The Bhagavata Purana 1

by Bibek Debroy

  Chapter 3(4)

  ‘“Uddhava said, ‘Having been permitted by them, they ate and drank varuni. 768 They were deprived of their senses and pierced each other’s hearts with harsh words. Because of the taints associated with the maireya, 769 they lost their mental equilibrium. There was a sound like that of bamboos rubbing against each other. The illustrious one saw what had been brought by his own maya. He touched the waters of the Sarasvati and sat down at the bottom of a tree. The illustrious one removes the afflictions of those who seek refuge with him. However, he desired to destroy his own lineage and told me to go to Badari. O destroyer of enemies! Though I knew about his intentions, I followed my master at the rear. I was incapable of distancing myself from his feet. I saw my beloved lord seated alone, thinking. The one who is Shri’s abode had found shelter near the Sarasvati, as if he was without a shelter. His clear and beautiful complexion was dark. His eyes, red like the rising sun, were tranquil. He could be recognized because of his four arms and his yellow silk garments. At that time, a devotee of the illustrious one arrived there. 770 He was devoted to him and was Dvaipayana’s friend and well-wisher. He had obtained success and had been travelling around the world, as he wished. The sage was attached to Mukunda. His mind was delighted and his shoulders were bent down. While he heard, he 771 smiled affectionately at me. He glanced at me. After I rested, he spoke to me.

  ‘“‘The illustrious one said, “I am inside all minds and know what you wish for. What I give you will be extremely difficult for others to obtain. O Vasu! 772 In ancient times, the creators of the universe 773 and the Vasus performed a sacrifice, desiring to obtain success from me. O virtuous one! This is your last birth, since you have obtained my favours. I am in this secluded spot, so as to leave the world of men, and you have come to me, fixed in your devotion. It is your good fortune that you have seen me. In ancient times, at the beginning of the original creation, I spoke to Aja, 774 who was situated in the lotus in my navel. This was supreme knowledge, indicating my greatness. The gods refer to this as the Bhagavata.” I was thus addressed by the supreme Purusha. I have obtained his favours at every instant. Because of my affection, my body hair stood up. My words faltered. I wiped the tears from my eyes, joined my hands in salutation and said, “Our lord! If a person serves at your lotus feet, which of the four objectives of the world 775 will be difficult to obtain? O great one! Even then, I am not asking for any of them. I am eager to serve at your lotus feet. You have no birth. But you have taken birth and have performed actions in this world. Fearing the enemy, you have run away and have sought shelter in forts. You are destiny, but you have sported with women in an ashrama. 776 Enjoyment is in your atman. In this world, the intelligence of the learned has been confused because of this. Without hesitation, you have summoned me for consultations. However, your knowledge is always complete. O lord! You are never confused or agitated, but you have asked. O god! Because of this, our minds are confused. Your own atman illuminates supreme knowledge. O illustrious one! Tell us everything that you told Ka. 777 O lord! If we are capable of receiving it, explain it to us in detail, so that we can cross over these miseries.” I thus expressed the desire of my heart to the supreme and illustrious one. The lotus-eyed one instructed me about the supreme state of his atman. I worshipped the tirthas of his feet. I studied the truth about the atman, the path of understanding. I bowed down at his feet and circumambulated the god. Separated from him and with my soul afflicted, I have come here. O lord! His sight is pleasure and I am afflicted at being separated from him. I will go to Badarikashrama, associated with him and loved by him. That is where the gentle god Narayana and the illustrious rishi, Nara, performed austerities for a long time, tormenting themselves for the welfare of the worlds.’”

  ‘Shri-Shuka said, “Kshatta heard from Uddhava about the death of his well-wishers and this was impossible to tolerate. Using his knowledge, the learned one pacified himself and controlled the increasing grief.

  ‘“Vidura said, ‘The lord, the lord of yoga, spoke to you about the supreme knowledge that illuminates the atman. The servants of Vishnu roam around for the sake of those who serve them. Therefore, if we deserve to hear it, tell us about it.’

  ‘“Uddhava replied, ‘For the truth, you must certainly worship the rishi Kousharava, who is nearby. When he was about to leave the world of mortals, the illustrious one instructed him himself.’”

  ‘Shri-Shuka said, “Thus, Aupavaga’s son 778 conversed with Vidura about the qualities of the one whose form is the universe. He was overwhelmed by anguish and this nectar pacified him for some time. He spent the night on the banks of the Yamuna and departed.”

  ‘The king asked, “The great charioteers, the best of the commanders and leaders among the Vrishnis and the Bhojas were destroyed after Hari, the lord of the three, 779 gave up his body. How did Uddhava alone remain?”

  ‘Shri-Shuka replied, “He wished to draw in his own lineage, which was excessively populated. He is the death who arrived in the form of the curse unleashed by the brahmanas. When he was about to give up his body, this is what he thought of. ‘There is knowledge that is vested in me. Right now, Uddhava is supreme among those who know about the atman. When I leave this world, he is the one who deserves to know about me. Uddhava is not inferior to me in any way. The lord is not disturbed by the qualities. Therefore, let him remain in this world, so that people get to know about me from him.’ Thus, he was instructed by the preceptor of the three worlds, the one who is the origin of the Vedas. Content, he went to Badarikashrama and meditated on Hari. Vidura heard from Uddhava about Krishna, the supreme atman, about how he had accepted a body for his pastimes and about his praiseworthy deeds. The account of his giving up his body increases the patience of those who are persevering. But it is extremely difficult for others to understand, since they are like animals whose souls are agitated. O best among the Kurus! He 780 knew that he had been in Krishna’s mind. When he 781 left, he meditated on the illustrious one and wept, distracted because of his love. O bull among the Bharata lineage! He passed a few days on the banks of the Kalindi. 782 He then went to the heavenly river, 783 where the sage who was Mitra’s son 784 was.”’

  Chapter 3(5)

  ‘Shri-Shuka said, “Maitreya’s understanding was unfathomable and he was seated at the source of the heavenly river. 785 The undecaying one was perfect in his sentiments. Satisfied with his good conduct and qualities, Kshatta, bull among the Kurus, approached him and asked him.

  ‘“Vidura said, ‘O illustrious one! People perform acts for the sake of happiness. However, they do not obtain happiness or any other contentment. Instead, they obtain miseries through these. Please explain to us what is appropriate. People who have turned themselves away from Krishna are destined to be extremely miserable and prone to adharma in conduct. Indeed, fortunate and great beings wander around to show them Janardana’s favours. The illustrious one is in the hearts of men. O noble and virtuous one! Instruct us about the path whereby he is served. He grants purification to those who are devoted to the ancient accounts, through which, one learns about true knowledge. The illustrious one is the lord of the three. 786 He controls himself and assumes avataras to perform deeds. He is without desire. But he created the universe at the beginning, and establishing it, determined the mode for its sustenance and regulation. All of this will again enter into him, in the form of space. When he lies down, all of this will withdraw from activities and will be secreted within him. He is alone the lord of yoga and the lord of everything. He is the one who entered everything, in many different forms. For the welfare of brahmanas, cows and gods, he indulged in pastimes. He performed deeds in the form of different avataras. Our minds are not satisfied at hearing about these. The lord Punyashloka’s accounts are like amrita. The protector and lord of the worlds created many kinds of differences, the superior worlds, the inferior worlds and the guardians of the worlds. He is the one who devised the creation of every kind of existence and made it appear as if they occupy
different kinds of forms. O noble brahmana! Narayana’s source is his own atman. He is the creator of the universe. He is the one who arranged many kinds of creatures, differentiated according to souls, activities, forms, names, seeds and varnas, including those who are not born. Tell us about this. O illustrious one! From Vyasa’s mouth, I have repeatedly heard about superior and inferior kinds of vows. I am content with that, but these bring about limited kinds of happiness. What can satisfy, but for the flood of amrita that results from Krishna’s account? How can one be satisified without hearing about the one whose feet are tirthas? The gods worship him through sacrifices. When it 787 enters a man through his ears, it severs the bondage of birth and existence as a householder. Your friend, Krishna, 788 described and spoke about the illustrious one’s qualities in Mahabharata. In that, people derive pleasure from mundane accounts. However, their minds are drawn towards Hari’s account. A man’s faith is thus increased and he becomes indifferent towards everything else. If he does not withdraw from remembering Hari’s feet, all his miseries are quickly destroyed. I sorrow about those pitiable ones. I grieve about those ignorant ones. Because of their sins, they turn away from Hari’s account. The god of time diminishes the lifespans of those who indulge in futile speech and physical and mental action. O Kousharava! Hari’s accounts bestow happiness. Distil out the essence from those accounts, like the essence is taken out of flowers. O friend of those who are afflicted! Tell us the auspicious accounts of the one whose deeds are like tirthas. For the sake of the creation, establishment and control of the universe, he invoked his powers. He performed superhuman deeds. Tell us about the lord’s deeds.’”

  ‘Shri-Shuka said, “The illustrious sage, Kousharava, was thus asked by Kshatta. Honouring him, for the sake of the great welfare of men, he started to speak.

  ‘“Maitreya replied, ‘O virtuous one! You have asked an excellent question and have thus shown your favours to the worlds and your inclinations towards virtue. Your atman is in Adhokshaja and your own fame will also spread throughout the world. O Kshatta! There is nothing surprising in this. You were born from Badarayana’s seed. Therefore, without being distracted by anything else, you have accepted the lord, Hari. You were the illustrious Yama, the controller of beings. Because of Mandavya’s curse, 789 you have been born as the son of Satyavati’s son, in his brother’s field, through a servant-maid. 790 You have always been respected by the illustrious one as one of his companions. When the illustrious one departed, he told me to instruct you about this knowledge. Progressively, I will describe to you the illustrious one’s pastimes and his yoga maya, used for the creation, preservation and destruction of the universe. As he wills, the lord is himself present in all atmans. In the beginning, the illustrious one was alone. One can perceive his atman through one’s own atman, following the many different kinds of signs. He is the seer. He is the lord of everything that can be seen. But at that time, he saw nothing. 791 He thought of himself as someone who was non-existent. His strength was asleep, but his sight was not asleep. He is the one who sees perfectly. He is the power behind cause and effect. O immensely fortunate one! This is named maya and the lord used this to create everything. Through the progress of time, Adhokshaja characterizes the gunas with his maya. Purusha is his own part and the valiant one uses his seed to impregnate. 792 Thus, urged by time, the Mahat tattva was manifested from what was not manifest. He manifested this body and the illumination that would dispel all the ignorance of darkness in the universe. His part, 793 the gunas and time are within the range of vision of the illustrious one. With a desire to create the universe, he manifested his atman in yet another form. 794 Mahat tattva was transformed and led to the creation of ahamkara—in the form of cause, effect and the sense of being the doer. These are based on the elements, the senses and the mind. These transformations are of three kinds—vaikarika, taijasa and tamasa. The ahamkara in the mind results from vaikarika. The divinities 795 and the perceptions of the senses also result from vaikarika. Taijasa results in the sense of knowledge and action. Tamasa results in the subtle elements 796 and space, which is the means of knowing the atman. The illustrious one looked at space, which came about through interaction between time, maya and his portion. Touch resulted from space. It went through modifications and led to the creation of air. Though it possessed the strength of space, air went through modifications. It created the tanmatra of form and light, the eye of the worlds, was produced from this. He glanced at the interaction between air and light. Through the association with time, maya and his portion, water and taste were created. He looked at water, which was created from light. Through the association with time, maya and his portion, earth and the attribute of smell were created. O virtuous one! The learned ones know that space and the other elements, progressively possess the attributes of the ones that have come before them. 797 In the hierarchy, each has been touched by the preceding one. The divinities of the elements, time, maya and the signs are all parts of Vishnu. Because they were engaged in their own individual actions, they were not able to perform. They joined their hands in salutation and addressed the lord. The divinities said, ‘O god! We bow down at your lotus feet. They are like an umbrella that subdues the heat of those who seek refuge with them. Great mendicants seek shelter there and fling away the miseries of this world. O supreme one! You are the creator and the lord. Living beings suffer from three kinds of torment 798 and cannot find peace. O illustrious one! They obtain shelter and knowledge at your feet and we are also seeking refuge there. The best of rivers, the cleanser of sins, 799 flows from there. Detached rishis turn their strides towards your feet and seek shelter there. Your feet are tirthas. The Vedas are like birds that search out and make their nests in your lotus mouth. We will hear about you. With faith and devotion, we will meditate on you in our hearts and be cleansed. Through knowledge, non-attachment, strength and perseverance, we will go to the lotus feet and seek sanctuary there. For the sake of the creation, preservation and destruction of the universe, you assume the forms of avataras. O lord! All of us will find shelter at your lotus feet, the remembrance of which grants freedom from fear to the men who are devoted to you. There are those who are bound down to non-permanent bodies and homes. They are deeply attached to the undesirable elements of “I” and “mine”. Though you reside within the body, such men are extremely far away from you. O illustrious one! We will worship at your lotus feet. O supreme lord! Those who are attached to futile objects in their conduct and to the senses are those whose minds are far away from the supreme. O great one! Therefore, they do not see the bliss at your feet, discerned by those who seek shelter there. O god! There are those who drink the nectar of your account. Their store of devotion is extensive. They obtain the comprehension that is the essence of non-attachment. They swiftly obtain their place in Vaikuntha. There are others who resort to samadhi yoga. Through that strength, they conquer the powerful Prakriti. Those persevering ones enter you, Purusha. However, theirs is a path of hardships, which doesn’t exist for those who are devoted to you. You were there before the creation of the worlds. Through the three qualities, 800 you have yourself progressively created us. All of us are separated and are acting for our own pleasures. Therefore, we are unable to render to you what belongs to you. O one without birth! At the right time, what offerings will we offer you, so that we can partake of the rest of the food? Without any difficulties, what offerings will the residents of the world offer both you and us, so that they can partake of the rest of the food? You are the mysterious, ancient and original Purusha. You are the cause behind the different kinds of gods. O god! The qualities, acts and births are based on your powers. O one without birth! You have impregnated all living beings with your seed. What can we and Mahat and the others do for you, so that we can accomplish the purpose for which we have been created out of your atman? O god! Grant us your insight and powers and show us your favours, so that we can do what we are supposed to.’”’