Chapter 1 - Conversation between Yudhiṣṭhira and Nārada: Jaya and Vijaya cursed

[Sanskrit text for this chapter is available]

The King (Parīkṣit) said:

1. How is it that the glorious Lord who is by nature impartial and friendly to all beings, killed Daityas for the sake of Indra, as if He was impelled by partiality, Oh Brāhmaṇa sage?

2. Being transcendental to Guṇas (He is above love and hate). He is the very embodiment of perfect bliss. He has no selfish ends to be served from the host of gods, nor does He entertain any fear from Asuras and nor does He cherish any hatred towards them.

3. Oh highly fortunate one, this has been our great doubt about the excellences of Lord Nārāyaṇa. Your Worship should please dispel it.

Śrī Śuka said:

4. Oh great King, you have asked a good question. The life of Hari is miraculous and mysterious. It contains the glories of the devotees of the Lord and promotes devotion unto Him intensely.

5. The legendary story of Hari which is highly meritorious is sung by sages like Nārada and others. After paying obeisance to Kṛṣṇa-Dvaipāyana Vyāsa, I shall narrate to you that.

6. Though the Lord who is transcendental to Prakṛti, attributeless, unborn and unmanifest, enters into the guṇas of his ownMāyā. He assumed the role of the chastiser to those who deserved punishment (i.e. became the cause of enmity between gods and demons).

7. Sattva, Rajas and Tamas are the attributes of Prakṛti and not of the Ātman, nor is there a synchronous increase or decrease of them.

8. During the period of the ascendancy of Sattva, he enters into the bodies of celestials and sages, and He thus intensifies their power. During the preponderance of Rajas, he does so for Asuras. During the dominance of Yamas, he fosters Yakṣas and Rākṣasas. It is in conformance with the Time-spirit that this happens. (Not that God is partial).

9. Like fire (in the wood), space i.e. Ākāśa (in a pitcher), he appears in many forms or bodies without being distinguished from the body occupied by him. It is only the discerning who, after meticulous investigation (by introspection) into the Ātman as residing in themselves, realize Him (as being distinct from guṇas and their products).

10. When the Supreme Self desires to create cities, i.e. bodies, for enjoyment of the Jīva, he creates separately Rajas (which was in a state of equilibrium) and impels it to act with dominant force. When the Lord desires to sport Himself in multifarious bodies, he makes the Sattva act. When he desires to go to sleep, i.e. to withdraw the universe within himself, he sets in motion the Tamas.

11. Oh King, this infallible Creator and Controller of the universe, through the instrumentality of Prakṛti and Puruṣa, creates the Present Time which acts as their supporting associate. The entity that is designated as Time, promotes the power of Sattva. Due to the fostering of Sattva by Time, the Lord of extensive fame, the Controller of Time, appears as a friend of gods (whose dominant characteristic is Sattva) and destroys the enemies of gods who are dominated by Rajas and Tamas. (It is due to his presence that Time has the potency to achieve this).^[1]

12. Oh King, on this very topic was narrated a legend by the divine sage Nārada, when he was respectfully questioned by Yudhiṣṭhira formerly, in the great Ṛājasūya Sacrifice.

13-14. Having seen the most marvellous absorption of Śiśupāla, the king of Cedi, in Lord Vāsudeva at the great sacrifice called Rājasūya the king Yudhiṣṭhira, the son of Pāṇḍu, became astonished in his mind, and asked the divine sage who was sitting there, in the presence of the sages.

Yudhiṣṭhira said:

15. Oh, it is extremely marvellous that Śiśupāla, the hater of Vāsudeva was absorbed into Vāsudeva, the Supreme Reality, as such merger is very difficult even to those who are exclusively devoted to Him.

16. Oh Sage, all of us are solicitous to know (the explanation of) this mystery, for Vena who used to revile the Lord was cursed to hell^[2] by Brāhmaṇas.

17. The wicked son of Damaghoṣa, Śiśupāla was wrathful and jealous about Kṛṣṇa since his childhood-lisping up to this time. Even so was the wicked Dantavaktra.

18. Why is it that the tongue of those who constantly blasphemed Viṣṇu who is the immutable transcendental Brahman, was not affected with white leprosy or that they did not enter the blinding darkness of hell?

19. How is it that they were so easily absorbed into his Lordship of incomprehensible nature, even while all people were looking on?^[3]

20. This (miracle) confuses my intellect and makes it unsteady like the flame of a lamp flickering before the wind. Your worshipful self should please explain to me the reason of this most wonderful event.

Śrī Śuka said:

21. Hearing that speech (query) of the king, the worshipful sage Nārada was pleased, and addressing to him, he recounted the episodes connected with this event while the members of the assembly were listening

Nārada said:

22. Censure and eulogy, respectful and disrespectful treatments are meant for this body which is brought forth through want of discrimination and ignorance between Prakṛti and Puruṣa, Oh King.

23. By the false notion of identity between the body and the Soul, arises the misapprehension of one’s being different from others. It leads to the concept of individual distinctness expressed by the words “I” and “Mine” and (gives rise to) the feeling of pain under punishment and harsh words.

24. The killing of creatures is the destruction of the body which they have identified with the Soul and the notion of individuality (i.e. ‘I’ and ‘Mine’). But the Lord is without a second and the Soul of all. Being absolute, he has no such attachment (or the sense of individuality), he chastises the wicked for their good and not out of malice. How could harmfulness (Hiṃsā) be attributed to Him?

25. Therefore one should concentrate one’s mind on Him either through constant hostility or through devotion characterised by absence of malice or enmity or through fear or love. By this concentration, a person will perceive nothing else but the Lord.

26. It is my definite conclusion that just as a mortal being attains identification and concentration with the Lord by cherishing enmity, he does not (with that intensity and to that extent) attain absorption through devotion.^[4]

27. A worm shut up by a wasp (in its hole or nest) on a wall, broods over it (the wasp) so intensely and continuously through hatred and fear that it gets transformed into a form like a wasp.

28. Thus those who cherish enmity against the glorious Supreme Ruler Kṛṣṇa who appears a human being through his Māyā power, attain to him as their sins are washed off by their constant meditation upon him through hatred or fear.

29. Many persons have attained unto union with the Supreme Lord after being purified of all the impiety by concentrating their mind on the Lord through love, hatred, fear, affection and devotion.

30. Gopīs (wives of cowherds) through love, Kaṃsa through fear, Śiśupāla and other kings through hatred, Vṛṣṇis through kinship, you Pāṇḍavas through friendship and affection, and we sages through devotion (attained identity with him), Oh King.

31. Vena does not fall under any of the five categories of devotees of the Supreme Man. One should therefore fix one’s mind on Kṛṣṇa by any one of the means (detailed above).

32. Oh Pāṇḍava, Śiśupāla and Dantavaktra, the sons of your maternal aunt, were the foremost attendants of Viṣṇu; but they fell down from that position through the curse of a Brāhmaṇa.

Yudhiṣṭhira said:

33. It appears certainly incredible that those who are exclusively devoted to Hari, were compelled to be born again. Therefore (please tell us) whose curse it was and what was the nature of the imprecation which overpowered the servants of Hari.

34. The residents of the city or region called Vaikuṇṭha are of pure sāttvic form and are devoid of material body, senses and the like. You should narrate to us how it led to the assumption of corporeal existence (in the case of such residents of Vaikuṇṭha).

Nārada said:

35. Once upon a time, Sanandana and others (Sanaka etc.) the sons of Brahmā, went to the region of Viṣṇu, by chance, while they were ranging at will, through the three worlds.

36. Though they were born earlier than elders like Brahmā’s sons (such as Marīci and others), they looked like children of five or six years in age. All of them had no garments (and were completely nude). Thinking them to be kiddies those two door-keepers (of Viṣṇu) prevented them (from entering).

37. Being enraged at this, they cursed, “Both of you (doorkeepers) are fools. You do not deserve to live near the feet of Lord Viṣṇu (much less to serve him) as his feet are completely free from Rajas and Tamas. Hence, immediately turn into the most sinful form of Asuras.”

38. While both them were falling down from their place due to this curse, they were addressed by the merciful sages, “Both of you will befit to return to your region (Vaiku- ṇṭha) after three births”.

39. Both of them were born as the sons of Diti. The elder was Hiraṇyakaśipu and the younger brother was Hiraṇyākṣa. Both of them were respected by Daityas and Dānavas.

40. Hiraṇyakaśipu was killed by Hari assuming the Man- Lion form. Hiraṇyākṣa was killed by Viṣṇu incarnating in a boar form while lifting up the earth (sunken into the cosmic waters).

41. Hiraṇyakaśipu adopted various devices to torture his son Prahlāda to death, as he wished to kill him for his (Prahlāda’s) love and devotion to Viṣṇu.

42. Despite his endeavours to kill Prahlāda, he could not do so, as Prahlāda identified himself with the soul of all beings; was serene and looked upon all as being Brahman (and therefore equal). He was also surcharged and covered with Lord Viṣṇu’s power.

43. Thereafter, both of them were born as Rākṣasas as the sons of Keśinī and Viśravas. They were Rāvaṇa and Kumbhakarṇa, the tormentors of all the worlds.

44. Even in that incarnation, Viṣṇu became Rāma, the descendant of Raghu, and killed them for redeeming them from the curse. You will hear the prowess of Rāma from the lips of Mārkaṇḍeya, Oh King.

45. That very pair was born as Kṣatriya, as the sons of your maternal aunt. Now (not they but) their sins (and their present body, as the consequence of the curse) being destroyed by Sudarśana disc of Kṛṣṇa, they are now rescued from the curse.

46. Both of them were led to absorption in Kṛṣṇa (Acyuta), through their contemplation (of Kṛṣṇa) intensified by the bitterest enmity. They have again returned to Hari’s presence, as attendants of Viṣṇu.

Yudhiṣṭhira asked:

47. How is it that Hiraṇyakaśipu came to cherish hatred towards his high-souled beloved son? And how did Prahlāda happen to devote his mind exclusively to Hari? Please tell me this in detail. Oh worshipful sage.

Footnotes and references:

[1]:

Bhāgavata Candrikā: Supreme Soul creates the Present Time which, being pervaded by Him, is like His body. He then brings forth Prakṛti and Puruṣa—the sentient and the insentient phenomena. When it is the time for protection through Sattva guṇa, the Lord impels the Time to increase the power of gods only and defeat the Asuras who are dominated by Rajas and Tamas.

[2]:

Anvitārthaprakāśikā. explains that Vena was killed. He did not go to hell.

[3]:

Bhāvāratha Dīpikā points out that though Dantavaktra was not absorbed at that time, his future merger with Vāsudeva was astrologically predicted and is hence treated as a fait accompli, by Nārada.

[4]:

Padaratnāvalī & VC. point out that this verse does not advocate hatred as the best form of devotion, though superficially it appears to do so.