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O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this time for your destination after death.
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- Directed in this way by Parīkṣit, trembling Kali spoke to Parīkṣit who had his sword raised, appearing like Yama ready to kill him.
- When implored again, the king gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.
- This king, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.
- vipra-śāpopalambhanaṁ nāma
- On the day that the Lord left the earth, at that very instant, Kali, the source of irreligion, entered the world.
- Kali was an attentive tiger among inattentive men. But what could powerful Kali do to the innocent people since he was afraid of the devotees?
- One day while taking his bow and hunting in the forest, after pursuing animals he became tired, hungry and very thirsty.
- Not seeing water anywhere, he entered the hermitage of a sage, and saw the peaceful sage sitting with closed eyes.
- In anger he placed a dead snake on the shoulder of the sage using the tip of his bow, left the hermitage and returned to his city.
- This is the sin of kings who are like fat crows! It is a sin committed by servants or door-keepers, who are like dogs, acting against their masters.
- By my order Takṣaka will bite this black sheep of his family, offender of my father, trespasser of boundaries.
- O child! When this king, representative of Viṣṇu, disappears, the people, suffering from thieves, like unprotected sheep, will be destroyed in an instant.
- The Lord, the soul of all beings, should forgive the sin committed to your innocent devotee by this boy of immature intelligence.
- The great sage was sorry for the sin committed by his son, but did not think at all that the king had committed an offense when he (the sage) was treated badly.
- 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.
- 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.
- 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.
- 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.
- 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.
- Otherwise how is it possible that explicitly dying men like us can see a perfected being like you, whose movements are unknown, and is most munificent?
- 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.
- Being addressed and questioned by the king with sweet words, the great son of Vyāsa, knower of dharma, began to answer.
- O King! There are thousands of topics that can be heard by those who do not inquire about the goal of life, those who are attached to the house and commit five types of violence.
- Deeply attached to his body, children and wife, who are like an army giving protection, though they are false, he sees their destruction but does not see it.
- For persons fixed in jñāna, yoga and karma, gaining such a birth, with remembrance of Nārāyaṇa while rejecting the other processes, is the best.
- O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this time for your destination after death.
- The body of the universal form is more solid than the solid. Within that form, the past, present and future of the universe, the products of the Lord, are seen.
- Pātala are his soles, Rasātala is his heels, Mahātala is his ankles and Talātala is his calves.
- O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-prakṛti is his intelligence. The moon is his mind, the shelter of all change.
- They say that mahat-tattva is his citta. Rudra is his false ego. Horses, mules, camels and elephants are his nails. All animals are his hips.
- Meditating on the Puruṣa in the Heart
- He is decorated with valuable belt, rings, anklets, and bracelets. His attractive, smiling face is surrounded by spotless, glossy, curly black locks of hair.
- The unchanging Lord reviewed three times the Vedas completely with his intelligence, and determined that process which produces prema in the self.
- Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees.
- aunaka said: Hearing the explanations, what else did the King, best of the Bharata lineage, ask the wise sage Śukadeva?
- O learned Sūta! You should tell that to us, who desire to hear. Topics which conclude in discussion of the Lord will certainly appear in the assembly of great devotees.
- Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the Supreme Lord.
- Do not the trees live long life? Do not the bellows breathe? Do not the village animals and animal-like men eat and mate?
- He completely gave up attachment to body, wife, sons, house, animals, wealth, friends, kingdom, which is constant and strong in others.
- O great devotees! The intelligent Parīkṣit, full of faith in hearing Kṛṣṇa’s activities, asked this question to Śukadeva which you have asked me.
- Sūta said: Being thus requested by the King to speak about the qualities of the Lord, Śukadeva, remembering the Lord of the senses, prepared to answer.
- I offer continual respects to the Lord with all auspicious qualities, whose glorification, remembrance, deity form, topics and worship immediately destroy the impurities of man.
- O King! Brahmā, filled with the Vedas, taught this knowledge, which the Lord had directly spoke to him, to Nārada who asked about it.
- Nārada said: O lord of lords! O creator of the living beings! O first born! You know that knowledge which reveals the truth about the ātmā and Paramātmā.
- Situated in your own energy like a spider creating his web, without fatigue, you protect the living beings within yourself, without being destroyed.
- Though you are like this, you performed great austerities. By this you bewilder us. You produce a doubt that there is some other Lord.
- O son! What you say about me is not untrue, because people, not knowing the difference between me and the Lord say that I have that power.
- I meditate on the Supreme Lord Vāsudeva, by whose insurmountable māyā people call me the guru of the universe.
- I am created by him. Inspired by the Lord’s glance, I create what is already created by the Lord -- the witness, the soul situated in all beings.
- Second Description of the Universal Form: Vibhūtis of the Lord
TRANSLATION
This scripture concerning the Supreme Lord is a Purāṇa equal to the Lord himself. I learned this scripture from my father Vyāsa at the beginning of the last part of Dvāpara-yuga.
COMMENTARY
What is this astonishing work not heard before? True it is astonishing. That is explained in this verse. Bhāgavatam means what is spoken by the Lord or concerning the Lord. Or idaṁ bhāgavatam can mean “this work which is about the Lord.” This scripture (idam) is filled with pastimes of the Lord revealed through questions and answers between you and me. It contains realization of the ātmā through discussing creation, maintenance and destruction for the benefit of you and others. It is the cream of all the Upaniṣads and is eternally perfect. It appeared through my father Vyāsa. It is equal to the supreme brahman or established brahman (brahma-sammitam). How did you obtain it? It was taught to me. The meaning of scripture is impossible to learn by dint of one’s intelligence. Since Vyāsa appeared in Satyavatī not long before Kṛṣṇa’s appearance, he could not appear at the beginning of Dvāpara-yuga. Thus dvāpara means “at the end of Dvāpara” and dvāparādau means “at beginning of the last part of Dvāpara-yuga.”
|| 2.1.9-10 ||
pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā |
gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān ||
tad ahaṁ te ’bhidhāsyāmi mahā-pauruṣiko bhavān |
yasya śraddadhatām āśu syān mukunde matiḥ sate ||
TRANSLATION
Though I was fixed in brahman and beyond the guṇas, my mind became attracted to the pastimes of the Lord. I thus learned about his pastimes. I will tell them to you. You are a great personality, who, among the faithful, will quickly fix your pure mind on Kṛṣṇa.
COMMENTARY
“You are very famous. From birth you had realized brahman and left the house to walk the world. You did not even learn from your father who was pursuing you. How then can you say this now?” This verse explains. “Though I was fixed in the brahman, my mind became attracted (gṛhīta-cetā) to the pastimes of the Lord. I am the proof that the pastimes of the Lord are sweeter than the realization of brahman.” “I should also attain this rare thing. I desire that you should make me taste it from head to foot.” Seeing this eagerness in Parīkṣit, Śukadeva speaks. “You are a person who should attain Kṛṣṇa who is the mahā-puruṣa (mahā-pauruṣikaḥ).” Or it can simply mean mahā-puruṣa following the words like vinaya which becomes vainayika without changing the meaning. (Pāṇini 5.4.34) This is the Bhāgavatam, having faith in which (yasya), the pure mind will quickly be fixed in the Lord (mukunde matiḥ satī). Or you are a great personality, whose mind, when it has faith, will be fixed on the Lord. It should be understood that the Bhāgavatam was heard from the first verse starting with janmādy asya to the last verse ending with viṣṇu-rātam amūmucat. Thus, though Sūta spoke the verses of the first and twelfth cantos, the following statement is completely acceptable: "O Ambarīśa! Please hear continually the Bhāgavatam spoken by Śukadeva." (Padma Purāṇa).[90]
|| 2.1.11 ||
etan nirvidyamānānām icchatām akuto-bhayam |
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam ||
TRANSLATION
O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self.
COMMENTARY
“It is understood that in this scripture bhakti is described. Among the aṅgas of bhakti which one is defined as the chief one, standing out like an emperor exerting power everywhere?”
This verse answers. Among the aṅgas of bhakti, hearing, chanting and remembering are the three chief ones. This has been stated in verse 5. Among those three, chanting is the chief. In chanting, however, there is chanting of the Lord’s name, his qualities and his pastimes. Among those anukīrtana is best. That means chanting the name according to (anu) one’s bhakti. Or it means continuous chanting. It is defined (nīrṇitam) by the previous ācāryas, not just by me. Therefore there is no need of inquiry for proof. In chanting there is no fear of purity or impurity concerning time, place, person and utensils. This means that even outcastes who cannot tolerate serving the Lord do not hesitate to chant. (Since even impure persons are allowed to chant) Moreover, there is no good, better and best for sādhakas and siddhas. Chanting is for those who are indifferent to all desires including the desire for liberation (nirvidyāmānānām). It is for those who desire material things (icchatām). Such persons can chant just as they make offerings for certain goals. Thus the meaning is as follows. It is recommended for the unalloyed devotees (nirvidyamānānām), for those who desire Svarga and liberation, and for those who are satisfied in the self (yoginām). This means that according to these different methods one will get corresponding results (not the same result).
|| 2.1.12 ||
kiṁ pramattasya bahubhiḥ parokṣair hāyanair iha |
varaṁ muhūrtaṁ viditaṁ ghaṭate śreyase yataḥ ||
TRANSLATION
What is the use of many years of the materially engaged person without noticing that those years have passed uselessly? It is better to know that one moment has passed uselessly because then one can inquire into the best engagement.
COMMENTARY
“Oh! Oh! I have very little life left. What practice am I supposed to follow?” One should not worry in this way. This is expressed in three verses. What is the use of living many years without knowing that they have been passed uselessly? To know that a moment has passed uselessly is better, because by knowing so, one can make efforts for spiritual life.
|| 2.1.13 ||
khaṭvāṅgo nāma rājarṣir jñātveyattām ihāyuṣaḥ |
muhūrtāt sarvam utsṛjya gatavān abhayaṁ harim ||
TRANSLATION
The sage among kings Khaṭvāṅga, knowing how long he had to live, from that moment gave up everything on earth and surrendered to the Lord, the shelter of fearlessness.
COMMENTARY
This is proved by the example of Khaṭvāṅga. Khātvāṅga, on the side of the devatās, conquered the demons. The devatās were pleased and requested him to ask for a benediction. He said, “First, please tell me how much more time I have to live.” They answered, “You have only a moment to live.” He was silent. Quickly he came to the earth and surrendered to the Lord.
|| 2.1.14 ||
tavāpy etarhi kauravya saptāhaṁ jīvitāvadhiḥ |
upakalpaya tat sarvaṁ tāvad yat sāmparāyikam ||
TRANSLATION
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