Chapter 6 - The Dialogue Between Vyāsa and Nārada (continued)

[Sanskrit text for this chapter is available]

Sūta said:^[1]

1. Oh Brāhmaṇa! Having thus heard about the birth and deeds of the divine sage (Nārada), the venerable Vyāsa, the son of Satyavatī, asked him again.

Vyāsa said:

2. When the religious mendicants (sannyāsins) who initiated you in the special spiritual knowledge departed (to a distant country), what did your honour do in that primary stage of life?

3. Oh son of the self-existent god Brahmā! In what way did you lead your later life? How did you give up your body when the time (of your death) arrived?

4. Oh the best of gods!^[2] How is it that (even though) Time is all-destructive^[3] it has not shadowed^[4] your memory (of matters) pertaining to the previous epoch?

Nārada said:

5. When the recluses who taught me the special spiritual knowledge set out (on their distant journey) I, who was in my primary stage of life, did as follows.

6. My mother, to whom I was the only son, being an ignorant woman—a maid servant—bound me by (her) affection as I was a son who had no other shelter.

7. Although she desired (to provide) for my well-being, she, being not independent, was unable to do so. People are subject to (the Will of) the Almighty like a doll of wood.

8. And I, as a child of five years of age, being ignorant of directions, regions or time, stayed in the Brāhmaṇa’s house expecting that (termination of the bond of maternal affection).

9. Once, when my innocent mother went out at night (to milk the cow), a serpent (as if) ordered by the god of death, was touched^[5] by her foot on the way, bit her while she was milking (the cow).

10. Then, looking upon it (my mother’s death) as the grace of the Lord who is solicitous about the well-being of his devotees, I proceeded to the northern direction.

11. (While going alone) in that direction, I saw prosperous countries and capital towns, villages, habitations of cowherds and mines, villages of cultivators, habitations adjacent to hills and streams, parks, jungles and gardens^[6].

12. (I saw) mountains of variegated colours due to the ores of different metals^[7], (covered with) trees the branches of which are broken by elephants, lakes of clear water and lotuspools enjoyed by gods (and) beautified by the droning of the black-bees which are roused by wonderful warblings of the birds (lit. wing-vehicled beings).

13. 14. I who traversed alone such a long distance saw a vast, unbearably terrible looking forest^[8] which had cavities formed by Nala grass, (solid) bamboos, clumps of white reeds and Kuśa grass and clusters of hollow bamboos (whistling with wind) which was (as it were) a play-ground of serpents (wicked elephants) owls and jackals.

15. I, who was physically and mentally exhausted, and was both thirsty and hungry, got relieved from the fatigue by bathing in the deep lake in the river-bed and by drinking (the river-water and by performing the religious sipping of (water (from the cavity of the hand).

16. In that tenantless forest, I, who was seated at the foot of a Pippala tree^[9], meditated internally (by my mind or intellect) upon the Supreme Spirit that was (present) within me, as per instructions heard (from the recluses.).

17. While I was meditating upon the lotus-like feet (of Hari) with my mind overwhelmed or subdued with devotion, and my eyes overflowing with tears for longing (to see Hari), Hari manifested himself slowly in my heart.

18. Oh sage! I, whose hair were standing on their ends owing to the rapturous love (for the Supreme Spirit), and who was deeply satisfied and was immersed in the flood of delight, could not see both.^[10]

19. When I could not see the beautiful form of the Lord so pleasing to the mind and dispeller of sorrow, I felt dejected and suddenly stood up through bewilderment.^[11]

20. Being desirous of seeing it (the form of the Lord) when I again tried to see him by concentrating my mind within itself, I was not able to see him and became anxious like a diseased person.

21. (He) who is unapproachable to speech, addressed in a voice deep yet sweet and grief-assuaging, to me who was thus struggling alone (to see him) in solitude.

22. “Alas! In this life you are not eligible to see me here. I am difficult to be seen by immature Yogins whose taints (sins) have not been wiped out.

23. On Sinless one! It was just out of love for you that the Vision (Form) was shown to you once. A saintly person who loves me shakes off all the desires in his heart gradually.

24. Due to the service of the saints for a short while, your mind has become firmly fixed in me. After leaving this inferior world (censurable body as Nārada was lowborn), you will attain the position of my personal attendant (pārṣada).

25. This intellect of yours which is stabilised in me, will never be incapaciated. And despite creation or destruction of the world, your memory shall persist due to my grace”.

26. That Great Spirit of sky-like form, invisible (yet) controller of all, stopped after speaking this (much). I, who deserved compassion, paid my obeisance with my head to him who was the greatest of the great;

27. With the sense of bashfulness shed off, reciting the names of the Infinite (Lord), musing over the mystic anḍ auspicious deeds (of the Lord), with a satisfied mind free from desire, pride and jealousy, I wandered over the earth waiting for the time (of my death).

28. Oh Brāhmaṇa! In this way, with my mind (intellect) fixed in Kṛṣṇa and unattached, and of pure soul, death appeared (suddenly to me) at the proper time like a garlandlike lightning.^[12]

29. That great spirit of ethereal form (having no material body), invisible (yet) controller of all, stopped after speaking this (much). I who was an object of his grace, paid obeisance with my head to him who was greater than the great.

30. Biding for the time (of my death), I wandered over the earth, reciting the names of the Infinite without any sense of shyness and musing over the mystic and auspicious deeds (of the Lord), with a heart satisfied, free from desire, pride and jealousy.

31. Oh Brāhmaṇa! In this way, just as lightning flashes in the vicinity of the crystaline mountain Sudāman^[13] at the proper time, death came, in due course, to me whose mind was pure and fixed on Kṛṣṇa and was unattached (to worldly things).

32. While I was being transferred to that pure body pertaining to the (attendant of the) Lord, (my) gross body composed of the five elements fell off^[14], indicating the exhaustion, of actions (due to which one gets one’s body).

33. I entered along with his breath in god Brahmā who desired to sleep within Lord Nārāyaṇa when at the end of the world he (Nārāyaṇa) sleeps on the waters of the ocean withdrawing this (world) within him.

34. At the end of one thousand ages,^[15] he woke up and desired to create the world (when) I, along with sages of whom Marīci was prominent, was born from the breath (or organs of senses) of god Brahmā.

35. I wandered in and out of the three worlds, without the violation of any vows^[16] (as) my movements were unhampered by the grace of the great Viṣṇu.

36. Playing on this lute (Vīṇā) gifted to me by the Lord and adorned with Brahman in the form of the seven notes of the musical gamut I go about singing the episodes of Hari.

37. When I sing of the exploits of the Lord whose feet are holy and glory lovable, he manifests himself in my heart immediately like an invitee.

38. For, this singing of the deeds of Hari is (regarded) as a boat to cross the ocean of worldly existence for those whose hearts are often afflicted by yearning for enjoying (the pleasures of the world).

39. The mind (lit. Soul) which is frequently afflicted by passions and avarice is not pacified (to that extent) by the paths of Yoga^[17] consisting of Yama, niyama etc., as is directly done by the service of Kṛṣṇa.

40. Oh sinless one! Whatever has been asked by you about the mysteries of my birth and deeds, has been narrated by me to your mind’s satisfaction.

Sūta said:

41. After having spoken thus to the son of Vāsavī (Vyāsa), the Venerable Nārada bade good-bye and departed while playing upon his lute; for the sage has no purpose of his own.

42. Oh! How blessed is this divine sage (Nārada) who while singing of the glory of Viṣṇu (lit. god with a bow of horns) is transported with joy and delights this afflicted world by playing upon the lute (Vīṇā).

Footnotes and references:

[1]:

Bhāgavata Candrikā: Vyāsa was eager to know the sequel of the narration after BH. P.1.5.30 (anvavocan gamiṣyantaḥ kṛpayā dīna-vatsalāḥ etc).

[2]:

surasattama—Padaratnāvalī: Greatest of the knowers.

[3]:

nirākṛtiḥ [nirākṛti]—Bhāvāratha Dīpikā: “Concealing” (apalāpa), Bhāvārtha-dīpikā-prakāśa, Bhāgavata Candrikā: “Destruction”. Bhāgavata Candrikā “All destructive”.

[4]:

vyavadhāt: Bhāvāratha Dīpikā: Broken, erased (khaṇḍitavān) Bhāgavata Candrikā: Concealed (tīrohitavān).

[5]:

Bhāvāratha Dīpikā: “was slightly trod upon”.

[6]:

I have followed Bhāvāratha Dīpikā in this interpretation.

[7]:

Bhāvāratha Dīpikā: “Mountains of variegated colours due to metals like gold and silver”.

[8]:

The 2nd line of verse I 3 is constructed with verse 14 and thus inserted herein.

[9]:

v.l. āśrita—Subodhinī: Leaning against (the Pippala tree).

[10]:

ubhayam [ubhaya]—Bhāvāratha Dīpikā: “Myself and others”; Bhāgavata Candrikā: “Body and Soul” the Individual Spirit and the Supreme Spirit. Siddhāntapradīpa construes it differently: “Being excessively unsatisñed due to my inability to see him, I became over-eager and with a desire to see him again. I concentrated my mind within me and tried to see him but in vain.”

[11]:

From Apaśyan sahaso etc. BH.P.I.6, 19b to the end of 22 are deleted in some Mss.

[12]:

vidyut saudāminī yathā—Bhāvāratha Dīpikā: “Lightning flashed in the vicinity of a mountain of crystal called Sudāman.” This alternate explanation has been echoed by Bhāgavata Candrikā who adds, “This example is given to suggest the transitory nature of death.” VC. thinks that just as one lightning emerges out of another, the body of Visṇu’s attendant (pārṣada) was ready after the falling away of Nārada’s human body.

[13]:

Saudāminī—SR. and Bhāgavata Candrikā explain it as above. Bhāgavata Candrikā adds: this example is given to suggest the momentary nature of death.

[14]:

Subodhinī explains that Nārada had not to undergo pains of death. Siddhāntapradīpa states that Nārada returned to his original divine body after the complete fruition of the Brāhmaṇa’s curse whereby he was born as the ion of a maid servant.

[15]:

Yuga—The group of four ages (viz. Kṛta, Tretā, Dvāpara and Kali)—Bhāvārtha-dīpikā-prakāśa

[16]:

askandita-vrata [vrataḥ]—(i) Whose vow of celibacy remained unviolated—Bhāvāratha Dīpikā,Bhāgavata Candrikā (ii) One whose vow of devotion to the Lord remained unbroken—Bhāvārtha-dīpikā-prakāśa, Kramasandarbha.

[17]:

Yamādibhir yogapathaiḥ—Patanjali in YS ii.29 gives the following ‘aids’ (aṅgas) of Yoga: Abstentions (Yama), observances (niyama), postures (āsana), regulations-of-the breath (prāṇāyāma), withdrawal-of-the- senses, (pratyāhāra). fixed attention, (dhāraṇā), contemplation, (dhyāna) and concentration (samādhi). YS ii.30 enumerates yamas as follows: “Abstinence from injury, falsehood, theft, incontinence and acceptance of gifts.” (For details vide J.H. Woods—The Yoga System of Patañjali, pp. 177 ff). The path of Yoga was greatly respected and followed by Jainas and Buddhists. The five great vows (Pañca Mahāvratas of Jainas correspond to yama. The Bhāgavata Purāṇa has elaborated the five yamas and the five niyamas of Patañjali into twelve each (vide the Bhāgavata Purāṇa 3.28. 2-4, 11.19.33-35.).