Bhagavatapurana 1.19: athaikonaviṃśo'dhyāyaḥ

1.19.1

/0 sūta uvāca
mahīpatistvatha tatkarma garhyaṃ vicintayann ātmakṛtaṃ sudurmanāḥ /
aho mayā nīcam anāryavat kṛtaṃ nirāgasi brahmaṇi gūḍhatejasi //

Sūta said:
Meanwhile, the king, reflecting with a deeply sorrowful mind upon that reprehensible deed done by himself [thought]:
'Alas, an ignoble, base act was done by me against a sinless brāhmaṇa of concealed majesty!'

1-3. Now, the king, too, reflecting on that reproachful act of his bitterly repented and thought, “Alas, what a base thing have I like an ignoble creature done in respect of the innocent brahmin sage of hidden fire (virtue)! Therefore, for my scorn of the godly man, there will surely befall me an insurmountable calamity in the near future; (and) let it come in full force (upon me) for the expiation of my sin, so that I may not certainly do the like again; this very day, may the fire of the angered brahmin race consume the prosperous kingdom, the army and the replete treasury belonging to my sinful self, so that such a sinful disposition may not again arise in my heart towards brahmins, gods and cows.”

1.19.2

dhruvaṃ tato me kṛtadevahelanād duratyayaṃ vyasanaṃ nātidīrghāt /
tadastu kāmaṃ hyaghaniṣkṛtāya me yathā na kuryāṃ punarevam addhā //

'Surely, on account of my disrespect toward the godlike, an insurmountable calamity will come upon me before long;
let it come, by all means, for the expiation of my sin, so that I may truly never act in this way again!'

1.19.3

adyaiva rājyaṃ balam ṛddhakośaṃ prakopitabrahmakulānalo me /
dahatvabhadrasya punarna me 'bhūt pāpīyasī dhīrdvijadevagobhyaḥ //

'May the fire of the enraged brāhmaṇa community burn up my kingdom, army, and rich treasury this very day,
so that an evil thought toward twice-borns, gods, and cows may never arise in me again!'

1.19.4

sa cintayann ittham athāśṛṇodyathā muneḥ sutokto nirṛtistakṣakākhyaḥ /
sa sādhu mene na cireṇa takṣakā nalaṃ prasaktasya viraktikāraṇam //

As he was reflecting thus, he then heard how death in the form of Takṣaka had been spoken of by the sage's son;
he considered the impending Takṣaka-fire to be a good thing, a cause of detachment for one who was attached [to worldly life].

4. While he was thus reflecting, he heard of the (curse of) death, pronounced by the sage’s son, which was to come to him in the shape of Takshaka; he regarded that fire of Takshaka hanging over him as a blessing, since it was the cause of renunciation on the part of one attached to worldly things.

1.19.5

atho vihāyemam amuṃ ca lokaṃ vimarśitau heyatayā purastāt /
kṛṣṇāṅghrisevām adhimanyamāna upāviśat prāyam amartyanadyām //

Then, renouncing both this world and the next, which he had previously considered as things to be abandoned,
and regarding service to Kṛṣṇa's feet as supreme, he sat down for the fast unto death on the celestial river.

5. Thereupon, having renounced this as well as the other world (of the celestials) which had been already thought of and concluded as fit to be rejected, and believing the worship of Sri Krishna's feet to be the highest purpose (to be gained in life), he sat on the bank of the river of the immortals with the vow of fasting (for the remaining seven days).

1.19.6

yā vai lasacchrītulasīvimiśra kṛṣṇāṅghrireṇvabhyadhikāmbunetrī /
punāti lokān ubhayatra seśān kastāṃ na seveta mariṣyamāṇaḥ //

Who, when about to die, would not resort to her whose abundant waters carry the dust of Kṛṣṇa's feet
mingled with the radiant, auspicious tulasī, and purify the worlds, together with their rulers, in both realms?

6. *Ganga* who carries her waters rendered highly sacred by the dust of Sri Krishna's feet, as also by the *Tulasi* of great splendour, and who purifies both in and out (*all*) the beings of the world and its protectors (Indra, Agni etc). Which man about to die would not resort to her (Ganga)?

1.19.7

iti vyavacchidya sa pāṇḍaveyaḥ prāyopaveśaṃ prati viṣṇupadyām /
dadhau mukundāṅghrim ananyabhāvo munivrato muktasamastasaṅgaḥ //

Having thus resolved upon fasting unto death by the river born of Viṣṇu's feet, that descendant of Pāṇḍu,
with undivided devotion, having taken the vows of a sage and cast off all attachment, meditated on Mukunda's feet.

7. That descendant of the Pandavas reflected thus and decided on the vow of fasting (to be kept) on (the banks of) the river flowing from Vishnu's feet; and, having no other thought he contemplated the feet of *Mukunda*, observing the austerities of a hermit and free from all attachments.

1.19.8

tatropajagmurbhuvanaṃ punānā mahānubhāvā munayaḥ saśiṣyāḥ /
prāyeṇa tīrthābhigamāpadeśaiḥ svayaṃ hi tīrthāni punanti santaḥ //

There arrived sages of great dignity, purifying the earth, along with their disciples;
for the virtuous devotees, on the pretext of visiting sacred waters, mostly purify the sacred waters themselves.

8. Thither came the sages of great glory with their pupils who purify the world, as they were commonly in the habit of making pilgrimages to *Tirthas*; (for) the pious do themselves purify the holy waters:—

1.19.9

atrirvasiṣṭhaścyavanaḥ śaradvān ariṣṭanemirbhṛguraṅgirāśca /
parāśaro gādhisuto 'tha rāma utathya indrapramadedhmavāhau //

Atri, Vasiṣṭha, Cyavana, Śaradvant, Ariṣṭanemi, Bhṛgu, and Aṅgiras,
Parāśara, Gādhi's son [Viśvāmitra], Rāma, Utathya, Indrapramada, and Idhmavāha,

9—10. Namely, Attri, Vasishta, Chyavana, Saradvan, Arishtanemi, Bhrigu, Angiras, Parasara, Visvamitra, Parasurama Utathya, Indrapramada, Idhamavaha, Medhatithi, Devala, Arshtishena, Bharadvaja, Gautama, Pippalada, Maitreya, Aurva, Kavasha, Agastya, the glorious Vyasa, and Narada;

1.19.10

medhātithirdevala ārṣṭiṣeṇo bhāradvājo gautamaḥ pippalādaḥ /
maitreya aurvaḥ kavaṣaḥ kumbhayonir dvaipāyano bhagavān nāradaśca //

Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda,
Maitreya, Aurva, Kavaṣa, the pitcher-born [Agastya], Dvaipāyana, and the venerable Nārada,

1.19.11

anye ca devarṣibrahmarṣivaryā rājarṣivaryā aruṇādayaśca /
nānārṣeyapravarān sametān abhyarcya rājā śirasā vavande //

and other foremost divine sages and foremost brāhmaṇa sages, foremost royal sages, and Aruṇa and others;
honoring them assembled, the best of various sage lineages, the king bowed his head to them.

11. Also many other great divine sages, Brahmin sages, royal sages, Aruna, and others; the king bent his head low, and made obeisance to them and worshipped the foremost of the Rishi families who were assembled there.

1.19.12

sukhopaviṣṭeṣvatha teṣu bhūyaḥ kṛtapraṇāmaḥ svacikīrṣitaṃ yat /
vijñāpayām āsa viviktacetā upasthito 'gre 'bhigṛhītapāṇiḥ //

When they were comfortably seated, he bowed again and, with a purified mind,
standing before them with folded hands, announced what he intended to do.

12. When they were (all) comfortably seated, the king of pure heart stood before them with folded hands, and, having again bowed to them told them what he intended to do, (and wished to know their opinion as to what he should do).

1.19.13

/0 rājovāca
aho vayaṃ dhanyatamā nṛpāṇāṃ mahattamānugrahaṇīyaśīlāḥ /
rājñāṃ kulaṃ brāhmaṇapādaśaucād dūrādvisṛṣṭaṃ bata garhyakarma //

The king said:
'Ah, we are the most fortunate of kings, whose conduct is worthy of the grace of the most exalted;
for the family of kings has long been cast far away from the washing of brāhmaṇas' feet due to reprehensible deeds!'

13. How happy we are among kings, O sages, to be endowed with a nature and character acceptable to the most

holy; for, that race of kings which is reproachful by its actions is left lower than where the waters used in washing Brahmins feet may go.

1.19.14

tasyaiva me 'ghasya parāvareśo vyāsaktacittasya gṛheṣvabhīkṣṇam /
nirvedamūlo dvijaśāparūpo yatra prasakto bhayam āśu dhatte //

'The Lord of the high and low [has sent] this curse of a twice-born as the source of detachment for me, a sinner,
whose mind was constantly attached to household life—attachment where one quickly incurs fear.'

14. * To me, so sinful, so deeply attached to the house (i.e. wordly things), the Lord of lords has come in the form of the Brahmin’s curse, which is the cause of renunciation; for, under such a curse the person full of attachment, is soon filled with fear.

1.19.15

taṃ mopayātaṃ pratiyantu viprā gaṅgā ca devī dhṛtacittam īśe /
dvijopasṛṣṭaḥ kuhakastakṣako vā daśatvalaṃ gāyata viṣṇugāthāḥ //

'May the twice-born and the goddess Gaṅgā know that I have approached with my mind fixed on the Lord;
let the deceptive Takṣaka, dispatched by the twice-born, bite me as he pleases; do you sing the songs of Viṣṇu!'

15. May (all) wise men (Brahmins) and the goddess Ganga know me as one that has sought refuge with, and devoted his mind to, the Supreme Lord; and let the cunning Takshaka urged by the Brahman, bite (me) as he pleases; pray, do you sing the songs of Sri Vishnu.

1.19.16

punaśca bhūyādbhagavatyanante ratiḥ prasaṅgaśca tadāśrayeṣu /
mahatsu yāṃ yām upayāmi sṛṣṭiṃ maitryastu sarvatra namo dvijebhyaḥ //

'And again, let there be loving attachment to the infinite Lord, association with exalted devotees
who take refuge in Him in whatever creation I enter, friendliness toward all, and homage to the twice-born!'

16. Whatever birth I may fall upon, may I again find delight in the Almighty Ananta, and be associated with those that depend upon Him; may I bear friendship to all (like you); here is my bow to the Brahmanas.

1.19.17

iti sma rājādhyavasāyayuktaḥ prācīnamūleṣu kuśeṣu dhīraḥ /
udaṅmukho dakṣiṇakūla āste samudrapatnyāḥ svasutanyastabhāraḥ //

Thus resolute, having placed the burden [of the kingdom] on his son, the steadfast king
sat facing north on the southern bank of the wife of the ocean [the Gaṅgā], on kuśa grass whose roots pointed east.

17. Having thus made up his mind and shifted the burden of sovereignty on to (the shoulders of) his son, the brave king sat down on the southern bank of Ganga, on the Darbha grass, the ends of which were turned to the east, himself facing the north.

1.19.18

evaṃ ca tasmin naradevadeve prāyopaviṣṭe divi devasaṅghāḥ /
praśasya bhūmau vyakiran prasūnair mudā muhurdundubhayaśca neduḥ //

When that god among human rulers was thus seated for his fast unto death, hosts of gods in heaven
praised him and happily showered flowers upon the earth, and celestial drums resounded repeatedly.

18. When that king of kings took his seat with the vow of fasting, the assemblies of the gods in the celestial world lauded him, and with joy showered flowers on the earth; and their drums were frequently sounded.

1.19.19

maharṣayo vai samupāgatā ye praśasya sādhvityanumodamānāḥ /
ūcuḥ prajānugrahaśīlasārā yaduttamaślokaguṇābhirūpam //

The great sages who had assembled, praising him and expressing their approval, saying 'Excellent!',
being naturally disposed to favor the people, spoke words worthy of the qualities of He of highest renown:

19. The great Rishis who had met there lauded him and expressed their hearty approbation of his resolve and they

whose essential virtue consisted in doing kindness to others, spoke (to him) most agreeably on the excellent attributes of the Most Praiseworthy (Hari).

1.19.20

na vā idaṃ rājarṣivarya citraṃ bhavatsu kṛṣṇaṃ samanuvrateṣu /
ye 'dhyāsanaṃ rājakirīṭajuṣṭaṃ sadyo jahurbhagavatpārśvakāmāḥ //

'O foremost of royal sages, this is indeed not surprising among you who are devoted followers of Kṛṣṇa,
you who, desiring to be by the Lord's side, have at once abandoned a throne attended by the diadems of kings.'

20. O foremost one among royal sages! this indeed is no wonder in you (in yourself and your forefathers, the Pandavas) who are devoted to Sri Krishna, and who, longing to attain to the presence of the Almighty Lord, at once quit the imperial throne which is bowed to by the crowned heads of (all) princes.

1.19.21

sarve vayaṃ tāvadihāsmahe 'tha kalevaraṃ yāvadasau vihāya /
lokaṃ paraṃ virajaskaṃ viśokaṃ yāsyatyayaṃ bhāgavatapradhānaḥ //

'We all shall surely remain right here until he, the foremost of Bhāgavatas,
having cast off his physical frame, goes to the supreme realm, free from passion and free from sorrow.'

21. Now we shall all remain here till this king, foremost among the Bhagavatas casts off his body and goes to the *higher world*, where there is nothing unreal or sorrowful.

1.19.22

āśrutya tadṛṣigaṇavacaḥ parīkṣit samaṃ madhucyudguru cāvyalīkam /
ābhāṣatainān abhinandya yuktān śuśrūṣamāṇaścaritāni viṣṇoḥ //

Having heard those words of the assembly of sages, which were impartial, sweet, weighty, and truthful,
Parīkṣit, desiring to hear the deeds of Viṣṇu, praised them and addressed those steadfast sages:

22. Parikshit heard those words of the assembly of Rishis, their true, impartial and deeply significant words dripping with nectar, and, having thanked them, and desirous of hearing Vishnu's doings, addressed those Rishis appropriately thus :—

1.19.23

samāgatāḥ sarvata eva sarve vedā yathā mūrtidharāstripṛṣṭhe /
nehātha nāmutra ca kaścanārtha ṛte parānugraham ātmaśīlam //

'You have all gathered from everywhere, just as the Vedas [dwell] in bodily form in the highest heaven;
you have no purpose here or hereafter except grace toward others, which is your very nature.'

23. You have all come together from different places, just as the Vedas in bodily forms meet in the Satyaloka; you have no purpose of your own (to achieve) in this or the other world, and you come urged only by your own essential nature and disposition to do good to other beings.

1.19.24

tataśca vaḥ pṛcchyam imaṃ vipṛcche viśrabhya viprā iti kṛtyatāyām /
sarvātmanā mriyamāṇaiśca kṛtyaṃ śuddhaṃ ca tatrāmṛśatābhiyuktāḥ //

'Therefore, in full confidence, I ask you, O twice-borns, what is to be done in this matter;
being attentive, consider what is pure and what must be done with all one's being by those who are dying.'

24. And therefore, O sages of (great) wisdom, I take courage to propose to you this question fit to be inquired into regarding what I should do, what everybody should always do, and especially what sinless course men ought to pursue when they are about to die. Be pleased to discuss it, O Sages, that have laboured in the paths of enquiry.

1.19.25

tatrābhavadbhagavān vyāsaputro yadṛcchayā gām aṭamāno 'napekṣaḥ /
alakṣyaliṅgo nijalābhatuṣṭo vṛtaśca bālairavadhūtaveṣaḥ //

Just then, the venerable son of Vyāsa appeared there, wandering the earth at will, without expectations,
with no external marks of his status, satisfied with his own self-realization, dressed as an avadhūta and surrounded by children.

25. Thither came by chance the glorious son of Vyasa wandering on the earth, destitute of all desires, with no visible marks of Varna or Ashrama, satisfied with the realisation of self, surrounded by (women and) children, and looking like one abandoned by the world. (D. having eschewed all adornment).

1.19.26

taṃ dvyaṣṭavarṣaṃ sukumārapāda karorubāhvaṃsakapolagātram /
cārvāyatākṣonnasatulyakarṇa subhrvānanaṃ kambusujātakaṇṭham //

He was sixteen years of age, with tender feet, hands, thighs, arms, shoulders, cheeks, and body,
with charming wide eyes, an elevated nose, symmetrical ears, an attractive face with fine eyebrows, and a neck shaped like a conch;

26-28. He was in appearance sixteen years of age, with tender feet, hands, thighs, arms, shoulders, cheeks and frame;

his eyes were wide and beautiful, his nose prominent, his ears symmetrical, his features well-formed and his neck shaped like a sankha; his deep navel was like an eddy and his stomach beautiful with folds; he was all nude, with the ringlets of his hair streaming about him in disorder; with his long arms he appeared as one of the high gods; he was of dark complexion and most captivating to women by the splendour of his permanent youthfulness, of his person and of his sweet smiles;—on seeing him those sages recognised him by his special marks, though he was of hidden virtue, and rose from their seats to receive him.

1.19.27

nigūḍhajatruṃ pṛthutuṅgavakṣasam āvartanābhiṃ valivalgūdaraṃ ca /
digambaraṃ vaktravikīrṇakeśaṃ pralambabāhuṃ svamarottamābham //

his collarbones were hidden, his chest broad and prominent, his navel deep as a whirlpool, his belly marked with lovely folds,
clad in space, his hair scattered over his face, his arms long, radiant like the best of the gods;

1.19.28

śyāmaṃ sadāpīvyavayo'ṅgalakṣmyā strīṇāṃ manojñaṃ rucirasmitena /
pratyutthitāste munayaḥ svāsanebhyas tallakṣaṇajñā api gūḍhavarcasam //

dark, with the beauty of a youthful body that was always plump, attractive to women through his radiant smile—
those sages, though knowing his signs, rose from their seats before him of hidden splendor.

1.19.29

sa viṣṇurāto 'tithaya āgatāya tasmai saparyāṃ śirasājahāra /
tato nivṛttā hyabudhāḥ striyo 'rbhakā mahāsane sopaviveśa pūjitaḥ //

Viṣṇurāta bowed his head and offered worship to that guest who had arrived;
thereupon the ignorant women and children withdrew, and he, honored, sat upon a noble seat.

29. Vishnurata (Parikshit) with his head (bent low) worshipped the guest that just came in; thereupon the ignorant people, women, and children, naturally cleared away; and the sage thus worshipped sat on a high seat worthy of him (offered by the king).

1.19.30

sa saṃvṛtastatra mahān mahīyasāṃ brahmarṣirājarṣidevarṣisaṅghaiḥ /
vyarocatālaṃ bhagavān yathendur graharkṣatārānikaraiḥ parītaḥ //

Surrounded there by multitudes of brahmin sages, royal sages, and divine sages, the great one among the greatest, / that venerable lord shone exceedingly, like the moon surrounded by hosts of planets, lunar mansions, and stars.

30. There Suka in the midst of crowds of Brahman sages, royal sages, and divine sages, great among the great, was most brilliant even as the glorious moon is in the midst of planets, constellations and stars.

1.19.31

praśāntam āsīnam akuṇṭhamedhasaṃ muniṃ nṛpo bhāgavato 'bhyupetya /
praṇamya mūrdhnāvahitaḥ kṛtāñjalir natvā girā sūnṛtayānvapṛcchat //

Approaching the sage who was seated in tranquility and whose intellect was unclouded, the king, a devotee of the Lord, / bowed with his head, attentively with folded hands, and having prostrated, inquired in truthful and agreeable words:

31. After he had taken his seat, the devout king approached the sage possessed of a serene mind and unfailing wisdom, fell at his feet with his head (touching them) folded his hands with attention and, bowing again, in soft winning words, enquired of the sage thus:—

1.19.32

/0 parīkṣiduvāca
aho adya vayaṃ brahman satsevyāḥ kṣatrabandhavaḥ /
kṛpayātithirūpeṇa bhavadbhistīrthakāḥ kṛtāḥ //

Parīkṣit said: / 'Ah, today, O brāhmaṇa, we wretched kṣatriyas, worthy of serving the virtuous devotees, / have been made sacred places by you through grace in the form of a guest.

32. (The king said)—How blessed we are to day in that we, the accursed Kshatriyas, are (considered) fit for the grace of a visit by the wise, O Brahman; we have been rendered holy by you who have come here today as guests.

1.19.33

yeṣāṃ saṃsmaraṇāt puṃsāṃ sadyaḥ śuddhyanti vai gṛhāḥ /
kiṃ punardarśanasparśa pādaśaucāsanādibhiḥ //

At the remembrance of whom the homes of mortals are instantly purified, / how much more so by sight, touch, washing the feet, offering a seat, and the like!

33. And by remembering such (holy sages as you are) our homes are indeed purified at once; what then need be said of (the effect of) seeing you, touching you, washing your feet, offering you a seat, or of other services rendered to you?

1.19.34

sānnidhyāt te mahāyogin pātakāni mahāntyapi /
sadyo naśyanti vai puṃsāṃ viṣṇoriva suretarāḥ //

By your proximity, O great yogin, even the gravest sins of mortals / are instantly destroyed, just as the enemies of the gods are destroyed before Viṣṇu.

34. O great Yogin, by virtue of your presence, even the darkest sins of men vanish at once, just as the enemies of the gods do in the presence of Vishnu.

1.19.35

api me bhagavān prītaḥ kṛṣṇaḥ pāṇḍusutapriyaḥ /
paitṛṣvaseyaprītyarthaṃ tadgotrasyāttabāndhavaḥ //

Surely the Lord, Kṛṣṇa, dear to the sons of Pāṇḍu, is pleased with me, / having accepted kinship with their lineage to bring joy to His cousins.

35. Probably the Almighty Krishna is gracious unto me—Krishna who so loved the sons of Pandu, his cousins, and has always cherished feelings of kindred towards that race (as for instance in reviving me). 36. Otherwise how could it be that we mortals, especially such as are about to die, obtain a sight of your revered self going about in an unmanifest form, perfect in wisdom, and compelling (us) to beg of you (for grace)?

1.19.36

anyathā te 'vyaktagaterdarśanaṃ naḥ kathaṃ nṛṇām /
nitarāṃ mriyamāṇānāṃ saṃsiddhasya vanīyasaḥ //

Otherwise, how could men like us, especially those about to die, obtain the sight of you, / whose course is unmanifest, who are fully perfected and wandering as an ascetic?

1.19.37

ataḥ pṛcchāmi saṃsiddhiṃ yogināṃ paramaṃ gurum /
puruṣasyeha yat kāryaṃ mriyamāṇasya sarvathā //

Therefore, I ask you, the supreme teacher of yogins, about ultimate perfection: / what a man should do in all respects here when he is about to die;

37-38. I therefore request, O Lord, to know from you, the great Guru of Yogins, what the most beneficial course is (to be adopted by) for a man about to die if he seeks moksha? pray tell (me) what is, in every way, fit to be done (by him) or listened to, constantly remembered, worshipped, and contemplated, and what is not fit.

1.19.38

yac chrotavyam atho japyaṃ yat kartavyaṃ nṛbhiḥ prabho /
smartavyaṃ bhajanīyaṃ vā brūhi yadvā viparyayam //

what is to be heard, what to be muttered, what is to be done by men, O lord, / what to be remembered or worshipped, or tell me what is the opposite [of these].

1.19.39

nūnaṃ bhagavato brahman gṛheṣu gṛhamedhinām /
na lakṣyate hyavasthānam api godohanaṃ kvacit //

Indeed, O brāhmaṇa, the stay of your lordship in the houses of householders / is nowhere seen to last even for the milking of a cow.'

39. For, O Brahman, indeed, your glorious self is not seen to stay at the door of householders, even for such a short time as is required for milking a cow."

1.19.40

/0 sūta uvāca
evam ābhāṣitaḥ pṛṣṭaḥ sa rājñā ślakṣṇayā girā /
pratyabhāṣata dharmajño bhagavān bādarāyaṇiḥ //

Sūta said: / Thus addressed and questioned by the king in gentle speech, / the revered son of Bādarāyaṇa, who knows dharma, replied.

40. Suta said, "Thus addressed and requested in winning words by the king, the glorious son of Badarayana, who knows the Dharmas, made reply.