Chapter 1 - Arrival of Suta, the renowned at Naimisharanya

Summary: Arrival of Suta, the renowned at Naimisharanya, and his recital of the Brihaddharma Purana before the Rishis.

The sacred forest known as Naimisharanya was the favourite abode of many Rishis who had been performing sacrifices and practising austerities there for long ages.

Once upon a time, in the spring season, when the sacred forest was adorned with all the beauties of nature, and the hoary Rishis were enjoying their well-earned leisure after finishing certain sacrifices in which they had been engaged for a long time, the renowned Puranist, Suta, came from Badarikasrama to pay them a visit.

This was an unexpected pleasure for the sages of Naimisharanya, who gave their guest a hearty welcome, and, when he was comfortably seated among them, said,

“Son of Romharshana, tell us whence you have come. The happy look on your face would seem to indicate that you have lately seen the venerable sage, Vedavyasa. If so, be pleased to recite to us the Purana you have heard from him.”

Suta said,

“Venerable sages, you have guessed aright. I have come direct from Badarikasrama^[1] where I heard my Guru,^[2] Vedavyasa, reciting a Purana to the Munis, at the request of the sage Javali [Jabali]. My Guru has also enjoined upon me the duty of making this Purana known to the world.”

The sages said,

“O blessed Suta, we are indeed fortunate that you have come among, us at such a time as this when we know not how we should employ the long leisure we have at our disposal. We earnestly request you to recite to us what you have heard from your Guru.”

Thereupon Suta narrated as follows:—

The sage Javali [Jabali], who belongs to the Kasyapa family, came to Badarikasrama with his disciples and a large number of Munis, and with profound respect requested Vedavyasa to enlighten him on the duty and course of conduct which should be followed by the different varna-asramas (castes) in the Kali yuga^[3].

Vedavyasa said,

“Let the activities of all of you be centred in Dharma^[4]. Dharma is the only friend of him who goes to the next world. Women and wealth, however cunningly guarded, are transitory And insecure. Dharma, O sage, is from everlasting, and all men should ensue it evermore. Dharma is friend, father, mother and grandfather. It is the only truth, and the surest guide to the ultimate goal of life. Dharma is wealth, and want of it true misery. A man without Dharma leads a useless life. Primeval Dharma is the test of good and evil actions.

The knowledge of Dharma is a great possession and the ignorance thereof poverty. The skill which fosters Dharma is a real skill. He who, despite a thousand calamities, does not abandon Dharma, is called resolute by the wise. But he who departs from it commits suicide. Marriage, sons, maintenance of family and wealth—all are for the sake of Dharma. Even the body is maintained by Dharma, and the world is supported by it. The Lord Indra rules, the sun shines, the wind blows, and the fire burns through Dharma. All the Puranas exist for the maintenance of Dharma. Even the gods worship the man who abides by Dharma. It is a sin to look at the face of a man who is devoid of Dharma, and this sin, if committed, should be expiated by looking at the sun^[5].

The place where Dharma-abiding people live is a place of pilgrimage. Let no one be deluded by Adharma,^[6] because where there is Dharma there is victory. Dharma roams like a bull in the world and preserves it. Let us bow down to Dharma. Truth, sympathy, tranquillity and harmlessness are the four legs^[7] of this bull (i.e. Dharma.) In the Satya-yuga all these four legs were perfect in every way. In the Treta yuga one of these was lost. The Dvapara yuga saw the loss of another. In the Kali yuga Dharma stands on one leg only, and even this will disappear towards the end of the age. A very small amount of Dharma preserves a man from great calamities, while a very small amount of Adharma brings such calamities into being. Therefore, let the gods, Danavas^[8] and men practise Dharma alike.”

These instructions were imparted of old by Brahma to Sanatkumara from whom Vedavyasa received them.

Footnotes and references:

[1]:

Name of Vedavyas’s hermitage.

[2]:

Preceptor.

[3]:

For a description of this age see Chapter LXIII, page [?]

[4]:

It is impossible to convey the exact sense of Dharma in one English word. Apte in his Sanskrit-English Dictionary gives the following meanings of the word, among many others:—

“Duty; prescribed course of conduct; religious or moral merit; virtue; righteousness; good works (regarded as one of the four ends of human existence.)”

[5]:

Looking at the sun which is an emblem of purity, is a form of expiation prescribed by the Shastras.

[6]:

Want of Dharma.

[7]:

Four pillars properly speaking.

[8]:

Demons or Rakshasas.