The Bhagavata Purana

by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208

This page describes Exposition of the Bhagavata Dharma which is chapter 2 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the second chapter of the Sixth Skandha of the Bhagavatapurana.

Chapter 2 - Exposition of the Bhāgavata Dharma

[Sanskrit text for this chapter is available]

[Full title: Exposition of the Bhāgavata Dharma; Efficacy of the Lord’s Name and Ajāmila’s Ascension to Viṣṇu-loka]

Śrī Śuka said:

1. Having thus carefully heard the exposition addressed (to them) by the messengers of Yama, the angels of Lord Viṣṇu who were pastmasters in philosophy and ethics, replied to them, Oh King.

The messengers of Viṣṇu said:

2. Oh What a pity! Injustice (or unrighteousness) influences the assembly of those who should see through (the real nature of (righteousness. There, punishment is wrongly inflicted by these (custodians of righteousness) on persons who are not sinners and do not (hence) deserve it.

3. To whom can created beings go for a shelter, if injustice particularly enters into their fatherly protectors and teachers like rulers who are expected to be well-disposed, righteous and impartial?

4.[1] Whatever a superior person does is emulated by other common people. Whatever he sets up as a standard or regards as an authority the masses (ordinary people) follow it.

5. A common man, like unto a brute, does not understand, of his own accord, what is righteousness and unrighteousness. Placing his head confidently on the lap (of a fatherly- protector like Yama-dharma), he sleeps resting without any anxiety.

6. How is it proper that if the latter is really deserving of confidence of all beings and has some compassion (and scruples), he can be so treacherous to one who has completely surrendered himself in faith, and cherishes friendship, and is unaware (verging on unconsciousness).

7. That this man (Ajāmila), even in a helpless stage uttered the name of Hari which (not only expiates sins but) leads to the Final Beatitude, has atoned for all the sins committed by him even in crores of his past incarnations.

8. For, by the very act that he uttered the four syllables NĀ—RĀ—YA—ṆA (while calling his son ‘Oh Nārāyaṇa come’), this sinner has already completely atoned for all his sins.

9-10.[2] A thief, a wine-drinker, perpetrator of treachery to one’s friend, a murderer of a Brāhmaṇa, one who violates his preceptor’s bed (i.e. has illicit relation with one’s preceptor’s wife), the slayer of a woman, a king, a parent or a cow and other types of sinners—to all these sinners, the utterance of the name of Viṣṇu is the most effective expiation, for Lord’s mind gets attracted to the sinner uttering his name (or the sinner’s mind is attracted to the Lord).

11. A sinner is not so thoroughly purified to that extent, by performing the expiatory acts and observances of vows prescribed by the masters of the Vedic lore (like Manu and others), as by the utterance of the mere syllables of the names of Hari (without adding ‘I bow to’), as his name is suggestive of the excellences of the glorious Lord. (The effect of Lord’s name does not exhaust and disappear immediately after dispelling the sin as is the case with the penances like Kṛcchra and Cāndrāyaṇa.[3]

12. For if the mind again runs (is attracted) to the evil path even after going through the process of expiation, that act of atonement is not thorough (in destroying sin). For those who desire to annihilate (the effects of) their (sinful) acts, repeatedly extolling the merits (by uttering the names) of Hari is the sure remedy, as it (actually) purifies the mind.

13. Hence, do not carry him (the jīva of Ajāmila) by the wrong way (the sinner’s path leading to Yama’s abode). He has completely expiated all his sins. (When even a syllable of the Lord’s name is sufficient to annihilate all sins), he has uttered the complete name of the Lord when he was about to die (and there is no time and hence possibility of committing a sin after articulating the Lord’s name).

14. (As to the objection that Ajāmila called his son and and not Viṣṇu, Viṣṇu’s messengers explain). The experts in Śāstras say that utterance of the Lord’s name even if taken to denote another person, or in a friendly joke or as an insertion during the recitation of a song, or in (an outward, apparent) disrespect[4], completely annihilates all sins.

15. If a person unconsciously (and involuntarily) utters the Lord’s name (Hari or any other) while he falls, tumbles down, gets maimed, is bitten (by a serpent), heated (by fever etc.) and struck (by a stick), he does not deserve to be tormented in hell.

16. (Proportionately) heavy (difficult) and easy processes of atonement for sins of grievous and light natures have been thought over and laid down by the great sages (like Manu and other writers on the Dharma-Śāstra). (But there is no such differentiation in case of Lord’s name, as by merely remembering Lord Viṣṇu, one is absolved of all sins).

17. Those (different kinds of) sins are washed away by the austerities, charitable acts, mutterings (of prayers or mantras) and such other (expiatory) processes. But the heart of the sinner (or the subtle residual forms of the sins called impressions or saṃskāras) are not thereby purified. Even that is achieved by the service of the feet of the Lord. (All the sins are annihilated by the very name of Hari, but vāsanā or the impressions unconsciously left on the mind by past actions are wiped out by the vision of Lord Viṣṇu—the Great Man etc.).

17a[5]. This Dharma, characterised by the repetition of the name of the Lord, is the highest and the ancientmost, and has been thus laid down. If practised, it purifies the mind day by day, like clothes washed on every day.

17b[5]. As the individual soul (jīva) has no independence in relation to the acts he performs, the expiatory acts cannot completely purify the jīvas mind (due to his dependence on God’s will). Desisting from forbidden acts, he should therefore worship Hari by continuous singing and repetition of his name.

18. Irrespective of a man’s knowledge or ignorance (about the efficacy and potentiality of the Lord’s name for purifying thoroughly all the sins), if Lord Viṣṇu’s name is sung or muttered repeatedly, it burns down all the sins of man, like fire (even though ignorantly thrown by a child on a heap of fuel) burns the fuel completely.

19. Just as a medicinal drug of the highest potency, even though taken by chance, without being aware of its efficacy, is bound to show its remedial effects, similarly the sacred formula (mantra) consisting of the Lord’s name, even when muttered by chance, without knowing its highest purificatory power) shows its efficacy (in annihilating all sins). (Inherent power or potency does not require faith etc. in showing its efficacy).

19a.[6] Oh messengers (of Yama)! If you still entertain any doubt about the righteousness (of this), you consult (enquire) with your Lord, for the glorious god Yama knows the most secrets of (what is the real) Dharma.

Śrī Śuka said:

20. Oh King! Having thus logically and convincingly explained the path of the Lord (the Bhāgavata dharma) and after liberating him (Ajāmila’s jīva) from the noose of Yama, they (Viṣṇu’s messengers) got him released from (the clutches of) Death.

21. The messengers of Yama who were thus (discomfited and) expelled, approached god Yama and faithfully reported the whole matter to King Yamadharma, Oh vanquisher of enemies!

22. Being completely extricated from the noose of Yama, the Brāhmaṇa overcame his fear, and became his own former normal self.[7] Feeling delighted at their sight, he bowed to the servants of Viṣṇu with his head.

23. Perceiving that he was desirous to speak to them, the servants of Lord Viṣṇu instantaneously disappeared on that very spot, while he(Ajāmila) was (simply) looking on, Oh sinless King.

24. Ajāmila also heard separately from the conversation of the messengers of Yama and of Viṣṇu (Kṛṣṇa), the (ritualistic) Dharma as propounded in three Vedas and based on guṇas (as the fruit of this Dharma, viz. celestial pleasures are a product of guṇas), and also the Pure Dharma pertaining to (and consisting of absolute devotion to) the Lord, and transcending the three guṇas.

25. Having heard the great glories of Lord Hari, he immediately conceived earnest devotion to the Lord. Remembering his evil past, he felt deeply remorsed.

26. “Alas! How extremely deplorable it was of me who could not subdue my (lower) Self, and procreating myself in the form of sons from a Śūdra woman, I have desecreted my Brahmin-hood.

27. Fie upon me who am condemned by good people as a sinful wretch, a dark stigma on my family—I who abandoned my virtuous young wife, and went to an unchaste wench given to drinking.

28. Alas! An ungrateful vile fellow that I am, I have forthwith deserted my supportless, poor, aged, afflicted parents who had no relative to protect them.

29. I, who am of that nature, shall obviously fall into that terrible-most hell wherein lustful violaters of the path of righteousness undergo tortures inflicted by Yama.

30. Was this a dream or was it a reality that I witnessed a miracle here? Where have the noose-bearers who dragged me (out of my body) today, gone now?

31. Again, where have gone those four beautiful-looking Siddhas (demi-gods) who released me while I was being taken noose-bound, down to the subterranean (infernal) regions?

32. In spite of my being a wretched person (in this birth), there must have been some auspicious (deed done in previous birth) inasmuch as I had the vision of those foremost gods and due to which my mind feels serene and peaceful now.

33. Otherwise (but for such auspicious acts in my previous birth) the tongue of an impure, sinner like me who kept a Śūdra woman, could be capable of uttering, at the time of death, the name of Lord Viṣṇu.

34. Oh! What a contrast between a shameless rogue and a sinner like me! I have violated (destroyed) my Brāhmaṇahood and the auspicious name of the Lord ‘Nārāyaṇa’.

35. Though I be such, I who have controlled my mind, cognitive and conative organs and breath, shall endeavour that way whereby I shall not plunge myself in the blinding -darkness in the form of transmigration of the Soul.

36. Having freed myself from the bonds (for household and relatives) due to avidyā (wrong identification of the body with the Soul), lust (for enjoyment of pleasures) and actions (binding the doer to this world and the next), I shall be a friend to all beings, serene, friendly, compassionate and self-controlled.

37. I shall liberate myself who am completely possessed by Lord’s Māyā in the form of a woman (my Śūdra keep) by whom, wretched as I was, I was made to dance and play like a deer kept for amusement.

38. Having given up the notion of ‘I’ and‘mine’ with reference to my body, (belongings, property etc.) and with my thought concentrated on the real substance, I shall fix my mind on the Lord. My mind has been purified by singing of the name of the Lord (and other modes of bhakti).”

Śrī Śuka said:

39. In this way, through a moment’s association with the pious (servants of Viṣṇu), he felt a thorough aversion to worldly life (and its pleasures) and freeing himself from all ties (to his mistress, children and property), he proceeded to Gaṅgādvāra.

40. Settling down in that sacred place (the abode of God), he betook himself to (the path of) Yoga. He withdrew (from worldly pleasures) all his senses and organs, and concentrated his mind on the self.,

41. Then, he dissociated his self from (the product of) the guṇas viz. the body, sense-organs etc., and by concentrating his mind, he fixed it on the Supreme Brahman, which is the essential form of the Lord and is the embodiment of consciousness, and bliss.

42. When his mind and intellect were thus (thoroughly) Stabilised in the Brahman, the Brāhmaṇa visualized before him those very male figures (messengers of Viṣṇu), and recognizing them as those as having been seen before, he stood up and bowed down his head (to pay respect).

43. After that vision, he cast off his body at the sacred place (Haridvāra) in the Gaṅgā and immediately assumed the (angelic) form of the attendant of the Lord.

44. Along with the servants of Lord Viṣṇu, the Brāhmaṇa ascended the heavenly car made of gold and proceeded through heavens to the abode of the Lord of Śrī (i.e. Viṣṇu).

45. (Ajāmila), the husband of the maid-servant (of a low caste), who had thereby deluged (violated) all religious duties and flouted his vows (of fidelity to his wife etc.) and had (thus) fallen from Brāhmaṇa-hood by his reprehensible acts (like stealing) and was consequently being hurled into the hell (by Yama’s servants), was released (from the noose of Yama) the very moment he uttered the name of the Lord.

46. There is no better efficacious remedy to cut down the roots of sin, for persons wishing Mokṣa (Liberation from Saṃsāra) than the continuous chanting of (the glories and) the name of the Lord of hallowing feet (god Viṣṇu). By having recourse to remembrance (and repetition) of the Lord’s name, the mind is not attached again to acts (karmas); but by any other (expiatory) acts (except the chanting of the Lord’s name) it becomes tainted with rajas and tamas.

47-48. He who listens with deep faith and reverence this esoteric legend which is capable of destroying (all) sins and he who devoutly recounts it (to others), never, verily, goes to hell, nor is even eyed by the servants of Yama. Howsoever inauspicious (and sinful) the mortal may have been (in this world) he is greatly honoured in the region of Viṣṇu.

49. By (merely) calling out the name of Hari addressed to his son at the time of his own death, (even a sinner like) Ajāmila attained to Lord Viṣṇu’s abode. What should be said of a person who takes his name with faith and devotion. (He would certainly ascend to Viṣṇu’s abode).

Footnotes and references:

[1]:

A verbatim quotation from Bhagavad Gītā 3.21.

[2]:

Bhāgavata Candrikā and VC. write long discourses on the importance of God’s name which may be read in the original. V.J. points out that the condition precedent is that the name of the Lord is to be uttered with ardent devotion.

[3]:

VC. adds—This is the omnipotence of the Almighty Lord.

[4]:

But real disrespect for God’s name is a great sin.

[5]:

17a & 17b are additional verses in Padaratnāvalī’s text.

[6]:

An additional verse in the text of Bhāgavata Candrikā and Padaratnāvalī

[7]:

Resumed his previous pious way of life.—Padaratnāvalī

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