Canto 8 - Chapter 24: The story of the descent of the divine Fish recounted

Discourse XXIV

The story of the descent of the divine Fish recounted

The king (Parikṣit) submitted : O divine sage, I (now) wish to hear (from your lips) the story of the (very) first descent of Śrī Hari—whose exploits are marvellous (indeed)—in which He appeared and behaved as a fish by His wonderful creative energy.(1)
Be pleased to tell us precisely the reason why, like one subject to (the wheel of) Karma, the almighty Lord assumed the form of a fish—(so) detested in the world, because of its being (predominantly) Tāmasika by nature and (therefore so) fierce(lit., difficult to resist)—and everything connected with that descent, O venerable sage. (For) the stories of Lord Viṣṇu of excellent renown are conducive to the happiness of the worlds. (2-3)

Sūta resumed : Requested thus by Parikṣit (protege of Lord Viṣṇu manifested in the form of Śrī Kṛṣṇa*)the all-knowing sage Śuka (the son of Vedavyāsa, nicknamed Bādarāyaṇa, so-called because he has his abode in a grove of jujube trees) recounted (as follows) the deeds of Lord Viṣṇu, performed by Him as manifested in the form of a fish. (4)

Śrī Śuka resumed : The almighty Lord actually assumes (various) forms (only) when seeking the protection of cows, the Brāhmaṇas, the gods and the righteous and the Vedas too, as well as of righteousness and whatever (else) is worth seeking (in the world).(5)
(Though) functioning in (all) creatures, high and low, (as their Inner Controller), the Lord, like the air, does not acquire a high or low status occasioned by the modes of Prakṛti, because of His being devoid of the (three) Guṇas. (6)
At the end of the previous Kalpa (covering a day of Brahmā or a thousand revolutions of the four Yugas) there came about an occasional dissolution of the universe consequent on Brahmā's retiring to bed (at the end of the day's work). At that time (all) the (three) worlds including the earth were washed away by the ocean, O protector of men ! (7)
The powerful (demon) Hayagrīva (so-called because of his having the head of a horse), who was near by, stole away (by dint of Yoga or concentration of mind) the Vedas, which (while being unconsciously repeated by him) had (automatically) escaped (as usual) from the mouths of Brahmā (the creator), who was inclined to go to bed, overcome as he was by sleep under the influence of time (the close of the day). (8)
Perceiving that action of Hayagrīva, the Dānava chief, the almighty Lord Śrī Hari assumed the form of a fish. (9)

In that (very) Kalpa (the Kalpa that had just ended) there was a certain royal sage, Satyavrata by name, an exalted soul devoted to Lord Nārāyaṇa. He was practising austerities, subsisting on water (alone). (10)
That very king who was called Satyavrata (in the previous Kalpa) was known as Śrāddhadeva, son of Vivaswān (the sun-god) in the present Kalpa and was exalted to the position of Manu by Śrī Hari. (11)
One day an unknown fish appeared in the water held in the hollow of the palms of Satyavrata, who was offering handfuls of water (to the manes) on the bank of the Kṛtamālā river (in South India). (12)
Satyavrata, who ruled over the Dravida territory, proceeded to drop along with the water the fish (as well) contained in the hollow of his palms into the water of the river, O scion of Bharata! (13)
The fish most pitifully said to that monarch, highly compassionate as he was, "Wherefore do you throw me in the water of this river, O king who are so kind to the afflicted, helpless as I am and afraid (too) of aquatic creatures that kill their own species? (14)
Not knowing the Lord, who had lovingly assumed the form of a fish in order to shower His grace on himself, Satyavrata made up his mind to protect the fish. (15)
On hearing the very pitiful appeal of the fish, the said merciful king (lit., the ruler of the earth) put it in the water of the vessel (he had brought with him) and took it to his hermitage. (16)
Growing in that Kamaṇḍalu (a water-pot made of wood or the shell of a cocoanut) in the course of a single night, however, and not finding (enough) space for itself in it, the fish actually said to the king as follows:—(17)
"I am not able to live in this Kamaṇḍalu (even) with difficulty. (Therefore, kindly) find (for me) a sufficiently extensive abode, in which I may comfortably live." (18)
Removing it from the Kamaṇḍalu, he placed it in the water of a pitcher. (Even when) thrown into it, the fish grew to a size of three cubits in the course of less than an hour (and said:—) (19)
"(Even) this water-jar is not sufficient for me to live in at ease, O king! (Therefore, kindly) let me have spacious accommodation, since I have sought you as my refuge. (20)
Having been removed from the water-jar, the fish was thrown by the king into a good (extensive) pond, O Parikṣit! The same fish (however, instantly) grew to be a monstrous fish and covered the (whole) lake with its body. (21)
(The fish said:) "The water of this lake (too), O king, is not to my comfort. (Therefore, please) put me in a (large and deep) lake containing (an) inexhaustible (store of) water with adequate arrangements for my sustenance during the transit." (22)
Thus spoken to, the king took the fish by turns to a number of lakes of inexhaustible water (each succeeding one being larger than the previous one); but, finding it equal in size to each (such) lake, (eventually) transferred it to the ocean. (23)
While being led (into the ocean), the fish spoke to him as follows: "Mighty alligators and other (aquatic) creatures in this ocean may eat me, O valiant monarch! You should not (therefore) leave me here." (24)

Thus deluded by the fish, that spoke (such) charming words, the king said (to it): "Who are You, bewitching us (as You do) in the form of a (gigantic) whale (25)
No aquatic creature possessed of such (wonderful) power as You has (ever) been seen or (even) heard of by us—You, who have grown in a day large enough to cover the whole lake, eight hundred miles in extent. (26)
You are undoubtedly the immortal Lord Nārāyaṇa Himself, the Destroyer of sins, who have assumed the form of aquatics (whales) in order to shower Your grace on (all) created beings. (27)
Hail to You, O supreme Person, controlling the (cosmic) functions of creation, maintenance and dissolution! You are the true Self as well as the goal of us, Your devotees, that have sought You (for protection). (28)
(Although, generally speaking,) all Your sportful descents are conducive to the welfare of (all) living beings, I wish to know (in particular) the purpose for which this form (of a whale) has been assumed by You. (29)
It is not futile to take shelter under Your feet, O lotus-eyed Lord, as it is to approach the feet of those who are identified with the body, You being the disinterested friend, nay, the beloved Self of all, (as is evident from the fact that) You have revealed Your wonderful form to us, Your devotees. (30)

Śrī Śuka continued : To king Satyavrata, who had spoken thus, the Lord of the universe—who desired to sport in the ocean for the dissolution of the universe at the end of the Kalpa (which was imminent) and had accordingly assumed the form of a fish, (nay,) who sought to do a good turn to the king, fond to He is of those exclusively devoted to Him—said (as follows). (31)

The glorious Lord said : "On the seventh day following this day, O subduer of foes, (all) these three worlds—Bhūloka (the terrestrial region), the Bhuvarloka (the aerial region) and heaven—will be submerged in the ocean rising for the dissolution of the universe. (32)
When the three worlds are actually going to be submerged in the deluge water, a mysterious and spacious boat, sent by Me, will approach you. (33)
Take (with you) in the meanwhile all the herbs and annual plants as well as seeds of all types (both great and small) and, surrounded by the seven seers, and accompanied by all (varieties of) animals, you shall board that commodious vessel and sail about undaunted in that undivided expanse of water devoid of light, guided by the effulgence of the Ṛṣis alone. (34-35)
Attach that vessel—tossed about by a mighty gale—by means of the great serpent (Vāsuki) to My horn as I shall be present by your side (at that time). (36)
Pulling you, boat and all, along with the (seven) seers, I shall roam about in the vast expanse of water as long as the night of Brahmā (which is of the same duration as his day) lasts, O king!" (37)
And (at that time) you will (come to) realize My glory—designated by the name of Para Brahma (the transcendent Reality)—revealed by Me in your heart through (answer to) your questions, though (actually) imparted by My grace. (38)

Having thus instructed the king (Satyavrata), Śrī Hari disappeared; (while) the former awaited the time which Lord Viṣṇu (the Controller of our senses) had already told him*. (39)
Spreading (on the ground) blades of (the sacred) Kuśa grass with their ends pointing towards the east, the royal sage sat down with his face turned towards the north-east, contemplating on the feet of Lord Śrī Hari disguised as the divine Fish. (40)
Then was the ocean clearly seen rising high on account of huge clouds pouring down (heavy) rain and (consequently) overflowing its limits and inundating the earth on all sides. (41)
Revolving in his mind the command of the Lord, the king perceived the vessel arrived (by his side). Taking the herbs and plants (collected by him), he boarded it along with the great sages. (42)
The sages lovingly said to him, "Meditate on Lord Viṣṇu (the Ruler of Brahmā and Lord Śiva as well), O (good) king! He will surely deliver us from this calamity and bring happiness (to us)." (43)
Thought of uninterruptedly by the king, the Lord then appeared in that vast expanse of water in the form of a golden (effulgent) whale, possessed of a horn and extending over an area of one lakh Yojanas (or eight lakh miles). (44)
Fastening the boat to the horn of the divine whale with the king of serpents for a rope, as already enjoined by Śrī Hari, king Satyavrata, full of joy, hymned (in the following words) Lord Viṣṇu (the Slayer of the demon Madhu). (45)

The king prayed : People whose true knowledge of their own self stands obscured by dateless ignorance and who are exhausted by the toils (and turmoils) of worldly existence, traceable to that nescience, realize You here (only) when they take shelter in You by Your unaccountable grace. Such as You are, may You act as our highest preceptor and prove to be the Bestower of final beatitude (on us). (46)
This ignorant Jiva (human soul), bound (as it is) by its own (previous) Karma, performs actions with great pains in the hope of (attaining) happiness and is able to get rid of that hope as well as of its wrong notion (in the shape of identification with body etc.), through Your worship (alone). May that Lord, who is our (true) guide, snap our knot (of ignorance) existing in the heart. (47)
Through His worship (alone) can an embodied soul shake off its impurity in the shape of ignorance and regain its essential (blissful) character, (even) as silver and gold* shed their impurity and regain their native brilliance through contact with fire (alone). May that immortal Lord, who is (even) higher than a Guru, be our (real) preceptor. (48)
Gods, preceptors and other people joined together cannot by themselves show to a worshipper grace which is equivalent to one out of ten thousand parts of His. It is that almighty Lord in You whom I seek as my refuge. (49)
An unenlightened soul chosen as a preceptor in relation to an ignorant person is of the same worth as a sightless person appointed as a guide in relation to another blind man. By us (however), who are eager to know the truth relating to the Self, You have been elected as our preceptor—You who are not only self-illuminated like the sun but also impart light to all the senses of perception. (50)
A worldly soul (that is subject to birth and death) imparts to another unwise counsel (showing him the way to worldly riches and gratification of the senses alone), (following) which he is sure to enter darkness (in the shape of transmigration or what is still worse, viz., hell) which is hard to overcome. You, however, impart (to the Jiva) undecaying and unfailing wisdom (knowledge of the Self), through which the Jiva easily realizes its essential (blissful) character. (51)
Indeed to the whole world You are the disinterested friend, beloved and inner Controller, the (very) Self, the teacher, wisdom and the realization of (all) desired objects. Yet, having deep-rooted desires and possessed of an indiscerning intellect, the world does not know You, though present in the heart (itself). (52)
Such as You are, I approach You—the almighty Lord, adorable (even) to gods, and worthy of being sought for (by all)—for instruction. (Kindly, therefore,) cut asunder, O Lord, with Your words throwing light on the (highest) truth, the knots (in the shape of egotism and so on) existing in the heart and reveal Your own Self (to me).(53)

*The Sruti tells us that the tears shed by Rudra (the god of destruction, so-called because he cried as soon as he appeared—vide I. iii. 8—10) were converted into gold and silver:

Śrī Śuka went on : Sporting in that vast expanse of water in the form of a whale, Lord Viṣṇu (the most ancient Person) taught the (highest) truth to the king, when he had thus prayed. (54)
He (further) revealed to the royal sage Satyavrata in its entirety the mystery of His own Self in the form of a divine collection of Paurāṇika lore (called Matsyapurāṇa), (a book) dealing with Sāṅkhya philosophy (which teaches us how to differentiate between Prakṛti and Puruṣa (Matter and Spirit), Yoga (union with the Lord through Devotion) and rituals.(55)
Seated on board the vessel with the (seven) seers, the king listened to the discourse on the truth of the Self, (which is the same as) the eternal Brahma (the Infinite), delivered by the Lord (in the form of the divine Fish), so (attentively) as to leave no doubt (in his mind).(56)
Having (already) killed the demon Hayagriva (and recovered the Vedas), He restored the Vedas to Brahmā (the creator) when the latter rose (from his slumber) at the end of the Pralaya (dissolution) that (immediately) preceded the current Kalpa (known as the Śweta-Vārāha Kalpa).(57)
The same king Satyavrata, who was (thus) endued (both) with spiritual knowledge (as derived from the scriptures) and wisdom (Self-Realization) by the grace of Lord Viṣṇu, figured in the present Kalpa as the Vaivaswata Manu (so-called because he was born as a son of the sun-god, and was also known by the name of Śrāddhadeva).(58)
A man is (surely) rid of (all) sin by hearing this great story consisting of the (foregoing) dialogue between the royal sage Satyavrata and Lord Viṣṇu (the Wielder of a bow made of horn), disguised as a fish through His creative energy. (59)
He who recites from day to day the story of that which is spoken of as the descent of Śrī Hari in the form of a whale attains (after death) to the supreme state (final beatitude) and (all) his desired objects are (surely) accomplished (during his lifetime). (60)
I bow to that Lord, the Cause of all, disguised in the form of a whale, who, (while roaming about) of the deluge waters, restored (to Brahmā) the (entire) body of Śruti texts stolen away from the mouths of the Creator—whose powers (of creation etc.), lay dormant (because of his being overpowered by sleep)—after slaying the demon (Hayagriva), and, who taught the Purāṇa dealing with Brahma to king Satyavrata and the (seven) seers.(61)

Thus ends the twenty-fourth discourse entitled "The story of the Descent of the divine Fish recounted" in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā, composed by the sage Vedavyāsa, and consisting of eighteen thousand Ślokas.
END OF BOOK EIGHT