CORNELL UNIVERSITY LIBRARY Cornell University Library BL1135.P67A271895 The Crimadbhagavatarn 3 1924 009 113 279 OPINIONS, No. 358. MEMO. Board of Exaiminrr's Officb, Caknita, l$th April, 1895. From The Secretary, Board op Examiners. To Babu Sasi Mohan Datta, 6, Baloram Bey's St^ti, Calcutta. SUBJECT : The Board have looked through your translation of Srimadbhagavata and are glad to convey to you their sense of the usefulness of the work you have uudfertaken, (Sd.) GEORGE RANKING, Surgeon, Lt.-Col., Secretary, Board of Examiners, The Indian Evangelical Review, (Established 1873) Editor's Office, 32-6, Beadon Street, Calcutta, l(jth April, 1895. From tlie specimen copy of the Srimadbhagavata, Book I, chapters I— III., I see that il is a literal translation of the original text, interspersed vrith many learned notes bearing more or less on the text and illucidating every point needing illucidation. In fact, if I was to find fault, it would be with the superabandance of these notes, more specially for such as have a good private or public library to consult. Of course, to those that have not, the work will prove a library in itself — quite an encyclopedia of learning on the great Eastern religions. (Sd.) Rev. K. S. MacDONALD, m.a. It is gratifying to English speaking people to see how much Indian scholarship and. private enterprise are now doing to make the ancient literature of the country accessible to the, rest of the world by excellent translations into English. An important addition to the works-, thus opened up to the world will be Mr. Mahendra Nath Chatterjea's translation of the Biiaga- vata, which is now seeing the light by the publishing enterprise of Mr. Sasi Mohan Datta. The first instalment is excellently printed, and evidently well translated, and it is to be hoped that translator and publisher will meet with sufficient encouragement to proceed with and com- plete the work. (Sd.) H. STEPHEN, m.a. Senior Professor of English Literature and Philosophy. Free Church Institution and Duff College. 2, CoRNWALLis Square, 1 I2th April, 1895. / The English translation, with notes in English, of the Srimadbhagavatam, published by Babu Sasi Mohan Datta, of which the first part, extending up to the eighth chapter of the first book, was placed in my hands for perusal and review. From the hurried glance which, in my illness, I have had time to take, I can very well say, that it is carefully written and neatly got up, ' aed reflects credit upon the projector who, it is hoped, will prove equal to this venture, ambitious ' ( 2 ) as it is. It will be particularly welcome to that numerous class of readers to whom English is the best available medium for approaching the incomparable wealth of such a book as Srimad' bhagavata. (Sd.) PRASANNA CHANDRA VIDVARATNA, Dacca, \ Sanskrit Lecturer, Dacca College, The T.'jth January, 1895./ and Secretary, Dacca Sarasvat Samaj, A copy of Srimadbhagavatam published by Babu Sasi Mohan Datta, was presented to me about a month ago. I have gone through it carefully and as far as I can see the translation and the notes have been edited in a very learned manner. It should command a large sale. The Bangabasi College, \ (Sd.) G. C. BOSE, m.r.a.s., m.r.a.c, Sec, •Jth April, 1895. / Principal, The Srimadbhagavat is said to be the essence of all the Hindu scriptures and Raja Parikshit while in the grasp of death attained salvation by it. The value of such a book cannot be too highly spoken of. I have been greatly pleased with the English translation of its first Ihree chapters kindly presented to me. The translation is faithful, and the foot-notes which are almost exhaustive make it particularly useful and interesting. The book will be read with profit by all English knowing people. The publication of the book in such a form is a grand and costly undertaking and is deserving of the patronage and best support of the public. (Sd.) UMES CHANDRA DUTT, 12th April, 1895. Principal, City College. 16, Shibnarain Das' Lane, Calcutta, l$ti April, 1895. To Eabu Sasi Mohan Datta, Publisher, Srimadbhagavatam in English. Dear Sir, I have with much pleasure gone through the specimen copy of the English translation of the Srimadbhagavatam kindly presented to me for my opinion. The edition is very ably got up. The notes are elaborate. Almost all the commentators of Srimadbhagavatam have been consulted, and the sum and substance of them have been very advantageously laid down in the edition. The English rendering of the slokas is fairly done. I hope that this edition will be of great use to the Sanskrit reading foreigners. I wish every success to this undertaking. Yours sincerely, (Sd.) KAILASA CHANDRA BHATTACHARYYA VIDYABHUSHANA, M.A., Senior Professor, Sanskrit, Free Church Institution, and Editor, " Somprokasa." I have looked through the specimen copy lately placed in my hands of an English translation of the Srimadbhagavat, and -I am glad to observe that considering the difficulty of the task, the literary execution is on the whole satisfactory. Without a carefiil comparison with the original, it is not possible to say how much of scholarly accuracy there is in the translation, but that it is generally correct goes without saying. The publisher,- Babu Sasi Mohan Datta, has taken upon himself a gigantic and adventurous task, and I can only wish he may succeed in his venture. The Srimadbhagavat is a work of great interest to the student of religion in its historical aspect, and marks an epoch in the development of that form of Vishnu worship which has found so much favour in Bengal in modern times. In it we find the final touches of that popular picture of the amorous pastoral deity of Vrindavan, which has been elaborated with so much minuteness of detail and such gorgeous colouring by later Pauranics and Gosvamins. Though held as a { 3 ) work of the highest authority by the Vaishnavas, the genuineness of this curious medley of Hindu philosophy, Hindu history and Hindu theology, has been questioned by many even among orthodox Hindus and it is freely attributed, among others to Vopadeva Gosvamin the celebrated Sanskrit grammarian of Bengal. The notes which the translator has given at the end of each Sloka greatly enhance the value of the publication. There are, for the most part, short summaries of the most approved commentaries on the text. (Sd.) SHIB CHANDRA GUIN, m.a., b.l.. Lecturer, Sankrit College. Sanskrit College, I The %th April, 1895. / I have the pleasure of seeing some portion of the English translation of Srimadbhagavata published by Babu Sasi Mohan Datta, and found it a very good and useful work. (Sd.) UMA CHARAN TARKARATNA, Professor of Sanskrit, Ripon College. My Dear Sir, In the whole world there is scarcely any study so ennobling and conducive to our spiri- tual welfare as the study of the Srimadbhagavatara. By bringing out an English version of this incomparable work you have earned the thanks not only of all scholars but also of all who are interested in the diffusion of the religious ideas of the East. I have gone through your book and am really grateful for works of this kind. The arrangement is lucid and style and expression are perspicuous. The notes are full and copious and are methodised with an admirable skill which reflects great credit upon the writer's depth and acumen. I hope the other volumes will be as good as this is and will meet with a warm reception from the public. Yours Sincerely, (Sd.) DHANBALLABH SET, M.A., Professor of English Literature, Albert College. Dear Sir, I have seen the English translation of Book I, Srimadbhagavatam, published by Babu Sasi Mohan Datta, and I am much impressed with the learning and industry of the author. It would be a presumption in me to sit in judgment over this erudite book ; but this much I can safely say that it will be hailed with delight by our young men who have been won back to Hinduism by the eloquence of Colonel Olcott and Mrs. Annie Beasant. It will also, I dare say, be welcome to Sanskrit scholars of the West. The notes and annotations are full.— I was going to say too full. I would only suggest, that the original Sanskrit text be incorporated with the work. Trusting that you will put me down as a subscriber to the book. I ramain. Yours faithfully, (Sd.) RAI DAWRKANATH BH ATTACH ARYYA BAHADOOR, Late Sub-Judge, Midnapur. To Babu Sasi Mohan Datta, Calcutta. SI, SuKEA's Street," 2ifh April, 1895. 1 have gone through several portions of the first part of the En^ish translation of the Sri- madbhagavata, kindly sent to me for opinion. I have compaied the translation with the original ( 4 ) Sanskrit text, which has also been printed along with it, and have found the reading accttrate am faithful. I must confess that, an English translation of a Sanskrit work,-both religious an philosophical like the Srimadbhagavata, is a more difficult task than that of the Ramayana or tl, Mahabharata or any one of the Puranrs. The translator of the work under review has don justice to his amenable undertaking, and so far as I have seen, to the full satisfaction of th, English-knowing reader. The insertion of learned and interesting notes gathered from th commentaries of Sridhara and Jivagoswami has highly enhanced the value and importance of thi work, and considerably helped to elucidate the difEcuIt passage of the text. This work, in m; opinion, if conducted throughout in the method adopted in the first part, will prove a valiiabli addition to the collection of Sanskrit religious works rendered into European dialects.' (Sd.) MARIS CHANDRA KAVIRATNA, Assistant Professor of Sanskrit, Presidency College, Calcutta. Babu Sasi Mohan Datta, Publisher of the English Translation erf the Srimadbhagavata. Dear Sir, All that I can say in reply to your letter of 20th Kartik, is that your proposed English trans lation of the Srimadbhagavata, which, so far as I am aware, is the first undertaking of the kind is a literary work, the importance of which cannot certainly be exaggerated. The very great im portance of the book itself is due, in i^^ first place, to the fact that it has been the source of thi feligious inspiration of the majority of Hindus for thousands of years, and stiU continues to be so perhaps even to a greater extent than before ; and, in the second place, to the fact that it contain, enunciation or exposition of philosophical, religious, and ethical principles of the liighest order Many of these principles are such that it is only lately that they are being apprehended by Euro pSan philosophers under their own methods or lines of investigation. There is no doubt abou the fact that,^-notwithstanding the ignorant, and in some cases perhaps interested, misrepresenta tions of some of those writers who have tried to explain the Hindu Sastras to the Europea learned world, — the great principles under-lying those Sastras are being appreciated by Europea savants in proportion as they are being fully understood. This work of fully explaining the prin ciples of the Hindu system to the learned men in Europe can best be done (except of course b such great scholars as Professor MaxMuUer and a few others like him) by the Hindus themselve that is, by men who have been brought up under that system, and_ who have, at the same time riiade themselves familiar with European modes of thought and current philosophical and religion tendencies. It is to this circumstance that the very great importance, of such undertakings i Babu Pratap Chandra Roy's English translation of the Mahabharata and your translation of tl Bhagavata, is due. Such undertakings cannot certainly be accomplished by the efforts, or with tl resources, of single individuals ; you have therefore very properly resolved to seek the assistance 1 those who are capable of giving you substantial aid. I have no doubt that your appeal to the: will be responded to in the same liberal manner in which the translator of the Mahabharata being assisted. I have gone over the English translation and notes contained in the volume th has already been published, and I am very glad to be able to congratulate you on your havir secured the services of so learned and capable an assistant as your present translator seems to b I have instructed your agent Babu Madan Mohan Poddar to send me the copies of your public tion for which I have subscribed. Yours sincerely, •Gandama, Dacca, \ '.- - '{Sd;)' ' DINa NATW c;inw " The i^th November^ i?, ^t J JHspector of Schoo'h ( 5 ) I have gone through the book partly placed at my hands— English translation of (he Srimadbhagavata, published liy Babu Sasi Mohan Datta— and I found the translation faithfuj. It contains many new matters in the notes given after the translation. It is an admirable work of its kind, and I think it deserves encouragement specially from tire Sanskrit reading European public. (Sd.) SURENDRA NATM BHATTACHARYVA, 23, Grey Street, \ Professor of Sanskrit and Logic, Calcutta, January 1895./ Jagannath College, Dacca. Dacca Collkge, The 2.ird December, 1894. The English Translation of the Sanskrit Srimadbhagavata by Babu Sasi Mohan Datta is a magnificient undertaking, the importance of which can seldom be over-rated. The translation seems to be faithful and the language adopted is elegant. The translations of the notes given, as foot-notes, are very important. But it cannot be expected that one would be successful in an undertaking like this depending simply upon his own individual resources, unless the lovers of Sanskrit sastras would come forward to give him substantial help. (Sd.) KALI PROSANNA BHATTACHARYVA, Assistant Professor of Sanskrit, Dacca College. Babu Sasi Mohan Datta, Publisher of the English Translation of Srecniatbhagavat. Dated Dacca, the nth December, 1894, Dear Sir, Your Agent Babu Madan Mohan Poddar of Dacca, having handed over to me a copy of Book I of the English Translation of the Sreemadbhagavat, I had an opportunity of going through the translation, and was glad to find that the difficult task of rendering into correct Englisli the terse language of the Sanskrit Text of Bhagavat has been so satisfactorily discharged by you. The translation has been clear, precise and elegant, and it is to be hoped that it will command the sympathy of the English-speaking public on whose liberality the success of such a costly under- taking entirely depends. I wish you every success and beg that I may be enlisted as a subscriber to the publication. Yours sincerely, (Sd.), HORI CHOITUNNA GHOSE, 3^, Chaulpati Lane, Bhowanipur, Calcutta. Jagannath College, Dacca, 14M November, 1894. The first few forms of an English Translation of the Srimadbhagavatam were placed in my hands for a cursory glance some forty-one hours ago. I am therefore not in a position to hazard an .opinion upon the intrinsic merit of the work, but it goes without saying that it is an ambitious venture, bound to be welcome to those to whom English is one of the available media for an insight into the treasures of a Sanskrit masterpiece. The publisher, Babu Sasi Mohon Datta, and his Agent, Babu Madan Mohan Poddar, count upon public sympathy and support and expensive as the business clearly is, it will depend, very largely I think, upon liberal contributions in its aid. (Sd.) KUNJA LAL NAG, m.a., Principal. ' f 6 ) I am exceedingly glad to peruse English Translation of the ist chapter of the Srimadbhagaval with notes, published by Babu Sasi Mohan Datta, handed over to me by his agent, Babu Mada; Mohan Poddar of Dacca. This is indeed a great and important undertaking of a most valuabl nature. Such undertaking really deserves assistance from rich public, without which it is certain! impossible to accomplish it by the efforts or with the resources of a single individual. I am fully satisfied with the perseverance with which the publisher has undertaken such i laudable object in his hands. All the rich men specially the Hindus, I dare say, will render thei h^lpinj-hands for the accompletion of such most important and excellent work. I approve of th publisher's praise-worthy attempts and pray for his eomplete success The publisher has opened his Publication Office at 6, Baloram Dey's Street, Simla Calcutta. (Sd.) PARAMHANSHA YOGANANDA SARASVATI SWAMI. 2(ith November, 1894. An English translation of the Srimadbhagavatam with notes. I have seen the first part of thii book and read a few pages with care. The translation is faithful. The notes are very learned and interesting. European scholars intending to have some information of the sacred gem of the Sanskrit literature will be highly satisfied to receive this book. No doubt, the translator is deserving of sufficient help and encouragement from the public at large. I am very highly pleased with the notes specially. (Sd.) NRITYA GOPAL KABIRATNA, Professor of Sanskrit, City College, Calcutta.' To Babu Sasi Mohan Datta, Publisher of the English Translation of the Srimadbhagavata. Dear Sir, Your agent Babu Madan Mohon Poddar made over to me a copy of the first part oi your English Translation of the Srimadbhagavata, and I am glad to say that the book bids fair to bf a valuable addition to Oriental literature. So far as can be judged from the book already published, it can be safely said that as a literary work it will occupy high position amongest publications of its kind, it is by no means an easy task to render into English, Sanskrit text like that of the Srimad bhagavata, which contains a position of abstruse principles of philosophy, religion and ethics ; but the translator employed by you has performed it in a manner which reflects great credit on him. There can be no two opinions on the utility of the work, and I have no doubt that you will in this undertaking receive due encouragement from the reading public. I wish you every success and earnestly hope that your appeal to those who are capable of giving substantial aid wiU be respond- ed to in the same liberal manner as was done when a similar appeal was made by the translatoi of the Mahabharata. Yours faithfially, (Sd.) ADVAITA PROSAD DE, Dacca, \ Munsif, Dacca. The l^th January 1895./ ■" I have perused the Specimen copy of the English translation of the Srimadbhagavata at the request of Babu Sasi Mohan Datta, the publisher, and feel bound to say that I have read the book with great pleasure, and the subject has interested me considerably. In my opinion the translation is rendered in a language superior to .that of other simUar translations of Sanskrit ( 7 ) lexts. The language of this book helps considerably to keep up the interest created by the subject of it, in the mind of the readers. The English isgood and the translations while literal are rendered in choice words which make the reading pleasant. If the whole of Srimidbhagavata is published in the sam» style as the Specimen copy, I have no doubt, it will be much appreciated by the public and it will be of great use to those who desire to read the contents of old Sanskrit literature and philosophy but who by reason of ignorance of the Sanskrit language are unable to do so. On the whole, I think the work will be a valuable addition to any library. I wish the publisher every success specially for having undertaken the publication of a book which in the reading of it is so pleasant and at the same time gives the reader a deep insight into the precepts of old Hindu moralists and philosophers so highly appreciated by savants of all ages ^nd countries. The translator deserves the best thanks of all not only for the laborious work he undertook *ut also for the able manner in which he has rendered the translation. (Sd.) N. C. BOSE, Attorney-at-Law, Hi^h Court, The Bangabasi College, bth April, 1895. Dear Sir, Permit me to congratulate you on your excellent translation of the Srimadbhagavat, a copy of which you were pleased to present me — for which I beg to convey to you my best thanks. If I have delayed so long in reviewing your great work, it is because I felt considerable diffidence and hesitation as to whether I was at all equal to the task. Nor do I now pretend to sit in judgment upon a work so erudite ; and were I to do so, it would no doubt be the height of presumption in me — putting you in m.ind, perhaps, of the old saying about some people rushing in where angels fear to tread. But since you press me so much for an opinion, I have no hesitation in saying that your translation has been excellent, bearing, as it does, the stamp of great study and research and vast erudition. Translation as a rule — I mean literal ones — seldom convey the full force of the original. But I am glad to say that in your translation the spirit of the original has been admirably rendered into English, while the copious notes you give add greatly to the value of your work. The importance of an undertaking like yours can hardly be over-rated. European scholars of celebrity like Max Muller have made the sacred scriptures of the East their life-long study, ■and have contributed much to the diffusion of Oriental thought and philosophy. But the work becomes doubly valuable when undertaken by a learned Oriental like you, for he is, by birth an instinct, far better fitted for the task than any foreigners, however learned. In conclusion, I may assure you that your work valuable as it is, will win for you a European ■celebrity, and I may safely predict that your place shall be very high among the exp onents of Eastern thought and philosophy. Yours faithfully, (Sd.) BARADAKANTA SANYAL, B.A., Professor of English and Logic. Babu Madan Mohon Poddar showed me a copy of the translation in English made by Babu Sasi Mohon Datta of Srimadbhagavata. The production appears to me highly beneficial to the English-knowing public, specially those Hindus who have not studied the Sanskrit language ( 8 ) well, and are therefore unable to study the original one. The enterprise in my opinion deserves encouragement from the public as such a thing cannot be accomplished without the patronage of the rich and poor. (Sd.) SYAM LALL CtlAKRAVARTTI, Assistant Jailor. The 6th November, 1894. I agree entirely with the remarks overleaf. The 6th November, 1894. (Sd.) LAL BEHARY, Jailor. Babu Madan Mohon Poddar of Dacca, agent to Babu Sasi Mohan Datta of Dacca, who. is publishing an English translation of the Srimadbhagavata is going to the rich and religious Zemindars of the district with the object of collecting subscriptions for the purpose. As the undertaking is a great one and cannot be accomplished without the help of the great personages and as its object is to propagate Hindu religion, it is needless to Say, that it fully deserves the patronage of every Hindu who is in a position to lend a helping hand in the undertaking. I fully trust, that the imdertaking will enlist the sympathy of the benevolent Zemindars of the District. Their head office is in Calcutta, 6, Baloram Day's Street, Simla. They are good men. (Sd.) RADHA KRISHNA CHAKRAVARTTI, Mymetising, 6th November, 1894. tjth November, 1894. - Deputy Inspector of Schools, Mymensing. (Sd.) LALIT KUMAR DEY, Deputy Magistrate. I fully agree with the remarks made above. ^th November, 1894. (Sd.) CHANDRA KUMAR DASS, Sheristadar, Magistrate^ s Office, Mymensing. I fully endorse the above. It is needless to say, that he deserves encouragement at the hands of the rich and well-to-do public. (Sd.) PURNA CHANDRA NAG, Deputy Collector. "Jth November, 1894. I agree with the above remarks. 'Jih November, 1894. The undertaking deserves support. (Sd.) SURYA KUMAR DASS. (Sd.) SRI KANTA SEN, Pleader. (Sd.) TARANATH PAL, L. M. S. Certainly this undertaking requires support. It is a landable object. (Sd.) RAM CHANDRA GHOSE, •Jth NovetJiber, 1894. Special Sub- Registrar, Mymensing. I quite agree with the above. (Sd.) GOUR MOHAN BASAK, Head Master, Zillah School, Mymensing. The undertaking deserves every encouragement, the volume already published, is excellently got up and written in very good English. (Sd.) AKSHOY NATH DAS, December, 18941 Munsif, THE 9RIMADBHAGAVATAM. CALCUTTA: PRINTED BYYAJNESWAR MUKHOPADHYAYA, AT THE AKOtiO- SANSKRIT PRESS, NO. 2 NAWAEDI OSTAQAK's LASE, THE CRIMADBHAGAVATAM. BOOK L TRANSLATED FROM THE ORIGINAL SANSKRIT Bir MOHENDRANATH OHATTERJEE, WITH NOTES AND ORIGINAL TEXT AND TWELVE ILLUSTRATIONS, PUBLISHED BY SASI MOHAN DATTA, PROPRIETOR. FIRST EDITION. CALCUTTA : THE PUBLISHING OFFICE :— 6, BALARAM DEY'S STREET. SOLD BY KEGAN, PAUL, TRENCH, TRUBNER & CO., Ltd., PUBLISHERS, PATBRNOSTilR HOUSB. Charing Cross Road, LONDON, w. c. 1895. , V ^' ', [ All rights reserved. ] -^ '''- ' \' 1 ^>>"-.. ;: ■ THE PUBLISHER'S NOTE. f propose in this place to set forth the reasons which have led me to undertake such an arduous and difficult task, as the present publication. That Vyasa is one of the greatest mastermind that the world has yet seen, is, no doubt, beyond question. His works are quite unrivalled: The ideas that he has given us about God and religion in the Vedas are unquestionably the noblest that can be conceived. His Maha- bharata, the largest book, that has yet been produced, dwells upon a multiplicity of subjects. From it, we may gather the soundest and the most wholesome lessons regarding religion, morality, ethics, politics, mythology, &c,, &c. His other works alike abound in teach- ings of a very sublime character. Such being the case, it is most desirable that the writings of Vyasa should be known to all the civilised nations on the earth; But the difficulty is that they are written in Sanskrit — a language the most difficult to learn. True it is, that there were in former times great Sanskrit scholars in this country well-versed in the writ- ings of Vyasa. But as they were most of them Brahmanas, they made it a point to keep their knowledge exclusively to their class. They went so far as to lay it down as a sin for other than a twice-born to read Sanskrit books. This with many other prejudices has with the advent of Western civilisation been to a great extent remov- ed. Many noble-minded Englishmen have frpm time to time appear- ed in the field of' Sanskrit literature, and taken an active part in exploring and diflfusing its rich treasures. With indefatigable ( 2 ) industry and labour, they succeeded in mastering the language and its literature. The names of Hastings, Leyden, Sir W. Jones, Cole- brooke, Wilson, Carey, Marshman and others will always be remembered. It is to them that Sanskritisgieatly indebted for its revival. It is, however, but just to mention the name of one who has by dint of indomitable labour and perseverance greatly smoothed the path for the attainment]of Sanskrit learning and literature and by whose death our country has suffered a loss not soon to be recovered, I mean the great Pandit Icjvara Chandra Vidyasagara. I think it is not too much to say that but for him and his' workSjSanskrit would still have remained quite secluded in the tola of the Bhattacharyyas. Now, although so much has been done for Sanskrit and its litera- ture, why is it that its knowledge is confined within so narrow limits ? The explanation is easy enough. In the first place, it is still the hardest of all the languages met with among men, and but few men can make themselves bold enough to try to master it. In the second place, it is the language of a nation which has but little political in- fluence here and none whatsoever in other parts of the globe. As a necessary consequence, it is confined to a few here and still fewer elsewhere. Germany and England; it is but just to mention, are doing much for its culture and advancement. There are at present njany Sanskrit schofers in those countries to whom Sanskrit is greatly indebted for its cultivation. For the above reasons, it is very likely that unless some effectual measure be adopted for the presentation of the many precious things contained in the Sanskrit literature, in a suitable form, they will forever remain quite unknown to most men. Now the question is what is the best means for doing so ? In my humble opinion, English translation is the best ; since the English language is. more widely known in the various parts of the globe, than any other language, and it is likely that, if the things translated are worth ( 3 ) preservation, they may be rc-translated into the languages of other civilised nations. It is not too much to say, that there is scarcely a sacred scripture extant in the Sanskrit language, which can excel the Crimadbhdga,- vata in the treatment of devotional religion and in pointing out the easiest and shortest means of attaining the Final Beatitude. To a Hindu the superiority of the Vedas is unquestionable. The glo- rious Vyasa compiled and arranged them for the good of mankind, but the Vedas are not accessible to all ; their meanings are abstruse and are sealed books to the ^udras, women and others virho are not permitted to study those grand scriptures. To supply us with easier modes for discovering the religious truth, and the means of attaining the real knowledge of secular matters, comprising speculative and contemplative philosophy, and the religious rites and ceremonies to be observed, that illustrious sage has presented to us with his numerous works of no less merit and sanctity. By these the ancient sages were mostly benefited. Vyasa then tried to find out the way for the salvation of persons who are engrossed in secular matters, and who have scarcely time, patience and means enough to devote themselves to the higher course of attaining the true spiritual and secular knowledge. It was with this object in view, that he compiled the great Mahdhhdrata and the seventeen Puranas. Even these modes were found not easy enough, and with the advice of Narada, he composed the Crlmadhhdgavcuta. It is said to be the Kalpaty Crlnivaaa. Tattva-dipika ( d^tJirM* ! ) ^J Kalyaija-raya. (^*!t(|^?i^i^gni^) 30. Commentary by Vitthala. (fif^Rj- 31. Sarartha-darjinI (^T^fx^fi^ \ by Vigvanatha Chakravarttin. (f 45. 46. 47, 46. 61 52. 41. BMgavata-puraijiirkaprabh5(*rnr- q^ < l ) 'l 1 ) by Gii'idhara ( pr(t^ )a descendant of Vallabliacharyya. (■^flT'^4) HanQmad-bliashya.^f^TnSTRr ) Vasana-bhashya. (e||)|J | =|c| cr T|<{1 '< Hti l »i T- 4^^!r*rr) by Pltambara. (^c(|*>i<) 64. Bhagavata-nibandha-yojana (vrtT- c)t)(^.^ aj^^^T' ) by Purushottama. 65. Nibandha-vivriti-prakasa (f^^a?^- ftafinr^rrt) by Vitthala-dlkshlta. 66. Anukramaijika, ( '^ ^thMfit^) ^ Vallabhacharyya. ( of^flp^i^ ) 67. Veda-stuti-vyakhya. (t^^fcT^JT"?!!) 68. Ekadaja-skandha-tatparyya-chan- drika. ( T^^KST^itTcnsi^f'S^ ) 69. Ekadaga-skandha-dlpika-dipana (i?^iK?reir»?^PraTftT?^) by Ea- dhacharaija Gosvamin.. (tt^mioi- 70. Crutyadhyaya-dipika-dlpana (^- ^PT lH i mily BsmSuanda-tlrtha. 109. Bhagavata-pura)}a-bh5v5rtha-dlpi- ka-sanigraha (*lT>RnTnCT^- pjcji i ^m-g ) by Bamananda-tlrtha. 110. Bh5gavata-pur5ija-bh11shaija.(HTT- ^rcfHTntrwpu) 111. Bh5gavata-pur5i}a-maniarl ( VH4|<(<1 - ^< l <)m%lO ) by Ramananda-tlrtha. 112. Bhagavata-pur5i)a-mah5vivaraija. 113. Bhagavata-purSija-sarartha-darsini' (»JI0 ^y Anflpa-narSyapa. ('*l»fq.(H.|4)7 Gaijesa. ^»i^) 123. Bhagavata-jruti-glta. (nnnt^rjf?!- 124. Bbagavata-sanikshepa-vyakhya, 125. Bhagavata-sanigraha. (*Tnnra#T?) 126. Bhagavata-saptahanukramaTjika. 127. Bhagavata-sara ( »l | <|<4i3?:nir) Matsya-puraija. (^J^igrfT) Gauri-tantra. ( ti ('^fCT- f^?lf^nfa^>y Baghunandana. ( b Brake. bh Abhorance. 1 lU Mind. y Yayati. (Sans.) ■X ... r Rail. X ... 1 Lad. X V Vow. ST X ... 9ors' ... Sure. X ... sh Bush. m s Sin. \ ... h Hair. TABLE OF CONTENTS. ( THE ^RIMADBHAQAVATAM BOOK— I. ) THE SAGES' QUESTIONS... ... ... PAGES 1-44. THE SUPREME LORD'S GLORY ... ... „ 45-107. THE MYSTERY OF BIRTHS... ... ... „ 108-160. THE ARRIVAL OF NARADA ... ... „ 161-179. THE PRELIMINARY CONVERSATION OP V Y3SA AND N3RABA,180-207. THE CONVERSATION OF VY ASA AND NARADA ... „ 208-224. THE PUNISHMENT OP ACVATTHAM A... ... „ 225-25a KUNTI'S EULOGY TO K?.ISfiNA ... ... ,. 254-289. YUDHISHTHIRAS ACQUISITION OF KINGDOM ... „ 290-320. KRISHNA'S DEPARTURE FOR DVARAKA ... „ 321-340. KRISHNA'S ENTRANCE INTO DVARAK A 341-365. THE BIRTH OF PARfKSHIT ... ... „ 366-380. THE SPEECH OF NARADA ... ... „ 381-4Q5. THE YUDHISHTHIRA'S QUESTIONS ... ... „ 406-423. THE ASCENSION TO HEAVEN BY YDDHISHTHIRA... „ 424-464. THE CONVERSATION OF DHARMA AND EARTH ... „ 465-487. THE CHASTISEMENT OP KALI ... ... „ 488-50B. THE ACQUISITION OF THE BRAHMAN AS CURSE ... „ 509-534. THE ARRIVAL OF 9UKA ... ... „ 535-556. THE APPENDIX, ... ... I-LXXII THE INDEX TO THE FIRST BOOK ... ... „ LXXV-C LIST OF ILLUSTRATIONS IN S. M. DATTA'S gRiMADBHAGAVATA, BOOK I. NO I. K^ISHljIA ( Frmtispiece ). „ 2. THE NAIMI9A rOEEST-SUTA-C!AUNAKA-OTHERSAGES...Page45. „ 3. VYASA— FAIRIES-CUKA ... ... „ 162. „ 4. YYASA-NAHADA ... .: - - 176. .. 5. ACVATTHAMA— BRAHMASTRA— KBISH^IA— ARJUNA „ 236. „ 6. ACVATTH AM A'S BRAHM ASTRA— UTTARA ( flying from it) „ 258. „ 7. ACVATTHAM A — ( as prisoner hound in rope ) &c.... ... „ 246. ^,B.'SB\B'EM.A.{hjingonthehedofan-ows)SK. ... ... „ 292. „ 9. DH?,ITARASHTRA'S BURNING BODY- GANDHARI ... „ 404. „ 10. DHARMA ( Bull )-PARlKSHIT ( chastising Kali) ... „ 500. „ 11. CAMIKA {throwing serpent ) ... ... ... „ 530. „ 12. TA'RlK&Tin:— (sitting on the banks of the Gang9])Sio 649. NO. 1. S. M. Datta's Grlmadbhigavata J [ From the sketch of M. N. chatterjee. KRISHNA ( as described in the opening verse. ) Let us meditate upon Him from whom are the Creation, &c., of This ( Uni- verse ) by reason of His being present in all &c, ( c. I. v. I. Bk. I. p. 1 ; aud see also Jlva''i gloss, p. 21. ) ERRATA, At page 2, Line 4 from the foot, for "particulars" rmd "particular," n » 22, » 5 „ „ „ „ "lute" „ "flute," » » '7, „ ^ „ „ top „ "ar©" „ "is," „ „ 80, » 10 „ „ foot „ „ » „ n II 88, n 8 » n top „ "authority" „ "authorities." « n ir n ii » i> >« — — Omj^ "of," i> 160, „ 1 „ „ top — _ ^"the"before"»un.'' „ 196, „ 11 „ „ foot — — (mit "L» » ■'•'"» n •" i> » ^""^ — — vimt "1," II 325, „ 11 „ » top or "both the daughters of a fisb are," read "the daughter bom in fish i8>" THE CRiMADBHAGAVATAM.* BOOK I. t CHAPTER I. t Om ( a ) Salutation to the Glorious Vasudeva. ( h ) :et us meditate upon Him from whom are the Crea- tion, &c., ( c ) of This ( Universe ) by reason of His being present in all that is, and absent from all that is not ( 0? ) ; who is Omniscient ; ( who ) shineth by Himself ( e ) ; ( who ) revealed, by ( His ) heart, unto the Primeval Poet (/"), the Veda (g' ) in which ( even ) the learned men become puzzled ; ( Him ) in whom the Three-fold Creation ( A ) is (or appeareth ) real, like the exchange ( apparent transformation, in mirage ) of Light, Water and Earth ; by whose ( inherent ) power. Delusion is always restrained ; ( who is ) Existent ( and ) Pre-eminent ( ^ ). ^• * The Bhagavata comprises Twelve Books, each of which according to Crldhara, represents a trunk. There are three hundred and thirty-five AdhyS,- yas or Chapters -which are called its Branches. The number of verses is estimated to be eighteen thousand, and they are likened to the leaves of a tree. It is considered to be the Kalpa-taru, i. e., the celestial tree that yields the fruition of every wish. The compound word Kaipa-iaru has been translated aa 'Purpose-Tree.' (See notes, Bk. I., c. 1, v. 3.). [the bird's eye view of the gElMADBHAGAVATAM. ] 1. The first Book contains the description of the meeting of Caunaka and other sages with Sflta, the career of Vedavyasa, the narrative regarding the Faqdavas and Farlkshit. 2 THECRIMADBHAGAYATAM. [ Book I. 2. The second Book describes the narrative about Parlkshit and 9uka, the ascertainment ot two roga-srUis, the conversation between Brahman and Narad-x, the different incarnations of the Supreme Being, the defination of the Pura-ras and the object of creation. 3. The third Book narrates the career of Vidura, the meeting of Maitreya with the former, the creation of the Universe and everything tliereof, by Brah- man, and the Samkhya Yoga system by Kapila. 4. The fourth Book deals with the questions about Visarga (special creation) Buecessively describing the particulars of SatI, Dhruva, Prithu and Prachlna- varhi. 5. The fifth Book has reference to the SamsthUna ( primitive formation ) of the society, and comprises the description about the career of Priyavrata and his family pedigree, human being in general and the Hell. 6. The sixth Book mentions about the Paripoahma ( preservation), and gives a sketch of the life of Ajamila, the ascertainment of the progeneration by Daksha, the life of Vritrasura and the creation of the V&ym ( elements ). 7. The seventh Book states about the fruition of the actions of men, and describes the career of Prahlada and the ascertainment of different castes and states of life. 8. The eighth Book contains the narrative as regards the deliverance of Gajendra ( the chief of elephants ), the Manvantara, the churning of the Ocean, the king Bali's wealth and his impri.sonment and the incarnation of the Supreme Being as a fish. 9. The ninth Book gives a description of the clans of Suryya ( sun ) and Chandra (moon ). 10. The tenth Book treats of the Nirodha, narrating the exploits of Krishna in his infancy, childhood, minority and youth in VrindSvana, and his career in Mathura and Dvaraka* 11. The eleventh Book dwells upon the question of salvation, comprising the dialects of Narada with Vasudeva, Dattatreya with Yadu, Krishija with Ud- dhava, and the destruction of the Yadavaa by themselves. 12. The subject matter of the twelfth and the last Book is the question about 'Airaya ( refuge ) comprising the prophecies regarding the Kali-yuga (the present age ), the narrative about the salvation of king Parlkshit, the creation of Veda- c&khds, the asceticism of Markandeya, the Vihhuti ( glory ) of Suryya ( sun ) and the Supreme Lord, and the computation of the different Pur&ncu ( VrikannS/ra- dlya Purana, Pt. 1, Bk. IV, C. 96, v. 5. ). t The word Skandha is used in the text, which means the trunk of a tree. Here, it has been rendered as Book. X Adhyaya means Chapter. It may also be rendered into lecture or lesson. [ THE PARTICITLARS OP OM. ] ( a ) Om. — 1. It is the mystic name of the deity, prefacing all the prayers and most of the writings of the Hindus. A detailed particulars of this word is not uninteresting. According to the Hindu notion, the word was in existence in -the beginning of the world, and is its light all along. The Gruti says, ' That Om shone forth as light, but they received it not, and hid it in darkness." ( Mantra Chapter!.] ■ j THE SAGES' QUESTIONS. S Upaniahad 7—11.). It was first revealed to mankind by Brahman. His son Atharvaqa imparted instruction to Pippalada, Sanatkumara and Angiras. It is said the latter handed it down to Bharadvaja Satyavaha, who communicated it to Angirasa, who, in turn, gave it to Caunaka. ( Weber, A, S. L., p. 158 — 164 ). On enquiring into the works containing disquisition on Om, it will be found that the investigation of the word is principally conducted in the Atharva-cikshU Upanishad. The other Upanishads, such as Ms,'>.dukya, MaitrT, and Tdraka, have also dwelt upon it. To these may be added the Bhashyas by Cankara, the KcLri- kas of Gaudapada and the commentaries of Anandagiri on them. Cciunaha, Pranava and other Upanishads and theological works have also carried on par- tial disquisition on this sacred and mystic word. ( Weber, A. S. L., p. 165. ). [ ORTHOGRAPHICAL DISQUISITIOK. ] 2. Inquiry into the detailed orthographical disquisition of the word is beyond the scope of these notes. It is, therefore, intended to mention only some of the peculiarities on this head. It is called the Varna ( letter ). So Manu calls it in the following passage ; — ' This one letter is the emblem of the Most High'. (II. 83,s«ealso Dr. R. L. Mitra's ChhS/ndogya Upanishad i^. 4.). It is a yuktakshara ( conjunct letter ). Dr. R. L. Mitra observes 'It is true this emblem conveys two sounds, that of and M, nevertheless it is held to be one letter &c.' This is also termed aksharo, ( syllable ). It is used in the sense of a syllable in Katho- panishad and other ancient writings. Manu not only calls it a syllable, but a triliteral monosyllable. (II.,84.). He says'That which passeth not away is declared to be the syllable Om, thence called akshara'. The modern writers also treat it &o. Monier Williams in his Indian Wisdom ( p. 103, note 1 ) says ' Om is a most sacred monosyllable, significant of the Supreme Being.' 3. Omkar likewise indicates the written character. It is the union of two circlets, one being the symbol of one's own divinity and the other that of Brah- ma. It need hardly be said that this character taken by itself is looked upon with high veneration as an emblem of the infinite, and is seen to be marked on the forehead of a devotee in the form of a spot or crescent. ( For details, see Gayatrl Tantra ). 4. The Om, is also a symbol. It is represented by four Vindus (cyphers). These Vindus have different names, and according to the Oayatrl Tantra, they are sup- posed to form the cavities of the heart and mouth of Brahman. It should not be overlooked that these cyphers are differently named in the Vedanta. 6. The image of the god Jagannatha is the best representation of Ow. [ THE ANALYSIS OF OM. ] 6. The Om, looked upon in Orthoepical point of view, comprises a ( I ) Monad, i2 ) Duad, ( 3 ) Triad, ( 4 ) Tetrad, ( 5 ) Pentad, (6 ) Hexad, ( 7 ) Heptad and ( 8 ) Octad, according to the different schools of Oriental thought. ( 1 ). The Vedas and the early theology of the Upanishads understood the 0»ias synonymous with one, and expressive of the Unity of the God-head ( Monier Williams, Hindu Wisdom, p. 41 ). The Mundaha and similar Upa- nishads described the majesty of the one. ( Weber, p. 161 ). 'That One breathed breathless by itself. (Max Mailer's A. S. Lit, p. 560 ). 4 THE CRlMADBHAOAVATAM. [ Book I. ( 2 ). In ancient time the letter of Om, and the figure 1 ( one ) were regarded a pure and simple sound, and used to represent a Monad or Unity. In course of time, however, it was found out to be a Sandhyakshara ( compound letter ), form- ed by the union of a + u=o ( di(, Upanishad. It is the sourse and abode of Parama Jyotis ( the pure ineffable light of the Supreme Being ) that illumes the other spheres. ( We- ber, Ibid., p. 165 ). The worshippers perceive this light in the orb of the sun and in fire. ( 8 ). It is called the Amrita-vindu ( the spot of immortality ). Upanishad of the same name describes it to be the eternal fountain of the iniinity of lives that fills aU animated nature, and is drawn back to it. ( See Weber's A. S. Lit. pp. 69, 154 and 165. ). ( 9 ). Om is styled the Dhyd,na-mndu or the centre of meditation. The DTiyS,- na-vindu Upanishad enjoins the concentration of thoughts to the centre for the attainment of perpetual light and life which flow from it. ( Weber, Ibid., p. 165). ( 10 ). Om is called the Erahma-vindu indicating the position of Brahma. It is described in the Brahma-vindu Upanishad as the receptacle of the Great Being, whose essence fills, pervades and encompasses the whole orbit of the Universe. It is styled in the Tantra as Brahma Mudra. ( Weber, Ibid., pp. 99, 158, 165 ). [ OTHER SIGNIFICATION OF OM. ] 8. Om is derived from av (^jq ) to protect or save with the suffix man ( j^ ) and denotes protection. Dr. E. L. Mitra derives it from the same root, to signify the Most High, according to Manu and GitS,. ( See Mitra's Chhandogya Upani- shad, p. 4 ). The primary meaning of the root Av is to 'save'. 9. The word Om is said to be a word indicative of auspiciousness when used at the beginning. It is an indeclinable word having no inflection of its own in gender, number, case or person and agreeing with a word in its unchanged state. The initial Om was translated as ' Being' denoting as participal noun, and Max MuUer rendered the word as the ' Being of Beings' (A. S. Lit. p. 321). 10. The final Om corresponds, according to Dr. E. L. Mitra, as 'Amen'. 11. The Medinlkosha expounds Omss inchoative particle to mean Upahrama (the beginning of a thing). It answers Athfti of the PwCma and the words now and 6 THE CRIMADBHAQAVATAM. [ Book I then in English. It is synonymous with Idi ( beginning ) in the Chh&ndogya Upaniahad. 12. Om'm also used in the sense indicative of Mangala ( auspioiousuesa and Cubha ( prosperity ). 13. It sometimes signifies a term of salutation. 14. Om, in the sense of invocation, is an absolute monoptote without the power of governing the following word. 15. It is usually termed Pi-av,ava or praise or word of praise, from the root nu ( u^g^^nj ) to laud, a,Q^ in this sense it might mean the glorification of T« Deum. But it is made to signify the object of the verb or the Being that is lauded ; and in this sense it means, 'The Purusha or spirit who is unaffected by works, affections, &c., and having the appellation of Pranava'. ( See Monier Williams' Wisdom of the Hindus, p. 103 ). 16. It is used in a permissive sense both in Vedio and Classic Sanskrit, and expressed in English by the words 'on' 'go on' and the like. 17. It is an injunctive term signifying injunction, order and whatever is enjoined. { Mitra's Chh&ndogya Upanishad, I. 8., p. 8 ). 18. It bears also the sense of assent and consent meaning 'ay', 'aye', 'yea' and 'yes'. 19. It is an interjectional particle expressive of repelling or driving of another from ona like 'Avaimt' in English. 20. It has a ratifying sense expressive of confirmation at the end of hymns and prayers in the Vedic writings and corresponds with the word 'Amen'. [ PECULIAR MEANINGS OF OM. ] 21. The following meanings ara expressive of certain attributes of the Deity and have little or no connection with the etymology of the word : — 22. Om denotes the creative power of God in Cankara's scliolium. 23. Patanjali takes it as denotive of God himself, and others as a denotation of the Supreme God. 24. Om is the verbal symbol of Brahma signifying the Universal Spirit. 25. Greatness of Brahma expressive of the vast magnitude of Brahma is denoted by the word Om. ( Cowell's Maitrl Upaniihad, IV. 4. p. 253 ). 26. '0»t' says the Miinduhya Upanishad, 'is the means ( symbol ) leading to Brahma'. It is known in all the Veddntas as the best means towards the accom- plishment of one's adoration. ( Mitra's Chhandogya Upanishad, p. 5, note ). 27. It signifies immutable, undecayable, imperishab'e, indestructible and immortal. 28. Om, the symbol of God, is said to be the knowable, because every part of its circumference is equidistant from the central observer. It means eternal, be- cause its circular form is the representation of eternity, having neither its be- ginning nor end ; so it is the symbol of infinity, the circle being described by an infinite line. 29. Om comprises the first and last of all things, because everything proceeds from its centre as its source and returns to that centre as its reservoir. 30. It also signifies the first,last and midst of things from its being uttered in the beginning, middle and end of prayers and recitals of sacred hymns according Chaptsr I. ] THE SAGES' QUESTIONS. 7 to the ordinance which says that Om is to be repeated thrice at every recital in the beginning, middle and end. 31. The word Om is used in peculiar and various sense in the Vedas and Ve- danta implying adorable, burden of a song, commanding, assenting and beginning. 32. It is multinominous : — 'Om is Brahma, it is immortal, it is light, it is truthful and a portion of holy light. It is the sun, the truth, the Yajua, devotion, fire, wind and air'. It is the moon, strength, immortality and the means of attaining Brahma. ( Maitrl Upanishad VI. 35 ). 33. Om is 'a being' at large, to be significant of 'all things', and it includes all things. [ THEOLOGICAL MEANING OF OM. ] 34. When this mystic word Om is looked upon on a theological point of view it will be perceived that according to the Monads of the monotheistic creeds the word comprises the following : — Speech or voice; sound and word ; Brahma; fire and its splendour ; light ; lightening ; Brahman light, or pure intelligence ; water ; rasa ( moisture ), flavour, taste, relish and love ; ambrosia ; honey and all sweets ; Udgltha of the Scima- Veda ; breath ; sun ; Supreme Spirit or Uni- versal soul ( Paramdtman ) ; mind, self-consciousness or Ahamkdra of Sarpkhya ; corporeal body ; vehicle ; raft ; arrow ; a bridge. It is adorable. 35. The signification of Duads according to the Dualistic theories may be thus summarised : — A couple ; the couple of the Udgltha and Pranava ; the Brahma with and without the attribute conjointly ; two pronunciations — Svaratl in the Rig-veda and SSvara in the Yajurveda ; two souls — the individual and the undivi- ded or Universal soul ; spirit and matter ; male and female ; the cause and effect, dynamic and energy respectively ; the subtile elements ( SuJcshma-tanmatra ) and the gross elements ( Sthula-hhuta ) ; the two state of soul — knowledge and ignorance; the two states of knowledge — Fyre3T!9I5^»^ I {Brahma-Sutra, c. I., s. 1, v. 5). » f?K'®W: 'a^l^'q^T^ ^^ ^W. 'rfHt^ ^^J (fiigveda SamhitS., 10, 121, 1). Chapter I. ] THE SAGES' QUESTIONS 13 Cru,ti supports this. The verse which is quoted here is : — 'I, being desirous of salvation, have taken refuge unto Him who had created Brahman and gavo Him the Vedas.' * 14. Is it not improbable that being full of knowledge, Brahman had studied the Vedas from another individual ? There is no doubt, it is so. Brahman did not study it, but it was revealed to him by the Supreme Lord and the former, in turn, imparted it to the world, by his intellectual power. Again, the Cctstra said, 'Let that sage be i^leased with me who is the remem- brancer of the sublime CTuti unto the mind of Aja ( Brahman ) and being sent by whom Sarasvatl ( word ) which has His likeness issued forth from the mouth ( of Brahman ). + 15. Last line of the opening verse is expressive of the meaning of the Gayairl. 16. Is it not possible for Brahman to understand the spirit of the Vedas himself without any aid from others ? No. This aocouuts for the statement in the text that even the learned men become infatuated in understanding the meaning of the Vedas. Hence, Brahman's knowledge is a derived one. It is evident then that the Supreme Lord, who is Himself the underived know- ledge, is the cause of the whole creation. For this reason. He is called Existent, and He is all-knowing ; therefore. He is free from the influence of delusion. Hence, that Lord be meditated upon. r Cridhara's opinion as ebgaeds the genuinbness of the Crimadbhagavata AS A Scripture. ] 17. Oridhara is of opinion that the Crimadbhagavata is a sacred book on theo- logy as its opening verse had been commenced with a part of the Odyatr%, which is figuratively called as the mother of the Vedas. Regarding its genuineness as a. Scripture, he cited several texts. The Matsya Purdri'i says, 'The book in which the propagation of religion hath been described, because the Od,yatn hath its in- fluence over it, is called Bhagavata which coutaineth the narrative about the killing of Vritrasura. He, who on the full-moon day of the month of Bhddra, after writing that book, maketh a gift of it with a lion made of gold, gaineth Salvation. It has been described that the book containeth eighteen thousand verses.' X There are numerous descriptions of the Orimadhhagavata in other Puranas. One of which ( Vdmana) runs thus :— 'The learned persons know that to be Crimadbhagavata which containeth eighteen thousand verses consisting of uu-^ arTWI'f TTS' II {Cvetacvatara Upanishad c. VI., v. 18). ftt^TO^: ^ t ^fhirrew: H ^^^ ^^^ 5'^* (^'^=Nigam,a, by which people go; (here) that which leads a man to the way of attaining the four objects of human life — Dharma (religion), Artha (wealth) Kama (enjoyment) and Moksha (salvation). It is expressive of the Vedas collectively. The CHmadbhixgavata is called its fruit. (See, p. 10, note. 9, Bk. I., c. 1, V. 1, ante; also glosses: -C^Jc^Aaros 2, Jlva 4, and Dlpant). ( ) Cuka, the son of Yyasa, the narrator of the Bhagavata. {See Crldhara, 5 and 7, Jlva 8-) ( (^ ) Rasam (wholly juice-)i — {See Gndhara 14, and Jlva 6). (e ) 'Alayam. [even... Beatitude]. — {See Grldka^a 16). [ Cridhara's gloss — V. 3.] 1. It is shown by the preceding verse that the Crlmadbhdgavata is tha greatest of all the treatises on religion. It is now pointed out by this verse that the said treatise is. the fruit or essence. of all the Gdstras, which, have been, enjoined to be followed with reverence. 2. Nigama [Vedas] — comprises the four Vedas. 3. Kalpatarv, [Purpose-Tree]. — As the i\%ania is productive of all kinds of desires, it is called the 'Purpose-Tree.' 4. FaZam [fruit]. — The Cf^madbh&gavata is called the fruit of such a tree. 5. Cuka-Mukhdt Oalitam [that has fallen... Oteia]. — After the deluge Narada brought the Crlmadbh&ga/oata book from, the Heaven, and gave it to Vedavyasa,. who made it over to Cuka from whom it fell on earth, that is to say, was trans- mitted in its en tirity from, one desciple to another, without being in any way contaminated on account of such transmission. Although this verse purports to refer to events already happened, it was in fact relating to incidents which, were to occur on some future day from, the time when the Bhagavata, was first described, as it had enjoined rules to be followed on some future period. 6. Amrita-Drava-Samyutam [ full of ambrosial juice ]. — It is known that the fruit jBAayavato which has fallen on earth from the mouth of Cuka, is vsiy 28 THE CRIMABBHAGAVATAM. [ Book I. sweet to taste. In plain language, the word implies that it is very pleasing to read the Bh&gavata or hear its recitation. 7. Cuka implies sage Cuka. {See ante, c of this note). 8. Amritam [ ambrosia ) — greatest pleasure or happiness. 9. iJrava [juice J. — That greatest pleasure or happiness is called the juice. The Cruti said, 'He is juice. The sentient being feels great happiness by enjoying this juice'. * 10. /Jost'MA [ Ye (men) taste]. — It applies to men who know about or can appreciate taste. H. ^/id'yuM/i [ thoughtful quality] — those who are expert in judging qualities of particular kinds of tastes. 12. Alio [ ah 1 ]. — It is an interjection implying astonishment on account of the Bhagavata falling on earth from the mouth of Cuka and expressive of its being scarce thing in this world. ( See J%va, 5. ) 13. Miihuh ( every moment ) — again and again. 14. Pibata [ drink ]. — How is it possible to drink a fruit ? ( See next ). 15. Rasam [ wholly juice ]. — Therefore, the fruit is called entirely juice without rind or seed ; that is to say, the whole Grlmadhh&gavata is substantial and useful and nothing of it to be left out as useless. Had the word Rasam [ ju.ice ] been used alone, then, there would have been some apprehension that juice, which is spilt, cannot be drunk. Hence, it is used here as a correlative of ' the word — Falam [ fruit ]. — ( See J%va 6 ). 16. Alayam [ even Final Beatitude ]. — The Crlmadhhctgavata is so " very useful that its teachings should not be given up even when an individual reaches the state of salvation. A (y([) means 'that which is iuclvided within the boundary' as well as 'up to which the boundary extends' ; and Liiya (^Hf) means 'salvation.' Hence, Alaya includes the period when man reaches salvation. ( See Bh&gavata, Bk. I., c. 7, v. 10 ). [ JiVA gosvamin's gloss— V. 3. ] 1. ^MftitMA [ thoughtful quality] — those who are the abode of great good. 2. Rasikah [ appreciative of tastes ] — those who are acquainted with the tastes of love regarding this Crlmadbhdgavata. Jlva Gosvamin is of opinion that it also means those who have recollection of the events of the present and past life. 3. Galitam [ fallen on earth ]— descended ; that is to say, the fruit Bliaqa- vata has gradually descended from Baikuntha to this earth. When the word expresses quality of a fruit it signifies its sweetness by reason of its being well riped, but applying this to a Scripture the word refers to the sweetness of the Bhagavata having reference to the appropriateness of the doctrines inculcated in it. ( N. B. — The allusion is to the falling of a ripe fruit from the branch of a tree. It is generally the case that by such falling the fruit becomes destroyed * T^ t ^'.^ TM wm^ ^ra?T*r=ft V{^^ \ (Taimni/a Upankhad, c. II., v. 7). Chapter I. ] THE SAGES' QUESTIONS. 29 whereas the fruit Bhagavata has been handed down to mankind from the highest preceptor to different desoiplea by turns, but it has not been deteriora- ted in any way ). 4. Nigama-Kalpataroh [ of the 'Purpose-Tree' of the Vedas ].— The Vedas have been compared to a tree, whose branches have reached Heaven. The Bhagavata is its fruit, composed of all juice. Men of this nether- world should drinli the juice of the fruit of such a tree. 5. Aho [ Ah ]. — It is an interjection expressive of gain of something which is rarely obtainable. 6. iJasam [ wholly juice ]. — The Bliagavata is not like ordinary fruit con- sisting of rind and seed, but it is of entire juice ; hence the word Basam is appUed here, and it has reference to no other thing. As the Bhagavata relates to the Supreme Lord, so it is needless to say, its juice has the same reference. The absence of rind and seed of the Bhagavata as a fruit of the Kalpatam clearly .establishes that there is nothing useless in that Scripture. 7. Bhagavatam FaXam [ Bhagavata fruit ]. — It is the great fruit of the Vedas as men can attain the salvation by following its doctrines, notwithstand- ing there are other fruits of the Vedas which may lead men to final beautitude. 8. Cuha-taukhat [ from the mouth of Cuka ]. — Cuka is called the eternal parrot who lives on the branch of the 'Purpose-Tree.' His mouth is figuratively said to be full of ambrosia. Therefore, the Bhagavata having been recited .through the mouth of Cuka became sweeter. The Rayacirsha PancJiaratra contains the following : — 'O Brahman, hark Ye about the essence of things which I am briefly describing. The trees are the 'Purpose-Trees' in which place ( Baihuntlia ), ( as well as ) sweet and good-scented things, flowers and things of whatever kind are devoid of parts which are fit for rejection, but are wholly juice. The rind, seed, hardness, &c., and things fit to be rejected are to be known as material and not immaterial. All material things however are entirely full of juice in this place ( Baihuntha ).' Om {a^,'m Naimiia (6 ), the Field of Vishnu ( c ), the Sages, having Caunaka ( (i ) as their first (foremost*, were engaged in performing sacrifice extending over ( many ) thousand years ( e), with a view to attaining Him (/"), who is sung in Heaven and who is shelter or abode of Devotees. 4. {a) Om. — It is used here to imply auspeciousness showing the commence- ment of a Scripture. ( Dlpanl ; see also p. 5 ). ( 6 ) Naimica. — It is the name of the sacred place on the side of the Sarasvatl, whose course has changed with time. The forests of Naimiga has always been regarded as the favorite abode of ancient sages. It was a hermitage in old days and is a place of pilgrimage at present. Its origin is traced by two circumstances. When the word is spelt with palatal sibilant G (?r) i*® origin is explained thus ; — In ancient times Brahman left off a mental wheel at the request 30 THE CRIMADBHAGA VA TA M. [ Book I. of the sages. The wheel rolled on and on, till it came to a spot on the bank of the Sarasvatl where it stopped. Since that time the place, where the circum,- ference of the Brahman's wheel became weak and stopped, is called Nlmica which is another name of Nalmifa. But if the word is spelt with the celebral sibilant Sh (^) its origin is asigned to the fact that the vast BSmaiia force was annihilated •within the twinkling of an eye. It is certain, however, that in both cases the same region is intended. The following description has been given in the Vciyu-Purdna as regards the origin of this holy forest region. Brahman said to the sages, 'I am about to relinquish the wheel which has been created at my pleasure. That country is. fit for religious austerities, where its circumference shall become weak ( that is, where it shall stop)'. Saying this and after making, at his will, a wheel ( as. bright ) as the sun and obeisance to the Great God, the Grandsire relinquished it. The Brahmanas, being pleased and bending down to Brahman, the Lord of the Universe, went to the place where the circumference of the wheel stopped and. since it has got its name Naimica. * The following reference about the Naimica has been made in the YarSJia Ptirctna : — 'After doing this', the Lord said to the sage Gauramukha, 'the army of the demons were destroyed in a moment in this place, hence it has- become known by the name of Naimiea. Verily it is very beneiicial.' t ( c ) Animisha KsJietre [ field of VishiM, ]. — Animisha implies Vishnu, for He is always seeing, there being no twinkling in His eyes. The fjtet, is that it i» always regarded that knowledge is ever present in Him. Cridhara is of opinion that men, generally by shutting their eyes on acoovmt of twinkling, lose the sight of the external world and also its knowledge diiring that time, however short it may be. Such thing, however, cannot be attributed to^ Viahnv,. No- hinderance can be put to His eye-sight by anything or even foi*Mti:) every way and Creyah (%f;) good ; hence the phrase implies entirely beneficial, so much so, that the limit of benefit cannot be exceeded. What is that good ? It is the love towards the Supreme Being producing immense happiness, not the final beatitude of men.because the Bhagavan,the greatest of all beings, can be pleased by such love. Verily ( O ) righteous ( one ), in this Kali age ( a ) men are generally short-lived, indolent, of very short under- standing, full of ill-luck and afilicted ( with diseases and the li ke ). 10- ^ ( a ) Kali age — the fourth age of the world according to the Hindus. It is the . iron age or that of vice. The commencement of the Kali yuga is placed 3, 101 cTs -^^4 5iTfr m^ d '■^ ■—I > :^ I'l i> O" tt. o s., H -t, H W .Ci fd -s w r-» >■ ^ o t?:j CHAPTER II. ( THE SUPREME LORD'S GLORY. ) feing fully pleased at these questions of the Brah- manas, the son of Romaharshana {a) complementing their words (questions), ( 6 ) attempted to say ( describe ) fully. 1- ( a ) Romaharshanl [ son of Romaharshana ]. — Sata is meant here. [ VIQANATHA CHAKRAVARTIN's GLOSS V. 1. ] ( & ) The summary of the six questions put by the sages to Suta is given below : — ( 1. ) Say unto us, what is entirely beneficial to mankind ? ( 2. ) Describe unto us, what is the essence of all the Scriptures ? ( 3. ) What for the Supreme Lord took His birth in Devaki ? ( 4. ) Describe unto us the great deeds of the Supreme Lord when He assumed the forms of Brahman, Rudra, &o. { 5. ) State fully about the incarnation of the Lord Hari. ( 6. ) To whom the religion has taken shelter after Kvishija has retired to His own abode ? The reply to these questions will be found in the Cnitiadblidgavata. [ jIvA gosvamin's gloss. — V. 1. ] ■ The first four questions have been answered in the second chapter, and the reply to the rest will be found in the third chapter of tljis book. Suta said : I bend down to that sage ( a ), who did not approach his spiritual preceptor to be vested with the holy thread ( & ), who had renounced all Acts ( c ), and entirely gone ( to the forest, renouncing the world ) { d ), who had entered into the heart of all beings ( e ), and whom Dvaipayana (/"), being depressed on account of his absence {g ), called out as 'son' {h ) and when so called, then ( i ), the trees, being like Cuka ( _; ), had answered him {k){ Vyasa ). 2. (as) Munimdnatosmi [ I sage ] — See, Cridhara, 11. (6) Amipetam [viho thread ]j, „ „ 3. 46 THE CRIMADBHAGAVATAM. [ Book L (c) ApetaKrityaim, \^w\xo... Acts'] — See Crldhara, 4, {d) /Vawo/antoMi [ entirely world] „ 2. (e) Sarvabhuta-Hi-idayam\^vih.o...h6Yags'\ „ 12 ; and J?ya,3. ( / ) DvaipSiyanah [ fqi^sf; ]. — It is another name of Vyasa, the author or compiler of the Vedas, MaJmbhS/rata and Pwdnas. He is- called the island-born j the place of his nativity being a small island in the Ganges. ( See after note k. ) (g) Viraha Katarah I depreased siba&nce ]—See Cridhara, 5. ( A ) Putreti Ajuhava [ called out as 'son' ] „ „ „ 6; and 7. ( i ) Tada, [ then ] „ „ „ 8. {j) yajiTOayatoya [ the trees Cuka J „ „ „ Q a,\\di J^iva %. {k) Abhineduh [ had answered ] „ „ „ 10 [ BIRTH AND EARLY LIFE OF DVAIPAfANAH. ] He was a great Brahmaija sage who lived in the forest, and by a long course' of religious penances had become emaciated and hideous in appearance. He is- described as the son of Parasara and a fish-girl named Matsya, who was employed as a ferry-woman in an island, in the Ganges, in Eastern Bengal, adjacent to the places where the river Brahmaputra flows. His original name was Kruhna- deaipAyana, but having become famous as the compiler of the Mahdbhdrata and the Vedas, he is generally known by the name of Vydsa or the 'arranger". Among, all the Brahmaija sages of antiquity famous for their learning, their austerities,, and their miracles, few can be compared with Vyasa. [ THE ANCESTOR OP THE KAURAVAS AND PANDA VAS. J The following legend is related to show that he was the direct ancestor of Kauravas and Pajjdavas who fought in the great war. After the death of Raja Vichitra Virya his widows were filled with sorrow, because they had no son to perpetuate the race of Bharata. According to the custom then prevailing that when a man died without issue, his brother or near kinsman should marry or beget child on his widows. Satyavati the deceased king's chief consort, there- fore, applied to Bhishma, who refused on account of his vow. She then requested! the sage Vyasa to take his place. He proceeded to the palace of Hastinapura and fulfilled the wishes of the queen ; but his presence filled the widows with terror. She first shut hsr eyes when she beheld him, and she gave birth to a blind child who was named Dhritarashtra ; and the second widow became so white with fear that she gave birth to a son who was pale and named Pandu. Then Satyavati requested Vyasa to become father of a third son who should be without blemish ; the first widow would not go to him, but arrayed her maid- servant in garments of her own, and sent her to the sage in her stead ; and the servant gave birth to a third son who was named Vidura. Thus were born three- sons of the royal house at Hastinapura. [ THE BARtT ARRANGERS OP THE VEDAS. ] It is said the Vedas have been arranged twenty-eight times. Tlie arrangers of the Vedas are called Vydsas. Krishnadaipayana is the twenty-eighth Vyasa, The following list of the arrangers of Vedas will be found inthe PUranas : — Chapter II. ] TBE SUPREME LORD'S GLORY. 47 Twenty-eight times had the Vedas been arranged by the great sages, in the Vaivasvaiamanvantara in the JDvUpara age ; and, consequently, eight and twenty Vyasas have passed away ; by whom, in their respective periods the Veda has been divided into four. In the first Dvapara age, the distribution was made by Svayambhu ( Brahman ) himself ; the second, the arranger of the Veda ( Vedavyasa ) was Prajapati or Manu ; in the third, Uganaa ; in the fourth, BrihaspatI ; in the fifth, Savitrl ; in the sixth, Mjityu ( death, or Yama ) ; in the seventh, Indra ; in the eighth, Va9i8htha ; in the ninth, Saravata ; in the tenth, Tridhaman ; in the eleventh, Trivrishan ; in the twelfth, BharadvSja ; in the thirteenth, Antarlksha ; in the fourteenth, Veprivan ; in the fifteenth, Tiayyaruna ; in the sixteenth, Dhananjaya ; in the seventeenth, Kritanjaya ; in the eighteenth, IJinajaya ; in the nineteenth BharadvSja ; in the twentieth Gautama ; in the twenty-first, Uttama, also called Haryatman ; in the twenty- second. Vena, who is likewise named RajaQravas ; in the twenty-third Sanma- sushmfiyana, also Trinabindu ; in the twenty-fourth, Kiksha, the descendant of Bhi-igu, who is also known by the name of Valmikl ; in the twenty- fifth, my father, Cakti was the Vyasa ; I was the Vyasa of the twenty-sixth Dvapara and was succeeded by Jatukarija. [ THE AOrUAIi VTASA. ] The VySsa of the twenty-eighth, who followed him, was Krishnadaip&yana. These are the twenty eight elder Vyasas by whom, in the preceding Dvapara ages, the Veda has been divided into four. In the next Dvapara, Drauiii ( the son of Drofla ) will be the Vyasa, when my son the s age Krishnadaipayana who is actual Vyasa, shall cease to be ( in that character ), ( See also Kurma and Vviyu Fw&nas )• [ Cridhaea's Gloss — V. 2. ] 1. This as well as the two subsequent verses are expressive of jtalatation at the beginning of the work ; Siita complementing bis own preceptor Cuka by saying: 2. Pravrajintam [entirely world]. — ^Who has renounced the worldly matter and become a mendicant by going to the forest. 3. Anupetam [-who thread]. — ^Who has not gone to a person and asked him — 'Invest me with the holy thread'. It may be interpreted in another way — ■who has not gone to another person, that is to say, alone. 4. Apeta-Krityam [who Acts] — ^free from duties. ( Acts refer to the duties of observing daily and casual ceremonies ). 5. Viraha-katarah [depressed absence] — depressed on account of the absence of or separation from Vyasa's.son, Cuka. 6. Putreti [ as 'son' ] — 'O son'. 7. AjuMva [ called out ].— It means calling very loudly. 8. Tadd [ then ] — at that time. 9. TanmayatayS, [ the trees Cuka ]— also the trees being like Cuka. 10. Abhineduh [ had answered ]— replied. It is said with a view to avoid his father's afiection, Cuka replied to the call of his father through the trees without disclosing himself. 48 THE ORIMADBHA OA VA TA M. [ Book I. 11. Mwiimanatosmi [ I sage]— here the salutation refers to ^uka. 12. SarvabhUta-Hnddyam [who beings]. — How did he become trees? The answer is given by the use of this phrase. It is said that the contemplative meditation of Ouka was so very powerful that by its strength he could enter the heart of every being. [ JIVA gosvamin's gloss — V. 2. ] 1. In the commencement of the work, Sflta is complementing his preceptor by describing his high qualities in this and the subsequent verse. 2. The word^ani (whom), and Tat in the word Tanmayataya (trees ^uka) in the text, indicate that Cuka and his soul are one and the same thing which implies the Supreme soul, because by the strength of his contemplative medi- tation there was no distinction between his soul and the Supreme Lord. The reply, which the trees gave in answer to Vyasa's call, was, in fact, the reply of the Supreme Lord on behalf of Cuka, through the trees. It is explained in another way, Cuka not only gained the affection of his father, but trees also loved him. It is on account of this love for Cuka that even the trees replied to Vyasa's enquiry about his son. All these show the Cuka's greatness as a devotee. 3. Sarvdbhuta-Hridayam [who beings] — Jiva Gosvamin explains this as 'upon whom the heart of all beings is placed.' I seek refuge in the son of Vyasa ( a ), the preceptor of sages, who had, on account of his kindness ( & ), towards the worldly beings, who are willing to be relieved from the deep darkness (of the world ), narrated (c) the unparalled ( only ) secret amongst the Puranas ( c? ), ( which is ) full of its own glory ( e ), the lamp of the spiritual truth (/ )and the essence of all the Crutis. (g) ^• ( d ) Vydsas'&nwm [ son of Vyasa ] — Cuka. ( 6 ) Karwnaya, [ on kindness ] — See Jlva, Q. ( c ) Jha I had narrated ] „ „ „ 3. ( d ) Purana-Ouhyam [ secret amongst the Puranas ] — See Jiva, 2. (e) Svanubh&vam [ tnW glory] — See Jiva, 4. (/) Adhyatma-dlpam [ the lamp of spiritual truth ] — See JXva 5. ( 9 ) Cruti [ ^Jfff from Cm (^) to hear, hence, the hearing, or that which is heard ] — ia in Saipskrit literature, the technical term for all those works which are considered to have been revealed by a deity. It applies, therefore, properly speaking, only to the Mantra and Brahmana portion of the Vedas ; but at a later period, it is applied likewise, if not especially, to Upanishads. It means reve- lation, as distinguished from Smriti, tradition. The "distinction" says. Max MuUer between Cruti, ( revelation ), and Smriti ( tradition ) is a point of vital importance for the whole Brahmaijic system, and will be found significant in a historical point of view. The distinction between Cruti and Smriti, revelation and tradition had been established by the Brahmanas previous to the rise of Chapter II. ] THE SUPREME LORD'S GLORY. 49 Buddhism, or, at all events, previous to the time when tTie Sutra style began to be adopted in Indian literature. There existed, previous to the Sutra period, a body of literary works propagated by oral tradition, which formed the basis of all later writings on sacred subjects, and which by the Brahmaijas was believed to be of divine origin. The idea expressed by the word Oru (7^) to hear, i. e., to receive by inspiration, is known in the Brahmaijas. (Max MuUer's Ancient Samshrit Literature, p. 107 ). [ JiVA gosvamin's gloss— V. 3. ] 1. ^uka renounced this world inclusive of his venerable father's affection on account of his being too much influenced by the narrative of Krishna in the Crttnadbhaganata, became a great thinker and recited the Grlinadbhagavata for the benefit of humanity. 2. Pura-m-Ouhyam [ secret amongst the Pw^nois ].— The CrlmadhMgavata. is meant here. 3. 'Ahu [ had narrated ] — declared, or said. 4. SvanubJiavam [ full glory ]. — This is expressive of the uncommon glory of the Crlmadbhagavata. 5. Adhyatmadi-pam [ the lamp of spiritual truth ].— That which enlightens mankind with th§ great deeds of Lord Eari. 6. Raninaya [on kindness ].—Wliy the (7rjOTad'6M5'OTdi;a was narrated by Cuka, although he had renounced the world altogether 2 It was on account of his kindness towards men of this world who are anxious to dispel ignorance from their mind. This kindness is also expressive of good nature which was generated in him on account of his profound knowledge of the great deeds of the Supreme Lord. After bending down to Narayana ( a ), and also to Nara ( 6 ), the best of beings ( c ) and also to the God- dess of Learning {_ d), and also to Vyasa, then the Jaya ( e ) should be uttered (/). ^■ (a) NArciyana. — It ia a compound word consisting of Ns,ra (•TK) and Ayana ^■sr^iT) ; NSLrd, — water ; (that which has been created by the prime Lord) Ayana — refuge ; here it implies 'He whose refuge was on water in the beginning of the creation.' According to the Hindu mythology the Supreme Lord first created water, over which He reposed Himself. Narayana is another name of Yislinu, but specially considered as the deity who was before all world. ( 6 ) Nara. — The eternal. He is an incarnation of Vishnu. He is said to have been begotten by Dharma on Mtirti, the daughter of Daksha. It is said, the Stipreme Lord descended on earth as the sages — Nara and Nard,yana, and in that capacity observed devout austerities. The Kalki Purdna has a different description : — Mahadeva assumed the form of an elephant and cut assunder by his tusk the body of Vishnu into two parts, when the latter alighted on earth as Ni-isimha ( man incorporated with lion ). The parts representing man and 7 so TUE CRIMABBHAGA VA TA M. [ Booit I. lion became the sages Nara and Ncirdyma respectively. They were the great sages of that name, endued with great spiritual and intellectual powers, represent-- ing Janskrdana ( Kyishija ). Nara and NcLra,yam represent Hrishikeea ( Krishna ) and Dhananjaya ( Arjuna ). ( See Cridhara, 2 ; and Jlva, 1. ) ( c ) Narottamam [ the best of beings ].— This is rendered as adjective to Nara. ( See Vicvanatha^s gloss ). ( d ) Sarasvatlm [ the Goddess of Learning ]. — 'The goddess of wisdom, know- ledge, science, art, learning and eloquence, the patroness of music and inventress of the Saniskrit language and Devanagara letters. [ IN THE VEDAS. ] 1. She is a goddess of some, though not of very great, importance, in the Rita Veda. As observed by Yaska, she is celebrated both as a river and a deity. She was, no doubt, primarily a river-deity, as her name, 'the Watery', clearly denotes, and in this capacity she is celebrated in a few separate passages. Allusion is made in the hymns and in the Brdhmanas to sacrifices performed on the banks of this river, and the adjoining Dhrishadvait ; and she in partictllar, seems to have been associated with the reputation for sanctity which was ascribed to the whole region, called BrahmMvarta lying between those two small streams^ and situated immediately to the westward of YamunO,. The SarasvatI thus appears to have been to the early Hindus what the Ganges* ( which is only twice named in the iJtA Fecial ) became to their descendants. When the river had acquired a divine character, it was quite natural that she should be regarded as the patroness of the ceremonies which were celebrated on the margin of her holy waters, and that her direction and blessing should be invoked as essential to their proper performance and success. The connection into which she was thus brought with sacred rites may have led to the further step of imagining her to have an influence on the composition of the hymns which formed so important a part of the proceedings, and of identifying her with V&ch, the goddess of speech. SarasvatI is frequently invited to the sacrifices along with other goddesses — Rs,, MaM, BharatI, who, however, were not, like her, river- nympha, but personification of some department of religious worship or sacred science. [ HER 0RI8INAL CHARATOEE AS A RIVER PRESERVED. ] 2. In many of the passages where SarasvatI is celebrated, her original charac- ter is distinctly preserved. Thus in two places she is mentioned along wiih rivers or fertilising waters. She is spoken of as having seven sisters, as one of seven rivers, and as the mother of streams. In another place she is said to pour on her fertilising waters to surpass all other rivers, and to flow pure from the mountains to the sea. She is called the best of mothers of rivers and of goddesses. [ IN THE LATER MYTHOLOGT. ] 3. In the later mythology, as is well known, SarasvatI was identified with V&ch, and became, under different names, the spouse of Brahman, and the goddess of wisdom and eloquence, and is invoked as a Muse. In the Ma/idbhUrata »ke Chapter II. ] THE SUPREME LORD'S GLORY. 51 is called the mother of the Vedae. In the Canti Parvom, it is related that when Brahmarshis were performing austerities, prior to the creation of the Universe, •a voice derived from Brahman entered into the ears of them all ; the celestial Sarasvati was then produced from the Heavens.' Monier Williams' 0. S. T., w.. 337—343 ). [ AS A WIFE OF VISHNU AND BRAHMAN. ] 4. The Vaishnavas of Bengal have a popular legend, says Professor Wilson,, that she was the wife of Vishn'a as were also Lakshmi and Ganga. The ladies disagreed ; SarasvatI like the other prototype of learned ladies, Minerva, being something of a termagant, and Vishnu, finding that one wife which a god could manage, transferred SarasvatI to Brahman, and Ganga to Civa, and contented himself with Lakshmi alone. It is worthy of remark that SarasvatI is represent- ed as of a white color, without any superfluity of limbs, and not unfrequently of a graceful figure, wearing a slender crescent on her brow and sitting on a. lotus. ( Wilson, VOL. II., pp. 187—8 ). [^ HER MATTERS EERSONAL. ], 5. Another acco-unt has the following : — She is represented as a young femate' of fair complexion with four arms and hands. In one of the two right hands she holds a flower, which she offers to her husband, by whose side she is continually standing, and in the other a book of palm leaves, indicating that she is fond of learning, and imparts knowledge to those who stiidy. In one of her two left- hands she holds a string of pearls called Civam&lS, which serves her as a rosary, and in the other Daman, or small drum. An annual festival is celebrated in her honor. She dwells 'among men, but her special abode is Brahmaloka with Brahman, her husband. * There is a river of the same name. It rises in the mountains north-west of Delhi. SarasvatI means flowing. It was also the n'ame of one of the daughters of Daksha who was married to Dharma. (e) Jayam \^[^■^\. — That by which the sentient beings conquer th« world ( worldly matters ) is called Jaya. It includes the following : — The eighteen, PurS,nas, RdTn&yana; Mahahharata, Civa Dharma and Vishnu Dharama. t (/) f/cJfj-ayei [ should be uttered ] — See Crldhara, 1. [ CrIdhara's gloss — V. 4. ] 1. Udirayet [should be uttered].— Having uttered himself, Cuka taught other readers of Puranas that they ought to pronounce this verse at th4. beginning of reading or reciting the Cdstras. 2. Naram,. — Incarnation of Nar5,yana: ^l^WT^ft'^Jpf cftT^' 't^fV^ *f^ II ( Nihandha. ) 52 THE CRIMADBHAGAVATAM. [ Book I. [ jiVA (josvamin's gloss — V. 4. ] 1. Nara and NarS,ya'!.a are the presiding deities of the CTlmidbhS^avata. Nora implies Krishna. Goddess of learning is its power ; and Vyiisa is its Bislii ; that is to say, the saint hy whom it has been remembered and recited. The Pranava is its seed. The metre of the GrlmadbhUgaviita is Oayatrl, as it is commenced by Oayatrl. All these deities and incarnations are adorable. (0) sages, I have been well asked by thee about the benefit of mankind, because the appropriate questions regarding Krishna have been asked, by which the soul be- comes well pacified. ^• That is the best religion ( a ) for men, from which is generated the devotion for Adhohshaja ( h ) which does not seek for good result ( c ) and is unsmitten ( by any impediment ) [d) and by which the soul of the worshippers become fully pacified. ^■ ( ct ) Para-Dharma [ best religion ] — See CrldJiara, 2. ( & ) Adhokshaja [■^nj^-sjoj]. — This is a compound word. Adhah (^n?:) beneath, subdued, cast down, censured, &o. Alcsha ['W^) an organ of sense ; Ja (gf) ( who is) produced ; Akshaja (^^^si) means the knowledge produced by the senses, hence Adhohshaja signifies 'He who has subdued or cast down the knowledge derived from the senses,' that is to say, 'He who is not a subject to the organs of senses.' In short, 'He who cannot be seen or felt by the organ of senses'. It is a name of Vishnu. (c) jlAaito^! [ which result] — See Crldhara, 3. (d) Apratihata \_vinaTmiteia impediment] — See Grldhara, 4. [ CeIdhara's gloss — V. 6. ] 1. The first question put by the sages in verse ( 9 ) of the last chapter is answered by this one. 2. Para-Dharma [ best religion ]. — The sum and substance of this verse is, that religion is of two kinds with reference to its stimulus and cessation. The religion which has salvation, &c., as its object is called Apara, and that which engenders devotion to Krishija is called Para-Dharma. The latter is most essential to mankind. ( See notes Bk. 1, c. 2, v. 8. ) 3. Ahaitwkl [which result].— ffetu (-^g) desire for result; with the prefix A ;it means that ( devotion to Lord Hari ) which does not hanker after reward in return. 4. ApratihatS, [ Unsmitten impediment ]. — Not overpowered by .diffi- cultie«, Chapter II. ] THE S U PILE ME LORD'S GL OEY. 53 Means constituted by Devotion ( a ), which has relation to the glorious Vasudeva ( b ), quickly ( c ) generates moral apathy ( c?), and the knowledge (e) which is not discoursive (/). '^• ( a ) Bhalcti-Yogah [ means of Devotion ]. — Yogah ordinarily implies union. The sense here is that of 'door or means.' Hence Bhakti- Yogah implies 'the door, or means constituted by Devotion.' ( 6 ) V&sudeva^ [t(|y^e(]. — A name of Vishnu ; it means, says the Vishnu Pur&v.a that 'all beings abide in that Supreme Being, and that He abideth in all beings.' The form or sensible type of Vasudeva is here considered to be the mono- syllable Om, and, which is one with the three mystical words Bhuh, Bhmak, Svah and with the Vedas ; consequently the Vy&hritis and the Vedas are also forms of Vasudeva, diversified as to their tjrpical character, but essentially one and the Same. ( Wilson ; see also, p. 9(6) ante ). ( c ) Acu [ quickly ] — See Jlva, 4. {d) Vair&jnam [ moral apathy ]. — Subjection of appetite and passions ; or absence of worldly desires. ( e ) Jnlknam [ knowledge ] — See Jiva, 2. (/) Ahaitukam [ not discoursive ] — Crldhara, 2 ; and Jl,va, 3. [ CrIdhara's gloss — V. 7. ] 1. The Brahmanas acquire the knowledge of the Supreme Lord by the performance of sacrifices, making gift, and following asceticism. * How then religion can be looked upon as the effect of devotion ? Because religion generates knowledge through devotion. The present verse inculcates this truth. 2. Ahaitukam [ not discoursive ] — free from useless argument j or what has been derived from the Upanishads. [ jIvA gosvamin's gloss— V. 7. ] 1. The object of this verse is to show that when devotion is generated in the Supreme Lord, the desire for hearing about the Lord's glorious acts, and other means which leads to devotion, engender as a matter of course. 2. Jn&nam [ knowledge J. — The knowledge of god is created in 'him who hath unflinching devotion to the Supreme Lord', and then follows the moral apathy or renunciation. 3. Ahaituham [ not discoursive ] — not subject to dry argument, or that which relates the Upanishads. 4. 3*; M [ quickly ] — as soon as C^rtwarfJA^awato is heard, the knowledge as described in the text, is generated. qTti^ ' ( Tftt I '^Ig^ ^ « fttli»j< j Vadanti [ call ] — ,, „ 1 ; „ 1. ( c ) JnS,na [ knowledge ] — — — — » 3. (d) Advayam [ of non-duality 1- Grldhara 3 ; and Jiva, 4. ( o-d) Yajjn&namadvayam [ which non-duality ]. — It will be interesting to mention here in detail the doctrines of the Adv&itavddins ( non-dualists ) on this subject. Chapter II.] THE SUPREME LORD'S GLOEY. 59 [ THE ADVAITA DOCTRINE. ] 1. The Admita (^%^') is the name of a school of philosophy and [theology, established by C<^mhardchciri/i/a, founder of the monastarium of Cringeri, near the Tumbudra river. The system regards the supreme spirit and the human spirit as one, in degradation through ignorance, and re-absorbed on obtaining true wis- dom. It regards the world as an illusion ; all external objects as different forms of the one deity, besides whom, there exists nothing else. As gold is one, though in various forms, as money, earrings and other ornaments, so the one sole existent deity is found in all the various forms that appear to exist around men. The VedSnia Bhdshya, which considered all existing beings and things to be an evolution of deity, and the deity in and throughout all beings and things, was, by Cankaracharyya, drawn out to the full consequence ; which is, that the soul of man is a part of deity, not different, the body is a temporary prison, on its decease the soul flows into deity, as air in a closed earthen vessel, when this is broken, flows into the common atmosphere. It does not, however, appear that the idea of deity on this- system philosophically includes personality ; but means the supreme universe. It leans towards the female energy system- ; of matter ( or nature ) being the greatest spontaneous mother. Cankaracharyya discoursed freely of Civa and Pdrvcal, and wrote hymns to both ; maintaining, besides, the oneness oi Brahman, Vishnu and Civa.^ ( See Cowell and Gough's Sarva-Darcana- SamgraJut ; and Garrets ) 2. The followers of Advaita doctrine say there cannot be two kinds of know- ledge. The doctrine is thus explained. The Jlva ( sentient being ) has no other condition in this world, but only three, namely : — wakefulness, dream and sound sleep. Therefore, knowledge must exist within this circle of conditions. It is now to be examined, whether dissimilarity of knowledge under different circum- stances, can be- considered as unity of knowledge. In considering, first, about knowledge during the state of wakefulness it is obvioua that such knowledge is derived from external objects such as, water-pot, picture, &c. But, if the idea of these objects is removed from, the mind, there remains nothing but knowledge. It is evident that there cannot be- dissimilarity in the same thing ; therefore, knowledge can not be distinguished from itself. Whatever apparent difference is observed, in a wakeful state, regarding knowledge derived from various external objects, it is simply imaginary. Knowledge stripped of its objects is an undivided whole, hence, such knowledge is 'one without a second'. Similarly, the know- ledge during dream is also 'without duality'. It is true, the objects of such knowledge, for instance, the houses, roads, fields, &c., are different ; but when the idea of these objects is removed from the mind, there remains only know- ledge. No difference can be conceived in this knowledge, when it stands by itself, hence, in this case too the knowledge is one, but its objects are only different. The knowledge in sound sleep is also one and the same. The identical reasoning is applicable to prove that this kind of knowledge is also one. Now, it may be asked, is it possible that there should be knowledge when one is in sound sleep ? The followers of the Admaita doctrine would answer this question in the affirmative, They say ihat when man wakes from a deep 60 THE CRIMADBHAGA VAT A M. [ Book I. sleep, he naturally feels that he has enjoyed the sleep pretty well and that he was unconcious of what happened during the deep sleep. It is impossible for a man to remember a thing which he has not perceived or felt. Therefore, it must be admitted that human being possesses knowledge even in a sound sleep, when he remembers after a sleep of what happened during the sleep. The followers of the Advaita doctrine also affirm that knowledge is eternal. 3. This doctrine of non-dual knowledge is an unanswerable reply to the KsUmhamjnana doctrine of the Buddhists. The details of the Bauddha doctrines and their refutation are given as follow ;— t THE LEADING COCJlEINES OF BUDDHISM, j 4. Although the followers Of Buddha are generally divided into four sects, namely, the Saum-Mihcm (representationists), the Vaihlmhikas (presentationists), the /bya-cAs^os (subjective idealists) and the Madhyamikas (nihilists), yet their chief doctrines are three :-The SarvastitmvOda or Kshanikavada (the doctrine of momentariness \ the VymnmMa ( the doctrine of sensation ) and ^^^ ~" " =.?.(. I tli§ (J'^ctrine of voidness ), ,J1 Z'Ma.i:myo.v«^- V : • • J« a?S9ribed as follows in the FiVefe- 5. The system of the Buddhlsw w ■^'^OnhT BaxMlm, Sugata ( Buddha ) is the deity, and tfe uiaiverse is momen- tarily fluxional ; i The following foUr principles, in order, are to be known by the name of the noble truths : — Pain, the inner seats, aM from them ah aggregate is held; And the path ( method ) ; of All dhiSlet the explication be heard in order. Pain, and the Skandhas of the embodied one, which are declared to- be five, — Sensation, consciousness, name, impression and form. The five organs of sense, the five objects of sense, sound and the rest^ the common sensory. And ( the intellect ) the abode of merit — these are the twelve inner seats. This should be the comiDlement of desire and so forth, when it arises in the heart of man. Under the name of soul's own nature, it should be the aggregate. The fised idea that all impressions are momentary. This is to be known as the path, and is also styled emancipation. Fiu'ther more, there are two instruments of science, perception and inference. The Bauddhas are well-known to be divided into four sects, the Vaimshikas and the rest. The Vaibliashihas highly esteem an object concomitant to the cognition ; The Sautrdntika allows no external object apprehensible by perception ; The Yogachara admits only intellect accompanied with forms ; The Mcldhyamilcas hold mere consciousness self-subsistent. All the four ( sects of ) Bauddhas proclaim the same emancipation, Arising from the extirpation of desire, &c., the stream of cognitions and impretisious. Chapter II. ] TEE SUFREME LORD'S GLORY. 61 The skin garment, the water-pot, the tonsure, the rags, the single meal in the forenoon. The congregation, and the red vesture are adopted by the Bauddha mendi" cants. * ( See Cowell and Gough's Sarva-Darcana-Samgraha, pp. 34 — 35 ). 6. The following particulars are given of the principal doctrines : — ( 1. ) The Kshanikavada ( i^Pl|^'t [ <^ }. — The main features of this doctrine are that all things in this world are momentaiy. Whatever thing is destroyed, im- mediately after another identical one is created and Vice Versa. In this way, the everchanging course of this world appears unchangeable. It is like a stream of water in which the water is always changing, yet it appears as if the 'same water" is passing through the bed of the river, although in fact, it is not so. Similarly, all things in this world by nature, are liable to annihilation. But as after the the destruction of one thing another identical one is created, it is conceived to be the same thing, without any distinction. This conception of identity does not signify the 'oneness' of things. But it means only similarity. Other instance may be cited, such as hairs, being clipped, or the nails being cut, grow again, and appear like those of the same kind as pre-existed. It is also urged that all existing objects are liable to destruction and are momentary. Thus, for example, the clouds are existing objects, yet they change often. The spirit is an existing object, hence, it is momentary. It takes buth and dies momentarily. In subsequent birth, the spirit suflfers misery or enjoys hannir^--^ auuOi-uiug io ihe merits and demerits of its previous birth. According to this doctrine there must be succession and simultaneity and no medium ia possible between them. ( 2. ) The Vijiianavada (f^^r^^T^).— According to the view of the Sensationa- list section of the Bauddhas, there is nothing in this world besides the sensation. "Whatever is seen, heard, or enjoyed, is the effect of a particular state of human mind and the ultimate result of sensation. It is impossible to conceive that there should be anything without the existence of sensation. If there is a thing, it must be the object of some sort of sensation. As long as objects can ■grra K^Pjct l jr^qf^ i N i ^Ji ^Tfl)^ I ^^^ ^f^ ^^^ "f^ 'f'^'"' ^'- " ^n^nfraM-^'ftT^mT^RT-'^-'ERRT I '^g'JjfHft ^^5T^ ^fwt^ iratf^ II 62 THE CRIMADBHAQAVATAM. [ Book I. be seen or felt by the aensea their existence can be ascertained, but it is im- possible to conceive their existence either before or after the perception of sen- sations. The conception of things without that of sensations is as impossible as the realization of the idea that flower can grow in the firmament or that the tortoise can have hair on its body. Nothing is true except sensation which is always momentary, it is being destroyed and created momentarily. It may be apprepended by some that as all sensations are dependent upon things, there can be a sensation, only when there is a thing, otherwise not. They would ask, if there was no external object in this world, how could they realize the idea of houses, water-pots and pictures, &c. ? There is no such fear ; the reason being, that man in a dream considers himself a king, enjoying all the riches and powers ; if he is a millionaire he thinks himself a beggar ; and sometimes he enjoys immense happiness which it is impossible for him to think even when he is awake. In short, there is no reality in those things which man sees, feels, or enjoys in a dream, such things are only the effects of particular state of human mind. Similarly, whatever is felt by the sensation is not a separate object but a mere effect of the action of human mind, hence there is nothing in existence beyond the sensation. But the sensations are changing every moment. They are not eternal, but their courses are so. According to the Sensationalists the momentary sensation is called the soul. Putting an end to the course of soul is termed the Mukti ( annihilation ). ( 3. _) The Sarva-cuni/avMa (^=rw5JTr^). — The followers of this doctrine ad- vocate that whatever they see, hear or feel, &o., are all void, that is to say, there was and will be nothing in existence in this world. Therefore, whatever exists at present is also void. As after a lamp being extinguished nothing remains,, so after annihilation of things there will be nothing. After a mature thinking, it can be easily seen that there was nothing in this world and nothing will remain here, hence it should be inferred that there is nothing at present, for instance, the object seen in a state of dream which has no existence either before or after the dream, as well as whatever is felt during the dream is a mere noninty. The real state of the world is void and empty when all desires will be satisfied after deep meditation ; the soul will be extinguished like a lamp and nothing will remain behind. This is called the MuJcti ( annihilation ). [ THE REFDTATION OF THE BAUDDHA DOCTRINES. J 7. No doubt the doctrines of the different sections of the Buddhistsdiffer from each other, yet only one sort of argument is necessary to refute all of them. Some of the followers of Bauddha allege, as stated before, that all external ob- jects are always momentary, that is to say, the creation of a thing is momen- tarily succeeded by destruction of it. This fallacious doctrine cannot stand the test of even a superficial examination. It can be likened to a bund of sand which can hardly withstand the course of a stream of substantial and opposite arguments. If every thing is momentary then how is it possible to conceive the idea that the human body can be created ? The reason being that the object Chapter II. ] THE SUPREME LORD'S GLORY. GS of the creation of the human body is the enjoyment of bliss or endurance of tor- ment according to the good or bad actions of men. But if the soul exists for a moment only, then how is it possible for it to enjoy happiness and suffer misery in this world for its actions ? The pious soul cannot enjoy the reward of its virtuous actions by reason of momentariness. It is something like inflicting punishment to A for the murderous act of B. No one will question the accu- racy of the statement that he who performs an act whether good or bad must be held responsible, otherwise it comes to this, that he who deserves is not rewarded for his virtuous deeds, but he is punished for the bad acts of others. Will any one support such an absurd reasoning ? As it is impossible to create the human body for the enjoyment of sensational spirit, so this world cannot be created for its enjoyment. The reason being, the sensational spirit which per- forms the action, dies immediately and with it dies also the 'fate' ( that is to say that which creates results ). Now, it may be asked, if the sensational spirit dies, the fate survives it, then how can fate exist without a real support 2 If it is urged that although the sensation is momentary, but its course is not so ; hence the fate will be dependent on the latter. So it will not be supportless and there will be no difficulty in creating the human body and the world. But there is fallacy in this argument also. The first question is whether sensation and the cause of sensation are two distinct things. If they are so, then there is no responsibility of the either for their respective actions, the fate of one cannot be dependent on the other, nor what is conceived or felt by one can be remembered by the other. It is needless to say that the inconsistency and absurdity are glaring. If, on the other hand, the sensation and the course of sensation are one and the same, then like sensation its course is also momentary, therefore fate cannot be dependent on the course of sensation. Hence, the creation of the world and the human body is an improbability according to the doctrine of the Sensationalists ( VijnAnavddins ). The examples, of the stream of water and the lamp cited by the Sensationalists are inappropriate for they allege that these things are momentary, but others say it is not. Without strict proof these cannot be admitted as appropriate illustrations in supporting the principle advocated by them. Besides, it is impossible to conceive the idea that this world is being changed every moment and getting into entirely different form and character. Again, the Buddhists say that the course of knowledge is countless, hence knowledge is also countless. Likewise, their so-called sensation, is many in number. As it is not 'without duality,' the principle urged by them cannot be construed to be the same knowledge of non-duality as is stated in the Bhdgavata. [ SPECIAL ARGUMENT AGAINST THE NIHILIST SCHOOL OF BUDDHISTS. ] 8. As regards the doctrine of the Nihihst school of Buddhists it is necessary to say something especially. They say that the world is a mere void like the extinguishing of a lamp or the objects seen in a dream. But it is impossible to conceive such an idea. The voidness, after the extinguishment of a lamp, alleged by this school of Buddhists, is not true, because the light is absorved in the element but does not become extinct forever. The objects seen in a dream can 64 THE CRIMADBHAGAVATAM. [ Book I. not serve as an example. Their existence is founded upon guess and insensibility. Such things cannot be likened to the actual state of things in this world. Besides, the different schools of Bauddha doctrines are so very contradictory and ano- malous among themselves that they cannot be accepted as true in support of an argument. For instance, in one place it is alleged that all external objects are true but momentary, in another it is asserted that these objects are not true but they are the creations of the human mind ; again it is alleged, that they are nothing ; and voidness is the real state of all such objects, yet all the followers of Buddha say that these contradictory doctrines were preached by Buddha himself. Are we to assume that either these doctrines are really not the Bauddha doctrine or they were propagated simply to produce the deterioration of the mind and thereby to lead men to total annihilation ? ( e ) Brahma [g^]. — The knowledge of one eternal, immutable and holy Being is termed, by the followers of the Advaita doctrine, the Brahma. It means also great Lord, and who is wanted in nowhere ( Omnipresent ). ( See Jlva, 6 ). (/) ParamdtmS, [ M<*| | d,na' as 'He who is endued with power and complete in Himself. Reverential sages behold (a) that ( Tattva ), Supreme Spirit ( 6 ), in sentient being ( c ), by Devotion {d) en- dued with Knowledge and Moral Apathy ( e ) acquired by hearing the Vedanta (/). ^2- ( a ) Tachcha [ that ] — See Orldhara, 3 ; and Jlna, 3. ( 6 ) "Atmanam [ supreme spirit ]. — The Supreme Being is possessed of three pre-essences, namely, ( 1 ) Antaranga ; ( 2 ) Vahiranga ; ( 3 ) Tatastha. These pre-essences are explained as follow : — 1. Antaranga [^pfp:^]. — This means that which is inherent in the deity. It Is also termed Svarupa-Cakti, Para-Cakti or Chit-CaMi. It produces infinite joy in God who is regarded as 'All joy'. This diversity of felicity is the leading principle of the LllS, or Pastime of God. 2. Vahiranga [ ^f^^ ]. — This refers to self-forgetfulness of sentient being, and the creation of the universe. This pre-essenoe is also termed 'i/SyiJ', which cannot actually, afiect God in any way, but He is followed by it. The peculiarity of 'Ms,i/a' can be better explained by drawing an analogy from an external object. It is evident that water is always present in the lotus leaf, but it cannot affect such leaf in any way. On the contrary, the latter always remains distinct from the former. Similarly, the MiySj always exists in God, but the latter like the lotus leaf is no way affected by the former and remains as pure as ever. 3. Tatastha [ tld*^ ] — Origin of sentient being is ascribed to thispre-essence of God. It is also called Jlva-Cahti or Kshetrajna-Cahti. The word "Atman means that which is the refuge of these three kinds of pre- essences. Therefore, it means BhagavS,na ( See also Jlva, 5. ). ( c ) Atmani [ in sentient being ] — See Grldhara, 4 ; and Jtva, 4. {d) Bhaktyoi [ by devotion ] — See Jiva, 2. ( e ) Jnana- VairS,gya- Ywktaya [ endued. . .Knowledge and Moral Apathy ]. — See Grldhara, 2 ; and Jlva, 6. Vairagya [ Moral Apathy ] — subjection of appetite and passions. In the Patanjala-Darcana, it has been described as that state of mind by which men give up all passion for seen and unseen objects ( that is to say, the objects, the knowledge of which, can only be gained by the G5,stras ). In such a state, the mind should be brought under perpetual control as not to revive the desire for any worldly things. The Vairagya is of two kinds, namely, Para-Vair&gya, and Apara-Vairagya. Of these, the first has reference to the renunciation of all the secular objects, seen and unseen, and is of inferior character ; whereas, the second one comprises the renunciation of all delusion and its efiects, and Chapter II. ] THE SUPREME LORD'S GLORY. 67 thereby either to acquire self-lcnowledge or become resigned to the Supreme Being. This is the best kind of Moral Apathy. (/) C'ruta-GHhlta^a [ by hearing the VedHnta ] — See Crldhara, 5. [ ,yRlDHABA's. GLOSS. — V. 12. ]' 1. This- verse impresses on the mind of the reader that the Tattva referred to in the previous verse can be gained by unswerving devotion to the Lord. 2. JnS,na- Vairagya-Yuktayd, [ endued Knowledge and Moral Apathy ]. — Here it means the invisible knowledge of an ascetic or hermit. 3. Tachcha [ that J. — Here it implies Tattva. 4. 'Ztmani [ in sentient being J — That Tattva is seen in.the material being. 5. Cruta-GrihUayS, [by hearing the- VedS,nta\. — The devotion is strengthened by the hearing of the Vedd,nta. [ JivA gosvamin's gloss. — v. 12. ] 1. The Supreme spirit who- ia termed Brahma, ParamHtmS, and Bhaffavdna respectively can be seen only by devotion. 2. BhaktyS, [ by devotion ].' — The ultimate result of love for the narrative of Hari is the devotion towards Him. By such devotion the Supreme Lord ia seen.. 3. Tat [ that J— The aforesaid T&ttm. 4. Jtmani [ in sentient being ].= — In their purified heart. 5. jitmdnam [ supreme.. „. .spirit ]. — He, who is abode of the eternal energy that pervades in Himself and the force that is inherent in sentient being and illusion. 6. JnAna- Vairdgya- YuhtayS, [ endUed Knowledge and MoraF Apathy ].— The knowledge and moral apathy are derived from devotion to the Lord. Hence, it is apparent that the votaries, who are so endued with the requisite attributesj , can see the Supreme spirit; of theirown- accord, distinctly and separately. Therefore, O the greatest of the twice-borns ( ct ), the real end of Religion, well practised by men ( h ), according to ( the different ) divisions of caste ( c ) and state of life ( d ), is the gratifying, of ( the Lord ) Hari, i^. (a) Dvijacveshthah [^the greatest of twice-borns ]. — This compound word in- the text applies to the Brahmaqas assembled in the Naimija forest, they as Brahmaijas being superior to all other twice-borns ( See Varna, 5. post ).- ( & ) Pumhhih-S'vanushthita [ well practised by men ] — See Jvoa, 3. ( c ) Varna [caste ] — See Varnacrama ( 1. ) ( d ) ierama [ state of life]— „, ((2. ) ( c-d ) Varnacrama [ ( diffwent ) divisions of caste and state- of life ]. — This is a compound of words : — ( 1. ) Varna (^^ and ( 2. ) Jerama (^fpi(^y 68 THE CRIMABBHAQAVATAM. [Book! [ THE FOUR CASTES. ] ( 1. ) Varna [ caste ]. — There are four principal Varnas or castes. — The Brclkmams, Ksliatriyas, Vaicyas and Cudras. [ THE TEXT OP MANU ON THE ORIGIN OP CASTE. ] 'For the sake of preserving this universe, the Being supremely glorious allotcd separate duties to those, who sprang respectively from his mouth, his arm, his thigh, and his foot.' 'To Brahmanas he assigned the duties of reading the Veda and of teaching it ; of sacrificing, of assisting others to sacrifice, of giving alms, if they he rich, and if indegent of receiving gifts.' 'To defend the people, to give alms, to sacrifice, to read the Veda, to shun the alurements of sensual gratification, are in few words, the duties of a Kshatriya". ' To keep herds of cattle, to bestow largesses, to sacrifice, to read the scrip- ture, to carry on trade, to lend money at interest, and to cultivate land, are prescribed or permitted to a Vaioya', 'One principal duty the Supremo Ruler assigned to a CMra, namely, to serve the before-mentioned classes without depreciating their worth.' * [ THE BEAHMANAS. ] 1. Of these the BrShmanas are superior to all others, as belong to the sacerdo- tal class. According to the Hindu G&stras they have come into existence through the mouth of Brahman. For this reason they are also called Agrajas or 'first- borns.' 'Since the Brahmanas,' says Manu, 'sprang from the moat excellent part, since ho was the firat-bom, and since he possesses the Vedas, he is by right the chief of this whole creation', t [ THE KSHATRITAS. ] 2. The Kshatriyaa are second in rank. They are created through the arms of Brahman, hence they are also called Bdhujas or 'arm-borua.' [ THE VAIgYAS, ] . 3. The next comes the Vaieyaa or trading class They are said to have arisen from the thigh of Brahman and are also termed Urujas or 'thigh-boms.' [ THE 5UDRAS. ] 4. Lastly, the Cudras or the servile class. They have sprung forth from the feet of the Creator. MajHi xr^ <{Ml«^?ft m^w, ii»j: iit^i ( Mitnu c. I., V. 93. ) Chapter II. ] TBE SUPREME LORD'S GLORY. 69 [ THE EXPLANATION OF DVIJA. ] 5. A man of either of the first three classes is called Bvija (fw) or twice- born. The investiture -with characteristic string at early years constitutes, reli- giously, and metaphorically, their second birth, hence, they are called Dvijas ov 'twice-boms.' [ EUROPEAN OPINION ON THE ORIGIN OF THE HINDU CASTES, j 6. Dr. Muir, after careful examination of the important texts bearing on the caste system as prevailed in ancient India, has come to the following conclusions :— [ NO UNIFORM OR CONSISTENT ACCOUNT OP THE ORIGIN OP CASTE. ] The details, says he, which I have supplied in the course of this chapter must have rendered it abundantly evident that the sacred books of the Hindus con- tain no uniform or consistent account of the origin of caste ; but on the contrary, present the greatest varieties of speculation on the subject. Explanations mysti- cal, mythical, and rationalistic, are all offered in turn ; and the free scope is given by the individual writers to fanciful and arbitrary conjecture. [ THE STATEMENT ABOUT CASTE IN EARLY TEXTS. ] First : we have the set of accounts in which the four castes are said to have sprung from progenitors who were separately created ; but in regard to the manner of their creation we find the greatest diversity of statement. [ THE FIRST THEORY. ] The most common story is that the castes issued from the mouth, arm, thigh, and foot of Purusha or Brahman. The oldest extant passage in which this idea occurs, and from which all the later myths of a similar tenor have no doubt been borrowed, is, as we have seen, to be found in the Purusha-Sukta ; but it is doubtful whether, in the form in which it is there presented this repre- sentation is anything more than allegory. [ MANU AND THE PURANAS. ] In some of the texts which I have quoted from the Bhdgavata Ptcrana, traces of the same allegorical character may be perceived ; but in Manu and in the Pwanas the mystical import of the Vedic-text disappears, and the figurative narrative is hardened into a literal statement of fact. [ A SEPARATE OBIGIN IS ASSIGNED TO CASTE. ] In other passages, where a separate origin is assigned to the castes, they are variously said to have sprung from the words Bhuh, Bhuvah, Svah, from difierent Vedas ; from different sets of prayers ; from the gods and the Asuras ; from noninty and from the imperishable, the perishable, and other principles. In the chapters of Vishnu, Yayn and M&rhandeya Pwanas, where castes are described as coeval with the creation, and as having been naturally distinguished by different Ounas, or qualities, involving varieties of moral character, we are nevertheless allowed to infer that those qualities exerted no influence on the classes in whom they were inhereiat, as the condition of the whole rg^ce during 70 THE CRIMADBHAGAVATAM. [Book! the Rrita age is described as one of uniform perfection and happiness ; while the actual separation into castes did not take place according to the V&yu Pv/ranay until men had become deteriorated in the Trets, age. [ THE SECOND THEORr. ] Second : in various passages from the Brdkmanas, Epic poems and Purdnas^ the creation of mankind is, as we have seen, described without the least allusion to any separate production of the progenitors of the four castes. And whilst in the chapters where they relate the distinct formation of the castes, the Purdnas, as has been observed, assigned different natural dispositions to each class, they elsewhere represent all mankind as being at the creation uniformly distinguished by the quality of passion. In one of the texts I have quoted, men are said to be the offspring of Vivasvata ; in another his son Manu is said to be their progenitor ; whilst in a third, they are said to be descended from a female of the same name. The passage which declares Manu to have been the father of the human race, explicitly affirms, that men of all the four castes were des- cended from him. In another remarkable text, the Mahahharata, categorically asserts that originally there was no distinction of classes, the existing distribution has arisen out of differences of character and occupation. Similarly, the BhS,gavata Purdna in one place informs us that in the Krita age there was but one caste ; and this view appears also to be taken in some passages which I have adduced from the Epic poems. [ THE CONCLUSION. ] In these^circumstances, continues the same writer, we may fairly conclude that the separate origination of four castes was far from being an article of belief universally received by Indian antiquity. — Muir's Original Samskrit Text Vol. I., p. 160. ( 2. ) "Aarama [ state or condition of life ]. — A religious order, of which there are foLir kinds referable to the different periods of life, navaelj, Brahmackar^/ya, Oarhasiha, Bdnaprastha and Sannydsa. The first refers to the student life ; the second to that of a householder ; the third to that of a beggar. During Bmhma- cAaj'yy a a person should lead the life of an ascetic student, read Yedas, acquire knowledge of science and art, &c. Garliastha is the time of secular happiness. In Bdnaprastha state a man should retire from this world and devote himself to meditation and serving God. During the Sannydsa condition man must renounce the world, its cares and anxieties, and resign himself to God. [ CrIdhara's gloss — V. 13. ] 1. The ultimate result of religion is devotion tothe Supreme Lord and not the wealth or enjoyment. The adoration of the Lord -ffart is the real effect of such religion. [ jIVA gosvamin's gloss — V. 13. ] 1. The use of the words — 'Cruta-GrihUayd,' 'Munayah' and 'Graddadhdnd' in the preceding verse ( 12 ) clearly shows that the devotion referred to in the said verse, is not very easily obtainable, that is to say, very rare and invaluable. Chapter II. ] THE SUPREME LORD'S GLOHY. 71 2. Reverential men acquire that devotion by adoration, after they have ascertained by studying and reading tlie VBddnta and other Cdsiras from competent preceptors and teachers that the devotion is a duty surely to be per- formed and when the knowledge that the Supreme Lord is fit for meditation is generated, the mind is fixed upon Him, and thereby contradictory and opposite arguments regarding Him are dispelled from the mind. Ci'uti also says : 'Soul should be seen, heard, meditated upon, and adored. * The Nididhyasitavya in the quotation signifies adoration, and 'Dareana' means act of seeing or communion. Such an invaluable and not easily obtainable devotion can be gained by the religion which is practised by pleasing the Lord Hari. The present verse inculcates this truth. 3. Svanushthita [ well practised ] — gained with great exertion and without any loophold or defect. Hence, such religion should not be understood to mean a religion whose ultimate result is the mere attainment of Heaven, &c. For that reason, with one mind ( a ), Bhagavana, the Cherisher of the Devotees ( 6 ) should always be heard ( c ), praised { d ), meditated upon ( e ) and ador- ed (/). 14. {a) Ekena-Manasd, [ with one mind y^-See Gfldhara, 2. ( 6 ) Satvatam-Patih [ the Cherisher of the Devotees ] — Krishija — See Crl- dJiara, 3 ; and Jiva, 2, in v. 12, C, I. p. 35. ( c ) Crotavyah [ should be heard ] — Gravana (■^^^) to hear, or the act of hearing the Dharm.a-GS,stra from a spiritual teacher. This is the first means ( door ) to acquire truth about the Supreme Lord ( See Jiva, 4 ). {d) ATJrtfo'tovyaA [ should be praised]. — Klrttana (etTlTj^), praising, or saying. Here, it signifies the act of ascertaining truth regarding God, by removing doubt, after favorable discussion of what a person has heard from his spiritual teacher ( See Jiva, 5 ). (e) Dhyeyah [should meditated upon]. — /)%a«.a (^ti) Meditation, or reflection, but specially that profound and abstract consideration which brings its object fully and undisturbedly before the mind ; mental representation of the personal attributes of the divinity to whom worship is addressed. Here the word means act of meditating upon undisturbedly the truth ascertained by discus- sion of that which has been heard from a spiritual teacher. (/) Pujyah [should be adored ] — deserving of adoration. Piija, ( ■g^ofi ) means worship of the gods with various ceremonies and ofierings. Here it refers to the adoration of Krishija. [ CrIdhara's gloss — V. 14. ] 1 . This verse enjoins that as religion without devotion is a mere toil, there^ fore, religion of which devotion is the chief end should be followed. 2. Ekena-Manaaa [ with one mind ] — by uninterrupted mind. * ^miiT ^ ^?; 5?^: ^1^41 'I'n^t RRwuRjcioj); i 72 THE CRiMADBnAGAVATAM. [ Book I. [ jiva'gosvamin's gloss. — V. 14. ] 1. Bhahti-Etnah [ without devotion ].— With reference to yi-Idhara's gloss, Jiva Gosvamin explains JJAos^ij ( devotion ) aa the desire for hearing &3., regar- ding the name of the Supreme Lord ; and Ulna [ without ]— not generating. 2. .Tasmai- Bhakti-Pradkana [ of which devotion is the chief '\,—Bhahti (devo- tion ) means desire for hearing regarding the name of the Supreme Lord. If the effect of the religion which causes love to Hari is devotion and moral apathy, then it is the duty of man to be devout to God, as a matter of course. What ia the necessity then to be eager for devotion ? ( None, as duty is duty and it should be performed without any grudge ). Therefore 3. Ekena-moMosS, [ with one mind ]— free from the eagerness of actions. 4. Crotavyah [ should be heard ]. — Cravana (^q'^'ir), here means hearing the chanting of the Supreme Lord's name and his attributes. 5. KlrttitavT/ah [ shonld be praised ]. — Klrttana (^"qsr), here, praising the name and attributes of the Supreme Lord. Who will not love ( a ) ( to hear ) the narrative of Him by ( 6 ) whose meditation ( c ) ( likened to a ) sword, learned men { d ), with command over their feelings and passions, cut off ( e ) acts which cause Ego ( /). ^^• (a) Ratim [ love ] — See Jiva, g. (6) Yuktah [by with command over feelings and passions] — See Crldhara 3 ; and Jica, 3. ( ) Anvdhya [ meditation ] — See Orldlmra, 2 ; and Jlua, 4. ( d ) Kovidah [ learned ] — See Crldhara, 4 ; and Jlva, 2. ( e ) Chhindanti [ cut off] — See Crldhara, 6. (/) Karma ©rawi/w [ acts Ego]. — The joint or knot ( of a reed or cane &c . ) ; a tie, the knot of a cord. In the text, it is used in a peculiar sense. [ego ] 1. It means the 'sense of self in the body during transmigrations, as long as Jlva ( sentient being ) has passion for secular matters ; he entertains a 'sense of self ( Ego ) in different body, signifying T or 'we'. He acts in this world on ac- count of the sense of self. According to the effects of actions, the Jlva trans- migrates to different body, and there too he entertains the sense of self. But when the mind becomes paciiied by meditation, then the actions which originate in the sense of self are destroyed and the JJwa become free from further trans- migration. The actions continue to exist like a tie to the soul as long as there is sense of self in Jlva, and until the effects of the acquired actions are annihilated, the sense of self and the process of transmigration will remain in tact. [ THE CLASSBS OF ACTIONS. ] 2. The actions of Jlva are divided into three classes, namely : — Sanchiia ( acquired ) PrCiravdha ( occasioned by predestination ) and Igaml ( future- ). Chapter II. ] THE SUPREME LORD'S OLORY. 73 1. The human body and its enjoyment ave the results of the Frdravdha ac- tions, that is to say, those acquired by predestination. As an arrow which has boon shot, does not stop its course, until its speed is slackened, so the Prdravdha, actions do not come to an end, until enjoyment of the same by Jiva. 2. The actions, which have not been yet acquired but are to happen on some future time, are called Agctmt. Of these actions, those to be acquired in future, cannot affect the followers of Bhagavaua, and the PrUravdha actions are not annihilated until the end of its eifects. Karma means here, acquired actions which are ready to give effect to their results. Cutting or putting an end to such actions is meant in the text ( See Cridhara, 5 ; Jlea, 5 ; and Yievan&tha, 1. ), [ f rIdhaba's gloss— V. 15. ] 1. It has already been said ( See c, II ; v. 8, p. 54. ) that religion without devotion is a mere useless toil. This verso states that the result of devotion is Mukti{ final beatitude ). 2. Yadanudhyd^i7ia,-Yuhtd,h [by sword] — whose meditation ( that is to say, the meditation of the Supreme Lord ) is likened to a sword. 3. Yuktah [ by ] — armed with ; endued with power of self-control ( See Jlva, 3. ). 4. KovidAh [ learned ] — discriminative persons, 5. Granthi [ acts Ego ]. — Here it implies acts which produce ego. 6. ChMdanti[ cut oS} — (destroyed ), therefore, who will not be anxious to hear the narrative of such Lord, [ jIvA gosvamin's GLOsa — V. 15. ] 1. The author reminds his readers about the glorious attributes of Hari by this verse. It is needless to impress that the easiest mode of reaching the final beatitude is the generation of love for the narrative of Hari by meditation. This is the first stage which leads to salvation by easiest mode. 2. Kovid&h [ learned ] — discriminative persons. 3. Yuktah [by with command over feelings and passions] — with a sub- dued mind. 4. AnudhyS, [meditation] — meditation only. Here the meditation is likened to a sword. 5. G^mJi Eamegvara, Puri, &c., but specially particular spots along the course of saered streams, such asj, tt* CJanges, &c., and in the vicinity of some piece of water or sacred springs. According to the Hindu notion, mankind becomes absolved from sin by bathing in the holy waters, making gifts, offering libations to the names of forefathers, and deities residing in these places. 2. A detail exidanation is necessary to understand the real purport of this verse. There is no doubt, men can feel a love for the narrative of Lord Hari by following what is said in the previous verse. But there are many unfortu- nate men who have no devotion in them, by which they can attain a desire for bearing the said narrative. When there is no desire for hearing such narrative, how can a love for it be generated ? A simple rule is ordained for them. They should visit holy places where they can meet pious sages. They can serve them, follow their examples, and begin to love and revere them. They can learn many things fi'om the teachings of these sagea ; and by and by they see their way to evince a slight desire for hearing the narrative of Hari and by degrees this desire becomes stronger, and creates an unflinching love for hearing about the real nature of the Supreme Being. It is said, that when a person is suffering from the effects of billiousness, he feels bitter everything he eats. But if he commences tasting a small quantity of sugar and continues it for sometime, he feels better taste of things. Similarly, in whatever may the narrative of Lord Hari is heard, whether willingly or unwillingly, the simple desire for hearing of it progressively becomes strong love for it. This is undoubtedly clear that a love for the narrative of Vasudeva is produced by degrees. Cridhara Svamin has fully explained this verse. He says that by the performance of pilgrimage man becomes free from sin. When a human being becomes pious, he likes to devote himself to the ser- vice of great men. After man has attained this stage, he becomes devoted to religion. After the attainment of this devotion, his desire for hearing the narrative of Hari is generated, and when such a desire is engendered he satisfies it ( See Cridhara, 1 ; and Jiva, 1. ). [ Cridhara's gloss— V. 16. ] 1. It is true, that all secular actions of men, are destroyed by the love for the narrative of Hari, yet men are quite helpless that such lore is not always easily generated in them. This verse ordains that they should become pioiis by visiting the places of pilgrimage and serving the great men. Such act of men will beget reverence for religion and such reverence will, as a matter of course, generate love for it. Chaptee II. ] THE SUPREME LORDS QLQEY^ tS [ JiVA gosvamin's gloss — V. 16. ] 1, The psrformance of pilgrimage is one of the modes of attaining wnilinching devotion to the Supreme Lord. The author has g mposed this verse with a, view to teach mankind the easiest way of reaching that devotion, which is generated by degrees from the love of hearing the narrative of Hari. The Scriptures enjoin that 'sages free from folly, live in many places of liilgrimage'. * In such places men can meet and serve great personages. The love for the narrative of V&sudeva is generated by these pious acts. It is biit natural, that whoever frequents holy places, sees and meets pious men who as- semble there, and feels their presence ; and on account of the purity of character of such persoiss, reverence is generated in the minds of men who had come in contact with the holy persons. Then they themselves naturally become ,d'esirous of attaining knowledge, of what do these great men talk about the Supremo Lord. And from such desire, a love for the narrative of Hari is generated. Verily^ the friend of the good {a), Krishna, hearing and praising about whom are holy ( 6 ), by being present into the heart ( c ) of those who hear about his narrative, absolveth all evils ( c? ) ( from it ). ^^• ( a ) Sii/irit-Satdm [ the friend of the good ] — See Cndhara, 2. ,( b- ) Pii^iya-Gravana-Klrttanah [ hearing and praising about whom are holy ] — See Cndhara, 1. ( c') Hridyantasthah [by, heart.] — See CrldTmra, ^ ; and Jlvii, \. ( c^ ) Ahliadrd,ni\_ evils ] — See Crldhara, 3 ; and Jim, 2. £ CbIdhaea's GLOsa— V. 17.]; 1. Pmya-Cravana-Klrttanah [hearing and praising about whom are holy].. — This signiiies the hearing, and praising about Krishiia's narrative or character. 2. Sukrit-ScUdm [ the friend of the good ]i. — It means the benefcictor of good mea 3. AbAm^-dni [ evils ]. — ( Kama ) desire Sr enjoyment, &c, 4. Hridyanta&thah [ by heart ]. — Antastha implies being in the heart: [ jivA oosvamin's gloss— V. 17. ] 1. Antastha/i [ being present ]. — Having arrived at the stagg of meditation.- 2. Ahhadrani [ evils ] — ( secular ) desires. When,, by always- serving the votaries of the Supreme Lord ( a- ), Evils are nearly destroyed ( 6 ), firm ( c ) Devo- tion {d)is, engendered in Him, whose glory dispeleth the- ignorance of mind ( e ). is. (a) BMga'mtarSevayS, [by serving the votaries of the Supreme Lord]— See Cndhara, 2. 76 THE CRIMADBHAGA VATAM. [ Book I. ( 6 ) NashtaprS,yeshu [ are nearly destroyed \—Prliya means exceeding, much, &c., here it signifies nearly. By adoration of BhagavS,na, evils can be greatly but not completely adverted, but it is by seeing the Supreme Lord, that all evils are completely rooted out (- See Grldhara, 1 ; and Jlva, 1. ). ( c ) Nauhthikl [ firm ySee Grldhara, 3 ; Jioa, 3 ; and Vumndtha, 1. ( d ) Bhaktih [ devotion '\—See Jlva, 2. ( e ) Uttamah-Cloha [Him mind]. — This compound word can be explained in two ways : — The first meaning has been given in notes ( Grldhara, 2 ) , under verso 19. c, 1, p. 39, and adopted in the text of this as well as in the said verse. The second meaning is as follows : — Those iiersons whoso heart is absolved from TaToa ( darkness or ignorance ), such as. Brahman and gods like him, are called Utiama ; hence the Being, who is praised by such persons, is termed Uttama-Cloka. [ ObIdhara's gloss — V. 18. ] 1. NashtaprS,yeshn [ are nearly destroyed ]. — After, but not before, the attainment of spiritual knowledge, all evils ( secular desires ) are destroyed ; therefore, the word PrS,ya has been applied in the text. 2. BhS,gavata-Sevaya, [by serving the votaries of the Supreme Lord]. — It signifies by serving the votaries of the Supreme Lord or that of the ScriptuM Crlmadbhdgavata ( the former is adopted to keep continuity with the senses of the former verse ). 3. Naishthihl [ firm ]. — There being no dispersion of thoughts ( pf mind ) hence, it implies steady or firm. [ JIVA gosvamin's gloss — V. 18. ] 1. NaahtaprO^yesIm [ are nearly destroyed ]. — The devotion is not like the ( spiritual ) knowledge which can only be generated when all secular desires are destroyed. This phrase shows the character of the devotion which is not tram- melled by such impediment aa in the case of knowledge. 2. Bhakti [ Devotion ] — meditation. 2. Naishthihl [ firm ] — undivided or continued. [ VIJVaNATHA CHAKSAVARTIN's GLOSS — V. 18. ] 1. Naishthikl [ firm ] — that which has got NishthS, ( fHwt). It refers to the oneness of mind of the person who has devotion. Then, not being overpowered ( a ) by Passion and Darkness ( 6 ) and those which have arisen from them, ( such as ) lust, avarice, &c., the mind, being placed in Goodness ( c ), becometh pacified ( d ). '^^• ( a ) Etairandviddham, [ not being overpowered ] — See Grldhara, 2. ( b ) Rajastamah-Bh&vah [ by Passion and Darkness then ].— There are three attributes or qualities ( Ounas ) according to the Hindu theory, which are the property of all created beings. The three are particularised, namely, ( 1 ) the ScUvah, priuuiplfs of truth Cioellence or goodness ; ( 2 ) the Rajah, passion or Chapter II. ] THE SUPREME LORD'S GLORY. 77 foulness ; ( 3 ) the Tamah, darkness or ignorance. A short description of these are given below : — ( 1. ) Saivah [ ^3; ]. — The first of these attributes, means the quality of excellence or goodness ; that which enlightens, constitutes knowledge, and is the cause of truth, and the predominance of which renders the person, in whom it resides, virtuous, gentle, devout, charitable, chaste, honest, &c., and the thing, pure, mild, &c. ( 2. ) Rajah [ToT:]- — The second condition of humanity, the quality or property of passion ; that which produces sensual desire, worldly coveting, pride and falsehood, and is the cause of pain. ( 3. ) Tamah r cm; ].-r--A. third of the qualities incident to the state of hunjani- ty, is the property of darkness, whence proceed folly, ignorance, mental blind - jiess, worldly delusion, &c. It also means that property by which the mind is troubled, the world perplexed, &c. That state of man when all these attributes are reduced to equality is called Prakritiov nature ( See also Crldhara, 1. ). ( c ) Satvah [^raf:] — See note ( 6 ), ( 1. ) {d) Prasldati [ pacified ] — See Crldhwra, 3. [ CrIdhara's gloss — V. 19. ] 1. Rajastamah-Bkd,vS,h [by Passion and Darkness them]. — The quali- ties of Rajah and Tamah, and lust, Ac, which arise from them. 2. Etairanaviddham [ not being overpowerd ] — not being subdued. 3. PraMdati [ pacified ] — quietened. The knowledge ( a ) of truth ( 6 ) regarding Bhaga- vat ( c ) generateth ( in the person ) who thus becometh pacified by devotion to Bhagavat and ( therefore ), free from all earthly desires ( c? ). '^^' {a) VijnStfia [ knowledge ] — See Jlva, 2. ( h ) Tattva [ truth ] — See Tattva-JijnasH and Tattva, pp. 58 and 65 and v. 11, c. 2 ; Bk., I. ( c ) Bhagavat [*RI^] — See note ( gr ) p. 64. {d) Muktasanga [ free from all earthly desires ]. — It is a compound word consisting of Mukta (^) released ; and Sanga (^^) desire or relationship. Sentient being is, by nature, slave to passions and desires. Hence, the Mukta- Sanga, here, is that being, whose heart is released from the bondage of passions and desires ( See Jiva, 1. ). [ jIVA gosvamin's gloss — V. 20. ] When the mind is pacified in the foregoing manner then the votary be- comes : — 1. Mukta-Scmga [ free from all earthly desires ] — bereft of K&ma and other desires. Then by repeated and continued devotion, is generated the 2. Vijndna [ knowledge ]— communion with the Supreme Lord, which is felt in the mind without the influence of thinking powei's. 78 THE CRIMADBHAQA VAT AM. [ Book I Verily, the Knot of Heart ( a ) is pierced ( cut ), all Doubts ( 6 ) are incised ( removed ) and all Actions ( c ) are destroyed ( d ), of the person who hath seen God, by thus seeing the Lord who is spirit Himself. 21. ( a ) Hridayagranthi [ the Knot of Heart ] — See Cndlmra, 1, ( b ) SarvasameayHh [ all doubts ]. — All doubts and dilcmas regarding, tho Supreme Lord ( See Crldkara,2, ). ( c ) Karmani [ actions ] — See Crldhara, 3. ( c? ) Kshlyante [ are destroyed ] — See Jiva, 4. [ ^rIdhara's gloss — V. 21. ] The effect of knowledge about the truth regarding the Sui^reme Being i» stated in this verse. 1. Hridayagranthi [ the Knot of Heart ]. — Heart is called here a knot ; the phrase signifies the composition of the feelings of consciousness and imagination, that is to say, Ego 2. Sarvasamcayah [ all Doubts ]. — All doubts regarding improbability, &c., of a thing. 3. KarmS,n,i [actions ]. — It includes all actions, whether good or ha,Ay acquired in previous life and the result of which has not yet been enjoyed by men. [ JiVA aOSVAMIu'S GLOSS — V. 21. ] 1. The Suiweme Lord is full of great happiness. This verse speaks about the effect of seeing such Lord. 2. Hridaya-Oranihi [ Knot of Heart ]. — Ego. 3. Sarva-Sain'-.ayah-Chhidyante [ all Doubts are incised ( removed ) J. — Hearing and meditation of the Supremo Lord are the chief means of worship, adopted by the devotionalists. But by seeing God all doubts of such devotees arc also removed immediately. It is needless to say that the actual seeing the Supreme Being is, however, superior to all other modes mentioned above. All improbabilities regarding God are removed by hearing about Him ; meditation upon Him dispels contrary thoughts regarding Him ; whereas by seeing the Lord the person's own fitness or unfitness of adoring Him as well as the contrary thoughts about Him is removed. 4. Kshlyante [ are destroyed ] — annihilated as soon as the Supreme Lord wills ; no vistas can be found. [ VigVANATHA's GLOSS— V. 21. ] Hridaya-Granthi [ Knot of Heart ]. — Want of knowledge. Verily, for this reason wise men always ( a ) evince, with the greatest cheerfulness ( 6 ), that Devotion for the glorious Vasudeva, which purifieth the mind ( c ). 22. ( 0! J Nityam. [ always ]—See Jiva, 3. Chapter II. ] THE SUTHEME LORD'S GLORY. 79 ( 6 ) ParamaySi-MudiX [ with the greatest cheerfulness ] — See Jlva, 2. ( c ) 'Ztma-PrasManlm, [ purifieth the mind ] — See Cndhara, 1. [ CrIdhara's gloss— V. 22. ] 1. 'AtmM-Prasd.danlrf, [purifieth the mind] — Cridhara explains this as Manah- CodhanXnx (TR;-uf)^^w) correcting ( defects of ) the mind. [ jiVA gosvamin's gloss — V. 22. ] 1. After showing the practice of the votaries as regards the subject matter of the previous verses, the author concludes by saying 'Verily, &c'., as above. 2. Paramayci-Muda [ with the greatest cheerfulness ]. — Tlie practice of devotion is not like that of penance, such as the performance of difficult religious acts which give pain during the time of their performance, but it produces immense happiness. It is therefore 3. Nitya [ always ]. — The devotion can be practised during all conditions of life whether as a devotee or as a saint. The qualities of Goodness, Passion, and Darkness ( a ) are the attributes of Nature. Although the One ( & ) Being endued with all these attributes, for the Preser- vation ( Creation and Destruction ) of this world, hath assumed the na,mes of Hari ( c ), Virinchi ( d ) and Hara ( e ) ; yet, of these, ( real ) good of mankind (/ ) is derived from Him who is the Refuge for the quality of Goodness ( f/ ). '^^■ {a) Satvam-Itcijah-Tamah\_t\ieq}x&\\iie» Darkness ]— /See p. 77. ( 6 ) Parah [ one ] — See Jlva, 3. ( c ) Hari ['?ft] — 'S'ee note, after Jlva' s gloss ; Cridhara, 2 ; and Jlva, 2, 6, 7, and 8. ( d ) Virinchi [ftftfg] — See note after Hari, (e) Hara [■??;] — See note after Virinchi. if) Creyamsi [ ( real ) good of mankind ] — See Jlva, 5. ( g ) Sattvatanoh [ Him who Goodness ] — See Jlva, 4. [ CrIdhaea's gloss— V. 23. ] 1. This verse teaches about the special deity to be adored by the votaries, and shows that although Vdsiideoa, Brahmam, and Giva are one and the same immutable god, yet ou a devotional point of view, Vasudeva is superior to all, hence the verse commences —'The qualities of goodness, &c.' 2. For the purpose of creation, preservation and destruction of the uni- verse, the great Being assumed three different names of Hari, Virinchi and Hara, but the real good of mankind is to be derived from Vasudeva who is full of the quality of Goodness. [ jivA gosvamin's gloss — V. 23. ] 1. It is ascertained that having renounced all religious Acts, Moral Apathy, 80 THE CR'IMABBHAGAVATAM. [ Book I. and Knowledge, Men should practise devotion to the Supremo Lord. It is not desirable that any other god should be adored and served even in the shape of following special religious Acts. The present and the previous six verses have clearly shown this fact. "What to speak of other gods ?— Even Vishiju, although incarnation of the attribute of the Supreme Being, should not be adored as a separate deity, because he ia not the direct Supreme Being. Similarly, Brah- man ^nd Civa are not preferable deity to be adored inasruuch as, they are respec- tively full of the attributes of Passion and Darkness in the extreme degree. 2. Representing as the presiding deities over the qualities of Goodness, Passion and Darkness, the Supreme Being assumed the names — Hari, Virincki, and Hara, on different occasions, for the Creation, Preservation and Destruction of the world. 3. Parah [one ]. — ^Although endued with the qualities aforesaid, the Supreme Being assumed these different names, yet He Himself ( being one and the same ) was free from the effects of the attributes above named. It is from 4. Sattvatanoh [Him. ■^h.o Goodness] — Vishqu who is endued with the powers of the quality of goodness. 5. Oreydmsi [ ( real ) good ]. — It comprises Religion, Wealth, Enjoyment of worldly things and Final Beatitude. [ THE EFFECT OF WORSHIPPING BRAHMAN AND QIVA AS A DEITY ■WITH OR WITHOUT CONDITION. ] 6. .If Brahman and Civa are adored as deity with condition, then such adoration, though productive of Religion, Wealth, Enjoyment of worldly things and Final Beatitude, does not generate great happiness, on account of the excess of the qualities of Passion and Darkness in these deities. Again, if they are wor- shipped as deities without condition, then, the votaries may attain Final Beati- tude ; but it is not the direct effect of such adoration and is derived from the Supreme spirit ; Brahman and Civa being followed as parts of the universal Lord. As, however, the Supreme spirit does not directly appear in these parts, the real good of mankind is hardly attainable. [ THE EFFECT OP WOESHIPPINa VI8HN0 AS A DEITY WITH OR WITHOUT CONDITION. ] 7. On the other hand, if Vishiju is adored even as a deity with condition, then, by reason of the quality of goodness in him, the real good, in the shape of Religion, Wealth, Enjoyment of worldly matters, and the real happiness, are produced. 8. When Vishiju is worshipped as the Supreme Being without condition, that is to say, free from any attribute, then the Final Beatitude follows as a matter of course, because, 'goodness produces knowledge" ( of the Supreme Spirit ) * and 'spiritual knowledge is the salvation itself, t The Skanda Pwdjna says : — 'Vishnu is the eternal Being who is the great Brahma, the bounder of and releaser from the bondage of the world.' % t #^^ ^nfT?# ^STsf I Chapter II. ] THE SUPREME LORD'S GLORY. 81 9. The devotion ia generated when such Vishnu is adored as a deity without condition or attribute ; because, in this case, He appears as the Supremo Spirit. Therefore, all essential benefit is derived from Him, than what can be expected by following Brahman and Civa. ITdri [ '^ from -^ to take or seize ( the world or man's heart, &c. ) ; and tlie affix x]. — This is another name of Vishnu, the second person of the mythologi- cal Hindu triad, and now the most celebrated and popular of all the I-Iindu gods. [ IN THE EARLY SCRIPTURES. ] In the R&- Veda, Indra was considered as superior to Vishnu, who is there classed with Varuna, the Maruts, Rudra, and Vayu, luminous deities called yldityas, and others. Very little trace of Vishiju is found in the Institutes of Manu. [ THE GREATER ESTIMATION IN LATER WORKS. ] Vishnu is regarded in a different light in the MahahJiarata. He is often identi- fied with the Supreme Spirit ; on the other hand, he is represented as paying homage to Civa ( Sara, q. v., Post ), the third person of the Trimurti, and aa acknowledging the superiority of this god over himself. [ IN THE RAMAYANA AND THE PURANAS. ] It seems pretty certain, that taking the Mahahharata as a whole, he did not occupy, in that period, the exclusive supremacy which is assigned to him in tlw Ramayana, and still more in those Pardnas, the GrhTiadhhagaxiata in particular devoted to the praise of Vishnu. [ THE SPECIAL CHARACTERISTICS OP VISHNU. ] The most distinguishing feature of Vishnu as a Hindu deity, which though not quite absent from the mythological history of Civa, is his descent on earth aa Avataras. The theory of the incarnation of Vishiju arose from the idea, that whenever a great disorder ( physical or moral ) disturbed the world, Vishiiu descended 'in a small portion of his essence' to set it right, to restore the law and thus to preserve creation. Such descents of Vishiiu are called his AvatCtra ( Ava ^^^ before, Tn cT to cros s, and affix__^rar ). They consist in Vishnu's being supposed to have either assumed the form of some wonderful animal or super- human being, or to have been born of human parents, in a human form, alwajs, of course, possessed of miraculous properties. Some of these Avatdras are of entirely cosmical character ; others, however, are based on historical events ; the leading personage of which was generally endowed with divine attributes, until he was regarded as the incarnation of the deity itself. With the exception of the last, all these Avataras belong to the past ; the last, however, is yet to come. ( About the incarnation of Vishnu See Avatdra, p. .35-36, ante ; and also, c, III., of this book ; Williams' English- Samsb'it Dictionary ; and Chambers' Encyelopmdia ). 11 82 THE qRlMABBHAGA VAT AM. { Book L \ ETTMOLOCtY AND VARIOUS NAMES OF VIRINCHI. ] 1. Virinohi [f^rftfg from f% implying various kinds '( of beings ), ^ to X make or create, and the affix 5if] — isthe name of Brahman, and one of the deities or the first deity of the Hindu triads. He is said to be the Creator of the world, the Great Father, the Lord and Supportor of all. He is, however, described as born in the lotus which sprang from the navel of Vishiju ; and as born from the golden egg ( See Bk. I., c. 3. ). [ THE THREE DIFFERENT CHAEACTERS. ] 2. He appears in the sacred books, in three different characters :— { 1. ) Brahman, described as masculine was the mythological personage, first person of the mythological period, and personification of the creative power, considered as a mortal and material deity. ( 2. ) Brahman, who is expressed in neuter igender, is a name used to de- signate the Supreme Being in philosophical language. ( 3. ) He is also described as neuter as a personification, in later philosophi- cal language, of material portion of the Supreme Being. { IN MYTHOLOGICAL PERIOD. ] 3. In the earliest mythological period. Brahman used as masculine, was the first person of the triads, Brahman, Vishnu and Civa. Afterwards, when the unity of these personages was established by referring them to one Supreme Being, the place of the Creator and Enlivener of the univei'se was assigned to Brahman"; that of the Preserver to Vishnu ; and that of the Destroyer to Civa. In the character of the creator of the universe, he is described in the Bhagavat- Gita, the Vishiju and other Puranas. £ brahman's DATS AND NIGHTS. ] 4. Brahman is said to live 100 of his own years. His years consist of 360 days and nights. The days are called Kalpas, and comprises 4,320,000,000 years of mortals. The universe exists during the Kalpas and ceases to exi.st during his nights, but is reproduced at the commencement of the nest Kalpa ( day ) of Brahman. [ nature OP HIS CHARACTER IN RIK-VEDA, ATHARVA-VEDA AND MODERN WORKS. 1 5. The deity, who is described in the later hymns of the Rik-Veda, and in the ^i!Aa)-i;a- Feezes, says Dr. Muir, under the different titles of Vicvakarman, Hiranyagarhha and Prajapati, appears to correspond with Brahman of more modern books. Though this god was originally unconnected with Vishuu and Rudra, while at a subsequent period, he came to be regarded in systematic my- thology as the first person in the triads of which they formed the second and third members, yet the general idea entertained of his character, has been less modified in the course of his history than is the case in regard to the other two deities. 6. Brahman, was from the beginning, considered as the creator and he conti- nued to be regarded, says the same writer, as fulfilling the same function even after he had sunk into a subordinate position, and had come to be represented Chapter II. } THE SUPREME LORD'S GLOR Y. 83 by the votaries of Vishrju and MabSdeva respectively as the mere creature and agent of one or other of these two gods. In later times Brahman had few spe- cial worshippers ; the only spot where he is periodically adored being at Piish- kara in Rsjputana. Two of the acts which the earlier legends ascribe to him, tlie assumption of the forms oE a tortoise and of a boar, are in later marks trans- fiarred to Yishiiu ( See Thomsoa's Bhagavat GUa, ; Muir's. Original Samskrit Text, Vol. IV., p. 237.. ). [_HI3 MATTBBS, PERSONAL. J 7. Brahman is described in the Purcinas as having four faces, and as being groduced front the cup of a lotus,, which sprang from the navel of Vishnu. [ ETYMOLOGY AND DrFFERENI NAMES' OF HARA. ] 1. Hara ['^ from.^ to take ; and the affix '?f^ orj^] — is a name of Civa, the third deity of the Hindu triad. Civa has more than a thousand names, the details of which will be found in the sixty-ninth chapter of the Civa Pii,ra,na. The principal names of which are given as follow : — the auspicious One ; the Lord of the Universe ; the Destroyer — a personification of time that destroys all things ; the Eeproducer ; the Conqueror of life and. death ; the Cause of Sfe and being ; and the Dispenser of fears of mortals. [ HIS DIPPEEBNT CHARACTERS. J 2; He appeared in several characters in the-Hindu mythology, [ AS SAME DEITY WITH VISHNU. ] 3. According to some opinion, Civa and Vishnu are the same deity. Tho f*rmer only appears in^ the character of the Destroyer of creation. [ AS- DEITY OP REPRODUCTION. ] 4; Whereasj others personify him as the deity of Reproduction. Hence, Re is sometimes identified with Brahmam [ A3 HIS, PHALLUS. ]' 5j As presiding deity of generation, his type is Linga or phallus, [as time. ] 6. In his characters of Time, he presides over its extinction, and regenerate!* astronomical ,s-ystem. [ asspecial deity op the tantrikas. ]^ 7. He, as Civa, is the particular god of the Tantrikas. His votaries are generally called Gaivas, They are not as numerous as the followers of Vishi.nu The Ca,ivas, in. their anxiety to exalt Civa, assign attributes to Hara which, properly belong to Vishnu and Brahman. He is^ described in_ the Mahanirvana Tantra as follows- : — 'He is eternal god,, and full of bliss ;, ocean of ambrosia like kindness ; white like camphor sxA.Kunda flower {Jasmirmmpicbescens),iulloi purity;. omnipresent, without any cover or dress ; the Lord of the poor j the Lord ol the devotees, dbcked- with matted hairs ; wet with. Ganges water masarcd vrAb 84 THE CRIMADBHAGA VA TA M. [ Book I. ashes ; full of peace ; decked with necklace ( consisting of ) snakes and skulls ; Lord of the three worlds ; three-eyed ; holder of a trident and benediction ; easily pleased ; full of knowledge ; and giver of salvation ( likened to ) fruit ; immutable ; fearless ; diflferenceless ; unknowable ; free from disease ; god of gods and benefactor of the universe.' * t HIS MATTERS PERSONAL. ] 8. He is described sometimes with two hands, sometimes with four, eight, or ten, and with five faces. 9. As the god of generation and of justice, he is represented riding on a white bull. His colour as well as that of the bull he rides, is generally white, signi- fying unsullied purity of justice. His throat is dark-blue ; his hair is of a light- reddish colour, and thickly matted together, and gathered above his head like the hair of an ascetic. He has three eyes, one being in the centre of Ms forehead, pointing up and down. These are said to denote his view of the three divisions of time, past, present and future. He holds a trident in his hand denoting, some say, his relationship to water ; while according to other opinion, the trident signifies the combination of the three great attributes of the Creator, Destroyer and Eegenerator. He wears tigar-skin round his loins. 10. As representation of time, he is described to have a crescent or half- moon in his forehead. This represents the measure of time by the phases of the moon, his necklace composed of a serpent indicates the measure of time by years. He has another necklace of Imman skulls which denotes the lajpse and revolu- tion of ages, and tho extinction and succession of the generation of mankind. He is also covered with serpents which are the emblems of immortality ( For parti- culars. See Civa Upa-Puraiia ). ( As ) smoke ( a ) is more full ( of the quality herein- after mentioned ) than wood ( & ) ( which is ) derived from earth ( c ) and fire ( c^ ) is most full of ( the quality of effecting the purpose of ) the Vedic rites ( e ), than smoke, ( so ) the ( quality ) of Passion (/") is little , better than Darkness {g^, and Goodness ( A ) is the best of all in getting the sight ( or in the manifestation ) of the Supreme Being ( ^ ). 24. ( a ) Dhumah [ smoke ] — See Crldhara, 3 ; and Jl'-a, 4. ( 6 ) DAru [ wood ] „ ' „ 2 ; „ „ 3. f%T»^^ (jl't'titti iTijfl'sj ^tfipfwrn 1 Trr^^iT-^ftrar-^Tra'i^^-^ifecT^ ll^il V-lisri r?rt3rtIF t^t^ f*iTl?[5Tff; I (Mahan-irvilna Tantra,Tpt. I., c.l,vv. 6— la) Chapter II. ] THE SUPREME LORD'S GLORY. 85 ( c ) Pdrthivdt [ derived from earth ] — See Cridhara, 2 ; and Jiva 2 and 11. ( d ) Affnih [ fire ] „ ' „ 5 ; „ „ 6 „ 10. (e) Tray^mai/ah[in\\ Vedie rites] „ „ 4. „ „ 5 — ( f) Rajas [ the Passion ] — See Jlva, 7 and 8 ; and also p. 77. ( ^ ) Tamas [ Darkness ] - See Cndhara, 6 ; and Jiva, 7 and 9 ; and also p. 77. ( /t ) Sativam [ Goodness ] — See Jiva, 7 ; and p. 77. { I ) PartkvoSit-Darunah [ ( As ) Being ] — See Jlva, 11. [ CaiDHARA's GLOSS— V. 24. J 1. This verse shows by example that the peculiarity of a thing is the out- come of the peculiarity of condition attached to it. 2. ParthivM Bj,nnah\_'^ooA earth]. — The wood derived from earth is devoid of effective principle and the manifestation there of. 3. Bhumah [ smoke ] — but smoke has more effective principle in it than wood. 4. Traylmayah [ full the Yedic rites ].— Therefore smoke is more benefi- cial or useful in performing the Yedic rites, because it has nearer relationship with such rites than wood. 5. .4jMi'A[ fire ].— But fire is of greater usefulness in the performance of the Yedio rites, as it has the most direct and nearest relationship with such rites than smoke. 6. Tamos [ the Darkness ]. — The quality of passion is more expressive of the Supreme Being than that of Darkness which has no such power. The use of the particle Tvb (g) shows, that the former quality does but only in a small degree indicate the sight of the Supreme Being, because such quality has not that serenity of character which is peculiar to Goodness, which fully expresses the nature of the Supreme Being. The superiority and inferiority of the deities — ■ Hara, Brahman and Hari, who are endued with the qualities of Darkness, Pas- sion, and Goodness, respectively, can be easily perceived. ■ [ jiVA gosvamin's gloss — V. 24. ] 1. Many persons controvert the point of distinction between Brahman, Vishnu and Civa. Jlva Gosvamin is of opinion that although when considered with reference to differeiit conditions attached to the Supreme Being, a distinc- tion may be noticed, yet there is but one Supreme Being. The real distinction lies, however, in another direction. There is no doubt that the Supreme Being is indirectly present in the forms of Brahman and Civa ; but when Vishnu is considered as a Being without any condition then the Supreme Lord is directly present in him. With a view to show this distinction the author has composed this verse. 2. Pdrthivat [ derived from earth ]. — Derived from earth and not like smoke which is partly related to fire. Wood has no direct effective and manifesting principles in coroparision with smoke. 3. Daru [ wood ]. — This refers to wood which is required in sacrificial cere- monies for the purpose of churring fire from it. 86 THE CRlMADBHAGAVATAM. [ Book 1. 4. Dhumah [ smoke J— Wood has no property of fire but the smoke Las some. 5. TrayjwayaA [ full of Fec?jc rites ] — ^therefore smoke is. more produc- tive of or necessary for performing sacrifices prescribed iu the Yedas, having nearer connection with such ceremonies. 6. Agnih [ fire ].— Again, the fire is more useful in and productive of sacrificial ceremonies of the Ved- pared with the qualities of Darkness, Passion, Goodness and. the Supreme Being,, respectively. a Eajas [the Passion J'— Similarly, the ctuality of Eassiott which is- compared to smoke and nearer in connection with the quality of Goodness, is. little better in manifesting the Supreme Being than the quality o£ 9. Tamos [ Darkness } — which is- compared ta wood and quite distinct, from the quiility of Goodness. In short, the incarnations and, parts of the Supreme Being representing the qualities of Goodness, Passion and Darkness, are the manifestations of the Supreme Being in. proportion as. shown above. The quality of Passion is like a door which leads to Him. 10. jl^m'A [ fire ].— But the fire represents the quality of Goodness which. gives direct insight into the Supreme Beings 11. Parthivat-Darwuih [ (As) Being.]. — Smoke has the property of fire in part but wood has none ; hence the latter is very remote in usefulness aa- regards the performance of the sacrificial ceremonies, prescribed in the Vedas. In the same way, the quality trf Passion is nearer in relationship with that of Good- ness than Darkness. The Vedic ceremonies can be directly performed by fire and not by smoke and wood. The Supreme Lord is full of the quality of Good- ness, hence. Brahman and Civa who rq)resent Passion and Darkness, respective- ly, have no direct entity of the Supreme Lord in them, but such entity exista. alone in Vishiju as the Supreme Being. [ THE SUPEBJORITY OF VISHND OVEK BRAHMAN AND CiVA. J 12. Jiva Gosvamin then quotes the Brahma-PurS.na : 'The Supreme spirit VisluKi has three forms— Brahman, VisJinu and Civa ;. of which, Brahman form exists in Brahma, and ^iva form- exists in Civa and the glorious Janarddana exists quite separate in form' * 13. In the tenth book of the Crtmadhhagavata which writing about Civa. full of attributes, Vishnu is thus described : — 'Verily, Hari is the Being who is without attribute and is beyond the reach of Nature. He is omniscient and a,ll seeing, men become withou.t attribute by. worshipping Him', f t '^fcf^ t^'s: ^^n, 5^'> ^^^; ''^^ I ^ ^^?Ti?'sT cT *r5!fa3i'ft vfk^ ii Chapter II. ] THE SUPREME LORD'S GLORY. 87 14. The second book of this treatise contains a passage showing that thoro is no distinction between Vishiju and the Supreme Lord : — 'Having been appointed by Him I create, &c.' * 15. The Cruti runs thus ; — 'The Supreme Being, Nardyma had willed and afterwards from NarHyana Brahman is created, from whom are created all beings and elements. Nara^ yana is the great Brahma, and Nard,yana is the great truth ; true and sweet- worded, and the Being luminous, black, tawny and real. There was Narayuna, alone. He, being desirous, meditated upon, and by such ( meditation ) all things — Vicva ( particular condition of God ), Hiranygarbha, iire, Varuiia, Budra and Indra are created. + 16. The Tricedi-Par'thsha clearly enjoins the adoration of Vishnu alone. 17. Thus the superiority of Vishnu is clearly established, although in other treatises, it is stated that the man is fit to go to Hell if he finds a distinction between Vishnu and Civa. It must be remembered that such treatises are not real Vaishnava Scriptures, and are meant for those who are not true followers of Vishnu. 18. On the contrary, it is expressly ordained in the Padma-Purava, part I., as follows : — 'Verily, the man is blasphemous, who looketh Ncirayana in the same light with Brahman, Budra and other gods. % [ THE STOKY OF VISHVAKSBNA THE BRAHMANA. ] 19. A narrative from the FisAijM i)/ja!COTa is also interesting. There was a Brahmaiia, named, Vishvaksena who was extremely devoted to Vishnu. It is said th.it while travelling all over the world, he met, by chance, a person who was the son of a Headman of a village. The dialogue which took place between them is as follows : — 20. The son of the Headman of the village said 'O father, I have no power to perform the worship of God ( therefore ) do thou go into the temple and worship Civa. There shalt thou find the Phallus or representation of the great god and the Lord of the gods. 21. Thus addressed, the Brahma^a replied : 'Verily, have we heard that the four-souled Hari only is a^lorable. We do not worship any other god ; therefore, do thou go away from this place.' || f^^*i% 1^^ *rfTt^^ Mrt I TJ^ffm: ngrr^ ^J^^^rrf^: ^?n; i ^^m\ 88 THE OR IMA DBHA GA VA TA M. [ Book I. 22. On hearing this, the son of the Headman of the village was about to be- head Vishvaksena, when the latter agreed to go to the temple. But after en- tering the holy place the Brahmaija adored his own god pronouncing the words, •Salutation to jVnfiinha ( man-lion deity ).' 23. On this, the village Headman'3 son again attempted to kill Vishvak- sena, but Nrisimha came out of the Phallus of Civa and beheaded the village Headman's son and other members of the family. [ I'URTHER AUTHORITY SHOWING OF VISHNU'S SUPERIORITY. ] 24. The Skanda Pwrana says : — 'Whatever is suitable to the Scripture of BMgavata is acceptable to the Scripture of Civa'. * 25. The following is quoted from the Moksha-Dharma : — 'O king, the sages have said on the authority of Sankhya and Yoya, the two eternal Scriptures, and all the Vedas, that Narayana is the ancient universe.' + 26. The MahahMrata also says : — • 'He who abandoneth Vishnu and worshippeth any other ( god ) in. delusion, desireth to take handful of dust, discarding the heaps of Gold.' | 27. Therefore Narada also said : — 'He, who is ignorant, seeketh refuge in another ( god ) abandoning ( Hari who is ) never astonished, desireless, always the same, and serene. Such act of the man is equivalent to a desire to cross the ocean by holding the tail of a dog.' || 28. The following is quoted from the Harivamca : — Hari, endued with the quality of Goodness, is always your ( object ) of medi- tation, Brahmanas, do ye always read the sacred text regarding Vishnu and meditate upon Kegava. § 29. The Nrisimha-Tapaniya thus describes the superiority of the person who mutters over the holy text regarding Vishnu :— 'One hundred persons vested with holy thread are equal to one Vpanlta ( person vested with such thread ) ; one hundred Uptmltas are equal to one Orihastha ( house-holder ) ; one hundred house-holders are equal to one Vanaprastha ( hermit or Brahmana in the third state of life according to the Hindu Castras ) ; one hundred Vanaprasthas are equal to one Yati ( sage who has subdued his passions ) ; one hundred Yaiis are equal to one Rudra-Man- trayapaka ( repeater of the holy text regarding Ricdra ) ; one hundred Rudra- Mantra-Yapakaa are equal to one teacher of the Angirasa Branch of the m f«rfHf^=5wt ^^j^'Tf PcaRi^ ww»t II Chapter 11. ] THE SVPREMB LORD'S GLORY. 89 Atharva- Veda ; one hundred such teachers are equal to one Mantra-R&ja. This Mantra-Raja is the incarnation of Nrisimha ( Man-lion diety ). * 50. Therefore, it is stated in the Vardha-PurSna as follows : — 'After worshipping Him ( Giva ), whose emblem is bull, for one thousand generations, intelligent men, having obtained the condition of a Vaishnava, be- come sialess. + [ APPARENT CONTRADICTION EXPLAINED AWAT> ] 51. It is true, there is a verse in the Grimadhhagavata conveying the con- trary notion, which runs thus : — 'O Brahmana, that person enjoyeth peace who seeth no difference in the Triad ( Brahman, Vishnu and Civa ), whose soul is all being.' \ 32. This is explained away by saying that it has a peculiar signification implying that Brahman and Oiva collectively considered, cannot have separate individuality from Vishiju, they being in fact part of the former. [ AtrtHOMTIES IN SUPPORT OF THE EXPLANATION. ] S3. The following quotation also supports the above explanation. Brahman also said : — 'Being employed by Him ( Hari ), I create ( the uni- verse ) ; being subordinate to Him, Civa destroyeth ( it ) and the Supreme Being, full of throe powers, as Puruska, preserves the universe.' || 34. SamJcarshana ( Balarama ) said : — 'Brahman, Mahadeva and myself are Kalds (parts) of whose Kalas (parts).' § 35. Padnia Purd,na has the following :^- 'That man is the injurer of the name of Hari who looketh in different light the attributes and names, &e., of Civa and Vishiju.' $ 36. Civa thus addressed Mdrkandeya : — 'They do not explain difference in the smallest degree, between myself, Achyuta ( Vishiiu ) and Aja ( Brahman ). Verily, we consider thee dearer than those persons who look upon ( others ) equally in every place.' W. II s^rri^ crfkfsftrf ■ ^ frfir cR^t; i ft^' j^^sre^ 'rRmftf f^^iftra^ n $ ft[^?f€tf%^3 Tf ^^JT-TTTTf^ ^^t fw PT^' i;rs®fT^wi ?R'(i+iir^See Jli}a, 2. (6)1. Pitris [ Pre ] proginitors. Manu has the following refereiwe regards the creation of the Pitris :— ( Manu. y. 10. ) * Chapter II. ] THE SUPREME LORD'S GLORY. 93 'They ( PrajCtpatis ) abundant in glory, produced seven other Mamis, together ■with deities and the mansions of deities, and of Maha/rshis, or great Sages of unlimited power ; 'Benevolent genii and fierce giants, blood-thirsty savages,. heavenly quiristers, nymphs and denlons, huge serpents and snakes of smaller size, birds of mighty wings, and separate companies of Pitris or progenitors of mankhid ;...'* 2, They are alsb said to have born from the side of Brahman and are also called the sons of Angirasas ( See Garret, p. 456 ). In the divisions of the celestial sphere, the path of the Pitris is said in the Vishnu Purana to be in the north of Agastya and south of the line of Goat, 'exterior to the Vaicvanara path. The Pi'^ris derived satisfaction from ancestral efTspring in the day of the new moon. A Crdddha at certain seasons will content them for a thousand years. The songs ofthePi'^m are said to confer purity of heart, intigrity of wealth, prosperous seasons, perfect rights and devout faith, all that men can desire. 3. Pitripatis [ Lords of the Pitris ] — include the fourteen Yamas, — namely, Yama, Dharmaraja, Mrityw, Antaka, Vaivasvata, Kala, Sarva BhUtahshya, Audumbura, Mia, Badana,. Parameshthi, Vrikodara, Chitra and Chitragwpta. ( c ) 1. Bhatas [^].— They ilre evil spirits, said to proceed from Brahman ; children of Krodha ; malignant spirits, goblins or ghosts, haunting cemeteries lurking in trees, animating dead bodies and deluding and devouring human beings. They are generally coupled with the Pretas (5cT) and in this charac- ter, belong to the epic period. In the Purdnas, they are personified as demi- gods of a particular class, produced by Brahman when incensed. In the Padma Purana they are stated to ba sons of Kajyapa and Krodha ( Anger ). 2. Bhutapatis [Lords of Bhutas ] — Bhairavas and other Rudras are meant, — namely, Ajaikapat, Ahi, Bradhna, Tvashtd, Rudra, Rara, Av&tha, Cambhu, Trambaka Icdna and Ehuvaneca t {d) \. Prajee.didin [Lords of the created Beings ]. — They are called the Prajapatis (M^imfcf) progenitors of mankind. Manu mentions ten of these : — 'It was I, who desirous of giving birth to a race of men, performed very difficult religious duties, and first produced ten Lords of the created beings, eminent in holiness, — Marlchi, Atri, Angirasa, Pulastya, Pulalia, Kratu, Prachetasa or Baksha, Vai'ishtha, Bhrigw and Narada. \ 2. Some are of opinion, that there were seven mind-born sons of Brahman ; namely, — Bhrigii, fulastya, Angirasa, Marlchi, Daksha, Atri ami Vacishtha' 'sra-T^I-f^aiT^g TSf^m^WtSl^ I sfmi^ ^^f^ ^TWP? fn^WT^ i^T'Sl^ II ( Manu, vv. 36 and 37 ). "tsiT^ W^^TT^ ^5T^^^ «TcfT; I ( Trikanda-Chintamani. ) »ifH%*T3Tsf?T^ H^m" 3^Tf ^g*i;i ii^^ ^'s^ ^'^[\ ( lower ) and Madhya ( middle ). The fundamental prmciple of the Laya yoga is the conception of the middle force by the exercise of the other two forces. This force can be conceived by the subjugation of the upper force and the contraction of the lower force into the middle force ; such state of mind increases the course of righteousness- or the happiness derived therefrom. The Yogis attain glory and Final Beatitude by practising this system. The practical acquaintance of the process of Laya-yoga is hardly possible without the instruction from a well- versed preceptor on this subject. ( 3. ) Rsja-yoga [^j^rat'l}"— concentration of mental and vital airs — is the leading feature of this system, hence, it is solely dependent on the practising of Prdn&y&ma ( supression and suspension of breathing ), Dattatreya and other sages originally practised this system. # iT^^^ ^^n^ ^i3f^W ^^w I ^^gH>*; Ht^-ftftt*r'sm^f»T: it Chapter II. ] THE SUPREME LORD'S GLORY. 99 ( 4. ) HaUia-yoga [^-zft»r], — This system is of two kinds. The sagea Goraksha and Markaijdeya were the original discoverers ; but their respective processes differed from each other. Markaijdeya's system is better than the former. Markaijdeya like Patanjali mentions eight stages (4^3TTr) which will be des- cribed hereafter ; but Goraksha enumerates only six, namely, — the sedate position of the body, the supression and suspension of breath, the control of senses, meditation, the steadiness of mind and the trance. 15. These four kinds of Toga have been variously named by reason of their slight difference in the process obsei^ved in practising them, namely, — the SS,mhhya, Karma, Jnana, SannySsa, Dhyana, Vijnana, Brahma, Rsja- Ouhya, Vibhuti, Bhakti, Prakriti-Purusha-viveJca, Guna-Traya, Puruahottama, Achar-viveka and Moksha-yogas. Their particulars will be found in the Crlmad- bhagavat-Gita. [ THE EIGHT STAUES OP YOGA. ] 16. There are eight stages of Toga which are collectively called the AshtHnga- yogangas ( 'MCTT ^TTT ) * These may be classed as Vahirangas (sff^K?') externals and Antarangas (^pff^ ) internals. 1'7. The five following are included amongst the external ones : — ( 1. ) Tama l^)^ the first of the eight stages of Toga, being self-govern- ment, of which five kinds are specified : — Freedom from any wish to injure others ; truth in reference to words and thoughts ; freedom from appropriation of other's property in thought, word or deed ; the subjection of one's members in order to overcome desire ; renuncia- tion of all indulgence of pleasure, t ( 2. ) Niyuma (^1%5jkt), the second stage of Yoga, is self-restraint, of which five kinds are specified : — Purity of mind and body ; cheerfulness under all circumstances ; the religions austerity ; the repetition of incantations ; and the association of all religious ceremonies with the Supreme Being. These are also designated five duties or obligations, — namely, purity, contentment, devotion^ study of the Yedas, and adoration of the Supreme Being. { ( 3. ) 'Asana ('^nwt) is the third stage of Yoga. There are various postures in which the Fo^i is directed to sit when he engages himself in meditation. || Asana is that in which he crosses his. legs underneath him, and lays hold of his feet on each side with his hands» ( 4. ) Prdnciya,ma (ni SlPi II ( P&taiyala-Darcana-ScidhanapS,da, v. 29. ) t ^rf¥^-w«rTj€5T i>)^^«jJs^{ft!rfT: ^tt; 11 ( -^m^. v. 30. ) X si^^-^'^-?T'7:-erT«fTt-^T!rPB'^T'n#r f^w. 11 C lf»<^) v. 3i. ) II T^K ^^^imm. II ( Ibid, V. 46. ) 100 THE CRIMADBHAOAVATAM. [ Book I. performed through the right nostril, whilst the left is closed with the fingers of the right hand : this is called RechaJcam (^t^) 5 the thumb is there placed upon the right nostril, and the fingers raised from the left, through which the breath is inhaled : this is called PuraJcam {<^KM) ; in the third act both nostrils are closed, and breathing suspended : this is called KumhhaTcam, (^nr^) ; and a succession of these operations is the practice of Pr5,nS,yd,ma. * ( 5. ) Praty&Mrah (i|(4||-^k;) is the restraining of the organs of senses from susceptibility to outward impressions, and directing them entirely to mental perceptions, f This is one of the means for effecting the entire subjugation of the senses ; and if they are not completely controlled, the sage cannot accomplish his devotion. 18. The internal stages of Yoga are the following :— ( 1. ) Dhy&na («rR) is the 'restraint of the body' says PatanjaU, 'retention of the mind, and meditation, which thence is exclusively confined to one object.' X ( 2. ) DMranS, (inT«aT) signifies steady thought ; retention or holding of the image or idea formed in the mind by contemplation. || ( 3. ) Sam&dki ( ^ assumed, with a view to create ( c ) this ( uni- verse ), the body of a Boar { d) for the deliverance of the e^rth which had gone down ta the Lowest Region (a) DvMyam [ oo the secojid occasion ]-&e Grldhara, 3, v. 6. ante, p, 123, ( 6 ) Yujnecah [ Lord of Sacrifices ] — Farayana. It is a name of Vishiju. ( c ) Bhav9,ya [ with a view to create J — See Crldhara, 2. (d) CavJcaram Vapieh [ th«- body of a Boar ]— 1. This refers to the- Variha-Avatdra when the Supreme Lord assumed the form, of a boar with a view to raise up the earth which was immersed in. water.. E THE PURPOSE OF THE INCAiKlTAJJION. J 2. It is said, on the expiration of the past Kalpa ( cycle ), BirahmS, awaking from his slumber, saw the universe bereft of every thing. Ha engaged bijaself 124 THE gRlMADBHAGAVATAM. [ Book I. in creation. On tlie imiverse becoming the great ocean after Deluge, Niirayaiia rested oh water believing that the earth must have submerged into the said ocean and determined to deliver her from it. It is for this purpose, He as- sumed the form of a gigantic boar. [ THE COMMENCEMENT OF THE DEEDS PERFORMED. } 3. He entered into the watery abyss for preserving the whole creation from being destroyed at the solicitation of Saunaka and other inspired sages. [ THE PEAYER OP THE EARTH. ] 4. The earth seeing the Supreme L.ord in the Lower Region said 'I bend down unto thee, who is all-being, I bow unto thee, holder of the conch and the mace. Do thou deliver me to-day from here, I was saved by thee ou previous occasions. * [ THE DELIVEHANCE OF THE EARTH. } 5. Thus asked, Vishnu in the form of a boar began to roar and heaved up the earth from the deep ocean. The sages experienced the highest bliss on the Lower Eegions being broken up by this; incarnation. With delighted heart they prayed the 'Holder of the Earth,' who at once lifted her up, and sot her on tlie. vast ocean. Earth did not sink but floated on the sea like a huge bark. After levelling the Earth, the Supreme Lord placed mountains on her in proper order> including those which were on earth but destroyed in former cycle. The land was divided into seven islands, and like earth He created, as on former occa- sions, other worlds, — such as Bhuva ( firmament ) Svarga ( heaven ) PAtCila, ( in- fernal regions ), &c., MaMloTca ( great world ), Afterwards, this very Beiug in the shape of Brahma engaged in creating the rest of the universe. + [ DESCRIPTION OP THE VARAHA AVATARA BY THE SAGES. ] 6. In the Vishnu Purana the boar has been described by the sages as the sacrifice personified ; His feet being the Vedas ; His tusks the sacrificial posts to which the victim is tied ; His teeth the sacrificial offerings ; His mouth the altar ; His tongue, the fire ; His hairs, the sacrificial grass ; His eyes the days and nights ; His head, the place of Brahma ; Hia mane, the hymns of the Vedas ; His nostrils, all the oblations ; His snout, the ladle of oblation ; His voice, the t i^^^„^mT^s«f iTwrsn *rfbp:: i ^^'?n: MH f^4 'sr^pit^ *r?r^ Pill ■?t^^-^gw^ ir?^ iftft^ f^m I f%«Ttrara t^ii^°^ ^nfn ^?r^ bisrii rsr^q^ft t^^^s^i .^sj^TSci: 1 ^m\ »?F?' »Ti^i^g^w>^ In the Catapatha Br&hmana of the white Yajur-veda, a legend about fish' will be found ; but there^the. fish does not represent any special deity, and the legend itself has only reference to the performance of certain, sacrificial cere- monies. See Cndhara, 1. ( b ) Udadhi-Samplave [ during the Deluge ] — See Cndliara, 3. (c) CVja^AWja 1^ relating to Chakshusha (Manu j]. — He was the Manu of the sixth Manvantara. He as well as other Maiius are sons of Manu Sv.ayam- bhuva. According to other authorities, he was the son of Chakshusa. He is also- said to be a son of Eipu and Vrihati. It appears from. the. MArkandeya Purana that he was a Kshatriya by birth. He; was exchanged- at his birth, for the son of Visranta Eaja, and brought up as his prince. In his manhood the mystery was . revealed. By his firm devotion to Brahmel, he became a Manu. In his former birth he sprang forth from the eye of Brahma ; for this reason, he is called Cha- kshwsha ( from the eye, or eye-born ) See Cndhara, 2 ; Garret p. 125. ), ( d ) Apmt [ preserved \—Seo Cndhara, 5, 140 THE CRIMADBHAGA VA TA M. [ Book I. (e) Vaimsvatam Munum [|^^ fl^].— The seventh Manu or Manu of the present period, as son of Vivasvata and brother of Yama ( See CnMara, 6. ). (/) MiUiimmjyam-Navi [ on the ship like earth ]—See Crldhara, 4. [ CrIdhara's gloss— V. 15. ] 1. This verse refers to the Fiah-incarnation. 2. Ch&hhiisha [relating to ChaksAmha ( Manu ) ]. — In the Manvantara or term of Chakshusha Manu. 3. Udadhi-Samplave [during the Deluge ]. — It refers to the 'sea-inundation' after the end of the term of Chakshusha Manu. Generally speaking there is no destruction after the end of each Manvantara, yet for some reason or other it is said 'during destruction, -with reference to Markandeya' * 4. Mahlmayyam Naoi\^on the ship-like earth]. — Here the earth is likened to a boat or ship ; hence, it signifies on earth. 5. Apdt [ preserved ] — saved. 6. Vaivasvata r t^J^ti ]. — It is a future (then ) name of Manu. In the eleventh ( incarnation ) the Omnipotent (Lord) in the form of a Tortoise ( a ) held on his back the Mandara mountain ( & ) at the time when the gods and demons were churning the ocean. ^^• ( a ) Eamatha Bupena [in the form of a Tortoise]. — This refers to the second manifestation of Vishiju as a Kurma ( tortoise ; from Ku (W) implying reverse, TJrmi (-aff^) speed and affix Ach (■9)=^). It has been described in ih&Pur&nas that at a very remote period the gods felt that their powers were weakened. They became desirous of obtaining jlmn'to (Ambrosia), which could strengthen their immortality. Being commanded by Vishuu, they, together with the demons, churned the milk-sea. The Mandara mountain was employed as a staff ^nd Vishnu's serpent Vasuki as the cord for attaining the object.- The gods stood at the tail and the demons at the head of the serpent. Vishnu as tortoise-manifestation supported the mountain on his back. The ambrosia, with a variety of other things, was recovered from the sea of milk. A contest between the gods and demons was followed after the churning of the milk-sea in which the former became victo- rious ( See Crldhara, 2. ). ( h ) Mandarachalam [ Mandara mountain ]. — The mountain which was used by the gods as a churning stick, at the churning of the sea of milk. [ CrIdhara's gloss.— V. 16. ] 1. This verse states about the Tortoise-incarnation. 2. Kamatha [ Tortoise ]. — The Lord assumed the form of a tortoise in the eleventh incarnation. Chapter III. ] THE MYSTERY OF BIRTHS. 141 Verily, the twelfth ( incarnation ) is regarding Dhanvantari {a), and the thirteenth ( refers to the form of ) ( 6 ) Mohini by which the damsel Moliini ( c ) having deluded others ( demons ), gave the gods to drink ( Ambrosia ). 17. (a) Dhanvantaram [ ■s^j^nrt ].— He was a sage sprung forth from the churning of the ocean, robed in white and liolding in his hand the cup of Amrita which was seized by the demons. He was a physician of the gods. In his subsequent birth, he is described as the son of Dlrghatama. He had profound knowledge and taught Ayur- Veda ( medical science ) to the world. He received this Veda from Brahma and revealed it to his pupil Sugruta. On account of his profound austerities, he was excepted from human infermity ( See Grldhara, 2. ). ( b ) Trayodacam [ the thirteenth ] — See Grldhara, 3. ( c ) Mohini [ ♦f^f^.ff ].— Vishnu in a female form. The product of Civa's union with Mohini was Ayenar, the only male among the Oramya-Devatas {See Grldhara, 4 ; and Jlva, 2. ). [ CkIdhaea's gloss — V. 17. ] 1. This verse refers to Dhanvantari-incarnation. 2. Z>/4a»M;amtorani [ regarding Dhanvantari]. — This refers to the form of Dhanvantari ( twelfth incarnation ). 3. Trayodacam [ the thii'teenth ]. — This manifestation expresses the nature and deeds of the twelfth incarnation. 4. Mohini [ »fff%^ ]• — In this form tha Supreme Lord assumed the foi'm of a charming damsel and deluded the demons, and by his Dhanvantari-form, he brought ambrosia from the milk-sea, and gave it to the gods to drink through Mohini. [ jivA gosvamin's gloss — V. 17. ] 1. During the twelfth manifestation, Vishnu assumed the form of Dhanvan- tari and on the thirteenth, He became Mohini, and supplied the gods with Ambrosia. 2, Mohini [ *frt%'fl' ]. — How did Vishiju supply the gods with Amrita ?— By- assuming the form of Mohini. In what manner ? — Deluding the demons and stealing it. As the maker of a straw-mat (or straw-screen cuteth ) the grass ( a ) ( so ) in the fourteenth (incarnation, the Supreme Being ) assuming the form of Man-lion ( 6 ), tore off, by His nails (. the heart of ) ( c ) the mighty Prince of the Demons ( c/ ) ( after placing him ) on His thigh. 18. 142 THE CRIMADBHAQA VATAM. [ Book I. ( « ; Erakd.ni [ the grass ].— A sort of grass emollient and diluent proper- ties. In the Mushala Parvan of the MaliMharata, the grass when plucked by Kyialwa and his family turned to clubs ( See CrldliMra, 2. ). ( 6 ) JVdrasimham [ form of Man-lion ].— Eelating to Man-lion Avatdra, Vishnu descended on earth to punish Hirauyakagipu for his insolence and cruelty. This is the fourth incarnation of Vishnu. Jaya and Vijaja were the door-keepers of Vishiju's paradise. They insulted some sages who claimed admis- sion to the paradise of Vishnu and the result was that both the door-keepers lost their position in heaven and had to come again on earth as mortals. They became the sons of Kagyapa and Diti, under the names of Hiranyakagipu and Hiraiiyaksha ; the latter was killed by the Var&ha Avatdra ( See p, 126.) and the former Hiraijya-kagipu became a cruel, tyrannical and unjust monarch. He tortured his son Prahlada, on account of his devotion to Vishnu. The demon king's insolence reached its highest pitch, so much so that he wanted to be adored by men as a god. Any person, who would not comply with such request, was ordered to be slain. His son Prahladx is the greatest sufferer. At last when he did not cease to adore Vishnu and insisted that the Supreme Lord is everywere and in every thing, Hiranya-kajipu said, if such was the case why could not Prahlada show Vishnu to his father. Hiraiiya-ka§ipu also wanted to know whether Vishnu could be found in the column of the hall where he waa standing. The pious son of the demon prince answered in the affirmative. On this Hiraiiya-kagipu kicked the column aforesaid, when Vishiju in the form of half-man and half-lion appeared before the demon and slew him at once. (c ) The words 'the heart of is inserted according to Balaprabodhini gloss.. ( d ) Daityendra [ Prince of the demons ]. — It Signifies Hiranyakagipu. [ CrIdhara's gloss— V. 18. ] 1. This verse relates about the Man-lion-incarnation. 2. Erak&m [the grass ]. — A kind of grass without any knot. In the fifteenth ( incarnation ) having assumed the form of a Dwarf (a), ( He ) went to (attend ) the sacrifice of Bali (b) being desirous of recovering the three-worlds (o?) and having asked for three paces ( of land ). i^- ( a ) Vdmanam [ the form of a Dwarf]. — This refers to the Dwarf-incarnation, which is the fifth of the descents of Vishnu. It was undertaken to humble the pride of the demon Bali who had acquired dominion over the three-worlds. The germ of the narrative of this incarnation seems to be contained in the Catapatlia Brahma- na ( I. 2, 5, 1. ). The later legend is given in the Rdmdyana (I. 31, 2.). Vishnu, at the request of the gods,, was born as a dwarf. He was the son of Kajy apa by Aditi. He ajpplied in disguise to king Bali for alms, who promised to give Vamana whatever the latter would ask for. The dwarf solicited as much space as he could step over at three steps. When Bali, the king of the demoi^a acceded Chapter III.] THE MYSTERY OF BIRTHS. 143 to the prayer of the dwarf, the latter began to expand his body to such a dimen- sion as to stride'with one pace over the earth, the next over the intermediate world and with the last over the heavens. Bali did not recede from his promise, although fallen from his position as the possessor of the three-worlds. Vishnu was greatly pleased with the demon-king Bali for righteousness in sticking to the promise made by him and directed him to live for a time in one of the most de- lightful places in the lower region, assuring Bali that he should be born as Indra during the term of eighth Manu {See also Crldhara, 2. ). (h) Bali (^f%)— or Mahfi-Bali was a demon king of MaJiahalapura and the son of Virochana. He acquired dominion over the three- worlds. His arrogance rose so high that he had neglected the usual adoration of and respect to 'the deities. Vishnu with a view to curb the demon chief .s pride, assumed the form of a dwarf as above described and recovered the three- worlds from him. But for other good qualities of the demon-king, he was made king of the lower region, with a promise that he should be restored to power of Indra during the term of the eighth Manu. ( Cf. Bk,. V. ). ( c ) PratyCiditsuh [ being desirous of recovering ] — See Crldhara, 3. {d) Tripishtapdm [ Three-worlds ]. — It inclu des, earth, sky, and heaven. [Cridhara's gloss — V. 19.^ 1. This verse states about the Dwarf-incarnation. 2. Vdmanam [the form of a Dwarf] — Vishnu curbs the pride of wicked men, therefore, He is called Dwarf ; or the word means short. 3. Pratyaditsuk [ being desirous of recovering ]. — With a desire to take it away from the person in possession ( Bali ). In the sixteenth ( a ) incarnation ( & ), being enraged at the hostility of the princes towards the Brahmanas, He made the world devoid of warrior class for thrice seven times ( c ). 20. ( a ) Shodacame [ In the sixteenth ]—See Crldhara, 3. v. 6, p, 123. (6) Avatare [in incarnation J.—Para^urama (xrC'STT^T) incarnation is meant. [ The word is derived from Paracu (^K.^ an axe ) and Bs,ma (rm) who delights in J; — He was a hero, demi-god of the Treta- Vuga ( second age ) and the sixth descent of Vishi}u. He belonged to the epic period. His father was the Brahmaiia sage Jamadagni, but his mother was Eenuka who belonged to the Kshatriya class. According to the Hindu idea, he was not a Brahmana. He, however, espoused the cause of the priestly caste and afterwards became a sage. It is said, his mother committed a sin and his father Jamadagni commanded his sons to put her to death. When all his elder brothers refused to obey the com- mand of his father, the youngest Paragurama finished his mother by his axe, showing to the world that he values duty over mere feeling, and for such act he was rewarded with the gift of invincibility. . King Kartavirya was killed by him 144 THEORlMADBHAGAVATAM. [ Book I. as the former forcibly took away the Kaniadhemc ( the divine cow always produ- cing milk ) belonging to Jamadagni. The cow was also recovered, but during Paragurama's absence, the hermitage of Jamadagni -was attacked by the sons of the slain king and the unresisting sage was killed. On Paragurama's return to the place, seeing what had happened, he performed his father's funeral and took a vow that he would extirpate the warrior caste from the world, and for twenty-one times he did extirpate the Kshatriyas ( Cf. Bk. II. c. 7, v. 22 ). ( ) Trik-Sapta-Kritvah [ for thrice seven times ] — See Crldhara, 2. [ CrTdhara's gloss— V. 20. ] 1. This verse describes about the Paragura ma-incarnation. 2. Trih-Sapta-Kritcah [for thrice seven times ] — Three multiplied by seven, that is to say, twenty-one times. Afterwards, in the seventeenth incarnation ( a ), being born of Satyavati ( 6 ) by Para<^ara ( c ), and seeing that men are less intellectual ( c^ ), he ( divided ) the tree of the Vedas ( e ) into branches. 21. {a) /Sapto-iJtfija [in the seventeenth incarnation ].— This refers to Vyasa. ( See Dvaipayana, pp. 46-47 ; Cndhara, 1, of this verse ; and Crldhara, 3, v. 6. p. 123. ). ■" ' ( 6 ) Satyavati [^af^].— Name of the wife of Paragara and mother of Vyiisa. (c) Ptt;-onara [qi^'Ji?: —from Para (-cpc) best, Cri (st) to complete, with 'i^ (^r^) prefix, and Al [^^) affix ]— was the son of Cakti grandson of Vagishta and father of Vyasa. His father was killed by a Rs,icshasu, and to avenge such an act, he determined to extirpate the whole race of Rakshasa by performing a great sacriiice. Brahmi, however, dissuaded him from such an act by impressing on Para- gara that the death of his father was an unavoidable act of destiny. He studied the Vishnu Purana from Pulastya, and afterwards related it to Maitreya for the benefit of mankind. There is a diversity of opinion as regards the exact period when he appeared on earth. Mr. Bentley places him about 575 b. c ( Hindu Astronomy ) ; Buohan about 1300 B. c {Genealogy of t/ie Hindus); and Wilford, 13, 19 b. c ( Asiatic Research. IX, 87. ). {d) ^Z^aOTe(^/ta«a/t [ less intellectual ].— Men became less intellectual (in the present age than the previous ones ). ( e ) See note ( 5" ) p. 10 ; and Dvaipayana pp. 46-47. [ OeIdhaka's gloss— V. 21. ] 1. This verse speaks about the Vyasa-incarnation. 2. Cakhah [ branches ]— seeing that the men are less intellectual, VyJIsa, out «f grace towards mankind, divided the Vedas into parts. Chapter III.] THE MYSTERY OF BIRTHS. 145 After this ( a ), with a desire to perform the acts of gods, having received the kingship ( 6 ), ( He ) did acts of- valour ( such as ) confining the ocean ( by bridging it over ) ( c). 22. ( « ) Atahparam f After this ]. — In the eighteenth incarnation. ( 6 ) Naradevatvam [ kingship ] — See Cndhara, 2. ( c ) Samudranigrahddlnivtryyanichakre[A\A acts of valour, . .over] — 1. This refers to the deeds performed by the Supreme Lord in His incarnation as Eama — ; Rama, from Ram (^) to sport ; and {^) affix ]. [ LINEAGE. ] 2. He was the seventh incarnation of Vishnu, and son of Dagaratha, king of Ayodhya, His descent on earth is indicated about the end of the Treta age. [ PUEPOSE OF THE INCARNATION. ] 3. The object of this incarnation was to destroy the demons who infested the earth and specially Eavana, the king of Ceylon. [ EAELY CAREER AND MARRIAGE WITH SiTA. ] 4. In his early life he showed acts of valour by breaking the bow of Maha- ileva, in the king Janaka's palace at Mithila, and obtained in marriage, Sita the daughter of the king. [ BANISHMENT FROM OUDH. ] 5. In compliance with his father's promise to his step-mother Kaikayi, he liad to leave Ayodhya with his wife Sita and his half-brother Lakshaiia. He bad to assume the life of an ascetic and to migrate to the southern part of the Indian Peninsula. [ ABDUCTION OP SiTA BY HAVANA. ] 6. Here his wife was carried of by Havana, the demon king of Lanka [ Ceylon ). He is said to have bridged over the ocean between Eamegvara and Lanka for the purpose of effecting his entrance into Ceylon. [ WAR WITH HAVANA IN WHICH RAVANA WAS KILLED. ] 7. For the recovery of Sita a great war ensued, in which, it is described, nonkeys, headed by Hanumrina, espoused Eama's cause and fought many a jattle with Ravaua and his followers, which ultimately resulted in the death )f the former, and the recovery of Sita was effected. [ rama's return to oddh. ] 8. After a period of fovirteen years ' nomad life, he returned to Ayodhay ind was installed as a sovereign to the throne which was vacant after the demise )f his father, Dagaratha. 19 146 THE CRIMABBHAQAVATAM. [ Book I. [ ^RiDHAEA's CLOSS— V. 22. ] 1. Rama-incarnation ia described in this verse. 2. Naradevatvam [ kingship ]. — The Supreme Lord assumed the kingly form under the name of Ksghava. In the ninteenth and the twentieth incarnations ( a ), having received ( assumed ) the two forms named Rama ( 6 ) and Krishna ( c ) in the family of Vrishni {d), the glorious Lord lessened the burden of ( this ) earth. 23. ( .a ) Ekonavimce- Vimeatime [ in the ninteenth and twentieth incarna- tions ] — See Cr'idharci, 1 ; and Gridhara, 3, v. 6 ; p. 123. ( 6 ) Robina [?to] — See Crldhara, 2 ; and Balarama, pp. 39-40. ( c ) Krishna [fi^] — See Gridliara, 2 ; and pp. 41-45. ' ( d ) Vrishni [ in the family of Vrishni ]. — Vrishpi is the name of the des- cendant of Yadu and ancestor of Krishna. [Ceidhara's gloss— V. 23.] 1. Tliis verse refers to Balarama and Krishna incarnations. 2. Rcimahrishv.au-iti-janmani-prcbpya [ having received. ..Krishna ] — (literal- ly means ) having received two births, namely, that of Balarama and Krishna respectively. Afterwards, when the Kali |Age will fully come to pass, with a view to bewilder completely the hater of gods, He will under the name of Buddha ( a ) become the son of Anjana, in Behar ( Gay a ). 24. [ ETYMOLOGY AND SIGNIFICATION. ] ( a ) 1. BuddJia [ q^ from ^ to know ; and ^ affix].— A generic name for the deified teachers of the Bauddha sect, amongst whom numerous Buddhas are reckoned ; the name is here especially applied to the ninth incarnation of Vishiju. The term is often confounded, but improperly, with Jina. 'He, who meditates upon, is called Buddha.'* 'He, who has wide intellect, is termed Buddha.' + He is called TatMgata, because he graciously used to call at every place and on person for the performance of some act of benefit wherever he was required for it. % X 7^^ 7f^T ^^ f%cf i%V5f cTWT cTWT ^SN Ttt: w^; I Chapter III. ] THE MYSTERY OF BIRTHS. 147 [the origin of the name of cakya sinha. ] 2. Buddha is called Cakya Siniha. It is said that some princes of the Ikshaku clan were banished by their father from his state. They went to the her- mitage of sage Eapila, lived in the fwest of Caka-tree, and became disciple of Gautama. The following will be found in the Simdrananda-cJiarita : — They were called 'Cakya' because they lived in an abode covered with Cdka- tree. * Buddha"descended from such a family, hence he got the name of Cakya-simha. Buddha was his subsequent name, which literally means 'one who is perfectly enlightened', the wise. [ his birth and family. ] 3. He was born at Kapilavastu, a city and kingdom at the foot of the mountains of Nepal. His father Cuddbodhana was the king of that part of the country. His mother Maya-devi was also fi-om a royal family, being the daugh- ter of king Suprabuddha. His mother died seven days after Ms birth, but the child grew up most amiable and accomplished, under the affectionate- care of his maternal aunt. He always felt happy to meditate alone in the shadows of the deep forest. With a view to divert his mind from such a propensity, his father accomplished his marriage with the princess Gopa, the daughter of Dandapani. But the marriag«-Iife did not effect any change in his meditative proclivity. [ THREE EVENTS OF HIS LIFE, WHICH LED TO HI8 renunciation of secular affair. J 4. The three ordinary events of his^ life confirmed him in his belief that all earthly matters are void. 5. One day, having met on the road an old, broken, and decrepit man, he said to his coachman : 'Alas ! are creatures so ignorant, so weak and foolish, as to be proud of the youth by which they are intoxicated, not seeing the old age which awaits them ? As for me, I go away. Coachman, turn my chariot quickly. What am I, — a mare prey of old age, — ^what have I to do with pleasure ?' G. On another occasion, seeing a person suffering from illn-ess, the prince exclaimed, 'Alas t Health is but the sport of a dream, and the fear of suffering must take this frightful form.' 7. Seeing a dead body, on the next occasion, he said, 'Oh ! Woe to youth, which must be destroyed by old age ! Woe to health, which must be destroyed by so' many diseases I Woe to this life, which remains so short a- time ! There- were no old age, no disease^ no death, if these could be made captive forever ! Let us turn back ( addressii:^ his coachman he continued ), I must think how to- accomplish deliveranco. 148 TEE CRlMABBHAGAVATAM. [Book! 8. On finding a mendicant on his way, he said : 'The life of a devotee has always been praised by the wise. It will be my refuge and the refuge of all other creatures. 9. He returned to his place and informed his father and wife about his intention to renounce the secular affairs, and one night he left home forever. The place, where he had separated himself from his servant, was marked by a monument which was seen by Hionen-Thsang ( II, 330 ) at the edge* of a large forest, on his road to Kujinagara, a city now in ruins. [ HIS TRAVELS, STUDY, AND MEDITATION. ] 10. Afterwards, he visited several monasteries and beoanje student to many learned Brahmanas. He found no road to salvation. He came to the conclusion that neither the doctrines nor the austerities of the Brahmanas were of any avail for accomplishing the deliverance of man, and freeing him from the fear of old age, disease and death. After long meditation, he arrived at that true knowledge which discloses the cause, and thereby destroys the fear of all changes inherent in life. It was from this time he became a religioiis reformer. He visited Be- nares, where he got, by degrees, many followers. [ HIS REFOEMATION. ] 11. He is said to have entered on his mission in the district of Magadlia or Behar about the year 528 b. c, and to have died at Kuginagara in Oudh in tha year 543. B. c. There are altogether twenty-four Buddhas of the past. Cakya Muni or Gautama is the last one or the Buddha of the present cycle, who is regarded as the ninth incarnation of Vishnu. The northern Buddhists say that six other Buddhas have preceded by six others ; but some enumerate four. The leading doctrines of the Baudha religion have been summarised in pp. 60-64. Afterwards, at the twilight of the Age ( « ) ( when ) the kings become a little less than robbers, this Lord of the World, named Kalhi ( h ), will be born ( in the house ) of Vishnuyac-as. ( c ), 25. ( a ) ruga-sandhyayam [ at the twilight of the Age ]— 1. Yuga [ otj]— an age of the world, or long mundane period of years ( of which there are four ), namely ( 1 ) Krita or Satya ; ( 2 ) Treta, ( 3 ) Dvapara, ( 4 ) Kali ■ of which the first three have already expired, while the Kali is that in which the present generation is supposed to live. { 1 ) Krita (gicf^ or Saiija (^ar) consists of 4000 divine years, with 400 for each twilight ; ( 2 ) Treta (^) comprises 3000 divine years, with 300 for each twilight ; ( 3 ) Doapara (^q;cj includes the next succeeding 2000 of the said years, with 200 for each twilight j and Chapter III. ] THE MYSTERY OF BIRTHS. 149 ( 4 ) Kali (^rf^) consists of 1000 divine years, with 100 for each twilight. 2. A divine year is equal to 300 years of men. 3. The four ages comprise respectively 1728000; 1296000; 864000 and 432000. 4. MaliS^yuga, (TT -g|^j| great-age ) is the aggregate of the four ages which comes to 4230000 years. 5. The regularly descending numbers in the above series represent a corres- ponding physical and moral deterioration in those who live during each age. 6. The present or Kali age is the worst ; which is supposed to have com- menced 3101 or 3102 years B. C. 7. Sandhaycim [^r*Errat]— is the'period which precedes each of the foul' ages above named ( See CHdhara, 2. ). ( 6 ) Kalki [ <^;fa, from Kal (^^) to count, and Ki (f%) affix ] — is the tenth or last descent of Vishnu, in the four ages of Kalpa. He is to be born near the close of the present age, when all, whose minds are pointed with sin, shall be des- troyed, and righteousness of the world be re-established on earth. ( See Kali pp. 33-34. ). ( c ) Vishnii-yaeag (f^^K^fSC^), son of Brahmayaga, and father of Kali. [ Ceidhaea's gloss— V. 25. ] 1. The Kalki-incarnation is spoken of here. 2. Tiiga-Sandhyayam [at the twilight of the Age ] — at the end of Kali-age. ( O ) Brahmanas, as from an inexhaustible ( a ) lake thousands and thousands of rivulets ( & ) ( arise, so ) from Hari, the Treasure-house of Goodness ( c ), numberless incarnations certainly ( come to ) exist. ^^• {a) Avidasinah [ inexhaustible ]. — It refers to a lake which is inexhaus- tible. ( 6 ) Kiih/ah [ rivulets ] — See Jtva, 1. ( c ) Sattva-Nidheh [ Treasure-house of Goodness ]. — It is a compound word consisting of Sattva and Nidhi (firPf)> a place where anything is laid or deposited, a receptacle. Sometimes Nidhi alone stands for 'the ocean.' It signi- fies also a place for storing up, a store-house, treasury, granary, &c., (figuratively) a treasure-house of good qualities, a man endowed with many good qualities, any collection of treasure belonging to Kuvera, the nine of which are enumera- ted, viz. — Padma, Maha-padma^ CamJcha, Makara, KaehehJiapa, Jifichmda, Nanda, NUa, and Kharva. The nature of these is not exactly defined, though some of them appear to be precious gems. According to the Tantrika system, they are personified and worshipped as demi-gods attendant either upon Kuvera or upon Lakshmi, the goddess of prosperity. The figurative meaning has been adop- ted in translating the text. But it is not inappropriate to translate JSattva-iiidhi' as follows ;— 'Ocean of Goodness'. 1 50 THE GRIM A BE HAG A VA TA M. [ Book I. [ OrIdhaea's gloss— v. 26. ] 1. This verse refers to the incarnations, which have not been specially mention, ed in this chapter, and it shows, by example, that the manifestations of the Supreme Being, are innumerable. [ JiVA aOSVAMIN'S GLOSS— v. 26. ] 1. Kvlyah [ rivulets].— The small rivers, which are of inexhaustible character like tjieir source, the unceasing lake. ( The Supreme Being is compared to an inexhaustible lake and the different incarnations to numerous rivers, ). [ PECULIARITY OF DIFFERENT INCARNATIONS. ] 2. The incarnations of Sanat-kumara and his brother, and Narada, &c., ara the manifestations of the Lord's parts, expressive of the powers of knowledge and devotion. The Prithu and other incarnations were his parts, expressive of the power of his actions. In some places. Lord appeared as the direct manifestation of Himself, such as the Boar-incarnation. [ DISTINCTION BETWEEN THE SUPREME LORD AND HIS INCARNATING PARTS. J 3. The difference, between Bhagavana Himself and his parts, is signi- ficant. The Supreme Lord by his divine will can manifest his power every- where without any interruption ; but as regards his parts, though they are direct, manifestations of the Supreme Lord, yet they cannot show their powers, at their it^Q will, in all places and at all times. They can only manifest such powers on a particular place for the purpose of performing some particular deeds. Sages ( a ), Manus ( 6 ), gods, and most powerful sons of Manu, with Prajapatis ( c ), are all declared to be the parts of Hari, 27. ( a ) Rishayah [ Sages ] — singers of sacred hymns, in^ired poets or sages, persons who invoked the deities in rhythmical speech or song, especially in song of a sacred character, for instance, the ancient hymn-singers Kutsa, Atri, Eebha, Agastya, Kugika, Vagishtha, Vyajva, who were regarded by later generations as patriarchal sages or saints. These Rishis constitute a peculiar class of beings in the early mythical system, as distinct from gods, men, Aswras, &c. They were seers to whom the Vedia hymns were revealed. ( 6 ) Manavah [ Manus ]. — The name Manu is especially applied to fourteen successive mythical progenitors and sovereigns of the earth, described in the code of Manu I. 63, and in the later mythology as creating and supporting this world of moving and stationary beings through successive Antaras or long periods of time. Svayambhuva, who sprang from Svayambhu, the self-existent, who, being identified with Brahma, according to some authority, divided himself into per- sons, male and female, whence was produced Vir&j and from him the first Manu, but according to other account Svayambhuva converted himself at once into the first man called Manu Svayambhuva and the first woman called Cata-EtJpa. The first Manu ia the author of the Mmu-Sarnhitcl, and a Siiira work on Kalpa or lAPTER III. ] THE MYSTER Y OF BIRTHS. 1 5 1 die ritual. He is sometimes called Praj&pati as well as Hairaijyagarbha as son Eiraijyagarbha, and Prachetas as son of Prachetas. The next fives Manus I mentioned in the following order : — Svarochisha, Auttami, Tamasa, Eaivata, akshusha. The seventh Manu, called Vaivasvata, sun-born, is the Manu of the jsent period. He is held to be the son of Vivasvata or the sun, who according to '.mciyana 11. IIO, 6, was the son of Ka^yapa, Marichi's son, who is, in turn, des- bed as proceeding directly from Brahma. The seventh Vaivasvata Manu, called tyavrata, is regarded as the progenitor of the present living beings. Like Noah the Old Testament, he was preserved from a great flood by the Pish-incarna- n of Vishiju, but according to other opinion that of Brahma. The other Manus t to come, are as follows : — Savariji ; Daksha-Savarni ; Brahma-Savarni ; larma-Savarni ; Eudra-Savarni; Eauchya or according to some, Deva-Savarni ; d Bhautya or Indra-Savarni. [ jiVA gosvamin's gloss— v. 27. ] 1. This verse refers to Lord's Vibhutis ( superhuman power ). 2. A'aZ^[part] — includes his Vibhutis. It is expressive of lesser'powera. But Krishna ( a ) is the Supreme Being Himself ( & ). lU ( c ) these parts and smaller parts ( cZ ) of the said leing make happy, from age to age, the Universe ( when ) isturbed by the enemies of Indra ( e ). ^8. ( a ) Krishnastii [ Bvit Krishija ] — See Jlva 12 ; and pp. 41-44. { b) Krishnas tusvayam Bhagavdina [ But Krishija is the Supreme Being] — eJlva, 4. ( c ) Ele [ All these ]—See Jim, 2. {d) Amca-lcala, [ parts and smaller parts ] — See Crldhara, 1 ; and Jlva, 3. ( e ) Indreiri [ the enemies of Indra ] — See Crldhara, 2. [ Cridhara's gloss — V. 28. ] 1. This verse explains in detail the peculiarity as regards parts and smaller rts of the Supreme Lord. Some of the incarnations are direct parts of God, lilst the .smaller parts are expressing of His glory only. Of these, the fish d other incarnations, although omniscient and omnipotent, are to a certain ;ent expressive of knowledge, act, and power. Kaumara, Narada and other carnations are manifestations both of parts and smaller parts of the Supreme ing. Power is inherent in Prithu-incarnation. But Krishna is the direct God mself, in as much as all powers can be discovered fully in him. 2. Jiidrctri I the enexaiea of Indra] — daityas, demons. The object of the arnations is to remove the troubles of the Universe, when it is disturbed by 1 demons. [ jivA gosvamin's gloss— V. 28. ] 1. After ascertaining the Supreme Lord in his different forms, and recapi- j,ting the purport of all that has been said regarding them, the actual charac- of the Supreme Lord is determined by this verse. 152 THE CRIMABBHAGAVATAM. [ Book I' 2. Ete [ all these ]— All that has been mentioned before. 3. Atn.cw-Kala [ parts and smaller parts 1. — The particle Cha ("^) is express- ive of all those incarnations of the first named Purmha, whether specially mentioned or not. Of these, some are parts themselves, and are of two kinds, by reason of some of them being part of the Supreme Being, while others are con- sidered as parts of parts. There are some, who are called parts, because they are entered into or possessed by the parts of the Supreme Being. There are othei's, who are called Kalas or smaller parts, expressive of his glory. It must be noted that He, who is described here as the twentieth incarnation, is the Supreme Being. 4. Krishnatu svayam Bhagavaim [But Krish)}a is the Supreme Being Him- self ]. — The sentence is expressive of the Supreme Lordship of Krishija, but does not indicate Kvishnaship of the Supreme Lord, because 'that which is self evident, if not expressedly mentioned, cannot be used, that is to say, presumed as existing.'* The Supreme Lordship is attributed distinctly to Krishna, but not the Kvislii)£i;- ship in the Supreme Being ; therefore, the first-named Krishija is the Supreme Lord. When it is established that Krishna is the Supreme Being, then it is also to be accepted that he is the source of all incarnations ; not because He is an emanation of the Supreme Lord or that Supreme Lordship is ascribed to Him, but becuase He is the Supreme Being Himself. 5. Is it not possible to doubt that, Krishna being mentioned in the chapter on Avataras ? No doubt such thing is possible ; but it must not be forgotten that, when a doubt is entertained between the first and last sentences ( propositions ), the former is nvitralized and the latter become stronger in efiect. t 6. Jiva Gosvamin then cites an example as regards the defect in the per- formance of the sacrifice named Agni-Shtoma. If the presiding priest the chanter of the Saman-Veda, is any way debarred from taking part in the ceremony, then the sacrifice should be performed without giving any DaksUm ( fees ), Again in case of absence of the PratiJiartS, ( assistant priest ), the said sacrifice should be performed by paying all which the inaugurator of the sacrifice possesses, in the shape of DakshinS,. When both the priests are unavaila- ble, the penances of paying and not paying DaJeshina may be performed. But how is it possible to do two such contradictory things one and at the same time ? Therefore the last one of paying all that the person possesses is ordained and should be preferred to the first mentioned one. % Similarly the statement, made latterly that 'Supreme Lordship was not merely ascribed to Krishna' should be accepted as correct. 7. The text,— 'But Krishna is Bhagavana Himself,' also removes the doubt which might be entertained that Krishna ia a mere emanation from the Supreme Being and not the Supreme Being Himself. The fact that he has been mentioned in the chapter on Avatara cannot negative the force of the Cruti (patent expres- Chapter III. ] THE MYSTERY OF BIRTHS. 153 sion ) which is of superior authority over the description contained in the chapter on AvatS.ras in the Crlmadhhagavata. 8. In many chapters of the Critnadbhagavata, it will be observed that the word 'Krishna' has been used to imply 'Bhagavat' ( Supreme Lord ). * 9. The reason of reckoning Krishna amongst the incarnations is this. The Supreme Beings in His real character, appeared in the sight of mankind, with a view to perform some superhuman deeds for the pleasure of His family members. 10. The Brahma-SamJdta says, 'I am adoring that primeval Govinda who being present in the forms of Eama, &c., descended in various forms to this world ; and ( directly ) as 'Himself, he appeared in the shape of Krishna, t So it will be seen that Krishna has been described here as the Supreme Being Himself. 11. On account of the companionship of Krishna, Balarama is also not the part of the Purtisha ( but direct Supreme Being. ). 12. KrishnastK [ But Krishna ]. — The particle tw ( g, but) shows clearly the respective difference of the parts ; the smaller parts ; the Purusha ; and the Supreme Being. He, who being purified, taketh ( reciteth ), with devotion, the mysteries ( a ) of births, becometh, completely released from the place of misery ( b ). 29. {a) Gukyam [ mysteries ]. — It implies the extremely mysterious births. ( 6 ) Duhhhagrctmat [ from the place of misery ]. — From the world ( from the 'vale of tears.' ) [ Cridhaka's Gtoss— V. 29. ] 1. This verse describes about the reward to be obtained for reciting and describing about the secrets of the Lord's advent on earth. The Spirit (as distinct from the Supreme Lord) ( a ) is without any form and full of pure intelligence (6), This ( grosser ) body has surely been created in the Spirit by the Supreme Lord's attributes of illusion of which great- ness is the first. 30. ( a ). Atmaiiah [ The spirit ( as distinct from the Supreme spirit ) ^—Ses Cndhara, 2. ( & ) Chit [full intelligence] — full of knowledge. [ Cridhara's gloss.— V. 30. ] 1. It has been said in the previous verse that the result of reciting about the births of the Supreme Lord is the final emancipation. But how is it possible * m^^ V.f^\ ^(n% I ti'T^lf?^[fwf ^rai-f^^T^ fifS!(MI=|t)K »T^i^^f f%ig I 20 154 THE CRIMABBHAQAVATAM. [ Book I, for a being to attain the final beatitude when he has two kinds of bodies ( subtile and grosser ) 2 This and four subsequent verses clear the point of doubt. 2. Atmanah [The Spirit (as distinct from the Supreme Lord) ].— The sentient being. The grosser body of such being is made of greatness, &c., which are the effects of God's illusion. As clouds ( are ascribed ) to ether and earthly dust to air ( by the ignorant ), similarly the visibility ( of human body ) is ascribed to the Spectator (the Spirit ) by persons without intellect. ^^' [ Cridhara's gloss — V. 31. ] 1. This verse shows how Spirit is regarded by ignorant persons who erroneous- ly consider ether to be clouds and dusts, which float on air, are considered by them to be nothing but the air ; similarly the mortal frame of the spirit is a mere imaginary creation of such persons. 2. DricJ/atvam [ visibility ].— It implies the human body which has the quality of visibility ( The material body of the Spirit is merely a creation of the ignorant persons. ). From this ( a ) a different ( b ) body is ascribed, which is subtile ( c ) and not made up of material parts ( such as hands, feet, &c., ) by reason of its being unseen and unheard ( c? ). This body is the Spirit which is subject to repeated births ( transmigration ) ( e ). 32. ( ct ) Atah[ from this ]. — Apart from the grosser body. ( 6 ) Param [ a different ]— another form is ascribed. ( c ) AvyaTcta [ subtile ] — See Crldhara, 1. ( d ) Adrishtacruta [ unseen and unheard ySee Crldhara, 2. ( e ) Punarhhm-iah [ subject to repeated births....!.].— &« Crldhara, 3. [ CrIdhaea's gloss — V. 32. ] 1. AvyaTcta [ subtile ] — Suhhma body is meant. As it has no form, it is called subtile. 2. Adrishtacruta [ unseen and unheard ].— Why the subtile body has no form, because it has never been seen nor heard. That, which has form is per- ceptible by the senses, that is to say, it can be seen or heard ; for example, men have form, they can be seen ; although god Indra is not seen, yet his particulars can be heard, in asmuch as he has form. The subtile body is not like these. 3. Punarbhavah [subject to repeated births ]. — What is the necessity of imagining a subtile body when the grosser body is sufficient for worldly enjoyments ? The reason is that without a subtile body there is uo pos- sibility of transmigration. Chapter III. ] THE MYSTERY OF BIRTHS. 155 When the two bodies, subtile and grosser, ascribed to the Spirit by ignorance, are removed, by the complete know- ledge regarding the Spirit, then, for this reason, the Spirit becometh the knowledge-like ( a ) Brahma. ( 6 ). 33. ( a ) Darcanam [ knowledge-like ] — See Crldlmra, 2. ( h ) Brahma [ j(^ ]— &e p. 64 note ( e )'. [ f RiDHARA'a GLOSa— V. 33. ] 1. After describing the two conditions of the Spirit and refuting the falacy regarding them, the divinity of the Spirit is descrihed in this verse. When by true knowledge the idea, regarding the subtile and grosser bodies, is removed from the Spirit, then it becomes Supreme Spirit. 2. Darcanam [ knowledge — ( it qualifies Brahma )]r-being like single or sola knowledge. If this ( a ) divine ( 5 ) and sporting ( c ) Illusion ( ignorance ), becoming knowledge ( c^ ) is stopped, then the Perfect ( Spirit ) is surely to be exalted ( e ) in its own glory. The (wise men ) know this, 34 ( a ) EsM [ this ]— placed in the state of liberation from life, ( 6 ) Vaiearadl [ divine ] — See Orldhara, 2. ( c ) 2)ei!f [ sporting J — sporting in the circle of this world. ( d ) Matih [knowledge ] — See OHdhara, 3 ; and Jlva, 2, ( e ) Mahlyate [ exalted ]— /&« Cridhara, 4; [ CbIdhaea's gloss — V. 34._] 1. How is it possible for the Spirit to attain divinity, when Maya ( illusion or ignorance ) is in existence 2 This verse explains the point at issue. 2. Vaiearadl, [divine] — Vicar ado- means omniscierft. God. That which relates toi Him^is called Vaiearadl ( divine ). 3. Matih [knowledge]. — As long as the ig;iorance covers the spirit, the former does not cease. But on the ignorance being converted into knowledge, the Sat ( good ) and Mat ( bad ) forms ( that is subtile and grosser, bodies ), the two conditions of the Spirit, are burnt awa.y, and like fire the Spirit shines by itself. 4. Mahlyate [ exalted ]. — The spirit becoming perfect, shines forth in its own glory. [ jiVA gosvamin's aLOSS— v.. 34. 1 1. This verse refers to the communioa with the Supreme Lord^ which ia the final liberation of the Spirit.. 2. Matih [ knowledge ]— ignorance is like a: door which leads to knowledge. 156 Tilt: qRjMADBUAQA VA TA M. [ Book I. In this way, the wise men also describe ( regarding ) the births and deeds, hidden even in the Vedas ( a ) , of the birthless ( 6 ) and inactive ( c ) Lord of the heart {d). ^^• {a) Vedaguhydmi [ hidden even in the Vedas ] — See JTva, 3. ( b ) Ajanasya [ the birthless ] — he who is free froJn birth. ( c ) Akarttuh [ the inactive ] — he who does not do anything. {d) Hritpateh [ Lord of the heart ] — See Gridharei, 2 ; and Jlva, 2. [ CbIdhara's gloss — V. 35. ] 1. As the birth and action of the Spirit are illusive, similarly the births, and deeds of the Supreme Lord, are mere productions of illusion. 2. Hritpateh [ Lord of the heart ] — internal Being ( the Supreme Lord. ). [ JlvA gosvamin's gloss — V. 35. J 1. It has been shown in the previous verse that the Spirit after seeing the Lord, attains divinity. It has also been said in another verse that by praising and chanting about the mysteries regarding the Supreme Lord's birth, men attain final beatitude. If by seeing the Supreme Lord, a man be released from the miseries of re-birth and attain salvation, then how the latter statement that by praising, &c., a being also secures final emancipation, may be considered as correct ? The present verse removes this doubt. It is by the cessation of igno- rance, man can appreciate the Supreme Lord. Such appreciation is likened to wealth. The wise men know about the births and deeds of the Lord who has no natural birth. 2. Hritpateh [ Lord of the heart ].— It means He who is beyond all intellec- tual faculties. 3. Fe&5'w/i?/5Ki [hidden even in the Fec?a« ].— Krishna Himself has said to Arjuna that all His births and deeds are supernatural. He, who knows them to bo such, will be released after death from transmigration and reach the Lord. In the twelfth Book, Oukaand other sages giving up the adoration of Brahma, evin- ced love for Krishna. Therefore, by following Krishna and meditating upon him^ the miseries of this world are also destroyed ; and he can be felt and seen. Verily, that independent Being, the Lord of the six attributes ( senses ) ( a ), concealed in all beings, and unerring in his diversions, createth, preserveth and destroy- eth this Universe, and doth not become attached to it, but smelleth ( 6 ) it, with ( senses ) which has reference to the aggregate of six things ( namely, desire, wrath covetousness, bewilderment, pride, and envy) ( c ). 36. ( n. ) SMd-gunei^ah [ the Lord of the six attributes ( senses ) ].-Eegulator of six senses. Chapter III.] THE MYSTERY OF BIRTHS. 157 ( 6 ) Jiglirati [ snielleth ]— &« Crldhara, 2. ( c ) Shotdvargiham [ with engy ]— relating to the object of senses. [ CridHara's gloss— V. 36. J 1. What is the difference between the Spirit and God ? — The difference is in God's unconcernedness in the objects of the Universe. 2. Jighrati [ smelleth ].— 'The Lord remains unconcerned in all the objects of creation, like a person who smells a thing from a distance. Like creatures unable to understand the performace of an actor, no ignorant person of slow intellect ( a) can learn in mind or Words (6 ), by his skill ( c ) (in argument ), the diversions ( cZ ) of the Creator ( e ) who fully expand- eth his name and forms. 37. (a ) Kumanishah [ of slow intellect ]— the persons who are less intellectual. (6) Vachohhih [in... words] — See GHdhara, 2. ( c ) Nipunena [ by skill ] — by skill in argument. ( (?) JJtlh [ diversions ]. — lAleis or pastimes. ( e ) DMtuh [ of Creator ] — of God, the Regulator of the Universe. [ Cridhara's gloss — V. 37. ] 1. What may be the object of the acts of the Supreme Lord in creating, &c., and enjoying the objects of creation ? This verse clears this point. 2. V&chohhih [ in words]. — This plural form is used according to the authority of the C'uti. Being free from deceit ( a ), he, who continually obey- ing (6), adoreth ( enjoyeth ) the smell of His lotus-like feet, knoweth the road ( that leadeth ) to the great and extremely powerful Creator of all things, ( who is ) the Holder of Discus. ^8. ( a ) Anxayaya [ being free from deceit ] —See Crldhara, 2. ( 6 ) Antivriitya [ obeying ] — favorably. [ Cridhara's gloss — V. 38. ] 1. This verse shows how a true devotee can learn about the path that leads to the Supreme Being. 2. Amayaya [ being free from deceit ] — not cruked ( with simplicity). Therefore, ( O ) Venerable ones, the blest are Ye, be- cause by ( question like ) this, Ye have evinced towards Vasudeva, the Lord of the whole Universe, unflinching state of mind ( devotion ) ( « ) by which the extretnely painful transmigrations ( 6 ) do not ( occur ) again. ^O; 158 THE CRiMADBnAOAVATAM. [ Book I ( a ) Atma-hMvam, [ state of mind ] — Seo CndJiara, 2. ( 6 ) Parivarttah [ transmigration] — the stream of births and deaths. [ CrIdhara's gloss — V- 39. ] 1. The devout sages are complimented in this verse, because it i& the true vataries who know about the divinity of God. 2. Atma-hMvam [ state of mind ] — real feeling is evinced. The glorious sage (a), for the greatest benefit ( 5 ) of the world, compiled this Purana, named Bhagavatam ( which is ) very greatly beneficial, full of the career of Uttama-cloha, ( c ) equal to the Vedas ( o? ) and capable of bestowing Wealth (Religion, Enjoyment and Salvation). 40- ( a ) Rishih [ sage ] — Vedavyasa is meant here. ( b ) Nihiavatdm-varam [ the most excellent of ( men ) ]. — The best of pradeut or wise men. [ jivA gosvamin's gloss— V. 41. ] 1. The preceptor Cuka, who had seen the Supreme Being, took the great Purana Crlmadbhagavata containing the full account of God's diversions as a very useful Scripture. There is no doubt the Crlmadbh&gavata relieves men from the troubles of this world. It is so much useful that even sages like Cuka found it beneficial for themselves. Therefore, it is described as compiled from all that is good in the Vedas and histories. He ( a ), again, fully recited it to the great king Pari- kshit ( &), ( who ) being surl-ounded by the great sages on the bank of Ganga, ( c ) sat fasting to death ( o? ). ^2. Chaptek III. ] THE MYSTERY OF BIRTHS. 159 («) /SaACHe]— Cuka. (6) PankshU [ xTlTf^f|^ ]— waa the son of Abhimanyu and grandson of Arjuna. From the MaMhMrata it appears that after the destruction of the Kauravas, Parikshit was about to be killed in his mother's womb by Ajvathamii. He was, however, saved by Krishna's miracle. On the retirement of the Paiida- vas from the world, Yudhishthir abdicated the throne of Hastinapur to Parikshit and went to the forest for meditation. The King had incurred the displeasure of Ci-ingi, by reason of the former insulting the latter's father, who was, absorved in meditation in the forest, where the king went for sport. An imprecation was hurled against the king, who died of snake-bite. During the seven days, he was alive after the occurrence, he repaired to the banks of the Ganges, with gods and sages. Here Cuka recited the Orlmadbhagavata to the dying king. ( ) G-angayam. [ on the bank of the Ganges ]. — Eiver Ganges is meant here. Ganga was the daughter of Hemavat, the king of mountains. She was given to the gods. The first part of the Ramayana has given, in detail, the origin of her coming down to earth as a holy river. King Sagara of Ayodhya was engaged in horse-sacrifice. The horse was stolen and the sacrifice was left unaccomplished. Sagara sent his sons, sixty thousand in number, with a view to search the horse. After roaming over various places, they went to the Lower region, and found out the horse as well as Kapila Muni, absorved in deep meditation. The sons of Sagara mistaking him for the stealler of the horse, were about to insult him, when they were burnt to ashes by a sudden glance of Kapila. After a long while, Sagara became anxious for his sons and sent his grandson Ani§umat in search of them. Aipjumat went to the Pcttal and found the ashes of Sagara's sons as well as the sacrificial horse. He wanted to pour water on the ashes, but was told by Kapila to put the holy water of the Ganga. Bhaglratha, the grandson of Aipgumat, by his long austerities propitiated Brahma, who granted Bhaglratha's prayer to bring down Ganga on the Nether world, on condition that Civa should also be induced to break the fall of waters ; otherwise the earth would be washed away. Civa was pleased with Bhaglratha's austerities, and agreed to receive the Ganges while gliding down to earth, but detained her in his hair. Bhaglratha, after farther austerities, induced him to discharge the waters from his locks in seven streams, one of which followed Bhaglratha's chariot. On her way down to earth, she was drunk up by sage Jahnu, who, being pacified, discharged the saered streams from his ears. The streams then followed Bhaglratha to the lower re- gion and washed away the ashes of the Sagara's sons whose souls were thus released from further torment. {d) Pray a [ sat fasting to death ]. — See Cridhara, 1. [ Cbidhara's gloss— V, 42. ] 1. Prayopavisktam [ sat fasting to death. ]. — This is expressive of extreme moral apathy or renunciation. Parikshit was sitting on the bank of the Ganges and was abstaining from any food, untill he died. Now, in Kali-age, when Krishna hath gone to his abode ( a ), with Religion, Knowledege, &c., this Purana 160 THE CRlMADBHAQAVATAM. [ Book I. like sun ( b ), has arisen, for persons who have lost sight (of their intellectual eyes ) ( c ). ■^s. ( a ) DJiama [ abode ] — place of eternal diversion. ( 6 ) Purdnarhah [ Puraija, like sun J — See Jlva, 3 ; andp, 31, note ( a ). ( c ) Nashta-Drica,in [ for persons who have lost sight eyes ]— /See ffli C C o P„ "a •<-■.« to ^ ^ 1 1 &s «0 o c <^ "^ ^ - O 3 to 5 Si ' ' i "2 = i :lsl j: "S S S 60 -^ o s < g S ^ 5 -^ 5 .B - S {Jn 1 c >-> A "^ , 1 rf ^ ST -^j a- "" - .L" 1 S -^ ^■ p:: o "S s h- 1 09 O QQ O 2 '^ '- -a bo ■§ .S a &* eg 00 § s £- ^ -O ^ 1>> r 1 l'< .2 - g'S 1 ^ 1 :i-g-s a o a '•« 3 ■?» 1-^ ^ a 6-^ "^ c4 C — "^ S ]3 p T3 t-> ^ O fl "^ ;=- ^ s « w " P fl t, ** =a N CC 0) «Q '-^ ft) 5 « i^ -s M tC' ,a o ^ •i -s & i g d Iz; !H ST " fe . 1 J fH =^ ^ * -B M Chapter IV. ] THE ARRIVAL OF NARADA. 163 this that the fairies ought to have been bashful by seeing Vyasa's youthful son Cuka and to dress themselves, but instead of doing so, they became bashful and put on their dress, by looking at his old father, Vyasa who was propferly dressed. This act of the fairies appeared to the old man very strange, ( e ) Strlpum-hhida [ the knowledge of distinguishing the difference between man and woman '\-~See Crldhara, 3. [ CkIdhara's gloss — V. 5. ] 1. Tliis verso shows in an extended manner that Cuka was such a devoted votary that he was quite unconcerned with the world, so much so, that he had ,1(101 knowledge of distinction between man and woman. He renounced the secular .affairs and went on travelling in a naked state. VySsa followed his son in search af him. The fairies, who were bathing in a stream- adjacent to the road in Eve's dresSjdid not care to dress themselves when the youthful Cuka passed by that side, but with their usual bashfulness, they put on their clothing, when they found Vyasa following his son. 2". Anagnam [ not denuded of clothing ].— This adjective qualifies Vyasa, tence, it is apparent that Vyasa's son Cuka was Nagna [ without dress ). 3. StrTpumb/iidS, [ the knowledge of distinguishing the difference between man and woman ]. — The power of seeing the difference between male and female. Haring ( ffrst ) reached ( a ) Kuru and Jangala ( h ) ( afterwards ), wandering about in the city bearing the name of elephant ( c ) howwas he ( then ) known ( c? ) by the citizens ? ^• ( CB ) Samprdptah [ having reached ] — See Gitdhara, 2. ( B ) Kuru-jckngala [ Kuril and Jdngala ]. — Names of places. (c) Gajasakvaye \_ iathe city bearing the name of elephant] — See Gil- dhara, 3. GajasahvayaoTc Hastina ( Delhi ) is the name of the ancient capital of the- Kurus, 'frequently mentioned in the Mah&hhdrata. From the description given in the Vishnu Parana, it appears that the great city was founded by Hastin. It was washad away by the Ganges during the reign of Nichakra, who, by reason • of such occurrence, had' to remove the seat of his government to Kau^amvi and. at a latter period it was undermined by Balarama. (d ) llahshitah [ was known '\—See Gndhara, 1: [ Cridhara's gloss— V. 6.]' 1. 'Makshitah [ was known ] — Cuka was known by the citizens.- 2. /Sitrnpr^^toA [having... reached ] — (literally) having fully received these- places ; ( figuratively ) having reached them, ( afterwards ), Cuka went . to ■ HastinSpura. 3. G'ajascth'oaye [in the city bearing the name of elephant] — G'aja^h[^)^ elephaint,,,3A«a2/a {yiJt^) name. The city was built by a king named Ha,stin,. hence this city bears his^name and called Hastin5piu:a, 164 THE CRlMABBHAGA VAT AM. [ Book I. (0) Venerable one, how did take place, with the sage ( a ), the conversation of the son of the Pa^dava ( 6 ) (who was a) royal sage, from which (arose) ( c ) this compen- dium ( c^ ) relating to Vishnu ( e ). '^• ( a ) MuninS, [ with the sage ]— with puka. (6) Pa,ndaveyasya [of the son of the Pandava] — Parlkshit. See p. 159, (6'. ( c ) Yatra [from which ] — See Crldhara, 1. ( d ) Crutih [ compendium ] — 'audition', hearing ; that which was heard or revealed from the beginning, revelation, the Veda ( that is to say ) the sound eternally heard and so deferring from the Smriti or what is only remembered and handed down by human authors. See Manu II. 10. The word properly applies to works considered to have been revealed by a deity ; and therefore Only to the Mantra and Brahmana portion of the Vedas, but often applied also to the Upanishads and other Vedic works. Here it means the CrlmadhMga- vata — See Cr',dhara, 3. ( e ) Sdtvatl [ relating to Vishflu ] — SS,tvata is the name of Vishiiu, That which relates to him is called Sdtvatt. There are four kinds of S&tvati, namely UttMpaha, SamMtya, Samlapa and ParivartaJca. See Crldhara, 2. [CEiDHARA,a GLOSS — V. 7. ] 1. Yalra [from which ]— from the conversation. 2. Sdtvail [ relating to Vishnu ] — relating to Bliagmiat. 3. Crutih [ compendium ] —The essence of the Vedas. That highly fortunate ( being ) stayeth at the premises of house-holders ( a ), with a view to sanctify ( & ) their houses, only for ( so short ) a time as is necessary for milk- ing a cow ( c ). 8. ( a ) Orihamedhin&m [ of house-holders ] — Oriharnedhin (jz^^IVt) implies to one who performs the domestic rites ; the married Brahmana who has a house- hold ; the Brahmana in the second period of his religious life. Here it applies to all house-holders. ( 6 ) Tlrthihurhan [ with a view to sanctify ] — See GrldJiara, 3. (c) OodohanamS,tram \_ov\y cow] — „ ' „ 2. [ CrIdhara's gloss— V. 8. ] 1. Long time is necessary for expounding the Crim,adhMgavata ; but it was impossible for Caka to stay at one place for a long time. The doubt is raised in this verse. 2. Oodohanaindttram [ only cow ]. — It is very strange that the person can stay at the house of men, only for so short a time as is required for milking a cow, should be the expounder of the Gi Imadbhclgavata, Chapter IV.] THE ARRIVAL OF NARADA. 165 3. TlrtMkwrban [ with a view to sanctify ]. — He did not stay tliere for tlie purpose of begging alms, but for purifying the householder's house. ( O ) Suta, the son of Ahhimanyu ( a ) is stated to be the best of the Supreme Lord's votaries. Do thou say ( describe ) unto us ( about ) his most wonderful birth and deeds. ^■ ( a ) Ahhiminymutam [ son of Abhimanyu ] — Parlkshit. See p. 159, ( 6 ). [ ^ridhara's gloss. V. 9. ] 1. The character of Parlkshit, the person to whom the Cr1,madhh5,gavaia was cited, is also very wonderful. So the assembled sages requested Sata to describe it. This and the subsequent four verses have mentioned about Pari- kshit's deeds. For what reason also ( a ) that the Emperor ( h ) ( who was ) the enhancer of Pandu race's ( c ) honour, slighting the imperial happiness, sat fasting on the bank of the Ganga to death ? W- ( a ) Fd [ also ]. — It is expressive of argument. ( 6 ) Samreit [ Emperor ] — Chahravartti or, a ruler, the wheels of whose chariot roll everywhere without obstruction, ( c ) PandunSim [ oiPandv, race's J— Pandu, the pale, was the second son of Vyasa and Ambalika, one of the widows of King Vichitraviryya, and half-brother of DhritarSshtra. He was the father of the five Paijdava princes, — Yudhishthira, Bhima, Arjuna, Nakula and Sahadeva. He married Kunti, or Pritha, and sometime afterwards hia uncle Vishma, wishing him to take a second wife, made an expedition to Calya, king of Madra, and prevailed upon the latter to bestow his sister Madri upon Pandu, in exchange for his vast sums of money and jewels. But as Pandu had incurred a curse from a deer while it was shot, he was prevented from having progeny himself, and the Papdava princes were begotten respectively by the gods — DiMrma, Vdyw, Indra and twin Ac.vinau. He was a great warrior in his age. He was too much addicted to hunting and went with his two wives to the Himalaya mountains. It is said, while his sons were still children, Pandu, forgetting the imprecation of the sage whom he had killed in the form of a deer, ventured to embrace his wife Madri, and died in her arms. On hia death, the queens Kunti and Madri had a dispute for the honor of ascending the funeral pyre of the deceased king, which ended in with Madri burning herself with her husband's corpse. ( for further information See India,n Epic Poetry, p. 92. ). The word in the text includes the whole race, which descended from Paijdu who was the grandsire of Parlkshit. 166 THE CRIMADBHAGA VAT AM. [ Book I Ahr O ( Suta ) ( a ) how that youthful and brave ( sovereign ), at whose foot-stool ( 6 ) the enemies used to prostrate^ clearly for their own good, by bringing hoards of riches, wished to give up, with his life, the happiness which can be forsaken with the utmost difficulty ? i'- (ct ) Anga [ O ( Stlta ) I—See GridJiara, 2. ( & ) Padaniketam [ at whose foot-stool ].— fe CrXdhara, 1. [CrIdhaea's gloss— V. n. ] 1. P(J(^as»i^« namely, ( 1 ) SanihitS, ( 2 ) Brahmana. ( 1 ) The first is a collection of Mantras or words of prayer and adoration often addressed to either fire, or to some form of the sun or the air, sky, wind, &e., soliciting for health, wealth, longivity, cattle, offspring, victory and even forgiveness for sins committed ; these prayers or praises form the Mantra portion of the Veda. (2) The second part of each of the Ferfas consists of Fi'c^/w and Arth Chapter IV. ] THE ARRIVAL OF NARADA. 175 implying the sect or collection of persons united in one school, and the latter refers to the traditional text followed. [ Cridhaua's gloss — V. 23. ] 1. This verse states about the divisions of the Vedas into branches. 2. Vyasyan [ had divided ']—{ This refers, it seems, to the first division and not to the sub-division of the Vedas ). The glorious Vy'asa ( who was ) kind to the poor, in this way, arranged the Vedas, so that those may be retained in memory by persons of less intellect. ^'^^ [ CbJdhara's gloss— V. 24. ] 1. This verse explains the necessity for dividing the Vedas into branches. In the previous ages, men were endued with extraordinary intellect, [hence, they could remember the Vedas without difficulty. But with the change of time, men have become less intellectual ; they could hardly understand the four Vedas and much less they remember thern. Hence the division of the Vedas was felt a necessity. Women, Cudras ( a '), and mean Brahmanas ( b ) are unfit to hear the Vedas, and therefore, are ignorant of performing, in this world, the good (in the shape of ) acts ; for this reason, the sage by ( his ) grace, compiled the legend of Bharata ( c ), with a view that their good in this behalf may be effected. ( d ). 25- ( a ) Cudra [ ij^ ]— see p. 68. ( h ) bvijahandhunam [ mean Brnhmanas ]. — The Brahmaijs who have not been purified by initiatory ceremonies. See Crldhara, 1. ( c ) B/idratam-lkhyanam [ Legend of Bharata ]. — The great epic MaM- bharata is meant. This is the great epic consisting of about 220,000 verses. It may be styled as a cycloposdia of Hindu mythology, legendary history, and phi- sosophy. It is divided into eighteen books. Vyasa was its compiler. It des- cribes numerous episodes on all varieties of subjects, the chief of which is the narrative about the acts, rivalries and contests among the sons of the two brothers Dhritarashtra and Paijdu, descendants of Kuru, and Bharata who was of the lunar line of kings reigned in the neighbourhood of Hastinapura. The Bliagavat- glta is an episode of the MaMhhUrata. The Kauravas and Pdndavas were des- cendants of Bharata. Duryodhana and his brothers were the leaders of the Z'awrawa^ or elder branch of the tribe ; and the five Panda va princes, Yudhish- thira ( the firm in battle ), Bhima ( the terrible ), Arjuna ( the upright ), Nakula (a mongoose ) , Sahadeva ( a twining plant ) belong to Pandava or young- er branch. The Maliahharata has described at length about their lineage, early exploits, career, manhood, and other details regarding them, occupying 176 THE CRIMABBHAQAVATAM. [ Book I. about the fifth portion of the whole work. It is beyond the scope of these notes to describe them at lengtli. It is a well known fact to every true Hindu that the five Pandava princes were banished from their country by the force of circumstances, and after long wanderings and many hardships, they collected their friends around them, and with the assistance of other princes mustered a great army, and prepared to attack their oppressors, who had also assembled their forces. The contending parties, with their armies, met on the plain of Kura- kshetra. BhTshma was commanding the Kaurava army. Bhima was the general of the other party. The scene of the Bhagavat-gita, commenced here, and continued during the whole of the battle which lasted for eighteen days. Arjuna, was suddenly struct with compunction at the idea of fighting his way to a kingdom through the blood of his kindred, expressed himself that he would rather be killed himself than persist to fight against them. Krishna the friend of the Paiidavas, who was acting as Arjuna's charioteer, advised him with a long metaphysical dialogue, impressing on Arjuna that the latter belong to the military class and his duty was to fight. While thus advising, he gave full and most curious exposition of the half-mythological, half-philosophical pantheism of the Brahmaiias and a general view of the mystic theology of the Hindus. In all these, Krishna followed the Scimkhya theory with certain modifications. Arjuna was over-ruled. The fighting went on and resulted in a complete victory over their opponents. ( 4 ) Karma-creyasi [ the good ( in the shape of ) acts ] — See Gr'dhara, 2. ( e ) Eaam-bhavet [ with a view in this behalf]— (See Grldhara, 3. [ CbIdhara's gloss— v. 25. ] 1. Deijabandhundim [ mean Brahipanas ]. — Lowest amongst the three rege- nerate classes. 2. Karma-ereyasi [the good (in the shape of) acts]. — Here the acts are compared to good ( of mankind ). 3. Eoam-hhavet^wit)! a view in this behalf]. — Let good be effecied in this way. ( O ) JBrahmanas, being thus engaged for the good ( a ) of all beings, (when) the mind (of Vyasa) was not contented ( 6 ) by ( the performance of acts ) full of various objects ( c ) then, 26. ( Sitting ) on the bank of the holy Barasvati, and being in solitude, the duty-knowing virtuous Vyasa on reflecting ( 0? ) also said in this way. 27. {a) Creya [goodi]— See C¥ldhara, 1. (v. 26) ( 5 ) Nati-prasldaddhridayah [was not contented "[—See Orld/tara, 1. (v. 27.) ( c ) Sarvatmaka [ full of various objects ]—See Grldhara, 2. ( v. 26 ). ( d ) Vitarlcayan [ on reflecting ) See Cndhara., 2. ( v, 27. ) J.-»?'#' • ■>* 1* f ft "2 '3 so > o ■i ^ -< -J " P ■= - > 1 ^ s '^ f. "^ >. -' :^ 'S i ^ 0) ,a i-i JO -tj =« ^ ■^ = 3 q rf ^ r^ M ^ ^ '^ -H> ■— ' r-l ^ 3 1- to . -i' ■I t +J ^ d M .2 •A Chapter IV. ] THE ARRIVAL OF NARADA. Ill [ CbIdhara's sloss— v. 26. ] 1. Creya [ good ] — benefit. 2. (Sar«(S<»iaia [...full of various objects ]. — It refers to acts which produce various results. [ CrIdhaea's gloss— V. 27. ] 1. Nati-prasldaddhridayah [ was not contented ] — Vyasa's mind did not be- come pacified or pure. 2. Vitarkayan [ on reflecting ] — VySsa's mind was not pacified, hence, he argued within himself. Verily, being devoid of deceit, and observing vows, I have honoured (a) the Vedas, the preceptors, and the (holy) fires, and accepted (obeyed) their commands (6). ^8. ( a ) MdnitSth [ honoured ] — Cridhara explains it as 'adored'. (6) Anucasanam I commands']. — It refers to the fact of Vyasa's receiving instruction from his preceptors, reading the Vedas, and performing ablutions and making burnt-offerings to the fire. Verily, pretending ( to compile ) the Bharata, I have pointed out the meaning of the Vedas, and in which ( said Bharata ) can surely be found the meaning of ( all those subjects of which ) religion is the first, even by women, Cudras and others. 29- Still, alas ! the developed ( a ) Spirit ( 6 ) within my body ( c ), although the greatest of those endued with the light of the Vedas and their study ( c^ ) by itself, verily, appear- eth like an undeveloped ( e ) one. 3^- ( a ) VibMil developed ] — See Cridhara, 2 ; and Jlva, 1. ( b ) Atmct, [ Spirit ] — See Jlva, 2. ( c ) Daihyah [ within my body ] — See Cridhara, 1. (d) Brahma-varchchasya-sattamah [the greatest of those endued with the light of the Vedas and their study] — See Cridhara, 4 ; and Jlva, 3. ( e ) Asamjiannah [ undeveloped I—See Cridhara, 3. [ Cridhara's gloss— V. 30. ] 1. Daj'/jyaA [ within my body ]. — The spirit is called i)a»'Ay« (having refe- rence to body ) because it is in the body. 2. Vihhuh [developed ]. — But the spirit is naturally entire by itself, 2S 178 THE GRlMABBHAQAVATAM. [ Book I. 3. ^s(3!«ip«MK«A [undeveloped].— Yet, it seems that it has not reached its natural condition. 4. Brahma-varchclasya-sauamah [the greatest of those endued with the light of the Vedas and their study].— The light, generated by the study and teaching of the Vedas, is ealled Brahma-varchchasa (jt'St^g'^). Those who are honoured for such quality is termed Bvahma-varclichasya (a^^W^), hence the whole compound word signifies the greatest of those, who are endued with such attribute. It may be explained in another way. The human spirit ( soul ) not only seems to be unde- veloped, but it also appears like an unessential thing, although endued with the light of the Vedic study and teachings. In some of the editions of the Crlmad- hhSgavata the exijression — Brahma-varchchasyueattamah (ifST^w^STfTT'.) i^ ^ be found. There the word.— Uaatiama (^w^ means most beautiful. [ jivA gosvamin's gloss— V. 30. ] 1. Fi67jmA [ developed ]— endued with knowledge by nature. 2. Atma, [ Spirit ].— Not having reached the condition of the Supreme Spirit, the individual spirit seems to feel no felicity, which may be enjoyed, when it reaches the Supreme Spirit. 3. In some of the editions, the word— J7',;a«a?»« ( ^aTTfm) is to be found. There it should be read with the word Brahma-varchehasl { i|^<4^^ ). Or, ( because ) the religion regarding the Supreme Being, which is dear to the ascetics of the highest order, hath not been ascertained by me in sufficient degree ! ( a ). Verily ( h ) that religion is pleasing to the Imperishable ( Krishna ). 3i. (a) Pr¥a [ not in sufficient degree I—See Crldhara, 2. (6) Ei[Yerily2~See Crldham, 3. [ CrIdhara's gloss— V. 31. ] 1. This verse mentions about the reason assigned by VySsa himself as regards his own shortcomings. 2. PrS/yena [ not in sufficient degree ] — not profusely. 3. Hi [ Verily ] — -because that religion is pleasing to Krishna. Narada arrived in the aforesaid ( a ) hermitage of Krishnadvaipayana, who was thus lamenting ( 6 ) by thinking about the shortcomings of ( his ) soul. ^2. ( a ) PragvdSthritam [ aforesaid ] — See Crldhara, 3. { 6 ) Klddyatah [ lamenting ] — „ „ 2. ( ) Khilam [ shortcomings ] — „ „ 1. Chapter IV, ] THE ARRIVAL OF NARADA. 179 [ ^Wdhara's »loss.— v. 32. ] 1. Khikim [ shortcomings ] — want. 2. Khidyatah [ lamenting ] — distressed, 3. PrdgudSkritam, [^ aforesaid] — (the hermitage ) on the bank of the Sarasaati. Knowing that tfie said Narada ( who is ) honoured by the gods, hath arrived, the sage, immediately rising from his seat saluted him, agreeably to rule ( in due form ). 33. [ ^rIdhaea's gloss— v. 33.- ] 1. This verse states about the respect shown to' Narada, in due form by VySsa, FINIS OF THE FOTJETH CHAPTEB, named THK AHEIVAL OF N3EADA, in this STORY OF NAIMipA, IN THE FIRST BOOK, IN THE 9RIMADBHAGAVATA, THE GREAT PUEANA, a»d the VYASA'S TREATISE oe the SELF-DENYING DEVQTEES. CHAPTER V. ( THE PRELIMINARY CONVERSATION OF VYASA AND NARADA ). ^uta said .• Afterwards, sitting at ease, the most glo- '^''^rious ( a ) Divine Sage ( & ) ( who was ) carrying lute in ( his ) hand, said, as if in a smile ( c ) to the Brahmana Sage ( c? ) ( who was ) sitting near him ( e ). i- ( a ) Vrihaohclihravclh [ the most glorious ] — See Crldhara. 2. ( 6 ) Bevarshih [ the Divine Sage ]— Narada. See pp. 126-12& ( c ) Smayanniva [ as if in a smile ] — See Cridhara, 3. {d) Viprarshi [the Br&hmam Sage] — Vyasa. See Dvaipayanah pp. 46—47 ; and cf. p. 160. ( e ) Upaslnam, [ ( who was ) sitting near him ] — See Cridhara, 1. [ Cridhaea's gloss — V. 1. ] 1. UpSslnam [( who was ) sitting near.him ]-^ C^as (^^) ^^^^ &nd Islna { TPftT ) to sit, hence it implies sitting. 2. Vfihachchhravdih [ the most glorious ] — ( he ) whose fame is great. 3. Smayanniva [ as if in a smile ]. — The word tj)»( i;«f ) is expressive of gladness in Narada's face ; or it refers to the incapacity of Vyasa to understand the state of his soul, although the latter was a very wise man. Narada said : ( O ) highly fortunate, son of Paracara, are thy corporeal ( a ) Spirit and also ( thy ) mental ( 6 ) ( Spirit ) quite satisfied with ( thy ) body and mind ( res- pectively ) (c) ? 2. ( a ) canrah [ corporeal ]^&e Cridhara, 1. ( h ) Manasah [ mental ]—See Cridhara, 2. ( c ) Ztmana [ with ( thy ) body and mind ( respectively ) ]— ( literally ) it means by the spirit or individual soul ; but the word has been interpr«ted by Cridhara in a peculiar sense which has been adopted in rendering the text. Chapter v.] PRELIMINARY CONVERSATION. 181 [ Cridhara's gloss — V. 2. ] 1. Cdnrak [ corporeal ]. — It means the individual soul which is proud of human body. Narada asked Vyasa whether the soul of the latter is contented with the mortal frame. 2. Mcknasah [ mental ].— It ( similarly ) implies the mental spirit which is proud of human mind. NSrada asked Vy5sa whether his soul is contented with the mind within himself. As thou hast compiled the most wonderous ( a ) Bha- rata ( 6 ) full of all subjects ( c), ( so ) whatever is worthy of knowing ( d ) hath been fully known to ( e ) and practised by thee ( / ). ^■ ( a ) Mahadadbhuiam [ the moat wonderous, &c. ] — See Cndhara, 4. ( 6 ) Bharatam [ vrpCcf ]. — It means the Mahdbharata ( See pp. 175 — 176. ) ( c ) Safrvartha-parivrimhitam [ full of all subjects ] — See Crldhara, 5. ( d ) Jijn&sitam, [ whatever is worthy of knowing ] — „ „ 1. ( e ) Susampannam [ fully known to ]— „ „ 2. (/) .4^1 [ and practised by thee ]— „ „ 3. [ CrIdhaea's gloss— V. 3. ] 1. Jijnasitam [ whatever is worthy of knowing ] — it means religion, &c. 2. Smampannam. [ fully known to ]. — fully acquainted with. 3. Api [ and practised by thee].— The word Api ( '?rfxf ) implies Anushthita (''tgfVcf) which means practised. Where the word Ayi ( ^fli ) i^ found instead of Api, it is expressive of a case of address. 4. Mahadadhhutam, &c. [ the most wonderous ]. — This is expressive of the reasonforVyasa's profound knowledge of the Scriptures and practice in accor- dance with them. 5. Sar-vartha-parivrimhitam [ full of all subjects ].— It implies matters of religion, and other su.bjects. [ jivA gosvamin's gloss~V. 3. ] 1. Kritman-Bharatam[coiapi\6dt\iQBMrata\ — The following reference is found in the Matsya Purana, ' The son of SatyavatI ( Vyasa ) compiling the eighteen Puranas finished the story of Bharata,' A parallel passage will be found in the seventh chapter of this book of the CrlmadbhcLgavata. It is said, that Vyasa at first compiled the Grlmadbhagavata in a small scale, but by the advice of Narada he improved it in various ways and taught the same to his son Cuhd. The Supreme Being ( a ), who is eternal ( 5 ), hath been discussed ( c ) and attained (by thee) ; yet why, ( O ) powerful ( one ), ( thy ) jSpirit lamenteth as an unsuc- cessful ( person ) ? *• 182 TUE CBIMADBHAOA VATAM. [ Book I. ( a ) Brahma [ the Supreme Lord ]—See Crldhara, 2. ( 6 ) SanSitana [ eternal ] „ „ 1. f c ) JtjnSsitam ( discussed ) „ „ 3. [ ^rIdhara's GLOsa— V. 4. ] 1. Sanatana [ eternal ] — perpetual. 2. Brahma [the Supreme Lord ].— The Supreme Brahma ( Lord ). (-See p. 64), 3. Jijndsitam [ discussed ]—( VySsa after discussing about the Supreme Lord.) Vyasa said : Verily, all these, which have been said by thee are in me, yet my Soul ( a ) is not satisfied. I ask thee the unexpressed ( 6 ) cause thereof (c), O (Narada who is of ) unfathomable intelligence ( d ) and (who hath been) produced ( created ) from the body of the Self- existent. ( e ) 5- ( a ) Aitna [ soul ] — See Crldhara, 1. (h) Avyaktam [ uneKpressed ]—See Crldhara, S. (c) ranmatom [the... cause thereof] — See Crldhara, 2. ( d ) Agddha-bodham [ unfathomable intelligence ] — See Crldhara, 4, ( e ) "Atmabhavdtmabhutam [ produced from the body oif the Self-existent ] — See Crldhara, 5. [ CrIdhara's gloss— v. 5-1 1. ItmS, [ soul ] — both corporeal and mental. 2. rcswTOMtem [the... case thereof]. — The reason for such dissatisfaction. 3. Aw/aJetam [ unexpressed ] — not clear, latent. 4. Affdd/ia-bodham [ unfathomable intelligence ] — ( It refers to Narada's high quality ) whose intelligence was deep. 5. Atmahhavafmabhutam [ produced ( created ) from the body of the Self- exiatent ]. — 'Atma-bhava {'^VfM^) means Brahma ; 2toia('?rf^) body; and Bhuta (mf) produced. ( Narada was produced from Brahms, hence the word applies to Narada ). Verily, thou knowest all the mysteries; because by thee hath been worshipped that primeval Being ( a ) who is the Lord of the highest and the lowest (6 ), and (who ) being unconcerned, at His will ( c ), createth, maintaineth, and destroyeth this Universe, by the qualities ( of Goodness, Passion, and Darkness.). ^- Chapter V. ] PRELIMINAR Y CON VERSA TION. 1 S3 ( a ) Pwana/i-Purushah [ primeval Being ]—Se3 Crldhara, 2. ( 6 ) Paravareaah [ Lord of the highest and the lowest ] — See Crldhara, 3. ( ) Manasaiva [ at His will ] — See Cr%dhara, 4. [ ^eIdhaeVs gloss — V. 6. ] 1. This as well as the next verse describes in detail that Narada's intelli- gence was very great. 2. Pxirdnah-Purushah [ primeval Being]. — The reason, assigned for Narada's knowledge regarding all the mysteries is that he had worshipped the primeval Being, the Supreme Lord. 3. Par&vareaah\_liO'cA. of the highest and the lowest]. — It implies that He was the regulator of all cause and effect. 4. Manasaiva [ at His will ] — as soon as He willed. Having travelled over the three worlds ( a ), like sun, thou hast become (the observer of all the external things); and like air moving within ( thou hast become ) the witness of the heart of others. ( 6 ). Therefore, do thou say the reason of my greatest shortcoming unto me, who hath dived ( deep ) (c) into the knowledge regarding religion, vows, the highest and the lowest of gods, and the Vedas, 7- ( a ) TrUohlm, [ the three words ]. — Heaven, Earth and the Nether regions. ( & ) Atma-sckhsM [witness of the heart of others ]. — See Crldhara, 2. (c) Sncttasya [hath dived ] — See Crldhara, 3. [ CrIdhaba's gloss — V. 7. ] 1. NSrada became the observer of all external things by travelling over the three worlds. 2. Atma-sa.kshl [witness of the heart of others]. — Narada knew the heart of other beings by the strength of Yoga (contemplative meditation ). He moved within the heart of others like the vital air of living Being. 3. Snatasya [hath dived... ] — .Here it refers to Vyasa who, by the strength of yoga meditation was well acquainted with the knowledge about the Supreme Being, religion, &c. Yajnavalkya said, 'Of sacrifice, phillanthrophy, the quality of not being cru«l to animals, charity, the study of the Vedas and acts, that self- knowledge is the best religion, which is acquired by Yoga meditation. * Narada said: The stainless glory of the Supreme Lord hath not been nearly described (a) by thee. Verily, ( I ) deem that knowledge ( 6 ) to be fruitless ( incomplete ) ( c ) by which this ( Supreme Lord ) is not pleased. ^■ 184 THE CRIMADBHAGA VAT AM. [ Book I ( a ) Anudita-prayam [ hath not been nearly described \-~See Crldhara, 3. (5) i)a»'(!ajiam [ knowledge ] — ... » ,, 1. ( e ) Khilam [ fruitless ]— See Gridhara, 3 ; and Jlva, 1. [ CrIdhara's gloss— V. 8. ] 1. Anudita-prayam [ hath not been nearly described ] — very little has been said. 2. Dananam [knowledge]. — The spiritual knowledge, by which the Supreme Lord is not pleased, is of little value. 3. Khilam [ fruitless ]— Narada deems such knowledge incomplete. [ jivA gosvamin's gloss — V. 8. ] 1. The spiritual knowledge, devoid of the glories of the Supreme Lord is useless, as such knowledge does not become complete without the description of the Supreme Lord's glory. Verily, ( O ) great sage, the glories of Vasudeva have not been so fully described by thee, as thou hast completly chanted about the religion and other subjects ( a ). ^• ( a ) DharmSidayacoha [ the religion and other subjects ] — Sge Crldhara, 2. [ CrIdhara's gloss — V. 9. ] 1. Is it not a fact that in the various other works compiled by Vyasa contains description of the Supreme Lord's glory ? This verse removes such doubt as may be raised by this question. 2. Dkarmddayacc/ia [ the religion and other subjects ]. — It should be under- stood that the particle Cha, (j^ ) includes the different practices of religion. Beli- gion and other cognate subjects have been described profusely, but it has not been done so, in describing the Supreme Lord's glory. Although consisting of beautiful words, the sentence which, at no time, doth fully celebrate ( a ) Hari's, glories, which sanctify the Universe, is considered ( foul by the wise ) like the place of enjoyment of crows ( & ), where ascetics, who^e refuge is the beautiful ( Brahma ) ( c ) do not frequent like the swans {d ) { dwelling ) in the lake Manasa ( e ). ^*'- ( a ) PragrinUa [ fully celebrate ] — fully announce, extol or celebrate. ( 6 ) Vayasam-Urtham [ the place of enjoyment of crows ] — See Grldhai-a 2. (o) i7«i^«Aaya/j [...whose refuge is the beautiful (£»•«/«»«)] — ^^ 4_ Chapter V.] PRELIMINARY CONVERSATION. 185 ( d ) Haniiobk [ swans] — the geese, ganders, swans, ducks, flamingos, or soma birds of similar species, the description of which is rather poetical than real, perhaps a kind of mixture of any of these. The word also implies ascetics or devotees of a particular order. See Gridhara, 3 and 5. {e) Jl/a»asa/t [ dwelling in the (lake) Manasa\. — Present in the mind; only to be conceived in the mind ; spiritual or mental. It is also the name of a sacred lake and the place of •pilgrimage on mount Kailasa in the Himalaya moan- tains. It is the native place of the wild geese or swans. Constant allusions are made to the latter in Hindu poetry, .ind the Hamsa or Raja-hamsa, a kind of wild goose, which is described as migrating to its shores every year at the breeding season. The word is used as a pun in this verse, implying at the same time, a swan and a devotee. See Gridhara, 4 and 5. [ THE PURPORT OF THE VERSE 10. ] The purport of this verse can be thus explained. The devotees endued with the quality of goodness are likened to swans which avoid dirty places, where the crows revel in. Although such places are full of luscious but defiled food, yet they prefer to live in amongst the simple lily grove of the pure Manasa lake. The persons desirous of worldly things are like crows ; and similarly the sentence full of choiced words, but devoid of description of the Hari's glorious deeds, has been compared to a sporting place of crows which assemble to eat the defiled food thrown in such places. A true votary always avoids paying attention to the discourse which does not contain description of the Supreme Lord's glorious acts. This discourse is only fit for men desirous of secular object. [ CBiDHARA'S ULOSS— V. 10. ] 1. It has been said that knowledge without reference to Vasudeva is quite useless. This verse shows that mere skilful expression of words, which does not deal with the glories of the Supreme Lord, is also of little value, 2. VayasanyTlrtham\_th& place of enjoyment of crows]. — The "sentence, though made up of choiced exprassions, has been compared to a foul sink for crows to revel in, that is to say, it is considered by the wise men, as a ravelling place for persons who are anxious for the enjoyment of worldly things. 3. Why is it so considered ? Because the ascetics, who are present in the mind, full of goodness and compared to swans, do not frequent in such places. 4. Ueikhkaycih [ whose refuge is the beautiful 5m/fnMS ]. — Ueik (-dfaj*) beautiful, sublime, Brahma ; and Kshaya {^^) dwelling placa ; hence it im- plies those persons whose refuge is the sublime Supreme Lord. 5. The allusion is that the swans live in the Manasa lake, abounded with the lily groves, and do not care to frequent in the dirty sink, the sporting place of crows, and which is full of various beautiful, but defiled food. [ jIVA gosvamin's gloss— V. 10. ] 1. This verse impresses that the discourse, in which there is no reference to the Supreme Lord's glorious acts, is blamable. It ia not accepted either fully or partly. J86 THE CRlMADBHAQAVATAM. [ Book I. That emission ( exercise ) of speech {a) destroyeth the sins of mortals ( 6 ), by which ( such emission ), each verse, though ill-worded ( c ), is stamped with the Eternal Being's ( d ) names, which ( such names ), righteous men hear ( e ), sing (/), and describe ( g ). '^^■ (a,) Vdgvisargah [ emiasion ( exercise ) of speech ] — See Crldhara, 2. ( 6 ) Janataghaviplavah [ destroyeth the sins of mortals ] — See Cridhdrttf 3. ( c ) Ahaddhavati [ ill-worded ] — full of corrupted words. ( c? ) Anantasya [ the Eternal Being's ] — Vishnu's. ( e ) Grinvanti [ hear ] — to hear when the speaker who was narrating the glories, is present before the holy men. ( / ) Gdy.anti [ sing ] — to sing when they are alone. {g) Gnnanti [ describe ] — to describe when there is audience before them. [CrIdhara's gloss— V.n.) 1. Itis verse states that the speech which is full of the description of tbe Supreme Lord's glory, is holy, even in the abseiica of the literary skill in such speech. 2. Vagvisargah [ emission ( exercise ) of speech ]. — Act of sending forth ; or application of words. 3. JanatS^haviplavah [ destroyeth the sins of mortals. J. — The speech whach is full of Supreme Lord's glory absolves men from sin. [ jlvA gosvamin's sloss — V. 11. ] 1. After describing the glories of the Supreme Lord in the foi-egoing verse, by a negative reference, this verse is extolling on the same by positive inference. Even ( when ) the unstained {a ) { divine ) knowledge, which is exempt from Acts or their consequences ( 6 ), if devoid of devotion ( c ) to the Imperishable {d), doth not look (very) brilliant, (then) how again (can appear bright •) ( e ), if not devoted to the Supreme Lord, the perpetually ( / ) painful ( 9' ) Acts {h ) { aiming at fruition )and verily, the Acts which have no such object ? ( * )• ^^ ( a ) Niranjanam [unstained ] — It should be noticed that Anjana ( literally means black pigment or collyrium applied to the eye-lashes or the inner coat of the eye-lids. The materials, used in preparing this pigment, are larap-black, anti- money, extract of ammonium, anthorrhiza, &c. With the prefix Nih I fjj- ) it means without dyed with black pigment. For the meaning of the word in the text See CrlAhara, 3. ' ( 6 ) NaukJcarmyam [ exempt from Acts or their consequences ] See, Crldhara, % Chapteu v. ] PRELIMINARY GONFERSATION. 187 ( c ) BhS,va [devotion]— /See Cridhara, 5. ( d ) Achyuta [the Imperishable].— It is a name of Vishnu.— &e Cridhara, i. (e) CoS/jaJe [appear bright ]— have no purifying character. (/) Cacvat [ perpetually ]—,See Cridhara, 6. (ff) A hhadram [ painful ] — misery or pain. ( h ) Karma [ Acts ].— It signifies such acts as have reference to future fruition. (i) ^to'aw,aj)i [...which have no such object ].— It lias reference to such acts as have no reference to future fruition. (Cmdhara's gloss— V. 12. ] 1. This verse sliows that the acts ( rites ) without devotion are useless. 2. ii'aisAAarMiyam [ exempt from acts or their consequences J—iTzsWawrea (Pt'^'ir) implies Brahma ( Supreme Lord ). The knowledge being of the sama nature as tlie Supreme Lord, is called NaisKkarmyu. 3. i\^ira>ya«cim [unstained].— That by which any thing can be painted is called Anjana, (-^^jj) or pairticular condition. That which puts an end to Alcana is called Niranjana. • -> 4. Achyuta [ the Imperishable ]. — The Supreme Lord ( Vishnu ). 5. ^/java [ devotion ]. — Knowledge, without devotion to Vishnu, is entirely wseless or unproductive of any direct good eflfect. 6. Caevat [ perpetually]— during the performance of acts and the time when its result is e£fected. [ JivA gosvamin's gloss— V. 12. ]' 1. "When the spiritual knowledge is of less value, than the devotion full of tire description of the Supreme Lord's glories, then what to say about the ia- feriority of acts which do and do not aim at the fruition ? For this reason, ( O ) H%hly Fortunate ( one ), ( as ) thou art of unerring mind ( a ) pure (bright) renown ( 6 ), devoted to veracity and observer of vows ( c ) ( so ) do ('thou ) remember ( and describe) (ct), with composed' mind ( e ), the various actions (/) of the Lord ( who is )' of high rank ( g ) for the release from the bondage of this world ( A ). ^^' { a ) Amoghadfik [ of unerring mind ] — See Cridhara, 2.' (6) (7«c/w(!;'ayS/j [pure (bright) renown ] — „ „ 3C ( c ) Dhritavratah [ observer of vows ] — ,. ,, 4. (d) Amismara\^Ao remember] — „ „ 7.' ( e ) Samadhind [ with composed mind ] — „ „ 6. (/) rto/tesA^iiani [ various actions ]. — Zf?as ( diversions ), deeds. {g) Urukramasya [ of the Lord ( who is ) of high rank ]. — It is a name of Vishnu. iSee p. 137 note ( a ), v. 13 ; c. III. 188 THE CRIMADBEAGA VAT AM. [ Book I. ( h ) Akhila-landha-muktaye [ for the release from the bondage of this world '[—See Crldhara, 5. r Cbidhaba's gloss— V. 13. ] *- ) 1. As knowledge and skill in speech and action without devotion, are quite useless, so this vQrse enjoins that the Supreme Lord's deeds should be described ( with devotion ). 2. Amoghadrik [ oi ■a.nerrm^, ramdi '\ — of true intellect. 3. Cwlmravah [ pure ( bright ) renown ].— He whose renown is pure. 4. Dhritavratah [ observer of vows ]. — He who practises or observes vows. 5. ATcMla-handha-muhtaye [for the release from the bondage of this world ]— with a view to put an end to the bondage of the secular matters.. 6. Samadldna [ with composed mind ] — with one undivided mind. 5. Anusmara [ do remember ] — it implies after remembering to describe. The mind, unsteady ( a ) by forms ( described ) and names ( & ) ( uttered) by the ( desire to speak ) (c ) of the person, beholding object differently {dy from that ( actions of the Supreme Lord ) ( e ), and desiring to speak what- ever in a different manner, doth not find place ( of refuge ) (_/ ), at any time or at any place, like a ship tossed by the, wind. ^^• ( a ) Dusthita [ unsteady ] — See Ortdhara, 6. ( 6 ) Rupa-nS,mavih [by forms and names... ]- ( e ) Tat-hrita [ by the ( desire to speak ) ] — ( d ) Prithagdry.ah [beholding object differently... ]- ( e ) Tatah [ from that J— ( / ) Asfadam. [ place ( of refuge ) ] — [ CrIdhaba's gloss — V. 14. ]■ 1. This verse states against act of the person who describes various subjects m a different way, but devoid of the description of the Supreme Lord's glorious deeds. 2. Tat(/Ji\^ from that......].— It refers to Urukrama's Zste or deeds. S. Prithagdricah [ beholding object differently from that ( actions of the Supreme Lord ) ]. — ( He ) who looks upon an object which differs from the deeds of the Supreme Lord, must, therefore, be considered as desiring to say whatever on a subject in a different manner.. 4. Tat-hrita [ by the ( desire to apeak ) ]. — It refers to the desire of the speaker. 5. Rupa-ndmahhi [by forms and namSs... ]. — The forms and. names which have been described, and uttered for the purpose of describing. e. Dusthita, [ unsteady }.— It refers to the unsteady mind. 7. Aspadam [ place ( of refuge ) ].— The ( unsteady ) mind cannot fix itself on any particular subject. See Grldhara, 5. J) 5) 4. » )) 3. » n 2. 1) )i 7. Chapter V. ] PRELIMINARY CONVERSATION. 189 8. The Bhac/amt-Oita says : '0 Arjuna, son of Kuru, the settled intellect is one, but, the unsteady intellect has many branches ( that is to say, has many forms, and is eternal ). * The teaching ( a ) of blamable ( rites performed with a view to future fruition, &c. ) ( 6 ), for religion ( c ) of ( persons ) naturally fond ( of such rites ) { d ) is a great transgression ( e ) (on the part of thee ) ; from which speech (discourse of thee) (/), the ordinary persons iff), having determined { h) the ( rites ) as religion ( »' ) do not listen to- its prohibition (/ ). i^- ( a ) Amieasatah [ The teaching J-^See CVldhara 5 ; and Jlva, 4. (6) JiKjupsitaml^hlsxtiahle ] — „ „ 4. ( c ) DlMrma-krite [ for religion ] — „ „, 3 ; and Jlva, 3. ( d ) Svahhavaraktasya [ of ( persona]) naturally fond ( of such rites ) ] — See Citd/iara 2 ; and Jlva, 2. ( e ) Vyatikramah [ transgression \-See Crldhara, 6 ; and Jlva, 5. (/) YadviXhyatah [ from which speech ( discourse... ) ] — See Orldham, 7 ; and Jlva, 6. {g) Itarah-janah.\_ ordinary persons ] — See, Crl.lhara, 8 ; and Jim, 7, ( h ) Sthitah [ having determined ] — See Jlva, 8. ( i ) Dharmah-iti [ the ( rites ) as religion ]. — This refers to true devotional religion. (j) Tasya-Nivdiranam-na-manyibte^..,, ..6.onot\i»tQn to its prohibition] — See Crldhara, 9 ; and Jlva, 9. [ CrIdhara's gloss — V. 15. ] 1. This verse states that whatever is described in the Mahabha,fata,&c., regarding religion, teaching aboiit rites with a view to future fruition, &c., is worthless ; not only so, but Vyasa's act of teaching of a transgression of duty on his part. 2. SvabhavaraJctasya [ of ( persons ) naturally fond of ( such ritsa ) ]. — It refers to men who are devoted to religion which enjoins acts aiming at future fruition-. 3. Dharma-Tcfite [ for religion ] — For ( pure ) religion. 4. e72t- dkara, 2. ( 6 ) Vasudeva [ <| | ^ ' ^3^ato signifies the well known Acvattha tree ( Ficus reliffiosa-) Upastka, (Literally) the lap ; middle part in general ; a secure, place ; the organ of generation,, specially of a male ; the anus ; the haunch ; heap, near or approximate. Cridhara interprets it as 'at the root of Acvattha. See Cridhara, 1. ( c. ) Atmana [, by [ my ] intellect ]—See Cridhara, 3. (^d) Atmeinam [ the Supreme Spirit ]— „ 5. ( e ) IttnOiStharn. [ in ( my ) mind ] „ ,, 4. 214 THE CRlMABBHAQA VAT AM. t Book I [ OrIdhara's oloss— v. 16. ] 1. Pippalopasthe [ near a Pippala-tree ]— at the foot ( root) of the Ficus Re liffiosa, 2. Zcritah [ Having taken shelter ] — Having seated. , 3. 'AtmanS, [ by ( my ) intellect ] — by intellectual power. 4. Itmastham [ in ( my ) mind ] — in the heart. 5. 'Atmdinam [ the Supreme Spirit ] — Supreme Soul. Hari appeared slowly ( a ) in my heart , (when I) was meditating upon (His) lotus-like feet by the mind subdued with devotion ( a ), and eyes filled with the particles of tears ( by reason of ) longing ( for seeing the Supreme Lord ) ( 6 ). 17- ( a ) Ccmaih [ slowly ] — by degrees such as feeling smell, &c., the Supreme Lord appeared Himself in the heart ( 6 ) Shs,va-nirjjita-cketasci [ by the mind subd ued with devotion ] — See Crldhara, 1. ( c ) AutkanthySierukaletikslMsya [ eyes were filled with the particles of tears longing for seeing the Supreme Lord ] — Se« Orldlvxra. 3. ^RIDHARA'S GliOSS.— ,V. 17. 1. BMva-nirjjita-cJietasa, [ by the mind subdued with devotion ] — Bhava means devotion ; Nirjjita subdued, hence with mind composed by devotion. 2. Authanthy3,eru-hala]cshasya\_eYei% filled with the particles of tears longing (for seeing the Supreme Lord) ] — ^The eyes were full of tears on account of longing for seeing a beloved person or a desirable thing. ( O ) Sage, being plunged into the flood of happiness ( a ), ,1 who was greatly elated with joy and whose body wa& fall of emotion by reason of the extreme weight of love ( for the Supreme Lord ( & ), and in consquence) saw no> difference between both ( c ) ( the Individual Spirit and the Supreme Spirit ). i^- ( a ) Ananda-samplave [ into the flood of happiness ] — See Crtdhar a, 2. (6) PremSitibhara-nirbhinna-pulakanga [whose... love ...] — See Crldhara,!^ ( c ) Ubhuya [ both]— /Sfee Crldkara, 3. [ ^rIdhaea's gloss — "V. 18. ] 1. PremS,tihTiara-nirhhinna-pula]ca,nga. [whose love ]. — It refers to Narada whose love for the Supreme Lord was so extreme that the hairs of his- body stood errect with joy. 2. 1.nanda-sawi.plave [ into the flood of happiness ] — in the great stream. o£ happiness. 3. Uhhaya [ both ]— the Lidividual Spirit and the Supreme Spirit. Chapter VL] THE CONVERSATION. 215 Suddenly not seeing the form of the Supreme Lord, which is pleasing to the mind {a), and ( which ) removeth sorrow ( 6 ), I rose ( c ) like a person with distressed mind by reason of bewilderment. ^^■ ( a ) Manah-kHntam [ pleasing to the mind ] — See Gildhara, 1. ( 6 ) Cw:h5,paham [ removeth sorrow J — See Crldhara, 2. ( c ) Uttasthe [ rose ] — See Crld/iara, 3 [ ^rIdhaea's gloss— V. 19. ] 1. Manah-lcaMtam [ pleasing to the mind ]— desirable or agreeable to the mind. 2. GucMpaham [ removeth sorrow ] — that which destroys sorrow. 3. Uttasthe [ rose ] — got up. Being desirous of seeing Him (the Supreme Lord) again, I could not see (Him) even after meditation by concentrat- ing ( my ) mind within ( my ) heart ( a ) ( then ), being unsatisfied, I became like one diseased in mind ( & )■ ^^• ( ffl ) Hridi-manah-'pranidhaya [ by concentrating ( my ) mind within ( my ) heart ] — fixing the mind in the heart. ( Orldkara. ) (6) .4 iiiiriptoA-^iMraA-iW [being unsatisfied, I became like one diseased in mind.] — I, whose satisfaction was not full, became like a mad man. ( Ibid ) The God, who is beyond the cognisance of speech (a), said, as if to alleviate (my) sorrow by solemn and sweet words, unto me (who was ) thus striving (to see the Su- preme Lord again ) in the solitary place. ^^• 1. (rirdMt .45'ocAaraA [ beyond the cognisance ef speech]. — The God who is beyond the reach of knowledge. ( Crldhara. ) Ah ! ( a ) thou art unfit to see me in this birth ( life ) in this ( Nether world ) ; because it is difficult that I am to be seen by the inferior contemplative meditators ( 5 ) whose taints ( of secular desires, &c ) have not been destroyed ( c ). 22. ( a ) Santa [ Ah ! ] — See Crldhara, 1. ( 5 ) Kuyogind,m [ the inferior contemplative meditators ]. — Vicvanatha Chakravartti interprets the sentence, inclusive of the word Durdareah as 'I am unobservable even with the great trouble'. See Crldhara, 3. 216 THE GRlMADBHAOA VAT AM. [ Book I. ( c ) Aeipakva-JcashHyanam [whose tamts have not been destroyed J — See Orldhara, 2. [ CrIdhara's gloss — V. 22. ] 1. Hanta [ Ah ! ] — This is expressive of great kindness. 2. Avipakva-lcash3,y3,nS,m\y!\ia&Q taints have not been destroyed ]— thou art not fit to see me, because the votaries whose taints of Mma, &c., have not been extinguished cannot expect to see me. 3. KuyoginHim [ the inferior contemplative meditators ] — The persons whose yoga ( meditation ) has not attained its perfection. ( O ) Sinless one, ( I have ) once shown ( unto thee ) the form ( of mine ) this ( act of once showing it ) is on account of thy devotion towards me. The virtuous men who pant after me, gradually quit all ( desires ) which are in the heart. 23. ^rIdhaba's gloss — V. 23. ] 1. Why did God appear before NSrada ? The Lord said, 1 appeared be- fore thee, only to increase thy love unto nie. 2. What is the benefit to be derived by love to God ? The answer is that he who loves the Lord becomes free from all other desires which are in his heart. Thy firm devotion {a) hath generated in me, by serving the virtuous, even for a time not ( very ) long ( & ). Cast- ing off this blamable (inferior) ( c ) frame ( c? ) (of a servant- maid), thou shalt go (to heaven for becoming) my personal attendant (e). 24. (a) Matih [ devotion ] — Ste J%va, 1. ( h ) AdlrgkayS, [ not ( very ) long ']-—See Crldhara, 1. { c) Avadyam [blamable,..]— „ „ 2, (rf) io^um [frame] — „ „ 3. ( e ) Majjanatam [ shalt go.. .my personal attendant] — See Gridlmra, 4. Cridhara's gloss. V. 24. 1. AdlrghayO, [ not ( very ) long ] — even serving for a short time. 2. Avadyam [blamable......] — fit for blame. 3. Lokam [ frame ] — body. 4-. Majjanata,m, [ shalt go my personal attendant ]— get the side of me. [ jivA gosvamin's gloss — V. 24. ] 1. Matik [ devotion ]— it means the unswerving devotion mentioned in the former verse. 2. This verse states about the good result depived from firm devotiou. CflAPTER VI. ] THE CONVERSATION. 217 This devotion ( a ) ( firmly ) bound in me, shall never be ( placed ) in difficulty, nor shall thy memory ( of this life be so ), by my grace, even at the destruction and ( subsequent ) creation of beings ( Universe ) { b ). 25- ( a ) Matih [ devotion ] — See Jtva, 2. ( 6 ) Praja-aarga-nirodhe [ at the destruction and... creation of beings ] — See Crldliara, 1. [ ^rIdhara's gloss— v. 25. ] 1. Prajdi-sarga-nirodhe \_a.t thei destruction and. ..creation of beings..,] — on account of the creation of beings, the destruction follows as a matter of course, or it may be explained as ' at the destruction of the creation of beings.' [JiVA GOSVAMIN's GLOSS — V. 25.] 1 . If devotion is annihilated at an intermediate time, what a devotee should do ? The present verse throws light on this point. 2. Matih [ devotion ]— What to say about devotion ? Even the tnemory dies out by reason of re-birth. Sayiiig so far, that Great Being ( a ) the Ruler of all ( 6 ), ( who is of ) ethereal ( c ) and unseen forms ( d ), stopped ( from speaking). I, who is ( thus ) graced by Him, saluted ( e ) the Greatest of the greatest Beings by bending down my head. 26. ( a ) Mahad-hhutcCtn, [ Great Being ] — See GHdhara, 1. ( 6 ) levara [ the Euler of all ]— „ „ 2. (c) Nahholingam [ efhei&aX form] — „ „ 3. ( d ) Aliwffam. [ unseen forms ] — „ „ 4. ( e ) Avandmam [ saluted ]— ., „ 5. [ ^rIdhara's gloss— V. 26. ] 1. Jfahad-bhiilam I Greekt B&.ng]. — The Cruti has described the Supremo Lord as the Great Being. * 2x Tcvara [ the Buler of all ] — What is the nature of this Great Being ? He is the Regulator ( Euler ) of all. 3. NabhoUngam [ ethereal form] — (He) whose form is on the firma- ment. 4. Alingam [ unseen form ]. — although present near, yet cannot be seen. 5. AvanSitncm [ saluted ] — bowed down. 28 218 TEE CRlMADBHAOAVATAM. [Book! Being bereft of bashfulness ( a ), reciting the names of the Eternal ( Hari ) (h) and remembering ( c ) His mystic ( d ) and beneficial ( e ) deeds ( / ), being of satis- fied mind ( g ) and travelling ( all over ) the world, ( my secular ) desires being ceaspd, becoming prideless ( h ) and unenvious ( * ), I was waiting for the time ( / ). . ^7. ( a ) Hata-trapah [ Being bereft of bashfulness ] — See Crldhara, 1. (h) al9tan<« [ the Eternal ] — „ „ 2. ( e ) Smwan [ remembering ] — See Jiva, 4. { d ) Quhya [ myatio ] — „ „ 1. ( e ) Bhadrani [ beneficial ] — „ „ 2. (/) jSr«V(J«i [ deeds ] — „ „ 3. {g) Tushta-inanHh [ satisfied mind ]— fifee Jlva, 5. ( A ) Vimadah [ prideless ] — „ „ 6. ({) Vimaisarak [ unenvious ] — „ „ 7. (_/,) Kdlam Pratlkihan [ waiting for the time ] — See Jiv», 8. [^rIdhara's gloss— v. 27.] 1. Hatatrapah [ Being bereft of bashfulness ]. — Having left bashfulness. 2. Ananta [ the Eternal...]. — It is a name of Vishpu. [ JiVA QOSVAMIN's • GLOSS —V. 27. ] 1. Ouhya [ mystic ] — very private or mysterious. 2. BhadrS.ni [ beneficial ] — best of all. 3. Kritani [ deeds ]— It refers to the diversions of Krishija with several of his beloved ones. 4. Smaran [ remembering ] — only remembering as much as is possible to remember, but not expressing anything beyond that. 5. Tushta-manS.h [ satisfied mind ] — being free from all other desires. 6. Vimadah [ prideless ] — free from iaebriety from the beginning. 7. Vimatsara [ unenvious ] — devoid of envy. 8. KdZam-Pratlhshan [...-waiting for the time]. — I was waiting for the grace of the Supreme Lord. ( O ) BrUhniana, in this way, being devoted to .flrn«^«a> strongly attached ( to Him ) and of stainless soul, Death appeared ( unto me ), in ( proper ) time (a ), like lightning ( b ) from the hills ( c ). 28. (a) KdAe [ in time }— (See Crldhara, 1. ( h ) Tadit [ lightning ]— „ „ 2 and 4. ( c ) Saudamanl [ from the hills ]— a particular kind of lightning ; or part of the SudSm% mountain. iSee Crldhara, 8. ChapxekVL] the conversation. 219 [ CrIdhara's globs— v. 28. ] J. K&le \_ in time ]. — Death during his leisure appeared (unto Narada ). 2. Tadit [ lightning]. — It is expressive of Death's sudden appearance. 3. SaudHmanl [ from the hills ]. — This adjective qualifies Tadit (lightning ) aud expresses clearly its nature. Stidama means garland ; that which has been produced from garland, iscalled SaudckmaM ; in short, that which is like garland. The word SaudamanI is explained in another way. SvdHmH signifies a mountain; that which is produced from any part of such mountain is called SaudamanI. ( This meaning has been adopted in rendering the text. ). It is evident that lightning glitters more brightly in the mountains full of various stones ( than in an ordinary place ). 4. Tadit [ lightning ]. — ^It means near, according to the^text of nirukta. * ( When) I was led (by the Supreme Lord) to the'divine ( a ) and pure ( h ) body ( c ), the acts, by the fruition of which the mortal frame {d ) is produced, became annihilated { e ), and the body ( composed ) of five elements (f) fell off ( ^ ). 2ft. ( a ) B}iagaiMt1t»,'\A\vviM\ — See Or^dhitra,.^ ; and Jiva, I. ( 6 ) Cuddham [ pure ] — „ „ 3 ; and Jlva, 2. ( 8S— v. 29. ] 1. In the previous verse ft has been said that the Slipreme LordHoM Nirada that he shall have to quit the blamable form, of servant-maid's sou and go to teaven to become an attendant of the Slipreme Lord; 2. BhagavatXrn, [divine ] — that which stops by the sid6 of the Si^reme Lord. 3. CuddhAm [ pure ] — full of the quality of Goodness. 4; Tanum [body ] — body promised' to be given to Narada by God Himself. 5. "Zravdha-karma [ Acts by the fruition of which this mortal frame is produced]. — The acts by which the present body^is acquired.. 6. MrvdnaA [annihilated'] — extinguished: v.. Pdncka-bhautikah [ ...of five elements ] — made up of five elements. 8. N'ya'patat [ fell off ]— ( destroyed ). 9. The body of person who stops near the- Supreme Lord' is pure, etarnal' and is not the production of Acts.. 220 TEE CRlMADBHAQAVATAM. [ Book I; [ JiVA aOSVAMIN's GLOSS— V. 29. ] 1. Bhagavatlm [ divine ] — having been included in the parts of the light of the Supreme Lord's body. 2. Cuddhdm [ pure ] — that in which there is no touch of Prakriti ( Producer of illusion ). 3. Nyapatat [ fell off ] — this indicates that the Linga CoHra (material body ) is annihilated; because the material body of the true votaries of the Supreme Lord exist as long as the pr&raxidha-karma continues. Cridhara also supports this view. Through ( his ) breath ( a ), I entered within ( 6 ) (the body of ) the Lord (Brahma ), desirous of lying down into ( the body of Naray,,ana ) ( c ), who lay on the water of the Ocean of Deluge ( d ), after concentrating (in Himself ) this ( e ) (Universe ), at the end of the mundane cycle. ^^• (a) jljiitpra«o»i [ Through breath ]—;See OHtWam, 5. ( 6 ) Antah [ within ] — „ j, 4. (c) Gieayishoh-Brahmanah[_ ( 5»-aAm3 )— desirous of lying ;down into the (body of) Narayana ] — Cridhara, 3 and 8. ( d ) Udanvatah [ the Ocean of Deluge ] — See Cridhara, 2. ( e ) Idam [ this ( Universe ) ] — „ „ 1. [CrIdhara's gloss — V. 30.] 1. Idam [ this ( Universe ) ].— It iucludes the three worlds— Heaven, Earth and the Lower Eegion, on the destruction of these. 2. Udanvatah [the Ocean of deluge ].— It means the great ocean at the time of the destruction of these. 3. Ciaayishoh [ desirous of lying down ].~It refers to Lord BrahmS, who wishei to lie down into the body oi N&riyana, yho stretched Himself on the water of the Universal deluge. 4. Antah [ within ] — inside ( the body ). 5. Anupramm [ Through.. .breath ]— I stole into Brahma'sbody through his breath. 6. The Ktirma Pur ana says, 'Afterwards BrahmS, the soul of the Universe descending, entering into the body of Viahiju, and becoming united with the latter, slept the sleep of Vishuu.' * 7. Gay Hue Ambhasi [?Rn% '^t'Jfffl]— Where these words occur, it can bs explained in this way, 'In his own refuge^ — water.' 8. Ciaayiiihoh-Brakmanah[...{Bv!),h.raa,) — desirous of lying down into the ( body of) Narayana. ].— This is indicative of non-distinction between Brahma and NarSyapa. ctnts^nt^ Pw»n ■t^rfts?? ^^w. \ ^^m limff f^si^^ifm ft^^f^ h Chapter VI. ] THE GONFERSATION. 221 I, with Marichi ( a ) and other Sages (6), was born out of the ( different ) organs ( c ) of Brahmob, who at the end of the four thousand revolutions'of Ages ( d ), rising ( from his sleep ), was desirous of creating this ( Universe. ). ^i- (a) Marichi [^l^tf^] — -A- PrajApati, one of the Brahmarshis or mind- born sons of Brahma. He was married to Sambhuti ( fitness ) one of the daugh- ters of Daksha. Their son, Ka^yapa, had an extensive prosperity. He is also described as the chief of the Maruts, personified as winds. See Jlva, 2. ( h ) Rishayak [ Sages ]. — Besides Marichi, and Narada, the following are mentioned by Manu:—Atri, Angiras, Pulastya, Pulaha, Kratu, Prachetas, or Daksha, Vasishta and Bhrigu. See Maim c. I. v. 35. ( c ) PrUnebhyah [ organs ] — See Crldhara, 1. (d) Sahasrayuga [four thousand Ages']— See Jiva, 1. [ CkIdhara's gloss— V. 31. ] 1. Prdnebhyah [ organs ]— Narada, Marichi and other sages sprang forth from the differeat organs of Brahoia. [ jIvA gosvamin's gloss— v. 31. ] 1. Sahasrayiiffa [ four thousand... Ages ], — The word Y^ccfa ( Ages ) includes four Yuyas, each of which revolves for a period of a thousand years, hence, four thousand years for the four ages collectively ). 2. Manoki-mierHh [ Marichi and other...]— The birth of Marichi, &c., should be undarstood in a peculiar sense. These sages are not subject to birth like ordinary mortals. It is true, they are said to have sprung forth from Brahma after the destruction of the Universe. They do not actually be born, but awake themselves like Brahma from sleep after deluge. It must also be noticed that Narada is considered eternal in eyery place and in every age ; so it is impossible that he will be subject to ordinary birth, but when such eternal Being is in- carnate as a particular fortunate being, then such birth is possible for him. Being true to vows ( a ), by the grace of the great Vishnu, ( I ) rove within and without the Three Worlds ( h ), (my) course being uninterrupted every-where ( c ), 32. ( a ) Askandita-vratah [ true to vows ] — See Jlva, 1. ( b \ Trln-Loh S,n [ Three- Worlds ] — Heaven, Earth, and the Nether region. ( c ) See Crldhara, 1. [ pElngARA's GLOSS— V. 32. ] 1. The performers of acts ( rites ) and observers of austerities do not go out, but remain stationary in a particular place. But although observing the vows of Brahmaeharyya, I, says Narada, travelled inside, as well as outside of the Uni- verse, and my course was interrupted nowhere. [ JiVA gosvamin's gloss — V. 32. ] 1 Askandita-vratah [ true to vows ]— firm in observing the rules of devo- tion towards, the Supreme Lord. 222 THE ORIMADBBJOAVATAM. [ Book I I wander about ( every-where ), singing the narrative of Hari, by playing on ( a ) this lyre docorated with ( b ) ( full of ) divine tunes ( c ), ( which ) has been given ( to me ) by God (d). 33 ( a ) MurchchkayitvO, [ by playing on ] — See Cridhara, 6. ( 6 ) Vibhushitdm [ decorated ] — See Cridhara, 5. ( ) Svara-Brahma [ divine tune J — Svara has different significations : — sound ; noise ; voice ; tone ; tune ; music ; a primary musical sound ; note of the musical scale or gamut, of which there are seven, commonly thus arranged, ( 1 ) niahdda, ( 2 ) rishabha, ( 3 ) gS,ndhS,ra, ( 4 ) shadia, ( 5 ) madhyuma, ( 6 ) dhai- vata, ( 7 ) panckama. These notes are described as resembling respectively the notes of an elephant, bull, goat, peacock, curlew, or heron, horse, and Koil. Tliey are designated by their initial letters or syllables thus, ni, ri, ga, sha, ma, dha, pa, and the order is sometimes changed, shadja being placed first, panckama fifth, niahSda last. See Cridhara, 3 and 4 : and Jiva, 2. (d) Deva-DattSm [given by God] — See Cridhara, 2; and Jliia I and 3. [ CbKdhara's gloss — V. 33. ] 1. Why Narada wanders about ? It appears from this and the three subse- quent verses that he does so for the good of mankind by the command of God. 2. Deva-datMm [given.. .hy God] — the lyre is said to have been given by God. 3. Svara [ tune ] — These are of seven kinds — niahnda, rishabha, gUndhHra, thadjVf madhyama, dhaivata and panchama. 4. Brahma [divine] — these seven tunes are called 5caA»ia, that is to say, they being expressive of God's glory are called divine. 5. VibhuihitHm [ decorated with ] — naturally full of these seven tunes. 6. AturchchhayitvA [ by playing on ]— having tuned ( for playing the lyre ). [ JIVA gasvamin's gloss — V. 33. ] 1. Deva [ God ]. — It implies Krishna ; because it is stated in the JAng^ Purina that Kvishija Himself caused NSrada to take lyre in his hand. 2. Svara-Brahma [ divine tune ] — The tune is called Brahma ( God ), be- cause the tune in Narada's lyre has the sudden power of expressing Krishna's glories, hence divinity is attributed to the tune. 3- Deva-dattSm [ given. ..by God ] — The object calling the lyre as the gift of God is that its divine t«ne reminds men the benefits conferred on them by the Supreme Being which in turn induces them to enquire about Him. His mighty deeds having been chanted fully ( by me ), Hari, whose feet are ( sacred, like places of ) pilgrimage, and ( who is of ) loving-glory, appeareth immediately, in my heart, as if a ( person ) invited ( in hospitality ). 3^ Chapter VI. ] THE CONVERSATION. 223 [ ^kIdhara'b globs— v. 34. ] 1. Narada is stating his own necessities by this verse. [ jiva gosvamin's gloss — V. 34. ] 2. What is the loving -glory of the Supreme Lord ? It should ]|be understood by this compound adjective that the benevolence of the Supreme Lord to this eflEect, that every one should enjoy happiness and suffer no trouble from him. It must be inferred from the wording of this verse that the Supreme Lord by his kindness caused Narada to take lyre, so also He appeared in the la tter's heart. Verily, the act of describing the deeds of Hari is seen ( proved to be like ) a raft ( canoe ) in the Ocean of the World (a) for (persona whose) minds ( are ) distressed ( 6 ) by the incessant desire (c ) for the enjoyment ( c? ) of pleasures produced from the concurrence of material elements. ( e ). 36. ( a ) Bhava-Sindhu-plavah [ a raft ( canoe) in the Ocean of the World] — the human existence or life is likened to a raft. — See Crldhara, 6. (6) Ztura-chittdnUm [...rain^... distressed] — „ ,; 5. (c) Ichchhat/S [hy desire] — „ „ 4. (d) Sparea I tor enjoyment ] — „ „ 3. (e) Mdtrd [pleasure elements] — „ „ 2. [ CbIdhaea's globs— V. 35. ] 1. This verse states about the necessity of other persons of the world. 2. MdtrA [ pleasures elements ] — secular matters. 3. Sparea [ for enjoyment ] — by their enjoyment. 4. IchehhayO, [by desire ]— desire of such enjoyment. 6. Itura-chiUATtAm [...minds distressed]. — It refers to persons whose minds are so distressed by the desire for the enjoyment of secular things. 6. Bhava-tindhu-plavah [a raft (canoe) in the Ocean of the World ] - for' such persons the act of describing incessantly the career of Hari is like a raft or small ship to cross over the Ocean of Life. This is not only heard but has been clearly proved ( by evidence and argument ). The soul, incessantly blasted by lust and avarice, doth not become so much ( fully ) pacified by self-restraint, &c., the means of contemplative meditation, as by serving the Giver of Liberation (Kris^a). 36. [ ^ridhara's gloss— v. 36. ) 1. The soul become pacified by serving Krishna. The acts of self-control, self-restraint, &c., the means by which contemplative meditation is practised, do not appease the soul so much as by moans of serving Krishna. When by 22* THE ORIMADBHAQA VATAM. [ Book I. serving Him a little, the soul is pacified then, what to say about the effect of describing his glories. ? (O) Sinless, I have described all these, whatever thou hast asked me (as regards) the mysteries of my birth and deeds, and the means for satisfying thy mind. 37. [ ^rIdhara's gloss— v. 37. ] 1. Narada said that the means for the satisfaction of Vyasa's mind, is also described. The glorious sage, without having any personal motive or necessity ( a ), thus addressing the son of VasaVi ( 6 ) and bidding ( him) farewell (c ), went away playing on his lute. 38. ( a ) Tadrickchhihah [ without having any personal motive Or necessity ] — See Crldhara, 2. (6 ) VSksavi-sutam [ son of Vasavl ].— It means VySsa. Vasavl is another name of SatyavatI, mother of Vyasa. ( c ) Imcmtrya [ bidding farewell ] - See Crldhara, 1. [ CrXdhara's gloss — V. 28. ] ^ 1. Amantrya [ bidding farewell ] — ( taking leave. ) 2. Tddrichchhikah [ without having any personal motive or necessity ] — 2Tarada had no necessity or intention of his own. Ah ! blest is this Divine Sage, because by singing with the string ( of his lute ), the glories ( of the Lord who ), holdeth bow of horn, (Narada himself) becoming inebfieted^ (with joy), gladdeneth this distressed Universe. 39. [ CRidhaea's gloss — V. 39. ] 1. This verse states about the praise due to the fortunate person who chants the glories of the Supreme Lord. FINIS OP THE SIXTH CHAPTER, named the CONVERSATION or VYASA and NARADA, IN THIS STORY OF NAIMIyA, IN TSE FIRST BOOK, IN THE ^RIMAD- BHAGAVATA, tSb GREAT PUEANA, AND THE VYASA'S TREATISE OP the SELF-DENYING DEVOTEES. CHAPTER VII. ( tHE PUNISHMENT OF A^VATTHSMA ). /A Silta, said Caunaka, on the departure of Narada, what ^^did (that) great and glorious Badarayana ( a ) do next, having thus heard ( about ) his ( Narada's ) views ( 6 ). ? i- ( a ) BMarayanah [Tt?^:piw:]— Vyasa. Se p. 32. iiote ( a ). (6) Tadabhipret im Cnitavan [having views ]— after hearing about the suggestions of Narada. Suta said : there is a hermitage called the CamyU' prasah ( most conducive of ) increasing the rites ( a ) of sages, on the west bank of the Saras vatt, the presiding deity of which is Brahman ( & ). ^• (a) Satra-varddhanah [ Taaak rites] — See Grldhara, 2. { 6 ) Brahmanadyam [ the presiding deity of which is Brahman ] — See Cridkara, 1. [ ^rIdhara's gloss— V. 2. ] 1. Brahmanady&m [ the presiding deity 'of which is Brahman ]. — The river of which Brahman is the presiding deity ; or the river full of Brahmaijas. 2. Satror-varddlianah [ most rites ] — that which increases acts ( rites ). Sitting in that hermitage of his, adorned with clusters of plum-trees ( a ), Vyasa, sipping water ( from the palm of his hand ) ( & )> concentrated ( c) his mind. 3. ( a ) Badarl [ plum-tree ] — See CrMhara, 1. ( b ) Apah upaspricya [ sipping water ( from the palm of his hand ) ].— It refers to the process of 'Zchamana ( ^RifiT ) sipping water before the perform- ance of any religious ceremonies, before taking meals, &c., from the palm of the hand. It is usual to spit out the water again. The ceremony also includes touching the body in various parts. It also means rinsing the mouth. ( e ) Pranidadhyau [ concentrated ] — See Crldhara, 2. 29 226 THE CRIMABBHAGAVATAM. [Book! [ CrIdhara's gloss— v. 3. ] 1. Badarl [plum-trees]— covered with plum-trees. 2. Praniditdkyau [ concentrated ]. — Vyasa in a coudition of SamStdhi medi- tated upon as taught by Narada. The stainless mind having been fully concentrated ( a ) by means of devotion ( 6 ), (Vyasa) perceived the Primeval ( Supreme ) Being ( c ) and Illusion ( g? )> whose refuge is His feet ( e, ). ^• ( a ) Prknikite [ having been fully concentrated ] — See Crldhara, 1 ; and J%va, 2. { 6 ) Bhakti-yogena [by means of devotion [ — See Jlva, 1. (c) Purvam-Purusham [Primeval Being J^&e Gridhara, 2; and -Jlva, 3. ( d ) McLy&r^ [ Illusion ]. — Extraordinary or supernatural power ; wonder- ful power ; for the meaning of the word in the text, See J%va 4. (e) Tadapacraycim [whose refuge is His feet] — See Cr^dhara 3; and Jlva, 4. [Cbidhara's gloss -V. 4.] 1. Pranihite [having been fully concentrated ] — motionless ( fixed). In what Vay cbndehtrtited ? By means of devotion, the taidd becoming pure. 2. Purvam-Purusham [Primeval Being]. — I'he first Being, the God ( who was seen by Vyasa ). In some books the word Purna (tj^^ instead of Purvam (uoqf ) is found. 3. TadapHaraydm [ whose refuge is His feet ]— dependent on God. MSy5 ( Illusion ) who is dependent on God. [ jivA gosvamin's gloss — V. 4. ] 1. Bhahti-yogena [ by means of devotion ]— by devotion. The superiority of devotion is shown in many places. It is said, Krishija gives salvation but under no circumstance bestows devotion. In another it is said that 'the devotion is generated out of devotion.' In all such places the superiority of devotion is liiaihtaiTied. 2. Pranihite [ having "beeh fully concentrated ] — having been in a state of SamSdhi ( cgmplete abstraction ). Narada also instructed Vyasa to be in such a state of meditation. 3. Purvam-Purusham [ Wimeval Being] — it should be understood that Vyasa saw Krishna in His real form. For instance when it is said 'I have seen the full moon', it means nothing but the moon full of brightness. In the subsequent part of the Orimadbhagavata, Krishija has been described as the Primeval Being, who is beyond the reach of PrakritiaxiA. who Himself 'dispels illusion and dwells in pure soul like Himself. 4. M(iiyd,rnc7ia-Tadapaiarayam [ Illusion, whose refuge is His feet] — by this it signifies that which has an inferior refuge in Him. It ajipearia that Chapter VII. ] THE TUMISHMENT OF AGVATTHAMA. 227 Md,yS, ( Illusion ) is i« disguise, but not in Supreme Being's real form. It has been described subsequently that the Illusion retires from the Supreme Lord fully subdued. No distinction' between Purusha and Brahma can be noticed. The pre- siding deity over Illusion — Purusha as well as Brahma are nothing but the parts of the Suprerne Lord. Fully deluded ( a ) by which ( Illusion ), the Indivi- dual Spirit, considered itself- as; endued with the thpee qualities ( of Goodness, Passion, and Darkness ), although beyond them ( 6 ) overpowered by the evils ( c ) created by them ( qualities aforesaid ). ^■ ( a ) Sainmohitah [ Fully deluded ] — See Grldhara, 2 ; and Jlva, 2. ( 6 ) Parah [ although beyond them ] — See Jlva, 3. ( e ) Anartham [ evils ]— ^ „ „ 4. [ pRlDHARA'S GLOSS — V. 5; ] 1. Vyasa observed the world created by the Illusion of God. 2. Sim-fMhitaklFallj deluded ].— Being under the cover of Illusion, th? Individual' Spirit, although beyond the reach of the qualities of Ooodne^s, Passion, and Darkness, yet it is seized by the evils produced by these qualities. [ JIVA gosvamin's gloss— V. 5. ] 1. This verse states about the difference which Narada perceived bet55'een the Individual Spirit and the Supreme Spirit by reason of verbal distinction an^ particular necessity.. 2. Sammohitah [ Fully deluded ]. — ^The Individual Spirit is sensatiop or 'knowledge itself, but being enamoured of Illusion, it considers itself full of the ■three qualities of Goodness, Passion and Darkness.. 3. Parah [although beyond them] — although quite distinct from the material objects composed of such qualities, yet the Individual Spirit considers itself as material object in form of material body, &c. 4. Anartham [ evils ]. — It suflfers the secular miseries produced by reason of such act of thinking. The application of the words 'Yaya, Sammohitah' (fully- deluded ) and Manute { considereth ) is very appropriate. Such application of words clearly discloses the true nature of the Individual Spirit which is sensation or knowledge itself. The fact of its being deluded by Ulnsion ?ni considering itself as a material thing composed of the tljroe qusl'tie.s j ; is expressive of its particular condition only. The i?'; -' -, . i. aiice covereth knowledge, hence living Beings become full of de. ^rsiT^»iratf %[A %!r& g^sffstT 5ptf^ ?:t?r i 228 THE CRlMADBHAQAVATAM. [ BcOK I. He ( also observed ) the means of unflinching ( a ) devotion ( h ) which pacifieth all evils ( c ), in Him who hath subdued the knowledge derived from the senses {d). (There-upon) the learned VyHsa composed the Scripture of the worshippers of Krishna for ignorant persons ( e ). ^• ( a ) SaJcsMt [ unflinching ] — See J%va, 5. (5) 5/iai<2-' ^• ( 4 ) Guru-putram [ preceptor's son ].— AgvatthSima, son of Droija who was the preceptor of the Paijdavas and the Kauravas. [ CrIdhaka's gloss— V. 17. ] 1. Achyuta-mitra-sutah [whose Imperishable ]. —Krishna was Arjuna's friend and charioteer. 2. Kapidhvajah [ having ensign ]— iii whose flag HanumSna ( the mon- key ) appears as symbol. 3. Damcitah [mailing (himself with armour )]— having armed himself with armour. 4. Pffradhanvct [ stern-bowed ] — whose bow is terrible. 5. AnvMravat [ chased after ]— drove fast after his preceptor's son in a chariot. From a distance observing him (Arjuna ), in his chariot, approaching ( Acvatthama ) ( a ), that ( b ) killer of boys ( c ), being of depressed mind {d), with a desire to save his life ( e ), began to run away (/) like Brahma ( or Sol ) afraid of Budra ( A ), as long as he could {go) { g), over the wide world. '^^• ( a ) Apatantam [ approaching ..,...] — See Grldhara, 1. (6) &A[that]— „ ' „ 2. ( c ) Kum&raM [ killer of boys ] — ,. „ 3. {d) UdvignamanSih [ being of depressed mind ] — See Grldhara, 4. ( c ) Pr5,naparl,psuh [ with a desire to save his life ] — ., 5. (/) Pm'iXdravat \_ runaway]— „ „ 7. ( gf ) TS,nadgaman^ [as long as he could ( go ). ] — ,. „ 6. { h ) Rudra-hhaydi,t-Jcah-yaths, [ like Brahma ( or Sol ) afraid of Rudra ] — See Cfldhara, 8. [ Cbidhaka's gloss— V. 18. ] 1. 3]paia»to»)t [ approaching "] — runniugat a full speed towards A§va-. tthamS. 2. Sail [ that ] — son of Drona, AgvatthamS. 3. KumixrahS, [killer of boys ] — killer of Arjuna's sons. 4. UdvignamanSi/i [ being of depressed mind ] —with a trembling heart. 5. Pranaparlpsuh [ with a view to save his life ]^-with a desire to save hia life only, but not his glory. 6. Yavadgamarn. [as long as he could (go) ]— as long as AgvatthSma could go. 7. /"aj'tirfmvcK [ ,,.ruB away,] — ( Ajvatthama ) fled from Arjuna, and ran over the world. Is P^ (72 I— I I <^ H '2 o •3 o i' to 93 -jQ O m ■&'^< ^ ^ ^ 5 - 'r^ tr! n H > J^ H ■Wo <1 ^ > o S O n-i < t4 =Q o |2i 73 S O rt be Ti ■■ 'a 3 o "3 . Chapter VII. ] THE P VNISHMENT OF A OVA TTHAMA. 237 8. Rttdra-hhaym-kah-yathS, [ like Brahma ( or Sol ) afraid of Eudra ].— It is said, that, Brahma in the guise of an antilope wanted to have a carnal inter- course with his daughter, but he had to flee himself from the wrath of Civa for this ignoble attempt. 9. In some of the manuscripts the word ArJca {^) is to be found instead of hah (^;) there the allusion is to the circumstance related in the V&mana PtirHna, where it is said, that, ^iva was once pleased with a man-eater named Vidyunmali for his unflinching devotion to him, and rewarded the votary with a baloou made of gold. The man-eater chased the sun all over the firmament and by the bright ray of his baloon dispelled darkness, the effect of such act being that there was no night-fall in the Universe, the sun, seeing that his power is thus weakened, caused the golden baloon of the man-eater to be melted down on earth by the heat of his ray. On he aring this Civa was incensed. Being unequal to withstand the effect of such ire, he fell down on earth in Benares, being known by LolarJca ( slaken sun ). Seeing himself ( quite ) destitute of refuge ( a ), the son of Brahma^a ( h ), whose horse was tired ( c ), considered the weapon ( named ) the Brahma-cirah {d) ( the Head of Brahma ) as the only means of saving himself. ^^• ( a ) Acaranam, [...destitute of refuge] — See Ci'ldhara, 1. ( 5 ) Cranta-vajinam [ whose horse was tired ] — See Crldhara, 2. (c) Astrani-Brahna-cirah [the weapon Brahma-cirah ]. — It is the name of the mystical weapon named Brahma-cira. [ CRltoHARA's GLOSS — V. 19. ] 1. Acdiranam,\_ destitute of refuge ] — being without a defender. Is it not the act of running away ( from Arjuna ) the means of his self-defence 2— No ; even having recourse to that he felt weary. 2. Cranta-vajinam [ whose horse was tired ]. — Agvatthama's horse was fatigued ( hence unable to run fast ). Thereupon, on the approach of danger to life ( a ), although unaware of accomplishing thoroughly ( & ), he aimed at ( Arjuna ) ( c) that ( d ) (weapon ), after sipping water and concentrating ( his mind ) ( e ). ^o. ( a ) PrdnaJcriohchhra [ danger to life ]. — This is the cause of Ajvatthama's directing a weapon towards his adversary, although he was incapable to use it properly. ( 6 ) Samhara^n-ajanan-api [ although unaware of accomplishing thorough- ly ] — although ignorant of using that weapon. . { c) Sandadhe [ aimed at, ] — put the weapon (arrow ) on the bow. ( d ) Tat [ that ]. — It means BrahniS,stra. ( e ) Smnahikih [ concentrating J— abstraction of mind j meditating upon. 238 THE CRlMADBHAOAVATAM. . - [ Book 1 Then, seeing the terrible ray ( from th"at weapon ) visible on all directions and ( viewing ) the danger to life ( therefrom ), the conquering ( Arjuna ); verily, said unta Krishna : ^i- ( O ) Krishna, ( O ) Krishinia, ( ) Great-armed, ( O ) Dispeller of Votaries' fear, thou art the ( source of) emancipation of the soul ( causing exemption from further transmigration ) ( a ) of those ( persons who ) are being burnt by secular matters. ^'^■ ( a ) Apavargah [ the emancipation ] — the destroyer of that secular matter. ( b ) Samsnteh-dahyam9,nSiiidim, [ are being burnt by secular matters ]^^ See Cridhara, 2. [ CrTdhara's xjloss— V. 22. J 1. This and the subsequent three verses contain -eulogy to Kyishija, be- fore stating the proposed subject. 2. Samsriteh-dahyamandi,nS,m [ are being burnt by the secular inatters ] — ■. persons who are distressed by the troubles of repeated births and deaths. Thou art the primitive (a) Supreme Being (6), be- yond Nature ( c ), and visibly manifested God- ( c? ), ( who ) existeth in thyself ( full of ) eternal happiness ( e ), having; thrown off Illusion (/), by (thy) intellectual power (g). 23. (a) Idyah [primitive] — See Grldhara,'2:. ( 6 ) Purushah [ Supreme Being ].— It means the Supreme Spirit, or so^il of the Universe ; God, identified variously with Brahma, Vishiiu, Civa and DurgS; It also means soul, which according to the Sd,m,khya philosophy is neither a pro- duction nor productive. SeeJlva, 7. ( c ) Prahriti [ Nature ]— the original or natural form of anything, naturaf state, or primary substance (opposed to vihriti, change) ; cause, origin, or origi- nal source. In ^SamAAya philosophy it corresponds with Pradhdna, the evolver o^ all material appearances. See OHdhara, 1 ; and Jlva, 6, and also pp. 130-134, note {d), ( d ) Sahshat-Icvarah [visibly manifested God ] — See Jiva, 2. ( e ) Kaivalya [ eternal happiness ] — perfect insolation ; abstraction ; detach- ment from all other connections ; detachment of soul fromi further transmigra- tions ; becoming one with the Supreme Lord; emancipation ; or beatitude. (/) M.S,yS,m-vyt(dasya-d,tmani-sthitah [...existeth,. .Illusion ] — See Cr^dhara,^ 3 ; and Jlva, 4. ' (g) Clmhohhahiyd, [by... intellectual power ]—>S^ee Jlva, 8. ChaptEB VII. ] THE PUNISHMENT OFAOVA TTHlMA. 239 [ OrIdhara's gloss— v. 23. ] 1. PraJcriteh parah [ beyond Nature ].— Krishija is the god manifested; because he is beyond the reach of Nature. 2. Adyah [ primitive ]— because He is the cause o f every thing. 3. Mayam-vyudasya a«»JaMi-« which is the mere creation of Illusion is destroyed by the Supreme Lord. This verse points out a greater power than Illusion. 2. S&Jcshat-Temrah [visibly manifested God ].— Thou art the manifest BJiagavana ( Supreme Lord ) as well as the Eternal Being. 3. Pmfcn'ie/t-Pa?-asA [beyond Nature ]— hence there is no connection with Nature. 4. Maydm-vyudasya [ having thrown off Illusion J— The temporary power (by reason of.IUusion ) is thrown off by the eternal power of the Supreme Lord. 5. Kaivalya [ eternal happiness ].— Lord's real self is full of perceptible happiness ; hence it means the happiness which can be directly felt. 6. Prakriti [ Nature ]. — The three qualities of Md,ya ( Illusion ). 7. Piirushah [Supreme Being ].— Being the Creator of Illusion, God has been described as having intimate connection with Illusion ; but in reality. He is above its influence. Kapila said : ' The Supreme Being is without beginning, spirit, and beyond Nature, all-pervading, full of great light, and the Universe is pervaded by Him. * 8. Chichchkaktya [by... intellectual power]. — The Illusion, which is flaturally at a distance from the Supreme Lord, is thrown at a greater distance by His in- tellectual power, yuka said : ' The place where the qualities of Passion, and Darkness, and the mixture of both the qualities — Goodness, and the Supremacy of death cannot go. Even Illusion cannot enter there, what to say of others ? and the place where the votaries oiHari adored by gods and demons live.' t Thou art the very Being ( a), by thy power dost thou ordain the good furnished with the characteristics of Religion, Wealth and Enjoyment (of secular things) of the sentient beings, whose minds are deluded by Illusion. 24. ( a ) Sah-eva-tvam [ Thou art the very Being ]. — It refers to Krishna. See Cndhara, 1. 210 THE CRlMADBHAGAVATAM, [ Book I. [ CnlDHARA'S GLOSS -V. 24. ] 1. This verse states thac Krishna is also the giver of three things— Eeligion, Wealth and Enjoyment of worldly things. This incarnation of thine, like others, is for the pur- pose of lessening the weight ( of misery ) of this earth, for fully meditating upon thee, again and again, by ( thy ) relations and persons, who have no other feeling ( than devotion ) towards thee, ^s- ( O ) the God of gods, I do not understand this that wherefore, what can it be, or whence, is coming this all- pervading and very strong ray. ^6. The glorious Supreme Lord said : This Brahma's missile ( ce ), shown ( hurled ) only, by the son of Drona, on the approach of the annihilation of his life, because he doth not know to bring ( it back ) together ( after being flung, but this thou ) knowest. '^''' ( a ) Brahnamastram [ Brahma's missile ].— It is a fabled weapon supposed to be the gift of Brahma, which causes infallible destruction. [ ^rIdhara's gloss— V. 27. J 1. ( Krishna said : ) This is the weapon hurled by the son of Drona who has hurled it, only seeing the approach of death. He does not know how to use it, inasmuch as, he has not the skill of drawing it back, after the weapon was hurled by him against his adversary , Verily, no other weapon is capable of weakening ( its force ) ( a ) ; thou art the knower of ( the science of ) wea- pon ( 6 ) ; therefore do thou counteract ( c ) this extreme ( d ) ray of the weapon by the weapon's ray (only) {e).^^- ( a ) PratymakareMnam [ capable of weakening ] — See Gr^dhara, 1. (6) Astrajnah [knower of weapon] — because Arjuna had acquired tlie science of wielding weapon. ( c } JaM [ counteract ] — See CrldJiara, 2, ( d ) UTtnaddham [ extreme ] — very great. ( e ) Asira-tejasd, [ by the weapon's ray ( only ) ] — by Brahma's missile. [ CrIdhara's gloss— v. 28. ] 1. Pra<3/fflwiQ!TOamcis«i[ capable of weakening]. —That which weakens; that which puts an end to, Chapter YII. ] THE FVNiaHMENT OF ACVATTHAMA. 241 2. Jahi [ counteract ]— destroy. The weapon hurled by Arjuna will destroy the effect of the weapon from Ajvatthama, then, the weapon of Ajvattharaawill become appeased. Having heard what is said by the Supreme Lord, sipping water [a), and walking round (&) Him (Krishna ) (c), (the hero) born under the star Falgun% (d), the slayer of enemy's warriors ( e ), aimed the weapon of Brahma ( at the similar ) weapon ( hurled by Acvatthama, with a view to neutralise its effect.) (/). 29. ( a ) Sprishtvapah [ sipping water ]—See Grldhara, 3. ( 6 ) Parikramya [ walking round ] — going about. ( c ) Tarn [ Him ]. — Krishna. ( d ) Falgunah [ (the hero) born under the star Falguni '\—See CrUhara, 2. ( « ) Paravlraha [ the slayer of enemy's warriors ] 1. (/) 5)-(JA»K?ya [( at the similar ) weapon effect] — ., „ 4. [ CbIdhara's gloss— v. 29. ] 1. Paravlraha, [ the slayer of enemy's warriors ].— He who kills the warriors on the side of an enemy. 2. Falgunah [ ( the hero ) bom under the star Falguni ].— It refers to Arjuna ( who was born at the night when the auspicious star Falguni appeared in the sky. ). 3. Sprishtvapah [ sipping water ]— touching water with a view to sip- ping. 4. Brahmaya [ ( at the similar ) weapon effect ] — with a view to stop the effect of the weapon of BrahmS. Fully covered with arrows ( a ) the flames of both the ( weapons ) ( & ), coming in contact with each other and spreading over the Heaven, Earth { c ), and Firmament ( c? ), increased like the fire and sun ( at the time of the destruction of the Universe ) ( e ). 3°- ( a ) Oara-samvrite [ Fully covered witli arrows. ] — See Orldhara, 2. (6) Ubhayoh [hoth'] — „ „ 1. (c) Sodasll the Heaven, Earth J — „ „ 3, ( rf ) Kham [ firmament ] — the sky. ( e ) Arkabahni-v'at [ like the fire and sun ] — See Grldhara, 4. [ CeIdhaea's gloss— V. 30. ] 1. Uhhayoh [ both ].— It means tlie weapons hurled by Agvatthama as well as Arjuna. 51 242 THE CRlMABBHAQAVATAM. [ Book I. 2. Oara-samvriie [ Fully covered with arrows ]~completely surrounded by the arrows. 3. Rodasi [ the Heaven, Earth ].— How increased 1-by spreading over the Heaven and Earth, and 4. Arkavahni-vat [like the fire and sun ]~like the union of fire on earth from the mouth of Saipkarsharia and the ray of the sun above. ( Afterwards ), being burnt (a ) all the created beings, (and) seeing that the great flames of their ( h ) weapons are also completely burning ( c ) the Three-worlds ( c? ), considered ( such flames ) to be the fire at the dissolution of the Universe { e ). ^^• ( a ) Dahi/amein&k [ being burnt ] — See Gridhara, 1 ; and Jlva, 2. ( h ) Tayoh [ their ]. — Afvatthama's and Arjuna's. ( c ) Pradahat [ completely burning ] — SeeJlva, 1. ( d ) Trln-Lokan [ Three- worlds ] — 1. It includes Heaven, Earth and the Nether region. [ THE FOURTEEN WORLDS. ] 2. But, the fuller classification enumerates fourteen, seven descending one below the other and constituting together the lower worlds, called collec- tively the PaMa, which is the abode of the NOgas or serpents and demons. These are enumerated as follow: — (\) Atala, Vi-tala, Su-tala Rasa-tala, Tald- talx, Mahdtala and P&tMa. According to Mahdbh&rata, Patala is also a town in the world of serpent race. And seven higher regions rising one above the other as follow : — ^(1) 'Bhitr-loka, the earth ; (2) Bhilvar-loka, the space between the earth and the sun, the region of the Munit, Siddhas, &c. ; ( 3 ) Snar- loJca, the heaven, of Indra above the sun, or between the sun and the polar star ; ( 4 ) Mahar-loka, said to be one Orore of Tojanas above the polar star and to be the abode of Bhrigu and other saints who survive the destruction of the three worlds situated below ; during the conflagration of these lower worlds the saints ascend to ( 5 ) Janar-loka, which is described as the abode of Brama's sons, Sanatkumara, &o. ; (6) Tapar-loka, where the deified Vairagins reside ; (7 ) Batya or Brahma-loha or the abode of Bi-ahmS, translation to which world exempts beings from further births ; the first three worlds are destroyed at the end of each Kalpa or day of Brahma, the last three at the end of his life or of 100 of hia years ; the fourth loka is equally permanent, but uninhabitable from heat at the* time that the first three are burning. [ THE DIFFERENT ENUMERATION. ] 3. Another enumeration calls these seven worlds : — earth, sky, heaven, middle region, place of births, mansion of the blessed and the abode of truth, placing the sons of Brahma in the sixth division and affirming .the fifth or Janar- loha to be that where animals are destroyed! in the general conflagration and bom again. Ghipter VII. ] THE P UNISHMENT OF ACTA TTHlMA . 243 ( e ) Sdtnvarttakam [ the fire at the destruction of the Universe ] — See Crldhara, 2. [ ^rIdhara's aLoss— "V. 31. ] 1. Da/iT/amdn/lh [ being burnt ]— being burnt by AgvatthamS and Arjuna. 2. S&mvaHtakam [ the fire at the destruction of the Univerae ]— the fire at the time of the final dissolution of this world. [ JlVA gosvamin's gloss — V. 31. ] 1. Pradahat [ completely burning ]— engaged in burning. 2. BahyamSAiah [ being burnt ] — having commenced to bum, expressing nearness and presence of the flame. This is according to Pdnini. Beholding that calamity of the created beings, the destruction of the worlds ( being imminent ) ( a ) and ( understanding ) the pleasure of Vaisudeva ( 6 ), Arjuna withdrew ( c ) both ( the weapons ) { d). ^'^■ ( a ) Loka-^yatikwram [ destruction of the worlds ] — -Qee Crldhara, 1. ( h ) V&sudevasya-matam [ the pleasure of Vasudeva ] — „ „ 2. ( c ) Samjahdra [ withdrew ] — „ „ 4. ( d ) Bveyam [ both ] — „ „ 3. [ CeIdhaka's gloss.— V. 32. ] 1. Loha-vyaiiJcaram [ destruction of the worlds ] — the change or final dis- solution of the Universe. 2. VSjSudevasya-matam, [ the pleasure of Vasudeva ]. — Understanding what Krishna desired Arjuna to accomplish. ' 3. 2)i;a^i^]. — It is an epithet of Krishna. See povt. ( b ) Uimihhih [ sages ] — with sages ( Crldhara, v. 4. ); by sages (Jiva, v. 4.) ( c) Kwiipati [ Lord of the Kurus]— See, Cr%dhara, 1. (d) /SftAamtt^'flm [...brothers]. — Bhiraa, Arjuna, and half-brothers, Nakula and Sahadeva.' See Grldhara, 2. (e) Dhritamshtra [VtT':!^ iromDhritah^'\he\diivra,&x\.diRashtra (xvi) a kingdom, hence 'he who tenaciously maintains the sovereignty ]. — He was the eldest son of Vyiisa, begotten on Satyavati, one of the widows of Vichi- travlryya, and the ruler of Hastinfipura. Being blind from his infancy, he abdicated the throne in favour of his eldest son Duryyodhana. The five Pandavas with their family, were banished from his kingdom, at the instigation of Duryyo- dhana. He had one hundred sons of which the principals were Duryyodhana, Duh^ilsana, Vikariia and Chitra-sena. Duryyodhana was killed by Bhima during the great war. (/) Oandhari [ jn^HT^ ]— was the daughter of. the king of Gfindhrira and mother of Kauravas. She was married to Dritarashtra. It is said that she blindfolded herself on hearing that her husband was blind. During the great war, she was summoned to the council, with a view to persuade her eldest son Duryyodhana, in desisting from further quarrel, but to no effect. Her superior character and ability can be well gleaned from her career. (ff) Pritha [ ^j ]— another name of Kunti and mother of Yudhishthira, BhIma, Ai'juna and Kariia. She was the eldest of the five daughters of Sura, a Yadava prince, by his wife Mfirisha. In her infancy, she was presented by her father to Kuntibhoja who was a childless cousin of Sura. She was brought up like his own child by the latter. Being pleased with her for the respect and attention shown by her, while a guest under her father's roof, sage Dur- vasa gave her a charm and taught her an incantation, by which she was pri- yileged to have a child by any god she liked. Before her marriage she invoked the sun by whom she got a child named Karija. To avoid censure, she deserted the child in the Yamuna. She was subsequently married to Pandu, to whom she bore three sous Yudhishthira, Bhima, and Arjuna. Pandu was ic capable 256 TEE CRIMABBBAQAYATAM. [ Boo? 1. of producing child by reason of a curse of a sage in the shape of an antelope, whom he killed. The sons were, therefore, begotten by the three gods, Dharma, Vayu and Indra. (/j) Krishna [^^^^ — It ia a name of Draupadl. She was the daughter of the king Drupada of Panehala, and wife of the five PaJjdavas. The episode in con- nection with her marriage is very interesting. The report of her exquisite beauty attracted many princes to the assembly where the marriage took place. The youug princess was led to the arena, decked with the richest dress and ornaments, with garland in her hand, which she was to put about the neck of the hero, who would win her by the prowess of arms. The essential condition of the marri- age, announced by prince Dhrishtadyumna, brother of the bride, was that he who shot the arrow at the revolving discus on the first attempt and struck the eye of the golden fish, should marry the princess. Many kings and chieftains attempted to achieve the exploit, but failed. Arjuna, however, won the bride by his skill in archery and she became the wife of the five brothers by the command of their mother Kunti, the polyandry being customary in those days. ( i ) Putra eoharttam [ afflicted,. .sons ] — See Crid/mra, 3. [ ^rIdhara's gloss— V. 3. ] 1. Kunipati [ Lord of the Kurus ]. — Yudhishthira. 2. Sahanujam [ brothers]. — Bhlma, &c. 3. Putra-eokarttam [afflicted sons]. — This adjective qualifies Gan- dharl, Pritha ( Kunti ) and Krishna ( Draupadi ). Causing to kill the wicked princes, whose lives were weakened by touching the hair ( of Draupadi ) ( a ), having accomplished ( the recovery ) of the enemy-less ( Yudhish- thira's ) own kingdom, usurped by the fraudulent ( 6 ) ( princes Duryyodhana, &c. ) ; ^• And, inducing him ( Yudhishthira) to perform ( c ) the three Horse-sacrifices {d), the object ( of which ) is excellent, Krishna caused his ( Yudhishthira's ) holy fame to be spread on all directions like ( that of ) the Qne who hath performed a hundred ( such ) sacrifices ( e ). ^^ ( a ) Kacha-aparea-lishatayushah [causing hair ].— This refers to the following incident :— A Bajdsuya sacrifice was performed by Yudhishthira at Indraprastha on his return from exile, when the Paijdavas were restored to power by Bhishma and Yudhishthira was made king. His cousin Duryyodhana being incensed at this, arranged, for Yudhishthira's visit to a gambling match at Hastinapura, the latter reluctantly accepted the proposal. Through the fraudulent contrivance of Duryyodhana, Yudhishthira lost his Chapter VIII. J Ii:UJS>TI'S EULOGY TO KRIBHN-A. 257 kingdom ; staked his brothers and his own person on condition to he reduced to slavery and lost ; DraupadI was also staked and lost. Duhgasana, a brother of Durjyodhana dragged DraupadI into the gambling pavilion having caught her by the hair and grossly insulted her before tho assembly. Bhima vowed to drink his blood and which he fulfilled by having slain his adversary on the sixteenth day of the great war at Kv.rulshetra. See Crldhara, 2. ( v. 5. ). {h) Kitanaih Ihj thQ fraudulent] — See Grldhara, 1. ( v. 5 ). (c) Tajayitva^vaAacing him... to- perform] — See Grldhara, 1. (v. 6,). ( d ) Acvamedhaih [ Horse sacrifices ]. — In old times, any one claiming to be the supreme ruler of a country used to announce his intention of celebrating horse-.sacrifice, by selectiog a horse and' then letting it loose to go whither it liked, but was followed by armed men. Any sovereign wlinted to contest the claim of the prince from performing the sacrifice must endeavour to seize the horse. In case the men who watched over the course of the horse returned unconquored, the sacrifice was performed with great pomp and alacrity. It has a political as well as a religious character. The flesh of the horse intended for sacriflca was eaten, but according to a most approved authority it was the prevailing custom to burn tho animal. This was one of the most celebrated of the ceremonies, antiquity of which may be traced aa far back as the Vedio period. Hymns 162 and 163 in the first Mandala of the Riij-veda were recited at this sacrifice. It is said that the performance of a hundred such sacrifices would entitle the sacrificer to displace Indra from Heaven, his dominion. Enormous gifts were made in this sacrifice. The sacrificial horse was sometimes not "inimolested but kept bound during the ceremony. (c) Gatamanyoh [the One... sacrifices ]. — Indra. See Crldh&ra, 2. ( v. 6. ) ; and note ( c ) ante. [ CaiDHAEA'S GLOSS— V. 5. ] 1. Kitavaih [by the fraudulent] — the cunning princes like Duryyodhana, &c. 2. KaahaspareaJcsliatayushah [ causing... hair... ]. — This refers to the inci- dent of drawing DraupadI by the hair, &o. The lives of such ]persons were shortened by the performance of such lieinous acts. [CrIdhaea's GLoas— V. 6.] 1. Ydjayitvd, [ inducing him. ..to perform] — by the application of this word future ( further ) stoi-y ( of the Pandavas ) is cut short. (2) CatoJ)iaraj/o/i [ the One... sacrifices ] — ( like ) Indra. ( Afterwards ), accompanied by the grandson of Cini (a) and Uddhava (6), (Krishna desirous to go to Dvara- ka ), bidding farewell to the sons of Pandu and paying ( his ) respects to (c) Dvaipayana and other (sages ) was paid respects by the Brahmanas in return. 7. ■,, • .(a) Cg^ineypLh [.the grandson of 'Cini]. — Satyaki. Krishna being united with him and Uddhava ( CrUharu.- ). ■ 33 258 THE CRlMADBHAaAVATAM. [ Book L ( h ) Uddkava ['3'^ ]. — He was a. sage versed in the ContemplatiTe Philosophy. He foresaw the destruction of the Yadavas. On applying for advice to Kvishijta, he was sent to Badarika^rama to practise penance and prepare for Heaven. ( c ) Pujitaih [ paying respects ] — (literally) adoring or worshipping. Subsequently, (O ) Brahmaija, making up his mind to go to Dvaraka ( a ) ( when ) staying on the chariot. He perceived ( h ) Uttara ( c ), overcome with fear, running towards Him. ^^ (a) DvS,raka [ TTK^J — It was a city founded by Krishija in the peninsula of Gazrat. After surmounting many difficulties of his position, he asked the ocean to give a piece of land measuring twelve furlong whereupon to build the city. It was protected by high ramparts. The city was full of gardens and reservoirs of pure and transparent water, numberless splendid houses and buildings of pic- turesque beauty equal to AmaravatI of Indra. After Krishna had given up his mortal frame, Arjuna protected, with care and tenderness, his friend's many wives and all people of Dvaraka. The city was then submerged with the exception of Krishija's residence where He was supposed to reside, even after the cession of his earthly career. This accords with the description given in the Vishnu- pw3.na, whereas from the Mah&hhUrata, it appears that the sea did not spare any part of the city. The present shrine of Krishija held in great repute, in former centuries, is still a place of pilgrimage. ( b ) Upalebhe [ perceived ] — observed. ( Crldhara ). ( e ) UttarS, [ ^tT^ ]— mother of Parlkshit. ( Cridkara ). (O) Great saint, God of gods, the Lord of the Uni- verse, save me, save me, ( in this world ) wherein ( a ) all persons are mutually ( the cause of ) death, I do not see any other ( 6 ) unfearful ( Being ) than thyself. ^• ( a ) Yatra [ wherein ] — See Cridkara, 3. ( 6 ) Anyatn, [ any other ] | „ „ 2. [ ^rIdhaea's gloss— V. 9. ] 1. TTttara is making her prayer to Erishqa in this and the next verse. 2. Anyam [ any other ]. — There is no other desirable Being, hence it is stat ed here that beyond Krishija there is no other being, devoid of fear*. 3. Toitra. [ wherein ] — in this world. (O) Powerful ( One ), Manifest ( Lord), a javelin of burning iron (a ) is coming towards ( 6 ) me. ( O ) Lord, let ( it ) entirely ( c ) burn me ; ( but ) let the foetus ( in my womb ) may not be miscarried. ^^- Chapter VIII. ] KUNTI'S EULOGY TO KB ISHJ^A. 269 (a) Taptdi/asak [a javelin of burning iron ] — See Crldhara, 3. ( 5 ) Abhidravati [ are coming towards] — only the person at whom an arrow is aimed, can see the^same. ( Jlv i, v. 10 ) See Crldhara, 2. ( e ) Kamam \_ entirely ] — fully. [ ^rIdhara's gloss— V. 10. ] 1. This verao states about the imminent danger that might have befallan on UtiarH. 2. Abhidravati [are coming towards ] — coming towards Uttara. 3. TapMyoiah [a javelin of burning iron ]— made of iron which. is hot. Suta said : After hearing ( a ) her words, the Supreme Lord ( who is ) kind to. the votaries, understood ( it ) to be the weapon of Acvatthama ( who engaged himself ) in making this. ( world ) devoid of the Pandavas ( Pandu race ). ^^^ ( a ) UpadhS,ryya [ after hearing J— /See Jiva, 1. [ palDHAEA'S GLOSS — V. LI. ] 1. The Supreme Lord understood the weapon to be the BrahmSstra, hurled againat the Pandava race by Agvattliama, for extirpating it from this earth, the reason for such act of Afvatthama being that he was vanquished" ( by Arjuna ) and igaominiously driven from the camp of the Pandavas. [ jIvA gosvamin's gloss — V. 11. ] 1. UpadhHryycb [ after hearing ] — hearing carefully because Krishija waa kind to the votaries. Moreover, ( O ) the Grreatest of sages ( a ), observing, those five dazzling arrows coming towards them* Pandavas immediately took up their arms. ^2^ ( rt- ) Muni-ereshtha [the Greatest of sages ]. — Caunaka is meant. ( h ) PcLndavcth [PSfldavas]. — Beholding at a distance that iive arrows coming towards them, the fiye Paijdavas-.took up their re&peotive arms, with a view of escaping the fmmfnent danger.. Having obserred that calamity ( a ) of those ( persong- whose) minds, are fixed upon no other object ( than Krish- inia ), the mighty ( Lord ) ordained the safety of ( his ) own persons ( votaries ) by ( his ) own weapon the dis' cus. 13. ( a ) Vyasanam [ calamity ] — f^ee Grldhara, 1. {h) Ananya-vishaydtmanrfii f" oi these ., .:.:'~'i'-"t,. -,...]— o:V ,CVk-;''-'-.-;, S. 260 THE CRlMADBHAGAVATAM. f Book I. [CrIdhaea's gloss— v. 13. ] 1. V^/asanam [ calamity ] — seeing that the force of the weapon, Brahmdstra cannot be counteracted by any other weapon Kvishua considered the circums- tance as calamitoua. 2. Ananya-vishayatmandm \ oi thoBQ object ]. — The persons whose minds are .not fixed upon any other object, that is to say, those who are solely devoted to Krishna. Having entered ( a ) into ( the womb of ) the daugh- ter of Virata (6), Hari, the Soul of all beings ( c ), and the Lord of Meditation ( c? ) covered ( shielded ) the foetus, the child of the Kuru line ( e ), by His Illusion (power ) (/ ). 14. ( a ) Antalisthali [ Having entered ] — See Jlva, 2. ( J ) Yairaiyah [ into Virata ]. — XJttara, mother of Parlkshit and daugh- ter of Virata. See Crldhara, 1. ( e ) Sarvabkuklnmn-cUmd [ the Soul of all beings ] — See Ojldhara, 2 ; and '-Jiva, 1. ( d ) YogesvaraJi [ Lord of Meditation '\See Gndhara, 3 ; and Jlva, 3. ( B ) Riwxh-tantave [ the child of the Kuru line ] — ,, 4. (/) Svaniayaya, [ by His Illusion ] — See Jlva, 4. [ Ckidhaea's gloss — V. 14. ] 1. Vairdtyali [into...; Vir.ita ]. — Entering into the womb of XJttara, Krishna protected the fcetus ; the reason being, '_ 2. 3toa ['Soul ] — that Krishna is the internal Being ( of all ). 3. Fojenmra/i[Lord of Meditation ]— by the use of this adjective it. is indicated that it is possible for him who lives in the external world to enter within the body of beings, although staying in' the external world. ' 4. Kuru-tantave [ the child of the Kuru line].— The Pandavas have descend- ed from the oomnion ancestor, hence the child is said to be of the Kuru line. [ JIVA gostamin's gloss— V. 14.^] 1. Sarvahhutctnd-m-dtma [ the Soul of all beings ]— the Supreme Spirit. 2. Aniahsthah [ Having entered ] — hence living internally. 3. Yogec.varah [ Lord of Meditation ]. — Then" why is he living in 'the exter- nal world, because He is the Lord of Meditation.- 4. SvamdyayS, [ by His Illusion]. — For His kinduess towards the Piindavas. ( O ) the Best of the Bhrigu ( race ) { a), although tlie'^ weapon ( nained ,) ■'Bralimacirah is verily unerring ( h ) and not counteracting ( c ), yet it fully became appeased ( c^ ) by coming in cohtac't with the flame. ( of the discus ) of Vishnu, i^. Chapter VIII. ] , . JCUNTI'S EULOQYTO K^lSimA. ;261 ( a ) Bhrigu [ jj^]]— is the name of a mythical race of beings, 'frequently mentioned in connection with Agni and. classed in Naighaiituka v. 5, -with the Angirasa, Atharvaiva, Ribhus, &g. ; they are described • in the Rig-veda as cherishing Fire brought to them by the wind ( Matarigvan ), or as kindling Fire from the wood by attrition; in Rig -vedalY. 16, 20, and in one or two other passages, they are said to be the builder of chariots ; the descendants of Bhrigu ; it is also the nams of a sage regarded as the ancestor of the whole race of Bhrigus. He is sometimes described as the ofispring of Prajapati, but in Manu I. 35, is enumerated among the ten Maharshis or primeval patriarchs ci-eatefl by the first Manu. It is said Varuna adopted him as his son, hence he is called Varuni and is regarded as the author of the Rig-veda ( IX. 65, X. 19). . It signifies the name of one of the chief Brahmanical families, the Aitagayanas are said to belong to it. Again it implies one of the Prajapatis produced from Brah- ma's skin. ( h ) Amogliam [ unerring ] — sure ( CrldKara ). ( c ) Apratikriyam [ not counteracting ] — not remediable ( Cndhara ). ; {d) /Samte-cciTOj/a^ [ fully became appeased ] — fiilly quietened (Grldhara.). Verily, do not consider strange this ( « ) ( act of coun- teracting the effect of the weapon of Brahma ), for that Imperishable ( Krishna who is ) full of all strangeness, birthless, and who createth, preserveth and destroyeth this ( Universe ) by His divine Illusion ( power ). i^- ■ { a ) Etat [ this ] — the act of neutralizing the effect of the weapon Br.ihnas'tra. Do not consider this to be strange thing for Krishna (Gndhara, V. 16 ). With her sons ( a ), fully released ( saved ) from the flame of the weapon of Brahma, and Krishna ( h ), the virtu- ous Pritha ( c ) thus said unto Krishna who was about to depart ( d ). 17. {a) limajaih [With sons] — with Paudavas— Yudhishthira, Bhima, Arjuna, Nakula and Sahadeva. ( h ) Krishnaya [ WITSTtI- — Draupadi ;with Draupadi( Grldhara, v. 17. ). (c) Pf-iWa [ -j^rr J-^Kunti. , . ' " ( c? ) Prayanahhimukham [ about to depart ] — for the city of Dvaraka..- Kunti said : ( Thou art ) the Primeval B.eing ( a )' beyond ( the reach of ) Nature ( & ), Ruler ( c ), present- within and without all beings {d) and unseen ( e ). I bend down to thee. ^S- 262 THE CmMABBHAQAVATAM. [ Book I. (a) 1