The Bhagavata Purana

Chapter 1

1T jet us meditate upon the Most High, who is Truth, the light of whose countenance dispels the mists of illusion, in whom, the threefold creation, iHusory in itself, wears the semblance of truth, even as there occurs confusion among the elements of Fire, Light, and Earth, in the phenomena of mirage, crystal, etc ., — from whom have sprung all existence, primary and derivative, who is intelligent and self-effulgent, whose nature even the wisest fail to apprehend, and who kindled the divine afflatus in the heart of the Prime Poet * Here is enshrined the loftiest religion, free from dross — the blessed knowledge of the Supreme Good, a worthy object of enquiry to good natures untainted by envy ; and a radical healer of the three kinds of misery. ] While other systems of knowledge, if they do not fail altogether, take a long time to enable their students to comprehend the nature of God, this science fastens the knowledge of the Most High upon the heart of the pious and ardent hearer, the very moment that it is heard.! Drink, ye appreciative and thoughtful on earth, every moment of your lives and for evermore — even when you have

2acquired the final beatitude — of the Bhagabata, the ambrosial and juicy fruit of the Kalpa*' tree constituting the Vedas, dropped from the mouth of Suka.f In the Naimisha forest, the land of the Winkless Divinity, Saunaka and other sages performed, through a hundred years, a sacrifice for attaining to the world of Him whose glories resound in heaven. Once on a day, after the conclusion of the morning oblations to their respective fires, those sages, having paid due respects to Suta, solicitously put to him this question as he was seated, uO stainless one, thou hast not only read, but have also recited the Puranas, the chronicles, and the codes of religion. All that the worshipful Vadarayana, supremely skilled in the Vedas, and other sages that know the phenomenal as well as the transcendental godhead, know, is through their grace, known to thee in its entirety, for preceptors reveal even the deepest mysteries to their beloved disciples. Now it behoveth thee, O long-lived one, to communicate to us, in brief, what in them thou considerest to be conducive to the supreme good of man. In this Kaliyuga , O ornament of assemblies, men are mostly short-lived, indolent, dull-brained, unfortunate (beset with impediments), and oppressed. The Scriptures, viewed separately, are numerous, as also the rites they lay down , therefore, do thou, O holy one, cull and recite for the good of men, the essential points of all of them — which may clear up the soul. Suta, thou knowest — -good betide thee ! what the Protector of the devout was born of Devaki to Vasudeva, to perform. It behoveth thee to narrate it to us, who are eager to learn it. The Lord who assumes form for the preservation and the good of his creatures, whose name at once emancipateth the helpless soul entangled in the meshes of the world, who is a terror to terror itself, and clinging to whose feet, sages moving in the path of peace, hallow at

3* This tree is fabled to confer anything that is asked.

4f Here there is a play upon the double sense of the term : (i) the renowned son of Vyasa ; (2) a parrot.

5once those that reverentially approach them, whereas the waters of the Ganga do the same indirectly and with delay — who is there, desirous of purity, that willeth not to hear the praises of that Lord, whose deeds are glorified by people of holy renown, praises that can wash away the dirt of Kali ? Do thou recite to us, reverential hearers, His glorious achievements under various emanations, which sages have sung. Do thou also narrate the blessed history of the incarnations of the Lord, revelling in His playful vein*" Insatiable is our craving to hear the glories of the Lord, the brightness of whose name dispels the darkness of the soul, and from whose name, each time that it is heard, there well up new and surpassing sweets to the appreciative listener. Deeply disguised in mortal forms, they say, the Lord worked superhuman wonders, as Rama and also as Kecava.f In this divine land, engaged in a rite of long duration, from terror of Kali) whom we know to be at hand, we have at last found leisure to discourse of God. The grace of God hath brought thee to us, who are anxious to tide over this Kali) so destructive of holiness, even as a pilot to, a person desirous of crossing a sea. Tell us, who was the stay of piety, when Krishna, the god of communion, glowing with spirituality, — a coat of mail to religion — withdrew into His real essence ?”

6* Mdydt otherwise called Adhydsa , which is defined as ascribing the qualities of one thing to another. In this treatise it is equal to apparent materialisation of the spiritual, a confounding of matter with mind, or rather soul, — the former having no substantive existence, but seeming to be real through an error of the mind.

Chapter 2

7Pleased with these queries of the Brahmanas, the son of Romahashana, applauding their words, began to answer. And Suta said, — “I bow to that sage whose pervasive soul embraces all minds, who, while leaving the world in single- ness, emancipated from the trammels of care, was repeatedly called by his disconsolate father, crying, O my son, O my son, and whose soul stirring in the trees, responded to that call. I take refuge with the son of Vyasa, the preceptor of sages, who, having compassion on souls tossed on the waves of the world, unfolded the mighty mystery of of the Puranas, the cream of Scripture, a spiritual beaconfire, lighting the path of souls anxious to emerge from the gloom of this world. The Book of Triumph is to be recited after salutation to Narayana — the Man supreme among the children of men, the goddess of speech, and Vyasa. O sages, well have you inquired ; since your query, relating to Krishna, is highly benign to humanity, and lightens the soul. The supreme religion is that which breeds devotion to the Divinity that transcends the senses, unswerving devotion without any admixture of interest, filling the soul with light. Concentrated devotion to Vasudeva* produces instant aversion for the world, and illumination not educed from reasoning. Practice of piety, however perfect it may be, is but toil, if it fail to inspire ardour to hear the works of Vishyaksena.f Interest cannot be the end of piety, culminating in the acqui- sition of salvation ; neither can desire be the end of the good inseparably associated with the practice of piety. Feeding the senses is not the end of desire, it being bounded by the

8* Son of Vasudeva, husband of Devaki. It is a name of Krishna, f A name of Krishna. It literally means, surrounded by hosts on all sides.

9necessities of life. Knowers of truth define it to be knowledge without duality, which is variously designated as Brahma (Pervasive soul), Paramatma (Transcendent or Super- soul) and as Bhagaban (or the Mighty). Enquiry after truth, — that is the end of man, not what is sought to be won by external performances, such as heaven etc. Laying it to their souls with implicit faith, sages behold in themselves the Great Soul, by dint of devotion inspired by Vedic culture blended with knowledge and aversion for things of the earth, earthy. Therefore, O ye excellent Brahmanas, winning the grace of God is the crown and consummation of religious duties piously practised in agreement with the two-fold division according to caste and stage of life. Therefore is it meet that we should hear about the Lord, the Protector of devotees, and glorify, contemplate, and worship Him with a singleness of eye. Who is there that will not be drawn to the discourse of that Deity, contemplation of whom is as a sword in the hands of sages, wherewith they sunder the fetters of action forged by egoism ? Visit to sacred places inclines a person to the service of the holy, which, begets faith, which, in its turn, produces a desire to hear, which again, kindles a taste for discourses about Vasudeva. Krishna, who is a friend to the good, whose glories sanctify the listener no less than the reciter, and who wakes in our inmost hearts, brushes away all evils from those that listen to discourses about himself. Evils having mostly disappeared through ceaseless service of the devout, there arises unswerving devotion to the Lord, whose glory dispels the darkness of the mind. Then the soul, untainted by activity or greed or any affection like lust, covetousness etc.> and resting in spirituality, becomes translucent. A knowledge of the nature of God dawns upon him whose mind has in this way acquired the purity of crystal through devotion to God, and who severs all connection with the world. The bonds of illusion fall off,

10doubts melt away, and works wear away, as soon as the God- soul stands revealed in the Man-soul. Hence is it that the wise constantly and joyfully practise this soul-purifying devotion to the mighty Vasudeva. The same transcendent Lord, assuming the three qualities of matter — purity, energy, and dullness, wears, for the purposes of creation, preservation, and destruction, the different designations of Hari, Virinchi* and Hara ; of these, blessings flow to men from that emanation of purity, (Vasudeva) alone. From wood, inert earth, there issues smoke ; from smoke issues fire, — the soul of Vedic rites. Erom darkness springs forth energy, and from energy, light — the revealer of the Pervasive Lord. Sages, in the past, devoted themselves to this purely spiritual manifestation of the Transcendent Lord. They also thrive who tread in their foot-prints. Seekers for salvation, reject- ing dark divinities, worship, in charitable serenity of mind, the manifestations of Narayana. Restless and dark natures, resembling their gods, worship demons, the manes of their ancestors, secondary creators, etc., seeking for wealth, power, or progeny. Vasudeva is the ultimate object of the Vedas, of rites, of treatises on communion, of actions and processes, of knowledge, of meditation, of gifts and vows, and of the wanderings of the soul. It was that Almighty Lord who, devoid as He is of all restrictive qualities, created all this in the begin- ning of time out of the illusion of His nature, which is deter- minate and differentiated as Being and Not-Being (cause and effect). The animating Soul of all these determinate existences, possessed of defining qualities emanating from this illusion, — He seems to be deteterminate or possessed of qualities, though infinitely lifted above material restrictions by His intelli- gence. As the same fire glows as many fires in many brands that bring out its lustre, so doth the World-soul shine in apparent variety in all created things. Hidden in creatures of His own making, He enjoys, by means of determinate

11existences, — subtile matter, the senses, and the mind, — their respective determinate pleasures.”

Chapter 3

12SuTA said, — “The Lord, desirous of creation, first assumed the form of Purusha composed of sixteen elements,-— out of seven other subtle elements, Mahat ( intelligence ), etc. ; ( the others being egoism and the five subtile

13rudiments of matter). From the lotos of His lake-like navel, as He lay asleep on his bed of waters locked in the sleep of self-communion, sprang Brahma,* supreme among the creators of the world, from the disposition of whose limbs, the diversification of the world is supposed to have been determined. The true manifestation of the Lord, however, is transcendent purity. Sages, with the large- sighted eye of knowledge, behold that form, wondrous with a thousand legs, a thousand thighs, a thousand arms, a thousand faces, a thousand heads, a thousand ears, a thousand eyes, and a thousand noses, and shining with a thousand crowns, a thousand raiments and a thousand ear-rings. It is the eternal seed, the retiring place of manifold mani- festations, from partial emanation of whose partial emana- tions are created gods and birds, beasts and men. That Deity, first of all, bent upon the Celibate creation (of Sanatkumar etc.), practised a severe and flawless vow of of Brahmacharyya as a Brahmana. Next, for the deliverance of this world, the Lord of Sacrifice, assumed the form of a boar, with the view of heaving up the earth sunk into the watery abyss. Thirdly, proceeding to the creation of

14* The student must net confound the true God with the creator.

15sages, in the form of a divine sage, he propounded the science of devotion, which robs action* * of its binding power. In the fourth— the creation of the Spiritual Half (wife), becoming two sages— Kara and Narayana, He performed austere penance, accompanied with self- control. The fifth emanation was Kapila, the prince of the potent,*** who revealed to Asura, the Sankhya Philosophy, wherein are ascertained the whole body of essential entities. Sixthly, prayed to that effect by Anasuya, wife of Atri, He assumed his sonship, and revealed the true nature of the Soul to Alarka, Prahlada and others. In the seventh emanation, He was born as Sacrifice, of Akuti by Ruchi, and in the company of his own offspring, the gods called Yamas, ruled during the Sayambhuba cycle. In the eighth, the mighty Lord was born of Merudevi by Navi, and revealed to sages the path held in reverence by persons in all the various stages of life. Prayed to that effect by the sages, He assumed His ninth form as King Prithu and brought forth plants and all other things out of the earth. Hence is this emanation, the fairest of all. On the occasion of the deluge at the end of the Chakshusa cycle, He assumed the form of a fish and saved Vaivasvata Manu, by embarking him on a vessel, which was but Earth in disguise. In the eleventh incarnation, the Lord, in the form of a tortoise, supported on his back the mountain called Mandara,as the gods and giants churned the ocean therewith. In His twelfth incarnation as Dhanvan- tari, and thirteenth as Mohini, he regaled the Gods with draughts of nectar, infatuating their rivals with the beauty of His person in the female incarnation. Assuming His fourteenth form as Narasingha, He tore with His nails the inflated lord of Demons, resting Him on his own hips, even as a maker of grass-screens tears grass devoid of knots. In

16* The soul must be coming and going as long as there is action.

17f Here the reference is to the potencies mentioned in the S&nkhy

18His fifteenth incarnation, desirous of recovering the three worlds, He went to the ceremony inaugurated by Vali,disguisea as a Dwarf, praying for three paces of earth. In the sixteenth incarnation, enraged at the sight of the kingly caste warring upon the priestly, He purged the world of Kshatriyas, as many times as three times seven. In the seventeenth, behold- ing the degeneracy of men’s intellects, he was born of Satyabati by Paragara, and divided into branches the tree of the Vedas. Next, to achieve the . ends of the gods, He assumed the form of Naradeva, and performed a great many feats of valour, such as the taming of the Sea. In the nineteenth and twentieth incarnations, having birth among the Vrishnis as Rama and Krishna, the Lord lightened the load of the Earth. Next, when Kali sets in, He will be born among the Kikatas as Buddha, son of Anjana, in order to delude the foes of the gods. Afterwards, in the twilight of Kali, when kings shall have mostly become robbers, the Lord will be born of Vishnuyasas, under the name of Kalki. The incarnations, O Brahmanas,of Hari-— the spring of purity, are numberless ; even as a thousand streams issue from one lake — whose waters withal remain unexhausted. The sages, the Manus, the gods, the sons of the Manus — -all these mighty beings with the Prajapatis are parts of God. All these are either portions or emanations of the Person ; but Krishna is the Lord Himself. From cycle to cycle do they ease the world, panting under the oppression of demons. He that, taming his passions, recites devoutly at dawn and in the evening the mysterious births of the Lord, attains emancipation from the entire host of cares. This universe-form, of' the Lord, whose essence is knowledge devoid of forms, is built up of illusory qualities, by means of Mahal* and other rudiments, on the substratum of the Soul. The ignorant ascribe the qualities of the Seen to the Unseen ; even as the qualities of a mass of

19^ * A technical term in the S&nkhya Philosophy, otherwise called Buddhi , nlelligencc, or rather consciousness.

20clouds are ascribed to ether, or the brown colour of earthy atoms to the air in which they float. They do not stop here but proceed to ascribe to the Soul a subtle body, endowed with qualities, other than what flow from compact physical combinations, because the soul can neither be seen nor heard. This subtle body, as serving to distinguish souls, they call Jiva or the creature ; which determines changes of birth. When knowledge of self dispels this illusion, this attribution of Crude and Subtle forms to the Unchanging Soul, then does the creature-soul become one with the All-Soul, which is Pure Light. If this wonder-working Illusion, potent as a goddess, subside and be succeeded by genuine spiritual knowledge, then divinity is attained indeed ; and the creature-soul, merging in the Great Soul, shines in its native glory. Thus did sages describe His births and actions closely imbedded in the Vedas, who hath no action, no birth, and who wakes in our hearts. That Divinity whose sportive pleasure has resistless sway, creates, protects, and devours this world, and yet feels no concern therein ; who is shrouded in creation, and yet abides in independence, — tastes the enjoyments of the six senses, regulating their operations. No dull-brained creature can understand, by any clever reasoning, the sportful ways of the Lord, who, by word and thought, differentiates names and colours ; even as an ignorant spectator cannot penetrate the guises and speeches of an actor. He alone can know the nature of the transcend- ent Lord bearing the Wheel in His hand, and of deadly might, who, with unceasing and genuine devotion, smells the scent of His lotos-like feet. Blessed and knowing are ye indeed, who view Vasudeva, the Lord of the universe, as the Soul in whom all things phenomenally inhere, — a spiritual vision which extinguishes the fear of any more births. The mighty sage composed for the supreme good of the world this blessed Purana, supremely conducive to welfare, containing a record of His achievements whose praise dispels

21darkness of mind, and claiming equality of rank with the Vedas in respect of spiritual knowledge. He taught this, which is, as it were, the extract of all the Vedas and all the histories, to Suka, the prince of those who have got disci- plined souls. And he* recited it to the Emperor Parikshit, as the latter lay on the banks of the Ganga, surrounded by divine sages, determined to give up the ghost by observing a vow of fasting. Krishna having departed to His abode, bearing piety, knowledge, and all other good things with him, thus did the Sun of this Purana dawn anew on the blinded vision of mortals in Kali. An attentive listener in that assembly, I received it, O sages, through the grace of the mighty Brahmana who was reciting it ; and I shall rehearse it unto you according to my light and study.

Chapter 1

220UKA said : — O king, this thy question, the foremost of all those worthy of being heard by the people, is great, conducing to the welfare of mankind and is esteemed by those who know themselves. O king of kings, there are 'thousands of things to be heard by people, not beholding their essence and attached to worldiiness. Their night is spent in sleep, life in sexual pleasures, and day, O king, in earning money and maintaining (their) kinsmen. Being attached to unreal body and its retinue — wife and others, they do not, (really) see the destruction (of their forefathers although, they) see (it every day). Therefore, O descendant of Bharata, the great God Hari, the soul of all, is worthy of being heard of, glorified and meditated upon by those who desire to be freed from the fear (of future births). It is said in the Sankhya and Yoga philosophy, that people, by being faithful to their own religion, may meditate upon Narayana, in the end and this is the excellent profit of their birth. Even all those ascetics, O king, who are above laws and restrictions and have attained to that state which is devoid of qualities, take delight in chanting the glories of Hari. I read, in the cycle of Dwapara from my father Dwaipayana, this Puran , namely Bkdgabata, which is equal to all the Vedas. Although I had attained to the state void of qualities, I read this story, O royal saint, being attracted by the glory of Vishnu. I shall relate to thee, that (great Parana) since thou art greatly devoted to Vishnu and hearing which

23people shall have a purified mind towards Mukunda. This chanting of Hari’s name was appointed for those wishing for emancipation, desiring to be freed from the fear (of future births) and given up to devotion. Perceiving the end of his life and renouncing every thing in a moment the royal saint Khattanga resorted to the fearless Hari. Q descendant of Kuru, there are seven days remaining for the end of your life ; perform within this time all those things that may lead you to a better state. The end approaching, the person, devoid of the fear of death, by the weapon of disassociation, severs all attachment towards his body and those that follow it (z. e. wife and children). Retiring from home, calm, bathed in sacred waters, purified and seated (in meditation) with due rites, he practises in his mind, the holy and excellent (OM) composed of those letters : and check- ing his breath and recapitulating that, he subdues his mind. And he, having intellect as his charioteer, controls, by his understanding, all his senses. And by understanding he turns his mind attached to earthly objects (towards the Deity). He, with undivided mind, shall medidate upon one Deity ; and withdrawing his mind from all earthly objects he shall not think of anything else. And this is the excellent foot of Vishnu wherein the mind delighteth. And the wise shall, by virtue of self-control, subdue the mind agitated by passions and darkness and which self-control removeth the darkness of mind. Having acquired self-control, the ascetics, beholding the auspicious refuge, attain Yoga, having devotion for its sign. The king said : — “(Tell me) O Brahman, how that Dharand* is to be acquired in which is our mind to be centered and which speedily removeth the misgivings of the people. Siik'a said,—' “Having subdued Ashana and breath, conquer- ed his senses, renounced attachment to earthly objects by virtue of his understanding one should meditate upon

24* A particular religious exercise keeping the mind collected, the breath suspended and all natural wants restrained. — Wilson.

25the corporeal body of the Great God. And this body of His is grosser than the grossest and here are manifest the actions of the past, present and future. That Great Purusha is the object of our Dharana , who abides in this body, the universe, covered with seven crusts.* The region under the earth is the sole of the foot of this Purusha , the creator of the universe — the forepart and the hind of his feet are Rasatala\ ; the two ancles are Mahatala the two legs are Talatala. And the two legs of that lord of the earth, having the universe as His form are Sutala — the two thighs are Bitala and Atala and His hip is the Mahitala and His navel is the sky. His breast is the region of the celestials — His neck is the Maharloka) His face is the Janaloka , forehead the Tapaloka and the heads of that thousand-headed one are Satyaloka. Indra and the celestials are His arms — the quarters are His ears — the sound is His organ of hearing — the two A^winis are His nostrils— the smell is His organ of smelling — the burning fire is His eye ball — the Sun is His organ of vision — the night and day are His eyelids — the feet of Brahma are His brow-beating ; — the water is His palate — the taste is His tongue — the Vedas are His crown — the God of Death is the row of His teeth — the children and other ties of affection are His teeth — the illusion enchanting people is His smile and various other creations are His looks ; bashfulness is His upper lip and avarice is His lower lip — virtue is His breast and sin is His back — the Great Patriach is His organ of generation — Mitra and Varuna are His two horns — the ocean is His belly and the mountains are His bones ; O lord of men the rivers are the navel of that Purusha

26* Earth, water, fire, air, the- sky, the essence of pride and the essence of greatness.

27t The seven infernal regions under the earth and the residence of Ndgas, Asuras, Daityas and other races of monstrous and demonaical beings under the various governments of Shesha Bali and other chiefs. This is not to be confounded with Naraka or Tartarus — the proper hell or abode of guilty mortals after death.

28extending over the universe- — the trees are His hairs — the j wind of un-ending course is His movement and the action of : the animals is His play. O foremost of Kauravas, the clouds are the hairs of the Great God — the evening is His cloth — the nature is His heart — the Moon is His (mind)— the refuge ] of his mental disturbances. The power of science is regarded as the essence of His greatness — Rudra is the essence of His j pride — horse, mule, camel and elephant are His nails — the j various deer and beasts are His hip. The birds are the manifestation of His wonderful skill— the Swayambhuva Manu - is His intellect — men are His stay- — the Gandharbas, Vidhya- dharas, Charanas and Apsaras are His recollection of the notes in music — and the army of the Asuras is His prowess. The Brahmanas are His mouth — the Kshatryas are His arms • — the Vaishyas are His thighs — and the dark Sudras are His feet. He is encircled by the various deities such as Vasus and Rudras; and various sacrifices capable of being performed by diverse celestials are His wished-for actions. I have related to you the manifestation of the person of the Great God. (Persons wishing for salvation) should place their minds in this corporeal manifestation (of His) ; there is nothing else : but this. As a creature, fancying various bodies in dreams, 1 perceives all by virtue of diverse senses, so the Great Purusha , at one with all, perceives all through the universal intellect. I (So the Yogis ) worship Him the source of truth and joy and are not attached to any thing else whence proceeds the self- destruction. ^

Chapter 2

29f3rJKA said : — -“Having regained his lost memory from Hari, delighted, by virtue of Dharana, Brahma, of effective understanding and certain intellect, created this universe just in the same way it was done before the dissolution. Such is the course of the Vedas full of sounds ; the intellect (of the devotee) thinks of fruitless names* ; and it, rambling there, does not obtain the real bliss, as, one in pleasurable dreams, sees pleasures only but does not enjoy them. Therefore the wise resort to things enjoyable by name (only) to such an extent as is required for the maintenance of the body ; and if that end can be secured otherwise, they, attentive and of accurate understanding (as they are) do not resort to them, beholding a good deal of trouble (therein). The earth existing what is the use of the pleasure of a bed ? The arms existing what is the use of a pillow ? The folded palms existing what is the use of the utensils for eating ? The quarter and the bark existing what is the use of clothes ? Are there not barks on the roads ? Do not the trees who sustain others with fruits give them when solicited ? Are the rivers dried up ? Are the caves of the mountains blockaded ? Has the Great God renounced His devotees ? Then why do the wise worship them who are blinded with the pride of riches ? He is manifest in our own hearts — He is our soul and therefore beloved — He is true, endless and has all the worshipful qualities ; do ye worship Him, being certain about His concep- tion and withdrawing yourselves from all attachments, wherein shall terminate all the illusions of the world. Who else but a beast, renouncing the worship of Vishnu and beholding people fallen in Baitarani'\-Y\ke wordliness and burning in

30* Such ab heaven and others. f The river of Hell.

31repentance in consequence of his vicious deeds, is engaged in worldly thoughts ? Some by Dhdrand think of that Person in the sky of their heart situate within their body measuring a Pradesh ,* * * § living, four-handed and holding the marks of lotus, Chakra f and club ; having a delighted counten- ance, lotus-like expansive eyes, wearing yellow cloth like filaments of Kadatnba flowers, wearing golden ' Angada% crested with excellent jewels and a crown and Kundalcrs § brilliantly set with precious perns ; and His lotus-feet are being meditated upon by the eminent devotees in their innermost hearts like full blown lotuses ; with Sree by His side, Kaustava jem on his shoulders and graced with the garlands of forest flowers of unfaded beauty ; adorned with Mekhala, || rings, Napuras^ and K.ankanas% set with precious jewels, having a smiling countenance and graced with black, clear and curling hairs; whose profuse favour is expressed by the expansion of brows in consequence of His lofty and sportive smiles. One can behold the Deity conceivable by meditation as long as mind remains engaged in f Dhdrand . (The Devotee) should meditate, by his understanding, upon each limb of the wielder of the club, from feet to His smiles. Leaving aside those limbs which are seen with much care (in Sun) he should meditate upon those which are seen with great trouble as long as the understanding is not purified. As long as devotion does not grow in that Greatest of the Great the lord of the universe and the Manifestor of intellect till he should meditate upon the corporeal manifestation of that Person even at the end of necessary works. O Anga()

32* The extent between two fingers Tarjani and Angustha.

33f A discus or sharp circular weapon used only by Srikrishna.

34t A kind of ornament used on the upper arnns.

35§ A kind of ornament used on the ears.

36|| A triple zone or string worn round the loins.

37^ A kind of tinking ornament worn round the feet.

38when a devotee seated calmly on an excellent seat wishes to renounce all attachment to worldly objects, he should not fix his mind on time and place, but having controlled it, should check (the respiration of) vital airs. Controlling his mind by his clear understanding, he should drown that understanding in the vital principle or spirit, and he should then drown it again in the pure soul and then unite it with Brahma, and then attaining beatitude he should desist from action. Even Time which lords it over all gods cannot extend his influence to the soul, — what of those gods who are the lords of the universe ? The qualities of goodness, passion and darkness cannot prevail over it, — nor can pride, intellect and nature influence it. Desirous of renouncing everything but soul and the idea of considering body and its accompaniments as their own, not being devoted to anything (but Him) and embracing with their heart those worshipful feet again and again, the followers of Vishnu practise the meditation of those excellent feet. Obstructing the arms with his feet, conquering labour, taking up the wind to six places from the navel, des- troying ail worldly attachments by virtue of his knowledge of Sastras and attaining to Brahmahood (z. e. the thought that I am Brahma), a devotee should renounce this body. Carrying the wind from the navel to the heart, a devotee should carry it thence to the breast ; and then investigating (everything) by the understanding, he, who has controlled his mind, should gradually take it to the throat. And then obstructing the seven passages — the two ears, two eyes, two noses and mouth — he should carry it to the middle of the two eye-brows ; and then, not caring for anything and waiting for a moment, with an un- agitated mind he should send it up through Brahmarandhra' * to the excellent state. O king, if you wish to go to that excellent region which is the sporting place of those of accomplished piety and which is the abode of eight sorts of wealth or to any other pldRe wherein lies the collection of qualities, you must

39A cavity on the t< p of the head.

40go with your senses and mind the course of the leading Yogis> whose soul traverses the wind which is within and at the end of the three worlds. And by actions people cannot obtain that course of those gifted with education, asceticism, devotion and yoga. By the bright tibular organ Sushumnd , leading to Brahma, he getting at the sky shall reach Vaigwyanara (the God of Fire). Thereupon shorn of all sins, O king, he gets at the bright Saishumara region of Hari stationed on high. By virtue of the soul being cleared of all sins, he should attain to the region of Vishnu, which is like the navel of the universe and worshipped of those conversant with the knowledge of Brahma and, where the sages living for ZiKalpa* sport. There- upon at the end of a Kalpa , beholding the universe burnt down by the fire proceeding from the mouth of Vishnu having no end, he shall get at that excellent place which exists for -two Pararddhas\ and which contains the cars used by the celestials of accomplished devotion, and where there is no grief, no disease, no death, no affliction, no anxiety except the grief and compassion distressing the heart consequent upon behold- ing the birth of those, conducing to great sorrow, who do not know the worship of the Great God. Thereupon the Yogi should fearlessly assume the universal shape, then the watery shape, then slowly the brilliant fiery shape, and then the airy shape, and then the shape of the sky — hugest of material bodies. The Yogi should perceive smell through the organ of smell — should perceive taste through the organ of taste — should perceive figures through the organ of vision — should perceive the objects of touch through skin — should hear sounds through ears — and should perform various actions, through diverse other organs. Thereupon acquiring three kinds of pride consequent upon three qualities, namely, goodness, passion and darkness, which is the end of in- corporeal substances and senses, he should attain to

41* A period of 4,320,000,000 solar syderial years.

42understanding where all the qualities are equal. At the dissolution of the body, he, being all joy, should acquire it by having been immersed in the Great Soul — all peace and bliss. O dear one, he who attains to this state of the Great God, does not find himself attached to this world. These are the two ways, O king, laid down in the Vedas existing for ever, touching which you had accosted me and which were formerly recounted to Brahma by the Great God, Vasudeva when worshipped. There is no other way more auspi- cious for worldly men — for by this, they become devoted to the Great God Vasudeva. The Great Brahma with undivided attention thrice fully and intelligently read the Vedas, by which one is devoted to Hari. The Great Hari is manifest in all objects. He is the manifester of under- standing and other things which are seen and by which we can imagine. Therefore, O king, (the glories of) Hari with all heart should be heard everywhere chanted and be remember- ed. Those who drink the nectar of the story of the Great God, the Soul of the pious, keeping it in the vessel of their three ears, purify their souls contaminated by worldliness, and get at the lotus-feet of Vishnu.’

Chapter 3

43i^Rl Suka said : — ‘In works (treating of those topics), what thou hadst asked as to the duty of intelligent people as well as those that are about to expire, hath been thus decided. Those seeking for the Brahma energy should worship the lord of Brahma,* those seeking for vigor of the organs should

44worship Indra, those seeking for offspring should worship Prajapati,* those seeking for good fortune should worship the goddess Maya,t those seeking for energy should worship Fire, those seeking for wealth should worship the Vasus, those seeking for influence should worship the Rudras endowed with prowess, those seeking for food etc. should worship Aditi, those seeking heaven should worship the sons of Aditi, J those seeking for kingdom should worship the Vi^wa deities, those seeking for the liberty of subjects residing in their own country should worship the Saddhyas, those seeking for long life should worship those deities, the A^winas, those seeking for nutrition should worship Earth, those wishing to ward off lapse from their position should worship those mothers of all creatures— the two Rodasis,§ those seeking for beauty should worship the Gandharvas, those seeking for (lovely) damsels should worship the Apsara — XJrvasi, those seeking sway over, all should worship the Supreme Spirit, those seeking for celebrity should worship Sacrifice, || those seeking for treasures should worship Prachetas,^f those seeking for learning should worship Girina, $ those seeking for conjugal love should worship the chaste Uma, those seeking for righteousness should worship the lord of excellent Slokas,*^ those desirous of increase of progeny should worship the Pitris,ft those seeking to remove obstacles should worship the Punyajanas, those desirous of strength should worship the deities, those seeking for dominion should worship the divine Manus, those seeking for the destruction of their enemies should worship the Rakshasas, those seeking for enjoyments should worship Soma, and (finally) those who have desire at all or who desire all the things combined, or those persons of noble understanding that seek for salvation

45* Daksha, etc. f Durga. f The twelve Adityas. § Heaven and earth.

46|| i e. the lord of sacrifice, Vishnu. 5f Varuna. $ Eit, lord of GhV— -(the god- dess of) speech — spouse of Siva. ** A name of Vishnu, ft Ancestral manes. ft Yakshas.

47should with rapt reverence worship the Prime Person.* * * § The supreme summum bonum is attained even by those that worship Indra etc , if through companionship with those devoted to Bhagavan, they come to be fraught with a firm faith in Him. Who (is there) that having ceased (his exer- tions in other directions), should not take delight in a discourse on Hari, which bringeth knowledge that destroyeth the rolling of the breakers of the passions ; next soul-satisfaction ; and indifference for terrestrial objects ; and (ultimately) the practice of devotion leading to emancipation ?’ Saunaka said : — ‘Having been thus addressed, what further did that foremost of the Bharatas, the king, ask the son of Vyasa proficient in speech ? O learned one, it behoveth thee to tell all about this unto us who are desirous of hearing it. Of a certainty in that assembly of wise men there must have taken place converse leading to discourse on Hari. That mighty car-warrior —son of the Pandavas — was a great devotee of Bhagavan, for among the sports of his childhood was included the worship of Krishna. And Vyasa’s son (Suka) is ever intent upon (the worship of) that possessor of the six attributes — the son of Vasudeva ; and in that concourse of pious people there must have occurred a noble discourse on the attributes of Urugaya.f This (sun) arising and setting steals unprofitably the lives of men save the time that is spent in talking of Uttamagloka.J Do not trees live, and do not bellows breathe ? And do not the various beasts living in villages eat and have canal intercourse ? He that hath never heard of the name of Gava’s elder brother§ is like a dog, [[

48t A name of Vishnu, from Uraga — snake, i — to go and the suffix, ach.

49f Lit. the illustrious one embodying all that is good — a name of Vishnu.

50On account of its being an object of hate. Among the Hindus some animals are looked on as unclean, — such as the hog, the dog, etc. It is rather difficult for a European to realize the aversion with which an orthodox Hindu would regard such creatures, whose very touch is considered as polluting.

51or a village swine,* * * § or a camel, t or an ass.f The that hath never in his ears heard of Urukrama’s§ (d prowess, hath holes only (for his ears) ; he whose hath not sung (the praises of) Urugaya hath a pernicious tongue resembling that of a frog. Albeit furnished with a silk (turban) or a crown, the head that hath not bowed unto Mukunda is only a great burden (to the owner thereof) ; those, hands that have never worshipped Hari, although they are adorned gith golden bangles, — are dead ; those eyes of men that have not gazed steadfastly on the image of Vishnu are the eyes on the plumes of the peacock ; those feet of men that have not walked the field of Hari are the roots of a tree ; the individual that hath never taken the dust of the feet of Bhagavan’s devotees, although living, is yet as dead ; that son of man that doth not know the fragrance of the Tulasi at Hari’s feet, although breathing, is yet dead. Verily the heart of him is the essence of stone that, hearing Hari’s name, is not wrought up with excitement ; or that, albeit influenced, hath thereat no tears in his eyes and no erection of his down. Thou art one of the foremost devotees of Bhagavan, and what thou sayest is grateful to the body as well as the mind. Do thou (now) tell (us) what, on being questioned, Vyasa’s son, versed in the knowledge of the soul, said unto the king.’

52* He is compared with the swine on account of the latter revelling in things filthy and foul.

53f He is compared to the camel, remarks Sridhara Swfimi, on account of the carnal eating thorny plants, which in the comparison represent the afflictions of life.

54X Asses bear burden Only, and such a person only bears the burden of existence, without enjoying its sweets.