form and
covered the heaven and earth in two strides. But respecting his (Bali’sl
virtues, He made Bali the King of the subterranean region Sutala and assured
him of lndra*ship in the 8th Manvantara (Epoch).
101. Bali : A son of Virocana and grand-son of Pcahlada; married
Vindhyavali andAsana; had too sons of whom Bana was the eldest; defeated
gods on the battlefield and performed too Horse-sacrifices. In the looih
horse-sacrifice, he was deceived by Visiivi in a dwarf form, (for the rest vide
the above note).—P.I. 2..169-71.
102. This refers to Paraiurama incarnation of Visj.iu. in theTreta age.
He was the son ofjamadagni and Renuka (a princess). Haihaya king Karta-
virya Arjuna forcibly took away Jamadagni's Kamadhenu (Wish-yielding
cow). The scuffle led to Parasurama’s killing of Kartavirya. Jamadagni
disapproved of this and ordered ParasurSma to go on pilgrimage for one year
in expiation of this. After the departure of Para^urSma, the sons of Karta¬
virya killed Jamadagni. In the struggle between Bhargavas and Haihayas
that followed this, Parasurlma defeated them 2i times, which has been
poetically described as “extirpation” of the K;atriya class. After this he
retired to perform penance on Mahendra mountain. He is regarded as
“deathless”, was discomfited by Daliarathi RSnua,; taught Astra-vidy&
to Bhisma and Kama; guided Kr;iia and Balar&ma to Gomkntaka.
—PI. Il.agi.
103. Poraiata : Son of Sakti, grandson of Vasi^tha; father of Vyasa.
—PI. 11.293-4.
 I. 3.30 29

Slaving taken birth in the Vrsni family as Rama (Balarama)

and Krsna, he lessened the burden of the earth.
24. Then after full advent of *-he Kali Age, (He) will
be born with Buddha as His name, and as a son of Ajana in the
Klkata country.'®*
25. Then in the twilight of the Kali Age, when kings
will be as good as robbers, this protector of the world will be
born of VisnuyaSas under the name Kalki.
26. Oh twice-born ones ! Just as thousands of canals
flow forth from inexhaustible lake, similarly innumerable are
the incarnations of Hari, the ocean of goodness (the Sattva-
guna).
27. Sages, Manus'®®, gods as well as very powerful sons
of Manu along with Prajapatis (gods presiding over creation)
are all parts of Hari only.
28. But'®® Lord Krsna is the Supreme Being himself
and all these, parts and smaller parts of the Supreme Being
who give happiness to- the world (when it is) troubled by
the enemies of Indra (i.e. demons) in every epoch.
29. The man who, exerting himself with devotion,
recites in the morning and in the evening this mysterious
(account of the) births (incarnations) of the Lord, is completely
released from all kinds of misery.
30. ’ This form of the formless Lord whose true consti¬
tution is the Spirit itself, has been indeed created in the Soul

104. Kikafa : Name of the land where Buddha was born; noted for the
sacred Gaya, the garden park R2jagrha and the hermitage of Cyavana.
—PI. 1.381.
105. Manu : Progenitors and sovereigns of the earth for if\ \ part of
BrahmS's day (i.e. 4,320,000 human years). The Manus are 14 in number
viz. 1. SvSyambhuva, 2. Sv§roci;a 3. Auttami, 4. Tamasa, 5. Rai-
vata, 6. G§k?u;a, 7. Vaivasvata, 8. Savartii, 9. Daksa-savarni, 10.
Brahma-s&varni, 11. Dharma sSvarni, 12. Rudra savarj.ii> 13• Deva slvarni,
14, Indra s&vari^i.
106. JG. explains the difference between Bhagavan and his parts as
follows: The Supreme Lord, by His divine will, can manifest His power any¬
where without interruption, while the parts {athsas) or incarnations can
manifest these for performing dieir appointed mission. Though is
included In the list of incarnations, He is not merely a part (aritJa) of the
Supreme Being but the Supreme Being Himself. The particle tu in the
above verse is used to distinguish him from other incarnations.
 31. Just as a stream of clouds (is attributed) to the sky
or the dust (particles of the earth) is ascribed to the wind (by
ignorant persons), similarly the quality of being seen is attri¬
buted to the seer by unintelligent ones. (The spirit is wrongly
misunderstood as being material body.)
32. From this is created a different,body which is made
up of unmanifested attributes (or parts of the body like hands,
feet etc.) and which is subtle due to the invisibility and inaudi¬
bility of its essential nature. It is the Jioa (spirit) due to which
transmigration (lakes place
33. When these two forms sat and asat (i.e. two bodies
gross and subtle) attributed to the soul through ignorance are
negatived by Self-knowledge, it is the visualization ofBrahman
(i.e. identification of JIva with Brahman)*®®.
34. They know that if this divine (pertaining to the
Omniscient Spirit) and resplendent (or sportive)*®® Maya

107. $R. says that the hypothesis of a subtle body which is invisible,
inaudible and formless, is necessary to account for the repeated births or
transmigrations of the Soul.
108. VR. interprets Brahma as “the liberated soul” and darsana
as “the knowledge of the nature of the ‘pure’ soul devoid of any contamination
or contact with Prakjti". So this verse means : “That knowledge by which
one realizes that origination (birth) and destruction (death) really belong
to the non-Spirit (acit) and that they arc ascribed to the Soul through ignorance
{avidya) and that they are to be denied of the Soul (Atman) by the knowledge
of the dimnn, is the real knowledge of Brahman.”
But VJ. states: “That knowledge is the knowledge of Brahman leading to
liberation from sarhidra (the cycle of births and deaths)—the knowletige which
consists in seeing that the forms consisting of the Primordial Nature (Prakfti)
and its products are, from the very beginning, didcrent from the Supreme
Soul (Paramatman) due to His self-knowledge. It is due to Nescience (Avidyi)
that he mistakes them as belonging to Himself.
109. SR : Sporting in the cycle of creation, preservation and des¬
truction of the universe.
VR : When this cosmic illusion or Prakfti) becomes
capacious with Mahat etc. and the consequent pride or belief of thinking the
body and the Soul as identical, ceases or disappears, then the individual Soul
comes to be worshipped (rcq>ected) as havii^ realised hii own glory as the
liberated with the eight excellent qualities which are manifested on the reali¬
zation of the Supreme Soul.
 I. 3.40 31
(illusion), transforming itself to knowledge ceases itself (auto¬
matically), (the Jiva or Spirit) becomingperfect (i.e. identical
with Brahman) is glorified in its own greatness).
35. The wise ones describe in this way, the births and
deeds of the Birthlcss and Actionless, the Lord of the hearts
(antaryamin) whose deeds are mystically described in the
Vcdas“o.
36. Or he whose sports are not ineffective, creates,
protects and eats up (destroys) this Universe but is not attached
to this.^*^ And this Master of six qualities'^* lies concealed in
the hearts of all beings and remaining (aloof) independent,
he enjoys (as if it is fragrance) the objects of six senses.
37. Just as an ignorant person does not understand the
performance of an actor, (similarly) no being of dull intel¬
ligence can comprehend by mind, words or skill (in argumen¬
tation or Logic)"* the pastimes of the Supporter (of the
universe) who extends greatly"* his names and forms.
38. He who is attached to the fragrance of his lotus-like
feet, without crookedness and obeys him continuously, knows
the way to the Pre-eminent Lord, the protector of the universe
(who is) of infinite power and the holder of the discus (lit.
a part of the chariot).
39. Hence, Oh venerable ones ! Blessed are you in this
world ! As you have thus shown complete devotion to Vasu-
deva, the Lord of all the people, there is no terrible transmigra¬
tion again.
40. The venerable sage (Vyasa) compiled this epic
(Purana) called Bhagavata, equal in status to che Vedas,
describing the deeds of him of pious reputation.

MO. VJ. differs : “The wise describe the secrets contained in the
Upanisads : The births (incarnations) of Him whose birth is not like that of
other individual souls, whose acts a.*e not meant for any selfish purpose, who is
present in and controls the ndnds of all.
IM. 3R: The differentia between thejfva and God is the unconcer¬
nedness of God with the universe.
112. Viz. JflSna, 3akti, Bala, Aiivarya, Virya and Tejas.
M3, nipmtna : VD. By ^ill in knowledge and yoga.
M4. vitativatal^—^VR. : He extends, the world of forms by his mental
resolve or will
VJ. : numomcobhir nama-rSpditnakaih prapaScath sfjeta^ /
 32 Bhdgavata Pura^a

41. For the highest good of the people, he (Vyasa)

made his son (Suka), pre-eminent among those ^who have
realized the Soul, receive this great {Bhdgavata Purdna) which is
the means of securing Bliss*^®.
42. He (l§uka) made the great king Pariksit hear^^®
attentively this {Bhdgavata)^ the choicest essence ofalltheVedas
and History (Mahabharala).
43-44. OhBrahmanas! While he (Pariksit) was sitting
on the banks of the Ganges fasting himself unto death, and was
surrounded by great sages, and Suka, the Brahmana sage of
great brilliance (splendour) was narrating the Bhdgavata^
I learnt the Bhdgavata while I sat there due to his favour. I shall
narrate to you whatever I have learnt to the best of my ability
(intelligence).
45. When Krsnaretired to His abode along with Righ¬
teousness, knowledge and other things, this sun in the form of
the Bhdgavata Purdna has now arisen in the Kali Age for persons
who have lost their (intellectual) sight.

115. ivastyayana : Lit. averting of evil by recitation of mantras or

performance of expiatory rites.
116. Pariksit : A son of UttarS and Abhimanyu; a great king of
HastinSpura; the foremost of Bh&gavatas; married Ir&vati, daughter of
Uttara; had 4 sons of whom Janamejaya was the eldest; visualised the symbolic
advent of the Kali Age. Due to his act of throwing a dead snake round the
neck of a meditating sage, he was cursed with death by Tak^aka’s bite.
Parlkflt, knowing his doom, sat in prijtopaveiai where Suka visited him and
narrated the Bhdgavata Purina. Afterwards Parikfit sat in contemplation
in detached spirit, was bitten by Taksaka and his body was reduced to ashes
by the poison. ^
 I. 4. 4. 33

CHAPTER FOUR

{Arrival of Narada)

Vyasasaid :
1. Saunaka, the oldest'^’of the sages (who were) per¬
forming the sacrifice of long duration, (being) the head of the
congregation of sages^*®, and conversant with thc^gz^eia, highly
praised the Suta who was thus speaking^^® and addressed
(him as follows).

Saunaka said :
2. Oh Suta ! Oh highly fortunate one 1**® The finest of
speakers ! Tell us the sanctifying (holy) narrative pertaining
to the Supreme Lord (the holy narrative oi the Bhagavata)y
which^®^ was recounted by venerable^®* iSuka.
3. In what age or (in which) place and with what
objective was this (narrative) commenced ? By whom^*® was
the dark sage®®* (Vyasa) inspired to compile this text ?
4. His son who is a great Yogin (contemplative saint)
and who has visualized the Supreme Spirit (^raAman) ®®®, and

117. vfddha—VB. : Advanced in knowledge and not necessarily in

age.
118. kula-pati—Originally it signified a Br&hmana sage who main¬
tained, fed and taught 10,000 pupils. $R. interprets it as above (tronc-
mvkhya). VB. explains it as the regulator or controller of the group of
sages {kulaiya f/t—kulasya patift niyamokali).
119. 6r«»5fia—VB. : “Saunaka was so eager that he did not even
wait for the completion of the Speech of the Suta, as is the normal
etiquette”.
130. mahdbhdga—VB. : “It was the great luck of the Suta that he
heard the BhSgavata from Suka”.
121. Sr. and VB. re.id .W while VJ. reads i.e. the narrative
of the Bhflgavata.
122. bhagatdn—VB, : “possessing all good qualities” (puroa-guvaii).
123. kutab—VB : What reason impelled him to compile the Bh, P.
124. Arf{ifl^--5R. : Krm Dvaipdyanab-
125. sama-dfk—SR. : satna^Brahtna\ VJ. {tnayd^Sriyd saha
vartatg it»7‘»One in association with the goddess Lakfml”) VB. One
knowing (Brahman).
34 Bhdgavata PurS^a

who is devoid of any sense of discrimination and distinction,

whose mind is concentrated on one thing •(viz. the
Supreme Spiritand (who is) wakeful from the sleep (in
the form of Illusion or Ignorance) appears as a dullard
avoiding society.^*®
5*. The heavenly damsels, seeing the sage (Vyasa) (who
was) following his son, blushed and put on their garments,
even though he (the sage) was not naked but (they) did not
do so in the presence of his son (l§uka who was naked).
Observing this strange (behaviour) the sage enquired of them
(about the reason); they said, **In your outlook, there is the
discrimination between man and woman,but it does not
exist in your son whose outlook is pure.^®^
6, How was he (Suka) recognised^*® (when he) arriv¬
ed in the country Kuru-Jahgala*** and (was) wandering in the
city called Hastinapura^** like a mad, dumb and dull-witted
(person) ?
7, Oh Sir ! How did the dialogue wherein^** this
(sacred) Veda-like text^** pertaining to Lord Vi$9u (i.e. the

196. nirvikalpakafy—$R. : Devoid of any knowledge of distinction

from one thing to another {nirasta-bheda)
197. ekdnta-mati^—$R.: with mind devoted to one thing. VJ. : whose
mind always is engrossed in Hari. VB. : free from worldly attachment.
198. unnidra—$R.: Wakeful from the sleep of illusion (MIy&)
VJ. : From whom sleep in the form of ignorance and other defects, is away.
199. gfiflAa—VB.: avoiding society. Also **unostentatious”, also
aprakafa.
*This verse is not noted by VJ.
130. sM-bhidd—^K. : The power of seeing the difference between
man and woman.
131. vivikta-dfiti—$R. : of pure outlook pirUetd-patd dfflir yasya /
139*. alakfita—3R.: known {jfidta)*
133. Kuru-jahgala : The kingdom of Parikyit. : Visited by iSuka.
Its capital was Hastintpura.
134. Haslin^ra—The ancient capital of the Kurus. Founded by
KingHasti. Though a central scene of action in the MBH {Mahd»
bhdrata), nothbg of the Pip^ava era is reported to have been excavated
so far.
135. yatra—3R. : From the conversation.
136. Sdb/aH Srutipr—Sdtvatl "Pertaining to lord Hari*' according to
all nomm*, but Sruti "compilation** (3R.} "equal (in Sacredneis) to the
Vedas** (VR.) "Vaifpava Veda’* (VB.).
 I. 4. 12. 35

Bhdgavata Pf<riina)take place between the sage ($uka) and the

royal-sage of the Papd^va family ?
8. That illustrious (sage l3uka) really awaits at the
houses of the house-holders only for (so short) a period (as
required for) milking cows,^’^ thereby transforming it (the
house) into a holy place
9. Oh Suta ! (Parikfit) the son of Abhimanyu is report¬
ed to be the best among the devotees of the Lord (Vi^nu).
Describe to us his extremely wonderful birth and deeds.
10. For what reason did the emperor (Parfk^it), the
enhancer of the honour of Pand^vas (lit. Pandu’s^” progeny),
disregarding the glory of emperorship, sit on the bank of the
Ganges fasting himself unto death ?
11. Oh (Suta) ! How wonderful it is 1 How did the
young hero (warrior-king) to whose footstool (near the
throne), enemies, for their own good, bring riches (as tribute)
and pay their homage, desire to renounce the royal majesty
(lit. wealth) which it is very difficult to give up, along with
(his) life ?
12. The persons who are devoted to Lord Vi$9U (lit.
He whose renown or glory dispells the darkness of ignorance)
live for the happiness,^*® abundance,and prosperity^** of

137. ^R. states that this verse raises the doubt how the BH. P.
could be narrated within a short period as Suka stayed at the
house of a householder for the time required for milking a cow. This
period is, according to SR., i/8th of a muhurta i.e. 15 Aa/df.
138. VR. & VJ. : “Sanctifying the house (by his steps)”.
139. royal sage bom of Vicitravirya's queen Ambftliki
and Vyilsa (Krfna Dvaipfiyana) ; superseded his elder blind brother
Dhftar&ftra and was installed ai king; married KuntI alias Ffthi, sister
of Vasudeva, and M&drI; being prevented from sexual intercourse by a
curse, got five sons bom to his queens by invoking gods by incantations
known to KuntI; dies as a royal sage in the forest and his second queen
M&drI immolated herself with hitn; his sons are the P&^ditvas. (PI. II. 310.)
140. Jivdja—For “happiness” (3R.}, “auspieiousness” (VR.),
“quite happiness” (VB.).
141. bhaedya—For “abundance” (3R.)« “ever increanng prosperity”
(SD.VR.), “attainment of the goal of life vir. KSma” (GD.), “For retire¬
ment from worldly affairs or sorisAra” (VO.).
149. Mdiaj's—For “affluence or supremacy (8R., SD), **wealth”
(VR. VC.), “attainment of mystje powers or siddUs** (VTB.).
 36 Bhdgavata Pur&fa

othen and not for themselves. Why did this (king) becoiiiing
completely indifferent to his body which gave shelter to others,
give it (body) up ?
13. Tell us in details everything that has been asked
here. I regard you as well* versed in all subjects of speech
that arc other than the Vedas (i.c. the Purat^ VJ).

SUta said :
14. In the third cycle of ages, when ihe Dvapara Age
has already commenced, the sage (lit. one expert in Yoga)
Vyasa, a small part of Hari, was born from Paraiara and
Vasavi.^**
15. Once upon a time, after the disk of the sun had
risen, he sat in a solitary place after (bathing and) sipping the
(sacred) water of the SarasvatP** from the palm of his hand
(as per his routine of morning duties).
16. The sage who knows the past and the future,^^^ per¬
ceiving the promiscuous mixing up**® of the courses of con¬
duct suitable to particular ages, in every Age, in this world
due to Time of imperceptible velocity^®’
17-18. And (observing) the deterioration of the power of
things created from the elements (such as men, etc,) and

143. Vdmvl—N. of the daughter of King Uparicara Vasu; brought

up as Satyavatl in the house of a fisher-man; the mother of the sage
Vyisa. (BPK. 285).
144. S'ardrvd/t—A sacred river famous in the Vedas. The Ghaggar
in the Panjab is regarded as its modern name. I$R. interprets '*upaspriya’*
as *'having taken bath” etc while VJ. **After the performance of morning
duties e.g. sandhyfi, etc”.
$R. suggests that Vyisa was sitting at this time in Badarikfiirama
(which ir so far away from the Panjab). VD. explains this by stating that
8R, does not mean the Badarikftirama near Mount GandhamSdana but a
separate place of the same name in the forest on the bank of the Saras-
vatl in Sindh. SD. and JG., note this place as SamyiprAfia.
145. parSvarcjHabr—VJt : **Seer of the past, present and the future”.
146. vjfatiiara—-6R, & VJ. : mixing up; VR. ^‘Inverted order”
VB. : ‘'Destruction”.
147. a-vyakkt-ratdJias : SR. : Whose courae cannot be perceived”
VJ. : Of unexpressed (unexhibited) velocity.
VB.: Whose vdocity lies within (Prakfii and others are depen*
dent upop Time (klUdhlna).
 I. 4. 22. 37

(finding that) men have become lacking in religibut faith,

energy^", in intellectual capacity and in longevity of life due
to that (subtle force of Time) and seeing the tmfortunate
men, the sage of unerring view,^^* meditated with his divine
vision, upon what was beneficial to all classes of people and their
stages of life.
19. Observing that the Vedic rites performed by four
sacrificial priests^*® purify the people, he (Vyasa) separated
the (single) Veda into four for the continuity of (the institu¬
tion of) sacrifices.
20. The four Vedas namely the ^g., Yajus, S^an and
Atharvan were divided. “ And History-cum-Mytholog}' (the
Mahabharata and the Puranas) is called the fifth Veda.
21. Out of these, Paila^” was the recepient of the
veda^ the wise sage Jaimini^®’ the master of singing the Sdmm,
Vai^ampayana*“ alone was expert in the Tajur Veda.
22. The terrible sage Sumantu”® (was well-versed) in

148. nifisativa—Without courage or constancy (3R.) Without

energy (VJ.) .
149. amogha-dxi—VJ. : Whose knowledge is fruitful {avandhynjHiHa)
VR. Whose wishes are not fruitless (avitetha-taAkalfia)
X50. The four sacrificial priests are Hotf, Udgfitr, Adhvaryu and
BrahmS and they represent the Rg, SSman, Yajus and Atharvan (Vedas)
respectively.
151. uddhxtafy—Sr. : ‘^Separated"; VJ. : **Thc Vedas are not
compiled but simply arranged by VySsa. As History-cum-Mythology is
meant for the elucidation of the contents of the Vedas, MBH. and
Pur&t^as are regarded as the 5th Veda. As JG. points out, this dassifica-
tion of andent literature in 5 Vedas is as old as the ChSndogya Upattifod.
152. Pai/d : Son of the sage Vasu; disciple of Vyisa to learn the
JStgvedai he taught it to Indrapramati and to Bftfkala; Was invited to work
asPffl/rinthe Rftjasfiya sacrifice of Yudhifthira; He classified the Sgotda
in two parts and imparted them to his two disciples mentioned above.
(PI. II. 390
153. Jaimini : A pupil of Vy&sa in charge of SSma-veda; was invited
to Yudhisthira’s Rijasilya, Janmejaya’s Sarpa-satra; Sfltras of Pena
Mlmahsd and Aivam edha Penan are (traditionally regarded as being com¬
piled by him (PI. I. 633. BPK x ao).
154 VaUamP^fona : A pupil of Vyisa in charge of Y^/tir Frds. He
was the maternal uncle of Yijflavalkya. (BPK. 303}.
155. Sumanoi : VJ. states Sumantu as the son oi Varupa (& reads
Vdruan^ for ddrugap). He was taught dbe Alhana-wla by Vyisa.
 38 Bhdgamta Ptard^a

the Atharva Veda relating to the Ahgirasas, and my father,

Romahar^^a, in History-cum-Puraijias. »
23. The sages divided their own respective Veda in
different parts. Those Vedas were separated into (a number
of) branches by (their) disciples, disciples of disciples and
their students.
24. The venerable Vyasa who was compassionate to
the helpless, arranged the Vedas in such a way as can be re¬
tained in memory even by persons of low intelligence.
25. The three Vedas are not to be heard by women,
Sudras and lowest among the twice-born ones (i.e. unworthy
persons of BrShma^a, K$atriya, and Vaiiya castes). In order
that the welfare of such (persons) ignorant about actions
leading to the good (results) may be (achieved) this way here,
that the sage (Vylba) compiled the narrative called the
Bhdrata.
26. Oh twicc-born ones! The mind of (Vyasa who was)
thus always and in all respects trying for the welfare of all
beings, was, however, not satisfied thereby—
27. Vyasa, the knower of the path of duty, whose
mind was not much pacified and who was sitting in solitude
on the holy bank of the Sarasvati, conjecturing (about the
reasons etc. of his unhappy state of mind), spoke out this:
28. “Being intent (keen) on observing my duties, the
Vedas, preceptors and (holy) fires have been sincerely (lit.
without any deceit) worshipped and (their) commands have
been obeyed by me.’*
29. “And verily, the (meaning) of the Vedas has been
explained by compiling a work of the title Bhdrata in which
(subjects such as) religion and others are known by (under¬
privileged persons e.g.) women, $udras and the like.”
30. “Alas I In spite of all these, my individual soul
(though) the best in those possessing the lustre of Vedic
studies'®* and entire in itself'®’ (Or “all•pervading’*) by

156. BrakmazvareasyuUamati—3R. : The best of possessors of the

lustre of Brahma (Veda).
VR.: The purest one (utkanah) in lustre born of the study of the Vedas
(Krtasvddhj^ja-nimitte t(yasi).
VJ : VrttyadHj^ayana~sen^anndndtH medfye hiftkah /
157* vibhtk—ISR. : “Complete in itself** {barifama^)
VR. : “Master** or “Controller’’, VJ. pervading {vy^ta).
1.5. 1. 39

itself appears to be underdeveloped (not having reached the

stage of the Supreme Spirit*’^ (or not reached its natural
condition).”
31. Or (because) religious systems (religion) pertain¬
ing to the Supreme Lord which are liked by the ascetics of
the highest order, have not been considered (by me) in
details. And those are really liked by the Infallible Lord
(Acyuta)
32. In this way, (while Vyasa was) considering himself
deficient and was distressed (at the thought of his deficiency),
Narada approached the hermitage of Kr^a Dvaipayana as
described above.
33. The sage (Vyasa), having known the arrival of
Narada who was worshipped by gods, at once, rose from his
seat to welcome him and worshipped (received) him with due
formalities.

CHAPTER FIVE

{The Dialogue Between Vyasa and Narada)

Suta said :
1. The divine sage (Narada) of great fame,*®* holding
a lute in his hand, and being comfortably seated, spoke with
a slight smile,to the Brahmai^ta sage who was sitting near
him.i®!

158. asampannah—SR. ; Not reached its natural stage. VJ. : One

who has not achieved his life’s mission. VR. : a-samfeldha.
159. hxharchravaff,—SR. ; whose fame is great. GD.: One whose
fame for omniscience has spread everywhere.
160. Commentators attribute various reasons for this smile. SR. :
“Because even a great man is sometimes deluded”. VD. : “This
great man does not deserve to be thus perplexed”. VB., VG. : Nirada
smiled as he was unable to conceal his pleasure (about the prospective
discussion).
161. upSslnctp—VD ; Who received him with due formalities.
 40 Bhdgavata Purdna

Ndrada said :
2. Oh highly fortunate son of Para^ara, is you^ son,
associated with (lit. proud of) your body or with your mind,***
quite satisfied with your body or mind (respectively) ?
3. Have you not thoroughly comprehended*** whatever
you desired to know***, as you have compiled the great,
wonderful**® Bhdrata which is full of matters*** pertaining to
the principal goals of human life (viz. dharmoy arthdy kdmay
mokfa) ?
4. The eternal Brahma**’ (Supreme Spirit) (Or the
Veda) which has been so much coveted*** by you (for its
knowledge and attainment) has been known and attained
by you.. (Or in the case of the Veda: “has been studied and
considered by you by composing the Vedanta Sutras”) .***
Still, Oh learned (sage)*’®, you are worrying yourself as if you
have not achieved your goal.

162. idrira dUnd mdnasa eva vd : idrira dltnd : SR., VC : Soul who is
proud of the body (iarirdbhimdni dtmd). SV. : ‘‘Presiding over the body”.
mdnasa dtmd : SR., VO : proud of the mind. SV. : controller of the
mind, BP. : Soul which is proud of the gross and subtle bodies.
163. susamparmam—SR. Fully acquainted with. GD. ; Properly
comprehended with ease.
jijddsitam—SR. : What was worth knowing c.g. religion etc.
165. mahadadbhutam—VR. : Exten'sive {vlpulam) and wonderful in
its composition and meaning (iaSdataff arthatai ca citram) SV : iabddrthd-
bhydm vieitrtmj
166. sarvdrtha-paribfrhhitam—§R. : Full of matters concerning the
four goals of human life e.g. dhama, artha, kdma and mokfa, SV. & VB.
support this as follows : sarvail^ sddgopdAgai^ ca dharmabhir arthai^ paribjm'
hitadi pur^amj
167. Brahma—It means both “the Veda” and “the Supreme
Spirit” and the verse is to be construed as applying to both. 3r. takes it
in the latter sense.
168. Jijddsita—SR. : Considered, but GS. adds “Considered by
composing the Brahma Setras.*’SV.VR, and VB. take “Brahma” as “the
Veda” and interpret, “You have studied the Veda word by word and
from the point of its meaning and implication have composed the
Mlmdthsd SiUras,
169. adhtta—^&R. : * ‘Attained” (adhigata, prSpta).
170. prabha-^WJ. : One of vast learning (prabhOta-jddnin).
 I. 5. 7. 41

Vyasa said:
5. (Although) all that has been described by you, is
certainly in me; my soul^’^, however, is unsatisfied. I ask the
(underlying) latent^’® cause of it to you, as you have un¬
fathomable knowledge^’® and arc born from Brahman*’*.
6. Verily your honour knows all the secrets*’®, as you
have adored the Primeval Man (Lord Visnu, who is) the
regulator of (everything) high or low*’*, and who, without
being attached*” creates, protects and destroys the universe
by means of attributes (viz. sattva, rajas and tamas)j as soon as
He wills it (by His will-power).
7. You who travel in the three worlds (the Heaven, the
earth and the subterranean regions) like the Sun (and thereby
know the external things), and who, like the breath (wind)
moving within, (arc) a witness unto the hearts of others*’*,
explain to me sufficiently clearly the deficiency in me though I
have dived deep into the Supreme Spirit by Yogic practices
(e.g. meditation etc.)*’® and have mastered the Vedas by
religious observances**®.

171. dtma—Sr. : The soul both corporeal (Jdrira) and mental

(_manaia).
172. aiyaktam—SR. : Not clear, latent; VB. : not explicit VR..:
Not known to me.
173. agadha-bodha—$R. : Whose intelligence is unfathomable VR.,
VJ. : Of unfathomable knowledge. VC., VD. : Omniscient.
174. Atma-hhava—; VB. : Incarnation of the Lord. dtma-bhSta—VB. :
Self'knower (atmavid),
175. samasta-guhyam—VR., BP. ; Minds of ail beings.
176. pardvareia^—$R. : Regulator of all cause and eflect {kdrya-
kdratfa-n'yantd).VR. : The Lord to whom gods like BrahmS and others are
subordinate: Controller of all.
177. asaAga^—VO., VR. Unattached to attributes {Cwfa-saAga-
rahilat)
178. dtma-sdkfi—^R, : Knowing the intelligence and course of
conduct {buddhi-ijUi-jila).
179. dhamatafy 8R. : pare Brahmapi dharmato yogena wfpdtah/ VR.
takes dharmataff. as nitfUi-dharinaip.
180. Pardvare Brahmafd—$R.: avara-brahma is the Vedas which
are mastered by means of "Self-study, observance of religious vows etc.*'
VB. explains para as that which has been explained by the Upanifads
{Vedanta), aparoBrahma is the Veda.
42 Bhigamta PurSt^

Ndrada Said :
8. Your honour has not practically described the pure'**^
glory of the Lord. I think that knowledge'** by which the
Supreme Being is not pleased is incomplete. •
9. Oh great sage ! You have not really described the
glory of Vasudeva (in the same proportion) as you have ex¬
tolled in details the goals (of human life) like Religion
(dharma) and others (viz. arthOf kama and mokfa) and'** its
cognate subjects.
10. The speech composed of words with rhetorical
charm'** but which seldom describes the world-purifying glory
of Hari, is'** regarded like a place of pleasure worthy of enjoy¬
ment for worldly persons where ascetics'*® of pure mind'*’, who
dwell in (are merged in) the Supreme Spirit (Brahma'**) never
like to stay, like swans from the Manasa lake, who have beauti¬
ful dwelling places, do not find pleasure in the pools that are
the pleasure-resorts of crows alone.

181. amala—VR. : Cleansing the sins of the speaker and the hearer.
182. darsana—$R. : “Knowledge”, VR, : Visualization of the
Lord {BhagavaddarSana),VD,, VC. : Science of investigation into the
nature of the Supreme Spirit {Vedanta-dariana).
183. ca—Sr. : This word shows the inclusion of the different
practices of religion.
184. citia-pada—In Rhetorics, rifra is one of the 3 main divisions of
K&ya {Voetty). It is of 2 kinds: and artha-eitra, and the poeti¬
cal charm lies mainly in the use cf f.gurrs of speech, dependent on the
sound or sense of the word. The Bh. P. naturally regards Lord Hari’s
glory superior to rhetorical beauty. VD. explains this as “Wonderful”
{vismayasya sthSnodi : vinnayakdri)
185. Hari's devotees are likened to swans dwelling in the Manasa
lake. Just as these swans avoid dirty places which are enjoyed bv crows,
similarly poetry not singing of the glory of the Lord is not liked by the true
devotees. I§R. and VR. interpret vdyoitHi tirtham as a place-of enjoyment
of pleasures for persons desirous of worldly things. VD. explains vdyasa as
"Trade or profession for one’s livelihood”.
186. hamsa—SR. : (i) Swans, (2) Recluse.
187. mSnasa^—(i) Living in the MSnasa lake (2) Of good {sSttvic
frame ofmind). To this VD. adds : (3) Devotees staying in the mind of
Hari, (4) Mind-born sons of BrahmS, like Sanaka, etc.
188. uiikkfaya^ ; SR., VR. Vj. agree to this but with different
etymologies.
 1. 5. 14. 43

11. That outflow of words'** which though not proper¬

ly composed'** in every verse, makes good people (saints)
hear, sing and praise the names (which are as if) imprinted'*'
with the glory of the Infinite Lord, destroys the sins of the
people.
12. Knowledge, (though) action less'** and pure'**, (if)
devoid of devotion to the Imperishable Lord (Vi^i^u), docs
not appear sufficiently bright (purificatory).'** And how can
again the action which is always unblissful, even though (per¬
formed) without any desire of its fruit appear bright (i.e. will
have purificatory effect, if it is not dedicated to God.) ?
13. Oh highly fortunate one ! (Your Honour) of
correct insight***, of pure (spotless) glory'**, lover of the
truth, and observer of religious vows, should recollect (and
describe) with concentrated mind'*’, the various acts of
the Lord with wide steps'** (i.e, Visriuin Vamanaincarnation)
for liberation from all bondages (of this Saiiisara).
14. Since you were looking for (objects) other than
(the Lord’s deeds) and were desirous of speaking (i.e. de¬
scribing) something else (than the pastimes of the Lord), your

i8g. vdg-visarga : 3R. : “Application of words” (vdcahprayogafi)

VJ. : Special composition or arrangement of words, VR. : viA-sr$ti-rdpaf^
prabandhaljt,
I go. abaddhavali—SR, : Ill-worded Full of corrupt words,
igi. natndni—VB : Not merely names but bearing the imprint of
Lord’s glory.
ig2. naifkarmya—VR. : Knowledge about the correct path of
devotion to the Lord. RR. : Means or path of Liberation {nifkaman).
igg. nirafijana—VR. : Untouched by the collyrium of love and hate.
VD. : Free from illusion (avidya). VJ. : Unsoiled by objects of enjoyment.
ig4. Sr. : “Does not result in proper “direct” knowledge.
ig5. amoghadxi—^K, : Of true intellect.
ig6. f«fj-/waj--SR.: of pure renown.
igy, samddhind—VD. : out of the 3 ways of speech. samddhUbhdfd is
characterised by objective description (Darhna-guhyasamddM-bbedem
tridhd bhinndndm bhdfdrdth tnadhye yathdsthita~vastu-kat/iana-iikfa^jd samddhi-
bhdfayd anusmaral)
198. UTukramasya—SD., VB. and VR. think this a reference to
Vif^u in the V&mana incarnation who after getting permission from Bali to
get 3 steps of land assumed his niva-rdpa and covered the earth and the
sky in a steps and pressed down Bali to the subterranean regiens with the
3rd step. VJ. interprets this as “Of great exploits.”
 44 Bhdgavata Purina

mind, which has become unstable on account of the words

and forms (created by your above-mentioned desire) will not
get a stable position anywhere and on any matter, like a boat
driven by a gale (lit. “struck by a wind”).
15. A gross negligence^*® (has been committed by you)
in advising censuarblc acts (for the sake) of religion, to
persons who by nature are addicted to secular desires.
Ordinary people have followed those actions, thinking them
to be (real) religion, on account of (Vyasa’s) words.*®®
(Ordinary man) does not think of setting aside that (way of
life).
16. By abstaining from worldly acts, a very clever
person becomes capable of knowing the blissful nature of the
All-pervading, Limitless Lord. Therefore, your honour
(should please) describe the diversions of the Supreme Lord
to (persons) who are devoid of spiritual intellect*®^ and who
due to qualities viz. Sattva, RajaSj and Tomas are engaged in
acts (holding out future promises).
17. (If) a person, discarding his own (form of) religion,
resorts to the lotus-like feet of Hari, (and happens) to fall
while in an immature stage, will evil befall unto him in what¬
ever place or in whichever (circumstances) he may be? Or
what benefit has accrued to a non-devotee following his own
religion?*®*

199. lyatikrama—SR. : Transgression (improper for Vyisa) V.J. ;

Gross injustice.
aoo. yodiSkyata}^—5R. andJG. but VR. “Forthesake of the good
of the beings you (VySsa) have acted to the contrary. Due to your
description of the t st three goals of human life (viz. dharma. arthOf & kSma)
people do not know that you intended to advise them to set aside these
three for the sake of the 4th goal, viz. mokfa. JG. thinks that this verse
pinpoints VySsa's deficiency. He had done wrong to the world by describing
a course of religion devoid of Hart’s glorious acts. (In MBH. KxfVM is a
secondary figure.)
201, anitmno^—5R. ; Proud of the physical body. JG. : Devoid of
spiritual intellect, SD. ; Of undetermined intellect.
302. VJ. **No purusftrtha (goal of human life) is adiieved by
faultless observation of one’s own pravftti-^hama. I request you to
describe the science of J/itfrUi-dharma** VC. The daily and occasional
religious observances should be abandoned in favour of devotion to Hari.
 I. 5,21. 45

18. The learned one should specially try for that

objective (viz. “the experience of the supreme Spirit” which
is not obtained while wandering in higher or lower (types of
births). That happiness (i.e. enjoyment of worldly objects)
comes to (our) lot unsolicited like misery from other sources
(from actions of previous life) everywhere due to (passage of)
time which has great velocity.®®®
19. Oh ! A person who is serving Lord Krsria will not
certainly be entangled into the cycle of transmigration of the
soul. There is such an attraction of that sweetest thing®®^
that he who remembers the (joy or test of) clasping the feet
of Lord Kr^^a, will never desire to let them go.®®®
20. This universe is verily the Supreme Lord Himself
but in a way different®®®. As your honour already knows it,
(it is) from him that the preservance, destruction and crea¬
tion of the Universe (take place). Only*a spanful has been
indicated to you by me.
21. Oh (sage) of unerring view!®®® You know it your¬
self that (though) you are birthless, you are born as a part of

203. gambhira-rakasa—VR. Whose velocity is too fast to be observed.

VJ. : Whose speed is unmanifested but covers many births (earthly exist¬
ences)
204. rasa-grahaljt—SR. : rasena rasaniyena gxhyate vail-kriyate / Or
rase-rasamye grahaf^—dgrahahtyasyah
VB. : rasena grakapam ya^a /
205. According to VR : The devotees of the Lord even though they
have not mastered the Bhakti-yoga thoroughly, do not even then return to
the cycle of births and deaths (sanudra) like ignorant persons, or non¬
devotees (VJ).
206. $R. adds one more explanation : This universe is the Supreme
Lord. The individual spirit, though apparently separate from the Lord,
is also the Supreme Lord. There is nothing animate or inanimate
beyond the Supreme Lord who alone is the Truth or Reality. VJ. states
the position of the Dualistic School : The Lord is verily like the universe
(Not the Universe itself). He is different from it. For it is from the
Lord that the creation, preservation and destruction of the Universe
proceeds (and He is endowed with all powers of omniscience, omnipo¬
tence etc.). The Lord Himself knows this. (Like a pupil exhibiting his
little knowledge before the preceptor) I have shown my limited knowledge
to you).
207. amogha-Ori—$R. : Full of accurate knowledge. VR. ; One
who sees the whole of reality as it is.
 46 Bhdgavata PurSi^a

the Supreme Soul (who is) the Greatest Man, for the welfare
of the world. Therefore, let the glories*®* of the Lord of
great prowess be described in details by you.
22. The act of extolling the qualities of the Lord of
excellent renown, has been declared by wise men, as the in¬
destructible fruit*®® of a man’s penance, hearing (the scrip¬
tures) , performance of the best sacrifices, recital of Vedas and
-of intelligence and charities.
23. Oh sage ! As for myself, formerly (in a former cycle
of Ages), in (my) previous birth, I was born of a certain
female servant of sages conversant with the Vedas. Even
while (I was) a child, I was appointed to wait upon (some)
ascetics who wished to stay together (in one place) during
(the four months of) the rainy-season.
24. Although the sages**® had equality of outlook (to¬
wards all beings) they began (to show) favour to me whose
unsteadiness had completely disappeared, (who was) self-con¬
trolled, obedient, and a willing servant of few words.
25. Being allowed by the twice-born (sages) to eat the
remanents of the food sticking to their dishes whereby (my)
sin had been destroyed, I used to take meal once a day.*^^ I
was behaving thus and my heart had been well purified.
(Thus) a self-interest in their (Bhagavata) religion also had
developed (in me).
26. There, by the favour of the singers, I heard attrac¬
tive (interesting) narratives ofKffiQia, every day. Oh Vyasa!
(As) I heard every word*^* of those (narratives) with special
attention, my devotion in the Lord whose renown is so dear,
developed.
27. Oh great sage! Then I developed liking for (the
Lord) whose fame is dear (to all). My intellect became un-

2o8. abhjnul^a—$R. : *'ProweM**; VR. : viz. Birth, acdoni, quali¬

ties. {Janma-koma-gmddtf).
aoq. VR : purpose ; SD. : artAa-*Fruit
(phaiem).
210. V6. says that these were the 4 sages : Sanaka, Sanandana etc.
in their previous birth.
211. VJ. the recluses eat once a day, so did N&rada.
212. v.l. anmatam—VR. and VJ. Interpret this as *'Three times a
day^ viz. morning, noon and evening (tri-sandfyam) .**
 I. 5. 31, 47

deviating^^^ from the right course whereby I could see that

due to my illusion, this grossness and subtlety^^ had been
imagined in me who am (really) higher Brahma (Supreme
Spirit).»“
28. In this way, during the rainy season and the
Autumn, I, who heard attentively the spotless glory of Hari
extolled thrice a day^^* by the sages of noble souls, had got
created in me devotion which removes the rajas and tamos the
Soul.
29-30. At the time of their departure those sages, who
were kind to the poor, taught the most esoterical knowledge*^’
which has been conveyed by the Supreme Lord Himself, to
me who, as a child was attached to them, and (was) humble,
full of reverence, self-controlled and had been serving them
(with devotion).
31. On account of which (knowledge) only, 1 came to
comprehend the efficacy of the power called Illusion*^® of Lord
Vasudeva, the Creator of the Universe. (It is) by that know¬
ledge (that) the people attain to His feet (i.e. Liberation).

213. a-skhalita—3R. : "Unobstructed*’; SD. : "Steady, firm”.

214. sa4"asat—$R. Gross and subtle. While JG. takes it as vfoffi
(An aggregate viewed as made up of many separate bodies) and
samoffi (All aggregate considered to be made of parts each of which is
consubstantially the same with the whole). To quote JG. aham etat
sadasad vyaffi-samaflydtmakam yaj jagat tad tyaflyathSath mayi jivardfie sva^
vifayaka-bhagavan-mdyqya kalpitam paJye.
215. According to VJ., "1 see that all this universe of cause and
effect is the creation by the will of Hari who is in me and that it is
maintained and destroyed by him”. He strongly objects to the adhySsa
theory as false knowledge (mitfyS-jHSna.)
216. See F.N. 212 above.
217. guhyatcma—3R. and BP. : Knowledge about the practice of
religion is guhya (secret); pure knowledge derived from the practice of
religion is guhyatara (secret of a higher degree); Knowledge derived
from the above about the Supreme Lord (Uvara-jHana) is the most secret
(guhyatoma),
218. mSydnubhioam—Miyi has been variously inteipceted by
commentators as intellectual capacity (eitehakti) of the Lord (JG., VD.),
theprekf/t consisting of 3 attributes viz, sattvOf rajas and tmias (VR.).
"anubhiva” is the power or the effect of Mfty&.
 48 BhSgavata Purana

32. Oh Brahmaria ! (It has been) well-known*^® that

action which is dedicated to the Lord, the Supreme Spirit, the
Controller of the universe, removes the three types of^ nalfeeries
(viz. those pertaining to the body, caused by Fate and caused
by animals etc.—called in Sk. adhyatmikay adhidaivika and ddhi-
bhautika).
33. Oh good observer of religious vows! Verily the stuft'
which causes disease to beings, does not cure it (the
disease by itself). But (if) administered after medical Puri¬
fication®*®, it cures**^ (that disease).
34. In the same way, the performances of all*** actions**®
(which are) the causes of worldly existence*** (i.e. the trans¬
migration of the soul) are capable of destroying themselves**®
if those (very actions) are dedicated to the Supreme Spirit.
35. In this world, knowledge which is coupled with

210. samsueita—VD. : “Suggested, not directly spoken”. JG. :

(Suggested) by persons well-versed in Scriptures. VR. : by iSrutis and
Smrtis; VJ.: Properly suggested to the people, {Samkinarh sucitath lokofyn).
220, eikitsitam—SR. : is puriBed by other objects. BP. ; If mixed
with medicinal quick-silver vermillion, etc.
Mi.punati—VD. : puriBes, removes the dirt (disease) GD: acts as
prophylactic. VR. interprets this verse differently ; “Oh careful
observer of religious vows 1 Just as unwholesome food which causes
disease does not cure the disease if taken in for remedial purpose.”
cikitsita ’pi tyadhir apathyadina punab vardhaU Hyarthab.
222. sarvs—VD. VR. : This includes meritorious actions also. GS.:
Both usual (nilya) and occasional (naimittika) actions performed with
attachment (kdmya-karma),
223. kriyd-yairab—BP. VJ. : kriyd lakfandyo.cd updydhl
224. sorit^xi'fketavab—VD. : Causes of bondage.
225. dtrm-vindidya kalpaU—iSR,. : are capable of destroying the
effeefs of actions. He gives the following progressive stages or steps: 1.
Service of the great—2. Their favour—3. Faith in religion—4. Hearing
the stories of God—5. Love of God—6. Knowledge about {vii'eka-jMm)
the self—7. Firm devotion to God—8. Awareness of the real nature
of God.—9. Manife.station of attributes or qualities of Godhead e.g.
Omniscience and others in the devotee.
VD. interprets differently ; “In this world, knowledge which is
accompanied with devotion (e.g. iravajiit, ktrtona and others) is deBnitely
pleasing to the Supreme Lord. This knowledge is bom of actions which
are performed without attachment and dedicated to the Supreme
Lord.”
 I. 5. 38. 49

devotional contemplation**®, is certainly dependent on actions

which are performed for the gratification of the Supreme
Spirit.**’
36*. Where persons always perform actions according to
the teaching of the Lord, they extol the qualities and names
of Krsna and meditate on him.
37. Salutations to you Venerable Vasudeva. Obeisance
to Pradyumna, Aniruddha and Sahkarsa^a***. We meditate
(on you all).
38. He who thus by taking the names of these (above-
mentioned four) forms, worships the Sacrificial Man who is
formless yet has his body made up of holy incantations, be¬
comes full of correct perception.***

236. bhakli-yoga—JG. : It includes chanting of Hari’s name and

musing over .his deeds.
227. JG. thinks that this verse describes the superiority of actions
which are pleasing to the Lord Hati, while VJ. thinks that performance
of actions removes the bondage of Karma by generating knowledge.
VR. explains: “Just as actions always done according to the instruc¬
tions of the Lord, create devotion, similarly they make (the devotee) to
meditate upon his attributes and names”.
The so-called instructions of Hari mentioned in VR. above are
quoted from the Bhagavad Gita e.g.yat karofi yad asndsi etc. (BG. IX.
27), moyi jarrdrii karmdpi etc. (BG. III. 30).
According to VJ. this verse explains how knowledge is generated
by performance of actions (kamas). When they perform sacrifices as
ordained by the Lord, at various steps, they remember the glorious
qualities of the Lord and sing Lord Kr$na’s name. In this way knowledge
develops through performance of actions.
238. Although these are names of Kr$na, his son, his grandson and
his (Kfsna's} brother, these are technically called the Vyuhas in the
Paricaiatra system of philosophy. Its application to the BhSgavata sect is
as follows : The 1st category evolved from Prakrti is mahat which con¬
tains the germs of the entire universe; it is pure translucent sattoa (also
called Citta or VSsudera). From the category of Mahat the threefold
ahamkdra viz. vaikdrika, taijasa and Ubn.7sa was produced. This ahathkdra is
called Sadkarfa^a. The category of Manas is produced from Vaikarika
ahadkdra and it is called Aniruddha in the terminology of the Bhdgavata cult.
Pradyumna stands for the desire; desires are but functions of the category
of manas and not a separate category.
229. samyog-dariana—SR. : The Being of perfect knowledge.
 50 Bhdgavaia Purdijta

39. Oh Brahma^a! Ke^ava (Lord Visriu), knowing that

I practised his sacred precept, bestowed on me knowledge
pertaining to the Controller of the Universe and devotion unto
him.
40. Oh sage with wide knowledge! You also describe
the great glory of the All-pervading Lord, which satisfies the
desire for enjoyment on the part of the learned ones.
Persons who are constantly afflicted by miseries take resort to
(his) glory (as it is not) otherwise pacified (at all).

CHAPTER SIX

(Dialogue between Vydsa and Ndrada)

SUta said : *
1. Oh Brahmana! Having thus heard about the birth
and deeds of the divine sage (Narada), the venerable Vyasa,
the son of Satyavati, asked him again.

Vydsa said :
2. When the religious mendicants {sannyasins) who initiat¬
ed you in the special spiritual knowledge departed (to a distant
country), what did your honour do in that primary stage of life ?
3. Oh son of the self-existent god Brahma ! In what
way did you lead your later life ? How did you give up your
body when the time (of your death) arrived ?
4. Oh the best of gods How is it that (even though)
Time is all-destructive*®^ it has not shadowed*®* your memory
(of matters) pertaining to the previous epoch ?

* VR. : Vyasa was eager to know the sequel of the narration after BH,
P.1.3.30 (anvavocan garnifjfanta^ kYpaya dina-vatsalap etc),
230. surasattama—^VJ: Greatest of the knowers.
231. nirdkftifi—SR.; “Concealing” VD., VR. : “Destruc¬
tion”. VR. “All destructive”.
232. vyavadhdt: 3R: Broken, erased VR,: Concealed
{tirdiitmdn).
I. 6. 14. 51

J/arada said:
5. When the recluses who taught me the special spiritual
knowledge set out (on their distant journey) I, who was in my
primary stage of life, did as follows.
6. My mother, to whom I was the only son, being an
ignorant woman—a maidservant—bound me by (her)affection
as I was a son who had no other shelter.
7. Although she desired (to provide) for my well-being,
she, being not independent, was unable to do so. People are
subject to (the Will of) the Almighty like a doll of wood.
8. And I, as a child of five years of age, being ignorant
of directions, regions or time, stayed in the Brahmana’s house
expecting that (termination of the bond of maternal affection).
9. Once, when my innocent mother went out at night
(to milk the cow), a serpent (as if) ordered by the god of
death, was touched*®’ by her foot on the way, bit her while
she was milking (the cow).
10. Then, looking upon it (my mother’s death) as the
grace of the Lord who is solicitous about the well-being of his
devotees, I proceeded to the northern direction.
11. (While going alone) in that direction, I saw pros¬
perous countries and capital towns, villages, habitations of cow¬
herds and mines, villages of cultivators, habitations adjacent to
hills and streams, parks, jungles and gardens*®*.
12. (I saw) mountains of variegated colours due to the
ores of different metals*®*, (covered with) trees the branches of
which are broken by elephants, lakes of clear water and lotus-
pools enjoyed by gods (and) beautified by the droning of
the black-b|ees which are roused by wonderful warblings of the
birds (lit. wing-vehicled beings;.
13-14. I who traversed alone such a long distance saw a
vast, unbearably terrible looking forest* which had cavities form-

233. "was slightly trod upon”.

234. I have followed iSR. in this interpretation.
233. Sr. : “Mountains of variegated colours due to metals like
gold and silver”.
*The 2nd line of verse 13 is constructed with verse 14 and thus inser¬
ted herein.
 52 Bhdgavata Purdna

ed by Nala grass, (solid) bamboos, clumps of white reeds and

KuSa grass and clusters of hollow bamboos (whistling with
wind) which was (as it were) a play-ground of serpents (wicked
elephants) owls and jackals.
15. I, who was physically anc^ mentally exhausted, and
was both thirsty and hungry, got relieved from the fatigue by
bathing in the deep lake in the river-bed and by drinking (the
river-water and by performing the religious sipping of (water
(from the cavity of the hand).
16. In that tenantless forest, I, who was seated at the
foot of a Pippala tree^"®, meditated internally (by my mind or
intellect) upon the Supreme Spirit that was (present) within
me, as per instructions heard (from the recluses.).
17. While I was meditating upon the lotus-like feet (of
Hari) with my mind overwhelmed or subdued with devotion,
and my eyes overflowing with tears for longing (to see Hari),
Hari manifested himself slowly in my heart.
18. Oh sage ! I, whose hair were standing on their ends
owing to the rapturous love (for the Supreme Spirit), and who
was deeply satisfied and was immersed in the flood of delight,
could not see both.
19. When I could not see the beautiful form of the
Lord so pleasing to the mind and dispeller of sorrow, I felt deje¬
cted and suddenly stood up through bewilderment.®®*
20. Being desirous of seeing it (the form of the Lord)
when I again tried to see him by concentrating my mind with¬
in itself, I was not able to see him and became anxious like a
diseased person.
21. (He) who is unapproachable to speech, addressed in
a voice deep yet sweet and grief-assuaging, to me who was thus
struggling alone (to see him) in solitude.

:236. v.i. asrita—VB: Leaning^ against (the Pippala tree).

237. ubhayam—SR: ‘‘Myself and others”; VR: “Body and Soul”
the Individual Spirit and the Supreme Spirit. SD. construes it differently:
“Being excessively unsatisfied due to my inability to see him, 1 became
over-eager and with a desire to see him^ain, 1 concentrated my mind
within me and tried to see him but in vain.”
23S. Brom Apaiyan saftaso etc. BH.F.I.G.igb to the end of 22 are
deleted in some Mss. %
 I. 6. 30. 53

22. ^^Alas ! In this life you are not eligible to see me

here. I am difficult to be seen by immature Yogins whose
taints (sins) have not been wiped out.
23. On Sinless one ! It was just out of love for you that
the Vision (Form) was shown to you once. A saintly person
who loves me shakes oiT all the desires in his heart gradually.
24. Due to the service of the saints for a short while,
your mind has become firmly fixed in me. After leaving this
inferior world (censurable body as Narada was lowborn), you
will attain the position of my personal attendant {parfada).
25. This intellect of yours which is stabilised in me, will
never be incapaciated. And despite creation or destruction of
the world, your memory shall persist due to my grace”.
26. That Great Spirit of sky-like form, invisible (yet)
controller of all, stopped after speaking this (much). I, who
deserved compassion, paid my obeisance with my head to him
who was the greatest of the great ;
27. With the sense of bashfulness shed off, reciting the
names of the Infinite (Lord), musing over the mystic and
auspicious deeds (of the Lord), with a satisfied mind free from
desire, pride and jealousy, I wandered over the earth waiting
for the time (of my death).
28. Oh Brahmana ! In this way, with my mind (intel¬
lect) fixed in Krs^ and unattached, and of pure soul, death
appeared (suddenly to me) at the proper time like a garland¬
like lightning.^*®
29. That great spirit of ethereal form (having no mate¬
rial body), invisible (yet) controller of all, stopped after speak¬
ing this (much). I who was an object of his grace, paid obeis¬
ance with my head to him who was greater than the great.
30. Biding for the time (of my death), I wandered over
the earth, reciting the names of the Infinite w'ithout any sense

230. vidyut sauddminiyatha—8R.'"Lightning flashed in the vicinity

of a mountain of crystal called Sudiiman." This alternate explanation has
been echoed by VR. who adds, "This example is given to suggest the
transitory nature of death.” VG. thinks that just as one lightning emerges
out of another, the body of Vis^u's attendant (par^ada) was ready after
the falling away ofNirada’s human body.
 54 Bhdgavata PurStjiff

of shyness and musing over the mystic and auspicious deeds (of
the Lord), with a heart satisfied, free from desire, pnde and
jealousy.
31. Oh Brahmana ! In this way, just as lightning flashes
in the vicinity of the crystaline mountain Suddman^*^ at the
proper time, death came, in due course, to me whose mind was
pure and fixed on Krsna and was unattached (to worldly
things).
32. While I was being transferred to that pure body per¬
taining to the (attendant of the) Lord, (my) gross body com¬
posed of the five elements fell off*^^, indicating the exhaustion
of actions (due to which one gets one’s body).
33. I entered along with his breath in god Brahma who
desired to sleep within Lord Narayana when at the end of the
world he (Narayana) sleeps on the waters of the ocean with¬
drawing this (world) within him.
34. At the end of one thousand ages,®** he woke up and
desired to create the world (when) I, along with sages of whom
Marici was prominent, was born from the breath (or organs of
senses) of god Brahma.
35. I wandered in and out of the three worlds, without
the violation of any vows**® (as) my movements were unhamper¬
ed by the grace of the great Vi§nu.
36. Playing on this lute (Vina) gifted to me by the Lord
and adorned with Brahman in the form of the seven notes of the
musical gamut I go about singing the episodes of Hari.
37. When I sing of the exploits of the Lord whose feet
are holy and glory lovable, he manifests himself in my heart
immediately like an invitee.

24U. Sauddminl—SR. and VR. explain it as above. VR. adds: this

example is given to suggest the momentary nature of death.
241. VB. explains that NSrada had not to undergo pains of death.
SD. states that Narada returned to his original divine body after the
complete fruition of the BrShmapa’s curse whereby he was born as the
son of a maid servant.
242. Tuga—^The group of four ages (viz. Kfta, Tret&, Dv£para and
Kali)—VD.
243. iiskandita-vratafy—(i) Whose vow of celibacy remained unvio¬
lated—SR.,VR. (ii) One whose vow of devotion to the Lord remained
unbroken—VD.,JG. **
I. 7. 1. 55

38. For, this singing of the deeds of Hari is (regarded)

as a boat to cross the ocean of worldly existence for those whose
hearts are often afflicted by yearning for enjoying (the pleasu¬
res of the world).
39. The mind (lit.Soul) which is frequently afflicted by
passions and avarice is not pacified (to that extent) by the paths
of Toga^'^* consisting of Tama, niyama etc., as is directly done by
the service of Krsna.
40. Oh sinless one ! Whatever has been asked by you
about the mysteries of my birth and deeds, has been narrated
by me to your mind's satisfaction.
Suta said ;
41. After having spoken thus to thesonofVasavi(Vyasa),
the Venerable Narada bade good-bye and departed while play¬
ing upon his lute; for the sage has no purpose of his own.
42. Oh ! How blessed is this divine sage (Narada) who
while singing of the glory of Visnu (lit. god with a bow of
horns) is transported with joy and delights this afflicted world
by playing upon the lute (Vina).

CHAPTER SEVEN

{Punishment of Ahmtthdman)

Saunaka said :
1. Oh Suta ! After having listened to the suggestion of
Narada, what did the venerable and glorious Badaraya^a do on
Narada*s departure ?

244. in YS ii. 29 gives the follow¬

ing'aids* {angas) of Yoga: Abstentions (Tama), observances (niyatna),
postures (asana), regulations-of-the breath (prdndydma), withdrawal*of-the-
senses, (pratydhdra). Gxed attention, (dhdrapd), contemplation, (dkydna)
and concentration (sninddhi). YS ii. 30 enumerates yamas as follows :
“Abstinence from injury, falsehood, theft, incontinence and acceptance of
giAs.'* (For details vide J.H. Woods—The Toga System o/PataHjali, pp. 177
O'). The path of Yoga was greatly respected and followed by Jainas and
Buddhists. The Gve great vows (PaH-a Mihdvratis of Jainas correspond
 56 Bhagavata Purina

Sfiia said :
2. On the western bank of the Sarasvati, the presiding
deity of which is god Brahma (Or which is resorted to by
Brahmanas) there is a hermitage called ^amyaprasa which
encourages (lit.extends) the sacrificial sessions of the sages.
3. Sitting in his own hermitage beautified by a cluster of
jujube trees, Vyasa, after ‘touching water* (i.e. sipping it from
the palm of his hand as is usually performed before any religious
act or taking meals), concentrated his mind (as instructed by
Narada).
4. In his mind purified by devotion and thoroughly con¬
centrated, he saw at first the Primeval Being and (his power
called) Maya (Illusion) depending on him.*^®
5. Though the individual soul is beyond the three attri¬
butes, he, being deluded by her (Maya), regards himself as con¬
sisting of the three attributes and suffers calamities (e.g. birth,
death, three types of misery etc.) caused by the notion.
6. Realizing that the path of devotion to Visnu directly
subsides the calamities (of sarhsara mentioned above), the learn¬
ed Vyasa composed the sattvala sarfihita {the Bkogavata Purina)
for ignorant people.
7. Verily, by listening to this (the Bhagavata Purina)
devotion unto Krsria, the Supreme Man, is developed. It (devo¬
tion) dispells all grief, infatuation and fears (of man).
8. Having composed and arranged the Bhagavata Sarh-
hitiy the sage taught it to his son iSuka who was firmly fixed in
renunciation.

Saunaka said :
9. The sage (Suka) is (known) to be devoid of attach¬
ment to the world and is unconcerned everywhere (to every
thing). For what purpose did he who was delighted in his
Higher Self, learn this big tome ?

\.Qymm. The Bh. P. has elaborated the five yamas and the five niyamas
of Patafljali into twelve each (vide the Bh. P. 3.28. 2-4, 1
245. MdySm tadap&Srayam—^The binding power called MSya which
involves individual Souls (jivas) in worldly existence and fg'anstnigration
(sath^dra) but which is subservient to Hari-VJ.
 I. 7. 16. 57

Suta said :
10. Hariisofsuch (excellent) attributes that sages who
are delighted in the Soul and even those whose knots of worldly
bonds are severed, perform motiveless devotion to Vi§iTiu(lit. the
god with wide strides),
11. The venerable son of Badaraya^a (Suka) whose
mind was fascinated with the (excellent) qualities of Hari and
who liked the devotees of Visnu (Or who was loved by the devo¬
tees of Visnu) studied this great legendary narrative (the
Bhdgavata Pur am).
12. I shall, henceforth, narrate to you the birth, deeds
and death (or liberation) of king Pariksit and the great journey
uo heaven) of the Pan^avas in such a w'ay as will bear upon
the siories of Krsna.
13*. When, in the battle of Kauravas and Srnjayas, the
warriors had gone the way of heroes (i.e. died on the battle¬
field) and the son of Dhrtarastra (Duryodhana) had his thigh¬
bone broken by the stroke of the mace hit by Bhima.
14. The son of Dro^a (Asvatthaman) thinking that it
would be liked by the mas ter (Duryodhana) cut off and present¬
ed (to him) the heads of the sons of Draupadi (while they
were asleep)—an act disagreeable to Duryodhana®^* and for
which people censured him.
15. Then (Draupadi), the mother of the children, hav¬
ing heard of the death of her sons became terribly tormented
and wept bitterly with her eyes flowing with tears. Arjuna
consoling her said.
16. “Oh blessed lady! I shall have redressed your grief
when I shall present to you the head of the wretched Brahma^a

•This introduces the story how Kf^na protected Pariksit (who was in
his mother’s womb) from the Brahma-missile ot*Asvatthaman.
246* VR. thinks that the murder of the children of Draupadi was
not liked by Dhitara^tra. VC,’s statement that this killing was disagree¬
able to Duryodhana, has no basis in the MBh. According to the
MBh. Sauptika Patvan g.34, Duryodhana praises AsvatthSman as follows :
•What you, Kfpa and Bhoja achieved for me today, was not done by
Bhi^roa, Karoa Or your father. That wretched DhfSiadyumna was killed
along with iSikhandin. I, therefore, regard myself as equal to Indra
today. .. Farewell. May you be blessed. We shall meet again in heaven .
58 Bhdgavata Purdna

murdered, cut off by arrows discharged from my Gan<^iva

bow, and when you, whose sons are killed, would set ySurfoot
on it (A^vatthaman*s head) and take your bath.”
17. Having thus consoled his beloved (wife Draupadi)
with various sweet soothing words, Arjuna whose friend and
charioteer was Krsna, put on his armour, wielded a terrible bow
and with monkey banner flying on his chariot rode in it, pur¬
suing the son of his preceptor.
18. Seeing from a distance Arjuna pursuing him (Alvat-
thaman), the murderer of (Draupadi’s) chi>dren, with a trem¬
bling heart, fled in his chariot to the best of his capacity on
the earth to save his life, as the god Brahma^^® (v.l. Arka the
Sun-god) did through the fear of gnd Siva.
19. When the son of Brahmana (Asvaithaman) found
that his horses were fatigued and he had become helpless, he
thought that the use of the missile Brr.hma-Siras was his
only protection.
20. Then, being in a peril of life, he sipped water from
the palm of his hand concentrated his mind and let the missile
go, even though he did not know how to withdraw it.

247. dtatayin—A person who commits a heinous crime, e.g. a thief,

a ravisher, a murderer, incendiary, a felon etc. Sukra Niti enumerates them
as follows :.
Agnido garadaJ caica iastronmatto dhandpahd /
Kfetra-ddra-harai caitdnfad vidydd dtatdyinah //
248. $R. refers to the episode of god Brahma’s flight when Rudra
wanted to punish him for his lust after his daughter. I$R. notes another
v.l. Arka—the Sun-god—and states that this refers to the story in Ydmana
Purd(ia, VidyunmSli, a demon, got from Siva, a heavenly car of gold in
which he followed the Sun, dispelling the darkness in the part of the
world when the Sun had set. The Sun, finding the disappearance of
night from the world, melted down the heavenly car of Vidyunmali. At
this, Siva got enraged with the Sun and opened his third eye. The Sun.
terrified at the terrible fire so released, ran for his life but was scorched
by it and fell down at VirJl^asi where he is known as ‘Lol&rka’. VJ. reads
drkif the son of Arka, i.e. the Saturn and refers to the story in the Vdyu
Purdffa in which the Saturn had to flee for his life before the fire emanat¬
ing from the third eye of Rudra.
249. Sr. regards Brahma-Siras and Brahmilstra as the same. But
as VD. points out, they are different missiles. Ho. quotes Sitandii Purd/M as
his authority.
 I. 7. 25. 59

21. Then, seeing the terrific glare of light (of the fierce
flame of the missile )manifested in all directions and endanger¬
ing his life, Arjuna spoke to Kjrsna.

Arjuna said:
22. Oh Krsna ! Oh highly fortunate one! The saviour
of your devotees from fear! You are the reliever cf persons who
are being burnt in the fire of worldly life. You are the Firsts
Primeval Man, the direct controller of the universe, higher than
the Primordial Nature (Prakrti). Having dispelled the Cos¬
mic Illusion (Maya) by your intellectual power (Cicchakti)
you stay established in your own pure nature.*
24. You are the same as He (God, described above).
By your power, you confer blessings such as Dharma and others
(Wealth, Liberation etc.) on all beings whose minds arc delud¬
ed by Illusion (Maya).
25. Moreover, this incarnation of yours is both for les¬
sening the burden of the earth as well as for the convenience of

*Soine more interpretations :

(i) SR: ‘You are the direct controller (of the universe) as you are
the Man beyond the Primordial Nature {Prakfti). You are the First
cause who having dispelled Illusion (Maya) by your intellectual Power
(Cicchakti) are established in the absolutely pure state of your Self.*
(ii) VR. distinguishes between the individual Soul (Jh’a) and God;
the individual soul, due to his limited knowledge, wrongly attaches the
attributes of the body to the Soul while God dispels them by His Power of
Knowledge (Cicchakti) ^ God being within all individual Souls, dispenses
the fruit according to the actions of respective individual Souls and acts
as their support.
VR. interprets the text of this verse as follows: *You alone . are the
veritable Ruler (of the universe). You are the First (cause of the uni¬
verse), Man (existing in all individuals and controlling them) untouched
by the attributes of Prakrti (Primordial nature). By your Power of
knowledge you arc untouched by Aidya. You lie established in your own
absolute greatness.'
(iii) VJ; “You are tke destroyer of sins (Purufa^), the First (*»
existing before everyone and everything); the controller incarnate,
superior to Intelligent Primordial Nature (Prakrti). By your Power of
Knowledge, you, having removed the power of bondage (Maya) stay
established with Your Self which is absolute (»beyond the bonds of
Prakrti).
 60 Bhagavata Purdna

constant meditation by your devotees who have set their hearts

only on you. •
26. Oh God of gods! I do not know the nature and the
source of this very terrible fire which is encompassing us from
ail directions.

The Lord said:

27. Know that this is ihc Brahma missile detonat¬
ed by the son of Drona (AiSvatthaman) under peril of life.
He does not know the method of withdrawing it.
28. There is no other missile except this very astra (mis¬
sile) which can curb its power. You are conversant with mis¬
siles. By the force of the same {Brahma) missile, therefore, des¬
troy the fierce fire of that astra.

Silt a said:
29. Hearing the words of the Lord, Arjuna, the vanquish¬
er of valiant foes, touched water (i.e. sippedit as dcamana)^
circumambulated him (Kr^na) and discharged his Brahmastra
against (ASvatthaman’s) Brahmastra.
30. The flames emanating from Brahmastra-charged
arrows of both (Arjuna and ASvatthaman) mingled with each
other and surrounded by fiery arrows they covered the earth,
heaven and the space-between and increased the conflagration
like the fire and the Sun (at the end of the world.)
31. All beings who were scorched (by the Brahmastras)
and saw the terrific fire of (their missiles) burning the three
worlds, felt that it was the fire of Pra/<y»a( which burns down the
world).
32. Seeing the distress of the people and the destruction
of the world and noticing the view of Vasudeya, Arjuna with-
drevv both the missiles.
33. Then Arjuna, with his eyes reddened with rage,
swiftly overtook the terrible ASvatthaman (lit. the son of
GautamI) and roped him forcibly like a (sacrificial) beast.
34. The Lotus-eyed Lord (Kf^tgui) spoke angrily to
Arjuna who fastened the enemy with a rope and desired to take
him per force to the camp.
 I. 7. 45. 61

35. Oh Partha, you should not spare this (fellow).

Kill this wretched Brahmana who has murdered innocent child¬
ren while they were asleep at night.
36. A person, knowing the restrictions of religion (Law)
does not kill an enemy who is intoxicated, inattentive (or un¬
guarded), haunted by a ghost (or insane), asleep, or a child or
a woman; (nor does he kill) a dullard (lunatic), a suppliant
for protection, (an enemy) with a broken chariot or (feeling)
in a frightened condition.
37. He who supports his life by killing others is merciless
and wicked. To mete out capital punishment to him is in his
interest as he really goes to hell on account of that crime (if
not expiated by judicial punishment).
38. It waa in my presence (lit. while I was hearing) that
you promised to Draupadi: *I shall bring to you the head of the
man who killed your sons.’
39. Oh valiant one! Let, therefore, this sinful despera¬
do, the murderer of your sons, be slain as he is a di^grace to his
family and has acted against the interests of his master.
40. Though thus urged by Krsna who tested his( Arjuna’s)
sense of Dharma, the great .son of Pftha (Arjuna) did not wish
to kill his teacher’s son (even though he was) the slayer of
his children.
41. Having returned to his camp, Arjuna, whose dear
charioteer was Kfsi^a, presented him (A^vatthaman) to his
beloved who was weeping.
42. Seeing the evildoer, the preceptor’s son,, produced
before her, bound with a rope like a (sacrificial) beast with
his head bent low due to his censurable act, the good-natur
ed Draupadi bowed to him out of pity.
43. And the virtuous lady (Draupadi), not tolerating
the act of bringing hini thus bound (with cords) said, *‘Let him
be released immediately, especially as this Brahmana is veri¬
tably the preceptor.
44. Through his favour Your honour has studied the
Dhamroeda (the Military Science) along with its secret formulae
(incantations or Mantras) and a number of missiles along with
the technique of discharging and withdrawing them.
45. This (A^vatthaman) is venerable Drona existing in
 62 Bhagaaata purana

the form of a son. KrpI who is Drona's (better) half, is alive;

she did not immloatc herself after him as she was the •mother
of a warrior.
46. Therefore, Oh highly fortunate one who know religion,
the family of the preceptor which deserves constant respect and
worship, should not be subjected to misery by Your honour.
47. Let not his mother Gaulami who regards her husband
as a god, weep just as 1 constantly do, with my face full of tears,
due to grief at the death of my children.
48. The Brahmana race which is provoked by Ksalriyas
of uncontrolled tempers and is subjected to grief, burns down
within a short time, that Ksatriya family with its kithandkin.”

Siita said:
49. Oh Brahmanas, King Yudhisthira (son of Dharma)
approved of the queen’s speech of great significance which was
consistent with religion and justice and was remarkable for its
compassion, sincerity and equitability.
50. Nakula, Sahadeva, Satyakl, Arjuna, the venerable
sonofDevaki and other ladies present also expressed their
approval (of her speech).
51. There (then) the enraged Bhima spoke:
*It is desirable (even from the point of A<vatthaman)
that he should be -killed as he killea the sleeping children in \ ain
neither in the interest of his master nor his own.’
52. Hearing the words of Bhima andDraupadI, the four-
armed*®® Krsna looked at the face of his friend (Arjuna) and
spoke smilingly as follows:

Sri KrSna said:

53. “The (two) injunctions that a Brahmana even though
fallen, should not be killed and that a wreckless ruffian deserves
capital punishment, have been laid down by me. Carry out
the twofold command.

250. Sr. states that manifested his four arms as he used

two arms to prevent Bhima from killing AivatthSman and two to ward off
Draupadi who suddenly came in the way of Bhima for warding him off
from that act. «
 I. 8. 1. 63

54. Carry out what you have promised to your be?oved

(DraupadI) at the time of consoling her. Do what is agreeable
to Bhima, Pahcali and me as well.”

Sula said:
55. Understanding at cnce the intention ofHari, Arjuna,
with his sword, took away the jewel that was in the head of the
Brahmana along with the locks of hair.
56. Releasing him (AiSvatthaman) from the rope (with
which he was bound), Arjuna drove him (A^vatthaman') out
of the camp, as he had lost all his lustre due to the murder of
children (committed by him) and the loss of the brilliant gem.
j7. (For, disgraceful) shaving of the head, confiscation
of property as well as expulsion from the place (of residence) is
a (veritable) capital punishment to unworthy Brahmanas; there
is no other physical punishment prescribed for that caste.
58. All the Piindavas along with Draupadi, who were
afflicted with grief for their sons, performed rites connected
with the funeral of their relatives.

CHAPTER EIGHT

{KuntVs Eulogy of Krsna and Tudhisihira's Repentance)

Suta said *
1. Then, they (Pandavas) along with Krsna and with
women (going) in front, proceeded to the Ganges for offering
libations of water to their dead kinsmen who desired (such)
water.

•VJ.’s text gives the following additional verses, the gist of which is
as follows :
All the Pandavas along with Draupadi were deeply grieved at the
death of their sons. They performed the prescribed funeral rites of their
kinsmen.
Then the Lord showed to DiaupadI the various warriors slain, as
promised by him formerly when she fell at his feet weeping.
 64 Bhdgavata Purdna

2. Having ofTered the Hbations and bewailing bitterly

again, all of them bathed in the waters of the river sanctified
by the dust of the lotus-like feet of Hari. •
3-4. Explaining the irresistability of the (effects of)
Time (or Death) on living beings, Madhava (Krsna) along
with sages consoled the Lord of Kurus (Yudhisthira and his
younger brothers, Dhrtarastra*®*, Gandhari*®* aggrieved at the
loss of her sons, Prthfi (Kunti)*®® and Draupadi, who sat there
bereaved of their relatives (and hence) given to sorrow ;
5-6. Having made Yudhisthira^®^ regain his kingdom
cheated away from him by rogues, and having got killed the
wicked whose life was cut short due to touching the hair of the
queen (Draupadi) and having enabled (Yudhisthira) to per-

‘Oh queen! See the wives of your enemies who with hair dishevelled,
arc lamenting, embracing their husbands whose thighs or chests are
broken with the mare of Bhima’.
Dhrtara?tra—Eldest son of Vicitravirya or rather Vyasa and
Anibika. He married Gandhari and had one hundred sons the eldest of
whom was Duryodhana. He was blind and hence his younger brother
Pandu superseded hi'm to the throne. The Mahlbhiirata war was fought
between the sons of Dhrtara.stra and Pandu. After the war, Dhrtarastra.
>

bereaved of his sons, stayed for some time with the Pandavas and then
resorted to forest along with Gandhari and Kunti where they were burnt
in a forest conflagration—DHM 91.
252. Gandhari—Daughter of Subala, king of Gandhara, wife of
Dhrtarastra.
2'>3. Kunti (Prtha )—Daughter of the Yadava Prince Sura, sister of
Vasudeva; given as a child to Sura’s childless cousin Kuntibhoja.
Pleased with her services in her maidenhood, Durv.^sas gave her a charm
whereby she could invoke any god. She used the incantation to invoke
the Sun-God and she gave birth toKarna without loss of her virginity.
Later, she married Pandu and bore him three sons —Yudhisthira, Bhima
and Arjuna who were respectively from the gods Yama-dharma, Vayu and
Indra.
During the forest-dwelling of Pandavas, she stayed at Hastinapura.
After the Bharata war, she retired into, the forest along with Dhftaras^ra
and Gandhari and all of them perished in a forest-Hre. HDM i 71.
2 4. ojataiairuff.—Normally it means *One having no enemy;’ but
yj and VD interpret ejdta as Duryodhana as he was born from a
pitcher and not in the normal way. In support of this they quote from
Mbh. I.IT4 wherein the birth of the sons of Dh^tarSftra is described.
These annotators interpret this as ‘one whose enemy is Su (Dur) yodhana*
 .. .
1 8 12 65

form thrice the horse-sacrifice with the best method*®*, he

(Krsna) caused his Yudhisthira*s) fame spread in all directions
like that of god Indra (the Performer of hundred Sacrifices).
7-8. Oh Brahmana! And having taken leave of Pain^a-
vas and having exchanged mutual worship with Brahmai^as
like Dvaipayana (Vyasa), Kr^na, accompanied by Satyaki and
Uddhava got into chariot with the intention of going to Dvaraka
when he saw Uttara**® running towards him stricken with
panick.

Uttara, said:
9. “Protect me, Oh great Yogin, save me, Oh God of
gods. Protector of the world. As people are victims of death*®’
I do not see safe shelter with any one else but with you.
10. Oh all-pervading Lord! An arrow with a red-hot
iron tip rushes towards me. Oh Lord! Le it burn me at will
but let not the embryo (in my womb) be fallen.*’

Suta said'.
11. Having heard her speech, the Lord who loves his
devotees, knew that it was the missile of AS vatthaman discharg¬
ed to extirpate the race of Pani^avas.
12. Oh great sage, then at that very time, Pa^^avas,
having noticed five blazing arrows rushing towards them, resort¬
ed to their missiles.

255. uttama-kalpakai^t—(i) With faultless detailed formalities of

recitation of Mantras, gifts to Br&hmanas at the appropriate stages of the
sacrifice —VR.
(ii) With the best method of performing religious rites —V’J.
(iii) With the best materials—VB., VD.
(iv) With the best performers of sacrifices like Vyasa and
others— VD.
256. The daughter of Matsya King Virata and queen of Abhi-
manyu. Mother of Parlksit. When ASvatthaman discharged the
Brahmistra against the child in her womb, she invoked Kfspa's help who
protected her by hisSudar£ana discus and saved Parlksit—PI. i.2ig.
257. Tatra .. . parasparam—Where men are the death of one-another
Sr.
 66 Bhagavata Pura^

13. Having seen the disaster of Pan^avas who were ab¬

solutely devoted to him, the mighty Lord ordained their safety
by his missile called Sudar^ana. *
14. Hari, the Lord of yoga, who is the Soul residing
within all beings, covered the embryo (in the womb) of the prin¬
cess of Virata (Uttara) by (his power called) Maya (Illusion)
for the continuation of the Kuru race.
15. Oh descendant of the Bhrgu clan (Saunaka)! Even
though the missile called BrahmaSiras is irresistible and uncoun-
teractablc, it became quiescent when it came into contact with
the lustre of Visnu.
16. Do not regard this as a miracle, for Acyuta who
though unborn, creates, protects and destroys the world by his
refulgent (power) Maya, is miraculous in every way.
17. The virtuous Prtha (KuntI) in the company of Drau-
padi, and her sons who were saved from the flames of the missile
Brahma-Siras addressed thus to Krsna who was about to start.

Kunti said:
18. I bow to you the First (=the cause of world) Man,
the Lord (of the universe), beyond Prakrti, imperceptible yet
pervading all beings from within and without.
19. (lam) ignorant (and hence can simply bow down
to) you who are concealed behind the screen of Maya (Illu¬
sion), beyond the ken of sense-perception and immutable.
You cannot be realised by the false perception of ignorant per¬
son just as an actor in his role in the drama is not recognized
by an ignorant spectator.
20. ''' You cannot be perceived by pure-hearted sages of
the highest order. How can we, women, know you in order to
follow the path of devotion unto you?

^Somc more interpretations :

!$R : How can we, women, know you that are incarnated (on this
earth) to teach the Paramahamsas (recluses of the highest order) the
Bhakti Toga (path of devotion) and to attract the minds of the (meditative)
sages of devotion and to teach them (how to follow) the path of devotion.
VR : How can we women (ineligible for performing yoga and of
impure mind) know you ? You reveal yourself to the intense devotion of
recluses of the highest order, pure in mind and given to meditation of
yourself.
 1.8.24. 67

21. Again and again I bow to Kr^a Vasudeva, the

joy (son) ofDevaki, the young child of the Cowherd Nanda,
Govinda.**®
22. Bow to him from whose naval sprouts up the Lotus;
salute to the wearer of lotus-garland; respects to the lotus-
eyed god; bow to him whose feet are like lotus.
23. Oh Hr^ikeSa!*®® Just as (your) sorrow-stricken
(mother) Devaki who was incarcerated fora very long time by
Kamsa,®*® was released by you, so also I along with my sons,
was often saved in a* number of difficulties by you alone as my
protector.
24. Oh Hari, we have been completely protected by you
from poison,®®^ from the great fire,*®* from the sight of canniba¬
listic demons®®®, in the assembly of the wicked*®®, from the dan¬
ger of forest-dwelling*®®, from the missiles of great warriors in
every battle*®® and the missile of the son ofDrona (A§vattham-
an).

258. VJ. gives rather unusual derivations of some of the epithets

used here, e.g. Vasudeva—One who shines after pervading the world,
Govinda—One who is attained to by Vedas. Nandagnpa-Kumara—One who
cured the leprosy of a king called Nanda.
2^9. The controller of the sense-organs, i.e. Kr^na.
260. Kamsa—A tyrannical king of Mathuri, son ofUgprasena and
cousin of Devaki. He married two daughters of Jarasandha, king of
Magadha. He deposed his father. Due to a prediction that the eighth
child of Devaki will kill him, he imprisoned both Devaki and Vasudeva.
He tried to kill all the children ofDevaki but Kf^na, the eighth child was
smuggled away and was kept under the protection of Nanda, the cowherd
chief. Kamsa became a great persecutor of Kr;na and tried to kill him
but was eventually killed by Kr«ia—DHM 149.
261. vifdt—Refers to administration of poison-food to Bhima by
Duryodhana and throwing him in the Gahga after fastening down with
creepers (Mbh. I.127.45-54).
262. mnhd"nefi—This refers to Duryodhana’s attempt to burn down
Kunti and Pandavas in the house of Jar at Varapavata (Mbh. 1.147).
283. This refers to the encounter of Pandavas with demons like
Hidimba (Mbh. I. 153), Baka (Mbh. I. 162 etc).
264. This refers to the assembly of dice-players in which Draupad!
was humiliated (Mbh. II. 67-68).
265. Refers to the dilTercnt hazards which Pindavas faced during
their stay in the forest for twelve years.
266. Refers to the BhSrata war in which Pandttvas had to face a
number of enemy missiles.
68 BhSgavata PurS^a

25 •Oh Master of the Universe! May there always be cal¬

amity at every step (if in every such calamity we are blest
with) your sight which relieves people from the cytle of re¬
births.
26. Verily a man puffed up with pride of noble birth,
power, learning and wealth never deserves to speak of (i.e. re¬
member) you who are worthy of being known by desireless per¬
sons or Paramahaihsas.
27. Salutations to you, who regard your sincere devotees
as your wealth**^ and from whom tendencies towards attributes
(gtmar) viz. the objectives of Dharma, Artha andiTama have dis¬
appeared; I bow to you who delight in His your Self and
devoid of attachment and who is the Lord of (one who can grant
the Final Beatitude.
28* I look upon you as Time (or Death), the Control¬
ler of the Universe, beginningless and endless. Although quar¬
rels (wars) among beings arise from you (as the efficient cause),
you move with equality (and dispense pleasure and pain accor¬
ding to their past actions).
29. Oh Lord! Nobody knows what you intend to do.
You appear to behave like men. Nobody is either favourite
with you nor any one antagonistic in the least. It is the mind
of men which is prejudiced.

•VJ. differs ;
‘Oh Lord of the Universe ! May there be continuous difficulties in
our various worldly dealings. In these, however, we should have a sight of
you which shows the way to Liberation (Mokfa).
367. akiHcana-vitlaya—alrtdrand is one who wishes to get nothing else
but 8r! Kr$oa; hence *a sincere devotee*. This compound means :
(i) Who are the wealth to his sincere devotees;
(ii) One who loves his sincere devotees.
* Another interpretation :
I regard you as Time-bodied one who control god BrahmS and
others and hence who are free from birth and death. Qjuarrels among beings
arise due to Time though you move with equality (the charges of in¬
equality and mercilessness cannot be levelled against you).—VR.
SD: It is due to ignorance that persons bear a prejudiced attitude to
you even though you are really devoid of favouritism or antagonism. VB.
endorses tne same interpretation with his usual details.
 1.8.35. 69

30. * Oh soul of the Universe! That you who have no

birth and no actions, have incarnations and actions to perform
among non>human beings (e.g. the boar-incarnation), human
beings (e.g. Rama, Kfsna), sages (e.g. Vamana) and acquatic
animals (e.g. the Fish incarnation) is a great imitation (a mat¬
ter of your will to imitate these).
31. When for a fault committed by you, the cowherdess
(Yaioda) took a rope, the then spectacle of your standing
with head bent down, showing expression of fear on your face
with eyes full of tears mixed with black collyrium, really en¬
chants me, as even fear is afraid of you.
32. Some (persons) say that you, though unborn,
appeared to take birth in the Yadu race for (spreading) the
reputation of your dear friend Yudhisthira of pious fame and
that of beloved Yadu, just as the sandal tree (grown on the
Malaya) for the (reputation of the) mountain Malaya.
33. Others say that you are the unborn one who, in res¬
ponse to (their) prayer, was born of Vasudeva and DevakI
for the good of the world and the destruction of the enemies
of gods.
34. Others say that as per prayer of god Brahma (lit.
the self-born god), you were born to lessen the burden of the
earth which, like (an overloaded) boat in the sea, suffered
from overpressure (of demons and wicked persons).
35. Some others (regard that you are born) for per¬
forming deeds worth hearing and remembering by (persons)
suffering in this worldly existence on account of nescience,***
desires and actions {karmas done previously).

* Another interpretation:
You are the birthlcss (due to absence of actions leading to birth)
and the actionless (due to disinclination to do any action on account of
non-existcnce of actions motivating new actions) soul of the universe.
That you should have births in (andindulge in actions suitable to) non*
human beings, human beings, sages and acquatic animals is extrenely
deceptive.
268. avidya—(i) Ignorance about the nature of the highest joy—SR.
(ii) .Ignorance caused by the confusion between the Soul and
the body—VR.
(iii) Absence of the knowledge of the Soul and the non-Soul—SD.
 70 Bhdgavata Purana

36. Only those persons who constantly hear, sing, glorify,

remember and take delight in your likeable deeds, will see
before long your lotus-like feet which terminates (dries up)
the current of worldly existence.
«

37. And, Oh Lord(Kfsna) who fulfill the wishes of your

devotees! Do you today abandon us, your friends and depen¬
dants, who have brought so much grief to the princely class
and have no other refuge than the lotus-like feet of your honour?
38* If Your honour is out of sight, what are we
Pa^^avas and Yadus but (merely) name and form, just as the
senseorgans are worthless (dead) in the absence of the Soul
(lit. controller of the sense-organs).
3$. Or holder of the mace (Krsna) 1 The land (in our
kingdom) will not appear beautiful (after your departure)
just as now it appears decorated by your feet imprinting on the
ground your special (divine) marks.
40. It is by your (favourable) looks that these lands with
well-ripened plants and creepers, with their forests, mountains,
rivers and seas, prosper (richly),
41. Therefore, Oh Lord of the Universe! the Universal
Soul! All-pervading Lord ! Gut asunder my bond of love to my
kinsmen—this strong attachment towards Pan^avas and Vrs^is.
42. Oh Lord of Madhus (—Yadavas)! May my mind
be constant and firm in devotion to you and be not attached to
any other object just as the stream of the Ganges flows into the
sea (alone without minding any obstacles).
43. Oh Sri K{*s](;ia, friend of Arjuna, the best of the
VrsiTiis, Fire (destroyer) of the prowess of the kings who harass¬
ed the earth, of undiminished power and might. Possessor of
the wealth of wish-yielding cows (Govinda), one who incarnates
for removing the afflictions of cows, twice-born ones (Brah-
manas) and* gods, Oh Lord of Yogas, the Preceptor of all. Oh
Venerable Lord, I bow to you.

* Another interpretation :
(i) When we have visualised you as when the sense-organs find
their controller (the Soul), we have become through your grace, YSdavas
and Pit>davas—VR.
(ii) The sense-organs function when the controlling agency—the Soul*—
is with them. The existence of our name and form is due to your presence
with us. Otherwise we shall be reduced to nameless and formless Category.
 1-8.51. 71

SUta said:
44. Vaikui^tha (Kysna) whose entire glory was thus
eulogized in sweet words by Prtha (Kunti), smiled gently as
if enchanting the world by his Maya.*®*
45. Having blessed her (Kunti) that her desires would
be fulfilled and entering Hastinapura, he took leave
of the ladies and was about to leave for his capital when he
was detained by the king, out of love.
46. Even though he (Yudhislhira) was advised with
illustrations from historical incidents by Vyasa and others who
did not comprehend the intention of the Lord (that it was
Bhisma who was to enlighten Yudhi^thira and not they) and
by Krsna (himself) of miraculous deeds, he (Yudhis|hira) did
not understand it (as) he was overcome with grief.
47. Oh Brahmanas, the king Yudhisthira (son ofYama-
dharma) brooding over the death of his friends (and well-
wishers) and with his mind becoming defunct in judgment like
that of common people, spoke as follows.
48. Alas ! Look at the ignorance grown in the heart of
a wicked man like me. For the sake of my body which is for
others (for being devoured by carnivorous animals like dogs,
jackals etc.) many divisions”* (of the army) are killed.
49. Even for crores of years there is no hope of my release
from hell as I have done wrong to children (like Abhimanyu,
Laksmana), Brahmanas (like Drona), relatives, friends, elders,
brothers and preceptors.
50. The precept that killing enemies in a righteous war
is not a sin in the case of a king protecting his subjects, cannot
convince (enlighten) me (as I was not a ruler of the people).
51. Here the sin accrued to me by the wrong done to
women whose relatives were slain for my sake, cannot be expiat¬
ed by me by (religious) acts prescribed for householders.

269. (i) Sr. quotes Maya is the smile (of the world)
which maddens the world.
(ii) Divine Love—VC.
270. After accepting Kunti’s prayer (regarding her constancy in
devotion etc.)—SR.
Akfduhi^i—^ division of the army consisting of2i87o chariots,
as many elephants. 65610 hones and x09350 foot-soldien : Total—218700.
 72 Bhdgavata PurSffa

52. Just as one cannot purify muddy water by mud or

the sin of drinking wine by means of (profuse) wine, similarly
one cannot expiate a single act of killing a living being tty (per¬
forming) a number of sacrifices (involving the deliberate slaugh¬
ter of animals).

CHAPTER NINE

{Yudhi$ihira*s Acquisition of Kingdom)

Suta said:
1. Thus, being afraid of disaffection of the subjects
Yudhi^thira, with a desire to know religious duties of all
(kinds), proceeded to the battlefield*’® (Kurukjetra) where
Devavrata*’* (Bhi^ma) was lying.

273. Vinaiana—^Although $R. and VJ. identify this with Kuruk^etra,

SD. identifies it with the spot where Bhi?ma fell from his chariot in the
battle (“yatra Devavrato Bhi$mo rathad apatad Vinasanam ... Kuru*
kfctrantargatam sthitnani/'*Bh. P. i.g.i.
273. Devavrata—Lit, an observer of religious vows; an epithet of
Bhijma, the 8th son of iSantanu and Gahgfl; and heir to the throne of
HastinSpura after his father; to enable his father to marry Satyavati, he
renounced his claim to the throne and vowed not to marry or beget child¬
ren; he came to be known as Bhi$ma due to this dreadful vow; after his
father’s death, he installed Satyavati’s son Vicitravirya on the throne and
got him married to two princesses of Kaiir&ja; afterwards when Vicitra¬
virya died childless, he advised Satyavati to persuade her daughter-in-
laws to have issues by niyoga and Bhifma became the guardian of his
nephews and grandsons; in the great Bharata war, he was the first
commander-in-chief of the Kaurava army. On the tenth day of the
battle, Arjuna being shielded by &khan4in* pierced Bhi^ma with innumera¬
ble arrows and Bhi;ma fell down from his chariot only to be upheld from
the ground by‘*the bed of darts”. Due to the boon given to him by
Santanu, Bhifma could choose the time of his death. He survived 58 days
after this. When Yudhi^thira approached him after the war, he delivered
to him several didactic discourses on all aspects of religion. At last when
the Sun crossed the vernal equinox, he cast off his mortal coil with his
mind fixed on God. Bhifma was an ideal hero noted for his continence,
wisdom, firmness of resolve and devotion to God.
(ASD. 407, DHM. 53-55 and PI. II. ^6-67).
1.9.6. 73

2. Then all the brothers riding in chariots decorated with

gold and drawn by excellent horses followed him along with
Brahma^as like Vy^a, Dhaumya*^^ and others.
3. Oh Brahma^ sage ! The Lord (Kf^^a) accompanied
by Arjuna (followed him) in a chariot. With them (in their
company) the king appeared (glorious) like Kubera*^^ (the
God of wealth) surrounded by Guhyakas*^* (his attendants).
4. Seeing Bhi$ma lying on the ground like a god fallen
from the Heaven, Pa^d^vas along with their followers and
Kr$na (lit. the holder of the discus) bowed (to him).
5. * Of greatest saint ! All Brahma^a sages, divine
sages and royal sages assembled there to see (Bhi§ma) the pro¬
minent one among the Bharata clan.
6. Parvata*” Narada*’*, Dhaumya*’*, the venerable
Badarayana (Vyasa)*®®, Brhadaiva**^, Bharadvaja***, and the

274. Dhaumya—The family priest of FSp^avas; was invited for

Yudhi$thira’s Rajasuya sacrifice; accompanied P&o^^vas in their exile in
the forest; followed Yudhi?thira on a visit to the dying Bhi^ma.
(PI. II. 185)
275. Kubera—The god of riches; the ruler of the city of Alaki
in the north; the head of demi>gods like the Yak$as, Guhyakas and
Kinnaras; traditionally he is regarded as a custodian of gold, silvet,
precious stones and such treasures.
276. Guhyakas—A class of demigods who, like the Yak^as, wait
on Kubera and guard his treasure.
(ASDP. 190).
* VD. distinguishes between the classes of sages as follows :
Br^maiia sages emphasize both Work and Knowledge; sages among
gods emphasize knowledge and give second priority to Work or actions;
sages among kings lay stress on penance and protect their subjects.
277. Parvata—A nephew of NSrada; visited Bhisma while he lay
on his *‘dart-bed”. Generally mentioned as a heavenly sage along with
Narada.
■—(BPK. 179, PI. II, 30i,PCK 569-70)
278. Narada-See note 79.
279. Dhaumya—See note 274.
280. Badarayana (Vy5sa)—See note 19.
281. Brhadasva—^According to PI. 2. 492, he was the son of Saha-
deva and father of BhUnumat; called on the dying Bhl?ma. In the MBH,
he is said to have narrated the story of Nala to Yudhi^thira, taught him the
technique of gambling by clice. (BPK 213).
282. Bharadviija—Son of Bf-haspati; was invited for the RSjashya
of Yudhifthira; called on the dying Bhl;ma; later he came to see King
Parikfita when he was practising his PrSyopaveia. (PI.II.541-42).
 74 Bhagavata Puraifa

son of Re^uka^^^ (Para^urama) along with his disciples.

7. Vasistha***, Indra-pramada*®®, Trita®®*,Grtsayiada®®’,
Asita®**, Kaksivan*®*, Gautama®®®, Atri®®^, Kau^ika®®® and then

283. Son of Renuka—Parasurama.

284. Vasis^ha—Lit. “the wealthiest”. A celebrated Vedic sage to
whom many hymns are ascribed. In the Bh. P., he is a mind-born son of
god Brahma in the Svayambhuva epoch Cmanvantara). In the present
epoch (manvantara), he was again born from god Brahma; married
Arundhati; had 100 sons who were killed by Visvamitra. He tried ta
commit suicide but the rivers Vipas and iSatadru did not drown him. He
was the family priest of Ik;vikus. The detail of the struggle between
Vasistha and Vilvamitra is given in the MBH., the Ramayana and
the puranas. The feud started with Visvimitra’s futile attempt to carry
away Vasijtha’s wish-yielding cow Nandini and ended with his attain¬
ment of the status of a Brahmana sage (Brahmar^itva) and Vasistha’s
recognition of Visvamitra assuch and Visvamitra’s paying due honour to
his former rival.
(DHM. 339-42, BPK 280)
285. Indra-pramada—A sage who called on Bhi§ma lying on his
bed of arrows (BPK. 32).
286. Trita—According to Nirukta a Vedic seer connected with
Grtsamada family. In the MBH. he is said to have been pushed in a
well by his brothers to appropriate his cows, but was saved by gods. He
was invited to Yudhi$thira’s Riljasuya sacrifice; he called on Bhisma
in his death-bed.
(PCK. 399-400,PI. 2.43, DHM. 321-22).
287. Grtsamada—A sage who called on dying Bhisma. His identity
with the famous Rgvedic seer and other sages of the same name is uncon¬
firmed. For details about other Gftsamadas vide PGK. 322-23, DHM.
114, BPK. 94).
288. Asita—A famous sage who called on dying Bhisma; was
invited for Yudhisthira’s Rajasuya: came to Syamanta-paficaka to see
KrSna; accompanied Krspa to Mithila; acted as a sacrificial priest at
KrSna’s sacrifice in Kuruksetra.
(PI. 1.136, BPK.26, PGK, 88-89).
289. KaksTvan—Originally a Vedic sage connected with the wor¬
ship of Aivins; an Angiras and seer of mantras; called on Bhisma while
he was lying on his bed of darts.
(PGK. 181, PI. 1.296, DHM. 139-40).
290. Gautama—PI. mentions 16 sages of this name. This
Gautama who came to see dying Bhisma, is said to have called on
Parlksit engaged in Prayopaveia (fast unto death).
—PI. 1.536-57. ■
291. Atri—PI. mentions 7 sages of'this name (PI. i. 41-42). He
is regarded as the son of Brahm3 and father of DattStreya; taught
Snviksiki to Alarka. PrahUda and others; visited Bhisma in his death¬
bed; came to see Pariksit practising pr&yopaveia.
200. Kausika—PI. t. 473-74 enumerates ii sages of this name
while PGK. 286-87 mentions 20 persons of this name. About the sage
mentioned in this verse both regard him as a sage who called on dying
Bhisma. , . •
1.9.10. 75

Sudarlana’**®.
8. Oh Brahma^a ! And other sages like Brahmarata
(Suka)*“* and others likeKa^yapa®®®, Augirasas®*® (and others)
arrived there along with their disciples.
9. Seeing that those great personages have assembled to
visit him, the greatest of Vasus (Bhisma) who knew religious
duties and understood the proper behaviour suitable to parti-
cular time and place* respectfully received them (♦by his
mind and words due to his physical inability to get up*-Sr.)
10. And (Bhisma) who knew the superhuman power of
Krsna, the Lord of the Universe who has assumed human form
by His power called Maya®®’ (Illusion) and who (though)

293. Sudarsana—A sage who visited Bhisma in his death-bed.

Other 10 persons of the same name mentioned in BPK. 349-50 are
different.
294. Brahmarata alias 8uka—Son of Vyasa; a yogin from his birth.
He was initiated in spiritual lore by Bahulasva Janaka of Mithila; was
taught the Bhagavata Purana by Vyasa which he narrated to king Farlkfit
while he observed prayopaveSa (fast unto death).
295. Kasyapa—Out of the 7 Kasyapas mentioned in PI. i. 341-42,
the sage mentioned here was a contemporary of Kffna; was inv'ited for
Yudhisthira's Rajasuya sacrifice; came to Syamantapaheaka to see
KiSita; one of the sages who left tor Pindaraka: met by Taksaka on his
way to king Parik5it.
(PI. 1.342 also BPK 55).
296. Ahgirasas—A contemporary of Krsna; with his pupils visited
Bhisma lying on his bed of arrows; came to see Krsi^a at Syamanta-
pancaka; went to Dvaraka to request Kr;na to return to Vaikuntha;
came to see Parik;it practising prayopavesa.
The remaining 10 persons of the same name given in PI. 1.22-24 are
different.
—PI. 1.22-23.
297. Maya—This word is highly ambiguous. Brahma Sutra iii.
2.3 compares it with dreams but commentators argue that world is not
m&ya as dreams are. Bh&skara takes it as ‘‘artha-pratyaya-Sdnyatva”,
with iSahkara it is '^dr^tA-na^la-svarupatv.V’, with Ramanuja “as caryit-
tmakatva” and “sarva-bhavana-samartya” with Vallabha. In stead of
entering into the disputations of different schools of Ved&nta, I have
translated as ‘‘the power of Brahma called M.^yii'', though son etimes it
is simply translated as “Illusion”. \
Verse 9: The portions marked with asterisks are the interpretations
given by commentators mentioned in the brackets e.g. VJ.. SR.
 76 BhSgavata Pur^

occupying the hearts (of all)was sitting (by his side) worshipp¬
ed him (Kf^^a).
11. With his eyes blinded with tears of affection, he
spoke to the sons of Pai;idu who sat near him with humility and
love.
12. *'Oh sons of Dharma ! Alas how painful! How much
unjust ! You who have resorted to Brahmanas, religious duties
and Acyuta (KfsQa) do not deserve to lead such a miserable
life !
13. When the unrivalled chariot-fighter passed
away, with young offspring, my daughter-in-law Pftha (Kunti)
whose children were very young, was frequently subjected to
great sufferings for your sake*®®.
14. And I think whatever unpleasent (has happened to
you) is brought about by Time (Fate) under whose influence lies
all the world along with its guardians*®® of the quarters (of the
world) just as a row of clouds under the control of the wind.
15. (Gan there be calamity) where the king is the son
of Dharma (Yudhisthira),Bhima (wolf-bellied one) with a mace
in hand, the dark-coloured hero (Arjuna) the bearer of the
Ga^dlva bow and the kiiower of missiles and (having) Krsna
as a well-wisher ?
16. Oh King! No body really could divine the intentions
(lit. desire to do*certain things) of this (Krsna). As a matter
of fact, even learned people who try with a desire to fathom it
become perplexed.
17. Therefore, concluding (deciding) that all this is in
the power of the Providence, Oh King ! Lord (of the people)
the most excellent Bharata 1 protect these protectionless subjects
in compliance of His orders.

2^8. JG. on verses 12-14 differs:'It very distressing to think that

although you are the son of Dharma, you consider yourself unworthy of
living. Moreover, being the refuge of BrShmaoas, it is also distressing to
think and improper on your patts to consider that you are not fit to live.
2gg. Sa-pSlah—Along with the guardian deities of the eight cardi¬
nal points. They are as follows: Indra of the East, Agni (Fire) of the
South-east, Yama of the South, Nirrti of the South-east, Vanina of the
West, V&yu (w'ind) or Marut of the North-west, Kiibera of the North,
Xi3na or Siva of the North-east.
 1.9.26. 77

18. This venerable Lord is veritable Naraya][|ia the Prim*

eval Man who deluding the world with his power called Maya
(illusion) moves incognito among the Vf^^is.
19. Oh King ! Lord Siva, the divine sage Narada, the
venerable lord Kapila know his (Kps^a’s) secretmost prowess.
20. He whom you regard as maternal-cousin, a dear
friend and the best well-wisher and to whom out of good feel¬
ings you employed as a counsellor, an emissary and a chario¬
teer, is Narayana Himself.
21. There never has been any change in his mind (regard¬
ing the dignity or otherwise) for acts performed by him (who is)
the Soul of all, who is impartial, without a second, free from
ego, and free from all sins.
22. (In spite of Kf $^’s being equal to ail), Oh protector
of the earth ! Look at his compassion on (his) staunch devotees
that Krsna himself has appeared before me, when I am giving
up life.
23. While concentrating the mind upon whom with
devotion, and repeating whose name by words, a Togi^ who
quits his body, becomes liberated from desires and actions.
24. Let the venerable four-armed God of gods whose
lotus-like face is beaming with gracious (pleasing) smile and
reddish eyes and who is the object of meditation, wait till 1 cast
off this mortal frame (body).**

S&ta said :
25. On hearing that (speech of Bhisma), Yudhisthira
asked (questions on) various (types of religious) duties (to
Bhisma) who was lying in the bed of arrows (lit. cage of arrows)
while the sages were listening.
26. Oh sage ! (Bhl^ma) the philosopher, described to
him the religious duties prescribed according to the nature of
men and those according to cast» and stages of life; duties of
two-fold characteristics (viz. those characterised by Pravrtti or
active participation in worldly life and those characterised by
Nivrtii or abstention from worldly activities) due to attadunent
(raga) and non-attachment (vairagya) as (they, i.e. duties,
have been) handed down in the sacred books (Vedas)
(amntta).
78 Bhagavata Purana

27. [He explained] briefly and in details rules (duties)

regarding charities, kingship, (laws pertaining to) the path of
liberation, (duties) of women and those pertainmg to the
Bh%avata religion.
28. (He described) the four goals of human life, viz.
righteousness, attainment of worldly prosperity, Love and
Liberation, along with the means to attain them as exemplified
in different histories and legends.
29. While he was explaining religious duties, the time
of the Summer solstice (as) longed for by Yogis who have the
power to die as per their pleasure, also drew near.
30. Then (Bhisma), the leader of the thousands (of
charioteers) concluded his speech. With his eyes unclosed, he
fully concentrated his mind completely free from attachment,
on the Primeval Man, the four-armed Krsna with shining yellow
garments, standing before him.
31. Bhisma whose sin was destroyed®®® by his purest con¬
centration of mind®®' and whose pangs of wounds caused by
weapons had immediately been removed (subsided) by his
(Krsna’s favourable) glance®®® and the movements of
whose sensory organs had stopped and the delusion (regarding
the identity of the mind and the body) disappeared and who
was (about) to’quit this body praised Janardana, i.e. Krsna
(as follows):
32. “Thus (at the time of my death) my mind free from
thirst (i.e. desire for enjoyment of the fruition of actions] is
fixed in the venerable Lord (Krsna) the best in the Satvata
(Yadava) clan, who is overfull of abundance (lit. has surpassed

•loo. hatasubhali—‘The Fate that was delaying his union with

God’—VR., SD.
30 T. dh aran a—‘ Fi xed atten tion’—
Patanjali defines it as ‘Binding the mind-stuff to a place’ (desa-
bandhas’ cittasya dharana—Yoga Sutra 3.1}.
Vyua explains, “Binding of the mind-stuff, only insofar as it is fluctua¬
tion to some place’’ like the heart-lotus or the tip of the nose or to an
external object is Dharanii. Visnu Purana and Naradlya Purina recom¬
mend Visnu for such objects of concentration.
Woods—YSP p. 203-04.
302. iksaya—‘By the mere sight of Kr?i>a’—VR.
 1.9.38. 79

abundance), and is full of ecstatic happiness that is inherent in

Him, and who sometimes with a desire to play, associated him¬
self with Prakrti®®* or Maya (illusion), from which starts the
stream of worldly existence.
33. Immaculate be my devotion to the friend of Vijaya
(Arjuna), i.e. Kr;^, who has assumed a body most fascinating
in three worlds, with Tamdla (tree) like complexion, wearing
spotless garment yellow like the rays of the morning Sun, and
lotus-like face covered with pendent locks of hair.
34. May my mind be (concentrated) in Kr§na whose
face was bedecked with drops of perspiration scattered by his
hair flowing in all directions, (appearing) grey with dust (kick¬
ed up by the hoofs) of horses in the battle, and with his armour
glittering with the dint of my keen-edged arrows piercing his
body (lit. skin).
35. May my love be (fixed) on Partha’s (Arjuna’s)
friend who, immediately after listening to the words (of request)
of his friend, posted his chariot between the two armies, his and
his enemy’s, (and who as it were) carried away the lives (the
life-spans) of the hordes of the enemy by a glance of his eyes.
36. Let my love be upon the feet of the Lord who by his
spiritual knowledge (power) removed the wrong knowledge
(understanding) [of Arjuna] who at the sight of the head (i.e.
the leaders) of the (enemy) army at a distance, became averse
to kill his kith and kin, thinking that to be a wrong act.
37. In order to (enable me to) carry out ray vow, in
supersession of his own (regarding non-participation in the
battle with arms), he who was seated in a chariot jumped out,
and carrying the wheel of a chariot and shaking the earth and
with his upper garment fallen away, attacked me like a lion
killing an elephant.
38. May the Lord Mukunda who being pierced by shar¬
pened arrows, was bathed in blood, as his armour shattered;

3t>3. Prakrti—The Saifikhyas regarded this as the evolver of the

universe and called it Fradhana. It is translated as Nature or Matter as
opposed to Spirit (Purusa\ Later on, it came to be regarded as the
personified will of the Supreme Being and the proto-type of the female
sex, identified with Mayfi or illusion and the Sakti or the energy of the
deity.
Sr. interprets this as ‘Yoga M5ya’. Dowson—-HMP. 240.
 80 BhSgavata Purd^

who in order to kill me, violently attacked me (rushed at me)

who was endeavouring to kill him, be my shelter.
39. Let my devotion be in the Lord who treats the
chariot of Aijuna as a member of his family, who has taken a
whip (in his hand) and held the reins of the horses (in another),
whose splendour is worth looking at, while I am lying at the
door of death, as those who were killed after having a look at
him, attain his resemblance in form.
40. [Let my iove be on Kf^na] by imitating whose
actions became verily merged with him, the cowherdesses who
have performed the great worship by (their) graceful move*
ments, amorous gestures, sweet smiles, solicitous looks, though
(they were thus) blind with fatuation (for him).
41. This (Universal) Soul who, being attractive to look
at, was endowed with the place of honour (agra-puja) in the
assembly crowded with sages and prominent kings at the time
of theRajasuya sacrifice ofYudhi^thira, has manifested himself
tome (lit. my sight).
42. I who have shed off differences (dualism—bheda)
and delusion (mo/ta), have attained to him, the unborn (aja),
enthroned in (each and every ) heart of beings (corporate be¬
ings)*®* created by him just as the Sun (though one) appears
different to every (individual) onlooker.**

SUta said :
43. In this way, having merged himself with Lord Kr$na
with the functions of his mind, speech, sight, he (Bh!§ma) ceas¬
ed to breathe within.
44. Knowing that Bhisma is being merged with the at-
tributeless Brahman, all kept quiet like birds after sunset.
45. There was a beating of drums by men and gods. The
good ones among the kings praised him. Flowers were shower¬
ed down from heaven (the sky).
46. Oh Bhargava (Saunaka of the Bhfgu clan), Yudhi-
Sthira having got performed the funeral rites etc. of the deceased
(Bhistna) became mournful awhile.

304. JG. observes that this verse should not be explained as having
any reference to Brahma, as in V. 30 the reference is clearly to Krs^a.
 . ..
1 10 2 81

47. Then (after the death of Bh!;ma), sages pleased

Krsria by (reciting) his sacred (guhya) names and with their
hearts pleased and devoted to Kf^^a they went back to their
hermitages.
48. Then Yudhisthira along with Kfsna went toHastina-
pura and consoled his uncle (Dhrtarasfra) and miserable
Gandhari.
49. Then as per order of the uncle (Dhftara$tra) and the
consent of V^udeva, the powerful Yudhisthira ruled his ances*
tral kingdom as per religious precepts.

CHAPTER TEN

{Krfna*s Departure to Dodraka)

Saunaka said :
1. How did Yudhisthira,*®® the greatest among the up¬
holders of religion, who regained his kingdom*®* after killing the
heinous criminals, the grabbers of his wealth( kingdom),*®’pro¬
ceed to rule his kingdom ? What did he do then ?

Suta said:
2. Hari, the donor of prosperity to His devotees,*®* made
the Kuru family which (due to internecine war and the missile
Brahmastra fired at their last scion Parlksit, then in womb) was
burnt down like the jungle of bamboo-canes in a forest confla¬
gration, sprout forth again (by reviving Pariksit). Verily, He

305. v.l. gavifthira—One who is firm in his promise.

306. praiyaxaruddha-bhojanati—
(i) One whose enjoyment is lessened due to grief caused
by the killing of his relatives—$R.
(ii) One who got enjoyment by the acquisition of kingdom—
8r.
(iii) One who has regained his kingdom —^\'R.
307. sva-fiktha-sprdha^-^’Thxat who fought for acquiring wealth—8R.
308. Makes Lord Siva to meditate upon his
Pastimes-VD.
82 BhSgavata Pwrat^a

(Hari) felt profound happiness after installing Yudhi$thira on

his own kingdom.
3. He (Yudhi^thira) whose delusion had been dispelled
by the dawning of accurate knowledge after listening to the
speeches of Bhisma and Acyuta (Kf$t;ia), and whose supporter
was the invincible (Kr$^) and who was surrounded by his
younger brothers, ruled over the earth circumscribed by the
seas, as Indra, whose supporter was Acyuta (the Lord Visnu)
governed the Heaven.
4. It rained at the proper times; the earth (as if) milch-
ed out all the desired products; cows with big udders overflow¬
ing with milk, gladly drenched even the ground of the cowpens.
5. In every season, rivers, seas, mountains, medicinal
plants, trees and creepers—all yielded (lit. fruitioned in) his
(Yudhisthira’s) desires.
6. While Yudhi§thira (lit. one having no adversary)
was the king, there was no mental anguish, physical pain and
miseries caused by superhuman agencies, elements or body, to
any being.
7-8. Having stayed in Hastinapura for alleviating the
grief of his friend and for the pleasure of his sister, and
having requested for and obtained permission to leave, Hari
mounted the chariot embracing and saluting Yudhi^thira, him¬
self being embraced and bowed (by his hosts according to their
status).
9-10. Subhadra, Draupadi, Kunti, the daughter of Virapi
(Uttara), Gandhari, Dhftara^tfa, Yuyutsu, the twins (Nakula
and Sahadeva), Krpa (of the Gautama clan), Bhfma, Dhau-
mya and ladies like Satyavati (lit. the fisherman’s daughter)
and others swppned away (or were bewildered) as they could
not bear separation from Kf^na (lit. the wielder of the
bow).
11. A wise man, freed from association with bad persons
due to good company, is not enthusiastic about giving it up;
(similarly), having once listened to his enlightening glory,
a wise man would not bear separation from him.
12. How can the sons of Pytha (Patjidavas^ who have
entrusted (i.e. fixed) their minds on him in their acts of seeing.
I.I0.20. 83

feeling, talking (or conversing), sleeping, sitting and eating

(with him), endure the (grief of) separation (from him) ?
13. Looking at him with unwinking eyes and following
him with their minds, all of them verily moved here and there
and brought articles of worship etc. as they were deeply
attached to him through affection.
14. When the son of Devaki (Kr^^a) moved out of the
house, the women-relatives controlled their (oozing) tears of
(affectionate) anxiety, lest any evil should befall.
15. (At the time of the departure of Kf$na) were sound¬
ed the tabors, conchs, kettle-drums, lutes, cymbals, horns,
(a musical instrument), large military drums, bells
and large kettle-drums.
16. Ascending the tops of the palaces with a desire to
see Krs^a, ladies of the Kuru clan, with eyes expressive of
love, bashfulness and smiles showered flowers on Kf$9a.
17. Arjuna (the Lord of Sleep), the dear one (friend
of Krs^a) held over his dearest friend, a white umbrella decked
with pearl-strings and jewelled handle.
18. Uddhava and Satyaki held very wonderful fans (on
both his sides) on the way. The lord of Madhu (Kf^^a)
who was being showered with flowers, appeared resplendent.
19. The true blessings uttered by the twice-born (Brah-
manas) which were inapplicable tp the attributeless but to the
soul possessing qualities, were heard (byK]r$na)at different
places (wherever he went).
20. The mutual conversation of the ladies of the capital
of the King of Kurus, whose minds were concentrated on
Kr^^a (lit. one whose glory dispels the darkness of ignorance)
was attractive to the ears (minds) of all.^^

3og. sarva-huti~manoharafi^ln SK. 3ruti means 'the Veda’ and

*the ear’ and hence the commentators have differently interpreted this
phrase as follows :
1. Even Upanifads incarnate would have complimented
that conversation (sa£ijalpa)--3R., VG., SD.
3. Captivating to the ears, i.e* minds of all—VR., VD.
3. The presiding deities of the Vedas wondered how these
ladies knew better the Lord—VD.
4. Containing the essence of all Upaniyads—GD.
 84 BhSgavata Purd^

21. * This is verily the Primeval Man( spirit) who, with¬

out a second, existed in his own nature undifferentiated,^^*
without any manifested universe before the disturbsince of the
equilibrium of the qualities {gu:^s) [which results in the
creation of the universe] and in the night of the dissolution
of universe when the individual souls lie absorbed’^^ in the
Supreme Spirit, with their powers lying dormant.
22. It is he, the revealer of the Vedas (scriptures) who,
again, with a desire to attribute name and form to the nameless
and formless spirit, presided over (lit. followed) his nature
{prakrti) which being directed by his power (viz. Time) has a
desire to procreate, and deludes the individual souls—his own
parts.
23. Verily this is he (i.e. Kf^^a) whose feet (or real
form), the sages who have subdued their sense-organs and have
control over their life-force (by pr^ayama etc.) visualize, in
this (very) world, with their hearts purified, due to their devo¬
tionful longing (to see him) Certainly*^® this very Kr$pa is
capable of completely purifying our intellect®^*.

*VR. explains—This Kn^a is the same person who is one and

is both the material and efficient cause of the Universe (its creation etc).
He alone was during the period called the night of Deluge (when all the
three attributes were inactive) when all forces lay dormant, when He
Himself, the Soul of the Universe of animates and inanimates, the Con¬
troller within, had withdrawn in himself the thought of creation and lay
without creating gross products (the earth and other Bhatas).
31 o. amiefa dinuini—iSR. explains ‘niy-prapadce nijasvarQpe*.
311. nimilUdtman etc.—ISR. raises the point about the possibility of
meting of the souls (jivas) as they are themselves Brahman and
replies, "When all the powers of the individual souls are dormant, it is
as good as destruction—suptdsu iaktifu satifujivopddhi-4)hdta-saUvSdi-iakt%-
layoff eva jioa-layakil
312. GD. emphasizes that it is due to his grace (and not simply
by the efforts of the sages) that he can be seen.
313* VJ. prefers the reading no fa and explains: He purified the
heart thoroughly by devotion and not by action {karma).
VG. follows the reading nam and explains : It is certain that this
(Kr^tlia) alone can purify the intellect thoroughly and not Yogic exer¬
cises etc. The sagehood (sdritva), mas tery over sense organs and control
of life-force etc. are due to devotion (to him) alone and not to yogic
practices.
314. 8R. gives an alternative explanation :
M0.26. 85

24. Oh friend! This is verily he (Kf^^a) whose meri¬

torious episodes are eulogised in the Vedas, mystical scriptures
(like Upani$ads and Agamas) by persons well-versed in the my¬
steries (of this literature), and who is the only one Lord, who
out of his sportiveness creates, protects and destroys the universe,
and is not attached to it.
25. In every age, when evil-minded kings rule (lit. live)
irreligiously, this (Lord Kr^i^a) certainly assumes forms (in¬
carnations) by his sdttvicpowcT*^^ and sustains the sovereignty
(divine faculties of omnipotence, omnipresence etc.), truth,
religious order,grace and glory for the prosperity”’ (of
persons who have resorted to his feet).
26. Oh I How wonderful it is that this Superman (lit. Sup¬
reme Being), the Lord of the Goddess Lak|mi, has”* made the
race of Yadu”®, the most praiseworthy of the praiseworthiest by
his birth (despite the curse of Yayati and has rendered the forest
of (the demon) Madhu**® the sacredmost of the most sacred re¬
gions by his birth as well as by his wanderings.

When he goes out of sight, he may not please destroy his know¬
ledge from our mind i.e. He would not be unseen although he might
journey to a distant place. We should accompany him.
315. v.l, sitvatab—‘To his devotees like gods etc.’ (VJ.).
316. rtatu— (I) Speech which is both sweet yet true—^VC., SD.
(a) Religious practice (anu^fhlyamino dharmah)
—^VB. I preferred this older connotation to
(3) jtatharthopadeiakatva oi^R,, BP., GD.
(4) pious act {pupyath karma)—^VR.
317. bhav&ya—stability, preservation—SR., SD,; but I followed
VJ., VC., VR., GD. and translated it as ‘prosperity’.
318. The use of the present tense for this past event is vigorously
defended by VG. on the ground that the pastimes of the Lord never end,
due to their continuance in the infinite number of the worlds. VD.
endorses VC, *s view.
319. Tadu—Son of king YaySti of the Lunar race and founder of
the YSdava clan in which Kr90a was bom. He refused to bear the
curse of old age passed upon his father by the sage ^ukra and in conse¬
quence he incurred his father’s curse. —DHM. 371.
320. Madhu-vana—This forest was the dwelling place of demon
Madhu. Satrughna founded a city—MathurU—aftei Madhu’s death here.
This region includes the city of Mathuv& and its surrounding region
including Vfn<lAvana—^VB., GD,
86 BhSgavata PurS^a

27. Oh! Dvaraka (Kf^^a’s capital) surpasses the glory

of the Heaven!’*^ It gives sanctity and glory to the earth as
its resident-subjects always see their lord’s smiling looks favour¬
ed on them in his grace.®**
28. Oh friend! The ladies whose hands have been clasp¬
ed by Him (in marriage) must have certainly worshipped the
Lord (God) by observances of religious vows, ablutions and
oblations to the sacred fire as they frequently drink the nectar
of his lower lip for which the women of Vraja (Gokula) whose
hearts were yearning for that nectar, entranced with fascina¬
tion.®*®
29>30. Those ladies like the mothers of Pradumna (i.e.
Rukmini), Samba (viz. Jambavati), Amba (i.e. Nagnajiti)
who were taken away (by Kr§na) after paying (their price)
of valour, by subduing the powerful kings like Caidya (Si§u-
pala)®** and others at the assembly of suitors convened for the
selection of the bridegroom by the bride, and thousands of others
abducted ladies after killing the son of the Earth®*® (viz. the

321. VB. gives the details of the excellence of DvarakS over the
Heaven as follows :
There are gods in Svarga, in DvSraka dwells the God of gods.
There are heavenly damsels in Svarga while in Dv&raka lives the goddess
of Wealth (Laksmi). The denizens of Svarga fall down (when their
balance of good deeds is exhausted) while the citizens of Dvaraka go up
(and are liberated from the worldly existence).
322. v.l. anugrahofitam—Who made it his place of residence out of
his grace—Sr. Vide VR.
anugrahepa ufitam odhivasantam /
VC.—Where his grace is desired—amgraha eva ifitah if^a^yatra
tarn I
323. VC. and VD. explain:—The ladies of Vraja whose hearts were
set on testing the nectar of (Krf^a’s) lower lip, frequently fell in ecstatic
swoon by remembering the previous night’s kisses in the morning (one
cannot imagine their condition at the time of actual kissing.)
324. Caidya (Siiup&la)—son of Damagho$a and lSruta-irav&
(sister ofVasudeva). He was the arch-enemy of Krfpa, as he (Krf^a)
carried off Rukmini, his proposed wife. At the time of the Rijasuya
sacrifice of Yudhi$tkira, he was slain by Kff^a in punishment of
opprobrious abuse. —BPK 3118-9, DHM 294.
325. Bhtttma—^The son of the Earth i.e. the Asura Naraka; ruled
at Pr&gjyotifa; carried away 16000 women to his palace, robbed Aditi of
her ear-rings and demanded Air&vata from Indr a; at Indra’s request
%
 1.10.36. 87

Asura Naraka—these, indeed, ennoble womanhood from which

tenderness (or freedom) has been taken away and which is
bereft of sanctity, since their lotus>eyed husband does not
depart from their apartments and touches their hearts by his
presents of desired objects (or by his sweet words of address).
31. Greeting with a smiling glance the words of women
of the city talking among themselves in this way, Hari went his
own way.
32. Yudhi$thira apprehending danger from the enemies
due to affection, appointed an army with four divisions (viz.
Infantry, Cavalry, chariots and elephants )out of fond solicitude
for the protection of the slayer of the Asura Madhu.
33. Having prevailed upon the affectionate Kauravas
(i.e. King Yudhisthira and others who belonged to the Kuru
clan) who, being distressed at the separation, accompanied him
to a long distance, to return, he (Krsna) proceeded to his
capital with his dear ones.
34-35. OhBhargava! Passing through the region of the
Kurus, thejahgalas, the Paficalas, the 8urasenas, along with the
Yamunas, through Brahmavarta, Kuruksetra, the kingdom of
Matsyas, the Sarasvatas, through deserts and arid regions, the
lord with his horses somewhat tired reached the territory of
Anarta which lies beyond Sauvira and Abhira.
36. He was greeted with respectful presents by the people
of those (respective) regions through which he travelled. He
bent his course westward in the evening when the Sun was sink¬
ing into the sea (-water) .**•

killed by Krina at PrSgjyoti;apura; the articles carried away by him

were returned to their owners while all the women joined Kf^i^a’s harem;
Bhagadatta who sided with Duryodhana in the Mahabhirata war, was
Naraka’sson. —PI. 9.306-7, BDP. 163 POK 1.513-14.
396. SR. alternatively explains :
(i) dismounting on the ground, and repairing to the banks
of a river, he performed his evening duties.
(9) he went to the pastures in the guise of a cowherd.
88 BhSgaxfata Pur&fa

CHAPTER ELEVEN
Entrance into Dvoraks)

S&ta said:

1. Arriving in the country called Anarta, his own king¬

dom, overflowing with prosperity, he blew his excellent conch,
allaying thereby their depressed spirits.
2. Just as a white-bellied swan singing loudly in a cluster
of red lotuses appears beautiful, so shone brightly the white-
wombed conch, reddened by the red lower lip of Kr^a (lit. one
whose steps are wide) and held in the hollow of (his red-) lotus¬
like palms while it was being blown by him.
3. Hearing that sound (blast) of the conch creating
consternation in the heart of the terrors of the world, all sub¬
jects desirous of seeing their Lord, advanced to welcome him.
4. There, just as a lamp is offered to the Sun, those rev¬
erential subjects presented offerings to Him who is ever delight¬
ed and contented in himself, due to self-realization.
5. Like children speaking to their parents, they, with
faces blooming withaffection, and voice stiffled with joy, address¬
ed their protector, the friend of all:
6. “Oh Lord! We are always submissive to your lotus¬
like feet adored by Brahma, his off-spring (Sanaka etc.) and
Indra (the lord of gods), the highest resort for the seekers of the
supreme beatitude here, a shelter where Time [or death] which
dominates everything else, is powerless.
7. Oh creator of the Universe ! Be thou for our prospe¬
rity.You alone are our mother, friend, husband, father,
spiritual preceptor, the supreme deity, by serving whom we
consider ourselves as having become blessed.
8. Oh I It is due to you that we have been blessed with
a protector. We can behold what the gods can scarcely see,
your form beautiful in all respects, your face beaming with
affectionate smile and loving looks.
9. Oh lotus-eyed (Lord), when, with a desire to see
(your) friends, Yi>ur Honour®** departed to the land of Kurus

327. bhacSya—our good, consisting of knowledge, devotion etc.—VJ.

328. v.l. no bhavSn—^Your Honour, leaving us in slif^t —!$R.
1.11.14. 89

or of the Madhus (MathurS and region around it, including

Vfndavana), Oh Acyuta ! to us, who arc yours, (even) a
moment (of separation from you) appears like a long period
of ten million years—even as it happens to the eyes (blind-fold¬
ed) in the absence of the light of the Sun.**
10. Hearing such words spoken by his subjects and sprea¬
ding out grace by his affectionate glances, Kf^inia who was kind
to his devotees, entered the city.
11. (The city which was) guarded by the Madhus***,
Bhojas*®®,Da!;arhas**', Arhas***, Kukuras***, Andhakas*** and
Vfs^is**® who were as powerful as himself (i.e. K^s^st), like
Bhogavati*** guarded by serpents.
12. Beautified with lotus-pools surrounded by orchards,
flower-gardens consisting of sacred trees and creeper-pavilions,
(full of) richness of flowers etc. (produced in) every season.
13. With triumphal arches erected in front of the city
gates, house-doors and the public roads : the solar rays have
been obstructed in the interior by the tops of banners and flags
painted (with various designs).
14. With royal roads, streets, market places and quad¬
rangular places swept clean and be-sprinkled with fragrant

329. Madhus—A family of the Y&dava clan—BPK 233.

330. Bhojas—Descendants of king Mah&bhoja of the Y&dava clan
—BPK 228.
331. DaiSrha—Son of king Nirvrti or Vidilratha of the Y&dava
clan, a founder of the dynasty of the same name. (BPK i37)* Here it
refers to that clan. They were related to P&ndava* and defended
Dv&ravat!—PI. 2.^9.
332. Arhas—a group of people defending Dv&rakS and related to
Pai^d^vas—PI, 1.113.
333. Kukuras—a son of Andhaka and father of Dhrffa. Here
his descendants, the defenders of DvSrakE. are implied—PI. 1.383.
334. Andhakas—A. community of the Y&dava tribe defending
Dv&rak&; at Dv&ravatl their overlord was Ugrasena. Relieved by
Kaihsa’s death, ended themselves by fighting with their kinsmen. PI. i. €?•
335* VfSni*—^The descendants of Vr?ui» the son of Madbu, whose
ancestor was the eldest son of Yadu. Krf?a belonged to this branch of
the Lunar race. —DHM 369.
336. Bhogavatl—^The subterranean capital of the N&gas in the
Nftgatoka portion of the P&tftla. —DHM 54.
90 Bhdgavata Pur^a

waters and strewn with fruits, flowers, grains of sun-dried rice

and tender sprouts. »
15. The doors of each house (of which city) were beauti¬
fied by jars full (of water), curds, dried grains of rice, fruit and
sugar canes, religious offerings, incense and lamps.
16-17. On hearing about the approach of ihe dearest one
(Kr$^), the great-minded Vasudcva*”, Akrura**®, Ugrasena*®®,
and Balarama®®® of marvellous bravery, (17) Pradyumna*^^,
Carudesna®**, Samba®*® the son of Jambavatl—all having refrain-

33 7. Vasudeva—son of $ura of the Yadava clan; married seven

daughters of Devaka, the youngest of them Devaki was the mother of
KrSoa. After the death of Kr^na and Balar&.na, he gave up his life in
spiritual meditation and his four queens immolated themselves along
with his body. (DHM 342-43, MNK Mahabhirata NamanukramanI—
300-1).
338. Akrura—A Yadava, uncle ofKfsna; the son of Svaphalka and
Gkndinl; married a daughter of Ugrasena; as per order of Katiisa,
brought Krf9a and Balarima from Vraja to MathurS for DhanurySga;
on the way Kr^oa showed to him his real Divine form. He is chiefly
noted as being the possessor of the Syamantaka gem; was killed in the
internecine fight amongst the Yadavas at Prabhisa. (PI. 1.3-4, DHM. 10}.
33P* Ugrastna—King of Mathur^, father of Karhsa and Devaka.
H: was deposed by Kariisa but Krfna after killing Kaihsa, restored
Ugrasena to the throne. Later he stayed at Dv&rak^. After Krsna’s
death he entered fire.—(PI. 1.210).
340. BalarSma—Krfoa's elder step-brother.
341. Pradyutnna—the eldest son of KffQa by RukminI; when a
child only six days old, he was stolen by the Asura iSambara who tried to
kill him. Through sheer providence, he survived all attempts and grew
up to manhood under the loving care of Miyilvati, actually Rati, his
(Pradyumna's) wife of his previous birth as Kama. He killed Sambara,
married Miyivatl and both alighted by air inside Kffua’s palace.
Krwa presented the couple to Rukmi^i. Pradyumna married Kakud-
mat!, the daughter of Rukmin and had by her a son named Aniruddha.
Finally, Pradyumna got killed in the drunken brawl of the Yiidavas at
Prabhisa. His wives burnt themselves as Satl.—(DHM 237-38; PI. 2.
416-17).
342. Cdrudefpa—a son of J&mbavat! and Krf^a; a good archer.
(PI. 1.598.)
343. S&mba—A son of Krfha by Jftmbavatl; was a noted warrior
but led a dissolute life and scoffed at sacred things. When his friends
disguised him as a pregnant woman and asked great sages like ViivS-
mitra, Durv&sas, Nirada etc. whether she would beg^t a male child.
 1.11.24. 91

ed from sleeping, sitting and eating due to the extreme joyous

excitement.
18. And being full of respect, joy and in a hurry out of
love (for Kr^na), they, leading the principal elephant (of state)
before them, advanced in chariots (to meet him) in company of
Brahmanas (with auspicious articles in their hands) reciting the
Vedas, accompanied by the blowing of conches and musical in¬
struments.
19. And hundreds of the best courlisans whose beautiful
faces and cheeks were glowing with glittering ear-ring's, being
eager to see him, advanced to greet him in their conveyances.
20. Actors, dancers, singers, scholars versed in ancient
legends, family bards and heralds^ sang the wonderful deeds of
him whose glory dispels ignorance.
21. Approaching near them, the Lord paid suitable res¬
pects to all the kinsmen, citizens and retainers, there.
22. Bowing down his head, saluting (orally), embracing,
touching by hands, looking with smile, (giving) desired boons
and consoling, the supreme Lord paid honours to ail (classes of
people) up to the outcaste dog-cookers (carujalas).
23. Even he himself, being endowed benedictions by
the superiors (or preceptors), Brahmat;ias with their wives®*®,
old men, by bards and others, entered the city.
24. Oh Brahma^a ! When Kr^na proceeded on the royal
(main) road, women of the good families in Dvaraka, being

the sages told that Samba will give birth to an iron pestle (or club}
which would destroy the Yadava clan. Though Ugrasena got the iron
pestle pounded and cast into the sea, the particles g^ew into rushes,
reeds which turned into weapons at the drunken brawl amongst the
Yadavas and killed them all. Samba was killed in this fight.—(DHM 376,
BPK MNK 379).
344. Though all these are panegyrists, the last is applied to those
who are learned among them.
i$R. quotes the duties of these as follows :
Sutil^ paurSnikah proktl Migadha vamia-saiiisakah/
Bandinas tvamala-prajfi&b prast&va-sadtsoktayab II
but VD. states that Bandis are the eulogists of the present kings :
Vartam&na-nrpapfinca stot&ro bandinah smrtab //
345. VB. thinks that this adjective should qualify all the persons
in this verse.
92 BhdgavataPwS^

greatly delighted at His sight, ascended on the tops of their

houses. •
25. For, the eyes of the residents of DvSraka were not
thoroughly satisfied, although they were always used to see the
Imperishable (Kf^^a), whose person is the home of beauty
(and)
26. Whose bosom is the home of the goddess of wealth,
whose face is (like) a drinking vessel (of the nectar) to the eyes,
whose arms (are the shelter) of the guardians (of the quarters)
of the world, and (whose) lotus-like feet are (the refuge) of the
Gakravaka birds’^* (in the form of the devotees who sing of
9ri Kr^^a, the essence of the universe) .
27. Richly adorned with a white umbrella (lit. sunpro-
tector) and Ghouries, bestrewn with fiowers showered (on him)
on the way, the wearer of the yellow raiment (Kr^^a) shone with
the garland of forest flowers^^ just as a cloud would shine with
(the shining beauty of) the Sun, the Moon (along with stars),
the rainbow and the lightning^^^.
28. (When) he entered (his) parents* house, he was
embraced by his mothers. With joy, he bowed down with his
head to his seven^* (mothers) of whom Devaki was the chief.
29. Placing the son on the lap, the mothers who with
their breasts wet with the milk of motherly affection were
beside themselves with joy, sprinkled him with tears (of Joy).

346. saraAga—h. pun implying—

(i) the Gakravaka birds and
(a) singers of the essence (of the universe, viz. Lord Krsna) -
sSraih Sri Krf^aih g^yant! ti sSraAgi bhaktih /—
347. Vanatnald—A garland prepared out of the flowers of Kunda,
PSrijata, lotus, MandSra and TulasI leaves :
TulasI>Kunda-Mand9ra*Pirijat2mbujais tu y9 /
Paiicabhir grathit& mSift vanamSleti kirtyate //
348. In plain words : Kr$oa had a white umbrella on his head
and Chornies on both sides. Fiowers were showered on him on the way.
He wore a yellow garment and a garland of forest flowers. On account
of these, he appeared like a dark cloud.
349. Vasudeva had eighteen wives. Krfna saluted them all, but
special respect was shown to Devaki and her sistjers. Vid^l^R:
mStf-sodarySd ddara^viiefa-jHSpanSrtkem vktam /
1.11.36 93

30. Then (Krs^a)entered his own mansion full of all covet*

ed objects and unsurpassed by all other palaces wherein were
the edifices of his sixteen thousand and also (one hundred
and eight other) wives.
31. Having observed from afar their husband, returned
home from a distant journey, the wives ofKrs^a in whose minds
rapturous joy was generated, and with eyes and faces full of
bashfulness, immediately sprang from their seats (a bodily
action) along with their vows^^*’ (which is a mental action).
32. Oh best of Bhrgus ! They being of deep dispositions,
embraced their husband with (their) hearts, eyes and (as if
through) children. Owing to the distressed condition of their
mind, the tears in their eyes though restrained, oozed out of the
eyes of those bashful ladies.
33. Although he stood by their side in privacy, his pair
of feet assumed newness (every moment). Who can desist from
his feet which the goddess of prosperity (Lak$mi) though (noto¬
riously) fickle, never forsakes ?
34. Just as the wind subsides (after burning down a for¬
est of bamboos) by means of fire begotten (of their mutual fric¬
tion), similarly(Krs9a) (although) himself unarmed, got repose
after creating hostility among the kings whose birth was a load
to the earth, and causing them to kill one another, (with their
power exhibited by their armies surrounding them).
35. Coming down in this world of mortals by his divine
power (Maya) and revelling among a bevy of beauties, gems of
that sex, the very Supreme Lord enjoys himself like ordinary
man.
36. Smitten by the pure and charming smile exhibiting
their unrestrained nature and bashful looks of women, the
adversary of the God of Love (i.e. I§iva) being fascinated aban¬
doned his bow {Pinaka). (But) women of transcendent beauty

350. Brataiff sdkam—SR. explains : ‘While observing the vows of

women whose husbands have gone abroad*. It can also be taken as
sikath vrataifi which means that the rules for such women as prescribed
by Yfljdavalkya:
Krf^dih Jarlra-saihskSrath sam^otsava-darianam /
Hiiyam pafa-gjh* jSnaih tyaj«t profita-bhartfkd fI
also : rose up along with the other ladies.
 94 BhSgavata PurS^

not by their cunning (deceits) ruffle the serenity of Kr$na*s

mind. •
37. Verily people regarding (Lord Kf^na) just like( them¬
selves), consider Him attached and following like pursuits,
although he is really free from worldly feelings and passions.
Hence the unwisdom (of the people).
38. This is the superiority of the Almighty that though
he is associated with the Primordial Matter, He (Kr^^a) is
never affected by its qualities, just as Intellect though resorting
to (i.e. in spite of its being in association with) the soul, does
not acquire the properties of the soul.**^
39. They, the ignorant wives (ofSrT Kr$na) not under¬
standing correctly the greatness of their husband, thought the
Lord as their slave abjectly ministering to their humour in
private just as people (lit. minds) [think wrongly about God].

351. This verse is interpreted diiTerently. For example:

“That is the control of the Controller (the Supreme spirit) that he
(Krfha) is not affected by the qualities of the Nature (Primordial Matter)
despite His ever presence in the (working of the) Nature, just as the
Intellect, though in intimate association with the eternally existing Soul is
affected by the qualities inherent in the Supreme Spirit.”
Sr. explains etc : “as the intellect and happiness in the
Soul do not unite with each other, similarly Krsna is not affected by the
attributes of Nature.” Pie further adds, “It may be said that the intellect
joins with the attributes of the Supreme Spirit and the material body
with its qualities unites with the intellect and the individual spirit with
condition: but the Supreme Spirit does not imbibe the qualities of
nature, although He is present in it.”
VJ. a follower of the Dualistic School of VedSnta explains : The ruling
nature of the Supreme Spirit consists in that, though (he is) abiding in
Primordial Nature (Prakfti), he is not limited by Sattva and other
attributes, as also by l^abda etc. which are under his control; just as the
(Intellect) of the wise, though abiding in the Primordial Nature
(Prakf ti), is not affected by the qualities of the Prakrti, as the Intellect
fixed on Kr^na, is not affected.
JG. follows mainly SR. but in explaining the and line of the verse
he states, “ . . . as the mind of the devotees under the benign care of the
Supreme Lord, is in no way affected by, though it may con^ in contact
with Nature”.
1.12.7-8. 95

CHAPTER TWELVE
{Birth of Parikfit)

Saunaka said :***

1. The foetus in the womb of Uttara which was killed by
the missile Brahma^iras of immense heat, fired (lit. flung,
hurled) by A^vatthaman, was restored to life by the Lord.
2-3. If you be so pleased*®* to speak, I desire to hear
the birth, actions (life), the way he met death and the state
after death of that highly intelligent and great-souled Pariksit.
Narrate to us reverentials (about him whom) §uka imparted
knowledge.

Suta said :
4. Dharmaraja who, due to his service to the lotus-like
feet of Kr$iia, became unattached to all objects of enjoyment,
protected the subjects keeping them contented, with paternal
care.
5. Riches, sacrifices, subjects,*®* the queen-consort,
brothers, the earth and sovereignty over the isle of Jambu,**®
-and glory reaching as far as the heaven.
6. Oh Brahmanas! Did those objects of enjoyments
covetablc even to gods, yield joy to the king whose mind was
concentrated on Kr^^a as (objects) other (than food do) to
the hungry ? [No].
7-8. Oh son of Bhrgu ! while being scorched by the
flames of the missile (Brahmastra) in the womb of the mother,
the hero (Parik§it) saw a certain Being, of the size of a thumb.

352. In Bh. P. 1.7.12 Suta has promised to describe the life and
career of Pariksit. After describing how Kr$na returned to DvSrakft
after restoring the Pandavas to their ancestral kingdom, this topic is now
taken up.
353. $R. states that this expresses prayer or a request and not a
command.
354. Lokaf^—attainment of heavens as a result of the sacrifices —iSR.
355. JambOdvipa—One of the seven island-continents surrounding
Meru. It is so named on account of the abundance of Jamba (Engenia
Jambolana) trees. India forms the major part of this island.
96 Bhagavata Pura^

pure, wearing a crown of shining gold, of beautiful appearance,

dark complexion, with garments (shining) like the lightning
and Imperishable—
9. Of beautiful long four arms, (with) ear-rings of
bright (heated) gold, (with) eyes red like blood, with a mace
in hand, going around him in all directions, waving (around)
constantly the meteor-liked bright mace—
10. (^Parik^it) examined carefully who was this (Being)
near him extinguishing the flames of the missile by his mace
like the Sun dispersing the mist.
11. Having warded off (the Brahmastra), the omni¬
present Lord, Hari, of inflnite nature and the protector of reli¬
gion,®®® disappeared then and there, while the foetus of ten
months was looking on.
12. Then, (at the auspicious time) when the favourable
planets were in the ascendance, (indicating progressive) in¬
crease of all qualities the scion to the dynasty of Pan^u was
bom, with the prowess like Pan^u reborn.
13. Having got the ceremonial repetition regarding the
auspiciousness of the day®*’, the king, with a happy heart, got
the ceremony of birth®*® (or astrological calculation of the
nativity of a child) performed by Brahma^as like Dhaumya,
Krpa and others.
14. The king, the knower of the sacred places (and of
the proper time, person etc. for donating gifts) gave gold, cows,
lands, excellent villages, elephants, horses and sweet food (dishes)
to Br^ma^s at the auspicious time of the birth of his
progeny®*®.

356. Dhama-gup : (i) The protector of religion or righteousness

(Sr.) (3) The protector of kings—the protector of religion (VD.)
(3) The Performer of his duty of protecting his devotees (VR.)
(4) The observer of religion (VJ.)
357. Pupjtaha-pdema—^Repetition of the words‘This is an auspicious
day* three times at the commencement of most of religious ceremonies.
—ASDP (V.S. Apte : the Practical Sanskrit-English Dictionary, 1965).
358. This is technically known as jStakarman.
359. $R. quotes here a smrti text which states, “gifts given at the
time of a male child and at the time called ‘Vyatip&t* fruition in eternal
good”. It further states that gods and Manes (Pitfs) remain present at
the time of the birth of a male child to twice-bern, declaring that as an
 1.12.22 97

15-16. Brahmans, pleased (as they were) with the modest

king, spoke, “Oh chief among the descendants of Puru ! When
this pure scion of the Puru race was nearly brought to death by
the unavoidable Fate, he was given to you by the mighty Vi§nu
out of his grace.”
17. He, therefore, will be widely known in the world as
‘Visnurata’. (There is) no doubt that he will be the most
famous and the greatest devotee”.
Tudhis ihira said :
18. Oh, the best amongst the venerable ones ! Will he
emulate his great-souled forefathers of holy reputation, the royal
sages, in fame and good will (lit. expression of approbation)?
Brdhmanas said;
19. Oh son of Prtha (Yiidhisthira), this (Visnurata alias
Pariksit) will be the protector of subjects like Iksvaku, the son
ofManu incarnate, friendly to Brahmanas and true of word like
Rama, the son of Da^aratha.
20. This (Pariksit) will be munificent and protector
(of the seekers of shelter) like Sibi**®, the king of Ulinara, and
a contributor to the glory of his relatives, the performers of
sacrifices like Bharata*®^, the son of Dusyanta.
21. This (Visnurata will be) the foremost among the
archers like both the Arjunas (viz. Arjuna, the Pa^^ava and
Arjuna son ofKrtavirya of Haihaya dynasty), unassailable like
fire, unsurpassable (of unfathomable mind) like the sea.
22. He will be brave like the lion (lit. king of beasts),

auspicious day (pupya/ia). $R. quotes another text which explains that
there is no impurity on account of the birth of a child until the umbilical
cord is cut. VD. endorses the above views by quoting from the Vifnu-
dharma and Vardha. VB., GD. and others follow $R.
360. iSibi—He is said to have saved Agni (the god of fire) in the
form of a dove from Indra in the form of a hawk, by offering his own
flesh equal to the weight of the dove to be so released. When the dove
went on increasing weight in the balance, iSibi offered his own body com¬
pletely.
361. Bharata—a son of Dufyanta and SakuntalS; brought up in his
childhood by Kanva; became a cdibvtfarti after his father; performed 55
horse sacrifices on the banks of the GafigS and the Yamun&; he subjugat¬
ed Kirfttas, Hfipas, Yavanas, Andhras and all other MIecchas. He was
such a reputed emperor that India was named after him.
 98 Bhagavata Puraiui

worthy of taking shelter just as the Himalayas (are worth in¬

habiting), forbearing like the earth^*^ and tolerant like parents.
23. (He would be) like the God Brahma (or hts grand¬
father Yudhi§thira) in impartiality (or absence of hatred), like
lord Siva (the Lord of the Mountains) in graciousness, like
the god Vi?nu (the shelter of the goddess of wealth) in being
the refuge of all beings.
24. This (Prince would be) equal to lord Krsna in the
eminence of virtues, generous like Rantideva^*^ and righteous
like Yayati.®**
25. (He will be) like Bali®®® in courage; of (sincere)
devotion like Prahlada, performer of (many) horse-sacrifices, a
worshipper of scholars®®®.
26. This (piince will be) the father of royal sages, the
dispenser of punishment to persons going astray (taking to the

362. VG. adds that Farik^it was more forbearing than the earth, as
the earth has not to suffer sharp, scathing words of the enemies, as he
would have to do.
363. Rantideva—A pious and benevolent king of the Lunar race,
sixth in descent from Bharata. He was enormously rich, very religious,
charitable and performer of grand sacrifices. So many animals were
sacrificed at his sacrifices and m his kitchen that a river of blood had
issued from hides and was afterwards appropriately called Carmanvati
(Ghambal in Malwa region). (OHM 263, ASDP. 795.)
364. Tayati—SonofNahusa of the Lunar race; had two wives,
Devay&ni, the daughter of Sukra the preceptor of the Asuras, and
SarmiHlta, the Asura Princess daughter of Vrsaparva. From Devayani
was born Yadu and he founded the Yadava dynasty. Puru was his son
from lSarmi$tha. He bore the curse of Sukra and exchanged his youth to
his father’s decrepitude. Yayati afterwards felt ashamed, returned the
vouth to Puru; made him a king and retired to forest. Puru was tne
founder of the Paurava dynasty. (uHM 376-77.)
365. Bali—A good and virtuous Daitya king, son of Virocana and
grandson of PrahHda. Through his devotion and penance, he defeated
gods and extended his authority over three worlds. Vifnu had to
incarnate as a dwarf and beg from Balt a piece of land measuring three
steps. When the boon was granted, Vi 90ti manifested his real form and
stepped over heaven and earth in two strides. Bali was made to live in
FStala, the lowest region of the world. (DHM 43.}
366. vrddbinSih jfl&na-vrddhflnSm paryupSsakab sevakab. The usual
meaning is ‘servant of the old people*.
1.12.29, 99

wrong path), the controller of Kali for the (preservation of)

religion on the earth.
27. Having heard of his (prospective) death from Tak-
saka commissioned by (the curse of) the sage’s son, (Si’Agin,
the son of Samika), he, freeing himself from worldly attachments,
will resort to the feet of Hari (in the holy assembly on the bank
of the Ganges).®®^
28. This (prince) who after having enquired (and sub¬
sequently realized) the true nature of the Soul®®* from the sage
(Suka), the son of Vyasa, will certainly attain to the place,
free from fear from any quarter (i.e. liberation).
29. After predicting to the king (the details of Pariksit’s
future life), all theBrahma^as, expert in astrological calculations
of nativity, getting (their due) worship (and offerings), return¬
ed to their respective homes.

367. Hareli padam—Ganga- tira - sat - sabham, tatra hi bhagavat-

padam abhivyaktam/VB.
GD. endorses the same in different words.
368. jijnasita-atma-yathatmya—
To understand the different interpretations of the commenta¬
tors it is important to note that different schools of VedSnta hold diffe¬
rent views regarding the relations between individual Soul (jiva) and
God. Thus Madhva regards jivas as parts of God but they are distinct
from him, and the identity of the Brahman and the jivas is only in a
remote sense. According to NimbSrka, individual Souls (jivas) are diffe¬
rent from God and yet are similar to him; He regards Jivas a.a God’s
parts, but emphasizes the distinctness of the jivas as well as their similarity
to him. Ramanuja thinks that God holds the jivas within himself and
by his will dominates all their functions, by expanding or contracting the
nature of jiva's knowledge. Vallabha holds that the jivas, being parts of
God, are one with Him. They appear as jivas through his function as
dvirbhava and Urobhdea, by which certain powers and qualities that exist
in God are obscured or manifested in the jiva.
Like Sr. given above, VC states :
jiJAasitam vic&ritam atmano yatharthyam vSstavaih tattvam
yena /
(ii) who has enquired of and got the decisive (accurate)
knowledge about the real nature of the individual Soul
and the Supreme Soul—^VR.
(iii) One who has enquired of and got a clear decision by ’This-
thus-ness’ (idamitthatayS) of the real nature of the identity
of the individual Spirit (jiva) and God—VB.
100 Bh&gavata Purdna

30. As the king, meditating him (supreme lord) whom he

saw in the embryo, (will)examine (look for him) (for discover¬
ing him) in the men here, he will come to be known as pariksit
in this world.
31. The (well-known) prince who was daily being fed
by his grand-fathers (on 64 objedts of enjoyment) quickly
thrived like the moon which grows in size by its digits, during
the bright half of the month.
32. The king, wishing to expiate the sin for injury to
(and killing of his) relatives, by performing a horse-sacrifice,
and being short of funds for the same, pondered over the ways
(to procure money) by means other than levying (new tax and
inflicting fines).
33. Guessing his (Yudhisfhira’s) desire, and being direct¬
ed by Lord Krsna, the four brothers brought immense riches
left (buried) in the northern quarters®*®.
34. Having procured the requirements of sacrifice, Yudhi-
sthira, the son of Dharma, afraid of sin, worshipped Hari by per¬
forming three horse-sacrifices.
35. The Lord who was invited by the king (Yudhi-
sthira) made him (the king) to perform the sacrifice by the
Brahmanas and stayed for some months with a desire to render
services to his friends.
36. Oh Brahmai|;ia (Saunaka), then, after taking leave
of king (Yudhisthira), his brothers and Draupadi (ELrsna),
surrounded by Yadavas and accompanied by Arjuna went to
Dvaravat! (Dvaraka).

369. This refers to the treasures of king Marutta left over by him
after performing his sacrifices. This Marutta was the son of Avikfit and
father of Dama. His sacrifices were of high order. He was a great
friend of Indra. (PI. L 649}
 101

CHAPTER THIRTEEN

{Discourse of Narada)

1. Having learnt the knowledge of the Soul*’® from

Maitreya®’^ during the course of his (Vidura’s) pilgrimage,
Vidura®’* returned to Hastinapura as his desire for knowledge
was satisfied.
2. While Vidura (Ksatta) asked a number of questions
to Maitreya (Kausarava), he certainly®’® desisted from them
when complete, whole-minded devotion for Govinda (Kr^i^)
was generated in him.
3. Oh Brahmana ! finding his relative arrive,
Yudhisthira along with his younger brothers, Dhftara$tra,
Yuyutsu®’®, SafLjaya, Kfpa, Kunti,

370. dtmanogatim—(i) The Lord Hari, (who is the highest goal of

achievement) —SR .
(ii) Knowledge about the real nature of $rl
Kr9na—VD.
(iii) Devotion to Hari—JG., VD.
(iv) Knowledge about the Supreme Spirit—VR.,
VJ.
(v) Knowledge about heaven, hell etc. to which
the individual soul goes (after death) —VJ.
(vi) The diversions or the workings of the Lord
(Kr^na), the (Supreme) Soul—VB.
37T. Maitreya—Also Kausarava, a siddha who under instructions
from Kf^na explained the science of the Supreme Soul {dtmaoidyS) to
Vidura. The conversation between Vidura and Maitreya is given in
BH. P. Skandha HI and IV. (P.I. s. 739'4u>)
372. Vidura—A son of Vyasa by a maid-servant. She was sent by
Ambika, the widowed queen of Vicitravlrya, to VySsa when she (the
queen) was pressed by her mother-in-law Satyavatl to submit to Vyisa.
Vidura is called a kfattz (vide the next verse) which is normally applied
to a child born of a $udra man and K^atriya woman (ASDP. 384). He
was however treated as a step-brother of Dhrtar&9tra. He was well dis¬
posed to P^o^vas and warned them of the evil designs of Duryodhana.
According to MBH., Vidura left HastinSpura finally along with Dhfta-
T&ftra and G&ndh&ri for penance. He then went away to perform
austere penance alone in the forest. When Yudhi^fhira contacted him in
a lonely place, Vidura, by his Yogic power, gave up his body and entered
the person of Yudhijthira (MBH. Airama 26.20.33).—MNK. 309-12.
373. ha—This particle shows 'complete satisfaction*—VJ.
374. Yayutsu—DhrtarS9tra*s son from of a Vaiiya woman. He was
a partisan of P&u<iU[ivas.
 102 BhSgavata Pwt&ja

4. Gandhari, Draupadi, Subhadra, Uttara, Krpi®’*, women

of Pa^du’s clan and other women, along with their children,
5. advanced to receive him with great joy, like the body
animated by the re-entry of life in it. Having formally
received him by duly embracing and saluting Vidura,
t>. they who were distressed with anxious sorrow caused
by separation from him, shed tears of affection. The king paid
respects to Vidura when he occupied his seat.
7. When Vidura enjoyed his food, was relieved of fatigue
and was seated comfortably in his seat, the king bowed him
respectfully and asked him in the presence of his relatives
who were listening.

Tudhisfhira said:
8. “Do you remember us who grew up under the
shadow of your wings (i.e. protection due to your partiality to
us), who were saved along with our mother from a number
of calamities like (the administration of) poison, (setting on)
fire (the house of lac) and others.
9. In what way was your maintenance®’® (livelihood)
carried on while you were travelling over the globe ? What
places of pilgrimage and important sacred places on this earth®”
were visited (lit. served) by you ?
10. Oh self-controlled one (Vidura) ! Devotees of the
Lord (Vi99u) like you are themselves titthas (sacred places)
incarnate. With the Holder of the Mace (God Visnu) resid¬
ing in the hearts, they sanctify the places of pilgrimage (and
restore their original holiness by removing the sins of other
persons accumulated in them).

375. Kfpi—Drool’s wife, sister of Krpa, Aivatthiman’s mother.

376. VB. explains that here the genitive case (ra^) is used, as
Vidura was unattached and actively disinterested in his life. Hence the
instrumental case is not used. VJ. states that Yudhisthira wanted to
know whether Vidura observed vows like eating once a day etc. during his
pilgrimage.
377. The distinction between Ttrtha and Kfetra is as follows:
Tirthas are generally connected with water like sanctified rivers as the
Ganges, lakes, like Pu^kara, MSnasa etc. Kfttra is orighiall/ a limited
sacred tract of land e.g, Kuruk^etra, Jagann^ha Purl. Later on, they came
to mean 'holy places* in general.
 1.13.17. 103

11. Oh father (uncle), have you visited our well-wishers

and relatives whose god is Kf$9a ? Or have you heard that
the Yadavas are living happily in their own city (Dvaraka) ?”
12. Vidura, who was thus addressed by Dharmaraja
(Yudhi^thira), described fully everything that was experienced
by him, in a serial order except the destruction of the Yadu-
clan.
13. The compassionate (Vidura being) unable to see
distressed persons, did not, of course, report the disagreeable
(destruction of the Yadava clan) which (though) took place
of itself, was very unbearable to men.
14. Then being received like a god, (Vidura) teaching
philosophy (lit. giving instructions on truth) to his elder
brother, and securing the love of all, stayed happily for some
time, in the city of Hastinapura.
15. While Yaina bore the curse®’* of (living) the life
of a Sudra for a hundred years, Aryaman (the 2nd Sun out of
the twelve Suns) dispensed punishment to the sinners accord¬
ing to their (respective) sins.
16. With kingdom restored to him and with great royal
splendour, Yudhisthira, having seen his grandson, the maintain-
erofhis family, was happy with his brothers (who were)
like the guardians of the quarters (of the world).
17. In this way, unendurable Time of the negligent
(blundering people*’*) attached to households (domestic

_ m

3/8. The saffc Mandavya was wrongly sentenced to he impaled as

he was mistakenly arrested along with the thieves. When the king came
to know of the truth, he went to the sage M&pdttvya, got him down from
the stake of impalement and sincerely apologised. Mandavya went to
Yama and demanded of him the reason of impalement despite his inno¬
cence. Yama explained to him that it was due to his transhxment of an
insect during his childhood. He cursed Yama to be born as a 3udra for
giving him such a disproportionately heavy retributory punishment for a
comparatively light offence committed during infancy, due to ignorance.
JG-. VC., VD. exempt Pattdavas from this category, as
according to BH. P. I.IS.6 Yudhisthira (and others) were unattached to
enjoyment due to their devotion to Krsna. JG. specifically states that
Vidura gave the advice only to Yudhisthira and not to PS^davas. VR.
states that the time or period ordained for worldly enjoyment of P&t^davas
had passed.
104 Bhdgavata Pura^a

affairs) passed away inperceptibly, due to their desire (of

enjoyment;) of such pleasures.
18. Noticing the indications of the Time, Vidura spoke
to Dhrtara^tra, **Oh king! look at the fear (-ful period); let
your departure be quick.
19. Oh king, the mighty Time against which no defen¬
ce can ever be made from any quarter in this world, has now
arrived for us all.
20. And overpowered by whom, these people are instant¬
ly deprived of their dearest life—what of other things like wealth
etc.
21. Your father (i.e. uncle Bhisma), brothers, friends
and sons are killed. Youth has departed. Your body is over¬
powered by old age. Still you take shelter in the house of the
enemy.
22. Oh! How wonderfully strong is the desire of a living
being, for life, on account of which Your Honour accepts like a
domestic dog, a lump of food scornfully given to you by Bhima.
23. What value is to that life spared by them (Pan^avas)
who were put to fire, were administered poison and whose wife
was insulted by you and whose lands, wealth and kingdom were
also taken away (deprived by) you.
24. This body of a miserly man like you who wishes to
live, becomes old by old age even though you do not wish it,
like (the withering away of) your underand upper garments.®®®
25. * Certainly that person is called wise who being free
from attachment to worldly objects and released from the bon¬
dage (of pride or ego) and departing in a mysterious way,
leaves this body, free from (the desire of) glory etc.

380. VJ., VG. and VD. explain that the upper and inner gar¬
ments signify gross and subtle bodies. Wrinkles, baldness mark the old¬
ness of the gross body and blindness, deafness etc. of the subtle body.
*VR. interprets as follows :
A person who being desireless (about his body etc.), free from the
worldly bondages (of merits and sins). whose passing away is not known
(to his relatives), quits this body from which objectives of worldly life
{puwfdrthas) are expected, is called a Togin,
VJ. gives a different interpretation, which may be summarised as
follows : w,
 . . .
1 13 30 105

26. He is the best of men in whom indifference to the

world (worldly objects) is generated either from within or due
to the advice of others and who has subdued his mind and who,
with Hari in his heart®*^, goes out of home as a recluse.
27. Let Your Honour proceed to the northern direction
without the knowledge of your relatives. Mostly the coming
period is destructive to the qualities of men.
28. In this way, the king of the Ajamidha^^^ family, whose
intellect was his sight (i.e. who was physically blind) and who
was thus enlightened by his younger brother Vidura, firmly cut
as under his bond of affection to his relatives and proceeded as
per way directed by his brother.
29. The virtuous daughter of Subala®** ever devoted to
her husband, followed him to the Himalayas, (which is) a
great delight of the recluses just as fighting (lit. hard blows in
fight) is (enjoyable) to warriors***.
30. When Yudhisthira(lit. the adversaryless king, enemy
of none) after performing Sandhyd (prayer to the Sun) and
offering oblations to fire, and having bowed to Brahmanas by
giving sesame seeds, cows, land and gold, entered the house
(palace of Dhrtarastra) for paying respects to the elders, he did
not find his uncles and Gandhari (the daughter of Subala).

A person, free from the (pride of his) body, the object of which is
the achievement of happiness here and hereafter and thereby liberated
from the bonds (of love for one’s wife and others) and whose movements
(i.e, departure to forest etc.) are not known, is called wise and should
by penance make his body fulfil its objective (viz. liberation).
381. VB. is strongly against even spiritual suicide. One should
know the Lord, concentrate on him in his heart, give up the idea of quit*
ting his body. He should continue to recite mentally the most valuable
name of God and leave his house as it would come in his way of spiritual
progress.
382. Ajamldha—A son of Hastin. Had three queens of Kuru line.
One branch of his descendants, e.g. Priyamedha and other’s became Brih-
manas while another branch, e.g. Bfhadi^u and others, was K^attriya
—BPK6, PI. 1.30.
383. Suhala—King of G&ndh&ra; father of G3ndharl, Dhrtariftta’s
queen.
384. v.l. sat-samprahdram : Just as a severe battle in which hard
blows are given, is liked by the brave, the Himalayas though cold and full
of hardships (due to its mountaneous nature) are liked by ascetics.
 106 BhSgavata Pur&ta

31. Agitated in mind, he asked Safljaya who was sitting

there, ‘*Oh son of Gavalgaria***, (Safijaya) where is our father
(uncle)who is stricken with age and blind in eyes ?
32. Oh friend ! Where has Mother (Gandharf) dis>
tressed due to the killing of her sons, gone (along with) frien¬
dly uncle (Vidura)? Has he (Dhrtarastra), being aggrieved
at the killing of his relatives and afraid of me (as) the guilty
ignorant (person),*®® thrown himself in the Ganga along with his
wife?
33. Where have uncles who have protected all of us from
dangers (difficulties) after the demise of our father Pan<Ju,gone
from this place?

SUta said:
34. Not finding his master (Dhftarastra), the Suta (Sa-
ftjaya) who, out of compassion and bewilderment due to his
affection (for Dhrtarastra). grew extremely distressed and em¬
aciated, did not reply (for some time).
35. Wiping out tears by (his) hands and mustering cou¬
rage (within himself), and remembering the feet of his master,
he replied to Yudhi^thira.

SaHjaya said:
36. ‘Oh, son of a high family! I do not know the deci¬
sions (regarding the course of actions) of your uncles or that of
Gandhari. Oh long-armed one, I am bereaved of the great-
souled ones.*

385. Gavalgapa—A sage like learned Stita, father of the famous Sflta
Safijaya of Dhrtar%$tra.
386. 3htHsatnSna^ iamalatn—Various conjectures are given by the
commentators in explaining these words. For example :
(i) Yudhi?thira has not spared a single son. What is the propriety
of living now ? — VG.
(3} Yudhifthira has killed his brothers, usurped their kingdom and
expelled me. Has he not become so evil-minded ?—VJ.
(3) ‘Let the sin of my death also be visited on his head’. With this
desire Dhrtar&ftra threw himself in the Ganges.—JG.
It can also be translated: “apprdiensiveof anoffeneefromme, a
dull-witted person.”
 1.13.43 107

37. At that time (there) arrived the great sageNarada

along with Tumburu®*’. He (Yudhisthira) along with his
younger brothers, rose up, saluted them, received them in a
way, and asked.

Tudhiffhira said:
38. “Oh revered (sage), I do not know the movements
of my uncles. Where have they gone from here ? Or where has
the poor mother afflicted with the killing of her sons, gone?
39. Oh illustrious one, you are like a helmsman who
shows the coast beyond, in this boundless ocean (of worldly
existence).”
Thereupon the great Narada, the best of the sages, replied.
40. “Oh king, do not grieve for anybody as the whole
world is under the control of the Almighty, the Controller (of
the universe) whom all worlds along with their guardian dei¬
ties worship,and who unites or separates the beings.
41. Just as bullocks with noses bored through with strings
are bound in a row to a rope (carry the load of the mas¬
ter®**, persons bound by different designations®** to the big cord
in the from of the Veda, carry out the orders of (or perform the
worship of) the controller of the universe.
42. Just as assembling and removal of articles of game
are done according to the sweet will of the player, so is the
union and separation of human beings (brought about) by the
will of the Almighty.
43. Even if you consider the world as ete;‘nal or non¬
eternal or both, or neither (eternal and non-eternal) it does
not behove you at all to lament for them (relatives) unless it be
out of affection, a manifestation of delusion.

387. Tumburu—A Gandharva disciple of Narada, expert in divine

music; accompanied Nirada at the time of this visit to Yudhbthira and
returned with him to heaven. Sang the praise of Krfna when he held the
Govardhana. His two daughters Manovatl and Sukeia reside in the Sun's
chariot in the months of Gaitra and Madhu. PI. 2.39
388. Though no words in the text of this verse support this these
words are added in this translation on the authority of eminent commenta¬
sb.,
tors like Sr., VJ., GD.
389. Designations such as BrShma^a, Kfatriya or of stages in life,
e.g. Brahmac&rin, Gfhastha.
108 Bhdgavata Purana

44. Therefore, dear sir, give up this grief caused by ig¬

norance of your mind, (thinking) *How will they who afe with¬
out protection and in a miserable condition, live without my
protection ?’
45. This body is composed of five elements and is subject
to the (influence of) Time and (effects of) actions and attribu¬
tes. How can (aperson) save another, like one being swallow¬
ed by a serpent (is unable to save) others ?
46. The handless (animals) are the means of sustenance
(of life) to the beings possessed of hands (viz. human beings);
the footless (i.e. grass) (is so) to the quadrupeds; the inferior
are (the food) of the superior; (thus all less powerful) beings
are the means of sustaining life to (all other more powerful)
beings.
47. Oh king, this (universe) is, therefore, the self mani¬
festing glorious Lord (himself). He is one, the soul of
Souls. He shines (manifests) internally and externally (both
as enjoyer and the objects of enjoyment). Look, He is manifold
(in form) due to Maya.®®®
48. Oh great king, the Supreme Lord, the creator of be¬
ings, has today come down on this earth as the Destroyer for
exterminating the enemies of Gods.
49. The work to be done for Gods is (practically) com¬
pleted, (only some) balance is expected to be completed. You
wait for some time, till the God (Lord K{*$na) is here (on this
earth).
50. Dhrtara^tra, accompanied by his consort Gandhar!
and (his) brother (Vidura) has gone to the l^ermitage of sages,
by the southern side of the Himalayas.
51. (The hermitage^ is called (the shrine of
seven streams) as verily the divine Ganges with her seven cur¬
rents branches itself off into seven separate streams for the satis¬
faction of the seven sages.®®^
52. Taking bath three times a day (as per twilights),

3go. I have mainly followed $R. in this literal interpretation, though

as usual commentators of non-Sahkara Schools stress their viewpoints as
' tatparykrtha’.
391. The usual list of seven sages is Marici, Atri, AAgiras, Pulastya,
Pulaha, Kratu and Vasistha. %
1.13.59. 109

and offering libations to the fire according to the prescribed

religious rules, he who lives on water only, stays with a quiet
Soul, free from earthly desires.
53. With mastery over (logic) posture and control over
breath and restraint of six organs [five sense organs-}-mind, the
internal organ], he (Dhftarastra) has washed off (lit.
shattered) the dirt of the three attributes (viz. xattva^ rajas and
tamas) by his concentration on Hari (Lord Krsna).
54. Having withdrawn mind (atman associated with
Ego-aharnkara —) from the gross body and merged it with
intelligence (buddhi or VijHdndtmd) And that with Soul (kfetrajda)
and the Soul with Brahman, the basis of all, just as the Vacuum
(space) within ajar merges in the bigger Space.
55. One who has destroyed the resultant of the attributes
of the Illusion (mdyd) and restrained mind (the essence i.e. con¬
troller of the mind) and one who has abstained from eating
altogether, he (Dhrtarastra) sits motionless like a pillar. You
should not become an obstacle to him who has given up all
actions.
56. He will verily give up his own mortal frame on the
fifth day from today and it will be reduced to ashes.
57. When the body of the husband (Dhftarastra) will
be burnt by fires along with the hut (hermitage), the virtuous
wife(Gandharl) standing outside will enter that very fire.
58. Oh son of the Kuru family, having seen that mira¬
cle, Vidura with a mixed feeling of joy (at Dhrtara$tra*s libe¬
ration) and sorrow (for his brother's demise) will go on a
pilgrimage to sacred places.”
59. Having told this, Narada, along with Tumburu, as¬
cended to heaven. Yudhifthira, bearing his words in mind,
gave up sorrow.
 ilO Bhagavata Pura^

CHAPTER FOURTEEN

(Conjectures of Tudhifihira)

Suta said :
1-2. When Arjuna(lit. the victorious) left for Dvarakato
see the relatives and to know the actions (and intentions) of
Krsna of holy reputation, several months elapsed, but Arjuna
did not return. Then Yudhisthira (the foremost of the Kurus)
saw omens of terrific nature.
3-5. (He observed):
The terrible state of Time in which the nature of the sea¬
sons was reversed, more sinful behaviour of people full of wrath,
avarice, falsehood, crooked ways of the world, friendship
mixed with dishonesty (fraud), quarrels among father, mother,
friends, brothers and between husband and wife, advent
of evil time, extremely dreadful unlucky portents, nature of the
people characterised by avarice, (so) the king spoke to his
younger brother (Bhima).

Yudhifthira said :
6. Arjuna (the Victorious) has been sent to Dvaraka
with a desire to see our kinsmen and to know the deeds of
Krsna of auspicious glory.
7. Oh Bhimasena, seven months are now over, but your
younger brother (Arjuna) has not returned, nor do I really
understand its reason.
8. Has the period predicted by the divine sage (Narada)
arrived now when the Lord desires to quit his body, which is
his instrument to play his part as man^^^
9. From whom (i.e. through the grace of Kir^^a we got)
wealth, kingdom, wife, life, family and subjects. Due to whose
(Krs^a’s) favour we (achieved) victory over the enemies
and the worlH.

352. dtmano... ut-sisfkfati—

(i) When he desires to leave the earth (which is his body), the
arena of his sports—VJ.
(ii) When he wishes to return his portion of Divinity to Vaikuntha
i.e. give up his mortal frame—^VG. «
 1.14.19. Ill

10. Oh tiger-like man (Bh\ma), look at the terribly

ominous portents pertaining to the heaven, the earth and my
body forboding calamity befalling (deluding) our intellect
in near future.
11. Oh Bhima, my (left) thigh, eye and arm are now
and then throbbing. And tremblings in the heart portend
evil happenings in near future. [These evil omens will
bring evil unto me in near future.]
12. This female jackal vomitting fire, howls (wailingly)
at the rising sun. Oh Bhima, this dog wails at me without any
fear.
13. Auspicious beasts go by my left, while others (like
donkeys etc.) pass me by the right side. Oh tiger among men
(Bhima), I perceive that my horses arc weeping.
14. This pigeon is the messenger of death. The owl
which causes my mind to tremble and the crow, both sleepless
(throughout the night) desire (as it were) to annihilate (the
universe) by their ominous cries.
15. The quarters (of the world are) foggy; misty halos
appear round the moon and the Sun®®®, the earth along with
the mountains is quaking; there fell a bolt from the blue along
with the thundering of the clouds.
16. The rough wind blows darkening (the world) with
the dust; the clouds are showering nauseating blood all around.
17. Look, the Sun is dim (lit. bereft of its splendour);
there is a mutual clash of the planets in the sky. The heaven
and the earth are as if ablaze with crowds of evil spirits®®*.
18. Rivers, big and small, lakes and minds as well are
agitated. The fife does not burn with ghee. (I cannot com¬
prehend) what (calamity) this period would bring.
19. The babies (or calves) are not sucking (their
mothers*) breasts (or udders of cows—in the case of calves).
The mothers are not yielding milk. In the cow sheds the cows
weep with tearful faces and the bulls are not joyous.

393. I followed ASDP on but $R. diffen. He explains,

“As the halo of light encircles the fire, the misty quarters have covered the
world..”
394. ‘The followers of Rudra mixed with other beings'—SR.
 112 Bhagavata PurS^

20. Idols of Gods are as if weeping, perspiring and mov*

ing. What calamity to these charmless, cheerless countries,
towns, villages, gardens, mines and hermitages indicates to us ?
21. On account of these portentous phenomena boding
great calamities, I guess that the earth, being deprived of the
Lord’s feat the beauty of which is unique (lit. not found in any
other person), has become luckless (now).”
22. In this way, Oh Brahma^a, while the king was think¬
ing with his mind which anticipated the befalling calamities,
Arjuna (lit. the warrior with the monkey at the banner of his
chariot) returned fromDvaraka (the capital city of the Yadus).
23-24. Seeing Arjuna, pale, feeble, shedding tears
from his lotus-like eyes, with his head hung down, lying
prostrate at his feet in an unusual manner, the king remembering
the words of Narada in the presence of his friends, spoke with a
distressed heart.

Tudhiflhira said :
25. Are our kinsmen Madhu, Bhoja, Da^arha, Arha,
Satvata, Andhaka and Vrsni living happily in Dvaraka (Anar-
tapuri) ?
26. Or is our venerable maternal grandfather—^urasena
hale and hearty ? Is the maternal uncle Anaka-dundubhi^^°
(Vasudeva) along with his younger brothers, well ?
27. Are his wives, our aunts, the seven sisters of whom
Devaki is the chief, happy themselves, along with their sons and
daughters-in-law ?
28-29. Is the son-less (or whose son Kamsa was wicked)
king Ahuka (Ugrasena) and his younger brother (Devaka)
alive ? Are Hf-dika along with his son (Kftavarman), Akrura,
Jayanta, Gada and Sara^a (brothers of Kf^pa) and others like
Satrujit doing well ? Is Lord Balarama, the head of the Satvata
clan in happiness ?
30-31. Is Pradyumna, a great warrior^** among the

395. Vasu deva is so called as Gods beat the drums at the time of bis
birth as Lord Vifou was to be incarnated as a son to him.
306. maharatha is thus defined :
eko daia-skhasriloi yodhayed yastu dhanvinSm / Sastra-iSstra-pravInai
ca vijfieyah sa mah&rathah / ^
1.14.38. 113

Vrwis, well ? Are glorious Aniruddha, of terrific speed (in

fighting), Susena (Kf^^’s son), Garude^na, Samba, the son of
Jambavati, and other prominent sons of Kf^i^a like V^sabha
along with their sons going on well (lit. living happily) ?
32. Similarly, are Kfsna’s followers such as Srutadeva,
Uddhava and others, and other prominent Yadavas like Sun-
anda, Nanda, Sirsanya,
33. and all (others) depending on the power of arms of
Balarama and Krsna hale and hearty ? Do the Yadavas our
firm allies and friends, think of our well-being ?
34. Is lord Govinda (Kr^na) who is the friend and well-
wisher of the Brahmanas and affectionate to his devotees, at
ease in the company of his friends in his assembly-hall called
Sudharma®®’ in the city (of Dv^aka) ?
35. The Primeval Man, the friend of Ananta (Balar^a)
lives in the ocean of the Yadu clan for the welfare, protection
and prosperity of the people.
36. In their own city (Dvaraka), protected by whose
(Krsna’s) arms, the Yadavas (who are) honoured (by the
citizens) sport in delight (or pass their time in great happiness)
like the followers ofVisnu®*** (the Lord of Vaiku^tha).
37. By defeating gods in a battle by their pre-eminent
act of serving whose (Krona’s) feet, sixteen thousand ladies of
whom Satyabhama was the first, took away (for their enjoy¬
ment) blessed objects (e.g. the Pdrijata tree) worthy of Indra^T.
38. Yadavas, the great warriors, dependent on the
success of whose (Kf s^a’s) arms and free from fear from any
quarter, often tread on (and occupy seats in) the assembly-
hall called Sudharma, proper for the greatest among the gods,
which (i.e. the assembly hall) they (the Yadavas) brought down
(on the earth) by force.*®®

A warrior skilled in the use of arm and the military science, who can
engage ten thousand warriors simultaneously is called Maharatha.
397. SudharmS : The assembly-hall of Indra in heaven. At Kr?i>a's
behest, Indra sent it to Ugrasena for the use of Y&davas. After Kr;na*s
death, it returned to ludra’s heaven.—DHM 306.
398. MidiS-paurUfikel^'. (i) followers of Vi fnu—($R, VG, SD, GD).
(ii) Yakjas (a tribe of demigods, followers of Kubera}—VR., VJ.
(iit) Possessed of great manly vigour—(Vfi.)
399. According to $R verses 34 to 38 form one group.
114 Bhagavata PurdrjM

39. Dear brother*®®, you appear to me pale (lit. one

who has lost his lustre). Are you hale and hearty? Or did you,
who stayed there over-long, not receive due respect and were
insulted ?
40. (I presume that)you were not hit at (treated) with
harsh, bitter (lit. affection-less) words etc. Or have you
not kept your word to suppliants after promising them (and
thus creating hopes in them) ?
41. Have you, the giver of protection, abandoned (i. e.
refused to extend protection to) a Brahmana, a child, a cow,
an old man, a diseased person, a woman or other being who
sought your shelter ?
42. Have you visited (i.e had an illicit intercourse with)
a woman not deserving to be approached or a woman worth
going but dressed in dirty clothes (i.e during her menses) ? Or
were you discomfited on the way by your equals (lit. non¬
superiors) or inferiors ?
43. Have you taken your meals leaving behind (hungry)
children and old men deserving to be fed? Have you committed
some censurable act unworthy of you ?
44. Are you always brooding j “I now a nonen¬
tity*®^ (as I am) permanently bereaved of the most beloved,
intimate friend and personal relative (Krsna)?” Otherwise
there is no explanation of your (mental) affliction.

400. iata A term of affection, endearment or pity, applied to any

person, but usually to inferiors, juniors, pupils, children etc.—ASDP 471
(1965 Edn.)
401. Sflnya— (i) Void—SR.
(9) Dejected, void of joy—^VR., SD.
(3} Inauspicious, unlucky—VJ.
(4) Life-less (GD).
 1.15.7. 115

CHAPTER FIFTEEN

{Ascent of the Pandavas to Heaven)

S&ta said:
1-2. In this way Arjuna, the friend of Kr$na, emaciated
due to separation from Krsna, and whose form became the
ground for different suspicions and conjectures by bis brother,
the king (Yudhi^thira) [and] whose lotus-like face and heart
were dried up due to affliction, and who had lost his complex¬
ion, was not able to reply as he was brooding over the same
powerful (Krsna),
3. Controlling (his tears of grief) with great difficulty
and wiping out his eyes by his hands, and being nervous on
account of increased affection and eagerness due to his (Krsi^a's)
disappearance,
4. Remembering companionship, obligations and friend¬
liness in Krsna’s charioteership, Arjuna spoke to his elder
brother, the king, in a voice suffocated with tears.

Arjuna said:
5. Oh great king, I have been deceived by Hari who
assumed the form of my kinsman and deprived me of my great
lustre, the wonder of gods.
6. I have been undone (now) by that Supreme Man.
By separation from whom*®* (him), even for a moment, the
world becomes unpleasant (ugly) to look at,just as this (father
etc)*®® is spoken of as ‘dead* when it is bereaved of the vital
spirit;
7. By whose (Kr§na’s) power the prowess of kings
who, being infatuated with passion, assembled for sve^arhvara
(self-election of a husband by the bride) at the palace of
Drupada, was surpassed by me (by merely taking up the bow)
and the fish was hit (by me) with the equipped bow and won
Draupadi.*®*

402. Venes 6-13 form one group and the word yasya (whose) is
connected with Unahamadya mnfitah in verse 13,—
403. efah—^The body (VJ.)
404. This refers to Draupadi - ssayadivafo in which Arjuna fulfilled
the condition precedent for winning Draupadi as bride.
 116 Bhagavata PurS^a

8. Ah ! In whose (Kf^a’s) presence 1 quickly defeated

Indra along with gods and donated the Khandava forest to
the Fire>god; and got constructed by Maya the assembly-hall^
an illusive marvel of architecture, (lit. the illusion in the form
of wonderful architecture) and kings from (distant) quarters
offered tributes at the time of your (Rajasuya) sacrifice.
9. By whose prowess (my) elder (and) your younger
brother possessing the power and energy of ten thousand
elephants*®® killed for the (performance of the Rajasuya) sacri¬
fice (Jarasandha) who had placed his foot on the heads of
kings. As the kings who were captured (by Jarasandha) for
the sacrifice to the lord of goblins {Mahdbhairava) were liberat¬
ed by him (Bhima), they brought tributes for your (Rajasuya)
sacrifice*®’.
10. Who, by killing their husbands, made the wives of
those deceitful gamblers to loosen their hair—the gamblers (by
whom) in the assembly-hall, were scattered and seized the
beautiful braided hair of your wife which were the most praise¬
worthy due to the great consecration at the (Rajasuya) sacri¬
fice and from whose (your wife’s) face fell tears on the feet
when she bowed (to Krs^a who appeared there in that assembly
hall of the gamblers).*®®
11. Who, by coming to the forest and eating the remnant
(crumb) of a vegetable preparation, protected us from an
unsurmountable calamity (viz. the curse of the sage Durvasas)
engineered by the enemy (Duryodhana) through Durvasas who
wanted to dine at the head often thousand (disciples), but
whereby (i.e. due to Krsna’s eating the vegetable) the whole
group of sages who were immersed in water, felt the three

For details MBH.I.Ghs. 187, 188, 189.

405. VideMBH. 1. 336.
406. VJ. reads gadayudha‘SaUva-viryab and explains as ‘one possess¬
ing the mace as a weapon and mental and physical power’ gad^hyam
ayudham ca .. , sattoam manasa-balam ca liryam kayabaladi ca v& yasya sa gadd~
yudha-sattva-virya b.
407. This refers to the incident described in MBH. II. Ghs. 33, 33,
34.

408. Vide MBH. 11. Gh.67.

 1.15.15 117

worlds as satiated^^* (and did not feel hungry).

12. By whose prowess, Lord Siva along with Parvati
was made to surprise in the fight (1 put with him) and gave
me his missile (Pa^upata). Others (viz. guardians of the
quarters of the world) also did the same. And I, in this very
physical body, reached the palace of the great Indra (at
Amaravati in heaven) and shared half the seat of the great
(god)*.
13. While I was staying there, for the destruction of
the enemies, the gods along with Indra took shelter of the pair
of my arms characterised by the Gan^iva bow. Oh descendant
of Ajamfdha, the exploits were performed (by me by his
prowess)
14. By whose friendship I succeeded with my chariot,
in crossing over the limitless ocean in the form of theKuru army
consisting of (warriors gifted with) irresistible power. I have
captured the wealth of the enemies and snatched away the high¬
ly effulgent jewelled diadems from their heads.
15. Oh Lord, he moved ahead of me (as a charioteer)
in the armies ofBhIsma, Karna, the preceptor (Drona) and iSalya,
which were adorned with multitudes of chariots of powerful, great
Ksatriyas, (he), by the glance of his eyes deprived the gene¬
rals of their duration of life, minds (i.e. powers like energy etc.),
strength and skills in firing missiles.

409. This refers to MBH. Vana. 263 in which it is described how

Duryodhana sent Durvasas with his ten thousand disciples to Yudhi^thira
in the forest at an odd hour. But Kr9ha appeared at the hermitage of
Paodavas and asked them to give him something to eat. He ate a small
remanent of vegetable and identifying himself with three worlds expressed
appeasement of hunger of all beings in the universe. The sages automati¬
cally felt satisfied and left the place refusing the invitation of Yudhisthira.
♦Vide MBH. Vana. 39. 32-64, Vana. Chs, 40, 41, 42, 43.
410. The clause : *'1 am today robbed (undone) by the Supreme
Man”, is to be connected withthe next three verses (14, 15, 16) as well.
The word bhumndis interpreted differently as follows :
(1) Who is present in His own greatness (nijamahimS-apastkdnena
“—Sr.) .
(2) Supreme Man (parama-purufa —VR.)
(3) The greatest of all {sarva-mahattamena—JG.)
(4) The superman whose form consists of limitless joy—VJ.
(3) VG. treats it adverbially as ‘I am thoroughIj or extremely
cheated.*'
(6) paripSr^tamena puruftf^a—GD.
 118 Bhdgavata Puranux

16. Just as the missiles ofAsuras hurled at Prahlada

did not hurt (him, similarly), the missiles aimed at me by the
preceptor (Dro^a), Bhisma, Kar^a, AiSvatth^an (the Son of
Dro^), Suiarma"^, Salya, Jayadratha*^® (the king of Sindhu),
Balhika^^® and others did not injure me (as I was) dependant
on the (power of) his (Kr§ra*s) arms.
17. The controller (of the universe), the giver of
strength"* was employed as a charioteer by me, a vicious-mind¬
ed fellow (though) His lotus-like feet are resorted to by the
excellent persons for Liberation (from the cycle of births and
deaths), and (overpowered) by whose prowess, (my) enemies,
seated in chariots became vacant-minded and did not assail me
while I was standing on the ground due to the exhaustion of
the horses of my chariot, on the day ofkilling of Jayadratha* ®
18. Oh king, Madhava’s jokes graced with his dignifi¬
ed sweet smile and his heart-touching words such as ‘Oh son
of Pftha*, ‘Oh Arjuna*, ‘Oh friend’, ‘Oh descendant of the
Kuru family’, break"® my heart when recollected.
19. Due to my association with him in all activities
such as sleeping, sitting, wandering, prattling (or boasting)

411. SuiartnS, son of Vfddhaksema, the king of Trigarta (identifi¬

ed with Jalandhar Doab and Kangra by General Cunningham) was a
sworn enemy of Pa^i^avas; accompanied Diiryodhana in his attempts to
carry away VirSta’s cattle; he along with his brothers collectively known
as Sarhiaptaka joined the side of Kauravas in the Bhtrata war and was
killed by Arjuna—MN, p. 393;PCK 398-99.
412. Je^adratha—^King of Sindhu - Sauvlras; married Duryodhana’s
sister DuhiilS; attempted to carry away Draupad!; was killed by Arjuna
on the 14th day of the Bharata war. —iCHM 136.
413. Balhika—Son of Pratlpa. younger brother of Santanu. He was
the king of Balhikas now identified as the people of Balkh.
414. atmada—(i) the giver of strength {balada)—VR, VJ,VD.
(ii) One who offers Himself to His devotees —GD.
415. This refers to the episode when Arjuna who wanted to fulfill his
vow of killing Jayadratha before the sunset, found his horses fatigued, got
down from the chariot, created a pond of water by shooting an arrow on
the ground, and fought single-handed with the enemies, while Kr^na took
care of the wounded, tired steeds. —For details vide MBH. Drona.pg.

416. lufhanti—as it were rolling in the heart, do not go out of my

heart—VJ.
 I. 15.26. ]19

and eating, he was taunted by me, *Oh friend, you are really a
speaker of the truth’. He tolerated all my faults (like this),
just as a friend forgives the comments of a friend or the father,
or (the prattling of) the child.
20. Oh great king! I, being vacant-minded due to the
bereavement of my dear friend, the Supreme Man, was defeat¬
ed like a woman by the wretched cowherds on the way while I
was protecting the wives of Kr§na^^^.
21. The same was the bow; the arrows; the chariot and
the steeds were the same; I am the same warrior to whom
kings pay every respect. But when devoid of the Lord (Lord’s
power), in a moment, everything became unreal like oblation
offered to ashes (instead of to the fire), gifts of a juggler (or
^donations given to an undeserving Brahmana’). or seed sown
in barren ground.
22-23. Oh king, in our friend’s capital (Dvaraka) (out
of) our friends about whom you have enquired, only four or five
have remained alive—our friends who, being overwhelmed by
the curse of Brahma^as and with minds excited with intoxica¬
tion by drinking the wine (prepared from the wild rice), slew
each other with clenched fists (full oierakd grass)"® as if (they
were) unacquainted with each other.
24. Ft is definitely due to the design of the great Provi¬
dence that creatures protect (procreate) or destroy each other.
25-26. Oh king, just as, in water, big acquatic animals
swallow smaller ones, the powerful (creatures) devour the weak
ones, and those which arc big and powerful eat each other, simi¬
larly, by making the mightiest and greatest Yadus kill others,
and by making Yadus to destroy each other mutually, the Omni-

417. After the internecine fight among the Y&davas and Krfva’s
passing away, Arjuna escorted the wives of Kr^ria and other Yadavas to
Indraprastha. On his way the Abhiras attacked him and carried away
the Yadava women. For details—MBH. Mausala 7. 51-72.
41(1. According to MBH, 3.36 ff., this grass turned into
clubs in the hands of the drunk Yadavas who cudgeled each other to death
with it. It is explained that grass grew out of the particles of iron
pestle which, according to the curse of sages, was to annihilate the
Yfidava clan and which the YSdavas tried to destroy by reducing it to
powder.
 120 Bhagavata PurS^a

present Lord (Kr?na) lessened the burden of the earth***.

27. The words uttered by Krsna pregnant with signific¬
ance for the occasion and the place, and alleviating the pangs
of heart, captivate my mind when recalled.

SUta said".

28. In this way, the mind (intellect) of Arjuna who

was meditating over the lotus-like feet of Krsna, with very deep
affection, became quiet (blissful) and pure (unattached).
29-30. The mighty Arjuna from whose intellect were
completely wiped out all*** the passions etc. due to de¬
votion the speed (i.e. intensity) of which had been accelerated by
continuous meditation of the feet of Vasudeva, again recollected
the knowledge which was sung (explained) to him by the Lord
at the head of the battle, but which remained suppressed due
to (effects of) time, actions and attachment to pleasure.***
SI.* Arjuna who, by attainment of (i.e. realization of

419. Sr. interprets : “In this way, having killed Duryodhana,

Jarasandha and others by the most powerful great Pand^vas and finishing
with iSslva and others by Yadus, and by making Yadus destroy each
other, the Lord lessened the burden of the earth.”
VJ., being more faithful to the wording of the text, is accepted above.
420. According to VJ., this does not imply the annihilation of each
and every act but of those only which deserved to be so destroyed by the
great divine grace of the Lord :
Ato'tra aiefa-iabdo nimathana-yogya efa prarabdha-vif^ya iti bkaia^ !”
421. JG. differs. He regards time {Kdla) and acts {Karmi) as Krona’s
sports and tamos as mind's lack of meditation of Kr^na due to absorption in
his sports. Arjuna realised the fulfilment of Kr$pa’s promise of absorption
in him given at the time of the Kuru-war (viz. manufyasi in the BG.
18.65).
To quote JG. Kalo=bhagavalliUcchd^maya^ !
Karma^^tnlllldl
Tamos =stallildvei€na tad-anonusandhdnem /
adhyagamat’Bs tan-mahdviuhedasya tasydnte'pi tathd. . .. punar mam evaifyasVti
etad vdkyarhyathdrthatvena ‘nubkStavdn /
* I have followed SR. in the above translation. But the terms in this
verse have been variously interpreted as follows : ^
 1.15.32. 121

his identity with) Brahman^^^ (leading to) attributelessness due

to the disappearance of nescience and the absence of the subtle
body (which is the indestructible origin of the gross or visible
body) became free from (the recurrence of) the gross body (i.e.
the cycle of births) and his doubt about duality^** having been
(thus) dispelled, became free from affliction.
32. Having heard of the way followed by the Lord and
the annihilation of the Yadu clan, the firm-minded Yudhi|thira
decided to proceed to heaven.

422. Brahma-sampatya—(i) By the knowledge of the identity of one¬

self with Brahman obtained by listening to Vedinta—SR.
(ii) By the knowledge of Brahman—VR.
(iii) By the direct apprehension of Brahman (Brahmdparokfa-jUdnena)
-VJ.
(iv) By the perception of the Supreme Brahman in human form
(Krsria)—JG.
(v) By the realisation of the identity of one’s individual self and
everything else with Brahman.
Sarvath khalvidam Brahma, aharh Brahmdsmi ui Brahmdtma-jndnena—GD.
423. Samcchinna-dvaita-sarhiaya h—
(1) Whose doubts about the separateness of gods etc. and the
duality about one’s self are dispelled—VR.
(2) Whose misapprehension and doubt about the distinctness of the
individual Soul and the Brahman is removed.
VJ. interprets dvaita as 'wrong knowledge’ dve itam dvitam, dvidhd
gatam jRdnam tasya bhSvah dvaitam anyalhil jiiSnam
while is‘the oscillation between two entities’. (For details
about “Illusion andDoubt”in Madhva system of which VJ. is a follower
see S.N. Dasgupta Hist.Ind. Philosophy, Vol.lV, pp.i 73-78).
(3) takes sarhiaya as the doubt that there is a universe quite
distinct from the Supreme Being who resides in the heart.
(4) VC. thinks that the doubt is 'Whether I am in any way related
to my body’. He adds : When Kffna was in this world, though Arjuna
and Kfsna were two persons, their one-ness was due to friendship. After His
disappearance, Arjuna doubted whether Kr9Ua would absorb him into the
bliss of oneness of friendship. This doubt was dispelled.
These different meanings of the above words lead to different interpre¬
tations of the above verse. Thus, for example, the gist of VR’s interpretation
is as follows: “Due to the knowledge of Brahman, he becomes entirely free
from misapprehension regarding die Soul as gods, men etc.—a distinction
which depends upon the body feeling himself separate from the gross and
subtle body, also from the subtle PreArh* •nd the three attributes (gatuir).
Thus there being no occasion for rebirth, he becomes free.
 122 Bhdgavata Purd^

33. * Having heard of the destruction of Yadus and of

the passing away of the Lord*** as reported by Dhanafijaya**®
(Arjuna), Kunti, who, by single-minded devotion conceiftrated
herself on the Lord Adhok^ja (Kf^^a—lit. one who is beyond
the ken of sense-organ) detached herself from the worldly
existence**®.
34. * Just as a thorn is removed with another thorn
(and both are thrown away), similarly the Unborn**^ Being
(Lord Kf$ria), gave up that body with which He removed (the
burden of the earth, (because) to the Lord both (the bodies
which became burdens and His own mortal body) are
equal.
35. * Like an actor, just as he assumed various forms
(bodies) like those of fish and others and gave them up, he
abandoned the body through (the instrumentality of) which he
removed the load on the earth.
36. When Lord Kfsna whose meritorious legends (stories )
are worth hearing, left this earth with his body, on that very
day, the Kali (age) which is the cause of irreligious actions in
thoughtless (lit. unawakened) minds, followed.
37. Finding the spread of a niunber of irreligious tenden¬
cies such as avarice, untruthfulness, crookedness, violence in
houses, towns, the nation, and in his own self, the wise Yudhi-

434. Commentators like VC., GD. quote BH. P. 11.31.!)

and maintain that Kr^i^a’s death was not a fact but it appeared to be so
to mankind. VJ. omits this and the next 2 verses. Vide Bh. P. XI. 31.6
also.
435. According to VD., ‘Dhanahjaya’ means Narada as he got over
(jaya) thoughtlessness {dhana—dhath dhairyam nahyotV ti dhanam avivekaljt).
Kunti heard from N&rada the prediction about the annihilation ofYadu
clan and death of Kfs^a before she proceeded to Himalayas.
It is to be noted that JG. and other commentators hold that the
annihilation of Yadus was only apparent.
426. (i) became liberated while alive (Jivan-mukta)—SR.
(2) Quitted her body—SR.
(3) Ceased to be born again; became liberated—JG.
VJ. omits these.
427. Brahman exists. No birth is possible in its case. Hence it is
unborn. ASDP (p. 21) quotes on aja :
na hi jSto na jftye’haxh na janifye kacUlcana (
Kfetrajfiah sarva-bhhtftnSih tasm&daham sgah sm^h//
 I. 15. 41. 123

$thira decided*** to go away from the worldly life.

38. In the city of Hastinapura, the emperor (Yudhi^thi-
ra) installed on the throne his grandson who was self-restrained,
and equal to him in virtues, as the ruler of the land engirdled
by waters (seas).
39. Then the monarch (Yudhisthira enthroned at
Mathura) Vajra (the son of Krs9a*s grandson Aniruddha) as
the king of (the country called) Surasena. Having performed
the sacrifice dedicated to Prajapati, he Mrank up* (i.e. establi¬
shed within himself byprocess) the fires (viz./>aA:;infl^m,
Garhapaiya and Ahavaniya ).***
40-41. Having given up then and there all his silken
garments and gold ornaments like bracelets, and becoming free
from all possession, pride and having severed all ties, he sacrific¬
ed his speech organ (or offered all sense organs as an oblation
to the mind) into the mind, the mind (was merged) into the
life-breath, and the life-breath (Prana) into another (viz. apana).
(He then merged) this respiratory vital air (apana) into (the
presiding goddess of) Death and verily the Death unto**" the
aggregation of five elements (body).

428. paryadhat—^Put on dress (suitable for the life of a recluse)—SR.,

VC., SD.
429. As a householder one has to maintain these sacred
fires, viz. Ahavaniya. Garhapatya and Dak^inSgni for performing the
daily Aoma (P.V. Kane—Hist. qfbharmttidstrayVoX.Vi. i. 675-685). Before
renouncing one's house the iffi (sacrifice) called prajdpatya is performed
in which all one’s possessions are to be distributed and the three fires—
maintained by him. are to be *drunlc up, to be presumed to have been
established within one’s self—by reciting certain hymns.
PrSj&patyi bhaved i^tis sarvasvaih yalra dak;io2l /
Parivrajyi’ pakrame 8& vihitS purvasiiribhib II
PrajapatyS nirupyeftim 8arva-vedasa-dak;ioSm /
Atmanyagnim sam&ropya Brihmanab pravrajed grh&t //
VD. says that as per Devala Smfti even a K^atriya can follow the
procedure prescribed for Brahma^as.
430. As Sr.. VD. and other commentators explain, this is a figurative
description of Yudhifthira’s dissociating his self from all externalities.
Yudhi^hira finally thought of himself to be different from his body which
is to be quitted unto death. **taih mrtyuih paficatve pailca-bhiitfinfim
aikyam dehe, dehasyaiva mrtyur nfttman& iti bhivitavSn” /
This process of figurative sacrifice is described in later verses also.
 124 Bhagavata Puranyi

42. Then the silent sage (Yudhi$thira) offered the

aggregate of five (elements) into the triad (of the attributes,
viz. sattvat rajas 2Lnd tamas) of Prakrit or avidyd and sacrificed
these three attributes into Nescience {avidya). (He then) merged
everything into the Soul and the (individual) Soul in the
immutable Universal Soul (called Brahman),
43-44. Glad in tree-barks, abstemious in food, desisting
from speech, with dishevelled hair, showing himself like a dul¬
lard, madman or a goblin, expecting nothing (or without wait¬
ing for anyone) he went out (of the palace and the capital)
like a deaf incapable of hearing (anything). Meditating about
the Supreme Spirit {Brahman) in (his) heart, he entered the
northern direction to which other great Souls of the past have
proceeded and whence no one returns.
45. Having seen that subjects all over the world were
influenced by Kali, the associate of irreligion, all the (Pai^dava)
brothers, fully resolved, followed him.
46. Knowing in their mind that the lotus-like feet of
Kf$na is the ultimate refuge, they who have well achieved the
goals of human life (called purufarthas) concentrated their
minds on the same.
47-48. They whose intellect has been specially purified
by devotion increased by meditating upon him, and whose
minds are concentrated on that Supreme Man called Narayana,
attained that position which is very difficult to reach by the non¬
saints who are attached to objects of sensual pleasures, and being
free from sins, attain his abode with their souls free from rajas
and tamas.
49. Having quitted his mortal frame in Prabhasa, even
the self-possessed (or self-knower) Vidura whose mind being
possessed by Kjr^i^, was one with him rejoined his post^^^ (as
Yamadharma) along with the Manes.
50. Then, having known the loss of interest (expecta¬
tion) of her husbands in her, Draupadi concentrated her mind
on Lord Vasudeva and attained to him.
431. Yama, the god of death and the dispenser of rewards and punish¬
ments according to the acts of individuals, wrongly punished the sage
M&u4>'Vya for which Mindavya cursed him to be born as a $udra on the
earth. When the period of the curse was over, Yama who ineamated as
Vidura, the fiddra, rejoined his post as before.
I. 16. 5. 125

51. He who thus faithfully listens to the beneficial and

holy (account )of departure of Pa^du's sons, the beloved ones of
the Lord, frequently gets devotion unto Hari (engendered in
him) and attains liberation.

CHAPTER SIXTEEN

(Dialogue between the Earth and Dharma)

Suta said :
1. Oh Brahmana (Saunaka) ! Then Parik^it the great
devotee of Krs^a verily ruled the earth according to the educa¬
tion given to him by^ great Brahmans (e.g. Kfpa). He exhibit¬
ed the same great qualities as predicted by the experts in as¬
trology on the day of his (Parik$it*s) birth.
2. He married Iravati, the daughter of Uttara.^*^ He
brought forth from her four sons, the first of whom was Janme-
jaya.
3. Appointing Krpa (son of Saradvat) as the family-
priest, he performed, on the bank of the Ganga, three horse-
sacrifices with plenty of gifts (to Brahmaigias after their comple¬
tion) wherein sacrifices (deities of the sacrifices) attended
in visible form.
4. During the course of his conquest of directions (i.e.
the complete earth), at one place, he, by his might, captured
Kali, a §udra, assuming the insignia of royalty, (while Kali
was) kicking a pair of a cow and a bull.

Saunaka said : •
5. For what reason did the king (simply) arrest Kali
(and not kill him*’^) as the wretched $udra assuming the royal
insignia, kicked the cow ?

43a. The son of king Vir&ta and brother-in-law of Abhimanyu.

Uttara was killed by oalya in the Kuru war. His daughter Ir&vatl married
Parikfit. —P.l. 1.317 DHM 339.
^33. What were his (Kali’s) special qualities due to which he was
spared ~SD.
 126 Bhagavata PurS^

6. Oh greatly fortunate one ! Please tell it (the above

■query) if it is related to the stories of or concerns the
saints who are enjoying (lit. licking) the honey in the lotus in
the form of his feet.
7. What is the propriety of speaking on other evil topics
which is a worthless waste of life of people with a short span of
life but desiring final beatitude.
8. The god of Death (the deity called ‘death*) has been
invited here for killing the beasts for this sacrifice. Therefore
no one can die so long as the god of death is here.
9. Your honour has been invited by the great sages in
order that words of nectar in the form of sports of Hari should
be drunk to the fill in this world.
10. Verily, the lives of the idle, the dull-witted and
short-lived persons are taken away by sleep at night and by the
useless acts (committed) during the day.

Suta said :
11. When Pariksit heard the not-very plcasant^^^ news
(report) of Kali*s aggression in Kuru-jangala*®* lying within
his jurisdiction (he who was) an expert in warfare^®* took up
the bow.
12. Surrounded by his army consisting of chariots,
cavalry, elephants and infantry, he started from his capital, in
his beautifully decorated chariot yoked with dark-colourcd
horses and flying a banner with the emblem of a lion, for the
conquest of the directions (the whole of the earth).
13. Having conquered Bhadra^va, Ketumala, Bharata,
Northern Kurus and big regions such as Kimpuru$a and

VJ. opines that this is not a question but an objection (for failure in
duty) against Pariksit.
VR. takes the and line as a separate sentence as follows : ‘Who was
that Sfldra wearing emblems of a king who kicked the cow ?’
434* (i) He was a bit pleased as he got a scope to show his bravery.
—VC
(ii) very unpleasant—VR,
435. According to PSK {PrStina Sthala Kofa) this dry part of the
Kuru country corresponds to modem Rohtak-Hissar region (p.539}. But
Bh.P. 1.10.34 shows it to be on the road from Indraprastha to Dv&rakft.
436. v.l. Sathjfuga'^duti—yfho was like Krfpa in fighting.
 I. 16.19. 127

others,*®^ he received tributes.

14. Hearing everywhere the extolling of glories of his
great-souled ancestors, (which were)expressive of Krsna’s great¬
ness,
15. And about his own protection from the fire of
A^vatthaman’s missiles, of the friendship between the Yadavas
and the sons of Prtha (i.e. Pancjlavas) and their devotion to
Krsna,
16. Being extremely pleased, the greatminded (Pariksit)
whose eyes were expanded with affection gave them (the song¬
sters of glory) very costly clothes and necklaces.
17. Hearing that Krsna to whom the world bows,
served(his) favourites—Pati^avas—in the capacity of a chario¬
teer, a President of the assembly, an attendant, a friend, an
envoy, a sentinel, a follower, praising and saluting (them), the
ruler of men (Pariksit) became devoted to (his) lotus-like feet.
18. Hear from me a wonderful event which occurred
soon, while he was thus every day following the conduct of life
of his ancestors.
19. (While himself) walking on one leg, Dharma (in
the form of a bull) finding the (earth in the form of a) cow

437. In the V Skandha of the Bh.P., the ancient geographical ideas

are given. The earth consists of seven islands. The first of these islands
Jambu-dvipa consists of nine Varfas (continents) : (i) Ilavfta, (2) Bhad-
rfifva, (3)Hari, (4) Ketumala, (5) Ramyaka,(6}HiraQyamaya, (7)Uttara-
Kuru, (8) Kimpurusa, (9) Bharata. India is a part of (9). The mountain
Meru stands in the centre of the Jambudvipa. The following tabic repro¬
duced from Baladeva Upadhyaya’s Purapa Vimaria will give some idea of the
distribution of these Varfas :
Uttara<Kuru
I
Hirapyamaya
1
Ramyaka
KetumM.- -BhadrUv.
[
Had Varfa

Kimpuru^a

Bhirata Varya
Vide—PSK—Introduction and Pur&pa Vimaria,vii.5. 317-350 for details.
 128 BhSgavata Purina

devoid of (her) lustre and face full of tears like a mother who
has lost her young one, asked her.

Dharma said :
20. Oh blessed (one), are you well (free from diseases) ?
By your melancholy countenance, you appear pale. Oh
mother, I find you full of mental agony. About what distant
relative are you lamenting ?
21. Are you aggrieved to find me with one leg and
deprived of (the other three) legs ? or about yourself appreh>
ending your being enjoyed by the 8udras (in near future) or
(over) Gods and others whose portion (of the offerings) of
sacrifices is lost (due to non-performance of sacrifices) or
(over) subjects due to lndra*s refusal to pour rain ?
22. Oh earth ! Are you grieved for women who are not
protected (by their husbands) or for children who are not only
uncared for but are also oppressed by their fathers (cruel) like
man-eaters ; or for the goddess of Speech or Learning (who
has been) living in the family of vicious Brahmapas or (feel
sorry for) those born in the best families( *Brahmanas’) serving
the kings who are not favourable to Brahma^as.
23. Are you sorry for the mean Ksatriyas who are pos¬
sessed by Kali or the countries abandoned (or ruined) by them,
or for the mankind indulging in eating, drinking, wearing
(fancy) clothes, (enjoying) baths and sexual intercourse every¬
where (lit. here and there) ?
24. Or, Oh mother Earth, (are you lamenting) remem¬
bering the deeds on which depends the Liberation*®*,— (deeds)
of Hari who assumed incarnation fur lessening your heavy
burden, but has (now) disappeared and (you find yourself)
abandoned ?
25. Oh Earth ! tell me the cause of your mental agony
by which you are so much emaciated. Oh mother, is your
good fortune so worshipped by Gods, stolen away by Time
(the god of Death) who is the stronger than the strong.

438. v.l. niroi^ta-vidambitani—Final Beatitude which has been ridicu¬

led or surpassed by Hari's deed, i.e. Hari’s deeds are superior to the Libera¬
tion—^R. and JG.
 I. 16. 32. 129

Thi Earth said :

26. Oh Dharma, you know verily all about which you
have asked me. Due to Kirs^a you were possessing four legs
which were conducive to the happiness of mankind.
27. * In whom (Kfs^a) truthfulness^ purity, compassion,
patience, generosity, contentment, straightforwardness, steadi¬
ness of the mind, self-restraint, (control of the organs of
senses), austerities, equality, endurance, unconcemedness (even
to one's benefits), mastery over learning,
28. * Knowledge, non-attachment, capacity to exercise
authority, heroism (courage on the battlefield), strength,
judgement or perception of what is proper to do, indepen-
denco, dexterity, beautiful complexion (personal charm),
fortitude sofithearedness.
29. * Extrone splendour, humility, good behaviour,
skilled activities of the organs of senses, receptacle of enjoy¬
ment, mental poise (non-perturbation of the mind), faith, fame,
adorability, freedom from pride,
30. Oh Lord, these and*** other eternal, great qualities
(which are) prayed and desired for by a person anxious for
greatness, perpetually exist (in him) without decay (lit, never
get annihilated).
31. I grieve for the people who are affected by the
sight of the evil-minded Kali, (as they are)now berefi; of Krf^a
who is the receptacle of all qualities.
32. I feel grief for my o^vn self and about you who are
the best of gods. Similarly (I feel grief for) the gods, the

* la veisei ay, aS, ag, tlie interpretation of 3r. it mainly followed

though other commentaton emphadae slightly different thades of meaning
of the qualities enumerated herein.
439. ca—In addition to the 39 qualities enumerated above, SD.
adds the following eternal great attributes : **beattty, •sweetness, tenderness,
affection, calmness, protectiveness and others".
JO. hat listed 63 attributes while commenting on vases ay-ag and
adds 5 more as understood under ra--«nd ly more as opw—^whieh are im¬
possible fora JIm (individual soul) to attain. This long list it omitted as
it is not directly related to the interpretation efthese verses and no other
eommentator even in the Bhigavau Vidyft Feefo editimi subscribes to It.
 130 BhSgavata PurSm

manes, sages, good persons, all strata of the society (castes)

and all stages of life (iUramas), ^
33. Being enamoured of the beauty of (his) feet, the
Goddess of Wealth for whose favourable side>glance gods like
Brahma and others performed penance for a long time and
(thus) was resorted to by the best, adores those (K^^a’s) feet
leaving her own residence in the lotus-garden.
34. 1, whose body was adorned with the Venerable
Lord’s footprints with the marks of the lotus, the thunderbolt,
the goad (to control elephants) and flag, possessed the prospe¬
rity from him and surpassed the three worlds in beauty. But
subsequently at the time of the annihilation of that prosperity
he abandoned me who became arrogant.
35. Verily, the self-reliant Being removed the heavy
burden of one hundred akfauhi^is**^ (a big division of the army)
of the kings of the Asura race, and assuming a beautiful form
in the Yadava clan restored to you (who were) distressed by
incompleteness in legs, your pristine state (of four-leggedness) by
his manliness.
36. What lady can endure the separation from that
Supreme Man who by his amorous looks, enchanting smile
and sweet conversation, stole away the steadiness of mind along
with pride of women of Madhu clan like Satyabhama and others ?
Being adorned with whose footprints there was (thrill and hence)
hair-erection in the form of crops of foodgrains etc. due to the
happiness felt by me.
37. In this way, while the goddess of the Earth and
Dharma were conversing, the royal sage called Parik§iit arrived
there where the Sarasvati flows to the east.

440. akfauhiffl—a division of the army consUting of 3x870 chaiiots,

21870 elqihants, 65610 horse and 109350 foot—FASK, p.8<«
 1. 17. 8. 181

CHAPTER SEVENTEEN

{Punishment and Control of Kali)

Sstasaid :
1. There (on the eastern turn of the Sarasvati in (Kuru-
k$etra) the king (Parik$it) saw the pair of the cow and the bull
being beaten like protectionless beings and als6 the 8udra wear¬
ing the insignia of royalty, with a rod in his hand.
2. (He saw that) the bull, white like the lotus-fibre, as
if passing urine through fear, (and thus losing strength every
moment), trembling on one leg, sinking down under the
beating by the Sudra.
3. (And) the cow also yielding (milk the products of
which, as oblations to sacrifices, are useful for) religion, distres¬
sed, (being) heavily kicked by the Sudra, calf-less, with face
full of tears, weak and desiring to cat grass*^.
4. Riding his gold-plated*** chariot and holding bow
equipped (with arrow) he asked in a voice deep like (thunder
of a) cloud.
5. '*Who are you who, a mighty person, are hurting the
weak ones by force in this world under my protection ? Like an
actor you are dressed as a king but are a 8udra in your actions.
6. Who are you who after the departure of Kr^^a and
Arjuna (lit. the master of the G^<^iva bow) to a distant place
(the other world) are striking the innocent ones in solitary
places ? You are the culprit deserving to be killed.
7. (Address to the bull). Who arc you white like lotus-
fibre, (who) being defective in three legs, walk on one leg
only ? Are you some God who in the form of such a bull
make us sorrowful ?
8. With the exception of your tears of sorrow, tears of
grief of other animals do not fall on the surface of this earth

441. SR. clarifies : The earth became lean due to non-performance

of sacrifices which led to droughts and failure of crops and that she desired
to have her share in sacrifices.
4^2. Kirlasvara-paricehadamSiy.aadVB* take this as referring to
Kali and interpret as ‘wearing gold crown, ear-rings etc.* which Knli
as a Sildra is not qualified to wear.
132 Bkdgavatm Puribfa

which is embraced (i.e. protected) by the mighty arms of the

best kings in the Paiirava dynasty.
9. Oh Son of surabhl, do not feel aggrieved. Let thy
fear from the l^udra pass away. (Address to the cow). Oh
mother, do not weep. Good betide thee while I am alive to
punish the wicked.
10. Oh pious one, the arrogant king in whose kingdom
all the subjects are intimidated by the wicked, destroys his
reputation, span of life, good fortune and prospects in the next
world.
11. It is the highest duty of kings to remove the trouble
of the distressed. Hence 1 shall slay this wicked-most oppres¬
sor of beings.
12. Oh four-legged son of Surabhi, who cut down your
three legs ? Let there be none (distressed) like you in the
jurisdiction of the kings who follow Sri Krnia.
13. Oh bull, good betide you righteous people who never
commit sins. Report to me who deformed you and (thereby)
spoilt the glory of the Pi9<javas.
14. Perpetrators of crimes against the innocents and
their accomplices as well have fear from me from all sides
When the wicked are punished, it contributes to the good of
the virtuous.
15. I shall pull off the arms along with the bracelets^*
even of the immortal himself if he, being uncontrolled, commits
an offence (crime) against the innocent persons.
16. The greatest duty of a king who punishes, as per
religious codes, persons going astray in normal times, is to pro¬
tect in this world persons abiding by their own religion.

Dharma said :
17. This your speech which dispels fear (from the minds)
of the distressed, is worthy of the descendants of the Pip^avas
due to whose (collection of) good qualities Lord Kffpa under¬
took to work as envoy etc.

443. sarvat0 bh^am—Fear not only from me but from all such as
Yama (the god of death) and others—SD.
444. right from the shoulder—'3R.
I. 17. 19. 133

18. * Ohg^eat man, we who are extremely puzzled by

discordant doctrines (advocated by different theorists),^* do
not know the Being (who is) the cause of misery*** (of animat¬
ed beings).
19. Some (i.e. followers of the. Toga school) who cover
up the differences (between the individual and Universal
Souls) call the Individual Spirit as the Master (i.e. dispenser
of Pleasure and Pain)**’; others*** (Fatalists), regard the fate
(i.e. the presiding deities of planets) to possess such power;
others (the followers of the Mimaihsa) regard actions (such as
performance of sacrifices as having this power); while (some)

* (0 JG. interprets differently : We (the theists) as well as those

who are puzzled by the different statements (of idxtrai) do
not know the Being who is beyond the reach of all persons.
(2) VC. explains : We do not know the being from whom
‘seeds’ of misery are produced. This man Kali who is
troubling me is visible. But the very fact that he troubles
me only (and not others) shows that there must be some
special reason—‘seed’—of this trouble. We do not know
the Being who is the source of the “seeds” of distress.
445. vakya-bheda vimohitah—Confused by a number of Vedic quota*
tions explaining the causes of misery—VJ.
446. klesa-bija : Sins; faults committed against the Lord—^VB.
447. kecid vikalpa-vosand etc.—
(i) Or, the atheists who are covered (possessed) by false logic
regard themselves as the Masters (of pleasure or pain) as,
according to them Gods have no power to orckiin happiness
and misery as they (Gods) themselves are slaves of their
actions; actions being inanimate—jada—cannot dispense
pleasure or pain—
(ii) Those of uncertain (dubious) speech regard themselves as
the source of their troubles (or the Siihkhyas regard the
mind—antaltkaraf^a—as the cause of one’s miseries)—^VJ.
(iii) The advaita VedSntins who cover up, i.e. do not recognise
the difference between individual Soul and God, hold tl^t
there is nobody to dispense pleasure or pain as the duality
such as pleasure*pain, is born ol' the ignorance of the Soul
—VC.
(iv) SD. puts forth a similar explanation :
vikalparh ndr.d-kdrapa~iddcm, vasate dcchddayanti ye veddntSs
tadvido vd, te dtmanas tvampaddrihasya dlmdnom tat^addrAam
prabhum sdeha-du^kha-pradem dhup /
448. Others (i.e. persons with Correct knowledge) regard Hari,
the Supreme among the gods, the cause of misery ;
eke san^ak jddninap daivath sarva-deva-pradhdnadt Harith KleJa-bfjam
dhup—yj.
 134 BhSgavata PurS^

others^* (the materialists) presume nature (as the ordainer of

weal and woe).
20. Some have determined that this (happiness, misery)
is from (God who is) incomprehensible by logic and indes>
cribable by words. Oh sage-like king, ponder over this by
your intellect**®.

Suta said :
21. Oh great Brahma]^a (lit. the best among the
Brahma^as) while Dharma was speaking thus, the king-
emperor with his delusion dispersed, spoke with tranquil
mind.*®'

The king said :

22. Oh knower of Dharma (righteousness)! (By not dis¬
closing the name of Kali who is maltreating you) you are
expounding religion (which ordains) that the place of the per¬
petrator of an irreligious act is the same as that of the reporter
of the act (i.e. the person who commits a sin and the informer
of that sin go to the same place, viz. hell).
23. Or it is certain that course of the Miya—power*®*
of God—is beyond the reach of the mind and speech of (living)
beings.
24. In the Krta age, austerity, purity, compassion and
truthfulness were the four legs (of Dharma). Three of them
were broken by (forms of) unrighteousness, viz. pride, contact
(with women) and intoxication (from liquor).
25. Oh Dharma, now-a-days (in this Age) your (remain¬
ing) leg, viz. truthfulness on which you subsist,*^* exists (but)

44g. opare—Followeis of the S&hkhya School->-JG.

450. VJ. differs : *‘Some conclude that the stream of misery
springs from Prakrit which is beyond the range of comprehension or from
some positive form of ignorance (or rather Nescience) whose nature (as
being existent or non-existent) cannot be decided. Oh great king, con¬
sider which of these are supported by the Vedas and Smftis, and judge
accordingly.
451. samdhiteita manasd— (The king who considered Dharma’s speech)
with close attention.
453. diva-MdyS—^The will of the Almighty (VJ., VR.). The Prakrit
of Lord Vi99U —SD.
453. nivaritaytt etc. : Whereby the world will achieve you.
 I. 17.34. 135

this non-righteousness in the form of Kali who is brought up

on fakehood (untruthfulness) wishes to deprive you of that
(leg) also.
26. And this earth (in the form of cow) whose great
burden has been unloaded by the Lord (Kr^^a) has been
made auspicious on all sides by his splendid foot-prints.
27. Being renounced by him, unfortunate and pious as
she (the Earth) is, she is shedding tears (being apprehensive)
that l§udras in the guise of Kings and inimical to Brahma^as
will enjoy her.
28. In this way having consoled Dharma and the Earth,
the great warrior took up (drew out) his sharpened sword
against Kali the cause of inequities.
29. Knowing him (Patik$it) determined to kill him, he
(Kali) being overwhelmed with fear, abandoned the emblems
of royalty and bowed down his head at his (Pariksit’s) feet.
30. The heroic (Pariksit) who was kind to the poor, fit
for refuge and worthy to be praised, did not, out of compassion,
kill him (Kali) who was lying prostrate at his feet and address¬
ed him thus, with a smile.

The King said :

31. Verily there is absolutely no danger to you (who are
a supplicant for mercy) with folded hands from (us) the up¬
holders of the glory of Arjuna. But you are the friend of the
unrighteous. You should not, under any circumstances, live in
any part of my kingdom.
32. Whilst you were existing in the body of kings, a
number of inequities (such as) avarice, untruthfulness, theft,
vulgarity, renunciation of religion, misfortune, fraud, quarrel
and pride have followed (commenced to spread their influence).
33. Oh friend of the iniquitous, you should not there¬
fore stay in Brahmavarta where persons expert in the perfor¬
mance of sacrihees adore the Lord of the sacrifices therewith
(by sacrifices) and (which) is habitable by dharma (righteous¬
ness) and truth.
34. You should not live in that place where the glorious
Hari in the form of Sacrifices, being adored, spreads over
(confers upon) the performers of sacrifices happiness and
 136 Bhdgavata Purd^

objects of desire certainly. This (Supreme) Soul is present like

air, both inside and outside the mobile and the immobile
beings.

SUtasaid :
35. Thus being ordered by Parik$it, Kali who was
trembling, spoke to him who has raised his sword like the God
of death (Holder of the rod).

Kcdi said :

36. **Oh Imperial Majesty, wherever I shall stay by your

oi*der, I visualize you ready with a bow and arrows.
37. Oh best of the righteous, it becomes you to appoint a
place for me where I may dwell with a steady mind obeying
your commands.'*

SUta said :
38. (Thus) solicited (by Kali), the King then gave Kali
the following places used for gambling, drinking, bad women
and slaughtering where four kinds of iniquities thrive.
39. When (Kali) supplicated again, the Lord gave him
gold (to live in). Then (he gave Kali) five abodes viz. untruth,
pride, passion, ignorance and the fifth—enmity.
40. As pointed out by him. Kali, the cause of unright¬
eousness, lived in these five places allotted to him by the son of
Uttark (Parlkfit).
41. Hence these should not be resorted to by persons
who are anxious to be good—especially by the r ghteous king
who is the preceptor and lord of men.
42. He joined the bull's three legs—austerities, purity
and compassion (which had been) maimed. And consoling
the Earth (restored to her) the prosperity.
43. Now he occupies the throne worthy of kings only,
and bequeathed to him by his grandfather (Yudhiftbira who
was) desirous of retiring to the forest.
44. Shining with the goddess of prosperity of the Kaurava
Kings, the sage-like king (who is a) great fortunate (person),
the Supreme authority and whose fame is extensive, is now
silling in Hasdnkpura. %
I. 18. 7. 137

45. In this way, this king, the son of Abhimanyu whose

prowess is such, is (thus) ruling over the earth when you have
engaged yourself for the performance of sacrifices.

CHAPTER EIGHTEEN

{Curse of the Brdhma^a)

Suta said ;
1. He (Pariksit) who due to the grace of Lord K^pa of
miraculous deeds, did not die in the womb of his mother
though he was severely burnt by the missile fired by Alvat*
thaman (the son of Dro^a),
2. Who, having offered his heart to the Lord, was not
disturbed in his mind by the great peril of death from Tak^aka
due to the wrath of the Brahma^a.
3. Who, having abandoned attachment to all matters,
comprehended thoroughly the real nature of God (the invinci¬
ble) and became a disciple of Suka (the son of Vyasa), gave
up his moi'tal coil in the Ganges.
4. Even at the time of death, there is no fear or in¬
fatuation in the case of persons, acquainted with the life of
(lit. one of excellent reputation), and drinking his
nectarlike episodes (as) they remember his lotus-like feet.
5. As long as the great king, the son of Abhimanyu
(Parikpt),was the sole ruler of this earth. Kali eould not
prevail anywhere (even in places assigned to him) despite his
advent here.
6. On the very day, and at the very moment the Lord
left the earth, on that very day this Kali, the source of iireligi-
ousness, (in this world), entered here.
7. The emperor did not hate Kali (till his—Parikpt*s
death). He enjoys the essence like the black-bee (which enjoys
fragrance without destroying the fiower). (For during the Kali
age) good actions (even when merely intended) bear fruit
quiddy while other actions (sins) tio not fructify till they are
committed.
 138 BhSgavata PurS$a

8. What (harm can be done) by Kali who is brave

among the boys, (or powerful among foolish people) and a
coward before the valiant and who like a wolf*** stays among
the careless men ?
9. What (you) have asked (me about) this sacred
narrative of Parik^il connected with the episode of Vasudeva,
has been related to you by me.
10. Whatever anecdotes about the qualities and deeds
of the Lord whose great acts are worth narrating, (are there,
they) deserve to be listened to by men who are anxious to be
good*®*.
The sages said :
11. Oh gentle-natured Suta, may you live for a pretty
long years—^you who extol to us mortals the brilliant glory of
Kf^na which is like nectar.
12. In this act (of long-term sacrifice) the fruit of which
is uncertain, your honour is giving to drink the sweet*®* honey
of the lotus-like feet of Govinda to us whose bodies have
changed colour due to the smoke of sacrifices*®^.
13. We cannot compare the heaven and the Liberation
(from the cycle of births) with the slightest period of time
(spent) in the company of (devotees who are) associates of the
Supreme Lord. What to say of the blessings (i.e. the desired
objects like kingdom etc.) of ordinary mortals ?
14. What man capable of appreciating the beauty or
excellence will get satiated with the stories of him who is the
absolute resort of the best men amongst the great people! The

454* rffca—That which covers or destroys righteousness, knowledge

etc.-—VJ.
455.< bttbhSfttbhi^—desirous of attaining Liberation—VJ.
436. madhu—intoxicating (making one forget the experience of
pleasure and pain) —VG.
GD. explains ‘isava* as 'the wine making one forget the unhappiness
of the worldly existence, and 'madhu’ as'sweet’.
457. dhutaa-tUtSmrStmandm—(i) Or whose minds are covered with
(full of) ignorance (and are blindly following the kaitnas)—^VR.
(ii) VJ. rather differs : In this series of sacrificial acts Cpcr-
formed for getting the knowledge of Hari), there being no breathing
space {anSivdse) for attachment to other things (and hence leisure for
listening to Hari’s stories) you make us—whose bodies are sanctified by
sacrificial smoke—drink the sweet honey of Hari’s lotus-like fewt.
 I. 18. 20. 139

Lords of Yoga among whom 8iva and god Brahma are prominent,
did not reach the ends of the qualities of the Attributeless.
15. Therefore, Oh learned one, your honour who is the
chief of the devotees of the Almighty, describe in details to us
who are desirous of hearing the pure excellent life of Hari who
is absolutely the refuge of the best among the great.
16. By means of the knowledge imparted to him by
Suka (the son of Vyasa) verily, the great devotee of the Lord
(Krfpa), Parik^it, of no mean intellect, resorted to the feet of
Vi§nu (lit. God having Garuda—the lord of birds—as the
emblem on his Bag) which is (also) called Final Beatitude.
17. Therefore narrate to us in plain language that ex¬
tremely holy account told to Pariksit (viz. the Purana)
leading to firm adherence to the most wonderful {bhakti—
devotion) Yoga and containing the stories about the Eternal
(Krs^a) (which arc) liked by persons devoted to the Supreme
Lord.

Suta said:
18. Oh, what a happy surprise—that we who are born
in a (lower) mixed caste, by our service of the seniors (in age
and knowledge e.g. of Suka), have achieved our object in life.
The association,even in conversation with the greatest, removes
the agony (inferiority complex) of being bom in a lower
family.
19. What to say again^^^ about the person who chants
the name of the Eternal Lord Kfsna, that sole resort of the
greatest, possessor of infinite powers and who is called Ananta,
as the excellent attributes of the great souls are his own.
20. He is so much unequalled and unsurpassed in quali¬
ties by others^^* that it is really enough if it is suggested that
the Goddess of Wealth, discarding other suppliants, serves the
dust of His feet who does not seek her favour.
458. act of reciting the name of the Infinite re¬
moves the contamination of being I'.w born; or where is the impurity of
being born in a lower caste in the man who recites the name of the
Supreme Lord—SR.
459. asSnyinatiiSyam^a—Thtw is no necessity to describe the
attributes of the great Being who has no equal in quality or who does not
excel any one in this respect—JG.
 22* ***Beii^ attached to whom (KfftuaiJ wise men, aav-
ing immediately shed off their rooted attachment to their bodies
etc., attain the final stage of the sacred order of recluse (called
J*aranuhhw/tsa) in which non-violence, quietness^*^ form the reli¬
gious duty.
23. Oh Sun-like Brahma^as (or Oh Vedas incarnate) ***,
I who have been asked by your honour, shall describe to you
in details (his glories) to the best of my abilities. Just as
birds^** soar up in the sky to the extent of their might, similarly
the learned ones (the god Brahma and others) impart the know¬
ledge of Vi?9u*** to the extent of their capacity.
24. Once upon a time, (king Pariksit) with his bow
strung, went a-hunting to the jungle and (while) pursuing a
deer, became exhausted and was extremely hungry and thirsty.
25. Not seeing any source of water, he entered that
(famous) hermitage (of Ahgiras) and saw a sage seated in
tranquillity, with his eyes closed.
26-27. Parikfit whose palate was completely dried up,
asked water from the sage who had thus controlled his sensc-or-

460. Or Pertont who are iteadfast and attached to the lord having
given up rooted attachment fixed on (their) body and other (objects),
teach Brahman called (Kffna) attainable by the highest ascetic order
called Paramahmhsa wherein non-violence and tranquillity are the chief
characteristicf.—VJ.
461. VJ. reads apareaia and interprets‘Attachment to Vifnu’
Vif^uh saredAikas Uumin fiaram ramo ramasatb raUr viyaya-nivrtir vi/VJ).
46a. That which dispels (mnoH) the darkness (arym)
i.e. the sun.
(ii) That by which pure religion (eo'a'A’fuddha-dharmam) it
comprehended (mlyaU) i.e. the Vedas—VD. etc.
463. pala<np«{i—Also: Just as arrows cross the sky to the extent of
their latent force (and can never cover the unending sky).
464. Viipmati—(i) The deeds or pastimes of Vifqu—$R., VC.. SD.,
VB.
(ii) The greatness of Lord Viiou—VR.
 28. Being unoffered (a mat of) grass or even (a place on)
the ground (to sit on) and not getting (usual) respectful offer*
ings and courteous words, he (Parikpt) felt himself disregarded
and grew angry.
29. Oh Brahmai^a (Saunaka), there arose suddenly in
the mind of the king who was distressed by hunger and thirst,
an unprecedented hostility and wrath s^ainst that Brahmana
sage.
30. While coming out (of the hermitage) in anger, he
placed round the neck of the Brkhma^a sage a dead serpent
with the fore-end of his bow and repaired to his capital.
31. (The king wanted to ascertain) whether he (the
sage) had controlled all his sense organs and (consequently
closed his eyes (in real meditatitm) or whether he had pretend*
ed meditation (thinking) that he had nothing to do with vile
K9atriyas.
32. Having heard that his father was subjected to ill-
treatment, his (the sage’s) son (byname 8rhgf) who was young
(but) very brilliant and was playing with children, spoke there
as follows.
33. Ah what unrighteousness it is on the part of rulers
grown fat like crows (lit. eaters of offerings) For thismis-

465. BroAnui-M Siam—Contemplating alMUt Brahman—BraAma-Mfa-

jfak^-bhSattnayd 'nmtanfVK.
(ii) Realiiing the pretence of Brahman without any effort** VJ.
(ih) Becoming one with Brahman through its realisation—^VB.,
CD.
466. Devoid of perturbation due to pain of contrap
dictory feelings tuch at pleature-pain.—VR., VB.
(ii) motionlett like a lamp in a windiest place or urithout an
activity prejudicial to the deep meditation—VJ.
467. Or How these servants misbehave towards their masten, these
dogs that feed upon the offerings and (should) watch the gate.
 142 Bhdgavnia PurS^a

demciuiour perpetrated by dooF><keq>ing slaves^ is like an evil

act by dogs guarding the door ?
34. For the mean K^atriyas have been assigned the duty
of door-keepers by Brahma^as. How can a door-keeper be
fit to partake (food etc.) in the same vessel in that house. ?
35. When Lord Kf $na, the controller of those who go
astray, has departed, I shall today punish the transgressors (of
the path of righteousness). Behold my power.
36. Having spoken thus to his companions, the son of
that sage with his eye red with anger, sipped (as acamana) the
water of the Kauiiki*** river, and discharged his thundcrbolt-
like word, i.e. curse.
37. ‘*Tak$aka, urged by me, shall on the sevenih day
(from today) bite this transgressor of limits (of religion), the
fire-brand (destroyer) of his (own) family, who has troubled
my father.’*
38. Then, having approached his hermitage and seeing
his father with the dead body of the serpent around his neck,
the boy was overwhelmed with grief and wept aloud.
39. Oh Brahman, the decsendant of the family of
Angiras (viz. Saraika), having heard the loud lament of his
son, and having slowly opened his eyes, saw the dead serpent
on his shoulders.
40. After throwing away (the dead serpent), he asked
his son, *‘Oh child, why are you crying ? Who has done you
any harm?” When so enquired, the son reported (the details).
41. Having heard that the king was cursed undeservedly,
the Brahmana did not give compliment to his son, (He said)
“Alas ! Oh ignorant child ! What a great sin you have com¬
mitted-in inflicting heavy punishment for a minor fault.
42. Oh (child of) immature intellect, you should not
equate (judge) the King (lit. God amongst men), known as

468. Modern Kosi; rises in the eastern ranges of the H'm^Iayas in

Nepal. Its confluence with the Ganges is at Manhari, Purnea district,
Bihar. It was visited by Balarjbna. Jamadagni’s mother Satyavat! became
converted into this river; sacred to Manes (Pitfs)—PSK 637-39, PI.i.475*
It is surprising how a king of Hastinapura strayed a-hunting to
such a long distance. Moreover, this contradicts verse 35 above which
speaks of non-existence of water nearby. VJ. is probably correct when he
explains, ‘‘holding Ku-^a grass in his hand and performing Acamana*’.
I. 18. 47, m
Para ordusiiry ;»e»r a? Af subjects, beliig
protected by his irresistible pqwer, obtain (their) good without
fear from any quarter.
43. Oh (child), with the disappearance of god Vis^u
(the wielder of the discus) designated as king (god amongst
men), the world, instantaneously being protectionless and
infested with thieves, will be ruined like a flock of sheep.^**
44. Today the sin committed by robbers of wealth (of
people who are) protectorlcss will be visited upon us (though
we are) not concerned*™ with it, for men, most of whom arc
robbers, kill and curse each other and rob one another of
cattles, women and money.
45. Then (in the absence of the ruler), the noble and
righteous*'^^ path of life which consists of the code of conduct
for different classes of society and stages of life, prescribed by
the three Vedas*’®, disappears and there takes place promiscu¬
ous mixture of all classes of people as their minds are fixed on
(acquisition of) wealth and gratification of the senses as amongst
the dogs and the monkeys.
46. But that lord of men who was protector of righteous¬
ness, an emperor of great renown, manifestly a great votary of
the Supreme Lord, a sage amongst Kings (and) a performer of
the horse-sacrifice, being overwhelmed with hunger, thirst and
exhaustion was helpless. Certainly, he did not in the least
deserve our curse.
47. May the Supreme Lord who resides in all*’®, please

469. ooivarStkavat—Like an army without a leader.

470. ananvayam—(i) That which will annihilate our progeny com¬
pletely—VR., VJ.
(ii) Unnecessarily; without any reason—VB.
VB. explains : ^Although we have not directly committed robbery
etc., the sin has taken place due to our act (of cursing the king to death
and rendering the world protectionless). Hence our responsibility for the
sin.'
471. aiya-dharmaft—Religious duties as expounded by noble ones
like Manu and other law-givers—SD.
472. trayi-maya^-r-ThsLt which has come down from the three Vedas
(viz, SOmatt and Tajus)—VR., GD.
473. Both the cursor and the cursed—^VR.
 144 BMLgavata Pwi^

pardon this boy of immature intellect for the sin committed by

him against His sinless servant (devotee). •
48. His devotees, even though powerful, do not retaliate
even if (they are) reproached, cheated, cursed, insulted or
struck.**
49. The great sage, though himself maltreated by the
king, did not regard it as (the king’s) fault at ail, but was
distressed by the offence committed by his son (in cursing the
king).
50. In this world, generally, good persons are subjected
to the pairs such as pleasure and pain but they are neither
distressed nor delighted as the Soul is not affected by the
attributes*^* such as happiness, misery etc.

CHAPTER NINETEEN
{Arrival of $uka)

1. Thereupon, the Lord of the Earth, pondering over

the iniquitous act committed by himself was deeply dutressed
in mind (and said to himself): *Alas ! what a heinous offence
has been perpetrated by me like a vile person, against an inno¬
cent Brfthmapa of hidden power.
2. Therefore it is certain that due to the insult of god
(-like sage), an unsurmountable calamity is going to befall me
in near future. Let that (misfortune) come in full force directly
on me (and not on my sons etc.) for the expiation of sin so that
I may never commit such act again.
3. Let the fire of the Brkhmana race incensed (by my
provocative act) consume*^* even today the kingdom, army and
474. —(i) Tkeir mind it rooted in virtue —VR.
(ii) Their mind does not harbour the pain such at love,
hatred, which are the effectt of gmou (attributes)—VB.
(iii) JIm (the individual Soul) it the abode of vices and
virtues or merits and demerits.—VG
47S« JG« gives a better interpretation : **Even today, the king¬
dom etc. n away from me like a thing burnt’* {RifySMam tubaiva nu
sMffali samid dagdko-vad apmUoi^rtko^f) i.e. 1 may be bereft of kingdom
etc. and not that the kinraom should be reduced to ashes. Othemise
BrShmanas who are residing in the kingdom may get burift.
I. 19. 9. 145

rich treasury belonging to me—a wicked fellow^^*, so that my

intellect may not entertain an evil disposition to Brahma^as,
gods and cows.
4. While he was thinking thus, he heard of (the cause of
his) death named (i.e. which was to meet him in the shape of)
Taksaka impelled by (the curse of) the sage’s son. He regard¬
ed the fire (of the poison) of Tak^aka as a blessing, as it was
the immediate cause of renunciation on the part of a person
attached (to worldly objects).
5. Then having renounced this world and the next (the
world of gods) which he had already decided as worth rejecting,
he who thought the service of the feet ol‘ Kr^na as higher than
all objectives in life, sat on the bank of the Ganges (the river
of the immortals) with a vow to abstain from food till death.
6. What man about to die will not resort to the river
(Ganges) which carries the waters highly sanctified by the
dust of Krsna’s feet mingled with the pollen of the Tulasi*’’’’
of refulgent beauty and which purifies here and hereafter the
worlds along with the protectors of the quarters of the world
including ISa.
7. In this way, having decided to sit on the bank of the
Ganges, abstaining from food (till death), the descendant of
Panc^u (i.e. Parlksit) with single-minded devotion to the feet of
Lord Krs^a took the vows of sage’s way of life and freed
himself from all attachments.
8. There arrived the great sages along with their dis¬
ciples purifying the world. Verily, under the guise of going on
a pilgrimage, the saints themselves purify the holy places.
9. Afterwards (then came) Atri, Vasistha. Gyavana,
Saradvana, Aristanemi, Bhfgu, Ahgirasas, Parajara, the son of
Gadhi, (i.e. Vilvamitra), Parafurama, Utathya, Indra-Pramada
and Idhma-vaha.

476. abhadrasya—(i) of one devoidoflight or

(ii) ignorant.
(iii) sleepy—VJ.
477. Tulasi—the holy basil hel<Lsacred by Vai^navites. VJ. derives
it as follows :
(i) That which is comparable to knowledge about Brahman.
(ii) That which decorates Vi^nu.
146 Bhagavata Purana

10. Medhatithi, Devala, Arstise^a, Bharadvaja, Gautama,

Pippalada, Maitreya, Aurva, Kavasa, Agastya (the sage born in
water jar), Dvaipayana and the glorious Narada.*
11. Also others (such as) prominent divine sages and
Br^mana sages, eminent royal-sages and others like Aruna
(who initiated rites and formed a distinct class by themselves).
Having worshipped the sages belonging to various patro¬
nymic groups who assembled there, the king made obeisance to
them by bending his head.
12. When they were comfortably seated, the king, with
his pure heart, having saluted them again with his hands folded,
stood before them and explained to them what he intended to
do (with a desire to elicit their opinion regarding the desirabi¬
lity of such a course).

King said:
13. Ah ! We whose behaviour is worthy of the favour of
the greatest ones (like you) are the blessed-most among the
kings. Alas! the race of kings whose job (acts necessary) while
governing, (c.g. inflicting punishment etc.) is blameworthy, is
relegated to a position beyond a place where the water used for
washing the feet of Brahma^as goes.^^®
14 ** 'j’jjg Supreme Lord has assumed the form of the
Brahmana’s curse (which became) the root-cause of complete

*VB classifies ; (i) Rama to Pippalada—propagators of religion.

(ii) Maitreya to Narada—propagators of the path of devotion.
478. anu^raha^lya-iildh—Also VR. : whose good character or behavi¬
our is due to the grace of the greatest.
(ii) We, of Pandu’s race, being like Svayambhuva Manu
and others who strive to attain grace from you who are
the best of great persons—^JG.
479. How regrettable is the lot of the race of kings who, due to
the censurable nature of their actions, are deprived of the (holy) water
with which feet of Brahmanas arc washed—VJ.
•♦Other interpretations :
(i) May this (punishment in the form of) Brihmana's curse
(adversely) affecting my worldly life be the effective (lit.
sufficient) cause of renunciation (of worldly objects) in my
case whose mind is devoutly attached to the Supreme Lord.
For a person attached to worldly objects (like houses etc.)
has the danger of worldly existence while he who is attached
to god attains fearlessness or liberation—VJ. ^
I. 19. 18. 147

indifference (to worldly objects) in the case of a sinner like me

whose mind was firmly attached to houses (wealth etc.); for
persons, deeply attached (to worldly affairs) immediately got
terrified when so cursed.
13. May (all) Brahmanas and the Gahga know*®® me as
the seeker of refuge with the Lord and as one whose mind is
fixed on him. Let the cunning Taksaka deputed by the
Brahmana bite me to his satisfaction. Please sing the songs of
Visnu.*®^
16. In whatever birth (form of existence) I may be born
again, may I be attached to the Eternal Lord and be associated
with those great persons who resort to him for shelter. Let my
friendship*®® be with all (like you). I bow to Brahmanas. •
17. The brave king, who had thus made up his mind
and placed the responsibility of governing the kingdom on his
son, sat on the southern bank of the Gariga*®® on a seat of Ku^a
grass the ends of which were towards the eastern direction,
himself facing the north.
18. When the king of kings took his scat with the deter¬
mination of fasting unto death, assemblies of gods in heaven,

(ii) In my case who am born in the family favoured by the Lord

but am deeply attached to worldly objects (e.g. houses,
wealth) and who have committed a sin (by insulting that
Brahmana Samika), the Supreme Lord, taking into account
my birth in the family blessed with his grace, has assumed the
form of the Brahma^a’s curse, the cause of non-attachment,
but by attachment to whom one immediately become free
from fear (by attaining his lotus-like feet)—JG.
480. Pratiyantu—accept me. May the heavenly river Gahg& accept
(receive) me as a person whose mind is fixed on God—JG.
481. (i) Extol to me the deeds of Vijnu or sing of his glories.—VR,
(ii) (Setting to musical tunes) sing of the songs of Vi9nu till
my death.—VJ.
482. siai/rf—Let my outlook be of equality.—JG.
♦This verse expresses the following last 4 desires of Fariksit ;
(i) Devotion to the Lord in every birth.
(ii) Close association with the devotee of the Lord.
(iii) Friendship to all beings.
(iv) Respect to Brahmanas.
483. VJ. states that Parlkfit sat in a mansion on the bank of the
Ganges as mentioned in the Mbh. (Obviously he refers to the Mbh. I.42.
29-32).
 148 Bhagavaia PurS^a

praising him, showered flowers on the earth with joy and

kettle-drums were sounded again and again.
19. Having praised and approved (of the king’s vt)w of
fast-unto-death) as ‘well done’, the great sages who assembled
there and who had the nature and ability to bestow favours on
subjects spoke to him what was beautiful due to the attributes
of Hari«*.
20. Oh the best of royal sages, amongst you (kings of
Pandu’s race) who are the followers of Kfsria, it is no wonder
that when you desire to attain vicinity to the Supreme Lord,
you instantaneously vacate the imperial throne served by tribu¬
tary princes wearing crowns.
21. We shall all stay on here now till this foremost
devotee of the Supreme Lord,*®® casting off this (mortal) body,
goes to the highest world**® free from illusion*®'^ and affliction
(grief).
22. Hearing the speech of the congregation of sages which
was true, impartial, dripping with nectar, pregnant with mean¬
ing, Pariksit, complimenting the sages of composed mind,
addressed them with a desire to hear the deeds of Visnu.
23. Just as the Vedas appear in bodily forms (in the
Satyaloka) above these three worlds, all of you have assembled
here from all quarters. Being by nature disposed to do good to
others, you have no other objective in this or the next world.
24. Oh Br^manas, with full faith in you, I specifically
enquire about this worth-considering problem as to what one
should do in all (types of) circumstances. Oh learned ones,
carefully consider (and advise me) what (course of) action is
sinless (and hence recommended) for persons about to die.

484. VR. takes ai qualifying the king and interprets;

^‘The great sages...praised the king charming on account of his qualities
worth-praising by the great”, while VJ. connects it with the sages* speech :
*whichwas agreeable (conducive) to the description of the glories of Hari.*
485. bhdgavata-pradhdnaii—^who feels that votaries shotild always be
served—VR.
486. Will go to Hari who is beyond the three attributes (gtipar), per¬
fect and eternally devoid of misery—VJ.
487. mrejaska—Full of pure Slsttva-attribute—VR.
 I. 19. 32. 149

25. By lucky chance, there came wandering over the

earth venerable (Suka), the son of Vyasa, (who was) devoid
of all desires, and (who) did not bear any external mark
(indicating his caste or stage of life) and was satisfied with the
realisation of the self, appearing like one discarded by the society
and surrounded by children (and women).
26-28. Those sages recognised him (9uka) by his special
marks though his powers were latent, and rose from their seats
to receive him. He appeared sixteen years of age with tender
feet, hands, thighs, arms, shoulders, cheeks and body; his face
(appeared attractive) with wide beautiful eyes, prominent nose,
symmetrical ears and beautiful eye-brows; his neck (was) shapely
like a conch, collar-bones covered (with flesh); his chest was
broad and elevated; his navel was like an eddy and belly beautifi¬
ed by folds; his clothing (were) the (four) quarters of the world
(i.e. he was nude); his curly hair were dishevelled and arms
were long upto the knee; he was beautiful like Hari (the best
of immortals); he was of dark complexion and captivating to
women by the splendour of the permanent youthfulness of his
person and enchanting smile.
29. Then Visnurata (king Pariksit) also bowing down
his head offered worship to the guest (Suka) who had just
arrived. Ignorant people, women and children then retired.
Thus worshipped he (§uka) occupied a high seat (offered to
him).
30. * Surrounded by multitudes of Brahmana sages,
royal sages and divine sages, the venerable (Suka), the greatest
among the great, appeared there extremely brilliant like the
glorious moon in the midst of planets, constellations and stars.
31. Approaching that (comfortably) seated sage of
serene mind and keen intellect, the devout, attentive king,
with folded hands and head bowed down, paid respects (to
him) and asked him in sweet words.

Pariksit said:
32. Oh Brahman! What a luck that we mean K^atriyas

* According to VJ. this verse describes Pariksit and not Suka.

150 Bhdgavata Purdna

have become today worthy of being served by the good**®, as

we are sanctified**® by venerable persons (like you) by being
our guest, out of grace. •
33. By remembering whom (holy persons like you)
houses of people get immediately purified. What then (of the
effect) of seeing you, touching (your feet) and (rendering
service to you by acts) like washing your feet and offering
you a seat, etc.
34. Oh great Yogin! Verily even the vilest sins of
people are instantly annihilated in your presence as the enemies
of gods are smashed in Visnu’s presence.
35. Most probably Lord Krsna to whom P^davas
were dear and who for the happiness of the sons of his paternal
aunt (i.e. P^<jUvas) is disposed to be friendly to their family-
descendants, is gracious to me.
36. Otherwise how is it possible for us—men especially
those who are about to die, to obtain ample sight of yours
whose movements are unmanifest to worldly persons and who
have attained final beatitude and are the most solicitous (to
bestow your favour) *®®.
37. Hence I ask of you who are an eminent preceptor
of ToginSy what a man about to die, definitely should do
(which will lead to) Final Beatitude.
38. Oh Lord, kindly tell me what should be heard,
muttered, done, contemplated and adored by (such a person
like) me and what should be avoided.

488. sat’sevya—(i) Deserving to serve saintly persons—VR.

(ii) Worthy of being favoured by good men—VR.
(iii) Whose duty is to serve the great souls—VC.
489. tirthflkafi kftdti—(i) made worthy—SR.
(ii) Transformed into a highly sacred place—VJ.
(iii) When saints visit even a bad place, it becomes a holy
place ; similarly though we are vile (due to sins committ¬
ed by us), we become sanctified by visits of saintly guests
like you—^VC.
490. van\yasal^—(i) On account of his magnanimity of heart, iSuka
expected Parikfit to ask him for something—$R.
(ii) Spending most of his life in forests in comparison with
other sages—^VR.
I. 19. 40. 151

39. Oh Brahman, (you are unavailable) as the stay of

your glorious self at (the doors of) the homes of house-holders
is hardly for (such a short period as is required for) milking
a cow.

Suta said'.
40. Thus addressed and requested in gentle (persuasive)
words by the king, the glorious son of Badarayana who compre¬
hended religion, spoke to Pariksit in reply.
 SECOND SKANDHA

CHAPTER ONE

(The Discourse ofSuka—Description of the Cosmic Form of the Lord)

^ri ,Suka said :

1. Oh king! Out of the topics which deserve to be (care¬
fully) heard (studied etc.) by people, the excellent*®^ question
posed by you, is very important^®® as it is conducive to the good
(final beatitude) of the people, and is acceptable to those who
have realized the Soul*®*.
2. Oh best of kings, there are thousands of topics^®* which
deserve to be heard (studied etc.) by persons who have not
visualized the soul, and who are attached to the householder’s
life (involving five types of sins^®® related to that life).
3. Oh king! life is taken away at night by sleep, in sexual
enjoyment, (and evil desires); and by day, for earning money
or for maintaining one’s family.
491. pata—(i) Within the range of senses (of hearing etc.)—^VR.
(ii) The Supreme Soul—VJ.
(iii) Pertaining to Srl-K» ?iia or by hearing which the highest
goal in life is achieved—JG.
492. varijdn—(i) Worth undertaking (discussion)—VJ.
(ii) Very great as compared with topics related to other in¬
carnations—JG.
493. atmavit-sammatalj.—(i) approved of mainly by self-knowers like
god Brahma and others—VJ.
(ii) Not that you (Parik?it) have not realized the soul, but
you, who have known the soul, have asked this question
for the benefit of the world—SD.
494. VR. states : Persons in worldly life wish to hear thousands
of topics, but a man desirous of liberation wishes to listen to (and concen¬
trate) on the Brahman only.
495. In a householder’s life, there are generally five articles in the
house, whereby living beings are hurt or destroyed. SD. enumerates them
as follows : a fire place, a grind-stone (for milling food-grains), a broom,
a mortar and a water pot. These prevent a householder from going to
heaven. Also vide ASD p. 560. SD. quotes the following verse :
Ka^dani, pefani, culli, udakumbhi ca marjani /
Fafica-sfinS grhasthasya tibhib svargaih na gacchati //
 II. 1.7. 153

4. Being attached to his body, children, wife and other

attendants, dependents etc., even though they are unreal, he does
not discern their destruction, though he actually sees them die.
5. Oh descendant of Bharata! Therefore, the glorious Hari
(reliever of bondage,of sarhsdra) the Supreme Lord, the all-pervad¬
ing soul, should be heard about, eulogised and remembered
by a person desiring a state, completely free from fear (i.e* the
Final Beatitude or mok§a).
6. Mdraya^a is remembered at the end of life (time of
death), is the highest achievement of human life. This (maybe)
due to 5a«-A:^a*®*-Yoga**^, and through knowledge and per¬
formance of one’s duties.
7. Oh king! It is well-known (jffui^®*) that generally,
sages*®® who have turned away (abstained) from abiding by
religious injunctions and prohibitions*'®®, and are established
(absorbed) in the attributeless {nirgwna) Brahman®®* take
delight in discoursing upon the qualities of Hari.

496. SdAkhya— (i) Accurate comprehension of the Soul and the non-
Soul—Sr.
(ii) The path of knowledge (jHdnayoga)—^VR.
Xiii) Metaphysics etc. ofSahkhyas—VJ.
497* Tojija (i) The eight-fold path of Toga and practice—SR.
(ii) The path of action (Kattna-yoga) without any desire for
the fruit of action—^VR.
(iii) Worship of the Lord etc. as prescribed in the Toga-Sistra
(authoritative scriptures on Toga)—V}.
498. According to GD.
499* Munayef^—Those who are completely devoted to the meditation
of Hari—SD.
500. nivftta-oidhi-fedhatalf.—(i) Not observing Vedic injunctions and
prohibitions (to perform rites, with a desire to obtain some
particular object or fruit, and to abstain from some
actions)—VR.
(ii) Free from contamination of the merit or sin arising from
the Vedic prescriptions—GD.
501. naifgmyastkd^—(i) Who meditate upon Brahman of pure
sattva attribute, unalloyed by rajas and tamos—VR.
(ii) Liberated (mukrdfi) as aairgupya^i^the Liberation granted
by the Supreme attributeless Lord (Had)—JG.
(iii) Established in their own soul who is above the three attri¬
butes—VB.
154 Bhdgavata Purd^

8. At the end®®* of the Dvapara Age, I learnt this Pura^a

called the Bhdgavata (‘narrated by the Supreme Lord’) vfhich is
comparable to the Vedas (or, which succinctly describes the
Brahman), from my father Vyasa.
9. Oh king-sage! Though 1 was firmly established in
(the meditation of) the atlributeless {riirguiia) Brahman, I
studied this (legendary) work, as my mind was fascinated with
the sports of the Supreme Lord.
10. I shall narrate that (Purana) to you, as you are a
great devotee of the glorious god Visnu. By entertaining
faith in this (scripture), pure motiveless devotion to Mukunda
is immediately created (in the faithful listeners).
11. Oh King ! This chanting of the name of Hari (and
meditating upon him etc.) has been prescribed as the sure
means ’of attaining liberation for those deserving emancipa¬
tion®®^, and wishing freedom from the fear (of the cycle of
rebirths), and for yogins®®®.
12. What is the use of a number of years to a careless
man, if they are wasted in ignorance ? In this world, it is
better to have a short duration of life, {muhSrta or a period of
48 minutes), if one utilizes ii for trying for final beatitude.
13. Having known the balance of life-period due to him
in this world, the famous king-sage Khatvanga®®® renounced
everything in a short time {muhurta)^ and resorted to Hari,
the liberator from the fear (of the cycle of rebirths).
14. While in your case. Oh descendant of the Kuru
family, the duration of life is seven days (from now). Utilise
all that time for what will help the attainment of the next

502. In the transitional period of which Dvapara was the beginning,

i.e. the end of Dvapara. VySsa was a contemporary' of Santanu—iSR.
503. ninidyamananSm—disgusted with the worldly miseries
—VR. & VJ.
504. Yogindtn—Persons who follow the path of action—Katmayoga
without any attachment for the accruing fruit—^VR.
505. KhafvaAga a son of Visvasaha and a Cnkravaitin. Fought for
Devas and defeated the demons in battle. Knowing that he had only a
muhurta to live, he returned, to the earth, renounced everything, and devot¬
ed himself taN&rSyaua in a detached spirit, and attained JLiberation—PL
I. 495. vide Infra IX. g. 41-49.
II. 1. 20. 155

world.®®*
15. At the end of life, a man, becoming devoid of the
fear of death, should sever, with the weapon of disassociation,
his attachment for pleasure, for his body, and for whatever
(e.g. wife and children) is connected with it.
16. Having renounced (his) home, (such) a person of
firm resolve,®®" bathed in holy waters at a sacred place,®®®
(should) sit on a seat, prepared as per Sdstric rules,®®® in a pure
secluded place.
I?.* He should repeat, in his mind, the great, sacred—
syllable consisting of the three letters—a, u, m—symbolizing
the Brahman: without forgetting the ‘seed* of the Brahman
(viz. the syllable OM), he should control his breath and sub¬
due his mind.
18. He, whose intelligence has been his guide (lit. chario¬
teer), should restrain his sense-organ from (being attract¬
ed to) objects of enjoyment. If his mind is distracted with
actions, he should fix it on the auspicious object (viz. the
Lord Krsna).
19. With undivided mind, he should meditate upon
only one limb {such as feet or face of the Lord Hari). Having
restrained the mind, free from external objects, he should not
think of anything else. That is the highest abode of Vi§ou
(reaching which) the mind becomes pacified.
20. By fixation of attention, the wise (and courageous)
man should bring under control his mind, which is distracted by

506. idmfxiuiyika—Pertaining to the future, i.e. the time for libera¬

tion (rnu^tt-A'a/ri). Or listen to the Bhdgavata which will enable you to
remember (muse over) Hari’s feet—VJ.
.>■107. This indicates the 1st ‘aid’ (anga) , viz. Tama or ‘abstinence’
in Yoga. It includes ‘abstinence from injury, and from falsehood,
and from theft and from incontinence and from acceptance of gifts’. YSP
(The Toga System of Patadjali—J.H. Woods HOS 1900), p. 178-80.
508. This stands for the and ‘aid’ viz. niyama or ‘observances’ in
Yoga. They arc : cleanliness, contentment, self-castigation, study and
devotion to Isvara or God. YSP—ii. 3a, pp. 181-83,
509. This is the 3rd‘aid’viz. af<ina. See YSP ii-46. pp. igi-02 for
details.
* Verses 17-20 explain the remaining ‘aids’ {angas) of Yoga viz.
breath-control {prdttdydma), withdrawal of the senses (pratydhdra), contem¬
plation (dhdratid) and concentration (samddki) Vide YSP, pp. 195-300.
 156 Bhdgavata PurSi^

rajas and confused by tamasy and destroy the sin (impurity)

created by them, •
21. While it {dhara^) is being practised, contemplating
on (lit. visualizing) the auspicious refuge (of the world i.c.
Lord Visriu), Toga characterised by devotion {bhakti) is quickly
developed in such ayogin.
The King said:
22. Oh Brahman! How is the dhdra^ practised ? In
what way is it approved ? What type of dharana will quickly
remove the impurities of man’s mind ?
^ri Suka said:
23. One who has mastered steadiness of seat, and acquir¬
ed control over one’s breath, and mind and senses, should,
with determined intellect, fix one’s mind on the Virat (gross
or great) Form of the Supreme Lord.
24. This special body of the Lord is the biggest among
the big. In this (body) is seen the past, present and future
universe of gross effects.
25. That Supreme Lord, who is the cosmic Man
{Vairajaf^ Purufah) in this body of the universe, which is like an
egg, and is covered with seven sheaths,^® is the object of
contemplation {dharana).
26. * They describe that is verily the sole of his
feet, rasatala is His heels and the toes mahdtala forms the
ankles of the Creator of the Universe, while taldtala are the
shanks (part of the leg from the ankle to the knee) of this Cosmic
Man,
27. Sutalah (regarded as) the two knees, and vitala and
atala are the two thighs of this Cosmic Man. Oh King, they

510. $R. and other Comm, state that the 'sheaths’are those of the
five elements, viz. the earth, water, fire, air and the sky and of ahaihkSra
(the ego) and mahat, the first evolute of Praktti according to the SSriikhyas.
* Verses a6 to 37 describe the details of the Gosmfic Man who is to
be contemplated. VR. explains that these are to be meditated as that
particular part of his body, e.g. Patala is to be contemplated as the sole of
his feet etc. but VJ. specifically points out that PStSla etc. are Mt identical
with the actual parts of his body which is characterised by bliss, energy
etc. Pdtdla etc. are the parts of the universe which arejcreated from and
are supported by his limbs.
 II. 1.34. 157

(authoritatively) state that the Earth (lit. the surface of the

earth forms his hips, and the (vault of the) sky his lake-like
(deep) navel.
28. They considered that of this Primeval Man, the
host of stars form his (broad) chest, the maharloka, his neck;
ihejam-lokat his mouth; the tapo~loka, his forehead; and the
satya-loka, the heads of this Man of a thousand heads.
29. They described Indra and other gods of shining
bodies as his arms; the cardinal points as his ears; the sound
as his auditory sense;(the two aSvini-kumaras) Nasatya and
Dasra, as the nostrils of the Supreme Lord; fragrance is his
sense of smelling and the burning fire, his mouth.
30. The sky forms his eyes, (and) the Sun, the sense of
seeing, and the day and night are eyelids of the All-pervading
God (viz. Visnu). His eyelashes are the Brahma-loka; water
is his palate, (while) taste is his tongue.
31. They describe the Vedas®^^ as the head (i.e. the
brahmarandhra— the aperture in the skull for the passage of the
Soul) of the Infinite Lord; Yama (the god of death) as his
large teeth®** (tusks); Traces of feelings of affection (?) as
his teeth; Cosmic Illusion {Maya) which maddens the people
is his laugh; and the unending creation of the world, his side-
glance.
32. Modesty (bashfulness) is his upper lip, (while) greed
is his lower lip. The path of righteousness is his chest, while the
unrighteous path is his back. Prajapati (the god of creation) is
his penis,while Mitra and Varutjia are his scrotum (the testicles).
The oceans are his belly, and the mountains are his bone-system.
33. Oh king of kings! the rivers are his arteries; the
trees are the hair of the God whose body is the Universe; the
wind of infinite force, is his breath; Time is his movement
(act of moving); the stream of the three attributes (saliva,
rajas and tamas) i.e. the worldly existence of beings is his
action.
34. Oh Gliief (excellent) of the Kuru family, (the wise
ones) know that the hair of t^ Supreme Ruler are the clouds;

511. Chanddthsi—Vedic meters like G&yatri and others—VJ.

51a. The Sun and the Moon are his two tusks (while) stars are his
teeth—VJ.
 158 Bhagavata PurSffa

the twilight is the garment of the all>pervading Supreme Lord.

They say that the unmanifest {Avyakta) i.e. the fradhma
(‘primordial nature’ of the Sfcihkhyas) is his heart, and the
moon is his mind, which is the store of all changes (and
passions).
35. It is traditionally known that xhtmahat (the Samkhya
principle of intelligence) is his intellectual power, and that
Siva is the internal organ (made up of manas, citta, aharfikdra
and buddhi) of the Lord who dwells in the hearts of all; the
horses, mules, donkeys and elephants are his nails; all beasts
and deer are at his hips.
36. The various kinds of birds^^^ are the wonderful
expressions (of his skill in arts); {Svayambhuva) Manu is his
power of comprehension (understanding); the human race is
his dwelling place; Gandharvas, Vidyadharas, Caranas and
Apsaras are his svaras (musical notes or gamut) and smrtis; and
ihe armies of asuras are his strength.*^^.
37. The Cosmic Man®*® has the Brahniana®*® as his mouth,
the Ksatriya as his arms, the Vai£ya as his thighs, the dark-
complexioned i§udra as his feet. He is made up of the substance
which is of groups of gods of various names; the performance
of sacrifices is his essential work.®*’
38. Such is the extent and configuration (formation) of
the body of the Supreme Lord described to you, by me. One

513- VJ. reads vac&hsi i.e. Vedic and popular expressions.

514. VR. and SD. read asurdnika-varyyab—The Supreme Person
among the Asura hosts, i.e. Prahl&da.
515. ffiaAat0ia=Vairajab (Cosmic Man)—VR.,SD.
516. VB. explicitely states that these words do not denote a caste
but certain qualities: Brahma-bhdvab kasciddharmab ... Brdhmavyam na
jdlibl The whole exposition is interesting. Gf RV. (8>gveda) 10.90.1:2, AV.
(Atharvaveda) ig.6.6
517. ndnahhidha ,.. vitdua-yogab—
The performance of sacriGee is the act for propitiating him. It is
to be done with offerings meant for propitiating groups of gods with
various names and are so worshipped—VR.
VJ. interprets differently; The Great Soul has his mouth from which
Brahmana-caste is bora ... He possesses the power to create svdhd and
stiadhd which are to be used fur gods and manes. His middle part of the
body is the Soul creating Havya (things worthy of being sacrificed). He
possesses the means to help all sacrifices like agniftqmat q(c>
 II. 2. 2. 159

should concentrate one’s mind on this very huge body of the

Cosmic Man, by one’s own intellect (intellectual eiforts), as
there is nothing beyond this (or there is nothing greater).
39. Just as one sees all one’s relatives in a dream, he,
the Soul, experiences everything directly by his power of intel¬
ligence. One should resort (develop oneself) to him who is the
real, and a reservoir of bliss. He should not be attached to
anything else, otherwise there will be a fall of the Soul.

CHAPTER TWO

{Liberation by the Togic Path'. Instantaneous and Gradual Liberation)

^ri ^uka said :

1. By the grace ofHari who was pleased with the con¬
templation {dhdrand) as described in the previous Chapter, god
Brahma (the self-born) regained his memory®^® which was
lost at the time of the deluge®*® {pralaya). Determined to create*”
(the world again), he (god Brahma), with unerring insight,
created the world again as (it was) before the deluge.
2*. Such is the path of verbal Brahman (the Vedas)
that (as a result of the fruits of karmas promised therein) the

518. dtma-yonib—One born from the Supreme Soul—JG.

519. VR. raises the objection that the occupant of the post of
Brahma is changed after the period of a Kalpa. The word ‘memory*
{smxti) should be interpreted here as 'the knowledge of the procedure of
creation {sarga-vifqyaka-jSdnamatra-parab). VR. endorses this interpretation.
VR. explains that god Brahmil, by his penance, could see things in their
formative stage and could thus create them again, in this world.
520. purd : (i) At the time of the previous deluge — VR.
(ii) At the time of initial creation — VJ.
(iii) After the periodic deluge —VB.
521. ^ lyavasSya-buddhib^
(i) Possessing resolute (conclusive) understanding—SR.
(ii) Having the knowledge of the nature of the definite
object of memory—VR.
* Other commentators agree in general about the substance of this
verse. They, however, interpret some words differently. For example, SD:
 160 BhSgavata Purdna

mind (wishfully) contemplates over the unmeaningful words

(lit. names like heaven—svarga—etc.). Like a persons who sees
(empty) dreams (of pleasure) due to the impressions (left in
the sub-conscience or deep mind), he, believing that there is
happiness in the path of Maya (Illusion), wanders (in various
lokas—heavens etc. without getting real happiness) but docs
not realize his objectives, viz. unalloyed bliss (of Liberation).
3. [He explains away the doubt or difficulty that the
absolute renunciation of the fruits of karmas would lead to in¬
stantaneous death].
Hence a thoughtful person®*^® should accept that much
quantity of objects of enjoyment as is essential for his purpose
(of sustaining his life). He should not be attached (even to
those objects so accepted) and be convinced (that there is no
real happiness in them). When his object is otherwise achiev¬
ed, he should see (understand) the (wasteful) labour (for attain¬
ing them) and should not make attempt for them.
4. When the earth is there, what is the propriety of
efforts for bed? There is no necessity of pillows when (one is
naturally) equipped with arms. When the hollow of folded
hands is available, various kinds of vessels for food are super-

“The intellect or mind of the follower of karma-path loni;ingly broods over

names and forms (viz.wife. children etc.) unconnected with (liberation, the
highest) goal of life, wanders in this ordinary world of Maya and gets his
objects in life (pleasures of the world according to his iarmaj) but not the
yogU attainment (Liberation).”
The substance of VJ.’s explanation is as follows :
The main subject of voluminously worded Veda is (the description etc.)
of Hari. The individual Soul who, due to the result of his acts {karmas),
wanders through this transmigration of births and deaths (in this sarhsara
which is the creation of God’s will), contemplates in mind on unmeaningful
words like Indra. These names are meaningless as they do not have the
unlimited power etc. connoted by them. Hence one does not get the objects
coveted in life by adoring them. Due to the study etc. (of the karma-k3p4^
in the Vedas) the mind is filled with empty names like heaven {svarga) etc.
But such a person is attached to the world which is created by MayS and
does not achieve the real Parufirtha, i.e. mokfa or liberation.
521 a. Kavi^ (i) Omniscient—^VJ.
(U) One who judges what is to be accepted or rejected
—5D.,OD.
II. 2. 8. 161

fluous. The silken cloths are unnecessary when the directions

(cardinal points), bark-garments etc. are there.
5. Are there no tattered cloths( lying) on the way ? Do
not trees which support others (with their fruits etc.) give alms ?
Are the rivers dried up (devoid of water)? Are caves (in
mountains) closed? Does not the unconquered Lord (Hari)
protect those who seek his refuge ? Why should the wise serve
persons blinded with the pride of their wealth ?
6. In this way, having fully realized the truth, and be¬
come full of bliss, one should meditate on the Soul {atman) who
is automatically existent in the heart, and who (being one’s
own) is lovable and real and who is the eternal (deathless)
glorious Lord. Herein lies the end of nescience which is the
cause of the transmigration of the Soul {samara) and (leads to
blissful liberation.)
7. When one sees people fallen in the river Vaitarani®**
{o{sarhsdra—worldly existence) and undergoing different types
of sufferings as consequences of their past deeds, who else but
the beast (the most dullard person) will neglect concentration
on the Supreme Soul and indulge in evil concentration of
worldly objects.
8. After concentration, some meditate upon the (Sup¬
reme) Man,'spanful in height, dwelling in the inner space of the
heart in the interior of their own body, and who has four arms
holding (in each) a lotus, a disc, a conch and a mace.
9. As long as the mind remains steady in concentration,
one should gaze fixedly on this Supreme Lord who manifests
himself in meditation.

• VJ.’s interpretation :
When (by means of the previously described Path) the mind becomes
controlled and quiet by the grace of Hari, the self-dependent Lord, one
(the devotee) should realize that the Supreme Soul is far more lovable than
one's own body, kinsmen and other things and should resort to him so in¬
tensely that one’s hair would stand on their ends. This leads not only to
the end of Nescience, the cause of Saihs^ra but also to the blissful stage of
moksa (liberation).
538. Vaitarai^i: The river of hell which must be crossed before
entering the infernal regions. It is supposed to be full of blood and all
kinds of filth and to run with great impetuosity —DHhf 333.
 162 Bhdgavata Puraiia

9. The Lord of gracious looks***, whose eyes are large

like a lotus, whose garments are tawnish like the filaments of
Xh^tkadamba flowers, who wears gold bracelets shiningwith pre¬
cious jewels and whose diadem and ear-rings are set with
radiant precious stones.
10. The Lord whose sprout-like (tender) feet are install¬
ed by great_yo^iBj in the receptacle, at the centre of the full¬
blown lotus in the form of their heart***, who bears the special
mark of the Goddess of Wealth (called ^rivatsOy on his left
breast) and who wears the jewel called Kaustubha in his neck
and who is beautified by garland of forest flowers {vanamald)
of unfading charm.
11. (The Lord) who is adorned with very costly anklets,
bracelets, girdle, rings and sucli other ornaments (studded
with precious jewels and whose countenance is lovely on account
of glossy, clean bluish ringlets of hair, is beaming with capti¬
vating smile.
12. (The Lord) who suggests his unlimited grace (to his
devotees) by the free, sportive smile, and by the movement of
his eyebrows in casting glances askance.*
13. Step by step one should concentrate by his decisive
intellect, the parts of the body of Lord Krsna (lit. the wielder
of the mace), from his feet to his smiling countenance. As one’s
intellect gets purified, he should proceed from the part of his
body realized in meditation (lit. conquered), and concentrate
on the pait of His body above it, the previous part.
14. So long as intense devotion (characterised by love
for the Lord) is not generated in the Lord of the Universe, to
whom gods are inferior, one should devoutly concentrate on the
huge form of the han, after the completion of his daily religi¬
ous routine.
15. Oh beloved king, when the recluse (i.e. the follower
of the Path of Bhakti) desires to leave this world, he should

523. prasanna-vaktrain : Ever ready to favour the devotee with grace

—VR.,VB.
524. Probably the in the cardiac plexus. This is
specially useful for meditation in the case of the followers of bhakti Path
—PYP {PStat^ala Toga 'Pradipa)^ Gita Press, p.252, 5th Edn.
* The 2nd line is translated at the beginning of this^roup.
II. 2. 19. 163

adopt steady, comfortable posture and having controlled his

breath (vital airs) he should not be attached, (i.e. take into
account) time or period (such as summer solstice Uttar&yoM)
or place(e.g. a holy pl'ace on the bank of the Ganges etc.).
16. Having controlled one’s mind by purified intellect,
one should absorb it into kfetrajita and merge it (k^etrajila)
into the Soul and having merged one’s Soul into the Supreme
Soul or Biahman, the wise person should cease from all acti>
vity, and should stay in tranquillity or peace.
17. For, Time, which dominates gods, is powerless there
(in the highest stage), much less are gods who control the
world, are dominant there. There is absence of the attributes,
viz. sattva, rajas and tamas (from which the world is created).
There is neither self-sense {ahatfikdra) nor the principal called
mahat nor prakrti (the primordial substance).
18. * They, who, realizing that whatever is different from
it (Supreme Soul), is not really existent, are desirous of aban¬
doning it, and who, avoiding the misconcept of the identification
of the Soul with the body etc., hug closely every moment to
the feet of venerable Lord, by their heart, and their affection
to nobody else but to him, regard that the abode of Vi^^u is
the ultimate one (to be achieved).
19. 'The meditative sage who is convinced (of his com¬
plete identity with Brahman) and who has burnt up all his at¬
tachments, by the power of the insight derived from the know¬
ledge of Sastrast passes away thus. He should press his anus

* According to SD. : One should cease from all activity, embracing

closely by heart the feet, i.e. the form of the venerable Vi;i[!LU every moment,
and set aside the myth of one’s independent existence apart from Brahman.
For the Vedintas, (i.e. the Upanifads) which deal with nothing else but
Brahman, and which exhort that whatever is not Brahman is unreal, and
should be abandoned, regard the form of Vifpu as the roost sublime.
According to VJ : That excellent world is the most exalted place of
Vifou on whom devotees seeking liberation from the worldly existence,
(i.e. the cycle of births and deaths) meditate and know him to be different
from the elements (e.g. the earth, the ether) etc., or the subtle causes of
these elements pr their presiding deities. Thus they free themselves from
worldly miseries and are fixed in firm devotion unto him. They embrace
Lord Vifpu in their heart every moment and finally attain to him.
 164 Bhagavata Purana

and lift up his vital air from that to the six places (cakras) des¬
cribed in Toga-Sdstrat and rise above fatigue.
20. He should carry up the vital air residing in ^e navel
(the mampUra cakra indicated thereby) and take it to the heart
(i.e. the andhala cakra). Then by the course of uddna (the vital
air which rises up the throat and enters into the head), he
should take it to the viiuddha cakra (located a little below the
throat). The mind controlling yogin, with great concentration
and restraint, should slowly take it (vital air) to the root of his
palate.
21. From that place {cakra) ^ he should lift up the vital
air to the djdd cakra located between the two eyebrows, and
with the seven outlets of the breath (viz. 2 ears, 2 eyes, 2 nos¬
trils and mouth) closed down,and being free from all desires, he
should stay for half of a muhurta (about 24 minutes) or so. With
a fixed gaze, he should penetrate through the crown of the head
(called brahma-randhra) and give up the body and merge with
Brahman.
22. Oh king! If he desires to go to the place of god
Brahma, or to the sporting grounds or places of enjoyment of
the heavenly beings, or for the mastery of the eight super¬
human faculties*®®, or anywhere in the universe, he should go
along with his mind and subtle organs of senses.*®*
23. They say that the masters of yoga who have placed
their subtle body (lidga-iarira). into odyu (or mind), possess the
power of going anywhere inside and outside the three worlds.
Persons (who follow the path of karma) do not attain by their
karmas to that power which is attained by those who are engag¬
ed in devotion, penance, yoga and meditation.
24. By passing through the sky, he first goes to the place

535. These superhuman faculties are eight in number. They are

enumerated as follows : atomization (>0gtR becoming atomsized); levitation
(jwftn becoming light); ma^fication, extension (thejwgtn can touch the
moon with his finger), dBScacy (non-obstruction of desire ofthe^ogfa);
mastery over the elements; sovereignty over the working of the elements
and their products; capacity of detnmining things according to desire—
Vide for details YSP iii. 45, pp. 378-380.
536. VJ. states that he goes to as well. He increases his
knowledge ami attainiithe eig^t ptmen.
 II. 2. 28. 165

of the divine fire (vaUvdnara).^^'^ By the path of [this

tubular path is extended beyond human body, according to
SSR.], he goes by the shining path of Brahman and becomes
completely free from impurity or attachment. Above that
is theasterial cakra pertaining to Hari. Oh king! theyogin then
proceeds to that cakra called Saiiumara [which will be described
in detail in the V Skandha'\.
25. Having crossed the place of Visnu called iaiiumdra
cakra which is like the navel of the universe (supporting stars
etc.), he proceeds alone with very pure atomic body (subtle
linga-Sarira) to a place where persons who know Brahman stay,
and where having the longevity of one kalpa^ these wise men
enjoy themselves.
26. Then (at the end of the kalpa), seeing the universe
being burnt down by the fire proceeding out of the mouth of the
serpent Sesa, he (i. e.yogin) proceeds to the abode of paramesthin
where the great siddhas stay in their celestial vehicles for a
period of two pardrdhas^^^,
27. There is neither sorrow nor old age nor death nor
affliction or fear except their mental trouble, out of compassion,
at the sight of the endless series of births and unending misery
of those who do not know this (path of devotion).
28. * Then fearlessly theyogin steadily unites his linga^Sarira
with the elements—the subtle prthvii and then the subtle element
527. This form of Ere is supposed to cover in a way the universe.
It is present in living beings in the form of digestion. In the universe, it
gives heat and light, and thirdly he is the medium whereby the sages go
to the abodes of gods, manes and Brahman.
It is supposed that the sage who leaves this mortal body by the piUgaUt
passage in the right side of the body goes to heaven and the Path is called
devaydna. Those who depart through the i4d passage in the left side of the
body, goto the abode of the manes, and theyoginswho give up the body
by the sufumtfa passage, reach the Brahman. (Abridged from VJ.)
528. Parardha=s 100,000,000,coo,c.ao,ooo.
* According to 8R. , this verse describes what is technically known as
the procedure of ‘breaking through the Universe or BtahmSed^*, The
creation of the universe has taken place as follows : God-^prakrti-^mahat
-^ahamkara—the subtle form of the sound->the element ether-^the tanmdtrSs
(subtle elements! of touch—►Vayu element—►subtle ‘form’->the element
Bre->the subtle taste->the element Mrater->«ubtle smell-^the element
earth. This is the virdf body. This is enveloped by seven- ‘rovers': the
 166 Bkagavata PurS^

of water, and assuming the resplendent form of fire, without

any haste, he reaches Vayu and assumes the Vayu foyn; then
he becomes one with Akaia, the prominent symbol of the Per¬
fect Soul.
29. Having reached smell by the sense of smell, taste by
the sense of taste, colour by the visual organ, and touch by the
sense of touch, sound, the special property of the sky, by
the sense of hearing, the yogin reaches the activities of sense
organs by means of the vital air (called prana).
30. At first, having reached the self-sense {aharhkara)—
called vikdiya, because its functions are difierent, he thus reaches
where the subtle elements [bhUtas) and (subtle) organs of senses
are withdrawn, and which is the cause of the mental {rdjasa-
manomaya) effects as well as of the presiding deities of the or¬
gans of senses—the sdttvic self-sense {aharhkara), the Yogi pro¬
ceeds to the principle called mahat (or vijfidna) along with
aharhkara and to pradhdna orprakrti (primordial matter) into
which all the three attributes are merged.
31. Oh beloved King! Ultimately the yogin who is
serene, in perfect bliss and free from (limiting) conditions,
reaches the changeless Paramatman who is bliss incarnate. He
who has achieved this glorious divine goal, does not have any
attachment to the world again.
32. Oh King! These two paths (viz. of instantaneous
Liberation and gradual Liberation) which are described in the
Vedas and about which you enquired, are eternal. These were
taught by the venerable Lord Vis^u to god Brahma when, in
ancient days, he worshipped and delighted the Lord, and asked
him about those paths.
33. To the entrant in the worldly existence {sarhsdra)^
there is no other blessed path than this, by practising which,
intense devotion unto the Supreme Lord V^udeva is created.
34. Lord Brahma, having thrice studied the entire Veda
with concentration, conclusively decided the course whereby in¬
tense love to the soul (Hari) is (definitely) generated.

covers of the five elements (e.g. earth, water etc.) and that of aharhkSra
and mahat. So the process of breaking these envelopes is the reverse of
creation, viz. the earth—the water etc. up to mnAat. m
II. 3. 4. 167

35. In all beings (or the creation consisting of elements)

the Lord Hari is seen (as the inner dweller—controller—antar^
ydmin) by intellect and other organs of senses (which by them¬
selves are inert and cannot function without the light of the
self-luminous soul or Hari), and which are merely characteri¬
stics or useful, as tools of inference.
36. Hence, Oh King, in all places and at all times. Lord
Krsna is the only object worthy of being studied, sung and
remembered by men, with all their heart.
37. Those who drink this nectar, i. e. the account of
glorious Hari, the Lord of the pious people, with vessels, in the
form of cars, get their minds purified of the contamination of
the worldly objects, and attain to his lotus-like feet.

CHAPTER THREE
{Devotion to Hari—the only path of Liberation)
Sri Suka said:
1. In this way, I have described to you this course ,(of
study etc. about Hari, as prescribed in theSastras)—the course
about which your honour asked me for the sake of wise and
thoughtful persons among men, especially for those who are
about to die.
2. One desirous of the glory of Vedic studies should wor¬
ship the god Brahma. He who desires to have power and skill
of his sense-organs should worship Indra. He who wishes to
have progeny should worship Prajapatis (like Dak$a).
3. He who longs to have prosperity should propitiate the
goddess Maya (Durga). One who desires to have personal
brilliance should worship the fire-god. One wishing for wealth
should worship the eight Vasus. A vigorous person desiring for
more strength should propitiate the Rudras.
4. He who wishes to have ample food and eatables
should worship Aditi, while he who desires to attain heaven
{soarga), shoxild propitiate the sons of Aditi, viz. the twelve
Adityas. One desiring to possess a kingdom, should worship
the Vi^vedevas. One aspiring to control his subjects, should
worship the Sadhyas.
 168 Bhagavata Pura^

5. One desiring a long life, should propitiate the

Aivin gods (both the AiSvinikumaras). He who dq^ires to
have increase in physical strength should worship the earth.
A man desiring permanent firmness in his acquired position,
should worship the Sky and the Earth, the parents of this
world.
6. One who desires to have beautiful form, should wor¬
ship the Gandharvas. One desiring to have beautiful women
should worship the heavenly damsel Orvaii. One who desires
overlordship on all people, should worship god Brahma
(Parame^thin).
7. One who seeks reputation or success, should worship
Yajfia, i.e. Vi?nu. One aspiring after treasures should worship
god Varu^ia. One wishing to have learning, should worship god
Siva, and for conjugal love, one should propitiate goddess
Parvati (chastity incarnate).
8. For the sake of righteousness, one should worship
Visnu (the god whose glory is excellent). For the continuity of
one’s race, one should propitiate the manes {pitrs). One desir¬
ing protection from danger, should worship the Yaksas. One
desiring to have strength, should worship the gods called
Maruts.
9. One who aspires after kingship or sovereignty, should
propitiate Manus, the presiding deities of the eras (manvantaras).
He who longs for the destruction of the enemies, should wor¬
ship Nirrti {rdkfasas). One desiring all kinds of enjoyments,
should worship god Soma. (But) he who desires freedom from
attachment or desires, should devote himself unto the Perfect
or the Supreme Man.
10. He who wishes to have no desire at all, or aspiring
after all kinds of enjoyments or longing to have Liberation due
to the exaltedness of his intelligence, should intensely propitiate,
by the path of devotion, the Perfect Man beyond limitations.
11. The attainment of the highest good is this much, in
the case of the worshippers (of Indra etc.) in this world, but it
is in the association of the devotees of the Supreme Lord that
unswerving devotion unto the Lord is generated (that leads to
Final Beatitude).
12. Is there anybody who, having got the blissful satis-
 II. 3. 20. 169

faction (of listening to the stories of Hari which is unavailable

elsewhere), would not love those episodes, from which arises
the knowledge, which completely subsides all whirling waves of
passions (like love, hatred etc.), and creates tranquillity of
mind and non-attachment to the objects of senses, leading ulti¬
mately to the path of devotion which is regarded as the state of
liberation itself here and hereafter.

Saunaka said :
13. After carefully listening to what has been explained
to him thus, what other query was again made by the king,
the prominent among the Bharata race, to the son of Vyasa
($uka) who was a seer otparabrahman and well versed in the
Vedic lore ?
14. Oh learned Suta ! You should narrate that to us
who are desirous of hearing, for, discourses in the assembly of
the devotees of Lord Krsna, must definitely lead to the episodes
of Hari.
15. V'^erily, that great warrior king of the Pandava
family, was a great devotee of Kfsna, as he used to worship
Kr$ria as a play, while playing with his toys in the childhood
(Or he used to imitate the sports of Krsm as a child, in his
own childhood).
16. The venerable son of Vyasa was an ardent devotee
of Vasudeva. When there is a meeting of the pious devotees of
Krsna, there must be (the discussion about) the great episodes
or excellent virtues of Hari (lit. the god who is greatly praised
in the Vedas).
17. This rising and the setting sun verily takes away the
life of men, except that period used in discussion etc. about
Krsna, (the god whose reputation lifts the devotee from dark¬
ness or lamas).
18. Do not the trees live ? Or do not the bellows
breathe ? Do not the domestic or other beasts eat and have
sexual enjoyment ?
19. The man, to whose ears the name of Kfsna (the
elder brother of Gada) has not reached, is described as similar
to (despicable animals like) dogs, swine, camels and donkeys.
20. The ears of the man, which do not hear the exploits
170 Bhagavata Pura^

of Kr$na, are verily like empty holes. Oh Suta ! the tongue

which does not sing of Lord Krsna, is evil like that of frog’s.
21. The head (though the best part of the body), even
if adorned with turban or a crown, is a great burden, if it does
not bow to Mukunda. Or hands, which are adorned with bright
gold bangles, are like the hands of a dead body, if they do not
worship Hari.
22. The eyes of men, which do not carefully see the
images of Vis^u, are like the eyes (i.e. the big bright spots on
the feathers) of peacocks. The feet of men which do not go on
pilgrimage to the sacred places of Visiriu, are mere vegetations
like trees.
23. A mortal, who does not get the dust of the feet of
the devotees of the Lord, is as good as a carcass even though
alive. The man who has not smelt the fragrance of the Tulasi
leaves placed at the feet of Lord Visnu, is only a breathing
corpse.
24. The heart, which at the time of taking different
names of Hari, is not moved, and the change in it is not indi¬
cated by tears in the eyes, and bristling of the hair on the body
through excessive joy, is verily the hardest granite.
25. Oh beloved Suta ! whatever you speak is dear to our
hearts. Please narrate to us what did the great Bhagavata, the
son of Vyasa, who was well-versed in the knowledge of the
Soul and who was well qviestioned, say to the king ?

CHAPTER FOUR
(Creation of the Universe)
Prayers to Hari

Suta said :
1. Having heard Suka’s speech, which led to the definite
understanding of the real nature of the Soul, Parik$it (the son
of Utt4ra) set his virtuous and steady mjnd on
 11. 4. 11. 171

2. He renounced attachment which was always sticking

(to his mind), to his body, wife, sons, palace, cattle, wealth,
kinsmen and kingdom well equipped with the seven constituent
elements of the state (enumerated in works on politics).
3. He, a man ofnoble mind and intense faith in listening
to the great deeds of Krsna, asked him (Suka) the same topic
which you, the greatest among good persons, ask me.
4. Having understood the approach of death and having
renounced duties pertaining to the three Purusarthas, viz.
dharma, artha and kama^ he with great love or devotion for the
Lord, solely devoted himself to self-realization in Lord
Vasudeva.
5. Oh sinless Brahmana ! The words of an omniscient
person (like you) are quite good (correct). While you tell
me the episodes of Hari, the darkness of my ignorance is dis¬
pelled.
6. I again wish to know how the Lord has created this
universe by His Cosmic Power {Maya)—the universe which is
beyond the comprehension of great gods (such as Brahma).
7. Also I wish to know by resorting to what powers the
Supreme Man of infinite power, creates, protects and destroys
(this universe again) and how he sports himself directly and
indirectly (through Brahma and other gods).
8. Oh Brahmana ! Really the actions of Hari of myste¬
rious and wonderful deeds, appear incomprehensible even to
very wise people (what of a person like me !).
9. Whether it is simultaneously or one after another in
succession, that he assumes the different attributes of PrakftU
in order to do his work through many incarnations.
10. As your honour is verily well-versed in the Vedic
lore and in the knowledge of Parabrahman, Your Worship may
kindly explain this doubt to me.

S&ta said :

11. $uka, who was thus solicited by the king, to describe

the attributes of Hari, meditated on Kf i^na and began to
address.
172 Bhagavata PurS^

Sri Suka said :

12. Salute to the Perfect Man of infinite powerj who by
his sport of creating, sustaining and distroying this world, has
assumed three powers, viz. Rajas (Brahma) etc. [or‘will,
wisdom and action which are eternally in him*].
13. I offer my salutations again and again to him who
removes the afflictions of the good, who curbs down the growth
of the irreligious, who orders all gods of Sdttvic body®** to
bestow fruits (upon the devotees, and who confers the know¬
ledge of the self upon those who have established themselves
in the order of Parama Harhsas.
14. I bow again and again to the protector of the
Sdttvatas (or his devotees) who is beyond the reach of devo¬
tionless persons. Salutations to him, who being by nature une¬
qualled and insurmountable, enjoys himself in his natural
condition.
15. Salutation to him of auspicious fame; (as) to
praise him, to remember him, to look at him, to bow to him,
to hear about him and to adore him, immediately purifies sins
of men.
16. I bow again and again to him of auspicious glory,
by resorting to whose feet, the wise men shed off their heart’s
attachment here and hereafter, and without any trouble, attain
to the state of Bfahman.
17. I salute again and again to him, without offering
whom (the fruit of one’s actions), none can attain happiness
(or peace), even though they perform penance, or are very
charitable or have attained (high) reputation, or practised
Yoga, or are knower of very auspicious mantras, or are of pure
conduct.
18*. The Kiratas, the Hunas, the Andhras, Puiindas,
Pulkasas, Abhiras, Kakas (Sakas), Yavanas, Khasasand other

529. akhila-sattia-murtcyt : One who is the embodiment of perfect

goodness—VJ.
*For the role of BhSgavatism in the social absorption of foreig^ners vide
R.K. Mukerjee’s His/, qfind. Civilisation Vol. I., pp. 230-249.
This shows the attempts of proselytisation on the part of the Vai^pa-
vas. The following is the information in brief about tribes mentioned here,
Kiratas—a Himalayan tribe in the eastern region.
11. 4. 19. 173

(sinful) tribes and other sinners are purged of their sins even
by taking refuge.in those who depend on him. To that Almi¬
ghty Lord, we offer our greetings.
19*. May the Divine Lord be propitious unto me—the
Lord who is (to be meditated as) the Soul, by the knowers of
the Soul,*®® as the Supreme God, by the devotees, as the three
Vedas incarnate*®^ by the followers of Karma as the
veritable dharma^^^ by the followers of dharma (religion), as

mot—'The famous invading tribes from central Asia who established

their dynasties in India.
Andhras—^According to the Aitareya Brdktnaoa, a non-Aryan tribe living
on the southern fringe of Aryavarta. Formerly they were in the Vindhya
region. Their settlement to the south in the present Andhra Pradesh is a
later development.
Pulindas—An aboriginal tribe mentioned along with the Andhras in
the Aitareya Brahma^a. They inhabited the Vindhya region upto 6oo A.D.
Pulkasas or Pukkasa in Manu—An outcaste people.
Ahhiras—A foreign people who entered India at about the Saka
invasion and went on migrating from the Punjab till they settled in north¬
west Deccan. They are reported to have defeated Arjuna and carried
away Yadava women.
Kadkas—Sakas. The original home of these people was in the valley
of the Oxus and Jaxartes.
Tavanas—The Indo-Greeks who ruled in the north-western part of
India.
Khasas—Identified with modem Khakkas who live in Kashmir.
•VJ. interprets : May the Supreme Soul be gracious unto me—
Soul who is the Supreme Lord to those who have directly realized Brahman
(and have attained liberation), as the Lord is favourable to the followers
of the Veda, dhartna (path of duties prescribed by scripture) ayd penance
and whose characteristics (e.g. creation of the world etc.) have been inferr¬
ed by sincere devotees like Brahmi, Siva etc.
530. dtmavatdm—(i) Steadfast in pure Yoga—VR.
(ii) Those who have directly realized Brahman or attained
liberation—VJ.
(iii) Those who have realized the non-difference from
Brahman—GD.
531. trayl-mayah—(i) follower of the householder’s duties, e.g. agni--
hotra prescribed in the Vedas—SD.
(ii) the students of Veda to worship' it in the form of three
Vedas—GD.
53a. (/AafTnii-ma,va$—(propitiated) by followers of the duties of celi¬
bates—SD.
 174 BhSgaoata Purd^

the goal (to be achieved), by performers of penance,®** the

Lord, whose form is observed with great amazement by sincere
worshippers like gods Brahma, iSahkara etc.
20. May the Lord—protector of the good, be gracious
unto me—the Lord, who is the master of the goddess of
Wealth, the Lord of Sacrifices of all beings, the controller of
mental or intellectual faculties, the protector of the worlds,
the Lord of the earth, the Lord and protector of Andhaka,
Vrsni and Sattvata clans.
21. May Lord Mukunda (Kr^na) be propitious unto
me by constant meditation of whose [Kjrsna’s] feet, the wise
purify their intellect and realize the true nature of the soul,
and whom the wise describe as attributeful or attributeless
(according to their taste or capacity).
22. May the most Excellent Sage be gracious to me—
the sage who formerly (at the beginning of the creation) ex¬
tended, i.e. awakened, the memory regarding the (procedure
of) creation (of the universe) in the heart of Brahma, and
who directed the goddess Sarasvati (the verbal form of the
Veda) along with its characteristic supplements (e.g. £ik$a,
vy^arai^a etc.) to issue from the mouth of Brahma.
23. May the venerable Lord grace (beautify) my
words—the Omnipresent Lord, having created these bodies
with five gross elements (or with mahat and other elements)
lies (dwells) within them as antaryamin and becomes (even
etymologically) the real Purufa—one who lies in a town, i.e.
body). He illumines and protects the sixteen qualities (i.e.
the constituents) of the body (viz. 11 sense organs and 5 ele¬
ments) , by inspiring with life these sixteen.***

(ii) performers of sacrifices should worship him as dharma—

GD.
533• ‘tapo-maya^—(worshipped) by the followers ot vSnaprastha xnd
samydsa diramas—SO.
Performers of penance should propitiate him as Tapas.
534. bhuAkU.foifaJdtmaka^—VR. explains that the Lord possess*
ing the sixteen constituents, viz. eleven sense organs and five elements,
etyoys die sixteen 'qualities' viz. five objects olsenses, e.g. sound, touch
etc., fiv&f unctions of organs, e.g. speech etc., five functions of Prii?as or
vital breaths and mind. ' *
 II. 5. 3. 175

24. I bow to the venerable Vyasa,®®* the learned author

of the Mahabharata etc., from whose lotus>like mouth his
gentle disciples drank the honey in the form of knowledge.
25. Oh King, the Self-born God (Brahma), the source
of the Vedas, explained this to the enquiring Narada, which
was directly narrated to him (Brahma) by Hari,

CHAPTER FIVE

{Creation of the Universe)

Dialogue between Narada and Brahmadeva

Narada said :
1. Oh God of gods ! Oh Creator of all creatures ! Oh
the ancestor of all beings [one who is born before all]! I
bow to you. Please explain tome in detail the knowledge which
leads to the thorough realization of the true nature of the Soul
(dtman).
2. Oh Lord 1 Please tell me factually what it is that
manifests itself in this form of the world. What is the sup¬
port of it all ? From what is it created ? Into whal is it
merged or withdrawn ? In whose power does it lie ? Of what
does it consist (whether of itself or as an effect of some cause) ?
3. Verily Your Honour knows everything about this, as you
are the master (lord) of the past, the present and the future).
The whole universe is definitely and correctly known to you
VB. gives in detail how the Lord divides himself in different 'enjoy-
er*enjoycd’ pairs (e.g. man—woman) and sports himself in the enjoy¬
ment of the world.
^35’ Here the reading in the Nimaya Sagara edition (Bombay 1905)
is followed. The text before VJ. reads.Vdsudevqya vedhase-^VJ, interprets
this differently !
(1) Salute to the Lord VUsudeva from whose lotus-like mouth
Brahm3 and others, who deserved to drink the Soma-juice of
knowledge, drank the honey of knowledge.
Thus taking saumya as (1) Uddhava and others, (ii) Narada
and others (iii) Vy&sa and others, (iv) VaiiampSyana and
others, the salutes are offered to Krfpa, god BrahmS, NSrada
and Vyisa respectively.
 176 Bhagavata Puraxia

like the amalaka {Emblic myrobalan) fruit on the palm of your

hand. ^
4. What is the source of your special knowledge ? What
is your support (who supports you)? In whose power are you ?
What is your real nature ? I think you alone create all these
beings, with the elements, by your divine power {mdya).
5. You protect those (beings) depending on you, and
there is no transformation in you, even though, without any
fatigue you create (these beings) by your power, like a spider
producing the fibre.
6. Oh Lord ! I do now know anything else, whether it
is of superior, equal or inferior status which is created with
names (such as men etc.), with form (such as bipeds etc.), or
with attributes (such as whiteness etc.), or whether it is gross
or subtle—^which has a source in anybody else but you.
7. But you (as described above) performed austere
penance with perfect concentration. You, thereby, create a
suspicion in us if there is any God superior to you.
9. Oh Omniscient Master of all ! Please explain to me
who am asking you this, so that I may understand the truth as
explained by you.

Brahma said :
9. Oh child ! Your query is really praiseworthy. You
are compassionate (to all beings). Oh gentle child ! You have
therefore made me describe in detail the glory of the Lord.
10. Oh child ! What you (think and) say about me is
not untrue as you do not know the Power higher than I, from
which (I receive) this much power (as described by you).
11. I shed light on (i.e. manifest) the universe which
has already been lightened by him by his lustre, just as the Sun,
the fire, the Moon, constellations, planets and stars shine due
to his splendour.
12. Salutations to the venerable Vasudeva. Wc meditate
on him deluded by whose invincible power—Maya—people call
me the cause of the universe.
13. Persons being beguiled by her {Maya) who fights
shy of standing in the range of his siglut, get ^eir knowledge
11.5.19. 177

covered by Nescience, and boast that *'this is mine and 1'* (i.e*
I am an independent agent).
14. Oh Brahman, whether it is substance (e.g. five ele¬
ments, the material cause of this world,) deed or karman (the
cause of sarhsara), Time, Nature, or individual Soul—there is
nothing distinct and apart from Vasudeva.
15. All the Vedas ultimately speak of Narayaria***
(implying the omniscience etc. mentioned in Sastrayomtva of
the BrafmuhsGtra). Gods are bom out of Naraya^a’s body
(and hence inferior to him). The w'ords such as heaven or
svarga are Naraya^a (or all beings regard Narayaina as
supteme). All sacrificial acts are for the propitiation of Nara-
yana.
16*. Yoga (breath control, contemplation etc.) is meant
for the realization of Naraya^a. All penance is for the attain¬
ment ofNaraya^a. Naraya^a is the highest object of knowledge.
The final beatitude depends on Naraya^a. (OrN^aya^ is the
highest goal).
17. Being directed by the glance of the Almighty who is
the soul of all, (who is the AntojySmin), the Seer, the Control¬
ler, the Changeless one, I who am created by him, create this
universe which is his creative activity or creation.
18. Though he is attributeless, he, through his Maya,
has assumed the three attributes, namely, saUva^ rajas and
tamos, for the maintenance, creation and dissolution (of the
universe).
19. These attributes which are at the basis of the five
elements (i.e. mahSbh&tas), knowledge (i.e. the gods) and acti¬
vity (the senses and organs) always bind the individual Soul in
effects, cause and agency (known as adkibk&ta, adhjfStma, adhi-
daivata respectively. Though he is really free, he is enveloped,
by Maya.®*^

536. is the ukimate cause of the Vedas—

VR. (ii) Vedas prc^ound or declare that ‘NirSya^a is the Supreme
Being—VR. (iii) Vedas say that out of the topics described by them,
Nftrftyana is the highest and the best ~VJ.
*Qf. Bh.P. I.2;98-ag, whm Vdmdioa is used for /tdr^a$a,
537* ' VJ. explains : Drivya (matter) is the body produced by
Umasa dwMsin* Jfilna (knowledge} is the mind and odier organs of sei^
 178 Bhagavata PurSija

20. Oh Brahman ! This is the glorious Lord Vi^^u

(adhoksaja) whose movements are incomprehensible*’^ through
these three attributes (viz. sattva, rajas and tamas). He is my
lord as well as that of all others.
21. The lord of Maya desiring to be many (i.e. assum¬
ing different forms) accepted as cause, time, action (the fate
o{jioa) and the innate disposition which accidentally (through
his will) appeared in him through his Maya.
22. It is due to the presence or direction of God that
Time became the cause of the imbalance in the three attributes
{gu^)j innate nature the cause of modifications or transfor¬
mations, and karma as the cause of mahat.^^*
23. Mahat which is magnified by or charged with
rajas and sattva, undergoes modifications and evolves a thing
in which tamas is dominant, and the thing is constituted of
substance or gross elements, organs of senses and deities presid¬
ing over the organs.
24. That evolute is known as ahariikdra (I-ness), which
undergoing modifications, becomes of three kinds—(1) aaikdrika
(sSttvika), (2) taijasa {rdjasa), (3) tamasa. It constitutes the
power in substance or gross elements, power in activity, i.e.
organs of senses and power in the presiding deities of the
senses.
25. From the t^asa ahathkdra^ known as the source of
elements (Bhutddi) which underwent modifications, was evolved
the ether (the sky). Its subtle form and special characteristic
is sound {iabda) which leads to the knowledge of the seer and
the seen.

created by Vatkarika ahafhkSra. Kriyd (activity) is the speech and other

functions of senses. These are produced by taijasa akathkSra.
538. sva-lakfita‘gatik—(i) Whose cause is comprehensible to his
devotees only—SR.,VJ.
(ii) Whose cause is perceptible to the liberated ones.—SD.
53S. Aceording to VJ. this describes the. creation of mahat from the
primeval Praibrh** When Vi^t^u desired to create the universe, at that
time Ibe balance of the gupas became disturbed, and by the favourable
condition of the edrz/a (Aerma; of Hirapyagarbha, and by the truisforma-
ble nature of mSh prakfti, and being presided over by Vifpu, the principle
mahat was produced.
II.5.32. 179

26. Out of the ether undergoing transformation emerged

VSyu (air), the characteristic quality of which was Touch. Be¬
ing an evolute of the other, i.e. the sky, it possesses the quality
Sound, and it is the cause of life, vigorousness of senses, mind
and the body.®^®
27. Due to (the pressure or force of) Time, Karma
(the unseen i.e. adrffa) and innate disposition, Vayu, i.e. air,
underwent modifications, and iejas (fire or heat), possessing
colour and form (and inheriting the characteristics of the pre¬
vious elements, viz.) touch and sound, was evolved.
28. From tejas undergoing change, was produced water
with taste as its special characteristic. Through inheritance
from the previous elements, water possessed the characteristics
viz., form, colour, touch and sound.
29. Out of water undergoing transformation came forth
the earth or the viSefay with smell as its special attribute, and
inheriting from its previous causes, the attributes of taste,
touch, sound and form or colour,
30. From the vaikarika or sattvic akamkdra (sattvic ego)'*
were born the Mind (and its presiding deity the Moon) and
the ten gods, five presiding over the five sense organs, viz.
Dii (deity of cardinal points), Vayu, Surya, Varuiia and
Alvins (presiding over the sense organs—ears, skin, eyes,
tongue, nose) and the other five, viz. Vahni (fire-god), Indra,
Upendra, Mitra (the sun) and Ka (i.e. Prajapati) presiding
over the conative organs (viz. speech, hands, feet, the anus
and the organ of generation).
31. From the taijasa {rdjasa) ahamkara, undergoing
change, were evolved the ten organs (five cognitive and five
conative sense organs detailed above) viz. the ear (audition),
the skin (touch), the nose (smell), the eye (seeing), the tongue
(taste), speech, hands, feet, penis and anus. Intelligence or
the power of cognition or knowledge and Prana, the power of
conation, were evolved out of the taijasa ahamkara^
32. Oh knower of Brahman or Vedas ! So long as these,
viz. (the elements), indriyas (sense-organs), the mind

540. PrSi^a etc.—vitality of which energy, speed and capacity to

hold or strength, are the characteristics—VR.
 180 Bh&gavata Puribfa

and the gtajas wepe unamalgamated, they were not able to

create the body.
33. Then directed by the will of God, they came to*
gether and were assimilated with one another as the main and
the subsidiary (or the manifest and the unmanifested) consti¬
tuents, and brought forth this (body of gross and subtle consti¬
tuents or collective and distributive aggregates).
34. At the end of thousands of years ( during the Deluge),
with the help of kala (time), karma (action and destiny) and
svabhdva (innate disposition) the Supreme Soul (who enlivened
these and hence was called jwa) brought life into the egg (of the
universe) of unmanifested life.
35. This very Supreme Man possessing thousands of
thighs, feet, arms, eyes and thousands of mouths and heads*^^
came out bursting open the egg {brahmSn4a).
36. The wise locate the different worlds in the body of
the Supreme Man, as seven worlds below his loins and seven
worlds above, commencing from his hip upwards.*

541. Gf. RV. X. 90.1.

*The ‘creation* or rather evolution of the universe may be briefly
represented as follows :
God’s will to be many—Influence on kala, karma and svabhava by
God’s Power Miy&—
mahat

ahahl&ra

s2ttvika or vaikftrika rSjasa or tSmasa, i.e.

i.e. jflftna lakti taijasa i.e. dravya iakti
I_ kriy& iakti
akaia
rnanas and The presiding Ute ten sense 1
the Moon deities ormns or vayu
ten cognitive
and conative
inmyas. I.
agm
senses. |
ap
prthvi
The Lord, by his Poiver, assimilated them into the cosmic egg
(brahmapda) and later infused life into it. The virat purufa with thous¬
ands of heads, feet eta. and with seven upper and seven lower regions
located in his b^y came out and the creation, presCTvation and demruo-
tion of the universe followed.
 II.6.1. 181

37. The BrShmaigia class is the mouth of this Man.

Kmtriyas are his arms. From the thighs of the lord was creat¬
ed the Vai^ya class and the 8udra came forth from his feet.***
38. The BhOf-loka was created from his feet, the Bhuvar~
loka from his navel. From the heart of the Great Being was
produced the Svar-loka, and from his chest, the Mahar~loka.
39. On his neck is based the Jana-hkaf and the Tapo-
loka* came from his lips. The Satya4oka is created from the heads.
Brahma4oka is eternal (and therefore not created).
40. The nether region Atala is located in his loins. VitaUf
depends on the thighs of the lord. On his knees rests the holv
Sutala (holy due to the residence of the devotees of the Lord)
and Taldtala is based on his shanks.
41. His ankles support and the forepart of his
feet, the Ras&tala. The Patala is created from the soles. In
this way the body of the Supreme Man consists of all the
worlds.
42. Or this arrangement of worlds (is differently given):
the BkSr-loka has been created from his feet and the Bkuvar-loka
from his navel and the Svar-loka from his head.

CHAPTER SIX**
{Description of the Virdf Purufa—exposition of the Purufa Sukta
—10.90)
1. The mouth of the Cosmic Man {Virdt Purusa) is the
place, i. e. the source of the speech organs and its presiding
deity the Fire. The seven essential ingr^ients (dhdtu) such as
saliva, blood, flesh, fat, bones and othei^ of his body are the

542. Gf. RV. X. 90.12*

*8R. altenmtively int^rcM : Tepo-loka was created fn»n his breasts.
He adds that for contemplation there is no difficulty if the breasts which are
downwards in position from the Ueek, are takra as- the source of the
Tapo-toka\
** This chapter presents the cmc concept of the Ckismic Man whidi
was first elaboratra inRV. lo-go {maPunita^Sakta^. This is not exactly
a commentary on die Pwufo^SiOcta but it is an elaboration oftheVedie
concept of the Coemc Man. Naturally, as pointed out 1^ B. Bhattacarya
in the maMd^BA4faMte»Voi. 1,130-3R305-30D etc., diis
concqit isphucst^hically miuch moreadvan^ thm the Vedicamcqit.
 182 Bhagavata PurS^a

bases of the seven Vedic metres, (viz., Gdyatrf, Ufpkt Amspibht

Brhati^Paiiktit TrifpubhzxidJagaU). His tongue is the source
of food, viz., Havya (the foodoblated to gods), Kavya (the food
given to the manes—Pitrs), Amrla (the food remaining after
having offered to gods and manes), and all flavours (viz. sweet,
sour, pungent, bitter, saline and astringent)—and Varu^a,
their presiding deity.
2. His nostrils are the best places or abodes of all vital
airs and of (their presiding deity) Vayu. His organ of smell
is the abode of the two A^vini-kumaras (the physicians of
gods), medicinal herbs and plants, general and special smells.
3. His cognitive sense of sight is the sourse of forms,
colours and lights manifesting them, while the sky and the sun
are produced in the pupils of his eyes. His ears are the bases
of directions and holy places, while his sense of hearing is the
source of the ether (the sky) and (its^wwo) sound (Sabda).
4. His body is the base of the essences of all things and
their beauty. His skin or organ of touch is the source of touch,
Vayu and all kinds of sacrifices.
5. His hair (on the body) are at the root of all the trees,
herbs and plants, supplying the material for sacrifices, while his
hair, beard and nails produce rocks, iron, clouds and lightning.
6. His arms are the support of the presiding deities of
the cardinal points whose duty is to protect the world. His
paces—footsteps—are the support of the three worlds—Bhur,
Bhuvabi Svar and of security (protection of the possession) and
refuge (protection from danger).
7-8. The feet of Hari are the abode of the seekers of all
desired objects. His penis is the source of waters, seminal fluid,
creatipn, rain and Prajapati. His organ of generation is the
source of the gratification (satisfaction) culminating in the joy
of the offspring. His anus is the base of Yama, of Mitra (the
Sun) and the act of discharging (the faeces), oh Narada.
9. His rectum is stated to be the source of violence or
harm, goddess of misfortune (Alaksmi), of death and hell. His
back-side is the source of defeat, irreligion and Tamos {igao~
ranee).
10-11. His arteries and veins (blood vessels) are the
source of riven, big and small. And his sjceleton bones, that
 II.6.19. 183

of mountains and hills. His belly is known to be the source or

place of the unmanifested primordial matter {pradhdna)i the
essence in food, oceans and the destruction of all beings. His
heart is the source of the mind, i. e. of the subtle body {Linga
^arira). The atman, i. e. citta (reason) of the Supreme Man is
the ultimate source of religion, of myself, of yourself, of the
four boy-(celibate) sages (Sanaka, Sanandana etc.), Siva,
of knowledge and of Sattva (the quality of goodness).
12-17.* Myself, yourself, Rudra, the ciders (Sanaka,
Sanandana etc.) and sages (e.g. Marici and others),
Gods, demons, men, Nagas (elephants), birds, deer and rep¬
tiles, demigods like Gandharvas, Yak§as, Apsaras (celestial dam¬
sels), Raksasas, goblins, serpents, beasts, manes (Pitfs),
Siddhas, Vidyadharas, Caranas and trees and other various
kinds of beings living in water, on land and in the air,
planets, stars, comets, lightning and thundering, clouds—all
are nothing but the manifestation of this Supreme Man. The
universe of the past, present and future has been enveloped
(encompassed) by him, and he still stands in the span-ful por¬
tion in the heart. Just as Prarta, i. e. Aditya, the Sun-god, illu¬
minates his own sphere as well as outside (the world beyond
it.) so the Supreme Man enlightens (the inside and out¬
side of) the universe (the Viraf ^arira). He is the ruler of Lord
of moksa—liberation or immortality which is free from fear,
and hence he renounced (i. e. he is above) the mortal (and
hence momentary) enjoyment of the fruits of action. He
is not only within all but is a lord of immortality and his own
bliss.
18.*-19.* Oh Brahman ! The greatness and power of
the Cosmic Man are boundless. They (theknowers) under¬
stand that all beings are abiding in the three worlds—BhS^j
BhuvahL, Svar—which are the feet, i.e. the feet-like athSas of the
Cosmic Man who is (hence called) sthiti-pad. He has placed
amrta (deathlessness), kfema (absence of troubles) and abhaya^^^

VV. I7*, i8*, ig*, ao*. The SK. text is an echo of RV. X. go. a-4.
543* VJ. explains amfta as enantdsana (the seat formed by Sefa),
Kfema (that which annihilates the trouble of death, i.e., Vaikuptha) while
abhava is Cosmic Waters of NarSya^a, i.e. N&rSyaQa himself or Svetadvipa.
Hari has supported these regions on his three h»ds. He( VJ) offers anodwr
 184 BhSgavata Purity

(state of freedom from fear, mok^a) resp>ectively in the three

worlds, viz. JanOf Tapas and Satya which are situated above
the Maharloka. The three airamas (states of life; which <lo not
procreate children, i. e. Brahmacarya, VSnaprastha and Sannydsa
are his three feet which are outside the three worlds (viz. BhOpf
Bhuva^, Svar), while the other state of life, viz. that of house¬
holders who do not observe strict celebacy are within the three
worlds (viz. Bhul^, etc.).
20. The Supreme Man as kfetraJHa (individual Soul)
crossed both the paths, viz. the one characterised by avidyd or
ignorance and karma leading to worldly enjoyments, and the
other, by vidya or knowledge and its means, viz., upSsand (reli¬
gious meditation). But the Cosmic Man is the support of both
the paths.
21 *. God is transcendental to the matter from which the
Cosmic egg (Brahmdnda) and the Viraf consisting of bhStas (gross
elements like the earth etc. or created beings), indriyas (sense
organs) and (objects of sense organs) are bom, just as the
Sun, which warms and illumines the universe, is distinct from
it
22. When I was born out of the lotus in the navel of this
Supreme Man, I did not know the materials needed for perfor¬
ming the sacrifices except the limbs of this Man.
23-26. These materials for the sacrifice were collected by
me as they were procured from his limbs : sacrificial animals
along with the trees required for sacrificial posts, the^ufa grass,
specific piece of land for sacrifice, the most auspicious time
(e.g. the Spring), things (utensils, spoons, etc. required for
sacrifice), herbs and other vegetable products (e.g. rice), ghee,
honey and other sweet liquids, metals such as gold etc., (differ-

explanatioa ;*Bralimft, Vi|Qu and Mafieivara are His three heads which
support the regions called Satya, Vaikuptha and Kailksa wherein are
placed amrta etc. These are outside the three worlds, viz. the earth (bM)
and others and are abodes of god Brahmk who has not begotten any son.
VR. however briefly sums up that the three outer regions (feet) are for the
liberated ones sdio are beyond the jurisdiction of Prakfti, while the fourth
fliMC to inside the three worlds and to meant for householders.
*‘According to VJ*, Haii originally created the CSosmic Egg, from
which FMf, viis. Itoahmi, was bora. Be was the support Mdtor,
Imfrflpefaad fllpai* *
 II.6.34. 185

cnt kinds of) earths, water, the texts of the Bgvida, the Ti^'urvtda
and the Samaveia^ Vedic ceremony called eSturhotra, names of
sacrifices like the Jyotif^oma, the Mantras from ISiveda etc.
(followed by svShS), dakfi^ (gifrs to Br&hmanasat the end of
sacrifice), oratas (special observances), the specific order and
special invocation of deities, kalpa (procedure of performing
sacrificial acts), safikalpa (the formal statement of undertaking
the sacrifice etc.) and the technique of performing sacrifice,
movements such as Vi^nukrama at the end of sacrifice, contem*
plations of deities, expiatory ceremony for mistakes of omission
and commission, and offering everything to God as his own.
27*28. In this way, I who collected materials for
sacrifice, from the limbs of the Puru^a, worshipped the great
God, a personification ofYajfta, by perfonning sacrifice to pro¬
pitiate him. Then your brothers, these nine progenitors of sub¬
jects {prajupatis) worshipped, with perfect concentration of
mind, the Puru^a, (though himself unmanifested, but) mani¬
fested as Indra etc.
29. Then Manus and other sages, manes (Pitrs), gods,
demons, and men, in their own times, propitiated the Omnipre¬
sent God, by performing sacrifices.
30. This universe is placed, i.e. rested on the glorious
Nfiraya^jia who, though attributeless, assumes by his
qualities at the beginning of the creation.
31. Under his direction, I create (the universe); Kara
or 8iva who is under his power, dissolves it, and he, in the form
of Puni$a i.e. Vi?9u, protects it by means of his MdjfS,
32. Oh child ! In this way, I have narrated to you
whatever you have asked me. In creation, which is of a causal
nature (or which is manifest and unmanifest) there is nothing
wherein he does not exist.
33. As I have meditated upon the lord with intensely
devoted heart, my speech is never observed to be untrue, nor my
mind goes to paths other than the truth, nor my sense oigans
leave the proper path (go to the path of untruth).
34. Though I am regarded as Veda incarnate (full of
Vedic knowledge), and full of penance (tapas), and I am
greatly respected as the chief of PrajSpatis, and though follow-
 186 BhSgavata Pura^a

ing yogic practice, I am perfect in meditation, I have not

understood from whom I am born.
35. I bow to his feet which destroy the sarhsara of those
who resort to them (feet)—the feet which bring happiness and
are very auspicious. He has not thoroughly comprehended the
power or capacity of his own Maya, just as the sky does not
know its end. How can others comprehend ?
36. Neither I, nor you, nor God Siva or Vamadeva
could understand his real nature. How can other celestial
beings know it? We, whose intellects are stupefied by his Maya,
think that we comprehend the universe created (by Maya)
according to our capacity of knowledge.
37. I bow to the glorious lord whose incarnations and
deeds we and others sing, but we do not know his essential or
real nature.
38. * *• This is the first Purusa, the unborn, who in every
Kalpa creates himself with himself as the substratum, and the
instrument (lit. he creates atman within the receptacle of him¬
self through himself) and protects it and destroys it.
39. •• His real nature is absolute, real knowledge which
is pure (unrelated to visaya or object), underlying the interior
of all, accurate (and hence above doubt), changeless and attri¬
buteless. Being the Truth, it is perfect, full, beginningless and
endless (with no changes like birth, death, increase, decrease
etc.), eternal and alone (without a second).
40. Oh sage! Sages realize him, when their minds, senses
and reason become serene and pure. But the Truth disappears
from their sight when it is attacked by the reasoning of non¬
believers.
41-43. Purusa (the inspirer of Prakpti, described as
*thousand-headed etc. in the Purufa Sukta) is the first incarna¬
tion of the Supreme Spirit.

* According to yj., it >s this same Purufa who is Stman, i.e. Nara-
yapa, the first of all and has no birth like other beings. According to his
own will, he incarnates as Matsya^ Kuma from age to age. He protects
gods and men devoted to him on his own support and he destroys the
dai^as.
*• VJ. explains : The knowledge is pure (defectlcss), absolute (not
depending upon others), within ail and facing all, well-established, i.e.
above dembts, eternally blissful, perfect from the point of space, time and
attributes, beginnin^less and endless, free from sattva and other qualities,
eternal fhence devoul of i^ange) and non-dual.
 II. 6. 45. 187

♦Time, nature, {PrakrtVs form) of causal relation, the

mind (maAaO* self-sense (aAa;^A:dfra), attributes, the body, five
gross elements, movables and immovables. Myself, Siva,
Vis^u, the progenitors {Prajdpatis) like Daksa and others, your¬
self and others, the rulers of the heaven (i'wr/oAfl), and the prote¬
ctors of the world of birds, Garuijla and others, the rulers of the
human world and those of the subterranean regions, Rulers
of demigods like Gandharvas, Vidyadharas, Garanas and those
ofYaksas, Raksasas and Uragas (reptiles) andNagas, the lead¬
ers of Sages, Manes {Pitrs)^ Daityas, Siddhas and Danavas and
others, who rule over ghosts, Pisacas, Kusmani^as, acquatic
animals, beasts and birds.
44. In this world whatever is endowed with great
authority (or six powers of Bhagavdn)^ energy, mental power
and capacity of senses, dexterity and strength, endurance,
personal charm, modesty, prosperity, intellectual faculty,
fascinating colour (or complexion), whether with form or
without form, (all are nothing but God, the ultimate reality).®**
45. Oh sage ! Give ear unto my narration of the blessed
incarnations of the Great' Puru§a (especially of) those which
are regarded as his chief incarnation-sports (lildvatdras). As I
narrate to you these in a series, let these fascinating accounts
which are like nectar and which remove the defects of (i.e.
sins committed by) ears, be drunk by you.

*Sr . says that though th« list of aoaliras is indiscriminately arranged,

it can be thus classified : (i) From time to mind (mahat) etc. are the
effects (it) Brahmi and others are the guifavatdras and (iii) Dakfa and
others are FtMdtu.
544. Cf. BG. (Bhagacad’Giti) X. 41.
 188 Bhagavata PurSa^

CHAPTER SEVEN
{Some LU&vatdras and their work*)

Brahm&said :
1,0*' When the Infinite God assumed the Boar>fonn
which was completely composed of sacrifices (yajifas), he deter¬
mined to lift up the earth (which was sinking in the ocean).
He, like Indra breaking down the mountains, tore down by
his tusk the first demon {daitya HiranySksn) who came upon him
at the bottom of the sea.
2. Then he was born as a son of Ruci and Akuti (and
was) named Suyajfia. He procreated from Dak^i^a, gods called
Suyama. As he removed the troubles of the three worlds, he
was called Hari (the remover) by (his maternal grandfather)
Svfiyambhuva Manu.
3. *** Oh Brahmapa ! And, along with nine sisters, he
was born in the family of Prajapati Kardama from him and (his
wife) Devahuti. He explained to his mother the knowledge of
Atman {Brahman) whereby she, in this very birth, washed ofif
ber impurities caused by the mud of association with Gw(!.as and
reached liberation—the goal preached by Kapila or S^khya
Philosophy.
4. To Atri who solicited an offspring (son), the glorious
lord, being pleased, said, “I have offered myself (as a son) to
you*’ and hence he was called Datta (one who is given). It is
by the dust of his lotus-like feet that Yadus, Haihayas and
others got their bodies (themselves) purified and attained ex¬
cellence in Yoga, leading to prosperity here and hereafter.®**
5. In the beginning (of the creation) when I performed
penance with a desire to create various worlds and beings. He
incarnated as the four sages whose names begin with Sana

♦Vide Supra—Skandha i.3.6>36 i** Vide infra 111. chs

• ••Infra 111. chs. 94-33.
545. ubhayim—Leading to eiyoymentB in this world and liberation
hereafter.
VB. explains that the two-fold yogic accomplishment is (1) gra¬
dual liberation by possessing Siddhis (supernatural powers) like Aoimd
(power of atomization) etc. and (9) instantaneous liberation.
VB. derives Atri as **sonless** or **onewho desires three sons.**
 II.7.1L 189

{SanatkumSrat Sanakat Sanmdana, SanStana), by my offering of

my penance. He accurately explained the real nature of dtman
or Brahma which was lost in the deluge of the previous Kalpa.
Sages instantaneously realized the soul as soon as it
(his explanation of the nature of the soul) was heard by them.
6. From Dharma and Murt! the daughter of Dak$a, he
incarnated as ISTaraya^a and Nara. He was distinguished for his
penance. The celestial damsels, the army of KSma, the god of
Love, having seen Orvsdi and other lovelier beauties created by
him, were unable to disturb his austerities.
7. The great gods verily bum down KSma, the god of
Love, by their angry looks. But they cannot burn down the
unbearable anger which consumes them. Such anger is afraid
of even entering his pure heart. How can Kama dare to enter
his mind again ?
8. The young Dhruva wounded by the arrowdike words
uttered by his step-mother in the presence of (his father) King
Uttanapada, took to forest, for performing penance, even as a
child. He, who was gracious unto him who praised him, gave
an immovable place {dhruva sthBna) to him—a situation which
is praised by celestial sages who stay above and below him.
[8R. explains that *sages in heaven* implies the Great Bear or
Bhfgu and other sages
9. He, on being praised, saved king Vena who had gone
astray and whose might and fortunes were destroyed by the
th'underlike curses of Brihma^as and who was falling in the
hell. He became his son. In this incarnation he milked the
earth of all kinds of wealth.**’
10. He was born from king Nabhi and Sude\d (another
name—Merudevi). He visualised Brahman everywhere and was
unperturbed in self-realization with his mind and senses serene
and controlled. Being free from attachment, he practised Yoga
of undisturbed meditation (and so he appeared as inanimate
object)—a state called by sages as the state of a paramahadua*
11. That glorious lord incarnated in my sacrifice as
Hayagriva (horse-necked God), of complexion like gold. He is
the Tajila Purufa (presiding deity of all sacrifices). He is the

546* For detailt vide infra IV. Ghs. 8 and 9.

547. „
$9 „ infra IV. Ghs. 15-03.
 190 BhSgavata Pur&fa

main object of worship in the Vedas (or Veda incarnate), the

sacrifice incarnate (or for whose grace sacrifices are performed)
and who is the soul of all the deities. From the breath of his
nostrils beautiful words (i.e, Vedic hymns) came forth.
12. At the end of a Yuga, he was found by Vaivasvata
Manu as a Fish who was the support of the earth (or who held
the earth which was like a boat), and hence a refuge of all
kinds of living beings. He collected the Vedas which fell down
from my mouth in the waters, and joyfully sported in the
terrible waters (of the deluge).
13. The first divinity in the form of Tortoise supported
on his back, the mount Mandara which was the chuming>rod,
when the Gods and Demons {daityas) churned K?Irasagara(the
sea of milk). The movements of the mountain while churning
were like scratching to him, in consequence of which he
enjoyed a pleasant nap.®*®
14. He who removes the great terror of Gods®**,
assumed the form of a Man-Lion of terrific appearance with
rolling eyebrows and gnashing tusks. He seized and placed on
his lap and tore down, in a moment, with his claws, the king
of Daityas (Hira^yaka^ipu) who with rage attacked him with
a mace.®®®
15. The king o elephants which became distressed by
his leg being caught by an extremely powerful crocodile, in a
lake, held out a lotus in its trunk (to offer to the Lord),
appealed to him thus : **Oh Primeval Man (the cause of the
universe), the lord of all the worlds and beings, one of holy
fame, whose name is very auspicious to the ears**.
16. Hari of incomprehensible nature, hearing the appeal,
took his weapon, viz. the disc SudarSana, mounted on the
shoulder of Garu<^a (the lord of birds), cut asunder the jaw of
the crocodile by the disc, and holding the elephant by his
trunk dragged him out, by his grace.®®^
17. Although the youngest bom son of Aditi, he (Visriu)
was the eldest (superior to them) in virtues and lord of Sacri-

54O. v.l. nidrekfa^—whose eyes were half-closed with drowshiess.

54f). traiviffa—whose laughter strikes terror in the hearts of gods.
^OT details vide infra VII. Ghs 8 and g.
551. For details vide infra VIII. Ghs 8-4.
 II.7.22. 191

fices. He covered the three worlds in his (three) strides, and

in the form of Vamana (a dwarf), he took over the earth
under the pretext of requesting a land three feet in measure
(because) kings who are going by the path of righteousness,
are not to be removed except (under the pretext of) begging.
18. Bali, who sprinkled his head with the pure water of
washing the feet of Vamana, had no aspiration for sovereignty
over gods. Oh beloved Narada ! He did not desire to do any¬
thing else but to fulfil his promise to the Lord and he offered
himself by his head to Hari.®®*
19. Oh Narada ! The Lord, being pleased with your
intense devotion, expounded to you the complete details of
{bhakii) yoga and Bhagavata which is the means to the know¬
ledge (of dtman) which is like a lamp (light) to the truth
about soul, which devotees who take refuge toVasudeva under¬
stand with ease.
20. At the time of the changes of Manvantaras (period
of Manu) for maintaining the continuity of Manu’s race, he
maintains his unchallenged rule in ten quarters like the un¬
obstructed Sudar^ana Gakra. He brings discipline among wicked
kings and by his deeds his enchanting fame reaches Satya-loka
which is above the three worlds.
21. And the venerable Lord incarnated as Dhanvantari
who is glory itself. By means of uttering his name (i.e. by the
incantation of his ndma-mantra—Orh Sri Dkanvantaraye namafy
—he immediately cures diseases of persons afHicted with
many ailments. He, who blesses (his devotees) with immortality,
recovered his share in sacrifices which was denied to him (by
Daityas). Having come down in this world, he taught it the
science of medicine {Ayurveda—the Science of life).
22. * The great-souled one of terrific valour (Paraiu-
rima) twentyone times massacred with his axe of long sharp
edge, the K$atriya-class which was like a thorn unto the world,
and the destruction of which was ordained by fate and which
(as if) being desirous of suffering pain in the hell, had left the
Vedic way (of life), and hated Brahma^as.

35s. For details vide infra VIU. Ghs. 18-23.

• Vide infra IX. Ghs. 15 & 16.
192 BhSgaoata Fm&^a

23. The tiord of Mayd who is favourably disposed to us,

incarnated in the race of Ik^v&kus along with his parts {Mas
like Bharata etc.). Abiding by his father’s order, he, along with
his wife and younger brother, entered (stayed) in the forest
where the ten-headed (Rava^a) opposing him came to grief
(met his death).
24. To him, who like iSiva, wanted to burn down the
city of the enemy, the sea whose limbs of the body were tremb¬
ling with fear, immediately gave passage (to cross it) when
Rama, by his fiery eyes reddened with rage, exploded on
account of his distant sweet-heart, scorched the entire world of
acquatic animals like crocodiles, serpents etc.*
25. While prominently moving between the two armies
(his and Rava^a’s), he (RSma) will®®* quickly end the life and
the boastful laughter of Ravaipia®®®, the abductor of his wife,
and who governed various nations in all directions which were
resplendent as the tusks of Indra’s elephant (Airavata) which
were broken (and were stuck in Rava^a’s chest, when he
dstshed against his chest).**
26. In order to remove the distress of the earth which
was pounded by the armies of Daityas, he, of white and black
hair®®®, will be bqm (as BalarSma and Kr^n^) by his own

* Vide infra IX. Ghi lo & ii.

553. The epic-writer presumes that this dialogue between Brahma-
deva and NArada took place before the incarnation of Rftma, hence the
use of future tense.
554. 3lt. gives the v,1. kdcubfufait^hahdsam—It means : the boast-
fol lau^ of R&vapa, who ruled over various countries in various direc-
dons which appeared brilliant with the pieces of tusks of Indra*s elephant,
which had been scattered in all directions, when Indra's elephant dashed
against Rivapa’s chest. RAvapa, boastfully laughed and remarked whether
the tusks so scattered have imitated his (white) glory of the conquest of
directions.-
** For details vide infra HI. Ohs a & 3 and Skandhas X & m.
353, That God Vifqu sent Hia two hairs down to die earth as the
kseamation of Kfloa and BaiarAma is repeated in the M. Bh. 1.196. 33-33,
and YP. (Fiipa Purifa) 3.1.39.
dR. eq;>Dsins that the white hair of the lord is not due to his old age
he b Imnintable. They show his personal charm <mly. Quoting M. Bh.
(fivon Above), he states ^t the white hair was borg as Balar&ma and
 II.7.30. 193

arhSa (part or portion). He whose ways are incomprehensible

to men, will perform deeds which will establish his greatness,
i.e. supreme nature.
27. That as a child he sucked away the life of Putana
(Ulukika), and as a child of three months he upturned (and
pounded to pieces) the cart (iSakafasura) by his kick, and that
while crawling on his knees between two Arjuna trees which
were scraping the skies, he uprooted them-> this would not
have been possible on any other presumption (except that the
child was the Almighty).
28. In Gokula, He will bring back to life the cattle of
the Vraja and their cowherds who have drunk water mixed
with poison, by showering gracious looks at them. He will
sport in the river Yamuna for its purification and will drive
out the serpent whose tongue always rolls about on account of
the power of fierce poison.
29. It must be a miraculous deed, indeed, when in the
forest of Mufija grass (on the night of Kaliyadamana) the
summer-dry forest caught fire on all sides by forest-conflagra¬
tion at night. He, of incomprehensible power will, along with
Balarama, save the whole Vraja which remained awake*** ex¬
pecting total annihilation, by calling upon them all to shut their
eyes.
30. Whatever length of rope or material of binding him
will be taken by his mother, it will not be sufficient to bind
Him. Ya^oda, the cowherdess, would be astounded to see four¬
teen worlds in his yawning mouth and (thus) awakened to
or made aware of his greatness.

the dark hair as Krfpa. These symbolic hair indicate the fair and dark
complexions of the two brothers. The hair do not undervalue this incar¬
nation as Kr;i?a is the perfect incarnation Kf^^astu BhagavSn svqgam
BH.P. 1.3.38. Vi9i>u wanted to show that the task of removing the distress
of the earth by destroying the demonic forces is as easy as could be done
by his hair.
VJ. explains that hari was bom by his aihJa calfed Sita-Kff^-Keh
(white-black-hair). In Nfsiihka Pitrdpa these are stated to be the two
powers of the Lord (VD.)
556. nittiayikia : VR. explains that Vraja was fast asleep at
night and they awoke after their rescue. This is not supported by Bh.p.
X.19.7-12, where the cowherds are stated to have appealed to Krf^a for
saving them from the fire.
 194 Bhagavata Puraiia

31. He wili rescue Nanda from the fear of Varui^a’s

noose. He will bring back the cowherds which were concealed
in caves by Vyomasura, the son of Maya. He will take to his
world, viz. Vaiku^tha, the whole of Gokula, which spends the
day in their daily work, and which sleeps at night through
utter exhaustion, (thus can spare no time for penance etc.).
32. When the cowherds will obstruct the sacrifice (dedi>
cated to Indra) and when in order to drown the whole of Vraja,
God Indra will pour down (torrential) rains, he, out of grace,
with a desire to save the cattle, will sportively hold mount
Govardhana for seven days, on his single hand, without any
fatigue, as if it were some mushroom—even though he was a
child of seven.
33. While playing in the forest at night which was
bright on account of the rays of the moon, and while he is
about to start the Rasa dance, he will cut off the head of
Sankhacu^a, the servant of Kubera who wanted to carry away
the young damsel of Vraja in whom passion of love for Kf^ijia
was aroused by songs with long drawn out musical notes,
expressing sweet words.
34-35. And other evil persons such as Pralamba, Khara
Dhenuka, Dardura, Ke^i, Arista, the maUas (athletes)
like Ganura, the elephant Kuvalayapida, Kaihsa, Kalayavana,
Narakasura and Faun^raka (a pretender of Vasudeva) and
others of whom 2§alva, Kapi, Balvala, Dantavaktra and the
Daityas in the form of seven bulls (of Nagnajit), Sambarasura,
Viduratha, Rukmi and those kings who boastfully take up bows
on the battlefield such as Kamboja, Matsya, Kuru, Kaikaya,
Srfljaya and others, would be killed by Hari in the form and
names of Balarama, Arjuna and Bhima, and will go to his
holy abode (Vaikuntha), which is beyond the sight of men.
36. Considering that the Veda produced by him cannot
be studied completely (from the beginning to the end) by men
who, in course of time, will become of limited intellectual
capacity, and of short span of life, he will take birth from Satya-
vati, and will divide the tree in the form of Veda into different
branches, in every age (yuga ).
37. Seeing that asuras (enemies of gods) who follow the
path of Veda, will harass the world, travelling in cities moving
 II.7.42. 195

with invisible velocity constructed by Maya, he will assume

the disguise of heretics, deluding the mind and attracting
the hearts of asuras, he will extensively explain to them heretic
doctrines.
38. At the end of the^a^a, the Lord will incarnate and
punish Kali when there will be no discussion about the deeds
of Hari in the houses of the good ones, and when persons of
the Brahmana, Ksatriya and Vaiiiya classes will be heretics,
and Sudras will be kings, and the words ^Svah5*, *Svadha* and
*Vasat* will not be uttered at all (when Vcdic rituals will not
be performed).
39. At the beginning of creation, Tapas (penance), my¬
self, sages and nine Prajapatis; at the time of maintenance
(of the universe), Dharma, sacrifice, Manu, gods and kings;
at the time of destruction (non-righteousness), ^iva,
serpents characterised by wrath and vengeance and powerful
asuras—these are the forms assumed by God of infinite powers,
by his Maya.
40*. Can any wise or learned man who might have cal¬
culated all the particles of dust in the world, count the glorious
or heroic deeds of Visnu who stabilised with his support, the
terribly tottering Satyaloka, on account of the irresistible velo¬
city (while raising his leg in his Trivikramaincarnation) which
shook the universe to its outermost envelop of Pradhana where
there is equilibrium of the gunas (sattva, rajas, and tamas.)
41. Neither I nor these sages (like Marici etc.) and
your elder brothers (like Sanatkumara etc.) know the extent
of the power and the greatness of the Maya of the Supreme
Man. How can other people do ? The first god l5e§a, of one
thousand mouths (and two thousand tongues) has not yet
reached the ends of his excellent qualities of which he has been
singing (from times immemorial).
42. Only those can go beyond and understand the real
nature of God’s mayd—power which is very difficult to cross, if
the infinite Lord is gracious unto them, and these devotees,
with all their heart and soul, sincerely resort to his feet. Such

* The first two lines : Who can recount the great achievements of the
wise Visi.iu who covered in his strides the earth and heavens (Gf. B.V.
1.154.1).
 196 Bhagemata Pura^a

persons are free from the idea or notion of and mine” (even
in respect of their bodies), which are the eatables or food of
dogs and jackals. *
(Many persons, despite the absence of inner knowledge,
know Maya through Hari’s grace. For example).
43. Oh child, (through his grace) 1 know (the nature
etc. of) the Toga-may& of the Supreme Lord. So do you
(Sanaka, Sanandana etc.), God Siva and Prahlada, the
chief of the Daityas, Svayambhuva Manu and his wife Sata-
rupa and their children, viz., Priyavrata, Uttanapada and
three daughters, Pracinabarhis,*®^ j^^bhu,®*® and Dhruva.
44. Iksvaku,®®® Aila,**® Mucukunda,®®^ Videha (king
Janaka), Gadhi,®®* Raghu,®®® Ambari§a,®®® Sagara,®®® Gaya,®®®

557. Pr2c!nabarhis—Son of Harivardhana and Dhi^anS: a PrajS*

pati : married SamudrI (Savar^a); had ten sons named PrScetasas. He
knew the power of Vi^^u's Yoga—PL2.438.
558. l^bhu—A son of Brahma :aSiddha who knows Hari; a resi¬
dent ofTapoiloka; initiated niddgha in the mysteries of advaita—PI. 1.268.
559. Ikfvaku—Son of Vaivasvata Manu; founder of Solar race
of kings; reigned at Ayodhyi. Max Mttller thinks this to be the name of a
people in the RV.—DHM.123.
560. Aila—Surname of PurAravas: got six sons from Orvaii—PI.
1.282.
561. Mucukunda—Son of M&ndhatr; helped gods against Asuras
and got a boon of long uninterrupted sleep. Kalayavana who was lured
into his cave by woke the sleeper who burnt him down by his fiery
glance. Krfba gave Mucukunda the power to go anywhere for enjoy¬
ment, but he went to GandhamAdana for penance. OHM. 210.
562. Gidhi—A king of the Kuiika race and father of Viivamitra
—OHM. 103.
563. Raghu—a king of the Solar race; reigned at Ayodhyfi; a
famous ^cestor of DAiarathi RSma—OHM. 252.
564. AmbarUa—The son of NSbh&ga; a devotee of Hari; The curse
of Durv&sas pyoved ineffective; though Lord of seven continents, he devo¬
ted himself to the service of Hari and knew the power of his yoga—PI.
1.88-89.
565. Sagara—a king of AyodhyS of the Solar race; the horse let
loose by him for Ahamedha was carried off to P&t&la; his sixty thousand
sons dug their way toPhtila where they found the horse grazing near the
sage Kapila who was engaged in meditation; thinking him to be the thief,
they disturbed his meditation and were reduced to ashes by his fiery
glance; he was noted for his generosity and the chasm dug ^ his sons
and filled by the waters of the Ganges is called Sfigara (sea) after him.—
DHM. 271-72.
566. Gaya—A sage who knew the power of Vi^pu’s yoga; PI. 1,514.
 II.7.45. 197

Yayati**’ and others; Mandhatf,*** Alarka,®*® iSatadhanvan,®^®

Anu,®’^ Rantideva,®’* Dcvavrata (Bhi^ma), Bali, AmQrta-
raya,*’*and Dilipa;®’®
45. Saubhari,®’® Uttanka,®” Sibi,*’’ Devala,®’® Pippa-
lada,®^® great men Sarasvata,®®® Uddhava, Paraiara,

567. Yayiti—the fifth king of the Lunar Race, Son of Nahu$a;

married Devayan! and Sarmi$th&; from the former was bom Yadu, the
founder of the Yldava clan, and from the latter Pum; the founder of the
Pauravarace. He became prematurely old by $ukra*s curse; he borrow*
ed the youth from his son Puru, but later repenting, returned it to Pum
and retired to forest for penance—DHM. 376-77.
568. Mandhltr—A king, son of YuvanaSva, of the Ik$vaku race;
father of Mucukunda, Ambari$a and Furukutsa (sons) and fifty daughters.
He gave them all to the sage Saubhari. He was killed while fighting with
Lavaiiasura—BPK. 344.
569. Alarka—'Apupil of DattStreya; a sage who realised the force
of Hari’s —Pi. 1.115
570. Satadhanvan.—A royal sage devoted to Vi?pu—BPK 306.
571. Anu—A son of Svayambhuva Manu; knew the power of the
yoga of Hari—PI. 1-56.
573. Rantideva—A pious and benevolent king of the Lunar race;
sixth in descent from Bharata; he was enormously rich, very religious,
charitable and profuse in his sacrifices—DHM. 363.
573. Amurtaraya—A sage who had transcended the force of mqyo—
PI. 1-85.
574. Dillpa—Son of Aih&umat and father of Bhagiratha; ancestor of
RUma; by serving the Nandin! cow at the cost of his life, he was freed
from the curse of Surabhi and a son, Raghu, was born to him—DHM. 93.
575. Saubhari—^A devout sage; married 50 dat^hiers of king
Mandh&tr and had 150 sons; finding the vanity of satHsSra he retired with
his wives to the forest for penance—DHM. 389-90.
576. UttaAka—A Brahmar^i residing on the Mem slope; at his
request king Bfhadaiva of IkfvSku line vanquished the demon Dhundhu—
PI.1.315.
577. &bi—A king famous for the offering of his own body to a
hawk to save the life of a dove whichhad come to his refuge—ASD. 918.
378. Devala—A sage who visited Parlk^it at the time of the
latter’s fast unto death.
579. PippalSda—a pupil of Devadaria; the sage who communicat¬
ed the AAgara-vrata to Yudhi$thira; came to see Parlkyit practising
prdyopaveia; knew theyoga~p(met 0fVi9pu.PI. 8.333>
580. Sarasvata—a sage represented to be the son of the river
Sarasvat!; he protected the Vedas during a great famine. He taught the
Vedas to sixty thousand Brahmins who approached him for instmetion—
DHM. 383-84.
 198 Bhagavata Pur&fa

Bhuri^e^a;^*^ and many others viz. Vibhi^a^a, Hanuman,

Suka, Arjuna, Vidura, Srutadeva and others;
46. Verily they comprehend and cross over tht maya of
God. And women, Sudras, Hu^, iSabaras and even sinful
souls {jivas) like non-human beings, if they have got the train¬
ing with regard to the virtuous character of the devotees of
Hari of wonderful strides (in covering each world in a step as
Trivikrama), can understand and go beyond the mayd. What to
say about those (i.e. Brahma^as and others eligible to study the
Vedas) who can concentrate their minds on the form of the
Lord (described) in the Vedas®®* ?
47-48. That indeed is the essential form (nature) of the
glorious Supreme Man which the learned ones call Brahman,
which is eternally blissful and untouched by sorrow. It is
eternal, serene, free from fear, of the nature of pure knowledge,
untouched by impurities, sama (i.e. one without a second),
beyond the pale of sat and asat (i.e. not related to the objects of
senses and non-senses), which is the real principle of the Supreme
Soul, beyond the reach of the words, i.e. the Vedas, wherein
causative circumstances produce no fruit, and in whose presence
mdyd comes back (vanishes as if) blushed. Recluses, having
concentrated their minds on him, give up their tools (means)
of destroying their idea of diderence, just as Indra, the god of
rains, would ignore a spade for digging a well®*® (i.e. Indra
himself being a god of rains, has no need of a spade for digging
a well. Similarly those who visualise the Brahman in medita-

581. BhOrise^a—sage who knew the Yoga power of Hari; son of

Brahmas&varni PI. 9.578.
582. Arstifena—A chief Gandharva who sings R&ma's glory in
Kimpuni^a; came to see Parlkfit practising knew the Yoga-
power of Hari.
583. Sruta-dhdrat^ff. (i) Who can contemplate on the described
' object (Hari)—VR.
(9) Men who can immediately concentrate upon the name
and form learnt from the preceptor—VC.
(3) Those who can concentrate their minds upon the reality
of the Soul as heard from the spiritual preceptor.
—SD.
584. svardd-.Jndral^—8R.*s alternative explanation :
Just as a poverty-stricken person, after becoming a rich man, does
not care for the spade (with which he fonnerly earned his livelihood).
II.8.2. 199

tion, automatically rise above the notion of difference, and

have no need to resort to other means to wipe out that notion).
49. He is the all-pervading lord who is a dispenser of ail
blessings on men. It is from him that the results of good actions
which are done with the natural qualifications or duties (like
iama, dama) of Brahmanas and others accrue. (Or, from him
comes forth the whole world—the effect produced by transfor¬
mations which are the natural and specific characteristics of
mahat and other principles, i.e. he is the dispenser of heaven
etc). When the constituents of the body are disintegrated, the
body is shattered, but not the internal element the ether.
Similarly individual soul in the body is also not destroyed, for
he has no birth nor death.
50. In this way, oh child, the glorious lord, the creator
has been described to you in brief. Whatever is Sat ox Asat (i.e.
cause and effect or the manifest and the unmanifest) is not
something different from Hari (everything proceeds fromHari)
51. This Bhagavata which is narrated to me by the lord
is only an epitome of the powers and glorious deeds of the
lord. You extol them in details (to others).
52. After determining in your mind to make men devoted
to the glorious Lord Hari who is the antaryamin^ (soul residing
in all) and the support of all, describe Hari and his glories
(with special emphasis on Hari’s sports).
53. The mind (Soul) of the person who describes the
mayd of the Almighty or who gives his approbation to this or
who always devoutly listens to this, is not bewildered by the
mayd.

CHAPTER EIGHT
(Queries regarding the relation between the body^ Soul and God, etc.)
The king said :
1-2. Oh Brahman ! Narada of godly vision*** (or who
makes his followers to visualfse God) who was directed
585. Dem-dariana—One who shows the Supreme Soul (to his
followers).
 200 Bhagavata Purata

by Brahmadeva, to^describe in detail the qualities of the Lord,

who is free from Sattva and other attributes, expounded to
various persons, the real nature of God. Oh prominent one
among the knowers of Veda. I would like to know (what is
the truth). The episodes of Hari of miraculous powers, are
very auspicious to people.
3. Expound to me (those discourses) in such a way that
I shall, after fixing my unattached mind on Kf^^a, the antar-
ydmin (the Soul within all), give up my body.
4. The lord enters the heart, within a short time, of those
who always hear with faith his deeds and extol the same.
5. Kr^^a who enters the lotus of his devotee’s heart by
way of the ear, cleanses all the sins, just as the season called
$arad (autumnal season) does unto waters (of rivers etc.).
6. A person whose sins are washed away and who be¬
comes free from all troubles (resulting from love, hatred etc.),
does not leave the feet of just as a traveller (who has
returned home after a long sojourn) does not leave his home.
7. * Oh Brahman ! You know really whether it is
causeless or with a cause like Karma that the soul, which is
not constituted of elements, (still) comes to possess a body made
up of elements. Please explain to me the truth about it.
8. He, (God) from whose navel sprouted forth the
lotus which represented the configuration of the worlds, is des¬
cribed as possessing the same form and the same number of
limbs as a human being, with the difference that He has limbs
of separate and of his own dimensions. (If that be the case)
what is the difference between the two (God and his miniature
(man) ?
9. The unborn god Brahma creates beings and controls
them through his grace. It is due to his favour that Brahma
(though) born from the lotus (grown) out of his navel could
get a glimpse of his form.^^*

* Whether it is due only to the will of God or any other cause

like Karman, there happens at the beginning the possession of the
body consisting of (elements), its material cause, the produce of
the Prakfti, in the case of the Soul which is essentially unrelated to
dhSttts like Prakrti—VJ.
586. VJ. ejqplains verses 8 and g t At the beginning, during the
great deluge (Mahh-pralaya), when Nftr&yava wished to create the
11.8.14. 201

10. In what place does the Supreme Man who dwells in

the hearts of all,^^^ who creates, protects and destroys the uni¬
verse, and who is the Lord of may&t stay when he lays aside^^^
his mdya ?
11. We heard (from you) that the worlds with their pro¬
tecting deities were created first from the limbs of the Man,
and that with these worlds and their presiding deities, the limbs
of his body are formed. Please explain this.
12. What is the duration of Kalpa (Brahma-kalpa) ?
What is the extent of Vikalpa (Manvddi-kalpa) ? How is Time
measured ? What is the significance of the past, present and
the future ? , What is the span of life of men, manes (pitrs),
gods etc. ?
13. What is the nature of Time which, though very long,
appears to be very short ? What are the places where Karma
leads to beings ? Of what nature arc they, oh the best of
Brahma^as ?
14. * Please tell me about the individual Souls (lit. pos¬
sessors of attributes) who wish to become gods etc. as a result
of the modifications or changes in the attributes, like sattva,
rajas etc. ? In what stage does the cumulative effect of good
and bad actions take place ? By what combinations of actions

universe, he became the Supreme Man (Parama-puruia) and created the

Cosmic Egg. He, along with the principles (which led to the creation of
the universe) entered the watery portion of the Egg and lay on the bed
of Se?a. From His navel sprang up the lotus containing fourteen worlds.
He came to be called Vairaja within that Egg. ayam purufa (this Man)
in verse 8 signifies this Cosmic Egg {afipxkoia) a,nd cslltd purufa (man)
due to God’s presence in theform. This Vairaja called Vi^^u is
different from the Egg. But it is due to his presence in the Egg, that the
parts of the Egg are represented as his limbs.
587. v.l. sarva-guffddraya^—VR : Possessing six excellent qualities
fully. VJ. : The support of God Brahm& etc. representing Gu(uis in the
beginning of creation, Or, possessing all excellent qualities such as
knowledge, bliss etc.
588. dima-tndydm muktvd VR.: transcending prakftii VJ. : Sus¬
pending the binding force ofprakfti under his control.
* Explain to me the place where the effect of Karma takes place.
Through what agency (of gods etc.) and of what nature is it ? Tell us in
detail the modifications taking place in attributes and individual Souls
and the cause of their attaining the bodies of Gods etc.
 202 Bhdgavata Pura^

and by what procedure of doing them is one qualified to get

Godhood and such other status. •
15. What is the origin of the earth, the nether-world
{p&tala), directions, the sky, the planets, the constellations of
stars, mountains, rivers, seas and islands ? What is the origin
of the inhabitants thereof?
16. What are the dimensions of the Cosmic Egg, sepa¬
rately from within and without ? What are the lives and deeds
of the great in them ? Please tell me definite knowledge about
the classes of society and the stages of life {yan^a and aSrama),
17. What are (the different) Yugas, and what is the
extent of each Yuga (age) ? What is (the nature of) religion
in each Yuga ? What are the most miraculous incarnations of
Hari and his deeds ?
18. What is the course of duties common to men ? What
are the special duties of guilds of workers and the royal sages ?
What is the course of conduct to men, who have to live under
emergency {apad~dharma) ?
19. What is the number oitattvasor fundamental princi¬
ples ? What is their characteristic ? What is their nature
for distinguishing them from their effects ? What is the method
of worshipping the Supreme Man ? And w'hat is the method
of practising Yoga consisting of eight stages ?
20. What is the way {IWt arcir-mdrga) of the past masters
of Yoga possessing eight miraculous powers ? How is the linga-
iarira (the subtle body) destroyed ? What is the nature of the
Vedas (like ^gveda, Yajurveda etc.) Upavedas (like Ayur¬
veda, Gandharva-Veda etc.), Dharma (course of conduct)
for different classes of society, different stages of life etc., Itih^a
like Mahabharata) and Purat;ias (18 Mahapurarias and 18
Upapuranas) ?
21. What is the nature of the interim deluge or the
creation, sustenance and destruction of all the beings ? What
is the correct method of performing If {a (maintenance of sacri¬
ficial fire, penance, vaiSvadeva etc.) and pttrta (such as cons¬
truction of temples, lakes etc.) and attaining the triad, viz.,
dharma^ artha and kama ?
22. How are the jioas (individual souls) whb fall from
heaven etc., along with the balance of their karmits, born in
 II.8.29. 203

this world ? How did the heretic doctrine come into

existence ? What is the nature of the so-called bondage and
liberation of the Soul ? How does the Soul attain to his real
essential nature ?
23. How does the self-dependent lord sport with the help
of mdyd ? How does the all-pervading lord, at the time of the
deluge, cast off the mayd and remain aloof as a witness ?
24. Oh venerable great sage ? You should kindly ex¬
plain to me who suppliantly approached you for knowledge,
the reality about all these (and other points as well) in the
serial order of inquiring.
25. Oh revered one ! You are the authority on these
just like the great God Brahma, born of the Supreme Spirit, for
other people in this world (blindly) follow what was done by
the forefathers of their forefathers.
26. Oh Brahmana! My life (vital airs) will not depart
by fasting so long as I drink the nectar (in the form of the
stories) of Acyuta, though they may pass away soon due to the
wrath of Brahmana (i.e. the bite by Tak^aka due to the curse).
27. Brahmarata (i.c. Suka) was highly pleased, when
in that assembly, Visnurata (i.c. Pariksit) respectfully request¬
ed him, to narrate the episodes of Hari, the Lord of the good
(or god Brahmadeva etc.).
28. He expounded him thepurdnu calledwhich
is equivalent to Veda, and which was narrated to god Brahma
by the Lord, at the advent of Brahma-kalpa.
29. Whatever Pariksit, the foremost in the Pa^d^va race,
asked, (iSuka) began to narrate in all, in the order of ques¬
tions.
204 Bhdgavata Fmatfa

CHAPTER NINE
{&uh(Cs discourse—Catu^bki Bhagavata)*

Sri Suka said :

1* Oh king ! No relation is logically (correctly) possible
between perceptible object (e.g. the body) and the Soul whose
essential nature is knowledge (and hence different from that of
the body), except through his own maya, as (it is not possible)
in the case of one who sees visions in a dream.
2. In association with maya which assumes various forms,
he appears to have many forms (viz. that of a child or youth or
a god or a man etc.). Amusing himself in her qualities (like
the body etc.), he (seeing thus conditioned) thinks (supposes)
‘(This is) mine, (This is) I.*
3 * • Only when he will enjoy himself in his own glory
which is beyond Time and maya (or Purusa and Prakrti), and
being free from delusion, he gives up both of them, and the
false notion T and mine’ and stands out in his full form uncon*
cerned (with anything).
4. The Supreme Lord who was propitiated by sincere
devotion (penance), revealed his own real iorm to Brahma^
spoke to him in order to enlighten him on the truth about
Supreme Soul (a‘s distinct from the jiva—individual Soul).
5. That first and foremost of gods, the supreme preceptor
of the worlds {Brahma) seated himself in his lotus and with a
desire to create, began to look (consider) the procedure of creat¬
ing the world. But he could not get the insight (the vision)
into the faultless method of world-creation.
6. Once upon a time, while thinking over the methodo¬
logy of world-creation the great god Brahma heard twice a word
of two syllables (Tapa) uttered near him from under the

•WithVR., as usual, raiyi is the prakfti controlled by the

Supreme Soul. With VJ. it is Hari’s will which controls the prakrti
characterised by the attributes like sattvaetc. God's will is fundamental.
Nothing can take place without it.
* ^According to VR. it is in the stage of liberation (mukti) that the
individual Soul (JIva) becomes free from illusions, and realises his own
innate nature and finds delight in the glorious nature of ^e lord which is
beyond influence of Time and Prakrti.
II.9.12. 205

water. It consisted of the sixteenth and twentyfirst {pa—)

letters of the five classes of consonants. Oh king ! that word is
the wealth of those who have renounced (material) wealth.
7. On hearing the word {tapa) and eager to see the
speaker, he looked in all directions. Seeing nobody anywhere,
there, he resumed his seat and coming to the conclusion (con>
sidering) that (penance) is for his good, he determined to per¬
form penance, as if he was advised by some preceptor.
8. Brahma whose insight (in grasping the significance of
the uttered syllables) was correct, and who is the greatest of the
performers of penance (sage of the sages), controlled his breath
and mind, and restrained his both types (cognitiveand conative)
of sense-organs, and in undisturbed meditation, performed for a
period of one thousand celestial years penance which threw light
on (the procedure of creation etc. of) the worlds.
9. The Lord, who was (thus) propitiated by penance,
showed to him (god Brahma) his region,i.e. Vaikuntha, where
afflictions, delusion and fear do not exist, and which is eulogis¬
ed by gods and men of abundant merits (or men who have
realised the Self), and to which there is no higher place.
10. Where (i.e. in theVaikunfha) there is neither rajas
and tamos nor sattva attribute which is mixed up with them.
(There is only the pure attribute). The Time has no power
there. Nor does maya exist there. What of others ! There atten¬
dants (devotees) of Hari are worshipped by gods and asuras
(demons).
11. In complexion these attendants are like shining emer¬
alds. They have eyes like a lotus of hundred petals, and have
put on yellowish garments (pitambaras) They are excellent in
personal charm, and of very soft delicate bodies. All of them
have four arms and wear ornaments of gold, studded with bril¬
liant precious stones. They are of extremely brilliant splendour.
Their complexions are varied like the coral, the lapis lazuli and the
lotus-stalk, and they wear shining earrings, crowns and garlands.
12. Just as the sky appears when the clouds therein are
illumined by lightning, the Vaikuntha region appears shining
by the greatly beautiful and effulgent aerial cars of the great-
souled ones surrounded by young women of lustrous comple¬
xion.
 206 Bhagavata Puraxyi

13. There the goddess of wealth incarnate pays respects

to the feet of the highly praised Hari, in various ways, and with
various forms of magnificence (or splendour) seating Herself on
a swing and singing the deeds of her beloved lord, herself being
praised in songs by bees, the followers of the spring.
14. There he (Brahmadeva) saw the Lord of the goddess
of wealth (Sri), the Protector of His devotees, the presiding
deity of sacrifices—the all-pervading Lord who is waited upon
by his chief attendants, viz. Sunanda, Nanda, Prabala, Arhana
and others.
15. He saw God who was eager to bless his devotees
(servants) whose looks were (like nectar) gladdening the heart
of his devotees, whose face was beaming with gracious smiles and
brilliant reddish eyes, who had four arms, and who wore crown
and ear-ring, and had put on yellow-garment {pitdmbara) and had
got a distinguishing mark called 6rivatsa on his chest.
16. (He saw) God seated on an invaluable throne sur¬
rounded by the four {Prakrti, Puru$ay Mahat and Ahatfikdra), the
sixteen (mind, the ten cognitive and conative sense-organs and
five elements) and five (i.e. tanmatras) [in all 25 tattvas or
powers] as part of his nature. Supernatural powers which are
temporary elsewhere (in yogins) were inherent in him. He was
the Master as he was enjoying his own powers and bliss.
17. The creator of the Universe (God Brahma) whose
heart was overflowing with joy at his sight, which can be attain¬
ed by the path of knowledge (followed by great recluses-Parawa-
/(a/iijaj), whose hair stood erect (with rapture), and whose eyes
were full of tears of intense love to him, bowed to his lotus-like
feet.
18. The Lord, the beloved of all, was pleased with his
dear (Brahmadeva) who loved him intensely, and was standing
near him. He touched with his hand Brahma who deserved
his guidance (orders) in the creation of the worlds. 'J’hen he
spoke to him with words brilliant by his gentle smile.
The venerable lord said :
19. Oh Brahman (in whom all the Vedas exist) I who
am impossible to be pleased by hypocritical yogins, am delight¬
ed by your long penance performed with the desire of creating
the universe.
 II.9.29. 207

20. Oh Brahman ! Prosperity to you (good betide you).

I can confer any boon. Ask me whatever is desired by you.
My vision is the culmination of ail human efforts.
21. It is due to my desire (to show you) that you had a
view of my region (Vaiku^tha). You have performed excellent
penance in solitude, after hearing my utterance (containing the
instruction to perform penance).
22. Oh sinless one ! When you were at a loss to know
what to do, 1 guided you (to perform penance). As Tapas
(penance) is my heart, and I am the Soul of tapas (penance)
[I am tapas itself].
23. It is by penance that I create the universe. I eat it
up (keep it within me) by penance. I maintain it by means of
penance. My strength lies in austere penance which is diffi¬
cult to perform.
Brahma said :
24. Oh lord ! You are the ruler of all created beings.
You, who dwell in the heart (lit. cave) of all beings, know by
your unimpeded unlimited knowledge what one desires to do.
25. Oh Lord ! grant to me, a seeker, however, what I
pray, so that I can know the subtle as well as the gross^^* forms
of yours who are really formless.
26-27. Oh Madhava (Lord of Lak§m!)! Just as a spider
weaves a web round itself, so you, of efficacious will-power, in¬
dulge of your own accord in your sports, by assuming with the
help of your mdyd various forms (such as Brahma etc.) for creat¬
ing, preserving and destroying the universe which is developed
with various powers. Please develop (lit. put) in me the intel¬
ligence (necessary) to understand this.
28. I shall really carry out the instructions of the lord
without any slackness or idleness on my part. It is through
your grace that I, who desire to procreate the world, will not
be subjected to the bondage of karma,
29. Oh lord ! (by your friendly action of touching me
with hand etc.) I have been done (treated) by you like a friend.
589. According to VJ.^ira is the Vairija Purusa (the Cosmic
Man embracing fourteen worlds) and apttra is the Cosmic Egg with its
nine sheaths.
208 Bhdgavata Pura^

Still I shall stick to carry out your service of creating the worlds
untiringly. May there be no pride in me of thinking myself tc
be unborn, while I am creating the world with all its differen*
ces.
The lord said :
30. Receive from me the knowledge (as detailed in the
Sastras) coupled with experience and along with its mystic do¬
ctrine (esoteric teaching) ^with all the accessories to it, as
explained by me, though it is a topmost secret.
31. By my grace, may you have a thorough comprehen¬
sion of the reality as to my dimensions, my real nature, my
attributes and actions as actually they are.
32* In the beginning, before the creation, I alone was in
existence. There was nothing else—neither the subtle nor the
gross (creation) nor their cause Pradhana or Prakrti (the
primordial nature)®*® [These were then completely absorbed in
me—only I simply existed then]. After the creation of the
universe what exists, is I. I am the universe. What remains
after the Pralaya is myself.
33. That should be known as my maya®**^ on account of
which there appears existence, despite the non-existence of the

* The four verses beginning from this are said to contain the
essence of the Philosophy of the Bhagavata Pur&na and are hence
known as Catuhiloki Bhagavata.
590. sadasatparam—Reality which is distinct from the sentient
(spirit or jiea) and non>sentient {ja4a matter)—VR.
JG. and VC. have given sermons on the basis of this verse.
591. According to VJ., is chiefly the power of Vi^pu (mukh-
yatoVifm-iaktirhi Mayd-Sabdtna bhaatyak). It is also applied to Jiva and
Prakrti. It is not an unreality like magic tricks {indraJSla). To briefly
state VJ. : Whatever is recognised or known from the Vedas and other
means of knowledge, (though of no use or value to God who has all his
wishes fulfilled) and whatever is not contradictory {bSdhaka) to God,
such things, i.e. Jivas and Prakrti are to be regarded as the may3 of the
Supreme Soul.
In a long commentary on this verse JG. explains his concept of
mayd. Briefly stated ; M&yi is that which appears outside Brahman
(the ultimate reality), and ceases to appear with the realization of
Brahman. Without the support of Brahman, it cannot manifest itself. It
is associated with Brahnfan in two forms, viz., Jiva-mdyd and Guoa-mdyd.
The analogy of dhh&sa is the reflection of the solar**light from outside
 II.9.37. 209

basic reality, as in the case of false appearance (of two moons

even though the other moon, has no existence), and there
appears the non-existence of the really existents, as in the case
of the planet Rahu (which is never perceived in spite of its
existence in the planetary system)—the Soul is the object of
such misapprehension.
34. Just as the great elements (the earth, water etc.)
which may be said to have entered into created things, great
or small, may (also) be said not to have entered into them
(due to their pre-existence as the material cause of the universe),
similarly, I am in the elements as well as the creation from the
elements, and also not in them^*^ (as I existed before them and
created them all).
35. This much should be understood by him who desires
to know the reality about the Soul {atman)^ the existence
of which everywhere and at all times is proved by logical con¬
comitance and discontinuance [i.e. atman exists at all times,
everywhere, as the cause of the effected things, and being diffe¬
rent from them in the causal state (Arartz^tava^Ma), as being a
witness, in the states of wakefulness, dreaming and sleep, and
as detached or unconnected from everything in the state of
Samadhi etc.].
36. Correctly follow this doctrine with perfect concentra¬
tion. Yopr goodself will never be infatuated and become proud
of being a creator in the different creations of the Kalpas.

Sri Suka said :

37. Having thus instructed Brahma who occupies the

the solar orb. The solar light cannot exist unless it is supported by the
Sun’s orb, yet the solar light can have an independent function outside
the orb. It may dazzle the eye and blind men to its real nature, or it may
manifest itself in various colours. JG. interprets Tamas as *‘darkness”
and not Rahu. Though darkness cannot exist where there is light, it
cannot itself be perceived without the light of the eyes. In short, the
Prakfti and its development are appearances brought into being outside
the Brahman by mSj>d. But the movement of mayd is possible due to the
essential power of God. Thus mdyd and its appearances derive their
essence from God and hence cannot affect in any way God or His essential
power.
59a. na tepaham : I am both outside and inside them but being
unattached, 1 am not touched by their defects—VR.
210 Bhdgavata PurSna

highest place in all created beings, the unborn God Vi§nu with¬
drew that visible form even while Brahma was looking on.
38. (God Brahma) who embodies all creation (T>y being
its head), and who has folded his hands to Hari whose visible
form has disappeared, created this universe as it was before (in
the previous Kalpa).
39. Once Brahma, the Lord of the created beings and
the protector of righteousness, practised the prescribed yamas
and niyamas for attaining the good of the creation which was as
if his own objective as well.
40-41. Narada who was the most beloved of his inheri¬
tors (sons), was devoted to his father, and rendered service to
him. Oh king, the great sage, being a great devotee of the lord,
desired to know from him the Maya-power of Visnu, the Lord
of Maya, and so pleased his father by his praiseworthy chara¬
cter, modesty and self-control.
42. Finding that his father, the grandfather of all the
worlds, was pleased with him, the celestial sage (Narada) res¬
pectfully asked him the very thing you enquire of me.
43. Brahma, being pleased with him, expounded to him
this Bhagavata Purana of ten characteristics'*^^, as it was reveal¬
ed to him by the lord.
44. Narada narrated it to Vyasa of immeasurable brilli¬
ance, while he was meditating on the Supreme Brahman, on
the bank of the Sarasvati.
45. In recounting the same to you, I shall be satisfying
your queries as to how all this world came to be produced
from the ViratPurufa and all other questions.

593. Vide Bh. P. II.io. 1-7.

 II.10.3. 211

CHAPTER TEN

{The Ten Characteristics of the BhdgavataPurasja)

Sri Suka said :

1. * Here (in the Bhagavata Puraiia) the (constituent)
topics detailed are ; (1) Subtle creation {sarga), (2) gross cre¬
ation {visarga)y (3) law and order (ensured by God) {sthana),
(4) protection—welfare of all {po?ana)j (5) material lust from
Karmas (uti), (6) the period of Manu and history thereof
(manvantara), (7) accounts of God’s deeds(iidnukathd), (8) phy¬
sical annihilation (nirodha), (9) liberation (mukti) and (10) the
last resort of the universe, the ultimate Reality (a^raya).
2. For arriving at the accurate and real knowledge of
the tenth characteristic (viz. the last resort of the universe or
ultimate Reality) the great-souled persons describe the first
nine topics by direct expression®®* (from the Vedas in eulogies
etc.) and by way of purport (by episodes containing it).
3. Due to the disturbance in the equilibrium of attributes,
the production of the five elements (6A«/aj), the objects of
senses, the sense-organs and the intelligence (i.e. mahat, akarh-
kdra) is called the subtle creation. The gross creation produc¬
ed by the Viraj Puru^a is called Visarga.

* The Suta literature which, in the sacrificial milieu of the Brahmana

period, became encyclopaedic, was classified under five topics which were
later regarded as the characteristics of the compilations called the Puri-
nas. Every Pur&i^a thus consists of the following topics :
(i) Creation (sarga), (2) recreation after dissolution (prati-sarga),
(3) Genealogy of Gods and sages (yathSa)^ (4) History of dynasties
(vomidnucarita), (5) Manu-periods of time (Manvantara). Puranas
themselves, acknowledged these topics as forming their essential chara¬
cteristics. Vide P.i.14, P.1.2.27, KUrtna P.I, 1,12, Maisya P.
5.3.64, &iva P.—Vdyaviya Sathhitd 1.41, Vqyu P.—Prakriyd PSda 4.10.11;
P.3.6.25. Under the influence of Vaifnava theologies, these five topics
were elaborated into ten topics enumerated in the above verses and later
Bh.P. 12.7.9-22 with a slight change in the nomenclature. As Baladeva
Upadhy&ya (Pufd^-VimarhlVt pp. 135-139) shows there is not much
difference between the contents of the five characteristics Of Pur&nas in
general and ten characteristics of the Bh. P.
594. irutenartfuna—^VR. combines these words tmd explains *a8
actually described in authoritative books or Vedas\
212 Bhdgavata PurSna

4. Sthiti is the triumph of the Lord in the maintenance of

(the divine) law and order (in everything), while the protection
and welfare of all by his grace is Po$ai}a. Manvantara consists of
the account of the righteous path followed by Manu who
observes his duty of protecting his subjects, while uti is the
desire for action (directed by) tendencies resulting from
Karma.
5. ISamkathd is the description of the incarnations of
Hari, and stories of the lives of his devotees with detailed
stories.
6. Nirodha is the withdrawal of the Jiva, along with all
his powers and limitation in Hari when he enters his Yogic
sleep. Mokfa or liberation consists of abandoning the unreal
form, and to stay in the essential nature of Brahman.
7. That from which creation and destruction are defini¬
tely known to emerge, is the resort which is called the Supreme
Brahma, Supreme Soul, etc.
8. * He who regards organs of senses, such as eyes etc.,
as referring to himself is the seer or witness, the Sdhydtmika Jiva.
He is the same in the form of presiding deities of the sense-
organs and is the adhidaivika Jiva. He is the adhibhautika (pre¬
siding over physical body) Jiva who is conditioned to see a
distinction between the above two. (After the formation of the
physical body, the two, viz. ddhydtmika and adhidaivika^ are
separated.)
9. As we do not find (know) one in the absence of the
other (i.e. if anyone of the three, viz. ddhydtmika, e.g. the eye
and othtT oT%^XiS,ddhidaivika (the presiding deity of the organ,
e.g. the Sun or light), and the ddhibhautika, the physical sense
organ, is absent, we cannot get any knowledge. These are thus

*VJ. : Vi$9u is the man who directs the organs of senses pertaining to
the hody {&UiyStmika). He is present also in the presiding deities of the
sense organ (such as the Sun, the deity of perception or seeing). He is
present in physical objects of perception, e.g. the jar etc. and the deter¬
miner between the adAj'Jtaiiia and (e.g. the eye and the light
seen by it). [This Vifi^u is the airaya (shelter) and controller of Jivas.]
According SD. Sdhydtmika is the set of cognitive and conative
sense organs. Adhidaivika is the group of presiding deities of the above
organs. Physical body which is different from the above two is the
ddhibhautika Purufa.
 11.10.16. 213

interdependent), he who knows all these three is the Soul who

is not dependent on others, but is the support (shelter) of all.
10. * When this Virat Purusa (Brahma), bursting open
the Cosmic Egg, came out and stood apart from the Brahmat^i^a,
he pondered over a place for himself. He himself being pure,
created pure water garhhodaka).
11. On those waters created by Him, he lay for a period
of a thousand years. Waters were created by the Man {nara)
[and hence came to be called nara] He is called N^ayana
(as nara or waters were his cQ^ana ‘place of abode’).
12. * It is by His grace that Matter, Action, Time, In¬
nate nature and individual Soul (Jiva) function. They cease
to do so when he becomes indifferent to them.
13. Getting up from his yogic bed of meditation, he
desired to be many. Through his Maya power, he divided
his golden power (lit. gold-semen) in three parts—adhyatma
adhidaiva and adhibhuta.
14. Listen how the Lord differentiated one and the
same energy (semen) of the (Cosmic) Mai\ in three parts as
adhidaiva^ adhyatma and adhibhuta.
15. From the ether {akdia) within the body of the
Purufa who was making movements, were produced the powers
of the senses, the mind and the body, and from these was pro¬
duced (the subtle power of Prana called Sutra the chief Praij^a
(vital Power) of all.®®®
16. All the oi'gans of senses in living beings make move¬
ments when the chief Prana is active. They stop their activi¬
ties when he ceases to do so, like servants of a king following
him.

* VJ : Having created principles (tatUas), the Puru$a entered the

Cosmic Egg along with them. Having broken it open, he manifested
himself as the same Purufa. He wished to have place for sleeping on the
bed of iSesa (another transformation of his Self). Being himself
eternally pure, he created pure water suitable to be a material worthy of
use in his worship.
* cf. supra II. 5.14 and 22.
595. VR. thinks that from the PrSiia (vital energy) of god
Brahm&, the Pranas of all beings were produced while VJ. states that it is
from Hari who was active within the interior cavity of the VirSf
Purufa (or BrahmS) that the powers of Hari were produced, and these
were the real source of the chief vital energy (Pr&qa), the possessor of
the Powers called—sahas, ojas and iala.
 214 Bhagavata Purana

17. By the activities of Pra^a, hunger and thirst were

aroused in the Lord (Virat Puru^a), When He desired to eat
and drink, the mouth (face) first became separate (was formed)
as a distinct organ of the body.
18. * From the mouth, the palate became a separate
member, and the tongue also was produced then. Then diffe¬
rent kinds of tastes which are obtained (appreciated) by the
tongue were produced.
19. From the mouth of this great Being who desired to
speak, were created the Fire (God agni, the presiding deity),
the organ of speech and the speech which is under the control
of the two (viz. the organ of speech and the presiding deity).
Certainly, his breath was controlled in water for a long time
(which led to the creation of nose for breathing).
20. The two nostrils were formed, when the vital air
began to move forcibly. When he (the Virat Puru?a) wished
to have smell, the sense of smell was produced with Vayu, the
bearer of smell, as the presiding deity.
21. Being desirous of seeing himself in the darkness
within the body of the Virat Purufa a pair of eyes was created
along with light {tejas) and the organ of seeing, and the power
of seeing (the light, forms, colours).
22. When the Soul wished to hear the eulogies of the
sages, two ears as well as the cardinal points (as presiding dei¬
ties) and the auditory sense-organ were created. Hence the
power of audition.
23. When he wished to feel softness, hardness, lightness,
heaviness, warmth and coldness (of things), the sense of touch
{tvac) was created On it grow the hairs (the sense-organ)
and trees (the presiding deities). The vital air having obtain¬
ed the quality of touch by means of the skin, covers it interna¬
lly and externally.
24. Through his desire to do various activities, hands

* In this description of the members of the body of the Cosmic

Man {Virdf Purufa), the group of four, viz. the place, (adhiffhdna), the
sense-organ, the object of the sense and the presiding deity, though not
stated, are to be understood in these verses. For example, this verse
indicates that the palate is the position or place, the tongue is the sense
organ, different tastes are the objects of the sense, and Varva^A is the
presiding deity of this organ.
 11.10.30. 215

grew to him, i.e. he developed hands). In them, the power (to

work) as sense, and Indra (as the presiding deity) wereprodu«
ced. The action of receiving depends on them both.
25. When he wished to go to a desired destination, two
legs (feet) grew out (from his body). Along with them,
Vi$nu the sacrifice incarnate became the presiding deity. The
collection of materials for sacrifice was made by men by the action
of going [The organ of motion whereby men can go for collec¬
tion of sacrificial material was produced].
26. When he wanted progeny, pleasure and heaven (or
immortality by one’s continuation of race through offspring),
the place of generative organ**®, the organ of generation( along-
with Prajapati as the presiding deity) appeared. Sexual plea¬
sure depends on them both (the deity and the sense-organ).
27. When he wanted to discharge the impurities of the
food etc. (eaten by him), the anus appeared along with the
organ discharging excrement, and with Mitra as the presiding
deity. On these two depends the function of discharging the
the excrement.
28. When he desired to move out (completely) from one
body to another, the outlet—the navel—was formed with
apana (as the sense organ) and mrtyu (the goddess of death as
the presiding deity) was formed. On these two depends the
separation (departing) from the body.
29. 'I’o him who became desirous for the intake of food
and drink, stomach, intestines and veins (blood vessels)
appeared with rivers and seas (as presiding deities). The
satisfaction and the nourishment (of body) depend on them
both (the organs and the deities).
30. When he wished to meditate on the Maya of the
Soul {dtman)i the heart was produced. Then the mind (as
the inner sense organ), the Moon (as the deity) and the func¬
tions of thinking and desiring (were produced).**^
jOG. slfna here stands for both male and female organs.
597. This is obviouslv based on thcAitariya Upanifad iKha^das i
and 2. The mutual relations of the physical member of the sense organ,
the organ of the sense, and the presiding deity as given in the Ait. Up.
are tabulated below, which may be compared with the above description
in the Bh.P.
 216 Bhagavata Purd^

31. The seven essential ingredients of the bodyare

the inner skin and the outer skin, flesh, blood, fat, marrow and
bones which were created respectively from the earthy water,
fire, pr^a, ether, water and the air.
32. The organs of the senses have for their soul (i. e.
are essentially related to) their objects (such as sound, touch
etc.). proceed from (ego). The mind consists
of all vikdras (emotions, perturbations etc.). And Intelligence
is characterised by the knowledge of the things as they are^^*.
33. 1 have expounded to you the gross form of the Lord.
It is covered from outside, with eight sheaths, of which the
earth is the first.*®®
34. * Beyond this (gross—Virat form of the Lord) is
the subtlest, unmanifest, attributeless, (form) which has no be¬
ginning, middle or end (i. e. not subject to creation, subsis¬
tence and destruction). It is eternal and beyond the reach of
words and mind.

The member of the body Sense- Presiding

No. the Physical Part. organ. Deity
I Mouth—face Speech Agni iFire)
2 Nose—nostrils Prapa Vayu
3 Eyes Sight The Sun
4 Ears audition or hearing Cardinal Points
5 Skin Hair The Lord of herbs
(Osadhis)
6 Heart Mind The Moon
7 Navel Apana M ftyu (Goddess of
death)
8 Organ of generation Semen Water
598. dhdtu—The usual list is raidsfA-mamsa-medo'sthimajjd-sukra^i
dhdtavafyl—^ASD 534.
But hereinBh.P. ra.fa and .t'uArd are omitted and the cognitive organ
tvae (and carman) are substituted for them.
599. Intelligence is a form of mahal-tattva—^VR.
600. The remaining are of water, fire, air, ether, Mahat, ahathkdra
and PrakTti,
According to l^R., here ends the description of the gross body
(Virdt ^arira) of the Lord.
* According to $R., SD. and VB. this is description of the subtle
body {samaffi-lidga iarira) of God, but VR. interprets this as referring to
mukta-JIvas, i.e. the individual souls in liberated condition, while VJ.
Cakes it as applying to the transcendental form of the Supreme Lord Hari.
 11.10.41. 217

35. I have described to you these two forms of the Lord.

But sages*®^ (learned men) do not take (accept) either of
them as they are created by Maya.
36. The Lord assumes the form of Brahma and takes
names, forms and actions, himself being both the things desi¬
gnated and the word denoting it. He is both the doer of ac¬
tions, (through Maya, but really) non-doer®®*. He is different
and beyond the both.
37-39. He assumes (the names, forms and actions of)
Prajapatis, Manus, gods, sages, manes {Pitrs)^ siddhas, semidi¬
vine beings like Gararias, Gandharvas, Vidyadharas; Asuras,
Yaksas, Kinnaras, celestial damsels, Nagas, serpents, Kimpu-
rusas (the same as Kinnaras), men, Matfs (such as Brahmi,
Mahe^vari etc.), evil beings like demons, Pretas,®®* Pilacas,
Bhutas (goblins), Vinayakas, imps like Kusmantja, Unmada
(like Kalakarna), Vetala, Yatudhana (a kind of demon), plan¬
ets, birds, deer, beasts, trees, mountains and reptiles.
40. He creates all beings which fall into two categories
(moving and stationary), and those divided into four classes
according to their process of birth (viz. born out of the egg,
the womb, sweat and seeds): and those classified in three as
per their habitat (viz. those which live on the land, in the
water and in the air). These are the fruits of the actions—
merit, demerit and a mixture of the two.®®®
41. The consequences of the actions are three according
to the three attributes, sattva, rajas and tamast, and (according
to the predominance of the attribute) beings become residents
in the heaven, this world and the hell. Oh king, when one
out of these attributes is dominated by the other two, each of
these courses are then subdivided in three varieties.

601. VJ. reads i.e. people who are weak in knowledge.

Such persons cannot understand the above described two forms which are
created by God’s will and Prakfti.
602. akarmaka^—As God's will works (not he), be is not bound by
the actions—^VR.
603. VD. applies the term pretd to those who met an accidental
death.
604. This is a reply to Parfk$it's query ydvatyafy kamagatoyo
yarlxitr drija-iaUctna (Bh.F. II.8.156}.
 218 Bhdgavata Purana

42*. This very glorious Lord who created the universe,

takes the form of Dharma (upholder of the order) and pro¬
tects and nourishes the universe, by taking incarnations in
beasts, men, gods.
43. Then in due course, he, assuming the form of the
Time of the world-destruction, the world-consuming Fire and
Rudra*®*, like a wind dispersing a host of clouds, destroys the
world that is created by him.
44. ** The divine lord of unimaginable power, glory etc.
has been thus described (in his capacity of creator, protector
and destroyer). But wise men should not think him to be of
this much description.
45. Para Brahman is not a doer in the activity pertaining
to creation (protection or destruction of the universe). It is
for the sake of refuting his relation as agent that the descrip¬
tion is given. It is imposed on him by Maya.
46. *** Oh king! this kalpa-period of god Brahma along
with its subdivisions (vikalpas) has been described to you. In
this kalpa, (subtle)creations fromprakrti or mahat called Prdkrti-
kas and (gross) creations known as Vaikrtika take place. Such
types of creations are common to all kalpa^^^^.
47. I shall fully explain to you later the measure of time
(both gross and subtle), the definition of kalpa znA its division.
Listen now to Padifia Kalpa.
Saunaka said :
48. Oh Suta I you told us that Vidura, the best of the
devotees of the Lord, travelled to the holy places on the earth
• Having described creation of the univfersc in the capacity of
Brahman, the author describes the protection aspect in the capacity of
Vi9nu in this verse, and destructive aspect of Rudra in the next verse.
605. GH. Dipani—Radharaman Gosvami.
*• The venerable lord (Vijou) is superior to other great gods
(like Brahma and Rudra). lie has been described as quite different
from others, and free from all defects (despite his actions of creation,
destruction etc.). Wise men should look upon him as distinct from
others (and not identical with others)—VJ.
This is the reply to the question yauin kalpo vikalpo va etc. in
Bh.P. 2.8.13.
606. Kalpa—a day of Brahma or 1000 or 432 million years
of mortal beings. JG. quotes from the Skanda Purd^a {Prabkdsa Khaifda)
the list of 30 Kalpas. The present is the Sveta-VSrIiha Kttlpa.
11.10.51. 219

after leaving his relatives who are abandoned with great diffi¬
culty.
49. At what place did his discussion with Maitreya
(Kausarava) on topics pertaining to the Soul take place ? What
did the revered V'idura ask him ? What was his (Maitreya’s)
discourse (in reply) ?
50. Oh gentle Suta ! Please tell us all about it, and about
Vidura’s activities, the cause of his leaving his brother and his
return as well.

Suta said : Please listen.

51. I shall narrate to you in the order of questions put
to the great sage by Parlksit and what discourses he gave on
these questions.
 SKANDHA THIRD

CHAPTER ONE

{Meeting ofVidura and Uddhava)

Sri Suka said :

♦ 1-2.
It is reported that formerly, venerable Maitreya®®’ was
asked this very question, in the same manner by Vidura who
took to forest, after leaving his affluent house—the house,
wherein Lord Kr^na, the ruler of all, (but as) the ambassador
(of Pandavas) entered (and stayed) asif it were his own, after
leaving the palace of the Paurava King (Duryodhana).

The King said :

3. Oh Lord ! Tell us in details, at what place did the
meeting ofVidura with venerable Maitreya take place ? and
when (or what topic) did they discuss ?
4. For, the question posed by Vidura, of pure Soul, to
the great (sage) cannot be of less importance—especially so
when it was praised as a good question by Maitreya (himself).

Suta said :
5. When the great sage, master (lit.knower) of different
branches of learning, was thus asked by king Parlksit, he, being
very pleased, replied, “Listen (I shall narrate to you)

* VR. interprets : Formerly the venerable Vidura who was the

advisor of PHn^avas and was an aiAia of Yamadharma, the controller of
all beings, left the house of Ohrtarfi$tra which he considered as his own
and took to forest. It is reported that when Vidura left his own magni¬
ficent house and went to the jungle, he asked the venerable sage Mait¬
reya the same question, in the same way.
VR. adds that leaving his own house as well as that of the Paurava
King shows the physical and mental renunciation of Vidura.
607. Maitreya or Kauiaram A son of Kul&rava and Mitrl and
disciple of Par^iara; met Kf^i^a on the eve of his departure to Heaven
and was ordered to be the preceptor of Vidura;—^DHM.^ 95, PI. 2.739-40.
IIL1.13. 221

6. When the blind kingDhftara^tra supported in an un*

righteous manner, his wicked sons, and deceitfully made the
relative-less (fatherless) children of his younger brother, to live
(lit. enter) the house of lac and set it on fire.
7. When king Dhftara^tra did not prevent his son from
censurable act of dragging (lit. touching) the hair of the queen
of Kuru king (Yudhi^thira), his daughter-in-law, whose tears
washed away the saffron on her breasts [Or, which was the
cause of subsequent washing away of the saffron on breasts of
the wives of the enemies. ]
8. As he succumbed to infatuation (or thoughtlessness,
or serving his son), he did not return, as per terms of agreement,
his due patrimony to the pious Yudhiithira who always follow¬
ed the path of truth, and was fraudulently defeated in gambl-
’ng, though he (Yudhisfhira) respectfully requested for it (his
share), after his return from the forest.
9. When the king whose (remaining small) portion of
merit was spent up, did not regard as important the speeches
of Krsna, the Master of the world, (when) deputed by Pari^a-
vas,—speeches delivered in the( royal )assembly, and which were
as if nectar-oozing to men (like Bhi$ma).
10. When Vidura was invited by his elder brother for
consultation, he went to the palace. What he (Vidura),promi¬
nent amongst counsellors, proffered as an advice came later
to be called ‘Vidura*s Advice* {Vidura-Niti) by (political)
advisors.
(Vidura advised)
11. * ‘Retuili the hereditary share (of kingdom) to Yudhi-
^thira who has suffered unbearable wrongs from you. It is
against these that the serpent in the form of Bhima of
whom you are so much afraid, is hissing in rage along with
his brothers.
12. The God, Lord Kfi^a, along with Br&hma^as and
gods, has taken (the side of) Pa^cjlavas. The Lord of the Yadus
who has subdued all kings of kings, stays in his own city.
13. You, who have lost prosperity due to yopr aversion
to Kf are nourishing Duryodhana with the idea that he is
your diild. But he, the hater of the Supreme Man, is an
evil incarnate which has entered your house and is staying. For
222 Bhagavata Pura^a

the good of the family (at least) remove that inauspicious per¬
son.” •
14. (When) Vidura whose character was praiseworthy
to the righteous, spoke thus in that assembly, he was insulted
by Suyodhana whose lower lip was throbbing through great
rage, and also by Karna, his younger brother (Du^iSasana) and
Sakuni.
15. (Duryodhana said): “Who asked this crooked slave-
born to be here ? He is treacherous to his master with whose
food he grew fat, and espouses the cause of the enemy. Let him
be immediately driven out of the town alive*®* (confiscating
his property.)”
16. Though, in the very presence of his brother Dhrta-
rastra, he (Vidura) was cut to the quick by such sharp words
which pierced the ears like arrows, he was unafFlicted, as he
well understood (and respected) the power of ma.ya (as the
cause of this insult). Of his own accord, he left the assembly
hall, leaving his bow at the door (indicating his neutrality in
the ensuing struggle).
17. He, whom Kauravas got by their good luck, de¬
parted from Hastinapura (along with good fortunes of the
Kauravas). With a desire to accumulate merit, he visited,
one after another, holy places sanctified by the sacred feet of
Hari—holy places where God has manifested himself in thousand
forms (like Siva, Brahma etc.).
18. Unaccompanied by anyone, he travelled to towns,
holy groves, mountains, bowers, rivers and lakes of translucent
waters, and holy places and temples which were richly adorned
with the symbols of the Infinite Lord.
19. While wandering over the earth, he practised obser¬
vances (vows) pleasing to Hari. He lived on pure consecrated
food, performing ablutions in every sacred place, sleeping on
the bare ground. Wearing bark garments, he was careless about
his person, and became unrecognizable to his friends and rela¬
tives.
20. In this way, while wandering in the Bharata-var§a,
he went to Prabhasa in due course. At that time, with the help

6o8. v.I. $ma£inah—(i) inauspicious like a funeral place—$R.

(ii) So evil that he will bring misfortune^'Wherever he goes.
 m.1.29. 223

of Kf s^a, Yudhisthira, the son of Pf tha, was ruling over the

whole earth which was (controlled) by the army of one king
only (i.e. of Yudhi$thira), and was under (the protection of)
one royal umbrella.
21. Then, at that place, he heard (the report of) the
annihilation of his friends (relatives) who were burnt down
like a forest of dry bamboos consumed by conflagration. Then
being deeply grieved, he returned to the Sarasvati.
22. In the Sarasvati, he resorted to places sacred to
Trita, U^anas, Manu, Prthu, Agni, Asita, Vayu, Sudas, cows,
Guha and Sraddhadeva.
23. In this region, he visited various temples of Vis^u
constructed by sages and gods—temples which were especially
distinguished by the most important of Vig^u’s weapons, viz.,
the disc Sudar^ana (carved in the gold tops of the temples) the
sight of which reminds people of Kr$na.
24. Passing through the rich countries of the Sura$tras,
the Sauviras, the Matsyas, the Kurujan galas, he reached the
Yamuna where he met Uddhava, the great devotee of the lord
Krsna.
25. With great affection, he closely embraced Uddhava
that famous follower of Vasudeva and a former pupil of
Brhaspati (in politics), and who was perfectly serene in mind.
He enquired of him about the welfare of his relatives who
were under the protection of the Supreme Lord Kf^na.
26. **Are the two ancient Puru^as (Kf^na and Balarama)
well in the house of Surasena—the Purusas who incarnated on
the earth due to the request of Brahma born from the lotus in
his (Visnu’s) navel and who have enjoyed the joy of achieving
the welfare of the world.
27. Is the intimate friend of the Kurus, the Respected
Vasudeva, happy ?—^The liberal Vasudeva who like a father,
gives sumptuous gifts to his sisters, in addition to the rich gifts
given to the satisfaction of their husbands.
28. Dear friend ! Is Pradyumna, the brave commander-
in-chief of the Yadava forces, hale and hearty? By propitiating
Brahmanas, Rukmi^i, begot him (Pradyumna), the God of
Love in his previous birth, as a son from Lord Kf^^a.
29. Is Ugrasena, the king of Sattvatas, Vr^^is, Bhojas
 224 Bh&gavata Purdna

and D^arhas happy ?—Ugrasena whom the lotus-eyq|i (Kr$na)

installed as a king when he (through fear of his life) gave up
the hopes about kingship.
30. Oh gentle Uddhava ! Is Samba, the son of Kys^a,
and similar to him, the chief of warriors who ride chariots in
battles, happy ? Is the god Karttikeya whom Parvati bore in
the former birth and whom Jambavati gave birth (as a son)
after performing many severe observances, happy?
31. Is Satyaki who learnt the secret technique of archery
from Arjuna happy ?—Satyaki who by his intensely devoted
service of Lord Krsna attained the path leading to the Lord
immediately,—a path which is difficult even for recluses to
attain.
32. Is the wise, pious (sinless) Akrura (the son of Sva-
phalka) always devoted to the glorious Lord, happy ?—Akrura,
who lost himself due to his love (for God) and rolled himself in
the dust on the road which was adorned with the foot-prints
of Krsna.
33. Is DevakT, the princess of Devaka of Bhoja clan,
happy ?—Devaki, who like the mother of gods (Aditi) of whom
Vi§nu was born, verily bore the Lord in her womb like the
Veda triad (^g, Tajus and Sdma Vedas) which contains the mean¬
ing which expands into a sacrifice.
34. Is the revered Aniruddha happy ?— (Aniruddha) who
fulfills the desires of the sdttvatas and who is regarded as the
source of Sastras by the Vedas, as the director of the mind, for
he is the fourth principle presiding over sattva or antah-karat^a
(the inner organ)®®*.
35. Oh gentle Uddhava ! Are also Hfdika, Satyaki,
Carudes^a, Gada and others, well?—those who in their absolute
devotion to Krsna worship him as the Lord of their Soul which
is different from their bodies (etc.)
36. Is Dharma(Yudhi$thira), with two arms, viz. Arjuna
and Krs^a, protecting according to the duties of kings the
6og. $R. explains : atta (reason), ahothkdta (self-sense or ego),
buddhi (intelligence) and manas (mind) are four aspects of antab-karaea
(the inner organ) and Visudeva, Sahkar^ana, Pradyumna and Aniruddha
are their respective^ presiding deities. Hence Aniruddha is called here
‘director of the mind* and the fourth '^principle* (deity) governing
antebkarnifa (theinternal organ).
 III.1.43. 225

established (socio-religious) institutions?—(Yudhi^thira) in

whose assembly, Duryodhana boiled (with rage and jealousy)
at the sight of Arjuna’s services and the imperial fortune gained
(by him) through victories.
37. Or has Bhima who is highly intolerant with the
wrongdoers and nurtured rage (revenge) like a serpent, given
it up (or visited it on the offenders—Kauravas) ?—(Bhima)
whose (heavy) steps the earth could not bear, while he moved
about in various ways, brandishing his mace (gadd).
38. Is Arjuna, the celebrated warrior among the leaders
of armies of chariots, the wielder of the Gan^Iva bow, enemy¬
less (after destroying them all) ?—(Arjuna) with whom was
pleased god iSiva who assumed the form of a Kirata, at his
(Arjuna) covering him thickly with volleys of arrows”®
39. Are the twins (who were brought up as) sons of
Pftha (Kunti), who are protected (lit. surrounded) by Kunti’s
sons like eyes by the eyelids, enjoying themselves after wresting
their share of ancestral kingdom from the enemies in the war,
like Garuda taking (the share of) nectar from the army of
gods?®^''
40. How wonderful, that though bereaved of a great royal
sage (like Pan^u), a matchless warrior, who seated in his chariot
with only his bow as a helpmate, conquered all the four cardinal
points, Kunti stayed alive for the sake of children!
41. Oh mild-natured Uddhava ! I feel sorry for the
downfalling Dhirtarastra who showed enmity to his departed
brother (Paini^u). I (his living brother and), a friend and well-
wisher was expelled from his capital by him who followed his
sons.
42. (Though thus maltreated), 1 felt no wonder as I
could see the greatness of Hari who confuses the working of the
human mind by his assumption of human form; and, being in
disguise, 1 could leisurely perform pilgrimage on the earth.
43. Though the venerable Lord is powerful enough to
610. This refers to the test of Arjuna*s heroism taken by god &va
before granting hhn the P&iupata missile (Vide MBH., II.39.33-64,}
611. vajri’vektra—^From the mouth of Indra (SR., VR., VJ.) But
VD. objects that a thing taken from the mouth of another, is unaccept¬
able. Hence he dissolves the compound : Vqjrl vaktram {pra’dhSMth)
yagfa / *That of which Indra is the leader !
 226 Bhdgavata Pura^

remove the miseries of his devotees, by destroying the kings

who were proud of their triple superiority (viz. in learning,
riches and heredity), and who constantly made the earth
tremble by their armies, he was indifferent to the sinful con¬
duct of the Kauravas.
44. The incarnation of the unborn god is for the destruc¬
tion of those who go astray. Though unconcerned with actions,
his deeds are reclaiming the errants to the proper path. If
(that be) not (the case) who, (being) above gums, would veri¬
ly like the assumption of the body and the course of activities.
45. Oh friend ! Extol to me the news (episodes) of the
unborn Lord of Holy Fame, who was born in the Yadu race
for the good of the kings of the world who have submitted them¬
selves to him (his protection) and for the welfare of those who
abide by his orders.

CHAPTER TWO

(The Dialogue between Uddhava and Vidura)

Sri Suka said’.

1. The great devotee of the Lord (Uddhava) who was
thus asked by Vidura about the welfare pertaining to the dear
one (i. e. of Lord Kfsna), could not reply as he was painfully
reminded of the Lord and was overcome with sorrow at his
bereavement.
2-3. How could he (Uddhava) who, as a child of five
years, when invited by his mother for breakfast, did not wish
to partake of it while worshipping Kr^^a as a part of his sports
in childhood, break the news in reply, when he had spent the
whole lifetime in his service, and attained old age, and was re¬
minded (sorrowfully) of the feet of the master.
4. For the period of a mu/iurto he remained silent (in
meditation) highly satisfied by the nectar-like feet of Kn^a
and deeply immersed in intense devotion of the Lord.
5. He, on whose body hair was standing on ends, and
who was shedding tears from his closed eyes, and who was
 III.2.12. 227

drowned in the flood of love for Krs^a, was seen (as if) his
highest purpose was achieved.
6. Gradually, he returned from the abode of the Lord to
the world of men. He wiped out his eyes. Uddhavawho was
wonderstruck (with the deeds of the Lord) replied to Vidura,
Uddhava said:
7. What good news can I give to you when the Sun in
the form of Kr^na has set, and our homes, bereft of splendour,
have been swallowed up by the boa-constriction (of Time) ?
8. Alas ! it is the misfortune of this world, and especial¬
ly of the Yadavas who lived wirh him intimately and yet did
not know him, just as the flsh (living in the sea along with the
moon before the churning of the sea) did not recognize the
Moon (as such but regarded him as an acquatic animal).
9*. All the Sattvatas, though capable of knowing inten¬
tions of others, and possessing deep understanding, and of sing¬
leness of devotion, regarded the Lord of all created beings*^*
as the leader of the Sattvatas only.
10. Those who have sown (i. e. completely fixed) their
intellect in Hari, are not deluded by the ivords of those who
are haunted by the Maya of the Almighty (e. g. the Yadavas)
or by those who entertained evil intention to him (like
iSi^upala and others).
11. He had exhibited his form to men who had not
performed proper penance and who had not seen it to their
satisfaction. He disappeared from the world taking with him
his splendid form which was the centre (of attraction) to the
eyes of the world.
12. It was a form which was useful for activities in imita¬
tion of human beings which he assumed, showing the power
of his Toga-mdyd. It was the highest peak of perfect beauty

* According to SD. this verse praises the Yadavas and Pauravas who
knew the real Lord. “The leaders of the Puru>clan (like Yudhifthira) and
Sattvatas (like Vasudeva) realised the chief of Sattvatas, namely, iSrd
KrfOa as being the Brahman, the support of all created beings {bhUtas)
and resting completely on the Lord, were happy thereby.”
6i2. bh&tdvSsam : i) A jtm, resident in a physical and inner
(kdrana) body—VB.
ii) A leader of a few men—VJ.
228 B hagavata BrnSti^

and sublimity, parts of which beautified even the ornaments

and a wonder to him also.
13. Seeing his form which 'gave great delight to the
three worlds in the Rajasuya sacrifice of Yudhi$thira, they (peo¬
ple of the three worlds) thought that in creating beautiful
human form, the whole-of creator’s skill is exhausted today.
14. The women of Vraja who got the honour of his
smiles overflowing with love, sportive dances and longing
looks, followed him with their eyes and minds, leaving their
work unfinished.
15. The Lord of all, [Brahman with attributes and
beyond attributes] with compassion for his own gentle forms
being troubled by other (wicked) ones, and accompanied with
Prakrti of which Mahatis but a fraction, (or with Balarama as
his great part), though unborn, took birth like fire (which
though ever present in the wood, sparks out after friction).
16. The apparent birth of the birthless Lord in the
house of Vasudeva, (his) stay in a settlement of cowherds
(Vraja) as if out of fear of the enemy {Karhsa), and the flight
of the Lord of infinite power, from his own city—this (beha¬
viour like ordinary human beings) distresses me.
17. It pains my heart to remember ho w he, bowing down
to the feet of his parents, beseeched, *^Oh father, mother
kindly be gracious unto us who being in great fear of Kamsa,.
could not render you any service.”
18. What man who having smelt (experienced the great
joy in) even a particle of pollen in the lotus-like feet of the
Lord, can forget him—the Lord, who with the movement of his
creeper-like eyebrow, a veritable god of destruction, removed
the load (of the wicked) from the earth.
19. Verily, you have witnessed how, during the Raja¬
suya Sacrifice, Si^upala, the arch-enemy of attained
Liberation after which even yogjns aspire by observing care¬
fully yogic practices. How can one endure separation from
(such a gracious Lord like) him r
20. Similarly, other warriors who, on the field of battle,
drank with their eyes the beautiful lotus-like face of Kf^^a,
and attained to his feet ^fter purification (death) from the
missiles of Arjuna.
III.2.29. 229

21-22. The Lord, wha himself is unsurpassed in excel¬

lence (lit. without an equal or superior), and is a ruler of the
three (worlds or attributes—gunas), and who due to his intrin¬
sic highest blissfulness, is in enjoyment of all (types of) happi¬
ness, whose foot-stool is (as if) eulogised by (the sound on
the foot-stool made by) the crests of the crowns of the eter¬
nal guardians of the world who bring tributes to him—Such a
Lord should stand before Ugrasena who is occupying a high
seat (on the throne), and should request him, ‘‘Your Majesty,
kindly pay attention (to us)Oh Vidura, the servantlike beha¬
viour of the Lord greatly troubles us, his servants.
23. What mercifulness! The wicked Putana who with
a desire to kill him, made him suck her breast smeared with
deadly poison, (and for this she) attained the place worthy
for his nurse (Ya^oda;. Is there any other god so merciful
like this, to whom we should resort (for salvation or protec¬
tion ?
24. I regard asuras as the devotees of the Supreme Lord
as their minds are fixed on the Lord of the three worlds, throu¬
gh anger and who on the battlefield visualized him armed
with the Sudarsana disc and seated on the shoulder of Garuda,
attacking them.
25. The Lord took birth from, Vasudeva and Devaki, in
the prison of Kamsa, the chief of the Bhojas, as he was so re¬
quested by god Brahma and desired to restore happiness to the
earth.
26. Then, by his father who was afraid of Kariisa, he was
taken to the settlement of cowherds headed by Nanda. He
stayed there with Balarama with his power unmanifested, for
eleven years.
27. Surrounded by cowboys and himself tending the
calves, the All-pervading Lord sported on the (banks of the)
Yamuna in parks, dense with trees full of warbling birds.
28. He who looked like an innocent young one of a lion,
displayed his boyish pranks of (apparent) laughing and crying,
to the residents of Vraia.
29. The same Lord tended their wealth in the from of
cattle with white bulls (prominent in them) and which was
 230 Bhagavata Purd^

(as if), the abode of the goddess of wealth. He entertained

the cowherds accompanying him, by playing upon the flute.
30. Like a boy breaking down his toys, he ^ortively
killed those wiley conjuring demons who could assume any
form at will and who were deputed by Karhsa (to kill him).
31. He brought back to life the cowherds and cows
who died of poisonous water of the Yamuna. Subduing (and
expelling) Kaliya, the king of serpents, he made them drink
the water again which was restored to its original condition of
purity.
32. The omnipresent Lord made the chief of cowherds
(Nanda) to perform a sacrifice in honour of cows (in which
cows were worshipped) with the help of the best ofB' ahmarias,
as he wished to spend the great wealth in a good way. (In
this way, he subdued the pride of Indra).
33. Oh Vidura ! When Indra, incensed at the disconti¬
nuation of his own (traditional) worship, showered heavily,
the settlement of the cowherds which became extremely dis¬
tressed (by the downpour of rain), was protected (by the Lord)
with the umbrella in the form of the hill {Govardhana)
which he sportively wielded and showed thereby his grace.
34. Respecting (as it were)the evenings bright with autu¬
mnal moon, he enjoyed himself singing sweet songs and
became an ornament of the circle of ladies (performing Rasa
dance).

CHAPTER THREE
{The Dialogue between Vidura and Uddhava)
—Glorious deeds of Krsna
Uddhava said :
1. Then, with a desire to make his parents happy, he
(Kfsna) accompanied by Balarama came to the city (Mathura)
and forcibly pulled down Karhsa, the head of the enemy-force,
from his royal seat, and after killing him, dragged him along
the ground (though dead).
 III.3.6. 231

2. He learnt from Sandipani”* the Veda with all its de¬

tails (the six accessories of the Veda) which was recited to him
but once. He restored his dead son to him (S&ndipani) from
the belly of Paftcajana*^*.
3. Just as Garu^a snatched away his share (of nectar),
Kf sna, in the very presence of kings invited"* on behalf of the
Princess of Bhi^maka, carried away Rukmi^i—his own share
(as she was an incarnation of Laksmi)—with a view to marry
her by the Gandharva form of marriage,thus setting his foot
on the heads of the kings"’'.
4. In diXioih&v svayarhvarat he tamed the bulls whose noses
had not been bored and married the Princess (Satyabh^a)
of Nagnajit. He discomfited the foolish kings who, despite their
humiliation (by Krs^a’s fulfilment of the marriage condition)
still entertained a desire for her and came to fight him with
their weapons, though he could not be injured by them.
5. Like an ordinary man (under the thumb of his wife)
the Lord took away the celestial tree Parijata to grant the desire
of his beloved (Satyabhama). At this, Indra (who was incited
by Saci) like a pet deer of women, got blind with rage and
pursued him with his army (of gods)*^®.
6. Seeing her son (Naraka) who was (as if) swallowing
the sky with his body, cut down by the SudarSana disc, he

613. Sandipani—Teacher of Kfs^a and (DHM279).

614. Paflcajana—^Name of a demon who assumed the form of
a conch-shell and was slain by Kf^qa to recover S&ndipani*s son. But as
he was not found in Pancajana’s belly, Kri^a brought him back from
Yama. For details—infra X Gh. 45.
615. accepts the v.l. ramoiArtd i.e. who were attracted by her
(Rukmini’s) beauty etc.
616. Modern *love-marriage’. So called due to its supposed
prevalence among the Gandharvas. ASD 398 is wrong when it states
that it is performed 'without ceremonies'. Smfti Candrika and other
digests state that homa and saptapadi are necessary. For details Kane Hist,
ofDhama Rostra Vol. II—i. Ch. IX. P. 521-34.
617. Kings who were invited by her brother Rukmi whose name
had two syllables common with the name 'Rukmi^I*—($R).
618. Indra’s ingratitude is obvious, as it was he who invited
Kffna to get back the earrings of his mother Aditi from Bhaumisura.
Krfna went to Svarga with SatyabhamS and restored the ear-rings
(Vide infra X. Gh. 59).
 232 Bhagavata, Purina

(Kf^^a) was prayed by the goddess of the Earth (Naraka’s

mother). Having given the remaining (unannexed) kingdom
to Naraka’s son, Krs^a entered the harem.*^* •
7. Seeing Hari, the friend of the afflicted person, the
princesses who were abducted by Nafaka, immediately rose to
receive him with their glances full of rapture, bashfulness and
love.
8. Assuming suitable forms by his mayd powers, he simul¬
taneously married them all, with proper formalities, in different
apartments.
9. With a desire to expand his prakrti (or to become
many for the sake of prakrti)^ he got from each of them ten
children equal to him in all respects.
10. He commissioned his great prowess and glory in his
men (devotees like Mucukunda, Bhima), and through them he
got killed Kalayavana, Jarasandha, Salva and others who, with
their armies, laid siege to his town.
11. He caused the death of some like Sambara®®®, Dvi-
vida**^,Bana***,Mura*®®andBalvala®*® (throughothers), while
he killed others like Dantavaktra*** (personally).
12. He then caused the destruction of kings who espo¬
used the cause of your brothers* sons (Kauravas and Pandavas).

619. For details vide infra X. 59.

6so. Sambarai A demon who stole away Kr9i;>a’s son Pradyumna
soon after his birth, and threw him into the sea. Providentially Pradyu*
mnawas saved and he killed Sambara—BPK 197.
631. Dvivida—A monkey friend of Naraka; to avenge Naraka*s
death he went on destroying the towns in KfSna’s kingdom. At Rai-
vata hill, he offended BalarSma insulting his foir companions. In the
ensuing fight BalarSma killed him—PI. 3.150.
623. —Eldest son of Bali; a devotee ofiSiva; arrested Kn^a’s
grandson Aniruddha who courted his daughter U9&. In the battle that
followed for the rescue of Aniniddha, god 3iva and Skanda assisted Bk][ia
but were finally overpowered by Kw^a. At Siva’s request KfWa spared
Baca’s life and returned with UjS and Aniniddha—^DHM. 42.
623. Mura—^A demon ally of Naraka; defended Naraka’s capital
PrSg-JyOtifa with his seven thousand sons. But he along with his sons
was killed by Krsna with his disc Sudariana—DHM. ai3.
624. Balvala—^A demon who ruined the sacrifices at Naimi^a; was
killed by Bsdarkma at the request of the sages.
. k^onte-vaktra—King of Karufa; took side wainst Kf^oa on
behalf of JarSsandha, Sftlva and was killed by Knoa—DHM. 80.
 III.3.21. 233

By the marching of their armies to Kuruk§etra, the earth was

as if made to tremble.
13. He was not satisfied when he saw Suyodhana, along
with his followers, lying prostrate on the ground with thighs
broken and with his royal splendour and life cut short by the
evil advice tendered by Kar^a, Dui^^asana and Sakuni.
14. (He thought to himself): What an insignificant por¬
tion of the heavy burden of the earth is relieved, though an
army of eighteen Aksauhi^is is annihilated through (the medium
of) Bhi§ma, Drona, Arjuna and Bhima ! For there exists an
irresistible army of Yadavas headed by (Pradyumnaand others
who are) my parts®*® {arhias).
15. There is no other strategem to kill them (Yadavas)
except when there will be a quarrel among themselves, with
their eyes reddish with intoxication. When I prepare to leave
this world, they will automatically disappear.
16. After planning thus, the Lord, establishing tbe son
of Dharma (Yudhisthira) in his own kingdom, gave delight to
his friends and showed thereby the path of the righteous people.
17. The continuity of the Puru family, which was pro¬
perly secured by Abhimanyu in Uttara, but which was verily
destroyed by the missiles of ASvatth^an, was again restored
and protected by the Lord.
18. The Omnipresent Lord caused the son of Dharma
(Yudhisthira) to perform the horse-sacrifice thrice. He (Yudhi-
?thira) who was devoted to Kr$aa, enjoyed himself protecting
the earth with the help of his younger brothers.
19. The glorious Lord also, the Soul of the universe and
a follower of the path prescribed in Srutis and Sm|*tis enjoyed
all worldly pleasures at Dvaraka. But as he was firmly fixed in
the Sankhya Philosophy, he remained non-attached (due to
his realization of the distinction between Prakfti and Puru9a).
20-21. With his lovely smiling looks and words sweet as
nectar, with spotless character and with his body as an abode
of l$r! (Goddess Lakfml) he gave delight to this world as welT
as to the next, especially so to the Yadus. At night, he showed
momentary friendship to wmnen who obtained the pleasure of
his companionship.
636. VJ. construes it with Bhifma, Droija etc.
 234 Bhdgavata PurSna

22. While he was enjoying himself thus for pretty long

years, He became unattached to the householder’s lifS and the
pleasures therein.
23*. The objects of enjoyment are in the power of the
Fate. Man himself is at the mercy of the Fate. What person
devoted to the Lord of Yoga (Krs^a) by yogic process, will put
faith in these (objects etc.) ?
24. Once upon a time, in the city of Dvaraka (some)
sages were offended by Yadava and Bhoja lads while at play.
The sages who knew the intention of the Lord, cursed them.
25. Then after some months, Vrsnis, Bhojas, Andhakas
and others, being deluded by God, rode in their chariots to Pra-
bhasa, in great delight.
26. Thereafter, performing ablutions and offering liba¬
tions to Manes, gods and sages they, with that water, gave cows
of many good qualities, to Brahma^as.
27-28. I’hcy donated to Brahmanas gold and silver,
clothes and beds, skins and woollen blankets, horses and chariots,
elephants, girls and land sufficient for maintenance, sumptuous
food with a view to pleasing the Lord. Those brave warriors
whose life was dedicated to the service of cows and Brahma-
9as bowed to them (Brahmanas) with their heads touching the
ground.

CHAPTER FOUR
[The Dialogue between Vidura and Uddhava)
—Destruction of the Yadavas and
Kr^rM*s Message.
Uddhava said
1. Then, having been permitted by them (Brahmanas),
they (Yadavas etc.) drank (the flour-made) liquor. They lost

diflers : When the Lord himself who had everything in his

power, felt non-attachment, who would love or entertain faith in things
in the power of the fate? A person devoted to Lord Krsoa would never
do so. *
 III.4.11. 235

their knowledge (sobriety), and cut each other to the quick by

bitter words.
2. When their minds became unbalanced and vehement
by the evil effect of the wine, the destruction (as a result of
fight) among them, after sunset, was like that of bamboos (fric*
tion between which creates forest conflagration consuming the
forest of bamboos).
3. Seeing that course of events brought about by his
maya, the Lord sipped water of the Sarasvati, and sat down at
the foot of a tree.
4. And (while we were already at Dvaraka), Iwasasked
to go to Badari by the Lord who removes afflictions of his
devotees, (but) who desired to destroy his own clan.
5. Oh conquerer of the enemies ! Though I understood
his intention, I followed him, as I could not bear the separa*
tion from the feet of the Master.
6. Searching for the most beloved Master (who protects
by granting the knowledge of the Soul), I found him, the abode
of the goddess Laksmi, sitting alone on the bank of the Sarasvati,
without any shelter (as he is the shelter of all).
7. (I saw the Lord) of beautiful blue complexion, com¬
posed of pure sattvOf with calm, reddish eyes, recognisable by
his four arms and by yellow silken garments.
8. He was sitting with his lotus-like right foot on the
left thigh, leaning against a young A^vattha tree, with all
pleasures of the senses renounced, (yet) in perfect bliss.
9. In the course of his wandering over the world, there
came by chance asiddha (Maitreya), the great devotee of the
Lord, and a friend and well wisher of Dvaipayana (Vyasa).
10. While the devoted sage, with his neck (head) bending
with joy and devotion, was listening, Mukunda (Kr^^a) remo¬
ving my fatigue with a long smiling look full of love (compas¬
sion), said to me:
The Lord said:
11. Being an aniiryamin (dweller in (he hearts of all) I
know what you wish. What I give to you is diflicult for others
to obtain; (for) in days gone by, in the long sacrificial session
performed by PrajSpatis and Vasus, Oh (former) Vasu, you
performed the sacrifice with a desire to attaining me.
 236 Bhdgavata PurS^a

12. Oh virtuous one ! This is the last of your births, as

my grace has been secured by you in the present birth. How
glad I am ! that you have come with singleminded devotion to
see me when I am about to leave this mortal world (to go to
Vaikui^tha), in this solitary place.
13. Formerly (in Padma Kalpa), at the beginning of cre¬
ation, the highest knowledge throwing light on my greatness
(majesty)—which the learned ones designated as theBhdgavata—
was imparted by me to the unborn god (Brahma) seated in the
lotus sprouting forth from my navel.
14. I, who was thus respectfully addressed, and who was
the recipient of the favour of a long look of the Supreme Man,
with my hair standing on their ends due to my affection (to
him), with flowing tears, and bowing with folded hands, address¬
ed to him in faltering words.
15. “Oh Lord ! Out of the four goals of life (viz.
artha, kdma and Mokfa)^ which goal is difficult to be achieved
by those who resort to your lotus-like feet ? But, Oh Almighty,
I do not request you for any one of them, as I am eager to
serve your lotus-like feet.
16. That you performed actions, though you are devoid
of actions and desire to do them, that you have taken a birth
though you are birthless, that you resorted to a castle or fled
away through the fear of the enemy, even though the god of
Death is your form**"^, that you married with ten thousand young
women despite your enjoyment of your self-blissfulness—by these
the intellect of the learned ones gets confused and fatigued.
17. Or, Oh Almighty Lord ! It throws our mind in con¬
fusion that you, whose power of self-knowledge is unobstructed
and continuous, should invite me for consultations like an igno¬
rant person, though you are never ignorant or careless.
18. You have completely disclosed to Brahma, the sup¬
reme knowledge throwing light on your own (essential) myste¬
rious nature. Oh Lord, if it be within our capacity to receive
it, explain it, to us so that we may easily cross the misery (of
the worldly existence).”
19. To me who have thus expressed the cherished desire

627. kdlSimana^—^You are the destroyer of all—Vjf!

III.4.27. 237

of my heart, the Supreme Lord of lotus-like eyes instructed me

(gave me insight) into his Supreme Nature.
20. I, who have thus learnt the path of the special know¬
ledge of the real Soul from Lord Krsna, whose holy feet have
been worshipped by me, bowed to his feet, circumambulated
the Lord and have come here with my heart afflicted with
separation (from him).
21-22. I, who am full of delight at the sight of the Lord,
and distressed at my separation from him, shall go to the site
of the Radar!—hermitage which was liked by him, and where
Lord Narayana and venerable sage Nara, both of whom con¬
fer blessings on the world, perform a mild (non-troubling) but
severe penance fora long period (up to the end of Kalpa).

^rt Suka said:

23. Having thus heard from Uddhava, the unbearable
(report of the) death of his friends and relatives, the learned
Vidura controlled the explosion of grief by his knowledge.
24. The prominent Kaurava (Vidura), due to his con¬
fidence in (Uddhava), the great devotee of Lord Krsna, pro¬
minent among Krona’s circle of friends and kinsmen, spoke
thus to him while he was about to depart.

Vidura said
25. Your honour deserves to convey to me the supreme
knowledge shedding light on the mysterious nature ofthe Lord—
the knowledge which the Lord of Yoga, the ruler (of the uni¬
verse) imparted to you. For, the servants of Visnu move about
to serve the needs of their devotees.

Uddhava said :
26. The sage Maitreya is to be propitiated by you for
this knowledge, as it was in my presence that the Lord himself
directed him to do so (i.e. to instruct you) at the time of his
departure from the world of mortals.

Sri Suka said:

27. In this way, in the company of Vidura, Uddhava
got his anguish (at the separation of Hari) subsided by the
 238 Bhagavata PurS)!^

nectarlike conversation about the excellent qualities of the

Omnipresent Lord, and spent like a moment the n^ht, on the
bank of the Yamuna, and then left (for Badarika^rama).

The King said:

28. How did Uddhava remain (safe from the Brahma^a’s
curse) when Hari who was the chief of the Vpsipis and Bhojas,
leaders of the commanders of warriors joined the majority, and
who (Hari) was the Lord of the three (gods, e. g. Brahma
and others) gave up his mortal coil ?

4^rf Suka said:

29-30. The Lord whose will is always supreme (lit.
never futile), began to think when he annihilated his own race
by the Time (god of death) in the form of aBrahmana’s curse,
and was about to cast off his body.
**Now when I am no more in this world, only Uddhava, the best
among those who have realised the soul, deserves to receive the
knowledge that is within me (or which relates tome).
31. Uddhava is not a jot inferior to me. He is the master
(of himself) unpurturbed by worldly objects (gufias). Hence let
him remain (after the annihilation of the Yadavas) to make
people receive knowledge about me.
32. Thus directed by the lord of the three worlds, the
source of the Vedas, (Uddhava) went to the Badari hermitage
and worshipped Hari by deep meditation.
33-35. Having heard from Uddhava praiseworthy acts
of Kr^^a, the Supreme Soul, who out of sport assumed the
human body, and of his laying down the body (death)
which increased the courage of the wise, and which is more
difficult to understand on the part of beasts (beastlike per¬
sons) of unsteady minds and of his being seen mentally by
Ky^^a, Oh great Kuru, Vidura meditated upon him, but after
the departure of Uddhava, became overcome with feelings of
love and wept.
36. From the bank of the Yamuna, Vidura, the Siddha,
reached the heavenly river (the Gahga) after some (several
days, where Maitreya (the son of Mitra) was met by him.
 239

CHAPTER FIVE

{Dialogue between Vidura and Maitreya)

Tattvas and their Deities.

Sri Suka said :

1. At Haridvara, Vidura, the most excellent among the
Kurus, purified due to his devotion to Acyuta (Krsna), fully
satisfied*^^ with Maitreya’s straightforwardness, humility and
compassion, approached Maitreya of unfathomable knowledge,
who was seated there (unoccupied with any work) and asked
him.

Vidura said :
2. May your Honour please explain to us what is proper
to be done (i.e. the proper course of conduct) in this world, as
(we find that) people do some (prescribed) acts for the sake of
happiness, but they do neither get happiness nor the pacification
or cessation of the other thing (i.e. misery) and are, on the con¬
trary, subjected to misery again and again.
3. It is a fact that really auspicious devotees of Lord
Krs^a (like you) move about in this world with a view to be
gracious to people who by their misfortune have become averse
to Krsna, and (consequently) unrighteous and extremely mise¬
rable.
4. Hence, Oh great saint, please advise us the course (of
conduct leading) to happiness whereby the glorious Lord, install-
ed in the hearts of men purified by devotion, imparts the an¬
cient lore (based on the authority of the eternal Vedas) leading
to the direct realisation of the true nature of the Soul.
5-9. Oh best amongBrahmanas ! Please describe (expla¬
in) to us : What deeds the Lord, the controller of the maya
consisting of three gta^s (or the Lord of the three worlds
the self-dependent, performs after taking incarnation; how he,
though devoid of activity (or free from desires) created this
(universe), in the beginning; how he, having stabilised it (in
its existence) arranges for its maintenance; how he abstains

628. v.l. sauHlya-gOfdbhitfptam—Adj. qualifying Maitreya : MaiN

reya was satisfied with humility and other qualities of Vidura.
 240 BhSgavata PurS^a

from worldly activities by withdrawing it (the universe) into

the vacuum(aA:a/<z)in his bosom and sleeps in the cave, viz., h>s
yoga-maya; how this Lord of Yoga, of unimaginable powers,
though he is one, entered this (universe) and became many (in
the form of Brahma and others); the actions he does for the
well-being of Brahmanas, cows and gods as part of his sports in
different incarnations; for in spite of hearing the nectarlijte
(sweet) deeds of the Lord, who is at the head of persons of
auspicious fame, (persons whose name is auspicious to utter);
(Describe to me) with what first principles {Tattvas like
mahat etc.) the master of the protectors of this world (like Indra
etc.), created and regulated the different regions along with
their guardians, and those regions beyond theLokaloka mount¬
ains®*®—regions in which all the different classes of beings are
distinguished from each other (as god, man etc.) according to
the function of their Karmas. (Explain to me) how Nara-
yana, the self-created creator of the universe, created differences
among beings, according to their inborn nature, deeds {karma) ^
form and name.
10. Oh respected sage ! I have often heard from Vyasa,
duties prescribed for the twice-born (higher) castes and lower
castes. But with the exception of the ambrosial flood of the
episodes of Kfsna, we are satiated with hearing matters which
result in insignificant pleasure.
11. Who would feel fed up with the (description of the)
episodes of Krsna of holy feet—episodes which are glorified by
learned persons (like Narada) in your assemblies. For as soon
as he (Kfspa) enters a man’s ears (i.e. Kr$na’s stories are
(heard), he cuts asunder (man’s) attachment to the house
(worldly life) which involves him in mundane existence.
12. Even your friend, the venerable dark sage (Vyasa)
composed ihcBhdrata (the Mahdhhdrata) with a desire to descri¬
be the excellences of the Lord. In it (the Mahdhhdrata) y the
mind of men is certainly attracted to the stories of Hari through
repetition of the lower types of pleasures.
13. The ever-increasing inclination to listen (to the sto-
639. Lokdloka—‘A mythical belt of mountains bounding the outer¬
most of seven seas encircling the world and separating this world from .
the regions of darkness’DHM/80; —ASK.v830
 III.5.20. 241

ries of Krs^a) engenders (a sense of) aversion to other objects

of pleasure, in the faithful. It quickly destroys all the miseiies
of a man who finds happiness in constantly meditating over the
feet of Hari.
14. I feel pity for those ignorant people (who do not
understand the teaching of the Mahdbhdrata) who due to their
sins, feel aversion to the stories of Hari and (hence) are the
pitiable of the pitiables. The vigilant (blinkless) god Time
diminishes (destroys) the life of those vvho waste their time in
wasteful verbal, physical and mental activities.^*^
15. Oh Kausarava ! Just as the essence (honey) is pick*
ed up from flowers, so you extract (the select) narratives from
the stories of Hari who bestows happiness. Oh friend of the
afflicted! Please recite to us, for our good, the story of Hari of
hallowed fame.
16. Please describe to me the superhuman acts performed
by the Almighty who, with the power of Maya under his con¬
trol, for the creation, sustenance and destruction of the universe,
has taken (different) incarnations.
^ri ^uka said :
17. The revered sage Kausarava who was thus requested
by Vidura for the final beatitude of men, replied to him with
great respect.

Maitreya said :
18. Oh virtuous one ! For rendering great favour to
people, you have made an excellent query. You, whose heart
is set on Hari, will hereby spread your fame in the world.
19. Oh Vidura I There is nothing surprising in this about
you who are born of Vyasa, you who have resorted to Lord
Hari with devotion, fixed on him only.
20. You are god Yama, the controller of all subjects
who, due to the curse of Ma^qlavya, were born from Vyasa of
the female servant who served as his brother’s (Vicitra-
virya’s) wife.

630. The winklesi god Time condemns as useless their advocacy

etc. for the establishment of their particular philosophical stance (rva-rtu-
tnata-sUi/l^ana)—VC.
242 BhSgavata Pura$a

21. Your honour was always esteemed (loved) by the

Lord (Kf^a) and his followers. When he was about to depart
(from this world), he instructed me to impart knowledge to
you.
22. Now I shall describe to you in serial order the spo¬
rtive actions of the Lord which were exhibited by his Toga-rndyd^
and which comprise within them the preservation, origination
and destruction of the universe.
23. The Lord, the supreme soul of all the souls
and their master, was all alone before (the creation of) this
(universe). When the will of the Supreme Lord viz. Maya dis¬
appears*^* (or when he wills to be alone), existent as he is as
a cause, he is not perceived separately as a seer or anything to
be seen, (though ) he was comprehended by various conjectures**®
(while the gross creation existed).
24. Verily (though) he was then this (only) Seer and
the only illuminator* he saw nothing (due to non-existence
of the universe). He whose powers (such as Maya etc.) are
asleep (unmanifested)*** but whose sight was wakeful (not
asleep) regarded himself as if he were not-existent.
25. ** Oh highly virtuous (Vidura) ! That is verily the

631. dtmanamdtmd—The Master who enters into individual souls

to sustain them—VR. (ii) He who is like the orb of the Sun to the
individual souls who are like the solar rays (emanating from the orb) —
JG.
633. dimecchdnugatam—(i) When there was the manifestation of his
Will to create the universe—VR. (ii) When he willed to create the uni¬
verse.—VJ.
633. ndndfuatjiupalakfita^—(i) He is implied by the ideas like
VaikuQtha (Vi9pu*8 region)—JG. (ii) He is cognised by various thoughts
about actions (effects) and objects—SD.
• eka-rdt~{i) Of uninterrupted uniform light—^\^R.
(ii) The Almighty possessing all powers—JG.
634. supia-iakiilf.— (i) Whose power in the form of sentience and
non-sentience is in a subtle state—VR. According to VJ., this power is
Mdyd, (ii) Whose powers like Frakrti and others lie dormant—SD.
**Of the Lord, the Seer of entities possessing existence, Miy& is the
power (fcfifr), as it is an attribute of the Lord (not distinct from him).
It is Prakrti having the nature of both sentience and non-sentience
{ethnd—cttandtmikd). It existed in a subtle form in his person. It is by
this power (as the cause) that he created this sentient and non-sentient
universe as the effect and remained untouched by the deficiencies of the
world—VR. For fhe convenience of translation the terms eit and aeit
III.5.28. 243

potency of this Seer (God) which is of the nature of both cause

and effect (or which is essentially the very soul of the visible
and invisible). It is called Maya (the principle of phenome-
nality). It is by this power, that the alUpervading Lord creat¬
ed the universe.
26. (When) the commotion of Gu^ (attributes) is caus¬
ed into Afaya through the power or effect of Time***, Visnu, the
possessor of perfect intellectual power, inseminates into her
his own image or the individual soul through Puru$a who is
his own part {arhSa) controllingprakrti***.
27. Then under the impelling force of Time, the mahat-
tattva was generated from (i.e. Maya).*” It is of the
nature of vijildna which dispels the darkness of ignorance
and manifests the universe lying within the body of the
self.
28. And it (the mahat^fattva) being under the power of
his amia or (the resemblance of the Supreme Spirit as the effi¬
cient cause) the three attributes {guras as the material cause)
and Time (as the driving force) and within the range of sight
of the Lord, manifested itself into another form (called ‘Aham-
Icara*—self-sense or ego-hood) with a desire to create this
universe.

are rendered as 'sentient’ and ‘non-sentient’. In R&mSnuja’s

philosophy Aci/as and is inert {jada) while as
satira it ajada {noti'xncti, immaterial) but is difierent from the Soul
and God who are also ajadas (For details vide A. Senagupta—Philosophy
of Ramanuja, pp. 78 ff.
635. kalavftlyd—The fate (adffta) of individual souls necessary for
the fruition of their karems—VJ.
636. As usual VJ. puts forth his usual theory of creation that
Vitau in the form of Purusa, manifested out of his (Vifijtu’s) original
form {mula-rOpa), impregnated both the kinds of mdyds niaking the
intelligent mqya to guide the creation while the non-intelligent mdyd to
change in form.
^37- VJ. explains : From mdyi (a synonym of atyakta) which was
infused with power by the Lord, was produced Mahattattva (viz. the body
of the four-fisced BrahmS). Being impelled by Time {KSla)—the
Puruyawho knows the destiny of every being and who- urges on the
creation of the universe—Bra)hm& who is the wjliSnStmS who (through the
grace of NftrSyapa) dispels the darkness of ignorance and eithibits the
universe in the bo^ of Soul and thinks that it is his body.
 244 Bhdgavata Parana

29. From the mahat-tattva undergoing modifications was

born ahariikdra (ego-hood) which is the substratum/>f the effect
(viz. adhibhUta)^ the cause (viz. and the doer (viz.
adhidaiva)***, and which consists of the elements {bkStas) sense-
organs {indtvyas) and the mind {mmas) which also implies gods.
30. The ego-hood {ahatfikdra) is of three types—Vaikdrika
(characterised primarily by the gunat sattva), taijasa characteris¬
ed by thegu^t rajas) and tdmasa (characterised by the guna,
tamas).From the principle of ego-hood undergoing modifications^
the mind was produced from the vaikdrika type of I-ness
{aharhkdra). Deities (presiding over sense-organs.) are the prod¬
ucts of the sdttvika type of ego-hood. The perception of the
objects of senses is due to these (deities)*
31. The cognitive and conative sense organs are the
products of the taijasa type of ego-hood*®®. From the tdmasa
ego-hood was evolved the subtle element {tanmdtrd) viz. sound
wherefrom was produced the sky {dkdSa) which is the body of
the dtman (or the means of knowing Atman).
32. ** When due to its union with Time(Aa/a), the Maya-

638. I. ag.b: (./4Aaf:AA:ara) which is the cause of the effect (viz. the
body,) the cause (viz. the organs of senses) and kcrtdtmd (the doer of the
above two), and these result intheforn^of elements (6Atlto), organs of
senses etc.—VR.
* The term deva literally means ‘that which reveals*. They reveal
the objects of senses; therefore they are called devas. The Bh.P. adopted
the Vedic doctrine of spiritism and extended Godhood to cover all
principles of creation from to the subtle elements {tandmtrds), So
there were as many gods as there were principles of creation. Vide below
3.5.38—For details Bhattacharya PSB 1.290-93.
639. VR. states that taijasa ego-hood does not produce anything
per se unless it is in union with the sdttvika or tdmasa ego-hood. VB. ex¬
plains that knowledge is predominantly Sdttvika and action is tdmasa.
Hence both types of organs are produced by rdjasa ego-hood with their
help. VB. adds buddhi and pre^ to the list of sense organs, stating this
to be implied by ca the last word in 31 .a
** The Bh.P. has adopted the doctrine of causation ( at-kdryavdda) to
explain evolutionary process. Accordingly, the effect can have no quality
which is not already in existence in the material cause. Hence it pre¬
supposes a subtle form of each element with a potential quality serving as
the intermediary of the causal relation between one element and another.
This subtle element is technically called tanmdtrd (unit-potential). For
details—B. Bhattacharya PSB. 1.295-97. ^
 III.5.37. 245

power and his part (or intelligent image—(ahSa)^ (space)

was viewed by the Lord,the subtle element {tanm&trS) of touch
was produced from the space (J^^a). It (touch) underwent
modifications and produced Air (rJj^u).
33. Vayu though possessing great force, underwent nso-
difications in combination with space {dkaSa) and created the
subtle element of rnpa (wherefrom was produced) light, the eye
(illuminator) of the world.
34. When viewed by the Lord, the light, in conjunction
with Vayu and due to the influence of Time, Maya and ArhSa
(his part or intelligent form) created water with taste (as its
main characteristic).
35. And water in combination with light was seen by
Brahma and underwent modification and through the influe¬
nce of kaldj mayd and aifiia developed into the earth with smell
as its characteristic.
36. Oh excellent one (Vidura)! They (the learned ones)
know that among the elements (^AS/ar) beginning with space
{dkdSa), every later evolute possesses the attributes of the pre¬
vious ones according to its rank (in the evolutionary process),
due to its connection with previous
37. * These gods (presiding over mahat and other princi¬
ples) who show the indexes of timey mdyd and and who

640. Thus Vayu possesses the attribute sound of Ak&ia as well as

its own special attribute Touch. The Earth {Pftkvi) possesses its own
attribute smell, as well as the special attributes of its previous evolutes,
viz. sound touch (of V2yu), etc.
* VJ. explains: BrahmS and other gods presiding over Mahat and
other principles, were created by Vi90u. They possess their bodies due
to Kdluy Mayd and Amsa and were parts {kald or amia) of Vifhu, and
were in a way distinct from him. Due to their mutual unrelatedness,
they could not lay the egg of the universe. (Hence) with their hands
folaed (to their heads) they prayed the Lord.
SD. explains: (The presiding deities of the principles called)
mahat and others, (though) parts {kald) of Vi^nu and conditioned by the
agitator Time (creating commotion by its influence), M&y& as the
material cause, arhia (me individual soul) and form, were unable on
their own to create the universe. due to their unrelatedness. Hence
they (deities) praised the Lord.
641. According to , capacity of transformation (vtifcrfi), fickle¬
ness {mkfipa) and sentience (eitand) are the marks of Kdla, Mdyd and
Adiia*
 246 Bhagavata PurS^a

are but parts (kalas>=ai]^/aj) of Vi^nu were unable to create

(the universe) due to separateness (unrelatedness), they with
folded hands, spoke to the Omnipresent Lord. ,

Gods said:
38. Oh Lord! We bow to your lotus-like feet which are
like an umbrella cooling down the heat of those who resort to
it. Recluses, taking shelter under them, instantly ward off the
great misery of this worldly existence (sarhsdra) even from a
distance.
39. Oh Supreme Lord! The Creator*^* and controller
of the universe! In this worldly existence, beings, affected by
three types of miseries, do not get happiness. Hence, Oh Sup¬
reme Soul! we are resorting to the shade of your feet which
impart knowledge.
40. We take shelter of your sanctifying feet which are
the source of the (Gahga) holiest of all the rivers, the waters of
which remove sins—the feet which the sages in their detached
minds, seek with the help of birds in the form of the Vedas whose
nests (dwelling places) are in your lotus-like face.
41. We come for shelter to the place (lit. foot-stool) of
your lotus-like feet, concentrating on them in our hearts
purified by faith and devodon (with unattached karma-yoga and
become self-controlled by knowledge which is reinforced by non¬
attachment.
42. Oh Lord! You have taken re-incarnation for the cr¬
eation, sustenance and destruction of the universe. All of us have
come to resort to your lotus- like feet, the contemplation of which
gives Liberation (state of fearlessness) to your men (devotees).
43. Oh Supreme Lord ! We adore your lotus-like feet
which in spite of your residence in their bodies {^santar-ydmin),
are far distant (and hence not accessible) to those men who have
a foolishly obstinate attachment to the contemptible body as
‘I*, and to their houses and property as ‘mine’.***

64a. v.l. ffe—^No happiness is possible without resorting to your

feet (3R).
643. yatsinu ... ,gehe—Relatives like wife, sons etc. and property
or belongings are the ties of the body and house etc. which are the pro¬
duct or effects of the inert matter—^VR.
III.5.49. 247

44. Oh Lord of Lords who are praised by the greatest I

It is well-known that those whose minds are carried away by
sense-organs which are attracted by external objects***, do not
therefore, see those devotees who have taken resort to the glory
of your gracious foot-steps.***
45. Oh God ! Those whose minds are purified by deep
devotion generated by drinking the nectar of your stories, get
knowledge, the strength of which lies in non-attachment (to
the world) and easily attain to Vaiku^iha.
46. So also other wise persons, having conquered the
most powerful Prakrti by their power of Samadhi~Toga {Toga in
which mind is to be concentrated on the soul—dtman) enter
into you—the Purufa. Theirs is (a path of) hardships. But
there is no (such) (harsh) exertion in your service.
47. Therefore, Oh Primitive Being, all of us who have
been created serially by you, for the creation of the world, and
who possess the three separate (viz. sattoa, rajas and tamas)
as our characteristic, are not able (to coordinate our activities)
to present to you your instrument of sports, viz. the universe.***
48. Oh unborn Lord ! (Manage thus) that we may
offer you your entire oblations at the proper time, and we shall
be able to eat our food (i.e. enjoyments as our enjoyment is real¬
ly your enjoyment) and that these beings (worlds) staying in
their own places, may present offerings to us both, and may
certainly enjoy their own food without difficulty.
49. Oh God ! You are the primary cause of (us) gods
along with our descendants (or along with effects); you
are the changeless, primeval Purusa presiding over all. You
who are unborn, have deposited your semen, viz. the all-know¬
ing**’principle QaWtdmahati in your beginningless power called

644. mat—false, vain—SD.

645. !§R explains the better reading^sttAo .... lakfjfdn, as follows :
Those (whose minds are carried by sense organs) do not see the paths
shown by your graceful footsteps viz. the path of the good or the nine¬
fold path of devotion such as Srava^a etc.
646. sva-vikara^tantram—Executing the work assigned to us—(VR).
647. Kavitn—(i) Brahmk, the Samaffi-Purufi—VR.
(ii) The individual soul asiantafti.
(iii) The Omniscient God knowing the past and future—VJ.
248 Bhdgavata Puram

MayH which is the source of attributes (like sattva, rajas) and

actions (like birth etc.)***
50. Oh Supreme Soul! What should we, mahat and others,
do for you to achieve the object for which we are born?t!)h God!
For the execution of work assigned to us, grant unto us, who
are dependant on your grace, your own eye (the power of know¬
ledge) along with your power (of action).

CHAPTER SIX
(Cosmology : Creation of the Universe)
"The Sage said :
1-2. Having seen the state of his existing potencies that
they were disparate and that their power of creating the uni¬
verse lay dormant, the Supreme Lord of miraculous deeds bear¬
ing with him his divine power called time**® (which has no
separate existence from him) entered simultaneously the
group of twenty-three principles (viz. OTflAa<+egohood-|-5 sub¬
tle elements 4*5 gross elements-f-10 organs of senses both con¬
ative and cognitive-fmind).
3. The Lord who entered the group (of 23 principles)
made the separate principles to work together by his power of
action {kriyi-Sakti) rousing up their dormant working capa¬
city.**®
4. The group of twenty-thiee principles, the potency of
which to work is thus roused by the Lord, and which were thus
impelled by him, created the Virat Purusaby contributing their
individual parts.
648. You have deposited your power of creating the universe and
god Brahm&, (the scmafti-Purufa) in Praki^ti, which is your own power
(an attribute with no separate existence outside God)—the Power which
is the cause of the organs ( f senses, both conative and cognitive—^VR.
649. kSla’Sttmjham : (i) The divine power which creates commotion
to produce the effects; or Pickjti roused to action by Time—SR.
(ii) (Lc rd Vif^u entered along with) Lak;ml, the intelligent
prakfli, designated as Kila.
6.50. Karma—The actiens or fate in store (ccr;/a) of jivas.
III.6.9. 249

5. The group of the creative principles of the universe,

due to the entry of only a part {athSa) of the Supreme Lord
in them, became assimilated with each other and were in com¬
motion leading to the creation (of the Virat Purusa) in which
are the movables and immovables.
6. That Virat Purusa of gold (of the complexion of gold )
containing all the beings (in invisible forms) stayed in the egg
(called Brahmanda) on cufmic waters for one thousand years*^'.
7. Verily he (the PiVfl/the offspring (the pio-
duct) of the principles of the universe, the possessor of the div¬
ine potency of knowledge, action and spirit,*^® divided*®* him¬
self as one (in the form of the spirit residing in the heart), as
ten (in the from of the vital airs — Pranas — viz. Pranas
apanoy vydna, uddna, samdnay ndgOy kSrma, krkalay devadatta and
dhanadjaya), and as three (viz. forms related to adhibhula, adhu
daiva and adhydtma).
8. This*®* ( j&ura/a) is the individual soul within
all beings. He himself is a part of the Supreme Soul {para-
mdtman). He is the first incarnation {avatara) in whom is
supported the multitude of all beings.*®®
9. The Virat Purusa (God Brahma) has threefoims, viz.
those related with adhydtma, adhidaiva a.nd adhibhiita*^^, tea forms
651. Gf. Bh.P. 2.5.34; s.io.i I.
652. deva-kamdlma-iakliman—According to VR. these powers are :
Jiva iakti or avidyd, the kaima of jivas and the spirit or intelligent power
(cit Jakli) useful in the creation of the body and other conditions of jiva.
VJ. reads ‘daiva-’ for ‘deva’ and inteipreting garbha as thje Inner con¬
troller {antarjamin) of the principles e.g. mthtt and others, enumerates the
potencies as (i) Power superior to gods like BrahmS, (2) the fate
{adffta) of jiras and (3) Prakfti the miedium of enjoying pleasure, pain etc.
653. This division is clarified in verse g below.
6o4> VR. thinks that this refers to god Brahma who is the
support of all individual beings, and who is an incarnation {avatSra) of
the ‘possession* (dveJa) type. VJ. states that word t/a refers to Hari in the
Purufa incarnation. On the support of the Puru$a depends the creation
and preservation of all beings.
655. It is in the body of the Viraf [Purufo) that the whole of the
universe consisting of mobiles and immobilesis seen—GD.
656. According to VR. sddhydtm^^vrilh jiva (indweller of the
body). Sfifihidaiva">with the senses in the semefti stage as in the Sim
etc. SftdhibhfltaiB^with sounds etc. which are the characteristics of
elements {bhdtas).
250 Bhdgavata Purdtjia

viz. the ten vital airs {prS^as) and one form, viz. that connect^
ed with the heart.
10*. Lord Vi^riu (adhokfaja), remembering the prayer
(vide supra 3.5.48) of (the presiding deities of) the Principles
of creating the universe, planned (the person of) the Viraf (or
Hiranyagarbha) by his power of knowledge (or spiritual light),
for enabling them to perform their functions.
11. Now, hear from me, how many places of residence
of gods (Presiding deities of sense-organs) were created in the
body of Virit by bis penance, viz. the power of his knowledge.
12** (When)his mouth was differentiated, (fonned)Fire,
the protector of the world, entered it along with his p.iwer call¬
ed speech. Hence jivas (people) get the power of speech.
13. Palate was evolved in Hari (the Virdt Purusa). The
protector of the world, called Varuna, entered it along with
part {afhSa) called tongue (the conative sense-organ of taste)
whereby the Jwa attains the power of taste.
14. (When ) the nostrils of Vi snu (the Virdf Puru^a) were
formed, the two A^vinikumaras occupied (entered) them by
their power, viz. the sense of smell, whereby the jura attained
the capacity to smell.
15. (Then) the two eyes (of the Virdf Purufa) were form¬
ed. The Sun, a protector of the world, entered them with his
power, viz., the sense of sight. Hence the jivas get the perce¬
ption of forms and colours by the eyes.
16. (Then the Virdf Purusa had) his skins developed. The
protector of the world called V2yu entered it along with his
power of breath (Praria) whereby the jiva gets the sense of
touch.
17. (When) his two ears were evolved, the (presiding
deities of) quarters along with their power of audition, entered
them as their place, whereby he {the Jiva) can hear the sound.

* Lord Vi90U entered the person of Virit (God BrahmC) as an

at^aiydmin (controller from within). He enlarged the body of Virij (god
BrahmS) to provide accommodation to the deities (such as Fire etc.)
~VJ.
•• Cf. supra II.10. 17-30.
 III.6.25. 25L

18* **. (When) the skin was evolved (of the VirSf Purufa),
the presiding deities oi'herbs (and plants) occupied it as their
place, by their parts called hair, whereby the jiva can feel the
i tching-sensa lion.
19. Then his penis was evolved. God Ka (i.e. Prajapati)
along with his power—semen—entered it as his residence. (It
is) by this (organ) that the jiva (or the world) gets (sexual)
pleasure.
20. Then the anus of the Virat Purusa was evolved.
Mitra, the controller (protector) ot the world, along with his
part (known as) (anus), entered it. (It is) by this that
the jiva has the organ of excretion.
21. His hands were (then) developed. Indra, the
lord of the Heaven (Svarga), along with his power of making
sales and purchases, entered them, whereby a man can earn his
livelihood.
22. Then his feet were evolved. Vi?nu, the Lord of
the world, entered them along with his power of locomotion, by
which man can reach his desired place.
23. And intellect was evolved in him. God Brahma,
with his power of accurate perception, entered it as his place.
(It is) by this faculty that the object of knowledge is com¬
prehended.
24. And his heart was evolved. The moon, along with
his faculty called mind, entered it as his abode. Hence the
jwa (or the world) understands changes (in the state of mind,
thoughts etc.).
25. •• God KudrsL {abhimdna) along with his capacity of
action (or principle of activity) entered as his place, the evolv¬
ed egohood {dtman) of Viraf Purufa. It is by this (ego-hood)
that jiva executes his work (as his own).

* Sr . is conscious of the duplication of tvac and carman (in verses

i6andi8) and explains it as the difference of place and difference in
functions, viz. touch and itch. VD. explains that the outer part of the
skin is carman and tvac is related both to its inside and outside.
** VJ. follows a different text as shown by his interpretation : Then
the special called was evolved. Brhaspati with his faculty
of intelligence entered U. Herjcbygod Brahm& arrives at correct con¬
clusion.
252 Bhdgavata Pur&^

26. And his sattva*^’’ (mind and intellect was evolved).

Mahat (god Brahma)occupied this abode along vtiihcitta where¬
by he (thejiVa) arrives at comprehension (understanding)
27. From his (Viraf Purusa’s) head was produced the
svar-loka. The earth came forth fr^m his feet, and the sky from
his navel. The products (effects) of^tcpar (likeraf/zuz) such as
gods and others are seen in these (regions).*‘^*
28. Gods attained the Heaven by their excellence of
sattva attribute. Due to their nature predominated by sattva,
Pa^is (i.e. men who deal with gods by performance of sacrifices)
and their belongings (like cows etc.) remained on the earth.
29. Due to their nature characterised by the third {gu^a
v\z.tamas)t the mass of the followers ofRudra resorted to the
Lord’s navel, viz. the space between the two regions mentioned
above.
30* Oh leader of Kurus! From the mouth of the Purusa
came forth Brahman (the Veda) and the Brahmana class like
syllables coming out from the mouth (head). Hence the
Brahmana Varna became the foremost among the Varnas.
31. From his arms emanated the power of protection
and the Ksatriya class who follows that vow, viz. the duty of
protectidg the world. This class bom from Purusa (Lord
Vi^Tiu) protects the classes of people from wounds (i.e. injuries
or troubles) caused by thorns (in the form of miscreants).
32. From the thighs of that All-pervading Lord were born
the vocations like agriculture which maintain the livelihood of
the public. The Vail ya class, born from the same part of the

657. Sattoa—The I called sattoa —VJ•

The inner organ called Btiddhi and citta—^VR.
658. VijMnam—Correct understanding of what should be done
~VR.
659. Gods, men etc. possessing the gwfos like sattvay rajas and tamos
Mte seen (i.e. created) in these regions—VR.
(ii) Beings in whom the states of happiness, activity etc.
which are the characteristics of gupas (like sattva etc.)
are found in these regions.—^VJ.
* VR. explains that as the Vedas (Brahma) which is the subsistence
of the Brfthmapa class, came forth from the mouth (or head), the
BrlhsnaaaVarua became the chief (head) class (Var^a) of all.
 111.6.40. 253

body, carries out trades and agriculture for the maintenance of

people.
33. From the feet of the Lord was born service for the
achievement of religion. Formerly the Sudra class was born for
the sake of service, whereby Hari is pleased.
34. These classes (Brahmanas etc.) who arc born along
with their means of livelihood (and duties) from Hari, worship
with faith their creator and master Hari for self-puriiication,
by following the path of their duties.
35. Oh Vidura! Who can even dare to wish (confident¬
ly) to describe fully in details this (universe) which has been
created by theyoga-mdyd of the Almighty Lord who assumes
the forms of kdla (time), karma (action) and svabhdva (nature).
36. It is for purifying my tongue of the impurities
caused by uttering things unrelated with Hari that I, however,
describe the glory of Hari to the best of my intellect, accord¬
ing as I have heard of it.
37. They say that the description of the excellent quali¬
ties of him who is the best amongst personages of holy fame,
brings the highest benefit to the power of speech of men, and
listening to the nectarlike stories (of Hari) as described by the
learned is the greatest benefit of the power of hearing.
38. Oh child! Was the greatness of Lord Hari thorough¬
ly comprehended by the First Sage (Brahma) with his intelli¬
gence matured by after (performing penance for) one
thousand years ?
39. The Mdyd of the Lord deludes even the possessor of
Mdyd so much that the Lord himself does not know the course
of his Maya. What of others ?
40. Salutations to the Almighty Lord without reaching
whom (without realizing whose glory) the Vedas (or the
powers of speech), mind (though purified by yoga), Rudra
(ego-hood) and other deities presiding over organs of senses,
have returned.
 254 Bhdgavata Purina

CHAPTER SEVEN

(Vidma^s Queries)

^r' Suka said :

1. To Maitreya who was speaking thus, Vidura, the
learned son of Vyasa, addressed (the following), as if to
please him with his request.

Vidura said :
2. Oh Brahman ! How is it possible that attributes
(like sattvoy rajas) and aciiviiy can be predicated of the
Supreme Lord who is pure consciousness, devoid of attributes
and changeless, even by way of sport (the lila-theory) ?
3. It is the desire in the case of a child which propels it
to play, and that desire to play comes from something else
(e.g. a toy or invitation to play), but how (is it applicable to
God) who is self-satisfied and who is ever without a second.
4-5. (It is argued that) the Supreme Lord created the
universe by his Maya consisting of gunas and (which deludes
the Soul to feel that he is the doer and enjoycr). It is by
Mdj,'a that he protects it and withdraws it. The Soul is
essentially of the nature of knowledge or consciousness and
unaffected by place, time or condition either internally
(through himself) or externally (through other agency). How
can such Soul be united with the unborn {Maya) ?
6. Only this Supreme Lord alone is present in all
bodies. How can he be subjected to misfortune or pain by
karmas ? (i.e. sariisdra not exist in the case of jiva as he is
the same as Brahman).
7. Oh learned one ! My mind feels depressed in this
calamity of ignorance. Oh Lord ! Please remove this great
mental delusion from our mind.

J^ri Suka said :

8. The sage who was thus prompted by Vidura who
was desirous of knowing the truth, smilingly replied, with his
mind concentrated on the Lord, and free from pride.
9. It is the Miya of the Almighty Lord that is against all
logic (supra-logical). Hence (the experience of) affliction
 III.7.14. 255

and bondage to (the soul who is essentially) free from bondage

(and misery)
10. Just as a man witnessing a dream gets an inconsis¬
tent experience of being beheaded etc., though it is not a
reality.**'
11. Just as trembling and other disturbances caused by
the water appear to be the attribute of the moon (reflected) in
the water, even though it is not attributable to the (real) Moon
(in the sky), similarly attributes of the non-Soul (the physical
body etc.) seem to belong to the Soul (Jwa), a seer (who
identifies himself with the body).***
12. Verily it is by the path of nirr/h'(abstinence from
work—by giving up desire for its fruit), through the grace of
Vasudeva, and by devotion to the Almighty Lord, that this
(mistaken identification of the Soul with the body) slowly dis¬
appears here.
13. Now, when the organs of the senses (instead of pur¬
suing outer objects) become steadfast on Hari, the Seer, the
internal controller {antarydmin)^ the Supreme Lord, ail the
afflictions completely subside (disappear) as in the case of a
man who is fast asleep.
14. Repetition (of the description of) and listening to

660. JQ. in his long com. raises the point why the Soul (Jiia)
who is a form of God suflers the bondage of affliction, and explains that
it is due to the supra-logical nature of the mdja-iakti of God. The power
of God is both internal {antaranga) and external {bahiranga). Hence what
happens in the region of the external of God cannot affect his own
internal nature. Thus though God in the form of jivas may experience
bondage or suffering, he is internally unaffected. It is this supra-logi¬
cal conception which explains how God can be within the power of the
Mays as well as its controller.
661. Just as in the case ofjfca, in the stage when he has not realis-
ca tae Soul {aimiti), he wrongly identifies himself with the body which is
in reality different from him, and experiences beheading etc. But after
self-realization, knowing his separateness from the body, and his being a
part of God, he is not thus affected.—VR.
663. VR. points to the distinction between the Soul (itmS) or
Jiva and Supreme Soul {patamSUnS). Sorrow, delusion etc. are caused,
as jiva mistakenly thinks himself to be the body. The Supreme Soul who
is not influenced (lit. covered) by Avidyd and who is the controller of
JPrahtti and Purufa is unaffected by the effects or working of avidyS,
256 Bhagavata Pur ana

the attributes of Hari, cause the complete subsidence (disap>

pearance) of miseries. What again (need be spoken of the
effect of) the love felt in the heart, for worshipping i^ie pollen-
dust of His lotus-like feet.

Vidura said:
15. Ob Lord ! my doubt has been cut offbv the sword of
your happy exposition. My mind can properly grasp both
the absolute independence of the Supreme Lord and the depen¬
dence of jiva on him®*®.
16. * Oh learned one, you have well explained that all
these unreal, rootless, miseries appear due to the basis of the
dtma-mdyd {mdyd deluding the Soul or jiva). The root-cause
of the universe is not outside {ihc mdyd).
17. Only those two, viz. one who is the stupidmost
(and attached to physical body etc.) and one who has reached
beyond Buddhi (i. e. Prakrti and realized God live happily in
the world. But the person who is between these (extremes),
undergoes sufferings (as he desires to leave the worldly life but
cannot do so, for want of experience of the inner bliss.

663. ubhqyatra...sampradhdvati : (1) Or : My mind can grasp the

concepts of bondage and liberation—SR.
(3) My mind is attracted both to the listening and repeti¬
tion of his attributes as well as to the service of his
feet—VR.
^3} By ‘both’ VJ. takes (i) attachment to the body and its
belonging and (ii) God, Hari.
(4^ JG. understands (i) the Supreme Lord and (ii) jiva
or (i) knowledge and (ii) devotion which is a means
to it.
(5) VB, follows Sr above.
* VR. differs : You have explained it well that alfnati (individual
Soul) and (prakrti) areHari’s place of residence. The source of
the universe (i.e. Brahman) is outside it and has not created it. There¬
fore the universe being rootless appears purposeless, a delusion.
(ii) VJ. explains. Oh possessor of the proper knowledge for
realization of Brahman, your explanation that all this
is due tp Hari’s own power called mdya is convincing
enough to clear up all doubts. The idea of delusion in
the mdyd concept is dispelled. But all this appears to me
purposeless and baseless except on the presumption of
adfffa.
 III.7.27. 257

18. Having determined the unreality of the world despite

its apparent existence, I shall dispel even that sense by serv¬
ing your feet.
19. It is by service (of persons like you) that ardent in¬
tensity of love for the feet of the changeless Lord Hari
(theenemy of the demon Madhu), is created leading to the
destruction of miseries {sarhsara),
20. The service of those who are on the pathway to
Vaikuntha,*^ and amongst whom the deeds of Janardana,
the God of gods are always eulogised, is very difficult to
be obtained (for rendering) by people (who have little penance
to their credit).
21. (You said that) having created in the beginning, the
principles Ukemahat and others with their modifications in due
course, and having raised the Virdj (the Egg of the universe)
out of them, the All-pervading Lord entered into it.
22. (The Virdj) who is called the First Man {defya Purufa)
possessing thousands) of feet, thighs and arms, and in whom
all the worlds along with their modifications are accommodated.
23. As explained by you, in him are the vital-airs (prdttas)
of ten kinds, and also in the three forms viz. the sense-oigans,
the objects and the presiding deities of the sense-organs (also
called iWriyaj—^sense-organs—here), and;the castes (pflrp<w)
came forth (were formed) from him. Please describe to us his
powers.
24. {Virdt) wherein lived beings of different forms,
with their sons, grandsons, daughter’s sons and other descend¬
ants of their gotra (clan) who have filled the world.
25. Who were the lords of the created beings (prajdpatis)
created by lord ofPrajapatis (Brahmadeva)? What are (god
Brahma’s) creations, subcreations? Who were the Manus and
kings in the manvantaras (periodsof Manus) created by him?
26. Oh Maitreya, describe to me their dynasties, and
the deeds of those born in their families; and the situation and
the area, dimensions of this world and of the worlds that are
above and below this.
27. Tell us about the creation and classification of beasts,

664. Or : who can guide to the path of Vaiku^tha—VR.

 258 BkSgavata Purat.a

human beings, gods, reptiles and birds and those born of womb,
sweat, eggs (or twice-born) and vegetables.
28. Expound to us the great exploits ofVisnu* the creat¬
or, the support of the (process of) creation, sustenance and des¬
truction of the world through his ganaya/flf<K( incarnations chara¬
cterised by gunasy viz. settva, rajas and tamasy such as Brahma
etc.)
29-30. Oh Lord (Maitreya), explain the classification
of Kamaj (castes) and stages of life {dSramas) according to their
external characteristics, courses of conduct and nature, the
births and deeds of sages, the division of the Vedas, the details
of sacrifices, the paths of Yoga, Sarikhya characterised by re¬
nunciation of the fruit of Karmas, and the Tantra as enjoined by
the Supreme Lord.
31. Oh sinless one, explain to me in details :
The crookedness of the path of the non-believers in
Veda, the place etc. of the progeny of the reverse (pratiloma)
type of marriages, and the several courses of jiva as a result of
their attributes (gunas) and deeds (karmas).
32. The ways of accomplishing the puru$arthas (objects
of life such as dharma. arthay kdma and mokfa) without mutual
conBict, the different methods of commerce and agriculture,
the duties of kings (or politics), and the courses of study.
33. The prescribed way of performingthe ciea-
tion of the manes {pitrs) and the arrangement of planets, con¬
stellations and stars in the division of Time.
34. The fruits of charitable gifts, of penance, of meri¬
torious acts (such as performance of sacrifices, constructions of
amenities like tanks etc.), the religious duties of men on travel,
and of men in adverse circumstances.
35. The course (of action) whereby Janardana, the
source of Dharma will be propitiated, and favours one with his
grace.
36. Oh best among the twice-born persons ! Teachers
who are kindly disposed to the distressed, explain to obedient
disciples and sons, even without being enquired about it.
37. Oh revered one ! In how many ways is the with¬
drawal (destruction) of the principles takes effect ? At that time
 III.8.1. 259

who will resort to him and who will follow him in hisj>o^V
sleep ?
38. (Tell us) what the real nature of jfva h, and the
essential state of the Supreme Soul and the knowledge pertain¬
ing to UpardfadSf and the purpose of the pupil-teacher relation¬
ship.
39. Oh sinless Maitreya, explain the means prescribed by
the wise ones, for the acquisition of that knowledge here. Other¬
wise how can that knowledge, devotion or non-attachment dev¬
elop in men automatically (if there be no grace of the spiritual
guide) ?
40. As a friend, please tell me who am making these
queries with a desire to know the deeds of Hari, and who am
ignorant due to the loss of the vision of knowledge through
(the influence of) mayd.
41. Oh sinless, one all Vedas, sacrifices, penances and
charitable donations will not amount even to a fraction of the
act of offering shelter to a Soul (by imparting the knowledge of
the Truth).

Sri Suka said:

42. The prominent sage who was thus asked by a pro¬
minent person among the Kurus, about matters explained in the
Puranas was overjoyed at being urged to narrate the
episodes of the Lord, and spoke to him smilingly.

CHAPTER EIGHT

{Creation of Brahma—His Vision of Ndrayana)

Maitreya said :
1. The lineage of Puru is really worthy of being served
by the good, as>you, who (as an incarnation of Yama) are one
of the Protectors of the world, and who regard the Lord as the
chief object, are born in it. At every step and at every mpment,
you bring freshness to the garland of the glory of the invincible
Lord (Hari).
 260 Bh^avata FurS^a

2. It is for removing the great misery of people who get

into it for the sake of petty pleasures, that 1 commence the
Bhdgavata Pur&ta which the venerable Lord narrated fo sages.
3*. With a desire to know the real nature of the God,
higher than Lord Sankarsana, sages, of whom (Sanat-) Kumara
was prominent, asked the respectable Sankarsana, the first of
gods, whose ken of knowledge was unobstructed, and who was
seated on the ground.
4. (Sankar^a^na) who was highly worshipful of his sup¬
port whom (they)call Vasudeva, and who had turned unto him¬
self his eyes which were closed like a lotus-bud (while in medi¬
tation), and who slightly opened them for favouring wise sages
(like Sanaka and others).
5. Sages (like Sanatkumara) touched with their matted
hair dripping with the sacred waters of the heavenly Ganges
(Mandakini) the lotus-foot stool of Sankarsana—the foot-stool
which the daughters of the king of Snakes worship by offering
various gifts with love for getting(go9d) husbands.
6. (The sages) who knew Sankarsana and (hence) con¬
stantly eulogised his deeds in words pronounced falteringly due
to intenselove, (asked) Sankarsana whose thousand raised hoods
were brightened by excellent precious stones studded in a
thousand crowns.
7. It is traditionally reported that the most venerable
Sankarsana taught this to Sanatkumara who was devoted to
the duties of the path of renunciation; and that he (Sanat-
kiimara), when requested, taught it to Sankhyayana,*** the
observer of vows.
8. With a desire to extol the powers and glories of the
Lord, Sankhyayana, the foremost among the Parama-haihsas,
narrated it first to his disciple and our preceptor Para^ara and
then to Bfhaspati.
9. The merciful sage, blessed by Pulastya***, expounded
665. SdAkhydyana—A sage of the VasiHha family, probably the
same as the author of the Sithkhyayana Br&hma^a of the 9>gveda and
other ^rautasiUras known by his name BPK 341, DHM 380.
666. $R. records a traditional story: When Parfliara’s father was
eaten up by a R&kwa, Par&hura wanted to destroy the Rftk^asa race.
But Vasiftha dissuaded him. Pulastya finding that his progeny was thus
spared, blessed Parftlaca that he would be a narrator of Pur&nas.
 III.8.17. 261

to me the first (i.e. the most important) Purana (viz. the

Bhagavata). Oh child (Vidura), 1 narrate this to you who
are faithful, and always devoted (to the Lord)
10. When Visnu delighted in the blissful stage of his
own self, inactive and alone, lay on the bed of the king of
Snakes ($e$a) and closed his eyes in sleep without any inter¬
ruption of his vision (power of intelligence), this whole universe
was immersed in water.
11. Having conserved the subtle elements within his
body, and arousing his power called Time, he stayed in the
water which was his abode, just like the fire which resides in
the wood, without exhibiting his power (of burning).
12. Sleeping over the waters for aperiod of one thousand
aggregates of foutyugas, he who had obtained the whole system
of doing actions through his power called Time, which was
vigilant, visualized all the worlds lying dormant in his own
body.
13. Then the (aggregate of) subtle elements lying within
hinn which he viewed intently, got agitated by the attribute
called rajasy (which was) impelled by Time. It sprouted forth
from the region of his navel, in the process of evolution.
14. By (the propelling force of) Time which awakens
the adrfta (fatfe) of beings, the Self-born lotus-bred sprouted
forth suddenly, illuminating like the Sun, the vast expanse of
water with its splendour.
15. Oh Vidura, that very Vi?nu entered (as an antary&~
min) the world-lotus which shows all the guaox (objects) essential
for the enjoyment of jlvas. Within the lotus was born the creator
of the world, the Veda incarnate, whom they call self-born
{svayambhu).
16. Occupying the stalk of that lotus, and not seeing the
worlds, the self-born god Brahma cast his glances on all sides in
the sky, and thus got four faces corresponding to the four dire¬
ctions (of world).
17. The first god Brahma, seated upon the lotus which
sprang up from the unending high billows of waters, tossed
heavily by world-’aunihilating stormy winds, did not lindcr-

667. This tradition of the BhSgavata is dificreat from that given

in the previous Skandha (vide supra I.4.11.g).
 262 Bhdgavata Pur&^a

stand with certainty, the real nature of the lotus which contained
the world, and even of his own self.
18. ‘*Whoam Iseatedon this lotus? Whencehas^his solitary
lotus grown on the waters ? There must be something beneath
on which this lotus rests supported. That must be surely some
positive existence.”
19. Thinking thus, the unborn god (Brahma) entered
through the hollow passage in the stalk of the lotus, into the
waters. Going deep down in search of the support of the rough
stalk of that lotus, he did not reach it.
20. Oh Vidura ! A very long time with three tyres (divi¬
sions, viz. the past, the present, the future) elapsed while he
(Brahmadeva) was searching the source of the lotus (the cause
of his creation) in the fathomless darkness—Time which is a
weapon in God^s hand which creates terror in beings and reduces
(their) life.
21. Then the God (Brahma) who did not achieve his
objective, returned thence. Having resumed his seat, he grad¬
ually restrained his mind by controlling his breath, and sat
down resorting to samadhi'yoga (the path of deep meditation).
22. The unborn God (Brahma) in whom knowledge
arose by the practice of yoga for a period of man’s life-span
(100 years), visualized that unforeseen Brahman manifested of
its own accord in his heart.
23. He saw a Man (Purusa) lying on the bed of the
spacious body of l§esa white like lotus fibres, on the waters of
the deluge, the darkness of which was dispelled by the lustre of
gems on the myriad heads of the umbrella-like hoods (of Sesa).
24. Who excelled in beauty a mountain of emeralds,
with (golden) evening clouds overhanging its slopes like gar¬
ments (which is surpassed by his Pitambara—yellow silken gar¬
ment), with a number of gold peaks (which are outdone in their
splendour by his crown), with its Vanamfila—garland of forest
flowers—abounding in precious stones, springs, herbs and
flowers (excelled in beauty by his Vanamala), and with
bamboos resembling its arms, and trees as its feet (surpassed
his arms and feet).
25. Who, by the dimensions of his beautiful and uncom¬
parable body, accommodated the three worlds (viz. Svarga,
III.8.32. 263

Mrtyu and Pdtala) ^ and who (with his body) decorated by a

variety of heavenly ornaments and silken garments beautified
the ornaments and garments themselves, by his beautiful
person.
26. To men who, for attaining their desired objects,
worship him in the pure ways, prescribed in the Vedas, he
shows, out of grace,-his lotus-like feet with toes beautiful like
petals and shining in the rays of his moon-like nails.
27. Who (reciprocally) honours his devotees by his face
with a smile that removes the afflictions of the world, (wiih
ears) beautified by resplendent earrings, (face) appearing red¬
dish on account of his lower lip like bimba fruit, and shapely
with its beautiful nose and eyebrows.
28. Oh child (Vidura), (he saw the Purusa) who appear¬
ed beautiful and adorned with a garment, golden in colour,
like the pollen of the Kadamba flowers, and with a girdle
round his waist, and his chest adorned with an invaluable
necklace, and \vith(his) favourite decoration called Srivatsa.
29. Who was (like) a great tree of the universe with
thousand branches in the forms of arms resplendent with price¬
less precious stones, and the armlets (A^flra), with its root
invisible (in Brahman), and whose arms are coiled round by
the body of great snake (or Sesa).
30. Who was like a great mountain, the support of the
movables and immovables, a dear friend of the best of snakes
(Sesa), who is surrounded by waters, whose thousand crowns
are like golden peaks, and the gem Kaustubha (adorning) his
chest (was like a mine of precious stones).
31. (Brahma saw) Hari who wore a Vanamala (garland
ofTulasi leaves, etc.) in the form of his glory, (Vanamala)
which beautified by the Veda singing sweetly his glory like
humming bees and who is unapproachable to (gods like) the
Sun, the Moon, the Wind and the Fire, and who is unassaila¬
ble due to the weapons with range throughout the three worlds,
circling round him.
32. At that very instant (when Brahma saw Hari), he
obtained the knowledge necessary for the creation of the
world. He saw the lotus sprouting out of the (Lord’s) pond-
likc navel, himself, the (cosmic) waters, the Wind (blowing
 264 Bhagavata Purdtja

tempestuously during the deluge) and the sky. He saw nothing

more (than these).
3:^. When he :Brahma), being associated withihe attri*
bute rajdSf became desirous of creating beings, and having
seen only these (the abovementioned five objects such as the
lotus, the cosmic water, the wind, etc.) as the causes of the
world, fixed his heart on God and, began to praise the Lord
who deserved it.

CHAPTER NINE
{Brahmans Prayer and Vifnu*s Boon)

Brahma said :
1. Oh Lord ! It is after a penance for a very long time
that you have been (luckily) realized by me today. It is in¬
deed the defect of beings conditioned by body that your real
essential nature is not understood by them. Nothing other
than you, exists. (Anything else that appears to be) is not
pure (is false) because it is you who appear to be many due
to the intermixture of the gunas of Maya.***

t>68. According to VR. : This verse expresses the self satisfaction of

Brahma’s God-realization, viz. the whole of this universe consisting of cit
and acit is the body of God, and it explains that there is nothing which is
outside Brahman.
Oh Lord! Really it is after the acquisition (accumulation) of penance
for a pretty long period that you have been now seen by me in your real
form. The KfetrqjHas (individual Souls) conditioned by physical body as a
result of their kaimfiSj do not know your real nature which fully possesses
the six attributes of Bhagavan. Oh Lord, there is no such thing as is
other than you. (You are its soul When you are realised everything is
realized). Gods and other things which appear independent of (other
than) you are not the objects of correct perception, due to the effect of
the attribute of M&yS or Prakrti. Though you are one, you shine (mani¬
fest yourself) as many.
mntt .. . avadyam etc.—VJ. explains : That the real nature of
the Lord is not realized by beings is erroneous, as the Lord,
though invisible in form, is realized by devotion, it is due to sin
 III.9.6. 265

2. This is your form from which, due to eternal mani¬

festation of the power of intelligence, ignorance or tamos dis¬
appears,—form which, from the beginning, you have assumed
for conferring (your) grace on the good; and which is the seed
(source) of hundreds of incarnations. And from His region
of the navel-lotus, I came into existence (lit. was manifested).
3. Most excellent Lord ! I do not .see any form of yours
other than this beautiful one of manifest light, beyond (i.e.
destitute of) differences, and full of bliss. Hence I resort to
this one form of yours which creates the world but itself is
different from it, and which is the source cf the bhutas (ele¬
ments) and sense-organs**"®.
4. Oh auspiciousness incarnate (i.e. God who is auspici¬
ous to the universe), you have really manifested this very
(form) to your devotees in their meditation for their good (or
prosperity), wc offer obeisance to you (a gracious) Lord who
is spurned by the atheists (like Mimariisakas, Sahkhyas etc.)
and believers in false logic and who therefore deserve (stay
in) Hell.
5. Oh Lord, you do not go away from the lotus-like
hearts of your men (devotees) who enjoy by the pas.v^age of
their ears the fragrance of your lotus-bud-like feet which is
carried (to them) by wind (in the form) of the Vedas and
who clasped your feet with intense (and unswerving) devotion.
6. So long as the people do not ii sort to your feet
which offer freedom from fear of sarhsdra, they face the fear

that God is not realized by beings. Not that there is non-existenre of

things other than the Lord, but they do not exist independently, but owe
their existence to him. But things other than you are impure, and you
are absolutely pure. You are present by your incarnations in mafuit and
other principles. It is due to the guiias of Ptakrti that things other than
you are defective.
JG. : Though you are pure in your internal capacity of infinite glory,
you appear many in the form of the world as a result of the intermixture
of the attributes of your external power called MSyi.
669. Oh Supreme One, 1 do not see your essential form other than
this form which is full of bliss (dispelling all miseries), devoid of the diffe¬
rences of jdtis and j'U{tar, whose knowledge (orwill—saAkalpas) is unobstruct¬
ed; which is different from'the universe, yet it is the cause consisting of
bhutas and sense organs. I take shelter of this form—VR.
 266 Bhdgavata Pura^

pertaining to wealth, house and friends (and caused by)

sorrow, desire.^ dishonour, covetousness and false sense of
attachment to possessions (lit. ‘this is mine’) whioh is the
cause of sorrow.
7. Those are verily deprived of their senses by their
fate, whose semes (minds) are averse to (listening and eulo¬
gising) your deeds which remove all inauspiciousness (misery
etc.). Those wretched ones, with minds overpowered with
avarice, continuously perform misdeeds for a very slight plea-
f for gratifying their low desires.
3. Oh Acyuta, Lord of wide strides (as Trivikrama),
my heart is deeply pained to sec these (people) constantly
afflicted by hunger, thirst and the disturbance of three bodily
humours (viz, kapha, pitta and vdta), by heat and cold, by-
wind and rain and by other {ddhibhautika) factors and by un¬
bearable fire of desires and anger.
9. Oh Lord, while (so long as) people will see (regard)
this body (and other things) as different from the Soul (or
God), due to the dominant influence of the Lord’s M^lya,
appearing as the organs of senses and their objects, this world¬
ly existence (ra/^xam), unreal as it is, will not disappear, but
will bring a host of troubles (and miseries) as a result of
karmas.
10. Oh God, even sages revolve in the course of world¬
ly existence {sarfisdfa 'i in this world, if they are averse to eulo¬
gizing your deeds (and such forms of devotion). They who
by day, have their senses absorbed in doing actions (for getting
worldly objects), and go to sleep with minds full of different
desires, get their sleep disturbed every moment, and their
endeavours after their objects are frustrated by Fate.
11. Oh Lord, you, path to whom is perceived by the
(type of devotion called) iravaria (listening to the glories of the
Lord)*’®, really dwell in the lotus-like hearts of men (devotees)

670. VR. takes itula as ‘knowledge derived from SdUras and tkfiin
as 'knowledge derived from deep thought about what is permanent and
what is perishable*.
VJ. takes ikfita as ‘knowledge derived from meditation* and inter¬
prets, 'Those to whom the path of devotion to Vi;i.iu is shown by study of
idstras under a pious and devout preceptor.’
 III.9.14. 267

puriHed by Bhakti~yoga. Oh Lord of unbounded glory, in

order to confer your grace on the devotees, you manifest your¬
self in whatever form they meditate upon you.
12*. The Lords dwells in all things. He is the only
friend and ruler from within. He becomes extremely pleased
by compassion to all beings which is impossible to be found in
non-devotees. He is not so much pleased even though he is
propitiated with rich articles of worship, (even) by, gods who
cherish some desires in their hearts. (God is easily attainable
only to desireless devotees).
13. The righteous acts which are offered to you never
perish. Hence your propitiation, Oh Lord, is the best fruit
of all religious acts, such as various righteous deeds, perform¬
ance of sacrifices, religious gifts, austere penance and observ¬
ance of religious vows.
14. Salutations to (you) the Supreme Lord, who are
eternally free from the illusion of difference,®’^ by your own
essential light of intelligence, and whose vidyd-iakti is know-

VC. : The path which was first heard (learnt) from the preceptor,
and then realized by meditation.
• VR. : You are not so much pleased (so as to favour the bliss of
Liberation) with your devotees who cherish desire into their
hearts and propitiate you with various articles (etc.) of worship, as you
are pleased by that type of unselfish compassion, which is based on the
knowledge that ill feeling towards any being is ill feeling against you—a
compassion impossible to be found in people who identify body with the
Soul {asad-alabhyaya). Though present within all, you are not affected by
their defects, as you support and control them as an antarStmd.
GD. : Just as God becomes extremely pleased by compassion to all
beings (without any ulterior selfish motive), he is not pleased by the rich
worship even of gods who cherish some desire in their hearts, i.e. though
the Lord grants the desired objects to his sakStna devotees, he does not
bless them with self-realilaiion. The Lord being present in all, the ill feeling
of iaHrn.? devotees against some persons is an ill feeling against the Lord
whom they try to propitiate. Hence he is not much pleased with them as
with desircless devotees.
671, hkeda-moha : VD. enumerates these misapprehensions—
(i) the notion of the Lord being imperfect: (3) Some other deity,
other than Vi^nu being the Supreme Ruler; (3) the distinctions (between
the levels of) at’Afdrar; (4) The notion that the individual Soul is the Sup¬
reme Being. (5) Thkt the Supreme Soul is not the individual Soul. (6)
That both the Supreme Soul and the individual Soulare distinct.
 268 Bhdgavata Pur&^a

ledge it3clf*’*. We offer our homage to you, the controller

(of the universe), whose sports and diversion are the Maya, the
cause of the origin, sustenance and destruction of thjs universe.
15. I resort to that unborn Being by uttering whose
names signifying his incarnations (eg. Devaki-mndana—
‘Devaki’s son’), his attributes (e.g. sarvajHa ‘Omniscient’),
deeds (eg. koAsdri ‘Enemy or killer of Kamsa) (even) in an
unconscious stage, at the time of death, people at once be¬
come free from the sins of many births, and attain to Brahman
uncovered by (the veil of) Maya.
16. Salutations to the Lord who is the universe-Tree
which is the only one, but has thrt! feet (branches) viz.
Brahma, I (Vi^nu) and Siva, each of which haj numerous
branches (e g. the seven sages etc.)—the tree which has its
roots in the Supreme Soul and has differentiated itself by three
attributes {gwias under the names of Brahma, Visnu and
Rudra) who are the cause of the creation, sustenance and
destruction of the universe.
17. Salutation to the all-powerful, ever-vigilant (un¬
winking god in the form of) Time who instantaneously cuts
asunder the hope of life of this world as long as the people
shirk*^* the performance of your worship which is conducive to
their own good, and which has been directly ordained by you,
and are engaged in the prohibited path of Kama.
18 Even though I have occupied a place (viz.
Brahmahood in Satya-loka) which lasts for a period of two
purdrdha years and which is bowed down by all the worlds, I

VR. takes bheda as the difference in the categories of jfra, e.g. man,
God and moha as the ignorance caused by the misapprehension of the iden¬
tity of the Soul and the body.
672. VC. (i) Whose enjoyment (rasa) is the sportive looking at
Maya the cause of the origination etc. of the universe.
VC. : (ii) Oh cause of the creation etc. of the universe, whose sport
is the special dance with gopis known as rdsa.
673. VR. reads an avagiaha (i.e. a-) before vikjrma-nirata^ and
pranaikb and explains : Time severs shortly the attachment to sohsara of
a man who is very careful in the performance of auspicious and sacred duties
of propitiating God according to his caste (ia;{2A) and stage oflife {airama)
—duties prescribed by you in the Vedas—and who does not indulge in im¬
pious deed.
 III. 9. 22. 269

am afraid of him (your form called Time). Hence with a

desire to attain you, I practised penance for many years and
performed many sacrifices. My salutations to you, the Almighty
Lord of sacrifices.®’^
19. Salutations to Lord Puru^ortama who, with a view to
observing the laws ordained by him, assumed of his own
accord the bodies {avatdras or incarnations,) in the various
forms of living beings, such as sub-human beings (e.g. birds,
beasts), human beings, gods etc. and enjoyed himself, though
he is (absolutely) unattached to worldly pleasures.
20. Though he is never affected by the five varieties of
Avidya®’®, he, who has conserved the universe in his belly
with a view to increasing the pleasure of rest (for people who
are exhausted by their activities in the previous kalpa—period ,
assumed on the waters, tossed with terrible waves, yogic sleep,
for which the touch of the body of the Serpent Sesa was
favourable.
21. Oh Praiseworthy Lord, I, who came into being in
the lotus-mansion of your navel, and who became, through
your favour, an instrument for the creation of the three
worlds, bow to you in whose stomach lies the whole world, and
who has opened his lotus-like eyes at the completion of your
yogic sleep.
22. May the Lord furnish my intelligence with that know¬
ledge and omnipotence with which he gladdens the world, so

674. SD. construes differently : I bow to the presiding deity of

sacrifices of whom I am afraid, though I occupy the post (Bahmihood)
lasting for two parardha years. With a desire to attain Vaikuritha (your
residence) which is honoured (bowed to) by all people, 1 performed pen¬
ance for many long years.
675, Bh. P. III. 1 a.2 enumerates the following lyf/ir (powers) of
Avidyft : viz. mahd-moha, moka, tdmisra, andha-tamisra and tamas. As PYP
{PataHjala-Toga-Pradipa) points out, the hindrances (kUias) in YS. II.3,
viz. avidyd ( — tamas), asmita {^moha) rSga {^mahd moka), dvefa tdmisra)
iMd aMinmJa (’^andka tdmisra) are known in the S&hkhya system by the
names given in the brackets above (Classical Sdihkfya, p. 295).
If vara Krfpa further classifies them as follows ; *‘There are ■ eight
varieties of obscurity (tamas) and delusion (moAa); ten kinds of extreme
delusion(mdAd-ffloAd); both gloom(tAittsra) and utter darkness (andka-tdmisra)
are 18 fold. G.J. Larson's Classical Siihkfyat p. 275.
 270 BhSgavata PurSna

that I may be able to create this (universe) as it was in the

previous kalpa— the Lord who is the friend of all the worlds,
and dwells within them as the antarjanurij is gracipus (dear)
to his devotees.
23. This (Lord) grants boons to those (devotees) who
resort to him. He takes incarnations retaining (his original)
qualities (like omnipotence, omniscience), along with his own
(or soul*) power called Lak^mi (and not his Maya power). May
he direct my mind to whatever he does while I create, by his
order, this universe which is also his own glory, so that I can
renounce my attachment to actions, and the consequent sin.
24. I am born here as the vijildna^iakti^'^* (the presiding
deity over citta or the principle called mahat) from the deep lake¬
like navel of the Man of infinite powers, lying on the (cosmic)
waters. May there be no loss of the utterance*’’ of the Vedas,
while I am detailing the wonderful form of this Man viz. the
universe.
25. May this Lord, the most Primitive Man, of infinite
grace, get up, opening his lotus-like eyes, and with profusely
affectionate smiles. May he remove our dejection by his sweet
words for the successful creation of the universe.

Maitreya said:
26. Thus having seen his own creator by his power of
penance, knowledge and meditation^ and having praised him
to the best of the abilities of his mind and speech, the god
Brahma remained silent as if exhausted.

676. vijMna-iakti—(i) The competence to utter the Veda—(VD.)

(ii) my knowledge-form—(VR.) (iii) my knowledge of Vedas—(VJ.)
(ivj myself being the vijMna\ my being the presiding deity of the prin¬
ciple of intelligence (VG.).
677. visafga—(i) Contact of teaching and studying (the Vedas)
—VD.
(ii) utterance—l$R., VR., $R. explains that as per the famous
adage "The plough is the end of Vedic lore”, Brahmi was afraid that he
would be out of touch with the Vedas while engaged in creation. Hence
this prayer to retain his Vedic lore.
(iii) The definite conclusion (viz. Vifpuis the most supreme)
-VJ
 III.9.37. 271

27-28. Then noting the difficulty of Brahma who got

nervous at (the lack of) his knowledge regarding (prospective)
construction of the universe, and whose mind was dejected at
the sight of the tumultuous deluvian waters, Madhusudana
(Visnu) spoke to him in de^p emphatic voice, as if to remove
his dejection (lit. sin).

The Lord said :

29. Oh Vedagarbha (i.e. Brahmin), do not get lax
(due to despair). Exert yourself for the creation (of the uni¬
verse') . What you pray of me, has been already obtained for
you.
30. Oh Brahman, perform penance again and practise
the {yogic) lore of concentrating on me. You will find in your
heart, the unfolding of (the plan of the creation of) the worlds,
by both of these (tapas and samadhi).
31. Oh Brahman, when you are full of devotion and
properly poised in meditation, you will see me pervading you
and the world, and yourself and the world reposing in me.
32. When the people will realize me as dwelling within
all beings like fire dormant in the wood, they will immediately
shed off sins or misery.
33. When a person sees that his Self is free from bhUtas
(elements), indriyas (sense-organs), guii^as (attributes) and
antabharam (the mind), and is essentially one with me, he
attains identification with Brahman.
34. It is my great blessing that your mind will never
get despaired of this creation of the universe, while you desire
to create innumerable subjects with various details of actions.
35. As your mind is firmly fixed on me, the evil attri¬
bute otrajas shall not bind you, the first-born sage, even while
you indulge in procreating the beings.
36. Inasmuch as you realize me as unconnected with
bh&tas, sense-organs, attributes and egohood(ahaihkdra), I have
been known by you today, though I am very difficult to be
known by corporate beings (or beings attached to body) .
37. When through the lotus-stalk you tried to find out
the root of the lotus under water, and when a doubt as to my
 272 Bhagavata Pur&jia

existence arose in your mind, my true self was revealed to you

within you.
38. It was indeed my grace that you made the prayer
composed of my glorious deeds, or that you had firm adherence
to penance.
39. I am pleased with you. May you be prosperous, as
you, desiring success (in the creation) of worlds, have praised
my describing me as attributeless (though I appear to be full of
attributes.
40. I, who am the Supreme God, the bestower of all
desired boons, will immediately be pleased with a person who
will always worship me, and pray to me with this prayer
(which you have composed).
41. It is the considered opinion of the knowers of the
Reality, that my grace is the summum bonum to be achieved by
/»wr/a (acts for public welfare), penance, sacrifices, gifts and
yogic meditation.
42. Oh Brahma, I am the (Supreme) Soul of all beings,
the most beloved of all the beloved objects. Hence one
should concentrate his love in me, as body and its other be¬
longings are loved for my sake.
43. By means of yourself who is the Veda incarnate,
and is created by me, you create again as before (in the pre¬
vious kalpa) the beings that are lying within me.

Mai trey a said :

44. Having explained this (the process of creating the
universe) to the creator of the world (Brahma), the Controller
of Prakrti and Purusa, with lotus-like navel disappeared in
his own form (as Narayarxa).
 III.10.9. 273

CHAPTER TEN
{Brahma's Penance and Ten-fold Creation)
Vidura said ;
1. How many types of beings did Brahma, the grand*
father of the world and master of his senses procreate, both
from his body and his mind, after the disappearance of the
Lord Almighty ?
2. Oh Lord, the foremost among the learned, please
explain to me, one by one, whatever points I asked you, and
solve all our doubts.
Suta said :
3. Oh Bhargava (Saunaka), the sage Kausarava, being
thus urged by Vidura, was pleased with him, and began to
reply those questions which were raised in Vidura’s mind.

Maitreya said :
4. Concentrating his mind on the Supreme Soul (Nara-
yana, as desired by the unborn Lord, Brahma accordingly per¬
formed penance for period of hundred divine years.
5. God Brahma, born of the lotus, found that both the
lotus occupied by him, and the cosmic waters, were rocked by
Wind due to the force acquired by it during the period of the
deluge.
6. As his knowledge and power were specially develop¬
ed by his increasing penance and knowledge pertaining to the
Supreme Soul, he swallowed the Wind along with the waters.
7. Having seen that the lotus, which was his seat, per¬
vaded the whole of the space, he thought he should, by this
lotus, create again the worlds which were formerly (at tlie
time of the deluge) withdrawn.
8. Being'prompted by the Almighty to perform (the
act of creation to be done by him), Brahma entered the calyx
of the lotus, and divided the one (lotus) into three divisions
though it could have been broken into fourteen (worlds), and
many more parts.
9. Thus is explained the arrangement of the world of
living beings. The region of god Brahma is the result of reli¬
gious duties performed, without desiring their fruit.
 274 BhSgavata PurSna

Vidura said:

10. Oh Brahman, you have described the form called

Time of Hari who has many forms and whose actions are
miraculous. Please describe to me that form as it is (actually).

Maitreya said: *
11. ** Time is that which has for its form the modifica¬
tion of^unaj (like sattva etc.). Of itself, it has no special
property, but is beginningless and endless. Purusa (God)
sportively procreated himself in the form of the universe by
using Time, as the instrumental cause.

* Maitreya here discusses the concept of Time. According to the

Bh.P., Time as the power of motivation, does not simply break the equili¬
brium of tri-partite matter but pursues the creative
process at every stage. If God is the agent-eause of creation, Time is the
efficient cause. Through the operation of Time, ten kinds of creation con¬
sisting in material {prakxta), elemental (vaikfta) and mixed(prakrta-vaikrta)
were brought into existence as represented below :
Creation
_!_

Material {Prakfia) Elemental {Vaikjta) Mixed

(pr^krta-vaikrta)
(n mahat (i) vegetation
(а) ahamkara (a) animals divinely human
(3) tanm&tras (3) human beings. souls,
(4) external sense-organs. e.g. Sanatkumara
etc.
(3) presiding deities of For details on the concept
senses and the mind. of Time vide B.Bhattacharya
(б) avidya (with its five —Philo, of the Bh.P. 1.11,
knots) 247-59.
*• VR. explains : Time has for its form PradhSna which is a result of
(the disturbance of the equilibrium of) the gutfas. It is devoid of special
characteristics like the Earth (and other elements). He is not dependent on
another cause i.e. he exists of his own accord. Hence he is endless. The
Supreme Man, with PradhSna as the efficient cause, created himself in the
form of the world.
GD. explains : The form of Time is known by the perturbation of
the equality in the balance of gini^as. It is the cause of this inequality in
gvnOioa. It is to be known from its effects. It is not characterised by any
peculiarity, and hence it is beginningless and endless. With Time as the
instrumental cause, God sportively re-created himself in the form of the
universe.
 III.10.17. 275

12* Verily this universe is the subtle Brahman which

was covered (withdrawn) by Visnu’s Maya. It is manifested
by God with the help of Time, of invisible form.
13. Just as it (Time) was now, so it was in the past
and shall remain so in the fiiture. His creation is nine-fold
(both material and elemental) due io Prakrti and vikrti**. (The
tenth creation is prdkrta-vaikrta),
14. The destruction of the universe is of three types—
(1) brought about by Time, {nitya)^ (ii) done by substance
viz. Sankar$anagni {naimittika) ^ (iii) due to gums [prdkrlika).
The production of mahat is the first creation, which is caused
by God (atman) by disturbing the equilibrium of the gums.
15. The second is the creation of ahankdra wherein
rises the knowledge of substance and action. The third is that
of tanmdtras (subtle elements) which possess the potential
for the creation of gross elements {bhutas).
16. The fourth creation is that of organs of senses, both
of knowledge and of action. The fifth is that of gods (presid¬
ing over organs of senses) from vaikdrika ahankdra y/hence is
evolved the mind.
17. Oh Vidura, the sixth is that of ignorance (tamas)

* VR.'Cxplains : The universe is the effect—a gross form of Brah¬

man with the attributes of cH and acit developed. Time is regarded as pos¬
sessing controlling capacity as the creation or destruction of the universe
takes place through Time which is an invisible form of God. The existent
universe during praloya, returns to its subtle form of Brahman along with its
attributes of cit and acit.
VJ. : For the sake of creation etc. of the universe, the Purufa assumed
three forms : Brahma, Vi;nu and livara. Creating Brahma and
entering into him as four-faced god Brahma, he created the world.
Similarly he protects the world as Vi9nu. He created Rudra called
K&la who was of invisible form, entered into it, and destroyed universe.
But it is his power of destruction as Ilvara.
VB. : The gross universe is the effect, the subtle Brahman is the cause.
Brahma is the subtle and earlier stage of the universe. The universe subsists
or meets destructions by the Maya of God (Vif^u). Time (KSla) which is
endowed with controlling capacity of God and is formless, helps to bring
about this process.
**VJ. explains that all creation outside the Egg of the universe is
called ptakjta and includes in it all the principles from aiy<Ata to 'Ptikivi.
And creation within the Egg is Vaikfta.
 276 Bhagavata Purai^a

whereby rises abuddhi*’’^ (which obscures the correct under¬

standing oijiva and deludes him from the correct perception
of God). These six creations pertain to Prakrti. Now listen
to those arising from Vikrti {vaikarika ahankara).
18. This (creation) is the sport of the Lord Vi§riu who
assumes the iajo-gia}a (the attribute rajas) ^ and meditation
(lit. retentive memory) about whom liberates from Sarhsora.^'^
The seventh is the prominent creation of six types of im¬
movables.
19. Vanaspatis (Trees like the holy fig tree which bear
fruit without blossom), (plants which die immediately
after fruit-bearing),/ataj (creepers), (trees of strong
bark, e.g. bamboos), Virudhs (strong creepers like canes not
requiring support for them), drumas (trees bearing fruits after
blossoming)—all these draw up their nourishment from below,
are full of (of unmanifested feelings), have an internal
sense of touch, and many other peculiarities.
20. The eighth creation is of animals and birds. It is
said to have twentyeight varieties. (They are) devoid of
knowledge (of tomorrow etc.), full of ignorance (except the
knowledge of gratifying their appetite). They know by scent
only and are of minds incapable of retaining knowledge for
long.
21. Oh extremely pious Vidura, the cloven-hoofed
beasts are the cow, the goat, the buffalo, the black-antelope,
the pig, the bison, the ruru (a kind of deer), the sheep, the
camel.
22. Oh Vidura, the one (uncloven)-hoofed beasts are:
the donkey, the horse, the mule, the guara (a cross of a horse
and a female mule), the Sarabtm (a fictitious eight-legged
animal who can kill lions) and the camara (from whose hair
chowries are made). Please listen to beasts with five nails.
23. (They are) the dog, the jackal, the tiger, the cat.

678. abuddhi: Concentration or knowledge about Vi^ou (aa

Vi«iu)-VJ.
679. Hari‘m(fftasak etc.—^Alternatively; This creation is of Lord
Hira^yagarbha (BrabmH) who is characterised by rajas and whose thou¬
ghts are concentrated on Hari (VD.)
 III.10.31. 277

the hare, the hedge-hog, the lion, the monkey, the elephant,
the tortoise, the alligator, the shark and others.
24. The birds are : the heron, the vulture, the bat, the
hawk, the bhdsa (a vulture, acock), the bhallQka (a kind of
owl or bear), the peacock, the swan, the crane (baka), the
ruddy goose, the crow, the owl and others.
25. Oh Vidura, the nineth creation which takes its
nutriment from above down the body, is of one type, viz. that
of men. They have in them rajo-guna dominant, are full of
activities and take pleasure in things leading to miseries.
26. Oh foremost among the saintly persons, these
three creations are vaikarika. The creation of gods also, comes
under the vaikarika category. But the creation of SanatkumSra
(Sanaka etc.) comes under both {prdkrta-cum~vaikdrika cate¬
gory).
27-28. The crearion of gods is of eight categories :
Gods proper. Manes {pitrs)y asuras, gandharvas and apsaras
(the divine musicians and dancing girls), Yak$as and Rak§a-
sas, Siddhas and Garaipas, Bhutas (goblins) Pretas and PiSacas;
Vidyadharas, the Kinnaras (and Kimpurusa, a horse-faced
tribe etc.). Oh Vidura, I have described to you these ten
categories created by Brahma.
29. After this I shall describe to you the dynasties,
manvantards (epochs of different Manus). In this way, at
the beginning of every kdpay the self-born Vi§nu becomes the
creator due to the dominance of rajo-gu^a. The Supreme Soul
of unfailing will-power creates himself out of himself at will*.
30. As there are modifications of gums in the creation,
they (the learned ones) do not expect a particular serial
order, just as in a whirlpool in a river (no part of a whirlpool
can be considered to be the first). This is due to the Maya
power of the Supreme Lord.
31. Oh Vidura! Whatever gods, Asuras and others of
this kalpay have been described to you by name and form, had
the same name and form in the last period of Manu.
*The8e two verses are probably interpolations in the post-$ridhara
period for they are neither recorded by the Bengal School of Vai^pavism
i.e. JG., VC., nor by the follcwers of Nimbirka i.e. SD. nor by VB., GD.
etc.).
 278 Bhdgavata Purd^a

CHAPTER ELEVEN
{The concept of time: manvantaras and life-spans of men ofid gods.)

Maitreya said :
1. The ultimate irreducible panicle of the parts of a
gross effect (substance), which is ever separate (i.e. has not
reached the stage of being an effect), and which is not com¬
bined with another in an aggregate, is called an atom {para-
mdnu)*^^. It is from the aggregation of atoms that men get the
illusion of whole substance.
2. When the idea of peculiarity or of differences is
separated (not considered ), the entire substance in its essence
which remains unaltered (with no change of dimensions) is
calledparama mahdn (maximum dimension)®®^.
3. Oh Vidura, Time is also inferred as subtle, (medium),
and the longest according as it pervades the atomic,
medium, and the grossest (parama mcAoM) matter. It is God’s
power which itself remains unmanifest, but occupies and en¬
compasses the manifested substance and is competent to man¬
age creation etc. of the universe.
4. That much period of time which is required to
occupy an atom is the atomic period. That which is required
to enjoy the matter in its entirety, is called parama mahdn (the
largest general—required to cross the totality of twelve RdHs or
Bhuvanakola i.e. a period of a year and a period up to two
pardrdhas by the recurrence of the years.
5-8*Two paramdnus make one anu. Three anus make
one trasare^u. It is the smallest particle which is visible and
is noticed to be going up in the ray of the Sun coming through
a window. The time which is required to occupy by three

680. It may be noted that the Bh. P. and the Vedanta (vide
Brahma SStra II. 2.13-17) do not subscribe to the atomic theory of the
Vaise^ikas.
681. Having the duration of two parSrdhas—JG.
*These verses contain the following measures of time :—
2 paramdnits^i i apu; 3 aotts^Bi trasarepu; 3 frasarcouf’>B t trufi; 100 trufis
— I vedha', 3 vedhas^* i lava; 3 lasas^i nimifa; 3 kfapa; 5 kfanas’ll
kdftha; i^kdfthds—i laghu; 15 laghus^tnddikd; 2 nddikas^i mhUrta; 6/7
nSdikas^ i ySma or prahara.
 III. 11.15. 279

trasmenus is called a truti. Hundred trulis make up one vedha^

Three vedhas is regarded as a lava. A mndfa is known to con¬
sist of three lavas. Three nimifos make up a kfom. Five
ksams are said to form one kdfthd. Fifteen kaffhas make one
lag/iu. Fifteen lag/ius are said to constitute one nadika (or
ghalikd). Two nadikds make one muhurta. Six or seven na^ikas
make one praliara of men. It is also called
9. A copper vessel of six palas in weight and with sides
sixteen angtilas in^height, and with a capacity to contain a
prastha of water, and with a hole (of the dimension) of a gold
wire four angulas in length and four masas ( «l/3rd Tola) in
weight—the time required to submerge (in water) such a
vessel is called nadika {ghafikd).
10. Oh respectful Vidura! Four and {our ymnas make a
day and a night of human beings. Fifteen days make one
pak.sa. It is bright and dark.
(1. Tlie aggregate of two pakfas makes one month
which is a day and a night of the pitrs (departed forefathers).
Two months make a rtu (season). Six months make one
ayana. It is northern (when the Sun apparently moves to the
north) and the southern (when the Sun appears to move to the
south of the equator).
12. The arc called the day and the night of the
Svarga. A year is made up of twelve months. One hundred
years is said to be the maximum life of human beings.*
13. The ever-vigilant controlling god (the Sun) occu¬
pies the sphere consisting of the planets, the nakfatras (e.g.
Asvini, BharanI and other constellations) and other stars and
revolves round the world beginning with atomic division of
time and ending with one year (the period required to cross
the bhuvana-koSa).
14. Oh Vidura, the period of a year is thus called
sanivatsara (the Solar year), parivatsara (related to Jupiter)
JdSvatsata {of 360 days—savana) anuvatsara (the lunar year)
and vatsara ^related to naksatras).
15. * * Offer your worship to the God Sun who made the
* VR. adds that the maximum life of Pitt[s and gods is one hundred
years according to their respective measures of time.
**VJ. takes this verse as applicable to god Vi^pu: Perform your
sacrifices to Hari the atihrySmin, of the five kinds of the year, etc.
 280 Bh&gavata Purd^

five kinds of the year and who by his own power (in the form
of kdla) urges the powers of things to develop into effects
(gross forms) in different ways, and who is a part of "the ele¬
ment called tejas. He runs through the sky for removing the
delusion of men (as if by dissuading them from w'aste of life in
pleasures) and extending the fruits of gums by perfoimance of
sacrifices.

Vfdura said:
16. The maximum span of life of the pitrs (manes), gods
and men has been stated, (as hundred years according to the
measure of time of these). Please tell me the state (life-span)
of those learned ones who stay beyond the three worlds.
17. Verily, you the revered one know the course of
Time which is capable of destroying everything. The wise
ones can visualize the universe by their_yo|fic vision.

Maitreya said:
18. It is said that the cycle of fourviz. krtay tretd,
dvdpara and kali along with their sandhis (transitional periods
at the beginning of &yuga) and athfas (the transitional period
at the end of a.yuga), consist of twelve thousand years of gods.
19-20* The period ofya^fli respectively (of etc.) is
four thousand, three thousand, two thousand and one thou¬
sand (divine) years. The period at the beginning and
the period at the end (of each j;uga) is respectively eight
hundred, six hundred, four hundred and two hundred years
(of gods). The learned ones designate the period between
sandhyd and arhfa as juga, and the (special) laws of conduct
{dharma) have been ordained with reference to the (particular)
yuga.

*The classification of the Tvgasin terms of divine (gods*) years is as

follows:
kfta trttS dvSpara kali Total Divine years
sandhyS 400 300 300 lOO" 1000
yuga 4000 3000 3000 I oooBs 10,000
stndhySthSa 400 300 300 'loo— 1000

4800 3600 3400 X300a* 13,000

 21. In the Arto age, accompanied men on (all
his) four legs (viz. penance, purity, compassion and truth).
With the increase of irreligion {adkarma)j religion became
diminished by one leg, in each of the oititr yugas.
22. Oh Vidura, beyond the three worlds (from tnahar
loka) to Brahma loka, a day consists of one thousand cycles of
iom^ugas. The night is also of the same duration when the
Creator of the universe goes to sleep.
23. At the end of the night, the creation of the world
starts and proceeds so long as it is god Brahma’s day which
covers the period of fourteen Manus.
24. Every Manu rules during his own period which is
somewhat longer than seventyone catur-yugas (cycles of four
yugas®®®) In the eras of Manus, kings in the lineage of the Manu
arc born in succession. Hermits, gods, king of gods and his at¬
tendants are born simultaneously.
25. This is Brahma’s daily creation whereby the three
worlds are made to function and in which the birds, beasts,
men, pitrs and gods are born according to their katmas.
26. In the Manu-eras, the Supreme Lord retains his
sattvagum and protects the universe by incarnating as Manus
and manifesting himself in other human forms.
27. At the end of (Brahma’s) day, assuming a bit of the
tamo-gui}a^ he restrains his prowess, and with everything else
withdrawn in him due to the force oikdla^ he keeps quiet.
23. When it is the nightfall without any moon or the
sun (in existence), the three worlds bhuvaht suvaf^ lie con¬
cealed in him.
29. When the three worlds get consumed by the fire from
the mouth of Sankar^ana (Se^a) who is his power, Bl)rgu and
others, being distressed by the heat goto Jana-loka from MaAar-
loka.
30. In the meanwhile, due to Pralaya (world-end),

689. This line indicating the vagueness implied in 'longer than*

{sddhikd) is repeated in other PurSpas also (e.g. FtVpa P. 1.3.18). Baldev
Upadhyaya on the strength of Vdyu P. (57.35) suggests that it should be
emended as'sandhikfi* (vide Puriffa Kimario, pp. 291-93). The Bh. P.
seems to have adopted the reading from the Vifou P. which is generally
accepted as earlier than the Bh. /*• vide Purdpa Vitnerla, pp. 542*45.
 Bhagavata Pwana

oceans, with huge billows whipped up by extremely terrible

and powerful, winds, overflow and inundate the three worlds.
31. On that water, on the bed of the serpent^esa, lies
Hari with his eyes closed inyogic sleep, while sages in the Jana-
loka sing his praise.
32. In due course of time, with such types of days and
nights as described above, even the long span of life of hundred
years of this (god Brahma), comes to an end.
33. Half of the life (of god Brahma) is called parardha.
The first parardha (of his life) has passed. Now the other half
is running.
34. At the beginning of the previous parardha, there was
the great kalpa called Brahma kalpa, as Brahma was then born.
They knew him as ^abda-Brahma.
35. At the end of that kalpa, there was another kalpa
called Padma kalpa, as there sprouted up the world-lotus from
the lake-like navel of Hari.
36. Oh Vidura, the present kalpa of the second parardha
is known as Varaha (pertaining to the boar}, as Hari assumed
the boar-form in this {kalpa).
37. The period called dvi-parardha is regarded as (a negli¬
gible period like) a wink of the unmanifested, infinite begin-
ninglcss Soul of the Universe.
38. This kdla beginning from paramanu (its lowest unit)
upto the end dvi-pardrdha (duration of Brahmadeva’s life) can
control those who have attachment to house etc. He has no
power over the Almighty God, the bhuman.
39. This egg of the universe consisting of sixteen vikdras^^^
(modifications) and eight which is covered from out¬
side by the (seven) sheaths of the earth etc., is fifty crores (of
yojanas) in breadth.

683. viz., mind, ten organs of knowledge and action and five ele¬
ments {mchtthhutas).
684. viz., Pibkft'i. tr.ahal. ahaAkSrr, and five characteristics of ele¬
ments (c.g. sound, touch etc.).
 III.12.5. 283
40-41. Each of these sheaths (covering the universe) is
ten times greater (than its previous one). This universe
appears as an atom when merged (in him). Crores of such
universes lie in him. That is the highest essential form ofVi^nu,
the great P«rK,Tfl. It is called the imperishable Brahman, the
cause of all causes.

CHAPTER TWELVE
{Creation of Rudra^ the mind-born Sons and of
Manu and Satarupd)

Maitreya said :
1. Oh Vidura, the greatness of the Kala-form of the
Supreme Lord is thus described to you. Now know from me
how Vedagarbha (god Brahma) proceeded with the creation.
2. The creator, at first, created the varieties of ignorance
(or avidyd) viz. mahdmoha^ moha^ Idmisra^ andha-tdmisra and
moha^^^.
3. Seeing the sinful creation, Brahma did not think
highly of himself. With his mind purified by meditation on
the Lord, he brought forth another creation.
4. The self-born god (Brahma) then created the sages
Sanaka, Sananda, Sanatana and Sanatkumara who were not
interested in actions (for dhamia, artha otkdma) and lived in
perpetual celibacy***.
5. The self-born god spoke to them, “Oh sons, procreate
children”. But they being absolutely devoted to Vasudeva and
followers of the path of libei'ation, were not so inclined (to
create).

685. For details vide supra 3.10. ii and onwards the SMkhya
influence is evident. This list is repeated in LP. 2.9.30 and 34-35. This
is the t§masa creation.
686. 3R. adds: These Kum5ras are not created in every Kaljui but
only in the Brahma Kalpa, This is the description of the Brahma Kalpa,
hence the mention of their creation.
284 Bhdgavata Purat^

6. He was thus disobeyed by his sons who refused to com¬

ply with his order. He tried to control his unbearable rage
aroused (due to this defiance). ^
7. Though he tried to control the rage by his mental
power, the rage was immediately bom as a son of dark-blue
complexion from the middle of the brows of Brahma.
8. The illustrious god Bhava who was born before
(other) gods verily cried out, “Oh creator, the father of the
world, give me names and fix (some) places for me”.
9. The lotus-born god (Brahma), with a view to grant¬
ing his request, spoke with sweet words, “Please do not cry, I
shall give it to you.
10. Oh great god, as you cried like an excited child,
people will call you by the name ‘Rudra’.
11. Your places have been already arranged by me as
follows : The mind, the sense-organs, the vital breath, the Sky,
the Wind, the Fire, the Water, the Earth, the Sun, the Moon
and the penance.
12. (The following are your names) : Manyu, Manu,
Mahinasa, Mahan, Siva, ]l^tudhvaja, Ugra-retas, Bhava, Kala,
Vamadeva and Dhrtavrata.
13. Oh Rudra, you will have the following wives, namely:
Dhi, Vrtti, U^ana, Uma, Niyutsarpi, Ila, Ambika, Iravati,
Sudha, Diksa, Rudrani.
14. As you are a Prajapati accept these names, places
along with these wives, and procreate abundant progeny.”
15. Being thus ordered by his father. Lord Nila-lohita
(Rudra) brought forth children who were like him in prowess,
form,(complexion) and nature.
16. Seeing the innumerable horde.s of Rudras created by
(the original) Rudra, devouring the world on all side, god
Brahma got afraid.
17. (He said to Rudra) : “Oh great god, enough of the
creation of all such beings who with their terrible eyes are
burning all the directions along with me.
18. Perform penance which is conducive to the happiness
of all beings. May you be blest. It is by penance that you
(lit. Your honour) will create again this universe as it was be¬
fore.
 111.12.28. 285

19. It is only by (performance of) penance that a man

can easily attain to the Lord Adhok^aja, the Supreme light,
dwelling in the hearts of all beings.”
Maitreya said:
20. Being thus ordered by the self-born god (Brahma),
(Rudra) circumambulated from left to right the Lord of Speech
(Brahma). Complying with his request, he bade goodbye to
him and entered the forest for penance.
21. Then while he was musing over the problem of crea¬
tion and became possessed of the power of the Lord (for crea¬
tion) , ten sons who became the progenitors of the population
of the world, were born to him.
22. * (They were) : Marici, Atri, Angiras, Pulastya,
Pulaha, Kratu, Bhrgu, Vasistha, Daksa and the tenth (son) was
Narada.*
23-24. Narada was born from Brahma’s lap; Dak^afrom
his thumb; Vasistha from his vital breath, Bhrgu from the
skin and Kratu from his hand; Pulaha was born from his navel,
the sage Pulastya from his ears, Angiras from his mouth, Atri
from his eyes, and Marici, was created from (Brahma’s) mind.
25. Dharma was born from his right breast wherein
abides Narayana himself. From his back (was born) Adharma
which begets the Death, a terror to the world.
26. Desire {Kama) was born in his heart; Anger (krodha)
from his brow; Avarice {Lobha) from his lower lip; Speech was
born from (his) mouth; the rivers from his penis and Nirrti,
the shelter of all sins, from his anus.
27. (The powerful sage) Kardama, the husband of Dev-
ahuti, was born from his shadow; this (whole) world was creat¬
ed from the mind and the body of the creator of the universe.
28. Oh Vidura, it is reported to us that self-born god
became passionate and desired his own beautiful daughter, the
goddess of Speech who, though herself above passions, captivat¬
ed his mind.*®’

*For the symbolism of the ten mind-born sons as VirSj vide V.S.
Agrawal—MP.—A Study, p. 38.
687. Gf. The *mArriage* of BrahmS and ^atarQpS in MP. and the
explanation of this symbolism vide V.S. Agrawal—MP.^A Study, pp. 47-50.
 286 BhSgavata PurSna

29. His sons, the sages, of whom Marici was the foremost,
saw that their father had set his heart on unrighteousness. Out
of familiar confidence, they pleaded with (lit. awakcfled) him.
30. ‘ ‘That you do not control your passion despite your ca¬
pacity to do so, and that you are bent on approaching your
daughter, has never been done by the ancestors nor will it be
done by others after you in future.
31. Oh father of the world, this is not glorifying (credi¬
table) even to the possessors of divine lustre (power). By fol¬
lowing this (course of conduct) the people shall never attain
any good.”
32. Finding Brahma bent on the heinous act the sages
prayed to God) “We bow to the glorious Lord who manifested
this world that was within him. He alone is capable of prote¬
cting righteousness.”
33. Then the father of the Prajapatis, seeing his sons,
the Prajapatis speaking this in his presence, became ashamed
and gave up his body.
34. The cardinal points accepted that terrible body. The
wise people know it as mist or darkness. While he was medi¬
tating how he should create the well-planned worlds as before,
the Vedas came out from the four mouths of the creator.
35. The duties of the four sacrificial priests*** {hotSy
adhvaryuy udgdtdy brahma) along with the upavedas and the disci¬
plines of Logic etc., the extensive course of sacrificial .sessions,
the four legs of Dharma and the duties of the four Airamas were
also produced thence.”

Vidurasaid :
36. “Oh sage (lit. one who regards penance as his
wealth) you told that the Lord of the progenitors of the world
produced Vedas etc. from his mouths. Please tell me by what
particular (organ) he produced the specific things.”

VJ. however maintains that v3e is *the deity presiding over human
speech’ and not Sarasvatl who is the natural consort of BrabmS, the Veda
incarnate.
688. These Priests arc the experts in the Rg and other Vedas
serially.
III.12.42. 287

Maitreya said :
37. “From his mouths facing the east (the west etc.), he
produced the Vedas—^Lg, Yajus, S^an andAtharvan and
lustra (simple recitation of mantias in praise of gods entrusted
to nvij), ijyd (oblations, worship etc. to be done by adhuaryu),
stulistoma (singing of the mantras in praise of gods, the duty of
udgata) and PrayaScitta (expiatory rites in case of some lapses in
sacrifices to be performed by brahma).
38. Again through the same faces, and in the same serial
order, he produced Ayurveda (the science of medicine), Dhanur-
(science of Warfare), Gandharva Veda (the science of Music)
and Sthapatya Veda (the science of Architecture, Sculpture
etc.).
39. The Omniscient Lord produced the fifth Veda, viz,
Itihasa and Pura^as from all his mouths.
40. From his mouth facing the east (came forth the
sacrificial acts viz.) So^ofi and Uktha (and serially from other
mouths) Pi/rf/f and Aptorydma and Atirdiray Vdjapeya
along with Gosava.
41. He created the four feet of Qharnia viz. Vidya
(knowledge and purity), ddna (donations), tapas{^tmnct) and
satya (Truth). He also produced the (lour) diramas (stages
in life) along with their types of duties.
42. {Brahmacarya dirama)—celibate stage—the 1st stage
in life—is of four types viz.) Sdvitra (observance of celibacy and
study of Sdvitri for three nights from the upanayana (thread¬
bearing) ceremony), Prdjdpatya (observance of celibacy for
one year), brahma (observance of celibacy till the completion
of the study of Vedas) and brhat (celibacy throughout life). (The
2nd stage in life) The grhastha dirama—the married stage—is
of four kinds according to the way of maintenance of
Vdrld (earning livelihood by agriculture and such otU^l^l^n-
prohibited vocations), Saflcaya (maintenance of money earned
by performing sacrifices), Sdlina (to live on whatever one gets

689 . Vaikhanasa Grhya Sfltra classifies as (1) FerM ’Vf0

(maintaining on agriculture, trade), (s) Satina pfiti (stay in houses
forming sacrifices etc.)., (3) rdydaara (performing fafkarmas) (4) Ghora
edrika—corresponding to Siioftccha. Fvr details vide Kane—HDS, Vol.
H. 1. pp, 84^*43*
 288 Bhdgavata Purdna

without requesting or begging), Silodccha—(maintenanceby

gleaning grains, grain-gathering).
43. In (the third sJage of life called) the vdnaprastha
dJrama, (there are four categories viz.) Vaikhdnasas (who live
upon food-grains which grow naturally without agricultural
efforts), Vdlakhilyas (who subsist on fresh food, giving away
hoarded food), Audumbaras (who eat fruits etc. gathered from
the direction to which they happen to look at finst in the
morning) and Phenapa{'who live on fruits, leaves etc. automati¬
cally dropped from trees). In (the last stage of life) the
Saihnydsa dsrama, (the four kinds are :) Kuftcaka (who chiefly
abide by all the duties prescribed for the dirama), Bahvoda (who
perform the most essential duties of this dSrama but empha¬
size on the path of knowledge),(who concentrate on
knowledge), Nifkriya (who have realized the Soul) .*®®

6c)('. yj. and VD. differ: (i) Vaikhanasas—^Those who subsist on

roots, (ii) Vdlakhilyas—Who eat everything, (iii) Udumharas—^Who live
upon fruits, (iv) Phena-pas—Who subsist on the 'milk-foam falling out
from the mouth of calves while sucking.
This classification is supported by Brhat Pardiara Smrti XII. 158
for Vnnaprasthas and XII. 164 for Saihnyisins.
Kinds of Sarhnyasins :—
Kutieaka : (i) The Ascetic who lives in his own house and is satis¬
fied on whatever food is given to him—^VJ.
(ii) The ascetic who due to weakness etc. does not wander from one
holy place to another but stays at one holy place in a hut and lives upon
begging after practising japa of 12000 Pranavas—VD.
Bahvoda : (i) He who, in addition to his three baths per day, per¬
forms ablution in every new tirtha he sefes and has three VJ.
(ii) Who wanders from one holy place to another not living beyond
a prescribed period at each place (e.g. 1 night at a village, 3 nights in a
city etc.)
Hadisa : (i) Who carries one datida and the sacred thread—Tqjfh-
pavUa—VJ. (li) Who is nude, beyond dvandvas^ lost in deep meditation of
Brahman—VD.
Nifkriya OT Parama-harhsa—(i) Who has abandoned all acts, com¬
pletely observing ahidisd.
(ii) One who is absorbed in the meditation of the Brahman, care¬
less about his body etc. and has crossed the seven stages of knowledge {Sapta-
jOdna-Bkdmikds).
 III. 12.52. 289

44’. (So also were serially produced) the science of the

knowledge of Soul and non-Soul®”, the three Vedas, the science
of agriculture and the science of politics (leading to the
attainment of MokfOy dharmoy kdma and artha) and also the
vyahrtis (mystic words following Om or pramva) viz. bkUhy
bhuvaby suvab and bhUr-bhuvab-suvab (or mahas). From his
heart came forth Om.
45-46. (The Vedic metres) Ufniky G&yatriy Triftubh,
Anuffubh and Jagatiy Pankti and Brhati were produced respec¬
tively from the hair, skin, flesh, muscles and bones, marrow
and pram or vital airs of the all-pervading Prajapati (Brahma).
His life {jiva) is said to consist of the occlusives or the conso¬
nants of five classes (e.g. velar, palatal etc.) from k to m, and
his body, of vowels (a, i, u etc.) ®®®.
47. The sibilants (u^ma varfias like /, f, j) are called the
sense organs of the Soul, i.e. Brahma, and the semi-vowels (j>,
TylyV) his Strength. And the gamut of music (viz. Sadja,
Rsabha, Gandhara, Madhyama, Pahcama, Dhaivata and
Nisada) are created out of the sport of Prajapati.
48*. Brahma whose body is Sabda-brahman is of both
manifest (as vaikhari) and unmanifest (as Omkdra) forms. As
unmanifest the Supreme Spirit clearly appears to him as the
highest omnipresent Brahman. As a manifest form, it appears
as Indra and other forms possessing different powers.
49-52. Then assuming another (body), he set bis mind
on creation (of the world). Finding the limited creation (of

VR. and VG. follow SR. VD. claims his acceptance of SR’s inter¬
pretation.
691. anvikfiki—^The Tantrism in consonance with the Vedas—VJ.
692. VJ. states: The occlusives from & to m were produced from his
jiva and the vowels from his body.
*Though I have followed $R., this verse is differently interpreted.
Thus VR. emphasizes the literary or iabda aspect of Brahma, and ex¬
plains the different iaktxs as functions of words, such as abhi(ffia, lakfa^a. I
may add one more interpretation.
God Brahma is of the form of iabda-brahma. He is manifest as the
spoken word (Vaildiari) and unmanifest as Pra^a, But the real Supreme
Spirit that is beyond him appears to be all-pervading and possessed of
various powers.
 290 BhSgttoata PwSi^

progeny) even by sages possessing great power, he again

began to ponder, Oh Kaurava (Vidura).
**Oh ! It is really strange that although I am all the while
engaged in creating (the world) the beings do not multiply.
In this, the Fate must be obstructing.**
Thus while Brahma was doing his duties properly and
thinking over the Providence, his body was split into two and
it was called Kay a. And from the bifurcated forms of the
body was produced a pair of a male and a female.
53. There the male part was the emperor Svayambhuva
Manu and that the female part was called iSatarupa and was
the queen of the great person.
54. Indeed, the subjects (created beings) began to
multiply in their relationship as husband and wife. He brought
Ibrth five children from ^atarupa.
55. Oh Vidura, “(They were) Priyavrata, Uttanapada
and three daughters, Akuti, Devahuti and Prasuti.
56. He gave Akuti (in marriage) to Ruci, the middle-
daughter (Devahuti) to Kardama and Prasuti to Daksa. From
these the world was filled (with population).

CHAPTER THIRTEEN
(The Boar (VarSha) Incarnation)
' Stf Svka said :
1. Oh king, hearing the holiest discourse of the sage,
Vidura (a descendant of Kuru) who cherished high respects for
narratives of Hari, again asked (Maitreya).

Vidura said :
2. The emperor SvSyambhuva was verily the favourite
son of god Brahma. Oh sage, what did he do after obtaining
a loving wife ?
3. Oh foremost among the good, narrate to me, who
am full of faith, the life of the king-sage, the first ruler of the
world, because he also resorted to Vasudeva (Vifvaksena).
III.13.12 291

4*. (The act of) listening to the virtuous deeds of

those who cherish in their hearts the lotus-like feet of Mukunda,
is eulogised by the wise, as the main fruit (result) of men’s
study of the iastras with long efforts.
5. The sage (Maitreya) who was thus urged to narrate
the episodes of the Lord had his hair standing on ends (due
to intense devotion), and narrated to Vidura who was modest
•and was (as if) a pillow to the feet of Sri Kpsna*** (lit. the
thousand-headed god) requested him (Maitreya) thus.

Maitreya said :
6. When Svayambhuva Manu was born along with his
wife, he folded his hands and bowing to Brahma (Vedagarbha)
he said :
7. “You are the sole progenitor and nourisher and pro¬
tector of all beings. But how (in what way) are we, your crea¬
tures, to render you service ?
8. Oh praiseworthy one, I bow to you. Tell me what
action, out of those within our capacity, I should do whereby
my fame will spread everywhere (here) and lead to Heaven
hereafter.**
Brahma said :
9. “Oh child, I am pleased with you. Oh king, blessed
be you both. You have offered yourself to me with a guileless
(sincere) heart for guidance.
10. Oh warrior, this much worship should be rendered
by children to their father that they should abide by his
order respectfully, to the best of their capacity without jea¬
lousy or negligence.
11. Have from her children who are like you in quali¬
ties. Protect the earth according to law. Worship the Puru^a
(the Supreme Man) with sacrifices.
12. Oh king, the highest service (rendered) to me will

* VB. Even though the virtuous deeds of the Lord are heard with
great exertions, they are not properly fixed in the heart and hence do
not bear fruit. They are property fi:^ by listening to the deeds of those
who are his devotees. Hence the propriety of listening to hCanu’s life.
693. As 9rl Kffpa used to rest his feet on Vidura's laps^R.
292 Bhdgavata PurSfia

be the protection of the subjects. Lord Hfsike^ (Vi$nu) will

be ever pleased with you for your being the protector of the
subjects. »
13. Fruitless are the efforts of those with whom Lord
Kr$na (Janardana) whose form is sacrifice, is not pleased; for»
thereby, the Soul (atman) itself is disrespected.’*

Mam said :
14. “Oh destroyer of sins, I rhall abide by the order of
your lordship. But fix up a place for me and for my progeny
here.
15. The earth which is the place for all beings is sub¬
merged in the great ocean. Oh god, make some efforts to lift
up this goddess (earth) (from the ocean)

Maitreya said:
16. Seeing that the earth is submerged that way in
waters, god Brahma pondered over for a long time, “How can
I lift her (the earth) up?*®®
17. While I was engaged in creation, the earth was
engulfed by waters and it sank down to Rasatala. What can
we, who are entrusted with the duty of creation, do now here?
Let the Lord from whose heart I came into existence, do it for
me.”
18. Oh sinless one, while he was reflecting thus, a thumb-
size small boar suddenly dropped down from his nostril.
19. Oh Vidura (of Bharata clan), while he (Brahma)
was looking on, a great miracle took place: The small boar in
the sky shot up to the size of an elephant in a moment.
20. Along with Brahmai^as with Marici as their chief,
with Kumaras (Sanaka, Sanandana etc.) and with Manu, he
saw the boar form and began to think in various ways.
21. “Is it the transcendental Being appearing in the form
of a boar ? What a miracle that it should come out of my nose!

694. JG. This indicates that this is the introduction to the Var£ha
incarnation at the beginning of the present Kalpa.
695. $R. explains : At the beginning of creation BrahmS drank up
the ocean and restored the earth to its place. He did not understand how
suddenly it was immersed in water again.
111.13.30. 293

22. It appeared like the tip of a thumb and in a motme

ent it became as big as a great boulder. Can this be the Divine
Sacrifice (i.e. Lord Vi$9u) himself who is trying my mind to
exhaustion (by concealing his real form) ?’*
23. While Brahma was deeply thinking over it along
with his sons, the glorious Supreme Sacrifice-Man (Yajfta-Puru-
sa) who was like a mountain thundered forth.
24. The all-pervading Hari thrilled with rapture, god
Brahma and the excellent Brahmins, by his roar which reverbe¬
rated the directions.
25. Having heard the grief-removing roar of the (Being
who had assumed the) Boar form by his Maya, the sages who
were residents of the same Tapas and Satya lokas (worlds)
praised him with the holy trinity (of the Vedas).
26. Knowing that it is the Veda extolling his attributes
that is chanted by the great (god Brahma and the sages), he
whose personality is described in the Vedas**® again roared and
for the prosperity of gods, rushed into the water like a big
sporting elephant.
27. He moved through the sky with his tail held aloft.
With his shaking mane and kicking hoofs he dispersed the
clouds. His body was hard with tough hide bristled with
sharp, erect hair. The Lord, the saviour of the earth, appear¬
ed brilliant with his white tusk and shining eyes.
28. Though he was sacrifice itself in person. He assumed
the form of a boar and was scenting the track of the earth.
Though his tusks were sharp, he gently looked at the Brahma-
:rias who were praising him and dashed into water.
29. The roaring ocean whose side was shattered by the
velocity of the falling of his body which was like a mountain
of adamantine peaks, spread out his arms in the form of swell¬
ing surges and as if out of affliction, yelled out, *Oh Lord of
Sacrifices, protect me*.
30. Then cutting down the unfathomable waters to the
bottom with his sharp arrow-like hoofs, the Lord who was sac¬
rifice incarnate (lit. who had three joints in the form of sauanas
or sacrificial acts), saw the earth in rasatala where at the time
6g6. Veda-vitana-mUrtil^— (i) One whose body is sacrifice (VR.)
(ii) Whose form was entire Veda itself (VC.)
 294 Bhdgavata Purd^

of Deluge (Pralaya) he desired to sleep, placing the earth

along with the beings, in his stomach.
31-32. He appeared extremely resplendenf when he
rose up pulling out by his tusks the submerged earth from the
rasatala. Even there (in the sea), he whose intensified rage was
like the Sudani ana saw a demon (Daitya) of irresis¬
tible prowess attacking him with a mace and (thus) obstruct¬
ing him. He killed him easily as a lion kills an elephant.
With his cheeks red with the (mudlike) clotted blood of the
demon, he appeared like a big elephant who had turned up
(red chalk from) the earth.
33. * Oh Vidura, (sages and gods) of whom Brahma was
the leader recognised the Lord (Varaha)of #ama/alike blue com¬
plexion, who was sportively lifting up the earth by the tip of
his tusks like an elephant. They folded their hands and
prayed him with words like Vedic suktas.

Sages said'.
34. “Victory to you, Oh unconqueraMc Lord! Oh cre¬
ator of sacrifices I We bow to you who are shaking your body
composed of three Vedas. We salute to you who have assumed
this boar form (to lift up the earth), in the pores of whose hair
sacrifices lie hidden.
35. ** Oh Lord, the sacrificial form of your body is
really very difificult to look at by the sinful people. The Vedic

697. ‘Whose rage was intensified by Sudarlana’—VB.

VB. explains : When the mace and weapons of Vifou proved ineffective
to kill the demon, the Sudarlana disc had to remind Vifnu of the misdeeds
of the demon and intensified his anger to finish with the demon.
* VG. and VD. quotingBAagavatJeirtaArarihi maintain that Maitreya
has mixed up two Boar incarnations—the white one in Sviyambhuva Age
and the blue one in the G&kfufa Manoantara.
6g8. yajila-^bhSaana : (i) Who is invoked by sacrifices—$R. (ii) The
creator or cause of all sacrifices—VD., VR,VG. VB. (iii) Who manifests
himself by sacrifices—RR. (iv)Whois worshipped as Yajfia with its
different parts—VR. (v) \^o is propitiated by sacrifices—GD.
** The conception of Yajfia-VarSha was formulated first in Va
P. 6.16.33. It was adopted later by MP.248.67-73, VP. 1.4.33*33» BRP.
3i3*33<7» PP'Snti-kfioda 16.55.61,/fart-P. 1.41.39-33. The con¬
cept was so popular that in addition to literary reference in Vifpu Smtli
 111.13.40. 295

metres are found in your skin, the kuia grass in your hair, the
sacred clarified butter in your* eyes, and the fourfold duties of
the sacrificial priests in your feet.
36. Oh Lord, sruk is in your mouth, sruvas are in your
nostrils, Ida in your stomach, and camasas in your ears; praSitra
(the vessel for Brahma’s share) in your mouth, grahas (a kind
of cup for soma) in your throat. Agnihotra in your chewing.
37. Your frequency of incarnation is the iff* (sacri¬
ficial act) called dik$d. The three i^tis called upasads form
your neck. Prdyamya {ifft after diksd) and udayaniya {iffi after
completion of sacrifice) are your two tusks. The Pravargya
Mahavira* ceremony preliminary to Soma sacrifice) is your
tongue. The two fires sabhya and dvasathya form your head.
You are the sacrifice. The arrangement of bricks for sacrifice
is your vital breath.
38. Your semen is the soma juice. The three savanas
(morning, noon and evening) form your seat. The seven
sacrifices {Agni-Sfoma, Atyagnifiomay Ukthyay Sodafi, Vdjaptyay
Atirdtra and Aptorydma) are your dhdtus (constituents of the
body). All kinds of ja/raj (sacrificial sessions) are the joints
of your body. You are both Aira/uj (sacrifices in which soma
juice was extracted) andyajdas (sacrifices without the extrac¬
tion of soma juice). Iffis in sacrifices are your tendons.
39. We bow again and again to you who are all the
mantraSy deities, sacrificial materials, sacrificial acts and the per¬
formance of all acts. We repeatedly salute to you * who are
knowledge realised by nonattachment, devotion and self-con¬
trol, and who are the preceptor of tha^t knowledge.
40. Oh Supreme Lord, the support of the earth, the
earth along with the mountains which you have borne upon
the tip of your tusk, appears beautiful like a lotus plant with
leaves resting on the tusk of a big elephant.

Vifpudhamottara 1.3.3-8 we have Yajfla-Var&ha images (e.g. that

at Vihara in N. Gujarat). The two aspects of this concept yiz,(i)it8 signi¬
ficance as the symbol of Vedic cosmogony and (ii) the correspondence
between the elements of sacrifices and the parts of VarSha's body are dis¬
cussed by V.S. Agrawala MP—A Study, pp.SisflT.
* Apte's PSD €68. MahSvlra is a sacrificial vessel. When it is red
hot, ghee and milk is to be put in it(VD}. This is performed before every
uftasad (^).
 296 Bhagavata Pm&na

41. This your boar form consisting of three Vedas> with

the sphere of the earth supported by your tusk, appears shin¬
ing like a great enchantingly beautiful/Ta/a with a
cloud resting on its peak.
42. Establish firmly your consort, this earth, the mother
of the world of the movables and immovables, for the residence
of the people; for you are the father or the Protector. We
offer our salutations to her along with you. You have depo¬
sited your vital power in her as the Fire is dormant in aram—
(a piece of iSami wood used for creating sacrificial fire by
friction with another piece).
43. Oh Supreme ruler, who else can aspire or determine
to lift up the earth which sank down to the nethermost region
(rasdtala) ? In your case, this is not a miracle as you have
created this extremely wonderful world by your Maya power.
44. Oh Almighty, we, the residents of the Jana, Tapas
and Satya regions have been thoroughly purified by the sancti¬
fying drops of water sprayed from the ends of your bristle like
hair while you shake your body which is composed of the
Vedas.
45. He who aspires to reach to the end of (i.e. to know
thoroughly) all your deeds which are endless, must really
have lost his senses. The whole universe is deluded by the
association of the attributes of your yoga mdyd. Oh Supreme
Lord, bless (us) with happiness.”

Mailr^a said:
46. While the Protector (Varaha) was thus praised by
the sages, the knowers of Brahman, he stabilised the waters
by his hoofs and placed the earth on them.
47. The Supreme Lord Hari, the Visvaksena and the
protector of the world, placed on waters the earth which he
easily lifted up from rasdtala and disappeared (lit. departed).
48. Janardana (Hari) will be immediately pleased in
his heart on him who will thus devotedly hear or m^e others
hear this extremely auspicious and enchanting tale of Hari

699. Kuldeala :A clan of seven mounuins which are supposed to

exist in each division of the continent. Their names are: Mahendra,
Malaya, Sahya, Suktim&n, B.kya-Parvata, Vindhya and Piriy&tra.
 III. 14.3. 297

whose miraculous deeds are worth describing and knowledge

about whom destroys all miseries.
49. What is there difficult to be achieved when the
Lord of all blessings is pleased ? Enough with those (pleasures)
of insignificant value. The Supreme Lord, the Dweller in the
hearts of all, of his own accord, confers summum bonum on those
who are devoted to him without any ulterior motive.
50. Out of the stories of yore, the nectar-like narratives
of the Lord put an end to Sarhsdra. Having drunk these
through the ears (comparable to the cavity of folded hands)
what person who has understood the essential purpose of life,
can get satiated (with them). (If such there be), he must be
other than a human being.

CHAPTER FOURTEEN

{DitVs Conception)

Sri Suka said:

1. Having listened to the story of Hari in his Boar-
incarnation (for the purpose of the lift-up of the earth) as
narrated by Maitreya, Vidura who had taken the vow (of
hearing the episodes of Hari) was not much satisfied. Fold¬
ing up his hands (in bowing), he asked again.

Vidura said:
2. *‘Oh great sage, we have heard it reported that the
first daitya (demon) Hira^jiyak^a was killed by the same Hari
who (in the boar-form) was the embodiment of sacrifice
{Tajila),
3. Oh Brahman, for what purpose was there a confron¬
tation between the demon-king (Hiranyak$a) and him (Hari)
who was lifting the earth up with the tip of his tusk.**
298 BhSgauata PwrCi^a

Maitreya said:
4. Oh warrior (Vidura), yours is a good query^ as the
story about Hari’s incarnation that you ask, cuts asunder the
noose of death in the case of mortal beings.
5. By (hearing) which (story) as sung by the sage
(Narada), the male child of Uttanapada (Dhruva) set his
foot on the head of the god of Death and ascended to the
place of Hari.
6. Even in this case (of the fight with Hiranyak^) I
have heard this account related in ancient times by Brahma-
deva, the god of gods, to the gods who enquired him (about
it).
7-8. Oh Vidura, Diti, the daughter of Daksa, was
desirous of a child and with her heart overcome with passion
on one evening, desired (the company of) her husband
Ka^yapa, the son of Marici, who was seated in meditation in
his fire-worship hall after offering oblations of milk to the
Supreme Man, the protector of sacrifices, in the evening.

Diti said:
9. “Oh learned, this god of love with a bow in his
hand torments me, a poor thing, for your sake just as an
elephant attacking a plantain tree crushes it.
10. May you be prosperous ! Please confer your favour
on me who am burning at the (sight of the) prosperity of my
co-wives who are blest with children.
11. The fame of women who are greatly respected by
husbands, spreads over the world, and of those to whom the
husband like you, is really bom as a son.
12. Formerly our father, venerableDaksa, who was affec¬
tionate to us his daughters, asked us separately, “Oh daughters,
whom do you select as your husband ?’*
13. Having understood the inclination of us, his daugh¬
ters, he, the progenitor of the race, gave you thirteen daughters
who liked your nature.
14. Oh lotus-eyed auspicious sage, now satisfy my desire.
Oh plentiful one, an entreaty of the distressed to the great on^
is never fruitless.”
15. Oh valiant one, Kaf yapa replied in consolatory wordt
 III. 14.24. 299

to her who, being over-whelmed with passion, has become

pitiable and was persuading him with many arguments (words).
16. **Oh timid one, here I am ready to comply with
whatever you desire. Who would not fulfil the desire of her
who helps accomplishment of the three (goals) in life?
17. Just as the people cross the sea in ships, a married
person giving shelter to persons of other &SramaSf crosses the sea
of misery.
18. Oh proud lady, they (the learned ones) call her (the
wife) as the equal partner (lit. half the part) of the man who
aspires after happiness. After entrusting the responsibility of
his work to her, man can move about free from the fever of
anxiety.
19. Depending on whom (the wife), we easily overcome
the enemies in the form of senses which are difficult to be con¬
quered by men of other {non-^grhastha) a^ramas, just as the lord
of a fort (subdues) the enemies (due to his fortified position).
20. Oh mistress of the house, it is not possible for us to
become so completely (obliging) like you, even (if we try)
throughout our life (and in the next birth as well). Nor others
who appreciate (your) virtues (can do so).
21. I shall, however, try to comply with your request
(desire) for offspring. But please wait for a muhilrta so that
they (the people) will not reproach me.
22. This is the most terrible of times when everything
looks, awful, as at this time goblins, the followers of Rudra
wander about.
23. Oh pious lady it is in the evening that Lord Siva,
the creator of beings and the king of ghosts, moves about riding
his bull and surrounded by his goblin-attendants.
24. Yourbrother-in-law’**® god Rudra whose shiningmass
of hair (on head) became scattered and tawny by the dust raised
by the whirl-wind in SmaiSna (the crematory ground) and
whose pure gold-like body is smeared with ashes, witnesses
(everything) with his three eyes (viz. the Sun, the Moon and
the fire.) Hence there is no secrecy anywhere.

700. Kaiyapa’s wife Diti and Siva's wife Sat! were the daughters of
Dakfa, Hence Kaiyapa and 9iva were brothers-in-law, and Siva was also
Dili's brother-in-law.
 300 Bhagavata PurSxta

25. In this world there is no one who is his relative or

non-relative. Nobody is specially respectable or censurable to
him. By performance of various vows, we desir® to have the
(^prosperity and greatness of) Maya which he has enjoyed and
spurned (lit. kicked).
26. Thoughtful people who wish to tear off the veil of
Maya’®^ praise his life which is spotless or unattached (to sen¬
sual pleasures). He has none equal or superior to him.
He is the ultimate goal of the saintly people; yet he himself
followed the vow of pisaca type of life.’®*
27. The unfortunate sinners decorate with garments,
garlands, ornaments and pigments their body, (which is
nothing but) the food of dogs, as if it (the body) were their
Soul. They do not understand the motive behind his (Rudra's)
behaviour and laugh at him who is absorbed in (the meditation
of) the Soul’®®.
28. God Brahma and others obey the limits (laws) set
by him. He is the cause of this universe. Maya is his obedient
servant. His behaviour is like aPiiaca. Oh (how) incompre¬
hensible arc the ways of the Almighty’®^.

Maitreya said :
29. Though she was thus admonished by the husband,
she whose senses were thoroughly overwhelmed with passion,
caught hold of the garment of the Brahmana Sage like a shame¬
less prostitute.

701. : nescience, the film or coating over the eye (of

knowledge)—VJ., VD.
703. Those who have realized the Brahman behave like an innocent
child (bala), a mad person (unmatta) or like a goblin piSaca. God iSiva
adopted the third type of life. Or ‘lives in the company of goblins (/ft/a^aj)*
—^VD. Vj’s interpretation, “Under the order of Hari who has neither equal
nor superior, Rudra followed the pUaca type of life*' is far-fetched as we have
to supply words ijiaS ca Hari^.tasya Hanr SjgayS, to the text of this verse.
703. VG. construes differently : without understanding the purpose
of Rudra who is absorbed in Hari, that the garments etc. are to be offered
to Lord Hari and hence 1 do not enjoy them.
^ 704. VJ. interprets the verse as the glorification of Hari and not
Rudi'a. Thus Rudra's behaviour as pUdea is in obedience to Hari*s com¬
mand. Incomprehensible are the ways of Hari the Perfect Being who
makes gods like Rudra, the objects of worship by the world, obey him.
 III.14.40. 301

30. Knowing his wife’s importunity to that prohibited

act, he then bowed down to the dictates (of the providence)
and sat down with her in a secluded place.
31. He then took bath, controlled his breath and medita¬
ting silently over the pure, eternal Light, repeated internally
the Gayatri (or the syllable Om).
32. Oh Vidura, even Diti, feeling ashamed of that sinful
act, approached the Brahmana-Sage and with her face cast
down, addressed him.

Diti said :
33. ‘Oh Brahman ! May not the Lord of goblins (bhutas)
kill the child in my womb. I have committed a fault against
Rudra, the Lord of bhutas (beings).
34. Obeisance to the great god Siva who is the remover
of miseries (Rudra), who is irresistible, giver of blessings (to
those who cherish desire and the highest bliss to the desireless
devotees). He, though weaponless, takes up arms against the
wicked, and is anger incarnate (at the time of destruction or
pralaya).
35. May the Lord of Sati, my sister’s husband, the great
god with abundance of grace, be gracious unto us women who
are treated as worthy of compassion even by ruthless hunters.

Maitreya said :
36. Prajapati (Kasyapa) who has completed his even¬
ing rituals spoke to his wife who was trembling (greatly with
fear) and who was desirous of securing the good of her progeny
both here and hereafter.
Kaiyapa said :
37-38. On account of your impure mind, inauspicious¬
ness of the (evening) time, disobedience to my order and com¬
plete disrespect for gods (attending Siva), Oh evil woman,
you will beget two wicked sons the w’orst ever born from w'ombs.
Oh wrathful woman, they will frequently make the W'orlds and
the protectors of the worlds, cry out (by their atrocious acts).
,39-40. When the poor and innocent beings will be mas¬
sacred and women are seized per force and the great souled
ones are incensed, the venerable Lord of the universe, the
 302 Bkagavata PurS^

creator of the world, will be enraged. He will come down as

an incarnation and will kill them as Indra (the wielder of the
Vajra) destroyed the mountains. ,
Diti said :
41. Oh Lord, I desire that both of my sons should meet
death directly at the hands of the glorious Lord whose noble
arms appear splendid by the disc {sudariana ). May not they
be a victim of Brahmai^a wrath.
42. Not even the denizens of hell show favour to a per¬
son burnt by Brahma-da^tjla (curse of a Brahmana) and the
tormentor of beings, in whatever class of creatures he be born.

KaSyapa said :
43-44. On account of the sorrow and repentance for
your misdeed, and your present consideration of what is proper
and improper, and due to your great respect to Lord Visnu
and regard for Siva and myself one son out of your son’s son
will be respected by saintly persons. They will sing of his pure
fame which would be comparable to the glory of the venerable
Lord.
45. In order to emulate his pious nature, good persons
will purify their hearts (by imbibing virtues) like non-enmity
(friendliness to all) and others, just as they purify gold of in¬
ferior carat by purificatory processes.
46. By his intellect (or devotion) not directed to anyone
else except the Lord, the venerable self-perceiving Lord by
whose grace this universe becomes propitious, and who is the
indweller of the universe, will be pleased with him.
47. Verily, he would be the greatest devotee of unlimit¬
ed vision and of great prowess and the greatest of the great. For,
by his deep devotion, he will establish Lord Vi^nu in his heart,
purified by devotion, and give up the ego about his body etc.
48. He will be devoid of desire for worldly pleasures, of
good nature, a mine of excellent qualities, delighted at the
prosperity of others and pained at the sufiferings of the afflict¬
ed. With no enemy in the world, he will relieve the sorrows
of the world, just as the Moon removes the stunmer heat.
49. Your grandson will see both in his mind and out¬
side before him, Hari of excellent virtues, of lotus-like eyes.
 III. 15.4. 303

who assumes the form according to the desire of his votaries,

and who is a grace to his consort Laksmi and his face adorned
with refulgent ear-rings.**
Maitr^a said :
50. Hearing that her grandson would be a votary of the
Lord, Did was greatly delighted. Knowing that both of her
sons would meet death at the hands of Krsna, her heart was
elated.

CHAPTER FIFTEEN
(Sanaka and Others curse Jaya and Vijaya)

Maitreya said :
1. Being afraid of the destruction of her sons by Hari’®*
Did bore (in her womb) the luster (semen) of Prajapad
Kaiyapa for a hundred years—the lustre that subdued the lustre
of others.
2. When by the power of the foetus, the world became
void of light (due to the diminished light of the Sun etc.)
and the gods in charge of protection of quarters were devoid of
their power, they reported to Brahma (the creator of the uni¬
verse, the trouble due to) the spread of darkness in all direc¬
tions.

Gods said :
3. Oh Lord, you know this darkness whereby we have
been deeply agitated, because there is nothing unmanifested to
you whose path (range of knowledge) is unaffected by Time.
4. Oh God of gods, the creator of the world, the crest-
jewel of the protectors of the world, you know the mind of
beings both superior and inferior to us.^®®

705 SurSrdanit: (i) The distress that would be caused to gods by her
(prospective) sons—-SR.
(ii) Being anxious lest Indra and gods should harm her sons—^VR.
706. purefinietc, : Beings ofthe past and the future—VR., VO.
 304 Bhdgavata Pu^dna

5*. We salute to you whose power is his special know¬

ledge and who has assumed the body (as Brahma) through
Maya and accepted rajas as a special attribute. We bow to
you, the cause of the manifest-world (whose cause—the Supreme
Soul—is unmanifested).
6-7. There is no defeat from anyone to those whose
yoga is quite perfect (ripe) and who have conquered their
breath, sense-organs and the mind and have been favoured by
your grace and who, with unswerving devotion meditate upon
you, the highest (God), the creator of all beings, whose form
is composed of the causal relation, i.e. of cause and effect, and
in whom the world is woven.
8. We bow to you the chief controller (or the chief vital
breath) to whom all beings offer worship. Just as cows are
bound down by cords, they (people) arc restricted by his
(your) word (i.e. Vedic injunctions).
9. Oh mighty one you who are of this nature, bring
about good to us whose (routine) performance of activities is
stopped due to darkness. You should look with extreme mercy
upon us who are distressed.
10. Oh god, this is the semen of K^yapa which is
deposited in Diti’s womb as embryo which grows enveloping all
directions in darkness, like fire consuming fuel.
Maitreya said :
11. Oh long-armed Vidura, the venerable son of the
Supreme Soul (Brahma) who was the object of the words of
entreaty by gods, laughed loudly and replied to gods in sweet
words.
Brahma said :
12. Sanaka and others, my mind-bom sons before your
creation are free frcMii all worldly desires and they wander over
the worlds through the sky.

* We pay obeisance to you whose knowledge is uninterrupted, who

know the whole of this universe by Maya (the power of intelligence bestow¬
ed as a favour on you by N&rayana) and who have assumed rajo-gu^a (the
attribute rajas) by Narayapa’s command (and still it does not come in the
way of your knowledge), who are the cause of the manifest (universe) but
whose cause, viz., the Brahman is unmanifest)—VJ.
 III. 15.20. 305

13. Once upon a time, they went to Vaikuntha, the

region of Lord Visnu of pure Soul, Vaikuntha which is respect¬
ed by all.
14. All persons who dwell there have the form like
Visnu. They propitiate Hari by the righteous path without any
ulterior motive to accomplish.
15. There dwells the venerable First Purusa who can be
known only through word (i.e. Vedanta). He assumes pure
Sattvic form. The foremost one showers his grace on us, his
devotees, to make us happy.
16. There is a park called the Final Beatitude which by
its wish-yielding trees and by its beautiful blossoms of flowers
etc. throughout all seasons, shines like veritable Moksa (Final
Liberation) itself.
17. Where (in the Vaikuntha region) devotees of Visnu
along with their beautiful wives in the aerial cars, disregard the
fragrant wind even though their minds are distracted by the
fragrance of the blossoming, honey-dripping flowers of creepers
in the spring near water and sing of the deeds of the Lord
which purify the sins of the world.
18. There the loud confusing cries of birds like pigeons,
cuckoos, cranes, cakravdka, (the ruddy goose), catakas^ sw'ans,
parrots, tittiris and peacocks stop for a while when the chief
black-bee (in Visnu’s vanama/a) hums loudly as if singing the
story of Hari.’®’
19. There when the fragrance of Tulasi is appreciated
by Visnu by wearing (as an ornament) the garland of Tulasi,
even flowering plants like the Mandara, the Kunda, the
Kurava, the night-lotus, the Arna, the Punnaga, the Naga-
kesara, the Bakula, the lotus and the Parijata, in their goodness
of heart, paid respects to the penance of Tulasi.
20. It (the Vaikuritha) is crowded with aerial cars
(made) of (jewels like) Vddurya (Z/tj&tr/a^u/t), emerald (and of)
gold which can be seen only by those that bow to Hari’s feet.
Here, damsels of big hips and beautifully smiling faces cannot.

707. VD. explains that the chief bee's humming which sounds like
‘Hari, Hari* is regarded as 'Hari Kathi*. This verse emphasizes that even
birds in Vaiku^tha-Park are also Vifuu's devotees.
 306 Bkagavata Purii^a

with their beguiling smiles and other allurements, excite

passion in those devotees whose minds are fixed on Kfsna.
21. The goddess of Wealth (Laksmi) of beautiful form,
for whose favour others are striving, stays (permanently) in
Hari*s residence giving up her noxious quality (of fickleness).
With her lotuslike feet jingling with anklets and arms freely
dangling with a lotus in hand in a sportive manner, she (i.e.
her reflection) in the crystal walls chased with gold, appears
as if dusting (the house with lotus).
22. Oh gods, where (in Vaikuntha), in her own garden,
the goddess Laksmi attended upon by her maid-servants, was
worshipping the Lord with Tulasi petals, saw her face with
beautiful locks of hair and prominent nose reflected in the
ponds of pure nectarlike waters and with sloping bank [ghats)
of corals, felt that it was kissed by her Supreme Lord.
23. To which (Vaikuntha) do not reach those who
listen to the mind-spoiling evil stories pertaining to topics
other than the deeds of creation etc. of Hari,* the destroyer of
sins. Alas ! These stories (on subjects concerning Artha and
A'ama) when heard by unfortunate people, deprive (the hear¬
ers) of all good merits and throw them in dark hells from
which there is no relief.
24. Birth in the human species is aspired after even by
us (as) it is possible to gain the knowledge (i.e. realization
of Brahman or the Truth along with the performance
of Dharma, in it. Those who (having thus got birth as a man)
do not propitiate the venerable Lord, are alas, deluded by
your Maya of very wide expanse.
25. There (to Vaikuntha, above our region) go these
(men) who by the service of the greatest among gods, have
kept off Yama, the god of death, (or who are above the disci¬
pline oi Tama^ Niyama etc.)’®® and who being of enviable
character are (spiritually) above us. While mutually discuss¬
ing about the supremely glorious Lord, their mind, being
overwhelmed with intense love and devotion, the hair stand on
end on their bodies and tears flow from their eyes.
26. The sages were greatly overjoyed when, by their
power of eightfold Yoga, they reached Vaikuntha which they

708. v.l. dilrt*hamr^yrho have subdhed their ego. (VD.).

 III.15.3l. 307

liad not seen before, and which, being presided over by the
Lord of the universe, was adorable to all the worlds, and which
was shining with the lustre of various heavenly cars of great
gods.
27. Having crossed the six enclosures without being
prevented or attracted by the wonderful sights thereof, the
sages saw, at the seventh, a pair of gods of the same age, each
anned with a mace gorgeously dressed and wearing extremely
valuable armlets, ear-rings and diadems.’®*
28. Each of them wore around his neck and between
their four bluish arms, a garland of forest-flowers (Vanamdld)
about which swarmed the intoxicated bees, and whose face with
best brows, wide nostrils and red eyes, appeared excited
(angry).
29. While these two were looking on, the sages entered
without asking for permission, the (seventh) gate as (they did)
through the (previous) gates the panels of which were made of
diamonds chased with gold. They go everywhere without
any obstruction as they aie free from fear due to their equality
of outlook to all (or due to their sight being fixed on the Soul or
the Lord).
30. The two (gods) whose nature was contrary to that
of the Lord, looked at those four hude boy-sages who, despite
their age, looked five years old and had realized the real
nature of the Soul. Laughing (disrespectfully) at their pro¬
wess, they prevented (the sages) both by their cane (and
command) even though the sages should not have been treated
so.
31. When the most venerable sages were disallowed by
Hari*s door-keepers, while the gods were looking on, they
(sages) whose eyes were suddenly overwhelmed with some
anger due to their disappointment of seeing their most beloved
God, spoke (as follows):

7og. This poetic description is an amalgamation of all earlier pada

concepts of the RV. 1.12.20; lo.Qo.gandthoseofBrihmapaandUpanifadic
concepts regarding the ‘highest place*. For the evolution of this Vaiku^tha
concept see B.Bhattacharya—Philosop^ of Bh, /*., Vol.i, pp. 154-164.
 308 Bhdgavata Puram

The sages said:

32. “What a partial nature of you both who dwell here
among persons who attain to this region by rendering the high¬
est service to God and who possess the same qualities (e.g. im¬
partiality) as of the Lord! Is there any suspicious character
here resembling you in crookedness of mind (and hence worth
apprehending) by you, when the Supreme Man is so very
tranquil and free from all hostilities.
33. * For learned men do not see any difference here in
the Lord (Vis^u) in whose belly lies the whole (universe).
They see the (individual) Soul in the Supreme Soul like the
space (in a pot) in (ihe bigger space of) the sky. You possess
the characteristics of gods.’^® What (cause) has arisen which
makes you suspect such a stomach-tearing fear to Hari ?
34. So we consider what can be done for tne great
welfare of you two stupid servants of the Supreme Lord of
Vaikuntha for this impropriety of making differences and dis¬
criminations even here. You go from this place (Vaikuiptha)
to those sinful worlds where the three enemies (Lust, Anger
and Avarice) dominate.**
35. Having understood the terrible (implication of
their) utterance and realizing the impossibility of protection
from the Brahraana*s punishment with the help of missiles, the
two servants of Hari immediately prostrated themselves before
them touching their feet as (they knew that even) Hari enter¬
tains great awe for them (Brahma^as).
36. “May the punishment inflicted upon us, sinners, by
your Venerable Selves be implemented. It will absolve us com¬
pletely of our violence of even God’s order. But we pray by the
slight repentance awakened in us by your favour, may not the
delusion erasing the memory of the Lord affect us who may
go down to lower births for this offence.**
* VR. explains : The Lord contains the whole universe in his belly
and diflTerence regarding credentials of anyone entering it does not exist.
Have you checked the universe from entry into the Lord’s stomach? The
yogins see the Individual Soul in (i.e. inseparably dependent on) the Sup¬
reme Soul as the space (akaia) in a pot (ghafa) is inseparably connected
with the limitless space (or the sky).
710, sura-liaginoh—You are really daitjHis, though your outward
appearance is like gods.
III.15.43. 309

37. At that time, knowing the offence given to the saints

this way by his servants, Lord Padmanabha (Vi^i^u), the delight
of the noble ones, along with Lak§mi went there on foot which
are sought after by Paramahamsas and great sages.
38. They saw him who was the ultimate object—the
Brahman—to be realized in meditation, coming within the
range of their sight. His men (attendants) promptly brought
to him the usual articles (e.g. the umbrella, Chowries, at the
time of going). From the pearl-fringes of his moonlike white
umbrella were dripping drops of water as they (the hanging
pearl-laces) were gently moving in the enjoyable breeze caused
by the two Chowries {camaras) which were beautiful like swans.
39. (They saw him) whose extremely beautiful face was
showing grace to all (the sages and the door-keepers); who is
the home of (all) desirable qualities; who was (as if) touching
the interior of hearts by his affectionate glances and who with
the resplendent Lak^mi on his blue broad chest was heightening
the beauty of his abode (Vaikuinitha) situated above theheavens
like a crest-jewel.
40. (They saw him) wearing a shining girdle round the
yellow garment covering his big hips, and with his Vanamala
(hovered round) by humming black-bees, and who wore beauti¬
ful bracelets on his wrists, and who rested one hand on Garu<ja*s
shoulder and who was sportively waving a lotus with another
hand.
41. (They saw him) whose face was beautiful due to his
prominent nose, and cheeks suitable to grace the ear-rings
shaped like Makarasy surpassing the lightning in brilliance;
whose diadem was set with jewels and who was wearing round
his neck the Kaustubha jewel and an attractive and precious
necklace hanging between his big arms.
42. His devotees, with their intelligence, judged that the
pride of Laksmi about her being possessed of the highest beauty
was subdued in the presence of the Lord. Having seen the Supreme
Lord assuming bodily form for me, iSiva and you (Sanatkuma-
ras), they bowed to him with their heads but their eyes were
never satisfied by gazing at him.
43. When they breathed, the air fragrant with the Tul-
 310 Bhagavata Purdj^a

asi and the filaments of the lotus of the feet of the lotus>eyed
Lord entered through their nostrils, and caused excitement in
the minds and bodies of the sages who have experfenced the
permanent—everlasting—bliss (of Brahman).
44. Seeing his face charming like the interior of a blue
lotus and his A(in</a-flower-like smile on his very beautiful lips,
they felt that their desires were fulfilled. Again, when they saw
his pair of feet with ruby>like nails, they meditated upon him.
45. They eulogised Vi§riu who is the object of medita¬
tion for men who seek liberation by the Yoga-process in this
world, and who showed the most venerable Parw^a-form giving
delight to the eyes and who is possessed of his inherent eight
siddhis which are not accessible to others.

Kumaras said :
46. Oh Infinite One, you, though present in hearts of
the sinners (non-devotees), are unmanifested to them, but not
so to us. But it is just today that you are visible to our eyes.
You entered our hearts by the way of the ears when your my¬
stery was explained to us by our father who is born of you.
47. Oh venerable Lord, we recognize you to be that
Supreme Paramatman who every moment generate (inspire)
love in these devotees by means of the attribute Sattva—
Paramatman whom passionless sages, whose knot of I-ness
(aharhkara) is severed, know in their hearts by intense Bhakti-
voga (and who are) understood by them through your grace.
48. Oh Lord ! Those blessed ones who have resorted to
your feet and have tasted the flavour of episodes about you
whose glory is highly praiseworthy and purifying, do not count
(attach much value to) Moksa, your maximum grace. Will
they attach any value to other attainments (such as Indra-
hood) which are affected with terror at the bent of your brows ?
49. May we at will be born even in hells by our sins, if
our hearts sincerely rejoice at your feet like black bees (in
lotus), and if our words, like Tulasi, get their charm (beauty)
from your feet, and if our ears (passage in the ear) is filled with
(the description) of your (host of innumerable) attributes.
50. Oh Lord of immense glory ! Our eyes have to our
best satisfaction obtained the bliss of looking at this form which
 111.16,7. 311

you manifested. You who are never visible to persons with un¬
controlled senses have appeared to us this way. Oh glorious
Lord, we pay obeisance to you (who are of this nature.)

CHAPTER SIXTEEN
(The Fall of Jay a and Vijaya)

Brahma said
1. While the sages who were by nature Bhakti-yogis
were singing his eulogy, the All-powerful Lord whose abode
was in Vaikuntha, received them cheerfully and spoke as fol¬
lows :

The Lord said :

2-3. Oh sages, as these two servants of mine, Jaya and
Vijaya, disregarding me, havegrav'ely insulted you and slighted
gods, I have approved of the punishment meted out to them by
you who perform penance for me.
4. I, therefore, apologize to you today, for Brahmana is
my highest deity. I regard that the offence given to you by my
servants is as good as done by me.
5. When a servant has committed an offence, the world
takes the name of the master. That blame spoils the reputa¬
tion of the master as white leprosy dispigments the skin.
6. I am that Vaikuntha by hearirig whose nectarlike, pure
glory, the world down to Can^ala is instantly sanctified. 1 who
have obtained such excellent purifying reputation from honour¬
able persons like you, would sever even my own arms if they
be of a hostile nature to you.
7. By serving whom (Brahmanas) I have got even the
dust on my lotus-like feet so sanctifying as to purge the whole
world of all impurities and have got such a good nature establi¬
shed in me that the goddess Laksmi, for the favour of whose
passing glance others (i.e. gods like Brahma etc.) observe rules
(of penance), does not leave me even though I am not attach¬
ed to her.
 312 Bhagavata Purdna

8. I do not enjoy with that much relish the sacrificial

oblations offered by a performer of sacrifice as I do the ghee*
dripping food through the mouth of a Brahmana .who has
offered all the fruits of his actions tome and who eats every
morsel of that food with satisfaction.
9*. Who will not tolerate the Brahmanas the dust of
whose holy feet I bear on my crowns (in all my incarnations)
though I am endowed with the power of the infinite and unres-
trained^’o^a-mayfl and though the water used for washing my
feet in worship instantly sanctifies the world including god )&iva
(who bears the Moon as an ornament on the forehead).
10. Brahmanas, milk-yielding cows and protection-less
beings are my own person (body). Those who look upon them
as different from me, get themselves torn with rage by the bills
of vulture-like servants of Yama who is appointed for dispen¬
sation of punishment—servants whose anger is like serpents.
11. I am won over by them who, looking upon even
harsh-speaking Brahmajpas as me (Hari) address and honour
them with a joyous heart, and with their lotus-like faces beam¬
ing over (lit. sprinkled) with nectar-like (sweet) smiles, praise
them in affectionate terms like a (loving) son unto (his angry)
father (or an affectionate father to his excited son) or as I have
done (to Bhfgu or to you).
12. It will be a favour to me if these two servants who
did not understand the intention of their Lord (m«) should again
return to my presence after immediately undergoing the lower
stage for insulting you. May the banishement of the servants
terminate before long.^^*

*VG. construes differently : ‘It is due to my bearing the dust of the

holy feet of Br&hma^as that I became possessed of the excellence of the
Yoga-maya, etc.
711. Tai. . . vivSvah : (i) May their special residence with me (as
master and servant) be restored soon—l$R., VG.
(ii) VR. : It is my grace due to which these servants, undergoing
the punishment for their misdemeanour will return to me within a short
period.
(iii) Had it not been my grace, they would never escape the
Asura-yoni due to Brahmanical curse. Their early return after completion
of their term in Asura-life is due to my favour. The word hi denotes the
consent of Sanaka and other sages for this way out of the curse.
 III.16.20. 313

Brahma said :
13. At that time; the mind of those sages which was
over-whelmed with (the poisonous snake bite in the from of)
rage was not satisfied even though they tasted (i.e. heard the
sweetness of) the Lord’s attractive and brilliant speech compos¬
ed of a stream of Mantras—speech similar to river Sarasvati
which is lovely, heavenly, suitable to the assembly of sages.
14. Giving ear with close attention to the true but beauti¬
ful speech which was brief yet difficult to comprehend due
to its weighty import, unfathomable intention and deep
significance, they did not understand what he wished to do,
despite their consideration.
15. The highly delighted Brahmanas with hair standing
on their ends (on their skin) folded their hands and addressed
to him who had manifested the highest glory of his supreme
authority by hh yoga-mdya.
The sages said :
16. Oh god, we do not understand your implication when
you, the Supreme Lord say (to us), ‘You have done me a fovour!
(lit. favour has been done to me by you)’.
17. It is reported that to you, the protector of Brahmanas,
Brahmanas are the supreme deity. But you, the supreme Lord,
are both, the soul and the God unto the Brahmanas who are
adorable to gods.
18. You are the source of eternal Dharma. It is protected
ed by your forms. You are regarded as the highest fruit (of
Dharma and hence) deserve to be kept secret [—a fruit not per¬
ishable like the attainment of heaven) and you are changeless
and imperishable.
19. How is it conceivable that Your honour is to be
favoured by others—Your Honour by whose grace the Togins
become unattached (to the world) and easily transgress (the
sarhsara—cycle of birth and) death.
20* The Goddess Laksmi, the dust on whose feet is
applied to their heads by others desirous of attaining different
Purusdrthas, appears to crave for the place of the black-bee
chief whose dwelling is in fresh Tulas! garland offered (in

*T1iis refers to supra III, 16.7.

 314 Bhagavata Pura^

worship) to your feet by the blessed ones. Hence verily she

serves you everv now and then.
21. You who are highly attached to your great/levotees,
do not show much regard to goddess Lak$mi who waits upon
you by her pious acts of worship (which nobody else can per¬
form. You are the receptacle of all excellences^'^a. Such as
you are, are you purified by the dust on the road sanctified by
the feet of the Brahmanas and by the mark of Sri Vatsa ? Do
these add to your adornments ?
22. Oh Triyuga!’^^® It is really for the sake of Brahma-
rias and gods that you, the Supreme Lord, Dharma incarnate,
have protected this world of movables and immovables by
your three feet (viz. Tapas—penance, Sauca—purity, and
Dayd—mercy). By means of Sattva, your body which favours
us with blessings,’^® you have done away with the attributes
rajas and tamas which obstruct Dharma.
23. Oh God, if you do not protect by sweet words and
proper lionour, the race of the best of Brahmanas who deserve
specially your protection, then your own auspicious path (of
Vedas) will be lost. For people will regard that behaviour
of the most excellent (person like you) as the standard (to
follow).
24. That (loss of Vedic path) is not at all desired by
you. You are an ocean of the attribute of Sattva. You who
have destroyed your adversaries by your powers, desire to
achieve the good of the world. You are the ruler of the three
worlds and protector of the universe. By such bowing (to the
Brahmarias) your splendour docs not diminish. It is for the
guidance of the world.
. 25. Oh Supreme Lord, we shall sincerely approve of

/ti a. You are absolutely pure as you are the receptacle of all
attributes worth possessing. Do the dust on streets traversed by Brahma-
vas and the Sri V'atsa mark (left by the kick of Bhrgu) sanctify you ? Or
do you regard them as ornaments?—SR.
712. tri-yuga—(i) He who manifests himself as aratara in tbxw-yuga
period.
(ii) One who possesses six excellences viz., knowledge, power etc.
—the characteristics of bkagavdn—$R., VR., VG., etc.
713. varadayd—By your body {avatdra) called Kapila—^VJ.
 111.16.33. 315

whatever punishment or respectful treatment your honour will

mete out to both of these. Or you may inflict suitable punish¬
ment on us who have pronounced the curse on those innocent
door-keepers.
The Lord said :
26. “Oh Brahmaj^s, please note that this curse of yours
was ordained by me. These two will immediately take birth
as non-heavenly beings (Daityas). Having developed their
yoga by concentration intensified by wrath, both these will
soon return to me.”

Brahma said:
27-28. “Then the sages, having seen Visnu, the rece¬
ptacle of delight to the eyes, and his abode, the self-illuminat¬
ing Vaikuritha, circumambulated the Lord, bowed down to
him. Taking leave of him, they returned, full of joy, praising
the glory of Visnu.
29. Lord Vi§nu said to his servants, “You go (now).
Do not be afraid. May you be happy. Though I am compe¬
tent to do so, I do not wish to counteract the power of Brahma-
^as, as it is my will.
30. Formerly this has been ordained by enraged Laksm!
whom you prevented at the door from entering as I was then
absorbed in Yogic sleep.
31. Within a short period of time, you will return to my
presence after undergoing the curse of Brahmanical insult by
means of your concentration in me due to anger.”
32. Having ordered the door-keepers thus. Lord Visnu
entered into his abode which appeared beautiful by a row of
heavenly cars and which was endowed with splendour excelling
all”^
33. Those two prominent gods (Jaya and Vijaya) whose
glory and pride deserted them due to the irrevocable Brahmani¬
cal curse, fell down from Vaiku^tha (Hari’s abode).
714. Which surpassed everything else in beauty as it was meant for
goddess Laksm!—VB.
Or, He entered his mansion along with LaksmI who excelled all—
VR.
316 Bhdgavaia PurSna

34. Oh children (Gods), while they were thus falling

down from the region of Vaiku^tha* there was a loud cry ex¬
pressing grief (Alas! Alas!) from great persons ^n heavenly
cars.
35. And those very prominent attendants of Hari have
now entered the powerful lustre (semen) of KaSyapa deposited
in the womb of Diti.
36. It is by the lustre of the twin-Asuras that your glory
has been eclipsed. And Lord Vis^iu himself wills it.
37. The Lord (Visnu), the supreme ruler of the three
worlds, the First Being, the cause of the creation, maintenance
and destruction of the universe, whose Toga-maya cannot be
transgressed by masters of Yoga, will do what is good to us. Of
what use (effect) is our thought (brooding) in that matter ?

CHAPTER SEVENTEEN

{TheBirth o/Hirarydkfaand Hiranyakaiipu—Hiranydkfa’s

Victories)

Maitreya said:
1. Having heard the cause as explained by the Self-born
god (Brahma), all the gods, with their fear dispelled, returned
to Svarga.
2. On account of her husband’s prediction, Diti was
apprehensive of the troubles (to be caused) by her progeny’^®.
At the end of hundred years she gave birth to male-twins.
3. At the time of their birth, there were many evil por¬
tents boding terrible calamities to the world, appearing in the
heavens, on the earth, and in the sky.
4. The earth, along with mountains, quaked violently
everywhere. All the directions were ablaze. Meteors and
thunders showered down. Comets foreboding distress appear¬
ed (in the sky).

715. apatya-pariia^inl—MTdXA of harm to her children by Hari—VJ.

 III.17.16. 317

5. An extremely biting stormy wind irequently roarijig

(through the sky) blew with its army of whirlwinds, uprooting
big trees, and raising its banner of dust (aloft).
6. When stars (and luminaries) in the sky disappeared,
being covered by dark clouds roaring with laughtei in the
form of lightnings, not a single spot could be seen, due to
surging darkness.
7. The ocean with its tidal waves and its interior agitat¬
ed (by acquatic animals), roared as if depressed in spirits.
Rivers as well as wells and tanks with lotuses withering there*in,
were perturbed.
8. There were frequent misty halos round the Sun and
the Moon eclipsed by Rahu. There were roars of thunders
without clouds—deep sound like rattling of chariots came out
from the mountain caves.
9. In villages female jackals vomited terrible fire from
their mouths, and howled out ominously, along with cries of
he-jackals and hooting of owls.
10. Here and there dogs gave out different types of
barking sounds with their neck raised, as if in singing or crying.
11. Oh Vidura, herds of maddened donkeys ran about
kicking the surface of the earth with their hard hoofs and
brayings vehemently.
12. Birds being terrified by the donkeys, screamed out
and flew out of their nests. Beasts which were in the jungle
and in their pens, excreted dung and urine.
13. Cows were frightened and blood issued from their
udders. The clouds showered pus. The idols of gods shed
tears. Trees were uprooted though there was no wind.
14. Evil planets (like the Mars) crossed and passed
over auspicious planets, and the constellations or stars, and
reverting in a crooked course, they fought with each other.
15. Seeing such other terrible omens, people, with the
exception of Brahma’s sons (like Sanat Kumara), being igno¬
rant of the real implication of these portents, were terrified,
and thought that the (time of the) destruction of the universe
had come.
16. Those two primitive Daityas, with their bodies hard
 318 Bhagavata PuTO^a

as rock, grew up fast like big mountains, exhibiting their in¬

born prowess.
17. They stood touching the heavens with ^he crest of
their gold crowns, embracing all the directions by their arms
adorned with brilliant armlets, shaking the earth at every step,
surpassing the Sun’s lustre by the brilliance of the girdle
round their waist.
18. The Prajapati (KaSyapa) gave them names. Of the
twins who was first born of his body was known as Hiranya-
kaiSipuand people call (the other) Hiranyaksa, whom she
(Diti) gave birth first*.
19. Uiranyaka^ipu had no fear of death by the boon of
Brahma. He became arrogant. He subdued by the power
of his arms, the worlds along with their protectors.
20. He loved his younger brother Hiranyaksa who wish¬
ed to please him (HiranyakaSipu). Spoiling for fight every
day, he took a mace in his hand, and went to heaven seeking
war.
21-22. When gods saw him advancing with irresistible
speed, making the tinkling sound of his gold anklets, and
wearing the Vaijayanti garland’^®, shouldering his big mace,
proudly confident of his physical and mental powers, and of
the boons (conferred by Brahma), unconfrontable and undeterr¬
ed, they concealed themselves like serpents afraid of Garuda.
23. When the king of Daityas saw that Indra along with
all the gods had verily hid himself at the sight of his terrible
might, and was not excited’^’, he roared loudly.
24. Returning thence (from Svarga) and with a desire
to sport, (Hiranyaksa) of immense might, dived into the unfat¬
homable, terribly roaring ocean, like an intoxicated elephant.
25. When he entered the ocean, the soldiers of Varuna,
viz. all theacquatic animals, lost their morale. Though they

* When twins are born, the first child that is bom is regarded as the
younger, for the elder child gets a position behind it in the womb. This
concept underlies the above verse.
7x6. Vaijayanti-^{i) A long necklace or garland of eight kinds of
pearls—^VD,
(ii) A four-fold garland of flowers—VJ.
717. v.l. klibdn—the efieminate Indra and the gods etc.
 III.17.31. 319

were not (physically) struck down (by him;, they got terrified,
and overwhelmed by his splendour, they ran away to a long
distance.
26. Oh child, for many years he (Hiranyak?a) of mon¬
strous strength, wandered through the ocean often beating down
with his mace of black iron’^*, huge waves which were frequent¬
ly swelled by his heavy breath. (Finally) he arrived at Vi-
bhavari, the capital of Varuna.
27. Seeing there Varuna, the protector of the Asura
region, and the lord of acquatic animals, he smiled, and ridi¬
culing him with a bow like a mean person, he spoke, ‘Your
imperial majesty, be pleased to give me a fight*.
28. ‘Oh Lord, you are the protector of the world, a
great sovereign of wide reputation. You are the subduer of the
valour of warriors who consider themselves haughty and valiant.
You have formerly performed the Rajasuya sacrifice after con¬
quering all the Daityas and Danavas in the world.’
29. The glorious lord of waters who u-as thus bitterly
derided by the enemy who was puffed up with excessive arrog¬
ance, controlled, by force of his reason, his anger which was
thus provoked. He spoke out, ‘Oh (valiant warrior), we have
now grown tranquil.
30. Oh leader of Asuras, I do not see any other person
except the Primeval Man who can satisfy in fight a pastmaster
in the science of war like you. Go to him whom high-minded
warriors like you eulogize.
31. He takes incarnations for putting down wicked per¬
sons like you, and for favouring the good, with his grace. You
approach that warrior. You will (then) be rid of your pride
and will lie (slain) in the bed of warriors (battlefield) surround¬
ed by dogs.”

718. Or the mace which was firmly tied down with the rc^e of mitnd
grau-^R.
 320 BhSsavata Purat^a

CHAPTER EIGHTEEN
{Hiranydkfa^s Fight with Vardha)

Maitreya said:
1. Having thus heard the speech of the Lord of Waters
(Vanina), the haughty and ferocious(Hiranyaksa) just ignor¬
ed it. Having learnt from N^ada the arrival of Hari, Oh
Vidura, he hurriedly rushed into Rasatala.’^®
2. He saw there Hari (conqueror of all) who was hold¬
ing the earth, and was lifting it up with the tip of his tusks,
and surpassing his (Hiranyaksa’s) splendour by his reddish
eyes. He laughed out saying, “Oh this is an amphibious
beast.
3. He spoke to him, “Gome here, Oh fool; leave the
earth. This has been given to us, the dwellers of Rasatala by
the creator of the universe (otherwise it would not have come
down to us). Oh you meanest of gods who have assumed the
form of a boar, you cannot get away with the earth safely in
my presence.”'
4. Are you employed by our enemies for destroying us ?
You kill Asuras by Maya and thus conquer them by fraudulent
means. Oh dunce, I shall wipe out the sorrows of my friends
by killing you, whose strength lies \nyoga~mdyd^ but have little
personal bravery.’®®

71C). sathviviie—dived forth for Rasatala with his eyes closed -VJ.
720. Sr. states that this apparently provocative speech is the praise
of Narayana tts HiranySk^a was his attendant in his previous birth. Hence
r<in« .... mfgahi‘ He is the Narayana who sleeps on waters, and who is
sought after by Yogis or who hunts after the wicked for killing—^R.
721. Eulogistic interpretation : Oh omniscient ono (aj^a) to whom
all gods are inferior, while 1 am witnessing you setting me at naught,
carry away the earth. There is no doubt that you will acquire our pros¬
perous kingdom. But as a favour to us, kindly leave it. You have assumed
this boar form as a pastime {lila)—SR., VR.
722. Eulogistic interpretation : (i) For the sake of Liberation, you
are resorted to by otir half brothers (gods and sages). By your Maya—power
you kill the Asuras and thus kill them from afar (yourself standing aloof).
You arc the maintainer of the ignorant. You are so powerful by your
yogatnayd that the prowess of others is insignificant before you. 1 shall est¬
ablish you in my heart (like a Tog^n) and put an end to the miseries of my
friends.—Sr.
 111.18.8. 321

5. When you lie dead with your head shattered by the

mace {gadd) hurled by my arms, the gods and sages who wor¬
ship you with offerings, being uprooted, will be no more.^*’
6. Though afflicted by the Tomara—(a javelin) like
piercing (sharp) words of the enemy, he put up with that
(mental) torment,when he found that the earth on the tip
of his tusk was frightened, and he came out of water like a big
he-elephant along with the she-elephant when it is attacked by
a crocodile.
7. Just as a crocodile pursues an elephant getting out of
water, the Demon with hair of gold, of terrible tusks and of
thundering voice, followed him who was rising out of water
and roared, ‘Ts there anything reproachful to the shameless
wicked
8. He (Varaha) placed the earth on the water within
the range of perception, and infused in it his power of support¬
ing (mountains etc.). Despite the watching of the enemy
(Hiranyak^a), he was praised by Brahma and was showered
over with flowers by gods.’*®

(ii) Are you resorted to by our enemies, viz. Sanaka etc. and gods for
Mok?a (as one attains Mokfa by worshipping the Lord in this world) ? No.
They cannot, as they are inimical to us, your devotees. I am nut your enemy.
That you kill Asuras is just to deceive the people. As a matter of fact you
give them sdyujya Mukti, for Asura means Yogin. You kill only the sensual
ones. You indirectly vanquish the Asuras. I shall establish you in my
heart—you who give knowledge to the ignorant. And by concentrating on
you, 1 along with my family will get liberated—VB.
723. When you will be standing at ease with your head unhurt even
by the mace struck by our arms, your new devotees who will worship you
with offerings and your old devotees, viz. gods and sages, will not be with*
out roots, i.e. will stay firmly established—3R.
724. (i) Seeing the torment caused to Brahm& and others who put
a superficial interpretation on the speech ofHirauyak^a—$R.
(ii) He tolerated the apparent hatred in the sharp words piercing
like a Tomara (a javelin) as he appreciated Hirauy&k$a's inner devotion.
-VJ.
725. (i) Out of compassion for the frightened earth some flight is not
reproachful.—SR .
(ii) Fie on us (wicked ones) who pursue the VarSha who liAs the
earth for the good of die world. What shameful act would shamelessly
selfish persons like me not do ?-~SR.
726. v.l, vUvasrjamprasenaiit—(i) He was praised by gods and sons
of Brahmiii—SR. (ii) He was eulogised by gods who were the flower>ltke
progeny of Brahm&—VD.
 322 Bhdgavaia PurS^a

9. He (the Varaha), feigning extreme wrathfulness, and

with a (derisive) laughter, spoke to him (the demon) who was
pursuing him with a big mace, and had put on gold ornaments
and a wonderful armour of gold, and was constantly wounding
him to the quick with harsh words.
The Lord said :
10. Oh Hirapyaksa, it is true that we are wild beasts in
the jungle. I am in search of domestic lions (dogs) like you.
Oh evil fellow, warriors do not care for the bragging of yours
who are bound down by the cords (noose) of death.
11*. Here we are, the usurpers of the deposit of the
denizens of Rasatala. We are shameless and are made to run
away by your mace. (Though unable), we have to take a
stand with great difficulty on the battlefield, as stay we must.
Where can we go after provoking enmity with the powerful ?
12. You are verily the chief of the leaders of foot-sol¬
diers. Quickly and without hesitation try to defeat us. Wipe
out the tears of your relatives by defeating us. He who docs
not fulfill his vow is not fit for society.
Maitreya said:
13. He who was thus censured and ridiculed by the
Lord in anger, grew extremely angry like a big serpent forced
to play.
14. Being enraged, breathing heavily and with senses
agitating in wrath, the Daitya rushing vehemently at Hari,
struck him with his mace.
15. Just as a Yogin evades the god of death, the Lord,
moving aside, parried the blow of the mace aimed at his chest
by the enemy.
* VR. takes these statements as interrogatives implying negative
replies : We take away the earth on which you place your foot (i.e. is your
support). But is it t!ie property of the dwellers of EasStala ? (No, it is not
their personal property). Are we the shameless who are put to flight by
you with a mace ? (No. We shall make you flee), etc.
VB. interprets differently : We take away the deposit (the earth), as
masters do not steal it away Uke thieves. Those who fly away without
putting up a fight and simply boast arc shameless. But a person with a
seme of shame will not fi^ht with a servant (like you in previous birth) |
etc.
 111.18.26. 323

16. Being enraged, Hari rushed at him who had taken

his mace again and was brandishing it, constantly biting his
lower lip in anger,
17. Oh gentle Vidura, the Lord then struck the enemy
on his right brow with his mace. But he, a pastmaster in
mace fight, returned the blow.
18. In this way, the extremely enraged Hari and
Hiranyaksa began to strike each other with their heavy maces
for defeating the other.
19. When the combatants competed with each other,
exchanging heavy blows with their massive maces, and their
rage went ablazing at the smell of the blood flowing from their
bodies, and began to move in wonderful ways with an ambition
for victory, their fight appeared like that of two powerful bulls
fighting for a cow, on the earth.
20. Oh Vidura, Brahma surrounded by sages arrived
there to see the fight of the combatants aspiring for the earth-
combat of the Daitya (Hirariyak?a) and the great (Supreme)
Soul who by his Maya assumed the boar form, the limbs of
which are sacrifices.
21. Seeing that the Daitya who had possessed valour
and pride and had lost all fear, offered resistance, and was of
irresistible prowess. Lord Brahma, the leader of thousands of
sages, spoke to the Primitive Boar,- Narayana.
Brahma said :
22-23. Oh God, this is (the demon) who does wrong,
inspires fear and docs evil to gods, Brahma^as, Kamadhenus
(wish-yielding cows), and innocent beings who resort to your
feet. This Asura has obtained boons from me. He is in search
of a competent fighter but has found none. He roams over the
world troubling the people.
24. Oh God, do not play with him as a child does with
an enraged serpent—him who is master of Maydy haughty,
uncontrolled and the wicked-most.
25. Oh Acyuta, so long as this terrible (Hirapyak^a)
does not grow terrible and unconquerable by resorting to his
(Asuri) Maya at his favourable time, kill him.
26. Oh Lord, this most terrible even-tide (evening-time)
324 BhSgavata PurS^

which is destructive of the world, is approaching. Oh the Soul

of all, bring victory to gods before that time.
27. Now this auspicious peri6d, called Abh^it, which
lasts for two muhSrtas has arrived. At least for the good of
your friends, the gods, quickly finish with this unconquerable
Daitya.
28. Fortunately this (Hiranyaksa), of his own accord
has come to meet death ordained for him. Heroically kill him
in the battle, and place (establish) the people in happiness.

CHAPTER NINETEEN
(Varaha kills Hiranyakfa)

Maitnya said:
1. Having heard Brahmadeva’s sincere and nectarlike
speech, and having laughed (at Brahma’s naivete to advise
astrologically favourable moment to the Lord himself whose
form is time, he accepted his (prayer) with a side-glance
implying affection.
2. Then that Adi-Varaha who was born from Brahma’s
nostrils, jumped at the enemy who was fearlessly moving in
front of him, and struck the Asura on his chin by his mace.
3. A miracle happened. That (Lord’s) mace struck
down by his (Asura’s) mace fell down rolling from the Lord’s
hand and the Asura’s valour appeared splendid.
4. Then although he (the Asura) got an opportunity,
he did not strike the Lord who was weaponless. He respected
the prescribed code of conduct, in the battle enraging Hari.
5. When there was a loud uproar at that snatching
away of the mace, the All-pervading Lord appreciated the
(Asura’s) righteous conduct, and remembered (mentally
commissioned) his 5udariarea-disc {cakra).
6. *May you be prosperous’, *kill him’. Such were the
various shouts (utterances) all around in the sky from the
celestial beings who were ignorant of his prowess, when he with
III. 19.14. 325

his eager Sudai^ana was attacked in close quarters by his chief

attendant (now born as) the vile son of Did.
7. Observing the lotus>eyed Lord standing before him
with the SudarSana-disc (ready for discharge) in his hand, he
(the Asura) with bis senses throbbing with rage, and breathing
heavily, bit his lip in rage.
8. He (the Asura) of fearful tusks, stared at him with
glaring eyes as if to burn him down, and springing upon him,
assaulted him with his mace, shouting, *You are killed*.
9. Oh pious Vidura! while the enemy was just looking
agape, the Lord, as the sacrifice in the Boar form, easily kicked
with his left foot the mace which came with the velocity of a
stormy wind.
10. And (the Varaha) said, “Take up the weapon. As
you wish to conquer, try (again)’*. When addressed thus, he
(the Asura) struck again, and roared lustily.
11. Seeing the mace coming towards him, the Lord
stood firm and easily caught hold of the weapon like Garuda
catching a female serpent.
12. When his personal valour failed, the great Asura,
being humiliated, and splendourless, did not wish to take the
mace (though) offered by Hari.
13. He took up a trident spear, eager to envelop (eat
up) everything like a flaming fire, and aimed it at the chest of
Vi$inLU who had assumed the form of sacrifice like the use of
black magic against a pious Brahmana.
14. Just as Indra cut down the feather thrown out by
Garuda^*^ he (Varaha), with his disc of sharp edge cut as>
under the trident, forcibly hurled by the great Daitya warrior—
the trident of extreme refulgence which shone through the
sky (as it dart(*d towards Hari).

737. The comparison is between the shining Triifila darting through

the sky and the refulgent feather of Garuda falling through the sky illumin¬
ing it on its way down. This refers to the incident when Garuda was car¬
rying away Amrta (nectar), Indra came in the way and hurled his V^ra
(thunderbolt) at him. To respect the bones of the sage Dadhica of which
Vajra was made, Garuda dropped a feather and told Indra that he was not
affected by the impact of Vajra but be dropped the feather out of respect
for sage Dadhica—MBH.I-33. 18*33.
 326 BhSgavata PurS^

15. When his trident was shattered to pieces by Hari’s

disc {Sudariana~cakra)f the Asura got extremely enraged. Shout*
ing lustily he confronted Hari and dealt a punch* with his
hard fist on his broad magnificent^^^ chest and disappeared.
16. Oh Vidura, Lord Adi-Varaha who was thus struck,
did not move even slightly like an elephant struck by a gar¬
land.
17. Then he created and used different forms of his black
magic against Hari, the Lord of Toga Maya. Seeing it (Asura's
maya) all creatures got panicky and thought that the end of
the world (pralaya) was imminent.
18. Terrible stormy winds began to blow and spread
darkness of dust. Volleys of stones as if discharged from slings,
fell from all quarters.
19. The sky, being covered with clouds accompanied by
lightning-flashes and thundering and pouring frequently pus,
hair, blood, excretion, urine and bones, seemed devoid of lumin¬
aries.
20. Oh sinless Vidura, the mountains appeared to shower
various weapons^^* and naked female Rak$asas with their hair
let loose, appeared with spears.
21. Very harsh and murderous cries (such as ‘cut down,
break down, etc.) were shouted out by a host of blood-thirsty
Yaksas, Rak^asas, foot-soldiers, (riders on) horses, chariots and
elephants.
22. Lord (Varaha) of three feet’®® discharged his fav¬
ourite missile Sudanfana destroying the Asura type of black
magic manifested (there).
23. Simultaneously there was a sudden trembling in the
heart of Dili who remembered her husband's words and blood
oozed out of her breast.

738. vibkatimat—the abode of Lak^mf (VR.)

729. VC. takes this as qualifying R&kfasa women—'Naked Rik^asa
women discharging various kinds of weapon',
730. This is the incarnation of Tajfta- Varika or Boar which was sacri¬
fice incarnate. The three savanas are regarded as the three feet of Tqffla.
Hence this attribute is applied to Vifpu as Var&ha.—SR., VB.
VJ. states : 'Amrta, Ksema and Abhaya* are the three feet of Lord.
In Purufasfikta Purufa is tripdd.
 m.i9.3i. 327

24. When his magical forces were totally destroyed, he

again approached Ke^ava (Vi§nu), and tried angrily to crush
him in the clasp of his arms, but found him outside his clasp.
25. While he was> dealing blows with his adamant¬
like (hard) fists to Vi^u, he hit the Asura at the root of his
ear by his hand (i.e. foreleg) as Indra, Lord of Maruts, did to
Vrtra.
26. By the casual blow of the conqueror of the universe
(VisQu), the Asura fell like a giant tree uorooted by a stormy
wind. His body was rolling about. His eye-balls fell out. His
arms, feet and hair lay shattered.
27. Brahma and others (sages) who came there saw the
Asura of terrific tusks and lips bitten, lying on the ground, but
with undiminished lustre. They exclaimed in praise, *Oh who
could attain to such (type of) death !’
28. Thi| wicked Daitya kicked by Vis^u’s fore-leg,
gave up his body while looking at the face of Vi^nu on whom
the_j’o^t«j meditate by samadhi-yoga in solitude with a desire to
get liberation from this Linga-Sariray'^^^ enveloping the Soul.
29. These two Vi5nu*s attendants who have come down
to evil births due to a curse, will again be reinstated to their
(former) status, after some births in this world.

Gods said:
30. “Oh Lord, we bow to you again and again. You
who are the cause of extension ofYajfla’** assumed the form of
pure Sattva attribute for the maintenance (and protection) of
the world. It is a matter of joy that this Daitya who was a
scourge (lit. afflictor) of the world is killed. We are quite happy
in the devotion of your feet.**

Maitreya said :
31. In this way, having killed Hira^yak^a of irresisti¬
ble valour, Hari, the Primitive Boar, being praised by Brahma

731. In Ved&nta philosophy this subtle body is regarded as the in¬

destructible original of foe gross or visible body. ASD 816.
733. ytyHa-tantave t (i) the source or promoter of (sacrifice)
—VR.,VC,
(ii) who are yourself the institution of yajHa (incarnate)—^VB.
32 8 Bhagavata PurSpa

and other gods, retired to his region (Vaiku^tha) of uninter¬

rupted bliss.
32. Oh good friend, Hira^yak^a of great valour was
disposed of (killed) like a toy in a big battle. This exploit of
Hari who assumed the boar incarnation has been narrated to
yuo by me as described to me by my teacher.

Suta said:
33. Oh Brahma^a (Saunaka), on hearing this episode of
the Lord from Maitreya, Vidura, the great devotee of the Lord
was highly delighted.
34. How much more shall we be delighted to hear the
deeds of Lord Visnu when we feel such a joy at hearing the
deeds of the pious persons of sanctifying reputation and highly
glorious fame?
35. He (Vi§9u} instantaneously rescued from danger the
big elephant which being caught by a crocodile, meditated of
his lotuslike feet while the she-elephants(his companions) were
trumpeting.
36. What grateful person will not serve him who is
easily propitiated by straightforward persons completely depen¬
ding on him but difficult for propitiation to the wicked.
37. Oh Brahmanas, a person becomes free from the sin
of killing a Brahma^a, if he (the sinner) hears, sings or takes
delight in the episode of his miraculous action of killing Hiran-
yak^a—a sport of Hari who assumed the boar form for the pur¬
pose (of lifting up the earth).
38. This (episode of Hari) is highly meritorious, extrem¬
ely sanctifying, conferring wealth, fame, longevity, blessings; in
battles it protects life and organs of senses and inspires heroic
spirit. The listeners of this ultimately attain to Nm*ayana as
the final resort.
 III.20.8. 329

CHAPTER TWENTY

{Various Creations of Brahma)

^aunaka said:
1. Oh son ofSuta Romahar$a]^a, having established him¬
self on the earth, what did Svayambhuva Manu do to create
openings (ways) for the creation of beings of later birth (as
they were absorbed within God)?
2. The great devotee (of Kr^i^a) viz., Vidura, was abso¬
lutely devoted to He abandoned his cider brother
(Dhftarastfa) along with his sons, as he was wicked to Krs^a.
3. Vidura who was born of Dvaipayana, was in no way
inferior to him in greatness. He was devoted to Kr^^a with
all his heart.^3^ He was also attached to the devotees (of
the Lord).
4. Vidura cleansed his sins by resorting to sacred places.
What did he ask of Maitreya who was the foronost one among
the knowers of the truth after approaching him while he was
sitting at KuSavarta ?
5. Oh Suta, while they were conversing, sacred stories
relating to the lotuslike feet of Hari, must have issued—stories
which were sanctifying like the waters of the Gahga which res¬
orts to his lotuslike feet.
6. Please extol to us the deeds (of Hari) which arc sub¬
lime and worth describing. God may bless you. But what
man of taste will feel satiated while drinking the nectar in the
form of Hari’s lUas?
7. UgraSravas who was thus asked by the sages dwelling
in the Nairn! $a forest fixed his mind on the Lord and«poke to
them, Tlease hear*.

S&ta said:
8. Having heard the lifting up of the earth from the
Rasdtala by Hari assuming the body of a boar through his Maya,

733. aikSnUkah seSift i One who is convinced about Hari being the
only supreme being.—VJ.
734. sand1mn& : (i) Thinking him to be Us every relation such as
(ather, mother etc.—VR.
 330 BhSgavala PurS^

and Hari’s liid of easily slaying Hira^yak^a, Vidura felt rejoiced

and asked the sage (Maitreya).

Vidura said:
9. Oh Brahma^a, God Brahma knows the course of the
unmanifested Lord.’*® What did the Lord of Prajapatis
begin to do for the creation of beings alter procreating Praja>
patis (progenitors like Marici etc.) ?
10. How did Brahmanas like Marici and Svayambhuva
Manu create this world at the behest of Brahma ?
11. Did they create this world with their wives ? Or
did they do so independently (without wives?) Or was this
world produced jointly by them all ?
Maitreya said:
12. The principle called Mahat was evolved out of
PraAr/i composed of three gunas {viz. Sattva, Rajas and Tamas)
which got agitated by (the will of) the unperturbable Lord
due to the incomprehensible destiny (adrffa) of jivas, by the
will power of the Supreme Being (the controller of Prakrti) and
through the force of unwinking (ever alert) Time,’®*
13. Aharhkara {bhstadi) was created out of MaAat which
was predominently full of rajas. It {aharhkara) was of three
forms (namely Vaikdrika, Rdjasa and Tdmasa) and it was urged
by flt/ry/a (destiny jivas). It {ahathkdra) created the groups
of five each : of subtle elements {tanmdtrds), five gross elements

735. aiyakta-marga-vit: 3R. takes it to qualify Maitreya and interprets:

“who knows the reality which is not within the range of our senses.”
736. As usual, commentators impose their views of creation on this
verse. For example, VJ. : Due to the impelling of Lord Vi?nu who lay
on his bed along with Lakfml, on the waters of the deluvian ocean, there
was disturbance in the balance of gwfas leading to the creation of Mahat
and its presiding deity Brahmi. This agitation in was due to God
who gave effect to the destiny (adfsta) of jivas and the Time of creation.
VB. states that Mahat did not evolve out of Prakrti, but was due to
the disturbance in the attributes of Brahman. The three attributes of
Brahman are : (i) Daiva (Lord’s will, or desire to create), (2) Para i.t.
Purufa or eJcfara. This is R^jasai (3) Kila (the ever alert Time. This is
Tfimasa). Daiva or Lord's will being indescribable is called incom>
prehensible. The agitation of the three attributes {g Kpor) 0 the Lord
led to the evolution of Mahat.
 III.20.24. 331

such as the sky etc., five conative organs of senses and five cog¬
nitive organs of senses and their presiding deities.
14. The above things as separate ones were unable to
create this BrahmS^da of five bkutas. When they came together
by the inscrutable power of the Lord, they created the golden
Egg-
15. That Egg being devoid of Atman or Intelligent Being
to preside over it, lay for one thousand years in the waters of
the ocean. (At the end of that period) ISvara (the controlling
Almighty) entered into it.
16. From his navel sprouted forth a lotus with the great
splendour of one thousand sons. It was the abode of all living
beings. Therein was manifested God Brahma.
17. God Brahma who was guided by the Supreme Being
who was lying on the ocean, created the well-arranged universe
as before, with its own arrangement of names and forms.
18. Out of his ignorance or Brahma created
avidyd of five forms, viz., tdmisra^ andha-tamisra^ tamas^ moha^
and mahdtamas.'’^'’
19. Not being pleased with his body which was compos¬
ed of tamaSi he cast it off. Takfos and Rdkfasas accepted that
body which was in the form of night and which was the cause
of hunger and thirst.
20. Being overcome with hunger and thirst, they ran at
him to eat him up. Being afflicted with hunger and thirst
they cried out, “Don’t protect him, devour him”.
21. God Brahma being frightened, requested them, “Oh
don’t devour me, protect me. You Takfos and Rdkfasas are
born of me”.
22. Shining with brilliant light he chiefly produced these
deities who playing with the light, i.e. day time, thus shed by
him, claimed the day as theirs.
23. God Brahma created sexually over-passionate Asuras
from the lower part of his body. Out of lust, they approached
him for copulation.
24. Thereupon god Brahma laughed. But when he was
pursued by the shameless Asuras, he got enraged, afraid and
fled away in great haste.

737. For these avufyds vide supra III.io,!?; IIl.is.s.

332 Bhagavata PurS^

25. He approached Hari who removes the distress of the

afflicted and confers boons on them, and who with a view to
bestowing his grace, manifests himself to his devotees in the
form desired by them.
26. (Brahma prayed): 'Oh Supreme Soul, protect me. It is
at your command that I created (these) beings. Oh Lord,
these wicked beings fall upon me to satiate their lust.
27. You are the only one who can certainly remove the
distress of the afflicted persons. You are the only one who
can gfive trouble to those who do not resort to your feet*.
28. (Hari) who vividly reads the minds of others
understood Brahma’s pitiable condition and told him, "Give up
your terrible body”. Being thus commanded, Brahma abandon¬
ed it.”«
29*-31. Oh Vidura, all the Asuras thought (the even¬
ing to be a woman) and were foolishly infatuated of her—a
woman whose lotuslike feet were jingling with anklets, whose
eyes were overcome with intoxication, whose loins (middle)
were covered with shining silken sari (fixed up) with a girdle
of small tinkling bells, whose big high breasts closely brushing
each other left no space on her bosom (i.e. completely occupied
it), whose nose was shapely, rows of teeth beautiful, smiles
fascinating and glances sportive. The mass of hair (on whose
head) were dark blue. She (as it were) concealed herself
(from their glances) out of shyness.
32. (The Asuras appreciated in wonder): "Oh what a
beautiful form! What boldness! What a fascinating prime
of youth! Without a touch of passion she moves amongst us
who are full of lust.”
33. Entertaining different ideas about the Evening in
the form of a young woman, the wicked-minded Asuras, out of
lust, asked her courteously:

738. Sr. explains that all such references to abandon the body
mean esdiewing the particular state of mind and assumption of body
implies assumption of a particular state of mind.
*3R. and VR. state that the body thus given up by BrahmS became
the evening time when sexual passic ns are normally aroused. This ex¬
planation introduces the following description of the evening as a beauti¬
ful lady.
 III.20.43. 333

34. **Oh lady of beautiful thighs, who are you ? Whose

daughter are you? Oh beautiful girl, what is your object
here? Why do you torment us, the unfortunate ones by exhi¬
biting the invaluable commodity of your beauty ?
35. You may be anybody. But we have the good for¬
tune of having a look at you. You agitate the hearts of the
onlookers by your play with the ball.
36. Oh beautiful lady, while you are frequently beating
down the falling ball with the palm of your hand, your lotus¬
like feet are not steady at any place. Your middle (waist)
being afraid of the heavy burden of your big breasts, feels
fatigued. Your clear eyes appear serene’^* and the braided hair
beautiful.*’
37. In this way, the dull-witted Asuras, thinking the
evening time to be a woman as it appeared to them as such,
and attracted their hearts, accepted her.
38. With a laugh of deep erotic significance god Brahma
created the tribes called Gandharvas (heavenly musicians)
and Apsaras (celestial damsels) by his self-appreciating per¬
sonal charm.
39. He verily gave up that splendid lovable body of
moonlight which Gandharvas headed by Vi^vavasu accepted
with joy.
40. Creating ghosts and goblins out of his lassitude, he
closed his eyes when he saw their nudity and dishevelled hair.
41. They took over god Brahma’s body called ‘yawning’’^®
which was abandoned by him. By that body is created that
complete sluggishness of senses called *sleep’ among living
beings. They (goblins) possess the impure beings in that
stage (of relaxation). It is called madness {unmada).
42. Feeling himself possessing procreative power, vener¬
able Brahma created the class of celestial beings called Sadhyas
and Pitrs (manes) while he kept himself invisible.
43. Pitrs took possession of the body from which they
were created and on account of that, experts in Karma^path
give to Sadhyas and manes (the offerings called havya andkavya
due to them).
739. v.l. acala—steady.
740. The bodies ofbnQtas are fourfold : (i}Tandr5 (lassitude), (a)
Jrmbha(yawning), (3) Nidri (sleep), (4) UnmSda (madness) l$R.
334 Bhdgavata Parana

44. By his power of remaining invisible, he created

Siddhas and Vidyadharas (demigods) and passed on to them
his miraculous body called antardhana (disappearance).
45. Decorating his body (withsandle-paste, lowers etc.)
and appreciating his reflection (in the mirror) Brahma created
from his image Kinnaras and Kimpurusas.
46. They accepted the form (characterised by Narcis¬
sism) abandoned by Brahma. Hence they get together with
their wives at dawn and sing in praise of his deeds.
47. Lying with the extremities of his body fully extend¬
ed and full of deep anxiety at the insufficient growth of the
creation, he angrily cast off that body (which became charac¬
terised by anger, extension etc.).
48. Oh Vidura, the hair dropped from that body became
serpents. From the body which was moving here and there
were born cruel cobras with big hoods and broad necks.
49. When the self-born god (Brahma) felt that he had
achieved his purpose, he created from his mind Manus, progeni¬
tors of prolific population on the world.
50. The self-possessed Brahma gave up his body in
human form to the Manus. Seeing the Manus, Beings who
were previously created highly praised the Lord of Prajas
(Brahma).
51. **Oh creator of the world, what you have done is
verily well-done. In this (Manu-creation) all the religious
courses are well-established. (Herein) all of us eat food to¬
gether.**
52. The sage Brahma who possesses (the power of)
penance, knowledge, devotion. Yoga along with the power of
profound meditation and perfect control over sense-organs,
created the sage-world {ffi-sarga) so dear to him.
53. To each one of the sages, god Brahma gave a por¬
tion of his body characterised by complete meditation, joga,
miraculous powers, penance, knowledge and non-attachment.
 III.21.6. 335

CHAPTER TWENTY-FIRST

{Kardama's Penance—Fvpa’j Boon)

Viduia said :
1. Oh venerable sage, (I pray you) to please describe to
me the greatly respected dynasty of Svayambhuva Manu in
which descendants multiplied in marital relations.
2. Svayambhuva Manu had two sons, Priyavrata and
Uttanapada, who protected the earth consisting of seven in¬
sular-continents’*^ according to religion.
3. He had a daughter well known asDevahuti. Oh sinless
one, you told that she was the wife of Prajapati Kardama.
4. Please tell me who am desirous of hearing, how many
children had the great Yogi Kardama. got from her who posses¬
sed iamOy damn and other qualities of Yoga.
5. How did respectable Ruci or Daksa, the sons of God
Brahma get the daughters of Manu as wives (Ruci marrying
Akuti and Daksa marrying Prasuti) and procreated children,
Oh Brahma^a ?

Maitreya said :
6. When the venerable sage Kardama was commanded
by God Brahma to create beings, he performed penance for ten
thousand years on the bank of the Sarasvati.

741. According to Pur&nic geography the earth consists of seven in¬

sular continents, viz., Jambu, Plak$a, Salmali, Kuia, Krauiidh, Saka and
Pu;kara (N.L. De—GDAMl'p, 178). V.S. Agrawala and D.G. Sircar point
out that the Pura^ic concept of seven concentric island-continents is a
later development. The original concept was of caturdvipa FasumatJ, i.e. the
earth was like a lotus with Mt. Meru as its JCarpikd (pericarp)and the follow¬
ing island-continents as its petals in the four directions of Meru : (i) Kuru
or Uttara Kuru in the north,(3) Jamba orBhkrata in the south, (3) Bhad-
rSivain the east and (4} KetumSla in the west. These have been tentat¬
ively identified with (i) northern portion of Asia, north of the Altai
mountain, (3) India, (3} China and east Asia and (4) the valley of
the OxuB and west Asia. Ancient Buddhist texts support the concept of
caturdvipa Vasumatl. —For details see V.S. Agrawala—MP—A Study, pp.184-
188. Sircar—SGAMI, pp. 17-36. Baldeva Upadhyaya Pur&fa Vimarsha,
pp.317-330.
 336 BhSgavata Purina

7. Then Kardama with great devotion, intense medita¬

tion and worship’**, rendered service to Hari who gives boons
to those who resort to him. ,
8. Then the lotus-eyed God Vi§9u became pleased with
him. Oh Vidura, in the Krta age, he manifested himself in an
auspicious form, though he is known (to the world) by the
verbal description in the Vedas’*®.
9-11. In the sky, he saw the Lord who was free from all
impurities and was resplendent like the Sun. He wore a gar¬
land of white lotuses that blossom by day and night. His lotus¬
like face was beautiful with smooth blue-black locks of hair.
He was clad in pure silk garment. The Lord wore a crown and
ear-rings and held in his hands a conch, a disc, a mace and a
white lotus for sport. His captivating smiles and looks delight¬
ed the heart. His lotus-like feet were placed on the shoulders
of Garuda. He had Laksmi (SrI-Vatsa) on his bosom and the
Kaustubha gem round His neck.
12. Overjoyed at the fulfilment of his desired object,
Kardama prostrated himself on the ground. He, who was in¬
tensely devoted by nature, folded his hands and praised the
Lord (in the following words).

The sage said :

13. Oh praiseworthy Lord, what a joy it is ! Real use¬
fulness of our eyes has been achieved today by visualising you
whose entire personality consists of perfectly pure iSaf/oa’**—a
sight coveted by Yogins who have been developing their Yoga
through many progressively pious births.
14. Your lotus-like feet are like a boat to cross the ocean
of Samara. But those whose intelligence is deadened by your

742. kriyd-yoga—(i) Following the prescribed religious duties accor¬

ding to his var^a and airama without selfish motive. —^VR.
(ii) Service of the Lord who manifests himself while in meditation.
—VB.
(Hi) Acts of worship prescribed in the Vedas and the Tantras.—VJ*
743. Sabdam braahma—(i) Form known only from the description in
the five Upanifads and possessing all excellences—VR. (ii) Full of all
excellent attributes to be known from Vedic texts.—VJ. (iii) Manifesting
form full of ml, eit and Snanda—^VG.
744. mftoo-r^ii^—Reservoir of all that is good and powerful—$R.
111.21.18 337

Maya, resort to them for petty pleasures which are available

even in hell. But, Oh Lord, you fulfil even those trivial
desires.
15. I am of such a nature (as described above). I wish
to marry a girl similar to me in disposition and useful like a
cow to a householder’s life (in yielding three objectives in life,
namely, dharma, arthaziTidkdma). With this unbecomingmodve,
1 approached your feet which are like a wish-yielding tree and
which are the source of all (four purusdrthas).
16. Oh Supreme Lord, this world^*® is overwhelmed
with desire. It is really bound down by the cord in the form
of words (Vedic injunctions) expressed by you’**, the lord of
Prajds. Oh embodiment of pure’*’ Dharma, I am verily a fol¬
lower of the world. I carry offerings to you (i.e. abide by your
order of performing the prescribed kdrmic duties for repaying
the three traditional debts (rna) of man for which wife is essen¬
tial) —you are the soul of Time.
17. Having abandoned worldly men and their followers
like beasts’**, (your devotees) resort to the umbrella in the
form of your feet. They forget the conditions, i.e. the needs of
their bodies (such as hunger, thirst, etc.) in the discussion of
Your attributes—a discussion which is intoxicating like wine
(making them forget their worldly ties) and sweet like nectar.
18. Your wheel of Time which is based on three sup¬
ports and which attracts and affects the world and has terrific
speed, does not erode the life of your devotee while it moves on—
This wheel of Time rotates round the axis of eternal Brahman.
It has thirteen spokes (twelve months plus one additional i.e.
adhika month). It has three hundred and sixty joints (number

745. loka—Marici and others—VC.

746. te—(i)It is at your behest that Marici and others procreate. It
is not their fault—VC.
(ii) Your son BrahmS, the creator—VB.
747. iukla—(i) One who destroys the misery of •S’aiAsdTra and bestows
higher bliss—VJ.
(ii) This adjective suggests that there will not be any misery from
Soth^dra—VB.
748. VC. regards that both the learned ones in iftstras and their
followers, being devoid of devotion (frAait/f) are like beasts. Hence.no sin
in committed in abandoning them.
 338 Bhdgavata Purana

of days in the year). It has six tyres (i.e. seasons), innumera¬

ble blades (such as small units of time like kfanoy njjptiUa etc.),
three supports, namely, three periods of ibur months—caturmdsa
each.
19. Oh Lord, you are only ong, i.e. there is none other
except you. With the desire of creating the world and by the
powers such as SaUva etc., assumed by you through your Yoga-
Maya, you create, protect and destroy this world like a spider
(doing with his web).
20. Oh Supreme Lord, although you extend (offer) by
means of your Maya, worldly pleasures in the form of objects
of senses to us, your devotees, this is not really your desired
object. Still, let it be offered out of your grace towards us;
for you have manifested yourself as a person decorated with
resplendent Tulasi (and hence have Time-Space limitation)
through Maya. (This manifestation will lead to worldly plea¬
sures here and Liberation hereafter)’**.
21. I bow to you again and again. By your Supreme
knowledge, you are free from the experience of the fruit of
Karmas. You manage the working of the universe by your Maya.
Hence your lotus-like feet are worthy of being bowed (by de¬
votees, whether they cherish desire or not). You shower desir¬
ed objects upon a devotee who is motivated (even) by trivial
desires.

The sage said :

22. Being thus praised sincerely, LordVis^u, the God
with a lotus in His navel, who appeared lustrous (in his seat)

749. Most of the commentators follow $R. A few different inter¬

pretations are noted below :
(i) Oh Lord, by your Maya you create ahathkara, sulitle elements and
their special characteristics. Or you create ego whereby we cease to aspire
tfter your place {pada). But 1 feel that despite my nonliking for your place,
you will bless me with it out of your grace. As you have manifested your¬
self in your miraculous person with Tulasi garland, I believe ii is for the
grace of attaining your place. — VR.
(ii) Oh Lord, you have adopted the BrahmatJida or BhQtasiiksma by
your own will (M&yk) without being impelled by any one else. But this
is not your essential form described in the Upanifads. The Lord is visualis¬
ed by me as decorated with Tulasi garland, ear-rings etc. This is for show¬
ing grace to the devotees.—VJ.
 III.21.30. 339

above the wings of Garut^a and whose eyebrows moved grace¬

fully by his gracious looks and his affectionate smile, spoke to
Kardama in nectarlike sweet words.

The Lord said :

23. Having known your intention, I have already arrang¬
ed for that very object for which I have been properly wor¬
shipped by you, with self-imposed religious observations.
24. Oh Kardama (Lord of Prajds)! My worship perform¬
ed by persons with their minds concentrated in me is never
futile. In case of persons like you, it is not all fruitless.
25. Manu, king of kings, the son of Prajapati (Brahma)
is well known for his prosperity and righteous conduct. He
lives in Brahmavarta, but rules the whole earth surrounded by
seven oceans*.
26. The sage-king who is well-versed in Dharma will
come here day after tomorrow, along with Queen Satarupa
with the object of seeing you.
27. Oh Kardama, he will offer to you as a worthy bride¬
groom his daughter of dark eyes, of proper age, character and
qualities and of marriageable age.
28. Oh Brahmana, that princess, of herself, will willingly
resort to you (as your wife) in this place where you have spent
years in meditation occupied with the desire of having a suita¬
ble wife.
29. From you, she will give birth to nine children (lit.
she will ninetimes give birth to your semen borne by her) and
sages will soon beget children from your daughters.
30. Having carried out properly my command (forpro-

* Saptdrpava —N.G. De identifies the seven oceans surrounding the

earth as follows: (i) Lavapa (—the Indian ocean surrounding India—
Jambii-dvipa), (2)K$ira(K$Ira is a hyper Sanskritisation of ‘Shirwan*, i.e.
the Caspian sea to the north of ^dka dvipa), (3) Surd (Sanskritisation of the
sea of Sarain, i.e. the Caspian sea forming the Southern or South-eastern
boundary of Kuiadvipa), (4) Gh^ta—the Erythraean sea or the Persian gulf,
(5) Ik$u—another name of the river Oxus—the big river taken as a sea,
(6) Dadhi—a Sanskritisation of Dahae^—the Scythic tribe living on the
ahore of the sea of Aral. Name of the people transferred to the sea, (7)
Svidu—Sanskritisation of Tchadun, a river in Mongolia flowing through
Plaksa-dmpa.—N.L. De—GDAML^, 179.
 340 Bhagavata Pura^a

creation) you, of pure mind, will offer upto me all the fruits
of your action and finally attain unto me. •
31. Having conferred mercy (on the needy, in the house¬
holder’s stage of life) and having offered protection from fear (as
a sarhnyasin—recluse) and being self-controlled, you will realize
yourself and the world in me and myself in yourself.
32. Oh great sage, a portion of mine will be born of
you as a son from your wife Devahuti. I shall compose a trea¬
tise of ultimate truths (the Sdrfikhya Sdstra).

Maitreya said :
33. Having addressed thus, the Lord who manifests him¬
self to senses which arc turned inwards, then departed from
Bindusaras surrounded by Sarasvati.
34. While Kardama was looking on, he (Visnu) who
had been praised by all prominent Siddhas and was sought
after by (all) Siddhas’™ went away, hearing the collection of
Stoma hymns sung in Sama notes, as a result of (the flutter-
ings of) Garuda’s wings.
35. On the departure of the pure lustrous God Visriu,
the venerable sage Kardama stayed at Bindusaras waiting for
the time (of Manu’s arrival).
36. Manu got into his chariot decorated with plates of
gold. Along with his wife and daughter he drove over the
world.
37. Oh good archer Vidura, on the day which was appo¬
inted by Lord Vi^^u, he arrived at the hermitage of the sage
who had completed the vow of celibacy.
38-39. The piace where drops of tears fell from the eyes
of the Supreme Lord who was overcome with compassion for
Kardama who sought him so intensely, that is verily the Bindu-
sara”^^ surrounded by the Sarasvati whose waters are sanctifying,
pure, sweet as nectar and resorted to by multitudes of great sages.

Siddha-marga—Alternatively : the path to VaikuiQtha—iSR. RR.

doubts whether Siddha means Vaikufttha, VR., VB. derive it : Path that
is self-established. SD. : The path of knowledge and devotion that has
been established.
751. N.L. Oe identifies this near Sitpur (Siddhapura in Gtyrat)
about 64 miles to the north-west of Ahmedabad—GDAMi, pp. 38 and 159.
 III.21.50. 341

40. It is surrounded by holy trees and mass of creepers.

It is inhabited by sacred animals and sweetly singing birds. It
is beautified by a charming forest rich in fruits and flowers of
all seasons.
41. It is vocal with warbling of crowds of joyous birds;
is roamed about by (intoxicated) black-bees. It is full of noise
by the dancing (and crying) of proud peacocks and the cooing
of the joyful cuckoos.
42. 11 is beautified with trees such as Kadamba, Gampaka,
A^oka, Karafija, Bakula, Asana, Kunda, Mandara, Kutaja and
young Mango trees.
43. It is resounded with the sweet notes (warblings) of
waterbirds like Karan^ava, Plava, swans, Kurara, waterfowls,
cranes, ruddy-goose and Gakras.
44. It is visited by deer, boars, wild dogs, elephants,
monkeys called Gopucchas and other species and musk deer.
45. The ancient king entered the sacred place along with
his daughter. He saw the sage sitting after completion of the
worship of fire.
46. The sage appeared brilliant as his body had under¬
gone austere penance, but was not ostensibly emaciated (weak)
on account of the affectionate glances of the Lord at him and
due to hearing the nectarlike lunar rays in the form of Vi^nu’s
words.
47. The sage was tall. His eyes were wide like the petals
of a lotus. He had matted hair. He wore bark-garments. He
appeared untidy like an unpolished precious stone.
48. Thereupon, the sage, being pleased with the king,
who had approached his hermitage paid obeisance to him,
greeted him with courteous benedictions and gave him befitt¬
ing reception.
49. The sage, remembering Lord Vi?nu’s command
spoke these pleasant words in soft and pleasant tones to the
king who had accepted the reception, and took his seat
modestly.
50. “Your Majesty, you are the protective power of
Hari. Your tour is really for the protection of the righteous and
the destruction of the wicked.
342 Bhdgavata Purdt^a

51. I bow down to you who are (the representative) of

Pure Lord Visnu. At appropriate time and plactf, you dis¬
charge the functions of the Sun, the Moon, the Fire, Indra,
Vayu, Yama, Dharma and Varuna.
52-54. When you who wield your fierce bow of terrific
twang, frightening the enemies, do not go about in your victo¬
rious chariot, decked with precious stones making the whole
earth quake by the trampling (march) of your army and when
(if) you do not move about like the Sun leading a massive
army, all the limits, i.e. rules and regulations pertaining to
Varnas and ASramas which are laid down by Lord Visnu, will
be violated by the villains.
55. When you sleep (are slack), unrighteousness will be
spread by men who are given to pleasures and are uncontrolled
(by principles), and this world will be at the mercy of the
miscreants and will meet destruction.
56. Oh Warrior, may I however ask you why you have
come here? We shall sincerely be happy to comply with your
wishes.”

CHAPTER TWENTY-TWO
{Marriage of Kardama and Devahuti)

Maiireya said :
1. The emperor (Manu) whose all excellent attributes
and deeds were thus eulogised, spoke rather bashfully (due to
his modesty at hearing his own praise or the fear of the rejec¬
tion of the marriage proposal) to the sage full of quietism (and
dissociation with worldly acts).

Manu said* :
2. With a desire to preserve himself, Brahma who is the
Veda incarnate, created from his mouth you Brahmapas who

• Versrs a and 3 are the echo of the Pu^ulfa-sSktn. *

 III.22.il. 343

are full of tapasy learning, yc^a and are free from lust.^*^
3. The thousand-legged God (Brahmi) created us from
his thousand arms for their (Brahmai^as*) protection. It if
said that Brahmai^jias form his heart and Kfatriyas his body
(limbs).
4. Hence Brahma^ias and K^atriyas protect each other.
The immutable, disinterested God who is the Soul {aniaryamin)
of alF®* thus protects all.
5. All my doubts have been resolved by your very sight
as Your worship himself has explained to me, out of favour,
the duty (dharma) of one who desires to protect (the world).
6. It is my good luck that I could see your revered
self who arc difficult to be met by those who have not
controlled their minds. I am happy that I could touch the
holy dust of your honour’s feet with my head.
7. It is a great fortune that 1 have been advised (taught)
by you. A great favour has been done tome. Your sweet
words have been luckily received by my open ears (i.e. I
could eagerly hear etc).
8. Oh sage, your worship should kindly listen to the
request of a distressed person like me whose mind is tormented
by affection for his own daughter.
9. This daughter of mine is the sister of Priyavrata and
Uttanapada. She desires to marry a husband who is suitable
to her in age, character, excellences and other attributes.
10. When this (daughter) had heard from Narada Your
honour’s excellent character, learning, beauty, youth and
qualities, she has firmly decided to marry you.
11. Oh eminent BrlUima^a, therefore accept this
(daughter) who has been respectfully offered by me. She is
in all respects suitable to you in carrying out sacrificial and
other duties as a householder.

752. Tapo-vidya. ,. Jfukfdni (i) Pouessed karma upSsdnd (devotion)

and jhina (knowledge)—VR. (ii) Full of te/raj, knowledge of and
devotion {bkakti)—VJ.
733. sadasadatmakap : (i) Whose nature is of causal relation, lit. tidio
is of the form of cause and eflect—VR.
(ii) Who is comprised of cause and effect.
344 Bhdgavata PurS^a

12. It is not commendable even for a person who has

given up attachment, to reject a desired object when^t offers
itself. What need be said in the case of a person who is attach¬
ed to worldly objects ?
13. A person who, having disrespected an offer (of a
desired object) begs the same of a miser, gets (finds) his wide¬
spread fame diminished and his self-respect ruined by disres¬
pect (from others).
14. Oh learned one, I have heard that you are ready
to get yourself married . As you are to terminate your period
of celebacy, you please accept (my daughter) offered to you.

The Sage said :

15. I definitely wish to marry. Your daughter is also
not proposed to any other person. This first (or important)
union in marriage of ours is suitable.
16. Oh King, may the desire (of procreation) expressed
in the mantras of Vedic marriage-ceremony be fulfilled by my
marriage with your daughter. Who will not feel respect for
your daughter wno surpasses ornaments by her complexion ?
17. (Who would not like to marry your daughter) on
seeing whom playing (with a ball) on the terrace of your
palace and looking with a perturbed glance at the ball and her
feet beautified by tinkling anklets, (Gandharva) Vi^vavasu got
his mind bewildered by infatuation (made love for her) and
fell down from his aerial car.
18. When Manu's daughter and Uttanapada’s sister
who is the ornament of beautiful women, and who cannot be
even seen by persons who have not served the feet of Laksmi,
approaches .with a request for marriage, what wise man will not
grive his consent ?
19. Hence I will accept this pious (daughter of yours)
on condition of staying with her till she bears a child to me.
Thereafter I shall think more of the duties as taught by Vis^iu
(such as Sama, dama) essential for attaining knowledge and
which are characterised by ahirtisd.
20. That infinite Eternal Lord, the Liord of all Praja-
patis is the highest authority to me—the Lord from whom was
III.22.30. 345

evolved this wonderful diversified universe, in whom it is

sustained and in whom it will get dissolved.
Maitreya said :
21. Oh Vidura (wielder of a terrible bow), having
spoken this much, the sage became silent quietly meditating
over Lord Visnu from whose navel has sprouted forth a
lotus. But the heart of Devahuti was captivated by his smiling
face (or he enticed Devahuti’s heart by his smiling coun¬
tenance).
22. Having learnt the firm resolution of the queen and
his daughter, he was overjoyed and gave in marriage to the
sage who was endowed with excellent qualities, his daughter
who was equal to him.
23. Empress Satarupa, out of affection bestowed upon
the couple very costly marriage gifts such as ornaments, gar¬
ments and articles of household use.
24. The King felt free from anxiety at the marriage of
his daughter with a suitable bridegroom. He whose heart was
greatly agitated by sorrow (due to the prospective departure
of his daughter) took her in his arms.
25. Being unable to bear separation from her, he cons¬
tantly shed tears. Calling her *Oh dear. Oh child’, he drenched
the hair of his daughter with his tears.
26. He took leave of the eminent sage. Being permitted
by him, he got into the chariot with his wife and set out to his
capital along with his retinue.
27. (On way) he saw the beautiful hermitages of tran¬
quil-minded sages on both the beautiful banks of the sacred
river Sarasvatl.
28. Hearing that the king was returning, his subjects-
from Brahmavarta became delighted, and came forward to
greet him by songs, eulogies and playing on musical instru¬
ments.
29. (The place) where the hair of the Yajfia Varaha
fell while he shook his body, there arose the town called
Barhi^mati endowed with all kinds of riches and prosperity.
30. Those hair became the ever-green/;idaand kSsa with
which the sages defeated the trouble-makers of sacrifices and
performed sacrifice, (worshipped Yajfta-Vi^nu).
 346 BhSgavata Pur&^
,*

31. Having spread out a layer ( « seat) ofKuia and

Kaia grass, revered Manu performed sacrifice for Vif^u
(Tajilapurufa) and the earth as his place of residence from
him.
32. The king went into (his capital) Barhifmar! wherein
he lived. Therein he entered his palace which (is free from)
the three types of afflictions (viz. ddhibhautikot ddhydtmika,
ddhidaitfika),
33. With his wife and along with his subjects, he enjoy¬
ed pleasures without conflicting other purufdrthas (viz.dharmaf
artha and mokfa). His glorious fame was being sung by
heavenly musicians along with their wives. Every day, at
dawn, he heard the stories of Hari with a devoted heart
34. Pleasures could not swerve the sage Svayambhuva
Manu (from the path of dharma) to the slightest degree as he
was a past-master inyoga-mdyd (and hence could create his
desired objects), and was intensely devoted to Vis^u.
35. As he was (always busy in) listening to, meditating
over, composing and describing the stories of Visnu, (even)
the small units of time during the period allotted to him
(called Manvantara) were not spent unfruitfully.
36. In this way, he passed his prescribed period (called
Manvantara) consisting of seventy-one Yugas. He overpowered
(counteracted) the influence of three gatis (viz. weals or
woes of the ddhydtmika^ ddhibhaulika and ddhidaivika types), by
his devotion to V^udeva.
37. Oh Vidura, how can afflictions of a physical and
psychological nature or sufierings due to heavenly or human
cause affect one who has resorted to Hari?
38. He was always obliging to all beings. When consulted
by the sages, he explained to them the various auspicious
paths of duties prescribed for men belonging to all Varnas
(classes of people) and A^ramas (stages in life.).
39. This wonderful life of the ancient (first) praiseworthy
king Manu has been described to you. Now listen to the great
fortune of his daughter (Devahflti).
 in.23.8. 347

CHAPTER TWENTY-THREE

{Married Life qfKardama and Devahuti)

1. When the parents of Devahuti departed, the pious

lady who was expert in reading the inward thoughts of her
husband, always attended upon him affectionately as the god¬
dess Parvail did for Siva, the Lord of the world.
2-3. Having given up passion, fraud, hatred, avarice,
objectionable behaviour and pride, she who was very alert and
was always ready (to serve Kardama), gave satisfaction to her
brilliant husband by her confidence (in him), her physical and
mental purity, respectfulness, self-control, service, sincere
affection and sweet speech.
4-5. The eminent divine sage was verily overwhelmed
with affection (favour) for that daughter of Manu and spoke
in words choked with intense love to Devahuti—Devahuti who
was devoutly attached to him and was expecting great blessings
from her husband whom she considered more powerful than
destiny (or a deity). She was greatly emaciated and weak by
rigid observ'^ance of the vow (of serving her husband) for a
long period.

Kardama said :
6. “Oh daughter of Manu, I am today highly
pleased by your respectful, excellent service and intense devo¬
tion. To ever)' being possessing a body, one’s own person
is extremely dear and worthy of being cared for. You, how¬
ever, have not spared it (your body) as you wasted it over
for me (in my service),
7. Just have a look at the blessings of the Almighty Lord
secured by me who have been thoroughly devoted to my path
of righteousness—blessings secured by the dint of my penance,
meditation. Vidya, and concentration of mind. These blessings
which transcend fear and sorrow, have been achieved by you by
your service to me. I give you the divine insight.
8. Of what merit arc other pleasures, the desires (expecta¬
tions) about which are foiled by the (slightest frowning) bend
of the eyebrow of Lord Vi^i^u of immense powers ? You have
achieved your object. Enjoy the rich heavenly pleasures
 348 Bhagavata Purd^

which accrue to you by your observance of the path of virtue

—pleasures unattainable even to kings who covet for them.**’**
9. Realising that Kardama who spoke thus was proficient
in all yoga-maya and Vidyas, the lady (Devahuti) became free
from anxieties. With her face beaming with smiles and slightly
bashful looks, she spoke in words faltering with love and
modesty.

Devahuti said:
10. *‘Oh eminent Brahmana, I am happy to know that
all this (described by you) is within your powers—you who are
the master of the unfailing powers of Yoga-maya, my lord. (I
request) that there should be at least one contact with your
person which has been promised by you, oh Lord. To beget a
child from a great husband (like you) is a blessing to virtuous
women.
11. Oh Lord, for that purpose (bepleased to) arrange
for the necessary materials as per prescription (in the Kama^
^dstra). My body which has been tormented by (sexual)
passion provoked by you and which has been emaciated with
excessive desire for sexual enjoyment, will thereby become fit
for it. Therefore think of a suitable mansion.”

Maitreya said :
12. Kardama resorted to meditation for fulfilling the
desired object of his beloved. He created an aerial mansion
capable erf* going as per the occupant’s will, oh Vidura.
13. It was a heavenly structure yielding all desired
objects, decked with all (nine kinds of) costly jewels. (In it) all
kinds of riches and prosperity were ever-increasing. It was
beautified by columns of precious stones.
14. (It was) furnished with heavenly articles (like
furniture and utensils). It was pleasant in all seasons. It was
decorated with various kinds of silken buntings and flags.
15. (It was beautified) with garlands of flowers of varie-

754«. nrpa-vikrijfdbkifi: (i)Men with the perverted notions of themselves

being kin^.—$R.
(ii) By kings who perform Aivamedha and other sacrifices specially
prescribed for them—VD.
 III.23.27. 349

gated colours with swarms of sweetly humming bees hovering

around them, and with fine cotton and silken clothes.
16. (It appeared beautiful as) it was furnished with sepa¬
rate beds, cots, fans and seats in each of the storeys constructed
one above the other.
17. It appeared very attractive on account of the various
works of art arranged and exhibited at different places and
with its emerald floors and daises of coral.
18. It shone with its doors of red coral, thresholds and
panels of diamonds. On its tops of blue sapphires were set gold
pitchers.
19. The excellent rubies set in its walls of diamonds
appeared like eyes of the aerial car. It was also furnished with
wonderful canopies of variegated colours and costly arches of
gold.
20. At various places it was filled with the warbling and
cooing of swans and pigeons which mistook artificial birds as
real ones like themselves and flew to them.
21. It was provided with play-grounds, sleeping apart¬
ments, places for enjoyment, quadrangles and outer yards
constructed for enjoyment at will, so much so that it appeared
wonderful to (Kardama) its maker.
22. Kardama who knew the inner thoughts of all beings
spoke of his own accord to Devahuti who was not much pleased
at heart to look at that type of mansion.
23. “Oh timid lady, take bath in this pool of water and
get in this heavenly mansion. This sacred pool which is created
by Visnu, blesses men with all desired boons (objects).’*
24-25. In compliance of the order of her husband the
lotus-eyed lady who wore a dirty garment and had the hair on
head tangled and her body covered with dust and discoloured
breasts, entered the sacred waters of the pool in the Sarasvati
(wherein lived auspicious acquatic animals).
26. (When she took a plunge) under the waters of the
pool she saw in a house a thousand maids, all of youthful age
and fragrant like lotus.
27. Seeing her, those girls at once stood up and respect¬
fully folding their hands said, “We are your servants. Please
order us what we should do for you.”
 350 Bhagavata Pura^

28. With costly materials necessary for bath, the respect¬

ful damsels made her take bath and gave her two new clean
silken garments to wear. *
29. (They gave her) very valuable brilliant ornaments
according to her liking; they served her food of all excellent
qualities and nectar-like (sweet and) stimulant drink.
30. In the mirror she saw herself wearing a garland of
flowers, dressed in fine garments, her body very clean and
decorated with auspicious marks and greatly respected by the
girl attendants.
31. (She saw herself) bathed and washed from head
(to foot), beautified with all kinds of ornaments, wearing gold
pendants round her necks and gold bangles (on her hands) and
with tinkling gold ornaments.
32. (She put on) gold girdle studded with many jewels
around her hips, and with very costly necklace of pearls and
was decorated with auspicious (marks and designs drawn in)
saffron etc.
33. Devahuti whose face looked very beautiful by her
excellent rows of teeth, well-shaped eyebrows, with her beauti¬
ful affectionate side glances of eyes which rivalled with lotus (in
beauty) and with her dark blue hair (dangling on her forehead).
34. When she remembered her beloved husband, the
foremost among the sages, she found herself there with a thou¬
sand girls where Prajapati Kardama was sitting.
35. Seeing that she was in front of her husband and sur¬
rounded by thousand maids, and seeing the power of his Yoga,
she was confused with wonder (doubted what it all meant).
36-37. Oh Vidura, the sage in whom love for Devahuti
was aroused made her ascend in the aerial car (Vimdna)—^Deva-
huti who washed herself clean in the bath and became respl¬
endent as a new person and appeared in her original pre-mar¬
riage beauty with her attractive breasts covered (and hence
concealed from view)’®®.
38. In that aerial mansion, he whose greatness (or free¬
dom ) was not diminished and who was loved by his wife
and whose person was attended upon by Vidyadhara damsels,

755* v.l.—stanam—adj. qualifying ripam : ‘beauty of the charming

breasts which were covered etc.
 III.23.46. 351

shone like the extremely beauiiful moon surrounded by stars

and with full blown night lotuses around him in the sky^°*.
39. With that aerial car, Kardama who was praised by
Siddhas and was accompanied by a bevy of jeweMike (extre¬
mely beautiful) damsels, enjoyed like Kubera for a long time
in the valleys of mount Meru, the foremost amongst the Ktda~
parvatas^^’’ which are the places of enjoyment for the eight pro¬
tectors of the world {lokapdla). The valleys of mount Meru were
enjoyable on account of gentle breeze, a friend of the god of
Love. They were full of the echoes of the cataracts of the hea¬
venly river.
40. He enjoyed himself with his beautiful wife in celesti¬
al gardens like Vai^rambhaka, Surasana, Nandana, Puspabha-
draka, Caitrarathva and in the Manasa lake.
41. With his spacious, resplendant aerial car which could
move anywhere according to the occupants’ will, he travelled
freely all over worlds like a wind, surpassing other gods.
42. What is difficult to attain for men of boundless mental
powers who have resorted to the sacred feet of Hari who des¬
troys the calamity of Saihsara.
43. Having shown to his wife the sphere of the earth full
of wonders on account of all the arrangement of continents etc.
the great Togin returned to his hermitage.
44. Dividing himself into nine’®®, the sage enjoyed the bea¬
utiful daughter of Manu who was eager for sexual happiness.
He enjoyed with her for a number of years as if it was but a
short period.
45. In the aerial car, lying with her beautiful husband on
the excellent bed which increased her love and pleasure, she
was not aware of the time passed.
46. A hundred years rolled away like a moment while the

756. 9r. brings out full comparison as follows: Sage Kardama»the

full moon: Spacious aerial mansion»the sky; beautiful maids around him
the stars; fully bloomed nighMotus«the lotu8<like eyes of the maids.
utkaca...ganavin—surrounded by a bevy of maids of beautiful hair :
who gave pleasure—VB. VJ. gives a more erotic explanation.
757. Principal mountains viz., Mahendra, Malaya, Sahya, SuktimSn,
B'kfa* Vindhya and P&riyfttra—ASD 364.
738. Intending to beget nine children.—VR.
352 Bdhgavata Purd$a

couple who were passionately eager for sexual pleasure were

thus enjoying themselves by the force of their Yogicj>owers.
47. Due to his intense love (for her) he regarded her as
his half. He who could read inner wishes of all (and hence knew
her desire to have many children) was competent to satisfy
them. The sage who realised his own Self’®*, divided himself
into nine parts and deposited his semen in her.
48. Hence Devahuti gave birth to female children imm¬
ediately on the same day. All of them were beautiful in all
their limbs in every respect and they gave out the fragrance of
red lotus.
49-50. At that time the beautiful’®* virtuous wife anti¬
cipated that her husband was about to renounce the house¬
holder’s life (and to become a Samnyasin). Though she was
overcome with fear and pain, she smiled outwardly. She was
scratching the ground with her foot beautiful with gem-like
nails. With her head hung down (in modesty) she spoke soft
winning words, controlling frequently her tears.
Devahuti said:
51. Your worship has fulfilled every promise that you
gave to me. You however should give me protection’®^ (agai¬
nst fear from misery of Saihsara) as I have resorted to you,
52. Oh Brahmaria, your daughters will themselves have
to find out suitable husbands. When you proceed to the forest
as a recluse, there should be someone (a son) to relieve me of
my sorrow’®*.
53. Oh Lord, I have given up (every thought about)
the supreme self. It is enough that 1 have spent this much
time (life) in satisfying the cravings of my senses.

759. VG. and VD. explain that due to his knowledge of the Supreme
Self, Kardama was not so much attached to Devahuti as she was to him so
intensely. Consequently Devahuti’s contribution was the greater at the
time of conception. This resulted in the birth of all female children.
760. uiali—Desirous of having a son (VJ., VD.).
761. abhuyatn—(i) a son to protect me (VJ.).
(ii) Forgiveness for the request 1 am making again (JG.).
762. i/isokdya—To advise and guide me in real knowledge as beget¬
ting daughters does not amount to repaying the debt of forefathers, stay
till a son is born—SR.
III.24.3. 353

54. I who am attached to the objects of senses, have

associated myself with you (for that satisfaction) without
realizing your higher (and real) Self. However let this associa¬
tion lead to my protection (i. e. liberation from Samsara).
55. The Association with the wicked formed through
ignorance is the cause of the Sarhsdra. That very association if
formed with the good ones, leads to non-attachment to
Sarhsdra.
56. A person whose action does not contribute to the
righteous path {dhnrma) or to non-attachment or to the service
(worship) of the sacred feet of Hari, is meant as good as dead
though physically alive.
57. As a matter of fact, I am completely deceived by
the Maya of the Lord, for, though I have (by marriage)
obtained you who can give me liberation, I did not cherish
any desire for it (liberation).

CHAPTER TWENTY-FOUR
(Kapila-Incarnation)
Mditreya said:
1. When the praiseworthy daughter of Manu spoke
despondently, the merciful sage, remembering the words of
Visnu (of white complexion) addressed her thus:
The sage said:
2. Oh blameless princess, do not thus torment yourself
(and me as well). The imperishable and immutable’*® Lord
will soon enter your womb.
3. You have been observing vows. God bless you. Be
devoted to the Lord with faith, self-control (dama), niyama

763. aksara—(i) Immutable. Hence unrelated to the chromosomes

of the parents—VJ.
(ii) Knowledge incarnate; the Inner Controller—antarySmin—VB.
(iii) Not assuming ordinary body (due to its independence of the
semen etc. of the parents)—VD.
354 Bhdgavata Purana

(observance of the ten prescribed restraints), penance and

charitable donation of wealth.
Vi§9u, so propitiated by you will be born to you as a
son and spread my fame. He will instruct you about
Brahman^*^ and thus He will cut the knot {ot aharhkdra) in
your heart.

Maitr^a said:
5. With great respect Dcvahuii trusted the advice of
the Lord of Prajas (Kardama). She devoted herself to the
immovable, unchangeable Supreme Soul, the preceptor’** (of
the Vedas).
6. After a lapse of long period. Lord Visnu (Madhu-
sudana) was born of her by Kardama’s^ seed just as the fire
does in a piece of wood.
7. At that time, showering clouds appeared. Gods
sounded the heavenly musical instruments in the sky. The
celestial singers (Gandharvas) began to sing and the heavenly
damsels {apsards) danced in joy.
8. Heavenly flowers shovvjred by gods (who move
through the sky fell (on the earth). All directions became
clear, waters translucent and minds tranquil.
9. God Brahma accompanied by Marici and other sages
came to the hermitage of Kardama surrounded by the Sara-
svati.
10. God Brahma who has inborn perfect knowledge
knew that the Supreme Lord had taken birth through his Sattva
attribute for the promulgation of the true knowledge of the
Principles {Sdrhkhya ^idstra)^ OhVidura (destroyer of enemies)!
11. With a pure heart, Brahma expressed his respects
for what he intended to do (viz. propagation of Sdrhkhya
^dstra). With his spirits (senses) ebullient with joy, he spoke
to Kardama (and Devahuti) as follows :

Brahmd said :
12. Oh child, you have sincerely offered me worship in

764. Brahma-hhdvanaffr-^Thc creator of God Brahma—VJ.

765. fum—(i) One who dUpela ignorance (VR., SD.).
(ii) Propounder of knowledge about Brahman (VJ.)
 ni.24.22. 355

obeying respectfully my words. (In this way) you honour

others.
13. This much service should be rendered by children
to their father, viz. the words of the father should respect¬
fully and willingly be complied with.
14. Oh courteous child, these beautiful daughters of
yours will multiply manifold and increase the' creation of
the world with their progeny.
15. Today, therefore, you give your daughters to the
chief sages with proper regard to their tastes and character.
16. Oh sage, I know that the First Puru^a (i.e. Vi^^u)
has incarnated through his Maya and assumed the person
(body) called Kapila who is a treasure (of blessings) to all
beings.
17-18. Oh daughter of Manu, this (Puru^a) of golden
locks of hair, of lotuslike eyes and of lotuslike feet marked
with lotuses has entered your womb, for uprooting all karmas
by means of the Gastric knowledge, Direct Perception or know¬
ledge {vijHdna) and yoga. This enemy (killer) of Kaifabha
will cut the knot of Nescience and doubt, and wander over
the earth.
19. He is the chief of the category of Siddhas (who
have obtained Perfect Knowledge). He will be deeply respect¬
ed by the Masters of the Saihkhya Sastra.’®* He will be known
as Kapila in the world. He will increase your fame.
Maitreya said :
20. Cheering up the couplc(Kardama-Devahuti )Brahma,
the creator of the world, with four Kumaras (Sanaka etc.)
and Narada mounted his swan-vehicle and went back to Satya-
loka, the uppermost region above Svarga, the third world.
21. Oh Vidura, when god Brahma departed, K^rdama
as per Brahma’s instruction gave, as per Vedic rituals, his
daughters to the procreators of the universe.
22. He gave (in marriage) Kala to Marici, Anasuya to
Atri, Sraddlia to Ahgirasas and married Havirbhu to Pulastya.

766. On the strength of Padma P, VJ., JG., VC., RR and VD record

that Kapila the founder of the atheistic S&rhkhya is different from this
eacher of the Theistic S&ihkhya.
 356 Bhagavata Pura^

23. He gave Yukta to Pulaha, the virtuous Kriya to

Kratu, Khyati to Bhrgu and Arundhati to Vasistha.
24. To Atharvan he gave ^anti who is the presiding
deity of a Yajfia (lit. who extends Yajfia in the world). He
satisfied the prominent Brahma^as who were thus married and
their wives as well.
25. Oh Vidura, then the sages, after the completion
of marriages, look their leave of him (Kardama). They set
out with great joy to their respective hermitages.
26. Having learnt that Vi^nu, the great God, had taken
incarnation, Kardama approached him while alone (privately),
bowed to him and spoke :
27. “Oh ! It is really after a very long time that gods
are kindly disposed here to souls who are being roasted in the
hell (-like Saihsara) by their own sins.
28. Ascetics (who have renounced the world) try to
visualize the Lord’s feet, in secluded places, by following cor¬
rect course of concentration in the Bhakti-yoga (path of
devotion) which has been properly developed by them through
many (previous) births.
29. That Supreme Lord who supports the cause of his
devotees, is born today in the house of lowly (rustic) persons
(like us), disregarding the humiliation therein.
30. You have taken incarnation in my house for the
purpose of proving true to your word, as well as for propagat¬
ing the knowledg of the Sariikhya doctrine. (Thus) you
increase the veneration for your devotees.
31. * Oh Lord, although you are devoid of forms’®^
whatever forms (e.g. four-armed god, etc.) are liked by your
devotees, are the proper forms for you.
* Oh Lord, you are devoid of ordinary or vulgar forms. Your
superhuman forms (e.g. that of four-armed god etc.) are proper for you.
(But) whatever form (e.g. that of a human being) is liked by your devotees
is (also) liked by you.—SR.
767. arupifiai^—(i) Devoid of vulgar forms—.
(ii) Having no form of god or man (etc.) which one gets due to
karmas—VR. GD.
(iii) The forms liked by your devotees are not your real forms. All
your forms are due to MiyS. This is what ISr. means by PrakftarUpa-
rahitaf^,—VC
 III.24.36. 357

32. I take shelter in you whose foot-stool is always

worthy of paying obeisance by the learned ones who wish to
perceive the Truth directly (as) you are perfect in the divine
faculties (of omnipotence, omnipresence etc.), non-attachment,
glory, knowledge, prowess (or strength) and majesty (or
splendour).
33. I resort to Kapila’*® who is the Supreme God. All
the powers are within his control. He is in the form of
Prakrti, Purusa (who presides over Prakrti), Mahat, Kala
(Time—the agitator), Ahamkara’®* (of three types as per
three gu^as), the protector of the world. By his power of intelli¬
gence, he has absorbed the whole of the universe within him¬
self. He is omniscient {mUla Brahma : a witness to the evolu¬
tion and devolution of all principles like Prakfti etc.).
34. You are the Lord of all creation. Hence I would
like to ask something of you today. By you (being born as a
son to me) I have repaid all the three debts (pertaining to
gods, sages and forefathers). All of my desires have been
really satisfied. Having taken to the path of Sarhnyasa (recluse)
I shall now wander meditating on you in my heart, free from
all sorrow.
The Ij>rd said :
35. Oh Sage, whatever I state about Vedic and worldly
karmas’’’^^ is authoritative to the world. It is for validating
what I told (promised) to you that I am born (as your son).
36. In this world, this incarnation of mine is for the
exposition of the true knowledge of principles (like Prakrti,
Purusa etc.) leading to self-realization to those who seek libe¬
ration from the Liihga iarira (subtle body).
768. One who protects^0 (BrahmH) andpt (Pinakin—Siva). Hence
Vitnu—VJ.
769. tri-vrt—(i) One who is covered (described) by three Vedas
~VJ.
(ii) Of the form oijiva in whom development of three gta!ias takes
place—VR.
770. Satya-laukika : (i) Path leading to crtAn and kSma and
mokfo—VD.
(ii) Brahman and the means of realising it—VR.
(iii) Means leading to Liberation (miiti) and enjoyment
{bhukti
 358 BhSgavata Purdi^a

37. This subtle course of realization of the Soul {Stman)

is lost for a long period. Please note that it is for the reinstitu¬
tion of that path that I have assumed this body. •
38. You have my permission. You may go at will.
Dedicate all karmas to me. Having thereby conquered Death
(i.e. sarfudra) which is difficult to achieve, you resort to me for
Liberation {Mokfa) ;
39. By your mind realize within yourself Me, the
Supreme Soul, the self-illuminating Light within the (cave of)
hearts of all beings. (Thereby) being free from sorrow you
will attain to Liberation.
40. I shall enunciate to my mother this spiritual lore
which annihilates all karmas. She will thereby transgress
Sarfudra (cause of fear) and attain to the Highest bliss.

Maitreya said :
41. Prajapati Kardama who was thus addressed by
Kapila, was pleased. He circumambulated Kapila and went
to the forest.
42. The Sage took the vow (e.g. ahirhsd etc.) of the re¬
cluse’s way of life. He took resort only in the Supreme Soul.
Free from attachment and renouncing fire-worship and home,
he wandered all over the world.
43-45. He concentrated his mind on the Brahman which
is different from cause and effect, which (though) devoid of
attributes—(gunor)—^manifests the three and which is ex¬
perienced only by complete unswerving devotion. Kardama
became free from aharhkdra (ego), attachment. He transcended
the pairs of opposites (e.g. pleasure-pain; heat-cold). He
looked upon all equally and concentrated himself on self-reali¬
zation only. His mental capacities turned inward (to Brahman)
and became calm (and serene). Full of wisdom, he was
(quiet) like a calm ocean unperturbed by waves. With
highest devotion to Lord Vasudeva, the Omniscient, the inner
controller {antarydmin) of all beings, he realized his Supreme
Soul and became free from bondage (of ignorance).
46. He saw his Supreme Soul abiding in all beings and
realized all beings within God and within his own Self (Atman)
as well.
 III.25.3 359

47. He became free from desires and hatred (likes and

dislikes). He looked upon all as equals. With highest devo¬
tion to the Lord, he attained Liberation (place where all
bhagavatas reach).

CHAPTER TWENTY-FIVE

(Dialogue between Kapila and DevahUti : Importance of the

Bhditi-yoga)

Saunaka said :
1. Kapila, the expounder of the Tattvas’’’’^ (fundamental
principles) i.e. of Sdnkhya Sdstra is himself devoid of birth.’^*
But for the exposition of the true nature of the Self {atman) to
men, he directly manifested himself of his own accord through
his own Mayfi.’’®
2. I have heard many times about the Lord”* (Kapila).
But really my senses are not fully satisfied by hearing his glory,
Kapila is the seniormost (best) among all persons and the
greatest among the Togins.
3. I am full of faith (in him). Narrate to me the
praiseworthy deeds of the Lord who, though of absolutely in-

771. tattva-saAkhyata—(i) Expounder of the correct knowledge of

avyakla and other tattvas—
(ii) Exponent of the S&hkhya system of philosophy
—VG., GD.
772. ajab—(i) Devoid of birth as a result of previous iariwaf
—VR., GD.
(ii) Sri N&rSyana himself and not an aoeia—VJ.
(iii) Whose/i7<i of taking birth is superhuman—not the ordi¬
nary one—VC.
773. Stma-mayqyd—(i) Out of his compassion for devotees—VD.
(ii) Of his own free will—VJ., GD.
(iii) By his incomprehensible power called M&yS—VC.
(iv) By his power of creating everything —VB.
774. Sruta^eoa^a—also is taken to qualify Kapila and means
‘Whose glory is described in the Vedas’—VB.
‘Who becomes manifest in the heart of the audience by listening to
iS&stras’—SD.
360 Bhagavata Purd^a

dependent mind, assumes body through his own Maya power

for (the fulfilment of) the wishes of his devotees.

S&ta said :
4. (Just as you now ask me), venerable Maitreya, the
friend of Dvaipayana was also urged (by Vidura) to explain
the Science of Soul. Being pleased, he expounded this (doct¬
rine) to Vidura.

Maitreya said :
5. When his father (Kardama) left for the forest, (they
say that) praiseworthy Lord Kapila stayed in the Bindusaras
with a desire to do good to his mother.
6. Devahuti w'ho remembered the words of the creator
(Brahma), spoke the following words to her son who was sitt¬
ing quietly (actionless), and who guided through, to the end
of the Path of Knowledge (or Sdnkhya Sdstra),

Devahuti said :
7. Oh All-pervading Lord, I am extremely disgusted
with the thirst for enjoying the objects of wicked senses. By
catering to the (urge of the) senses, I find myself lost in the
darkness of ignorance.
8. Today, at the end of many births, and by your
grace, I have secured you as a good vision (insight) which
leads to the end of this blinding darkness of ignorance which is
very difficult to cross.
9. Your Honour is verily the first glorious Lord, the
controller of all human beings. Just like the rising Sun (enabl¬
ing people to see) you are an eye to the world which is blind¬
ed with the darkness of ignorance.
10. Hence, Oh Lord, you should dispel my delusion—
the delusion viz. strong attachment to my body and my belong¬
ings (as *me and mine*) which has been created by you (in
us).
11. With a desire to know (the real nature) of Prakrti
and Purufa, I have come for shelter to you who are worth resort¬
ing to for protection. I bow to you who are like an axe (to cut
 III.25.H 361

down and put an end) to the tree of Saihsara of your devotees

and are the greatest among the knowers of true dharmaJ'^^
Mailrcya said :
12. Having heard his mother’s laudable (lit. non-objec-
tionable) desire which would create in men liking for the
Liberation (moA^a) Kapila was rejoiced at heart. He who
was the ultimate goal of self-controlled saintly people’'^*
spoke with his face beautified by gentle smile’’*.
The Lord said :
13. The_yo^<z, which leads to the realization of the Self’**
{dtman) i is for men the path to Liberation {mokfa). Herein
is the complete cessation of pain as well as pleasure.
14. Oh sinless one, I shall explain to you the Toga com¬
plete in all respects’*^ which in ancient times, I expounded to
sages desirous of hearing.

77'). saddhatma : (i) nivftti dhuftrui—VR.

(ii) ^dtna and other brahma-nharmas—VB.
(iii) The way to AIokfa—GD.
(ivj Path-of Bhakti—VC.
776. apa-varga-vardhanam—VC. and VD. treat this as a pun and
explain : That which eliminates the three pmufSrthas.
777. gati—The means of Liberation {mokfa)—VR.
The fruit ; the ultimate result—GD.
778. dlmaiatdrh satdth—The saintly persons who mediate on the Soul.
—GD.
Those who realised Lord Kr^na. Self-control is their external
index—VB.
The devotees to whom the Self {dlmd) i.c. Kapila is the object
of worship—VG.
779. VG., VD. state : Kapila smiled because he was amused at
the anxiety and fear of his (God’s) mother of Saihsara. He, however,
wants to explain the Sdnkhya-Sdstra to her for the sake of others.
JG. : "‘Mok^a is for other people. I shall give her the highftst bliss
of Bhakta~hood**,
780. ddhydtmikait : (i) Pertaining to unswerving devotion to the
Self (a/man)—SR., VG. (ii) Leading to the knowledge of the real dtman
as distingpiished from Prakrti—VR. (iii) The path of unswerving (fixed)
concentration on the Supreme Soul, (iv) Yogas are of three types—(i)
ddhidaivika useful in the realization of the Lord, (ii) ddhydtmika leading to
the realization of the Supreme Soul—Hii) ddhibhautika—leading to the
attainment of siddhis—VB.
781* jran*a4ga-natpti(idm—efficacious by Sama, dama and other comple¬
mentary observances—YR.
 362 Bhdgavata Purina

15. The mind is certainly regarded as (the cause of)

bondage and liberation of the SouP^^. When attached to the
objects of senses, it causes bondage. But when attached to the
Supreme Man, it leads lo liberation.
16. When the mind is cleansed of impurities like lust,
avarice etc. born of aharhkara (ego) about one’s self and one’s
belongings, it becomes pure, free from (non-responsive to)
pleasure and pain, and is perfectly tranquil and in balanced
state.
17-18. Then the man with his mind filled with knowle¬
dge, non-attachment (to the world) and devotion, realizes’*®
bis Self {alman) to be absolute, distinct from and beyond
Prakrti, immutable, self-luminous, atomic, indivisible, passive
(non-participant) and (finds) Prakrti to be powerless’**.
19. In order to attain Brahman, for Yogins, there is no
other auspicious way comparable to devotion directed to the
Lord who is the Soul of all (as sarvantaryamin).
20. The wise know that attachment (to objects of senses)
is the unbreakable chain that fetters down the Soul {dtman) in
the Sarhsdra. But that very attachment, if applied to the good
(saintly persons) is the open gate-way to Liberation {Mokfa).
21. The Saints (i.e. those who follow the path described
in Sdstras) are forbearing (tolerant), compassionate, friendly
to all beings. They have no enemies’*®. They are quiet’*®,
good’*’ and regard good character as their ornament’**.
22. With their hearts fixed on me only, they practise

782. Cf. mana era tnanufyd^amkaranath handha-mokfnyohj Maitri 6.34 VP.

783. VJ. : Then the man (or jiva) realizes his Self to be the bimba
of Hari.
784. hatamojasam—Prakrti which has lost its binding power.
785. ajdta-iatravafi—VJ. dissolves this as aja+ata+Satratab and ex¬
plains ; Who are the enemies of passions like kdma, lobha (avarice) etc.
7O6. iSntab : (i) possessed of iatna, damn—VR, JG.
(ii) steadfastly devoted to N&rayapa—VJ.
787. (i) Who help others ip achieving their objects—^VR.
(ii) straightforward—VC.
788. sddhttbhOfa^b ‘ (>} To whom devotion to God is an ornament
—YJ, (ii) Though themselves saintly, they regard other saints highly
(like ornaments}—JG. (iii) To whom SSdhus are dear as ornaments
—VC. (iv) Who regard irdkva-pu^dra and other marks as qgnaments—SD.
 III.25.27. 363

firm devotion to me. For my sake, they have abandoned all

other activities and their friends and relatives.
23. Taking refuge in me, they listen and narrate sweet
stories (about me). As their minds are fixed on me, various
kinds of troubles do not affect them*.
24. Oh pious Lady, there are the saints who have dis¬
sociated themselves from all attachments. Hence association
with such deserves to be sought by you. (You should associate
yourself with them) as they remove the evil of attachment (to
worldly objects).
25. In association with saints, there are (discussions
about my) stories which give proper and complete knowledge
about my power and which are pleasant to the ears and the
heart. By serving (listening to) them, there will soon develop
intense faith in, love for and devotion to Hari—which is the
path that leads to Liberation.
26. Due to devotion generated by contemplation of my
sportive work (viz. the creation, maintenance and destruction
of the uni verse), a man gets disgusted with the pleasures of
senses and to the objects seen (in this world) and to those
reported (available in the world beyond) ’**. Being alert, and
by practising Yoga, he tries to control his mind by easy and
straight courses of bhakti Yoga.
27. By not enjoying the gunas of Prakfti’*® and by his
knowledge reinforced by Vairngya (non-attachment) and by
Yoga and devotion concentrated on me, he attains to me, who
reside in all beings, in this very human body’®*.
Devahutisaid :
28. What type of devotion is proper for you ? Of what

* VB. enumerates sixteen characteristics of the saints. Of these

three are bhavtika (pertaining to four and seven
daivikas. The comm, being very lengthy is not summarised here. *
789. : Seen by persons of higher (spiritual) status and
heard by those belonging to the lower status—VJ.
790. gu^dnim asevayS—Not enjoying articles of food (drink &c) pro¬
hibited by Sastras and polluted or desecrated by the outcastes. This
emphasizes proper discrimination in enjoyment—^VR.
791. VR. strongly objects to the concept of ^Liberation—while
alive*. Jioan-mukti—^This means while in meditation, a man visualizes or
experiences Brahman.
 364 Bhdgavata Purana

description is it ? So that thereby I can quickly and easily attain

to your place namely Liberation {Mokfa).
29. Oh embodiment of Liberation what is
the nature of the yoga spoken of by you as reaching the Supreme
Lord directly like a shaft (hitting its target) ? How many parts
or auxiliaries) has it whereby one gets the comprehen¬
sion of the reality.
30. Oh Hari ! As I arn a woman of slow understanding,
please explain this to me so that I sha]> easily understand this
difficult "a by your favour.

Maitreya said :
31. Having thus understood the object of his mother,
Kapila felt affection for her from whom he was born (lit. got
a body for manifesting himself). He explained to her the
enumeration of tattvas or Fundamental Principles which they
call Sdrhkhya Sdstra and also the extensive course of Bhakti-yoga
(Path of devotion).
The Lord said ;
32-33. In the case of man whose mind is one, i.e. unsw¬
erving the natural, effortless, abiding disposition (devotion) of
the presiding deities of the cognitive sense organs (lit. sense
organs which cognise objects )and of the conative senses (which
perform the acts prescribed in the Vedas) to Hari, the embodi¬
ment of Sattva is Bhakti. This unselfish (free from worldly
desires) devotion to the Venerable Lord is superior to Liber¬
ation (Mokfa) as it makes the vesture or sheath of the Lihga
(subtle body) dissolve just as the fire in the stomach
digests the food that is swallowed (eaten).
34. Some do not desire to get one-ness with myself (i.e.
Sayujya Mukti).'^®® They are delighted in serving (worship¬
ping) my feet and are happily engaged in activities for my

792. nirrapatman— fi) unexcelled bliss incarnate—VR., GD. (ii)

Embodiment of highest joy.—VJ. VG. and SD. read : nirvdparthah—The
cause or means of Liberation.
793. ckdtmatdm : (i) The state of being similar in attributes like
me—VR.
(ii) Liberation which I confer on them—VJ.
tiii) One-ness with Brahman—VG.
111.25.41 365

sake’®*. With deep interest and a/Fection, the devotees of the

Supreme Lord enjoy in describing to one another my exploits.
35. Oh mother, these saints sec my splendid heavenly
forms with beautiful kindly face and reddish eyes—forms which
bestow blessings on them. They speak with them in affection¬
ate terms.
36. Even though the devotees do not covet for it, Bhakti
takes to the subtle state (Moksa)’“® the devotees, with their
mind.s enchanted by and with their sense organs attached to
those beautiful limbs of rninej my dignilied movements,
smiles, glances and sweet speeches.
37. After (the disappearance of Avidya) they do not aspire
after the magnificent enjoyments and prosperity (in Satyaloka and
other places) of mine, the Lord of Maya. Nor do they wish for
the eight super-human powers {siddhis) which naturally flow
form Bhakti. Nor do they long for the auspicious wealth of
the Supreme Lord in Vaiku^tha. But they do enjoy it in my
region, the Vaiku^tha.
38. Oh Mother of perfectly serene mind, in Vaiku^tha,
my devotees are never ruined. My weapon, the Winkless
Time, does not affect them as I am their beloved Soul, (and am
like) a son, friend, preceptor, relative and their beloved God.
39-40. 1 take them beyond Death (i.e. satfisdra)—those
who abandon this world as well as the next and their Self
which wanders in both these worlds along with their Linga
Sarira (subtle body) and who give up their wealth, cattle, houses
and such other belongings and resort with devotion to me who
am Omnipresent (or have faces on all sides).
41. The terrible fear (of .yartij^a) cannot be removed
by anyone else except me, the Supreme Lord, the controller of
Prakrti and Puru§a and the in-dwelling Soul of all beings.

794. madVidfjt—^They entertain a strong desire to enjoy my beauty,

sweetness etc.—VC.
795. of^vithgatim—Commentators express their differences of opinion
about this final stage called Mokfa as per the tenets of their schools. Thus
with VR. it is *The subtle path called archir-mdrga leading to Mukti. It
is subtle as it is traversed by few’. With VJ. it is sdyajya~lak$a^d mukti
wherein the jioa has similarity in attributes with God. To JG. and VG.
it is subtle as it is beyond Prakrti and hence difficult to grasp and giving
"attendantship” (par^adatoa) of God. To GD., it is the very resplendent
subtle body of the residents of Vaikuotha.
 366 Bhdgavata Purdt^a

42. It is through my fear that the wind blows, the Sun

shines, Indra showers rain, the fire burns and the Death does
its duty. ,
43. By means of Bhakti-yoga strengthened by know¬
ledge and renunciation, yogins rcsori to my feet, the (seat of)
Moksa for eternal blessings.
44. If mind is firmly set on me by intense Bhakti-yoga,
it becomes quiescent and steady. This is the only way for
attaining the highest bliss in this world.

CHAPTER TWENTY-SIX

{K'apila's description of Creation ( Siimkhya Cosmology) *

The Lord said:

1. Now I shall explain to you separately the character¬

istics of the fundamental principles. By knowing these, man
is liberated from the ties {gimas) ol' Prakiti.
2. I shall explain to you that knowledge which, as the
wise say, cuts ihc knot o£aharnkdra (egoism) in the heart, and

* Although the Sarhkhya theory is described previously (vide supra

II.5, III.',, III.7 and implied in I.i.i) this chapter and the next give a
more systematic exposition of the same. This account dilTers materially
from the classical Saiiikhya which is tacitly atheistic in its earliest avail¬
able text ISK. (Isvnrakrsna’s Samkhya-Kdnkds) and expressly so in later
works like Satiikhya aphorisms attributed to Kapila. As Dasgupta points
out. the theistic Samkhya in the Bh. P. is 'quite different and distinct’
from-‘the theistic SAriikhya of Patahjali and Vyasa-bha$ya.’ {Ihst. of lud.
Philo. IV. 36). Most of the Purnpas of the Vifnu group and some of the
important Paficaratra Sgamas (c.g. the Ahtrbudhnya-Samhitd) follow the
Samkhya theory as expounded in the Bh. P. If the table of contents of
the i^afti-tanira as given in the Ahirbudhnya-Samhitd be that of the original
work (as Dasgupta believes), the Sadikhya system might be originally
theistic. But all discussions regarding the problem of the authorship and
contents of the $af{itantTa are mere speculations and inconclusive, despite
the contributions of great scholars like Schrader, Keith, Garbe, Dasgupta
and others. Hence the emphasis on ISK—the earliest representative of
classical Sariikhya here.
 Ill 26.5. 367

leads man to self-realization, and ultimately to the summum

bonuiTi {Mokfa).
3. * Pi/rtt/a is the beginningless (eternal) Soul. (He is)
attributeless, distinct from and superior to Prakrti. He mani¬
fests (himself) inside and is self-luminous. The universe,
thereby, becomes illuminated.
4. This all-pervading Lord, of his own free will, has
accepted the subtle, divine Prakrti constituted of three ^unas
as apart of his Hid (sport).
5. He was here immediately infatuated^*® with Prakrti

•(i) VR. explains: Purufa is jira. As he illuminates himsolf as

well as other things, he is regarded as self luminous. But unlike joda
(non-sentient) lamp, his light (knowledge) is useful for himself in be¬
coming coi^scious of himself and others, lie is distinct from Pi,.krli i.c,
its products like the body, sense-organs, mrnd, vital breaths etc. Hence
he is free from Saltia and other liwuia of Prakrti. He has pervaded all the
universe by entering into gross and subtle bodies from god Brahma to a
blade of grass.
(ii) yj. states: The Supreme Soul is eternal (lit. is beginningicss
and endless) . He is not caused (created) by anything. He is Pinitfii—
i.e. the bestower of perfect bliss. Or he is within all but unrelated to
guna.\. He is beyond Prakrti. He lives in the lotus called/IMZ-mi/AA./. He
is illuminated by his own light. He has pervaded the world of movables
and immovables.
(iii) SD. interprets: He is beginningicss, i.e. He existed before the
creation and is the cause of everything else He enters all and controls
them and confers on the jira\ the fruits of ihcir Kurmas. He is the shelter
and controller of Prt/Af/i. He is devoid of^’t/mAt and governs the sentient
and non-sentient universe. Being self-luminous he has pervaded all the
universe.
(iv) VB. construes it differently: He being devoid of attributes
{guifas) and being their cause, is himself uncreated by anyone. He is
distinct from and unrelated to Prakrti. He is the self-knower and self-
luminous and is thus distinct from akamkdtu. Thus he is Atfaian -free
from body, Prakrti and Kala. His self-luminosity is his extra-
ordinariness {alttttkikatvam).
(v) Sr, tells us that the adj. praty ig-dhdmn refutes the Buddhist
doctrine of momentariness and the adjectives -nirguna and svnyam-jyoti
refute the Mimamsaka and Prabhakara’s views about the nature of the
Soul.
796. mmnuhe: (i) identified himself with Prakrti—VR.
(ii) VJ. credits Hari for deluding the jit as by his will or
Prakrti which obscures the knowledge of jiva.
(iii) Jh'o forgot his own real nature by the of Prakrti
known as avidyd. Jiva had this knowledge before the
creation (during the Deluge) but forgot it after creation.
 368 Bhdgavata PurSiia

which covers (obscures) knowledge and which creates various

wonderful beings similar in attributes (gunas).
6. In this way, due to his wrongly presunfed identi¬
fication with Prakrti, Purusa regards the authorship of karmas
(as vested) in him when (actually) the karmas are being done
by the gunas of Prakrti.
7. Though the Lord is (really)actionless, an unconcern¬
ed witness and blissful by nature, it involves him in .famara
(cycle of births and deaths), bondage and reduces him to a
stage of dependence.
8. They ^^wise people) know that Prakrti is the cause of
the effect (i.e. the body assumed by Purusa in an embodied
state), means (organs of senses) and the doership (the presid¬
ing deities of sense-organs). In reality, Purusa is distinct and
beyond —superior to—Prakrti j (but) he is the cause of all plea¬
sures and pains as the experiencer, due to his identification
with Prakrti.’®'

Devahuti said'.
9. Oh best among men, please tell me the characteris¬
tics of Prakrti as well as of Puru§a. They are the cause of this
universe, which consists of both gross and subtle products.

The Lord said:

10*. They (the knowers) call that as which is
Pradhdna—(the chief, ultimate first principle). It consists of

797- Cf.
kdiya-karaifa-karlTtve iutu^ prakftir ucyatel
purufalt sukha-du(ikhSnStn bhoklrtve futur ucyatej BG. 13.20.
VJ. explains the 2nd half: They know that it is Visnu who is
superior to Prakrti, is the cause ofjiva’s experience of pleasure and pain.
VG. endorses the same.
*According to ISK this mSla-Prakrti is avyakta (3) and PradhSna (i i,
57 etc.). It appears that the original doctrine of eight-fold Prakrti
(probably related to levels of yogic awareness, vide 3.10-11) was
represented later as 'vertical* evolution with Prakrti as the first Principle.
The characteristics of the Prakrti are enumerated in ISK as follows;
Hetumad anityam avydpi sakriyam atukam airitam liAgam/
Samyavadt paratantrath tyaktarii viparitam eayakhun // 10//
lAvyakta is the opposite of tyakta which is caused, finite, non-perva-
 . . .
111 26 12 369

threegunas {Sattvaf rajas and tamas). It is (by itself) unmani¬

fest and eternal. It is of the nature of both cause and effect.
It is, by itself, undifferentiated and without any specialities,
but it is the basis of (and hence possesses) specialities or
attributes.
11. The learned know Brahman as comprising of the
effects of Pradhana—a. collection of twentyfour principles, viz.
five tanmatras (subtle potentials of elements), five elements
{maha-hhUtas), four’®* internal organs, viz. manas^ buddhi, ahash-
kdra and citta) and ten (sense-organs consisting of five cogni¬
tive and five conative organs).
12. There are only five gross elements {mahabhfltas)y
viz., earth, water, fire (heat-light), air and the sky (space).

sive, active, plural, supported, emergent, composite and dependent’. The

next Kdrikd (ii) further describesPraArftt as 'characterised by three gufiaf
undiscriminated, objective, general {sdmdnya), non-conscious and produc¬
tive.
A reference to the Bh. P. (supra I. lo, II.5, III.5, III.7 etc.) will
show that the Prakrti is not an independent real as is presumed in the !SK.
God, in his desire to realize himself, reflects himself in the Prakfti which
is his own power, and it is through this impregnation of himself in his own
power, that Prakfti is enlivened by consciousness, and he appears as
individual Souls suffering from the bondage of Prakrti. It is through his
creative effort called Klla (Time) that the equilibrium of the guf^as of
Prakfti is disturbed and categories (or ‘Principles’) are evolved. Later
(infra XI.13, XI. 23 etc.) an extreme idealistic monism practically effaces
S&ihkhya realism, as the Bh. P. holds that ultimate reality is one and that
all differences are merely in name and form. Prakrti and its manifestations
are due to the operation of the M&y& power of God. This M3yS is defin¬
ed as that which manifests non-existent objects but is not manifested
itself (Bh. P. II.9.33).
It will thus be found that the concepts of Prakrti in the ISK and in
the Bh. P. are not the same. (For Kapila’s Philosophy in the Bh. P. vide
Dasgupta—Hist, Ind. Philo. Vol. IV. 34. 34-48).
A systematic comparative study of the Sdthkhya in the Bh. P. and the
classical Sathkigfa is beyond the scope of such foot notes.
798. I enumerated these on the basis of verse No. 14 below. But
VR. states them as manas^ ahathkdra, tnahat and atyakta {eahtrbhir mono*-
hadAdra-mahad-aoyaktairl). He later (verse 14) admits that if the four
aspects of mind enumerated in this verse are counted as ind<q>endent, the
number of categories will be twenty-seven.
 370 BhSgavata Pur^a

The subtle objects of these (elements)’•*, viz., smell and

others, i.e. taste, colour-form, touch and sound are also the
same in number according to me.
13. The seiise-organs are ten: the ear, the skin, the eye,
the tongue and the nose. (These are the cognitive organs).
The organs of speech, the hands, the feet, the organ of gene¬
ration and the anus is called (enumerated) as the tenth. (These
are conative organs).
14. The internal organ has four aspects viz. manasj
buddhi, akcahkdra and citta. (This) fourfold distinction is observ¬
ed through its characteristic functions.*®®
15. This much is the list of the enumerated principles
of Brahman as conditioned hy gunas as explained (to you) by
me. What is called ‘Time* {Kdla) is the twenty-fifth principle.
16. Some regard Time {Kdla) as the super-human
power of God (I^vara) whence comes fear (death, sarhsdra
etc.) to the jiva who is possessed by Prakfti, and thereby is
deluded by I-ness (a^at^am) in identifying himself with the
body.
17. Oh Manu*s daughter, that divine power is designat¬
ed as Kdla which sets commotion in the undifferentiated gunas
ofPraArti which were (originally) in a state of equilibrium.
18. He is the glorious Lord who dwells within all be¬
ings as a controller and yet is unaffected, and outside of them
as Kala*®^.

799. tanmdtrds : These are not included in old lists of evolutes in

the BG. and Mokfadharma I believe that the Bh. P. is following
BG. and MBH. in enumerating the objects of senses under tatmdtrds. In
the classical SSihkhya the objects of senses are left out of the list of
tattvas. In it jthe tanmalds are the products of aharhkdra and serve as subtle
potential of gross elements {MahSbhUtas vide ISK. 38.) G. J, Larsen writes :
'The subtle elements function somewhat like manor. ..They are products
of self-awareness and yet they in turn come in contact with or generate the
external world*.—Classical SdMhyOf pp. 305-6.
800. VJ. and VD. state the functions as follows: Buddhi leads to con¬
clusions; manof entertains doubt ; aharfdedra creates pride; citta is the
cause of remembrance.
801. 3R. concludes: Thus there are twenty-four categories of
Prakrti. The twenty-fifth is the jlva (individual Soul) and Supreme
Soul (Ilvara) which are identical.
 . . .
111 26 21 371

19. The Supreme Man deposited his energy into his

Prakrti whose gurnas were disturbed and agitated by the adrffa
(unseen-destiny) of jtvas. She gave birth to the principle
called Mahat which was resplendent (as if made of gold).
20*. That cause of the universe which is unchange¬
able (eternal), wished to manifest the universe which
was lying within it in a subtle form. It drank up (dispelled)
by its lustre the thick darkness (of the time of deluge) which
was capable of covering it. {Mahat was absorbed in Prakfti at
the time of Pralaya).
21. (It is well known in the dgamas) that Mahat which is
characterised by sattva-gu^a, pure, free from passions (like love,
hatred etc.) and the place of the Supreme Lord, is the citta
which is called Vasudeva and it is composed oiMahat Tattoa^^K
It will thus be seen that the Bh. P. presents three aspects of Time :
God, Power of God and Time-sequence. In this chapter, the Bh. P. deals
with the first two aspects. Time is a supra-phenomenal reality. Its
characteristic feature is to disturb the equilibrium of Prakrti and set in
motion the process of creation. It thus pre-exists creation. It is God's
power, dynamism and effort, as it is a force driving the cosmic process to
materialize into subtle and gross creation. Kala pervades the mind of
man as his inner controller and the external universe as time. When
Bh. P. enumerates Time as the twenty-fifth category of Simkhyas, it
refers to the concept of Time as God. When it takes Time as the power
of Puru?a, it refers to the second aspect.. For details Bhattacharya PSB.
1.247-259.

*VR. takes this with reference to God: The Lord, the cause of the
universe which is unchangeable, wanted to manifest the universe which
was lying absorbed in Prakrti within him. By his lustre (knowledge in
the form of his will to create) he drank up (destroyed) the darkness (igno¬
rance, the attribute tamos) which obscured (restricted the knowledge of)
jivdtman.
602. $R. explains ; From this verse the concept of the four oyShas
and how to worship them is given. Here what is considered from the
causal or adkibhuta point of view is Mahatf the same is called eitta from the
point of adhyatma (relation to the body). It has Vasudeva as an object of
meditation {upasya) and kfetrajha as the presiding deity {adhiff^atf) *
It is a sort of a synthesis between the SSthkhya and the Pailcaritra
dgama. The four aspects of antahkara^a of the SHihkhyas are connected
with the tyShas (manifestations of God) of the P&flcar&tras as follows :
SSmkhya PdiUarStra
as
adhyStma adkibhuta upd^a adkifthdtf
(relating (object of (Presiding
to body) meditation) deity.)
 372 BhSgavata PurSna

1. Gitta Mahat Vfisudeva K^rajiia

(the Soul, occu¬
pant of the
body)

2. ahamkara Aggregate of SaAkaryana Rudra

bh&tas, senses
and mind

3. manas manas Aniruddha Candra

4. buddhi buddhi Fradyumna Brahm&

(intellect)

The PeilcarStra idea of is briefly as follows ;

fysha is derived from 'V/Oh with i/t—'to push, to remove, to thruts*
(Apte PSD 307). At the end of mahapralaya, the following six attributes
of God are manifested : jMna (knowledge), aUvarya (power), iakti (pro¬
wess), bale (supremacy), vitya (energy) and tejas (splendour). (They
may be approximately rendered as : i. Knowledge—pure conscious¬
ness, 2. Independence of activity, 3. Potency to become the material
cause of the world, 4. Fatiguelessness and power to sustain, 5. Unafiect-
edness, 6. Selfsufficieney, splendour. These six gur^as form the material
of pure creation. The Vyuhas have a cosmological function vdiile avatSras
are concerned with the liUls,
The Vyuhas are four : Visudeva, SaAkarfana, Pradyumna and
Aniruddha, each having some cosmic functions. Their traditional repre¬
sentation may be summarised in the following table (vide the SSttvata
Sashhila 5, 9-18).
I: Vyi^ • Vdsudeva SaAkarfa^ Pradyumna Aniruddha
2. Prominent .
I jOdna 1 .
JOdna — —
attributes 2. aiiaatya 2. aUoarya — —
3. iSakti — I. Sakti —
4. bala — 2. bala —
5. Virya — — 1. Vitya
6. tejas — — 2. Tejas
3- Complexion Moon-white Red-lead The Sun’s Gollyriiun-
rays dark (like
aHjanddri)
4- Colour of Yellow Blue Red White
Garment
5- Weapons All VyOhas show abhoya-mudra (assurance of protection) by
etc. in 4 the fourth hand and hold a conch in one.
hands
I. a Discus 1. a Plough I. a bow I. a sword
2. a Mace a. a Pestle 2. arrows 2. a Glub
6. Emblem Garuda Tdla Makara Mfga
on the (an eagle) (a'palm tree) (a crocodile) (a deer)
banner
III.26.29. 373

22. The definition of citia is given with reference to its

attitudes (abiding states) such as clearness (capability to bear
the reflection of the Lord), changelessness (absence of laya and
vtkyepa) and tranquillity (freedom from passion). It is just
like water in its pure state (before it comes in contact with
the earth), changeless (free from foam, ripples etc.), sweet,
transparent and clean.
23. The Principle called Mahat which was born out
of the potentiality of the Lord, began to undergo modifica¬
tions. From this Mahat was produced ego {ahafhkara) of three
kinds. It {aharhkara) possessed potentiality to do active work.
24. (The three kinds of ahaAkarazx€) VaikSrikat taijasa
and tamasa (according as it is characterised by the sattoa~gu^j
rajo-gma and tamo’-guna respectively). From these is the crea¬
tion of mind (manas), sense-organs and great elements {mahd-
bhutas).
25. (Herein the vyQha—manifestation of God—to be
meditated is) the Purui^ called Saiikar^na. He has actually
a thousand heads and is designated as Ananta (endless). He
is of the form of aggregate of bh&tas (elements), indriyas (sense-
organs and the mind.
26. The aharfikdra is characterised as being the doer (as
devoid)f the instrument (as the sense-organs) and the effect or
product (as the bhSias). Or it may be characterised by sere¬
nity (with sattva-gu^a)^ vehemence (with rajo^guffo) and dull¬
ness (with tamo-gum).
27. The principle called mind {mams) was created
from sdtlvika or vaikdrika aharhkdra undergoing modifications. It
is characterised by thinking and special meditation and is the
source of desire*®*.
28. The wise persons know it by the name Aniruddha,
the Supreme Master of sense organs. He is bluish in comple¬
xion like blue lotus in the autumn. He is to be gradually
propitiated hyyogins (as it is difficult to propitiate him).
29. Oh pious lady, from the taijasa ahaihk&ra undergoing
modifications was created the principle called which
as distinguished from dtta) is characterised by intelligence or

803. kSma-sambhaec—^The son of Kftma, I.e Pradyunma.

 374 Bhagavaia Purajfa

special knowledge of understanding reality and the power to

favour sense-organs. ^
30. From the point of its aspects, it is separately charac¬
terised by doubt, misapprehension, correct determination,
memory and sleep (or unconscious state).
31. All the sense-organs {indriya^i) classified as the
conative and cognitive organs, are created from the Taijasa
akarhkara only. For conation (activity) is the power of Pr^a
(who directs the organs of action). And cognition or the
power of understanding and knowing is the power of Buddhi
(which controls the cognitive organs). —^Both Praiia and
Buddhi being products of the Taijasa aharhkdraf all the sense-
organs are also the products of the Taijasa aharhkara.
32. From the Tamasa ahaiiikdra which was prompted by
the Power of the Lord, was produced the tanmatra called Sound
(*the sound-potential’). Thence came forth the Mahabhuta
(gross-element) called Space {akdia) whence was evolved the
sense of hearing which receives sound.®®*
33. The wise people know the characteristic of Sound
to be the capacity to convey meaning or ideas, to serve as an
index of the seer (or the speaker), and to work as the subtle-
potential of the space (sky).
34*. With reference to its functions, the characteristics
of the space {akdSa) are to provide space for beings, to pervade
them within and without, to afford support (abode) to Pr^a,
sense-organs and the mind.
35. Out of the Space {dkdia) characterised by its subtle-
potential sound, while undergoing modifications by the force of
Kdla (Time), there arose the subtle-principle of Touch. From
it evolved the Vayu (wind) and thence the Skin {tvac) the
sense-organ of touch which gathers i.e. comprehends touch.
36. The chief characteristics of the Touch {sparia)
are softness, hardness, cold and heat. It is the subtle princi¬
ple of Vayu (wind).

804. Gf. supra III. 5.3a.

* 8R., VR. remark that in this way the following verses consist of
groups of three, the first describing the creation of the gross-element, the
second verse giving the characteristic of that tanmitri and the third the
characteristic of tlw malUIbhSta,
 III.26.45. 375

37. From functional point of view, VSyu is characterised

by movement (of branches of trees), collecting together (of
grass etc.) reaching (of things), carrying of particles (e.g.
fragrance to the nose) and sound (to the ear) and giving stre¬
ngth to all sense organs.
38. When Vayu with its characteristic subtle principle
touch, was impelled by Destiny, was evolved the UmmStra
(subtle principle) called Rupa (Form—colour). Out of il
arose Tejas (heat—light) and the eye which is the sense to
grasp RSpa (Form—colour).
39. Oh good lady, to give form to a substance, to be its
attribute, to be co-extensive (and co-existent) with the sub¬
stance as well as to be Tfjas (heat-light) itself, are the abiding
characteristics of the tan-malra Rupa.
40. To illuminate, to cook Tood), to intoxicate, to
destroy cold, to dry, to make one feel hungry and thirsty—these
are the effects of Tejas.
41. When Tejas with its subtle principal( tanmStra) RUpa
(Form—colour) was undergoing modifications by being incited
by Fate (daiz;a),the tanmatra called rasa (taste) was evolved.
From it was produced water and the Tongue (the sense of
taste) which grasps (apprehends) taste.
42. Due to the effect of substances mixed with it, rasa
(taste), though only one, becomes distinguished as many, such
as astrigent, sweet, bitter, pungent, sour (and salty).
43. Moistening, making adhesive, giving satisfaction,
sustaining life, refreshing by satisfying thirst, softening, remov¬
ing heat and exhaustion, abundance (unfailing continuous
supply) or the preponderance (of water in the constitution of
body)—these arc the characteristic properties of water.
44. When water along with its subtle principle rasa was
impelled by Destiny (daiva) and was undergoing modification,
the subtle principle Smell was evolved. Hience was formed
the earth, and the Sense of Smell (nose) which cognises smell.
45. Due to the different proportions of mixing up of
particles of substances, the smell, though one, is distinguished
as mixed smell, bad odour, strong fragrance, mild fragrance
(as of a lotus), strong smell (as of garlic), acid smell and
others.
 376 Bhagavata Pura^

46. The characteristic functions (and properties) of

Pfthvi are formation into an image of Brahman, independent
stability in a position (without the support of jala etc.), sup¬
porting other objects (like water), to be the means of making
distinction in dkdSa (such as ghafakdlg, mathdkdSa eic.), to help
distinctions in all beings and their qualities.
47. That is called the ear (the sense of hearing) of
which the special characteristic is the apprehension of sound
{fabda)i the special attribute of the Space (dkdia). They (the
learned ones)know that to be the sense of Touch, the speciality
of which is apprehension of touch, the special characteristic
of Vayu.
48. That is called the sense of seeing (eye) of which
the object of perception is TVjflj (Form—colour), the special
quality of Tejas (Heat—Light). The wise know it to be the
sense of taste (Tongue), the special object of which is rasa
(taste) which is the special characteristic of Water. That is
called the sense of smell (nose), the principal object of which
is smell, the special characteristic of the earth.
49. The property of the cause is inherently found in the
effect. Hence cumulatively, all the characteristics (of all ele¬
ments) are found in the earth.
50. When the seven*®* principles such as Mahat and
others remained separate (there was no creation of the universe
so) the creator of the universe along with Kala (Time),
karma (action or adrft^i) and guitar entered into them.
51. Out of those principles synthesised and (thrown in¬
to commotion by him,) thre came forth the inactive, unintelli¬
gent Egg of the universe. From it arose the Virdf-purusa.
52. This Egg of the universe is called ViSesa. It is
surrounded. by (elements such as) water and others, each ten
times bigger than the previous one. (All of them) are covered
on the outside by Pradhana. Here this extensive world is the
body of Lord Hari.
53*. The Supreme God (giving up inactivity) rose from

805. viz. Mahat, (duahkara and bkdtas. As per older tradition ianmdtrat
are subsumed under bhOfas.
* yj. takti the Ahl. in hirapmaj^ad... ko/dt ia the sense of Acc. and
interprets ; The great God Hari made the golden Egg of the universe lying
in the water to rise above it. He entered it and also the body of
 111.26.59. 377

the golden egg, lying on the water. After entering («cont¬

rolling) it, he pierced the vacant space^*** therein in various
ways.
54. From this^^, at first was evolved the mouth. From
the Mouth came forth the speech. Along with speech the
Fire {Vahni) came out. Then were evolved two nostrils. Out
of them was issued the sense of smell along with Praigia (vital
breath).
55. From the sense of smell was evolved Vayu. (Then)
two eyes were formed and thence the sense of seeing. From
this (sense) was evolved the Sun {S&rya). (Then) were form¬
ed the ears. Thence issued the sense of hearing from which
came forth the (presiding deities of) directions.
56. Then was evolved the Skin to inraj. Thence grew
hair, beard, mustaches etc. from which were produced herbs
and plants. Afterward was evolved the organ of generation
(the penis).
57. Thence came forth the semen out of which was
evolved water. Then was produced the anus whence the
Apdna. From Apana came forth Death which causes fear to
the world.
58. (Thereafter) were formed the hands from which
came forth strength. From them came forth Indra {Svardt),
(Then) were evolved the feet from which came forth locomo¬
tion or movement. Thence came forth Hari.
59. The blood vessels were then formed in him. From
them was produced blood from which were issued rivers (god¬
desses presiding over rivers). Then was evolved the stomach.

PurufttMtho was born of him. Dwelling within, he xuade space (^dkSiain

the form of the space in mouth (and other organs}, differentiated and
manifest.
VB. states : When Hari woke up from sleep, the sense oigans;^ were
differentiated and evolved for enjoyment of the various aihSSs of God.
806. kham—(i) a hole,—^$R. (iii) The conative and cognitive
sense-organs which were undifferentiated in bis four-foced body (was diffe¬
rentiated by him into different sense organs).
807. aiya : VR. takes this gen. in the Abl. sense and interprets : God
Brahm&’s body is an aggregate considered, to be made up of pans each of
which is consubstantiaUy the same with the whole. From the mouth of this
Brahmi's aggregate body the mouths of individual gods were issued. From
the mouth was differentiated the speech, and thence Fire, its presiding
deity.
 378 Bh&gavata Pura^a

60. From it arose hunger and thirst. From them came

forth (the presiding deity of) the ocean. Then the heart was
evolved in him. From the heart came forth the mind?
61. From the mind was born the Moon: Then Intelli*
gence (buddhi) was evolved. From it came forth the Lord of
Speech (Brahma). Then (was evolved Ego {aharfikara) .Thence
was evolved citta from which was born Kfetrajrla.
62. These gods (with the exception o£Kfetrajila—the
individual Soul) who have arisen, were unable to make him
rise (and to activate him). (Therefore) in order to rouse him
(into activity) they, one by one, entered into their own spaces
(appointed sense-organs).
63. God Agni (Fire) entered the mouth along with the
speech, but the Virat was not roused thereby. When Vayu
(Wind) entered the nostrils along with the sense of smell, but
thereby the Vira^ did not rise.
64. The Sun entered the eyes along with the sense of
vision, but even then the Virat did not rise. When the (dei¬
ties presiding over) directions (along with the sense of hearing
entered the cars, the Virat did not get up,
65. When the gods presiding over herbs and plants
entered the skin along with hair, the Virat did not rise. When
the (presiding deity of) water entered the organ of generation
along with semen, the Virat was not roused.
66. The god of Death entered the anus along with
Apdna but the Virat was not activated. Indra along with
strength entered the hands but the Virat remained inactive.
67. Visnu, along with power of movement, entered the
feet but the Virat was not roused. Goddesses of rivers entered
the blood vessels along with blood, but the Virat was inactive.
68. The (god of the) ocean entered the stomach along
with hunger and thirst, but the Virat remained unaroused.
The Moon entered the heart along with the Mind, but the
Virit was not roused.
69. Even Brahma entered the heart along with intelli¬
gence {buddhi) but the Virat did not get up. When Rudra
along with akarhkara entered the heart, (still) the Virat was
not-roused.
70. But when Kfetrajha (the intelligent individual
 III.27.1. 379

Soul), the master of ctVto entered the heart, the FtVa/

immediately was roused and got up from water.
71. Just as Prana (vital breath), sense organs, mind
and intelligence are not able to wake up the (body of a)
sleeping person by their own power without his (A^«/r^'Aa’j)
help (so was the case with Virat Purusa).
72. By devotion unto God, (leading to) non>attachment
to anything else, and with mind inclined to and concentrated
by Toga^ and the knowledge obtained by it, one should medi¬
tate on the Soul {Pratyagdtman) within oneself as different
from it (from the chain of causal-relations)*.

CHAPTER TWENTY-SEVEN

(The Sdrhkhya Philosophy—Prakrti and Purusa)

1.** Though Purusa (the Soul) resides in the body

(which is a product of Prakrti) ^ he is not affected by the gw^s
of Prakrti (such as pleasure, pain etc.), just as the Sun (in the
sky) reflected in the water (is not affected by the qualities of
or changes in the water). For the Purusa is destitute o?gu^asy
hence his freedom from action and the consequent changeless¬
ness.

* GD. makes explicit the process implied above by : The first stage
is devotion (bhakti) of nine kinds. When the heart is purified by devotion,
there arises non-attachment to pleasures or worldly things. Then comes the
knowledge about the distinction between Prakfti, Purusa and livara. By
that knowledge, understanding the individual Soul (Pratyagdtman) lo be
different and distinct from the body which is an aggregate of cause and
effect, one should, with mind trained for concentration byjrega discipline,
meditate on the Rsetrsyfia or Pratyag-dtman.
**(>) VR.; JIva, though abiding in a body (a product of Prakrti)
is not affected by the gwyas of Prakrti such as the form of existence as a god
or a man or pleasure, pain etc. For the real nature of jiva does not under¬
go any change by his birth as a man or god. He is not the doer of the
activities of his body, and is free from gwyas like sattoa etc. He is like the
image of the Sun in the water—the real remaining unaffected by changes
in the reflecting medium. Jiva and the body have thus no connection
380 BMgavata.PurS^a

2* When this (jft'a) is attached to the of PraA:r/t,

he becomes deluded by ahathkara and regards himself as the
doer (through false attribution). ^
3. Due to that {Ahariik&ra)^ he loses his independence
and blessed state. By the force of the (detrimental) effects of
karmas due to the association with Prakfti, he gets involved in
saifisara in some form of existence, good (as a god), bad (as a
sub-human being) or mixed (as a man).
4**. (The Soul being the non-doer), the real bondage
of karmas does not exist. But sarhsara does not cease to be till

(viprakarfa) from the point of place (deia); time (ICala) and nature
(svabhava).
Alternatively VR. interprets Prakrti dhatma as a birth in the from of
existence as a man or a god, and states these dhamas do not belong to the
jiva. His appearance as a man or a god is a false impression (bhranti),
(ii) VJ ; The Supreme Being and the jiva reside in the same body.
But Vifnu being perfect is not affected by pleasure, pain, birth,
death etc. for he is not affected by the six vikSras (changes such as
birth, growth etc.). He is not dependent for his action on anybody, and
hence an absolute agent. He is free from gmas e.g. sattva etc. He is like the
Sun, unaffected by the changes in the water wherein he is reflected.
(iii) JG., VC. follow Sr. in general.
(iv) VB. : Although jiva is found in a body, he is merely reflected
in the Prakrti like the Sun in the water. He is not ‘greased* by the gustos
like sattva etc. for there is no uikar^ (change) in him. He has no adfffa and
hence no action.
* (i) VR: The Soul is different from Prakrti. But his (false) identi¬
fication of himself with the body obscures his real essential nature. When
he is attached to the funar of Prakrti (like sound, taste etc.), he becomes
egoistic that he is the independent doer and gets the bondage.
(ii) VJ : When the jiva is attached to the gu^s i.e. his body which is
composed of gmas, he is deluded by Ego. Consequently he forgets the
essential nature of the Lord and his own limits as a dependent doer.
(iii) SD : Though the Soul is really free, he wrongly identifies him¬
self with gavas and out of egoism he gets deluded to regard hinuelf as a
man or a god and considers himself as the agent.
(iv) VB : gtaias cannot do anything independently. The Soul being
cetana (sentient), transfers his own attributes to them (just as the Sun
makes water hot though it is cool by nature). After thus controlling gu^s
he becomes deluded by identifying himself with the and (wrongly)
thinks that he is the door.
**(i)VR : The forms of a man, god etc. are not real forms of the Soul.
But as long as bethinks about objects of senses, this calamity
III.27.12. 381

he is brooding over the objects (of senses), just as one experi¬

ences misfortunes in a dream (even though it is unreal).
5. Therefore, the mind which is attached to the wicked
path of sensual enjoyment, should be gradually brought under
control by the Bhakti yoga (path of devotion) and intense non¬
attachment (to worldly objects).
6-11. He who practises meditation by the paths of
yoga characterised by ai^as (stages) like yama, niyama etc., is
full of faith (in me) by real, sincere love to me, and by listen¬
ing to stories about me, looks upon all beings as equal,
renouncing all attachment and company; hates nobody, prac¬
tises celibacy and observes silence, follows his own duties
which are powerful on account of his offering them to God,
that sage who is satisfied with whatever he gets by chance,
is moderate in eating, resorts to solitude, is serene and
friendly to all and self-controlled, does not entertain false
attachment (like *me* and 'mine*) to his body and its depend¬
ents or property, has the knowledge whereby one can realize
the truth about Prakfti and Puru§a, has superseded the
stages like wakefulness, sleep etc., and hence has ceased to
see other things except God. The self-seer sage realizes his
Soul {Atman) by his Self (conditioned by ego) just as one sees
the Sun (in the sky) by the eye which is also a modified Sun,
(such a sage) attains to that non-dual (absolute) Brah¬
man which is completely distinct and free from the subtle-body
(littga-iarira) and which appears as real in unrealities like
ahaMara which is the friend, i.e. the support of Pradhana;
which is like an eye to the Asat (i.e. which sheds light on
Mahat etc.) and which is woven fully into all causes and
effects.
12. Just as the reflection of the Sun in the water is seen
by its reflection on tlie (wall inside the house on the) shore

of sathsara persists just as in a dream he experiences pain etc.

though his body in the dream is unreal.
(ii) yj. thinks the God’s grace is essential for the cessation of
sahsata.
(iii) . VO.: Even though kamas are unreal, the Soul due to his
ahaihkSra as being the doer broods over the objects (and gets
bound in satiuSra by the actions done by his body}.
 382 Bhagmaia PurSn^a

(at first and just as (thereafter the real Sun in the heaven)
is noted due to its reflection in the water.
13* Similarly aharhkira of three kinds as typified by
three gwfas is seen as the reflection of Sat by the images of
dtman which are conditioned by the bh&tas (body), indriyas
(sense-organs) and the mind. By the reflection of the dtman
in ahathkdra^ the real dtman whose essential nature is knowledge,
is realized.
14. When, due to sleep, the bhilias, their subtle princi¬
ples {tanmdtras), sense-organs, the mind, intelligence and
others (such as ahamkdra) are completely absorbed in
the unmanifest Prakrti, that which remains awake and free
from ahamkdrd {in the dead-like sleeping body) is the Soul.
15. In that state, when the ahadikdra is dormant (lit.
lost), the Seer (thejfoa), though himself is not lost, wrongly
thinks that he is lost, like a man stricken with grief at the loss
of his fortune, feels (about himself).
16. In this way, having thoroughly thought over (this
distinctness of the dtman), he realizes the Soul which is the
basis and the illuminator of all the matter (or combination of
cause and effect) including aharfJcdra,

Deuahuti said:
17. Oh Lord, Brahman, as both {Prakfti and Purufa)
are interdependent (for their manifestation) and eternal,
Prakrti never leaves the Puru§a.
16. Just as the existence of smell and the earth (the
smelling substance) or of taste and water cannot be mutually
separate, Prakrti and Purufa cannot be logically discontinuous
(i.e. cannot exist separately).

8o8. VJ. adds one more interpretation; Just as the reflection of the
face in water indicates the real face (person) standing on the bank, similarly
the reflection of the Sun in the water leads to the knowledge of the real Sun
in the sky.
* VJ. gives a totally different meaning : Se^a is the presiding
deity of three types of <ihaiiikSra (according to three gi((bir). He is teen
through his reflections viz. the presiding deities of bhOtas^ indriyas (sense
organs) and the mind {manas). By the reflection called Sefa, the fourfaced
BrahmE is perceived, and through the reflection called Brahmi is seen
Lord Naraya^a, the knower of the reality.
III.27.29. 383

19. How can there be emancipation (lit, alone-ness)

from Prakfti when the guofos of Prakfti are in existence. These
form bondage of kamas to Puru9a who is (essentially),
inactive.
20. Sometimes the terrible fear (of may seem
(practically) receded by careful reflection about the Principles
(considered above). But as its cause (viz. the of Pralqrti)
is not destroyed, the fear appears again.
21-23. By performance of one's duties (according
to one’s Var^a—caste—and aSrama—stage in life) without any
desire for its fruit, by pure mind, and by devotion intensified
by hearing the stories of Hari for a long period, by
knowledge which has comprehended the reality, by a very
strong aversion to the world, by yoga accompanied with
asceticism, and by intense concentration (of the mind) on
the Soul {atman)i Prakrtij being consumed day and night,
gradually disappears in this very birth like the piece of ^ami
wood (from which fire is enkindled), the source of fire,
(is burnt down by fire).
24. Prakrti which has been abandoned after enjoying
her (products), and whose evil effects are always seen, does
not bear anything inauspicious (like the bondage of itarmu) to
the Supreme Lord who is established in his magnificence.
25. Just as a dream presents a great many of calamities
to a man who is not awakened (but is dreaming in sleep), but
the same (dream) is not capable of deluding him when he is
awake.
26. Similarly Prakrti never causes any harm to one who
has realized the Truth, and who has set his heart upon me,
and who is delighted in realizing the Self {atman).
27. When a sage is delighted in hisownSelf (afman),
and after going through many births is unattached and averse
to everything upto (i.e. including) the region of Brahma.
28-29. (and being) my devotee has realized the true
Self, by my grace, he easily attains to his essential state, as
distinct firom his physical body,—a state of final beatitude
called Kaioalya, The wise man who has cut asunder all
doubts (i.e. pseudo-knowledge) by his vision of the Self {Stma-
jUSna) goes by my grace to the state attained after the destnic-
 384 BhSgavata Purina

tion of the subtle body {HAga-iama) and from which state there
is no reversion (to sa^sara).
30. Oh mother, when the mind of the Siddha (the eman¬
cipated sage) is not attached to the miraculous powers born of
yoga and obtained through yogic practice, then only is attained
the ultimate state pertaining to me—a state where even the
death cannot laugh (is powerless).

CHAPTER TWENTY-EIGHT
(Exposition of the Affdnga-Toga {the eightfold Path of Toga)

The Lord said :

1. Oh Princess, I shall explain to you the nature of the
sa-hija^^ type of Yoga, by practising which only, the mind be¬
comes tranquil and pure, and goes to the path (leading) to
Brahman“®.
2*. Performance of one’s religious duties according to
one’s capacity, aversion to irreligion, contentment in what one
obtains by the Lord’s grace (or one’s fate); worshipping the
feet of those who have realized the Soul {atman)*
3. Abstention from duties pertaining to dharmat artha
and kdma (the first three common goals in life), devotion to
duties leading to mok^a (liberation), eating pure food in mode¬
ration and permanent stay in a safe, secluded place.
4. Non-violence, truthfulness, non-stealing, acceptance
of only the bare necessities of life, celibacy, penance, purity,

8og. sabtja : The Yoga ii of two types ; sabija and nirb^a, Sabija
requires an object for meditation (SR.) which is according to VJ. & VD.
Visnu. The a/r^i/a-yoga consists of curbing the wavering mind and sub¬
jugating it solely to the Self as prescribed in the 6G. 6.s6 (VB.).
8io. sat-patham—(i) The path of bhai/i (RR.); (ii) The path lead¬
ing to the realization of diman (VB.) or of the Lord (VB., SD.).
* Although the commentators label the virtues enumerated in these
(9-6) verses as jfama and nijama, the first two aAgas of Yoga, it is an
elucidation of Ys. 9.30-39. Of. the list of virtues in BG. 16.1-3; 17.7-11,
17.14-16 as *means to knowledge* as the daiet samPad and as moral discipline
{tapas)
 111.28.12. 385

study of Vedas (or •^(Sr<rai),( ritualistic) worship of the Supreme

Man.
5. Silence, ever-firmness in bodily posture and steadi¬
ness, gradual control of breath, mental withdrawal of senses
from their objects into the heart.
6. Concentration of the mind and the breath in one of
the plexuses (like the mUlddhSra cakra)^ constant meditation of
the (sports, actions) of Lord, and concentration of the
mind on God.
7. By these and other means (such as observance of
vows, giving donations) one should attain control over his
breath, and deliberately and without slackness, direct the
mind to the right path—^mind which has become polluted by
going to the path of worldly enjoyment.
8*. Having firmly fixed his seat in a clean holy place,
he should (firstly )get (thorough) control of his bodily posture.
He should comfortably^^^ be seated on that seat, and keeping
his body erect, he should practise (breath>control).
9. He should purify the passage (path) of the breath
(the respiratory system) by systematic inhalation, retention
and exhalation of breath or vice versa^ so that the mind be¬
comes quiescent and steady.
10. The mind of 2^yogin who has mastered his breathing,
becomes pure immediately just as gold melted by the blast
of wind and fire, gives up the dross mixed with it.
11. One should burn one’s impure humids in the body
by breath-control, the sins by Dh&r(ui^^\ the attachment to
objects of senses by PratyShSra^^^ and undivine qualities by
meditation.
12. When one’s mind becomes pure and properly steady

*. This is practically a quotation from BG. 6.11-13.

811. svastx: 3R. reads svastikam Ssfnam and interprets : *in the bodi¬
ly posture called svoiUkdsana*, He quotes a verse describing diis posture.
VR., VG.. SD., VB. foUow 3R,
812. DAArofi^'Fixed attention* is binding the mind to a place like a
plexus (cakra) in die body—YS. 3.1.
8| 3. Praty&Srar-swt-oifqfisan^frtffoga svarillfintAirA iModriydfM
pratjMOrak / YS. a.54. *Pratjfghin (withdrawal of the senses) is as it were
the imitaticm of the mind-stuff itself cm the part of the organs by di^ida*
ing themselves firom their objects*. Wood—YSP. 197-98.
 386 BhdgawUa Ptarifya

(poised), by Toga, one should meditate on the form of the

Supreme Lord, with his eyes fixed at the farthest end j( the tip)
of his nose.
13*-18. The Yogin should meditate on the complete
form of God, till his mind is completely fixed on God; whose
lotus-like face is kindly (i.e. gracious); whose eyes are reddish
like the interior of a lotus; whose complexion is dark-blue like
the petals of a blue lotus; who is holding (in his hands) a
conch, OL disc (Sudariana-cakra) and a mace {Kaumodaki gadd)
whose silk garments are yellow like the bright (shining);
filaments of a lotus; whose chest bears the mark of &rwatsa\
who wears the resplendent jewel kaustubha around his neck;
who is garlanded by a vanamSld about which intoxicated
bees are humming sweetly; who is adorned with invaluable
necklace, bracelets, crown, armlets {armada) and anklets;
whose waist (lit. hips) is engirdled by a lustrous belt; whose
seat is in the lotus-like hearts (of his devotees); who is the
most beautiful, serene, delighting the eyes and the minds (of his
devotees); who is extremely charming to look; who is ever
bowed (and respected) by all the worlds; who appears like a
boy (of fifteen) in age; who is eagerly absorbed in (showering)
grace on his servants; whose holy fame deserves to be
eulogised; who has enhanced the fame of Bali and other
pufffailokas (persons of hallowed name).
19. With his mind full of pure devotion, he should
contemplate the God as st nding, walking, sitting, lying, or
occupying his heart—Lord whose UUls are worth looking.
20. When the sage finds that his mind becomes concen¬
trated on all the members of the body of the Lord as a whole,
he should try to fix on the members (of the body of the Lord)
one by one.
21. He should reflect (contemplate) the lotus-like feet
of the Lord which are enriched by the (lines showing) marks
of theVajra, the goad {aAkuSa)^ the hairntt {dhotya) smd the
lotus, and the lunar rays emanating from whose group of
prominent, reddish, refulgent (toe-) nails have dispelled the
dense darkness in the hearts (of his devotees).

* From this verse, the author gives the different mental represen¬
tations of Vifou on which the Yogin should meditate in a serial order.
 111.28.27. 387

22. One should contemplate for a long time the lotus*

like feet of the Lord—Feet, the vraters washing which flowed
forth and became a great river, the Gaflgft. God 8iva bore
the sacred waters (of the Gaflg§) on his head and became
supremely auspicious. (One should meditate on) those feet
which are like a thunderbolt discharged against the mountain
of evils (sins) in the mind of the meditator (or the feet which
detonate the Vajra, the mark on his feet, against the mountain
of evils).
23. One should contemplate in one’s heart (the pair of
the shanks and) knees of the All-pervading Lord who liberates
from seafisara—the knees which are placed on hor thighs and
are gently served (pressed and massaged) with her brilliant
sproutlike hands by Lak^mi of lotus-eyes, who is the mother of
god Brahma, the creator of all the worlds.
24. (One should meditate in one’s heafta on) the thighs
of the Lord which appear superbly beantifui on the dhoulder of
Garuda, and which are the source (or reservoir) strength,
and are like Atasikd (linseed) flower in complexion. He
should further contemplate his waist or round hips which
are encircled (lit. embi*aced) with a girdle which belts his
yellow garment {Pit&mhara) reaching upto his ankles.
25. (One should contemplate) his de^ lake-like navel
on the stomach which is like a cave accommodating all the
worlds and from which sprouted forth the lotus which was the
seat of God Brahma and the abode of the universe. One
should meditate on his pair of emerald-like nipples which
appear bright and white by the rays of the diining wreaths of
pearls.
26. One should then contemplate in one’s heart the
chest of the great God (Hari) which is the resting place of his
Supreme Power (goddess Mahi-lakym!), and which brings
great joy to men’s minds and eyes. Next, one should medi>
tate upon the neck of Lord Hari who is bowed down by all
the worlds—the neck which beautifies the jewel.
27. One should dien visualise for meditation his arms,
the armlets on which got burnished by the circular movements
of the Manditra mountain (while the ocean was being churned
for the nectar)—arms whidi are the support of the LokdipSlai
 388 BhSgavata PurS^

(deities protecting the world). (One should then contemplate}

the Sudaiiana disc of one thousand blades (spokes) of unbear¬
able splendour (and velocity), and the conch which lodks like
a royal swan in his lotus-like hand (due to whiteness of the
conch and the swan).
28. Then one shoiild remember (contemplate) the
Lord's beloved mace, Kaumodaki, besmeared with the thick
(mudlike) blood of inimical warriors. (Then one should con¬
template) the garland (in his neck) which is (as iO resonant
with the humming swarm of bees around it. He should (next)
medicate on the spotless jewel Kaustubha which represents the
essential principle of jfvas (beings).
29. One should (then) properly contemplate the lotus¬
like face of the Lord who, with his mind full of compassion for
his servants, has assumed a form (incarnation) in this world—
(his) face (beautiful) with shapely prominent nose and spot¬
less cheeks illuminated by the oscillations of the refulgent ear¬
rings of crocodile-like shape.
30*. With close attention, one should contemplate in
mind the lotus-like face of Hari which manifests itself in the
mind—&ce looking beautiful due to the locks of curly hair
around it, and lotus-like eyes with flaJiing charming eye¬
brows, and which thus surpasses in beauty the lotus-abode of
Lakfml, which, due to its beauty is attended upon (hovered
round) by black-bees and resorted to by a pair of fish.
31. With perfect and intense devotion one should con¬
template for a long time the glances of the eyes of Hari who i&
dwelling in the cave in the form of one's heart—glances
which are cast with great mercy and favour for soothing the
terrible-most afiflictions of three types {—idkyStmika, idhthkau-
ftke and ddhidaimka), and which are accompanied with affec-

814. The gem, KautiMa repiesents the Soul—the,^-(a0itt—VR., JG.

Of. Jim^um (uyajagah mrU^tm agiKfimalm /
Bibkttrti JCauaMfi kkagmSH Hari^ //
—VP. 1.39.68.
*Lord Hsii wean on hb neck the gem KsustuUu urbkk is s limn of
the Soul of the living beings. It is destitute of any deposit, puu or dirt.*
^ By clever asgumeatsVB. tries to show that (the nined>kl devotion
is describod in verses 89 and 90.
 in.28.35. 389

tionate smile, and which confer abundance of grace (upon hit

devotees).
32. (One should then contemplate) Hart’s most en¬
chanting smile which dries up the sea of tears caused by the
intense grief of all the people who bow to him ; (and should
meditate on) his circular eyebrows which he has bent by his
M&ya to entice and delude the god of love for the sake of sages
(whom he—the god of Love—disturbs in their meditations).
33. Vi^^u manifests himself in the cave of the heart in
one’s body. With a heart full of (lit. moistened with) devo¬
tion, one should contemplate on Vi^u’s loud laugh as an
object of meditation—laugh which exhibits his row of teeth
like Kunda buds, which appear reddish by the bright glow of
his lower lip. Having dedicated one’s mind to him, one
should not desire to look anywhere else.
34. In this way (of meditating on the Lord) the sage
gets the love of Hari engendered in him. His heart is melted
with devotion. He finds his hair standing on their ends through
ecstatic joy. Due to the tears of joy flowing on account of his
ardent love for God, he finds himself frequently submerged in
the flood of joys. He gradually disentangles himself from his
heart which is like a hook to secure the Lord.*^*
35*. When the mind becomes unattached and with-
815. eitta‘ba4iiam etc, (i) The angle in the form of eitta which hooks
up the Lord who is difficult to capture—8R.
(ii) He should gradually disengage his mind firom the person of the
Lord which is to be meditated. He should then meditate on his pra^img*
itmd (Soul).—VR.
(iii) The sage who directs the hook of his heart to the Lord—the
object of contemplation, disengages it (and enters samidki without any
purposeful efforts).—VJ.
This is the method of sab^a samSdhi.
(iv) The heart ofYogin is hard like a hook. Its touch is trouble*
some to the Lord. When this hook is removed (disengaged), God con¬
fers experience of Pratjtag-Umi and Mokfa on the Yogin but not the expe¬
rience of the Supreme Soul.
(v) The hook of the mind which is the instrument of grasping urorMly
ol^ects and turned to meditation etc. which lead to the attainment of Ibri.
—SD.
*VR. 's explanation may be summarised as follows :
If^^ien mind becomes unattached, it becomes destitute of objects of
senses like a flame of lamp free from smoke. When the mind ceases to
 990 BhSgavata PurS^

drawn from the sense-objects, it loses its support (to function

as the meditator has no standing in the absence of the object
of meditation. It becomes dissolved in Brahman (i.e*. its being
is transformed into Brahman) just as a flame in the absence
of its support (oil, wick etc.) becomes one with the Mahabhuta
Fire. In this stage, a man who is free from the flow of gu^as
i.e. the limitations of the body etc. at once realizes his Soul
directly as one (without distinction such as the meditator and
the object of meditation).
36. Even he (the devotee or Yogin) becomes dissolved
in Brahman which is beyond pleasure and pain. In this last
stage attained by the practice of Yoga, his (Yogin’s) mind
finally withdraws (and becomes free from avidya). Tha Yogin
thus realizes the essential nature of the Soul and transfers
from himself the agency of the pleasure and the pain to aharh-
kdra (ego), known as asat which is the produce of aoidyS,
37. Just as an addict, blind with the intoxication of
wine, is not conscious of the existence of the garment he has
worn, the perfect Siddha who has reached the final stage (des¬
cribed above) is not conscious whether his body is sitting or
standing or is removed to another place or has returned by
the will of the destiny, because he (the siddha) has reached
(realized) his real self.
38. So long as the karma which is the cause of the body
is effective (and not exhausted) till that period the body along
with the sense-organs which is at the mercy of the fate does
definitely exist. But he who has mastered the Yoga upto the
•SlsmJdfo* and who has realized the thing (i.e. the Soul) does
not again accept the body along with its attendants (the
Prapahed) as if it is an appearance in a dream. (He becomes

think about these and rises above the contemplation of fonns etc., it
abandons its external activities. Then the individual Soul loses attachment
to his body and the idea of being absolutely independent and directly finds
himself to be apart or attribute of the Supreme Self.—^VR.
VG.: When mind becomes unattached atad free from vifayas (objects
of senses), it loses its stay or suiq>ort, (as it has nothing to think about).
Hence it naturally attains taiiirpdpa like the flame of lamp when deprived
of its wick and oil. In this stage of dissolution of mind, Jtva, directly
experiences the identity of the pure Soul and individual Soul (jlva).
Thenceforth he never returns to sahsara.
 III.29.2. 391

free from the ahoMcSra r^arding his body, his relatives, belong*
ings etc.).
39. Just as a man is found to be different from his son
or wealth, even though they are accepted as his own, similarly
the Soul is distinct from his body (and things in association
with it, though they are regarded as his self).
40-41. Just as the (real) fire is different from the fire¬
brand or from the sparks (emanating from it) or the smoke
(issuing from it) or the burning wood is regarded as the fire,
so also the Seer is different and distinct from bhUtas, sense-
organs and the mind {antab-kararia); the Brahman is different
from what is designated as jiva, and the Lord (Supreme Soul)
is different from Ptakrti.
42. Just as all types of beings (whether bom from the
womb or from the egg or from perspiration or germinating
from seeds as plants) are identical from the point of their
constitution from Mahabhutas, similarly one should see (the
identity of) the Soul (atman) in all beings and of all beinga
in the atman.
43. Just as the fire, though one, appears to be different
according to the difference in the quality of its source (i.e. the
shape, size and quality of the wood burnt by it)—similarly the
embodied Soul appears different according to the difference in
quality of its body (whether human, divine etc.).
44. Therefore, after conquering this incomprehensible
Prakfti, God Visriu*s own power, which is of the form of
cause and effect (sat and asat), one remains in one’s own
(original, pure) form.

CHAPTER TWENTY-NINE
(The Path of Bhakti (Bhakti-Toga) and The Power of Time)

Devah&ti said:
1-2. Oh Lord, the accurate description of the Mahat and
other principles and of the Prakfti and Purufa as described in
the S&ihkbya-d&tra has been narrated—the accurate descrip-
 392 Bhdgtmata Pura^a

tion by which the real nature of these (Samkhya) principles is

correctly understood. It is said to be the source of the Bhakti
Yoga. Please tell (explain) to me in details thes path of the
Bhakti-yoga.
3. Oh revered Kapila, please tell me the different types
of births (existences) of this world of living beings, by hearing
which a man becomes free from attachment to everything
(and everywhere) in the world.
4. Please tell me about the nature of your all-powerful
Kala or Time. He is regarded as the controller of the great
{gods like Brahma). It is because (of the fear of) Time that
people take to good actions.
5. You have certainly manifested yourself as the Sun
shedding light on the Yoga, in order to awaken the people
who are ignorant and hence full of (pride) about
unreal objects (like their body etc.) and are exhausted due to
the attachment of their minds to actions (karmas) and are
hence fast asleep for a long time in the unending darkness of
sarhsara.
Maitreya said :
6. Oh prominent Kuru! The great sage hailed with joy
the beautiful speech of his mother. Being pleased with her
and out of compassion (for her), he spoke to her.
’^he Lord said :
7. Oh mother, the path of Bhakti is regarded as having
many branches; for the objects of men differ according to
their natural dispositions and attributes (like sattva etc.)
8. He who becomes my devotee with the intention of
doing injury (to others) or out of hypocrisy and jealousy or
under the influence of anger or with an outlook full of differ*
ences (or with incorrect outlook of things), is called a Tdmasa
type of devotee.
9. He who, with a desire of worldly pleasures or of fame
or authoritative power, worships me in my images and enter¬
tains notions of difference, is a devotee of rdjasa type.
10* He who wishes to purge all (his) karmas, or desires

* 3R. and later SD. and GD. state that there are 8i types of sagupa-
bhakti. SR. details them as follows : i -3 Tdmasa bhakti—actuatra by injury
(hithsa), religious hypocrisy (dambha) and jealousy (aMtssra); 4-6
 IIL29.16. 393

to dedicate them to the Supreme Lord or wonhipi the Lord

with the simple objective of wcmhip (and expecting no return
for it) but entertains the idea of difference*^*, is called a devo*
tee of the Sdttoika type.
11-12. Just as the waten of the Gahga continuously
flow into the sea, similarly by merely listening to (the descrip^
tion of) my qualities the mind incessantly flows to me who
reside in the hearts of all (beings). This close and intimate
devotion to the Lord (Purufottama), without any ulterior
motive, is definitely regarded as the characteristic of the nirgtafa
type of BhakH.yoga,
13. Even if the kinds of liberation (maXitu), viz. resi¬
dence in the same region with me {sdlokya)^ equality in
wealth, power and glory like me (sdrffi), staying near me
(sdmi/^a)f similarity of form like me (sdnij>^) and even union
with God (ekatva) are offeied to these persons (the atVgHpa-
bhaktas) they do not accept anything except my service.
14. That only is called the absolute*^* (and the highest)
Bhaktiyoga whtrehy one transcends the trinity of gu^ (and
the satdsdra caused by them) and attains to my state (Brahma-
hood).
15. The mind of the man (my mVgupa devotee) becomes
purified by careful performance of daily religious duties with¬
out any modve, by performance of disinterested worship with
ardent faith (as prescribed in the Paficaratradgefna) without
involving the least injury to beings*^*.
16. by beholding at my image, by touching, worshipp-

bhakti—motivated by the desire for objects of esjoyment, for reputation and

for authority; 7-9 SdUoiki bhakti —generated by a desire to purgb all sins,
to dedicate kamas to God and to worship as a duty with no ulterior motive.
Each of these is subdivided into nine according to the ninefold path of bhakd
consisting of drmafat JCtrtoffa etc.
816. VR. 8t yS. read a-fifAag-bhdva : (i) The knowledge that he is
like the body of the LordlVR); (Who sees identity or oneness in my forms.
817. dijantika—^That which takes place finally, i.e. sSyujyatd (absorp¬
tion into God).
818. itAMtiAirapc—Some Atsud (iajury) to subtle beings is inevita¬
ble while washing the temple, cooking food for offering to God, collecting
Bowers and fruit etc. for worship. But this injury is condonable.—VO.
 394 Bhdgaoata PurSi^

ing praising and bowing to me, by regarding me (as residing)

in all beings, by firmness or fortitude and non-attachment.
17. by paying great respect to the great, b^ showing
compassion to the afilicted, by friendliness towards one*&
equals and by observance oiyama and niyama.
18. by listening to the philosophic discourses about dtman,
by eulogizing the name (of God), by straightforwardness and
by association with the noble (Souls) and' by giving up oharA--
kSra.
19. As soon as such a devotee listens to (the descrip¬
tion of) my attributes, he is easily attracted to me.
20. Just as fragrance being carried by (the chariot in
the form of) the wind from its source (reaches the nose) and
captures the smelling organ, similarly the mind which is cons¬
tant and unperturbed and absorbed inattains to (and
realizes) the atman.
21. I am always abiding in all beings as their Soul
{mtafydmin). A man who disregards me (the antaryamin) per¬
forms a sham idol-worship.
22. He who foolishly neglects me, the controller of the
world dwelling as a Soul (atman) in all beings, and worships
merely the images, is (as if), offering oblations in ashes (in¬
stead of in the fire).
23. The mind of a man who possesses aharhkdra (about
his body identifying it with the Soul) and who hates me in
another body regarding me as different (in every person) and
contracts enmity with other beings, never attains tranquillity.
24. Oh sinless, I am not at all pleased with a person
who slights all beings (even though) I am worshipped as an
image by him, with (ritualistic) offerings of various articles
(like sandle-paste, flowers, fruits etc.).
25. So long as a man does not realize in his heart that
I, the Supreme Lord, am present in all beings he should per¬
form his religious duties and worship me in an idol.
26^ If a person makes even a slight difference between

* JG. & VG. take itt&raaBttomach. JG., VC. ! One should treat a
hungry man like himself and feed him properly.
VJ. : Mrtyu in the from of Nrsiihha creates great fear (viz. throudng
a man in the darkest hell) for the man who regards all the antarjfSmint
(inner Souls of beings} as different.
 himself and the Supreme Self {Paramdtman)^^^, 1» who am
Death, create a big fear for him who entertains the idea of
difference.
27. Hence he should worship me by gifts and respectful
behaviour, friendliness and equality of outlook—me who
dwell in all beings as their Soul.
28. Oh auspicious mother, sentient beings are superioi
to non-sentient ones. Those who bear PrS^a (have vital func¬
tions of respiration etc.) are superior to the sentient beings. To
them are superior the possessors of Those who possess
the function of the sense organs are higher than the posi^essors
of mere citta (mind).
29. Even amongst the possessors of sense-organs those
who possess the sense of taste are higher than those who
possess the sense of touch. To these are superior those who
possess the sense of smell. Higher than these are the possessors
of the sense of hearing.
30. Beings which know the difference in colour and
forms (i.e. have the eyes) are higher than those possessing the
sense of hearing. To these are superior, the beings who have
teeth in the lower and upper jaws. Higher than these are the
multipeds. Qpadruped animals are superior to multipeds
and bipeds are higher than the quadrupeds.
31. Among the bipeds, four Vardas (castes) are superior
and the Trahma^as are the highest among them (the castes).
Among the Brahma^as, the reciters of the Vedas are higher.
Superior to these are those who understand the meaning of
the Vedas.
32. He who can solve doubts and difficulties (of Vedic
interpretation) is superior to him who simply knows the mean¬
ing (of the Veda). To him is superior the performer of one’s
prescribed religious duties. But a person who has renounced all
association and does not desire the fruit of his religious acts is
higher than the previous one.
33. Superior to him is the man who has dedicated all
his actions and body to me and who does not entertain the
notion of difference. Ido not know anyone superior to a
8ig. Or : who regards body as coming in between his individual
Soul and the Supreme Soul—SR.
 penon who has dedicated his body to me, deposited his karmas
in me, and has no ego of being the agent of any action and
who sees all as equals. .
34. One ^ould understand that the glorious Lord him¬
self has entered all beings as their jioa (individual Soul) and
should pay great respects to them mentally and bow down to
them.
35. Oh daughter of Manu, the Bhakti-yoga (the path
of Bhakti) and Toga (of eight stages) have been explained to
you by me. By following one of them, a man will attain to
God (the Supreme Man).
36. This is the form of the glorious Lord, the Supreme
Soul, the Brahman. It is both Prakfti and Purusa (and still)
is also beyond them. It is the unseen destiny {daiva) which is
the cause of all harmas (in the form of saAis&ra),
37. The divine form (of the Lord) which is the cause
of the differences in the appearances of things, is called Time.
From it, fear is caused to beings, which entertain the notion
of difference and which preside over the Mahat and others.
38. He enters into all beings {bhStas) and supports
them all. He eats them up (annihilates them) by their means.
He is called Vi^riu, presiding deity of sacrifices who confers
the fruit of the sacrifice (on the performer). He is the Time,
the ruler of rulers.
39. Nobody is dear or inimical to him. He has no friend
or relative. He is always alert and enters into the negligent
people in order to destroy them.
40. It is out of his {KSla*s) fear that the wind blows. It
is due to his fear that the Sun shines. God Indra showers
(water) out of his fear. Heavenly bodies shine out of his dread.
41. It is due to his fear that trees, creepers, plants and
herbs blossom forth and bear fruits in the proper seasons.
42. It is out of his fear that the rivers flow and the sea
does not overflow his fixed limits. Being afraid of him, the
fire burns and the earth (burdened) with mountains does not
submerge ^n the sea).
43. It is due to his control that the sky affords space for
living (breathing) creatures and the Principle Mahat expands
body into the world enveloped in seven sheaths.
 I1I.30.6 397

44. It ig out of his fear that (Brahm& and other) gods

who preside over the guitar (like sattoa etc.) and who can
control this mobile and immobile world (creatures), carry out
their duties of creation etc. in every Tuga.
45. He is endless but puts an end (to all). Time is
beginningless but marks the beginning of all. He is immutable.
He causes beings to be born of parents and causes the end of
antaka (god of death) by means of death.

CHAPTER THIRTY
{Sanhsdra and Sufferings in Hell)
Kapila said:
1. Just as a row of clouds does not know the force of the
mighty wind even though they are dispersed by it, similar¬
ly the people, though at the mercy of Time—Kala—certainly
do not know the great prowess of the mighty Time.
2. Whatever object (of pleasure) a man acquires with
great efforts for the enjoyment of pleasures, the omnipotent
Lord destroys it (lit. shakes it off) and the man grieves over it.
3. For it is out of delusion that an ignorant person
regards as permanent that which belongs to this perishable
body and its relatives such as the house, lands, money (and
other property) which are transitory.
4. In whatever kind of existence (birth) a being is
bom in this sarhsarai he feels happy in that (particular) birth.
He is never disgusted (and unattached) with it.
5. The Jioa is so deluded with the MSyd of God that
even in hell, while he has to subsist on and find pleasure in
the products of hell, he verily does not desire to give up his
(hellish) body.
6. With his heart deeply rooted in his body, wife, child¬
ren, house, cattle, wealth and relatives, he r^ards himself as
great and happy.
 398 BhSgamta Pwlbja

7. All his body is as if burning with anxiety of support¬

ing these; (and) this ignorant person of evil intentions continu¬
ously goes on committing sins. *
8. His mind and senses are attracted by the spell of
the seductive charms of unchaste women in privacy, and by
the sweet indistinct warbling of children.
9. He is prompt and watchful in the householder’s life
which is characterised by unfair moneydealings leading to a
lot of misery. In such houses the householder regards it a
pleasure to counteract the miseries.
10 He maintains them with money (and (other objects)
acquired here and there (in various ways and from any place)
with great injury (and trouble to all). He can enjoy (but little
of) what is left after their consumption. By (thus) maintaining
them, he goes down (to hell).
11. When, despite his fresh attempts to start again and
again, his means of livelihood become a failure, he becomes
overpowered with greed. Growing weak, he begins to covet
after another’s property.
12. Being unable to maintain his family, the un¬
fortunate fellow, whose all attempts have ended in failure,
becomes destitute of wealth and miserable. Being at a loss to
know what to do; the wretch goes on brooding and sighing.
13. Just as miserly farmers neglect old (and hence use¬
less) bulls, his wife and others do not treat him with respect as
before, as he has become incapable of maintaining them.
14-15. Even in that stage he does not feel disgust. He is
deformed with old age and is approaching death. He is over¬
come with disease. He eats but little due to loss of appetite.
His movements slow down and he is now nourished by those
whom he had brought up. He stays in the house like a dog
eating what is contemptuously thrown to him.
16. By the (vital) breath which is passing out, he has
his eye-balls shot out. Phlegm chokes up Uie tubular passage
(in his lungs). He suffers from extreme difficulty in breathing
due to cough and asthema and a gurgling sound is heard in his
throat.
17. He lies surrounded by his weeping relatives. He
 III.30.27. 399

who is bound down with the noose of Death, does not reply,
even though addressed (by his relatives).
18. In this way, a man who has devoted himself com*
pletely for the maintenance of his family and has not control¬
led his sense-organs, loses his consciousness (lit. intelligence,
mind) through extreme pain and dies while his relatives are
crying.
19. Then he sees two terrible-looking messengers of
death with eyes full of anger. At their sight, with terrified
heart, he passes on urine and excrement.
20. They perforce shut him {the jioa) in a body special¬
ly designed to torture him. Fastening a noose round his neck,
they drag him along the rout (to the region of death) like the
policemen (King’s men) do to convicts (persons to be punish¬
ed).
21-22. His heart is breaking with their threats. He is
trembling (with fear). On the way, hellish dogs bite him.
Remembering his sins, he feels distressed. He suffers from
hunger and thirst. On the road covered with hot sand, he is
scorched by the heat of the Sun, forest-conflagration and (hot)
blasts of wind. He is severely whipped on the back. Though
weak and exhausted, he drags (on the road) where there is
neither shelter nor water.
23. Now and then he faints exhausted. He rises again
led by the most accursed dark path to the house of Yama (hell;.
24. He is dragged within three or two muhUrtas^^^ on this
road of ninety-nine thousand Yojanas and undergoes the
sufferings.
25. His body is burnt by surrounding it with firebrands.
Sometimes he is made to eat his own flesh cut by himself or
by others.
26. While he is alive, his entrails are dragged out by the
hounds or vultures in the hell. He is subjected to torments by
the biting and stinging of serpents, scorpions, mosquitoes and
others.
27. His limbs are chopped off one by one. He is crushed
by being trampled by the elephants and such other animab.

820. nukArta—A. period of 48 minutes.

 400 Bhdgavata Pwra^

He is thrown down from the tops of mountains. He is confined

and suffocated in caves or under water.
28. Whether a man or a woman, he or she undergoes
extreme tortures of the hells called Tamisra, Andha-t^isra,
Raurava and others as a result of mutual illicit relations.
29. Oh mother, some say that the heaven or the hell is
here (in this world) only, because whatever tortures or afflic¬
tions are meted out in the hell are seen in this very world.
30. In this way, he who maintains his family or earns
his livelihood only, gives up his family and his body, and
experiences such kind of fruit for it after death (in the other
world).
31. He who has collected only sins as the provision
for a journey (in janUara) has to give up his physical body
which he has maintained by doing wrong to other beings and
goes alone to the hell of darkness {andha-tdmsra hell).
32. A man who commits sins for feeding his family,
experiences in hell their evil consequences brought to him by
Destiny. He becomes afflicted like a man who has been
robbed of his wealth.
33. The being (jioa) who is eager to maintain his fami¬
ly by irreligious behaviour only, goes to the Andha-T^isra
hell, the lowest region of darkness.
34. He regularly undergoes suffering and miserable
types of births (of sub-human beings below, which he has
passed through before his rebirth as a human being). He goes
through them by degrees and becomes pure and is born as a
human being.

CHAPTER THIRTY-ONE

{Sufftrings of tfujiva—The Rdjasi Gati)

Thi Lord said :

1. The jioa is impelled by the force of his Karma
which is under the direction and control of God. For the forma¬
tion of his gross body, he, through the medium of the semen
of man enters the womb of a woman.
 . . .
111 31 10 401

2. In one night, the mixture of the (man’s) semen and

(the woman’s) blood takes place. In five nights, a circular
bubble-like mass is formed. In ten days, it becomes (some*
what) hard like the fruit of the jujube tree {karkandhu). There¬
after, it becomes a ball of flesh or an egg.
3. In one month, the head is formed. In two months,
the body develops arms, feet and other organs. In three
months, nails, hair, bones, skin, the penis and the anus are
formed.
4. By the end of the fourth month, the seven essential
ingredients of the body are produced. In the fifth month,
hunger and thirst arc felt. In the sixth month, the foetus is
enveloped with an external skin calledand it begins to
make movements in the rightside of the mother’s abdomen.
5. He develops the essential ingredients of the body by
the mother’s intake of food and drinks. The jiva stays in an
abominable hollow place, full of urine and feces, a breeding
place of worms.
6. By the frequent biting of the hungry worms which
are there (in the same hollow place), his whole body, being
very delicate and soft, is wounded all over. Being extremely
tormented, he falls into a swoon at every moment.
7. He is affected by the bitter, pungent, hot, salt, astrin¬
gent, acidic and such other unbearable substances eaten by
the mother, and thereby suffers pain spread all over the body.
8. Enveloped in the womb and surrounded on the out¬
side with the entrails, it lies there with his head protruding
towards the stomach and with his back and neck in a bent
position.
9. Like a bird (shut up) in a cage, he is incapable of
making (free) movements of his body there. As a result of his
karma in previous births, he recollects his actions {karmas) done
in the last hundred previous births and suffers the endless pain
without a sigh. What happiness can he have (in such a
condition).
10. From the seventh month, he gets consciousness.
But as he is always moved by 'the winds of delivery’ {s5ti-
z;ato), he cannot remain in one spot like the worms born in
the feces in the same place.
 402 Bhdgavata Pura^a

11. The jiva who knows both body and the Soul but is
bound by seven essential ingredients of the gross body, is
afraid. In repentance he folds his hands and in wqrds express¬
ing distress, he praises the Lord who has confined him in the
womb. The jiva (the Individual Soul) said :
12. That the Lord has shown me this condition (made me
to experience confinement in the womb) is quite befitting as I
am wicked®^^. I, who am of that type, (now) take shelter
under the lotuslike feet of the Lord, who fearlessly moves over
the earth, after assuming various bodies (incarnations), with
the desire of protecting the world, which has submitted to him
for refuge®®*.
13. I stay as if bound down, here (in the mother’s
womb), depending on the Maya in the form (of my body con¬
sisting) of five Bhutas, sense-organs and mind (manas), and with

821, VB., VR. read ; upa-pannam—(the world) created by him.

822. VC. : “I am ruined by great calamities. But the God has
inspired in me such type of mental attitude as iS capable of delivering me
from this.’*
VR.: Paramatma occupies the same body (consisting of bhutas etc.)
as the one occupied hy jiva. But though he is staying in Prakrti along
with jiva, he is untouched by the blemishes of the Prakrti and hence is
extremely pure. He is destitute of changes such as birth, death, grief,
delusion, hunger, thirst etc. His knowledge is undiminished. Though
he stays in the same impure body as the jiva who is subject to karmas, he
is not at all affected by any impurities. Hence the jiva bows to him who
manifests in his afflicted heart.
Basing his explanation on Satj>am jHanatn ananlam Brahma (Tait. Up.
3.1.1) VJ. states : The Paramatman stays in the body even in the womb as
the director of the Prakrti. But (<u) there is extreme difference between the
jiva and the paramatman as he is extremely pure, changeless, of unlimited
knowledge. 1 bow to Hari whose presence in my heart burning with
afflictions, is determined by his being free from them.
VC. : I bow to the Lord as we do not know whether he stays in this
body to protect us or as a part of his lila. It is proper that as a result of my
past sinful actions l' am here, but how does he live in this hell as an antary-
amin His presence due to his dependence on M&ya does not bring any
impurity, change or limitation to his knowledge as in my case. He stayed
in my heart and gave me the (above) knowledge. Hence 1 realized this
in my heart tormented with affliction.
VB. : This verse describes the absence of blemishes and excellences in
the Lord. It describes the blemishes of the jtva. And the^'fva bows to the
Lord to remove his weaknesses and faults.
III.31.17. 403

my real nature covered by karmas. I bow to the Lord who is

being realized in my tormented heart yet is himself unaffect¬
ed by changes {avikdra) as he is extremely pure and unlimited
by conditions, and of uninterrupted knowledge.
14. * 1 who am falsely concealed in a body composed
of five Bhutas, am factually unattached to it. I am the jiva
falsely reflected in the sense-organs, attributes (like sattva) and
objects of senses. I bow to that Supreme Man whose great¬
ness is not limited®*® by the body—the Supreme Man who is
the controller of the Prakrti and Puru§a and who is omniscient.
15. By what means can the jf&a regain for himself his
original status*** without the grace of the Lord by (the power
of; whose Maya he lost his memory (about his true self) and
is wandering in this path of sarhsdra suffering the afflictions
resulting from it and wherein he incurs heavy bondage from
actions (committed) due to the three gunas.
16. Which®*® of the gods except the Supreme Being has
inspired in me this knowledge of the past, present and future?
(It must be the Supreme God as) we jivas follow the course of
Ararmar (and are subject to births and deaths). By his arhiay
he has pervaded the mobiles and immobiles (as an antaryn-
min). We resort to him for the cessation of the three kinds
of afflictions (viz. adhibhautika^ ddhydtmika and ddhi-daivika).
17. Oh Lord! this embodied being has fallen into the
hollow place full of blood, feces and urine in the cavity in the
body of another person (i.e. the mother). His body is extre¬
mely scorched by the abdominal fire (of the mother). Being
anxious of getting out of this place, he is counting his months.

*VR. takes the first half as the description of Paramitman. “Para-

matman, though concealed or covered by the body composed of five bk&tas,
is not at all touched by the defects or blemishes resulting from the contacts
with the body. He is the controller of both eit and acit (sentient and non-
sentient) for his body consists of gupas, objects of senses and the sentient
principle (ji»a)”.
823. v.l. avogupfha-mahimdnam—^The shroud enveloping whose great¬
ness is destroyed—SR.
834. lokam—^The real knowledge of the self, the means to liberation
—VR.
825. Kqtamab—(i) Extremely blessed—^VJ. (a) The highest Brahman
—VB.
 404 Bhagauata Purana

When will this low-minded being be delivered (lit. pushed out

of this place)?
18. Oh Omnipotent Lord, you are simply incomparable.
By your unbounded mercy, you have blessed ajtva of ten months
with this knowledge. May that proteotor of the distressed (i.e.
you) be pleased with his (your) own action (of this gift of
knowledge). What can anyone do to him (you) except offering
one’s obeisance ?
19*. This another kind of jfoa®*® (sub-human beings
like birds, beasts) certainly feels physical (pleasures and pains)
pertaining to his body. I am blessed by him with intelligence
(knowledge and discretion) and gifted by him with a body
capable of being disciplined with famu, dama etc. I can see
that eternal, perfect Puru§a directly both within and without
my heart just like a caitya {the jiva who possesses ahamkdra and
is an enjoyer of pleasure and pain).
20. Oh All-pervading Lord, though I am dwelling in
the womb full of many kinds of afflictions, I do not wish to get
out of the womb and fall into a dark well (of ignorance) (and
be born in this world). (Because, outside) God’s Maya appro¬
aches the jiva which has fallen into the dark pit (well) of
sarfisdra. The Maya is followed by false apprehension (about
the identification of the body and the Soul etc.) and this cycle
of sarfisdra.
21. I have now attained to the feet of Vis^u and am

* VR. compares the ju'fl in the womb with a Yogi {dnmaSaTiri). I

can directly sec the Lord in my heart by the power of knowledge {dhisa^d)
gifted to me. Caitya—tht eternal god to be grasped by mind purified by
Yoga. The Togihsa a body of seven sheaths but is different from the body.
By the power of seeing, blessed by the Lord, a Yogi visualises the Lord due
to his controlled'mind and senses.
_VG; This jiaa in the human womb sees by his intelligence the
physical pleasures and pains. Another fortunate one becomes a damaiariri
(knower,jnant). Though I am notorious of being evil-minded, I can direct¬
ly see with the intelligence gifted by him, the Lord—the eternal Puru?o-
ttama, presiding over my mind, both within and without my heart.
826. sapta-vadhri: vadhra^A leathern strap—^ASD 8a8.
(i) VR. explains it as 'a jiva with seven skin sheaths* (i.e. body).
(ii) JG. and VC. : A Jiva in the womb.
(iii) SR.,SD, GD.: Ajwa.
(iv) VJ.:jiva, the possessor of seven organs of knowledge.
 III.31.30. 405

free from destruction. I shall stay therefore, here (in the

womb) only with the help of my mind which is like a friend,
I shall soon lift myself up from ignorance. So that the calamity
of staying in many holes (wombs at the time of each birth in
sarhsdra) will not befall me.

Kapila said :

22. In this way, the jiva who is ten months old and
who has acquired knowledge, makes up his mind. While he is
praising the Lord in the womb the wind produced in the womb
during the pangs of travail suddenly pushes him with his head
downward for his birth.
23. Being thus thrust down by the wind of delivery, the
jiva gets suffocated and anguished and loses his memory. With
great trouble, he is suddenly born with his head downward.
24. He falls on the ground in a pool of blood and
urine. He moves about like a worm in feces. (Finding that)
he has lost his knowledge and has fallen in the contrary state (of
dark ignorance), he frequently cries out.
25. He is being fed by persons who cannot understand
the will (and need) of another. If he is presented an un¬
wanted object, he is incapable of refusing it.
26. He is made to lie down (sleep) on a dirty bed
rendered troublesome by worms born of sweat. He is unable
to scratch his limbs or make movements like silting, standing
or moving.
27. Just as big worms gnaw and bite smaller worms,
similarly mosquitoes, flies, bugs etc. bite the soft and delicate
skin of the crying child who has lost its (previous) memory.
28. In this way having suffered miseries in childhood
and boyhood, (in youth) he becomes down-cast with grief for
his inability to obtain the desired object. He flares up with
rage out of ignorance.
29. His pride and anger go on increasing with the
growth of his body. He, being passionate, fights with other
passionate persons like him, and meets his end (ruin).
30. This ignorant, dull-witted embodied being constant¬
ly entertains the false notion about this body which is com¬
posed of five bhstas to be himself and as belonging to him.
 406 Bhagavata PurS^a

31. Hj performs action for the sake of the body—the

body which gives theji»a a great trouble (from birth to death)
and which being bound down hy avidyd (ignorance) apd karmas
(destiny, fruit of actions), always follows him (in the next
birth). It is by being bound down to the body that the jiva
goes to (and is entangled in) the cycle o£sarfisdra.
32. While on the path of righteousness, if the being
comes in contact with and is influenced by the unrighteous
who are striving for the gratification of their lusts and appetites
and enjoys himself (in those ways), he enters the darkness (of
ignorance or hell) as before.
33. (For virtues such as) truthfulness, purity, mercy,
silence (control over speech), intelligence or the sense of the
highest objective {purufdrtha)y affluence, modesty, renown, for¬
bearance, control of sense-organs, control of the mind, pro¬
sperity go on diminishing in the company of the evil.
34. One should not form association with those wicked
persons who regard the Soul as identical with the body and are
devoid of serenity and are ignorant. They are under the in¬
fluence of women like the domesticated deer with which the
women play and hence pitiable.
35. He is not that much affected by delusion and bond¬
age on other occasions as when he is attached to women or to
those who are attached to women.
36. The Lord of Creation (Brahma) was enamoured
of the beauty of his daughter when he saw her. When she
assumed the form of a female deer, the shameless god assumed
the form of a male deer and ran after her.
37. With the exception of the sage N^ayana who else
in this world (and out of the sages like Marici created by
Brahma and out of sages like K^yapa and others born of them
and among gods, human beings etc. created by KaSyapa), is
not attracted by the Maya in the form of woman.
38. Look at the power of my Maya in the form of the
woman. By the mere movement of her eyebrow she tramples
under foot (conquers) the conquerors of the quarters (the
entire world).
39. He who has attained Self-realization by my service
and desires to attain to the highest stage of Yoga, should never
 III.31.45. 407

associate himself with women. (For) they(Yogins) call woman

as the gate of hell.
40. A woman is the Maya created by God. She slowly
approaches you. You should look upon her as your death,
like a deep pit covered by grass.
41. Similarly a woman who wants liberation (should
regard as death the Maya who approaches her in the form of a
man and who she thinks to be her husband. The woman is ajiva
who, due to his attachment to women (in a former birth) has
attained the form of a woman which procures for her, wealth,
a house and children.
42. Just as the song (sweet notes) of a hunter is a death
to the deer, similarly one should understand the Maya to be
the death in the form of the husband, children and home
brought to her by Fate.
43. By his Linga-iarira surrounding thejiofl, he wanders
from one world to another (from one body to another). While
the man enjoys the fruits of actions, he continuously goes on
committing actions (karmas).
44. Thcjwa i. e. the subtle-body {Linga-Sarira) closely
follows the atman and is conditioned by it. The gross body is
the product of the BhUtas, tWrtyaj (sense-organs) and manflj (the
mind). The suspension of the use of the gross-body is the
Death, and the manifestation of its powers (to produce the
effect) is the birth,
45*. When the gross body which is the place (and
condition) of the perception of substances becomes incapa¬
ble in its function of observing them, it is called death. When
it (the gross body) is identified with the Self through aharfikdra
and is capable of perceiving the objects, it is called the birth.

* VR. states that the change of state is the death of the previous state
and the birth of a new one. Here the subtle state {sukfmavastha) wherein
a man becomes incapable of perceiving the elemental composition of the
gross body, is called the death of that man. But when he sees it with
ahathkdra (It is T). it is his birth.
VJ. agrees with $R. : The state in which a man is incapable of taking
in the experience of gross objects in relation to the gross body, is called
death. When he has the sense of 1-ness (‘I am this body') with reference
to the body and is able to experience gross objects, it is the birth.
 408 Bhagavata Purd^a

46* (For example) when the eyes (the region of visual

perception of objects) becomes incapable of seeing the parts
of a substance,'it is the incapability of the sensory organ.
When the (physical) eyeballs and the sensory organ both
cease to function, the seer (the Jfpa that perceives (becomes
incapable of seeing. (Thus the Linga-iarira—subtle body—
becomes incapable of functioning after the incompetence (and
cessation of function) of the gross body. But that is not the
death ofjfoa, himself).
47. (As there is no birth or death to thejf&a), the wise
man should not get agitated with grief or show niggardliness
(or be down-cast with dejectedness in life) nor should get
confused. He should understand the nature and the course of
and should move about (lead his life) without any
attachment.
48*. By the power of his intellect capable of properly
grasping the truth, and reinforced by the practice of Yoga and
non-attachment, he should place his body in this world created
by Maya (i.e. he should give up attachment to his body) and
go about the world.

*VR. explains: For the creation of the sense of renunciation and to

emphasize the distinctness of dtman from the body which is created and
destroyed, the example of the organ of sight is taken. The physical eye is
incapable of seeing the organ of sight and other objects. The organ of
seeing is incapable to function when the eye is diseased, even though the
object of seeing is present. When a person is absent-minded, he does not
see the object though his physical eye and the sense of seeing are healthy
and the object is present. Thus it is the intelligent seer (Soul) who secs and
he is distinct from the rest. So is the distinction between the Soul and
the body.
827. jivagati—Tht nature of jira as distinct from Prakrti and
Brahman.
*VJ. states that this is the way how jtran-muAtoJ should lead their
life here :
The jiva is unattached to the body and things pertaining to it. The
body of the jiva lives in this karmabhSmi—the world created by the will of
Narayaoa. He should give up attachment, be unmoved like the deep
(ocean). He should have correct knowledge and faith. With his intellect
strengthened by Bhakti, Yoga and vairdgya he should realize NarSyana, the
support of heaven, hell etc. where jivas go. He should lead his life in the
service (and meditation) of Nfiriyapa.
 III.32.8. 409

CHAPTER THIRTY-TWO

{Excelleme of the Bhaktiyoga)

Kapila said :
1. Now, a person who sticks to domestic life and per¬
forms the (religious) duties prescribed for householders, ob¬
tains from them the two objectives, viz. Arama (enjoymentof
desired objects) and (wealth). He continues to perform
the same duties again.
2. He also is so much deluded with the objects of
enjoyments, that he becomes averse to the Bhdgaoata dharma.
Endowed with earnest faith, he continues to worship the gods
and Pitrs (ancestors) by performing sacrifices.
3. The man has his mind completely possessed of faith
(in gods and Pitrs). He observes the religious vows (for the
propitiation) of manes and gods, and drinks Soma juice (in
the Soma sacrifice). Such a man will attain to the heaven
presided over by the Moon, (but) will come back (i.e. will be
born) again to this world.
4. (But) when Hari who is seated on Ananta (Sesa)
goes to sleep on the bed of that Lord of serpents (at the time
oi Pi alay a at the end of Brahma’s day) those regions (accessible
to such householders) are (also) dissolved.
5-7. The wise persons who do not perform their religi¬
ous duties for obtaining kdma (their desired objects) and artha
(wealth), who are unattached and have deposited (olfered)
all their religious acts (in God as his worship); who are extre¬
mely serene and of pure mind; who are engaged in the Nivriti-
dharma; who have given up the sense of *mine-ness’ (owner¬
ship) and I-ness (ahamkara)—such wise persons, by their power
called ‘observance of one’s duties’ [Svadharma) ^ and by thorou¬
ghly purified mind, go through the portals of the Sun to the
perfect (or omniscient) Purufa (the Supreme Man), who
is the Lord of the universe (of the movables and immovables,
the liberated and the unliberated etc.), and who is the material
cause of the world, and who causes the creation and the des¬
truction of the universe.
8. Those who meditate upon Hiranyagarbha (Brahma)
410 Bhdgavata Purdna

as the Supreme Being***, stay in the Satyaloka (Brahma’s

region) to the end of the second Parardha which is tlie time
of god Brahma’s (the indicating the end
of Brahma’s period).
9* When the great god Brahma enjoys his full span of
life called Pardrdha^ he desires to withdraw the universe com¬
posed of the gross elements, viz., the earth, water, fire, wind
and the sky, the mind, the sense-organs along with their ob¬
jects and the ahamkdra. He becomes one with the Prakrti
composed of three gums and enters the unmanifest Brahman.
10. The Yogins who have controlled their breath and
mind and are unattached to worldly objects reach along with
Brahma (Hiranya-garbha) to the immortal highest Brahman,
the ancient Purusa; (for till then) they have not yet shed off
their ego (ahaiiikara) completely.®*®
11. Oh brilliant mother, )ou devoutly take shelter under
him who is enshrined in the lotuslike hearts of all beings and
whose glory you have heard (from me).
12. (Even god Brahma U born again). God Brahma
(who bears the Vedas within him) is the first(i.e. the creator)
of the movable and immovable world. Along with sages
(like Marici), great Yogins like Sanatkumara etc., and
Siddhas who have propagated yoga path, even he—
13. ** Having attained to the Saguna Brahman, the

828. patasya paracintakdh : Yogins who meditate upon the Param&tman

—VR.
VC. notes that those who meditate upon Hiranyagarbha only are not
liberated after BrahntH’s liberation.
* VJ. gives a different process of this sathhara or withdrawal : Brahma
is withdrawn into the unmanifest Lak$mi along with the deities presiding
over all Tatlvas. He enters Parabrahman through Lak$ml.
829. agatabhlmanafy : They are proud of being the votaries of
Hiranyagarbha. Hence they are not completely absorbed in the Supreme
Lord. Their dissolution being prakftic in nature, they are born again—VC.
• VJ. explains : Jiva attains to the Lord (Puru?a) by proper under¬
standing of the exact differences between Jiva, Isvara and by complete
knowledge that is so essential for Liberation {mukti) and by doing actions
without any desire even after attainment of knowledge. The Lord is
Brahmtin, i.e. full of all excellences. He possesses infinite gufia» like know-
 111.32.19. 411

foremost among the Purusas on account of his actions done

without any desire for their fruit, but on account of his notion
of being different®®® (from god) as a creator and the (conse¬
quent) aharnkara about creation,
14. [He] is born again as before at the time of the
(next) creation when the balance of three gmas%tX% disturbed
and the gums get into commotion by the force of Time (Kala)
which is a form of the Lord.
15. They (the sages etc.) also, having enjoyed the
divine glories and positions accrued to them by their religious
acts, are born again when the universe is created (lit.
get mixed up at the time of creation).
16. Those whose minds are attached here to Karmas^
perform with faith all the daily religious duties as well as those
(kdmya) actions which are not prohibited by the Dharma
iSastra.
17. Those whose mind has become dull by rajo-gunai
and is attached to enjoyments, have no control over senses.
Their heart finds pleasure in domestic life. These (persons)
propitiate the Pitrs (ancestors).
18. Those who value only the first three objectives in
life {viz. dharmay artha and kdma) set their face against the
stories of Hari (the vanquisher of demon Madhu) whose great
prowess is wortheulogizingandmemory about whom eliminates
the sarhsdra.
19. They are certainly of accursed fate who leaving
aside the ncctarlike stories of Hari, listen to the vile accounts
just as fcces-eating animals feed upon excrement.

ledge, power etc. and is Sagma as the creator of the universe. He assumes
Human form for his devotees. Hence he is called Purufa. He is beyond
kfara and akfara Purufa. Hence he is called Purufarfabha. Brahma 'enters’
into him, that is, gets sdyujya type liberation.
830. bhedadffti : (i) Jiva’s ego as being independent and the wrong
identification of the body and the Soul—VR.
(ii) The ego of being the creator of the world just as Vi$nu is
the protector—VC.
Even SanatkumUra and others had the egoistic tinge of being the
experiencers of Brahman and they regarded Brahman as 'spotted' with
Maya—VC.
412 Bhagavata Purw^a

20. They go to the region of (ancestors) through

the southern path of Aryaman (technically called dhumra-marga—
path of smoke). Those who perform all the prescfibed religi¬
ous rites from the pregnancy—garbhddhdna—to the funeral, are
born in their own family (lit. of their descendants).
21. Oh pious mother, thereafter when their merit (ac¬
crued to them by their religious acts) is exhausted, they are
immediately deprived of their means of (celestial) enjoyments
by Gods. They being helpless (at the mercy of XhfAvkarmas) fall
again to this world.®*^
22. Therefore you adore the Supreme Lord (Visnu) with
utmost regard and devotion based on (i.e. felt on account of
contemplation of) his excellent attributes. The lotuslike feet
of the Lord deserve service.
23. If the yoga called devotion to Lord Vasudeva is
intensely practised, it immediately generates desirelessness and
knowledge that leads to the realization of Brahman.
24. (As a matter of fact) all objects are equal. But it
is when the mind of the devotee becomes fixed and steady in
God due to the votary’s love for the excellent attributes of the
Lord that it does not discriminate (between them)
according to the attitude of the senses—as being favourite and
agreeable and non-favourite and disagreeable.
25. At that time (in that stage) he realizes the Brahman
by his own Self as being free from all attachment, of perfect
wisdom,®®* free from acceptability or rejectability (i.e. above
merits and demerits) and full of the highest bliss.
26. The Para Brahman is pure knowledge (conscious¬
ness). It is described as the Supreme Atman, the Ilvara and
the Puru^a. The Lord (Bhagavan) is the same who is equally
perceived in different capacities (as the seer, the thing-to-be-
seen and the act-of-seeing).
27. Perfect non-attachment (to the world) in all res¬
pects is the only desired fruit that a Yogin is to get by practis¬
ing a\\ yogas in this world.

831. Gf. Kfl^tepUftye martya-lokarh viiantil BG. 9.21.

832. sama-dariana—(i) One who gives pure knowledge—SD.
(ii) One who knows the reality as it is—^VJ.
(iii) One who knows all world as imbued with Brahman—VR.
 III.32.34. 413

28*. The Brahman is one (without a second). It is of

the nature of knowledge or conscioushess and without any attii*
butcs. It is an illusion when through outward looking sense-
organs it appears as things (like the sky) possessed of sound
and other attributes.
29. Just as the one Mahat (-^aftoa) appears as ahcaf^Sra of
three types (viz. sSttvika, rajasa and tamasa) and of five kinds
(according to the five MahShhStas) and elevenkinds (asperten
sense-organs plus the internal organ, viz. the mind), it is from
the same principle that the Svardj (jiva), its body and its egg
(of the universe) make their appearance.
30. Verily it is only a non-attached person whose mind
is composed and serene by faith, devotimi and continuous prac¬
tice of Yoga who realizes this Brahman.
31. Oh mother, I have uptill now explained to you the
knowledge that leads to the realization of the Brahman. It is
by this knowledge that the real nature of Prakrti and Purusa
is clearly understood.
32. The path of knowledge (J^ana^rc’ga) pertains to the
attributeless Brahman while the Yoga called Bhakti (devotion)
is based on firm devotion to me. But both of them have the
same objective viz. (the realization of) the Supreme Lord.
33. Just as the same object possessing many attributes
is perceived in different forms by the sense-organs with separ¬
ate functions (lit. doors), (similarly) the Supreme Lord
(though absolutely one without a second) is seen in different
ways through different iastras.
34. By doing religious acts, by performing sacrifices, by
donating gifts, by penance, by the study of the Vedas, by sub-

* (i) VR. Quoting BG. 14.37 interprets ‘Brahman* as jiva, Jiva

is of the nature of knowle<4(e, destitute otgufuu like sativa. To regard it at
identical with its grots body is illusion. Jiva is conditioned by elements like
Prihvi but the Supreme Soul is beyond these.
(ii) Brahman which incarnated as a Fish, should be understood as pos¬
sessing non-prSkrtic body. It appears as one endowed with a gross body to
the senses which are familiar with gross objects. But that is a delusion.—^VJ.
(iii) The Brahman which is of the nature of knowledge appears to
ottt%vard-looking sense-oigans as olgects (like the sky) possessing the
attribute of sound. It is devoid of rejectable attributes.—SD.
 414 Bhdgavata PurS^

duing the atman and the sense-organs and by renunciation of

kafmas, 0
35. By means of thejfoga with (eight) different stages,
and by the Path of Bhakd {Bhaktiyoga)^ by religious practices
both with and without the desire for their fruits, which are
called Pravftti and Nivftti.
36. By clear knowledge about the nature of the Soul
and by firm sense of non-attachment—by means of these, the
self-illuminating Lord whether Sagwfa or Nirguna is realized.
37. I have clearly described to you the nature of the
four kinds of Bhakti-yoga of kola (Time) whose course is
unmanifested but which runs within the beings (to bring about
their birth and death).
38. (I have narrated to you) the external courses of
iioa^ which are created by avidya and karma. Oh mother, when
the Soul enters into these, he does not know its own real
nature.
39. This knowledge should not be explained to the evil
person nor to one of undisciplined (arrogant) nature, nor to a
dullard nor to a man of bad character, nor to a hypocrite.
40. (One should not) advise this to a person of greedy
nature, nor to a person whose mind is attached to his house
(property etc.), nor to one who is not devoted to me. It should
never be taught to the enemies of my devotees.
41. It should be taught to my faithful devotee, who
is modest and disciplined and is not jealous of anybody; to
one who has formed friendship with beingpi, and who takes
pleasure in serving (his elderly persons or preceptor).
42. It should be expounded to him who is completely
unattached internally and externally, who is of tranquil heart,
and is not envious of anybody, is pure and to whom I am the
dearest of the dear.
43. Oh mother, the man who even once hears this
knowledge with faith, or relates this to others with his mind set
on me verily attains to my abode.
 CHAPTER THIRTY-THREE

{DivahUtVs Enlightenmmt and Liberation)

Maitreya said :
1. Having heard the discourse of Kapila, his mother
Devahuti, the (beloved) wife of Kardama, got her veil of delu¬
sion torn open. She bowed to him and praised him who was
the founder (lit. land) of the S^khya (system of philosophy)
which is mainly characterised by the topic—treatment of
Tattvas (principles) .***

Deoahuti said :
2. Even god Brahma himself who was born of the lotus
in your stomach (could not see your body but mentally) medi¬
tated upon your person which was lying manifest in the cos¬
mic waters; which was the cause of the entire universe; which
consisted of bhutas (elements), sense-organs and their objects
(e.g. fragrance, taste etc.), and the mind, and which has the
flowofgunoj (Sattva, Rajas, Tamas) in it.
3. It is with your power divided by the flow of your
gtasuzs that you (of above description), remaining inactive,
bring about the creation, maintenance and destruction of the
universe; Your will power is effective; You are the controller
of all the jfDcy (for whose enjoyment you create the universe;
Your powers are infinite and beyond comprehension.
4. Oh Lord, how was it possible that you were borne
by me in my womb. It was your Maya, you in whose stomach
lay the whole of the universe, and who, at the end of Tugas

83 3. Tattva-vifaySiddta^iddha~bh Smim.
(i) Kapila was the patron of Yogins who are famous for their
knowledge of the Tattvos viz. Frakrti, Furufa and others—^VR.
(ii) Kapila was the supporter of Brahma and other numerous
Siddhas who are devoted to the Tattva, viz., Vif^u.—VJ.
(iii) Kapila is so called because he was the past master in the Bhakti-
tattva, Sflihlchya-System, Yoga-tattva etc.—^VG.
fiv) Kapila was the asylum of Siddhis which are characterised
by Vaispava-Skihkhya the main subject of which are the Tattvas, viz.,
sti. aeit Brahman.—^SD.
(v) Kapila was the preceptor of Siddhas who are characterised
by die knowledge of Tattvas, vis., Frakrti, Furuia, Ilvara etc.—GD.
416 Bhdgavata Purd^a

(i.e. after the deluge set in) lay alone on a banyan leaf in the
form of an infant sucking its toe.
5. Oh Supreme Lord, you have assumed the\;orporeal
form for the destruction of the wicked sinners and for the
prosperity of those who obey your commands. Just as you
have your (other) incarnations of Boar etc., this incarnation
(of yours) is for showing the path of self-realization.
6. Oh glorious Lord, even a Ca^^Ma (lit. a dog-eater)
immediately becomes worthy (like a performer) of the Soma
Sacrifice, if he has but once heard or uttered your name or
bowed to you or remembered you. What need be said of a
person (like me) who has (directly) seen you ?
7. Oh how wonderful it is that even a Gandala (the
lowest-born person) becomes superior and worthy of respect
simply because Your name is on the tip of his tongue. Those
persons of noble behaviour who take your name have (the
merit of having) performed penance, sacrifices and baths in
holy waters, and Vedic studies (Or : It is as a result of doing
these meritorious acts in the previous life that they take your
name in this birth).
8. I pay obeisance to you, Kapila, who are the highest
Brahman, the Supreme Man who are worthy of meditation in
mind which is withdrawn from external objects, and who
have dried up the flow of gu^s by your brilliance and who are
VisQu (who holds Vedas within him).

Maitr^a said :

9. The Supreme Man called the venerable Kapila who

was thus praised and who was affectionate to his mother, spoke
thus to her in words deep in significance (Or: with words
choked up with emotions.).

Kapila said :
10. Oh mother, I have explained to you the path
which is easy to follow. By following this path, you will reach
the highest stage (of being liberated while alive).
11. Have faith in my doctrine which has been followed
bytheknowers of Brahman (or the Vedas). By following
 . . .
111 33 21 417

this you will attain to me who am without birth (i.e. eternal).

Those who are ignorant about this path go to death {saAsSra).

Maitreya said:

12. The venerable Kapila showed to his pious mother

the path leading to Atman. Having obtained the permission
of his mother, who realized the Brahman, Kapila departed
(from her hermitage).
13. And in that hermitage which was like a flower-
chaplet on the head of the Sarasvati (river), she adopted
Yogic practice in accordance with the guidance of her son, and
became composed in mind.
14. She performed ablutions three times a day. Her
curly hair became matted and tawny in colour. By severe
penance her body became emaciated. She wore bark-garments.
15. The household comforts that were created by
Prajapati Kardama by means of his penance and Yoga were %
incomparable. They were covetable even to gods.
16. The beds were white and soft like the foam of milk.
The ivory couches were chased with gold. The seats of gold
were provided with soft cushions (covers).
17. In the walls of transparent crystals and very costly
emeralds were shining jewel-lamps along with statues of
beautiful damsels made of precious stones.
18. The garden around the house looked beautiful
with many blossoming celestial trees, on which couples of birds
were warbling and the intoxicated black bees were humming
sweetly.
19. Where the followers of gods (Gandharva^ used to
praise her when she, fondled by Kardama, entered in the
swimming pool fragrant with lotuses.
20. It (the household) was most covetable even to the
queens of Indra. But she just abandoned it. Due to the anxiety
caused by the separation of her son, she was dejected in
appearance.
21. As her husband left for the forest (after renouncing
the world) Devahftti, though she realized the Truth (the
Sidikhya Principles), became overanxious due to the separa-
 418 BhSgaoata Purd^

lion from her son, like a calf-loving cow is fond after her
young one.
22. Oh child (Vidura), she meditated upon her child
Kapila who was the God Hari. In a short time, she became
indifferent to that type of rich household.
23. According to the guide-lines given by her son, she
meditated upon the form of the gracious-looking Lord—the
object of meditation—by the method of contemplating the
complete form followed by concentration on the parts of it.*^*
24. By means of stream or overflow of devotion, by
powerful renunciation, and by knowledge which was produced
by the proper observances of vows^^^ leading to Brahmahood.
25. Her mind became pure. She was then lost in the
meditation of all-pervading Atman who by his essential light
removes the limitations of the gv^ of Maya.
26. Her mind became steadied in the glorious Brahman
which is the shelter of all the jivas. As she superseded her
state of being &jiva, all her afflictions were over and she attain¬
ed to the blessed stage.
27. As she was always engaged in continuous medita¬
tion and her delusion due to gunas was dispelled, at that time
she did not remember her body, just as an object seen in a
dream (is found to be unreal) after waking up.
28. Her body was fed by others (viz. Vidyadhara dam¬
sels who were produced by Kardama for attendance upon her).
As she was free from diseases, she did not become emaciated.
Her body was covered with filth. She looked like a fire
covered with smoke.
29. Her mind was so deeply entered (i.e. absorbed) in
Vasudeva that she was not conscious of her body. She had
so completely given herself up to penance and Yoga that her
hair fell dishevelled and clothes were dropped and she was
protected by her previous karma (daiva).
30. In this way she prc^essed by the path expounded
by ICapila. Within a short period she attained to the Supreme

834. Vide Supra III. 38.13-33.

835* flf* BG. 6.17.
III.33.37. 419

Soul, the Brahman, the glorious Lord; the stage called Nirvana.
31. Oh warrior (Vidura), the place called Siddhapada
where she attained the Liberation became famous as the holi¬
est place in the three worlds.
32. Oh gentle Vidura, her mortal body from which
impurities were eliminated by Yoga, was transformed into a
river, a prominent one among many rivers. It blesses one
with siddhis and is resorted to by Siddhas.
33. Even glorious Kapila, the great Yogin, obtained
the permission of his mother to depart from his father’s her¬
mitage and proceeded to the northern direction.
34. He was praised by multitude of Siddhas, Caracas,
Gandharvas, sages and celestial nymphs. He was also respectful¬
ly received by the sea and was presented a valuable dwelling
place.
35. Kapila stays there practising Yoga. He is highly
eulogized by the great teachers of Samkhya School. For the
peace and tranquillity of the three worlds, he lives there (absor¬
bed) in meditation.
36. Oh child (Vidura), as per your query I have nar¬
rated to you the sacred dialogue between Kapila and Deva-
huti. Oh sinless one.
37. He who listens to this or narrates this doctrine of
the Sage Kapila regarding the secret knowledge about the
Atman, becomes able to concentrate his mind upon the vener¬
able Lord whose banner has the emblem of Garucja, and he
attains to the lotus-like feet of the glorious Lord.
-o oo