38 verses
Sūta said: The King, reflecting that his act was reprehensible, became very depressed. I have performed a deplorable act like an uncivilized person towards an innocent brāhmaṇa with great power.
Because of my disrespect for this godly person it is certain that unpreventable misfortune will come very soon. Let that be direct atonement for my sin in full force, so that I will not commit such an act again.
It (the misfortune) should affect me directly (addhā), not my sons and others.
Let the fire of an angry brāhmaṇa family burn up my kingdom, strength, and wealth today, since I am so sinful! May I never again think sinfully of giving suffering to brāhmaṇas, devatās or cows!
May my intelligence not cause suffering to the brāhmaṇas and devatās.
As he was thus thinking, he heard about how he would die from the bite of Takṣaka because of the curse issued by the sages son. He considered it beneficial that soon the fire of Takṣaka would be the cause of detachment from material life.
He heard how he would die from Takṣaka in seven days as pronounced by the son of the sage, from a student called Gauramukha sent by Śamīka. O King! Hearing about the curse made by his ignorant son, regretting it repeatedly, our guru scolded his son and not seeing any remedy, fell into grief. Full of suffering he sent me to you with a message. Understanding this, the King should make preparations for departing. When the messenger had departed, the King wanted to go there to beg forgiveness for his offense, but considering that the sage would be embarrassed, and also because he did not desire negation of the curse, he did not go. He considered the fiery poison of Takṣaka beneficial because it would produce detachment from all his attachments.
Having previously concluded that both were to be rejected giving up this world and Svarga and thinking that service to Kṛṣṇas lotus feet was the highest goal, he sat down with a vow of not eating on the bank of the Gaḍgā.
How did he give up the goals of this world and the next? Previously before the curse, he had already concluded that both should be rejected. Then, thinking that service to the Lords feet was supreme among all goals (adhi), he sat down with the vow of not eating (prāyam).
Who at the point of death would not serve the Gaḍgā who, carrying water made excellent by the dust of Kṛṣṇas feet mixed with beautiful tulasī, purifies the worlds along with their leaders inside and outside, above and below?
The Gaḍgā is described. She carries (netrī) most excellent (abhyadhika) water. The water purifies internally and externally, above and below.
Making this decision to sit without eating on the bank of the Gaḍgā, Parīkṣit, without thoughts of other processes or deities, peaceful, and free of all material attachments, concentrated on the feet of Mukunda.
Deciding (vyavacchidya) to sit and fast, he did not think of karma, jñāna or other deities (ananya-bhāvaḥ).
Noble-minded sages who purify the world came along with their disciples to see Parīkṣit there on the pretext of visiting a holy place. The devotees, being holy places personified, actually purify the holy places.
The sages came to see Parīkṣit, not to bathe, since they were already pure. But they are seen to visit holy places. This is only a pretext (prāyena). They had understood that seeing Parīkṣit was superior to seeing the holy places. Understanding suddenly by their omniscience that they could not taste astonishing bliss in any other way, they came to drink the sweetness of the Bhāgavatam.
medhātithir devala ārṣṭiṣeṇo bhāradvājo gautamaḥ pippalādaḥ | maitreya aurvaḥ kavaṣaḥ kumbhayonir dvaipāyano bhagavān nāradaś ca || Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭameni, Bhṛgu, Aḍgirās, Parāśara, Viśvamitra, Paraśurāma, Utathya, Indrapramada, Subāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurava, Kavaṣa, Agastya, Vyāsa and Nārada came there.
Other exalted sages among the devatās, sages of great penance, sages among kings and Aruṇas also came. Welcoming the best of sages, the king bowed his head.
Aruṇas are certain sages who are expert in certain parts of the Vedas.
When they were all comfortably seated, standing in front of them, with pure heart and folded hands, he again offered respects and inquired from them concerning what he wanted to do.
Abhigṛhīta-pāṇiḥ means with folded hands.
The King said: Oh! We are most fortunate among kings since we have been qualified for mercy of the great sages. The family of kings is generally cast off at a great distance from the foot washing place of the brāhmaṇas, since they are involved in impure activities.
The King expresses appreciation for the natural compassion towards him that he sees in the sages. We, among kings, are worthy of being blessed by the great souls. This is rare for kings. Smṛti says dūrād ucchiṣṭa-viṇ-mūtra-pādāmbhāṁsi samutsṛjet: one should keep at a distance leftover food, excrement, urine and foot water. (Yājñavalkya-smṛti 1.154) The family of kings is kept at a great distance even from the foot washing place in the hermitage and are not given even permission to remain there. This is because their actions are completely impure.
For me, whose impure action was the sin of disrespecting an innocent brāhmaṇa, and whose heart was very attached to family life, the Lord has come in the form of the brāhmaṇas curse, which has become the cause of detachment from material life. By the Lords presence the attached person quickly becomes fearless.
Impure action (tasya eva) was in my case a great sin (aghasya), since I disrespected the brāhmaṇa by putting a snake around his neck. The Lord (parāvareśaḥthe Lord who is distant and near) in order to show how he delivers the most fallen, has come in the form of the curse of the brāhmaṇa to my side. He is the cause of detachment from the world (nirveda-mūlaḥ). Masculine form of mūlam instead of neuter form is poetic license. He infers that the cause of detachment is the coming of the great sages, for where the Lord comes, there his devotees naturally come. Where the Lord resides, materially attached people quickly become fearless.
The brāhmaṇas and Gaḍgā-devī should know that I am surrendered, and have dedicated my heart to the Lord. Let the snake released by the brāhmaṇa, even if it is an imposter, bite me. Please sing topics concerning the Lord.
He prays to the sages in two verses. Mā means me. The sages should know that I am surrendered. Gaḍgā as a devatā (devī) should also know this. Vā indicates his disregard for countermeasures. Gāthāḥ means stories.
On the other hand, in whatever birth I receive, may I have rati for the unlimited Lord, excellent association with his devotees who take shelter of him and friendship with all living beings! I offer respects to the brāhmaṇas.
Punar ca means on the other hand. In whatever birth I take, may I have rati for the Lord and excellent association (prasaḍgaḥ) with his devotees, and friendship with all living entities! May these three desires be fulfilled! After praying for these, he then offers his respects. Or offering respects can be considered a fourth wish, out of repentance for disrespecting a brāhmaṇa. May I have respect for the brāhmaṇas! (dvijebhyaḥ namo bhūyāt).
Having decided in this way the wise King, entrusting the country to his son, sat down facing north on kuśa grass with tips facing east, on the right bank of the river.
Samudra-patnyāḥ means of the Gaḍgā.
When the best of the kings sat fasting, the devatās in the sky showered the earth with flowers in praise and continually drums sounded in joy.
Vyakiran means that they made a shower. The drums sounded spontaneously (neduḥ) by themselves.
Because the great sages gathered there had the quality and ability to give mercy to the citizens, they approved of his decision by praising it, and spoke to the King who was beautiful with the qualities of Kṛṣṇa.
Because they had the quality and ability to give mercy to the people (yad prajānugraha -śīla-sārāḥ), they approved of his decision; they spoke to the King who was beautiful (anurūpam) with the qualities of Kṛṣṇa. Or they said that he would have qualities like those of Kṛṣṇa.
O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pāṇòava family and devoted solely to Kṛṣṇa, immediately gave up the royal throne served by kings crowns.
This refers to Yudhiṣṭhira and his family.
We will all remain here until the King, the best of the devotees, gives up his body and attains the supreme planet which is without grief and passion.
Hearing the resolve of the king, they express their resolve to the king. They consulted each other and spoke this verse.
Hearing the words of the sages, which were impartial, flowing with nectar, profound in meaning and true, he then spoke with a desire to hear about the activities of the Lord after offering respect to the sages.
Samam means impartial. This is expressed when they said, We will remain here. The words were flowing with honey when they praised him as the best of the devotees. The words were profound because they mentioned the planet devoid of passion (not directly saying the Lord planet). The words were true because they said he would attain the planet of the Lord. Hearing these four types of statements, he offered respects to them. Virajaska-lokam means the planet of the Lord. He would attain only the planet of the Lord. This is understood from the phrases in the previous verse (verse 20). Bhavatsu kṛṣṇaṁ samanuvrateṣu: the Pāṇòavas were dedicated only to the Lord. Bhagavat-pārśva-kāmā: they desired association with the Lord.
You who have gathered here from many places are full knowledge like the Vedas situated in Satya-loka, above the three worlds. And you have no goal except to give mercy to others in this world and in the next. Actually that is your very nature.
You are like the Vedas situated in Satya-loka (tri-pṛṣṭhe). Having spoken of their great knowledge, he speaks of their great mercy. You have no goal except to give mercy to others. Is that their goal? No, it is their nature.
O brāhmaṇas! I thus ask about your mercy. That should be determined. Since I have develop faith in your mercy, please consider and tell me in common agreement what is the pure activity, though there are many duties to be performed and many duties for those who are dying.
I ask about your mercy---what form will it take? This should be asked; it should be determined (pṛcchyam). Since I have develop faith in that (viśrabhya), decide with common agreement (sarvātmanā), after considering the pure activity for me, though there are many duties to be done in austerity, yoga or jñāna (iti-kṛtyatāyām) and many duties to be done for those who are dying. Decide and tell me (āmṛṣataḥ).
The great son of Vyāsa, Śukadeva, wandering the earth as he pleased, ignoring everyone, without indications of any āśrama, satisfied with his own attainment, wearing discarded cloth, and surrounded by children, arrived at that time.
While the various sages, without agreement about the various processes of sacrifice, yoga, austerity, and charity, desired the appearance of Śukadeva in their minds, and were glancing at the path with their eyes, Śukadeva arrived.
He was sixteen years old, with tender feet, hands, thighs, arms, shoulders, and forehead. His face had beautiful, long eyes, raised nose, symmetrical ears, and shapely eyebrows. His throat was as beautiful as a conch.
He was sixteen. His face had beautiful, long eyes and raised nose. His ears were equal, not irregularly long or short. His eyebrows were beautiful. This was the appearance of his face. His throat was beautiful like a conch with three lines.
His collar bone was well covered. His chest was broad and high. His navel was like a whirlpool. His abdomen was beautiful, indented with three horizontal lines. The directions were his clothing (. His hair was scattered on his face. His arms reached his knees. His complexion was that of Kṛṣṇa.
His collar bone (jatrum) was fleshy. His complexion was equal to that of Kṛṣṇa, best among the devas (su amara).
He was dark in complexion, attractive to women with his pleasant smile, his bodily features and his attractive youthfulness. Though his splendor was covered, the sages, knowing the symptoms of a great person, rose from their seats to welcome him.
He was attractive to women because of his natural smile, the beauty of his limbs, and his ideal age, which was fixed (sadā) at new youth (sixteen years). Seeing him, even though his splendor was covered, the sages recognized him.
When his guest arrived, Parīkṣit worshipped him with bowed head. The ignorant women and children disappeared. In the worship, Śukadeva sat on a huge seat.
Parīkṣit (viṣṇurātaḥ) worshipped him while bowing with his head. The women and children then disappeared. Śukadeva sat on a huge throne which was offered as part of the worship. The sandhi in sopaviveśa is poetic license.
The greatest among the great, Śukadeva, seated there, surrounded by the crowd of sages among brāhmaṇas, sages among kings and sages among devatās shone like the moon surrounded by groups of planets, constellations, and stars.
There, sitting on the throne, Śukadeva, greatest among the great, surrounded by the sages, shone like the moon surrounded by the planets and stars. The planets are Venus and others. The constellations are Aśvini and others. The stars are all other luminaries in the sky. Brahmarṣis are headed by Vaśiṣṭha. Rājarṣis are headed by Ārṣṭiṣeṇa. Devaṛsis are headed by Nārada.
The devotee King, approaching the sage peacefully sitting with unlimited knowledge, offered his respects with his head, folded his hands, again offered respects and then inquired with sweet words.
To ask a question he again offered respects. With sweet (sūnṛtayā) words he asked Śukadeva who had unlimited intelligence in all subjects (akuṇṭha-medhasam).
Parīkṣit said: O brāhmaṇa! Today we low kṣatriyas have become respected by the saints because we have been purified by your coming as a guest out of your mercy. Simply from remembering you, mens houses even become immediately purified. What to speak of seeing, touching, washing your feet and giving you a seat!
Parīkṣit speaks in eight verses. O brāhmaṇa! We low kṣatriyas have become respected by the saints because we have been purified (tīrthakāḥ kṛtāḥ) by your coming as a guest. By remembering you, or by being remembered by you, our houses become purified, what to speak of the bodies of our wives and sons.
O great yogī! The greatest sins are destroyed immediately by closeness to you, just as the demons are destroyed by closeness to the Lord.
Because of affection for his cousins the Pāṇòavas, Lord Kṛṣṇa, dear to the Pāṇòavas, has shown friendship with me, their descendent, by sending you.
Paternal cousins of Kṛṣṇa were the Pāṇòavas. Kṛṣṇa has made friendship with me belonging to that family. You have been sent by him to deliver me.
Otherwise how is it possible that men like us at the moment of death can see a perfected being like you, whose movements are unknown, and is most munificent?
Vanayitā is one who is requested (and grants) benedictions. Superlative is vanayitṛtamaḥ. This becomes vanīyas by the rule tu iṣṭhemeyaḥsu: the affix tṛ is elided before the affixes iṣṭan, imanic and īyāsun (īyās) (Pāṇini 6.4.154) Vanīyasaḥ means of the most generous. Because he is so generous he will say, Please ask me.
I ask the supreme guru of the yogīs What is complete perfection and what is to be done at all times for attaining that perfection for a man about to die?.
I ask about the complete perfection (saṁṣiddhim) and I ask the sādhana to be performed at all times for that perfection.
O master! Please tell me what men must hear, chant, remember and worship, or what they should not hear, chant, remember or worship.
Here he is more specific. Kartavyam should follow each of the four items. Tell me what men must hear among things worthy hearing, what they must chant among things worthy chanting, what they must remember among things worthy remembering, and what they must worship among things worth worshipping. Viparyayam means tell me what must not be heard, chanted, remembered or worshipped.
O brāhmaṇa! You do not stay in the houses of attached householders even for the time it takes to milk a cow.
Since it will be very rare to see you again, you should tell me everything now. You stay not even for the time it takes to milk a cow (go-dohanam).
Sūta said: Being addressed and questioned by the King with sweet words, the great son of Vyāsa, knower of dharma, began to answer.
Ślakṣṇayā giṛā means by sweet words.
In the nineteenth chapter, Parīkṣit repents for his act, renounces the kingdom, fasts till death, and Śukadeva arrives in the assembly of great sages.
When he returned home, he became sad. His thoughts are described in two and half verses. I have done a deplorable act (nīcam). Sometimes the word amīvam (sin) is seen instead. Brahmaṇi means brāhmaṇe.