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॥ ॐ नमो भगवते वासुदेवाय ॥
॥ पञ्चमोऽध्यायः - ५ ॥
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Discourse V
How Gokarṇa attained final beatitude (alongwith others) (Preamble)
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सूत उवाच ।
पितर्युपरते तेन जननी ताडिता भृशम् ।
क्व वित्तं तिष्ठति ब्रूहि हनिष्ये लत्तया न चेत् ॥ १॥
इति तद्वाक्यसन्त्रासाज्जनन्या पुत्रदुःखतः ।
कूपे पातःकृतो रात्रौ तेन सा निधनं गता ॥ २॥
गोकर्णस्तीर्थयात्रार्थं निर्गतो योगसंस्थितः ।
न दुःखं न सुखं तस्य न वैरी नापि बान्धवः ॥ ३॥
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Sūta began again : His father having retired (to the woods), Dhundhukārī severely beat his mother (one day) and threatened her saying, "Tell me where the money is or else I will thrash you with a burning stick." (1)
Afraid of this threat and grieved by the ill-treatment received from the son, the mother threw herself into a well at night and died of the fall. (2)
Established in union with God, Gokarṇa experienced no sorrow or joy. He had no enemy or friend and left on a pilgrimage. (3) (1-3)
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धुन्धुकारी गृहेऽतिष्ठत् पञ्चपण्यवधूवृतः ।
अत्युग्रकर्मकर्ता च तत्पोषणविमूढधीः ॥ ४॥
एकदा कुलटास्तास्तु भूषणान्यभिलिप्सवः ।
तदर्थं निर्गतो गेहात् कामान्धो मृत्युमस्मरन् ॥ ५॥
यतस्ततश्च संहृत्य वित्तं वेश्म पुनर्गतः ।
ताभ्योऽयच्छत् सुवस्त्राणि भूषणानि कियन्ति च ॥ ६॥
बहुवित्तचयं दृष्ट्वा रात्रौ नार्यो व्यचारयन् ।
चौर्यं करोत्यसौ नित्यमतो राजा ग्रहीष्यति ॥ ७॥
वित्तं हृत्वा पुनश्चैनं मारयिष्यति निश्चितम् ।
अतोऽर्थगुप्तये गूढमस्माभिः किं न हन्यते ॥ ८॥
निहत्यैनं गृहीत्वार्थं यास्यामो यत्र कुत्रचित् ।
इति ता निश्चयं कृत्वा सुप्तं सम्बध्य रश्मिभिः ॥ ९॥
पाशं कण्ठे निधायास्य तन्मृत्युमपचक्रमुः ।
त्वरितं न ममारासौ चिन्तायुक्तास्तदाभवन् ॥ १०॥
तप्ताङ्गारसमूहांश्च तन्मुखे हि विचिक्षिपुः ।
अग्निज्वालातिदुःखेन व्याकुलो निधनं गतः ॥ ११॥
तं देहं मुमुचुर्गर्ते प्रायः साहसिकाः स्त्रियः ।
न ज्ञातं तद्रहस्यं तु केनापीदं तथैव च ॥ १२॥
लोकैः पृष्टा वदन्ति स्म दूरं यातः प्रियो हि नः ।
आगमिष्यति वर्षेऽस्मिन् वित्तलोभविकर्षितः ॥ १३॥
स्त्रीणां नैव तु विश्वासं दुष्टानां कारयेद्बुधः ।
विश्वासे यः स्थितो मूढः स दुःखैः परिभूयते ॥ १४॥
सुधामयं वचो यासां कामिनां रसवर्धनम् ।
हृदयं क्षुरधाराभं प्रियः को नाम योषिताम् ॥ १५॥
संहृत्य वित्तं ता याताः कुलटा बहुभर्तृकाः ।
धुन्धुकारी बभूवाथ महान् प्रेतः कुकर्मतः ॥ १६॥
वात्यारूपधरो नित्यं धावन् दशदिशोऽन्तरम् ।
शीतातपपरिक्लिष्टो निराहारः पिपासितः ॥ १७॥
न लेभे शरणं क्वापि हा दैवेति मुहुर्वदन् ।
कियत्कालेन गोकर्णो मृतं लोकादबुध्यत ॥ १८॥
अनाथं तं विदित्वैव गयाश्राद्धमचीकरत् ।
यस्मिंस्तीर्थे तु संयाति तत्र श्राद्धमवर्तयत् ॥ १९॥
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Dhundhukārī stayed in the house with five prostitutes. His understanding having been confounded by his anxiety to maintain them, he began to perpetrate the most heinous acts. (4)
One day those unchaste women sought ornaments of him. With that end in view he went out of the house blind with passion and forgetful of his death. (5)
Stealing money from here and there, he returned home and handed over to them costly garments and some gold ornaments. (6)
Seeing a collection of abundant riches the women thought the same night, "This fellow commits burglary everyday, hence the king will (surely) apprehend him. Nay, confiscating his wealth the former will also certainly sentence him to death. Therefore, for the preservation of this wealth, why not secretly kill him ? (7-8)
Disposing of him and appropriating the wealth, let us go wherever we like". Having resolved thus, they bound him tightly with cords while asleep and placing a noose round his neck tried to strangle him. He (however) did not die soon. Then they were filled with anxiety and actually put live coals into his mouth. Distressed with extreme agony caused by the flames he expired. (9—11)
They consigned the dead body to a pit, as women are generally daring. Nobody could know of this clandestine act of theirs in its true colours. (12)
Questioned by people they gave out that, lured by greed of wealth, their paramour had gone to some distant place and would return within that (very) year. (13)
A wise man as a matter of fact should under no circumstance repose trust in wicked women. The fool who relies on them is assailed by calamities. (14)
None is beloved of women, whose speech is full of nectar and enhances the delight of the concupiscent, while their heart is piercing as the edge of a razor. (15)
Collecting (all) the wealth those unchaste women having many a paramour absconded; while Dhundhukārī took the from of a dreadful spirit as a result of his evil deeds. (16)
Assuming the form of a whirlwind and tormented by cold and sunshine, he ever ran hither and thither going without any nourishment and remaining thirsty. (17)
Repeating the words "Ah, goodness!" he found no protection anywhere. After some time Gokarṇa learnt from the people that he had died. (18)
(Realizing how helpless the spirit was, Gokarṇa performed the Śrāddha ceremony with respect to him at Gayā. Nay, to whatever place of pilgrimage he repaired he did Śrāddha there. (19) (4-19)
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एवं भ्रमन् स गोकर्णः स्वपुरं समुपेयिवान् ।
रात्रौ गृहाङ्गणे स्वप्तुमागतोऽलक्षितः परैः ॥ २०॥
तत्र सुप्तं स विज्ञाय धुन्धुकारी स्वबान्धवम् ।
निशीथे दर्शयामास महारौद्रतरं वपुः ॥ २१॥
सकृन्मेषः सकृद्धस्ती सकृच्च महिषोऽभवत् ।
सकृदिन्द्रः सकृच्चाग्निः पुनश्च पुरुषोऽभवत् ॥ २२॥
वैपरीत्यमिदं दृष्ट्वा गोकर्णो धैर्यसंयुतः ।
अयं दुर्गतिकः कोऽपि निश्चित्याथ तमब्रवीत् ॥ २३॥
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Roaming about in this way the said Gokarṇa returned to his own town. Unnoticed by others he came to sleep at night in the courtyard of his own house. (20)
Coming to know that his kinsman was lying asleep there, Dhundhukārī revealed himself to him at midnight in a most frightful form. (21)
Now he appeared as a ram, now as an elephant and again as a buffalo. Now he appeared in the form of Indra, now as the god of fire and again in a human form. (22)
Perceiving this inconsistent behaviour (of his) Gokarṇa concluded that he was somebody in an evil plight and, remaining firm spoke to him (as follows): (23) (20-23)
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गोकर्ण उवाच ।
कस्त्वमुग्रतरो रात्रौ कुतो यातो दशामिमाम् ।
किं वा प्रेतः पिशाचो वा राक्षसोऽसीति शंस नः ॥ २४॥
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Gokarṇa said : Who are you appearing in an exceedingly frightful form at night and whence have you been reduced to this plight ? (Please) tell us whether you are some spirit or friend or ogre. (24) (24)
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सूत उवाच ।
एवं पृष्टस्तदा तेन रुरोदोच्चैः पुनः पुनः ।
अशक्तो वचनोच्चारे संज्ञामात्रं चकार ह ॥ २५॥
ततोऽञ्जलौ जलं कृत्वा गोकर्णस्तमुदीरयत् ।
तत्सेकाद्गतपापोऽसौ प्रवक्तुमुपचक्रमे ॥ २६॥
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Sūta continued : Questioned by him thus at that moment, the spirit cried at the top of his voice again and again. Being unable to speak, he made gestures alone, it is said. (25)
Taking water in the hollow of his joined palms then (and consecrating it with a sacred text) Gokarṇa threw it on him. (And) purged of his sin (to some extent) by being sprinkled with that water, the spirit began to speak (as follows): (26) (25-26)
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प्रेत उवाच ।
अहं भ्राता त्वदीयोऽस्मि धुन्धुकारीति नामतः ।
स्वकीयेनैव दोषेण ब्रह्मत्वं नाशितं मया ॥ २७॥
कर्मणो नास्ति सङ्ख्या मे महाज्ञाने विवर्तिनः ।
लोकानां हिंसकः सोऽहं स्त्रीभिर्दुःखेन मारितः ॥ २८॥
अतः प्रेतत्वमापन्नो दुर्दशां च वहाम्यहम् ।
वाताहारेण जीवामि दैवाधीनफलोदयात् ॥ २९॥
अहो बन्धो कृपासिन्धो भ्रातर्मामाशु मोचय ।
गोकर्णो वचनं श्रुत्वा तस्मै वाक्यमथाब्रवीत् ॥ ३०॥
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The spirit submitted : "I am (no other than) your (own) brother, Dhundhukārī by name. The status of a Brāhmaṇa was forfeited by me through my own fault. (27)
Numberless sins were committed by me, revolving in the plane of rank ignorance. I killed (many) men and as such was (in my turn) tortured to death by (public) women. (28)
Attaining the form of a spirit in consequence of this, I am undergoing a miserable plight. As my sinful deeds are fructifying now as ordained by providence, I subsist on the air (alone). (29)
Oh friend, O brother, ocean of compassion (as you are), redeem me soon." Hearing his appeal Gokarṇa forthwith spoke to him as follows: (30) (27-30)
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गोकर्ण उवाच ।
त्वदर्थं तु गयापिण्डो मया दत्तो विधानतः ।
तत्कथं नैव मुक्तोऽसि ममाश्चर्यमिदं महत् ॥ ३१॥
गयाश्राद्धान्न मुक्तिश्चेदुपायो नापरस्त्विह ।
किं विधेयं मया प्रेत तत्त्वं वद सविस्तरम् ॥ ३२॥
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Gokarṇa said : Oblation (in the form of balls of cooked rice etc.), has been made by me for your benefit in accordance with the scriptural ordinance at Gayā. It is a matter for great surprise to me how you have not been liberated in spite of that ? (31)
If no redemption has been brought about (even) through Śrāddha at Gayā, there is no other remedy in this behalf I am afraid. Point you out in detail, O spirit, what should be done by me (now ). (32) (31-32)
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प्रेत उवाच ।
गयाश्राद्धशतेनापि मुक्तिर्मे न भविष्यति ।
उपायमपरं कञ्चित्त्वं विचारय साम्प्रतम् ॥ ३३॥
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The spirit submitted : My redemption will not be brought about even through hundreds of Śrāddhas done at Gayā. Think you of some other remedy now. (33) (33)
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इति तद्वाक्यमाकर्ण्य गोकर्णो विस्मयं गतः ।
शतश्राद्धैर्न मुक्तिश्चेदसाध्यं मोचनं तव ॥ ३४॥
इदानीं तु निजं स्थानमातिष्ठ प्रेत निर्भयः ।
त्वन्मुक्तिसाधकं किञ्चिदाचरिष्ये विचार्य च ॥ ३५॥
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Gokarṇa was struck with wonder to hear that reply of his and said, "If your redemption cannot be brought about (even) through hundreds of Śrāddhas (done at Gayā), your liberation (I am afraid) is impossible. Nevertheless at present, O spirit ! stay in your abode free from fear. Pondering over this question, I shall do something conducive to your liberation." (34-35) (34-35)
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धुन्धुकारी निजस्थानं तेनादिष्टस्ततो गतः ।
गोकर्णश्चिन्तयामास तां रात्रिं न तदध्यगात् ॥ ३६॥
प्रातस्तमागतं दृष्ट्वा लोकाः प्रीत्या समागताः ।
तत्सर्वं कथितं तेन यज्जातं च यथा निशि ॥ ३७॥
विद्वांसो योगनिष्ठाश्च ज्ञानिनो ब्रह्मवादिनः ।
तन्मुक्तिं नैव तेऽपश्यन् पश्यन्तः शास्त्रसञ्चयान् ॥ ३८॥
ततः सर्वैः सूर्यवाक्यं तन्मुक्तौ स्थापितं परम् ।
गोकर्णः स्तम्भनं चक्रे सूर्यवेगस्य वै तदा ॥ ३९॥
तुभ्यं नमो जगत्साक्षिन् ब्रूहि मे मुक्तिहेतुकम् ।
तच्छ्रुत्वा दूरतः सूर्यः स्फुटमित्यभ्यभाषत ॥ ४०॥
श्रीमद्भागवतान्मुक्तिः सप्ताहं वाचनं कुरु ।
इति सूर्यवचः सर्वैर्धर्मरूपं तु विश्रुतम् ॥ ४१॥
सर्वेऽब्रुवन् प्रयत्नेन कर्तव्यं सुकरं त्विदम् ।
गोकर्णो निश्चयं कृत्वा वाचनार्थं प्रवर्तितः ॥ ४२॥
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As instructed by him Dhundhukārī departed thence to his own abode. Gokarṇa taxed his brain (over the problem) the whole night, but could not strike upon any expedient. Seeing him come, people called on him in the morning out of affection. He related (to them) all that had occurred the previous night and how. (36-37)
Men of learning, those established in Yoga (union with God), enlightened souls and exponents of Veda, even though they ransacked heaps of sacred books, did not see his liberation through any expedient. (38)
Thereupon on the question of his liberation the verdict of the sun-god was accorded the supreme place by all. Gokarṇa, they say, then arrested the movement of the sun-god (by virtue of his askesis). (39)
(He prayed to the god as follows :—) "Hail to You, O witness of the universe ! (pray) tell me the means of release (concerning Dhundhukāri)." Hearing this the sun-god spoke distinctly from afar as follows :— (40)
"Mukti will follow from Śrīmad Bhāgavata. Give a (complete) reading to it in the course of a week." This pious exhortation of the sun-god was as a matter of fact clearly heard by all. (41)
All said (in one voice), "This should be pursued with diligence; it is so easy to accomplish." Making up his mind (to that effect) Gokarṇa set himself to the task of expounding Śrīmad Bhāgavata. (42) (36-42)
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तत्र संश्रवणार्थाय देशग्रामाज्जना युयुः ।
पङ्ग्वन्धवृद्धमन्दाश्च तेऽपि पापक्षयाय वै ॥ ४३॥
समाजस्तु महाञ्जातो देवविस्मयकारकः ।
यदैवासनमास्थाय गोकर्णोऽकथयत् कथाम् ॥ ४४॥
स प्रेतोऽपि तदा यातः स्थानं पश्यन्नितस्ततः ।
सप्तग्रन्थियुतं तत्रापश्यत्कीचकमुच्छ्रितम् ॥ ४५॥
तन्मूलच्छिद्रमाविश्य श्रवणार्थं स्थितो ह्यसौ ।
वातरूपी स्थितिं कर्तुमशक्तो वंशमाविशत् ॥ ४६॥
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Men flocked to that place from the different parts of the country including the countryside for the purpose of listening to an exposition of Śrīmad Bhāgavata. They say the crippled, blind, aged and dull-witted too arrived for the attenuation of their sin. (43)
There was a large concourse which caused wonder (even) to the gods. The moment Gokarṇa ascended the seat (meant for the exponent) and started expounding the story (of Śrīmad Bhāgavata), the aforesaid spirit too arrived. Looking about for a seat he saw there a bamboo with seven joints standing erect. (44-45)
Entering the hollow at the base of the bamboo, he actually settled down there for hearing the exposition. Unable to remain fixed (at one place in the air), gaseous as he was, he entered the bamboo. (46) (43-46)
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वैष्णवं ब्राह्मणं मुख्यं श्रोतारं परिकल्प्य सः ।
प्रथमस्कन्धतः स्पष्टमाख्यानं धेनुजोऽकरोत् ॥ ४७॥
दिनान्ते रक्षिता गाथा तदा चित्रं बभूव ह ।
वंशैकग्रन्थिभेदोऽभूत् सशब्दं पश्यतां सताम् ॥ ४८॥
द्वितीयेऽह्नि तथा सायं द्वितीयग्रन्थिभेदनम् ।
तृतीयेऽह्नि तथा सायं तृतीयग्रन्थिभेदनम् ॥ ४९॥
एवं सप्तदिनैश्चैव सप्तग्रन्थिविभेदनम् ।
कृत्वा स द्वादशस्कन्धश्रवणात् प्रेततां जहौ ॥ ५०॥
दिव्यरूपधरो जातस्तुलसीदाममण्डितः ।
पीतवासा घनश्यामो मुकुटी कुण्डलान्वितः ॥ ५१॥
ननाम भ्रातरं सद्यो गोकर्णमिति चाब्रवीत् ।
त्वयाहं मोचितो बन्धो कृपया प्रेतकश्मलात् ॥ ५२॥
धन्या भागवती वार्ता प्रेतपीडाविनाशिनी ।
सप्ताहोऽपि तथा धन्यः कृष्णलोकफलप्रदः ॥ ५३॥
कम्पन्ते सर्वपापानि सप्ताहश्रवणे स्थिते ।
अस्माकं प्रलयं सद्यः कथा चेयं करिष्यति ॥ ५४॥
आर्द्रं शुष्कं लघु स्थूलं वाङ्मनःकर्मभिः कृतम् ।
श्रवणं विदहेत्पापं पावकः समिधो यथा ॥ ५५॥
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Taking a Brāhmaṇa, who is a votary of Lord Viṣṇu, to be the chief listener, the said Gokarṇa (lit., the son of a cow) began to expound Śrīmad Bhāgavata in an audible tone from Book One (itself). (47)
At the close of the day when the exposition was adjourned (for that day), they say, a marvel took place. One of the (seven) joints of the bamboo (viz., the last one) cracked while the good men present there looked on. (48)
On the second day at sunset likewise the second joint (from below) burst open and on the third at dusk the third one similarly burst open. (49)
Having burst open in this way the seven joints of the bamboo in seven days, the spirit shed the form of a spectre through the hearing of (all) the twelve Skandhas (of Śrīmad Bhāgavata). (50)
He appeared in a divine form, dark-brown like a cloud, clad in yellow (silk), adorned with strings of Tulasi beads, wearing a diadem (on his head) and decked with (a pair of alligator-shaped) ear-rings. (51)
He presently greeted his brother, Gokarṇa, and addressed him as follows:—"Out of kindness, O brother ! I have been rid by you of the deluded form of a spectre. (52)
Blessed is the exposition of Śrīmad Bhāgavata, which drives away once for all the agony a spectre is heir to. And praiseworthy is a seven days' reading of Śrīmad Bhāgavata, which bestows (on the hearers) as its reward an abode in the realm of Śrī Kṛṣṇa. (53)
When a seven days' reading of Śrīmad Bhāgavata is at hand, all the sins shudder to think that the contemplated exposition will bring about their dissolution apace. (54)
(Even) as a fire consumes (all kinds of) pieces of wood—whether moist or dry, small or big, so does a (seven days') hearing of Śrīmad Bhāgavata eradicate (all kinds of) sin—whether recent or of long standing, minor or major, and perpetrated in thought, word or deed. (55) (47-55)
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अस्मिन् वै भारते वर्षे सूरिभिर्वेदसंसदि ।
अकथाश्राविणां पुंसां निष्फलं जन्म कीर्तितम् ॥ ५६॥
किं मोहतो रक्षितेन सुपुष्टेन बलीयसा ।
अध्रुवेण शरीरेण शुकशास्त्रकथां विना ॥ ५७॥
अस्थिस्तम्भं स्नायुबद्धं मांसशोणितलेपितम् ।
चर्मावनद्धं दुर्गन्धं पात्रं मूत्रपुरीषयोः ॥ ५८॥
जराशोकविपाकार्तं रोगमन्दिरमातुरम् ।
दुष्पूरं दुर्धरं दुष्टं सदोषं क्षणभङ्गुरम् ॥ ५९॥
कृमिविड्भस्मसंज्ञान्तं शरीरमिति वर्णितम् ।
अस्थिरेण स्थिरं कर्म कुतोऽयं साधयेन्न हि ॥ ६०॥
यत् प्रातः संस्कृतं चान्नं सायं तच्च विनश्यति ।
तदीयरससम्पुष्टे काये का नाम नित्यता ॥ ६१॥
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It has actually been declared by the wise in an assembly of the gods that the birth in this (land of) Bhāratavarṣa of men who fail to hear the story of Śrīmad Bhāgavata is fruitless. (56)
If one does not get to hear an exposition of Śrīmad Bhāgavata (the scripture associated with the name of Śrī Śuka), of what avail is this unstable body, maintained through excessive fondness, nourished well and made stronger ? (57)
The body is supported on a column of bones, held together by (a network of) nerves and tendons, mortared with flesh and blood and covered all over with skin; (nay) it is full of bad smell, being a receptacle of urine and faeces. It is (ever) afflicted with old age, sorrow and metamorphosis, is the home of diseases, frail, difficult to satisfy, hard to maintain, corrupt, faulty and momentary. It has been characterized as having its finality in what goes by the name of worms (if it is buried), faeces (if it is devoured by vultures and crows, dogs and jackals) and ashes (if it is cremated). Why, then, should one not perform with this unstable body action leading to immortality ? (58—60)
What permanence can possibly be ascribed to an organism nourished with the essence of a foodstuff (such as rice) which, if it is dressed in the morning, gets rotten by the (same) evening ? (61) (56-61)
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सप्ताहश्रवणाल्लोके प्राप्यते निकटे हरिः ।
अतो दोषनिवृत्त्यर्थमेतदेव हि साधनम् ॥ ६२॥
बुद्बुदा इव तोयेषु मशका इव जन्तुषु ।
जायन्ते मरणायैव कथाश्रवणवर्जिताः ॥ ६३॥
जडस्य शुष्कवंशस्य यत्र ग्रन्थिविभेदनम् ।
चित्रं किमु तदा चित्तग्रन्थिभेदः कथाश्रवात् ॥ ६४॥
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वशंशयाः ।
क्षीयन्ते चास्य कर्माणि सप्ताहश्रवणे कृते ॥ ६५॥
संसारकर्दमालेपप्रक्षालनपटीयसि ।
कथातीर्थे स्थिते चित्ते मुक्तिरेव बुधैः स्मृता ॥ ६६॥
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Through the hearing of a seven days' exposition of Śrīmad Bhāgavata Śrī Hari is brought within one's reach. Hence the aforesaid indeed is the only means of driving away (all kinds of) sins. (62)
Like bubbles appearing in water or mosquitoes among living beings, those who remain deprived of hearing an exposition of Śrīmad Bhāgavata are born only to die. (63)
When the joints of a dry bamboo, a (purely) material substance, could be broken open through the hearing of such an exposition, what wonder, then, if the knot (of ignorance) in the mind gets (similarly) snapped (thereby) ? (64)
The aforesaid knot in the heart is broken, doubts of every kind get resolved and (the residue of) past Karma gets eliminated when a seven days' exposition of Śrīmad Bhāgavata is heard.(65)
When the sacred water in the shape of such exposition—which is highly efficacious in washing off the stain occasioned by the mud (sins) of worldly life—gets treasured up in the mind, Mukti (final beatitude) is declared by the wise as insured. (66) (62-66)
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एवं ब्रुवति वै तस्मिन् विमानमागमत्तदा ।
वैकुण्ठवासिभिर्युक्तं प्रस्फुरद्दीप्तिमण्डलम् ॥ ६७॥
सर्वेषां पश्यतां भेजे विमानं धुन्धुलीसुतः ।
विमाने वैष्णवान् वीक्ष्य गोकर्णो वाक्यमब्रवीत् ॥ ६८॥
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(Even) while the spirit was speaking in this strain they say, there arrived on that (very) occasion an aerial car manned by denizens of Vaikuṇṭha and invested with a dazzling halo. (67)
(The spirit of ) Dhundhukārī (the son of Dhundhuli) boarded the aerial car while everyone looked on. Beholding the attendants of Lord Viṣṇu in the aerial car Gokarṇa spoke (to them) as follows: (68) (67-68)
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गोकर्ण उवाच ।
अत्रैव बहवः सन्ति श्रोतारो मम निर्मलाः ।
आनीतानि विमनानि न तेषां युगपत्कुतः ॥ ६९॥
श्रवणं समभागेन सर्वेषामिह दृश्यते ।
फलभेदः कुतो जातः प्रब्रुवन्तु हरिप्रियाः ॥ ७०॥
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Gokarṇa submitted : On this very spot there are many sinless souls that have listened to my discourse. How is it that aerial cars have not been synchronously brought (by you) for them ? (69)
It appears that all those assembled here have listened in an equal measure, how (then) has disparity come about in the matter of reward ? (Kindly) explain this, O beloved servants of Śrī Hari ! (70) (69-70)
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हरिदासा ऊचुः ।
श्रवणस्य विभेदेन फलभेदोऽत्र संस्थितः ।
श्रवणं तु कृतं सर्वैर्न तथा मननं कृतम् ॥ ७१॥
फलभेदस्ततो जातो भजनादपि मानद ।
सप्तरात्रमुपोष्यैव प्रेतेन श्रवणं कृतम् ॥ ७२॥
मननादि तथा तेन स्थिरचित्ते कृतं भृशम् ।
अदृढं च हतं ज्ञानं प्रमादेन हतं श्रुतम् ॥ ७३॥
सन्दिग्धो हि हतो मन्त्रो व्यग्रचित्तो हतो जपः ।
अवैष्णवो हतो देशो हतं श्राद्धमपात्रकम् ॥ ७४॥
हतमश्रोत्रिये दानमनाचारहतं कुलम् ।
विश्वासो गुरुवाक्येषु स्वस्मिन् दीनत्वभावना ॥ ७५॥
मनोदोषजयश्चैव कथायां निश्चला मतिः ।
एवमादि कृतं चेत्स्यात्तदा वै श्रवणे फलम् ॥ ७६॥
पुनःश्रवान्ते सर्वेषां वैकुण्ठे वसतिर्ध्रुवं ।
गोकर्ण तव गोविन्दो गोलोकं दास्यति स्वयम् ॥ ७७॥
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The servants of Śrī Hari replied : "The disparity in the matter of reward here has come about on account of diversity in hearing the exposition. Though it has been heard by all, it has not been reflected upon in an equal degree (of intensity by everyone). Therefore has this disparity resulted in the matter of reward in spite of their (common) devotion (in the shape of hearing the Lord's stories), O bestower of honour (on others) ! (71)
The exposition was heard by the spirit (of Dhundhukārī) while abstaining from food and drink for seven (days and) nights together. Cogitation etc., was also thoroughly done by him with a composed mind. (72)
Infructuous is spiritual wisdom which is not firmly rooted; hearing of scriptures is marred through listlessness; counsel which is received with a doubting mind is lost and fruitless is the muttering of a sacred text done with a restless mind. (73)
Damned is a tract of land destitute of devotees, food offered for the benefit of a departed ancestor or relative to an unworthy recipient is lost; a gift made to one not versed in the Veda goes in vain and a race which is devoid of good conduct is ruined. (74)
Faith in the words of a preceptor, the thought of one's wretchedness, the subjugation of one's mental aberrations and unfaltering devotion to the hearing of Śrīmad Bhāgavata — if these and other such virtues are accomplished, then alone is the hearing of Śrīmad Bhāgavata efficacious. At the end of a second hearing (of this scripture) all will surely attain an abode in Vaikuṇṭha. (75-76)
Lord Śrī Kṛṣṇa (the Protector of cows) will personally take you, O Gokarṇa ! to Goloka (His divine realm)." Saying so, they all ascended to Vaikuṇṭha (the divine realm of Lord Viṣṇu), chanting in a chorus the names and praises of Śrī Hari. (77) (71-77)
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एवमुक्त्वा ययुः सर्वे वैकुण्ठं हरिकीर्तनाः ।
श्रावणे मासि गोकर्णः कथामूचे तथा पुनः ॥ ७८॥
सप्तरात्रवतीं भूयः श्रवणं तैः कृतं पुनः ।
कथासमाप्तौ यज्जातं श्रूयतां तच्च नारद ॥ ७९॥
विमानैः सह भक्तैश्च हरिराविर्बभूव ह ।
जयशब्दा नमःशब्दास्तत्रासन् बहवस्तदा ॥ ८०॥
पाञ्चजन्यध्वनिं चक्रे हर्षात्तत्र स्वयं हरिः ।
गोकर्णं तु समालिङ्ग्याकरोत् स्वसदृशं हरिः ॥ ८१॥
श्रोतॄनन्यान् घनश्यामान् पीतकौशेयवाससः ।
किरीटिनः कुण्डलिनस्तथा चक्रे हरिः क्षणात् ॥ ८२॥
तद्ग्रामे ये स्थिता जीवा आश्वचाण्डालजातयः ।
विमाने स्थापितास्तेऽपि गोकर्णकृपया तदा ॥ ८३॥
प्रेषिता हरिलोके ते यत्र गच्छन्ति योगिनः ।
गोकर्णेन स गोपालो गोलोकं गोपवल्लभम् ॥ ८४॥
कथाश्रवणतः प्रीतो निर्ययौ भक्तवत्सलः ।
अयोध्यावासिनः पूर्वं यथा रामेण सङ्गताः ॥ ८५॥
तथा कृष्णेन ते नीता गोलोकं योगिदुर्लभम् ।
यत्र सूर्यस्य सोमस्य सिद्धानां न गतिः कदा ।
तं लोकं हि गतास्ते तु श्रीमद्भागवतश्रवात् ॥ ८६॥
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In the month of Śrāvaṇa (roughly corresponding to July of the English calender) Gokarṇa gave an exposition of Śrīmad Bhāgavata according to the same procedure in the course of a week once more and they (all) heard it again. (78)
Now hear, O Nārada ! what happened at the end of the exposition. (79)
Śrī Hari appeared, they say, alongwith His devotees in a number of aerial cars. Shouts of triumph and greetings issued from many lips on that occasion. (80)
Out of delight Śrī Hari Himself blew His conch, Pāñcajanya, on that spot. And, closely embracing Gokarṇa, Śrī Hari gave him a form similar to His own. (81)
Śrī Hari likewise instantly transformed other hearers (too) into (so many) divine personages dark-brown of hue, clad in yellow silk, decked with a diadem and a pair of (alligator-shaped) ear-rings. (82)
(All) living beings that were present in that village, including dogs and men belonging to the pariah class, they too were given a seat in the aerial cars by the grace of Gokarṇa on that occasion. (83)
They were (all) transferred to the realm of Śrī Hari, the destination of Yogis. Delighted to hear the exposition of Śrīmad Bhāgavata the aforesaid Śrī Kṛṣṇa (the Divine Cowherd), who is (so) fond of His devotees, ascended with Gokarṇa to His divine realm, Goloka, (so) dear to cowherds. (84)
(Even) as the residents of Ayodhyā accompanied Śrī Rāma (to His divine realm, Sāketa) in the former days, so were they transplanted to Goloka, Which is (so) difficult (even) for the Yogis to attain. (85)
By only hearing (an exposition of) Śrīmad Bhāgavata they (all) actually reached that (divine) realm which is ever beyond the reach of the sun, the moon and the Siddhas (a class of semi-divine beings naturally endowed with mystic powers). (86) (78-86)
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ब्रूमोऽद्य ते किं फलवृन्दमुज्ज्वलं सप्ताहयज्ञेन कथासु सञ्चितम् ।
कर्णेन गोकर्णकथाक्षरे यैः पीतश्च ते गर्भगता न भूयः ॥ ८७॥
वाताम्बुपर्णाशनदेहशोषणैस्तपोभिरुग्रैश्चिरकालसञ्चितैः ।
योगैश्च संयान्ति न तां गतिं वै सप्ताहगाथाश्रवणेन यान्ति याम् ॥ ८८॥
इतिहासमिमं पुण्यं शाण्डिल्योऽपि मुनीश्वरः ।
पठते चित्रकूटस्थो ब्रह्मानन्दपरिप्लुतः ॥ ८९॥
आख्यानमेतत्परमं पवित्रं श्रुतं सकृद्वै विदहेदघौघम् ।
श्राद्धे प्रयुक्तं पितृतृप्तिमावहेन्नित्यं सुपाठादपुनर्भवं च ॥ ९०॥
इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये गोकर्णमोक्षवर्णनं नाम पञ्चमोऽध्यायः ॥ ५॥
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What shall we tell you on this occasion about the glorious rewards that are earned by hearing the stories forming part of Śrīmad Bhāgavata according to the procedure of a seven days' sacrificial session ? (In short) those by whom (even) a single letter of the exposition (of Śrīmad Bhāgavata) given by Gokarṇa was drunk with their ears no more returned to a mother's womb.(87)
People undoubtedly attain by hearing a seven day's exposition of Śrīmad Bhāgavata that destiny which people cannot attain by living on the air, water or dry leaves and emaciating the body, (nay,) through severe austerities practised for long periods of time and Yogic practices.(88)
Staying in Citrakūṭa, the great sage Śāṇḍilya too reads out this sacred story while immersed in the bliss of oneness with Brahma (the Absolute). (89)
Heard even once this most sacred story bids fair to burn one's whole mass of sins. If read on the occasion of a Śrāddha it brings satiation to the manes and if read carefully everyday it leads to cessation of rebirth.(90)
Thus ends the fifth discourse entitled "A Description of Gokarṇa's Liberation", forming part of the "Glory of Śrīmad Bhāgavata" in the Uttara-Khaṇḍa of the glorious Padma-Purāṇa. (87-90)
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