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॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षष्ठोऽध्यायः - ६ ॥
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Discourse VI
The procedure of hearing Śrīmad Bhāgavata (in a week) detailed (Preamble)
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कुमारा ऊचुः ।
अथ ते सम्प्रवक्ष्यामः सप्ताहश्रवणे विधिम् ।
सहायैर्वसुभिश्चैव प्रायः साध्यो विधिः स्मृतः ॥ १॥
दैवज्ञं तु समाहूय मुहूर्तं पृच्छ्य यत्नतः ।
विवाहे यादृशं वित्तं तादृशं परिकल्पयेत् ॥ २॥
नभस्य आश्विनोर्जौ च मार्गशीर्षः शुचिर्नभाः ।
एते मासाः कथारम्भे श्रोतॄणां मोक्षसूचकाः ॥ ३॥
मासानां विप्र हेयानि तानि त्याज्यानि सर्वथा ।
सहायाश्चेतरे चात्र कर्तव्याः सोद्यमाश्च ये ॥ ४॥
देशे देशे तथा सेयं वार्ता प्रेष्या प्रयत्नतः ।
भविष्यति कथा चात्र आगन्तव्यं कुटुम्बिभिः ॥ ५॥
दूरे हरिकथाः केचिद्दूरे चाच्युतकीर्तनाः ।
स्त्रियः शूद्रादयो ये च तेषां बोधो यतो भवेत् ॥ ६॥
देशे देशे विरक्ता ये वैष्णवाः कीर्तनोत्सुकाः ।
तेष्वेव पत्रं प्रेष्यं च तल्लेखनमितीरितम् ॥ ७॥
सतां समाजो भविता सप्तरात्रं सुदुर्लभः ।
अपूर्वरसरूपैव कथा चात्र भविष्यति ॥ ८॥
श्रीमद्भागवतपीयुषपानाय रसलम्पटाः ।
भवन्तश्च तथा शीघ्रमायात प्रेमतत्पराः ॥ ९॥
नावकाशः कदाचिच्चेद्दिनमात्रं तथापि तु ।
सर्वथाऽऽगमनं कार्यं क्षणोऽत्रैव सुदुर्लभः ॥ १०॥
एवमाकारणं तेषां कर्तव्यं विनयेन च ।
आगन्तुकानां सर्वेषां वासस्थानानि कल्पयेत् ॥ ११॥
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The Kumāras began again: Next we shall discourse to you in detail on the procedure of (fully) hearing Śrīmad Bhāgavata in a week. This procedure has been declared as ordinarily observable with the help of associates and earthly possessions. (1)
To begin with, one should specially call an astrologer with due respect and inquire of him a propitious day and time (for commencing a seven days' sacrificial session for an exposition of Śrīmad Bhāgavata). He should (further get together and) set apart as much wealth as is (generally) spent over a (girl's) wedding. (2)
The months of Bhādrapada, Āświna and Kārtika, Mārgaśīrṣa, Āṣāḍha and Śrāvaṇa (corresponding to August, September and October, November, June and July)—these are harbingers of Mokṣa for those commencing an exposition of Śrīmad Bhāgavata during any of these months. (3)
Even in these months, O Nārada, hours which are worth eschewing must be avoided under all circumstances. Nay, others too who are industrious should be enlisted as one's associates in this undertaking. (4)
Again, a message should be particularly sent to all places saying that an exposition of Śrīmad Bhāgavata is being arranged and that people should (make it a point to) attend with their families. (5)
Some people stand remote from the stories of Śrī Hari as well as from the chanting of Śrī Viṣṇu's names and praises. It should be so arranged that they as well as women and those belonging to the Śūdra community and other such (low-born) people may be apprised of the fact. (6)
Letters should be addressed everywhere only to the votaries of Lord Viṣṇu, who have renounced all worldly attachments and are keen on chanting the divine names and glories. The wording of the letter has been suggested as follows:— (7)
"For seven (consecutive) days an exceedingly rare congregation of pious men is expected to meet, and there will be an exposition of Śrīmad Bhāgavata full of unprecedented charm. (8)
You too are requested to come soon in order to quaff the nectar of Śrīmad Bhāgavata, possessed as you are of an insatiate longing for such nectar, love being foremost in your mind. (9)
Even if perchance you have no time to spare, nonetheless at all events you must come at least for a day only; (for) even an instant on this occasion is most difficult to get." (10)
Invitation should be politely extended to them in these words and one should keep ready places of abode for all who come. (11) (1-11)
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तीर्थे वापि वने वापि गृहे वा श्रवणं मतम् ।
विशाला वसुधा यत्र कर्तव्यं तत्कथास्थलम् ॥ १२॥
शोधनं मार्जनं भूमेर्लेपनं धातुमण्डनम् ।
गृहोपस्करमुद्धृत्य गृहकोणे निवेशयेत् ॥ १३॥
अर्वाक् पञ्चाहतो यत्नादास्तीर्णानि प्रमेलयेत् ।
कर्तव्यो मण्डपः प्रोच्चैः कदलीखण्डमण्डितः ॥ १४॥
फलपुष्पदलैर्विष्वग्वितानेन विराजितः ।
चतुर्दिक्षु ध्वजारोपो बहुसम्पद्विराजितः ॥ १५॥
ऊर्ध्वं सप्तैव लोकाश्च कल्पनीयाः सविस्तरम् ।
तेषु विप्रा विरक्ताश्च स्थापनीयाः प्रबोध्य च ॥ १६॥
पूर्वं तेषामासनानि कर्तव्यानि यथोत्तरम् ।
वक्तुश्चापि तदा दिव्यमासनं परिकल्पयेत् ॥ १७॥
उदङ्मुखो भवेद्वक्ता श्रोता वै प्राङ्मुखक्तस्तदा ।
प्राङ्मुखश्चेद्भवेद्वक्ता श्रोता चोदङ्मुखस्तदा ॥ १८॥
अथवा पूर्वदिग्ज्ञेया पूज्यपूजकमध्यतः ।
श्रोतॄणामागमे प्रोक्ता देशकालादिकोविदैः ॥ १९॥
विरक्तो वैष्णवो विप्रो वेदशास्त्रविशुद्धिकृत् ।
दृष्टान्तकुशलो धीरो वक्ता कार्योऽतिनिस्पृहः ॥ २०॥
अनेकधर्मविभ्रान्ताः स्त्रैणाः पाखण्डवादिनः ।
शुकशास्त्रकथोच्चारे त्याज्यास्ते यदि पण्डिताः ॥ २१॥
वक्तुः पार्श्वे सहायार्थमन्यः स्थाप्यस्तथाविधः ।
पण्डितः संशयच्छेत्ता लोकबोधनतत्परः ॥ २२॥
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The hearing of Śrīmad Bhāgavata is commended at a place of pilgrimage or in a woodland or even at one's (own) residence. That site (alone) should be selected for the exposition, where an extensive ground is available. (12)
Removing the household effects, (if it is to be arranged in one's own house) one should keep them in a corner of the house and the ground should be cleaned and swept, plastered with cow-dung and clay and decorated with paintings of minerals (dissolved in water). (13)
Five days in advance one should get together with zeal coverings (to be spread on the ground for the visitors to sit on) and a tall yet temporary shed should be erected (on that ground) and decked with (fresh) stems of bananas. (14)
The shed should be roofed with an awning and decorated all round with (green) leaves, flowers and fruits. Flags should be planted on all sides and adorned with decorations of various kinds. (15)
Nay, on a higher level (within the shed) seven spacious divisions should be made (one higher than the other), each representing one of the seven spheres (into which the universe stands divided) and Brāhmaṇas as well as those who have shaken off worldly attachments should be seated there after due persuasion. (16)
First of all seats should be arranged for them one after another and then one should get ready an excellent seat even for the exponent of Śrīmad Bhāgavata. (17)
If the exponent is to sit facing the north, the (chief) listener should in that case sit actually facing the east. And if the exponent is to sit facing the east, the (chief) listener should then sit facing the north. (18)
Or (if such arrangement is not possible) the space intervening the worshipful exponent and the worshipper (listener) should be considered to be the east: such is the ruling given about the hearers by those possessing (authoritative) knowledge concerning the time and place etc., of hearing (an exposition of) Śrīmad Bhāgavata. (19)
A Brāhmaṇa who is a votary of Lord Viṣṇu and has shaken off (all) worldly attachments, who is capable of expounding the Vedas and other scriptures, is expert in giving (apt) illustrations (to bring home a truth), is discerning and altogether free from cravings should be selected as the exponent (of Śrīmad Bhāgavata). (20)
Those who are bewildered by (their attraction towards) diverse courses of conduct, are fond of women and preach heresies should be avoided as disqualified for an exposition of Śrīmad Bhāgavata (the scripture associated with the name of Śrī Śuka), even if they are learned. (21)
By the side of the exponent (just) by way of helping him should be installed another learned man of the same calibre, capable of resolving doubts and intent on enlightening the public. (22) (12-22)
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वक्त्रा क्षौरं प्रकर्तव्यं दिनादर्वाग्व्रताप्तये ।
अरुणोदयेऽसौ निर्वर्त्य शौचं स्नानं समाचरेत् ॥ २३॥
नित्यं सङ्क्षेपतः कृत्वा सन्ध्याद्यं स्वं प्रयत्नतः ।
कथाविघ्नविघाताय गणनाथं प्रपूजयेत् ॥ २४॥
पितॄन् सन्तर्प्य शुद्ध्यर्थं प्रायश्चित्तं समाचरेत् ।
मण्डलं च प्रकर्तव्यं तत्र स्थाप्यो हरिस्तथा ॥ २५॥
कृष्णमुद्दिश्य मन्त्रेण चरेत्पूजाविधिं क्रमात् ।
प्रदक्षिणनमस्कारान् पूजान्ते स्तुतिमाचरेत् ॥ २६॥
संसारसागरे मग्नं दीनं मां करुणानिधे ।
कर्ममोह(ग्राह)गृहीताङ्गं मामुद्धर भवार्णवात् ॥ २७॥
श्रीमद्भागवतस्यापि ततः पूजा प्रयत्नतः ।
कर्तव्या विधिना प्रीत्या धूपदीपसमन्विता ॥ २८॥
ततस्तु श्रीफलं धृत्वा नमस्कारं समाचरेत् ।
स्तुतिः प्रसन्नचित्तेन कर्तव्या केवलं तदा ॥ २९॥
श्रीमद्भागवताख्योऽयं प्रत्यक्षः कृष्ण एव हि ।
स्वीकृतोऽसि मया नाथ मुक्त्यर्थं भवसागरे ॥ ३०॥
मनोरथो मदीयोऽयं सफलः सर्वथा त्वया ।
निर्विघ्नेनैव कर्तव्यो दासोऽहं तव केशव ॥ ३१॥
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In order to undertake the sacred vow of expounding Śrīmad Bhāgavata the prospective exponent should have his head and chin etc., shaved on the eve of the day when the exposition is to commence. Easing his nature at daybreak, he should duly take a bath. (23)
Finishing with zeal his Sandhyā prayers and other devotions in a short form everyday, he should particularly worship Lord Gaṇeśa (the elephant-headed god) for warding off obstacles in the way of the exposition. (24)
Having duly gratified the manes through oblations of water, he should go through a course of expiatory rites for the sake of purification (of his self) and should draw a mystical diagram (used in invoking a deity) and instal on it Śrī Hari (in the form of an image or the Śālagrāma stone). (25)
He should (then) with the chanting of Mantras (sacred texts) successively offer to Śrī Kṛṣṇa (through that image) the (sixteen prescribed) courses of worship including Pradakṣiṇā (walking round the Deity clockwise) and salutation and at the end of the worship address (the following) prayer (to Him):— (26)
"Rescue, O Storehouse of compassion ! from the ocean of mundane existence my wretched self, sunk in that ocean of metempsychosis, my body having been seized by (the alligator in the shape of) infatuation for action." (27)
Worship should be zealously offered next with due ceremony and love to (the copy of ) Śrīmad Bhāgavata as well by means of articles including incense and light. (28)
Nay, holding a cocoanut (in the hollow of his joined palms), he should then duly offer salutation and then with a cheerful mind alone the following prayer should be addressed (to Śrīmad Bhāgavata); for here is Śrī Kṛṣṇa Himself manifest (before us) under the name of Śrīmad Bhāgavata. "I have sought You, O Lord ! for being rescued from the ocean of mundane existence. (29-30)
This aspiration of mine may (kindly) be fulfilled by You in everyway without impediment as a matter of fact, (since) I am Your servant, O Kṛṣṇa !" (31) (23-31)
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एवं दीनवचः प्रोच्य वक्तारं चाथ पूजयेत् ।
सम्भूष्य वस्त्रभूषाभिः पूजान्ते तं च संस्तवेत् ॥ ३२॥
शुकरूप प्रबोधज्ञ सर्वशास्त्रविशारद ।
एतत्कथाप्रकाशेन मदज्ञानं विनाशय ॥ ३३॥
तदग्रे नियमः पश्चात्कर्तव्यः श्रेयसे मुदा ।
सप्तरात्रं यथाशक्त्या धारणीयः स एव हि ॥ ३४॥
वरणं पञ्चविप्राणां कथाभङ्गनिवृत्तये ।
कर्तव्यं तैर्हरेर्जाप्यं द्वादशाक्षरविद्यया ॥ ३५॥
ब्राह्मणान् वैष्णवांश्चान्यान् तथा कीर्तनकारिणः ।
नत्वा सम्पूज्य दत्ताज्ञाः स्वयमासनमाविशेत् ॥ ३६॥
लोकवित्तधनागारपुत्रचिन्तां व्युदस्य च ।
कथाचित्तः शुद्धमतिः स लभेत् फलमुत्तमम् ॥ ३७॥
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Having addressed this piteous appeal (to Śrī Kṛṣṇa in the form of Śrīmad Bhāgavata), he should next worship the (prospective) exponent and, fully adorning him with wearing apparel and jewels, should further duly extol him at the end of the worship (as follows):— (32)
"O manifestation of Śuka, expert (as you are) in enlightening others and well-versed in the entire range of sacred lore, eradicate my ignorance by revealing (to me) this story (in the form of Śrīmad Bhāgavata)." (33)
Before him then a vow should be gladly taken (by the chief listener) for his own (spiritual) good and it should be truly observed by him at all events to the best of his ability for a (full) week (34)
Five Brāhmaṇas should be engaged as priests for averting interruption in the exposition; they should mutter prayers to Śrī Hari by repeating the twelve-syllabled Mantra ( ॐ नमो भगवते वासुदेवाय ). (35)
Bowing to the Brāhmaṇas and other votaries of Lord Viṣṇu as well as to those engaged in chanting the names and praises of Śrī Hari and, duly worshipping them, he should himself occupy his seat (only) when permitted by them. (36)
He who, giving up the thought of the world, riches and other possessions, house and children, focusses his mind on the exposition (alone) with a guileless heart secures the highest reward. (37) (32-37)
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आसूर्योदयमारभ्य सार्धत्रिप्रहरान्तकम् ।
वाचनीया कथा सम्यग्धीरकण्ठं सुधीमता ॥ ३८॥
कथाविरामः कर्तव्यो मध्याह्ने घटिकाद्वयम् ।
तत्कथामनु कार्यं वै कीर्तनं वैष्णवैस्तदा ॥ ३९॥
मलमूत्रजयार्थं हि लघ्वाहारः सुखावहः ।
हविष्यान्नेन कर्तव्यो ह्येकवारं कथार्थिना ॥ ४०॥
उपोष्य सप्तरात्रं वै शक्तिश्चेच्छृणुयात् तदा ।
घृतपानं पयःपानं कृत्वा वै शृणुयात् सुखम् ॥ ४१॥
फलाहारेण वा श्राव्यमेकभक्तेन वा पुनः ।
सुखसाध्यं भवेद्यत्तु कर्तव्यं श्रवणाय तत् ॥ ४२॥
भोजनं तु वरं मन्ये कथाश्रवणकारकम् ।
नोपवासो वरः प्रोक्तः कथाविघ्नकरो यदि ॥ ४३॥
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Starting the exposition from sunrise the highly intelligent exponent should properly expound the story (of Śrīmad Bhāgavata) in a moderate tone for three Praharas and a half (ten hours and a half). (38)
At midday a pause should be made in the exposition for about an hour. During that interval the votaries of Lord Viṣṇu should as a matter of fact take to the chanting of the Lord's names and glories in consonance with the theme of exposition of that day. (39)
For controlling the urge for the evacuation of one's bowels and bladder a light diet is, as a matter of fact conducive to happiness, One who seeks to hear an exposition of Śrīmad Bhāgavata should (accordingly) take his meal only once (a day) and take only such food as fit to be offered as an oblation to the sacred fire. (40)
He should hear the exposition abstaining from food for (full) one week provided he has the stamina (to do it) or he can do so with ease living on ghee or milk (alone). (41)
Or he may live on fruits and vegetables etc., or even on one species of cereals (alone with vegetable etc.). In order (to be able) to listen to the exposition one should take such a vow as can be easily observed. (42)
I should certainly prefer taking a meal if it would enable one to listen to an exposition of Śrīmad Bhāgavata. A fast (on the other hand) is not commended if it stands in the way of hearing the exposition. (43) (38-43)
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सप्ताहव्रतिनां पुंसां नियमाञ्छृणु नारद ।
विष्णुदीक्षाविहीनानां नाधिकारः कथाश्रवे ॥ ४४॥
ब्रह्मचर्यमधःसुप्तिः पत्रावल्यां च भोजनं ।
कथासमाप्तौ भुक्तिं च कुर्यान्नित्यं कथाव्रती ॥ ४५॥
द्विदलं मधु तैलं च गरिष्ठान्नं तथैव च ।
भावदुष्टं पर्युषितं जह्यान्नित्यं कथाव्रती ॥ ४६॥
कामं क्रोधं मदं मानं मत्सरं लोभमेव च ।
दम्भं मोहं तथा द्वेषं दूरयेच्च कथाव्रती ॥ ४७॥
वेदवैष्णवविप्राणां गुरुगोव्रतिनां तथा ।
स्त्रीराजमहतां निन्दां वर्जयेद्यः कथाव्रती ॥ ४८॥
रजस्वलान्त्यजम्लेच्छपतितव्रात्यकैस्तथा ।
द्विजद्विड्वेदबाह्यैश्च न वदेद्यः कथाव्रती ॥ ४९॥
सत्यं शौचं दयां मौनमार्जवं विनयं तथा ।
उदारमानसं तद्वदेवं कुर्यात् कथाव्रती ॥ ५०॥
दरिद्रश्च क्षयी रोगी निर्भाग्यः पापकर्मवान् ।
अनपत्यो मोक्षकामः शृणुयाच्च कथामिमाम् ॥ ५१॥
अपुष्पा काकवन्ध्या च वन्ध्या या च मृतार्भका ।
स्रवद्गर्भा च या नारी तया श्राव्यः प्रयत्नतः ॥ ५२॥
एतेषु विधिना श्रावे तदक्षयतरं भवेत् ।
अत्युत्तमा कथा दिव्या कोटियज्ञफलप्रदा ॥ ५३॥
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(Now) hear, O Nārada ! the rules of conduct that should be followed by those who have taken a vow to hear (an exposition of) Śrīmad Bhāgavata in the course of a week. Those who have not (yet) been (duly) initiated into the worship of Lord Viṣṇu (or received from a qualified Guru a Mantra sacred to Him) are not eligible for hearing (an exposition of) Śrīmad Bhāgavata. (44)
A man who has taken a vow to hear an exposition of Śrīmad Bhāgavata (as aforesaid) should constantly (during the period) observe continence, sleep on the floor (or on a plank-bed but in no case on a bedstead) and take his meals on leaves joined together (or on a single leaf if it is big enough) at the end of the exposition (for the day). (45)
One who has taken the aforesaid vow should always avoid (during the period) pulses, honey oil and heavy food as well as such edibles as are vitiated by impure associations (e.g., a fruit with blood, red peel or kernel such as cherry or ripe tomato, or one with a fleshy kernel, such as the jack-fruit) and cooked food which has been kept overnight. (46)
A man who has taken the aforesaid vow should eschew concupiscence, anger, arrogance, pride, jealousy and greed too as well as hypocrisy, infatuation and hatred. (47)
He who has taken the aforesaid vow should abstain from reviling the Vedas, the votaries of Lord Viṣṇu and the Brāhmaṇas, one's elders or preceptor, those who are vowed to the service of the cow, as well as the womankind, the king and exalted souls. (48)
He who has taken the aforesaid vow should not speak to a woman in menstruation, a member of the lowest classes, a Mleccha (a beef-eater), an apostate, a member of the twice-born classes who has not been invested with the sacred thread though grown to a mature age, a Brāhmaṇa-hater and those who are outside the pale of Vedic religion. (49)
Similarly he who is vowed to the hearing of Śrīmad Bhāgavata should observe truthfulness, (external and internal) purity, compassion, silence, straightforwardness, modesty (in his dealings) and likewise practise liberal-mindedness. (50)
A pauper, one suffering from consumption, any (other) ailing man, a wretch, a man of sinful deeds, one who is issueless and a seeker of Liberation should hear this story (of Śrīmad Bhāgavata in seven days). (51)
It should be heard with zeal by a woman who has prematurely ceased to menstruate or who has borne only one child and ceased to conceive further, nay, (even) by her who is barren, also by her whose children have died as well as by the woman who miscarries. (52)
If it is heard with due ceremony (by those enumerated in verses 51 and 52), the hearing bids fair to yield them a fruit which is absolutely free from decay. This superb and divine story (of Śrīmad Bhāgavata) is capable of conferring (on its hearers) the fruit of tens of millions of sacrificial performances. (53) (44-53)
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एवं कृत्वा व्रतविधिमुद्यापनमथाचरेत् ।
जन्माष्टमीव्रतमिव कर्तव्यं फलकाङ्क्षिभिः ॥ ५४॥
अकिञ्चनेषु भक्तेषु प्रायो नोद्यापनाग्रहः ।
श्रवणेनैव पूतास्ते निष्कामा वैष्णवा यतः ॥ ५५॥
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Having thus (duly) observed the rules of conduct prescribed for this vow (of hearing Śrīmad Bhāgavata in a week) the (chief) listener should then perform the rite concluding the vow. By those seeking the (special) fruit of it this rite should be performed (just on the lines of the rite of concluding the fast on the Janmāṣṭamī day (the eighth of the dark half of the lunar month of Bhādrapada, the birth anniversary of Lord Śrī Kṛṣṇa). (54)
In the case (however) of devotees claiming nothing as their own it is not ordinarily imperative that the formality of concluding this vow should be gone through. They are hallowed by the very process of hearing, disinterested votaries as they are of Lord Viṣṇu. (55) (54-55)
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एवं नगाहयज्ञेऽस्मिन् समाप्ते श्रोतृभिस्तदा ।
पुस्तकस्य च वक्तुश्च पूजा कार्यातिभक्तितः ॥ ५६॥
प्रसादतुलसीमालाः श्रोतृभ्यश्चाथ दीयताम् ।
मृदङ्गतालललितं कर्तव्यं कीर्तनं ततः ॥ ५७॥
जयशब्दं नमःशब्दं शङ्खशब्दं च कारयेत् ।
विप्रेभ्यो याचकेभ्यश्च वित्तमन्नं च दीयताम् ॥ ५८॥
विरक्तश्चेद्भवेच्छ्रोता गीता वाच्या परेऽहनि ।
गृहस्थश्चेत्तदा होमः कर्तव्यः कर्मशान्तये ॥ ५९॥
प्रतिश्लोकं च जुहुयाद्विधिना दशमस्य च ।
पायसं मधु सर्पिश्च तिलान्नादिकसंयुतम् ॥ ६०॥
अथवा हवनं कुर्याद्गायत्र्या सुसमाहितः ।
तन्मयत्वात् पुराणस्य परमस्य च तत्त्वतः ॥ ६१॥
होमाशक्तौ बुधो हौम्यं दद्यात्तत्फलसिद्धये ।
नानाच्छिद्रनिरोधार्थं न्यूनताधिकतानयोः ॥ ६२॥
दोषयोः प्रशमार्थं च पठेन्नामसहस्रकम् ।
तेन स्यात्तत्फलं सर्वं नास्त्यस्मादधिकं यतः ॥ ६३॥
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When these seven days' sacrificial session (consisting of an exposition of Śrīmad Bhāgavata) is over, worship should presently be offered by the listeners to the book (of Śrīmad Bhāgavata) as well as to the expositor with great devotion. (56)
Remnants of food, basil leaves and wreathes of flowers offered to the Deity should forthwith be distributed to the listeners and the chanting of the Lord's names and glories, sweetened by the sounding of wooden tomtoms and the striking of cymbals should then be resorted to. (57)
The (chief) listener should make the audience utter with him shouts of triumph and words of greetings and raise blasts of conchs; and money as well as food should be dealt out to Brāhmaṇas and mendicants. (58)
If the (chief) listener is a man who has renounced the world the Gītā should be read the following day. If (however) he is a householder, in that case oblations should be poured into the sacred fire by way of expiation for any sin (voluntarily or involuntarily) committed in course of the act (of hearing). (59)
With the utterance of each verse of Book Ten (of Śrīmad Bhāgavata) rice boiled in milk with sugar, honey and ghee and mixed with sesamum seeds and food-grains (barley etc.) should be consigned to the fire. (60)
Or (as an alternative) the chief listener should perform the Havana with a concentrated mind alongwith the muttering of the holy Gāyatri, Śrīmad Bhāgavata (the supreme Purāṇa) being in essence the same as the Gāyatri. (61)
In the event of his being incapable of performing the Havana a wise man should give away (to Brāhmaṇas) materials fit to be consigned to the sacred fire in order to achieve its fruit. (Nay) in order to make amends for the various short comings (that might have married the performance) as well as for neutralizing the faults of deficiency and excess (committed) he should read the Viṣṇu Sahasranāma (the thousand names of Lord Viṣṇu catalogued in the Mahābhārata, Padmapurāṇa and other sacred books). Through that every performance bids fair to become fruitful inasmuch as there is nothing more efficacious than that. (62-63) (56-63)
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द्वादश ब्राह्मणान् पश्चाद्भोजयेन्मधुपायसैः ।
दद्यात्सुवर्णधेनुं च व्रतपूर्णत्वहेतवे ॥ ६४॥
शक्तौ फलत्रयमितं स्वर्णसिंहं विधाय च ।
तत्रास्य पुस्तकं स्थाप्यं लिखितं ललिताक्षरम् ॥ ६५॥
सम्पूज्यावाहनाद्यैस्तदुपचारैः सदक्षिणम् ।
वस्त्रभूषणगन्धाद्यैः पूजिताय यतात्मने ॥ ६६॥
आचार्याय सुधीर्दत्त्वा मुक्तः स्याद्भवबन्धनैः ।
एवं कृते विधाने च सर्वपापनिवारणे ॥ ६७॥
फलदं स्यात्पुराणं तु श्रीमद्भागवतं शुभम् ।
धर्मकामार्थमोक्षाणां साधनं स्यान्न संशयः ॥ ६८॥
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He should then feed twelve Brāhmaṇas with sweets and rice boiled in milk with sugar and give away gold and a cow (to Brāhmaṇas) for the completion of the sacred vow. (64)
Having got prepared a seat of gold weighing three tolas, if his means allow it, he should instal on it the book of Śrīmad Bhāgavata, written in beautiful letters. (65)
Duly worshipping the book by invoking in it (the presence of) the Deity ensuing it and through other forms of worship including a gift of money, the wise listener should present it to the expositor of restrained mind when he has been worshipped by offering wearing apparel, ornaments, sandal-paste etc. By doing so he will be rid of the shackles of birth and death. On the procedure of hearing (an exposition of) Śrīmad Bhāgavata, which purges one of all sins, being thus completed, the blessed and glorious Bhāgavata-Purāṇa yields the desired fruit and proves to be the means of securing religious merit, self-gratification, worldly possessions and Liberation: there is no doubt about it. (66—68) (64-68)
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कुमारा ऊचुः ।
इति ते कथितं सर्वं किं भूयः श्रोतुमिच्छसि ।
श्रीमद्भागवतेनैव भुक्तिमुक्ती करे स्थिते ॥ ६९॥
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The Kumāras went on : In this way everything has been pointed out to you. What more do you wish to hear? Through the glorious Bhāgavata alone both (worldly) enjoyment and liberation are brought within one's palm. (69) (69)
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सूत उवाच ।
इत्युक्त्वा ते महात्मानः प्रोचुर्भागवतीं कथाम् ।
सर्वपापहरां पुण्यां भुक्तिमुक्तिप्रदायिनीम् ॥ ७०॥
शृण्वतां सर्वभूतानां सप्ताहं नियतात्मनाम् ।
यथाविधि ततो देवं तुष्टुवुः पुरुषोत्तमम् ॥ ७१॥
तदन्ते ज्ञानवैराग्यभक्तीनां पुष्टता परा ।
तारुण्यं परमं चाभूत् सर्वभूतमनोहरम् ॥ ७२॥
नारदश्च कृतार्थोऽभूत् सिद्धे स्वीये मनोरथे ।
पुलकीकृतसर्वाङ्गः परमानन्दसम्भृतः ॥ ७३॥
एवं कथां समाकर्ण्य नारदो भगवत्प्रियः ।
प्रेमगद्गदया वाचा तानुवाच कृताञ्जलिः ॥ ७४॥
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Sūta resumed : Having spoken thus the aforesaid exalted souls (Sanaka and his three brothers) expounded with due ceremony in the presence of all living beings, who listened with a restrained mind, for seven days the sacred story of Śrīmad Bhāgavata, which absolves one of all sins and bestows (on the hearer both) enjoyment and Liberation. Then they extolled Lord Viṣṇu (the Supreme Person). (70-71)
At the end of it Jñāna, Vairāgya and Bhakti felt highly invigorated and attained exuberant youth, which ravished the mind of all living beings. (72)
On his ambition having been realized Nārada too felt (much) gratified. The hair stood on their end all over his body and he was overwhelmed with supreme joy. (73)
Having thus heard the exposition (of Śrīmad Bhāgavata) Nārada, the beloved of the Lord, spoke to them with joined palms (as follows) in a voice choked with emotion: (74) (70-74)
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नारद उवाच ।
धन्योऽस्म्यनुगृहीतोऽस्मि भवद्भिः करुणापरैः ।
अद्य मे भगवाँल्लब्धः सर्वपापहरो हरिः ॥ ७५॥
श्रवणं सर्वधर्मेभ्यो वरं मन्ये तपोधनाः ।
वैकुण्ठस्थो यतः कृष्णः श्रवणाद्यस्य लभ्यते ॥ ७६॥
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Nārada submitted : Blessed am I in that I have been favoured by you, compassion being foremost in your heart. This day has been attained by me Lord Śrī Hari, Who takes away all sins. (75)
I account the hearing of Śrīmad Bhāgavata as the best of all righteous courses, O sages rich in askesis! For through the hearing of it is attained Śrī Kṛṣṇa who dwells in Vaikuṇṭha. (76) (75-76)
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सूत उवाच ।
एवं ब्रुवति वै तत्र नारदे वैष्णवोत्तमे ।
परिभ्रमन् समायातः शुको योगेश्वरस्तदा ॥ ७७॥
तत्राययौ षोडशवार्षिकस्तदा व्यासात्मजो ज्ञानमहाब्धिचन्द्रमाः ।
कथावसाने निजलाभपूर्णः प्रेम्णा पठन् भागवतं शनैः शनैः ॥ ७८॥
दृष्ट्वा सदस्याः परमोरुतेजसं सद्यः समुत्थाय ददुर्महासनम् ।
प्रीत्या सुरर्षिस्तमपूजयत् सुखं स्थितोऽवदत् संशृणुतामलां गिरम् ॥ ७९॥
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Sūta continued : While Nārada, the foremost of the votaries of Lord Viṣṇu, was speaking in this strain, there actually came wandering about at the moment Śrī Śuka, a master of Yoga. (77)
Presently there appeared on the scene at the end of the exposition, slowly and fondly reciting Śrīmad Bhāgavata, Śrī Śuka (the son of Vedavyāsa), a (veritable) moon that occasions a rise in the ocean of spiritual wisdom, who is sated with Self-Realization and (ever) looks like a youth of sixteen summers. (78)
Those present in the assembly rose at once with reverence to behold Śrī Śuka (who was possessed of very great splendour), and offered him an exalted seat. Nārada (the celestial sage) worshipped him with love and Śrī Śuka, when comfortably seated, spoke as follows: (Please) listen to his faultless speech. (79) (77-79)
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श्रीशुक उवाच ।
निगमकल्पतरोर्गलितं फलं शुकमुखादमृतद्रवसंयुतम् ।
पिबत भागवतं रसमालयं मुहुरहो रसिका भुवि भावुका ॥ ८०॥
धर्मः प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सतां वेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम् ।
श्रीमद्भागवते महामुनिकृते किं वा परैरीश्वरः सद्यो हृद्यवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस्तत्क्षणात् ॥ ८१॥
श्रीमद्भागवतं पुराणतिलकं यद्वैष्णवानां धनं यस्मिन् पारमहंस्यमेवममलं ज्ञानं परं गीयते ।
यत्र ज्ञानविरागभक्तिसहितं नैष्कर्म्यमाविष्कृतं तच्छृण्वन् प्रपठन् विचारणपरो भक्त्या विमुच्येन्नरः ॥ ८२॥
स्वर्गे सत्ये च कैलासे वैकुण्ठे नास्त्ययं रसः ।
अतः पिबन्तु सद्भक्त्या मा मा मुञ्चत कर्हिचित् ॥ ८३॥
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Śrī Śuka said : O you devotees, possessing a taste for divine joy, Śrīmad Bhāgavata is the fruit (essence) of the wish-yielding tree of Veda, dropped on earth from the mouth of the parrot-like* sage Śuka, and is full of the nectar of supreme bliss. It is unmixed sweetness (devoid of rind, seed or other superfluous matter). Go on drinking this divine nectar, again and again, till your body-consciousness ceases. (80)
In this glorious Bhāgavata, produced by Vedavyāsa (the great sage), has been taught that supreme Religion (the Religion of God-worship, the Bhāgavata-Dharma as it is called) which is entirely free from all self-deception (in the shape of desire including the desire for Mokṣa or Liberation). Nay, in this has been expounded that absolute Reality which can be known only by saints who are free from malice, nay which is the bestower of (supreme) bliss and uproots the threefold agony (1—the agony caused by bodily distemper, 2—that which is attributable to natural agencies and 3—that inflicted by a fellow being). While it is doubtful that God can be speedily captured in one's heart by other means, He can be instantly seized through this work by those blessed persons who have a keen desire to hear it recited. (81)
The glorious Bhāgavata is the ornament of the Purāṇas and the wealth of the Vaiṣṇavas; in it stands celebrated the (one) supreme Reality, which is all consciousness (as well as all truth and all bliss), free from (all) impurity (in the form of contact with Māyā) and which is the goal of Paramahamsas (ascetics of the highest order) alone. In this Purāṇa withdrawal from (all) activity, coupled with spiritual enlightenment, dispassion and Devotion, has been expounded. A man devoutly listening to it, carefully reading it and given to pondering it bids fair to get liberated. (82)
This nectar (in the shape of the story of Śrīmad Bhāgavata) does not exist in paradise, in Satyaloka (the highest heaven, the realm of Brahmā, the creator), in Kailāsa (the realm of Lord Śiva) and (even) in Vaikuṇṭha (the realm of Lord Viṣṇu). Therefore quaff it, highly fortunate ones ! Never, O never cease taking it. (83) (80-83)
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सूत उवाच ।
एवं ब्रुवाणे सति बादरायणौ मध्ये सभायां हरिराविरासीत् ।
प्रह्लादबल्युद्धवफाल्गुनादिभिः वृतः सुरर्षिस्तमपूजयच्च तान् ॥ ८४॥
दृष्ट्वा प्रसन्नं महदासने हरिंते चक्रिरे कीर्तनमग्रतस्तदा ।
भवो भवान्या कमलासनस्तु तत्रागमन् कीर्तनदर्शनाय ॥ ८५॥
प्रह्लादस्तालधारी तरलगतितया चोद्धवः कांस्यधारी वीणाधारी सुरर्षिः स्वरकुशलतया रागकर्तार्जुनोऽभूत् ।
इन्द्रोऽवादीन्मृदङ्गं जयजयसुकराः कीर्तनं ते कुमारा यत्राग्रे भाववक्ता सरसरचनया व्यासपुत्रो बभूव ॥ ८६॥
ननर्त मध्ये त्रिकमेव तत्र भक्त्यादिकानां नटवस्तुतेजसाम् ।
अलौकिकं कीर्तनमेतदीक्ष्य हरिः प्रसन्नोऽपि वचोऽब्रवीत्तत् ॥ ८७॥
मत्तो वरं भागवता वृणुध्वं प्रीतः कथाकीर्तनतोऽस्मि साम्प्रतम् ।
श्रुत्वेति तद्वाक्यमतिप्रसन्नाः प्रेमार्द्रचित्ता हरिमूचिरे ते ॥ ८८॥
नगाहगाथासु च सर्वभक्तै रेभिस्त्वया भाव्यमिति प्रयत्नात् ।
मनोरथोऽयं परिपूरणीय तथेति चोक्त्वान्तरधीयताच्युतः ॥ ८९॥
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- It is a well-known truth that a fruit bitten by a parrot is exceptionally sweet. There is a pun on the word "Śuka" in this verse, which also means parrot.
Sūta went on: While the glorious Śūka (the son of Vyāsa) was speaking as aforesaid, Śrī Hari appeared in the midst of the assembly, accompanied by Prahlāda, Bali, Uddhava, Arjuna and others. Nārada (the celestial sage) worshipped Him as well as the aforementioned (devotees). (84)
Beholding Śrī Hari, who was now perched on a high seat, cheerful, they presently commenced chanting the divine names and praises before Him. Lord Śiva (the Source of the universe), accompanied by Goddess Pārvatī (the divine Spouse of Lord Śiva), and Brahmā (who remains seated on a lotus) arrived on the scene to witness the Kīrtana. (85)
Prahlāda held (struck) the wooden cymbals because of his agility, while Uddhava held the brass ones. Nārada (the celestial seer) played upon his lute; Arjuna, who was a master of tunes, kept up the vocal melody. Indra (the lord of paradise, the ruler of the gods) sounded a wooden tomtom; the aforesaid Kumāras (Sanaka and his three brothers) raised shouts of glory in a melodious voice (at intervals) in that chorus, where Śrī Śūka (the son of Vyāsa) stood foremost giving expression to (different) emotions by means of charming (literary) compositions. (86)
In the centre of that assembly danced like actors that very trio of Bhakti and others (the other two being Jñāna and Vairāgya), who were full of great splendour, Śrī Hari too was pleased, to witness this transcendent Kīrtana, and presently spoke as follows :— (87)
"I feel (highly) gratified at this moment through the exposition (of Śrīmad Bhāgavata) and the Kīrtana. Ask a boon of your choice of Me, who have been won by your devotion." Greatly rejoiced to hear these words of the Lord, they submitted to Śrī Hari as follows, their heart moistened with emotion:— (88)
"Our ambition is that in (all future) sacrificial sessions consisting of a seven days' exposition of Śrīmad Bhāgavata, You must be present with all these (devotees of Yours). This should be scrupulously fulfilled by You." And saying "Be it so !" Śrī Hari (the immortal Lord ) disappeared. (89)
(84-89)
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ततोऽनमत्तच्चरणेषु नारदस्तथा शुकादीनपि तापसांश्च ।
अथ प्रहृष्टाः परिनष्टमोहाः सर्वे ययुः पीतकथामृतास्ते ॥ ९०॥
भक्तिः सुताभ्यां सह रक्षिता साशास्त्रे स्वकीयेऽपि तदा शुकेन ।
अतो हरिर्भागवतस्य सेवनाच्चित्तं समायाति हि वैष्णवानाम् ॥ ९१॥
दारिद्र्यदुःखज्वरदाहितानां मायापिशाचीपरिमर्दितानाम् ।
संसारसिन्धौ परिपातितानां क्षेमाय वै भागवतं प्रगर्जति ॥ ९२॥
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Thereupon Nārada bowed in the direction of the feet of the Lord and His companions, as well as to Śrī Śūka and other ascetics. All those who had drunk of the nectar in the shape of the exposition of Śrīmad Bhāgavata had their delusion dispelled and, extremely delighted, forthwith dispersed. (90)
The celebrated Bhakti alongwith her two sons (Jñāna and Vairāgya) was then installed by Śrī Śūka in Śrīmad Bhāgavata (the scripture associated with his name) as well. Hence as a result of the Vaiṣṇavas resorting to Śrīmad Bhāgavata Śrī Hari actually occupies their heart. (91)
Śrīmad Bhāgavata, they say, loudly proclaims its efficacy to deliver those tormented by the fever of agony caused by poverty, those trampled upon by the deviless of Māyā and those hurled into the ocean of transmigration. (92) (90-92)
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शौनक उवाच ।
शुकेनोक्तं कदा राज्ञे गोकर्णेन कदा पुनः ।
सुरर्षये कदा ब्राह्मैश्छिन्धि मे संशयं त्विमम् ॥ ९३॥
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Śaunaka submitted : When was Śrīmad Bhāgavata expounded by Śrī Śuka for the sake of the King (Parikṣit)? When again was it expounded by Gokarṇa and when (again) by Sanaka and his three brothers (sons of Brahmā) for the sake of Nārada (the heavenly seer) ? (Pray) resolve this doubt of mine as a matter of fact.(93) (93)
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सूत उवाच ।
आकृष्णनिर्गमात् त्रिंशद्वर्षाधिकगते कलौ ।
नवमीतो नभस्ये च कथारम्भं शुकोऽकरोत् ॥ ९४॥
परीक्षिच्छ्रवणान्ते च कलौ वर्षशतद्वये ।
शुद्धे शुचौ नवम्यां च धेनुजोऽकथयत्कथाम् ॥ ९५॥
तस्मादपि कलौ प्राप्ते त्रिंशद्वर्षगते सति ।
ऊचुरूर्जे सिते पक्षे नवम्यां ब्रह्मणः सुताः ॥ ९६॥
इत्येतत्ते समाख्यातं यत्पृष्टोऽहं त्वयानघ ।
कलौ भागवती वार्ता भवरोगविनाशिनी ॥ ९७॥
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Sūta continued : Śrī Śuka started his exposition of Śrīmad Bhāgavata on the ninth of (the bright fortnight of ) the month of Bhādrapada (roughly corresponding to August of the English calendar) after thirty years of the Kali age, commencing from the departure of Śrī Kṛṣṇa (for His divine realm), had rolled away. (94)
After Parikṣit's hearing (of Śrīmad Bhāgavata) when two hundred more years of the Kali age had elapsed, Gokarṇa (who was born of a cow) commenced his exposition (of Śrīmad Bhāgavata) on the ninth of the bright half of Āṣāḍha (roughly corresponding to June of the English calendar). (95)
When thirty more years of Kaliyuga had elapsed since then, Brahmā's sons (Sanaka and his three brothers) commenced the exposition (of Śrīmad Bhāgavata) on the ninth of the bright fortnight of Kārtika (roughly corresponding to the month of October of the English calendar). (96)
I have thus told you as aforesaid what I was asked by you, O sinless Śaunaka ! The exposition of Śrīmad Bhāgavata in the age of Kali puts an end to the disease of metempsychosis. (97) (94-97)
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कृष्णप्रियं सकलकल्मषनाशनं च मुक्त्यैकहेतुमिह भक्तिविलासकारि ।
सन्तः कथानकमिदं पिबतादरेण लोके हितार्थपरिशीलनसेवया किम् ॥ ९८॥
स्वपुरुषमपि वीक्ष्य पाशहस्तं वदति यमः किल तस्य कर्णमूले ।
परिहर भगवत्कथासु मत्तान् प्रभुरहमन्यनृणां न वैष्णवानाम् ॥ ९९॥
असारे संसारे विषयविषसङ्गाकुलधियः क्षणार्धं क्षेमार्थं पिबत शुकगाथातुलसुधाम् ।
किमर्थं व्यर्थं भो व्रजत कुपथे कुत्सितकथे परीक्षित्साक्षी यच्छ्रवणगतमुक्त्युक्तिकथने ॥ १००॥
रसप्रवाहसंस्थेन श्रीशुकेनेरिता कथा ।
कण्ठे सम्बध्यते येन स वैकुण्ठप्रभुर्भवेत् ॥ १०१॥
इति च परमगुह्यं सर्वसिद्धान्तसिद्धं सपदि निगदितं ते शास्त्रपुञ्जं विलोक्य ।
जगति शुककथातो निर्मलं नास्ति किञ्चित् पिब परसुखहेतोर्द्वादशस्कन्धसारम् ॥ १०२॥
एतां यो नियततया शृणोति भक्त्या यश्चैनां कथयति शुद्धवैष्णवाग्रे ।
तौ सम्यग्विधिकरणात् फलं लभेते याथार्थ्यान्न हि भुवने किमप्यसाध्यम् ॥ १०३॥
इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये श्रवणविधिकथनं नाम षष्ठोऽध्यायः ॥ ६॥
समाप्रमिदं श्रीमद्भागवतमाहात्म्यम् ।
हरिः ॐ तत्सत् ।
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Drink with reverence, O pious souls ! this (nectar-like) story, which is (so) dear to Śrī Kṛṣṇa and wipes out all sins, (nay) which is the only means to (the attainment of) Liberation in this world and promotes Bhakti. What will be gained as a matter of fact by associating with worthy men and visiting places of pilgrimage? (98)
Beholding even his own servant (going out on his errand of taking the life out of dying persons), noose in hand, Yama (the god of punishment), it is said, whispers close to his ear, "Leave alone those who are enraptured over the Lord's stories; (for) I am the ruler of other men but not of the Vaiṣṇavas." (99)
O men whose mind is agitated through attachment to the poison-like pleasures of sense ! drink the peerless nectar in the form of Śrīmad Bhāgavata (the story narrated by Śrī Śuka) for your (spiritual) good (even) for half a second in this unsubstantial world. Why wander for nothing, O friends ! on the wrong path resonant with vicious talks? Emperor Parikṣit stands as a witness to corroborate the statement (found in our sacred-books) that Mukti (emancipation) follows in the wake of Śrīmad Bhāgavata entering the very ears. (100)
He bids fair to attain lordship over Vaikuṇṭha (by becoming one with the Lord of Vaikuṇṭha), to whose voice gets joined the story narrated by Śrī Śuka immersed in a stream of (ecstatic) joy. (101)
In this way has been imparted by me to you just now a most esoteric truth, the (very) substance of all conclusions, after ransacking a pile of sacred books. There is nothing purer than Śrīmad Bhāgavata (the story narrated by Śrī Śuka). Therefore, quaff for the enjoyment of supreme bliss the nectar embodied in the twelve Skandhas (of Śrīmad Bhāgavata). (102)
He who hears (an exposition of) Śrīmad Bhāgavata in a regular way with devotion and he who expounds it before a pure-hearted votary of Lord Viṣṇu—both attain the true reward of hearing or expounding Śrīmad Bhāgavata because of their duly observing the procedure laid down for it. There is nothing which cannot be achieved by them. (103)
Thus ends the sixth discourse entitled "The procedure of hearing (an exposition of) Śrīmad Bhāgavata detailed", forming part of the "Glory of Śrīmad Bhāgavata" comprised in the Uttara-Khaṇḍa of the glorious Padma-Purāṇa !
END OF ŚRĪMAD BHĀGAVATA-MĀHĀTMYA (98-103)
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