by Bibek Debroy
Chapter 1(18)
Suta said, ‘Through the illustrious Krishna’s favours, whose deeds are extraordinary, though he was burnt by the weapon of Drona’s son, he did not die in his mother’s womb. His life was destroyed because he invoked a brahmana’s rage and because of Takshaka. Despite this, he was not overwhelmed by confusion and fear and surrendered himself to the illustrious one. He knew the status of the one who cannot be conquered 389 and gave up all attachment. Becoming a disciple of Vyasa’s son, 390 he gave up his body in the Ganga. If one is engaged in the immortal account of the one who is spoken about in excellent shlokas, there is no fear, even at the time of death, since one remembers his lotus feet. As long as Abhimanyu’s great and powerful son is the single emperor, till then, Kali’s powers cannot enter anywhere in this world. On the day and the instant the illustrious one left the earth, Kali, whose powers lead to adharma, entered here. Like a bee that extracts the essence, 391 the emperor did not hate Kali. He knew that good deeds become successful quickly, while inferior deeds do not, until performed. 392 What can Kali do? It is brave before children and timid before those who are patient and not distracted. Like a wolf, it exists among men who are distracted. I have described to you the sacred account of Parikshit and Vasudeva. That is the account you asked me about. Men who desire their benefit should hear about the illustrious one’s account, Urukrama’s praiseworthy deeds and the qualities and action he resorted to.’
The rishis responded, ‘O Suta! O amiable one! May you live for an eternal number of years, especially because you have spoken about Krishna’s fame. For us mortals, this is like amrita. The outcome of the ritual we have started is uncertain. Because of the fumes, we have ourselves become covered in smoke. You have given us the intoxicating honey from Govinda’s lotus feet. Even for an instant, heaven, or the possibility of no more rebirth, is not comparable with the companionship of someone who is devoted to the illustrious one. What else brings benefit to mortals? His qualities are infinite. Foremost lords of yoga, like Bhava and the one who was born from the lotus 393 cannot approach his qualities. He is alone the refuge for all great beings. No discriminating person will be satisfied at hearing about his account. You are foremost among those who are devoted to him. He is the only refuge for those who are great. O learned one! The extensive Hari’s conduct is pure and we wish to hear about it. Therefore, tell us. Parikshit, unwavering in his intelligence, was a great devotee and used the knowledge of that account, imparted by Vyasa’s son, to obtain liberation. He obtained the feet of the one who has the Indra among birds 394 on his banner. The account of the Bhagavata, full of the conduct of the infinite one, was told to Parikshit. It is extraordinary and is loved by those who are devoted to yoga. It is supremely pure. Therefore, without concealing anything, tell us.’
Suta said, ‘This is wonderful. By following those who are wise, a person like me, born inferior, has been uplifted beyond his birth. The disqualification of birth is quickly purified if one has a conversation and association with great ones. 395 What need be said about someone who chants the name of someone who is the only refuge for those who are great? The illustrious and infinite one is infinite in his strength. He is known as the infinite one 396 because he possesses all the great qualities. His qualities are unmatched and superior to those of anyone else. Though he doesn’t desire it, prosperity 397 desires the dust of his feet, forgetting others. It is sufficient to state this. The water flowing from the nails of his feet has been collected by Virinchi 398 and used for worship, purifying the universe and Shiva. In this universe, who other than Mukunda can be given the status of the illustrious one? Patient ones who are devoted to him can suddenly cast aside foolish attachment to the body and other things. 399 They thus reach the state of being paramahamsa. 400 The natural dharma then is non-violence and tranquility. O those who are like the sun! You have asked me and I will tell you as much as I know. Just as birds rise up into the sky to the best of their strength, learned ones obtain Vishnu to the extent of their capacity. Once, he 401 raised his bow and was roaming around on a hunt in the forest. Following a deer, he became extremely tired, hungry and thirsty. Unable to see any water, he entered a hermitage. 402 He saw a tranquil sage seated there, with his eyes closed. His senses and breath of life were restrained and his intelligence was withdrawn. 403 He was in a state beyond the three, 404 unaffected and merged into the brahman. He was covered in dishevelled and matted hair and wore the hide of a ruru antelope. The king’s palate was dry and he asked him for water. He was not offered grass, earth, 405 arghya 406 or sweet words. He thought that he was being ignored and became angry. O brahmana! The king was afflicted by hunger and thirst. He suddenly felt intolerance and anger towards the brahmana, something that had never happened to him before. There was a lifeless snake. In his rage, as he left, he picked it up with the end of his bow, strung it around the brahmana rishi’s neck and went to his city. “Was he meditating, having controlled his senses, or were his eyes merely closed? Or was he pretending to meditate because he did not wish to engage with an inferior kshatriya?” 407 His 408 son was extremely energetic, though a child. At that time, he was playing with other children. Hearing that his father had been oppressed by the king, at that place, he said the following. “Alas! The adharma of those who are supposed to protect has become as plump as a crow. This is like a servant acting against his master, or a dog acting against the doorkeeper. Brahmanas have appointed kshatra-bandhus as the guards of houses. In that house, how does a doorkeeper deserve to eat from the same vessel? The illustrious Krishna, the chastiser of those who follow perverse paths, has departed. Therefore, I will protect the rules today. Behold my strength.” The son of the rishi said this to his friends, his eyes coppery red with rage. He touched the waters of the Koushiki 409 and released words that were like the vajra. “The one who has caused the injury, the worst of his lineage, has transgressed the rules. Therefore, urged by me, on the seventh day from today, Takshaka will bite him.” The child went to the hermitage and saw his father, with the dead body of the snake around his neck. He was afflicted by grief and wept loudly. O brahmana! Angiras’s descendant heard his son lamenting. He opened his eyes slowly and saw the dead snake around his neck. He hurled it away and asked, “O child! Why are you crying? Who has harmed you?” Thus asked, he 410 reported what had happened. The Indra among men should not have been cursed. On hearing, the brahmana did not applaud his son. He said, “Alas! Today, you have done something distressing. You have imposed a grave punishment for a small injury. O one whose intelligence is not yet ripe! A king is supreme and should not be equated with other men. His energy is impossible to withstand. Protected by him, subjects are without fear and obtain benefits. O dear one! The one with the chakra in his hand can no longer be seen and in this world, the king is his representative. There are plenty of thieves and he destroys them. If we are not protected by him, in an instant, we will be like sheep without a leader. That is the reason, from today, wickedness will descend on us. Our protector will be destroyed and our riches will be plundered. People will kill and strike each other. People will be like great bandits and steal animals, women and riches. Thus, noble dharma and conduct of the varnas and the ashramas, propounded in the three, 411 will decay among men. They will immerse themselves in artha and kama, like dogs and monkeys, and there will be a mixing up of the varnas. The lord of men is a protector of dharma. He is an emperor and great in his learning. He is a great devotee of the illustrious one himself. He is a royal sage and has performed horse sacrifices. He was hungry, thirsty and distressed. He did not deserve to be cursed.” “O illustrious one! 412 O one who is in all our atmans! He is a child whose intelligence has not yet ripened. He has committed a crime and harmed your own servant. You should pardon him. Because of your favours, your devotees do not strike back, even if they are abused, cheated, cursed, insulted or struck.” Thus, the great sage repented the harm done by his son. Though he had been injured by the king, he did not think about that injury at all. In genera
l, the virtuous ones in this world are engaged by others to take part in the opposites. 413 They resort to the qualities of the atman and are neither distressed, nor delighted.’
Chapter 1(19)
Suta said, ‘The king thought about the reprehensible deed that he had himself done and was distressed in his mind. “Alas! I have acted like an ignoble and inferior person. The brahmana was innocent and his energy is deep. Because of what I have done, it is certain that I have shown contempt for the god. 414 Fairly soon, there will be a calamity that will be impossible to cross. I desire that I should be freed from my sin, so that I do not commit anything like this again. Let the angry fire of the lineage of the brahmana burn down my kingdom, army, riches and treasury today, so that nothing inauspicious happens to me again and so that my wicked intelligence does not turn against brahmanas, gods and cows again.” As he was thinking in this way, he heard what the sage’s son said, about his death in the form of Takshaka. He was indifferent about Takshaka soon becoming the cause. He thought it was good that this would trigger non-attachment. Therefore, he gave up this world and the next. He determined that these were inferior to what was before him, since he thought that serving at Krishna’s feet was the best. Along the banks of the immortal river, 415 he seated himself in praya. Which man, who is about to die, will not serve it? Mixed with tulasi 416 leaves and the dust of Krishna’s feet, its waters are rendered even more beautiful and sanctify both the worlds and Isha. 417 The descendant of the Pandava lineage decided in this way. He sat down in praya on the banks of the one flowing from Vishnu’s feet. He single-mindedly gave himself up to Mukunda’s feet. He resorted to the vow of sages and freed himself from all attachments.
‘Great-minded sages, capable of purifying the universe, arrived there, with their disciples. Though they themselves purified tirthas, they generally went to regions where there were tirthas. There were Atri, Vasishtha, Chyavana, Sharadvana, Arishtanemi, Bhrigu, Angiras, Parashara, Gadhi’s son, 418 Rama, 419 Utathya, Indrapramada, Idhmavahu, Medhatithi, Devala, Arshtishena, Bharadvaja, Goutama, Pippalada, Maitreya, Ourva, Kavasha, Kumbhayoni, Dvaipayana and the illustrious Narada. There were other divine rishis and noble brahmana rishis, noble royal sages, Arunas and others. 420 Many foremost rishis assembled. The king bowed his head down and greeted and worshipped them. When all of them were happily seated, having worshipped them, the king told them about what he desired to do. With his mind detached, he joined his hands in salutation before the ones who were in front of him.
‘The king said, “This is wonderful. I am the most blessed among kings. Our conduct should be to receive the favours of such great ones. The lineages of kings perform reprehensible deeds. 421 They are thrust far away, like that which is used to clean the feet of brahmanas. 422 I have been guilty and the lord of this world and the next has come to me in the form of a brahmana’s curse. As a householder, I have always been excessively addicted to material objects. I was attached and the fear that will soon arrive will be the foundation for non-attachment. I have sought refuge and fixed my intelligence on the lord. May the brahmanas and the goddess Ganga accept me in that way. Let the deceitful Takshaka be released by the brahmana. Let it swiftly bite me. Sing the accounts of Vishnu. In whatever form I am born again, let me be attached to the illustrious and infinite one. Let me be associated with those who seek him as a refuge. Wherever I am born, let my association be with those who are great. I bow down to brahmanas.” The persevering and patient king handed over the burden 423 to his own son. Facing the north, he sat down on a seat of kusha grass, with the tips of the blades facing the eastern direction. He seated himself on the southern bank of the ocean’s wife. 424 When the king, the lord of men, sat down in praya, a large number of gods assembled in the firmament. They praised him and showered down flowers on earth. Delighted, they repeatedly made drums sound. The assembled maharshis praised him. They said this was virtuous and approved. They were good in conduct and wished to bring benefit to subjects. Therefore, they spoke to him about the qualities of the one who is spoken about in excellent shlokas. “O noble and royal sage! This is not extraordinary. You come from a line that is devoted to Krishna. Though seated on thrones and ornamented with the diadems of kings, desiring the association with the illustrious one, all of you have instantly given it up. All of us will remain here until he gives up his physical body and goes to the other world, freed of all taints and grief. He is foremost among those who are devoted to the illustrious one.” Parikshit heard the words of the large number of rishis. The words were not false. They were impartial, deep and sweet as honey. He then wished to hear about Vishnu’s conduct. “All of you have assembled here, from all the worlds. You are like the personified forms of the Vedas, which are above the three worlds. In this world, and in the next world, there is no objective that you desire, with the exception of using your good conduct to do favours to others. That is the reason I am asking you about this. O brahmanas! I trust you. I am asking you what a person who is about to die must do with all one’s soul, out of the various things that need to be done. Please deliberate about what is pure and appropriate.” Detached, Vyasa’s illustrious son was roaming around the earth, as he pleased. No marks could be seen on him. 425 He was content with self-realization. He was surrounded by children and was attired like an avadhuta. 426 He arrived at the spot.
‘He was sixteen years old and his feet, hands, thighs, arms, shoulders, forehead and body were delicate. His eyes were large and beautiful. His nose was prominent and his ears were symmetric. He possessed a beautiful face and eyebrows. His well-formed neck was like a conch shell. His collarbones were covered well. His chest was broad and thick. His navel had a whorl and the folds made his belly handsome. He was naked. 427 His curly hair was dishevelled. His arms were long. His complexion was like that of the best among the immortals. He was dark and always extremely attractive because of his youth and the signs that were on his body. Because of his pleasant smile, women found him to be attractive. Though his radiance was hidden, the sages knew about the signs. The sages rose up from their seats to honour him. Vishnurata 428 bowed his head and entire body down and greeted the guest who had arrived. The ignorant women and children withdrew. 429 Worshipped, he seated himself on an exalted seat. As he deserved, the illustrious greatest of the great was surrounded by large numbers of brahmana rishis, royal sages and divine rishis. He was like the moon, surrounded by a collection of planets, heavenly bodies and stars. Completely at peace, he seated himself. His intelligence was complete. The king, devoted to the illustrious one, approached him. He joined his hands in salutation and bowed his head down in the proper way. Bowing down, he asked in well-articulated words.
‘Parikshit said, “O brahmana! This is wonderful. We are inferior kshatriyas, 430 not worthy enough to serve the virtuous. However, because of the compassion you have shown us in the form of a guest, you have made us like tirthas. Even if men remember you, their houses are instantly sanctified, not to speak of seeing you, touching you, washing your feet and offering you a seat. O great yogi! A sinner cannot remain in the presence of someone who is great. Like enemies of the gods in Vishnu’s presence, the sins of such people are instantly destroyed. The illustrious Krishna, dear to Pandu’s sons, must be pleased. He wishes to please those who are descended from his father’s relatives. Otherwise, how can men like us see you, especially those who are about to die? Your movements cannot be discerned. You have become supremely successful and only show yourself when you want. You are the greatest preceptor of the yogis who have become supremely successful. Therefore, I am asking you about the tasks that a person who is about to die must perform. O lord! What should such men hear, chant, do, remember and worship? Also tell me what should be shunned. O illustrious brahmana! You are never seen to remain in the homes of those who are in the householder stage for longer than it takes to milk a cow.”’