Chapter 5 - Gokarṇa attains to Goloka

[Sanskrit text for this chapter is available]

1. After the retirement of his father (to a forest), Dhundhukārī beat his mother soundly (and demanded), “Tell me where money is deposited, else I shall kick you down (to death).”

2. Alarmed at his threat, and being distressed with the harassment meted out (to her) by her son, she flung herself in a well at night, and thereby met with death.

3. Gokarṇa who established himself in yoga, set out for pilgrimage to holy places. He transcended (the duality of) pleasure and pain. He had neither an enemy nor a friend.

4. Surrounded by (i.e. in the company of) five prostitutes, he continued to stay in the house. His mind got confused with (the anxiety of) the maintenance of those prostitutes and he began to commit the most heinous crimes.

5. 6. Once those unchaste women expressed their desire to get ornaments from him. He, being blinded with passion and forgetful of his death, went out of the house to get them. Thieving wealth from various places, he returned to his house and gave to them many costly garments and ornaments.

7. Seeing the heap of enormous wealth, the women conspired that very night, “This man is a regular thief. Hence the king will get him apprehended.

8. It is certain that after confiscating wealth he will surely kill him. Hence why should he not be killed by us secretly, for the preservation of his wealth.

9-10. After killing him and distributing his wealth (among ourselves), we shall go wherever we are pleased to go.” Determining thus, they bound him with cords while he was asleep and placing the noose round his neck, they strangled him. But he did not die immediately. So they became full of anxiety.

11. They threw a heap of burning coals over his face. Being extremely tormented by the flames of fire, he was overwhelmed with distress and he succumbed to death.

12. They interred that (dead) body into a pit, as women are generally brutal and wreckless. Their clandestine acts cannot be known by any one. So was the case with this as well.

13. When people enquired, they used to tell, “Our dear lord being induced by his greed for wealth, has gone to some distant land, and would return within a year.”

14. A wise man should never place his reliance on women even though they be dead. I he fool who puts his trust in them, is overwhelmed with calamities.

15. Who is dear to (young) women whose words are full of nectarine sweetness, whetting the feeling of love of the lustful, but whose heart is (sharp and cutting) like a razorblade?

16. Those prostitutes with many customer-husbands absconded along with Dhunḍhukārī’s wealth, while he became a hideous, dreadful goblin as a consequence of his evil deeds.

17. In the form of a tempestuous wind and tormented by cold and heat of the sun, and without any food and drink, he ran all the while (hither and thither) in ten directions.

18. Galling upon his fate (‘Ah! misfortune’) now and then, he did not find an asylum anywhere. After some time, Gokarṇa learnt from the people about his death.

19. Apprehending the forlorn plight of Dhundhukārī’s spirit, he performed the Śrāddha ceremony specifically for him at Gayā. And whatever sacred place he (Gokarṇa) visited, he performed a Śrāddha for him.

20. In the course of his journey, Gokarṇa came to his native town, and reached the courtyard of his house for sleeping at night, without being noticed by others.

21. Perceiving that his brother had slept there, Dhundhukārī manifested to him his most terrific form at midnight.

22. Once, he assumed the form of a ram; again he appeared as an elephant; then he revealed himself as a he- buffalo; at one time he appeared as the lord of gods; another time, as the fire-god and then he assumed the human form.

23. Observing this inauspicious perversity, the pious Gokarṇa concluded that this must be some unfortunate hellish being and addressed him thus.

Gokarṇa said:

24. “Who are you assuming extra-terrific forms at night? As a consequence of what actions, you are reduced to such a stage? Tell me whether you are a ghost or a fiend or a demon?”

Sūta said:

25. It is reported that when thus enquired by him, the ghost now and then cried at the top of its voice, and that due to his inability to speak, he made gestures only.

26. Then Gokarṇa took some water in his folded palms and sprinkled it on the ghost. His sins being reduced by the sprinkling (of the sacred) water, the ghost began to speak.

The ghost said:

27. I am your brother Dhundhukārī by name. It is through my own fault that I forfeited my Brāhmaṇa-hood.

28. Innumerable are the misdeeds committed by me due to my being mergedin deep ignorance. I, a murderer of people, was tortured to death by women (prostitutes).

29. As a result, I was reduced to the state of a ghost which plight I am suffering now. I live upon the air now, for as per ordinance of destiny, the fruits of my actions are becoming effective now.

30. Oh brother, you are an ocean of compassion! Please redeem instantly your distressed brother.” Hearing his speech, Gokarṇa replied as follows:

Gokarṇa said:

31. It is a great wonder to me as to why you have not been redeemed, when I have offered the ball of cooked rice as an oblation for you, as per scriptural injunction at Gayā.

32. If no salvation results as a consequence of a Śrāddha at Gayā, no other remedy exists in this world at all. Oh spirit! Tell me in details, what should be done by me, for you.

The spirit replied:

33. “My redemption will not take effect even if you perform hundreds of Śrāddhas at Gayā. Now think about some other remedy.”

34. Hearing his words, Gokarṇa was wonder-struck (and said): “If no redemption is possible through the performance of hundreds of Śrāddhas (at Gayā), then your salvation is an impossibility.

35. However, you may fearlessly stay in your own place, Oh spirit, while I shall consider over the matter and do something which will lead you to liberation.”

36. As per Gokarṇa’s advice, Dhundhukārī retired to his own place. Gokarṇa pondered over the remedy that night but could not find any clue.

37. The next morning, finding that he had arrived, people came to see him, out of friendliness. He narrated to them everything as to what (and how) had taken place the previous night.

38. Learned persons, experts in Yoga, specialists in Śāstric lores, and Veḍāntins referred to their Śāstric texts, but did not discover any expedient for the redemption (of Dhundhu kārī).

39. Then the decision of the Sun-god regarding the salvation (of Dhundhukārī) came to be regarded as the final by all. They say that Gokarṇa then restrained the velocity of the Sun-god.

40. “Oh witness of the world! I bow to you. Be pleased to tell me some expedient for redeeming (my brother)”. Hearing that, the sun-god replied in a distinctly audible voice, from far above.

41. “Redemption will result from (the reading) of Śrīmad Bhāgavata. This religious guidance of the Sun-god was distinctly heard by all.

42. All (unanimously) opined, “It is easy. This should be done with full efforts.” Determining (that this recitation will lead to the ghost’s salvation Gokarṇa set out to read the Bhāgavata.

43. With the object of listening to it, people from (different parts of) the country and villages, assembled there. It is reported that (physically handicapped persons like) the lame, the blind as well as old persons and mentally retarded ones also came to annihilate their sins.

44-45. The assembly of listeners was so big that even gods were wonder-struck. When Gokarṇa occupied his seat and began to tell the story (of the Bhāgavata) the evil spirit (of Dhundhukārī) came there. Looking for a seat here and there, he found a tall bamboo with seven joints, standing there.

46. Entering in a hole at the root of that bamboo, he occupied it with a view to listen (to the Bhāgavata). As it was not possible for him to remain stable in his airy form, he got into the bamboo.

47. Regarding a Brāhmaṇa devotee of Viṣṇu as the chief member of the audience, Gokarṇa, the son of a cow, began the story (of the Bhāgavata) from the first Skandha, in a distinctly loud tone.

48. In the evening when (the exposition was adjourned and) the text (of the Bhāgavata) was being kept covered, a marvellous incident took place. While all the pious members of the audience were looking on, one knot (out of the seven joints) of the bamboo cracked loudly.

49. In the evening of the second day, there was the cracking of the second joint. Similarly on the third day, at the time of sun-set, the third joint burst open.

50. In this way the seven joints of the bamboo were burst open; and as a fruit of listening to the twelve Skandhas of the Bhāgavata, even the evil spirit cast off his fiendish body.

51. He assumed a divine form dark like a cloud in complexion, adorned with wreaths of the Tulasī plant, wearing yellow (silken) garments, a diadem on the head, and ear-rings in his ears.

52. He immediately bowed down to his brother Gokarṇa and said, “Oh brother! I have been redeemed from the sinful ghost-hood by you, out of kindness.

53. Blessed is the story of the Bhāgavata which annihilates all the agonies of an evil spirit. So is blessed the Bhāgavata- week which confers Vaikuṇṭha (Kṛṣṇa’s realm) as an abode to the listeners.

54. When a person attends the Bhāgavata-week all the sins begin to tremble (saying), “Now the story of the Bhāgavata will instantaneously and thoroughly eradicate us.”

55. Just as the fire burns down sacrificial sticks wet or dry, small or big, so does listening to the Bhāgavata reduce to ashes all sinful acts done by word, deed or mind, whether knowingly or unknowingly, committed with respect to beings great or small.

56. “Fruitless is the lifḥ of a person who, though born in the Bhārata-vaṛṣa, does not listen to the story of the Bhāgavata.” This has been declared by the wise in the concourse of Brāhmaṇas (and by Bṛhaspati in the assembly of gods).

57. What is the use of this transitory body protected through deluding affection, well-nourished and strengthened, if the story of the scripture of Śuka (the Bhāgavata) be not heard?

58. Built on the column-like skeleton of bones, bound up with (the tendons of) muscles, plastered with flesh and blood and covered with skin, this body is a stinking receptacle of urine and faeces.

59. It is always afflicted through the effects of age and sorrow, the very home of diseases, sick or injured, never satisfied, difficult to maintain, censurable, defective and momentary.

60. The body is generally described as that which ends in worms (if buried), excretion (if eaten by carnivorous animals) and ashes (if cremated). Why should not one accomplish acts leading to stability with this unstable (instrument).

61. The food that is cooked in the morning gets rotten in the evening. How can the body which is nourished on the liquid (essence) of such food, possess permanence?

62. By listening to the Bhāgavata in the (prescribed) course of a week, Lord Hari is just near one’s self in this world. Hence the above week is the only expedient for removing all blemishes and sins.

63. Those who failed to listen to the Bhāgavata story are born only to meet death like bubbles in the water or mosquitoes in living beings.

64. Is there anything miraculous that the knots in the (living) heart are resolved by listening to the Bhāgavata Kathā when dead material like a dry bamboo is broken up at the joints.

65. When one listens to the Bhāgavata in the Bhāgavata week, the knot in the heart gets cut asunder, all the doubts are resolved, and all his vicious actions become extinct.

66. It has been stated (lit. remembered) by the wise that it is liberation itself when the sacred water in the form of the story of the Bhāgavata is stored up in one’s mind—the story which most effectively deterges the dirty stains caused by the contact of mud (evil acts committed) in saṃsāra.

67. It is reported that even as he (the angelised Dhundhukārī) was speaking thus, a celestial car radiant with extremely brilliant halo and carrying residents of Vaikuṇṭha arrived there.

68. Even while all were looking on, Dhundhukārī (the son of Dhundhulī) ascended that aerial car. Seeing the votaries of Viṣṇu in that car, Gokarṇa addressed the following words.

Gokarṇa said:

69. At this very place, there are many sinless members of my audience. Why are not celestial cars brought for them simultaneously?

70. May the beloved ones of Hari explain why there is inequality in accruing the fruit (of the Bhāgavata week) when it is seen that all of them equally participated in listening (to the Bhāgavata).

The servants of Hari explained:

71. The variation in getting the reward is caused by the disparity in listening. It has been simply heard by all, but has not been pondered over with (an equal degree of) devotion.

72. Oh courteous Gokarṇa! The distinction in receiving the fruit varies according to the (intensity of) adoration. The evil spirit heard the Bhāgavata while observing fast for seven days.

73. He has deeply meditated over it with a steady concentrated mind. Spiritual knowledge if not firmly imbibed is not fruitful. The same is the case with inattentive listening.

74. An incantation (mantra) not handed down through the tradition of competent spiritual preceptors or an advice received with aḍoubtful mind is ineffective. Muttering of sacred syllables with distracted mind is useless. Wretched is the country where votaries of Viṣṇu do not live. Wasteful is the Śrāddha if the food is offered to an unworthy recipient.

75-76. Gifts donated to a Brāhmaṇa not well-versed in the Vedas are fruitless. The family which is lacking in proper behaviour, is doomed.

Firm faith in the words of the spiritual preceptor, feeling of humility about one’s own self; control of evil mental tendencies, unflinching devotion in listening to the Bhāgavata—if such and like conditions are observed, then alone the listening to the Bhāgavata becomes efficacious.

77. By the end of the next listening (to the Bhāgavata- week), they will certainly (attain to and) reside in the Vaikuṇṭha. Oh Gokarṇa, the Lord Viṣṇu (Govinda) will personally take you to the Go-loka.

78. Having explained thus, all those glorifiers of Hari ascended to Vaikuṇṭha. In the (next) month of Śrāvaṇa, Gokarṇa recited the story (and the exposition) of the Bhāgavata again (in a week).

79. For seven nights (i.e. a week) they listened to it again (in accordance with the prescribed conditions). Oh Nārada, now listen to what happend at the conclusion of the story (i.e. the end of the Bhāgavata week).

80. Lord Hari manifested himself, accompanied by his votaries and celestial cars. There were loud shouts in chorus, a continuous loud acclaim of the words jaya (victory to) and namaḥ (bow to), to express greetings and respect.

81. Out of joy Lord Hari blew his conch Pāñcajanya there and embracing Gokarṇa, Hari gave him a form similar to himself.

82. In a moment, Lord Hari made other members of the audience dark-blue like clouds in complexion, clad in yellow silken garment, wearing diadems on the head and ear-rings in their ears (like himself).

83. All beings, including dogs and Cāṇḍālas who were living in that village, were accommodated in the celestial cars through the compassionate favour of Gokarṇa, and were taken to Vaikuṇṭha, the realm of Hari which the yogis attain (at the end of their life).

84. Lord Viṣṇu, the divine cowherd, so kind to his devotees, who was highly pleased by listening to the story (of the Bhāgavata) from Gokarṇa, took Gokarṇa with himself to Go-loka which is so dear to cowherds.

85. Just as formerly all the residents of Ayodhyā accompanied Rāma, so did Kṛṣṇa take them all to his realm called Go-loka which is difficult even for yogīs to attain.

86. Due to their (proper) listening to Śrīmad Bhāgavata all of them attained to that (highest) realm which is inaccessible to the Sun, the Moon and the Siddhas.

87. How is it possible for us to describe to you all the glorious rewards stored in the stories of the Bhāgavata narrated during the sacrifice called the Bhāgavata-week. Those who have drunk with their ears even a single syllable of the story of the Bhāgavata as explained by Gokarṇa do not return to Saṃsāra (lit. to the mother’s womb in the next birth).

88. People who listen to the recitation (and exposition of the Bhāgavata) during the course of the Bhāgavata-week attain to the highest realm to which other persons cannot reach even by subsisting on air, water, dry leaves, thus emaciating their bodies, and by performing austere penance extending over a very long period, and through Yogic practices as well.

89. Even the great sage Śāṇḍilya who is submerged in the spiritual bliss of Brahman, reads (regularly) this sanctifying story on the mount Citrakūṭa.

90. If this extremely sacred story (of the Bhāgavata) is heard only once, it burns down all the mass of sins. If recited at the time of the performance of the Śrāddha ceremony, it brings thorough satisfaction to the forefathers. If it is devoutly read every day, it terminates the saṃsāra (the cycle of births and deaths).