A - Annihilation (4-7)
Life in the material world, regardless of the yuga , is temporary. There is a periodic annihilation of the universe taking place, and various other intermittent annihilations that occur. Sukadeva Goswami described this to prepare Maharaja Pariksit for the impending annihilation of his own body. Indeed, Maharaja Pariksit took heed of the advice, fixed his meditation on the Lord, was eventually bitten by the snake-bird, and successfully attained spiritual perfection.
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A - Annihilation (4-7)
A - Annihilation (4-7)
Life in the material world, regardless of the yuga , is temporary. There is a periodic annihilation of the universe taking place, and various other intermittent annihilations that occur. Sukadeva Goswami described this to prepare Maharaja Pariksit for the impending annihilation of his own body. Indeed, Maharaja Pariksit took heed of the advice, fixed his meditation on the Lord, was eventually bitten by the snake-bird, and successfully attained spiritual perfection.
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Annihilation of Pariksit’s Body
A - Annihilation (4-7)
Annihilation of Pariksit’s Body
Chapter 5, 6
Sukadeva Goswami reminded Maharaja Pariksit that everything is transitory and everyone will have to experience the death of the material body, though the soul remains eternally untouched. He further explained how meditation on transcendental knowledge dissolves the subtle, mental covering, and thus, by this sustained practice, the elements of the body gradually merge back into their origin, and the soul is freed for eternal existence.
Maharaja Pariksit expressed his gratitude at having heard so many wonderful instructions. Sukadeva Goswami departed, and the King focused His sensory and mental faculties upon the Lord. Disguised as a brahmana , Taksaka approached the banks where Maharaja Pariksit sat in serene meditation, and lethally bit him. Maharaja Pariksit’s body turned to flames, and though the onlookers were horrified by the sight, the demigods showered flowers of glorification.
In angry retaliation, Janamejaya, Maharaja Pariksit’s son, commenced a sacrifice to kill all the snakes in the world. Taksaka was being protected by Indra, and when Janamejaya captured them both by mantra, Brhaspati convinced him to terminate the entire sacrifice.
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Ego Death
A - Annihilation (4-7)
Ego Death
“Just as the sun can burn away the clouds that prevent one from seeing it, the Supreme Lord (and He alone) can remove the false ego that prevents one from seeing Him. There are some creatures, however, like owls, who are averse to seeing the sun. In the same way, those who are not interested in spiritual knowledge will never receive the privilege of seeing God.” (SB 12.4.33)
This section of Srimad-Bhagavatam is all about annihilation. Krishna inegeniously designs the world in such a way that everything artificial and superfluous is eventually taken away. Nothing material can endure.
Amongst our fears in life, the prospect of death is perhaps the most acute. As that fateful hour approaches, everything we worked so hard for is snatched away, throwing our entire sense of identity into question. On a subtle level, however, we may well be regularly subjecting ourselves to this disturbing experience. How so? The world teaches us to base our identity and self-worth on transitory, external and artificial considerations. When we identify with our abilities, facilities and positions of responsibility, then we set ourselves up for crisis. Why? Because the laws of nature dictate that all such things will always fade away over time.
We pride ourselves in our ‘unique’ abilities but then we witness our own ineptitude, or discover someone far more qualified and competent who supersedes us. That’s painful. We find self-worth in karmic gifts like beauty, physique, learning and wealth, but the waves of time callously cause them to eventually crumble away. That’s painful. We feel valuable because of our reputation, influence and position in society, but everyone has ‘their day,’ after which we all have to make way. That’s painful. Constant change is the underlying theme of the material phantasmagoria – it’s unstoppable, unpredictable and uncontrollable. Thus, we suffer a subtle ego death every time we falsely identify with the temporary.
Wisdom teachers, therefore, continually remind us to focus on our eternal, unchanging, essential identity. As spiritual beings, our true ego lies in being a selfless servant of God and other living beings. Everything we receive in the journey of life is simply a facility in pursuance of this, with any given situation always offering a unique opportunity for selfless service. In such spiritual consciousness, all anxiety, fear and dissatisfaction disappears.
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Destructive Enlightenment
A - Annihilation (4-7)
Ego Death
Destructive Enlightenment
Once, when a budding sculptor approached his expert master for guidance, he received an interesting reply. In humility and eagerness, the young craftsman enquired: “I would like to sculpt a beautiful elephant – can you give me any advice?” Without the blink of an eyelid, the master set a block of stone and some tools in front of the young boy . “Here is some marble, a mallet, and a chisel” the master said , “all you have to do now is carve away everything that doesn’t look like a beautiful elephant!” Simple as that!
There is a deep principle here. The French writer, Antoine de Saint-Exupery, once said, “Perfection is achieved, not when there is nothing more to add, but when there is nothing left to take away.” We often think spirituality means to become something. The spiritual journey, however, is not so much about becoming something, but rather unbecoming everything that isn’t really you, so you can be who you were meant to be in the first place! The scriptures explain how we are littered with unhelpful traits ( anarthas ) and artificial identities ( upadhis ). They block us from seeing the real self. Enlightenment is the crumbling away of such untruth. It’s seeing through the facade of pretence. It’s the complete annihilation of everything we imagined to be true. To remember who we really are, we have to forget everything that the world told us to be. This is destructive enlightenment.
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Impact of Knowledge
A - Annihilation (4-7)
Ego Death
Impact of Knowledge
The journey to such enlightenment is a long and winding one. Wisdom teachers talk about the necessity of bathing one’s mind in spiritual knowledge every single day. In the Bhagavad-gita, Krishna uses a number of powerful metaphors to describe the impact of transcendental knowledge ( jnana ):
Jnana-agni – fire of knowledge. We enter this world with a karmic ‘bank balance.’ Day-to-day experiences are not just random occurrences or token challenges disposed by an insensitive God who wants His subjects to suffer. Rather, the purpose of karma is educational. You could call it cosmic sensitivity training. Experiences and events are meant to teach us a better way to live and interact with the world. If, however, one accrues such understanding by reading books, and imbibes such knowledge within themselves, then such karma is not required. Thus, knowledge is described as the fire that can burn up all of one’s karmic reactions.
Jnana-plava – boat of knowledge. The world we live in is compared to an ocean. We may occasionally go for a dip, but eventually we need to return to our natural habitat – salt water and dangerous aquatics make things a little uncomfortable. Similarly, although there is undoubtedly some pleasure in this world, nobody can escape the harsh realities. There are distresses caused by one’s own body and mind, distresses caused by other living beings, and distresses caused by nature. Spiritual knowledge is the boat which protects one from the sufferings of this oceanic world and simultaneously carries one towards the spiritual realm where unending and ever-increasing happiness is found.
Jnana-dipa – lamp of knowledge. Walking in the dark is dangerous. You struggle to reach your desired destination and in the process you get a few painful knocks. The lamp of knowledge acts to warn us of the possible obstacles and impediments that we may encounter in this dark realm. Amidst so many worldly demands, the lamp of knowledge also keeps our consciousness awake to the ultimate goal of life, ensuring we reach the correct destination at the end of our sojourn in this world.
Jnana-asina – sword of knowledge. Leave your garden unattended for a year and weeds will start taking over. The longer you leave them, the harder they are to uproot. After a while, you may just give up. Similarly, the garden of spirituality will have its fair share of weeds in the form of doubts, dilemmas and fears. Am I missing out on something? Have I made the right decisions? Will I be able to continue on this path for the rest of my life? Leave those doubts unattended and they’ll become more and more deep-rooted. Thus, knowledge is compared to a sword which cuts through the doubts and helps one remain determined and fixed on their spiritual journey
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Types of Annihilation
A - Annihilation (4-7)
Types of Annihilation
Chapter 4
Sukadeva Goswami outlined four main types of annihilation that occur. Firstly, there is occasional annihilation ( naimittika ) which is the destruction of the universe (during the night) after a ‘day of Brahma.’ At this time the universes are absorbed within the body of the Lord while Brahma sleeps. Secondly, there is elemental annihilation ( prakrtika ) which takes place after Brahma’s life of one hundred years.
Aside from these universal annihilations, is the ultimate annihilation ( atyantika ). This occurs when the individual soul awakens his spiritual consciousness and gains liberation from material encagement. For those still absorbed in bodily consciousness, there is the experience of constant annihilation ( nityada ), or the repeated birth and death of the material body that all conditioned souls experience.
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Vedic Literature
A - Annihilation (4-7)
Vedic Literature
Chapter 6, 7
Having concluded his narration of the conversation between Sukadeva Goswami and Maharaja Pariksit, Suta Goswami expressed his deep appreciation and gratitude. Saunaka Rishi then enquired about the various categories of Vedic knowledge, and how they were recorded and disseminated.
From his four mouths, Brahma produced the four Vedas and then taught them to his sons. That knowledge was passed down through generations, and Vyasadeva edited it into separate divisions. The four divisions were given to four of his disciples, who subsequently disseminated it to the next generation.
Suta Goswami then outlined the ten topics that every ancient history (Purana) discusses: “The creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter.”
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सूतउवाच
एतन्निशम्य मुनिनाभिहितं परीक्षिद्
व्यासात्मजेननिखिलात्मदृशासमेन ।
तत्पादमूलमुपसृत्य नतेन मूर्ध्ना
बद्धाञ्जलिस्तमिदमाह स विष्णुरात: ॥ १ ॥
sūta uvāca
[soota uvaacha]
etan niśamya muninābhihitaṁ parīkṣid
[etan nishamya muninaabhihitam pareekshid]
vyāsātmajena nikhilātma-dṛśā samena
[vyaasaatmajena nikhilaatma-drishaa samena]
tat-pāda-mūlam upasṛtya natena mūrdhnā
[tat-paada-moolam upasritya natena moordhnaa]
baddhāñjalis tam idam āha sa viṣṇurātaḥ
[baddhaanjalis tam idam aaha sa vishnuraatah]
Word-for-word
sūtaḥ uvāca—Sūta Gosvāmī saidetat—thisniśamya—hearingmuninā—by the sage (Śukadeva)abhihitam—narratedparīkṣit—Mahārāja Parīkṣitvyāsa-ātma-jena—by the son of Vyāsadevanikhila—of all living beingsātma—the Supreme Lorddṛśā—who seessamena—who is perfectly equipoisedtat—of him (Śukadeva)pāda-mūlam—to the lotus feetupasṛtya—going upnatena—bowed downmūrdhnā—with his headbaddha-añjaliḥ—his arms folded in supplicationtam—to himidam—thisāha—saidsaḥ—heviṣṇu-rātaḥ—Parīkṣit, who while still in the womb had been protected by Lord Kṛṣṇa Himself.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
etan niśamya muninābhihitaṁ parīkṣid
etat
this
niśamya
hearing
muninā
by the sage (Śukadeva)
abhihitam
narrated
parīkṣit
Mahārāja Parīkṣit
vyāsātmajena nikhilātma-dṛśā samena
vyāsa-ātma-jena
by the son of Vyāsadeva
nikhila
of all living beings
ātma
the Supreme Lord
dṛśā
who sees
samena
who is perfectly equipoised
tat-pāda-mūlam upasṛtya natena mūrdhnā
tat
of him (Śukadeva)
pāda-mūlam
to the lotus feet
upasṛtya
going up
natena
bowed down
mūrdhnā
with his head
baddhāñjalis tam idam āha sa viṣṇurātaḥ
baddha-añjaliḥ
his arms folded in supplication
tam
to him
idam
this
āha
said
saḥ
he
viṣṇu-rātaḥ
Parīkṣit, who while still in the womb had been protected by Lord Kṛṣṇa Himself.
Sūta Gosvāmī said: After hearing all that was narrated to him by the self-realized and equipoised Śukadeva, the son of Vyāsadeva, Mahārāja Parīkṣit humbly approached his lotus feet. Bowing his head down upon the sage’s feet, the King, who had lived his entire life under the protection of Lord Viṣṇu, folded his hands in supplication and spoke as follows.
Purport
According to Śrīla Viśvanātha Cakravartī Ṭhākura, some of the sages present while Śukadeva was instructing King Parīkṣit were impersonalist philosophers. Thus the word samena indicates that in the previous chapter Śukadeva Gosvāmī had spoken the philosophy of self-realization in a way pleasing to such intellectual yogīs.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: After hearing all that was narrated to him by the equipoised Śukadeva, the son of Vyāsadeva, seer of Kṛṣṇa, humbly approached his lotus feet. Bowing his head down upon the sage's feet, the King, who had lived his entire life under the protection of Viṣṇu, folded his hands in supplication and spoke as follows.
The Sixth Chapter describes Mahārāja Parīkṣit attaining Kṛṣṇa, the seven sacrifices performed by Janmejaya and the branches of three Vedas. Nikhilātma-dṛśā means “by the seer of Kṛṣṇa” or “by one who sees the minds of all beings.” Understanding the mind of the jñānīs present, Śukadeva he made them happy by presenting teachings on jñāna. Therefore he was seen as equiposed (samena).
His Holiness Bhakti Caitanya Swami· 2012-12-13· English
Personal Guidance
Having heard the entire Bhagavatam from the equipoised Sukadeva, Pariksit feels gratitude take over his being. The verse models what receiving deep teaching should produce in us — not pride of knowing but soft gratitude and humility.
Reflection Questions
What is the dominant feeling after my time with scripture — knowing or thanking?
Whom in my life should I thank for the spiritual food they have given me?
राजोवाच
सिद्धोऽस्म्यनुगृहीतोऽस्मि भवता करुणात्मना ।
श्रावितो यच्च मे साक्षादनादिनिधनो हरि: ॥ २ ॥
rājovāca
[raajovaacha]
siddho ’smy anugṛhīto ’smi
[siddho ’smy anugriheeto ’smi]
bhavatā karuṇātmanā
[bhavataa karunaatmanaa]
śrāvito yac ca me sākṣād
[shraavito yach cha me saakshaad]
anādi-nidhano hariḥ
[anaadi-nidhano harih]
Word-for-word
rājā uvāca—King Parīkṣit saidsiddhaḥ—fully successfulasmi—I amanugṛhītaḥ—shown great mercyasmi—I ambhavatā—by your good selfkaruṇā-ātmanā—who are full of mercyśrāvitaḥ—has been described aurallyyat—becauseca—andme—to mesākṣāt—directlyanādi—who has no beginningnidhanaḥ—or endhariḥ—the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
rājovāca
rājā uvāca
King Parīkṣit said
siddho ’smy anugṛhīto ’smi
siddhaḥ
fully successful
asmi
I am
anugṛhītaḥ
shown great mercy
asmi
I am
bhavatā karuṇātmanā
bhavatā
by your good self
karuṇā-ātmanā
who are full of mercy
śrāvito yac ca me sākṣād
śrāvitaḥ
has been described aurally
yat
because
ca
and
me
to me
sākṣāt
directly
anādi-nidhano hariḥ
anādi
who has no beginning
nidhanaḥ
or end
hariḥ
the Supreme Personality of Godhead.
Mahārāja Parīkṣit said: I have now achieved the purpose of my life, because a great and merciful soul like you has shown such kindness to me. You have personally spoken to me this narration of the Supreme Personality of Godhead, Hari, who is without beginning or end.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Mahārāja Parīkṣit said: I have now achieved the purpose of my life, because a great and merciful soul like you has shown such kindness to me since you have spoken to me this narration of the Supreme Lord who has no beginning or end, whom I directly saw.
I have been successful (siddhaḥ), because the Lord whom I directly saw in the womb and after birth, has been heard about from you, and I have heard him speak also.
Personal Guidance
Pariksit declares the purpose of his life fulfilled because a kind soul revealed Kṛṣṇa to him. He doesn't say his kingdom was the fulfillment; the kingdom was just the setting. Our circumstances are setting; encountering the Lord is the plot.
Reflection Questions
Am I treating my circumstances as plot when they may only be setting?
Who has shown me Kṛṣṇa, and have I told them what it meant?
नात्यद्भुतमहंमन्येमहतामच्युतात्मनाम् ।
अज्ञेषु तापतप्तेषु भूतेषु यदनुग्रह: ॥ ३ ॥
nāty-adbhutam ahaṁ manye
[naaty-adbhutam aham manye]
mahatām acyutātmanām
[mahataam achyutaatmanaam]
ajñeṣu tāpa-tapteṣu
[ajneshu taapa-tapteshu]
bhūteṣu yad anugrahaḥ
[bhooteshu yad anugrahah]
Word-for-word
na—notati-adbhutam—very surprisingaham—Imanye—thinkmahatām—for the great soulsacyuta-ātmanām—whose minds are always absorbed in Lord Kṛṣṇaajñeṣu—upon the ignoranttāpa—by the distresses of material lifetapteṣu—tormentedbhūteṣu—upon the conditioned soulsyat—whichanugrahaḥ—mercy.
Blended reading (Sanskrit + English inline)
nāty-adbhutam ahaṁ manye
na
not
ati-adbhutam
very surprising
aham
I
manye
think
mahatām acyutātmanām
mahatām
for the great souls
acyuta-ātmanām
whose minds are always absorbed in Lord Kṛṣṇa
ajñeṣu tāpa-tapteṣu
ajñeṣu
upon the ignorant
tāpa
by the distresses of material life
tapteṣu
tormented
bhūteṣu yad anugrahaḥ
bhūteṣu
upon the conditioned souls
yat
which
anugrahaḥ
mercy.
I do not consider it at all amazing that great souls such as yourself, whose minds are always absorbed in the infallible Personality of Godhead, show mercy to the foolish conditioned souls, tormented as we are by the problems of material life.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
I do not find it amazing that great souls such as you, whose minds are always absorbed in the Lord, show mercy to the foolish conditioned souls suffering in this world.
Acyutātmanām means “whose minds are absorbed in Acyuta.”
Personal Guidance
Pariksit says he is not amazed that great souls absorbed in the Lord still show mercy to the fallen — that is simply their nature. Saints reach down because they are full, not because they need anything. We can become small currents of that same mercy.
Reflection Questions
When I help others, am I drawing from fullness or from need?
Whose small kindness has flowed to me from such fullness, and can I pass it on today?
पुराणसंहितामेतामश्रौष्म भवतो वयम् ।
यस्यांखलूत्तम:श्लोकोभगवाननुवर्ण्यते ॥ ४ ॥
purāṇa-saṁhitām etām
[puraana-samhitaam etaam]
aśrauṣma bhavato vayam
[ashraushma bhavato vayam]
yasyāṁ khalūttamaḥ-śloko
[yasyaam khaloottamah-shloko]
bhagavān anuvarṇyate
[bhagavaan anuvarnyate]
Word-for-word
purāṇa-saṁhitām—essential summary of all the Purāṇasetām—thisaśrauṣma—have heardbhavataḥ—from youvayam—weyasyām—in whichkhalu—indeeduttamaḥ-ślokaḥ—who is always described in choice poetrybhagavān—the Personality of Godheadanuvarṇyate—is fittingly described.
Blended reading (Sanskrit + English inline)
purāṇa-saṁhitām etām
purāṇa-saṁhitām
essential summary of all the Purāṇas
etām
this
aśrauṣma bhavato vayam
aśrauṣma
have heard
bhavataḥ
from you
vayam
we
yasyāṁ khalūttamaḥ-śloko
yasyām
in which
khalu
indeed
uttamaḥ-ślokaḥ
who is always described in choice poetry
bhagavān anuvarṇyate
bhagavān
the Personality of Godhead
anuvarṇyate
is fittingly described.
I have heard from you this Śrīmad-Bhāgavatam, which is the perfect summary of all the Purāṇas and which perfectly describes the Supreme Lord, Uttamaḥśloka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
I have heard from you this Śrīmad-Bhāgavatam, which is the summary of all the Purāṇas and which describes the Supreme Lord along with other themes.
“What did you understand from me by hearing scripture?” The Lord was described along with other subjects which supported the main theme as limbs (anuvarṇyate).
Personal Guidance
Pariksit has now heard the perfect summary of all the Puranas describing Uttamaḥśloka. Receiving Bhagavatam at the right time can complete a life. Even one good hearing, fully received, is enough to reorient everything.
Reflection Questions
Have I ever 'fully received' a passage of Bhagavatam, or only skimmed?
What conditions does my heart need to truly receive even one verse?
भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् ।
प्रविष्टो ब्रह्म निर्वाणमभयं दर्शितं त्वया ॥ ५ ॥
bhagavaṁs takṣakādibhyo
[bhagavams takshakaadibhyo]
mṛtyubhyo na bibhemy aham
[mrityubhyo na bibhemy aham]
praviṣṭo brahma nirvāṇam
[pravishto brahma nirvaanam]
abhayaṁ darśitaṁ tvayā
[abhayam darshitam tvayaa]
Word-for-word
bhagavan—my lordtakṣaka—from the snake-bird Takṣakaādibhyaḥ—or other living entitiesmṛtyubhyaḥ—from repeated deathsna bibhemi—do not fearaham—Ipraviṣṭaḥ—having enteredbrahma—the Absolute Truthnirvāṇam—exclusive of everything materialabhayam—fearlessnessdarśitam—showntvayā—by you.
Blended reading (Sanskrit + English inline)
bhagavaṁs takṣakādibhyo
bhagavan
my lord
takṣaka
from the snake-bird Takṣaka
ādibhyaḥ
or other living entities
mṛtyubhyo na bibhemy aham
mṛtyubhyaḥ
from repeated deaths
na bibhemi
do not fear
aham
I
praviṣṭo brahma nirvāṇam
praviṣṭaḥ
having entered
brahma
the Absolute Truth
nirvāṇam
exclusive of everything material
abhayaṁ darśitaṁ tvayā
abhayam
fearlessness
darśitam
shown
tvayā
by you.
My lord, I now have no fear of Takṣaka or any other living being, or even of repeated deaths, because I have absorbed myself in that purely spiritual Absolute Truth, which you have revealed and which destroys all fear.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My lord, I now have no fear of Takṣaka or any other living being, or even of repeated deaths, but I fear entering the impersonal Brahman which destroys fear, about which you have just taught me.
“You who understand my mind have not spoken one word to me. If there was something doubtful, I could not tolerate that.”
O Lord, who knows everything (bhagavān)! Knowing that my heart was fixed in bhakti, why did you teach me jñāna? I do not fear Takṣaka and other deaths in other births. But entering into the impersonal Brahman which destroys fear, that you have just taught me—that I fear (the last phrase should be understood). This is similar to making a statement such as “I am not afraid of misfortunes while situated in household life. But entering the forest—that I fear (this phrase is understood and not spoken), and therefore I will not enter the forest.” I have much greater fear of the impersonal Brahman that you have explained to me than many deaths by Takṣaka. This impersonal liberation is intolerable for devotees like me, who have renounced everything and given all to the Lord, and whose real desires were revealed by the great devotee Śiva in this statement:
nārāyaṇa-parāḥ sarve na kutaścana bibhyati
svargāpavarga-narakeṣv api tulyārtha-darśinaḥ
Devotees solely engaged in the devotional service of Nārāyaṇa never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same. SB 6.17.28
I have made my vow at the point of death:
punaś ca bhūyād bhagavaty anante
ratiḥ prasaṅgaś ca tad-āśrayeṣu
mahatsu yāṁ yām upayāmi sṛṣṭiṁ
maitry astu sarvatra namo dvijebhyaḥ
On the other hand, in whatever birth I receive, may I have rati for the unlimited Lord, excellent association with his devotees who take shelter of him and friendship with all living beings! I offer respects to the brāhmaṇas. SB 1.19.16
But now you teach me about Brahman! There is a hint of anger in his words. By that, Śukadeva, who was testing the firmness of his bhakti, became happy. Similarly, at the beginning of the rasa dance, the gopīs, having disobeyed the orders of their elders, became angry with Kṛṣṇa and rebuked him by such indirect expression. The commentator on Kāvya-prakāśa gives that meaning. [Note: Viśvanātha quotes the phrase:
tvām asmi vacmi viduṣāṁ samavāyo’tra tiṣṭhati |
ātmīyāṁ matim āsthāya sthitim atra vidhehi tat ||
This is an example of suggestive means of expression. It however is found originally in the Sāhitya–darpaṇa 4.12 as well as Kāvya–prakāśa. It is difficult to say which commentary on Kavya-prakāśa this is from. The literal meaning of the sentence is: I tell you that here there is an assemly of learned people. Therefore after gathering your intelligence, stay here. The suggested meaning is: Since I am your friend, you must stay here.
] To take another meaning of the present verse (I have entered the Brahman which destroys all fear) is not accepted by the devotees since Bhāgavatam presents two meanings to persons of different qualifications, like Mohinī.
Personal Guidance
Pariksit no longer fears Taksaka, other beings, or repeated deaths — he has absorbed himself in the purely spiritual Brahman. Fear shrinks naturally when something larger fills the inner space; we don't have to fight it directly.
Reflection Questions
Which fear of mine could I starve by filling the same inner space with something larger?
What spiritual content, taken in regularly, would do that filling?
anujānīhi—please give your permissionmām—to mebrahman—O great brāhmaṇavācam—my speech (and all other sensory functions)yacchāmi—I shall placeadhokṣaje—within the Supreme Personality of Godheadmukta—having given upkāma-āśayam—all lusty desirescetaḥ—my mindpraveśya—absorbingvisṛjāmi—I shall give upasūn—my life air.
Blended reading (Sanskrit + English inline)
anujānīhi māṁ brahman
anujānīhi
please give your permission
mām
to me
brahman
O great brāhmaṇa
vācaṁ yacchāmy adhokṣaje
vācam
my speech (and all other sensory functions)
yacchāmi
I shall place
adhokṣaje
within the Supreme Personality of Godhead
mukta-kāmāśayaṁ cetaḥ
mukta
having given up
kāma-āśayam
all lusty desires
cetaḥ
my mind
praveśya visṛjāmy asūn
praveśya
absorbing
visṛjāmi
I shall give up
asūn
my life air.
O brāhmaṇa, please give me permission to resign my speech and the functions of all my senses unto Lord Adhokṣaja. Allow me to absorb my mind, purified of lusty desires, within Him and to thus give up my life.
Purport
Śukadeva Gosvāmī asked King Parīkṣit, “What more do you wish to hear?” Now the King replies that he has perfectly understood the message of Śrīmad-Bhāgavatam and that he is ready, without further discussion, to go back home, back to Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O brāhmaṇa, please give me permission to resign my speech to Adhokṣaja. Absorbing my mind, purified of desires and impressions, in the Lord, permit me to give up my life.
O brāhamaṇa! Give me the order by your mercy, and nothing unfavorable. Give me permission to leave my body, having concentrated my mind, free of desires and impressions.
Personal Guidance
Pariksit asks permission to withdraw his speech, senses, and mind into Lord Adhokṣaja. He doesn't simply stop using them; he offers them. Spiritual death is not absence of activity but redirection of every faculty to the Lord.
Reflection Questions
Which of my faculties is currently the least dedicated to the Lord?
What small act today would consciously redirect it?
अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया ।
भवता दर्शितं क्षेमं परं भगवत: पदम् ॥ ७ ॥
ajñānaṁ ca nirastaṁ me
[ajnaanam cha nirastam me]
jñāna-vijñāna-niṣṭhayā
[jnaana-vijnaana-nishthayaa]
bhavatā darśitaṁ kṣemaṁ
[bhavataa darshitam kshemam]
paraṁ bhagavataḥ padam
[param bhagavatah padam]
Word-for-word
ajñānam—ignoranceca—alsonirastam—eradicatedme—myjñāna—in knowledge of the Supreme Lordvijñāna—and direct realization of His opulence and sweetnessniṣṭhayā—by becoming fixedbhavatā—by youdarśitam—has been shownkṣemam—all-auspiciousparam—supremebhagavataḥ—of the Lordpadam—the Personality.
Blended reading (Sanskrit + English inline)
ajñānaṁ ca nirastaṁ me
ajñānam
ignorance
ca
also
nirastam
eradicated
me
my
jñāna-vijñāna-niṣṭhayā
jñāna
in knowledge of the Supreme Lord
vijñāna
and direct realization of His opulence and sweetness
niṣṭhayā
by becoming fixed
bhavatā darśitaṁ kṣemaṁ
bhavatā
by you
darśitam
has been shown
kṣemam
all-auspicious
paraṁ bhagavataḥ padam
param
supreme
bhagavataḥ
of the Lord
padam
the Personality.
You have revealed to me that which is most auspicious, the supreme personal feature of the Lord. I am now fixed in knowledge and self-realization, and my ignorance has been eradicated.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
You have revealed to me the supreme form of the Lord. By being fixed in knowledge of the Lord and in realization of his sweetness and powers, my ignorance has been eradicated.
By known about the Lord and realization of his sweetness and powers, my ignorance has been destroyed. How did this arise? The supreme form, abode or lotus feet of the Lord have been shown by you.
Personal Guidance
Pariksit thanks Sukadeva for revealing the supreme personal feature of the Lord, leaving him fixed in knowledge and self-realization. The personal Lord, not impersonal vagueness, is what finally settles the heart.
Reflection Questions
Does the Lord I worship feel like a person who can be addressed?
What practice could deepen that personal sense for me?
सूतउवाच
इत्युक्तस्तमनुज्ञाप्य भगवान् बादरायणि: ।
जगाम भिक्षुभि: साकं नरदेवेन पूजित: ॥ ८ ॥
sūta uvāca
[soota uvaacha]
ity uktas tam anujñāpya
[ity uktas tam anujnaapya]
bhagavān bādarāyaṇiḥ
[bhagavaan baadaraayanih]
jagāma bhikṣubhiḥ sākaṁ
[jagaama bhikshubhih saakam]
nara-devena pūjitaḥ
[nara-devena poojitah]
Word-for-word
sūtaḥ uvāca—Śrī Sūta Gosvāmī saiditi—thusuktaḥ—spoken totam—himanujñāpya—giving permissionbhagavān—the powerful saintbādarāyaṇiḥ—Śukadeva, the son of Bādarāyaṇa Vedavyāsajagāma—went awaybhikṣubhiḥ—the renounced sagessākam—along withnara-devena—by the Kingpūjitaḥ—worshiped.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Śrī Sūta Gosvāmī said
ity uktas tam anujñāpya
iti
thus
uktaḥ
spoken to
tam
him
anujñāpya
giving permission
bhagavān bādarāyaṇiḥ
bhagavān
the powerful saint
bādarāyaṇiḥ
Śukadeva, the son of Bādarāyaṇa Vedavyāsa
jagāma bhikṣubhiḥ sākaṁ
jagāma
went away
bhikṣubhiḥ
the renounced sages
sākam
along with
nara-devena pūjitaḥ
nara-devena
by the King
pūjitaḥ
worshiped.
Sūta Gosvāmī said: Thus requested, the saintly son of Śrīla Vyāsadeva gave his permission to King Parīkṣit. Then, after being worshiped by the King and all the sages present, Śukadeva departed from that place.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: Thus requested, the son of Vyāsadeva gave his permission to King Parīkṣit. Then, after being worshiped by the King and all the great sages, Śukadeva departed from that place.
Bhikṣubhiḥ means “by all the great sages.”
Personal Guidance
Sukadeva grants permission and, worshiped by Pariksit and the sages, takes leave. There is a quiet dignity in spiritual goodbyes between teacher and student — neither clinging nor coldness, just permission for the next stage.
Reflection Questions
Am I able to let someone I love move into their next stage without clinging?
What about my own next stage am I avoiding because of attachment to the present one?
परीक्षिदपि राजर्षिरात्मन्यात्मानमात्मना ।
समाधाय परं दध्यावस्पन्दासुर्यथा तरु: ॥ ९ ॥
प्राक्कूले बर्हिष्यासीनो गङ्गाकूल उदङ्मुख: ।
ब्रह्मभूतोमहायोगीनि:सङ्गश्छिन्नसंशय: ॥ १० ॥
parīkṣid api rājarṣir
[pareekshid api raajarshir]
ātmany ātmānam ātmanā
[aatmany aatmaanam aatmanaa]
samādhāya paraṁ dadhyāv
[samaadhaaya param dadhyaav]
aspandāsur yathā taruḥ
[aspandaasur yathaa taruh]
prāk-kūle barhiṣy āsīno
[praak-koole barhishy aaseeno]
gaṅgā-kūla udaṅ-mukhaḥ
[gangaa-koola udan-mukhah]
brahma-bhūto mahā-yogī
[brahma-bhooto mahaa-yogee]
niḥsaṅgaś chinna-saṁśayaḥ
[nihsangash chinna-samshayah]
Word-for-word
parīkṣit—Mahārāja Parīkṣitapi—furthermorerāja-ṛṣiḥ—the great saintly Kingātmani—within his own spiritual identityātmānam—his mindātmanā—by his intelligencesamādhāya—placingparam—upon the Supremedadhyau—he meditatedaspanda—motionlessasuḥ—his living airyathā—just astaruḥ—a treeprāk-kūle—with the tips of its stalks facing eastbarhiṣi—upon darbha grassāsīnaḥ—sittinggaṅgā-kūle—on the bank of the Gaṅgāudak-mukhaḥ—facing northbrahma-bhūtaḥ—in perfect realization of his true identitymahā-yogī—the exalted mysticniḥsaṅgaḥ—free of all material attachmentchinna—broken offsaṁśayaḥ—all doubts.
Blended reading (Sanskrit + English inline)
parīkṣid api rājarṣir
parīkṣit
Mahārāja Parīkṣit
api
furthermore
rāja-ṛṣiḥ
the great saintly King
ātmany ātmānam ātmanā
ātmani
within his own spiritual identity
ātmānam
his mind
ātmanā
by his intelligence
samādhāya paraṁ dadhyāv
samādhāya
placing
param
upon the Supreme
dadhyau
he meditated
aspandāsur yathā taruḥ
aspanda
motionless
asuḥ
his living air
yathā
just as
taruḥ
a tree
prāk-kūle barhiṣy āsīno
prāk-kūle
with the tips of its stalks facing east
barhiṣi
upon darbha grass
āsīnaḥ
sitting
gaṅgā-kūla udaṅ-mukhaḥ
gaṅgā-kūle
on the bank of the Gaṅgā
udak-mukhaḥ
facing north
brahma-bhūto mahā-yogī
brahma-bhūtaḥ
in perfect realization of his true identity
mahā-yogī
the exalted mystic
niḥsaṅgaś chinna-saṁśayaḥ
niḥsaṅgaḥ
free of all material attachment
chinna
broken off
saṁśayaḥ
all doubts.
Mahārāja Parīkṣit then sat down on the bank of the Ganges, upon a seat made of darbha grass with the tips of its stalks facing east, and turned himself toward the north. Having attained the perfection of yoga, he experienced full self-realization and was free of material attachment and doubt. The saintly King settled his mind within his spiritual self by pure intelligence and proceeded to meditate upon the Supreme Absolute Truth. His life air ceased to move, and he became as stationary as a tree.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The saintly King Parīkṣit then sat down on the bank of the Ganges, upon a seat made of darbha grass with the tips of its stalks facing east, and turned himself toward the north. Having attained the perfection of yoga, having freed himself of all material association, having cast off all doubts, merging his life airs within, concentrating intently, situated in the spiritual realm, he placed Kṛṣṇa in his mind by his intelligence.
By his intelligence (ātmanā) he concentrated acutely (param) on Kṛṣṇa (ātmanam) in his mind (ātmani) and merged his life airs within (aspandāsuḥ) while sitting on kuśa with tips facing east and surpassing the three guṇas (brahma-bhūtaḥ). Brahma here means spiritual substance. Parīkṣit became situated in the spiritual sky. It is said tāsaṁ madhye sākṣad brahma gopalā-purī: among the places, the abode of Kṛṣṇa is directly Brahman.
Personal Guidance
Pariksit sits on darbha grass facing east, turns himself toward Brahman, and waits. He does not protest his fate or scramble for protection. There is a courage in receiving death consciously, in chosen posture, that bhakti makes possible.
Reflection Questions
Could I, today, sit consciously with one thing I have been avoiding?
What posture — physical or inner — most supports facing reality squarely?
takṣakaḥ—the snake-bird Takṣakaprahitaḥ—sentviprāḥ—O learned brāhmaṇaskruddhena—who had been angereddvija—of the sage Śamīkasūnunā—by the sonhantu-kāmaḥ—desirous of killingnṛpam—the Kinggacchan—while goingdadarśa—he sawpathi—upon the roadkaśyapam—Kaśyapa Muni.
Blended reading (Sanskrit + English inline)
takṣakaḥ prahito viprāḥ
takṣakaḥ
the snake-bird Takṣaka
prahitaḥ
sent
viprāḥ
O learned brāhmaṇas
kruddhena dvija-sūnunā
kruddhena
who had been angered
dvija
of the sage Śamīka
sūnunā
by the son
hantu-kāmo nṛpaṁ gacchan
hantu-kāmaḥ
desirous of killing
nṛpam
the King
gacchan
while going
dadarśa pathi kaśyapam
dadarśa
he saw
pathi
upon the road
kaśyapam
Kaśyapa Muni.
O learned brāhmaṇas, the snake-bird Takṣaka, who had been sent by the angry son of a brāhmaṇa, was going toward the King to kill him when he saw Kaśyapa Muni on the path.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O learned brāhmaṇas! When the snake-bird Takṣaka, who had been sent by the angry son of a brāhmaṇa, was going toward the King to kill him, he saw Kaśyapa Muni on the path.
Since he was situated in the spiritual world, the attack of Takṣaka was a useless action. This is expressed in three verses.
Personal Guidance
Taksaka, sent by the brahmana boy's curse, meets Kaśyapa on the road — a healer who could counteract the poison. Even our enemies are choreographed within a larger script. Nothing approaches us by pure accident.
Reflection Questions
What recent 'enemy' or obstacle could I view as choreographed for some lesson?
What might be the lesson if I were quiet enough to ask?
तं तर्पयित्वा द्रविणैर्निवर्त्य विषहारिणम् ।
द्विजरूपप्रतिच्छन्न:कामरूपोऽदशन्नृपम् ॥ १२ ॥
taṁ tarpayitvā draviṇair
[tam tarpayitvaa dravinair]
nivartya viṣa-hāriṇam
[nivartya visha-haarinam]
dvija-rūpa-praticchannaḥ
[dvija-roopa-pratichchannah]
kāma-rūpo ’daśan nṛpam
[kaama-roopo ’dashan nripam]
Word-for-word
tam—him (Kaśyapa)tarpayitvā—gratifyingdraviṇaiḥ—with valuable offeringsnivartya—stoppingviṣa-hāriṇam—an expert in counteracting poisondvija-rūpa—in the form of a brāhmaṇapraticchannaḥ—disguising himselfkāma-rūpaḥ—Takṣaka, who could assume any form he wishedadaśat—bitnṛpam—King Parīkṣit.
Blended reading (Sanskrit + English inline)
taṁ tarpayitvā draviṇair
tam
him (Kaśyapa)
tarpayitvā
gratifying
draviṇaiḥ
with valuable offerings
nivartya viṣa-hāriṇam
nivartya
stopping
viṣa-hāriṇam
an expert in counteracting poison
dvija-rūpa-praticchannaḥ
dvija-rūpa
in the form of a brāhmaṇa
praticchannaḥ
disguising himself
kāma-rūpo ’daśan nṛpam
kāma-rūpaḥ
Takṣaka, who could assume any form he wished
adaśat
bit
nṛpam
King Parīkṣit.
Takṣaka flattered Kaśyapa by presenting him with valuable offerings and thereby stopped the sage, who was expert in counteracting poison, from protecting Mahārāja Parīkṣit. Then the snake-bird, who could assume any form he wished, disguised himself as a brāhmaṇa, approached the King and bit him.
Purport
Kaśyapa could counteract the poison of Takṣaka and demonstrated this power by bringing a palm tree back to life after Takṣaka had burned it to ashes by biting it with his fangs. According to the arrangement of destiny, Kaśyapa was diverted by Takṣaka, and the inevitable took place.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Takṣaka flattered Kaśyapa by presenting him with valuable offerings and thereby stopped the sage, who was expert in counteracting poison, from protecting Mahārāja Parīkṣit. Then the snakebird, who could assume any form he wished, disguised himself as a brāhmaṇa and bit the King.
Kaśyapa had come to gather materials for a remedy to protect Parīkṣit from the poison. His ability to counteract poisons was demonstrated by growing a banyan tree step by step from a spout when it was turned to ashes by the poison of Takṣaka. Takṣaka satisfied him by giving him objects he liked and stopped him from going to Parīkṣit. Takṣaka disguised himself as a brāhmaṇa and bit Parīkṣit
His Grace Gauranga Darshan Prabhu· 2016-02-16· English
Personal Guidance
Taksaka flatters Kasyapa with valuable offerings, stopping him from protecting Pariksit. Greed turns even powerful potential help into silence. The verse warns: any of us can be bought when we want something more than we want dharma.
Reflection Questions
Where am I quietly 'for sale' — willing to look the other way for some gain?
What spiritual immunity could I cultivate against this kind of buying?
ब्रह्मभूतस्यराजर्षेर्देहोऽहिगरलाग्निना ।
बभूव भस्मसात् सद्य: पश्यतां सर्वदेहिनाम् ॥ १३ ॥
brahma-bhūtasya rājarṣer
[brahma-bhootasya raajarsher]
deho ’hi-garalāgninā
[deho ’hi-garalaagninaa]
babhūva bhasmasāt sadyaḥ
[babhoova bhasmasaat sadyah]
paśyatāṁ sarva-dehinām
[pashyataam sarva-dehinaam]
Word-for-word
brahma-bhūtasya—of the fully self-realizedrāja-ṛṣeḥ—the saint among kingsdehaḥ—the bodyahi—of the snakegarala—from the poisonagninā—by the firebabhūva—turnedbhasma-sāt—to ashessadyaḥ—immediatelypaśyatām—while they were watchingsarva-dehinām—all embodied living beings.
Blended reading (Sanskrit + English inline)
brahma-bhūtasya rājarṣer
brahma-bhūtasya
of the fully self-realized
rāja-ṛṣeḥ
the saint among kings
deho ’hi-garalāgninā
dehaḥ
the body
babhūva bhasmasāt sadyaḥ
ahi
of the snake
garala
from the poison
agninā
by the fire
babhūva
turned
bhasma-sāt
to ashes
paśyatāṁ sarva-dehinām
sadyaḥ
immediately
paśyatām
while they were watching
sarva-dehinām
all embodied living beings.
While living beings all over the universe looked on, the body of the great self-realized saint among kings was immediately burned to ashes by the fire of the snake’s poison.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
While living beings all over the universe looked on, the body of the saint among kings who was situated with the Lord was immediately burned to ashes by the fire of the snake's poison.
The burning of his body was like the last rites performed by his son.
While beings throughout the universe look on, Pariksit's body is burned to ashes by Taksaka's fire. The saint dies a death the world witnesses; the loss is universal, the soul's gain is total. A devotee's exit is a teaching to all who watch.
Reflection Questions
Whose exit from this world have I learned the most from?
What would I want my own exit to teach, were any to witness it?
hāhā-kāraḥ—a cry of lamentationmahān—greatāsīt—there wasbhuvi—on the earthkhe—in the skydikṣu—in the directionssarvataḥ—all aboutvismitāḥ—amazedhi—indeedabhavan—they becamesarve—alldeva—the demigodsasura—demonsnara—human beingsādayaḥ—and other creatures.
Blended reading (Sanskrit + English inline)
hāhā-kāro mahān āsīd
hāhā-kāraḥ
a cry of lamentation
mahān
great
āsīt
there was
bhuvi khe dikṣu sarvataḥ
bhuvi
on the earth
khe
in the sky
dikṣu
in the directions
sarvataḥ
all about
vismitā hy abhavan sarve
vismitāḥ
amazed
hi
indeed
abhavan
they became
sarve
all
devāsura-narādayaḥ
deva
the demigods
asura
demons
nara
human beings
ādayaḥ
and other creatures.
There arose a terrible cry of lamentation in all directions on the earth and in the heavens, and all the demigods, demons, human beings and other creatures were astonished.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
There arose a great lamentation in all directions on the earth and in the heavens, and all the devatās, demons, human beings and other creatures were dismayed.
Personal Guidance
Lamentation rises throughout the worlds at the loss of Pariksit. Genuine saints leave a hole in the world that creation itself feels. Our mourning, properly held, can become honoring rather than only grief.
Reflection Questions
Whose passing have I genuinely mourned, and have I let that mourning become honor?
What in their life still teaches me, alive after they have gone?
deva—of the demigodsdundubhayaḥ—the kettledrumsneduḥ—resoundedgandharva-apsarasaḥ—the Gandharvas and Apsarāsjaguḥ—sangvavṛṣuḥ—they showered downpuṣpa-varṣāṇi—rains of flowersvibudhāḥ—the demigodssādhu-vādinaḥ—speaking praise.
Blended reading (Sanskrit + English inline)
deva-dundubhayo nedur
deva
of the demigods
dundubhayaḥ
the kettledrums
neduḥ
resounded
gandharvāpsaraso jaguḥ
gandharva-apsarasaḥ
the Gandharvas and Apsarās
jaguḥ
sang
vavṛṣuḥ puṣpa-varṣāṇi
vavṛṣuḥ
they showered down
puṣpa-varṣāṇi
rains of flowers
vibudhāḥ sādhu-vādinaḥ
vibudhāḥ
the demigods
sādhu-vādinaḥ
speaking praise.
Kettledrums sounded in the regions of the demigods, and the celestial Gandharvas and Apsarās sang. The demigods showered flowers and spoke words of praise.
Purport
Although lamenting at first, all learned persons, including the demigods, soon realized that a great soul had gone back home, back to Godhead. This was certainly a cause for celebration.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Heavenly kettledrums sounded, and the Gandharvas and Apsarās sang. The devatās showered flowers and spoke words of praise.
Personal Guidance
Even as some lament, the demigods praise Pariksit and shower flowers from above. From an earthly view his death is loss; from a higher view it is a coronation. The same event reads differently depending on the altitude of vision.
Reflection Questions
Which event in my life looks different from a higher altitude than my usual one?
janmejayaḥ—King Janamejaya, the son of Parīkṣitsva-pitaram—his own fatherśrutvā—hearingtakṣaka—by Takṣaka, the snake-birdbhakṣitam—bittenyathā—properlyājuhāva—offered as oblationssaṅkruddhaḥ—extremely angrynāgān—the snakessatre—in a great sacrificesaha—along withdvijaiḥ—brāhmaṇas..
Blended reading (Sanskrit + English inline)
janmejayaḥ sva-pitaraṁ
janmejayaḥ
King Janamejaya, the son of Parīkṣit
sva-pitaram
his own father
śrutvā takṣaka-bhakṣitam
śrutvā
hearing
takṣaka
by Takṣaka, the snake-bird
bhakṣitam
bitten
yathājuhāva saṅkruddho
yathā
properly
ājuhāva
offered as oblations
saṅkruddhaḥ
extremely angry
nāgān satre saha dvijaiḥ
nāgān
the snakes
satre
in a great sacrifice
saha
along with
dvijaiḥ
brāhmaṇas..
Hearing that his father had been fatally bitten by the snake-bird, Mahārāja Janamejaya became extremely angry and had brāhmaṇas perform a mighty sacrifice in which he offered all the snakes in the world into the sacrificial fire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Hearing that his father had been fatally bitten by the snakebird, Mahārāja Janmejaya became extremely angry and along with brāhmaṇas offered snakes in sacrifice in order to rid the world of snakes.
“I will make the world devoid of all snakes!” Saying this (yathā), in anger, along with brāhmaṇas, he performed a sacrifice.
Personal Guidance
Janamejaya, hearing of his father's death, organizes a massive snake sacrifice in rage. Grief without wisdom turns into harm-seeking. Bhagavatam quietly observes how unprocessed loss can drive us into chains of further violence.
Reflection Questions
Has a recent loss of mine fueled an impulse to harm — even by harsh words?
What practice helps me grieve cleanly, without dragging others into it?
sarpa-satre—in the snake sacrificesamiddha—blazingagnau—in the firedahyamānān—being burnedmahā-uragān—the great serpentsdṛṣṭvā—seeingindram—to Indrabhaya—with fearsaṁvignaḥ—very disturbedtakṣakaḥ—Takṣakaśaraṇam—for shelteryayau—went.
Blended reading (Sanskrit + English inline)
sarpa-satre samiddhāgnau
sarpa-satre
in the snake sacrifice
samiddha
blazing
agnau
in the fire
dahyamānān mahoragān
dahyamānān
being burned
mahā-uragān
the great serpents
dṛṣṭvendraṁ bhaya-saṁvignas
dṛṣṭvā
seeing
indram
to Indra
bhaya
with fear
saṁvignaḥ
very disturbed
takṣakaḥ śaraṇaṁ yayau
takṣakaḥ
Takṣaka
śaraṇam
for shelter
yayau
went.
When Takṣaka saw even the most powerful serpents being burned in the blazing fire of that snake sacrifice, he was overwhelmed with fear and approached Lord Indra for shelter.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Takṣaka saw even the most powerful serpents being burned in the blazing fire of that snake sacrifice, he was overwhelmed with fear and approached Indra for shelter.
Personal Guidance
Seeing serpents burn in the fire, Taksaka panics and runs to Indra for shelter. Even powerful beings, when their wrongdoing catches up, hide behind higher powers. Refuge sought from selfish motives still finds someone.
Reflection Questions
Where do I take refuge when I am cornered by the consequences of my actions?
Is that refuge moving me toward dharma or merely insulating me from it?
अपश्यंस्तक्षकं तत्र राजा पारीक्षितो द्विजान् ।
उवाच तक्षक: कस्मान्न दह्येतोरगाधम: ॥ १८ ॥
apaśyaṁs takṣakaṁ tatra
[apashyams takshakam tatra]
rājā pārīkṣito dvijān
[raajaa paareekshito dvijaan]
uvāca takṣakaḥ kasmān
[uvaacha takshakah kasmaan]
na dahyetoragādhamaḥ
[na dahyetoragaadhamah]
Word-for-word
apaśyan—not seeingtakṣakam—Takṣakatatra—thererājā—the Kingpārīkṣitaḥ—Janamejayadvijān—to the brāhmaṇasuvāca—saidtakṣakaḥ—Takṣakakasmāt—whyna dahyeta—has not been burneduraga—of all the serpentsadhamaḥ—the lowest.
Blended reading (Sanskrit + English inline)
apaśyaṁs takṣakaṁ tatra
apaśyan
not seeing
takṣakam
Takṣaka
tatra
there
rājā pārīkṣito dvijān
rājā
the King
pārīkṣitaḥ
Janamejaya
dvijān
to the brāhmaṇas
uvāca takṣakaḥ kasmān
uvāca
said
takṣakaḥ
Takṣaka
kasmāt
why
na dahyetoragādhamaḥ
na dahyeta
has not been burned
uraga
of all the serpents
adhamaḥ
the lowest.
When King Janamejaya did not see Takṣaka entering his sacrificial fire, he said to the brāhmaṇas : Why is not Takṣaka, the lowest of all serpents, burning in this fire?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Not seeing Takṣaka entering his sacrificial fire, Janmejaya said to the brāhmaṇas: Why is Takṣaka, the lowest of all serpents, not burning in this fire?
Personal Guidance
Janamejaya demands to know why Taksaka has not fallen into the fire. Anger keeps escalating its demands; it always wants more thoroughness. The verse shows the open-ended hunger of revenge.
Reflection Questions
Where has a recent demand of mine quietly escalated when not met?
What practice helps me notice the escalation before it goes farther?
tam—him (Takṣaka)gopāyati—is hidingrāja-indra—O best of kingsśakraḥ—Lord Indraśaraṇam—for shelterāgatam—who has approachedtena—by that Indrasaṁstambhitaḥ—keptsarpaḥ—the snaketasmāt—thusna—notagnau—into the firepatati—does fallasau—he.
Blended reading (Sanskrit + English inline)
taṁ gopāyati rājendra
tam
him (Takṣaka)
gopāyati
is hiding
rāja-indra
O best of kings
śakraḥ śaraṇam āgatam
śakraḥ
Lord Indra
śaraṇam
for shelter
āgatam
who has approached
tena saṁstambhitaḥ sarpas
tena
by that Indra
saṁstambhitaḥ
kept
sarpaḥ
the snake
tasmān nāgnau pataty asau
tasmāt
thus
na
not
agnau
into the fire
patati
does fall
asau
he.
The brāhmaṇas replied: O best of kings, the snake Takṣaka has not fallen into the fire because he is being protected by Indra, whom he has approached for shelter. Indra is holding him back from the fire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The brāhmaṇas replied: O best of kings, the snake Takṣaka, stopped by Indra, has not fallen into the fire because he is being protected by Indra, whom he has approached for shelter.
Personal Guidance
The brahmanas reply that Taksaka is being protected by Indra, his refuge. Bhagavatam matter-of-factly shows the political-spiritual networks of power. Reality is not flat; everyone has a patron somewhere.
Reflection Questions
Whose patronage protects me when my actions misfire?
Have I considered making the Lord Himself that patron more fully?
pārīkṣitaḥ—King Janamejayaiti—these wordsśrutvā—hearingprāha—repliedṛtvijaḥ—to the priestsudāra—broaddhīḥ—whose intelligencesaha—along withindraḥ—Indratakṣakaḥ—Takṣakaviprāḥ—O brāhmaṇasna—notagnau—into the firekim—whyiti—indeedpātyate—is made to fall.
Blended reading (Sanskrit + English inline)
pārīkṣita iti śrutvā
pārīkṣitaḥ
King Janamejaya
iti
these words
śrutvā
hearing
prāhartvija udāra-dhīḥ
prāha
replied
ṛtvijaḥ
to the priests
udāra
broad
dhīḥ
whose intelligence
sahendras takṣako viprā
saha
along with
indraḥ
Indra
takṣakaḥ
Takṣaka
viprāḥ
O brāhmaṇas
nāgnau kim iti pātyate
na
not
agnau
into the fire
kim
why
iti
indeed
pātyate
is made to fall.
The intelligent King Janamejaya, hearing these words, replied to the priests: Then, my dear brāhmaṇas, why not make Takṣaka fall into the fire, along with his protector, Indra?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The intelligent King Janmejaya, hearing these words, replied to the priests: O brāhmaṇas! Why not make Takṣaka fall into the fire, along with Indra?
Personal Guidance
Janamejaya then asks why not pull Indra in along with Taksaka. Revenge expands its target list; once you accept its logic, no one is too high to attack. Bhagavatam is sober about how anger devours hierarchy itself.
Reflection Questions
Has any recent resentment of mine reached up toward authority figures?
Where would my anger stop if I let it speak its full logic?
tat—thatśrutvā—hearingājuhuvuḥ—they performed the ritual of offering oblationviprāḥ—the brāhmaṇa priestssaha—along withindram—King Indratakṣakam—the snake-bird Takṣakamakhe—into the sacrificial firetakṣaka—O Takṣakaāśu—quicklypatasva—you should falliha—heresaha indreṇa—together with Indramarut-vatā—who is accompanied by all the demigods.
Blended reading (Sanskrit + English inline)
tac chrutvājuhuvur viprāḥ
tat
that
śrutvā
hearing
ājuhuvuḥ
they performed the ritual of offering oblation
viprāḥ
the brāhmaṇa priests
sahendraṁ takṣakaṁ makhe
saha
along with
indram
King Indra
takṣakam
the snake-bird Takṣaka
makhe
into the sacrificial fire
takṣakāśu patasveha
takṣaka
O Takṣaka
āśu
quickly
patasva
you should fall
iha
here
sahendreṇa marutvatā
saha indreṇa
together with Indra
marut-vatā
who is accompanied by all the demigods.
Hearing this, the priests then chanted this mantra for offering Takṣaka together with Indra as an oblation into the sacrificial fire: O Takṣaka, fall immediately into this fire, together with Indra and his entire host of demigods!
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Hearing this, the priests then chanted this mantra for offering Takṣaka together with Indra as an oblation into the sacrificial fire: O Takṣaka, fall immediately into this fire, together with Indra and the devatās!
O Indra! You are proud, thinking “I am the king of the devatās.” I will make you fall along with the devatās. Amara-koṣa says marut mean wind and devatā.
Personal Guidance
The priests chant the dangerous mantra that begins pulling Indra and Taksaka together toward the fire. Words backed by ritual power can do real harm; we should be careful what we authorize, even verbally, in moments of anger.
Reflection Questions
Which 'mantras' do I chant in anger — habitual harsh phrases?
What gentler words could I install in their place?
iti—thusbrahma—by the brāhmaṇasudita—spokenākṣepaiḥ—by the insulting wordssthānāt—from his placeindraḥ—Lord Indrapracālitaḥ—thrownbabhūva—becamesambhrānta—disturbedmatiḥ—in his mindsa-vimānaḥ—along with his heavenly airplanesa-takṣakaḥ—along with Takṣaka.
Blended reading (Sanskrit + English inline)
iti brahmoditākṣepaiḥ
iti
thus
brahma
by the brāhmaṇas
udita
spoken
ākṣepaiḥ
by the insulting words
sthānād indraḥ pracālitaḥ
sthānāt
from his place
indraḥ
Lord Indra
pracālitaḥ
thrown
babhūva sambhrānta-matiḥ
babhūva
became
sambhrānta
disturbed
matiḥ
in his mind
sa-vimānaḥ sa-takṣakaḥ
sa-vimānaḥ
along with his heavenly airplane
sa-takṣakaḥ
along with Takṣaka.
When Lord Indra, along with his airplane and Takṣaka, was suddenly thrown from his position by these insulting words of the brāhmaṇas, he became very disturbed.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Indra, along with his airplane and Takṣaka, was suddenly thrown from his position by these insulting words of the brāhmaṇas, he became very disturbed.
His mind became disturbed thinking, “Today my life had ended.”
Personal Guidance
Indra, suddenly thrown from his position by the brahmanas' insulting words, becomes very anxious. Even the king of heaven is not safely above public disturbance. Position never fully protects from indignity once the wheel turns.
Reflection Questions
Which 'position' have I been hoping insulates me from disturbance?
What inner ground stays steady even when position shakes?
tam—himpatantam—fallingvimānena—in his airplanesaha-takṣakam—with Takṣakaambarāt—from the skyvilokya—observingāṅgirasaḥ—the son of Aṅgirāprāha—spokerājānam—to the King (Janamejaya)tam—to himbṛhaspatiḥ—Bṛhaspati.
Blended reading (Sanskrit + English inline)
taṁ patantaṁ vimānena
tam
him
patantam
falling
vimānena
in his airplane
saha-takṣakam ambarāt
saha-takṣakam
with Takṣaka
ambarāt
from the sky
vilokyāṅgirasaḥ prāha
vilokya
observing
āṅgirasaḥ
the son of Aṅgirā
prāha
spoke
rājānaṁ taṁ bṛhaspatiḥ
rājānam
to the King (Janamejaya)
tam
to him
bṛhaspatiḥ
Bṛhaspati.
Bṛhaspati, the son of Aṅgirā Muni, seeing Indra falling from the sky in his airplane along with Takṣaka, approached King Janamejaya and spoke to him as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Bṛhaspati, the son of Aṅgirā, seeing Indra falling from the sky in his airplane along with Takṣaka, approached King Janmejaya and spoke to him as follows.
Āṅgirasaḥ means the son of Aṅgirā.
Personal Guidance
Bṛhaspati, seeing Indra falling, approaches Janamejaya to advise restraint. Wise mediators intervene before things become irretrievable. We can ourselves be that quiet advisor for someone heading too far.
Reflection Questions
Is there someone in my life I should gently advise to pause before going further?
Who might be playing that role for me — and am I listening?
नैष त्वया मनुष्येन्द्र वधमर्हति सर्पराट् ।
अनेन पीतममृतमथ वा अजरामर: ॥ २४ ॥
naiṣa tvayā manuṣyendra
[naisha tvayaa manushyendra]
vadham arhati sarpa-rāṭ
[vadham arhati sarpa-raat]
anena pītam amṛtam
[anena peetam amritam]
atha vā ajarāmaraḥ
[atha vaa ajaraamarah]
Word-for-word
na—noteṣaḥ—this snake-birdtvayā—by youmanuṣya-indra—O great ruler of menvadham—murderarhati—deservessarpa-rāṭ—the king of snakesanena—by himpītam—has been drunkamṛtam—the nectar of the demigodsatha—thereforevai—certainlyajara—free from the effects of old ageamaraḥ—virtually immortal.
Blended reading (Sanskrit + English inline)
naiṣa tvayā manuṣyendra
na
not
eṣaḥ
this snake-bird
tvayā
by you
manuṣya-indra
O great ruler of men
vadham arhati sarpa-rāṭ
vadham
murder
arhati
deserves
sarpa-rāṭ
the king of snakes
anena pītam amṛtam
anena
by him
pītam
has been drunk
amṛtam
the nectar of the demigods
atha vā ajarāmaraḥ
atha
therefore
vai
certainly
ajara
free from the effects of old age
amaraḥ
virtually immortal.
O King among men, it is not fitting that this king of snakes meet death at your hands, for he has drunk the nectar of the immortal demigods. Consequently he is not subject to the ordinary symptoms of old age and death.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King among men! It is not fitting that this Indra who remains with Takṣaka should be killed by you, for he has drunk nectar. Consequently he is not subject to the ordinary symptoms of old age and death.
You are king of the humans. You should not kill Indra, king of the devatās who remains with the snake (sarpa-rāṭ). Having drunken nectar, he is certainly immortal and ageless.
Personal Guidance
Bṛhaspati tells the king Taksaka has drunk amṛta and cannot be killed by him. Some battles cannot be won by force of will alone; the wise see this and stop pushing. Knowing when to stop is half of wisdom.
Reflection Questions
Which battle of mine am I refusing to recognize as unwinnable in its present form?
What would 'stopping with dignity' look like there?
jīvitam—the livingmaraṇam—the dyingjantoḥ—of a living beinggatiḥ—the destination in his next lifesvena—by his owneva—onlykarmaṇā—workrājan—O Kingtataḥ—than thatanyaḥ—anotherna asti—there is notasya—for himpradātā—bestowersukha-duḥkhayoḥ—of happiness and distress.
Blended reading (Sanskrit + English inline)
jīvitaṁ maraṇaṁ jantor
jīvitam
the living
maraṇam
the dying
jantoḥ
of a living being
gatiḥ svenaiva karmaṇā
gatiḥ
the destination in his next life
svena
by his own
eva
only
karmaṇā
work
rājaṁs tato ’nyo nāsty asya
rājan
O King
tataḥ
than that
anyaḥ
another
na asti
there is not
asya
for him
pradātā sukha-duḥkhayoḥ
pradātā
bestower
sukha-duḥkhayoḥ
of happiness and distress.
The life and death of an embodied soul and his destination in the next life are all caused by himself through his own activity. Therefore, O King, no other agent is actually responsible for creating one’s happiness and distress.
Purport
Although King Parīkṣit apparently died by the bite of Takṣaka, it was Lord Kṛṣṇa Himself who brought the King back to the kingdom of God. Bṛhaspati wanted young King Janamejaya to see things from the spiritual point of view.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The life and death of an embodied soul and his destination in the next life are all caused by himself through his own activity. Therefore, O King, no other agent is responsible for creating one's happiness and distress.
Hear the philosophy behind what you are doing out of grief for your father. The actions of the living entity cause his destination such as Svarga on dying. This is the normal arrangement for low living entities (jantoḥ). But your father’s living, dying and attaining the Supreme Lord’s abode were by the Lord’s arrangement. The Lord protected him by his own hand from the weapon of Aśvatthāmā and also arranged for him to die by the curse of the sage. He arranged from him to attain his spiritual abode through the teachings his beloved Śukadeva. All these events were arranged by the Lord. Takṣaka is a cause of this death in name only.
Personal Guidance
The life, death, and next destination of an embodied soul are caused by himself through his own activity. No one can really kill another against the script of their karma. The locus of responsibility moves inside, where it belongs.
Reflection Questions
Where am I blaming external agents for what my own choices have shaped?
What does it free in me to reclaim that responsibility?
सर्पचौराग्निविद्युद्भ्य: क्षुत्तृड्व्याध्यादिभिर्नृप ।
पञ्चत्वमृच्छते जन्तुर्भुङ्क्त आरब्धकर्म तत् ॥ २६ ॥
sarpa-caurāgni-vidyudbhyaḥ
[sarpa-chauraagni-vidyudbhyah]
kṣut-tṛd-vyādhy-ādibhir nṛpa
[kshut-trid-vyaadhy-aadibhir nripa]
pañcatvam ṛcchate jantur
[panchatvam richchate jantur]
bhuṅkta ārabdha-karma tat
[bhunkta aarabdha-karma tat]
Word-for-word
sarpa—from snakescaura—thievesagni—firevidyudbhyaḥ—and lightningkṣut—from hungertṛṭ—thirstvyādhi—diseaseādibhiḥ—and other agentsnṛpa—O Kingpañcatvam—deathṛcchate—obtainsjantuḥ—the conditioned living entitybhuṅkte—he enjoysārabdha—already created by his past workkarma—the fruitive reactiontat—that.
Blended reading (Sanskrit + English inline)
sarpa-caurāgni-vidyudbhyaḥ
sarpa
from snakes
caura
thieves
agni
fire
vidyudbhyaḥ
and lightning
kṣut-tṛd-vyādhy-ādibhir nṛpa
kṣut
from hunger
tṛṭ
thirst
vyādhi
disease
ādibhiḥ
and other agents
nṛpa
O King
pañcatvam ṛcchate jantur
pañcatvam
death
ṛcchate
obtains
jantuḥ
the conditioned living entity
bhuṅkta ārabdha-karma tat
bhuṅkte
he enjoys
ārabdha
already created by his past work
karma
the fruitive reaction
tat
that.
When a conditioned soul is killed by snakes, thieves, fire, lightning, hunger, disease or anything else, he is experiencing the reaction to his own past work.
Purport
According to Śrīla Viśvanātha Cakravartī Ṭhākura, King Parīkṣit obviously was not suffering the reaction of past karma. As a great devotee he was personally brought back home, back to Godhead, by the Lord.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When a low conditioned soul is killed by snakes, thieves, fire, lightning, hunger, disease or anything else, he is experiencing the reaction to his karma.
Persons of this world obtain death under the control of karma through a snake bite etc. but not your father, who was the king of devotees. Jantuḥ means a low living entity.
His Holiness Bir Krishna Goswami· 2019-06-29· English
Personal Guidance
When a conditioned soul is killed by snakes, thieves, fire, lightning, hunger or disease, he is experiencing the reaction of his own past karma. The world is not random violence; it is the body's encounter with its own seed-bed. Knowing this softens both rage and victimhood.
Reflection Questions
Which painful event of mine could I begin to see as a reaction rather than an injustice?
How does that view change my response without erasing my grief?
तस्मात्सत्रमिदंराजन्संस्थीयेताभिचारिकम् ।
सर्पा अनागसो दग्धा जनैर्दिष्टं हि भुज्यते ॥ २७ ॥
tasmāt satram idaṁ rājan
[tasmaat satram idam raajan]
saṁsthīyetābhicārikam
[samstheeyetaabhichaarikam]
sarpā anāgaso dagdhā
[sarpaa anaagaso dagdhaa]
janair diṣṭaṁ hi bhujyate
[janair dishtam hi bhujyate]
Word-for-word
tasmāt—thereforesatram—sacrificeidam—thisrājan—O Kingsaṁsthīyeta—should be stoppedābhicārikam—done with intent to harmsarpāḥ—the serpentsanāgasaḥ—innocentdagdhāḥ—burnedjanaiḥ—by personsdiṣṭam—fatehi—indeedbhujyate—is suffered.
Blended reading (Sanskrit + English inline)
tasmāt satram idaṁ rājan
tasmāt
therefore
satram
sacrifice
idam
this
rājan
O King
saṁsthīyetābhicārikam
saṁsthīyeta
should be stopped
ābhicārikam
done with intent to harm
sarpā anāgaso dagdhā
sarpāḥ
the serpents
anāgasaḥ
innocent
dagdhāḥ
burned
janair diṣṭaṁ hi bhujyate
janaiḥ
by persons
diṣṭam
fate
hi
indeed
bhujyate
is suffered.
Therefore, my dear King, please stop this sacrificial performance, which was initiated with the intent of doing harm to others. Many innocent snakes have already been burned to death. Indeed, all persons must suffer the unforeseen consequences of their past activities.
Purport
Bṛhaspati here admits that although the snakes appeared to be innocent, by the Lord’s arrangement they were also being punished for previous vicious activities.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Therefore, O King, please stop this sacrificial performance, which was initiated with the intent of doing harm to others. Many innocent snakes have already been burned to death, but all creatures must suffer their fate.
This sacrifice should be stopped because it is black magic, which condemned and useless (ābhicārikam). The killing of snakes done already is not a sin for you, since all creatures suffer their fate. Even the snakes are experiencing the results of ancient karmas.
Personal Guidance
Bṛhaspati urges Janamejaya to stop the sacrifice meant to harm others. Many innocent snakes have already died for someone else's revenge. We are warned: large rituals of vengeance always end up consuming the innocent.
Reflection Questions
Which of my 'crusades' may already be costing innocent parties?
What does a graceful stopping look like, even now?
सूतउवाचइत्युक्त:सतथेत्याहमहर्षेर्मानयन्वच: ।
सर्पसत्रादुपरत:पूजयामासवाक्पतिम् ॥ २८ ॥
sūta uvāca
[soota uvaacha]
ity uktaḥ sa tathety āha
[ity uktah sa tathety aaha]
maharṣer mānayan vacaḥ
[maharsher maanayan vachah]
sarpa-satrād uparataḥ
[sarpa-satraad uparatah]
pūjayām āsa vāk-patim
[poojayaam aasa vaak-patim]
Word-for-word
sūtaḥ uvāca—Sūta Gosvāmī saiditi—thusuktaḥ—addressedsaḥ—he (Janamejaya)tathā iti—so be itāha—he saidmahā-ṛṣeḥ—of the great sagemānayan—honoringvacaḥ—the wordssarpa-satrāt—from the snake sacrificeuparataḥ—ceasingpūjayām āsa—he worshipedvāk-patim—Bṛhaspati, the master of eloquence.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
ity uktaḥ sa tathety āha
iti
thus
uktaḥ
addressed
saḥ
he (Janamejaya)
tathā iti
so be it
āha
he said
maharṣer mānayan vacaḥ
mahā-ṛṣeḥ
of the great sage
mānayan
honoring
vacaḥ
the words
sarpa-satrād uparataḥ
sarpa-satrāt
from the snake sacrifice
uparataḥ
ceasing
pūjayām āsa vāk-patim
pūjayām āsa
he worshiped
vāk-patim
Bṛhaspati, the master of eloquence.
Sūta Gosvāmī continued: Advised in this manner, Mahārāja Janamejaya replied, “So be it.” Honoring the words of the great sage, he desisted from performing the snake sacrifice and worshiped Bṛhaspati, the most eloquent of sages.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: Advised in this manner, Mahārāja Janmejaya replied, "So be it." Honoring the words of the great sage, he stopped the snake sacrifice and worshiped Bṛhaspati, the most eloquent of sages.
Personal Guidance
Janamejaya replies, 'So be it,' and honors the sage's words. To stop mid-course, after a public commitment, takes humility. Wise people prize being right less than being good.
Reflection Questions
Where am I clinging to a public commitment that wisdom now asks me to lay down?
What would help me say 'so be it' rather than dig in?
सैषाविष्णोर्महामायाबाध्ययालक्षणायया ।
मुह्यन्त्यस्यैवात्मभूता भूतेषु गुणवृत्तिभि: ॥ २९ ॥
saiṣā viṣṇor mahā-māyā-
[saishaa vishnor mahaa-maayaa-]
bādhyayālakṣaṇā yayā
[baadhyayaalakshanaa yayaa]
muhyanty asyaivātma-bhūtā
[muhyanty asyaivaatma-bhootaa]
bhūteṣu guṇa-vṛttibhiḥ
[bhooteshu guna-vrittibhih]
Word-for-word
sā eṣā—this veryviṣṇoḥ—of the Supreme Lord, Viṣṇumahā-māyā—the illusory material energyabādhyayā—by her who cannot be checkedalakṣaṇā—indiscernibleyayā—by whommuhyanti—become bewilderedasya—of the Lordeva—indeedātma-bhūtāḥ—the part-and-parcel spirit soulsbhūteṣu—within their material bodiesguṇa—of the modes of naturevṛttibhiḥ—by the functions.
Blended reading (Sanskrit + English inline)
saiṣā viṣṇor mahā-māyā-
sā eṣā
this very
viṣṇoḥ
of the Supreme Lord, Viṣṇu
mahā-māyā
the illusory material energy
bādhyayālakṣaṇā yayā
muhyanty asyaivātma-bhūtā
abādhyayā
by her who cannot be checked
alakṣaṇā
indiscernible
yayā
by whom
muhyanti
become bewildered
asya
of the Lord
eva
indeed
ātma-bhūtāḥ
the part-and-parcel spirit souls
bhūteṣu
within their material bodies
bhūteṣu guṇa-vṛttibhiḥ
guṇa
of the modes of nature
vṛttibhiḥ
by the functions.
This is indeed the Supreme Lord Viṣṇu’s illusory energy, which is unstoppable and difficult to perceive. Although the individual spirit souls are part and parcel of the Lord, through the influence of this illusory energy they are bewildered by their identification with various material bodies.
Purport
The illusory energy of Lord Viṣṇu is so powerful that even the illustrious son of King Parīkṣit was temporarily misdirected. Because he was a devotee of Lord Kṛṣṇa, however, his bewilderment was quickly rectified. On the other hand, an ordinary, materialistic person without the special protection of the Lord plummets to the depths of material ignorance. Factually, materialistic persons are not interested in the protection of Lord Viṣṇu. Therefore their complete ruination is inevitable.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
This is the Supreme Lord Viṣṇu's illusory energy, which is unstoppable and difficult to perceive. By this illusory energy the souls, portions of the Lord, are bewildered concerning other living beings by the functions of the guṇas.
How can even learned persons be so bewildered? Because of the anger of Janmejaya, the brāhmaṇas who were learned were engaged in a sacrifice to kill the snakes. The power of māyā is shown. Māyā is invisible. By māyā, which cannot be stopped even by learned people, everyone is bewildered. Who is bewildered? The living entities who are aṁśas of Viṣṇu are bewildered concerning living beings and objects by the functions of the guṇas such as anger and hatred.
His Holiness Bhakti Caitanya Swami· 2012-12-14· English
Personal Guidance
Suta now teaches: the Lord's illusory energy is unstoppable and hard to perceive; though we are parts of Him, we identify with the bodies she creates. Maya is sophisticated; she binds us by pretending she's not there at all.
Reflection Questions
Where is maya operating in my life most invisibly right now?
What single sadhana most reliably exposes her work to my awareness?
न यत्र दम्भीत्यभया विराजिता
मायात्मवादेऽसकृदात्मवादिभि: ।
न यद्विवादो विविधस्तदाश्रयो
मनश्च सङ्कल्पविकल्पवृत्ति यत् ॥ ३० ॥
नयत्रसृज्यंसृजतोभयो:परं
श्रेयश्च जीवस्त्रिभिरन्वितस्त्वहम् ।
तदेतदुत्सादितबाध्यबाधकं
निषिध्य चोर्मीन् विरमेत तन्मुनि: ॥ ३१ ॥
na yatra dambhīty abhayā virājitā
[na yatra dambheety abhayaa viraajitaa]
māyātma-vāde ’sakṛd ātma-vādibhiḥ
[maayaatma-vaade ’sakrid aatma-vaadibhih]
na yad vivādo vividhas tad-āśrayo
[na yad vivaado vividhas tad-aashrayo]
manaś ca saṅkalpa-vikalpa-vṛtti yat
[manash cha sankalpa-vikalpa-vritti yat]
na yatra sṛjyaṁ sṛjatobhayoḥ paraṁ
[na yatra srijyam srijatobhayoh param]
śreyaś ca jīvas tribhir anvitas tv aham
[shreyash cha jeevas tribhir anvitas tv aham]
tad etad utsādita-bādhya-bādhakaṁ
[tad etad utsaadita-baadhya-baadhakam]
niṣidhya cormīn virameta tan muniḥ
[nishidhya chormeen virameta tan munih]
Word-for-word
na—notyatra—in whichdambhī—he is a hypocriteiti—thinking thusabhayā—fearlessvirājitā—visiblemāyā—the illusory energyātma-vāde—when spiritual inquiry is being conductedasakṛt—constantlyātma-vādibhiḥ—by those who describe spiritual sciencena—notyat—in whichvivādaḥ—materialistic argumentvividhaḥ—taking many different formstat-āśrayaḥ—founded upon that illusory energymanaḥ—the mindca—andsaṅkalpa—decisionvikalpa—and doubtvṛtti—whose functionsyat—in whichna—notyatra—in whichsṛjyam—the created products of the material worldsṛjatā—along with their causesubhayoḥ—by bothparam—achievedśreyaḥ—the benefitsca—andjīvaḥ—the living entitytribhiḥ—with the three (modes of nature)anvitaḥ—joinedtu—indeedaham—(conditioned by) false egotat etat—that indeedutsādita—excludingbādhya—the obstructed (conditioned living beings)bādhakam—and the obstructing (modes of material nature)niṣidhya—warding offca—andūrmīn—the waves (of false ego and so on)virameta—should take special pleasuretat—in thatmuniḥ—a sage.
Blended reading (Sanskrit + English inline)
na yatra dambhīty abhayā virājitā
na
not
yatra
in which
dambhī
he is a hypocrite
iti
thinking thus
abhayā
fearless
virājitā
visible
māyātma-vāde ’sakṛd ātma-vādibhiḥ
māyā
the illusory energy
ātma-vāde
when spiritual inquiry is being conducted
na yad vivādo vividhas tad-āśrayo
asakṛt
constantly
manaś ca saṅkalpa-vikalpa-vṛtti yat
ātma-vādibhiḥ
by those who describe spiritual science
na yatra sṛjyaṁ sṛjatobhayoḥ paraṁ
na
not
yat
in which
śreyaś ca jīvas tribhir anvitas tv aham
vivādaḥ
materialistic argument
tad etad utsādita-bādhya-bādhakaṁ
niṣidhya cormīn virameta tan muniḥ
vividhaḥ
taking many different forms
tat-āśrayaḥ
founded upon that illusory energy
manaḥ
the mind
ca
and
saṅkalpa
decision
vikalpa
and doubt
vṛtti
whose functions
yat
in which
na
not
yatra
in which
sṛjyam
the created products of the material world
sṛjatā
along with their causes
ubhayoḥ
by both
param
achieved
śreyaḥ
the benefits
ca
and
jīvaḥ
the living entity
tribhiḥ
with the three (modes of nature)
anvitaḥ
joined
tu
indeed
aham
(conditioned by) false ego
tat etat
that indeed
utsādita
excluding
bādhya
the obstructed (conditioned living beings)
bādhakam
and the obstructing (modes of material nature)
niṣidhya
warding off
ca
and
ūrmīn
the waves (of false ego and so on)
virameta
should take special pleasure
tat
in that
muniḥ
a sage.
But there exists a supreme reality, in which the illusory energy cannot fearlessly dominate, thinking, “I can control this person because he is deceitful.” In that highest reality there are no illusory argumentative philosophies. Rather, there the true students of spiritual science constantly engage in authorized spiritual investigation. In that supreme reality there is no manifestation of the material mind, which functions in terms of alternating decision and doubt. Created material products, their subtle causes and the goals of enjoyment attained by their utilization do not exist there. Furthermore, in that supreme reality there is no conditioned spirit, covered by false ego and the three modes of nature. That reality excludes everything limited or limiting. One who is wise should therefore stop the waves of material life and enjoy within that Supreme Truth.
Purport
The illusory energy of the Lord, Māyā, can freely exert her influence over those who are hypocritical, deceitful and disobedient to the laws of God. Since the Personality of Godhead is free of all material qualities, Māyā herself becomes fearful in His presence. As stated by Lord Brahmā ( vilajjamānayā yasya sthātum īkṣa-pate ’muyā ): “Māyā herself is ashamed to stand face to face with the Supreme Lord.”
In the supreme spiritual reality, useless academic wrangling is completely absent. As stated in Śrīmad-Bhāgavatam (6.4.31) :
yac-chaktayo vadatāṁ vādināṁ vai vivāda-saṁvāda-bhuvo bhavanti kurvanti caiṣāṁ muhur ātma-mohaṁ tasmai namo ’nanta-guṇāya bhūmne
“Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Wherever the form of Viṣṇu resides, māyā, though fearless with deceitful persons, does not exist. Where Viṣṇu, who gives shelter to māyā, exists, there can be no constant discussions among ātmavādīs or various quarrels. Where Viṣṇu exists, there can be no mind subjected to accepting and rejecting. Where Viṣṇu exists there can be no created objects or creators, since he is beyond created and creator. Where Viṣṇu exists, there can be no results of pious actions and no jīvas with ahaṅkāra affected by the three guṇas. Therefore, the form of Viṣṇu is devoid of suffering jīvas and causes of suffering in the form of māyā. The devotee who has destroyed lust and anger in his heart experiences the highest bliss with that form of the Lord.
If all jīvas are subject to anger and hatred because of the illusions of māyā, who is exempt?
vilajjamānayā yasya sthātum īkṣā-pathe 'muyā
vimohitā vikatthante mamāham iti durdhiyaḥ
The ignorant jīvas, bewildered by māyā who is ashamed to stand in sight of the Lord, boast about “I” and “mine.” SB 2.5.13
According to the words of Brahmā, māyā has no jurisdiction over Viṣṇu and the great devotees. Then, what is the svarūpa of Viṣṇu? Three verses answer. Māyā has no influence on the svarūpa of Viṣṇu (yatra). What is māyā? She remains fearless towards the deceitful person (dambhi iti). Because the Lord and the devotee have no deceit, she is fearful of them, and does not remain there. When ātmavādīs discuss about the ātmā, māyā is present. Where Viṣṇu’s form appears (yat), there is no quarrelling. Viṣṇu gives shelter to māyā.
yac-chaktayo vadatāṁ vādināṁ vai
vivāda-saṁvāda-bhuvo bhavanti
kurvanti caiṣāṁ muhur ātma-mohaṁ
tasmai namo 'nanta-guṇāya bhūmne
I offer respects to the great Lord of eternal qualities, whose material energy is the cause of agreement and disagreement among those who make philosophies and then argue with others, whose material energy continually bewilders them as to the real nature of ātmā. SB 6.4.31
Thus, in Viṣṇu there is no mind which has functions of accepting and rejecting. Where Viṣṇu appears, there are no created objects with a cause of their creation (he is eternal), since he is distinct form both a created object and creator. In Viṣṇu there are no pious results such as Svarga. There is no jīva with ahaṅkāra, influenced by the three guṇas or the three conditions of consciousness. Therefore where Viṣṇu resides there is no suffering jīva and no cause of suffering from the guṇas. Who reveals this person? The devotee devoid of lust and anger in his heart experiences exceptional bliss (virameta) with the Lord
Personal Guidance
But there is a supreme reality maya cannot fearlessly dominate. Surrender to that reality breaks her presumption. We don't beat maya; we let Someone bigger stand between us and her.
Reflection Questions
What 'someone bigger' do I keep between myself and maya's pull?
How can I deepen that arrangement today, even by one small offering?
param—the supremepadam—situationvaiṣṇavam—of Lord Viṣṇuāmananti—they designatetat—thatyat—whichna iti na iti—“not this, not this”iti—thus analyzingatat—everything extraneousutsisṛkṣavaḥ—those who are desirous of giving upvisṛjya—rejectingdaurātmyam—petty materialismananya—placing nowhere elsesauhṛdāḥ—their affectionhṛdā—within their heartsupaguhya—embracing Himavasitam—who is capturedsamāhitaiḥ—by those who meditate upon Him in trance.
Blended reading (Sanskrit + English inline)
paraṁ padaṁ vaiṣṇavam āmananti tad
param
the supreme
padam
situation
vaiṣṇavam
of Lord Viṣṇu
āmananti
they designate
tat
that
yan neti netīty atad-utsisṛkṣavaḥ
yat
which
visṛjya daurātmyam ananya-sauhṛdā
na iti na iti
“not this, not this”
hṛdopaguhyāvasitaṁ samāhitaiḥ
iti
thus analyzing
atat
everything extraneous
utsisṛkṣavaḥ
those who are desirous of giving up
visṛjya
rejecting
daurātmyam
petty materialism
ananya
placing nowhere else
sauhṛdāḥ
their affection
hṛdā
within their hearts
upaguhya
embracing Him
avasitam
who is captured
samāhitaiḥ
by those who meditate upon Him in trance.
Those who desire to give up all that is not essentially real move systematically, by negative discrimination of the extraneous, to the supreme position of Lord Viṣṇu. Giving up petty materialism, they offer their love exclusively to the Absolute Truth within their hearts and embrace that highest truth in fixed meditation.
Purport
The words yan neti netīty atad-utsisṛkṣavaḥ indicate the process of negative discrimination, by which one engaged in the search for essential and absolute truth systematically rejects all that is superfluous, superficial and relative. Throughout the world people have gradually rejected the ultimate validity of political, social and even religious truths, but because they lack Kṛṣṇa consciousness they remain bewildered and cynical. However, as clearly stated here, paraṁ padaṁ vaiṣṇavam āmananti tat. Those who actually desire perfect knowledge must not only reject the nonessential but must also ultimately understand the essential spiritual reality called paraṁ padaṁ vaiṣṇavam: the supreme destination, the abode of Lord Viṣṇu. Padam indicates both the status and the abode of the Supreme Personality of Godhead, which can be understood only by those who give up petty materialism and adopt the position of ananya-sauhṛdam, exclusive love for the Lord. Such exclusive love is not narrow-minded or sectarian, because all living entities, being within the Lord, are automatically served when one directly serves the supreme entity. This process of rendering the highest service to the Lord and to all living entities constitutes the science of Kṛṣṇa consciousness, which is taught throughout Śrīmad-Bhāgavatam.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Giving up evil tendencies of I and mine, understanding what is not favorable for bhakti, eager to reject all things not related to Viṣṇu because of affectionate for the unalloyed devotees, the devotees fix themselves on the supreme form of Viṣṇu who is embraced and understood by devotees having deep concentration.
The devotees concentrate by continual remembrance on the svarūpa of Viṣṇu (padam). They give up the evil tendency to think in terms of I and mine. They understand “this is not favorable, that is not favorable.” They desire to give up everything unrelated to the Lord such as body, house, sons, and wife which are objects of possessiveness, because they have friendship with the fully dedicated devotees. This form is understood (avasitam) by the devotees having full concentration, and not by others.
His Holiness Janananda Goswami· 2011-04-07· English
Personal Guidance
Those who want to give up everything inessential systematically discriminate, dropping the extraneous, until they reach the supreme position. The path is not just acquisition of truth but careful, ongoing release of what is not it.
Reflection Questions
What 'extraneous' am I being asked to release this week?
What helps me feel safe releasing it rather than gripping tighter?
त एतदधिगच्छन्ति विष्णोर्यत् परमं पदम् ।
अहं ममेति दौर्जन्यं न येषां देहगेहजम् ॥ ३३ ॥
ta etad adhigacchanti
[ta etad adhigachchanti]
viṣṇor yat paramaṁ padam
[vishnor yat paramam padam]
ahaṁ mameti daurjanyaṁ
[aham mameti daurjanyam]
na yeṣāṁ deha-geha-jam
[na yeshaam deha-geha-jam]
Word-for-word
te—theyetat—thisadhigacchanti—come to knowviṣṇoḥ—of Lord Viṣṇuyat—whichparamam—the supremepadam—personal situationaham—Imama—myiti—thusdaurjanyam—the depravityna—is notyeṣām—for whomdeha—the bodygeha—and homejam—based upon.
Blended reading (Sanskrit + English inline)
ta etad adhigacchanti
te
they
etat
this
adhigacchanti
come to know
viṣṇor yat paramaṁ padam
viṣṇoḥ
of Lord Viṣṇu
yat
which
paramam
the supreme
padam
personal situation
ahaṁ mameti daurjanyaṁ
aham
I
mama
my
iti
thus
daurjanyam
the depravity
na yeṣāṁ deha-geha-jam
na
is not
yeṣām
for whom
deha
the body
geha
and home
jam
based upon.
Such devotees come to understand the supreme transcendental situation of the Personality of Godhead, Lord Viṣṇu, because they are no longer polluted by the concepts of “I” and “my,” which are based on body and home.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Such devotees understand the supreme position of Viṣṇu, because they are no longer polluted by the concepts of "I" and "my," which are based on body and home.
This clarifies the meaning of the previous verse. Adhigacchanti refers to avasitam. And daurjanyam refers to daurātmyam.
His Holiness Janananda Goswami· 2011-05-08· English
Personal Guidance
Such devotees come to understand the Lord's supreme transcendental situation because their hearts are no longer polluted. Vision improves by purification, not by extra effort to see. Cleaning, not staring harder, is the spiritual technique.
Reflection Questions
Which 'cleaning' practice is currently most missing from my routine?
What would change if I focused on cleansing rather than chasing experiences?
ati-vādān—insulting wordstitikṣeta—one should toleratena—neveravamanyeta—one should disrespectkañcana—anyonena ca—norimam—thisdeham—material bodyāśritya—identifying withvairam—enmitykurvīta—one should havekenacit—with anyone.
Blended reading (Sanskrit + English inline)
ativādāṁs titikṣeta
ati-vādān
insulting words
titikṣeta
one should tolerate
nāvamanyeta kañcana
na
never
avamanyeta
one should disrespect
kañcana
anyone
na cemaṁ deham āśritya
na ca
nor
imam
this
deham
material body
āśritya
identifying with
vairaṁ kurvīta kenacit
vairam
enmity
kurvīta
one should have
kenacit
with anyone.
One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
One should tolerate all insults and never disrespect a person who shows disrespect. Taking shelter of one’s devotional body, one should not create enmity with anyone.
If a person commits offense, the form of Viṣṇu will disappear. The method of avoiding offenses is now taught. One should tolerate sharp words. One should not answer with equally harsh words. Taking shelter of a sādhaka body--taking shelter of one’s siddha body which is remembered even at the stage of sādhana--one should not have enmity towards even groups of gopīs in an opposing faction by remembering them. The followers of rāgānuga-bhakti give this meaning. Kañcana means a person who disrespects.
Tolerate insults, respect others, do not identify with the body, do not create suffering for any living being. Bhagavatam compresses a full ethical curriculum into one verse. Each clause is the work of a lifetime.
Reflection Questions
Which of the four instructions is hardest for me right now?
What single practice this week would strengthen me in that area?
namaḥ—obeisancesbhagavate—to the Supreme Personality of Godheadtasmai—to Himkṛṣṇāya—Lord Śrī Kṛṣṇaakuṇṭha-medhase—whose power is never impededyat—whosepāda-ambu-ruha—upon the lotus feetdhyānāt—by meditationsaṁhitām—the scriptureadhyagām—I have assimilatedimām—this.
Blended reading (Sanskrit + English inline)
namo bhagavate tasmai
namaḥ
obeisances
bhagavate
to the Supreme Personality of Godhead
tasmai
to Him
kṛṣṇāyākuṇṭha-medhase
kṛṣṇāya
Lord Śrī Kṛṣṇa
akuṇṭha-medhase
whose power is never impeded
yat-pādāmburuha-dhyānāt
yat
whose
pāda-ambu-ruha
upon the lotus feet
dhyānāt
by meditation
saṁhitām adhyagām imām
saṁhitām
the scripture
adhyagām
I have assimilated
imām
this.
I offer my obeisances to the Supreme Personality of Godhead, the invincible Lord Śrī Kṛṣṇa. Simply by meditating upon His lotus feet I have been able to study and appreciate this great literature.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
I offer my obeisances to the Supreme Lord, the invincible Kṛṣṇa by remembrance of whose lotus feet I have understood this Purāṇa from Śukadeva.
Concluding the scripture, Sūta offers respects to his deity. I have understood (adhyagām) from the mouth of Śukadeva.
Personal Guidance
Suta closes with obeisances to invincible Kṛṣṇa, by meditation on whose lotus feet he has been able to recall this entire history. Devotion, not memory alone, retrieves spiritual teaching. The Lord supplies the very capacity to remember Him.
Reflection Questions
When I forget what I read, do I ask Him for the memory back?
How might prayer for memory itself reshape my study?
śrī-śaunakaḥ uvāca—Śrī Śaunaka Ṛṣi saidpaila-ādibhiḥ—by Paila and othersvyāsa-śiṣyaiḥ—the disciples of Śrīla Vyāsadevaveda-ācāryaiḥ—the standard authorities of the Vedasmahā-ātmabhiḥ—whose intelligence was very greatvedāḥ—the Vedasca—andkathitāḥ—spokenvyastāḥ—dividedetat—thissaumya—O gentle Sūtaabhidhehi—please narratenaḥ—to us.
Blended reading (Sanskrit + English inline)
śrī-śaunaka uvāca
śrī-śaunakaḥ uvāca
Śrī Śaunaka Ṛṣi said
pailādibhir vyāsa-śiṣyair
paila-ādibhiḥ
by Paila and others
vyāsa-śiṣyaiḥ
the disciples of Śrīla Vyāsadeva
vedācāryair mahātmabhiḥ
veda-ācāryaiḥ
the standard authorities of the Vedas
mahā-ātmabhiḥ
whose intelligence was very great
vedāś ca kathitā vyastā
vedāḥ
the Vedas
ca
and
kathitāḥ
spoken
vyastāḥ
divided
etat saumyābhidhehi naḥ
etat
this
saumya
O gentle Sūta
abhidhehi
please narrate
naḥ
to us.
Śaunaka Ṛṣi said: O gentle Sūta, please narrate to us how Paila and the other greatly intelligent disciples of Śrīla Vyāsadeva, who are known as the standard authorities of Vedic wisdom, spoke and edited the Vedas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śaunaka Ṛṣi said: O gentle Sūta! Please narrate to us how Paila and the other greatly intelligent disciples of Śrīla Vyāsadeva, who are known as the authorities of Vedic wisdom, spoke and edited the Vedas.
Having heard about the saṁhitā, the sages want to know about the divisions of the Veda saṁhitās.
Personal Guidance
Saunaka now asks about the Veda's branches and how Vyasa's disciples carried them. Bhagavatam pauses to honor the careful work of transmission. Spiritual culture survives because someone stayed precise about the chain.
Reflection Questions
Whose careful transmission have I benefited from without knowing?
sūtaḥ uvāca—Sūta Gosvāmī saidsamāhita-ātmanaḥ—whose mind was perfectly fixedbrahman—O brāhmaṇa (Śaunaka)brahmaṇaḥ—of Lord Brahmāparame-sthinaḥ—the most elevated of living beingshṛdi—within the heartākāśāt—from out of the skyabhūt—arosenādaḥ—the transcendental subtle soundvṛtti-rodhāt—by stopping the functioning (of the ears)vibhāvyate—is perceived.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
samāhitātmano brahman
samāhita-ātmanaḥ
whose mind was perfectly fixed
brahman
O brāhmaṇa (Śaunaka)
brahmaṇaḥ parameṣṭhinaḥ
brahmaṇaḥ
of Lord Brahmā
parame-sthinaḥ
the most elevated of living beings
hṛdy ākāśād abhūn nādo
hṛdi
within the heart
ākāśāt
from out of the sky
abhūt
arose
nādaḥ
the transcendental subtle sound
vṛtti-rodhād vibhāvyate
vṛtti-rodhāt
by stopping the functioning (of the ears)
vibhāvyate
is perceived.
Sūta Gosvāmī said: O brāhmaṇa, first the subtle vibration of transcendental sound appeared from the sky of the heart of the most elevated Lord Brahmā, whose mind was perfectly fixed in spiritual realization. One can perceive this subtle vibration when one stops all external hearing.
Purport
Because Śrīmad-Bhāgavatam is the supreme Vedic literature, the sages headed by Śaunaka desired to trace out its source.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: O brāhmaṇa! First, the nāda appeared from the ether in the heart of Lord Brahmā, whose mind was perfectly fixed in spiritual realization. One can perceive this subtle vibration when one stops up the ears.
In order to correctly define the fruit of the tree of the Vedas, he briefly describes the branches of the Vedas. First he describes how the Vedas appeared. Nāda appeared from the ether in the heart of Brahmā. This sound can be conjectured by a person if he blocks the ears.
Personal Guidance
Suta describes how subtle transcendental sound first appeared from the sky of Brahma's heart. The Vedas began as an inner vibration before becoming external syllables. All real teaching has this two-layered nature.
Reflection Questions
Do I attend to the inner vibration of what I read, or only the outer words?
What practice slows me down enough to hear the inner layer?
yat—of which (subtle form of the Vedas)upāsanayā—by the worshipbrahman—O brāhmaṇayoginaḥ—mystic sagesmalam—the contaminationātmanaḥ—of the heartdravya—substancekriyā—activitykāraka—and performerākhyam—designated as suchdhūtvā—cleansing awayyānti—they achieveapunaḥ-bhavam—freedom from rebirth.
Blended reading (Sanskrit + English inline)
yad-upāsanayā brahman
yat
of which (subtle form of the Vedas)
upāsanayā
by the worship
brahman
O brāhmaṇa
yogino malam ātmanaḥ
yoginaḥ
mystic sages
malam
the contamination
ātmanaḥ
of the heart
dravya-kriyā-kārakākhyaṁ
dravya
substance
kriyā
activity
kāraka
and performer
ākhyam
designated as such
dhūtvā yānty apunar-bhavam
dhūtvā
cleansing away
yānti
they achieve
apunaḥ-bhavam
freedom from rebirth.
By worship of this subtle form of the Vedas, O brāhmaṇa, mystic sages cleanse their hearts of all contamination caused by impurity of substance, activity and doer, and thus they attain freedom from repeated birth and death.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
By worship of this subtle form of the Vedas, O brāhmaṇa, mystic sages cleanse their hearts of all contamination of object, activity and doer, and thus they attain freedom from repeated birth and death.
By worshipping this sound the sages destroy the contamination known as objects (adhibhūta), actions (adhyātma) and doers (adhidaiva).
His Holiness Janananda Goswami· 2011-05-09· English
Personal Guidance
By worship of this subtle form of the Vedas, mystic sages cleanse their hearts of contamination caused by substance, activity, and the doer's mistaken self-conception. Vedic study is a purification, not a collection of beliefs.
Reflection Questions
Do I treat Vedic study as belief-acquisition or as cleansing?
What would 'cleansing' look like in how I approach my next reading?
tataḥ—from thatabhūt—came into beingtri-vṛt—threefoldoṁkāraḥ—the syllable omyaḥ—whichavyakta—not apparentprabhavaḥ—its influencesva-rāṭ—self-manifestingyat—whichtat—thatliṅgam—the representationbhagavataḥ—of the Supreme Personality of Godheadbrahmaṇaḥ—of the Absolute Truth in His impersonal aspectparama-ātmanaḥ—and of the Supersoul.
Blended reading (Sanskrit + English inline)
tato ’bhūt tri-vṛd oṁkāro
tataḥ
from that
yo ’vyakta-prabhavaḥ sva-rāṭ
abhūt
came into being
tri-vṛt
threefold
oṁkāraḥ
the syllable om
yat tal liṅgaṁ bhagavato
yaḥ
which
avyakta
not apparent
prabhavaḥ
its influence
sva-rāṭ
self-manifesting
yat
which
tat
that
liṅgam
the representation
bhagavataḥ
of the Supreme Personality of Godhead
brahmaṇaḥ paramātmanaḥ
brahmaṇaḥ
of the Absolute Truth in His impersonal aspect
parama-ātmanaḥ
and of the Supersoul.
From that transcendental subtle vibration arose the oṁkāra composed of three sounds. The oṁkāra has unseen potencies and manifests automatically within a purified heart. It is the representation of the Absolute Truth in all three of His phases — the Supreme Personality, the Supreme Soul and the supreme impersonal truth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From nāda arose the oṁkāra composed of three sounds and whose origin is unclear. Oṁ is directly the Supreme Lord and causes realization of Bhagavān, Paramātmā and Brahman.
From nāda (tataḥ) appeared oṁ composed of three letters a, o and m, whose birth is indistinct. Oṁ is directly the Supreme Lord (svarāṭ) and is the cause of understanding (liṅgam) Brahman, Paramātmā and Bhagavān. Tat is in the neuter since it is the object of worship for devotees, jñānīs and yogīs and because it modifies liṅgam.
Personal Guidance
From the subtle vibration arose oṁkara, with unseen potencies, manifesting in the realized self. Sound itself is a portal — not metaphorically, but functionally. The mantras we chant work on us at this level.
Reflection Questions
Which mantra do I currently let work on me daily?
Could I deepen attention to its sound, not just its meaning?
śṛṇoti—hearsyaḥ—whoimam—thissphoṭam—unmanifest and eternal subtle soundsupta-śrotre—when the sense of hearing is asleepca—andśūnya-dṛk—devoid of material sight and other sensory functionsyena—by whichvāk—the expanse of Vedic soundvyajyate—is elaboratedyasya—of whichvyaktiḥ—the manifestationākāśe—in the sky (of the heart)ātmanaḥ—from the soulsva-dhāmnaḥ—who is His own originbrahmaṇaḥ—of the Absolute Truthsākṣāt—directlyvācakaḥ—the designating termparama-ātmanaḥ—of the Supersoulsaḥ—thatsarva—of allmantra—Vedic hymnsupaniṣat—the secretveda—of the Vedasbījam—the seedsanātanam—eternal.
Blended reading (Sanskrit + English inline)
śṛṇoti ya imaṁ sphoṭaṁ
śṛṇoti
hears
yaḥ
who
imam
this
sphoṭam
unmanifest and eternal subtle sound
supta-śrotre ca śūnya-dṛk
supta-śrotre
when the sense of hearing is asleep
ca
and
śūnya-dṛk
devoid of material sight and other sensory functions
yena vāg vyajyate yasya
yena
by which
vāk
the expanse of Vedic sound
vyajyate
is elaborated
yasya
of which
vyaktir ākāśa ātmanaḥ
vyaktiḥ
the manifestation
ākāśe
in the sky (of the heart)
ātmanaḥ
from the soul
sva-dhāmno brahmaṇaḥ sākṣād
sva-dhāmnaḥ
who is His own origin
brahmaṇaḥ
of the Absolute Truth
sākṣāt
directly
vācakaḥ paramātmanaḥ
vācakaḥ
the designating term
parama-ātmanaḥ
of the Supersoul
sa sarva-mantropaniṣad
saḥ
that
sarva
of all
mantra
Vedic hymns
upaniṣat
the secret
veda-bījaṁ sanātanam
veda
of the Vedas
bījam
the seed
sanātanam
eternal.
This oṁkāra, ultimately nonmaterial and imperceptible, is heard by the Supersoul without His possessing material ears or any other material senses. The entire expanse of Vedic sound is elaborated from oṁkāra, which appears from the soul, within the sky of the heart. It is the direct designation of the self-originating Absolute Truth, the Supersoul, and is the secret essence and eternal seed of all Vedic hymns.
Purport
The senses of a sleeping person do not function until he has awakened. Therefore, when a sleeping person is awakened by a noise, one may ask, “Who heard the noise?” The words supta-śrotre in this verse indicate that the Supreme Lord within the heart hears the sound and awakens the sleeping living entities. The Lord’s sensory activities always function on a superior level. Ultimately, all sounds vibrate within the sky, and in the internal region of the heart there is a type of sky meant for the vibration of Vedic sounds. The seed, or source, of all Vedic sounds is the oṁkāra. This is confirmed by the Vedic statement om ity etad brahmaṇo nediṣṭhaṁ nāma. The full elaboration of the Vedic seed sound is Śrīmad-Bhāgavatam, the greatest Vedic literature.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord is the person who hears oṁ which arises from unmanifeset nāda when the senses do not function, since his knowledge does not depend on senses. By that oṁ, which manifests from the ātmā, in the ether of the heart, the Vedas appear. Oṁ indicates Brahman, which is its own shelter, and as well indicates Paramātmā and Bhagavān. Oṁ contains all mantras and Upaniṣads and it is the eternal cause of the Vedas.
Who is the Supreme Lord known by words like Bhagavān? He is the person who hears oṁ (sphotam) generated from the unmanifest nāda. “But does the jīva not hear this sound?” No. The Lord is the person who hears this sound when the ears are covered, when all senses do not function. The jīva is not the hearer, since his knowledge is dependent on his senses. Paramātmā is the hearer. This means that whatever the jīva realizes as hearing is dependent on Paramātmā, because the Lord has knowledge without having material senses (śūnya-ḍṛk). When a sleeping person, on hearing a sound, wakes up, the jīva is not the hearer, since his senses were not functioning during sleep. He who hears the sound and wakes up the jīva is Paramātmā. The nature of oṁ is described in a verse and a half. By oṁ, speech, represented by the Vedas, becomes manifested from the ātmā in the ether of his heart. Oṁ indicates Brahman which is its own shelter, and is called Paramātmā and Bhagavān. Śruti says oṁ iti etad brahmano nediṣṭhaṁ nāma: oṁ is the name nearest to Brahman. All mantras and Upaniṣads are uttered along with oṁ which is the eternal cause of the Vedas. It has one form eternally, since it is Brahman.
His Holiness Kadamba Kanana Swami· 2012-12-20· English
Personal Guidance
Oṁkara, nonmaterial and imperceptible, is heard by the Supersoul without material ears. The Lord receives our mantras at a level prior to the senses. Our chanting reaches Him even when we ourselves are barely awake to it.
Reflection Questions
Have I underestimated the value of even my distracted chanting?
How might trust in the Lord's hearing relax my anxiety about quality?
tasya—of that oṁkārahi—indeedāsan—came into beingtrayaḥ—threevarṇāḥ—sounds of the alphabeta-kāra-ādyāḥ—beginning with the letter abhṛgu-udvaha—O most eminent of the descendants of Bhṛgudhāryante—are sustainedyaiḥ—by which three soundstrayaḥ—the threefoldbhāvāḥ—states of existenceguṇa—the qualities of naturenāma—namesartha—goalsvṛttayaḥ—and states of consciousness.
Blended reading (Sanskrit + English inline)
tasya hy āsaṁs trayo varṇā
tasya
of that oṁkāra
hi
indeed
āsan
came into being
trayaḥ
three
varṇāḥ
sounds of the alphabet
a-kāra-ādyāḥ
beginning with the letter a
a-kārādyā bhṛgūdvaha
bhṛgu-udvaha
O most eminent of the descendants of Bhṛgu
dhāryante yais trayo bhāvā
dhāryante
are sustained
yaiḥ
by which three sounds
trayaḥ
the threefold
bhāvāḥ
states of existence
guṇa-nāmārtha-vṛttayaḥ
guṇa
the qualities of nature
nāma
names
artha
goals
vṛttayaḥ
and states of consciousness.
Oṁkāra exhibited the three original sounds of the alphabet — A, U and M. These three, O most eminent descendant of Bhṛgu, sustain all the different threefold aspects of material existence, including the three modes of nature, the names of the Ṛg, Yajur and Sāma Vedas, the goals known as the Bhūr, Bhuvar and Svar planetary systems, and the three functional platforms called waking consciousness, sleep and deep sleep.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O eminent descendant of Bhṛgu! Oṁ has the three syllables by which the three Vedas are sustained. The three Vedas sustain the qualities, words, gender and meaning of words.
This verse shows how oṁ is the cause. Oṁ has three syllables a, u and m by which the three Vedas are sustained. By the three Vedas, qualities, names, gender and meaning are manifested. Guṇa refers things like the power or clarity of sound. Nāma refers to words. Artha refers to indications of gender of words. Vṛtti refers to the meaning of words. Oṁ is like a seed. The banyan tree comes from the seed, and the trunk, branches, flowers and fruit come from the banyan tree.
Personal Guidance
Oṁkara contains A, U and M — the three sounds sustaining all things that have a name. The simplest sounds organize the greatest realities. Spiritual life often hides in the smallest, most repeatable units.
Reflection Questions
Which 'small unit' of practice am I overlooking as too simple to matter?
What might happen if I gave it my fullest attention this week?
tataḥ—from that oṁkāraakṣara—of the different soundssamāmnāyam—the total collectionasṛjat—createdbhagavān—the powerful demigodajaḥ—unborn Brahmāanta-stha—as the semivowelsuṣma—sibilantssvara—vowelssparśa—and consonant stopshrasva-dīrgha—in short and long formsādi—and so onlakṣaṇam—characterized.
Blended reading (Sanskrit + English inline)
tato ’kṣara-samāmnāyam
tataḥ
from that oṁkāra
asṛjad bhagavān ajaḥ
antasthoṣma-svara-sparśa-
hrasva-dīrghādi-lakṣaṇam
akṣara
of the different sounds
samāmnāyam
the total collection
asṛjat
created
bhagavān
the powerful demigod
ajaḥ
unborn Brahmā
anta-stha
as the semivowels
uṣma
sibilants
svara
vowels
sparśa
and consonant stops
hrasva-dīrgha
in short and long forms
ādi
and so on
lakṣaṇam
characterized.
From that oṁkāra Lord Brahmā created all the sounds of the alphabet — the vowels, consonants, semivowels, sibilants and others — distinguished by such features as long and short measure.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From that oṁkāra Brahmā created all the sounds of the alphabet—the vowels, consonants, semivowels, sibilants and others—distinguished by such features as long and short measure.
The appearance of the Vedas from oṁ is described. From oṁ (tataḥ) Brahmā created the group of sounds—the semivowels: ya, ra, la and va; the silibants: śa, ṣa and sa; the vowels: a, i, u e, o, ai, and au; the consonants from ka to ma; and short and long sounds of different intonations. Ādi indicates things like the visarga. He created the basic form (lakṣaṇam) of sounds.
Personal Guidance
From oṁkara, Brahma created vowels, consonants, semivowels, and sibilants — the whole grammar of human language. All speech traces back to a single sacred breath. Treating speech as ordinary is a kind of forgetting.
Reflection Questions
Where does my speech most fall away from sacred origin into careless use?
What single shift would honor speech's source today?
tena—with that body of soundsasau—hecaturaḥ—the fourvedān—Vedascaturbhiḥ—from his fourvadanaiḥ—facesvibhuḥ—the all-powerfulsa-vyāhṛtikān—along with the vyāhṛtis (the invocations of the names of the seven planetary systems: bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ and satya)sa-oṁkārān—along with the seed, omcātuḥ-hotra—the four aspects of ritual sacrifice performed by the priests of each of the four Vedasvivakṣayā—with the desire of describing.
Blended reading (Sanskrit + English inline)
tenāsau caturo vedāṁś
tena
with that body of sounds
asau
he
caturaḥ
the four
vedān
Vedas
caturbhir vadanair vibhuḥ
caturbhiḥ
from his four
vadanaiḥ
faces
vibhuḥ
the all-powerful
sa-vyāhṛtikān soṁkārāṁś
sa-vyāhṛtikān
along with the vyāhṛtis (the invocations of the names of the seven planetary systems: bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ and satya)
cātur-hotra-vivakṣayā
sa-oṁkārān
along with the seed, om
cātuḥ-hotra
the four aspects of ritual sacrifice performed by the priests of each of the four Vedas
vivakṣayā
with the desire of describing.
All-powerful Brahmā made use of this collection of sounds to produce from his four faces the four Vedas, which appeared together with the sacred oṁkāra and the seven vyāhṛti invocations. His intention was to propagate the process of Vedic sacrifice according to the different functions performed by the priests of each of the four Vedas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
By these sounds, all-powerful Brahmā produced from his four faces the four Vedas, which appeared together with the sacred oṁkāra and the seven vyāhṛti invocations, with a desire to create the four sacrificial activities.
By this group of sounds (tena) Brahmā created the four Vedas.
His Holiness Jayadvaita Swami· 2019-05-20· English
Personal Guidance
Brahma uses these sounds to produce the four Vedas from his four faces, together with oṁkara. The structure of revelation is patterned, organized, complete. Nothing in Vedic culture is haphazard at its source.
Reflection Questions
Where in my spiritual life do I rely on the haphazard rather than the patterned?
putrān—to his sonsadhyāpayat—he taughttān—those Vedastu—andbrahma-ṛṣīn—to the great sages among the brāhmaṇasbrahma—in the art of Vedic recitationkovidān—who were very expertte—theytu—moreoverdharma—in religious ritualsupadeṣṭāraḥ—instructorssva-putrebhyaḥ—to their own sonssamādiśan—imparted.
Blended reading (Sanskrit + English inline)
putrān adhyāpayat tāṁs tu
putrān
to his sons
adhyāpayat
he taught
tān
those Vedas
tu
and
brahmarṣīn brahma-kovidān
brahma-ṛṣīn
to the great sages among the brāhmaṇas
brahma
in the art of Vedic recitation
kovidān
who were very expert
te tu dharmopadeṣṭāraḥ
te
they
tu
moreover
dharma
in religious rituals
upadeṣṭāraḥ
instructors
sva-putrebhyaḥ samādiśan
sva-putrebhyaḥ
to their own sons
samādiśan
imparted.
Brahmā taught these Vedas to his sons, who were great sages among the brāhmaṇas and experts in the art of Vedic recitation. They in turn took the role of ācāryas and imparted the Vedas to their own sons.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Brahmā taught these Vedas to his sons, who were great sages among the brāhmaṇas and experts in Vedic recitation. These instructors of dharma instructed the Vedas to their sons.
They taught sons like Marīci.
Personal Guidance
Brahma taught the Vedas to his sons, who taught their sons. The whole vast edifice rests on relationships of teaching and trust. Without that human chain, no scripture survives — and we are now one link in it.
Reflection Questions
Whom am I currently a 'link' to in spiritual transmission, however small?
te—these Vedasparamparayā—by continuous disciplic successionprāptāḥ—receivedtat-tat—of each succeeding generationśiṣyaiḥ—by the disciplesdhṛta-vrataiḥ—who were firm in their vowscatuḥ-yugeṣu—throughout the four agesatha—thenvyastāḥ—were divideddvāpara-ādau—at the end of the Dvāpara millenniummahā-ṛṣibhiḥ—by great authorities.
Blended reading (Sanskrit + English inline)
te paramparayā prāptās
te
these Vedas
paramparayā
by continuous disciplic succession
prāptāḥ
received
tat-tac-chiṣyair dhṛta-vrataiḥ
tat-tat
of each succeeding generation
catur-yugeṣv atha vyastā
dvāparādau maharṣibhiḥ
śiṣyaiḥ
by the disciples
dhṛta-vrataiḥ
who were firm in their vows
catuḥ-yugeṣu
throughout the four ages
atha
then
vyastāḥ
were divided
dvāpara-ādau
at the end of the Dvāpara millennium
mahā-ṛṣibhiḥ
by great authorities.
In this way, throughout the cycles of four ages, generation after generation of disciples — all firmly fixed in their spiritual vows — have received these Vedas by disciplic succession. At the end of each Dvāpara-yuga the Vedas are edited into separate divisions by eminent sages.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In this way, throughout the cycles of four ages, generation after generation of disciples fixed in their vows received the Vedas. At the end of each Dvāpara-yuga the Vedas were edited into separate divisions by eminent sages.
Te refers to the Vedas.
Through cycles of four ages, generation after generation of disciples, firmly fixed in vows, received the Veda. The strength of a tradition is not one teacher's brilliance but the steadiness of countless ordinary disciples.
Reflection Questions
Am I cultivating the unspectacular steadiness that real tradition needs?
What 'vow' could I keep this month that contributes that quietly?
kṣīṇa-āyuṣaḥ—their life span diminishedkṣīṇa-sattvān—their strength diminisheddurmedhān—of less intelligencevīkṣya—observingkālataḥ—by the effect of timevedān—the Vedasbrahma-ṛṣayaḥ—the chief sagesvyasyan—divided uphṛdi-stha—sitting within their heartsacyuta—by the infallible Personality of Godheadcoditāḥ—inspired.
Blended reading (Sanskrit + English inline)
kṣīṇāyuṣaḥ kṣīṇa-sattvān
kṣīṇa-āyuṣaḥ
their life span diminished
kṣīṇa-sattvān
their strength diminished
durmedhān vīkṣya kālataḥ
durmedhān
of less intelligence
vīkṣya
observing
kālataḥ
by the effect of time
vedān brahmarṣayo vyasyan
vedān
the Vedas
brahma-ṛṣayaḥ
the chief sages
vyasyan
divided up
hṛdi-sthācyuta-coditāḥ
hṛdi-stha
sitting within their hearts
acyuta
by the infallible Personality of Godhead
coditāḥ
inspired.
Observing that people in general were diminished in their life span, strength and intelligence by the influence of time, great sages took inspiration from the Personality of Godhead sitting within their hearts and systematically divided the Vedas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Observing that people in general were diminished in their life span, strength and intelligence by the influence of time, great sages, inspired by the Lord situated within their hearts, divided the Vedas.
Personal Guidance
Observing that human lifespan, strength, and intelligence were diminishing under time, great sages divided the Vedas to make them accessible. Mercy is willing to simplify when the audience cannot bear the full version anymore.
Reflection Questions
Where am I refusing to simplify out of attachment to thoroughness?
Whom could my simpler version of a teaching actually help?
asmin—in thisapi—alsoantare—rule of Manubrahman—O brāhmaṇa (Śaunaka)bhagavān—the Supreme Personality of Godheadloka—of the universebhāvanaḥ—the protectorbrahma—by Brahmāīśa—Śivaādyaiḥ—and the othersloka-pālaiḥ—the rulers of the various planetsyācitaḥ—requesteddharma-guptaye—for the protection of the principles of religionparāśarāt—by Parāśara Munisatyavatyām—in the womb of Satyavatīaṁśa—of His plenary expansion (Saṅkarṣaṇa)aṁśa—of the expansion (Viṣṇu)kalayā—as the partial expansionvibhuḥ—the Lordavatīrṇaḥ—descendedmahā-bhāga—O most fortunate onevedam—the Vedacakre—he madecatuḥ-vidham—in four parts.
Blended reading (Sanskrit + English inline)
asminn apy antare brahman
asmin
in this
api
also
antare
rule of Manu
brahman
O brāhmaṇa (Śaunaka)
bhagavān loka-bhāvanaḥ
bhagavān
the Supreme Personality of Godhead
loka
of the universe
bhāvanaḥ
the protector
brahmeśādyair loka-pālair
brahma
by Brahmā
īśa
Śiva
ādyaiḥ
and the others
loka-pālaiḥ
the rulers of the various planets
yācito dharma-guptaye
yācitaḥ
requested
dharma-guptaye
for the protection of the principles of religion
parāśarāt satyavatyām
parāśarāt
by Parāśara Muni
satyavatyām
in the womb of Satyavatī
aṁśāṁśa-kalayā vibhuḥ
aṁśa
of His plenary expansion (Saṅkarṣaṇa)
aṁśa
of the expansion (Viṣṇu)
kalayā
as the partial expansion
vibhuḥ
the Lord
avatīrṇo mahā-bhāga
avatīrṇaḥ
descended
mahā-bhāga
O most fortunate one
vedaṁ cakre catur-vidham
vedam
the Veda
cakre
he made
catuḥ-vidham
in four parts.
O brāhmaṇa, in the present age of Vaivasvata Manu, the leaders of the universe, led by Brahmā and Śiva, requested the Supreme Personality of Godhead, the protector of all the worlds, to save the principles of religion. O most fortunate Śaunaka, the almighty Lord, exhibiting a divine spark of a portion of His plenary portion, then appeared in the womb of Satyavatī as the son of Parāśara. In this form, named Kṛṣṇa Dvaipāyana Vyāsa, he divided the one Veda into four.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O brāhmaṇa! In the present age of Vaivasvata Manu, the leaders of the universe, led by Brahmā and Śiva, requested the Supreme Lord, the protector of all the worlds, to protect dharma. O most fortunate Śaunaka! The powerful Lord, as a portion of a portion of a portion of the Lord, then appeared in the womb of Satyavatī as the son of Parāśara and divided the one Veda into four.
Antare means “in Vaivasvata Manvantara.”
Personal Guidance
Brahma and Siva, leaders of the universe, requested Vyasa to subdivide the Vedas. Even the highest beings recognize when a service is needed and request the right person. Leadership often means knowing whom to ask.
Reflection Questions
Whom am I not asking for help because of pride?
Which 'right person' for a current need have I been overlooking?
ṛk-atharva-yajuḥ-sāmnām—of the Ṛg, Atharva, Yajur and Sāma Vedasrāśīḥ—the accumulation (of mantras)uddhṛtya—separating outvargaśaḥ—in specific categoriescatasraḥ—foursaṁhitāḥ—collectionscakre—he mademantraiḥ—with the mantrasmaṇi-gaṇāḥ—gemsiva—just as.
Blended reading (Sanskrit + English inline)
ṛg-atharva-yajuḥ-sāmnāṁ
ṛk-atharva-yajuḥ-sāmnām
of the Ṛg, Atharva, Yajur and Sāma Vedas
rāśīr uddhṛtya vargaśaḥ
rāśīḥ
the accumulation (of mantras)
uddhṛtya
separating out
vargaśaḥ
in specific categories
catasraḥ saṁhitāś cakre
catasraḥ
four
saṁhitāḥ
collections
cakre
he made
mantrair maṇi-gaṇā iva
mantraiḥ
with the mantras
maṇi-gaṇāḥ
gems
iva
just as.
Śrīla Vyāsadeva separated the mantras of the Ṛg, Atharva, Yajur and Sāma Vedas into four divisions, just as one sorts out a mixed collection of jewels into piles. Thus he composed four distinct Vedic literatures.
Purport
When Lord Brahmā first spoke the four Vedas with his four mouths, the mantras were mixed together like an unsorted collection of various types of jewels. Śrīla Vyāsadeva sorted the Vedic mantras into four divisions ( saṁhitās ), which thus became the recognizable Ṛg, Atharva, Yajur and Sāma Vedas.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vyāsadeva, separating the Ṛg, Atharva, Yajur and Sāma mantras into different groups according to categories, made four saṁhitās out of the mantras, just as one divides collection of gems into different types.
“The four Vedas were made by Brahmā from his four mouths. How can one say that Vyāsa made the four Vedas? ” He made the four Vedas into separate piles according to different subjects, just as from a mine one gathers rubies and diamonds, and then separates them into different piles by type. He made four Saṁhitās: Ṛg, Yajur, Sāma and Atharva.
Personal Guidance
Vyasa sorts the mantras of the four Vedas as one sorts a mixed pile of jewels. Each scripture finds its right place by careful classification. Spiritual organization is itself an act of devotion when done with love.
Reflection Questions
Where could a little careful 'sorting' bring more devotion into my life?
What clutter of priorities is awaiting Vyasa-like attention?
tāsām—of those four collectionssaḥ—hecaturaḥ—fourśiṣyān—disciplesupāhūya—calling nearmahā-matiḥ—the powerfully intelligent sageeka-ekām—one by onesaṁhitām—a collectionbrahman—O brāhmaṇaeka-ekasmai—to each of themdadau—he gavevibhuḥ—the powerful Vyāsadeva.
Blended reading (Sanskrit + English inline)
tāsāṁ sa caturaḥ śiṣyān
tāsām
of those four collections
saḥ
he
caturaḥ
four
śiṣyān
disciples
upāhūya mahā-matiḥ
upāhūya
calling near
mahā-matiḥ
the powerfully intelligent sage
ekaikāṁ saṁhitāṁ brahmann
eka-ekām
one by one
saṁhitām
a collection
brahman
O brāhmaṇa
ekaikasmai dadau vibhuḥ
eka-ekasmai
to each of them
dadau
he gave
vibhuḥ
the powerful Vyāsadeva.
The most powerful and intelligent Vyāsadeva called four of his disciples, O brāhmaṇa, and entrusted to each of them one of these four saṁhitās.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The most powerful and intelligent Vyāsadeva called four of his disciples, O brāhmaṇa, and entrusted to each of them one of these four saṁhitās.
Personal Guidance
Vyasa calls four disciples and entrusts each with one saṁhita. Authority is given, then released. A real teacher hands real responsibility — not just tasks — to those he has trained.
Reflection Questions
Whom have I really empowered — not just delegated to — in some area of life?
Where am I clinging to control that should be released?
pailāya—to Pailasaṁhitām—the collectionādyām—first (of the Ṛg Veda)bahu-ṛca-ākhyam—called Bahvṛcauvāca—he spokeha—indeedvaiśampāyana-saṁjñāya—to the sage named Vaiśampāyananigada-ākhyam—known as Nigadayajuḥ-gaṇam—the collection of Yajur mantrassāmnām—the mantras of the Sāma Vedajaiminaye—to Jaiminiprāha—he spoketathā—andchandoga-saṁhitām—the saṁhitā named Chandogaatharva-aṅgirasīm—the Veda ascribed to the sages Atharva and Aṅgirānāma—indeedsva-śiṣyāya—to his disciplesumantave—Sumantu.
Blended reading (Sanskrit + English inline)
pailāya saṁhitām ādyāṁ
pailāya
to Paila
saṁhitām
the collection
ādyām
first (of the Ṛg Veda)
bahvṛcākhyāṁ uvāca ha
bahu-ṛca-ākhyam
called Bahvṛca
uvāca
he spoke
ha
indeed
vaiśampāyana-saṁjñāya
vaiśampāyana-saṁjñāya
to the sage named Vaiśampāyana
nigadākhyaṁ yajur-gaṇam
nigada-ākhyam
known as Nigada
yajuḥ-gaṇam
the collection of Yajur mantras
sāmnāṁ jaiminaye prāha
sāmnām
the mantras of the Sāma Veda
jaiminaye
to Jaimini
prāha
he spoke
tathā chandoga-saṁhitām
tathā
and
chandoga-saṁhitām
the saṁhitā named Chandoga
atharvāṅgirasīṁ nāma
atharva-aṅgirasīm
the Veda ascribed to the sages Atharva and Aṅgirā
nāma
indeed
sva-śiṣyāya sumantave
sva-śiṣyāya
to his disciple
sumantave
Sumantu.
Śrīla Vyāsadeva taught the first saṁhitā, the Ṛg Veda, to Paila and gave this collection the name Bahvṛca. To the sage Vaiśampāyana he spoke the collection of Yajur mantras named Nigada. He taught the Sāma Veda mantras, designated as the Chandoga-saṁhitā, to Jaimini, and he spoke the Atharva Veda to his dear disciple Sumantu.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Vyāsadeva taught the first saṁhitā, the Ṛg Veda, to Paila and gave this collection the name Bahvṛca. To the sage Vaiśampāyana he spoke the collection of Yajur mantras named Nigada. He taught the Sāma Veda mantras, designated as the Chandoga-saṁhitā, to Jaimini, and he spoke the Atharva Veda to his dear disciple Sumantu.
Bahvṛca (having many verses) was the name of the Ṛg Saṁhitā. Yajur Veda was called Nigada because it is constantly (nitarām) recited (gada).
Personal Guidance
Each Veda goes to a specific disciple. The naming and assigning create a structure that lasts millennia. Specific personal commission has more durable power than vague communal invitation.
Reflection Questions
What specific commission have I received, and am I honoring its specificity?
Whom could I commission specifically rather than generally?
pailaḥ—Pailasva-saṁhitām—his own collectionūce—spokeindrapramitaye—to Indrapramitimuniḥ—the sagebāṣkalāya—to Bāṣkalaca—andsaḥ—he (Bāṣkala)api—moreoverāha—spokeśiṣyebhyaḥ—to his disciplessaṁhitām—the collectionsvakām—his owncaturdhā—in four partsvyasya—dividingbodhyāya—to Bodhyayājñavalkyāya—to Yājñavalkyabhārgava—O descendant of Bhṛgu (Śaunaka)parāśarāya—to Parāśaraagnimitre—to Agnimitraindrapramitiḥ—Indrapramitiātma-vān—the self-controlledadhyāpayat—taughtsaṁhitām—the collectionsvām—hismāṇḍūkeyam—to Māṇḍūkeyaṛṣim—the sagekavim—scholarlytasya—of him (Māṇḍūkeya)śiṣyaḥ—the discipledevamitraḥ—Devamitrasaubhari-ādibhyaḥ—to Saubhari and othersūcivān—spoke.
Blended reading (Sanskrit + English inline)
pailaḥ sva-saṁhitām ūce
pailaḥ
Paila
sva-saṁhitām
his own collection
ūce
spoke
indrapramitaye muniḥ
indrapramitaye
to Indrapramiti
muniḥ
the sage
bāṣkalāya ca so ’py āha
bāṣkalāya
to Bāṣkala
ca
and
śiṣyebhyaḥ saṁhitāṁ svakām
saḥ
he (Bāṣkala)
caturdhā vyasya bodhyāya
yājñavalkyāya bhārgava
parāśarāyāgnimitra
indrapramitir ātmavān
api
moreover
adhyāpayat saṁhitāṁ svāṁ
māṇḍūkeyam ṛṣiṁ kavim
tasya śiṣyo devamitraḥ
āha
spoke
śiṣyebhyaḥ
to his disciples
saubhary-ādibhya ūcivān
saṁhitām
the collection
svakām
his own
caturdhā
in four parts
vyasya
dividing
bodhyāya
to Bodhya
yājñavalkyāya
to Yājñavalkya
bhārgava
O descendant of Bhṛgu (Śaunaka)
parāśarāya
to Parāśara
agnimitre
to Agnimitra
indrapramitiḥ
Indrapramiti
ātma-vān
the self-controlled
adhyāpayat
taught
saṁhitām
the collection
svām
his
māṇḍūkeyam
to Māṇḍūkeya
ṛṣim
the sage
kavim
scholarly
tasya
of him (Māṇḍūkeya)
śiṣyaḥ
the disciple
devamitraḥ
Devamitra
saubhari-ādibhyaḥ
to Saubhari and others
ūcivān
spoke.
After dividing his saṁhitā into two parts, the wise Paila spoke it to Indrapramiti and Bāṣkala. Bāṣkala further divided his collection into four parts, O Bhārgava, and instructed them to his disciples Bodhya, Yājñavalkya, Parāśara and Agnimitra. Indrapramiti, the self-controlled sage, taught his saṁhitā to the learned mystic Māṇḍūkeya, whose disciple Devamitra later passed down the divisions of the Ṛg Veda to Saubhari and others.
Purport
According to Śrīla Śrīdhara Svāmī, Māṇḍūkeya was the son of Indrapramiti, from whom he received Vedic knowledge.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After dividing his saṁhitā into two parts, the wise Paila spoke it to Indrapramiti and Bāṣkala. Bāṣkala further divided his collection into four parts, O Bhārgava, and instructed them to his disciples Bodhya, Yājñavalkya, Parāśara and Agnimitra. Indrapramiti, the self-controlled sage, taught his saṁhitā to the learned mystic Māṇḍūkeya, whose disciple Devamitra later passed down this division of the Ṛg Veda to Saubhari and others.
These verses describe the branches of the Ṛg Veda. Paila divided the Ṛg Veda into two and spoke it to Indrapramiti and Bāṣkala. Bāṣkala divided his portion into four and taught it to four of his disciples starting with Bodhya. O Śaunaka (bhārgava)! Indrapramiti taught his saṁhitā to his son Māṇḍūkeya, whose disciple was Devamitra.
Personal Guidance
Paila divides his saṁhita and gives the parts to students; the chain branches and proliferates. One person's faithful handling becomes the seed of many lineages. Small fidelities have unforeseeable reach.
Reflection Questions
Which 'small fidelity' of mine could be quietly seeding a future I cannot see?
What discourages me from honoring small fidelities — and how can I push back?
śākalyaḥ—Śākalyatat-sutaḥ—the son of Māṇḍūkeyasvām—his owntu—andpañcadhā—in five partsvyasya—dividingsaṁhitām—the collectionvātsya-mudgala-śālīya—to Vātsya, Mudgala and Śālīyagokhalya-śiśireṣu—and to Gokhalya and Śiśiraadhāt—gave.
Blended reading (Sanskrit + English inline)
śākalyas tat-sutaḥ svāṁ tu
śākalyaḥ
Śākalya
tat-sutaḥ
the son of Māṇḍūkeya
svām
his own
tu
and
pañcadhā vyasya saṁhitām
pañcadhā
in five parts
vyasya
dividing
saṁhitām
the collection
vātsya-mudgala-śālīya-
vātsya-mudgala-śālīya
to Vātsya, Mudgala and Śālīya
gokhalya-śiśireṣv adhāt
gokhalya-śiśireṣu
and to Gokhalya and Śiśira
adhāt
gave.
The son of Māṇḍūkeya, named Śākalya, divided his own collection into five, entrusting one subdivision each to Vātsya, Mudgala, Śālīya, Gokhalya and Śiśira.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The son of Māṇḍūkeya, named Śākalya, divided his own collection into five, entrusting one subdivision each to Vātsya, Mudgala, Śālīya, Gokhalya and Śiśira.
Māṇḍūkeya’s son was Śākalya. He taught it to five persons.
Personal Guidance
Sakalya divides his collection into five and entrusts each part to a disciple. Even bookish details receive devotional attention here. To Vyasa's school, classification was a form of worship.
Reflection Questions
Could I bring devotional intent into a mundane organizational task this week?
What changes when I treat ordinary work as offering?
jātūkarṇyaḥ—Jātūkarṇyaca—andtat-śiṣyaḥ—the disciple of Śākalyasa-niruktām—along with a glossary explaining obscure termssva-saṁhitām—the collection he receivedbalāka-paila-jābāla-virajebhyaḥ—to Balāka, Paila, Jābāla and Virajadadau—passed downmuniḥ—the sage.
Blended reading (Sanskrit + English inline)
jātūkarṇyaś ca tac-chiṣyaḥ
jātūkarṇyaḥ
Jātūkarṇya
ca
and
tat-śiṣyaḥ
the disciple of Śākalya
sa-niruktāṁ sva-saṁhitām
sa-niruktām
along with a glossary explaining obscure terms
sva-saṁhitām
the collection he received
balāka-paila-jābāla-
balāka-paila-jābāla-virajebhyaḥ
to Balāka, Paila, Jābāla and Viraja
virajebhyo dadau muniḥ
dadau
passed down
muniḥ
the sage.
The sage Jātūkarṇya was also a disciple of Śākalya, and after dividing the saṁhitā he received from Śākalya into three parts, he added a fourth section, a Vedic glossary. He taught one of these parts to each of four disciples — Balāka, the second Paila, Jābāla and Viraja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The sage Jātūkarṇya was also a disciple of Śākalya, and after dividing the saṁhitā he received from Śākalya into three parts, he added a fourth section, a Vedic glossary. He taught one of these parts to each of four disciples—Balāka, the second Paila, Jābāla and Viraja.
Śākalya’s disciple Jātūkarṇya divided his portion into three, and made a fourth part explaining the meanings of Vedic words. He gave these to four disciples.
Personal Guidance
Jatukarnya divides his received saṁhita into three and adds a fourth section. Faithful transmission still leaves room for creative addition. Honoring tradition does not exclude bringing one's own contribution.
Reflection Questions
Where have I confused 'faithful' with 'never adding my voice'?
What honest contribution wants to be made through me to what I have received?
bāṣkaliḥ—Bāṣkali, the son of Bāṣkalaprati-śākhābhyaḥ—from all the different branchesvālakhilya-ākhya—entitled Vālakhilyasaṁhitām—the collectioncakre—he madevālāyaniḥ—Vālāyanibhajyaḥ—Bhajyakāśāraḥ—Kāśāraca—andeva—indeedtām—thatdadhuḥ—they accepted.
Blended reading (Sanskrit + English inline)
bāṣkaliḥ prati-śākhābhyo
bāṣkaliḥ
Bāṣkali, the son of Bāṣkala
prati-śākhābhyaḥ
from all the different branches
vālakhilyākhya-saṁhitām
vālakhilya-ākhya
entitled Vālakhilya
saṁhitām
the collection
cakre vālāyanir bhajyaḥ
cakre
he made
vālāyaniḥ
Vālāyani
bhajyaḥ
Bhajya
kāśāraś caiva tāṁ dadhuḥ
kāśāraḥ
Kāśāra
ca
and
eva
indeed
tām
that
dadhuḥ
they accepted.
Bāṣkali assembled the Vālakhilya-saṁhitā, a collection from all the branches of the Ṛg Veda. This collection was received by Vālāyani, Bhajya and Kāśāra.
Purport
According to Śrīla Śrīdhara Svāmī, Vālāyani, Bhajya and Kāśāra belonged to the Daitya community.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Bāṣkali, son of Bāṣkala, assembled the Vālakhilya-saṁhitā, a collection from all the branches of the Ṛg Veda. This collection was received by Vālāyani, Bhajya and Kāśāra.
Bāṣkali was the son of Bāṣkala. He collected the verses from different branches.
Personal Guidance
Baskali assembles the Valakhilya-saṁhita from many branches and passes it on. Some servants of tradition are anthologizers — gathering the scattered for those who come later. Curatorial service is real service.
Reflection Questions
Where might my best service be curating rather than creating?
What scattered wisdom could I gather for those who follow?
बह्वृचा:संहिताह्येताएभिर्ब्रह्मर्षिभिर्धृता: ।
श्रुत्वैतच्छन्दसां व्यासं सर्वपापै: प्रमुच्यते ॥ ६० ॥
bahvṛcāḥ saṁhitā hy etā
[bahvrichaah samhitaa hy etaa]
ebhir brahmarṣibhir dhṛtāḥ
[ebhir brahmarshibhir dhritaah]
śrutvaitac-chandasāṁ vyāsaṁ
[shrutvaitach-chandasaam vyaasam]
sarva-pāpaiḥ pramucyate
[sarva-paapaih pramuchyate]
Word-for-word
bahu-ṛcāḥ—of the Ṛg Vedasaṁhitāḥ—the collectionshi—indeedetāḥ—theseebhiḥ—by thesebrahma-ṛṣibhiḥ—saintly brāhmaṇasdhṛtāḥ—maintained through disciplic successionśrutvā—hearingetat—theirchandasām—of the sacred versesvyāsam—the process of divisionsarva-pāpaiḥ—from all sinspramucyate—one becomes delivered.
Blended reading (Sanskrit + English inline)
bahvṛcāḥ saṁhitā hy etā
bahu-ṛcāḥ
of the Ṛg Veda
saṁhitāḥ
the collections
ebhir brahmarṣibhir dhṛtāḥ
hi
indeed
etāḥ
these
ebhiḥ
by these
brahma-ṛṣibhiḥ
saintly brāhmaṇas
dhṛtāḥ
maintained through disciplic succession
śrutvaitac-chandasāṁ vyāsaṁ
śrutvā
hearing
etat
their
chandasām
of the sacred verses
vyāsam
the process of division
sarva-pāpaiḥ pramucyate
sarva-pāpaiḥ
from all sins
pramucyate
one becomes delivered.
Thus these various saṁhitās of the Ṛg Veda were maintained through disciplic succession by these saintly brāhmaṇas. Simply by hearing of this distribution of the Vedic hymns, one will be freed from all sins.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thus these various saṁhitās of the Ṛg Veda were maintained through disciplic succession by these saintly brāhmaṇas. Simply by hearing of the division of the Vedic hymns, one will be freed from all sins.
Personal Guidance
These saṁhitas of the Ṛg Veda are kept alive through disciplic succession by saintly brahmanas. Just hearing of this distribution is itself purifying. Even reading lineage lists is a contact with grace.
Reflection Questions
Have I allowed myself to be moved by reading paramparas, or only skimmed them?
Which lineage feels closest to my heart, and how can I honor it?
vaiśampāyana-śiṣyāḥ—the disciples of Vaiśampāyanavai—indeedcaraka—named the Carakasadhvaryavaḥ—authorities of the Atharva Vedaabhavan—becameyat—becauseceruḥ—they executedbrahma-hatyā—due to the killing of a brāhmaṇaaṁhaḥ—of the sinkṣapaṇam—the expiationsva-guroḥ—for their own guruvratam—the vow.
Blended reading (Sanskrit + English inline)
vaiśampāyana-śiṣyā vai
vaiśampāyana-śiṣyāḥ
the disciples of Vaiśampāyana
vai
indeed
carakādhvaryavo ’bhavan
caraka
named the Carakas
adhvaryavaḥ
authorities of the Atharva Veda
abhavan
became
yac cerur brahma-hatyāṁhaḥ
yat
because
ceruḥ
they executed
brahma-hatyā
due to the killing of a brāhmaṇa
aṁhaḥ
of the sin
kṣapaṇaṁ sva-guror vratam
kṣapaṇam
the expiation
sva-guroḥ
for their own guru
vratam
the vow.
The disciples of Vaiśampāyana became authorities in the Atharva Veda. They were known as the Carakas because they executed strict vows to free their guru from his sin of killing a brāhmaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The disciples of Vaiśampāyana became authorities in the Yajur Veda. They were known as the Carakas because they executed strict vows to free their guru from his sin of killing a brāhmaṇa.
Now appearance of the Taittirīya branch of the Yajur Veda is described. The derivation of the name Caraka is given. On behalf of their guru, they performed (cara) vows to destroy the effects of sin of killing a brāhmaṇa, that should have been undertaken by their guru. They were adhvaryu priests, expert in Yajur Veda.
Personal Guidance
Vaisampayana's disciples become Carakas, vowing to free their guru of a karmic burden. Real disciples take on their teacher's debts as their own — that is the depth of the bond.
Reflection Questions
Whose burdens have I taken on as my own out of love?
Whose are willing to be carried for me — and have I let them?
yājñavalkyaḥ—Yājñavalkyaca—andtat-śiṣyaḥ—the disciple of Vaiśampāyanaāha—saidaho—just seebhagavan—O masterkiyat—how much valuecaritena—with the endeavoralpa-sārāṇām—of these weak fellowscariṣye—shall executeaham—Isu-duścaram—that which is very difficult to perform.
Blended reading (Sanskrit + English inline)
yājñavalkyaś ca tac-chiṣya
yājñavalkyaḥ
Yājñavalkya
ca
and
tat-śiṣyaḥ
the disciple of Vaiśampāyana
āhāho bhagavan kiyat
āha
said
aho
just see
bhagavan
O master
kiyat
how much value
caritenālpa-sārāṇāṁ
caritena
with the endeavor
alpa-sārāṇām
of these weak fellows
cariṣye ’haṁ su-duścaram
cariṣye
shall execute
aham
I
su-duścaram
that which is very difficult to perform.
Once Yājñavalkya, one of the disciples of Vaiśampāyana, said: O master, how much benefit will be derived from the feeble endeavors of these weak disciples of yours? I will personally perform some outstanding penance.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Once Yājñavalkya, one of the disciples of Vaiśampāyana, said: O master, how much benefit will be derived from the feeble endeavors of these weak disciples of yours? I will perform some difficult penance.
Yājñavalkya was Vaiśampāyana’s disciple. What is the use of atonements by these weak disciples? Let them be happy. I alone will perform proper austerity.
Personal Guidance
Yajnavalkya questions the weak efforts of his fellow disciples — a moment of pride disguised as concern. The Bhagavatam captures how easily intelligence becomes superiority. Sharp minds need sharp humility.
Reflection Questions
Where does my 'concern' for others cover quiet contempt?
What would humble that voice without dulling my intelligence?
iti—thusuktaḥ—addressedguruḥ—his spiritual masterapi—indeedāha—saidkupitaḥ—angryyāhi—go awayalam—enoughtvayā—with youvipra-avamantrā—the insulter of brāhmaṇasśiṣyeṇa—such a disciplemat-adhītam—what has been taught by metyaja—give upāśu—immediatelyiti—thus.
Blended reading (Sanskrit + English inline)
ity ukto gurur apy āha
iti
thus
uktaḥ
addressed
guruḥ
his spiritual master
api
indeed
āha
said
kupito yāhy alaṁ tvayā
kupitaḥ
angry
yāhi
go away
alam
enough
tvayā
with you
viprāvamantrā śiṣyeṇa
vipra-avamantrā
the insulter of brāhmaṇas
śiṣyeṇa
such a disciple
mad-adhītaṁ tyajāśv iti
mat-adhītam
what has been taught by me
tyaja
give up
āśu
immediately
iti
thus.
Addressed thus, the spiritual master Vaiśampāyana became angry and said: Go away from here! Enough of you, O disciple who insults brāhmaṇas! Furthermore, you must immediately give back everything I have taught you.
Purport
Śrī Vaiśampāyana was angry because one of his disciples, Yājñavalkya, was insulting the other disciples, who were, after all, qualified brāhmaṇas. Just as a father is disturbed when one son mistreats the father’s other children, the spiritual master is very displeased if a proud disciple insults or mistreats the guru’s other disciples.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Addressed thus, the guru Vaiśampāyana became angry and said: Go away from here! What is the use of a disciple like you, who insults brāhmaṇas! Furthermore, you must give back everything I have taught you.
He became angry because Yajñavalkya had spoken out of pride. You criticize brāhmaṇas who are humble as being weak. Go away. What is the use of a disciple like you? “Yes, I will go.” When he was leaving the guru said, “Give back the knowledge I have taught you.”
Personal Guidance
Vaisampayana, angered, expels Yajnavalkya for insulting brahmanas. Disrespect to the community of sages has weight even from a star pupil. We can be talented and wrong at the same time.
Reflection Questions
Where am I trading on talent while neglecting respect?
Whose correction of me, however harsh, was actually right?
devarāta-sutaḥ—the son of Devarāta (Yājñavalkya)saḥ—heapi—indeedcharditvā—vomitingyajuṣām—of the Yajur Vedagaṇam—the collected mantrastataḥ—from theregataḥ—having goneatha—thenmunayaḥ—the sagesdadṛśuḥ—sawtān—thoseyajuḥ-gaṇān—yajur-mantrasyajūṁsi—these yajur-mantrastittirāḥ—partridgesbhūtvā—becomingtat—for those mantraslolupatayā—with greedy desireādaduḥ—picked them uptaittirīyāḥ—known as Taittirīyaiti—thusyajuḥ-śākhāḥ—branches of the Yajur Vedaāsan—came into beingsu-peśalāḥ—most beautiful.
Blended reading (Sanskrit + English inline)
devarāta-sutaḥ so ’pi
devarāta-sutaḥ
the son of Devarāta (Yājñavalkya)
charditvā yajuṣāṁ gaṇam
saḥ
he
api
indeed
charditvā
vomiting
tato gato ’tha munayo
dadṛśus tān yajur-gaṇān
yajuṣām
of the Yajur Veda
gaṇam
the collected mantras
yajūṁṣi tittirā bhūtvā
tal-lolupatayādaduḥ
tataḥ
from there
gataḥ
having gone
atha
then
munayaḥ
the sages
dadṛśuḥ
saw
taittirīyā iti yajuḥ-
tān
those
yajuḥ-gaṇān
yajur-mantras
yajūṁsi
these yajur-mantras
tittirāḥ
partridges
bhūtvā
becoming
tat
for those mantras
lolupatayā
with greedy desire
ādaduḥ
picked them up
taittirīyāḥ
known as Taittirīya
iti
thus
yajuḥ-śākhāḥ
branches of the Yajur Veda
śākhā āsan su-peśalāḥ
āsan
came into being
su-peśalāḥ
most beautiful.
Yājñavalkya, the son of Devarāta, then vomited the mantras of the Yajur Veda and went away from there. The assembled disciples, looking greedily upon these yajur hymns, assumed the form of partridges and picked them all up. These divisions of the Yajur Veda therefore became known as the most beautiful Taittirīya-saṁhitā, the hymns collected by partridges [tittirāḥ].
Purport
According to Śrīla Śrīdhara Svāmī, it is improper for a brāhmaṇa to collect what has been vomited, and so the powerful brāhmaṇa disciples of Vaiśampāyana assumed the form of tittiras, partridges, and collected the valuable mantras.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Yājñavalkya, the son of Devarāta, then vomited the mantras of the Yajur Veda and went away from there. The assembled disciples, looking greedily upon these hymns, assumed the form of partridges and picked them all up. These divisions of the Yajur Veda therefore became known as the most beautiful Taittirīya-saṁhitā, the hymns collected by partridges (tittirāḥ).
Yajñavalkya was the son of Devarāta. Since it was improper for brāhmaṇas to take something which was vomited, they became partridges and received those verses. Therefore the saṁhitā is called Taittirīya, “coming from partridges.”
Personal Guidance
Yajnavalkya, expelled, vomits the Yajur mantras; the other disciples eagerly take them up. What one losing personality releases can become food for many. Even painful losses can feed those who come after.
Reflection Questions
Have I let go of something painfully, and seen others benefit from it?
My dear brāhmaṇa Śaunaka, Yājñavalkya then desired to find out new yajur-mantras unknown to even his spiritual master. With this in mind he offered attentive worship to the powerful lord of the sun.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
My dear brāhmaṇa Śaunaka! Yājñavalkya, seeking mantras unknown to even his guru, began worshipping the powerful sun-god.
Adhigaveṣayan means seeking. He sought mantras which his guru Vaiśampāyana had not studied.
Personal Guidance
Yajnavalkya now desires new yajur-mantras unknown even to his guru, and offers worship to the sun-god. Falling, he humbly seeks a higher source. Mistakes, repented, can become the doorway to fresh revelation.
Reflection Questions
Has a recent mistake of mine opened me to a higher source than before?
Where am I refusing that doorway because I am still ashamed?
oṁ namo bhagavate ādityāyākhila-jagatām ātma-svarūpeṇa kāla-svarūpeṇa catur-vidha-bhūta-nikāyānāṁ brahmādi-stamba-paryantānām antar-hṛdayeṣu bahir api cākāśa ivopādhināvyavadhīyamāno bhavān eka eva kṣaṇa-lava-nimeṣāvayavopacita-saṁvatsara-gaṇenāpām ādāna- visargābhyām imāṁ loka-yātrām anuvahati.
[om namo bhagavate aadityaayaakhila-jagataam aatma-svaroopena kaala-svaroopena chatur-vidha-bhoota-nikaayaanaam brahmaadi-stamba-paryantaanaam antar-hridayeshu bahir api chaakaasha ivopaadhinaavyavadheeyamaano bhavaan eka eva kshana-lava-nimeshaavayavopachita-samvatsara-ganenaapaam aadaana- visargaabhyaam imaam loka-yaatraam anuvahati.]
Word-for-word
śrī-yājñavalkyaḥ uvāca—Śrī Yājñavalkya saidoṁ namaḥ—I offer my respectful obeisancesbhagavate—to the Personality of Godheadādityāya—appearing as the sun-godakhila-jagatām—of all the planetary systemsātma-svarūpeṇa—in the form of the Supersoulkāla-svarūpeṇa—in the form of timecatuḥ-vidha—of four kindsbhūta-nikāyānām—of all the living beingsbrahma-ādi—beginning from Lord Brahmāstamba-paryantānām—and extending down to the blades of grassantaḥ-hṛdayeṣu—within the recesses of their heartsbahiḥ—externallyapi—alsoca—andākāśaḥ iva—in the same way as the skyupādhinā—by material designationsavyavadhīyamānaḥ—not being coveredbhavān—yourselfekaḥ—aloneeva—indeedkṣaṇa-lava-nimeṣa—the kṣaṇa, lava and nimeṣa (the smallest fractions of time)avayava—by these fragmentsupacita—collected togethersaṁvatsara-gaṇena—by the yearsapām—of the waterādāna—by taking awayvisargābhyām—and givingimām—thisloka—of the universeyātrām—the maintenanceanuvahati—carries out.
Blended reading (Sanskrit + English inline)
śrī-yājñavalkya uvāca
śrī-yājñavalkyaḥ uvāca
Śrī Yājñavalkya said
oṁ namo bhagavate ādityāyākhila-jagatām ātma-svarūpeṇa kāla-svarūpeṇa catur-vidha-bhūta-nikāyānāṁ brahmādi-stamba-paryantānām antar-hṛdayeṣu bahir api cākāśa ivopādhināvyavadhīyamāno bhavān eka eva kṣaṇa-lava-nimeṣāvayavopacita-saṁvatsara-gaṇenāpām ādāna- visargābhyām imāṁ loka-yātrām anuvahati.
oṁ namaḥ
I offer my respectful obeisances
bhagavate
to the Personality of Godhead
ādityāya
appearing as the sun-god
akhila-jagatām
of all the planetary systems
ātma-svarūpeṇa
in the form of the Supersoul
kāla-svarūpeṇa
in the form of time
catuḥ-vidha
of four kinds
bhūta-nikāyānām
of all the living beings
brahma-ādi
beginning from Lord Brahmā
stamba-paryantānām
and extending down to the blades of grass
antaḥ-hṛdayeṣu
within the recesses of their hearts
bahiḥ
externally
api
also
ca
and
ākāśaḥ iva
in the same way as the sky
upādhinā
by material designations
avyavadhīyamānaḥ
not being covered
bhavān
yourself
ekaḥ
alone
eva
indeed
kṣaṇa-lava-nimeṣa
the kṣaṇa, lava and nimeṣa (the smallest fractions of time)
avayava
by these fragments
upacita
collected together
saṁvatsara-gaṇena
by the years
apām
of the water
ādāna
by taking away
visargābhyām
and giving
imām
this
loka
of the universe
yātrām
the maintenance
anuvahati
carries out.
Śrī Yājñavalkya said: I offer my respectful obeisances to the Supreme Personality of Godhead appearing as the sun. You are present as the controller of the four kinds of living entities, beginning from Brahmā and extending down to the blades of grass. Just as the sky is present both inside and outside every living being, you exist both within the hearts of all as the Supersoul and externally in the form of time. Just as the sky cannot be covered by the clouds present within it, you are never covered by any false material designation. By the flow of years, which are made up of the tiny fragments of time called kṣaṇas, lavas and nimeṣas, you alone maintain this world, drying up the waters and giving them back as rain.
Purport
This prayer is not offered to the sun-god as an independent or autonomous entity but rather to the Supreme Personality of Godhead, represented by His powerful expansion the solar deity.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Yājñavalkya said: I offer my respectful obeisances to you, the sun, most wealthy lord of whole universe, who alone are present in all being of four types, from Brahmā to the trees, who are present internally as the ātmā and externally as time, but remain uncovered by upādhis just as ether is untouched, and who maintain worldly existence by drawing up and expelling water by the year, which is a combination of kṣanas, lavas and nimeṣas.
I offer respects to you, the sun, the lord of the whole universe, who alone supports worldly existence. The word bhagavate here means “unto you who are most wealthy.” Amara-koṣa says bhaga means wealth, greatness and love. You exist inside and outside of the four types of living bodies respectively as ātmā and time. Though you are situated in the heart, you, like ether, are not covered by upādhis like the jīva. You support the world with drying up and pouring of water annually, in years composed of divisions of kṣanas, lavas and nimeṣas.
Yajnavalkya offers obeisance to the Supreme Lord appearing as the sun, the controller of the four kinds of beings. Worship of any deity, properly understood, reaches the Lord behind that form. Diversity of approach, unity of arrival.
Reflection Questions
Do I respect the legitimate forms of approach my brothers and sisters use?
Where might I expand my own vision of how the Lord makes Himself reachable?
yad u ha vāva vibudharṣabha savitar adas tapaty anusavanam ahar ahar āmnāya-vidhinopatiṣṭhamānānām akhila-durita-vṛjina- bījāvabharjana bhagavataḥ samabhidhīmahi tapana maṇḍalam.
[yad u ha vaava vibudharshabha savitar adas tapaty anusavanam ahar ahar aamnaaya-vidhinopatishthamaanaanaam akhila-durita-vrijina- beejaavabharjana bhagavatah samabhidheemahi tapana mandalam.]
Word-for-word
yat—whichu ha vāva—indeedvibudha-ṛṣabha—O chief of the demigodssavitaḥ—O lord of the sunadaḥ—thattapati—is glowinganusavanam—at each of the junctures of the day (sunrise, noon and sunset)ahaḥ ahaḥ—each dayāmnāya-vidhinā—by the Vedic path, as passed down through disciplic successionupatiṣṭhamānānām—of those who are engaged in offering prayerakhila-durita—all sinful activitiesvṛjina—the consequent sufferingbīja—and the original seed of suchavabharjana—O you who burnbhagavataḥ—of the mighty controllersamabhidhīmahi—I meditate with full attentiontapana—O glowing onemaṇḍalam—upon the sphere.
Blended reading (Sanskrit + English inline)
yad u ha vāva vibudharṣabha savitar adas tapaty anusavanam ahar ahar āmnāya-vidhinopatiṣṭhamānānām akhila-durita-vṛjina- bījāvabharjana bhagavataḥ samabhidhīmahi tapana maṇḍalam.
yat
which
u ha vāva
indeed
vibudha-ṛṣabha
O chief of the demigods
savitaḥ
O lord of the sun
adaḥ
that
tapati
is glowing
anusavanam
at each of the junctures of the day (sunrise, noon and sunset)
ahaḥ ahaḥ
each day
āmnāya-vidhinā
by the Vedic path, as passed down through disciplic succession
upatiṣṭhamānānām
of those who are engaged in offering prayer
akhila-durita
all sinful activities
vṛjina
the consequent suffering
bīja
and the original seed of such
avabharjana
O you who burn
bhagavataḥ
of the mighty controller
samabhidhīmahi
I meditate with full attention
tapana
O glowing one
maṇḍalam
upon the sphere.
O glowing one, O powerful lord of the sun, you are the chief of all the demigods. I meditate with careful attention on your fiery globe, because for those who offer prayers to you three times daily according to the Vedic method passed down through authorized disciplic succession, you burn away all sinful activities, all consequent suffering and even the original seed of desire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O best of the devatās! O Savitā! O shining sun! O destroyer of ignorance, suffering and sin for men who offer prayers daily at all times by the path of the Vedas! I mediate on you who light up your globe.
O best of the devatās! O Savitā! I mediate on he who lights up the sun globe. O destroyer of ignorance (bīja), suffering, and sinful acts for men who praise you through Vedic mantras, at all times, every day!
Yajnavalkya meditates with careful attention on the sun's fiery globe — the chief of demigods. Choosing one form for fixed meditation can quiet the wandering mind. Specificity supports concentration.
Reflection Questions
Which single form or aspect of the Lord could I make the home of my meditation this month?
yaḥ—whoiha—in this worldvāva—indeedsthira-cara-nikarāṇām—of all the nonmoving and moving living beingsnija-niketanānām—who depend on your sheltermanaḥ-indriya-asu-gaṇān—the mind, senses and vital airanātmanaḥ—which are nonliving mattersvayam—yourselfātma—in their heartsantaḥ-yāmī—the indwelling lordpracodayati—inspires to activity.
Blended reading (Sanskrit + English inline)
ya iha vāva sthira-cara-nikarāṇāṁ nija-niketanānāṁ mana-indriyāsu-gaṇān anātmanaḥ svayam ātmāntar-yāmī pracodayati.
yaḥ
who
iha
in this world
vāva
indeed
sthira-cara-nikarāṇām
of all the nonmoving and moving living beings
nija-niketanānām
who depend on your shelter
manaḥ-indriya-asu-gaṇān
the mind, senses and vital air
anātmanaḥ
which are nonliving matter
svayam
yourself
ātma
in their hearts
antaḥ-yāmī
the indwelling lord
pracodayati
inspires to activity.
You are personally present as the indwelling lord in the hearts of all moving and nonmoving beings, who depend completely on your shelter. Indeed, you animate their material minds, senses and vital airs to act.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
You, as the antaryāmī, put into motion the unconscious mind, senses and life airs of all the moving and non-moving beings under your shelter.
You put into motion the unconscious (anātmanaḥ) mind and senses.
Personal Guidance
The sun-god is the indwelling lord of all moving and nonmoving beings, present in every heart. We are never alone, never unobserved by love. That recognition can reshape an ordinary day.
Reflection Questions
What changes in my next interaction if I sense the Lord watching from within both of us?
yaḥ—whoeva—aloneimam—thislokam—worldati-karāla—very fearfulvadana—the mouth of whichandhakāra-saṁjña—known as darknessajagara—by the pythongraha—seizedgilitam—and swallowedmṛtakam—deadiva—as ifvicetanam—unconsciousavalokya—by glancinganukampayā—mercifullyparama-kāruṇikaḥ—supremely magnanimousīkṣayā—by casting his glanceeva—indeedutthāpya—raising them upahaḥ ahaḥ—day after dayanu-savanam—at the three sacred junctures of the dayśreyasi—in the ultimate benefitsva-dharma-ākhya—known as the soul’s proper dutyātma-avasthāne—in the inclination toward spiritual lifepravartayati—engages.
The world has been seized and swallowed by the python of darkness in its horrible mouth and has become unconscious, as if dead. But mercifully glancing upon the sleeping people of the world, you raise them up with the gift of sight. Thus you are most magnanimous. At the three sacred junctures of each day, you engage the pious in the path of ultimate good, inducing them to perform religious duties that situate them in their spiritual position.
Purport
According to Vedic culture, the three higher classes of society (the intellectual, political and mercantile sections) are formally connected with the spiritual master by initiation and receive the Gāyatrī mantra. This purifying mantra is chanted three times daily — at sunrise, noon and sunset. Auspicious moments for the performance of spiritual duties are calculated according to the sun’s path in the sky, and this systematic scheduling of spiritual duties is here attributed to the sun as the representative of God.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Looking at the almost dead, unconscious people seized and swallowed by darkness in the form of a python with a fearful mouth, being most merciful, by your compassionate glance, you wake them up, and engage them daily in the most auspicious activity, worship of ātmā, their real duty.
Rising over Eastern Mountain, you glance upon the world. You engage people in worship of ātmā (ātmāvasthāne), which is their duty.
Personal Guidance
The world swallowed by the python of darkness becomes unconscious; only the Lord's merciful glance can revive it. Dawn is itself a daily mercy. The Lord's gaze is what keeps anyone awake at all.
Reflection Questions
When have I felt 'looked at' by something larger and come back to life?
How can I be a glance of mercy for someone in darkness today?
अवनिपतिरिवासाधूनां भयमुदीरयन्नटति परित आशापालैस्तत्र तत्र कमलकोशाञ्जलिभिरुपहृतार्हण: ॥ ७१ ॥
avani-patir ivāsādhūnāṁ bhayam udīrayann aṭati parita āśā-pālais tatra tatra kamala-kośāñjalibhir upahṛtārhaṇaḥ.
[avani-patir ivaasaadhoonaam bhayam udeerayann atati parita aashaa-paalais tatra tatra kamala-koshaanjalibhir upahritaarhanah.]
Word-for-word
avani-patiḥ—a kingiva—asasādhūnām—of the unholybhayam—fearudīrayan—creatingaṭati—travels aboutparitaḥ—all aroundāśā-pālaiḥ—by the controlling deities of the directionstatra tatra—here and therekamala-kośa—holding lotus flowersañjalibhiḥ—with folded palmsupahṛta—offeredarhaṇaḥ—honorable presentations.
Blended reading (Sanskrit + English inline)
avani-patir ivāsādhūnāṁ bhayam udīrayann aṭati parita āśā-pālais tatra tatra kamala-kośāñjalibhir upahṛtārhaṇaḥ.
avani-patiḥ
a king
iva
as
asādhūnām
of the unholy
bhayam
fear
udīrayan
creating
aṭati
travels about
paritaḥ
all around
āśā-pālaiḥ
by the controlling deities of the directions
tatra tatra
here and there
kamala-kośa
holding lotus flowers
añjalibhiḥ
with folded palms
upahṛta
offered
arhaṇaḥ
honorable presentations.
Just like an earthly king, you travel about everywhere spreading fear among the unholy as the powerful deities of the directions offer you in their folded palms lotus flowers and other respectful presentations.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Just like an earthly king, you travel about everywhere, creating fear among the evil, while devatās of the directions offer you lotus flowers and arghya in their folded palms.
You are given arghya (arhaṇaḥ) along with handfuls of lotus buds or similar items by the devatās of the directions such as Indra.
Personal Guidance
Like an earthly king, the sun travels everywhere spreading awe among the unholy as the direction-deities offer it lotus tributes. Beauty and authority can travel together; rule does not need to be ugly.
Reflection Questions
Where in my own authority — at home, work — am I rougher than necessary?
What would beauty in my exercise of authority look like?
atha ha bhagavaṁs tava caraṇa-nalina-yugalaṁ tri-bhuvana-gurubhir abhivanditam aham ayāta-yāma-yajuṣ-kāma upasarāmīti.
[atha ha bhagavams tava charana-nalina-yugalam tri-bhuvana-gurubhir abhivanditam aham ayaata-yaama-yajush-kaama upasaraameeti.]
Word-for-word
atha—thusha—indeedbhagavan—O lordtava—yourcaraṇa-nalina-yugalam—two lotus feettri-bhuvana—of the three worldsgurubhiḥ—by the spiritual mastersabhivanditam—honoredaham—Iayāta-yāma—unknown to anyone elseyajuḥ-kāmaḥ—desiring to have the yajur-mantrasupasarāmi—am approaching with worshipiti—thus.
Blended reading (Sanskrit + English inline)
atha ha bhagavaṁs tava caraṇa-nalina-yugalaṁ tri-bhuvana-gurubhir abhivanditam aham ayāta-yāma-yajuṣ-kāma upasarāmīti.
atha
thus
ha
indeed
bhagavan
O lord
tava
your
caraṇa-nalina-yugalam
two lotus feet
tri-bhuvana
of the three worlds
gurubhiḥ
by the spiritual masters
abhivanditam
honored
aham
I
ayāta-yāma
unknown to anyone else
yajuḥ-kāmaḥ
desiring to have the yajur-mantras
upasarāmi
am approaching with worship
iti
thus.
Therefore, my lord, I am prayerfully approaching your lotus feet, which are honored by the spiritual masters of the three worlds, because I hope to receive from you mantras of the Yajur Veda unknown to anyone else.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Therefore, my lord, I am approaching your lotus feet, which are honored by the gurus of the three worlds, because I hope to receive from you mantras of the Yajur Veda unknown to anyone else.
Ayāta-yāma means powerful mantras which cannot be known by others. With a desire for such Yajur mantras I worship you.
Personal Guidance
Yajnavalkya prayerfully approaches the sun's lotus feet, honored by spiritual masters, hoping to receive yajur-mantras unknown to others. He uses his prayer not for power but for service to scripture. The right ask matters.
Reflection Questions
What am I currently asking for in prayer, and is it for service or for self?
सूतउवाच
एवं स्तुत: स भगवान् वाजिरूपधरो रवि: ।
यजूंष्ययातयामानि मुनयेऽदात् प्रसादित: ॥ ७३ ॥
sūta uvāca
[soota uvaacha]
evaṁ stutaḥ sa bhagavān
[evam stutah sa bhagavaan]
vāji-rūpa-dharo raviḥ
[vaaji-roopa-dharo ravih]
yajūṁṣy ayāta-yāmāni
[yajoomshy ayaata-yaamaani]
munaye ’dāt prasāditaḥ
[munaye ’daat prasaaditah]
Word-for-word
sūtaḥ uvāca—Sūta Gosvāmī saidevam—in this waystutaḥ—offered glorificationsaḥ—hebhagavān—the powerful demigodvāji-rūpa—the form of a horsedharaḥ—assumingraviḥ—the sun-godyajūṁṣi—yajur- mantrasayāta-yāmāni—never learned by any other mortalmunaye—to the sageadāt—presentedprasāditaḥ—being satisfied.
Blended reading (Sanskrit + English inline)
sūta uvāca
sūtaḥ uvāca
Sūta Gosvāmī said
evaṁ stutaḥ sa bhagavān
evam
in this way
stutaḥ
offered glorification
saḥ
he
bhagavān
the powerful demigod
vāji-rūpa-dharo raviḥ
vāji-rūpa
the form of a horse
dharaḥ
assuming
raviḥ
the sun-god
yajūṁṣy ayāta-yāmāni
yajūṁṣi
yajur- mantras
ayāta-yāmāni
never learned by any other mortal
munaye ’dāt prasāditaḥ
munaye
to the sage
adāt
presented
prasāditaḥ
being satisfied.
Sūta Gosvāmī said: Satisfied by such glorification, the powerful sun-god assumed the form of a horse and presented to the sage Yājñavalkya yajur-mantras previously unknown in human society.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sūta Gosvāmī said: Praised in this way and satisfied, the powerful sun-god assumed the form of a horse and presented to the sage Yājñavalkya mantras of the Yajur Veda previously unknown.
Personal Guidance
Satisfied, the sun-god takes the form of a horse and gives Yajnavalkya yajur-mantras. Revelation can come in unexpected shapes when one is sincere. We should not pre-judge how grace will arrive.
Reflection Questions
What unexpected shape has grace taken for me recently?
Where am I screening out grace by demanding it look a certain way?
yajurbhiḥ—with the yajur-mantrasakarot—he madeśākhāḥ—branchesdaśa—tenpañca—plus fiveśataiḥ—with the hundredsvibhuḥ—the powerfuljagṛhuḥ—they acceptedvāja-sanyaḥ—produced from the hairs of the horse’s mane and thus known as Vājasaneyītāḥ—themkāṇva-mādhyandina-ādayaḥ—the disciples of Kāṇva and Mādhyandina, and other ṛṣis..
Blended reading (Sanskrit + English inline)
yajurbhir akaroc chākhā
yajurbhiḥ
with the yajur-mantras
akarot
he made
daśa pañca śatair vibhuḥ
śākhāḥ
branches
jagṛhur vājasanyas tāḥ
kāṇva-mādhyandinādayaḥ
daśa
ten
pañca
plus five
śataiḥ
with the hundreds
vibhuḥ
the powerful
jagṛhuḥ
they accepted
vāja-sanyaḥ
produced from the hairs of the horse’s mane and thus known as Vājasaneyī
tāḥ
them
kāṇva-mādhyandina-ādayaḥ
the disciples of Kāṇva and Mādhyandina, and other ṛṣis..
From these countless hundreds of mantras of the Yajur Veda, the powerful sage compiled fifteen new branches of Vedic literature. These became known as the Vājasaneyi-saṁhitā because they were produced from the hairs of the horse’s mane, and they were accepted in disciplic succession by the followers of Kāṇva, Mādhyandina and other ṛṣis.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
From these countless hundreds of mantras of the Yajur Veda, the powerful sage made fifteen branches. Kāṇva, Mādhyandina and other sages accepted these mantras known as the Vājasaneyi-saṁhitā because they were produced from the hairs of the horse's mane.
He made fifteen branches from the hundreds of Yajur mantras he received. Vājasanyaḥ means “taken from hair of the horses of the sun god.”
Personal Guidance
From the hundreds of mantras received, Yajnavalkya compiles fifteen new branches — the Vajasaneyi school. Personal disgrace is converted into permanent contribution. The Lord lets a falling become a foundation.
Reflection Questions
Could one of my 'falls' be quietly preparing me for a unique contribution?
What would it look like to make that contribution rather than only nurse the fall?
jaimineḥ—of Jaiminisama-gasya—the singer of the Sāma Vedaāsīt—there wassumantuḥ—Sumantutanayaḥ—the sonmuniḥ—the sage (Jaimini)sutvān—Sutvāntu—andtat-sutaḥ—the son of Sumantutābhyām—to each of themeka-ekām—one of each of the two partsprāha—he spokesaṁhitām—collection.
Blended reading (Sanskrit + English inline)
jaimineḥ sama-gasyāsīt
jaimineḥ
of Jaimini
sama-gasya
the singer of the Sāma Veda
āsīt
there was
sumantus tanayo muniḥ
sumantuḥ
Sumantu
tanayaḥ
the son
muniḥ
the sage (Jaimini)
sutvāṁs tu tat-sutas tābhyām
sutvān
Sutvān
tu
and
tat-sutaḥ
the son of Sumantu
tābhyām
to each of them
ekaikāṁ prāha saṁhitām
eka-ekām
one of each of the two parts
prāha
he spoke
saṁhitām
collection.
Jaimini Ṛṣi, the authority of the Sāma Veda, had a son named Sumantu, and the son of Sumantu was Sutvān. The sage Jaimini spoke to each of them a different part of the Sāma-veda-saṁhitā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Jaimini Ṛṣi, the authority of the Sāma Veda, had a son named Sumantu, and the son of Sumantu was Sutvān. The sage Jaimini spoke to each of them a different part of the Sāma-veda-saṁhitā.
The branches of the Sāma Veda are now described. The son of Sumantu was Sutvān. Jaimini gave one portion to his son and one portion to his grandson.
Jaimini speaks different parts of the Sama Veda to his son Sumantu, his grandson Sutvan, and others. Spiritual transmission can travel through bloodline when bloodline is also sadhana. Family can be a school of devotion.
Reflection Questions
Is my family currently a school of devotion in any small way?
What one habit could turn an ordinary moment with family into transmission?
sukarmā—Sukarmāca—andapi—indeedtat-śiṣyaḥ—the disciple of Jaiminisāma-veda-taroḥ—of the tree of the Sāma Vedamahān—the great thinkersahasra-saṁhitā—of one thousand collectionsbhedam—a divisioncakre—he madesāmnām—of the sāma-mantrastataḥ—and thendvija—O brāhmaṇa (Śaunaka)hiraṇyanābhaḥ kauśalyaḥ—Hiraṇyanābha, the son of Kuśalapauṣyañjiḥ—Pauṣyañjica—andsukarmaṇaḥ—of Sukarmāśiṣyau—the two disciplesjagṛhatuḥ—tookca—andanyaḥ—anotherāvantyaḥ—Āvantyabrahma-vit-tamaḥ—most perfectly realized in knowledge of the Absolute Truth.
Blended reading (Sanskrit + English inline)
sukarmā cāpi tac-chiṣyaḥ
sukarmā
Sukarmā
ca
and
api
indeed
tat-śiṣyaḥ
the disciple of Jaimini
sāma-veda-taror mahān
sāma-veda-taroḥ
of the tree of the Sāma Veda
mahān
the great thinker
sahasra-saṁhitā-bhedaṁ
sahasra-saṁhitā
of one thousand collections
bhedam
a division
cakre sāmnāṁ tato dvija
cakre
he made
sāmnām
of the sāma-mantras
tataḥ
and then
dvija
O brāhmaṇa (Śaunaka)
hiraṇyanābhaḥ kauśalyaḥ
hiraṇyanābhaḥ kauśalyaḥ
Hiraṇyanābha, the son of Kuśala
pauṣyañjiś ca sukarmaṇaḥ
pauṣyañjiḥ
Pauṣyañji
ca
and
sukarmaṇaḥ
of Sukarmā
śiṣyau jagṛhatuś cānya
śiṣyau
the two disciples
jagṛhatuḥ
took
ca
and
anyaḥ
another
āvantyo brahma-vittamaḥ
āvantyaḥ
Āvantya
brahma-vit-tamaḥ
most perfectly realized in knowledge of the Absolute Truth.
Sukarmā, another disciple of Jaimini, was a great scholar. He divided the mighty tree of the Sāma Veda into one thousand saṁhitās. Then, O brāhmaṇa, three disciples of Sukarmā — Hiraṇyanābha, the son of Kuśala; Pauṣyañji; and Āvantya, who was very advanced in spiritual realization — took charge of the sāma-mantras.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Sukarmā, another disciple of Jaimini, was a great scholar of the tree of the Sāma Veda. He divided the Sāma Veda into one thousand saṁhitās. Then, O brāhmaṇa, three disciples of Sukarmā---Hiraṇyanābha, the son of Kuśala; Pausyañji; and Āvantya, who was very advanced in spiritual realization—took charge of those mantras.
Sukarmā, disciple of Jaimini, became very great regarding learning the tree of the Sāma Veda. He divided this Veda into thousands of parts. His two disciples Hiraṇyanābha, son of Kuśala, and Pausyañji, and another disciple Āvantya, received the mantras.
Personal Guidance
Sukarma, another disciple, divides the Sama Veda into one thousand saṁhitas. Some servants of tradition specialize in scale; others in depth. Tradition needs both kinds.
Reflection Questions
Am I more naturally a 'depth' or 'scale' contributor — and have I owned it?
Where am I cheating my natural form by imitating another?
udīcyāḥ—belonging to the northsāma-gāḥ—the singer of the Sāma Vedaśiṣyāḥ—the disciplesāsan—there werepañca-śatāni—five hundredvai—indeedpauṣyañji-āvantyayoḥ—of Pauṣyañji and Āvantyaca—andapi—indeedtān—theyca—alsoprācyān—easternerspracakṣate—are called.
Blended reading (Sanskrit + English inline)
udīcyāḥ sāma-gāḥ śiṣyā
udīcyāḥ
belonging to the north
sāma-gāḥ
the singer of the Sāma Veda
śiṣyāḥ
the disciples
āsan pañca-śatāni vai
āsan
there were
pañca-śatāni
five hundred
vai
indeed
pauṣyañjy-āvantyayoś cāpi
pauṣyañji-āvantyayoḥ
of Pauṣyañji and Āvantya
ca
and
api
indeed
tāṁś ca prācyān pracakṣate
tān
they
ca
also
prācyān
easterners
pracakṣate
are called.
The five hundred disciples of Pauṣyañji and Āvantya became known as the northern singers of the Sāma Veda, and in later times some of them also became known as eastern singers.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The five hundred disciples of Hiraṇyanābha became known as the northern singers of the Sāma Veda, and the five hundred disciples of Pauṣyañji and Āvantya became known as eastern singers.
Hiraṇyanābha’s five hundred disciples became northern reciters. Five hundred disciples of Pauṣyañji and Āvantya became eastern reciters. They received the thousand branches.
Personal Guidance
Five hundred disciples become the northern singers of the Sama Veda. Numbers grow because patient teachers said yes to one student at a time. Mass movements have humble, individual roots.
Reflection Questions
Whom is the Lord asking me to say yes to, one at a time?
What 'mass' am I distracted by that is hiding the next single yes?
laugākṣiḥ māṅgaliḥ kulyaḥ—Laugākṣi, Māṅgali and Kulyakuśīdaḥ kukṣiḥ—Kuśīda and Kukṣieva—indeedca—alsopauṣyañji-śiṣyāḥ—disciples of Pauṣyañjijagṛhuḥ—they tooksaṁhitāḥ—collectionste—theyśatam śatam—each one hundred.
Blended reading (Sanskrit + English inline)
laugākṣir māṅgaliḥ kulyaḥ
laugākṣiḥ māṅgaliḥ kulyaḥ
Laugākṣi, Māṅgali and Kulya
kuśīdaḥ kukṣiḥ
Kuśīda and Kukṣi
kuśīdaḥ kukṣir eva ca
eva
indeed
ca
also
pauṣyañji-śiṣyā jagṛhuḥ
pauṣyañji-śiṣyāḥ
disciples of Pauṣyañji
jagṛhuḥ
they took
saṁhitās te śataṁ śatam
saṁhitāḥ
collections
te
they
śatam śatam
each one hundred.
Five other disciples of Pauṣyañji, namely Laugākṣi, Māṅgali, Kulya, Kuśīda and Kukṣi, each received one hundred saṁhitās.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Five other disciples of Pauṣyañji, namely Laugākṣi, Māṅgali, Kulya, Kuśīda and Kukṣi, each received one hundred saṁhitās.
Pauṣañji had five other disciples.
Personal Guidance
Five other disciples of Pausyanji each receive one hundred saṁhitas. Even ordinary participants in a lineage carry significant trust. We may not be the star — but we may still be a hundred saṁhitas' worth.
Reflection Questions
Am I underestimating my role because I am not the famous student?
What if I gave full attention to the 'hundred' I have received?
kṛtaḥ—Kṛtahiraṇyanābhasya—of Hiraṇyanābhacatuḥ-viṁśati—twenty-foursaṁhitāḥ—collectionsśiṣyaḥ—the discipleūce—spokesva-śiṣyebhyaḥ—to his own disciplesśeṣāḥ—the remaining (collections)āvantyaḥ—Āvantyaātma-vān—the self-controlled.
Blended reading (Sanskrit + English inline)
kṛto hiraṇyanābhasya
kṛtaḥ
Kṛta
hiraṇyanābhasya
of Hiraṇyanābha
catur-viṁśati saṁhitāḥ
catuḥ-viṁśati
twenty-four
saṁhitāḥ
collections
śiṣya ūce sva-śiṣyebhyaḥ
śiṣyaḥ
the disciple
ūce
spoke
sva-śiṣyebhyaḥ
to his own disciples
śeṣā āvantya ātmavān
śeṣāḥ
the remaining (collections)
āvantyaḥ
Āvantya
ātma-vān
the self-controlled.
Kṛta, the disciple of Hiraṇyanābha, spoke twenty-four saṁhitās to his own disciples, and the remaining collections were passed down by the self-realized sage Āvantya.
Purport
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled “Mahārāja Parīkṣit Passes Away.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Kṛta, the disciple of Hiraṇyanābha, spoke twenty four saṁhitās to his own disciples, and the remaining collections were passed down by the self-realized sage Āvantya.
Another disciple of Hiraṇyanābha was Kṛta. Āvantya taught other famous branches of the Sāma Veda to his disciples.
Thus ends the commentary on the Sixth Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Seven
Characteristics of Purāṇas
12.7: The Purāṇic Literatures
7. The Purāṇic Literatures
12.7 Summary
In this chapter Śrī Sūta Gosvāmī describes the expansion of the branches of the Atharva Veda, enumerates the compilers of the Purāṇas and explains the characteristics of a Purāṇa. He then lists the eighteen major Purāṇas and finishes his account by stating that any person who hears about these matters from someone in a proper disciplic succession will acquire spiritual potency.
Personal Guidance
Krta and the disciples of Hiranyanabha continue the chain. The Bhagavatam patiently names them so that no one is lost. Heaven does not forget the unsung servants of paramparas; we should not either.
Reflection Questions
Whose unsung service in my life have I never thanked?