by Bibek Debroy
Chapter 1(3)
Suta said, ‘In the beginning, desiring to create the worlds, the illustrious one assumed the form of Purusha. He created sixteen different kalas, 42 Mahat 43 and the others. The extensive one was lying down in the waters, in his sleep of yoga. A lotus sprouted from his navel and Brahma, the lord of all the creators of the universe 44 was born from this lotus. It is thought that the worlds are spread out, established on his body. The illustrious one’s form is extremely pure, excellent with sattva. Those whose eyes are full of knowledge can see that wonderful form—with thousands of legs, thighs, arms and faces. There are thousands of heads, ears, eyes and noses. There are thousands of glittering diadems, garments and earrings. This is the source of the descents. 45 This is the seed without decay. Gods, inferior species and humans are created from the parts and sub-parts of this. At first, the god resorted to creation in the form of the Kumaras. 46 They were brahmanas and performed extremely difficult austerities, not deviating from brahmacharya. 47 The earth had been taken down to rasatala. 48 To ensure welfare, the lord of sacrifices assumed the form of a boar, raised it up from there and established it. The third creation was that of the rishis and he assumed the form of the divine rishi. 49 He collated the texts known as the Satvata Tantra. 50 If one follows these, the fruits of action do not bind down a person. In the fourth creation, he was born as the twin rishis, Nara and Narayana, sons of Dharma’s wife. 51 He controlled his senses and performed extremely difficult austerities. In the fifth, his name was Kapila, foremost among the Siddhas. 52 He instructed Asuri 53 about the true principles of samkhya. 54 Over time, this knowledge has been lost. In the sixth, Anasuya prayed that she might obtain him as Atri’s son. 55 He taught Alarka, Prahlada and others about metaphysics. In the seventh, he was born as Yajna, the son of Akuti and Ruchi. 56 With Yama and large numbers of other gods, he ruled over the period of Svayambhu. 57 In the eighth, Urukrama 58 was born as the son of Nabhi and his queen, Meru. He exhibited the path to all the persevering ones and was honoured by all the mendicants. O brahmanas! Worshipped by the rishis, he assumed the ninth form of Prithu. He milked the earth of herbs and other products and made it attractive. 59 At the time of Chakshusha Manu, 60 when the entire earth was flooded in water, he assumed the form of a fish, 61 saved Vaivasvata Manu and made him ascend the boat. In his eleventh, when the gods and the asuras were churning the ocean, the lord assumed the form of a tortoise and sustained Mount Mandara on his back. 62 In his twelfth, he was in the form of Dhanvantari. 63 In his thirteenth, he assumed the form of a woman, Mohini, making the gods drink and confounding the others. 64 The Indra among the daityas 65 was extremely energetic. In his fourteenth, he assumed the form of Narasimha and placing him on his thighs, used his talons to rip apart his chest, just as a maker of mats tears reeds. 66 In his fifteenth, he assumed the form of a dwarf and went to Bali’s sacrifice. Desiring the world of the gods, he sought the space that could be covered in three strides. 67 In the sixteenth descent, he saw that the kings were causing injury to the brahmanas. Enraged, he 68 exterminated kshatriyas from the earth twenty-one times. In the seventeenth, he was born as the son of Satyavati and Parashara. 69 On seeing that people were limited in intelligence, he classified the Vedas into different branches. Desiring to accomplish the tasks of the gods, he assumed the form of a god among men. 70 He restrained the ocean and performed many other acts of valour. In the nineteenth and the twentieth, to remove the burden of the earth, he took birth in the lineage of the Vrishnis as Rama and Krishna. 71 When kali yuga ensues, to confound the enemies of the gods, he will be born as Jina’s son, in the land of Kikata and will be named Buddha. 72 When it is the conjunction of two yugas, kings will generally be like bandits. The lord of the universe will be born as Vishnuyasha’s son and will be named Kalki. 73 Thousands of streams flow from an inexhaustible lake. O brahmanas! Like that, Hari, the store of sattva, has innumerable descents. The rishis, humans, gods, Manu’s immensely energetic sons and the Prajapatis are all said to be born from Hari’s portions. These are the parts and sub-parts of the illustrious Purusha, Krishna himself. Whenever the senses of the worlds are afflicted, they offer protection, from one yuga to another yuga. The births of the illustrious one are mysterious. If a man controls himself and, morning and evening, devotedly chants accounts of the births, he is freed from all miseries. The form of the illustrious one consists of the supreme consciousness of his atman. Using Mahat and other attributes of his soul, he uses the qualities of maya to fashion these forms. Those who are ignorant say that torrents of clouds are created in the sky and the dust of the earth is created by the wind. However, the one with insight can distinguish what is seen. 74 Beyond this, there is a form that is not manifest, arranged through the attributes. Since it is like that, it cannot be seen and cannot be heard. This is the jivatman, which is born again. Through self-realization, one can counter the appearance of the gross and the subtle forms, which appear because one is ignorant. When this is countered, one achieves sight of the brahman. When the intelligence becomes accomplished, the taints that result from the goddess of maya subside. Such a learned person becomes accomplished and obtains glory in his greatness. Thus, the wise ones describe the births and the deeds of one who does not act and is not born. Even the Vedas find this lord of the heart to be mysterious. Invincible in his sports, he creates, maintains and destroys the universe, but is not attached to any of this. He controls himself and is inside all living creatures. He only seems to enjoy the six characteristics and the six qualities. 75 An unaccomplished person cannot comprehend the movements of an actor. Like that, an ignorant creature cannot use his mind and words to comprehend the accomplished acts of the creator and his names and forms. He cannot be crossed in his valour and he holds a part of the chariot in his hand. 76 His maya is unobstructed and pervasive. If a person devotedly serves him at his lotus-scented feet, only then will the person be able to understand the supreme glory of the creator. He is the lord of all the worlds. O illustrious ones! You are fortunate. With all your souls, you have accepted Vasudeva. Therefore, you will no longer suffer from the fierce cycle. 77 This is the Purana named Bhagavata and it is full of the brahman. The illustrious rishi composed it in excellent shlokas. It is blessed and is beneficial for the worlds. It brings great welfare. He extracted the essence of all the Vedas and the ancient accounts. Having extracted the essence, he made his son, 78 supreme among those who know about the atman, receive it. Surrounded by the supreme rishis, when the great king, Parikshit, was engaged in praya 79 on the banks of the Ganga, he 80 made him hear it. This Purana has arisen now, in kali yuga, when all learning has been destroyed, after Krishna returned to his own abode. It is like the sun and is full of knowledge about dharma. O brahmanas! When the greatly energetic brahmana rishi recited it, I was there. Through his favours, I attentively learnt it. According to my learning and according to my intelligence, I will make you hear it.’
Chapter 1(4)
The sages were engaged in that long sacrifice. When Suta said this, Shounaka, the aged and extremely learned leader of the congregation, praised him. He said, ‘O Suta! O immensely fortunate one! O supreme among eloquent ones! O Suta! Tell us the account of the sacred Bhagavata, as spoken by the illustrious Shuka. What urged Krishna, the sage, to compile this samhita? 81 In what yuga was this done? Where and for what reason? His son was a great yogi, impartial and without any sense of discrimination. 82 He was single-minded and had woken up from his sleep. 83 He secreted himself and pretended to be stupid. When he followed his son, the rishi was not naked. On seeing him, out of modesty, the divine maidens covered their bodies with garments. But they had not done this for his son. 84 Amazed to see this, the sage asked and they replied, “In you, the sense of difference between a man and a woman exists. But that’s not the case with your son, whose attitude is pure.” When he arrived in Kurujangala, how did the citizens recognize him? 85 He arrived and wandered around in Gajasahvya, like one who was mad, dumb and stupid. How did a conversation occur between t
he rajarshi Pandaveya and the sage, in the course of which, the Satvata text was recited? 86 The immensely fortunate one tarried at the house of a householder only for as long as it takes to milk a cow, thereby transforming the place into a tirtha and a hermitage. 87 The emperor extended the honour of the Pandu lineage. Disregarding the prosperity of an empire, why did he engage in praya on the banks of the Ganga? For the sake of their own welfare, enemies brought riches and worshipped him, seeking refuge at his feet. The brave one was handsome and young. Why did he give all of this up, including his own life? These are very difficult to cast aside. It is amazing. There are excellent people who are devoted to the world and other people, to the welfare of the worlds and the prosperity of others. They do not live for themselves, but as refuges for others. How could a person like that free himself from his own body? Tell us everything about what has been asked. Other than the Vedas, I think that you are skilled in speaking about all these subjects.’
Suta replied, ‘When dvapara, the third yuga arrived, the yogi was born from Hari’s portion as the son of Parashara and Vasavi. 88 On one occasion, when the solar disc had arisen, he touched the sacred waters of the Sarasvati and was seated alone. The rishi knew about the past and the future. He perceived that because of the progression of time, the dharma of the different yugas had got mixed up. From one yuga to another yuga, this is what happens on earth. He perceived a diminished strength in the attributes of everything made up of the elements. There was a lack in faith and spirit. Because of evil intelligence, lifespans became shorter. With his divine insight, the sage perceived the misfortune of people. Infallible in his vision, he thought about what would bring welfare to all the varnas and the ashramas. He saw that the four kinds of sacrificial rites in the Vedas would purify people. Therefore, to continue the sacrifices, he expanded the single Veda into four. The Vedas were divided into four—Rig, Sama, Yajur and Atharva. The Itihasa and Puranas are said to be the fifth Veda. Paila received the Rig, the wise Jaimini the Sama and Vaishampayana alone became accomplished in the Yajur. The terrible sage, Sumantu, was given Atharva, associated with Angiras. My father, Romaharshana, was given the Itihasa and the Puranas. Those rishis divided their respective Vedas into many different parts. Through their disciples, the disciples of their disciples and further disciples, different branches of the Vedas resulted. The illustrious Vyasa was compassionate towards those who were miserable. Thus, he divided the Vedas so that even men with limited intelligence could sustain them. The sacred texts are not accessible to women, shudras and the worst among the brahmanas. 89 There are foolish ones who do not know which beneficial acts ensure welfare in this world. Out of compassion towards them, the sage composed the Bharata account. 90 O brahmanas! In this way, with all his soul, he was always engaged in the welfare of all creatures. However, his heart was still not satisfied. His heart was still not satisfied and he was seated alone on the sacred banks of the Sarasvati, debating within himself. The one who knew about dharma said, “Firm in my vows, I have honoured the Vedas, the preceptors and the fire. Avoiding everything unreal, I have accepted those instructions. For the sake of women, shudras and others, I have demonstrated the meaning of the teachings in Bharata, so that they can also see. Despite this, my body and my atman, though immersed in the supreme atman, appear incomplete. The radiance of the excellent brahman cannot be discerned. Is that because I have generally not directed myself towards the dharma of the Bhagavata? It is loved by those who have attained the supreme state and is also loved by Achyuta.” 91 He was regretting in this way, taking himself to be inferior. At that time, Narada approached Krishna’s 92 hermitage, the one mentioned before. Having got to know that he had come, the sage quickly got up. In the proper way, he worshipped Narada, who was worshipped by the gods.’
Chapter 1(5)
Suta said, ‘The extremely learned devarshi 93 seated himself comfortably. With the veena in his hand, he seemed to smile as he spoke to the brahmana rishi.
‘Narada asked, “O son of Parashara! Are you satisfied with yourself and with your body, atman and mind? You have performed the extremely wonderful task of composing Bharata, explaining all the objectives of existence. 94 You have successfully obtained answers to everything that you asked. You have sought and studied about the eternal brahman. 95 O lord! Despite this, why are you grieving, as if you take yourself to have been unsuccessful?”
‘Vyasa replied, “Everything that you have said is true. Nevertheless, my soul is not satisfied. O one who is fathomless in knowledge! You have been generated from the one who created himself. 96 Therefore, I am asking you about the reason for this latent disquiet. You know about everything that is mysterious. You have worshipped the ancient Purusha. 97 His mind is the master of the past and the future. Without being attached, he uses his qualities to create and destroy the universe. Like the sun, you wander around in the three worlds. Like the wind, you course inside everything and are a witness to their atmans. I have followed the vows of dharma and have submerged myself in the brahman, the source of cause and effect. Tell me why this has not been sufficient.”
‘Narada said, “You have generally not described the unblemished fame of the illustrious one. Since he has not been satisfied with this, I think the insight has been limited. O supreme among sages! You have described dharma, artha and the others. 98 However, Vasudeva’s greatness has not been described in it. Hari sanctifies the universe. Colourful words that do not describe his glory are like a tirtha frequented by crows. Those whose minds dwell in the supreme spirit are like swans and do not find any pleasure there. If the creation of words is not in proper shlokas and is badly structured, as long as it describes the names and fame of the unlimited one, virtuous people hear and sing it. It destroys the sins of people. Action without a desire for the fruit does not dazzle, if it is devoid of attachment to Achyuta. Nor does pure and spotless knowledge. How can action without any reason 99 dazzle, if it is not offered to the eternal lord? It remains imperfect. O immensely fortunate one! O illustrious one! O one whose insight is infallible! O one famous for purity! O one who is devoted to the truth! O one who is firm in vows! For the sake of freeing everyone from all bonds, be attentive and remember Urukrama’s deeds. Whatever else you desired to describe, since they were distinct from this, 100 they assumed uncleansed names and forms. Like a boat that is struck by the wind, an agitated mind can never find a stable place of refuge anywhere. Generally, people are naturally addicted. You have committed a great and reprehensible transgression. For the sake of dharma, you have instructed them in words that speak of dharma. However, they will not pay heed and this will not restrain them. 101 Only an accomplished person who has withdrawn from happiness 102 is capable of comprehending the lord, whose boundaries are unlimited. They are whirled around by qualities and do not understand their own atmans. Therefore, you must instruct them about the lord’s deeds. If a person abandons his own dharma and worships Hari’s lotus feet, even if he falls down while he is still immature, there is nothing unfavourable that occurs as a consequence. If a person follows his own dharma, but does not worship him, what gain does he obtain? That is the reason a wise person must strive for that which is not obtained by circling above and below. 103 Everywhere, any happiness that is obtained follows the subtle progress of time and ends in unhappiness. O dear Vyasa! A person who worships Mukunda 104 does not have to be born again and go through this cycle. A person who has grasped Mukunda’s lotus feet remembers it again, and savouring it, does not desire to let go again. The illustrious one is this universe, but is also distinct from it. The creation, preservation and destruction of the universe result from him. You know this yourself. Nevertheless, I have given you a small indication. Your insight is without blemish. You know your atman and that you have been born as a portion of the supreme Purusha, the paramatman. Though you are without birth, this has happened for the welfare of the worlds. Therefore, enumerate the arising of the one who is great in powers. Wise ones have determined that the infallible objective of a man’s a
usterities, learning, sacrifices, recital of hymns, intelligence and charity is the description of his 105 qualities, through excellent shlokas. O sage! In ancient times, I was born as the son of a servant-maid who attended to those who spoke about the Vedas. As a child, during the rainy season, I was engaged by those yogis to serve them and lived with them. Though I was a boy, I did not possess any kind of fickleness. I was self-controlled and was not interested in playing. I followed and served the sages and spoke little. Though they were impartial vis-à-vis everyone, they took compassion on me. I took the permission of the brahmanas and ate their leftover food, once a day. Through such conduct, my sins were destroyed and my consciousness was purified. At that time, an attraction was generated in me towards this kind of dharma. Through their favours, I heard enchanting accounts about Krishna being sung. O dear Vyasa! As I heard every pada, faith developed in me and I developed a taste for this beloved account. O great sage! As I obtained this taste, my intelligence did not deviate from this beloved account. I realized that existence and non-existence 106 were all the consequence of my own illusions. I saw in me the brahman, who has been thought of as the supreme. Thus, during the autumn and the rainy seasons, I continuously 107 and incessantly heard the great-souled sages chant about Hari’s unblemished fame. This created devotion in me and dispelled all rajas and tamas. Though I was a child, I was faithful and self-controlled and followed them. I was devoted and obedient and my sins were destroyed. They were compassionate and kind towards those who were distressed. As they left, they instructed me about the most secret knowledge, uttered by the illustrious one himself. Thereby, I came to comprehend the maya and power of the illustrious creator, Vasudeva. Knowing this, one can reach his feet. O brahmana! It has been determined that this is the medication for the three kinds of misery, 108 the dedication of all action to the illustrious lord, the brahman. O one who is excellent in vows! Something may cause a disease in creatures. However, when applied as medication, it can also cure the disease. Thus, all the action undertaken by men is the cause of their being in this cycle. 109 However, when dedicated to the supreme, they are capable of destroying the consequences. 110 In this world, any action that is undertaken for the satisfaction of the illustrious one and any knowledge that is dependent on him has the attributes of bhakti yoga. 111 When one constantly undertakes action in accordance with the will of the illustrious one, one accepts Krishna and remembers him, his names and his qualities. O illustrious Vasudeva! I bow down before you. Oum! I bow down before Pradyumna, Aniruddha and Samkarshana. 112 We meditate on you. These are forms only in name. He has no form and these are forms resulting from mantras. A man who sacrifices to the Purusha who warrants all sacrifices is one who is perfect in perception. O brahmana! This is the knowledge I obtained because of what I had done. Because of my devotion to him, Keshava himself bestowed on me the wealth of this knowledge. You are vast in your knowledge and have heard about the lord. Those who desire learning become successful through this. Describe this, for the sake of souls who are repeatedly suffering. There is no other means to be liberated from this misery.”’