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; whois omniscient and self-refulgent; 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., sattva, rajas and tamas) appears rcal like theapparent 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 commentators .,
(1) SR. (Sridhara), the oldest commentator on the Bh.P. (Bhdgavata Purdna) states that he is recording the traditional interpretation of the Bh.P. in his Com. (commentary), the Bhavirtha-dipika.
sampraddydnurodhena paurvdparyanusdratah |
Sri-Bhdgavata- Bhdvdrtha-dipikeyam pratanyate || According to SR., the Supreme Spirit or Reality is both immanent and transcendent. The universe originates from the Supreme Spirit. s sustained therein and finally dissolves into the same Spirit. During this world process, the Supreme Spirit is eternally established iu its original grandeur, 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.c. depending on whom) the creation of the three attributes of the Cosmic Illusion (viz. sattve, rajas and famas)—tbough unreal—appears to be real, just like the transmutation of Fire, Water and Earth enter 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 uscontemplate on) him from whom is the creation (preservation and destruction) of the universe (as can be) inferred by logical concomitance and discontinuation.
OR (ii) the Supreme Being is the cause and the universe the effect. He, being the cause, is in \all) things and is different as the things are effects,
OR (ivi) This universe being composed of parts, its creation etc. is due to him as can be deduced from positive and negative proofs, but he should be distinguished from the primordial nature (prakrti or pradhdna as he is selfrefulgent and omniscient (of his own accord.) Hence neither prakrti nor jiva are worth meditating. Nor so is god Brahmia as) he—the Supreme Being—revealed to the first sage (god Brahma), through his mind, the Vedas which have perplexed the learned ones.
SR. concludes that the word dhimahi in this verse shows that this Purapa deals with the science of the Supreme Being. He quotes other Purinas in h.3 support.
SR. is obviously a follower of non-dualism (advzita) of Sankara.
(2) VR. (Vira-raghava), a follower of Riminuja explains his ontology succinctly in his com. Bhdgavata Candrikd. According to R.mainuja. Brahman or the Supreme Reality is zluali fied by sentience and non-sentience (cidacid-visista). Brahman enters the world of sentient and non-sentient things which emanate out 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 Raminuja in his concept of farira-fariri-bhava (body-Soul relation), vifesana-visesya-bhava (substance-attribute relation), $esa-Sesi-bhdva (dependent and -‘depended-upon’ relation), ams-dméibhira (part-whole relation), ddharadheyabhava (supporter-supported relation), niyantr-niyatabhdva (ruler-ruled relation) and rakgaka-raksyabhdva (redeemer-redeemed relation).
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 universe, both as the material cause and the efficient cause (as he is different from the Primordial Nature prakrti~-and individual Souls— fivdtman) ; him who is omniscient. independent (not controlled by karmas), self-resplendent; who by his will-power revealed to God Brahman, the Vedas about which learned sages (like Kapila, Kanida 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 sattva, rajas and tamas) is unreal (guna-traya-systah prapaicah... yasmin...mrsd, mithyd); who has dispelled delusion by the light of His infinite knowledge.
(3) V]. (Vijaya-dhvaja), a follower of Dualistic (dvaita) Vedinta of Madhva, in his com. Pada-ratndvali, construes this verse differently and interprets as follows:
Let us contemplate on that eternally blessed Nirdyana 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 proofs (and by Sruti and Smyti); who thoroughly comprehends all objects; 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 Brahmi) the Veda (along with its auxiliaries—angas).
About whom (the past, present and future) gods like Brahm& and others have no knowledge. In whom the three-fold creation of lévara, individual souls and non-sentient things is of no avail like the combination of Fire, Water and Earth (They are real due to His support), who has dispelled illusion (Vignu does not create the universe as an illusion but as a reality). (4) The word dhimahi in this verse scems to have led the writers of the Matsya and other Purinas to equate this verse with the sacred Géyatrl Mantra (RV. 1II, 62.10 and occurring in other Vedas). This Vedic verse is in the Gayatri metre andisaddressed to Savity (the Sun whois the source and inspirer of everything). It literally means ‘We contemplate upon that longedfor refulgence of the divine Savity who may inspire our intellects.” (For the sacredness of the Gdyatri mantra see P.V. Kane—Hist. of DharmaSlstra Vol. 11, 1.303-304). Commentators of different schools of Vedanta endorse the above view of the Purina-writers. VJ. spells out this equation between the Gdyatri Mantra and this verse (Bh.P.1.1.1) as follows : Gayatri Bh.P, 1,1.1
tat savitur devasya : Jamnddyasya yatah
varenyam : Jparam
bhargah : dhdmnd svena sadd nirasta-kuhakam
+ Also svardd
dhiyo yo nah pracodayit : tene Brahma hrdd Adi-kavaye
dhimahi : dhimahi V]. states that the Bh.P. verse is an ‘explanation or elucidation’ of the Gdyatri Mantra.
(5) SD. (Suka-deva) in his siddhdnta-Pradipa presents the point of view of the Nimbarka or the dualistic-cum-nondualistic (Dvaitddvaita) Vedinta. Here significant differences in the interpretation of the words in this verse (from that of SR.) are briefly noted.
janmddyasya-—This refutes the schools which deny the existence of Brahman.
satyarit dhimahi—Let us meditate on the Lord who is described by Sruti as being ‘Real, Infinite knowledge, Brahma’.
param—cause of the universe.
Janmddyasya yato’nvaydd itaratah—Herein janmddi—means creation, preservation, destruction and liberation. The Lord is within all (sarvdimd) both by positive and negative proofs (anvaya and vyatireka).
yo'rthesvabhijfiah—This refutes the Sdrikkya theory that the primordial Nature (pradhdna) is the cause of the world. He knows all objects while they are being created.
muhyanti yat sirayap—Though He is the cause of the world, Kapila and founders of other schools of philosophy do not know him and are deluded.
tejo-vdri-myddm yathd vinimayah-—Hereby he refutes Vaifetika theory of the creation of the universe. Just as the effects of Fire, Water and Earth viz, sparks, bubbles and pitcher are created out of some positive—existing— substances, the threefold creation is also real. This refutes the doctrine of
the mdyd-vddins (believers in cosmic illusion) who regard the three-fold creation as illusory.
dhimna svena 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 (Suddhadvaita) Vedinta, declares in his Com. Subodhini that the world is real and is subtly Brahman. Theindividual soulsand theinanimate world are in essence one with Brahman. He admits that individual soul (jiva), time (kdla), prakrti or mdyd are cternal existences. Brahman can create the world without any connection with mdyi. He (Brahman) is not only an agent (kar(d) but also an enjoyer (bhoktd). According to VB., the highest goal is not liberation (mukt:) but rather eternal service of Krgna and participation in his sports in the celestial Vyndavana. Non-difference 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 asya yatah —(i) That from which the sky is created. (ii) That of which (sustenance and destruction) creation is the beginning.
asya—QOne assuming the form of crores of worlds and one who is beyond the capacity of the mind to cognize.
yatah—Brahman, though the ‘seed’ (cause) of the universe does not undergo a modification just as the wish-yielding cow, treec or gem remain unchanged when they give the desired object.
anvaydd itaratah ctc.--Brahman is both the material and instrunrental cause of the world.
svardt — (i) Due to His self-splendidness (ommiscience—GD.) He is not interested in objects of enjoyment ctc. (ii) One who is absorbed in the joy of His own Self. has no worldly occupation (kleda).
hrdi—Along with the Purinas —‘Purina is regarded as his heart’ (Purdpamn hydayarn smrtam)
yatra-mrsé —The characteristics of non-sentients and individual souls (jada-jiva-dharmdh) are not found in the Supreme Lord. GD. (Giridhara) in his Com. Balaprabodhini explains: In the Supreme Lord’s person, the creation of three attributes of the primordial nature (prakrti) viz. sattva, rajas and tamas, are false.
dhdmng svena etc.—(i) Destroyer of the nescience of all by manifesting himself.
kuhaka—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 unaffected by Time and well known in the world and described in the Vedas,
(7) The Bengal School of Vaigpavism with their emphasis on Ridha and the Parakipd Preman cult shows great reverence to SR. who in fact
knows nothing of Radhia and never advocated Parakiyd Preman (love between a man and a woman who is the wife of another person).
Caitanya had to develop this concept to absorb the Buddhist Sahajiyas and their followers in orthodox Hindu fold. JG. (Jiva Gosvimi), a great exponent of this school, states that his Com. on the Bh.P.—The Krama Sandarbha—is complementary to SR. elucidating some points omitted or briefly explained by him.
Svami-pddair na yaa vyaktam yad vyaktam cdsphutam kvacis |
Tatra tatra ca pijiieyah Sandarbha-Krama-ndmakah | Actually they differ so much from SR. They admit of five principles: God, souls, mdya or prakrti, the inherent power of God (svaripa Sakti) with its elements of jiana (knowledge), Suddha-tattva (pure matter) and kdla (Time). The ultimate reality is Vignu. the personal God of love and grace, possessing the usual attributes of sat, cit and dnanda. He is both nirgupa and sagupa 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. (Gangasahiya) in his Com. Anvitdrtha-prakdsikd maintains that this verse is pregnant with the contents and meaning etc. of the entire Bh.P. All the 10 characteristics of Purdpas are found herein. Obviously he accepts the Sk. terms of the characteristics mentioned in the Bh.P. IL.10. 1., viz. (1) Sarga, (2) visarga, (3) sthina, (4) posara, (5) dti, (6) manvantara, (7) isanukatha, (8) nirodha, (9) mukti, (10) dsraya.
The characteristics are found in this verse as follows:—
Text of the verse Signifies the characteristic In Skandhas janmadyasya yatah | sarga 1L, IV, V visarga sthana tene brahma hyda posana VI ya adi-kavaye | muhyanti yat sdrayah | uli VIl manuvantara ) VIII isdnukatha ) IX tejo-vdri-mydam vinimayah | nirodha X dhdmna svend sadd mukti X1 nirasta-kuhakam | salyarh param | dfraya X1 dhimahi The use of 1 p. atm. pada shows ‘the rightful I claimant’ and the meditation suggested in this. 11
2. Here, in this celebrated Bhdgavata composed by the Great Sage?, is explained the highest Duty (Dharma), completely 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.). Eere the thing to be known is the absolute Reality (Oritis the individual soul, when a part of this thing or Reality is meant; it is mdyd 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 misery3. Can the Supreme Lord be realized in the heart immediately by the teaching§ of other (treatises)? No. (But in this (Bhdgavata) he can be so comprehended at once by the meritorious who have a desire to hear (and study) this (Bhdgavata Puripa).
2. Thegreatsage Niriyana is regarded as the original author of the Bhdgavata. The four versesin the-Bh. P. 11.9.32-35,narrated by the Supreme Lord to God Brahm3 are regarded as the nucleus of this big epic. ~ But VR. takes this sage as Vyisa,
3. The following is the traditional classification of miseries : (i) ddhyatmika—The internal and external pangs and miseries suffered by the body and/or the mind. (ii) ddhibhautika—miseries from contact with gross elemrents and their products, e.g. accidents, tortures etc.(iii) ddhidaivika— tortures meted out after death,in the other world, according to one’s misdeeds.
GD. (Giridhara) however limits these miseries to life on the carth and classifies : (1) caused by fever, grief etc., (2) caused by evil influence of stars, ghosts etc,, (3) caused by heat, cold, tigers, serpents etc.
4. The Sk. commentators, hold that this verse describes the four requisites of the Bh.P., viz. (1 ) adhikdrin—Persons qualified to read the Bh.P. (2) Visapa—The main topic of this work. (3) Prayojana—The object or the ‘Why’ of the treatise. (4) Sambandha—The relationship of (2) and (3).
The following are the summaries of the Sk. commentaries of the principal schools of the Vedinta :
Q) VR. explains =~~~ L .
¢ main subject of discussion in this Purana is dkarma. It is twofold : (1) siddha (established) viz. the Supreme Soul described herein ‘from Vedya... t3patrayonmilanam’* (ii) sadhya (to be achieved) is the ‘devotion’ described in nir-matsardpd satam. The objective is two-fold: Direct—The revelation of the presence of God in the heart and, Indirect—destruction of three types of misery.
(i) sddhya-dharma—In this Purina the highest Duty of the nonjealous saintly persons is described. It being the ‘highest’, is above exorcizing or magical practices and fruit-yielding actions prescribed in the Vedas
%
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 Bhdgavata as it deals with the form, nature, inherent qualities and powers of the Lord. It is composed by Bidariyana Vyiasa. 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 Bhigavata arises become blessed immediately and the Lord at once enters their hearts as soon asthey listen to this Purana.
(2) According to V]., this verse describes the main topic of the Bh.P,, the means to achieve it, the qualifications of the listener-and the objectives of this Purina.
Here in the beautiful profound Bhdgavata 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 dué¢ to the doer’s offering of all the acts to God (OR It destroys the enemy (para) viz. the cycle of the transmigration of the soul). Hence this Path is characterised by devotion (bhakti-yoga-laksapah). Personsof pious actions and free from envy are cligible 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-Yoga) 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 grcat 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 sddhand can visualize the Lord the very moment they are introduced to the Bhdgarala.
(3) 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 after 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 itdestroys three types of misery caused by Mdyd (illusion) and nescience and gives the highest bliss, The adjective ‘Srimad’ in ‘Srimad Bhigavata’ fmplies its great potentiality. Its author is the great sage Nariyana who composed it originally in 4 verses. The greatness of the author establishes the superiority of this work. By following other scriptures men may attain liberation with difficulty but the superiority
of the Bh.P. lies inits power to putitslisteners 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 anubandhas (viz. the main topic, objective, 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 description of the person, qualities etc. of the Supreme Lord. This is composed by the great sage Vyasa (the son of Pariasara), 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 (Bhakti) which is selfless (motiveless) and which is adopted by pious person free from jealousy. The Thing (the Reality) the principle called Srikrsna 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 comprchended. 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 Srikrsna ‘stabilised’ (present) in their heart,.
This verse gives the five objectives :
(1) The Thing (Reality, Sri-krsna)- —object of devotion.
(2) The Sentient, individual soul, the devotee.
(3) Liberation—the fruit of the grace of the Lord.
(4) The sentiment of devotion (bhakti-rasa).
(5) ‘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 (adhikdri) and liberation is the objective (prayojana).
(5) GD. (Giridhara), a descendant of VB. and an exponent of purenon-dualistic (Suddhddvaita) school of Vedinta lucidly 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 anubandhas is given. Herc in the Srimad Bhdgavata 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-kdnda 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 Visudeva who
liberates all, is understood by women and Siidras (i.e. by persons not eligible for Vedic rites) and by all irrespective of their intellectual equipment, shows the superiority of this treatise to others. The author—Badariyana Vyis
3. *This (Bhagavata Purana) 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 Jiiana Kianda.
The desire to listen to the Bh.P. does not arise without meritorious action. Lord Vasudeva described in the 1st verse gets instantancously 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 instantaneousness (viz. sadyah and tatksanam) 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 kanda.
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 (lisnga-Sarira) you dodrink again and again the delicious juice of the ripened fruit called the Bidgavata 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 Suka (‘thesage’) and ‘the parrot.’ [t is wellknown that the parrots eat only the ripe fruit.
5. nigama-kalpataroh—Kalpataru is a mythological wish-yielding heavenly tree. The Vedas are the means of obtaining the objectives of human life (purusdrthas). As the Vedas are thus productive of all desires, they are compared with kalpataru—SR., VR, As the Bh.P. contains the essence of the Vedas, it is called the ‘fruit’ of the Veda-Tree--VR.
6. amrta-drava-samyuta- -ampta— (i) The highest bliss--SR. (ii) Liberation—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)—V].
(ili) The essence of the sports of Hari—]G.
7. bhdvukéh— (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 (parama-mangaldyana) —JG.
y 8. pibata rasam—It is not possible ‘to drink’ a fruit. But the Bh.P is like a fruitwhich is entirely full of juice without any seed.
a sweet juice—here and in the state of the Final Beatitude.®
4. In the Naimi§al® forest, a sacred place of Visnu, sages whose leader was Saunaka!? held a sacrificial sessiox lasting for one thousand years, for attaining the heavenly abode of Visnu.12
3. The sages, who had offered the morning oblations!3
(i) The word rasa is used as a correlative of phala as juice when fallen down cannot be drunk—SR., VR.
(ii) Pa (pib) means ‘to eat’ as well—V].
9. dlayam— (i) upto death—VR, (ii) till the fall of the physical body (linga Sarira)—V]. (iii) laya or pralaya is the 8th sattvika stage. Till one reaches that stage—VC. (Viévanitha Cakravarti). (iv) Which is the cause of the dissolution of the cycle of births and deaths (prapaiica)—VB. Or it (The Bh.P.-juice) should be drunk disregarding the desire for liberation
10. SR.and VB. record the popular etymology of the word *“Naimisa®’ as “‘a place where the felly of the wheel (created by god Brahma) was broken’’ : Brahmand vistsiasya cakrasya nemih Siryate kupthibhavati 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 cameto be knownas Naimisa:
The alternative spélling of this word is “Naimisa’” which according to the quotation of the Vardha P. given by SR. is derived from Visnu’s exploit of destroying an army of Danavas (demons) within the twinkling of eyelids (nimisa).
Modern Nimsar, on the bank ofthe Gomati in the Sitipur district of the Uttar Pradesh is regarded as the site of the old sacred place called Naimisaranya (Vide Siva P., P. 432, F.N.).
11. He belonged to the Bhygu clan according to MBH. He was the leader of the sages who performed the greatsacrificial sessionin the Naimisa forest and to whom the MBH, and the Puridpas were recited by the Siita. (Vide Siva P. 1, F.N, 1).
12. According to SR., svarga means the God Visnu, He explains svargdya lokaya as follows :
svah svarge giyata iti Svargayo Harik, sa eva loko bhaktdndm nivasa-sthanam,
tasmai tat-praptaye | V]. slightly differs. He interprets starga as Vispu Svaralo Vispuh tena gato loko Vaikupthdkhyah tasmas |
VB. also disapproves the explanation of SR. and explains ‘‘Bhagavadinandirhéa-bhiitah svargah /Lokitmakastu mahin aisah /[Sa hyatra phalam i
" 13. In the place of huta-utdgnayah, V]. accepts the reading hutahutdsandh which is better, though we have followed SR in the above translation,
(both of the daily routine and the special ones of the sacrificial session), oncel4, respectfully asked the Siital®* who was hospitably received and (comfortably) seated :
6. Oh sinless one ! Mythological epics (Purdpas)!® along with history (Itihdsa e.g. the Mahid Bhdrata) and 17 Lawbooks {like Smrtis composed by sages, e.g. Manu, Yajiiavalkya and others) as well’®, have been not only studied but also expounded by you.
7. Oh Siita ! Whatever the venerable Badarayanal?, greatest among the learned ones, knows and whatever other sages who
14. rkadd : VB, interprets as ““the time of singing or reciting the Krsnalegend”’ (Hari-Gathopagdyana-kdlah). It is at this time of the sacrificial session that the Siitas come. VB. thinks that this Siita isnot a Brahmin and though as per formalities, he was expected to stand in the assembly of those Brahmin sagcs, he was specifically asked to sit comfortably for narrating Krsna's life. (vide Subodhini 1.1.5, page 8).
15. A.D. Pusalkar thinks that this narrator of the Puranas is a Brahmin, a view accepted by the editor of the Siva P. (vide P.1, FN. 2). But I think it is still an open question.
The Siita who narrated the BH.P. was the son of Romaharsana, the disciple of Badariyana (BH.P. 1.1.6-8).
16. Purdpa—-‘Ancient legendary history’. Name applied to 18 wellknown 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 :
Sarga$ ca Prati-Sargas ca Vamso Manvantarani ca |
Vamsanucaritam caiva Purdpam panica-laksapam ||
Different lists of the 18 Purinas arc available. ASD 67 gives the follow ing titles :
1. Brahma, 2. Padma, 3. Visnu, 4. Siva, 5. Bhigavata, 6. Nirada,
7. Mirkandeya, 8. Agni, 9. Bhavigya, 10. Brahma-Vaivarta,
11. Litga, 12. Varibha, 13. Skanda, 14. Vamana, 15. Kirma, 16. Matsya, 17. Garuda, 18, Brahminda,
For a succinct statement about the epics and Purdpas vide A.D, Pusalkar’s Studies in the Epics and the Purdnas, (Bombay, 1963).
7. Ca, VJ.include Upa-Purdgas, 18 in number, but BAdratiya Sarskrti Koda (Vol.I, P. 667) enumerates 51 titles.
18. Sdstrépi—VB includes secular sciences like artha-Sdstra under this,
19. A name of Veda Vyisa, the reputed author of the Brakma Sidiras. Authorship of all Purdpas and Upae-Purdpas and the Mahdbhdrata is attributed to him.
know the saguna (possessing attributes) and nirguna (attributeless) [aspects of] Brahman??, know,
8. Oh gentle one ! You know all that (completely and) accurately through his (Badarayana’s) favour. Teachers disclose even their deepest secrets to an affectionate pupil.
9. Oh long lived one ! You are fit to tell immediately what isentirely for the good of men, as hasbeen 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 reverentials, so that our minds will be thoroughly soothed.
12. OhSiita ! God blessyou. 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 $R in interpreting the words para and avara. The other commentators differ as follows :
VR. The Supreme Soul (paramdtma-tativa) and the lower self or prakris-puruga-tattva.
V]. takes these as two aspects of Brahman and as an alternative explanation “One who knows the past and the future’’—an explanation endorsed by VB. VB, also thinks that para signifies Gods like Brahman while avara means men like ourselves, GS., takes para as ‘Brahman’ and apara as prakrii etc,
21, Satvala—Name of the Yidava clan, It is also interpreted as ‘Worshipper’.
22. Devaki—Wife of Vasudeva, mother of Kr3na and cousin of Karhsa regarded as an incarnation of Aditi and Préni. According to Padma P., in Devaki’s marriage a voice from heaven predicted the death of Karhsa at the hands of the 8th child of Devaki. As a precautionary measure, Karhsa imprisoned both Vasudeva and Devakil and tried tokill all her children. But Krina, the 8th child, was saved. Kyrsna killed Karhsa and got his parents honourably released. She stayed with him throughout his life. After Krina's death, she entered fire. (PCK p. 452)
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 ofhim.
15. Oh Sata! 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 Ganga sanctifies after actual contact, i.e., ablutions (Iit. ‘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 are eulogised by the learned ones (like Narada, Vyasa or Brahma etc. )— acts of him who sportively assumes?? different forms.28
2. It is alternately explained : °......Lord who is of sanctifying fame as well as of praiseworthy deeds.” VJ., VD.
24. 1. great e,g. the creation of the universe —~SR. SD. 2. removing sins —udgata-dosa-—V]J. 4. creating (lit, giving) highest rapture --JG.
4. giving the desired objects to devotees—VC, 5. awarding the four highest goals in human life (purusartha) viz. dharma, artha, kama and moksa—G.D.,
2. dadhatah —This present participle signifies the eternal nature of His pastimes—-VC.
26. Kaldh--1. Forms e.g., Brahman, Rudra etc.—SR. 2. All incarnations --VJ., VG. 3. Incarnations in the shape of man etc.-—JG. 4. Krsua was the only complete incarnation (pdrpdvatdra) is implied by this— VR., GD. 5. VD, waxes cloquent in explaining the concept of incarnation (avatdra}). The incarnations are of three types— (i) purusdvatira viz. Sankarsapa, Pradyumna and Aniruddha of the Paficaratra system; [ii) gupdvatdra e.g. Brahman (representing raje-guna), Rudra (for tamoguna) &c. (iii) lilavatara—All incarnations from. Sanaka, Sanandana upto Kalki (described in BH.P.I.3).
VD. gives another fourfold classification of these incarnations in ascending powerfulness, according as they are due to : (1) influence or drefa (e.g. Sanaka, Nirada, Prthu etc.); (2) miraculous power or Prabhdva (e.g. Mohini, Vyisa, Datta etc.): (3) magniflicence or Vaibhava (e.g. Nara, Narayana, Hayagriva etc.) and (4) of the highest stage or Parivasthi, which are in ascending hierarchy Narasihha, Rima and Krsna.
Thus Kr§na is regarded as the most complete incarnation. Krsna eva svayath bhagavdn, na lato'dhikali Ko'pyasti—VD,
18. Ohintelligent (Siita) ! Describe to us fully the auspicious narratives of theincarnations of Hari, 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 listeners who are connoisseurs of tastes is of increasing sweetness?® every moment.
20. Lord Ke¢ava, (though the Supreme Being is) concealed in human disguise?®, has certainly performed superhuman acts of heroism, along with Balarima?3!,
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, dlma-Mdayi—(1) His own power called ‘miracle’ (dscaryafakti}, —VR. (2) ‘Knowledge’ (sasnkalpa-zipa jiana) (3) ‘Will-power’, but with the following different implications: (a)Svaripa-bhita-iccha-—V]. (b) nijeccharipa-saktih --JG., VD. quote mahdsarthitd :
Atma-mayi tad-icchd syad—Guna-mdyd jaddtmika/
(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 (avidyi—SR., GD. (ii) which is praised by the best (persons)—VC., VD. (iii) whose glory is the best—VQC. (iv) one who is praised by the liberated who experience the joy of Brahman, VB.
20. Svddu-srddu—more tasteful than tasteful things-——-SR. However, V]. is followed here.
30. Kapata-mdnusah—-(a) ‘Disguised as man; Having the appearance of man.’—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) ‘Minusegvapi kara sukham patati prapnoti [/ : V).
11. Balarama: An incarnation of Sssa, son of Vasudeva and originally of Devaki but by womb-transfer, was born of Rohini, another wife of Vasudeva. He was fair in complexion and was usually dressed in blue. He was brought up along with Krsna by Nanda in Gokula. He is represented 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. Hemarried Revati. Atthetime of thelastinternecine fight among the Yadavas, he quietly retired and left his human mortal body by yogic process and resumed his form as Sesa (Details—Vispu P. ; Harivarhéa). DHM. 40-41, Pl. 2.463-65.
32. ksapa—]Joy, desire (utsava)—VD.
22. By thecreator (orLord Visnu) you have been clearly pointed out as the helmsman (of a ship) to us (who are) desirous of crossing the ocean (in the form of) the Kali Age which is difficult to be crossed over and which deprives (men) of goodness3? (or ‘Strength’ as applied to ocean).
23. Tell us to whom righteousness has now resorted for refuge (when) Krsna, the master of Yogic-mystic powers, wellversed in the Vedas, the protector of religion, has returned to his abode, 34
CHAPTER TWO
Vyasa said :
1. Being highly pleased at these courteous questions of the Brahmanas (Sata, Ugrasravas) the son of Romaharsana, complimenting their words (enquiry) began to reply in details. Sita 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 home3*) and whom the sage Vyasa (Suka’s
53. sallva—'courage, morale’ —VD,
94. svam kdgtham—
—His own boundary i.c. His own Self—SR.
-—His own direction, i.e. Vaikugptha-loka—VR.
.-—His own attribute, full form (guna-pé@rpa-svaripam)—V].
—His quarter, i.c. His own eternal abode (nija-nitya-dhima)—]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. Samnydsa). But V]. refutes this on the grounds of the ineligibility of Suka to Sasinydsa as his thread ceremony had not taken place. Here pravrajyd does not mean sasnydsa but ‘‘abruptly going out.” VB. explains pravrajanam as ‘‘leaving out all contacts’’ and not samnydsa.
father Dvaipayana )38, being grieved athis separation from him, called back as ‘““Oh Son” (to which) the trees, being like Suka on account of his (Suka’s) existence (entry)dnto the hearts of all beings®? responded (to Vyasa). .
3. I seek refuge in the son of Vyisa (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 Puranas 38 (viz. the Bhagavata Purana), which is the only one lamp of spiritual truth, full of its own (uncommon) glory3, and is the essence of all the Vedas.
4. After paying obeisance to Nariayana4® and also to Nara4! the best of men*?, and also%® to the goddess of learning, one should narrate fava (another name of the Bhdigavata Purdna. See VR. and SD.),
36. Draipayana—The name of Vyidsa, the son of Parisara, so called because of his birth on an island in the Jumna —PCK. p. 479.
evam Duaipdyano jajfie Satyavalyam Parasarat |
Nyasto dvipe sa yad balas lasmdd Dvaipayanah smriak ||
—MBH. 1.63.86
47. swrea-bhata-hrdayah-—SR. : Suka replied through the medium of trees to remove the paternal bond from the heart of Vyiasa,
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,
38. purdpa-guhyam—SR & JG. interpret as above, but VR. : “The secret Purdna’’, V]. adds puranasya bhagavatah sannidhdtum yogyam.
4. svdnubhdram—-JG.: This expresses the uncommon glory of the BH.P.. but V]. : He who expounded Brahman (svinubhivam) and who narrated the BH.P. which is’...etc. (V]. construes this verse differently as indicated above).
40. Ndréyana : Visnu so called because be lay on the waters of the Deluge before the beginning of Creation : Adpo ndrd iti proktd dpo vai narasanavah | Ta yadasydyanarh pdrvarh tena Ndrdyanah smriah |/
41. Nara : An incarnation of Visnu; born of Dharma and Miirti daughter of Daksa. A friend and associate of Nariyana while performing penance at Badarikisrama. As SR. and JG. note Niriyana and Nara represent Krsna and Arjuna.
42. narollama—The best of beings. Some treat this as the adjective qualifying Nara.
43. VJ.reads‘‘Vyisa’ for caiva. He interprets this verse rather differently :
9. Oh sages ! I have been very nicely asked by your honour about the welrare (or bliss} of the people because ( your) relevant question is about Krsna, whereby the soul becomes completely soothed.
6. That is ccrtainly the sublime religion®* for men, (religion) from which is created the devotion to Lord Visnu— dcvotion which is without any (ulterior) motive, unobstructed (or constant) and by which the soul becomes deeply pacificd.
7. Loyal devotion (applied) to Lord Vasudevat? immediately?® generates non-attachment which leads to causelesst? knowledge.
3. 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 Liberations. The desire (for worldly
‘““After paying homage to Niariayana (the subject of the Bhdgavata Sdstra), Vyasa (the author of the BH.P.), the goddess L.aksmi, Vayu, the greatest of men, the highest teacher, Sarasvati (the goddess of learning) and Nara, I expound the BH.P. (due to the favour of the above deities).”’ JG. states : ‘Of this Bhigavata Sastra, Nara & Nirayana are the presiding deities (adhisthitr-devate), Sri-Krsna is the Deratd, Sarasvatiis the Sakti, Vyisa is the Seer (Rsi), OM (pranava) is the Bijua, and Gayatri is the Metre (Chandas). As pointed out by Nilakantha in his Comm. on the Devi-Bhagavata, the 1st verse of the BH.P. is not in the Gayatri metre (vide Ft. Note on BH.P.I.1.1.)’
44. SR.: This verse answers the 1st question (in Bh.P.I.1.9). pura dhaima : Religion is of two kinds——apara dharma (i.e. Dh. the object of which is Liberation) and—puara dhaima (which creates devotion to Krsna).
4n. Viasudeva—VR., : All pervader, V]. One who dwells (pervades) everywherc or One who makes all to dwell in Him. wvasali sarvatra, svasmin sarvam vdsayali=vasuh. vasu$ cdsau devas ca |
46. dsu—-JG. Quickly, As soon as the Bh.P, is heard, the knowledge described therein is created,
47. ahoitukn—SR : Free from unnecessary arguments & JG. : Derived from the Upanisads. VD. : The obiect or cause of whichis “4”’ (i.e.) Vasudeva. VJ. : With no ulterior motive like money etc. VR, : Bhakti 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 (saksatkdra)
48. dparargya—VR., V]. : “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.
things) is never enjoined for the attainment of that (kind of) wealth which has religion as its end (object).4?
10. Itis not proper to satisfy the senses (by éhjoyment 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= Taftva) 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-duality3® as the Truth, Itis also variously designated as Brahman, Paramitman or Bhagavan.
12. The sages who have faith in it (Brahman) visualize their own soul in themselves, through devotion which is combined with knowledge and non-attachment and which is developed by listening to the Vedanta.
13. Hence, Oh greatest of the twin-borns! Gratification (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 worshipped with concentrated attention.
15. Who will not love (listen to) His narratives by whose sword-like meditation, the learned ones, hecoming one with the
49. dhaimaikantasya—V] *‘That of which Dharma is the only definite fruit”’, VR. endorses the same when he says : Dharmaika-pravojanasyarthasya vittasya labhaya prayojandya kamo na smrtak[Arthasya fproyejanarh na kimo bhavati | It may be noted that by kama he means our needs of life annapanadi.
50. advaya—SR. : Non-duality. Here Bh.P. anticipates the theory of momentariness of the Buddhists. V] : ‘““Having neither equal nor superior”’. VR. : “incomparable with It"’ also airyaya-bheda-rahila, or jatyadi-bhedarahita. JG. : Knowledge is nothing but consciousness (¢it) and has no second (advaya) and is of the Supreme Being. Although the Bh.P. uses the word Tattra in the sense of Brahman, Paramitman and Bhagavin, one is the Pure knowledge beyond everything, the other is the internal controller having abundance of Miyi—power, while thelastis complete within Himself.Verse 12: dlmani—SR : “In sentient beings™, JG. ““In the purified hearts of sentient beings”’
Supreme Spirits! cut asunder the knot-like acts producing bondage.52
16. Oh Brihmanas! Love about the narratives of Viasudeva will be generated in (persons) desirous of hearing
(or devoted to service) 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 cvil .
18. When Evils are all but destroyed by continuous services of the dcvotees of the Lord32, firm devotion to the Lord of excellent fame?4, is generated.
19. Then, mind, not being affected by perturbations (qualitics or ‘“‘aspects’’®8) like Passions (rajas) and Ignorance (tamas) and by desire, avarice and others, and being stabilised in goodness, is quictened (soothed).
20. Thus the knowledge®® of the reality of the Lord is produced in the person whose mind is pacififed and who has frced himself from attachment through the devotion of the Suprcme Lord.
21. As soon as the Supreme Lord is seen withinoneself, his knot (of ego) in the heart’? is cut asunder, all doubts are
- n1. yuktah—SR : With power of self-control, JG : Witha subdued minaQ,
52. granthi—SR. : Knotsi.e, acts producing ego, JG.: Acts producing ego in different bodies,.
53. or the study of the Bhdgavala.
54. utlama-sloka-—SR.: (1) As in Bh.P. 1.1.19 He whose glory dispels darkness ofignorancein mind. (2) The Lord who ispraised by persons whose hearts are absolved from ignorance.
55. bhdva—-According to Sinkhyas, the perturbation of Prakyti results in the non-balance of its gunas i.e. ‘‘attributes or constituents’ which Dr, Radhakrishnan prefers to call ““aspects’. But he prefers to use the original Sk. gupa in Hist, of Ind. Phil. Vol II pp. 262-65. 1 have however, followed 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 Vedic scriptures he states that on this point SR.’s explanation is against the tenets of the BH.P, (Bhdgavata-jfidndd advaita-nisedhdc ca | )
solved and his actions (good or bad, of the previous period which are not exhausted by enjoying she fruits) are annihilated.
22. Hence, verily, wise men always practise with great delight (their) devotion in Lord Vasudeva which purifies their hearts.58
23. Sattva (goodness), rajas (passion) and tamas (ignorance )—These are the attributes or constituents of Nature (Prakrti). The Supreme Being possessing these attributes is one. Here He assumes names like Hari, Viriiici (Brahmadeva), and Hara (Siva) for the preservation (creation and destruction) of the universe. There (from among them) the good (Iinal 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 connected 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.59
25. Therefore, formerly sages worshipped Venerable Visnu (who 1s of purest goodness i.e. sattra-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 thc manes, goblins and created beings and others.
28. Vasudeva is the highest objective of the Vedas.
58. SR. :_‘-‘Though the Supreme Being assumed three different names for three different functions, the real good of men will resultin devotion to Véasudeva who is full of Satfva-gupa.
59. SR. Explains : The quality of rqjas is more expressive of the Supreme Being than tamas. The particle i shows that rgjas has but little value as compared with sattva (Goodness) which fully expresses the nature of the Supreme Being. Thus the superiority of Visnu, the presiding deity of sattvagupe over the other two presiding deities of rajas and tamas (vis. Brahmadeva and Siva is obvious.
(Vedic) sacrifices are intended for Vasudeva. The Yogic practices (and asa 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 Viasudeva. Vasudeva 1s the goal of Religion. Vasudeva is the end to be reached 1n liberation.
30. The Supreme Lord whois without attributes (and) all-pervading by nature, formerly created this (Universe) by His will-power called Illusion (Maya) 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 Maya appears asif 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.%2
33. This (Supreme Lord), by entering’into beings created by Himself by the effects full of attributes, of gross and subtle elements, organs of senses and Soul-mind, enjoys their attributes, 93
T 6o, mjidna—SR. : Intellectual power, VR. : Soul (jiva), SD. : Individual soul (jira) who is a part of the Universal soul and is of the nature of knowledge.
61. pumdan—SR. : The Supreme lord, the Soul of the universe. VR. : The individual soul (jiva). V].however, supports the above (our) translation.
62. VC. differs : “‘Just as the fire consumes the wood in which it is created, the universal soul (paramdima)when realized by devotion etc. removes the limitations (upddhis) due to mdyd.’’ SD. thinks that this verse shows the driving force of the Lord. The paramdimi appears differently as a driving force in all movable and immovable objects but He is one,
63. VR. differs. 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. V]J. 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 individual soul. '
34. Certainly, this Creator of the Universe®4, being fond of pastimes®® like incarnations in gods, non-human being sand men, protects the Universe, by his power. ’
CHAPTER THREE
Sita said :
1. At the beginning, with the desire to create the Universe, the Lord assumed the form of Man®® (purusa) consisting of sixteen parts®? created from the tattras (primary substances) of which Mgahat®® (the Great or *‘Intellect’) is the first.
64. loka-bhdvanah—SR. “‘Protector of the Universe”. VJ., VR. : ““The Creator of the Universe’’,
65. anu-rata—SD. ‘‘Ready to protect the religion as neceded at a particular period’’. V]. thinks that anu means The Lord is not bound to but may at His will incarnate as per necessity of the world. He is-not bound by the law of Karman to do so.
66. paurusam rapam—SR. : Though the Supreme Spirit has no such human form, for the convenience of meditation or worship. He is regarded as Virat (one residing in or knowing the affairs of sentient beings.)
V]. 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 Prakrti. At the time of Creation of the Universe, he drank up the Darkness covering him and manifested himself. This is ‘“‘the assumption of the Purusa form’’. Alternatively ‘“‘the assumption of forms like Rama, Kr$na etc’’ may be accepted.
VB. : He assumed of his own accord body consisting of pure sativa (the constituent power—guna—of goodness) which is composed of tativas (principles), It may not be a human form.
JG. : Purusa implies § forms of Vignu, as (1) the Creator of the principle Mahat (Intelligence), (2) the Being in the Egg, and (3) the Being in all bhitas. The Supreme Lord described as possessing 6.attributes of glory etc. is now described as Puruga. Rdpa according to VR. indicates here the cause of Brahmanda (Brakmdnda-kdraparh samagfi-tativa-jatam), while with SD, rdpa is the eflect of Samagsti (aggregate which is considered as made up of parts each of which is consubstantially the same with the whole) and the material cause of zyasti (an aggregate viewed as made up of many separated bodies)—samagti-karyatmokamh vyagtyupddina-bhusam)
67. godaakalam—SR., SD., VB. : 10 organs of senses+Mind+5 mahabhitas (Elements) =106 parts,
68. mahadddibhih—SR. : Consisting of the “principles” (latlvas) called
2. Brahma, the Head of the progenitor of the Universe,*® was born of the lotus of the deep-lake-like navel? of the Lord who was lying on the waters (of the post-Deluge ocean) extending his yogic meditation-slumber?l,
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 sattva (goodness).
4. They (i.e. yogins) with their vision of vast knowledge?? visualise this form wonderful (on account of its having) thousands 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 AdiNarayana) 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 Sainkhyas as Makat (the Great or Intellect), akamkira (ego or self-sense) and 3 lanmatras (subtle pure elements corresponding to the 5 organs of sense).
69. visva-srjam patih—Brahma, the Creator of the universe at first created 10 Prajapatis (Lords or generators of created beings) e.g. Marici, Atri, Angiras, Pulastya, Pulaha, Kratu etc. In the Viyupurina we have another list : Kardama, Kadyapa, Sesa, Vikranta, etc. (For details vide PI. I1.404)
VB. remarks that the word pati shows that to these generators of created beings, the order of Brahma was inviolable.
70. ndbhi-hradambujah—VB. explains that the word ndbhi (Navel) is used to signify the existence of the Universe in the belly of the Lord. SR. says that this refers to the Supreme Being’s assumption of Purusa form in the Padma Kalpa.
71. Yoga-nidrd —-SR, : “The sleep of samddhi (meditation). VB, says that yoga-nidrd 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-caksusd—SR. : ‘‘With their eves of vast knowledge” V].: “Of full knowledge’ SD. : “‘Of great knowledge",
13. etad—VR. thinks that thisis the Aniruddha form, VJ. calls this Padma-niabha while JG. ‘‘the Being in the egg of Brahman”’.
74. bija—S$R. : Place of origin; JG. : Embryo. VR, : The root cause.
75. amfdmiena—SR. : Nariyana is the seed of incarnations as well as of all animate things as they are created out of his parts, Brahm3a is the
6. At first’®, that very God manifested (Himself) as
Youths?’?” and (becoming) Brahmana, practised unbroken
celibacy which is difficult to practise. ’
7. Secondly, also, the Lord of Sacrifices (Nardyana) with the object of creation, assumed the body of a boar for raising up the Earth which had sunk down to the lower region called Rasatala?’s.
8. And thirdly, He, having become the Divine Sage (Narada?) in the Arsa Creation (pertaining to sages), expounded the religio-mystical treatise pertaining to the Sdtraias (the devotees of Visnu) namely Paicardtragama by following which actions become void of their binding force.t?
9. In the fourth incarnation, having been born of the wife of Dharma (namely Miirti, daughter of Daksa Prajapati) as the twin sages Nara and Narayana®, He performed severe penance with fully pacified mind.
part (umsa) of Nirayana and Brahma's progeny like the madnasaputras (Marici and others) are parts of part (amsamsa). VR. cidacit {tattvaikya-descna.,
56, prathamam—SR. : This word is used for numerical reference only and does not indicate superionty or inferiority.
77. kaumdram—SR. : This is a name of Creation like Arsa, Prajapatya etc. It includes Sanaka, Sanandana, Sanitana, Sanatkumira. They were mind-born sons of Brahma, and were Brihmanas. Theyrefused to create progeny and led a celibate Lfe. SD., VR,, JG. agree with SR.
78. Rasdtala—One of the seven sub-terranean regions. They are as follows : Atala, Vitala, Sutala, Talitala, Rasitala, Mahatala and Paitila. These are inhabited by Nagas, demons etc.
79. MNdrada: The beloved 10th son of Brahmi; one of the 12 who knew the Dharma ordained by Hari; a celibate; was taught the Bhdgaraia by his father; he recited it to Vyésa; author of Sdtvata Tantra; mentioned many times in the Bh.P.
. —PI. 1l.22;
80. naiskarmyam—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 nicriti type of karma should not follow pravrits dhayme V1.: Bv performing karmas as prescribedin the Sativata Tantia, one attains liberation.
81. These twin sages performed penance at Badarikdsrama. 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 Urvasi to heaven and reported the superior powers of the sages, Arjuna and Krgna are regarded as the incarnations of Nara and NirAyana respectively,—PI. I1.205., 231,
10. The ftth (incarnation) was by name Kapila82, the chief of Siddhas (who) explained to Asuri®® the Sankhva doctrine®® which determined all the principles, which was lost (formerly) in the course of time.
11. In the sixth (Incarnation) He, being requested by Anasiiya®® 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 Devahiiti; taught knowledge of Brahman to his mother; propounder of the Saiikhya philosophy which he taught to Asuri; one of the twelve who kncw the Dharma ordained by Hari; burnt down 60,00 sons of Sagara when they attacked him on suspicion of theft of their sacrificial horse. (PI. I.311). Apart from the mythological account, Kapila scems to be a historical figure —an exponent of a system of philosophy in Pre-Buddhist period.
83. Aswi: N, of the disciple of Kapila; a siddha bat did not comprehend Hari’s Maya; was invited to Yudhisthira’s Rijasiya sacrifice. PL.1.180,
8i. Sankhva : The system takes its name from its method of arriving at conclusions by theorctical investigation. The word Sdnikiya is derived by some from Samkhya or number and is appropriate to this system which gives an analytical enumeration of the principles of the cosmos. But this tendency to enumeration is common to all Hindu systems of thought...In the early texts, Sdmklyais usedin the sensc of philosophical reflection and not numerical reckoning. This particular system, which expounds by careful reflection the nature of purusa or spirit and the other entities, acquired this significant title. ——-S. Radhakrishnan—-Hist. of Ind. Phil. Il. 248-334.
Cf. Suddhdtma-tattra-vijidnam Sankhyam yadabhidhiyate |
Sankara—Comm. on Vignu-sahasranama.
85 Anasiyd : The wife of the sage Atri and a daughter of Kardama; mother of Datta, Durvisas and Soma; mother of 5 Atreyas and a daughuter Stuti —PI., I.53.
86. Atri: A son of BrahimA: married Anasitya appointed by Brahma for the creation of the world. While engaged in meditation on Mount Rksa, the Trimirtis blessed him with g sons being their own parts (amsas). Accordingly Datta (Visnu), Durvasas (Siva) and Soma (Brahmi) were born. —PI. I1.41.
&7. :larka : PCK (p.76) records diflerent Alarkas, but the one mentioned here seems to be the king of Kasi; youngest son of Rtadhvaia and Madilasid; was expounded the spiritual knowledge by his mother and Datta.treya.
88. DPrahidda : Son of Hiranyakasipu and Kayadhi; was initiated in the Bhigavata Dharma by Nirada. For him Vispu incarnated as Manlion and killed Hiranyakasipu. Prahlida became the Lord of Daityas. His
12. Then, in the seventh (incarnation), Yajia%® was born of Ruci and Akuti. He along with gods of whom Yama?® was the first, protected the period assigned to the Manu called Svayambha.®?
13. In the eighth (incarnation), Lord Visnu (lit. One with wide steps) was born of King Nabhi and queen Meru Devi, He (as Rsabha)?®? showing to the strong-minded ones the path (of sannyisa), 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 (medicinal) plants. Thereby he became the most pleasant.
15. At the time of oceanic deluge in the epoch (Manvantara) called Ciksusa®® He assumed the form of a fish® and protected Vaivasvata Manu® by making him board the carth-boat. spiritual preceptor was Dattitreya. It was due to him that Krsna spared the life of Bina. Prahlida lived in Sutala and attained liberation by Satsanga.—Pl. 1I.435-36.
89. Yaja: Anincarnation of Visnu, son of Ruciand Akuti; reported to have married his twin-sister Dakgini; was Indra in the period called Svdyambhuva Manvantara.
gu. JYama : Name of the 1st son out of 12 sons born of Yajiia and Daksini. He was a god in Sviyambhuva Manvantara.
91. Svdyambhuva Manvantara : Period relating to Svayambhid. Svayambhii was the first Manu (out of 14 Manus). Satariipa was his wife. They had 2 sons—Priyavrata and Uttanapada and 3 daughters viz. Akiti, Devahiiti and Prasiti who were married to Ruci, Kardama and Daksa respectively. As Akiti was married by putrikd-dharma, he took over son Yajiia. In the period (Manvantara) of Svayambhii, Marici, Atri, Ahgiras, Pulastya, Pulaha, Kratu, and Bhygu were the seven mind-born sons of Brahmi, Yajfia was the Indra and Dakgina the Indrini and their sons called Tusita were the gods.—BPK. 270,
g2. Rsabha—Adinitha, an incarnation of Vignu. For details sce Bh.P. V.3-6.
99. Caksusa—The epoch (Manvantara) of the 2nd Manu Caksu. He was the son of Vyusta and Puskaripi; wife Akdti, son Manu.—PL. 1,574
94. matsyark rdpam—The Fish incarnation, Though this is the 10th incarnation here, it is regarded as the 1st incarnation of Vispu, popularly.
95. Vaivasvata Manu—In his former life, V.M. was King Satyavrata of Tamil Nad, who by his obligations on Visgu in his initial stage of Fish
16. In the eleventh (incarnation) in the form of a tortoise, the omni-present Lord supported the Mandara mountain 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 deluding others (i.e. demons) ¢nabled (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 Daitvas with his claws like a weaver of mats (tearing) the rushes (grass).
19. Proposing to beg three paces (of land) but desirous of rccovering (lit. taking back) heaven, he assumed the Pigmy incarnation was blesscd with Manu-ship. He is the 7th Manu whose epoch continues at present, In his regime, Vasu, Rudra, Aditya, Visve Dcva, Marudgana, Aévini-kumira and Rbhu are the gods. Purandara, the Indra and Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni and Bharadvija are the 7 sages,—BPK.j07, also PI. IL.6o1,
6. 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 Viasuki as the string. Fourteen valuable things such as the goddess Lakymi, Kaustubha gem etc. were obtained. Nectar (amrta;) was one of them. The deadly poison Halihala was drunk up by god Siva to save the world.
(For details vide PI. 1.87)
97 Dhanvantam: An incarnation of Visnu. He appeared with ihe jar of nectar during the ocean-churning for nectar. Another account shows him to be the son of king Dirgha-tamas of Kisi; the originator of AyurVeda and the father of Ketumin.—-PI. 11.156-57
q8. Mohini : The 13th incarnation of Visnu to delude the Asuras from having any share in the nectar and distribute it to Devas (gods).
—PI. I1.156-57%.
99. Narasithha : (also Nirasithha and Nysirhha} : Vispu came down on the earth to punish Hirapyakasipu for hisinsolence and cruelty. Hiranyakadipu harassed his son Prahlida for his devotion to Vignu.,—the omni-present. When asked whether Vispu existed in the column of his hall, Prahlida said “Yes'" on which Hirapyakafipu kicked it, when Vispu appeared before the demon and killed him. ‘
form'% and arrived at Bali’s!®! sacrifice.
20. 1n the sixteenth incarnation, being angry at the hostility of kings to Brahmanas, he extirpated the wargior class from the earth for twentyone times.102
21. In the seventeenth (descent on the earth) he was born of Satyavati from Parasaral®3, 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 Riavana 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 twenticth (incarnations),
100. The origin of this incarnation is ‘“The three strides of Visnu” mentioned in the Rg-veda. 1n the Treta-yuga (2nd Age), the pious Daitya King Bali acquired the dominance of the three worlds by defeating the gods. To remedy this Vispu was born as a diminutive son of Kasyapa and Aditi. The dwarf appeared before Bali and begged of him to donate him three paces ofland. The generous king agreed. Visnu manifested his original form and covered the heaven and earth in two strides. But respecting his (Bali’s) virtues, He madc Bali the King of the subterranean region Sutala and assured him of Indra-ship in the 8th Manvantara (Epoch).
101. Bali ;: A son of Virocana and grand-son of Prahlida; married Vindhyavali and AdandA; had 100 sons of whom Bina was the eldest;: defeated gods on the battlefield and periormed 100 Horse-sacrifices. In the 1ooth horse-sacrifice, he was deccived by Visnu in a dwarf form. (for the rest vide the above note).—P.I. 2.169-71.
102, This refers to Para§urima incarnation of Visiiu, in the Tretd age. He was the son of Jamadagni and Renuka (a princess). Haihaya king Kartavirya Arjuna forcibly took away Jamadagni's Kimadhenu (Wish-yielding cow). The scuffleled to Parasurima’s killing of Kartavirya. Jamadagni disapproved of this and ordered Parasurima to go on pilgrimage for one year in expiation of this. After the departure of Parasurima, the sons of Kirtavirya killed Jamadagni. In the struggle between Bhargavas and Haihayas that followed this, Parasurima defeated them 21 times, which has been poetically described as ‘“‘extirpation’ of the Ksatriya class, After this he retired to perform penance on Mahendra mountain. He is regarded as ‘““deathless’’, was discomfited by Disarathi Rima,; taught Astra-vidya to Bhisma and Karna; guided Krsna and Balarima to Gomantaka.
—-PI. Il.291,
103. Pardéara : Son of Sakti, grandson of Vasistha; father of Vyisa.
| —PI. Il.293-4.
having taken birth in the Vrsni family as Rima (Balarama) and Krsna, he lessened the burden of the earth.
24. 'T'hen after full advent of the Kali Age, (He) will be born with Buddha as His name, and as a son of Ajana in the Kikata country.104 |
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 Visnuya$as 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 Sattvaguna).
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 1is) 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 constitution is the Spirit itself, has been indeed created in the Soul
104. Kikata : Name of the land where Buddha was born: noted for the sacred Gay3a, the garden park Rijagrha and the hermitage o_f- g}ra\ia;xg;
105. Manu : Progenitors and sovereigns of the earth for 1/14 part of Brahm3's day (i.e. 4,320,000 human years). The Manus are 14 in number viz, 1, Sviyambhuva, 2. Svirocisa 3. Auttami, 4. Tamasa, 5. Raivata, 6. Cidkwsa, 7. Vaivasvata, 8. Savarni, 9. Daksa-sivarni, 10, Brahma-sivarni, 11. Dharma sivarni, 12. Rudra sivari, 13. Deva sdavarni,
14. Indra sivarni.
106. JG. explains the difference between Bhagavan and his parts as follows: The Supreme Lord, by His divine will, can manifest His power anywhere without interruption, while the parts (anisas) or incarnations can manifest these for performing their appointed mission. Though Krsna is included in the list of incarnations, He is not merely a part (amsa) of the Supreme Being But the Supreme Being Himself. The particle tu in the above verse is used to distinguish him from other incarnations.
or the dust (particles of the earth) is ascribed to the wind (by ignorant persons), similarly the quality of being seen is attributed 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 theinvisibility and inaudibility of its essential nature. It is the Fiva (spirit) due to which transmigration (takes place).107
33. When these two forms sat and asat (i.e. two bodies gross and subtle) attributed to the soul through ignorance are ncgatived by Self-knowledge, it is the visualization of Brahman (i.e. identification of Jiva with Brahman )!98,
34. They know that if this divine (pertaining to the Omniscicnt Spirit) and resplendent (or sportive)19 Maya
107. SR. 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 Brakma as ‘‘the liberated soul” and darsana as ““the knowledge of the nature of the ‘pure’ soul devoid of any contamination or contact with Prakrti’’. 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 are ascribed to the Soul through ignorance (avidyd) and that thev are to be denied of the Soul (Aiman) by the knowledge of the dtman, is the real knowledge of Brakman.’
But V]J. states: “That knowledge is the knowledge of Braliman leading to liberation from sam sdra (the cycle of births and deaths)—the knowledge which consists in sceing that the forms consisting of the Primordial Nature (Prakrti) and its products are, from the very beginning, different from the Supreme Soul (Paramatman) due to His self-knowledge. It is due to Nescience (Avidyd) that he mistakes them as belonging to Himself.
109. SR : Sporting in the cycle of creation, preservation and destruction of the universe,
VR : When this cosmic illusion (Mdyd or Prakrti) becomes capacious with Mahat etc, and the consequent pride or belief of thinking the body and the Soul asidentical, ceases or disappears, then the individual Soul comes to be worshipped (respected) as having realised his own glory as the liberated with the eight excellent qualities which are manifested on the realization of the Supreme Soul. '
(illusion ), transforming itself to knowledge ceases itself (automatically), (the Jiva or Spirit) becoming perfect (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 Birthless and Actionless, the Lord of the hearts (antaryamin) whose deeds are mystically described in the Vedasl110,
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!!2? ]ies conccaled 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 intelligence can comprehend by mind, words or skill (in argumentation or Logic)!13 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 Vasudeva, the Lord of all the people, there is no terrible transmigration again,
40. The vencrable sage (Vyasa) compiled this epic (Purana) called Bhdgavata, equal in status to the Vedas, describing the deeds of him of pious reputation.
110, V]J. 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.;c not meant for any selfish purpose, who is present in and controls the minds of all.
111. SR: The differentia between the jiva and God is the unconcernedness of God with the universe,
112, Viz. Jiiina, Sakfi, Bala, Aidvarya, Virya and Tejas.
113. nipupena : VD. By skill in knowledge and yoga.
114. vitanvatah—VR. : He extends. the world of forms by his mental resolve or will VJ]. : manovacobhir néma-rdpdimakarh prapaficars syjatal |
41. For the highest good of the pcople, he (Vyiasa) made his son (Suka), pre-eminent among those who have realized the Soul, receive this great (Bhagavata Purana) which is the means of securing Bliss!15,
42. He (Suka) made the great king Pariksit hcar!18 attentively this (Bhdgavata), the choicest essence ofall the Vedas and History (Mahidbharata).
43-44. Oh Brihmanas! 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 brilhance (splendour) was narrating the Bhdgavata, I learnt the Bhagavata while I sat there due to his favour. Ishall narrate to you whatever I have learnt to the best of my ability (intelligence).
45. When Krsnaretired to Hisabode along with Righteousness, knowledge and other things, this sun in the form of the Bhdgavata Purana has now arisen in the Kali Age for pcrsons who have lost their (intellectual) sight.
115. stastvayana : Lit, averting of evil by recitation of manitras or performance of expiatory rites.
116. Pariksit : A son of Uttarda and Abhimanyu; a great king of Hastindpura; the foremost of Bhigavatas; married Irivati, 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 Takgaka’s bite. Pariksit, knowing his doom, sat in prdyopavesa, where Suka visited him and narrated the Bhigavata Purina. Afterwards Pariksit sat in contemplation in detached spirit, was bitten by Taksaka and his body was reduced to ashes by the poison. .
CHAPTER FOUR
(Arrival of Narada)
Vyadsa said .
1. Saunaka, the oldest!!? of the sages (who were) performing the sacrifice of long duration, (being) the head of the congregation of sages!!$, and conversant with the Rgveda, highly praised the Sita who was thus speaking!!® and addressed (him as follows).
Saunaka said : |
2. Oh Sita ! Oh highly fortunate one !'20 The finest of speakers ! Tell us the sanctifying (holy) narrative pertaining to the Supreme Lord (the holy narrative of the Bhdgavata), which2! was recounted by venerable!?® Suka.
3. In whatage or (in which) place and with what objective was this (narrative) commenced ? By whom!23 was the dark sagel?4 (Vyasa) inspired to compile this text ?
4. His son who is a great Yogin (contemplative saint) and who has visualized the Supreme Spirit (Brahman)1%5, and
117. orddha—VB. : Advanced in knowledge and not necessarily in age.
118. kula-pati—Originally it signified a Brihmana sage who maintained, fed and taught 10,000 pupils. SR. interprets it as above (gan:mukhya). VB. explains it as the regulator or controller of the group of sages (kulasya rsi—kulasya patih niyamakal) .
119. bruvdna—VB. : ““‘Saunaka was so eager that he did not even wait for the completion of the Speech of the Siita, as is the normal etiquette”. |
120. mahabhdga—VB, : ‘It was the great luck of the Sita that he heard the Bhdgavata from Suka’’.
12t1. SR. and VB. read yad while V]. reads yam i.e. the narrative of the Bhigavata.
122. bhagardn—VB. : “‘possessing all good qualities’ (parna-gunah).
123. kutah—VB : What reason impelled him to compile the Bh. P.
124, Krspah—SR. : Krsna Draipdyanab.
125. sama-drk—SR. : sama=Brakma; VJ. Vispu (mayd=Srird saha varlate itil **One in association with the goddess LaksmI’’) VB. One knowing (Brahman).
who is devoid of any sense of discrimination and distinction,2¢ whose mind is concentrated on one thing e¢(viz. the Supreme Spirit),'% and (who is) wakeful from the sleep (in the form of Illusion or Ignorance)!?® appears as a dullard avoiding socicty.1%
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 doso in the presence of his son (Suka 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,3® but it does not exist in your son whose outlook is pure.13
6. How was he (Suka) recognised!?? (when he) arrived in the country Kuru-Jangala!?® and (was) wandering in the city called Hastinapura!® like a mad, dumb and dull-witted (person)?
7. Oh Sir ! How did the dialogue wherein!3 this (sacred) Veda-like textl?¢ pertaining to Lord Vispu (i.e. the
126. nirvikalpakah—SR. : Devoid of any knowledge of distinction from one thing to another (nirasta-bheda)
127. ¢kdnta-matih—SR. : with mind devoted to one thing. V]. : whose mind always is engrossed in Hari. VB. : free from worldly attachment.
128, unnidra—SR.: Wakeful from the sleep of illusion (Maiyi) V]. : From whom sleep in the form of ignorance and other defects, is away,
129. gidha—VB. : avoiding society. Also ‘‘unostentatious’’, also aprakafa.
*This verse is not noted by V]J.
130. siri-bhidé—SR. : The power of seeing the difference between man and woman.
131. vivikta-drsti—SR., : of pure outlook vivikid-p atd drstir yasya |
132. alaksita—SR. : known (jfldta).
133. Kuru-Jangala: The kingdom of Parikgit. : Visited by Suka. Its capital was Hastindpura.
134. Hastindpura—The ancient capital of the Kurus. Founded by King Hasti. Though a central scene of action in the MBH (AMakdbhdrata) , nothing of the Pipdava era is reported to have been excavated so far.
135. Yatra—SR. : From the conversation.
136. Sdtvali Srutih—Sdivati *‘Pertaining to lord Hari” according to all eomm., but Sruti *‘compilation” (SR.) ‘‘equal (in sacredness) to the Vedas” (VR.) ‘““Vaispava Veda' (VB.). : 2
Bhagavata Purina)take place between the sage (Suka) and the royal-sage of the Pindava family ?
8. That illustrious (sage Suka) really awaits at the houscs of the house-holders only for (so short) a period (as required for) milking cows,!3 thereby transforming it (the house) into a holy place.1%8
9. Oh Siita ! (Pariksgit) the son of Abhimanyu is reported to be the best among the devotees of the Lord (Vispu). Describe to us his extremely wonderful birth and deeds.
10. For what reason did the emperor (Pariksit), the enhancer of the honour of Pandavas (lit. Pindu’s!® progeny), disregarding the glory of emperorship, sit on the bank of the Ganges fasting himself unto death ?
11. Oh (Sita) ! How wonderful it is ! 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 Visnu (lit. He whose renown or glory dispells the darkness of ignorance) live for the happiness,}4 abundance,¥! and prosperityl4? of
137. SR. 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 houscholder for the time required for milking a cow. This period is, according to SR., 1/8th of a muhirta i.e. 15 kalds,
138. VR. & V]. : ‘“‘Sanctifying the house (by his steps)”’.
139. Pdadu—A royal sage born of Vicitravirya’s queen Ambiliki and Vydsa (Krsna Dvaipdyana) ; superseded his elder blind brother Dhrtarisira and was installed as king; married Kuntl alias Pyrthi, sister of Vasudeva, and Midri; being prevented from sexual intercourse by a curse, got five sons born to his queens by invoking gods by incantations known to Kuntl; diesas a royal sage in the forest and his second queen Miadri immolated herself with him; his sons are the Pindavas. (PI. I1. g10.)
140. Sivdya—For ‘*‘happiness” (SR.), “‘auspiciousness” (VR.), ‘‘quite happiness’ (VB.).
141. bhavdya—For ‘‘abundance” (SR.), ‘‘ever increasing prosperity” (SD.VR.), ‘‘attainment of the goal of life viz. K&ima’ (GD.), “For retirement from worldly affairs or samsdra” (VQ.).
142. bhiltaye—For *“‘affluence or supremacy (SR., SD), ‘‘wealth” (VR. VC.), ““attainment of mystic power's or siddkis’’ (VB.).
others and not for themselves. Why did this (king) becoming compietely 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 are other than the Vedas (i.e. the Puranas VJ).
Sdta said :
14. In the third cycle of ages, when the Dvapara Age has already commenced, the sage (lit. one expertin Yoga) Vyasa, a small part of Hari, was born from Para§ara and Vasavi. 143
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 Sarasvatil4¢ from the palm of his hand (as per his routine of morning duties).
16. The sage who knows the past and the future,!4 perceiving the promiscuous mixing up!4® of the courses of conduct suitable to particular ages, in every Age, in this world due to Time of imperceptible velocityl4?
17-18. And (observing) the deterioration of the power of things created from the elements (such as men, etc,) and Wi—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. Sarasvati—A sacred river famous in the Vedas. The Ghaggar in the Panjab is regarded as itsmodern name. SR. interprets ‘‘upaspriya” as ‘*having taken bath’’ etc while VJ. ‘‘After the performance of morning duties e.g. sandhya, etc”.
SR. suggests that Vyisa was sitting at this time in Badarikiérama (which is so far away from the Panjab). VD. explains this by stating that SR, does not mean the Badarikdsrama near Mount Gandhamidana but a separate place of the same name in the forest on the bank of the Sarasvatlin Sindh. SD. and JG., note this place as Samyaprasa.
145. pardverajfah—V], : ‘‘Seer of the past, present and the future’.
146. watikara—SR. & VJ. : mixing up; VR. ““Inverted order VB. : ‘‘Destruction’’.
147. o-vyakta-raihas : SR. : Whose course cannot be perceived’ V]J. : Of unexpressed (unexhibited) velocity.
VB. : Whose velocity lies within Prakyti. (Prakrti and others are depeadent upon Time (kilddhina).
(finding that) men have become lacking in religious faith, energy!8, in intellectual capacity and in longevity of life due to that (subtle force of Time) and seeing the unfortunate men, the sage of unerring view,1# meditated with his divine vision, upon what was beneficial toall classes of people and their stages of life.
19. Observing that the Vedic rites performed by four sacrificial priests1%® purify the people, he (Vyisa) separated the (single) Veda into four for the continuity of (the institution of) sacrifices.
20. The four Vedas namely the Rg., Yajus, Saman and Atharvan were divided. 88 And History-cum-Mythology (the Mahibharata and the Purianas) is called the fifth Veda.
21. Out of these, Pailal5® was the recepient of the Rgveda, the wise sage Jaiminil®3 the master of singing the Séman, Vaisampiyanal® alone was expert in the Yajur Veda.
22. The terrible sage Sumantul®® (was well-versed) in
148. nijsattva—Without courage or constancy (SR.) Without energy (V].).
149. amogha-dr$—V]. : Whose knowledge is fruitful (agvandhyqjiidna) VR. Whose wishes are not fruitless (avitatha-sankalpa)
150. The four sacrificial priests are Hotr, Udgity, Adhvaryu and Brahmi and they rcpresent the Rg, Siman, Yajus and Atharvan (Vedas) respectively.
151. uddhrtah—SR. : ‘‘Separated”; VJ.: ““The Vedas are not compiled but simply arranged by VyZsa. As History-cum-Mythology is meant for the elucidation of the contents of the Vedas, MBH. and Purinas are regarded as the 5th Veda. As JG. points out, this classification of ancient literature in 5 Vedas is as old as the Chdndogya Upanisad.
152, Paila : Son of the sage Vasu; disciple of Vyisa to learn the Rgveda; he taught it to Indrapramati and to Bigkala; was invited to work as Hoir in the Rajasilya sacrifice of Yudhisthira; He classified the Rgueds in two parts and imparted them to his two disciples mentioned above.
(PI1.II. 391)
153. Jaimini : A pupil of Vylsa in charge of Sdma-veda; was invited to Yudhisthira’s Rijaslya, Janmejaya's Sarpa-satra; Sitras of Pdrva Mimdrhsd and ASvam edha Pcrvan are ptraditionally regarded as being compiled by him (PI.I. 653, BPK 120). '
154 Vaifampdyana : A pupil of Vyisa in charge of Yajur Veda. He was the maternal uncle of Yajiavalkya, (BPK. 303).
185, Sumanit : VJ. states Sumantu as the son of Varupa (& reads Varugah for ddrupafi). He was taught the Atharva-veda by Vylsa.
the Atharva Veda relating to the Angirasas, and my father, Romaharsana, in History-cum-Puranas. ’
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 Vedasin such a way as can be retained in memory even by persons of low intelligence.
25. The three Vedas are not to be heard by women, Stidras and lowest among the twice-born ones (i.e. unworthy persons of Brihmana, Ksatriya, and Vai§ya 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 (Vyasa) compiled the narrative called the Bhdrata.
26. Oh twice-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 (underprivileged persons e.g.) women, Sudras and the like.”
30. “‘Alas ! In spite of all these, my individual soul (though) the best in those possessing the lustre of Vedic
studies!®® and entire in itself15? (Or ‘‘all.pervading’) by
156. Brahma-varcasyuttamah—SR. : The best of possessors of the lustre of Brahma (Veda). VR. : The purest one (ultamap) in lustre born of the study of the Vedas (Krtasvadhydya-nimitte tejasi) . V]: Vflyadh;?aua-sanlpanndudm madhye Sregphals | .
157. vibhup—SR. : ‘““‘Complete in itself* ripdrpah)
VR. : “Master” or ‘“‘Controller’’, V]. pervading ((zgdpta) .
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) pertaining 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 Vyisa was) considering himself deficient and was distressed (at the thought of his deficiency), Narada approached the hermitage of Krsna Dvaipayana as described above.
33. The sage (Vyisa), 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)
Sita said :
1. Thedivine sage (Narada) of great fame,®® holding a lute in his hand, and heing comfortably seated, spoke with a slight smile,!% to the Brahmana sage who was sitting near him. 161
158. asampanrah—SR.: Not reached its natural stage. VJ. : One who hasnot achieved his life’s mission, VR.. : a-samrddha.
159. brhacchravah—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., VC. : Nirada smiled as he was unable to conceal his pleasure (about the prospective discussion).
1 61. updsinam—VD ; Who received him with due formalities.
Ndrada said
2. Oh highly fortunate son of Parasara, is your son, associated with (lit. proud of) your body or with your mind,1¢3 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, wonderfull88 Bhdrata which is full of matters!®® pertaining to the principal goals of human life (viz. dharma, artha, kama, moksa) ?
4, The eternal Brahmal®? (Supreme Spirit) (Or the Veda) which has been so nruch covetcd!®® 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 vou by composing the Vedanta Siitras’).1% Still, Oh learned (sage)!?9, you are worrying yourself as if you
have not achieved your goal.
162, Sdrira dtmd mdnasa eva vd : $drira atma : SR., VG : Soul who is proud of the body (‘arirdgbhimani dtma). SV. : *‘Presiding over the body”.
manasa dtmd : SR., VG : proud of the mind. SV. : controller of the mind. BP, : Soul which is proud of the gross and subtle bodies.
163. susampannam—SR., Fully acquainted with. GD. : Properly comprehended with ease.
164. jijidsitam—SR. : What was worth knowing e.g. religion etc.
165. mahadadbhutaim—VR. : Extensive (vipulam) and wonderful in its composition and meaning (Sabdatah arthata$ ca citram) SV : Sabdarthdbhydm victiram|
166, sarvdrtha-paribrmhitam—SR. : Full of matters concerning the four goals of human life e.g. dharma, artha, kama and moksa. SV. & VB, support this as follows : sarvaih sangopangail ca dharmabhir arthaih paribymhitam parnam/
167. Brakma—It means both ‘‘the Veda” and ‘‘the Supreme Spirit” and the verse is to be construed as applying to both. SR. takes it in the latter sense.
168. jijdsita—SR. : Considered, but GS. adds ‘‘Considered by composing the Brakma Sitras.”” 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 Mimdrsa Sitras,
169. adhfta—SR. : ‘‘Attained” (adhigala, pripia).
170. prabko—V]. : One of vast learning (prabhita-jianin).
Vyasa said:
5. (Although) all that has been described by you, is certainly in mc; my soul!?l, however, is unsatisfied. I ask the (underlying) latent1?2 cause of it to you, as you have unfathomable knowledge!?’® and are 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 (cverything) high or low!?%, and who, without being attached!?? creates, protects and destroys the universe by means of attributes (viz. sattva, rajas and tamas), 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, (are) 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!#0,
171. dimd—SR. : The soul both corporeal ({drira) and mental (manasa ).
172. atyaktam—SR. : Not clear, latent; VB.: not explicit VR,.: Not known to me.
173. agddha-bodha—SR. : Whose intelligence is unfathomable VR., VJ. : Of unfathomable knowledge. VC., VD. : Omniscient.
174. Aima-bhara—: VB. : Incarnation of the Lord. dtma-bhita—VB. : Self-knower (dtmavid) .
175. samasta-guhyam—YVR., BP. : Minds of all beings.
176. pardvaresah—SR. : Regulator of all cause and effect (kdryakdrana-n’yantd) .VR. : The Lord to whom gods like Brahm3 and others are subordinate; Controller of all.
177. asadgah—VD., VR. Unattached to attributes (Guna-sangarahitah)
178, dtma-sdksi—SR. : Knowing the intelligence and course of conduct (buddhi-vrtti-jla).
179. dharmatah SR. : pare Brahmapi dharmato yogena nisndtah| VR. takes dharmatah as nivrtti-dhormaik. '
180, Pardvare Brahmapi—SR. : avara-brcima 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 Upanisads (Vedinta), apara Brahma is the Veda.
Narada Said :
8. Your honour hasnot practically described the purelt! glory of the Lord. 1 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 extolled in details the goals (of human life) like Religion (dharma) and others(viz. artha, kéma and moksa) and!® its cognate subjects.
10. The speech composed of words with rhetorical charm!8 bhut which seldom describes the world-purifying glory of Hari, is'% regarded like a place of pleasure worthy of enjoyment for worldly persons where ascetics!®® of pure mind8?, who dwell in (are merged in) the Supreme Spirit (Brahma!®8) never like to stav, like swans from the Manasa lake, who have beautiful dwelling places, do not find pleasure in the pools that are the pleasure-resorts of crows alone.
181. omala—VR, : Cleansing the sinsof the speaker and the hearer,
182, darsana—SR. : *“*Knowledge”, VR. : Visualization of the Lord (Bhagavaddarsana). VD.,, VC, : Science of investigation into the nature of the Supreme Spirit (Veddnta-darsana).
183. ca—SR. : This word shows the inclusion of the different practices of religion.
184. citra-fada—In Rhetorics, citra is one of the 3 main divisions of Kadrya (Poetry'. It isof 2 kinds: Sabda-citra and artha-citra, and the poetical charmlies mainly in the use cof figures 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 sthanom : vismayakari)
185. Hari’s devotees are likened to swans dwelling in the Minasa lake. Just as these swans avoid dirty places which are enjoyed by crows, similarly poetry not singing of the glory of the Lord is not liked by the true devotees. SR. and VR. interpret wodyoscri tirtham as a place.of enjoyment of pleasures for persons desirous of worldly things. VD. explains rdyasa as -*Trade or profession for one’s livelihood™.
186. hamsa—SR. : (1) Swans, (2) Recluse.
187. mdnasah—(1) Living in the Manasa lake (2) Of good (sdtivic frame of mind). To this VD. adds : (3) Devotees staying in the mind of Hari, (4) Mind-born sons of Brahma, like Sanaka, etc.
188. ufikksayah : SR., VR. Vj. agree to this but with different etymologies.
11. That outflow of words'®® which though not properly 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) actionlessi?? and pure!®3, (if) devoid of devotion to the Imperishable Lord (Visnu), does not appear sufficiently bright (purificatory).1%¢ And how can again the action which is always unblissful, even though (performed) without any desire of its fruit appear bright (i.e. will have purificatory effect, if it is notdedicated to God.) ?
13. Oh highly fortunate one ! (Your Honour) of correct insight!'®, of pure (spotless) gloryl®, 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, Visnu in Vamana incarnation) for liberation from all bondages (of this Samsara ).
14. Since you were looking for (objects) other than (the Lord’s deeds) and were desirous of speaking (i.e. describing ) something else ( than the pastimes of the Lord), your
189. vdg-visarga : SR, : ‘‘Application of words” (vdcah prayogah) V]. : Special composition or arrangement of words, VR. : vdk-srsti-ripah prabandha, "
190. abaddhavati—SR, : Ill-worded Full of corrupt words.
191. ndmdni—VB : Not merely names but bearing the imprint of Lord’s glory.
192. naiskarmya—VR. : Knowledge about the correct path of devotion to the Lord. RR. : Means or path of Liberation (niskarman).
193. nirafijana—VR. : Untouched by the collyrium of love and hate, VD. : Free from illusion (avidyd). VJ. : Unsoiled by objects of enjoyment.
194. SR. : *‘Does not result in proper *‘direct” knowledge.
195. amoghadrs—SR., : Of true intellect,
196. Suci-$raras—SR., : of pure renown.
197. samddhing—VD. : out of the 3 ways of speech. samddhi-bhdsa is characterised by objective description ( Dorsana-guhyasamadhi-bhedena tridhd bhinndndm bhdsdram madhve yathdsthita-vastu-kathana-liksangyé samadhibhdsaya anusmara/)
168. wurukramasya—SD., VB. and VR. think this a reference to Visnu in the Vimana incarnation who after getting permission from Bali to get 3 steps of land assumed his »ifva-rdpa and covered the earth and the sky in 2 steps and pressed down Bali to the subterrancan regicns with the 3rd step. V]J. interprets this as ‘‘Of great exploits.”’
mind, which has bhecome 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, likea boat driven by a gale (lit. ““struck by a wind”).
15. A gross negligence!®® (has been committed by you) in advising censuarble 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.200 (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, Rajas, and Tamas are engaged in acts ( holding out future promises).
17. (If) a person, discarding his own (form of) religion, resorts to the lotus-like fect of Hari, (and happens) to fall while in an immature stage, will evil befall unto him in whatever place or in whichever (circumstances) he may be? Or what benefit has accrued to a non-devotee following his own religion?202
199. 1yatikrama—SR. : Transgression (improper for Vydsa) V.J. : Gross injustice,
200. yod vékyatah—SR. and JG. but VR. “‘For the sake of the good of the beings you (Vyisa) have acted to the contrary. Due to your description of the 1st three goals of human life (viz, dharma. artha, & kdma) people do not know that you intended to advise them to set aside these three for the sake of the 4th goal, viz. moksa. JG. thinks that this verse pinpoints Vyisa’s deficiency. He had done wrong to the world by describing a course of religion devoid of Hari's glorious acts. (In MBH. Krsna is a secondsry figure.)
201. andimnap—SR. : Proud of the physical body. JG. : Devoid of spiritual intellect. SD. : Of undetermined intellect.
202. VJ. **“No purusdrtha (goal of human life) is achieved by faultless observation of one's own pravriti-dharma. 1 request you to describe the science of Nirtti-dharma” VCG. The daily and occasional religious observances should be abandoned in favour of devotion to Hari.
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.203
19. Oh ! A person who is serving Lord Krsna will not certainly be entangled into the cycle of transmigration of the soul. There is such an attraction of that swectest thing204 that he who remembers the (joy or test of) clasping the feet of Lord Krsna, will never desire to let them go.205
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 creation of the Universe (take place). Only'a spanful has been indicated to you by me.
21. Oh (sage) of unerring view!?? You know it yourself that (though) you are birthless, you are born as a part of
202. gambhira-rahaséi—VR. Whose velocity is too fast to be observed. VJ.: Whose speed is unmanifested but covers many births (earthly existences)
204. fasa-grahah—SR. : rasena rasaniyena grhyate vaSi-kriyate | Or rasc-rasaniye grahah==derahah yasya/.
VB. : rasena grahanam yasya |
205. Accordingto 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 (samsdra) like ignorant persons, or nondevotees (V]).
206. SR. 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 Truthor Reality. V]J. 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 {rom the Lord that the creation, preservation and destruction of the Universe proceeds (and He is endowed with all powers of omniscience, omnipotence etc.). The Lord Himself knows this. (Like a pupil exhibiting his little knowledge before the preceptor) I have shown my limited knowledge to you).
’ 22)7. amogha-dr$—SR. : Full of accurate knowledge. VR.: One who sces the whole of reality as it is.
the Supreme Soul (who is) the Greatest Man, for the welfare of the world. Therefore, let the glories20® of the Lord of great prowess be describeu 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 indestructible fruit?®® of a man’s penance, hearing (che scriptures) , 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 (towards all beings) they began (to show) favour to me whose unsteadiness had completely disappeared, (who was) self-controlled, 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.?1! | 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 attractive (interesting) narratives of Krsna, every day. Oh Vyasa! (As) I heard every word?®2 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 (toall). My intellect became un
208. abhyudaya—SR. : “‘Prowess; VR, : viz. Birth, actions, qualities. ( fanma-karma-gupddil) .
209. avicyutdrthap—VD., VR : artha=purpose ; SD, : artha==Fruit (phalam) .
210. VB, says that these were the 4 sages : Sanaka, Sanandana etc. in their previous birth. .
211. VJ. the recluses cat once a day, so did Nirada.
212, v.l. anusavam—VR. and V]. Interpret this as ‘“Three times a day, viz, morning, noon and evening (fri-sandhyam).”’
deviating?!? from the right course whereby I could see that due w0 my illusion, this grossness and subtlety®4 had been imagined in me who am (really) higher Brahma (Supreme Spirit).218
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 tamas of 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, I came to comprehend the efficacy of the power called Illusion?!8 of Lord Vasudeva, the Creator of the Universe, (It is) by that knowledge (that) the people attain to His feet (i.e. Liberation).
213. a-skhalita—SR. : ‘““Unobstructed’’; SD, : ‘‘Steady, firm”’.
214. sad-asat—SR. Gross and subtle, While JG. takes it as wvyasti (An aggregate viewed as made up of many separate bodies) and samasfi (An aggregate considered to be made of parts each of which is consubstantially the same with the whole). To quote JG. ahkam etat sadasad uyogsji-samas{ydimakarn yaj jagat tad vyagfyamsarh mayi jivaripe svavisayaka-bhagavan-mdyayd kalpitam pasye.
215. According to V]., ‘‘I 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 adhydsa theory as false knowledge (mithyd-jfidna.)
216, See F.N. 212 above.
217. guhyatsma—SR. and BP. : Knowledge about the practice of religion is guhya (secret); pure knowledge derived from the practice of religion is guliyatara (secret of a higher degree); Knowledge derived from the above about the Supreme Lord (Ifvara-jRdna) is the most secret (euhyatama).
218. mdydnubhdvam —Méyd has been variously interpreted by commentators as intellectual capacity (cicchakti) of the Lord (JG., VD.), the prokrti consisting-of 3 attributes viz, sofftvo, rajas and tamas (VR.). ‘‘anubbiiva’’ is the power or the effect of Miyi.
32. Oh Brahmana ! (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 miseries (viz. those pertaining to the body, caused by Fate and caused by animals etc.—called in Sk. ddhyatmika, ddhidaivika and adhibhautika).
33. Oh good observer of religious vows! Verily the stuff which causes disease to beings, does not cure it (the disease by itself). But (if) administered after medical Purification220, it cures??! (that disease).
34. In the same way, the performances of all??2 actions?23 (which are) the causes of worldly existence??# (i.e. the transmigration of the soul) are capable of destroying themselves??s if those (very actions) are dedicated to the Supreme Spirit.
35. In this world, knowledge which is coupled with
210, Ssamsicita—VD, : ‘‘Suggested, not directly spoken’. JG. : (Suggested) by persons well-versed in Scriptures. VR. : by Srutis and Smrtis; VJ. : Properly suggested to the people, (Samicinark sdcitari lokasya) .
220, cikitsitam—SR, : is purified by other objects. BP, : If mixed with medicinal quick-silver vermillion, etc.
221, pundti—V D. : purifies, removes the dirt (disease) GD: acts as prophylactic. VR. interprets this verse differently : ¢‘Oh careful observer of religious vows ! Just as unwholesome food which causes disease does not cure the disease if takenin for remedial purpose.” cikitsitd *pi vyadhir apathydding punah vardhate ityarthah.
222, sarve—VD. VR. : This includes meritorious actions also. GS. : Both usual (nitya) and occasional (naimittika) actions performed with attachment (kdmya-karma).
223. krivd-yogah—BP, V], : kriyd laksond yocd updvah/
224. somsrti-hetovah— VD, : Causes of bondage.
225. dima-vindsdva kalpate—SR, : are capable of destroying the cffects 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 (rireka-fildna) the self—%. Firm devotion to God—8. Awareness of the real nature of God.—g. Manifestation 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. fravapa, kirtona and others) is definitely pleasing to the Supreme Lord. This knowledge is born of actions which are performed without attachment and dedicated to the Supreme Lord.”
devotional contemplation®28, is certainly dependent on actions which are performed for the gratification of the Supreme Spirit. 227
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 Sarnkarsana?2®. We meditate (on you all).
38. He who thus by taking the names of these (abovementioned four) forms, worships the Sacrificial Man who is formless yet has his body made up of holy incantations, becomes full of correct perception.???
226, bhakti-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 Haii, while VJ. thmks that performance of actions removes the bondage of Karma by generating knowledge.
VR. explains: ‘‘Just as actions always done according to the instructions of the Lord, create devotion, similarly theymake (the devotee) to meditate upon his attributes and names”’.
The so-called instructions of Hari mentioned in VR. above are quoted from the Bhagavad Gitd e.g. yat karosi yad asndsi etc. (BG. 1X.
27), mayi sarrant karmapi etc. (BG. I1I. 30).
According to V]. this verse explains how knowledge is generated by performance of actions (karmas). When they perform sacrifices as ordained by the Lord, at various steps, they remember the glorious qualities of the Lord and sing Lord Krsna’s name. In this way knowledge develops through performance of actions.
228, Although these are names of Krsna, his son, his grandson and his (Krsna's) brother, these are technically called the Vyihas in the Paficaritra system of philosophy, Its application to the Bhigavata sect is as follows : The Ist category evolved from Prakrti is mahat which contains the germs of the entire universe; itis pure translucent sativa (also called Citta or Visudera). From the category of Mahat the threefold aharikdra viz. vaikdrika, taijasa and (dmasa was produced, This ahomkdra is called Saikarsapa. The category of Manas is produced from Vaikdrika ahankdra 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-dar$ana—SR. : The Being of perfect knowledge.
39. Oh Brahmana! Kesava (Lord Visnu), 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 constantiy afflicted by misecies take resort to
(his) glory (as it is not) otherwise pacified (at all).