Chapter 31 - The Story of Pracetasas: Their Renunciation and Liberation

[Sanskrit text for this chapter is available]

Maitreya said:

1. Then (at the end of one million years of enjoying earthly and heavenly pleasures), superior knowledge dawned on Pracetasas. Remembering the words of Lord Viṣṇu (viḍe supra 4.30. 18), they entrusted their wife to the care of their son (Dakṣa; and immediately left their house (as recluses).

2. On the western sea-shore, at the place where (the sage) Jājali^[1] attained the final beatitude, they resolved to engage themselves in (the sacrificial session in the form of) the enquiry about the Soul which leads to the realization that the Soul abides in all beings.

3. Nārada who was worthy of being praised by gods and demons (alike), saw them (Pracetasas) who controlled their vital breath, mind, speech and sight. Being the masters of their yogic (bodily) posture, their bodies were firm, unagitated and straight. They concentrated their minds on the Supreme, perfectly pure Brahman (unalloyed with Māyā).

4. Seeing him come, they (respectfully) stood up, bowed to him by lying prostrate before him and received him joyfully. They worshipped him with due formalities. When he was comfortably seated, they addressed to him.

Pracetasas said:

5. “Welcome is your arrival, Oh divine Sage! How glad we are that you have appeared before us today. Oh Brahman, your moving about (in the world) is like the movement of the Sun, for dispelling the fear of the people.

6. Whatever enlightenment was given to us by glorious Śiva and Lord Viṣṇu has been almost forgotten by us due to our strong attachment to house (householder’s life).

7. Therefore, please kindle in us the light of the knowledge of the Soul which reveals the reality and by (realizing) which we 'shall easily cross the impassable sea of saṃsāra”.

Maitreya said:

8. When enquired thus by Pracetasas, the venerable sage Nārada whose mind was merged in Lord Viṣṇu (of glorious renown) spoke to those kings.

Nārada said:

9. That life, those acts, that period of time, that mind, that speech of men are of some real worth in the world, if Hari, the Soul and Ruler of the universe is served by them.

10. If Lord Hari, who blesses us with self-realization is not attained, of what benefit is the three-fold birth, viz., through pure sinless parents, initiation ceremony and consecration (for the performance of sacrifice)? What is the use of the (performance of) ritualistic duties enjoined by the three Vedas or a span of long life like that of gods’?

11. Of what avail are the learning, austere penance, eloquent speech or the capacity to attend many things simultaneously? Of what use is the keen intellectual capacity or physical power, high efficiency of senses?

12. Of what use are the Yoga (consisting of breath control etc.) the Sāṃkhya (the knowledge of non-identity of the Soul and the body), the Sannyāsa (the life of a recluse; and the study of the Vedas and observances of other vows and renunciation.

13. For, as a matter of fact, the Self is the highest of all blessings (as they are liked and desired for the sake of the Self). Lord Hari is the Soul of all living beings. He is Self-giver (i.e. he manifests himself by the removal of avidyā or he gives form, power etc. similar to him to his votaries like Bali). He is dear (as he is by nature the highest bliss).

14. Just as watering the roots of a tree nourishes the trunk, branches, sub-branches (leaves and flowers of a tree, and just as the nourishment of the life (with food etc.) leads to the strengthening of the senses and organs of the body (and not by applying food to those parts), so the worshipping of Acyuta (Lord Viṣṇu) is the worship of all.

15. Just as in the rainy season, waters (rain-drops) emanate from the Sun (the evaporator of waters which form the clouds and are the cause of subsequent rain-fall) and return to it again (as water vapour) in the summer, and just as the bodies of the mobiles and immobiles spring up from the earth and return to it, so does this universe of animate and inanimate things—the stream of guṇas—(emerge from and)merge in Hari.

16.^[2] This universe is the absolute, unconditioned essence of the universal Soul. (It is not different from him as it is evolved from him) just as the light of the Sun is not different from the Sun in spite of the once (i.e. temporary) appearance of the phantom phenomenon called ‘the city of Gandharvas’ Just as the powers of the cognitive and conative organs function during wakefulness and lie dormant during sleep (the universe which appears at the time of the creation from the Lord, dissolves itself in the Lord at the end of Kalpa.). In reality, in the Lord, there is absence of the effects of three types of ego (viz. ego due to matter, action or thought or the types of ego known as tāmasa, taijasa and vaikārika) and the misapprehension of diversity (caused by it).

17.^[3] Just as clouds, darkness and light appear in the sky and also disappear in their turn (but do not stick to the sky), similarly, Oh King, the potencies called sattva, rajas and tamas appear in Brahman (without affecting it) and the flow (of creation and destruction of the universe) continues (undisturbed).

18. Therefore, adore (and meditate upon) the Lord directly as being not different from you. Hari is the one undifferentiated Soul of all embodied beings. He is Time (the efficient cause), Prakṛti (Primordial Nature, as the material Cause), the Supreme Ruler (as the creator). By his own prowess (or lustre) he has destroyed (i.e. remained unaffected by) the flow of guṇas.

19. By compassion to all living beings, and by remaining contented with anything whatever and by pacifying urges of the senses by remaining detached from the objects of the senses, Hari becomes pleased in no time.

20. Hari, the imperishable Lord, is invited by continuously growing contemplation to the pure hearts of pious people who have dispelled all the cravings. He does not wish to move out of the space of the heart, for he remembers his obligations to his devotees.

21. Hari loves the poor people who regard him as their only wealth; for he can appreciate the sweet bliss in their devotion which is motiveless and is solely concentrated on him. Hari does not accept worship from such crooked-minded persons who out of pride for their own scholarship, opulence, parentage and achievements, despise indigent yet righteous people.

22. He is not attached to Śrī (his wife—the goddess of wealth and beauty) even though she (always) waits on him. Nor does he attend to kings and gods who entreat her favours. For he himself is absolutely perfect (bliss etc.). But he is (always) subservient to the will of his servants (devotees). (This being the case) how can anyone with a feeling of gratefulness abandon him?

Maitreya said:

23. In this way, sage Nārada, the son of Brahmā (the Self-born god) narrated (these and) other stories of Lord Hari to Pracetasas and returned to the region of Brahmā.

24. Having heard the glories of Hari as narrated by Nārada, and which remove the sins of the world, they (Pracetasas) meditated upon his feet and attained to his region.

25. Oh Vidura, I have now narrated to you everything that you requested me to tell, viz. the dialogue between Pracetasas and Nārada containing the glorification of Hari.

Śrī Śuka said:

26-27. This dynasty of Uttānapāda, the son of Manu has been described to you, Oh best of Kings! Now listen from me the race of Priyavrata (Uttānapāda’s elder brother) who obtained the spiritual lore from Nārada and who after enjoying (i.e. ruling over) the earth, divided his kingdom among his sons and attained to the Lord’s abode.

28. Having heard this sanctifying story about the invincible Lord Hari, as described by Maitreya (Kauṣārava), Vidura was overwhelmed with emotions. With his eyes flowing with tears, he installed the feet of the Lord in his heart and held (i.e. bowed to) the sage’s feet with his head.

Vidura said:

29. Oh great Yogin! Compassionate at heart as you are, you have shown me today the other shore of the ocean of darkness (i.e. ignorance) where dwells Lord Hari who is realized by votaries who are solely devoted to him.

Śrī Śuka said:

30. Having bowed to him (Maitreya) and taking his leave, Vidura who was desirous of seeing his relatives returned with peaceful mind, to Hastināpura.

31. Oh King! He who would listen to the account of kings who have dedicated their minds to Lord Hari, would be blest with (lit. obtain) longevity, affluence, glory, familybliss (sons, grandsons etc.), sovereignty and eternal happiness (or godhood).

Footnotes and references:

[1]:

Jājali—An ancient sage famous for austere penance. When he felt pride about his spiritual attainment, he was directed to go to a merchant named Tulādhāra. The merchant enlightened him in spiritual matters after which Jājali attained Mokṣa (liberation).—Mahābhārata Śānti. 261-64; Bhāratavarṣīya Prācīna Caritra Kośa. 371

[2]:

(i) Bhāgavata Candrikā affirms the reality of the world as the universe has no separate existence except as the body of the Lord. Just as the light of the Sun and the Sun are inseparables, the whole universe is an inseparable attribute—the body of the Supreme Soul. Once, at the time of the creation, the universe appears as gross and at the time of the dissolution it becomes too subtle to be perceptible but its reality of existence persists, like the power of the sense-organs which are active in a waking state and inactive in sleep when illusions regarding the matter (the five elements) and the cognitive and conative sense-organs and one’s being god, man etc. are lost.

(ii) Padaratnāvalī reads differently. Briefly stated: Referring to harāveva guṇapravāhaḥ in the above (15) verse, he refutes that Hari is conditioned by the guṇas or their products. This world wherein Hari dwells and which he has created is quite distinct and cannot condition him—the only relation between Hari and the universe is that of the supporter and the supported or the ‘phantom city of Gandharvas’ and the sky. Hari is essentially knowledge brilliant like the light of the Sun. And His wisdom dispels all illusions regarding the body (dravya), power etc. When due to accumulation of merits, the breath and other Vṛttis cease to work externally and begin to function internally, and awaken the jīva, and the illusions about the false identity of the Soul and the body, thinking one’s self to be an independent doer and that of being the master of one’s senses, are removed, the real Form of the Lord is manifested.

(iii) Siddhāntapradīpa: The analogy of the Sun and the water (in the above No. 15—verse) may be misconstrued to show that the universe and the Lord are totally different. This verse refutes that misinterpretation. The relation between the Lord and the world is like that between the Sun and its light, viz. iḍentity-cum-ḍifference. It is identical yet different. Just as the powers of the sense-organs are manifest in wakefulness and dormant in sleep, so is the creation and dissolution of the universe. How can the jīva be released from the prapañca (universe) so related with Brahman? It is by propitiation of Hari, the Soul of the universe, that illusions causing saṃsāra, viz. (i) the feeling of I-ness and mine-ness about one’s body, house etc. (ii) regarding ritualistic acts leading to heaven as leading to Mokṣa, (iii) wrongly believing in the teachings of Kapila, Kaṇāda, Buddha as true and leading to salvation.

(iv) Bālaprabodhini explains the position of Brahmavāda as follows: Hari being the material cause of the universe, the latter cannot be different from Hari. At the time of the creation it evolves from the Lord, the Soul of the universe and it is not different from him just as the light of the Sun is not distinct from it. The evanescence of the universe and the eternity of the Lord are not contradictory, for just as the power of the senses functions during the state of wakefulness and becomes dormant in sleep (but the power still persists in both the stages) the world appears at the time of the creation and ceases to be so at the time of dissolution. (It is however not destroyed). The creation of the universe and the supported- supporter relation between the universe and the Lord do not act as his limitations, for the Lord is a cause of extraordinary and miraculous nature and above popular analogies. He is free from the illusory contact of five elements, eleven sense-organs and their presiding deities.

[3]:

Bhāgavata Candrikā insists on the reality of the universe: the appearance and disappearance of clouds, darkness and light do not imply their unreality. Similarly, the manifestation and disappearance of sattva, rajas and tamas, the three potencies of Prakṛti with relation to Brahman do not mean that they arc unreal.