॥ ॐ नमो भगवते वासुदेवाय ॥
॥ पञ्चमोऽध्यायः - ५ ॥
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Discourse V
The Fate of non-devotees; different methods of the Lord's worship
according to the different Yugas (Preamble)
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राजोवाच ।
भगवन्तं हरिं प्रायो न भजन्त्यात्मवित्तमाः ।
तेषामशान्तकामानां का निष्ठाविजितात्मनाम् ॥ १॥
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The king (Nimi) submitted : O jewels among those (sages) who have realized the Self! what will be the fate of those who do not generally adore Lord Śrī Hari and whose desires have not been satiated and whose mind and senses are (yet) uncontrolled ? (1) (1)
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चमस उवाच ।
मुखबाहूरुपादेभ्यः पुरुषस्याश्रमैः सह ।
चत्वारो जज्ञिरे वर्णा गुणैर्विप्रादयः पृथक् ॥ २॥
य एषां पुरुषं साक्षादात्मप्रभवमीश्वरम् ।
न भजन्त्यवजानन्ति स्थानाद्भ्रष्टाः पतन्त्यधः ॥ ३॥
दूरे हरिकथाः केचिद्दूरे चाच्युतकीर्तनाः ।
स्त्रियः शूद्रादयश्चैव तेऽनुकम्प्या भवादृशाम् ॥ ४॥
विप्रो राजन्यवैश्यौ च हरेः प्राप्ताः पदान्तिकम् ।
श्रौतेन जन्मनाथापि मुह्यन्त्याम्नायवादिनः ॥ ५॥
कर्मण्यकोविदाः स्तब्धा मूर्खाः पण्डितमानिनः ।
वदन्ति चाटुकान् मूढा यया माध्व्या गिरोत्सुकाः ॥ ६॥
रजसा घोरसङ्कल्पाः कामुका अहिमन्यवः ।
दाम्भिका मानिनः पापा विहसन्त्यच्युतप्रियान् ॥ ७॥
वदन्ति तेऽन्योन्यमुपासितस्त्रियो
गृहेषु मैथुन्यपरेषु चाशिषः ।
यजन्त्यसृष्टान्नविधानदक्षिणं
वृत्त्यै परं घ्नन्ति पशूनतद्विदः ॥ ८॥
श्रिया विभूत्याभिजनेन विद्यया
त्यागेन रूपेण बलेन कर्मणा ।
जातस्मयेनान्धधियः सहेश्वरान्
सतोऽवमन्यन्ति हरिप्रियान् खलाः ॥ ९॥
सर्वेषु शश्वत्तनुभृत्स्ववस्थितं
यथा खमात्मानमभीष्टमीश्वरम् ।
वेदोपगीतं च न शृण्वतेऽबुधा
मनोरथानां प्रवदन्ति वार्तया ॥ १०॥
लोके व्यवायामिषमद्यसेवा
नित्यास्तु जन्तोर्न हि तत्र चोदना ।
व्यवस्थितिस्तेषु विवाहयज्ञ-
सुराग्रहैरासु निवृत्तिरिष्टा ॥ ११॥
धनं च धर्मैकफलं यतो वै
ज्ञानं सविज्ञानमनुप्रशान्ति ।
गृहेषु युञ्जन्ति कलेवरस्य
मृत्युं न पश्यन्ति दुरन्तवीर्यम् ॥ १२॥
यद्घ्राणभक्षो विहितः सुराया-
स्तथा पशोरालभनं न हिंसा ।
एवं व्यवायः प्रजया न रत्या
इमं विशुद्धं न विदुः स्वधर्मम् ॥ १३॥
ये त्वनेवंविदोऽसन्तः स्तब्धाः सदभिमानिनः ।
पशून् द्रुह्यन्ति विश्रब्धाः प्रेत्य खादन्ति ते च तान् ॥ १४॥
द्विषन्तः परकायेषु स्वात्मानं हरिमीश्वरम् ।
मृतके सानुबन्धेऽस्मिन् बद्धस्नेहाः पतन्त्यधः ॥ १५॥
ये कैवल्यमसम्प्राप्ता ये चातीताश्च मूढताम् ।
त्रैवर्गिका ह्यक्षणिका आत्मानं घातयन्ति ते ॥ १६॥
एत आत्महनोऽशान्ता अज्ञाने ज्ञानमानिनः ।
सीदन्त्यकृतकृत्या वै कालध्वस्तमनोरथाः ॥ १७॥
हित्वात्यायासरचिता गृहापत्यसुहृच्छ्रियः ।
तमो विशन्त्यनिच्छन्तो वासुदेवपराङ्मुखाः ॥ १८॥
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Camasa replied : From the mouth, arms, thighs and feet of the Lord were (respectively) evolved the four Varnas or castes with the (four) Ásramas or stages in life. And they were distinctly divided into Bráhmanas, Kṣatriyas, Vaiśyas and Śūdras according to their Guṇas (or qualities of Sattva, Rajas and Tamas and their combinations). (2)
Among these they who do not adore the Supreme Person though knowing Him to be their direct Originator and Ruler and ignore Him, fall from their status and go down to hell. (3)
Many women, Śūdras and others are remote from (through neglect or distaste) hearing the Lord's stories or discourses on them and also from singing His praises, and deserve to be pitied by devotees like you. (It should be your duty to bring them to the right path). (4)
Bráhmanas, Kṣatriyas and Vaiśyas stand (very) near the feet of Śrī Hari by virtue of their birth and Vedic Samskāras (ceremonies for the twice-born). Yet they get misguided by the Vedas as they miss their real meaning and interpret them literally about the fruits of actions. (5)
They do not know the secret of action; though foolish, they consider themselves learned and become conceited; they indulge in fine talk and are fascinated by the honeyed words describing the transient fruit of actions. (6)
Being dominated by Rajas they resolve upon cruel deeds; their desire for pleasures is insatiable; their anger is like that of a serpent and they love ostentation and show pride. Such sinners laugh at the devotees of the Lord. (7)
Living in homes where sexual pleasures predominate, they remain devoted to women and talk among themselves of the pleasures of sense (alone). They perform sacrifices without observing the rules and without distributing food and giving money to the Bráhmanas and only kill animals for sustenance, not realizing the sin involved in destruction of life. (8)
Blinded with pride born of their wealth and power, pedigree and learning, munificence, comeliness of form, physical strength and actions, those wicked men despise not only the saintly, who are beloved of Śrī Hari, but the Lord Himself. (9)
Those fools do not heed what the Vedas say about the Lord, viz., that like the sky He is eternally present in all creatures as their very Self and as the ultimate object of all human pursuits. They interpret the Vedas as discussing only the objects of desire. (10)
Man is naturally inclined towards the enjoyment of sexual pleasure, flesh and wine. No rules enjoin him to indulge in them. A certain check is provided over these tendencies (by the Śāstra) by permitting sexual commerce with one's wedded wife, meat-eating at the end of an animal sacrifice, drinking of wine during a Sautrāmaṇi sacrifice (in the case of those who are addicted to these); the (real) intention (of the Śāstra) is to turn man away from them. (11)
The only fruit (proper use) of wealth is Dharma or piety which gives knowledge and direct realization and forthwith leads to supreme peace or Liberation. Those who use wealth (solely) for their own comfort or of their family forget death, the formidable enemy of their body. (12)
They do not understand the pure essence of their religion. Only the smelling of wine is sanctioned (in a Sautrāmaṇi sacrifice) and animal sacrifice is allowed for the adoration of the deities and it is not permissible to kill them for meat. Similarly, sexual relation with one's wife is allowed with the motive of getting an issue and not for the sake of enjoyment. (13)
Those who are ignorant of this real Dharma and, though wicked and haughty, account themselves virtuous kill animals without any feeling of remorse or fear of punishment, and are devoured by those very animals in their next birth. (14)
Those who hate others, in whom also dwells the same Self or Hari, hate Hari Himself and, being deeply attached to their mortal body and other relations, fall into hell. (15)
Those who have not attained the knowledge of real truth but have passed the stage of utter ignorance, and are attached to the threefold objects of existence (Dharma, Artha and Kāma), but have no time to pursue the path (of Liberation) are sure to bring about their ruin. (16)
They kill their own self, and, being devoid of peace of mind, regard ignorance as knowledge (confuse action for knowledge). They do not experience fulfilment and, being frustrated in their aims and thwarted by the Time-Spirit, become miserable. (17)
Those who are averse to the Lord are obliged against their will to forsake their home, wealth, children and friends, gained with great difficulty, and enter the dark hell. (18) (2-18)
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राजोवाच ।
कस्मिन् काले स भगवान् किं वर्णः कीदृशो नृभिः ।
नाम्ना वा केन विधिना पूज्यते तदिहोच्यताम् ॥ १९॥
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The king (Nimi) submitted : Pray, tell us now in which ages, assuming what forms and colours and by what names the Lord is known, and by what prescribed rites He is worshipped by men. (19) (19)
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करभाजन उवाच ।
कृतं त्रेता द्वापरं च कलिरित्येषु केशवः ।
नानावर्णाभिधाकारो नानैव विधिनेज्यते ॥ २०॥
कृते शुक्लश्चतुर्बाहुर्जटिलो वल्कलाम्बरः ।
कृष्णाजिनोपवीताक्षान् बिभ्रद्दण्डकमण्डलू ॥ २१॥
मनुष्यास्तु तदा शान्ता निर्वैराः सुहृदः समाः ।
यजन्ति तपसा देवं शमेन च दमेन च ॥ २२॥
हंसः सुपर्णो वैकुण्ठो धर्मो योगेश्वरोऽमलः ।
ईश्वरः पुरुषोऽव्यक्तः परमात्मेति गीयते ॥ २३॥
त्रेतायां रक्तवर्णोऽसौ चतुर्बाहुस्त्रिमेखलः ।
हिरण्यकेशस्त्रय्यात्मा स्रुक्स्रुवाद्युपलक्षणः ॥ २४॥
तं तदा मनुजा देवं सर्वदेवमयं हरिम् ।
यजन्ति विद्यया त्रय्या धर्मिष्ठा ब्रह्मवादिनः ॥ २५॥
विष्णुर्यज्ञः पृश्निगर्भः सर्वदेव उरुक्रमः ।
वृषाकपिर्जयन्तश्च उरुगाय इतीर्यते ॥ २६॥
द्वापरे भगवाञ्श्यामः पीतवासा निजायुधः ।
श्रीवत्सादिभिरङ्कैश्च लक्षणैरुपलक्षितः ॥ २७॥
तं तदा पुरुषं मर्त्या महाराजोपलक्षणम् ।
यजन्ति वेदतन्त्राभ्यां परं जिज्ञासवो नृप ॥ २८॥
नमस्ते वासुदेवाय नमः सङ्कर्षणाय च ।
प्रद्युम्नायानिरुद्धाय तुभ्यं भगवते नमः ॥ २९॥
नारायणाय ऋषये पुरुषाय महात्मने ।
विश्वेश्वराय विश्वाय सर्वभूतात्मने नमः ॥ ३०॥
इति द्वापर उर्वीश स्तुवन्ति जगदीश्वरम् ।
नानातन्त्रविधानेन कलावपि यथा शृणु ॥ ३१॥
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The sage Karabhājana replied : Lord Keśava in the ages of Satya, Tretā, Dvāpara and Kali assumes different colours, names and forms and is worshipped in different modes. (20)
In the Satya age the Lord is of white complexion, has four arms, wears matted locks and is clad in barks and deerskin. He puts on the sacred thread and carries a rosary of Rudraksā and a staff and a Kamaṇḍalu (water-pot made of wild cocoanut shell). (21)
In that age men have as a matter of fact a calm mind, entertain no feeling of animosity towards anybody and are friendly towards all creatures; they look upon all with an equal eye. They propitiate the Lord by their Tapas (in the form of contemplation) and by their control of mind and the senses. (22)
(In the Satya age) the Lord is called by the names of Haṃsa, Suparna, Vaikuntha, Dharma, Yogeswara, Amala, Iśwara, Puruṣa, Avyakta and Paramātmā. (23)
In the age of Tretā the Lord is of crimson hue; He has four arms, wears a triple cord about His loins and has golden locks. He appears in the form of sacrifices as described in the three Vedas and wields on His person a Śruk, Śruvā (ladles for pouring ghee into the sacred fire) and other accessories used in the performance of sacrifices. (24)
In that age pious men who are teachers of the Vedas worship through the Vedic lore Lord Śrī Hari as an embodiment of all the deities. (25)
(In that age of Tretā) He is called by the names of Viṣṇu, Yajña, Pṛśnigarbha, Sarvadeva, Urukrama, Vṛṣākapi, Jayanta and Urugāya. (26)
In the Dwāpara age the Lord is of a dark brown complexion, remains clad in yellow silk, wields (in His arms) His own weapons and emblems (viz., the conch, discus, mace and lotus), wears the Kaustubha gem and is distinguished by the marks of Śrivatsa (a curl of white hair on the right side of His bosom) etc. (27)
In that age, O king, men seeking to know the ultimate Reality worship the Supreme Person, who is characterized by the regalia proper to a monarch (such as the umbrella, fly-whisk etc.), as indicated in the Vedas and the Tantras. (28)
Hail to You, Vāsudeva; hail to Saṅkarṣaṇa and hail to You, the almighty Lord, as Pradyumna and Anirudha! (29)
Hail to the sage Nārāyaṇa, the almighty, all-pervading, all-embodying Ruler of the universe, dwelling in the heart of all. (30)
O king, it is thus that people adore and praise the Lord of the universe in the Dwāpara age. (Now) hear how they worship Him with various rituals prescribed by the Tantras during the Kali age. (31) (20-31)
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कृष्णवर्णं त्विषाकृष्णं साङ्गोपाङ्गास्त्रपार्षदम् ।
यज्ञैः सङ्कीर्तनप्रायैर्यजन्ति हि सुमेधसः ॥ ३२॥
ध्येयं सदा परिभवघ्नमभीष्टदोहं
तीर्थास्पदं शिवविरिञ्चिनुतं शरण्यम् ।
भृत्यार्तिहं प्रणतपाल भवाब्धिपोतं
वन्दे महापुरुष ते चरणारविन्दम् ॥ ३३॥
त्यक्त्वा सुदुस्त्यजसुरेप्सितराज्यलक्ष्मीं
धर्मिष्ठ आर्यवचसा यदगादरण्यम् ।
मायामृगं दयितयेप्सितमन्वधाव-
द्वन्दे महापुरुष ते चरणारविन्दम् ॥ ३४॥
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It is well-known that (in this age) wise men worship, through sacrifices mostly consisting of chanting the names of the Lord and singing His praises, the Lord who is of a dark colour, though bright by lustre, perfect in all limbs, adorned with ornaments, furnished with His weapons and waited upon by His attendants. (32)
O the most exalted person, O the Protector of devotees, I bow to Your lotus-feet which are worthy of being constantly meditated upon, put an end to all discomfiture, yield all desired boons, which are the focus of all sacred places, are extolled by Śiva and Brahmā, afford shelter to all and dispel the distress of devotees and which serve as a bark for crossing the ocean of mundane existence. (33)
O the most exalted and righteous Person, I bow to Thy lotus-feet, which ran after the illusory deer sought after by Thy beloved one (Sītā). You resigned the royal fortune—which was coveted by the gods and was most difficult to forsake—(merely) at the word of your father and went away (in exile) to the forest. (34) (32-34)
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एवं युगानुरूपाभ्यां भगवान् युगवर्तिभिः ।
मनुजैरिज्यते राजन् श्रेयसामीश्वरो हरिः ॥ ३५॥
कलिं सभाजयन्त्यार्या गुणज्ञाः सारभागिनः ।
यत्र सङ्कीर्तनेनैव सर्वस्वार्थोऽभिलभ्यते ॥ ३६॥
न ह्यतः परमो लाभो देहिनां भ्राम्यतामिह ।
यतो विन्देत परमां शान्तिं नश्यति संसृतिः ॥ ३७॥
कृतादिषु प्रजा राजन् कलाविच्छन्ति सम्भवम् ।
कलौ खलु भविष्यन्ति नारायणपरायणाः ॥ ३८॥
क्वचित्क्वचिन्महाराज द्रविडेषु च भूरिशः ।
ताम्रपर्णी नदी यत्र कृतमाला पयस्विनी ॥ ३९॥
कावेरी च महापुण्या प्रतीची च महानदी ।
ये पिबन्ति जलं तासां मनुजा मनुजेश्वर ।
प्रायो भक्ता भगवति वासुदेवेऽमलाशयाः ॥ ४०॥
देवर्षिभूताप्तनृणां पितॄणां
न किङ्करो नायमृणी च राजन् ।
सर्वात्मना यः शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्तम् ॥ ४१॥
स्वपादमूलं भजतः प्रियस्य
त्यक्तान्यभावस्य हरिः परेशः ।
विकर्म यच्चोत्पतितं कथञ्चि-
द्धुनोति सर्वं हृदि सन्निविष्टः ॥ ४२॥
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Thus, O king, Lord Śrī Hari— the Bestower of (all) blessings (including Liberation)—is worshipped by men belonging to different Yugas under a name and in a form appropriate to the age. (35)
Elderly and discriminating persons who appreciate the merits of the Kali age and choose the essence of things, extol this age, in which by merely chanting the names of the Lord one can attain all the desired objects (which could otherwise be had through many virtues only). (36)
(Therefore,) for men lost in this world indeed there is no higher gain than the chanting of His names, whereby one attains to perfect peace and as a sequel to which the cycle of birth and death comes to an end. (37)
(For this reason) O king, those living in the ages of Satya, Tretā and Dwapara seek birth in the Kali age. O great king, in the Kali age (only) here and there men will be devoted to Lord Nārāyaṇa; but their number will be large in the Dravida territory, wherein flow the rivers Tāmraparṇī, Kṛtamālā, Payaswini, the most sacred Kāverī, Mahānadi and Praticī. O great king, men who drink their waters generally become pure-minded devotees of Lord Vāsudeva. (38—40)
O king, renouncing all obligation (or the notion of separateness from the Lord), he who whole-heartedly and completely resorts for protection to the protecting Lord is no more a servant of or debtor to the deities, Ṛṣis or other creatures, relations or other men (newcomers) and deceased ancestors. (Such a person discharges all his responsibilities merely by seeking refuge in the Lord.) (41)
If a beloved devotee who has forsaken all other attachments and sought shelter in the soles of feet of the Lord incurs any sin for any reason (although as a rule he is incapable of sin), the Supreme Lord, Śrī Hari, enshrined in his heart, washes off all that sin. (42) (35-42)
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नारद उवाच ।
धर्मान् भागवतानित्थं श्रुत्वाथ मिथिलेश्वरः ।
जायन्तेयान् मुनीन् प्रीतः सोपाध्यायो ह्यपूजयत् ॥ ४३॥
ततोऽन्तर्दधिरे सिद्धाः सर्वलोकस्य पश्यतः ।
राजा धर्मानुपातिष्ठन्नवाप परमां गतिम् ॥ ४४॥
त्वमप्येतान् महाभाग धर्मान् भागवतान् श्रुतान् ।
आस्थितः श्रद्धया युक्तो निःसङ्गो यास्यसे परम् ॥ ४५॥
युवयोः खलु दम्पत्योर्यशसा पूरितं जगत् ।
पुत्रतामगमद्यद्वां भगवानीश्वरो हरिः ॥ ४६॥
दर्शनालिङ्गनालापैः शयनासनभोजनैः ।
आत्मा वां पावितः कृष्णे पुत्रस्नेहं प्रकुर्वतोः ॥ ४७॥
वैरेण यं नृपतयः शिशुपालपौण्ड्र-
शाल्वादयो गतिविलासविलोकनाद्यैः ।
ध्यायन्त आकृतधियः शयनासनादौ
तत्साम्यमापुरनुरक्तधियां पुनः किम् ॥ ४८॥
मापत्यबुद्धिमकृथाः कृष्णे सर्वात्मनीश्वरे ।
मायामनुष्यभावेन गूढैश्वर्ये परेऽव्यये ॥ ४९॥
भूभारासुरराजन्यहन्तवे गुप्तये सताम् ।
अवतीर्णस्य निर्वृत्यै यशो लोके वितन्यते ॥ ५०॥
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The sage Nārada resumed : Hearing (the exposition) of these courses of conduct pleasing to the Lord, Nīmi (the king of Mithilā) with his priests and preceptors delightedly adored the sons of Jayanti, the (nine) sages (mentioned before). (43)
Then those accomplished sages vanished out of sight while all the people stood looking on. Following the aforesaid courses of conduct, the king attained to the highest goal. (44)
O Vasudeva (the best among fortunate persons) following these righteous courses pleasing to the Lord, which you have (just) heard of, full of faith and free from attachment, you too will attain the highest goal. (45)
The fame of you both, husband and wife, really fills the (whole) world because the almighty Lord Śrī Hari has chosen to be your son. (46)
Cherishing parental love for Śrī Kṛṣṇa, you have both purified your soul by His sight, embrace and conversation with Him, as well as by sitting, sleeping and eating with Him. (47)
When (even) Śiṣupāla, Paṇḍraka, Śālva and other kings, thinking of Him with the feeling of enmity while sleeping, sitting or eating, had His gait, graceful movements and glances etc., imprinted on their mind and (accordingly) attained similarity to His form, what to say of those whose mind is attached to Him. (48)
Śrī Kṛṣṇa is the Universal Soul, the almighty Lord, though He has concealed His divinity by assuming a human personality as a matter of sport; He is above and beyond all and is immortal. You should not look upon Him as your son. (49)
To destroy the devilish kings who had become a burden to the earth, and to protect the virtuous, Śrī Kṛṣṇa has appeared on earth. It is for the liberation of all men that He spreads His fame throughout the world. (50) (43-50)
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श्रीशुक उवाच ।
एतच्छ्रुत्वा महाभागो वसुदेवोऽतिविस्मितः ।
देवकी च महाभागा जहतुर्मोहमात्मनः ॥ ५१॥
इतिहासमिमं पुण्यं धारयेद्यः समाहितः ।
स विधूयेह शमलं ब्रह्मभूयाय कल्पते ॥ ५२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे पञ्चमोऽध्यायः ॥ ५॥
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Śrī Śuka continued: Hearing this, the highly fortunate Vasudeva and Devaki felt much astonished and they overcame their infatuation (ceased to look upon Śrī Kṛṣṇa as a mortal or their son). (51)
Whoever with a concentrated mind retains in his memory this sacred story shakes off his delusion during his life-time and becomes qualified for attaining oneness with Brahma (after death). (52)
Thus ends the fifth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (51-52)
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