Chapter 4 - Salvation to a Brāhmaṇa—Ātmadeva

[Sanskrit text for this chapter is available]

Sūta said:

1-4. Observing the manifestation of extraordinary devotion in the minds of his votaries, the glorious Lord, the possessor of six excellences, who is so affectionate and compassionate to his devotees, left his own Realm (Vaikuṇṭha) and entered (to abide permanently) into the pure, sinless hearts of his devotees. He wore a garland of forest flowers (reaching down to his knees^[1]) and was dark-blue in complexion like a cloud. Clad in yellow-coloured (silken) garment, he attracted the hearts of all (by his personal charm). He was ornamented with a girdle tinkling with small bells, a dazzling diadem and resplendent ear-rings. He had three beautiful folds on the belly^[2] and was adorned with the beautiful Kaustubha gem. He was endowed with the fascinating beauty of crores of Love- gods (cupids) and was besmeared with celestial sandal paste. With a flute in hand, he was the sweet embodiment of the highest bliss and consciousness.

5. Uddhava and other devotees of Viṣṇu dwelling in the Vaikuṇṭha, attended it in invisible forms with the desire of hearing the story of the Bhāgavata.

6. Then (at the appearance of the Lord) there arose an applause and shouts of hailing (“victory to the Lord”), extraordinary super-abundance of joy, shower of scented powder and flowers and a fan-fare of conch blasting.

7. The members of the assembly became oblivious to the existence of their own person, homes and their own selves. Noticing their state of complete absorption, Nārada spoke as follows:

8. “Oh great sages! This supremely pre-eminent greatness (and efficacy) accruing from (the special sacrifice called) the Bhāgavata week has been witnessed by me today. All beings including the irrational and egoists, beasts and birds that are present here—all of them become absolutely cleared of sins.

9. Hence, in the Kali age, in this world, there is no other act which purifies the mind as well as destroys the flood of sins, similar to the story of the Bhāgavata Purāṇa.

10. Be pleased to tell me what types of sinners are purified by the sacrifice in the form of (the recitation of) the story of the Bhāgavata. Taking into consideration the welfare of the world, some indescribable new path has been revealed by you who are so very compassionate.

11. Even those human beings who always indulge in committing sins, take pleasure in depraved conduct (throughout their lives); and have adopted evil ways of life; are consumed by the fire of wrath; are crooked and passionately wish for another man’s wife, all such persons get purified in this Kali age by performing the sacrifice in the form of the Bhāgavata- week (when the Bhāgavata is recited completely).

12. Persons who indulge in lying (lit. are lacking in truthfulness), offend their parents; are overwhelmed with covetousness; have abandoned the duties prescribed for their particular stage of life (āśrama); are hypocrites, envious of others and even commit injury to living beings—all such persons become pure and sinless through (their attendance at) the sacrifice in the form of Bhāgavata week in the Kali age.

13. Persons who have committed five heinous sins^[3], who practice roguery and fraudulent tricks, who are ruthless like piśācas (demons), have grown rich by exploiting Brāhmaṇas and indulge in adultery—all these get their sins wiped out through the sacrifice called The Bhāgavata Week in this Kali aeon.

14. The fools persistently and deliberately always commit sins through their body (physical activities), speech and mind (sinful mental activities), and have grown fat (rich) by misappropriating other people’s property, are full of evil desires and are wicked at heart—all these become sinless through the sacrifice in the form of the Bhāgavata-week in this Kali age.

15. I shall now narrate to you an ancient historical legend by simply listening to which, (one’s) sins are annihilated.

16. In ancient times there was a beautiful town on the bank of the Tuṅgabhadrā, all the inhabitants whereof were diligently abiding by the duties of their respective classes (varṇas), spoke the truth, and were exclusively devoted to righteous acts.

17. In that town, there lived Ātmadeva who was adept in the entire Vedic lore, and was well-versed in the righteous acts and rites prescribed in the Vedas and the Smṛtis. He was like another sun in glory.

18. Though he maintained himself on alms, he was wealthy. His beloved wife known as Dhundhulī was born in a respectable family and beautiful in appearance, but she always asserted her own say in all matters.

19. She was deeply interested in rumour-mongering; was merciless, always garrulous, miserly, given to wrangling though prompt and diligent in her household duties.

20. Though that couple mutually loved and lived in (apparent) happiness, they did not find real pleasure in their house (property etc.) despite their possession of wealth and other desired objects.

21. Ultimately they took to perform righteous acts with the object of getting a child. They began to give cows, land, gold as gift to the distressed and the needy.

22. Even though they spent half of their wealth in giving donation, they begot neither a son nor a daughter. They were extremely weighed down with anxiety.

23. One day, out of his feelings of misery, the Brāhmaṇa left the house and repaired to a forest. At noon he became thirsty and approached a tank.

24. After drinking water, he sat down in a dejected mood. He had become emaciated due to his grief of childlessness. Within a short while (muhūrta—about fortyeight minutes) a certain recluse (sannyāsī) happened to come to the same place.

25. Seeing that the recluse had drunk water, the Brāhmaṇa approached him. Bowing down to his feet, he stood before the recluse heaving sighs.

The Sannyāsī said:

26. How is it that you are crying, Oh Brahmāṇa? What is the deep anxiety that overwhelms you? Please tell me immediately the cause of your misery.

The Brāhmaṇa replied:

27. Oh Sage! How can I explain to you my misery which is due to the sins accumulated during my past lives. My fore-fathers drink my water oblations which have become lukewarm due to their sighs for my childlessness.

28. Gods and Brāhmaṇas do not accept with pleasure whatever I give them as gifts. I have become completely dejected due to my grief of issuelessness I have come here to give up my life (commit suicide).

29. Cursed is the life of an issueless man. Wretched is home devoid of children. Worthless is the wealth of an issueless person. Fie upon the family which is childless.

30. Whichever cow I keep becomes completely barren. And a tree that is planted by me becomes devoid of flowers and fruits (an index of barrenness).

31. Whatever fruit is sent to my house immediately becomes dry and rotten. What is the propriety of living in the case of a luckless and childless person like me?

32. Saying these words he, being overpowered with grief, lamented loudly, by the side of the recluse. Then the heart of the sannyāsin was deeply moved with compassion for him.

33. The recluse who was v/ell-versed in yoga read the series of letters written on the Brāhmaṇa’s forehead. Comprehending it fully, he explained that in details to the Brāhmaṇa.

The Sannyāsi said:

34. Please give up this ignorance in the form of the desire for children. Very powerful is the course of destiny. Take recourse to thoughtfulness and free yourself from this desire for saṃsāra.

35. Listen to me Oh Brāhmaṇa. I have seen today your destiny controlled by the fruition of past deeds. For seven terms of your existence (or life), you shall never beget a son.

36. In ancient times, King Sagara came to grief through his sons. The same was the case with the king of Aṅga^[4]. Therefore, give up all hope and desire for rearing a family. There is absolute happiness in sannyāsa.

The Brāhmaṇa said:

37. Of what use is your advice of discrimination (viveka). Give me a son(if possible) by the force of your merits. Otherwise I shall swoon with grief in your presence and give up my life,

38. This Saṃnyāsa (life of a recluse), being devoid of the pleasure (derived from the company) of sons (grandsons) etc. is definitely dry and useless, while (the life of) a householder, accompanied as it is with sons and grandsons is sweet and charming in this world.

39. Noticing the insistence of the Brāhmaṇa (to beget a son), the sage (to whom penance was a wealth) spoke out, “In his attempt to wipe out (change) his destiny, king Citra- ketu^[5] had to suffer (heavily).

40. Just as all the efforts of an unlucky person are frustrated, you will not be happy even after begetting a son. Despite this, you are still insistent, what should I call a seeker like you?”

41. Observing his determined insistence (on begetting a son), the recluse gave him a fruit and instructed, “Make your wife eat this fruit. She will give birth to a son”.

42. “Your wife must observe for a period of one year the vows of truthfulness, cleanliness, compassion, almsgiving, and eating one meal per day—thereby she will beget a son of extremely pious nature”.

43. Saying these words, the yogī went his way. Returning home, the Brāhmaṇa handed over the fruit to his wife and went away somewhere.

44. His wife, though youthful, was crooked by nature. She lamented before her (female) friend, “Oh I am worried with an anxiety. Hence I shall not eat the fruit.

45. By eating the fruit, I shall become pregnant and pregnancy will greatly increase the size of my belly. I shall have to be moderate in eating, which will lead to weakness. How can I be able to carry on my domestic work?

46. How will it be possible for a pregnant woman to run in case there is unfortunately a sudden attack of ḍacoits on the village? In case the foetus stays on in the womb like the sage Śuka^[6], how can she deliver it?

47. If (at the time of the delivery) the foetus comes in a slanting position, I shall surely die. (Even otherwise) how can a lady of delicate health as I am, bear the extreme pangs of delivery?

48. When I become less active (in advanced pregnancy and confinement after delivery) my husband’s sister will take away everything belonging to me. The vows of truth, cleanliness and others appear to be very difficult for me to observe.

49. Even after safe delivery, there is a lot of trouble in rearing up a child. It is my opinion that a barren woman and a widow are the really happy women.

50. With such a fallacious reasoning, the fruit was not eaten by her. When she was asked by her husband whether she ate up the fruit, she replied that she had.

51. 52. One day, her sister happened to come to her house, of her ownaccord. She narrated everything to her and said, “The anxiety(to cover-up the deceitfulness towards her husband) heavily weighs over my mind. I have become weak due to that worry. Oh (younger) sister! What should I do now?” She re-assured her, “I am pregnant. I shall give you the child after delivery.

53. Till that rime stay comfortably at home pretending to be pregnant. Offer some money to my husband and he will hand over the child to you.

54. People will say that due to (premature) delivery in the sixth month, the child did not survive. I shall feed that child by visiting your house every now and then (for suckling it.)

55. With a view to verify the efficaciousness of the fruit, you give it now to the cow for eating.” Due to her feminine nature, she carried out all the instructions of her sister.

56. In due course, the woman gave birth to a child which its father brought secretly and handed over to Dhundhulī.

57. She reported to her husband that she had an easy delivery. People became happy to learn that Ātmadeva begot a child.

58. He performed the requisite ceremony at the birth of a child (jāta-karma) and presented gifts to Brāhmaṇas. There was a fanfare of musical instruments and songs before his door and many auspicious rites were performed by the couple.

59. She complained to her husband as follows, “There is no milk in my breasts. I myself being milkless, how can I feed the child with the milk of another (unrelated) woman?

60. My sister gave birth to a child which has expired. Inviting her, request her to stay in our house, so that she will give suck to your baby.”

61. For the protection of his son, he carried out thoroughly whatever was told to him. The mother called her son as ‘Dhunḍhukārī’.

62. Later on, after a period of three months, the cow gave birth to a (human) child which was beautiful and shapely in all the parts of its body, brilliant, clean and pure and resplendent like gold in complexion.

63. On seeing the child, the Brāhmaṇa was so pleased that he personally performed all the ceremonials (like jātakarma) pertaining to the birth of a child. Thinking it (the birth of human child from a cow) as a miracle, all people came to see him.

64. “Look here! How good luck has now come to the lot of Ātmadeva? Certainly it is miraculous that a god-like child is born of a cow.”

65. Fortunately nobody came to know the secret (of this wonderful phenomenon). Seeing that the child had its ears like those of a cow, he (the Brāhmaṇa) called him ‘Gokarṇa’.

66. In course of time, when the sons attained youth, Gokarṇa became a wise, learned scholar, while Dhunḍhukārī, a very wicked fellow.

67. He was lacking in (the habit of) taking (regular) bath and (observing the rules of) cleanliness and good behaviour. He used to eat prohibited things and always flared up in rage (if advised). He accepted undesirable gifts^[7] and ate food touched by the hand of a dead body.^[8]

68. He stole things, hated all people, set fire to other people’s houses, and taking young children (apparently) to fondle, he used to throw them into wells immediately.

69. With lethal weapons in hand, he used to kill (living beings). He greatly harassed the blind and distressed people. He delighted in the company of Cāṇḍalas (people of the lowest caste) and always carried a noose in his hands and was accompanied with dogs.

70. He squandered his ancestral property in the company of prostitutes. One day, he belaboured his parents and carried off the utensils (from his house) himself.

71. It is reported that when his miserly father^[9] was deprived of wealth, he bewailed loudly, “Childlessness is preferable to a wicked son who is a veritable source of trouble.

72. Where should I stay? Where should I go? Who will relieve me of my miseries? What a calamity has befallen me? I shall commit suicide due to this distress.”

73. At that time, the learned Gokarṇa approached his father and elucidating the efficacy of renunciation, he tried to admonish his father.

74. “This saṃsāra is certainly unsubstantial, full of miseries and induces infatuation. A man is not the controller of his son and property (lit. whose is the son and whose is the property?). A person attached to them consumes day and night (as if with fire).

75. Indra (the Lord of heaven) does not enjoy the slightest pleasure; nor does so the emperor of the world. There is real pleasure (in the life of) a sage who is dispassionate and leads a secluded life.

76. Give up your ignorance in the form of (attachment to) your progeny, for delusion leads to hell. This body is going to fall (one day). Therefore, discarding everything, repair to the forest.”

77. Hearing Gokarṇa’s words, his father, being desirous of going to the forest, asked, “Oh child, explain to me in details, what I should do while living in the jungle.

78. I, being ignorant, was bound down by the ties of affection and thus being crippled I was pushed by my past actions into the dark well of saṃsāra. A receptacle of compassion as you are, do lift me up.”

Gokarṇa said:

79. Discard the notion of your identification with the body which is composed of bones, flesh and blood. Give up completely and forever your idea of mine-ness with regard to your wives, sons etc. Perceiving the ever-momentariness of the world, take interest in sweet renunciation and be thoroughly established in your devotion to the Lord.

80. Giving up worldly duties, always resort unflinchingly to the path of righteousness—Render service to saintly persons. Give up your thirst for worldly pleasures. Immediately cease to brood over the merits and demerits of other persons, and drink to the full the sweet juice of Hari’s stories.

81. Leaving his house in response to the admonition of his son, he retreated to a forest with a firm determination, even though he was more than sixty. Being engaged every day in the worship of Hari, he become one with Kṛṣṇa by reading regularly the tenth Skandha of the Bhāgavata Purāṇa.

Footnotes and references:

[1]:

ājānu-lambinī mālā sarvartu-kusumojjvalā /
madhye sthūla-kadambāḍhyā vanamāle'ti kīrtitā //
  —Quoted in ASD., p. 490

[2]:

Or better: He stood in a beautiful posture with ḥis person slight­ly bent in three places (the Tribhaṅgī pose).

[3]:

Manu has enumerated them as follows:

(1) Killing a Brāhmaṇa, (2) Wine-drinking, (3) Stealing, (4) Sexual intercourse with one’s preceptor’s wife, (5) Contact with the above type of sinners (viḍe Manu-Smṛti. 11.54).

These are elsewhere recorded as follows:

brahmaghnaś caiva goghnaś ca svarṇasteyī ca madyapaḥ /
tat-saṃsargī pañcamaś ca hyugrapāpāḥ prakīrtitāḥ //

This list substitutes ‘killing a cow’ for ‘intercourse with one’s teacher’s wife’ in Manu Smṛti 11.54.

[4]:

This refers to Sagara’s grief when his sixty thousand sons were burnt to ashes by Kapila.

It is better to take Aṅga as a term of address.

[5]:

King of Śūrasena who was childless even though he had a million wives. To beget a son, he performed a sacrifice with the help of sage Aṅgiras. He got a son who was poisoned by one of bis wives through rivalry. For details vide Bhāgavata Purāṇa 6.14-16.

[6]:

Śuka stayed for sixteen years in his mother’s womb.—Ṛju nāmnī commentary.

[7]:

Ṛju nāmnī commentary quotes Brahmāṇḍa Purāṇa to enumerate such gifts:

tila-dhenur gajo vājī pretānnam ajinaṃ maṇiḥ /
surabhiḥ sūyamānā ca duṣtāḥ sapta-prati-grahāḥ //

[8]:

Ṛju nāmnī commentary. explains that this is a custom in certain parts of the country but v.l. savya-hastena ‘eating with the left hand’, is easier.

[9]:

Ṛju nāmnī commentary. quotes a nīti-work and explains that a person who gives food, protects from fear, offers his daughter, imparts instruction and initi­ates in a sacred formula (mantra)— all these are regarded as fathers.