Canto 7 - Chapter 15: An inquiry into right conduct (concluded)

Discourse XV

An inquiry into right conduct (concluded)

Nārada began again : Some Brāhmaṇas are devoted to rituals (laid down in the scriptures as pertaining to their grade in society and stage in life), while others, O ruler of men, are intent on (the practice of) austerities. (Still) others are those that have pinned their faith in the study and teaching of the Vedas and other scriptures; while (yet) others are given to the pursuit of Jñāna (spiritual enlightenment) and Yoga or Devotion (each succeeding class being regarded as superior to the preceding one). (1)
By one seeking immortality (for oneself or for the departed soul), oblations of food etc., intended for the spirit of a deceased relation (on the occasion of a Śrāddha) as well as for gods in a ritual intended to propitiate the gods should be offered to one devoted to the pursuit of spiritual enlightenment. In the absence of such a Brāhmaṇa (of course) the offering may be given to others (those devoted to rituals etc.) according to their merit (giving preference to the higher types if a choice has to be made). (2)
One should feed (only) two Brāhmaṇas in the course of a rite intended to propitiate the gods and three in a ceremony (Śrāddha) in the interest of a deceased relative or (only) one on either occasion. Though very rich, a householder should not invite a large number (of Brāhmaṇas) during a Śrāddha feast. (3)
(For) due to (his) feeding a large number and offering food to his relatives, (the amount of) reverence befitting the place and time (of the ceremony) the (quality of) materials (of food etc., used on the occasion), a worthy recipient (for the offerings) and (the correct procedure of) worship—(all) these cannot be adequately ensured. (4)
When a (proper) place and time are available, food fit for (the consumption of) hermits (such as wild rice), offered (in the first instance) to Śrī Hari and (then) served with (due) reverence and in accordance with the scriptural ordinance to a worthy recipient yields the desired fruit (to those who crave for it) and proves (to be a source of) everlasting (good to a seeker of blessedness). (5)
Duly distributing the food (cooked on such occasions) among the gods, the Ṛṣis (the seers), the manes and other living beings, one's own self and one's relatives, one should look upon all these as (so many) forms of the Supreme Person. (6)

• This is corroborated by the Śruti text 'पुरुषार्थं सर्वकाराव्यक्तम्' (the self is manifest in a greater degree in human kind).

One who knows the essence of piety should not offer meat (to the manes) in a Śrāddha ceremony nor should he eat it (himself). The type of supreme gratification caused (to the manes as well as to the Lord Himself) through cereals fit for (the consumption of) anchorites (because involving no destruction of life) is never brought about through (meat etc., obtained by) the killing of animals. (7)
For men seeking true piety there is no other such virtue as abstinence from violence to living beings, perpetrated through mind, speech and body. (8)
(That is why) some wise men, (who are) foremost among the knowers of the truth about sacrifices and free from desire offer sacrifices consisting of rituals into the fire of self-control kindled by Knowledge (of the Self). (That is to say, they completely withdraw themselves from external rituals.) (9)
Seeing one proceeding to propitiate the Lord through sacrifices conducted with material substances, animals grow apprehensive lest the merciless fellow, who is ignorant of the truth of the Spirit and is (therefore) given to the (mere) gratification of his self, will surely kill them. (10)
Therefore, (remaining ever) contented, he who knows what is right should perform from day to day (his) obligatory and occasional duties even with the cereals fit for (the consumption of) hermits and obtained by force of destiny (rather than undertake big sacrifices involving destruction of life). (11)
He who knows (what is) piety should give up Vidharma, Paradharma, Ābhāsa, Upamā (Upadharma) and Chala—these five offshoots of Adharma (vice) (even) as vice (itself, which is directly prohibited). (12)
Vidharma is that which interferes with (the pursuit of) one's own prescribed conduct even though practised as a virtue; while Paradharma is that which is prescribed for another (and not for one's own self). A course of conduct recommended in a scripture opposed to the Vedas or intended to deceive another is Upadharma (or Upamā) whereas Chala is that course of conduct which is justified by distorting the sacred texts, (13)
(And) that which has been originated by men according to their own whim as apart from the (four established) Āśramas or stages in life is (known by the name of) Ābhāsa. (The aforesaid five surely lead to frustration.) And in whose case has a course of conduct enjoined by one's own innate disposition (on the other hand) not proved capable of alleviating distress? (14)

An indigent man should not endeavour to obtain wealth even for the sake of piety or for maintenance. Effortlessness proves to be a means of subsistence to a man who ceases to strive (even) as it does in the case of a python. (15)
How can that (supreme and lasting) happiness which falls to the lot of a contented and effortless man delighting in his own self be enjoyed by one running in all directions in quest of wealth out of greed for objects of sense? (16)
To a man ever contented in mind all directions are full of happiness, (just) as there is (complete) security from gravel and thorns etc., for him whose feet are protected by shoes. (17)
With what cannot a contented man get on, O Yudhiṣṭhira, say, even with water? It is (only) due to (his) longing for the delights of sex and the palate that a man behaves (knocks about from door to door) like a dog. (18)
The glory, learning, austerity and fame of a discontented Brāhmaṇa disappear and his wisdom gets dissipated due to the vagrancy of his senses. (19)
A man reaches the end of (is able to conquer) passion through hunger and thirst, and the end of wrath on the appearance of its sequel (in the shape of violence); but he fails to reach the end of greed (even) after conquering the (four) quarters and enjoying the sovereignty of (many) lands. (20)
Many a learned man, possessing extensive knowledge and capable of dispelling (others') doubts, O king, and even some heads of assemblies descend into depths of hell through discontent. (21)

One should conquer desire through lack of determination to gratify it, wrath by eschewing desire, greed by looking upon wealth as an evil, fear by pondering the true nature of things (unity of life), grief and infatuation by distinguishing matter from Spirit, hypocrisy through service to exalted souls, impediments (such as worldly gossip) in the path of Yoga (concentration of mind) through (a vow of) silence, violence (to others) through inactivity of body etc., (giving up all efforts for securing religious merit, worldly riches and sensuous enjoyment). (22-23)
He should get rid of pain resulting from (other) living beings through compassion (friendly behaviour to those very beings), suffering brought about by divine agencies (natural phenomena) by recourse to composure of mind (calm resignation to the divine will), bodily distemper by dint of Yogic practices (such as breath-control and so on) and sleep by recourse to Sāttvika food etc. (24)
(Again,) a man should conquer Rajas (passion) and Tamas (inertia) by dint of Sattva and Sattva through freedom from attachment and indeed all these (the evils enumerated above) with ease through devotion to one's preceptor. (25)
Analogous to the bath of an elephant (which throws dust on its body immediately after washing it) is all sacred knowledge possessed by a man who entertains the perverted notion about the teacher—who has conferred on him the light of wisdom and (as such) is no other than the Lord—that he is a mortal (like himself). (26)
Just as Śrī Kṛṣṇa, present before you, is the ruler of (both) Prakṛti (primordial Matter), and Puruṣa (the individual soul), and His feet are worthy of being sought after even by masters of Yoga (like Śiva), and yet the world looks upon Him as a human being, so is the case with the preceptor, who is (invariably) the same as the Lord. (27)

All precepts of the nature of an ordinance (such as those enjoining sacrifices and works of public utility etc.) solely aim at the subjugation of the five senses and the mind. (Even) though aiming at this, they entail (only) fruitless labour if they do not bring in their train the (three) stages of contemplation on the Lord (in the shape of Dhāraṇā, Dhyāna and Samādhi). (28)
(Just) as (vocational) pursuits like agriculture (and their rewards in the shape of a bumper crop and so on) do not evidently contribute to Liberation (the object of Yoga or concentration of mind), (on the other hand,) they make for transmigration (which is a positive evil), so do sacrifices and works of public utility (such as digging of wells, tanks and so on) under-taken by him who has his face turned away from God lead to metempsychosis (alone rather than to Liberation). (29)

He who is intent upon the subjugation of (his) mind should become a recluse (renounce the world) and live alone in a secluded place, free from attachment and devoid of possession and subsisting on scanty fare obtained by begging. (30)
Arranging his seat (consisting of a mat of Kuśa grass, covered by deerskin with a piece of cloth spread on it), O king, on a clean and level ground, one should squat on it with his body erect in a steady, straight and easy pose, repeating (the mystic syllable) OM. (31)
Fixing his gaze on the tip of his nose, he should thoroughly control his expiration and inspiration by (first) inhaling the air, (then) suspending the breath and (finally) exhaling the air (and repeating the process in the same order) till his mind gives up (indulging in diverse desires). (32)
A wise man should gradually hold in the heart his roving mind, smitten with desires, withdrawing it from all those objects towards which it goes. (33)
The mind of that striver, constantly exerting himself in this way, attains quiescence in a very short time, (even) as a fire without fuel goes out before long. (34)
A mind which is no longer agitated by lust etc., (nay,) all whose operations have been completely set at rest and which is immersed in the bliss of absorption into Brahma (the Absolute) will never feel distracted (again). (35)

If a recluse, having first retired from (taken leave of) his home—a field for the culture of religious merit, worldly riches and sensuous enjoyment (the first three objects of human pursuit)—seeks after them again, he is indeed a shameless fellow and (virtually) eats what has been vomited. (36)
Those very fools who (once) thought of their body as not-self, mortal and sure to be converted into ordure (if left unprotected and allowed to be consumed by carnivorous animals), reduced to the state of worms (if interred and thus allowed to rot) or reduced to ashes (if cremated), treat it (once more) as their (very) self and get others to extol it. (37)
Neglect of religious duties on the part of a householder, violation of the vow of chastity etc., on the part of a Brahmacāri (religious student), reversion to a village life on the part of an anchorite and lack of self-restraint on the part of a recluse (are most blame-worthy;)—men guilty of these (aberrations) are indeed the vilest among those embracing (any of) the (four) Āśramas (stages in life). They actually bring their Āśrama to ridicule; out of compassion (for them) one should ignore such men, infatuated (as they are) by the deluding potency of the Lord. (38-39)
If a man has come to recognize his self as (one with) the Supreme, he must have (all) his cravings uprooted by this knowledge. Seeking what (gain) and for what purpose should he (then) remain addicted to sensual pleasures and nourish his body ? (40)
They (figuratively) speak of the body as a chariot,* the senses as the horses (drawing the chariot), the mind—the ruler of the senses—as the reins (guiding the horses), the objects of senses (sound, etc.,) as the paths (to be traversed by the horses), reason (or understanding) as the charioteer and the intellect as his capacious seat, (all) made by God. (41)
They actually refer to the ten† vital airs as the axletree, (past) virtue and sin (responsible for the existence and functioning of the body) as the two wheels, the Jiva (embodied soul) identifying itself with the body as the owner (occupant) of the chariot, (the mystic syllable) OM as his bow, the (pure) Self as the shaft and the Supreme Itself as the mark. (42)
Attachment and aversion and cupidity, grief and infatuation, fear, vanity, the feelings of pride and ignominy and a carping spirit, deceitfulness, violence and jealousy, instinctive clinging to worldly life and bodily enjoyments, negligence, hunger and sleep and so on are the enemies (to be conquered). They are (all) born of Rajas (passion) and Tamas (ignorance); (while) sometimes propensities (such as compassion) born of Sattva (the principle of goodness too) prove to be our enemies (as they did in the case of Emperor Bharata—vide V. viii). (43-44)
While (yet) the Jiva retains the chariot in the shape of a human body with (all) its appurtenances (in the shape of the senses etc.,) under his control, he should body with (all) its appurtenances (in the shape of the senses etc.) under his control, he should get rid of (all the aforesaid) enemies, wielding the sword of wisdom sharpened with the worship of the feet of most exalted souls and finding his strength in (depending on) Lord Acyuta (alone). (Then,) sated with the bliss which constitutes His very being and tranquil (of mind), he should cast off the chariot (too). (45)
Otherwise the unruly horses in the shape of the senses inclined towards the world as well as the charioteer (in the shape of a feeble understanding) lead the unwary occupant of the chariot astray (put him on the path of worldly activity) and betray him to robbers in the shape of the objects of senses. (And) these robbers hurl him, horses, charioteer and all, into the pit of transmigration, dark with ignorance and beset with the great fear of death. (46)

Action recommended in the Vedas is of two kinds : Pravṛtta Karma (that which turns the mind towards worldly objects) and Nivṛtta Karma (that which draws the mind away from the external world and turns it inwards). By means of Pravṛtta Karma one is likely to return to mundane existence (in order to enjoy its fruit); while through Nivṛtta Karma one enjoys immortality (final beatitude). (47)
A ritual (such as Śyena-Yāga or hawk-sacrifice) having for its object the destruction of an enemy, or that conducted by means of material substances, such as Agnihotra (the daily offering of oblations into the sacred fire), as well as Darśa (a fortnightly sacrifice performed on every Amāvasyā, the last day of a dark fortnight when the sun and the moon dwell together) and Pūrṇamāsa (another fortnightly sacrifice performed on the full moon), Cāturmāsya (one of the three sacrifices performed at the beginning of every four months), an animal sacrifice, a Soma sacrifice, Vaiśwadeva (a rite which must be performed by every householder both morning and evening and especially before the midday meal and consists in homage paid to the Viśwedevas) and even so Balikarma (offering, before the daily meal, morsels of cooked food such as rice, bread etc., to certain gods, semi-divine beings, household divinities, spirits, men, birds, other animals and all creatures including even lifeless objects)—(collectively) known as Iṣṭa (sacrificial acts)—and Pūrta (works of public utility) such as the construction of a temple, a garden, a well or a place where water is supplied to wayfarers, cattle and so on—(both) these are designated as Pravṛtta Karma, if they are undertaken from interested motives, and bring uneasiness (of mind) in their train (accompanied as they are by excessive attachment). (48-49)
The subtle modification of material substances (thrown into the fire as oblations, and entering into the constitution of an ethereal body), (the deities presiding over) smoke, the night-time, the dark fortnight, the winter half-year (representing the sun's progress south of the equator) and (the sphere of) the moon, (which mark the gradual ascent of the departed soul, and dissolution of the ethereal body (as illustrated by Amāvasyā, when the moon altogether ceases to appear), annual plants and creepers, foodgrains and vital fluid (which mark its gradual descent)—these, O ruler of the earth, make the path of Pravṛtta Karma (known by the name of Pīṭryāna or Dhūmamārga, the Dark Path), characterized by rebirth. Having gone through each one of these stages in the order mentioned above, the soul is reborn on this earth. (50-51)
(Only) a member of the twice-born classes (duly) consecrated by (all) the purificatory rites from Garbhādhāna (the ceremony of impregnation performed before conception) down to Antyeṣṭi (the funeral rites performed at the crematory) follows this course. Those devoted to Nivṛtta Karma (on the other hand) offer sacrifices in the form of ritual acts (themselves) into (the fire of) the senses lighted by Knowledge (of the Self). (In other words, they look upon the functions of the senses as the manifestation of the senses themselves). (52)
(Again,) such a man merges his senses in the mind, representing the thinking faculty; the mind, full of morbid thoughts, in speech (because it is speech in the form of scriptural ordinance etc, that propels the mind to pose as the doer and so on, which is truly speaking only an aberration); speech, in the body of articulate sounds (because it is in these specific forms that speech reveals itself); the latter, in the compound vowel sound OM; (the mystical sound) OM, in (what is known by the name of) Bindu (the nasal sound); the latter (again) in Nāda (the echo); Nāda, in Prāṇa (the Jīva as associated with the vital air); and the last-named, in Brahma (the all-pervading Spirit). (53)
(The deities presiding over) fire, the sun, the day-time, the close of day (eventide), the bright fortnight, the full moon (the closing day of a bright fortnight), the summer half-year (representing the progress of the sun to the north of the equator) and Brahmā (that mark the ascent of the departed soul to Brahmaloka, the realm of Brahmā, the uppermost and the subtlest sphere of this material universe and representing the climax of material enjoyment), the Viśwa (the soul identifying itself with gross matter), Taijasa (the soul identified with subtle matter), the Prājña (the soul identified with the causal matter), the Turya (the soul standing as a witness of all these states), so-called because of its being associated with each of these states (as its witness), and Ātmā (the pure Spirit)—the Vedas speak of these as (marking) the path of the gods (also known by the name of Arcirmārga or the Bright Path, which culminates in Liberation). Going through (all) these stages one after another, the tranquil-minded votary of the (supreme) Spirit (God), established in the Self, never returns (to this world). (54-55)

• Compare the following verses of the Kāthopaniṣad:
  † For the names and respective functions of the vital airs vide footnote below III. vi. 9.
• The Idea is that the soul of one devoted to Pravṛtta Karma here is invested after death with an ethereal body made up of the subtle modifications of material substances thrown by him during his lifetime as oblations into the sacred fire; and, united with this body, the soul gradually ascends to the sphere of the moon, being escorted on the way one after another by the deities presiding over smoke, the night-time, the dark fortnight and the winter half-year. Having enjoyed the pleasures of the moon-world (which is a part of heaven) and thus exhausted the merit responsible for its stay there, the soul takes a downward course. As the soul falls from heaven, the ethereal body with which it was clothed in heaven gets dissolved even as the orb of the moon ceases to be visible on an Amāvasyā. Descending on earth with a rain-drop, it enters an annual plant or creeper and appears in the form of a grain. Then, finding its way and getting absorbed into the system of a male human being, it is transformed by stages into the generative fluid, which, on entering the uterus and getting united with the ovum during the process of conception is gradually developed into a male or female embryo. This process of ascent and descent of a human soul devoted to Pravṛtta Karma has been outlined in the verses translated above and is corroborated by the following Śruti text :—

Also compare the following verse of the Bhagavadgītā:—
The other path is that in which are stationed the gods presiding over smoke, night, the dark fortnight and the six months of the southward course of the sun; the Yogi (devoted to action with an interested motive and) taking to this path, after death, is led by the above-said gods, one after another, and attaining to the lustre (region) of the moon (and enjoying the fruit of his meritorious deeds in heaven) returns to this mortal world.

• Verse 54 likewise delineates the path of the human soul devoted to Nivṛtta Karma. Here the soul of the deceased gradually ascends to the abode of Brahmā (the creator), being conducted on the way by the deities presiding over fire, the sun, the day-time, eventide, the bright fortnight, the full moon and the summer half-year. There it enjoys the luxuries of that realm and finally attains Liberation along with Brahmā. The latter half of this verse outlines the process of Liberation, which commences with the soul, which was till now known by the name of Viśwa, merging its physical body in the astral and remaining identified with the latter, when it is designated as Taijasa. The Taijasa merges its astral body in the causal sheath and enjoys the title of Prājña so long as it remains identified with the causal frame. Then, merging the causal sheath in the all-witnessing Self, which is united with all bodies, it assumes the title of Turya; and finally casting off the role of a witness too, it remains in its primary state as the pure Self or Absolute. In other words, it is shorn of all adjuncts and gets liberated.
  This is corroborated by the following texts of the Chāṇḍogya Upaniṣad :—

Also compare the following couplet of the Bhagavadgītā:—

(VIII.24)
"(Of the two paths) the one is that in which are stationed the all-effulgent fire-god and the deities presiding over daylight, the bright fortnight and the six months of the northward course of the sun respectively, proceeding along it after death Yogis, who have known Brahma, being successively led by the above gods, finally reach Brahma."

(Even) he who discerns these two paths presided over by the manes and the gods (respectively)—conclusively and distinctly made known by the Vedas—with the eye of scriptural knowledge never gives way to infatuation even though remaining in (this) body.(56)
(For) as a matter of fact, he (the knower of these two paths) himself comprises what exists before (as the cause of) and after (as the background of), outside (viz., the objective universe) and inside (viz., the subject or the ego) all bodies; and he is the high and the low. (Again,) he is the understanding (the cognitive faculty) as well as that which is worth knowing, the word and the thing denoted by it, darkness as well as light. (In other words, there is nothing other than him, which may infatuate him). (57)
Even as a reflection is taken to be real, even though (logically) disproved in every way, so all objective existence (impinging on our senses as material) is (only) fancied to be real (though not real), being difficult to be reconciled with reason. (58)
The psycho-physical organism, which is (popularly believed to be) a combination of the (five gross) elements, earth and so on, is indeed none of the following possibilities : it is neither their collection nor compound nor even modification; (for) it is neither distinct from them nor pervaded by them. Hence it is illusory. * (59)
The (five gross) elements (the constituent of the body) too cannot exist apart from their finer components (in the shape of the subtle elements) because of their being compounds themselves (whose existence as apart from their components has already been disproved). (And) indeed, in the event of a compound as such being (proved to be) non-existent, a component too ultimately proves to be non-entity; (for there is no proof for the existence of a component other than the fact that the appearance of a compound cannot be otherwise accounted for). (60)
(It may be asked here : how do you account for the identity of an individual at different periods if you deny the existence of an individual ? (Our reply to this is that) the delusion about the identity of an individual (whose existence as apart from his limbs along with that of the limbs has just been shown to be a mere illusion) persists (only) so long as we attribute diversity to God (the one Reality). The injunctive and interdictory force of the sacred texts (also) remains intact in the same way as the distinction of waking life and sleep persists (even) in the course of a dream. (61)

• The body of an embodied soul is believed to be a combination of the five elements. Now, that which is supposed to be a combination of two or more units falls under one of the following categories: (1)
  It may be a mere collection of those units as, for instance, what is known as a thicket is nothing but a collection of shrubs, trees etc., growing close together. (2)
  Or it may be a compound, i. e., a combination of elements just as water is declared to be a combination of hydrogen and oxygen(3)
  Or again it may be a modification of two or more substances as, for instance, curds is a modification of milk combined with an acid. An organism falls under none of these three categories. It is neither a mere collection of the five elements of which it is believed to be constituted, as a thicket is of shrubs, trees and so on. For, the shrubs etc., of which a thicket is constituted do not cohere in the same way as the elements do in the case of an organism. Nor can an organism be said to be a compound or modification of the elements. For, a compound or modification of substances must be either distinct from or pervaded by those substances; and an organism cannot in the first place be conceived as altogether different from the elements. If, on the other hand, it is believed to be pervaded by the elements, the question arises: does the whole pervade every part of it in its entirety or only partially ? If it pervades every part in its entirety, even a finger will pass for the entire body. And if it is urged that it pervades every part only partially, there will be no end to the process of partition. Hence the existence of a whole as apart from its parts is only illusory and not real. And since every part is a whole in relation to its own parts the separate existence of the parts too is similarly disproved and thus the whole range of objective existence is proved to be a colossal hoax.

Pondering the unity of thought, action and material substances, a contemplative soul shakes off through Self-Realization in this (very) life his three dreams (in the shape of the three states of waking life, dream and deep sleep). (62)
To contemplate the substantial unity of causes and effects—on the analogy of (the unity of) cloth and its warp and woof—their diversity being unreal: this is called Bhāvādwaita (unity of thought). (63)
To resign with mind, speech and body all (one's) actions to the supreme Spirit directly (without expecting any fruit for one-self), O son of Pṛthā (Kunti)—this is what is called Kriyādwaita (unity of action). (64)
To identify one's own interests and enjoyment with those of one's wife, progeny and other relations as well as of all other embodied souls—this is what is called Dravyādwaita (unity of material substances). (65)

By whatever means, at whatever place and time and from whatever source a (particular) material is permitted to be acquired by a particular man, O protector of men, he should perform (his allotted) duties (sacrifices etc.), with that material and no other materials except when in distress. (66)
Making his living by his own (vocational) duties enjoined by the Vedas and enumerated before and (similar) other duties, a man blessed with Devotion can attain the realm or state of Śrī Kṛṣṇa (who is present before you), even (though staying) at home, O king. (67)
Even as you and your brothers, O king of kings, have been able to get over a series of calamities, (so) difficult to get rid of, by the grace of Lord Śrī Kṛṣṇa, the supreme Spirit, by serving whose lotus-feet you (duly) performed a number of (big) sacrifices (such as Rājasūya and Aśwamedha), having entirely subdued (all opponents including) the elephants guarding the quarters, so shall you cross the ocean of mundane existence also by the grace of Śrī Kṛṣṇa. (68)

Formerly, in the previous round of creation (the regime of the previous Brahmā), I was (once) born as a Gandharva (celestial musician), Upabarhaṇa by name, highly respected among the Gandharvas. (69)
(Most) pleasing to the eye by virtue of (my) comeliness of form, grace, sweet voice and fragrance, I was most beloved of women and was constantly drunk and excessively fond of women. (70)
Once in a sacrificial session commenced by the gods, parties of Gandharvas and Apsarās (celestial dancing girls) were invited by the creators of the universe (Dakṣa, Marīci and others) for (the purpose of) singing the stories of Śrī Hari. (71)
Coming to know of that invitation and surrounded by women, I too went there singing (profane songs even on the way without permission). Taking it to be an offence on my part, the creators of the universe cursed me by dint of their ascetic power, saying : "Shorn of (all) splendour, attain you at once the state (body) of a Śūdra, since you have behaved disrespectfully (towards us)." (72)
At once I was born of a maid-servant and through service even in that life to sages who were (all) expounders of the Vedas, and thanks to their fellowship I attained the (present) state of a (mind-born) son of Brahmā. (73)
I have (thus) explained to you the (course of) conduct prescribed for a married man which is capable of destroying (all) sin, and by (following) which a householder (too) can speedily attain the goal of recluses (viz., final beatitude). (74)

Oh, exceedingly fortunate (far more fortunate than Prahrāda) on earth (this world of human beings) are you (the Pāṇḍavas and the Yadus), to whose residences flock from all quarters sages sanctifying the (whole) world, inasmuch as the Supreme Brahma bodily stays there disguised in the form of a human being. (75)
This very Śrī Kṛṣṇa, your well-known beloved friend and cousin (son of your maternal uncle Vasudeva), (nay,) your very self (body), worthy of your adoration, obedient servant (ambassador and charioteer) and preceptor (all in one), is Brahma, (that may be described as) the realization of absolute (unconditioned) supreme Bliss and which is diligently sought after (even) by the great. (76)
May this Śrī Kṛṣṇa, the well-known Protector of devotees, be gracious to us—Śrī Kṛṣṇa, whose essential character has not (so far) been depicted in its true colours with the help of reason (even) by Lord Śiva (the Source of the universe), Brhamā the (lotus-born) and others, and who is adored (by us) through silent meditation and enquiry, Devotion and control of senses and so on (unlike you, who are on such intimate terms with Him and on whom He lavishes His affection, a privilege which even Prahrāda never enjoyed). (77)

Śrī Śuka went on : Hearing the discourse of the celestial sage (Nārada) as reproduced in the foregoing verses, Emperor Yudhiṣṭhira (the foremost of the Bharatas) felt much delighted and, overwhelmed with love, (duly) worshipped him as well as Śrī Kṛṣṇa (who was present there). (78)
Taking leave of Śrī Kṛṣṇa and Yudhiṣṭhira (son of Pṛthā) and honoured by them, the (celestial) sage left (for his abode). (And) Yudhiṣṭhira felt highly amazed to hear of Śrī Kṛṣṇa as (no other than) the supreme Reality. (79)
In this way I have related to you separately the accounts of the posterity of the daughters of Dakṣa in which are comprised (the various) orders of animate and inanimate creation, such as gods, demons and human beings. (80)

Thus ends the fifteenth discourse entitled "An inquiry into right conduct (concluded)", forming part of the dialogue between Emperor Yudhiṣṭhira and the sage Nārada, narrating the story of Prahrāda, in Book Seven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā, composed by the sage Vedavyāsa and consisting of eighteen thousand Ślokas.
END OF BOOK SEVEN