Bhagavatapurana 4.31: athaikatriṃśo'dhyāyaḥ

4.31.1

/0 maitreya uvāca
tata utpanna-vijñānā āśv adhokṣaja-bhāṣitam /
smaranta ātmaje bhāryāṃ visṛjya prāvrajan gṛhāt //

Maitreya said:
Then, having attained spiritual understanding, quickly remembering what was spoken by Adhokṣaja,
they entrusted their wife to their son and renounced their home.

1. Maitreya said:—Then (at the end of a thousand years) they (Prachetasas), on whom superior wisdom had dawned so readily, remembered the words of the Lord Adhokshaja, left their wife to the care of their son Daksha and went away from home.

4.31.2

dīkṣitā brahma-satreṇa sarva-bhūtātma-medhasā /
pratīcyāṃ diśi velāyāṃ siddho 'bhūd yatra jājaliḥ //

Consecrated by the sacrificial session of Brahman, their intellect attuned to the Self in all beings,
they went to the western shore of the sea, where Jājali had attained perfection.

2. Having resolved upon the sacrifice of enquiry into Brahman and settled their thought on Atman as abiding in every being, they dwelt on the seashore in the west where the sage Jajali attained perfection.

4.31.3

tān nirjita-prāṇa-mano-vaco-dṛśo jitāsanān śānta-samāna-vigrahān /
pare 'male brahmaṇi yojitātmanaḥ surāsureḍyo dadṛśe sma nāradaḥ //

The sage Nārada, worshiped by gods and demons, saw them,
who had subdued breath, mind, speech, and sight, who had mastered their posture, whose bodies were tranquil and steady, their minds absorbed in the supreme, pure Brahman.

3. Narada, who is praised of Suras and Asuras, saw them who had perfect control over their breaths, mind, tongue, and eyes, firm in their seat and unagitated and erect in posture, with their mind set on the perfect and absolute Brahman.

4.31.4

tam āgataṃ ta utthāya praṇipatyābhinandya ca /
pūjayitvā yathādeśaṃ sukhāsīnam athābruvan //

Rising to meet him as he arrived, bowing and welcoming him,
they honored him according to propriety, and spoke to him when he was comfortably seated.

4. On his arrival they rose, prostrated themselves and gladly received him (Narada); on his accepting their due worship and his comfortably taking a proper seat they said unto him.

4.31.5

/0 pracetasa ūcuḥ
svāgataṃ te surarṣe 'dya diṣṭyā no darśanaṃ gataḥ /
tava caṅkramaṇaṃ brahmann abhayāya yathā raveḥ //

The Pracetases said:
Welcome to you today, O divine sage; by good fortune have you come into our sight!
Your wandering, O brāhmaṇa, is for the freedom from fear [of all], like that of the sun.

5. Prachetasas said:—Hail to thee, O Divine-sage, fortunately thou hast to-day appeared unto us; thy travels, O Brahman, are like those of the sun for the welfare (of the world).

4.31.6

yad ādiṣṭaṃ bhagavatā śivenādhokṣajena ca /
tad gṛheṣu prasaktānāṃ prāyaśaḥ kṣapitaṃ prabho //

What was taught to us by the Lord Śiva and by Adhokṣaja,
that, attached to household life, we have mostly lost, O lord.

6. O mighty Sage, what had been enjoined upon us by the glorious Siva and Adhokshaja was mostly forgotten by us, in our engrossing attention to domestic life.

4.31.7

tan naḥ pradyotayādhyātma- jñānaṃ tattvārtha-darśanam /
yenāñjasā tariṣyāmo dustaraṃ bhava-sāgaram //

Therefore illumine for us the spiritual knowledge that sees ultimate truth,
by which we may easily cross the impassable ocean of worldly existence.

7. Be pleased therefore to kindle that light of Paramatman by which we may see the true things and surely cross over the impassable sea of Samsara.

4.31.8

/0 maitreya uvāca
iti pracetasāṃ pṛṣṭo bhagavān nārado muniḥ /
bhagavaty uttama-śloka āviṣṭātmābravīn nṛpān //

Maitreya said:
Questioned thus by the Pracetases, the divine sage Nārada,
his mind absorbed in the Lord of highest renown, addressed the kings.

8. Maitreya said:—Thus requested by Prachetasas the worshipful sage Narada, whose mind is on the glorious Lord of most praiseworthy name, said to the kings.

4.31.9

/0 nārada uvāca
taj janma tāni karmāṇi tad āyus tan mano vacaḥ /
nṛṇāṃ yena hi viśvātmā sevyate harir īśvaraḥ //

Nārada said:
That is birth, those are deeds, that is lifespan, that is mind and speech of men,
by which Hari, the Soul of the universe and the supreme Lord, is indeed served.

9. Narada said:—That is the birth (life); those are the deeds; that is the life-time; that is the mind and that the speech; by which men in this world worship Hari who is the maker of all and the Ruler of rulers.

4.31.10

kiṃ janmabhis tribhir veha śaukra-sāvitra-yājñikaiḥ /
karmabhir vā trayī-proktaiḥ puṃso 'pi vibudhāyuṣā //

What use are three births here—by semen, initiation with the Sāvitrī, and sacrificial consecration—
or deeds ordained by the three Vedas, even with the lifespan of the gods for a man?

10. Of what avail is in the world, the threefold birth, of pure parentage, through initiation and through sacrifice? Or of duties enjoined by the Vedas on man or even a long life like the gods?

4.31.11

śrutena tapasā vā kiṃ vacobhiś citta-vṛttibhiḥ /
buddhyā vā kiṃ nipuṇayā balenendriya-rādhasā //

What use is learning from scripture, or austerity, or eloquent speech, or mental concentration,
or what use is a sharp intellect, strength, or power of the senses,

11. Of what avail is the sacred study, or Tapas, or eloquence, high capacities of mind or skilled power of thinking or strength or the efficient state of the senses?

4.31.12

kiṃ vā yogena sāṅkhyena nyāsa-svādhyāyayor api /
kiṃ vā śreyobhir anyaiś ca na yatrātma-prado hariḥ //

or what use is yoga, or Sāṅkhya, or even renunciation and personal study of the Veda,
or what use are any other spiritual goods, where Hari, who bestows himself, is not [served]?

12. Of what avail is the practice of Yoga (control of breath and the like), mere knowledge or ascetic life or the study of Vedas or other courses (such as self-denial) towards attainment of happiness all those by which Hari is not pleased to bless (the soul) with self-realisation?

4.31.13

śreyasām api sarveṣām ātmā hy avadhir arthataḥ /
sarveṣām api bhūtānāṃ harir ātmātmadaḥ priyaḥ //

For the self is in truth the ultimate goal of all blessings,
and Hari is the beloved Self of all beings, who bestows his own self.

13. (For) Atman is in fact the highest goal of all the blessings; for everything else is desired for the sake of Atman and Hari is the one beloved goal of all beings as the dispenser of self-realisation.

4.31.14

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ /
prāṇopahārāc ca yathendriyāṇāṃ tathaiva sarvārhaṇam acyutejyā //

Just as by watering the root of a tree, its trunk, branches, and boughs are nourished,
and just as the senses [are nourished] by offering food to the life-breath, so indeed worship of Acyuta is the worship of all.

14. Just as the pouring of water at the root of a tree leads to the nourishment of its trunk, main branches, and branches of branches and just as nourishing the life leads to the strengthening of the senses, so is the worship of Achyuta the worship of all.

4.31.15

yathaiva sūryāt prabhavanti vāraḥ punaś ca tasmin praviśanti kāle /
bhūtāni bhūmau sthira-jaṅgamāni tathā harāv eva guṇa-pravāhaḥ //

Just as waters originate from the sun and enter into it again in due course,
and as moving and unmoving beings originate from the earth, so too the flow of the gunas unfolds in Hari alone.

15. Just as waters rise from the sun and in time enter into (return to) him again and just as the mobile and immobile creatures return to the earth, so does the whole world, the stream of guṇas, (the living and the lifeless) go back into Hari.

4.31.16

etat padaṃ taj jagad-ātmanaḥ paraṃ sakṛd vibhātaṃ savitur yathā prabhā /
yathāsavo jāgrati supta-śaktayo dravya-kriyā-jñāna-bhidā-bhramātyayaḥ //

This is the supreme state of the Self of the universe, ever shining forth like the radiance of the sun,
in which, just as the dormant powers of the senses awaken [in the waking state], the error of distinction between matter, action, and cognition ceases.

16. This (Universe) is that absolute essence of Vishnu; it is but once (sometimes) manifest like the light of the sun and like the senses of the wakeful man which become dormant during sleep; and

it is Hari that destroys matter, action, thought, and the misapprehensions of difference, (or like the senses whose powers become dormant during sleep, when the destruction of matter, etc., takes place.)

V. Translate. This world in our experience is the abode of Paramatman. It is but once so perceived (during its gross existence after creation) like the light of the sun and when the universe is destroyed it becomes too subtle to be perceived; just as the senses are now active and now inactive; the latter state of imperceptibility arises during the state of sleep when the illusions regarding the various organs of sense and action cease to be.

D. Read 'yada' for 'yatha' in the latter half. Translate:— When the Jiva has a large store of merits, when the breaths (the senses) cease to do their function (externally), become internally active and awaken the light of wisdom in the Jiva and when the illusions of mistaking the body for the intelligent being, of thinking himself to be an independent agent and of thinking himself to be the sole master of the senses are at an end, this subtle and supreme nature of Paramatman (Hari) for once begins to dawn upon the Jiva like unto the lustre of the Sun.

To translate again:— This very universe wherein Hari abides and which Hari has created is quite a distinct thing and does not condition Him; (the only relation between them is that of the support and the supporter or rather that of the fanciful forms appearing in the air and the sky): Hari's essence is nothing but wisdom brilliant like the sun's light; and His knowledge puts an end to all the illusions regarding the body, one's own powers, etc.

4.31.17

yathā nabhasy abhra-tamaḥ-prakāśā bhavanti bhūpā na bhavanty anukramāt /
evaṃ pare brahmaṇi śaktayas tv amū rajas tamaḥ sattvam iti pravāhaḥ //

Just as in the sky, O kings, clouds, darkness, and light appear and disappear successively,
so in the supreme Brahman these powers—the flow consisting of rajas, tamas, and sattva—[appear and disappear].

17. V. *Note* The appearance and disappearance of clouds in the sky cannot imply their unreality: similarly the three qualities of Prakriti by becoming active, or, ceasing to be active in relation to Brahman do not imply their unreal character; on the other hand they being real the two states are possible to conceive.

D. *Note.* The illustration is intended to the truth that Brahman is in no manner affected by the three qualities of Prakriti in spite of all His relations with them for His powers are such that can act with them; and yet be untouched by them. This is the absoluteness of Brahman and for this purpose there is no necessity to suppose Prakiti and other things to be unreal.

*Which......universe.* D. Thus the current of the Universe observed to be real depends upon Hari.

4.31.18

tenaikam ātmānam aśeṣa-dehināṃ kālaṃ pradhānaṃ puruṣaṃ pareśam /
sva-tejasā dhvasta-guṇa-pravāham ātmaika-bhāvena bhajadhvam addhā //

Therefore worship directly the one Self of all embodied beings, time, primal nature, the Person, the supreme Lord,
who by his own splendor has destroyed the flow of the gunas, with single-minded devotion.

18. *Therefore* (1) (Sri) — being the cause of all (2) V. because the grossness or subtlety is but a temporary state.

*As one with you.* D. as the one who is Atman in the most comprehensive sense; that is, conclusively knowing Hari to be the as one with you—Hari who is one Atman of all embodied existences, who is time, the material cause, the efficient cause, the supreme Ruler and who by His own power has ever distanced from Himself, the current of the three qualities (is ever unaffected by the gunas.)

[D. Do you worship Him with the distinct understanding that through His grace His devotees eschew the various thoughts not implying their dependence on Him, that there is no second thing equal unto Him, that the direct realisation of the Lord is possible for those who cease to deny the five-fold difference existing between all real things, who has no beginning, middle or end, who is ever blissful and who is pure, supreme Intelligence.]

[V. Do you worship Him who is untouched by the thoughts pertaining to the mind, a product of Prakriti, as well as by the feelings of pleasure and pain, likes and dislikes, who has no equal or superior, who is cognisable by those that are rid of mistakes regarding the Atman, the body etc.]

4.31.19

dayayā sarva-bhūteṣu santuṣṭyā yena kena vā /
sarvendriyopaśāntyā ca tuṣyaty āśu janārdanaḥ //

By compassion toward all beings, by contentment with whatever comes,
and by pacifying all the senses, Janārdana is quickly pleased.

19. By kindness to all beings, by being contented with anything whatever, and by the withdrawal (from objects) of all the senses, Hari, destroyer of birth, is soon propitiated.

4.31.20

apahata-sakalaiṣaṇāmalātmany aviratam edhita-bhāvanopahūtaḥ /
nija-jana-vaśa-gatvam ātmano 'yan na sarati chidravad akṣaraḥ satāṃ hi //

Summoned by continuously nurtured devotion into the pure mind from which all desires have been expelled,
accepting subjugation by his own devotees, the imperishable Lord never departs from the virtuous devotees, just as space [never leaves an opening].

20. Hari the imperishable Lord does not, like the space enclosed by it, move out of the heart of the righteous, which is pure being rid of all desires, to which He is ever invited by their ever growing contemplation; for He remembers how He is bound to His devotees.

4.31.21

na bhajati kumanīṣiṇāṃ sa ijyāṃ harir adhanātma-dhana-priyo rasa-jñaḥ /
śruta-dhana-kula-karmaṇāṃ madair ye vidadhati pāpam akiñcaneṣu satsu //

Hari, who loves those whose only wealth is their self and who knows devotional flavors, does not accept the worship of the ill-minded,
who out of arrogance born of learning, wealth, lineage, and deeds commit sins against the virtuous devotees possessing nothing.

21. Hari who loves the poor, yet rich in His grace and who appreciates their blissful devotion, does not accept the worship of those who have a crooked mind and who, proud of their study, wealth, parentage and deeds, do evil to the poor and good.

4.31.22

śriyam anucaratīṃ tad-arthinaś ca dvipada-patīn vibudhāṃś ca yat sva-pūrṇaḥ /
na bhajati nija-bhṛtya-varga-tantraḥ katham amum udvisṛjet pumān kṛta-jñaḥ //

Since, being self-fulfilled, he does not court Fortune who waits upon him, nor kings and gods who seek her favor,
but is dependent upon his own servants, how could a grateful man ever abandon him?

22. The Absolute and Perfect Hari does not attend to Sri that constantly waits on Him, or to the Kings of men (bipeds) who resort to Sri, or, even to the gods; but He only remains with His devout servants; therefore who actuated by gratitude would abandon Him (Lord Hari)?

4.31.23

/0 maitreya uvāca
iti pracetaso rājann anyāś ca bhagavat-kathāḥ /
śrāvayitvā brahma-lokaṃ yayau svāyambhuvo muniḥ //

Maitreya said:
Having thus narrated these and other tales of the Lord to the Pracetases, O King,
the sage born of the self-born [Brahmā] departed for the world of Brahman.

23. Maitreya said:— O King, having thus told Prachetasas these and other accounts of Lord's glories, the sage Narada, son of Brahma, retired to the region of Brahma.

4.31.24

te 'pi tan-mukha-niryātaṃ yaśo loka-malāpaham /
harer niśamya tat-pādaṃ dhyāyantas tad-gatiṃ yayuḥ //

They too, hearing from his mouth the glory of Hari that washes away the impurities of the world,
meditating on his feet, attained his realm.

24. Having listened to the Lord's glory that was told by the sage and that purifies the world of all its sin, they (Prachetasas) also contemplated His feet and attained to His world.

4.31.25

etat te 'bhihitaṃ kṣattar yan māṃ tvaṃ paripṛṣṭavān /
pracetasāṃ nāradasya saṃvādaṃ hari-kīrtanam //

This which you asked of me, O Vidura, has been related to you:
the dialogue between the Pracetases and Nārada, the glorification of Hari.

25. O Vidura, I have told thee all this, which thou desiredst me to tell—the conversation between Narada and Prachetasas, which glorifies Hari.

4.31.26

/0 śrī-śuka uvāca
ya eṣa uttānapado mānavasyānuvarṇitaḥ /
vaṃśaḥ priyavratasyāpi nibodha nṛpa-sattama //

Śrī Śuka said:
This lineage of Uttānapāda, the son of Manu, has been described;
hear now also of Priyavrata's lineage, O best of kings,

26. & 27. Sri Suka said:—O best of Kings, this line of Kings commencing with Uttanapada, Manu's son, has been described; also listen to that of Priyavratha who obtained from Narada the knowledge of Atman, still ruled the earth and at last divided it among his sons and attained to the abode of the Lord.

4.31.27

yo nāradād ātma-vidyām adhigamya punar mahīm /
bhuktvā vibhajya putrebhya aiśvaraṃ samagāt padam //

who, having obtained knowledge of the self from Nārada, ruled the earth again,
and, dividing it among his sons, attained the supreme state of the Lord.

4.31.28

imāṃ tu kauṣāraviṇopavarṇitāṃ kṣattā niśamyājita-vāda-sat-kathām /
pravṛddha-bhāvo 'śru-kalākulo muner dadhāra mūrdhnā caraṇaṃ hṛdā hareḥ //

Having heard this virtuous narrative concerning the unconquered Lord related by the son of Kuṣāru,
the chamberlain [Vidura], his devotional emotion overflowing and overwhelmed by streams of tears, held the sage's foot to his head and Hari in his heart.

28. Having heard this sacred story glorifying the Lord Hari told by Maitreya, Vidura overflowing with devotion, with eyes full of tears, bore the feet of the sage with his head and those of Hari with his mind (heart).

4.31.29

/0 vidura uvāca
so 'yam adya mahā-yogin bhavatā karuṇātmanā /
darśitas tamasaḥ pāro yatrākiñcana-go hariḥ //

Vidura said:
Today, O great yogin of compassionate self, you have shown to me
the far shore of darkness, where Hari goes to those who possess nothing.

29. Vidura said:—O great Yogin, by thy merciful self, this shore beyond darkness has been to day shown unto me where Hari is sung by those that are untouched by desires.

4.31.30

/0 śrī-śuka uvāca
ity ānamya tam āmantrya viduro gajasāhvayam /
svānāṃ didṛkṣuḥ prayayau jñātīnāṃ nirvṛtāśayaḥ //

Śuka said:
Having thus bowed down and taken leave of him, Vidura departed for the city named after the elephant,
desirous of seeing his own kinsmen, his mind completely tranquil.

30. Sri Suka said:—Having with these words bowed unto him and taken his leave, Vidura with a peaceful mind went to Hastinacity to see his kith and kin.

4.31.31

etad yaḥ śṛṇuyād rājan rājñāṃ hary-arpitātmanām /
āyur dhanaṃ yaśaḥ svasti gatim aiśvaryam āpnuyāt //

Whoever hears this [narrative] of kings who surrendered their selves to Hari, O king,
will obtain long life, wealth, fame, well-being, the highest destination, and lordly power.

31. He who would, O King, listen to this account of Kings that had given their mind to Hari would obtain long life, wealth, glory, happiness, Godhead and sovereignity.