S’rimad Devî
Bhâgavatam THE FIRST BOOK
Chapter XV-XVI-XVII-XVIII-XIX-XX-XXI-XII
On the
dispassion of S’ûka and the instructions of Bhagavatî to Hari
1-67. Hearing
these words of Vyâsa Deva S’ûka Deva said :-- O Father! I do not like at all to
take to a householder's life; as I see clearly that it fastens men, as a cord
fastens animals, and is a source of incessant pain. O Father! Where can you
expect happiness from a householder who is always loaded with anxiety how and
whence to get wealth? Those, who have greed for wealth, oppress their poor
relatives, even; and extort money. Even one who is the lord of the three
worlds, who is their Indra, he also is not so happy as a beggar, that has no
desires. See, then, who else can be happy in this world? Whenever an ascetic is
seen to practise severe asceticism, Indra, the lord of the Devas becomes
anxious and sorry, and raises various obstacles in his way. See also that
Brahmâ is not happy with his big samsâra (his creation which is his house).
Bhagavân Visnu, though He has got His beautiful Kamalâ, the presiding Deity of
all wealth and prosperity, is always suffering, since He is incessantly engaged
in fighting with the Asuras; and though He is the husband of Laksmî and full of
prosperity, He practises, almost, every now and then, terrible asceticism with
great care and earnestness. So who else is there, who is possessed of constant
happiness? I know also Bhagavân S'ankara, too, suffers incessant troubles and
has to fight against the Daityâs. So, then, O Father: how can a poor
householder be happy when the rich householder cannot sleep happily, with his
constant care for wealth. O highly fortunate one! Knowing full well this truth
of the world, why are you plunging me, your son, in this terrible Samsâra, full
of pains and agonies.
O Father!
What shall I say to you about the miseries of the world! There is pain in
birth, pain in old age, pain in death, and pain in the life in the womb full of
urines and faeces; but the pain, arising from desire and greed, is more
terrible than all the pains mentioned above; and then, the pains experienced
while asking for them are greater than the pangs of death. Alas! There is no
other way for the Brahmâns to earn their livelihood than to accept gifts from
others. Therefore the Brahmâns have to suffer daily death-like pangs in having
to wait in expectation from others; can there be anything more regrettable than
this? The Brahmânas, studying all the Vedas and Dharma S'âstras and acquiring
wisdom, have got at last to go to the rich and praise them (in expectation of
some money) carefully. O Father! if one does not become a householder, then
what care is there to feed one's own belly? If there be contentment in the
mind, any how the belly can be filled with leaves, roots and fruits; but if
there be wife, sons and grandsons and many dependent relatives, then to feed
them all, much trouble and anxiety are experienced. So how can you expect, O
Father! perfect happiness in the world? So teach me, O Father! the S’âstras on
Yoga and eternal truth that will give perfect happiness; no advice in karma
kânda (the series of actions) will bring me pleasure. Now advise me how the karmas
can be exhausted; how the root of the three sorts of karmas, Sanchita,
Prârabdha, and Vartamâna, giving torments of birth, death, etc., the Avidyâ,
the great ignorance, can be destroyed? The fools do not understand how the
women suck the blood out of persons like leeches, for they get themselves
deluded by their gestures and postures! The lady of the house, whom the people call
kântâ, the beautiful one, steal away the semen virile, the strength and energy
in the way of giving them happiness as sexual intercourse, and their minds and
wealth and everything by their crooked love conversations; so see what greater
thief can there be than a woman? In my opinion, those that are ignorant are
certainly deluded by the Creator; they accept wife to destroy their own
pleasure of happiness. They can never understand that the women can never be
the source of pleasure; they are the source of all miseries. Hearing these
words of S’ûka, Vyâsa became merged in the deep sea of cares and anxieties,
thinking what to do then. The incessant tears of pain flowed from his eyes; his
whole body began to shiver and his mind became too much worried.
Seeing this
distressed and sorrowful state of his father, S'ûkdeva, with eyes full of
wonder, said :-- Oh! What a power has Mâyâ got?
Oh! He, whose words are accepted by all, with
great love and care as equivalent to the Vedas, who is the author of the
Vedânta Dars'ana, and before whom nothing is veiled in ignorance, Oh! that
greatest Pundit, the knower of all the Tattvas, is now deluded by Mâyâ? Oh!
what is that Mâyâ who has been able to delude Vyâsa Deva, the son of Satyavati,
so skilled in the knowledge of Brahmâ Vidyâ; I also do not know how, with what
great care, one is to practise Sâdhanâ towards Her.
Alas! He who
has composed eighteen Mahâ Purânas and the great Mahâ Bhârata, who has divided
the Vedas in four parts, the same Veda Vyâs has today been deluded by the power
of Mâyâ! What to speak of other persons! Oh! Mâyâ has deluded Brahmâ, Visnu,
Mahes'vara and others and the whole universe; then who is there in the three
worlds that is not fascinated by Her influence! I therefore, take refuge unto
the Internal Governess, the Devî Mahâ Mâyâ. Oh! what wonderful power She
wields? By her own Mâyic power, She has kept God even under Her control, who is
omniscient and the Controller of all. The Pundits, who know the Purânas say,
that Vyâsa Deva is born of the part of Visnu; but, see the wonder, that he is
today plunged in the sea of delusion like a merchant whose ship has been
wrecked. Alas! How great is the wonderful power of Mâyâ! The all-knowing Vyâsa
is today under the control of Mâyâ and is weeping like an ordinary man! So I
have come to the firm conclusion that the wise Pundits are incapable to surpass
the strength of Mâyâ. What a great error arises through the power of Mâyâ! See!
indeed!! who is he and who am I? What for we have come here? There is no certainty,
nothing whatsoever, about that. And, see, also, how he has got the nice idea of
“father” on his body and the idea of “his son” in my body, that are composed of
five elements.
This is now
quite evident to me that, when the Brâhmin Maharsi Krisna Dvaipâyan is weeping
under the influence of Mâyâ, She is the strongest of all; even those who are
skilled in the great Mâyâ fall under Her prey.
Then S’ûka
Deva bowed down mentally to the Devî, Mahâ Mâyâ, who is the Creatrix of Brahmâ
and the other Devas and who is the Controller of them all; and then began to
speak the following auspicious words pregnant with reason, to his father Vyâsa
Deva, greatly distressed and plunged in the sea of sorrows :-- “O Father! you
are exceedingly fortunate, for you are the son of the high souled Parâs'ara and
you yourself are the instructor of real truth, the tattva jnâna, to all
persons; so, O Lord! why are you giving vent to sorrows, like an ordinary
bewildered man? O Mahâbhâga! why are you plunging yourself in this great error,
though you are a high souled personage! See, it is quite true that now I am
born as your son; but this I don't know what relation existed between you and
me in my previous birth? So, O highly intelligent one! Open your eyes of
wisdom, and be patient; do not throw yourself, in vain, in the sea of sorrows.
All this universe is like a net of delusion; knowing this, abandon all your
grief; why are you feeling yourself so much weak and distressed, for your
attachment towards your son? Hunger is satisfied by eating something, and
thirst is satisfied by the drinking of water; hunger is not satisfied by seeing
the son. So the organ of scent is satisfied by smelling sweet scents; and the
organ of hearing is satisfied by hearing sweet music; and when thirst arises to
enjoy women, that is satisfied only by sexual intercourse; but what
satisfaction can a son give? So what shall I do to you by remaining as your
son? The son, in fact, is not the cause of any satisfaction to one's self. For
this reason, in ancient days, the poor Brahmin Ajigarta gave his son to the
king Harischandra, for necessary equivalent price in money, who wanted a man
for his sacrifice where human beings are to be sacrificed as victims. In fact,
those things that are urgently required as necessities give happiness; and all
these articles can be obtained by wealth; so if you want to enjoy happiness,
then earn money; of what use shall I be to you as your son? O Muni! you can see
subtle things and you are greatly intelligent; so I pray to you, to look upon
me as your son and open my eyes of wisdom, that I can be free for ever from
this womb of birth. O Sinless one! To get a human birth in this land of Karma
(in India) is very difficult; again to get a Brâhmin birth is extremely rare; so
when I have got this so very rare birth, why shall I spend my time in vain? O
Father! Though I have served many spiritual teachers, fraught with wisdom, for
many years, yet the firm idea “I am, as it were, bound up in this net of
Samsâra” the notion covered with dark darkness of ignorance, caused by desires,
this net of Samsâra does not leave me.
When the son
S’ûka Deva of extraordinary power and intelligence spoke thus, Vyâsa saw that
his son was strongly inclined to take to the four Âs'ram, that of Sannyâsa and
spoke thus :-- O Son! If your mind has become so, then read Bhâgavat Purâna,
composed by me, highly auspicious, voluminous, and the second Vedas.
In this you have the chapters on Creation
(Sarga) and secondary creation (upa sarga), etc., the five characteristics as
in other Purânas and it is sub-divided into twelve Skandhas. Hearing of this
Bhâgavata brings up to the mind that Brahmâ alone is real and all the universe
is unreal and knowledge both intuitive and indirect springs up. For this very
reason, the Bhâgavata treatise is considered as the ornament of the Purânas.
Therefore, O highly intelligent one! you better study the Purâna. O Child! In
days of yore, at the end of a Kalpa, Bhagavân Hari was lying, as a small child
on a floating leaf of a banyan tree, and was thinking thus :-- “Who is the
Intelligent One that has created me a small child? What is His object? Of what
stuff am I made of? and how am I created? whence can I know all this?” At this
moment the Devî Bhagavatî Who is all chaitanya, seeing the high-souled Bhagavân
Hari musing thus, spoke out in the form of a celestial voice in the following
half-stanza:-- “All this that is seen is I Myself; there is existent nothing
other that is eternal.” Bhagavân Visnu, then, began to think deeply the above
celestial voice :-- “Who has uttered this word, pregnant of truth, to me? How
shall I come to know the speaker, whether that is female, male or a
hermaphrodite?” Pondering over this for a long time, when he could not come to
a definite conclusion, he began to repeat (make japam) frequently that word of
Bhagavatî with a whole heart. When Hari, lying on a banyan tree leaf, became
very anxious to know what the above words implied, then the all-auspicious Devî
Bhagavatî with a beautiful face, calm and quiet appearance, appeared before
Bhagavân Visnu, of unrivalled splendour, in the form of Mahâ Laksmî, who is all
of Sattva Guna, surrounded by Her Vibhûtis, Her manifestations of attendents,
Her smiling companions of the same age, decked with ornaments, and wearing
divine clothings, and holding each in their four divine hands, conch shell,
disc, club, and lotus.
The lotus
eyed Visnu was very much surprised to see that beautiful Devî, standing without
anything to rest on that water; He saw that on four sides of the Devî, were
staying Rati, Bhûti, Buddhi, Mati, Kîrti, Smriti, Dhriti, S'raddhâ, Medhâ,
Svadhâ, Svâhâ, Kshudhâ, Nidrâ, Dayâ, Gati, Tusti, Pusti, Ksamâ, Lajjâ, Jrimbhâ
Tandrâ and other personified forces, each possessing a clear distinct form, and
endowed with a clear distinct feeling. In the hands of them all were divine
weapons; on their necks, necklaces and garlands of Mandâra flowers; and all the
limbs of their bodies were decorated with divine ornaments. Seeing in that one
mass of ocean the Devî Laksmî and Her S'aktis, Bhagavân Janârdan, the soul of
all, became greatly astonished and thought within Himself thus :-- “What is
this? Is this Mâyâ that I am witnessing? Whence have appeared these women? and
whence have I come here, lying on this banyan leaf? How has the banyan tree
come to existence in this one mass of ocean? And who is it, that has placed me
here in the form of a child? Is this my Mother? Or is this some Mâyâ that can
create impossible things?
Why has She
made Herself manifest before me now? Or is there some hidden motive that She
has appeared thus? What ought I to do now? Or shall I go to some other place?
or shall I continue remaining here in this form of the child, silent and with vigilance.
Thus ends the
fifteenth chapter of the 1st Skandha on the dispassion of S'ûka and the
instructions of Bhagavatî to Hari in the Mahâpurâna S’rî Mad Devî Bhâgavatam of
18,000 verses by Maharsi Veda Vyâsa.
Chapter XVI
On S’ûka’s
desiring to go to Mithilâ to see Janaka
Vyâsa spoke
:-- Then the Devî Mahâ Laksmî, seeing the Deva Janârdana lying on a banyan leaf
and surprised, spoke to him, smiling :-- O Visnu! Why are you becoming so much
astonished? Before this, since times immemorial (without any beginning) there
had been many dissolutions (Pralayas); and many Sristis (creations); and at the
beginning of every creation You came first into existence and every time I was
united with You; but now You have forgotten me under the spell of that Mahâ S'akti.
That Highest
Mahâ S'akti is transcendent of all the Gunas; but you and I are with Gunas.
Know me as the S’akti, all of Sattva Guna who is widely known as Mahâ Laksmî.
After this the Prajâpati Brahmâ, full of Rajo Gunas, the creator of all the
Lokas, will come into existence from your navel lotus and will create the three
worlds. Then he will perform severe tapasyâ and acquire the excellent power to
create, and will create the three worlds by his Rajo Guna. That highly
intelligent Prajâpati will create first, the five Mahâ bhûtas (great elements),
all endowed with Gunas and then create mind with sensory organs and the
presiding deities of the senses, and thus with all the ingredients, fit for
creation, will create all the worlds. Therefore He is denominated by all as the
Creator of Brahmânda. O highly fortunate one! You will be the Preserver of this
Universe. When the Prajâpati Brahmâ will be angry at the beginning of the
creation on his four mind-born sons, Rudra Deva will appear.
He will
appear then from the centre of his eye brows. On being born this Rudra Deva
will practise very severe tapasyâ and will get the Samhâra S’akti, who is all
of Tamo Guna and at the end of the Kalpa will destroy all this universe of five
elements. O highly intelligent one! So I have come to you for this work of
creation, etc. So take me to you as your Vaisnavî S’akti full of Sattva Guna. O
Madhusûdana! I will take refuge at your breast and will remain always with you.
Hearing all this, Bhagavân Visnu spoke :-- “O beautiful Devî! The half stanza
was ere long heard by me, in clear words; by whom was that spoken? Kindly speak
to me on this great auspicious secret first. For a great doubt has come and
possessed my mind. What more shall I say than this that as a poor man always thinks
of wealth, so I am thinking of that again and again.” Hearing these words of
Visnu, the Devî Mahâ Laksmî smilingly said, with great affection :-- “O Strong
and Energetic one! I am now speaking in detail on this; listen. O Four-armed
one! It is because I have come to you with form and endowed with Gunas that you
have come to know me; but you have not known that Âdya S’akti, the Prime force,
transcending all the Gunas, though She is the substratum of all the Gunas. O
highly fortunate one! That Devî Bhâgavatî, transcendant of all the Gunas,
uttered that all auspicious, highly sanctifying semistanza, the essence of all
the Vedas. O destroyer of the enemies! I think that there is the highest grace
of that Highest S’akti on you, that She spoke the greatest secret to you for
your benefit. O one performing good vows! know those words uttered by
Mahâvidyâ, as the essence of all the S’âstra. So firmly retain them within your
heart; never forget them. There is no other thing, save that, worth being known
in earnest. Because you are most beloved by the Devî! that She has spoken this
to you.” Hearing the words of the Devî Mahâ Laksmî, the four-armed Bhagavân
took that semi stanza as a Mantra to be repeated in right earnest within his
mind and cherished that for ever within his heart. After some time, Brahmâ born
of the lotus of the navel of Visnu, became afraid of the two Daityâs Madhu and
Kaitabha, took refuge of Bhagavân Visnu; Visnu killed the two demons and began
to do distinctly the japam of the semi-stanza. Brahmâ, born of the lotus, then
asked Visnu with a gladdened heart :-- “O Lord of the Devas! what japam are you
doing? Lotus eyed! Is there any other body more powerful than you? O Lord of
the Universe! whom do you think and thus feel yourself so happy?” Hearing
Brahmâ, Bhagavân Hari said :-- “O highly fortunate one! Think out yourself once
of the Primordial Force, the auspicious Bhâgavatî Âdya S’akti who is reigning
everywhere as the cause and effect and you will be able to understand
everything. My presiding Deity is that immeasurable eternal Mahâ S’akti Brahmamyî;
on whose S’akti, as a receptacle with form on this ocean rests the whole
Universe; I am thinking of that, by which is created (often and often) this
entire Universe, moving and non-moving. When the Devî Bhâgavatî, the giver of
boons, become graciously pleased, the human beings become freed of this bondage
of Samsâra; and again that highest Eternal Wisdom, the cause of Mukti, becomes
the source of bondage to this world, of those who are deluded by Her.
She is the
Îs'varî of the Îs'varas of this universe. O Brahmâ! You, I and all other things
of the entire Universe are born of the Chit S’akti (the power of consciousness)
of Her and Her alone; there is no manner of doubt in this. The semi-stanza by
which She has sown within me the seed of Bhâgavata will get expanded by the
beginning of the Dvâpara Yuga. While Bhagavân Brahmâ was resting on the navel
lotus of Visnu, He got the seed of Bhâgavata. Then He gave it to His own son
Nârada, the best of the Munis. Nârada gave it to me and I have expanded that
into twelve Skandhas. Therefore, O Mahâbhâga! You now study this Bhâgavata
Purâna, equal to the Vedas and endowed with five characteristics. In this the
wonderful glorious deeds and life of the Devî Bhâgavatî, the hidden meanings of
the Vedas and the wisdom, the truth are all described; hence this is the best
of all the Purânas and sanctifying like the Dharma S’âstra. It is the
substratum of Brahmâ Vidyâ; therefore if men study this, they will easily cross
this sea of world; and those that are stupid and deluded get pleasure in
hearing the death of Vritrâsura and many other narrations that are interspersed
in this book.
Therefore, O Mahâbhâga! hear this sanctifying Bhâgavata Purânam and retain it
firmly within your heart. O best of persons! You are the foremost of those that
are intelligent; so you are worthy to read this Purâna. Eighteen thousand
S'lokas are in that Purâna and you better get them by heart; for if anybody
reads or bears this Purâna, fit to be praised in every way, all-auspicious,
capable to increase posterity by the addition of sons and grandsons, giving
long life, happiness and peace, he sees the Sun of Wisdom, resting in his
breast and dispelling all darkness of ignorance. Thus speaking to his son S’ûka
Deva, Krisna Dvaipâyan, my Guru, studied us the Purâna and thought it was
voluminous. I got the whole of it by heart. S'ûka studied the Purâna and stayed
in Vyâsa's Âs'rama. But he was naturally dispassionate like Sanat Kumâra, etc.,
the mind-born sons of Brahmâ; therefore he could not get peace in studying the
contents of the Purâna which deal with Karma-Kânda (actions) fit for the
house-holders. He remained in a solitary place, his heart being troubled very much.
He appeared, as if, with his heart void. He did not mind much for his food and
he did not fast also. Once Vyâsa Deva seeing his son S'ûkdeva so thoughtful,
said :-- “O Son! What do you think constantly? And why are you troubling
yourself so much? Like an impoverished man, entangled in debt, you are always
disturbed by your thoughts. O child! When I your father is living, what for do
you care? Leave aside your inmost sorrows and be happy. Cast off all other
thoughts and think of the wisdom contained in the S’âstras and try your best to
acquire Vijñâna, the essence of wisdom. O Suvrata! If you do not get peace by
my words then go, at my word to Mithilâ, the city of the King Janaka. O
Mahâbhâga! That king Janaka, who is liberated while living, whose soul is
religious and who is the ocean of truth will cut asunder the net of your
delusion. O Son! Go to the king and question him on Varnâs'ram Dharma (Dharma
relating to caste and stages of life) and remove your doubts.
That royal
sage Janaka, the greatest Yogi, the knower of Brahmâ and liberated while
living, is of pure soul, truthspeaking, of a calm and quiet heart and always
fond of Yoga.” Hearing these words of Vyâsa Deva, the highly spirited S’ûka
deva of unrivalled energy replied :-- “O virtuous one! Your word can never turn
out false; but when I hear that the king Janaka is gladly governing his kingdom
still he is liberated while living, and disembodied while he has body -- this
your word appears to me quite contradictory like light and darkness at one and
the same place and time, and seems that these two epithets simply indicate
vanity and nothing else. O Father! This is my greatest doubt how can the royal
sage Janaka govern his kingdom, being disembodied. It appears that your word
about Janaka is quite false as the son of a barren woman. O Father! I have now
got a desire to see the disembodied king Janaka; for my mind is plunged in
great doubt how can he remain in samsâra unattached like a lotus leaf in water?
O Greatest Orator! Is the liberation of Janaka according to Buddhistic
doctrines or like the opinions of the materialistic Chârvâkas! O highly
intelligent one! How can the royal sage Janaka, in spite of his being a
householder, quit the usages of his senses? I cannot comprehend this. How can
the things enjoyed by him appear to him, as if, unenjoyed and and how can his
doings be his non-doings? How can the ideas of mother, wife, son, sister,
prostitutes and various persons having different relations, arising within him
vanish again altogether? And if that be not the case, how can his
Jivanmuktahood be possible? If his taste be present of pungent, sour,
astringent, bitter, and sweet things, then it is clear that he is enjoying all
the most excellent things, O Father! This is my greatest wonder and doubt, that
if he has got the sense of heat and cold, pleasure and pain, how can he be a
Jivanmukta? That king is thoroughly expert in reigning his kingdom; how then
the ideas of enemy, friend, taste and distaste, remaining absent in him, he can
govern his state? How can he look with the same eyes a thief and an ascetic?
And if he makes any distinction, how then is his liberation effected? I have
never seen such a man, that is liberated while living and at the same time an expert
king in governing his subjects. For these reasons, great doubt has arisen in
me. I cannot understand how can the king Janaka be liberated, while he is
remaining in his house? Whatever it be, I desire now greatly to see him after
his Jivanmuktahood; so I desire to go to Mithilâ to solve my doubts.”
Thus ends the
Sixteenth Chapter of the first Skandha on S’ûka's desiring to go to Mithilâ to
see Janaka, in the Mahâpurâna S’rîmad Devî Bhâgavatam of 18,000 verses.
Chapter XVII
On S’ûka’s
displaying his self-control amidst the women of the palace of Mithilâ Sûta said
:-- Thus speaking to his father about his intention to go to Mithilâ, the
high-souled S’ûka Deva fell prostrate at his feet and with folded palms said
:-- O highly fortunate one! Your word must be obeyed by me; now I desire to
see, as you say, the kingdom of Janaka; kindly give me permission. O father!
Again the doubt is coming within me how the king Janaka is governing his
kingdom without sentencing any body? And if there be no punishment within his
kingdom, no one will remain in the path of virtue. It is for the sake of
preserving religion that Manu and the other sages have always prescribed for
punishment; how, then, religion can be preserved without inflicting punishment.
O Mahâbhâga! What you have spoken to me appears to me true like the sentence
“My mother is barren.” So, O destroyer of foes! Permit and I will start for
Mithilâ. Seeing the greatly wise son S’ûka, void of any desires, earnestly
anxious to go to Mithilâ, gave him a cordial embrace and said :-- “O highly
intelligent son S’ûka! Peace be on you! Have a long life. O child! Speak truly
before me and go. O son! Say that after going to Mithilâ you will come back
again to this Âs'rama; never that you will go anywhere else. O son! Seeing the
lotus face of yours, I am passing my days happily; if I do not see you, I will
suffer extreme pain. What more than this, that you are my life and soul. I am
saying, therefore, after seeing Janaka and clearing your doubts come here again
and remain at peace, and study on the Vedas.”
Vyâsa having
spoken thus, S’ûka bowed down and circumambulated his most worshipful father,
and went out; he began to walk very fast like an arrow, leaving the bow, and
when it has left the bow. On his journey he saw various countries, various
classes of persons, earning money, various gardens and forests, various trees;
in some places he saw fields with green grains and grains standing on them; at
others he saw ascetics practising asceticism, and initiated Yâjniks (performing
yajñas, or sacrifices); in some places he saw yogis practising yoga, the
high-souled Vânaprasthîs (in the third stage of life) residing in the forest,
and at others he saw devotees of S'iva, S’akti, Ganes'a, Sûryâ and Visnu and
many others. Thus he went on in his journey, in great wonder, towards his
destination. In his passage he crossed Meru in two years and the Mount
Himâlayâs in one year and then reached the city Mithilâ. Going there he found
the place, full of wealth, corn, grains, etc., and all prosperities and the
people were all very happy and they observed the rule of conduct as in the
S'âstras. When he was about to enter into the city the guard in front of the
gate stopped him, asking “Who are you? Sir. What for are you come here?” When the
guard asked him thus, he replied nothing and went away to a distance and with
great wonder could not help laughing in his mind and remained motionless like a
statue. At this the guard said :-- “O Brâhman! Why have you remained silent?
Kindly say what for you have come here? I know this well that no body goes
anywhere without having something to do? The king has forbidden strangers whose
parentage and character are unknown. Therefore O Brâhmin! Every one has to take
the king's permission before he goes into the city.
It seems that
you are a very energetic Brâhman and that you know the Vedas; so O giver of
honour! speak out to me your object-in-view and go into the city as you like.”
Hearing these words of the guard, S’ûka Deva began to say :-- “I have come to
see the city of Videha Janaka; but now I see that persons like me find great
difficulty to enter here; so O Gatekeeper! I have got the answer from you. I
was a great fool that I was so much deluded that to see the king I crossed many
countries and over topped the two mountains and have come here. O Mahâbhâga!
What blame can I put on others? It is my father that has deluded me; or my
karma done in my previous birth is now making me wander about. Alas! In this
world greed for money is the sole cause to make a man knock about; but I have
not got that even; my erroneous idea has brought me so far. I now realise that
a man, having no desires, gets constant happiness if he be not plunged in the
net of delusion; else he cannot have any such. O Mahâbhâga! Though I have no
desire of anything, yet I am plunged in the sea of Moha. Alas! Where is Meru?
and where is Mithilâ (a great distance intervenes) I have walked so great a
distance on foot; alas! this is this the result of my so long a journey!
Therefore I am thoroughly convinced that the Creator has deceived me. One must
have to suffer for his Prârabdha karma, be it auspicious or inauspicious. One
must make one’s effort, being always under the control of this Law of Karma.
Though there be no apparent desire or cause, yet this Prârabdha Karma always
puts a man into different actions.
This place is
not a Tîrath (holy place) nor there are the Vedas personified here, that I have
taken so much pains and trouble to come here -- only there is one thing here
and that is the king Janaka; but there is no chance to see him even; for I have
not been able to enter even within his kingdom.” Thus saying, S’ûka remained
silent and began to stay as one who has taken the vow to remain silent. The
guard then took him to be a very wise Brâhman and spoke in sweet words :-- “O
Brâhman! Go to the place, as you like, where you have got your work. O Brâhman!
I stopped you; so please excuse me for any offence incurred by me. Free persons
like you have mercy alone as their greatest strength.” Hearing this S’ûka Deva
said :--What is your fault? you are dependent on another; the servant ought to
obey the words of his master and serve him by all means; and there is no fault
of the king, too, in your not allowing me to enter; for the wise persons ought
to ascertain by all means, whether the new comers are enemies or thieves? Hence
when I am quite a stranger suddenly come to this place, that the fault is
wholly mine. Every person knows that it is lowering oneself to go to another's
house. The guard then said :-- “O great Brâhman! what is happiness? and what is
pain? what ought to be done to by your well wisher? who is your enemy? and who
is your benefactor? Now advise me on all these points.” Hearing this S’ûka Deva
said :-- Everywhere men are divided, as far as their internal natures are
concerned, into two classes; they are called attached or unattached. And the
minds of these two classes are again of two kinds. The “attached” man is stupid
and cunning and the “unattached” is sub-divided into three classes knowing,
unknowing and middling. The cunning man is divided again into two classes :--
Whether his cunningness is according to the dictates of S’âstras or arising
from his intellect. Again intellect is sub-divided into two whether it is Yukta
(one-pointed) or Ayukta (Diverted) The guard spoke :-- “O Learned one! I cannot
understand what you say; so explain them to me what they mean.” S’ûka Deva said
:-- Those who are attached to this world are said to be “attached” persons.
These attached persons feel frequently various pleasures and pains. When they
get wives, sons, wealth, honour, rise, etc., they get pleasures; and if they do
not get any of these they feel at every moment intense pain. Now the attached
person sought to take such means as will secure them the pleasures of this
world; so whoever acts against those means are denominated as breakers of their
happiness and so they are enemies; and whoever aids in their acquiring
pleasures are denominated as their friends. Of these the attached but at the
same time cunning man does not get confounded and bewildered by them; whereas
stupid attached man gets always bewildered everywhere. The man that is
dispassionate and engaged in determining the “self” dwells in a solitary place,
meditates on “self”, finds pleasure in studying the Vedânta S’âstras and feels pain in all the topics on
worldly affairs. The wise man that wants his real welfare and is averse to the
worldly enjoyments finds that he has many enemies; lust, anger, palaces, etc.,
are his so many enemies. Contentment is his only friend in the three lokas and
no one is his real self.
Hearing these
words of S’ûka Deva, the watchman considered S’ûka Deva a very wise man and
soon led him to a very beautiful compartment. S’ûka Deva then began to see that
the town was full of three sorts of men, good, middling, and bad; and the shops
were filled with various articles of merchandise. The many things were being
incessantly purchased and sold there. Within that town, filled with many men,
money and all sorts wealth and prosperities, almost everywhere were seen
instances of attachment, hatred, lust, anger, greed, vanity and delusion; at
some parts there were seen persons quarrelling with each other. Seeing thus the
three sorts of persons, the highly energetic S’ûka, blazing like a second Sun
went to the royal palace when the gateman stopped him. He stood there like a
log of wood and began to meditate on “Moksa” (Liberation). He began to think
the light and darkness as same; the greatly ascetic S’ûka became merged in
Dhyâna (meditation) and remained at one place motionless. In an instant, a
royal minister came out and saluting him with folded hands, took him to a
second compartment. Here the minister showed him beautiful divine gardens
adorned nicely with rows of divine trees bearing fruits and gave him a good
reception and took him to a very beautiful palace. The minister next ordered
the public women in royal service, expert in music and playing with
instruments, and skilled in Kâma-S’âstra (the science of amorous dealings) to
attend on S’ûka Deva and went out of the palace. S’ûka, the son of Vyâsa,
remained there. Those prostitutes then prepared various dishes, suited to the
time and place, and sought the satisfaction of S’ûka and then worshipped him
duly with greatest devotion. Those ladies, then, residing within the four walls
became enamoured to see the beauty of S’ûka Deva and showed him the gardens
that existed in the inner compound. S’ûka was young and beautiful; over this he
was extremely lovely, of nice limbs; his speech was soft and gentle; so he
looked like a second Cupid (the god of love); all the ladies, struck with
Cupid’s arrows, lost their consciousness. Then recovering, they considered
S’ûka Deva to be the great controller of passions and began to serve him with
great care. The pure minded S’ûka, born of Arani, looked on them like his
mother. S’ûka, finding pleasure in self and the controller of anger was not
pleased or displeased with anything; so though be saw that the ladies were
disturbed with amorous feelings, he remained quite undisturbed, calm and quiet.
The ladies, then prepared a very nice bed whereon S’ûka Deva would sleep; it
was spread over with nice clean bed sheet; many nice pillows were placed. He,
then, washed his feet and with vigilance, put on his finger the ring prepared
of Kus'a grass, and completing his evening Sandhyâ, became merged in Dhyâna.
Meditating on Supreme Brahmâ for three hours (one Prahara), slept for 6 hours
and getting up, again became merged in Brahmâ Dhyâna for the last three hours
of the night. Then at the Brahmâ mûhurta (one hour preceding the sunrise) he
took his bath and completing his morning duties, became immersed in Samâdhi
(inner enlightenment) and sat at ease.
Thus ends the
17th chapter of the 1st Skandha on S’ûka's displaying his self-control amidst
the women of the palace of Mithilâ in the Mahâpurâna S’rî Mad Devî Bhâgavatam.
Chapter XVIII
On Janaka’s
giving instructions on truth to S’ûka Deva
1-22. Sûta
said :-- Mahârsis! When the king Janaka heard of the arrival of S’ûka Deva, the
son of his Guru, he took his priest before him and attended by his ministers
came before him in pure spirit. Then he duly worshipped S’ûka, offering him
Pâdya, Arghya and an excellent seat, and a cow, yielding milk and then enquired
about his welfare. S’ûka Deva accepted duly all the things offered by the king;
and informed him of his well-being and asked the king in return, of his welfare
and took his seat at ease on the Âsana. The king Janaka asked the son of Vyâsa,
full of peace :-- “O Mahâbhâga Muni Sattama! You are devoid of any attachment
and you have no desires. May I enquire why such a person as your honoured self
has come to me.” S’ûka Deva said :-- O great king! my father told me thus :-- O
child; take a wife; for the house-holder's life is the best of all the âs'ramas
but I thought that will be the source of my bondage to this world and therefore
did not obey his word, though he was my highest Guru. He then again said to me
:-- If one takes a household life, it does not at once follow that he will be
held in bondage; yet I did not agree to that. Then the Muni, thinking me still
to be in some doubt, spoke this word of advice to me :-- “O Son! Do not be
sorry; go to Mithilâ and have your doubts solved. There my disciple the king
Janaka, is governing his kingdom without any source of danger. He is
Jivanamukta (liberated while living) and is free from the ideas of body, etc.,
so everybody knows. When that royal sage, Janaka, though governing his kingdom,
is not seen tied up by Mâyâ, then O Son! why are you afraid of this Samsâra,
when you are living this forest life.
Therefore, O
Mahâbhâga! Trust me and marry; and in case you doubt very much, then go and see
the king Janaka; ask him and remove your doubts. He will certainly solve your
doubts. But, O Son! After hearing him, come again quickly to me.” O king! When
my father spoke thus, by his permission I have come now to your capital. O
king! I don't want any thing, save Moksa (liberation); therefore O Sinless one!
Kindly advise what am I to do, so that I attain Moksa. O Lord of kings!
Practising asceticism, going to the holy places of pilgrimage, holding vratas
(vows), performing sacrifices, studying the Vedas, or earning wisdom, whatever
is the cause of Moksa, kindly say that. Hearing this, Janaka said :-- “O son of
my Guru! I am telling what ought to be done by the Brâhmanas, following the path
of Moksa; listen. After having the holy thread, a Brâhmin should live in the
house of his Guru to study the Vedas, the Vedântas and pay the Dakshinâ (the
fee) to the Guru according to rules; he will then return home and marry and
enter into the householder's life; he should lead a life of contentment, be
free from desires, sinless and truthful and earn his livelihood with a pure
heart and according to the sanction of justice and conscience. He is to perform
the Agnihotra and other sacrifices; and after getting sons and grandsons, he is
to leave his wife under the care of his son and then to take the life of a
Vânaprastha (3rd stage of life). That Brâhman, the knower of Dharma, must
practise tapasyâ and become master of his six passions (enemies); and when he
gets disgusted with the world and when the Vairâgyam (dispassion) will arise
within him, he would enter into the fourth Âs'rama. For, the man is first to
enter into the householder's life and when he will be quite dispassionate
towards the world, he will then have a right to take the Âs’rama of Sannyâsa
(Renunciation). A course contrary to this can never entitle one to the Âs’rama
of Sanyâsa.
This is the
beneficial word of the Vedas and it must hold true; it cannot be false; this is
my firm belief. O S’ûka! In the Vedas are mentioned forty-eight Samskâras
(consecrations; purificatory rites); out of which the learned Mahâtmas have
reserved forty Samskâras for the householders and the last eight Samskâras
(S'ama, Dama, etc.,) for the Sannyâsins. And this good usage is heard to come
down from very ancient times. A Brâhmana ought to complete his previous
Âs’ramas successively and then enter into the succeeding Âs’rama.
23-30. S’ûka
said :-- If the pure Vairâgyam (dispassion) arising out of knowledge and wisdom
(jñân and Vijñân) already arises (before taking to the grihasth Âs'ram), is it
still necessary to pass through house holder’s life, Vânaprastha life, etc., or
is one entitled then to take up at once the Sannyâsa Âs'rama, quit everything
and reside in the forest? Janaka said :-- O! One giving honour to the S’âstras
and Gurus! Though the powerful passions seem to be under control in the period
of unripened Yoga (the imperfect yogic state), yet one ought not to trust them;
for, it is generally seen, many imperfect Yogins find themselves disturbed by
one or other of the senses. If the mind of one who has already entered into the
Sannyâsa Âs’ram gets perturbed in his course, then, how can he, you can see
this for yourself, satisfy desires of eating good things, sleeping nicely,
seeing his son, or wishing any other desires, knowing them to lead to his
degradation? He is then in a very serious state. The net of desires is very
difficult to be conquered by men; that can never die out. Therefore, to put an
end to them, the advise is to cut them slowly and slowly. He who sleeps on an
elevated place has the danger of tumbling down; but one who sleeps in a low
place has no such danger. So any man who has once taken the highest dharma
Sannyâsa, and if he be fallen, then he never gets hold of the real track. As an
ant begins to get from the root of tree, and, by and by, gets to the topmost
part of the branches, so human beings go by degrees from one Âs'rama to another
till they go to the highest; then and then only they are able to get easily
their desired truth. The birds without anticipating any danger, get up to the
skies very quickly and soon they get tired and cannot go to their desired place
but the ant goes with rest to its desired place. This mind is very difficult to
be controlled; for this reason the men of unripened minds, cannot conquer it
all at once; and are advised to conquer it, by and by, observing the laws of
one Âs’rama after another.
31-37. See
also if anybody, remaining in his household life be of a quiet temper and of
good intellect, and if he takes success and failure in the same light, and be
not elated in times of pleasure and not depressed in times of pains and does
his duty for duty’s sake without troubling his mind with cares, and anxieties, then
that householder acquires pure happiness by the realisation of his self and
acquires Moksha. There is no manner of doubt in this. O Sinless One! See, I am
liberated while living, though I am engaged in preserving kingdom; if any
source of pain or pleasure arises, I am not in any way affected by them. As I
will attain in the end Videha Mukti (liberation from bodies) though I am always
wandering at my free will, enjoying various things as I like and do various
things as it pleases me, so you can do your duties and then be liberated in the
end.
O Son of my
Guru! When this material world, the cause of all error according to the Vedanta
S’âstras, is simply an object of sight then how can this material substance, an
object of sight, be the source of bondage to the Âtman, the Self? O Brâhman!
Though the five material elements can be seen, their qualities or Gunas can be
known only by inference, so the self is to be inferred; it can never be an
object of sight; and also this self, known by inference, changeless and without
any impurity or stain can never be bound by the visible changeful material
thing. O Brâhman! This impure heart is the source of all pleasure and pains; so
when the heart becomes pure and quiet, all the things then become fully pure, O
Brâhmana!
38-41. If
going often and often to all Tiraths and bathing there, do not make one's heart
pure and holy, then all one's troubles are taken in vain. O Destroyer of
enemies! It is the mind that is the cause of bondage or freedom; and not the
body, nor the Jivâtmâ (the embodied soul), nor the senses. The Self or Âtman is
always pure consciousness and is ever free so, truly speaking, it can never be
bound. Bondage and freedom reside on in the mind; so when the Mind gets peace,
the bondage of Samsâra is also at an end. He is an enemy, he is a friend, he is
neither an enemy nor friend, all these different thoughts reside in the mind
and arise out of duality; how can the ideas of differences exist, when
everything has become all one pervading self?
42-47. Jîva is
Brahmâ; I am that Brahmâ and nothing else; there is nothing to be discussed
here. It is owing to the dualities that monism appears not clear and
differences between Jîva and Brahmâ arise. O Mahâbhâga! This difference is due
to Avidyâ and by which this difference vanishes, that is termed Vidyâ.
This
difference between Vidyâ and Avidyâ ought to be always kept in view, by those
that are clever.
How can the
pleasure from the cooling effect of the shadow, be felt, if the heating effect
of the rays of the Sun be not previously experienced? So how Vidyâ is to be
experienced if Avidyâ be not felt before? Sattva, Rajas and Tamo Gunas reside
naturally in things, made of Gunas; and the five principal elements reside
naturally in substances made up of elements; so the senses reside naturally in
their own forms, etc.; so how can there be any stain to the Âtman which is
unattached? Yet to teach humanity, the high souled persons preserve always with
greatest care the respect of the Vedas. If they do not do this, then, O Sinless
One! the ignorant persons would act lawlessly according to their wishes, like the
Chârvâkas; and Dharma will become extinct. When Dharma will become extinct, the
Varnâs’rama will gradually die out; so the well-wishers should always follow
the path of the Vedas.
48-56. S’ûka
said :-- “O King! I have now heard all that you have said; still my doubt
remains; it is not solved. O King! In the Dharma of the Vedas, there is Himsâ
(act of killing and injuring); and we hear that there is much of Adharma (sin)
in the above Himsâ.
So how can
the Dharma of the Vedas give Moksha? O King! One can see before one's eyes that
the drinking of Soma rasa, the killing of animals, the eating of fish and flesh
and so are advised in the Vedas; so much so that in the sacrificial ceremony
named Sautrâmana the rule of drinking wine and many other vratas are clearly
mentioned; even gambling is advised in the Vedas. So how can Mukti be obtained
by following the Veda Dharma? It is heard that, in ancient times, there was a
great king, named S'as'avindu, very religious, truthful, and performing
sacrifices, very liberal; he protected the virtuous, and chastised those that
were wicked and going astray. He performed many Yajñas, where many cows and
sheep were sacrificed according to the rules of the Vedas and abundant
Dakshinâs (sacrificial fees) were presented to every one that performed their
parts in the sacrifices. In these sacrifices, the hides of the cows that were
sacrificed as victims, were heaped to such an enormous extent that they looked
liked a second Bindhyâchal mountain. Then the rains fell and the dirty water
coming out of that enormous heap of skins flowed down and gave rise to a river
which was thence called the Charmanvatî river. And what a wonder? That cruel
king left behind him an ineffaceable fame and went to Heavens. Whatever it may
be, it can never come to my head that I should perform the Veda Dharma, filled
with so many acts of killing and cruelties. Again, when the man find pleasure
in sexual intercourses and when they do not have that intercourse, they
experience pain, how can you expect such persons to attain liberation.”
57-61. Janaka
said :-- “The killing of animals in a sacrificial ceremony is not killing; it
is known as Ahimsâ; for that himsâ is not from any selfish attachment;
therefore when there is no such sacrifice and the animals are killed out of
selfish attachment, then that is real himsâ; there is no other opinion in this.
Smoke arises from a fire when fuels are placed in it; and smoke is not seen
when no fuel is added. So, O Munisattama! The himsâ, as prescribed in the
Vedas, is free from all blemishes, selfish attachment, etc., and therefore it
is unblameable. So it follows the himsâ committed by persons attached to
objects, is the real himsâ; that can be blamed, but the himsâ of those persons
who have no desires is not that sort of himsâ. Therefore the learned men that
know the Vedas declare that the himsâ done by the dispassionate persons, with
their hearts free from egoism, is no himsâ done at all. O Dvija! Really
speaking, the killing of animals done by the house-holder attached to senses
and their objects, and done under their impulses can be taken into account as a
real act of killing; but, O Mahâbhâga of those whose hearts are not attached to
anything of those self controlled persons, desirous of moksa, if they do an act
of Himsâ out of a sense of duty, with no desires of fruits and with their
hearts free from egoism that can never be reckoned as a real act of killing.”
Thus ends the
18th Chapter of the 1st Skandha on Janaka's giving instructions on truth to
S’ûka Deva in the Mahâpurânam S’rîmad Devî Bhâgavatam.
Chapter XIX
On the
description of the marriage of S’ûka
1-4. S’rî
S’ûka said :-- O king! This great doubt arises in my mind how a man can be free
from desires and the rewards of their actions, when he lives in the midst of
this Samsâra, that is all full of Mâyâ? When even by the acquiring of wisdom of
the S’âstras and the capability to judge which is real and which is unreal, the
delusion of the mind is not dispelled until one resorts to the practice of
Yoga, how then can freedom from desires and liberation come to a householder?
The darkness of a room is not destroyed by the mere mention of lamp, light; so
the wisdom acquired by reading the S’âstras can never dispel the darkness of
delusion that reigns in the inside of a man. O lion of kings! If one wants
Moksa, one ought not to commit any act of revenge or injury or killing any being;
how can this be possible to a householder?
5-17. Your
desires to acquire wealth, to enjoy royal pleasures and to get victory in
battle have not yet subsided; how then can you be a Jivan mukta? O king! You
consider yet a thief, thief and a saint, saint; you consider a man as your
relative or other than that; these ideas have not vanished from you; how then
can you be called Videha? O king! You feel the pungent, bitter, astringent,
sour tastes and the like; you feel good and bad rasas respectively; you become
glad when success comes to you and you feel sorrow when you happen to fail; and
you experience the three states, waking, dreaming, and deep sleep as an
ordinary man does, how then can you be called to attain the Turîya (fourth)
state? May I ask :-- Whether you cherish this idea that all these infantries,
cavalries, chariots, and that all these elephants are mine; I am the lord of
all the wealth and things? Or whether you do not cherish this idea? O king! I
think you eat sweet and good things, and, at times, feel pleasure and, at other
times, feel pain! So, O king! How can you look on the garland of flowers and
the snake as one and the same? O king! He who is a Muktapurusa considers a lump
of earth, a piece of stone, and gold as of one and the same value; he considers
everything to be the same Âtmân and does good to all the beings. Whatever that
may be, I do not find any pleasure at present with houses, wife, etc., or with
anything, in fact. What my heart’s desire is that I roam alone always without
any desires in my heart. Therefore I like not to have any companion; to be free
from any attachment and to be peaceful, and calm; I do not wish to accept
anything from anybody; I will forego all pleasures and pains from cold, warmth,
etc., and I will sustain my life on roots, fruits, and leaves, obtained without
any effort and will roam, as I like, like a deer. When I have not got the least
attachment to the household life and when I am beyond all the attributes, what
necessity have I then of house, wealth or a suitable wife? And when you think
of various things with loving heart, and yet say that you are a Jivan mukta,
that is nothing but a mere vanity of yours! O king! When you think and become
anxious about your enemies, about your wealth or sometimes about your army, how
then can you be said to be free from cares? What more can be said than the fact
that many Munis, eating moderately and controlling their senses, and leading an
anchorite's life, and knowing the unreality of the world, fall victims to the
Mâyâ!
18-27. Then
what need there is to talk of you? O king! know that the hereditary title
“Videha” to your line of kings indicates downright insincerity; nothing can be
other than this as the name “Vidyâ Dhara” (holder of knowledge) is applied to
an illiterate man; as the name “Divâkara” (sun) is given to a born-blind man,
as the name “Laksmîdhara” (holder of wealth) is given to even a poor man, as
these names are quite useless to me. I have heard that the kings of your family
who were your predecessors were called “Videha” in name only and not in deed. O
king! In your family there reigned a king named “Nimi.” Once on a time that
royal sage invited his Guru Vas’istha to perform a sacrifice, when Vas'istha
said :-- “I am already invited by Indra, the lord of the Devas, to perform his
sacrifice; so O king! let me first finish his work; I will then take up your
work. Better go on collecting the sacrificial materials till my that work is
complete.” Thus saying, Vas'istha went away to perform Indra's sacrifice; on
the other hand, the royal sage Nimi selected another priest and made him his
Guru and began his sacrifice. Hearing all this, Maharsi Vas’istha became angry
and cursed him thus :-- “O forsaker of your Guru! For the crime of forsaking
your Guru, let thy body be destroyed today!” At this, the royal sage, too,
cursed Vas'istha in his turn “Let your body fall off also.” Then the bodies of
both the persons fell. But, O king! this curiousity came to my mind, how the
royal sage, whose body fell before, cursed his own Guru afterwards.
28-35. Janaka
said :-- O Lord of Brâhmins! what you have said is, in my opinion, all quite
true; nothing is false. Still hear. Know what my most worshipful Guru Deva has
spoken to me is, in fact, true (and nothing else). You are now intending to
quit the company of your father and go to the forest; well and good! but even
then you will undoubtedly have the company of deer, etc.; see, also, that when
the five elements, earth, water, air, etc., are present, encompassing
everywhere, how, then, can you expect to be free from all companions? So, O
Muni! when you will have to think always of your food, how, then, can you be
said to be free from all cares? Again, even if you go to the forest, you will
have to think there also for your staff, deer skin, etc.; so you can take my
case, too, of thinking of my kingdom, whether I think or not, as your thinking
of staff, deer skin, etc., your heart is tainted with Vikalpa Jñân (knowledge
of doubt, duality, etc.); and therefore you have come here from a far-off
country. But my heart is free from any such doubt and I am remaining quite
cheerful here. O best of Brâhmins! I have got no doubt whatsoever on any point,
and therefore I take my food and go to sleep with great pleasure. “I am not
bound up by this world” this idea gives me constant happiness of the highest
degree. But you consider that you are bound and therefore you feel always
constant pain. So leave off your idea that you are bound, and be happy. “This
body is mine” this knowledge leads to my bondage; and “This body is not mine”
this knowledge leads to freedom so know this verily that all this wealth,
kingdom, etc., are not mine.
36-45. Sûta
said :-- Hearing these words of the royal sage, S’ûka Deva became exceedingly
glad and pronounced “Sadhu” “Sâdhu” (true saint, indeed a true saint, well said)
and went away without any delay to the pleasant Âs’rama of Vyâsa. Vyâsa, too,
seeing his son come back, became very glad and embraced him and took the smell
of his head and asked about his welfare again and again. Then S’ûka Deva, well
conversant with the S’âstras and ever ready in studying the Vedas, sat by the
side of his father, with an enlightened mind, in his lovely Âs’rama and
thinking of the state of the highsouled Janaka in his kingdom, began to feel
the highest peace. Though S’ûka adopted the path of Yoga, yet he married the
daughter of a Muni, named Pivarî, very beautiful, fortunate, enhancing the
glory of her father's family. Then were born first the four sons named Krishna,
Gauraprabha, Bhûri, and Devas'ruta out of the sperm of S’ûka and the ovum of
Pivari; and next a daughter was born named Kîrti of them. Vyâsa's son S’ûka,
endowed with the fire of asceticism gave the daughter Kîrti in marriage in due
time with the high-souled
Anûha, the
son of Vibhrâja. As time passed on, a son was born of the womb of Kîrti and the
sperm of Anûha, a son who became the powerful king Brahmadatta, the knower of
Brahmâ and endowed with wealth and prosperity. Some time elapsed when Anûha,
the son-in-law of S’ûka Deva, getting from Nârada the Mâyâvîja and highest
knowledge of Yoga handed over his kingdom to his son and went to the hermitage
of Vadarikâ and became liberated.
The Devarsî
Nârada gave him the mantra, the vîja of Mâyâ; and by the influence of that
mantra and by the grace of the Devî, the knowledge of the Supreme Brahmâ, arose
in him without any obstacle and gave him liberation.
46-51. On the
other hand S’ûka Deva, always averse to any company, left his father and went
to the beautiful mountain Kailâs'a. He began to meditate on the unmoving Brahmâ
and thus remained there. After some time the highly energetic S’ûka Deva
attained Siddhi (supernatural powers) Animâ, Laghimâ, etc., rose up high in the
air from the top of the mountain and began to roam there, and then he appeared
like a second Sun. When S’ûka arose from the peak, it severed into two and
various ominous signs became visible. When S’ûka Deva, appearing like a second
Sun by the dazzling brilliancy of his body, suddenly vanished away like air and
became diluted in the Paramâtman, entering into everything and became
invisible, then the Devarsis began to chant hymns to him. On the other hand,
Vyâsa Deva became very much distressed with the separation from his son and
cried out frequently “Oh, my son! Alas! my son Where are you gone?” and went to
the summit of the mountain where S’ûka did go and wept bitterly. Then S’ûka
Deva, who was then residing as the Paramâtman, the Internal controller of all
the beings and with all the beings, knowing Vyâsa Deva as very much fatigued,
distressed, and crying, spoke out as an echo from the mountains and trees thus
:-- “O Father! There is no difference between you and me, considered in the
light of Âtman; then why are you weeping for me?”
52-59. Even
today the above echo is clearly heard (almost daily). Seeing Vyâsa Deva grieved
very much for the separation from his son and always crying “Oh! my son! Oh! my
son!” Bhagavân Mahes'vara came there and consoled him saying “O Vyâsa Deva!
your son is the foremost of the Yogis; he has attained the highest state, so
very rare to the ordinary persons that are not self controlled. So do not be
sorry any more. O Sinless One! when you have realised the Brahmâ-tattva, then
you ought not to express any sorrow for your S’ûka who is now stationed in that
Brâhman. Your fame is now unrivalled, only on account of your having got a son
like him.” Vyâsa Deva said :-- “O Lord of the Devâs! O Lord of the world! What
am I to do now? My grief does not quit my heart anyhow or other. My eyes are as
yet satisfied in seeing my son; they like still to see the son.” Hearing these
sorrowful words of Vyâsa, Bhagâvan Mahâdeva said :-- “O Muni Sârdula! I grant
this boon to you that you will see the form of your son abiding in shadow, very
beautiful, by the side of you. O Destroyer of enemies! Now abandon your grief
by seeing that shadow form of your son.” When Bhagavân Mahes'vara said so,
Vyâsa began to see the bright shade form of his son. Granting thus the boon,
Bhagavân Mahâdeva vanished then and there. When He vanished away, Vyâsa became
very much distressed with sorrow for the bereavement of his son and returned
with heavy heart to his own hermitage.
Thus ends the
nineteenth chapter of the first Skandha on the description of the marriage of
S’ûka in the Mahâpurâna S'rî Mad Devî Bhâgavatam of 18,000 verses.
Chapter XX
On Vyâsa doing his duties
1-8. The
Risis said :-- “O Sûta! What did Veda Vyâsa
do, when the highest Yogi S’ûka, Deva-like, acquired all the excellent
supernatural powers? Kindly describe all these in detail.”
Hearing this
question, Sûta spoke :-- O Rishis! Vyâsa
already had with him many disciples Asita, Devala, Vais'ampâyana,
Jaimini, Sumantu and others, all engaged in the study of the Vedas. After their
studies were over, they all went out to propagate Dharma on the earth. Then
Vyâsa , seeing that the disciples went to the earth and his son S’ûka Deva had
got to the next world, became very much distressed with sorrow and wanted to go
to some other place. He then decided to go to his birth place and went to the
banks of the Ganges and there remembered his auspicious mother Satyavatî,
forsaken by him before, very sorrowful, and the daughter of a fisherman. He
then quitted that heaven-like mountain, the source of all happiness and came to
his own birth place. Reaching the island where he was born, he enquired the
whereabouts of the beautiful faced, the fisherman's daughter as well the wife
of a king. The fishermen replied that their king had given her in marriage to
the king S'antanu. Then the king of fishermen, seeing Vyâsa there, gladly
worshipped him and gave him a cordial welcome and spoke with folded palms, thus
:--
9-16. O Muni!
When I have become so fortunate as to see you, rare even to the Devas, then my
birth has been sanctified today and you have purified my family. O Brâhmin!
Kindly say what for have you come?
My wife, son
and all my riches and every other thing that I have are at your disposal. Thus
hearing the history of his mother Satyavatî, Vyâsa erected an Âs’rama on the beautiful banks of
the river Sarasvatî and remained there in tapasyâ with an enlightened mind.
Some time
elapsed when the highly energetic S’antanu got through his wife Satyavatî two
sons. Vyâsa Deva considered them as his
two brothers and became very glad, though he himself used to live in the
forest. The first son of the king S’antanu was Chitrângada, endowed with all
auspicious qualities, exceedingly beautiful, and tormenting his foes; the
second son was Vichitra-vîrya; he was endowed with all qualities. The king
S’antanu became very happy to get these children. S’antanu had one son before
through his wife Gangâ; he was a great hero and very powerful; and the two sons
of Satyavatî were equally powerful. The high souled S’antanu now seeing the
three sons, all endowed with all auspicious qualities, began to think that the
Devas were incapable to defeat him.
17-34. After
some time, the religious S’antanu quitted his worn-out body as a man quits his
clothes worn out in due time. After the king S’antanu had ascended the Heavens,
the energetic Bhîs'ma performed duly his funeral obsequies and gave various
things in charity to the Brâhmanas. He did not accept the kingdom himself; but
placed Chitrângada on the throne and became known by the name of Devavrata
(truthful in vow like the Devas). The pure souled Chitrângada, born of
Satyavatî became so much powerful by sheer force of his arms, and became so
great a hero that the enemies felt endless troubles. Now once on an occasion,
the greatly powerful Chitrângada, surrounded by a great army, went on an
hunting excursion to the forest in quest of rurû deer, etc., when the Gandarbha
Chitrângada, seeing the king on the way, alighted from his chariot.
O ascetics! A
fierce battle then ensued for three years on that sacred and wide expanse
Kuruksettra between the two heroes, both equally powerful. In the battle, the
king Chitrângada, the son of S’antanu was slain by the Gandarbha Chitrângada
and went up to Heavens. Bhîs’ma, born of the womb of Gangâ, hearing the above
news, expressed his sorrows and, being surrounded by the ministers completed
all the funeral obsequies and installed Vichitravîrya on the throne. The
beautiful Satyavatî became very much agitated by the death of her son; but when
the ministers and the highsouled spiritual teachers consoled her, she became
glad when she saw that her youngest son became king. Vyâsa Deva, too, felt himself glad to hear that his
youngest brother had been made king. After some time when the all auspicious,
Satyavatî's son Vichîtravîrya attained his youth,
Bhîs’ma began
to think of his marriage. At this time the king of Kâsî (Kâs'îrâj) called an
assembly Svayamvara (where the kings are invited and the bride selects the
bridegroom) for the marriage of her three daughters, endowed with all
auspicious qualities, at one and the same time. Thousands and thousands of
kings and princes from various countries were invited there in the assembly;
and, worshipped duly, they went and decorated the hall. At that time the highly
energetic fiery Bhîs’ma alone, mounting on his chariot, attacked the infantry
and cavalry, and defeated all the kings assembled there, and perforce carried
away the three daughters of Kâs'îrâj and took them to Hastinâpur. Bhîs’ma
behaved towards those three daughters as if they were mothers, sisters or
daughters and informed Satyavatî without any delay of everything that had
happened.
35-39. Then
he called for the astrologers and Brâhmins, versed in the Vedas and enquired
about the auspicious day for their marriage. When the day was fixed and when
every preparation was made, the religious Bhîs’ma wanted Vichitravîrya to marry
them. At this time, the eldest daughter, beautiful-eyed spoke out modestly to
the Gangâ's son Bhîs’ma :-- “O Gangâ's son, the illustrious son of your family
and the best of the Kurus! You are the best knower of Dharma; therefore what
more shall I say to you. In the Svayamvara assembly I mentally selected S'âlva
and it struck me that he, too, looked on me with a very loving heart towards
me. So, O tormentor of foes! Now do what is fit for that sacred family; O
Gangâ's son! Not only you are extraordinarily powerful but you are also the
foremost of the religious. Sâlva mentally wanted to marry me; now do as you
like.”
40-44. When
the eldest daughter spoke thus, Bhîs’ma asked the aged Brâhmanas, ministers and
his mother “What ought to be done now” and, taking the opinions of all, spoke
to that daughter :-- “O beautiful one! You can go wherever you like.” Thus
saying, Bhîs’ma released her. Then the beautiful daughter of Kâsîrâj went to
the house of Sâlvarâj and expressed to him her heart's desire :-- “O great
king! Knowing me attached to yourself, Bhîs’ma has quitted me according to the
laws of Dharma; I have therefore come to you now; marry me. O best of the
kings! I will be your legal wife, for already I used to think you as my husband
and you, too, must have thought me your wife.”
45-47. S'âlva
replied as follows :-- “O beautiful one! When Bhîs’ma caught hold of your arm
before me and took you to his chariot, then I won't marry you. You can say
yourself what intelligent man can marry a woman touched by another? Therefore,
I won't marry you, though
Bhîs’ma has
quitted you, in the light of another.” Hearing these words of S’âlva, the
daughter of Kâsîrâj wept bitterly; yet S’âlva quitted her. Therefore, finding
no other way, she went back to Bhîs’ma weeping, and said as follows :--
48-50. O
great warrior! S’âlva did not consent to marry me, as you first took me to the
chariot and afterwards left me. So, O Mahâbhâga! You better look to Dharma and
marry me, as you know best what is Dharma. If you do not marry me, I will
certainly quit my life. Hearing her words Bhîs’ma said :-- O beautiful one! How
can I accept you, when your mind has become attached towards another. So, O
fair one! You better go back soon to your own father with a calm, clear mind.
When Bhîs’ma said thus, that daughter of Kâsîrâj did not go back, out of sheer
shame, to her father's house, but went to a forest and in a greatly solitary
place of pilgrimage began to practise asceticism.
51-56. Now
the other two daughters of Kâsîrâj, beautiful and all auspicious Ambâlikâ and
Ambikâ became the wives of the king Vichîtravîrya. Thus the powerful king
Vichîtravîrya began to enjoy various pleasures in the palace and in the gardens
and thus passed his time. For full nine years the king Vichîtravîrya enjoyed
the sexual pleasures and became attacked with consumption and fell into the
jaws of death. Hearing the death news of her son Vichîtravîrya, Satyavatî
became very sorry and surrounded by her ministers, performed his funeral
obsequies. Then she spoke privately to Bhîs’ma with a grievous heart :-- “O
highly fortunately son! now you better govern your father's kingdom and see
that the family of Yayâti does not become extinct. So better take your
brother's wife and try your best to continue your family line.
57-74.
Bhîs’ma then said :-- "O Mother! Did you not hear of the promise that I
already made before my father? So I cannot ever marry and govern the kingdom.”
Hearing these words of Bhîs’ma, Satyavatî became anxious. She began to think as
follows :-- “How now the continuity of the family be kept! And it is not
advisable to remain idle when the kingdom has become kingless; no happiness can
be derived in this state.” Thus thinking, she became exceedingly distressed;
then the Gangâ's son, Bhîs’ma spoke to her :-- “O respected one! Do not worry
your mind with cares; now take steps so as to secure a son from Vichîtravîrya's
wife. Call some best Brâhmin, born of a good family and unite him with
Vichîtravîrya's wife. There is no fault, as far as I know, in doing thus to
keep up the family line. O sweet smiling one! Thus, having begotten the
grandson, give him this kingdom; I will also obey his commands.” Hearing these
reasonable words of Bhîs’ma, Satyavatî remembered her own son, the sinless
Vyâsa Deva, who was born to her during
her virginity. As soon as Vyâsa was remembered, he, the great ascetic and
effulgent like the sun, came there and bowed down to his mother. The highly
energetic Vyâsa was then worshipped duly by Bhîs’ma and welcome by Satyavatî
and began to rest there like a smokeless fire. The mother Satyavatî then spoke
to the chief Muni :-- “O son! Now procreate a beautiful son from your sperm and
the ovum of Vichîtravîrya's wife.” Hearing the mother's words, Vyâsa considered
them as Veda's injunction and thought they must be obeyed and promised before
her that he must obey and and fulfil her orders. He remained there, waiting for
the menstruation period. When the due period of menstruation arrived, Ambikâ
bathed and had a sexual intercourse with Vyâsa
and begot a very powerful son, but a blind one (since she closed her
eyes at the sight of Vyâsa during her
intercourse). Seeing the son born blind Satyavatî became exceedingly sorry; she,
then, asked her other son's wife :-- “Go soon and get a son born of you in the
aforesaid manner.” When the menstruation period arrived, Ambâlikâ during the
night time went to Vyâsa and mixed and
became pregnant. In due time a son was born; that child became of a very pale
colour; so Satyavatî thought the new child, too, unfit for the kingdom;
therefore at the end of the year again asked her son's wife Ambâlikâ to go to
Vyâsa . She asked Vyâsa also for the
same purpose and sent Ambâlikâ to his bed room. But Ambâlikâ became afraid, and
could not go herself but sent her maid servant for the purpose. Thus from the
womb of the maid servant the high souled Vidura was born, having Dharma's parts
and the most auspicious towards all. Thus Vyâsa
begot three very powerful sons Dhritarâstra, Pandu and Vidura for the
continuity of the family line. O sinless Maharsis! Thus I have described to you
how my Guru Vyâsa Deva, who knows well
all the Dharmas, kept up the continuity of his family and how he begot sons in
the womb of his brother Vichîtravîrya's wives, according to the laws of Dharma,
to keep up a family.
Thus ends the
twentieth chapter of the 1st Skandha as well as the first Skandha on Vyâsa doing his duties in the Mahâpurânam S'rî Devî
Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa .
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter XIII-XIV
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter XI-XII
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter IX-X
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter VII-VIII
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter V-VI
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter III-IV
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter I-II
VISHNU PURANA. -
BOOK III. CHAP -16,17,18
VISHNU PURANA. -
BOOK III. CHAP. XV.
VISHNU PURANA. - BOOK
III. CHAP. XIV.
VISHNU PURANA. -
BOOK III. CHAP. XIII.
VISHNU PURANA. -
BOOK III. CHAP. XII.
VISHNU PURANA. -
BOOK III. CHAP. XI.
VISHNU PURANA. -
BOOK III. CHAP. X
VISHNU PURANA. -
BOOK III. CHAP. IX
VISHNU PURANA. -
BOOK III. CHAP. VIII
VISHNU PURANA. -
BOOK III. CHAP. VII.
VISHNU PURANA. - BOOK
III. CHAP. VI
VISHNU PURANA. -
BOOK III. CHAP. V
VISHNU PURANA. -
BOOK III. CHAP. IV
VISHNU PURANA. -
BOOK III.- CHAP. III
VISHNU PURANA. -
BOOK III.- CHAP. II.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी औरत का
सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण की
बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
SELF-SUGGESTION AND
THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG
VISHNU PURAN-BOOK I
- CHAPTER 11-22
VISHNU PURANA. -
BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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