Sri Shukadeva ji’s Last
message to Maharaja Parikshit - Brahmopadesha – Srimad Bhagavat Purana BP
12.5.1-13 and BP 12.6.1-10
Published on 19-Aug-2022 | Published
by Indiaspirituality Blog (Amrut)
The article contains three topics
1. Sri Shukadeva ji's Final Message
2. Short Narration of Curse of a Brahmin Shringi to Parikshit from Mahabharata Adi PArva Ch 40-44
3. Sole purpose of composing Bhagavata Purana
Maharaja Parikshit (Great King Parikshit or
King Parikshit, the great), son of Abhimanyu, was cursed by a young Brahmana Shringi
to be killed by a poisonous snake named Takshaka. He only had a week before he was
going to die. In order to enlighten him, Sri Shukadeva ji gave him the Brahma
Jnana in just seven days. The story of Bhagavata Purana was narrated within a
week to the king and other ascetics.
The message imparted by Sri Shukadeva ji in
Skanda 12, Adhyaya 5 is titled ‘Brahmopadesha’ meaning ‘Instruction on
attaining Brahman i.e Self Realisation’. This was his last instruction to
Maharaja Parikshit and was also his last instruction in Srimad Bhagavat Purana.
He departed the place after he gave his final message to Maharaja Parikshit.
Maharaja Parikshit followed the advice diligently and by his power of logical
reasoning he detached himself from his physical body and merged his mind in
Self, Brahman or Vasudeva. He became still, motionless and attained
the breathless state of Nirvikalpa Samadhi and became free while still
in his physical body. This final message of Sri Shukadeva ji, the son of
Bhagavan Veda Vyasa (Badrayana) is of utmost importance.
The purport of Bhagavata Purana is indeed
Kaivalya Mukti. It is declared in BP 12.13.12 by Bhagavata Purana itself. We will
cover this teaching too.
श्रीशुक उवाच –
(अनुष्टुप्)
अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा
भगवान् हरिः । यस्य प्रसादजो ब्रह्मा रुद्रः
क्रोधसमुद्भवः ॥ १ ॥
त्वं तु राजन् मरिष्येति पशुबुद्धिमिमां जहि । न जातः
प्रागभूतोऽद्य देहवत्त्वं न नङ्क्ष्यसि ॥ २ ॥
न भविष्यसि भूत्वा त्वं पुत्रपौत्रादिरूपवान् । बीजाङ्कुरवद्
देहादेः व्यतिरिक्तो यथानलः ॥ ३ ॥
स्वप्ने यथा शिरश्छेदं पञ्चत्वाद्यात्मनः स्वयम् । यस्मात्पश्यति
देहस्य तत आत्मा ह्यजोऽमरः ॥ ४ ॥
घटे भिन्ने घटाकाश आकाशः स्याद् यथा पुरा । एवं देहे मृते जीवो ब्रह्म सम्पद्यते पुनः ॥ ५ ॥
मनः सृजति वै देहान् गुणान् कर्माणि चात्मनः । तन्मनः सृजते माया ततो जीवस्य संसृतिः ॥ ६ ॥
BP 12.5.1-6 - Sri Shukadeva ji says: O
Parikshit! This Bhagavat Mahapurana herein every now and then extols the
omnipresent Vishvatma (Atman of all) Bhagavan Sri Hari. Brahma ji and
Rudra are expressions of Sri Hari. Brahma, the creator, the rajasika
expression, while Rudra, the destroyer, is the tamasika expression of
Sri Hari [who himself represents sattva guna as he is the preserver of
the universe]. (1) O King! Now please do give up the foolish animal-like
intellect [of identifying body as Jiva], [and do not think] that ‘I will
die’. This body was not present before its birth and will perish i.e. will not
be present after it dies, however, Atman was neither born nor will it die
upon the birth and death of body. (2) Just like tree sprouts from seed and from
tree seed is born which in turn sprouts into another tree, in the same way,
from one physical body [of father] a son is born who in turn becomes father and
gives birth to his son. In this way from one body, another body is born.
However, this is not the case with Atman as it is neither born nor it
dies. Just like fire is separate (distinct) from wood (its fuel), you are
separate / distinct from the body. (3) Just as a person in the dream sees
himself beheaded [while in reality, he is not as he is the witness of the dream
incident], so also in wakefulness he sees the death of his body which is
composed of five elements, etc. But as a matter of fact, Atman is
neither born nor dies. [It is the witness of birth and death of body] (4) When
an earthen pot is broken, it is observed that the space enclosed within the pot
becomes one with outer space (akash, not air) [just as it was before the
creation of pot – one unified space], however in reality it was always unified,
in the same way, [after Self realization], after the [gross and subtle] bodies
die, one may observe that Jiva merges in Brahman and one again attains Brahman, [however, in
reality, it was always [one unified] Brahman]. [1] (5) It
is the mind that creates bodies, objects of senses and karmas. This mind is
created by [avidya] Maya. Hence it is the [avidya] Maya that is
the cause of transmigration of Jiva in samsara. (6)
[1] The word sampadyate means, to attain to unite, to merge, to become, etc. The purport is, one
feels that the once separated Jiva again becomes one with Brahman,
attains Brahman, merges with Brahman, unites with Brahman.
However as explained in the example of pot and space (ākāsha), after the
pot if broken, it appears that the ghaṭākāsha (pot-space) again merges
with mahākasha (outer space). This implies that the outer space (Brahman)
was one, then after the creation of pot, it was divided into two spaces –
pot-space (ghaṭākāsha) and outer-space (Mahākāsha), thus creating
the two identities until the pot exists. However, the example says that this is
not the case. The two spaces (pot-space and outer space) were always one. This
is because the element space is untouched by the other four elements – earth,
water, fire and air. Hence it interpenetrates everything gross and subtle. The
more subtle the object is the more vyāpaka (spread out) it is. Since Ākāsha
is the subtlest of all five elements, it is more spread out and is present
undivided into the entire universe. Then the Ātma – tattva or Ātman is
subtler than ākāsha and so it is always untouched by the five elements
and so remains untouched by the creation. It is only the attachment with the
body (composed of five elements), mind and ego that one feels separate identity
until one realizes oneself as Ātman and this Ātman is Brahman,
the doership remains. Thus, the doership (kartā bhāva) due to
association with that which is not Ātman (mind-body-ego complex) is known
as Jīva Bhāva. Once one realizes that one is not even the Jīva
who transmigrates from one body to another, one detaches from all that is not-Ātman
(anātmān) one realizes oneself as omnipresent, undivided, immovable Ātman
and this Ātman is none other then Brahman. Since Ātman is
present everywhere, it does not need to move from one place to another i.e.
transmigrate from one body to another as transmigration indicates that when Jīva
is present in one body, it is absent in another body or anywhere else in
general. Jīva is not omnipresent and so bound by space and time. When
the notion of Jīvahood (Jīva bhāva) is renounced, one realizes, it does
not become, but realizes oneself or ‘I’ as omnipresent Ātman. This
omnipresent Ātmā or Ātman is immovable as it is present
everywhere and so does not need to move. There are many Jīvas but there
is only one Ātmā / Ātman. There is only one tattva that is
omnipresent and immovable and divided. It is Brahman. Hence there is Mahāvakya
– ayamātma Brahman i.e. this Ātman is Brahman. As Ātman,
is and was always untouched by creation. This is to be realized. This is the
purport of the Upanishads and so the final teaching of Śrī Shukadeva jī (Shukadev
ji).
The word punaḥ (again) is used in the sense that one may feel that Jīva merges in Brahman
like drop merges in ocean. It is said for the sake of explanation, else Brahman
will get divided which is not acceptable. During meditation if one chants a
mantra, one realises one is infinite weightless Brahman, or by neti-neti
(not-this not-this – the process of nididhāsana) one experiences oneself as infinite. One does
not feel the merging of Self. It is the merging of mind or intellect, or
dissolving of ego, but not ‘I’, the Self or Ātmā / Ātman. All thoughts dissolves or merges or
terminates in infinite Self, its source.
स्नेहाधिष्ठानवर्त्यग्नि संयोगो यावदीयते । ततो दीपस्य दीपत्वं एवं देहकृतो भवः । रजःसत्त्वतमोवृत्त्या जायतेऽथ विनश्यति ॥ ७ ॥
न तत्रात्मा स्वयंज्योतिः यो व्यक्ताव्यक्तयोः परः । आकाश इव चाधारो ध्रुवोऽनन्तोपमस्ततः ॥ ८ ॥
ध्रुवोऽनन्तोपमस्ततः
ध्रुव-अनंत-उपमा:-ततः
druva – Ananta – upamāḥ – tataḥ
unmoving/immovable/fixed - infinite/endless/unending – comparison - that
That [Atman] is immovable (like
space), infinite and [beyond] comparison
उपमा: (upamāḥ) or उपम (upama). upamāḥ =
comparison, upama = highest (which may be taken as beyond comparison)
BP 12.5.7-8 - A light [of an oil-lamp] retains
its characteristics [of giving light] so long as there is association of - oil,
wick [soaked in oil], container (oil lamp / diya) in which oil is kept i.e. clay
/ metal body of oil lamp and fire. Similarly, [until there is association of]
karma (oil), mind (the container of oil), the body (wick), and [its contact
with] fire (consciousness, Jiva), the body is born and dies as it is
trapped in samsara. The body comes into existence, sustains and dies through
rajasa, sattva and tamasa gunas. (7) Atman, which is
Self-luminous [1], [embodied in body does not cease to exist]. It is separate
from that which is manifest and unmanifest (gross and subtle bodies), just as
the akasha (space) is immovable / unchanging [in this ever changing
material and subtle world], so also the Atman is immovable (dhruva), changeless, eternal, infinite (Ananta) and
beyond comparison [i.e. it is one without a second.] [2] (8)
[1] Self Luminous means that which does not
need any external consciousness represented by light to reveal itself. It is
self revealing, self existent without any need from any external force for its
own existence. Atman is consciousness which makes other jada
(non-conscious tattvas and matter like mind, etc) conscious. Atman is
not jada (unconscious), hence it is said to be Self-revealing or
Self-Luninous which lights or gives power (Chaitanya) to other matter
like mind to become active but itself does not need any external power as it is
the power itself. (It is Chaitanya.)
[2] Since Ātman is Ananta (endless, infinite), it is
omnipresent. Ātman is also beyond comparison.
एवमात्मानमात्मस्थम् आत्मनैवामृश प्रभो । बुद्ध्यानुमानगर्भिण्या वासुदेवानुचिन्तया ॥ ९ ॥
BP 12.5.9-13 – O great king! By logical
reasoning stay immersed on the contemplation on Vasudeva and realise
your true Self (Atman) abiding in your body. (9)
Musings: Using the decisive power of intellect (nishchayatimika
buddhi), by the power of discrimination and detachment i.e. viveka
and vairagya one must direct one’s mind to contemplate on Vāsudeva, who is the Ātman of all i.e. is Vishvātmā or antarātmā (antar-ātmā) (ref BP 12.5.1) as your own Self. Realise that
your Self i.e. Ātman which is abiding in your body. The antar-ātmā is Srī Hari or Vāsudeva. It is our very own Self or Ātman. Vāsudeva is Brahman. The Jīva, indweller
and controller of bodies, the doer (kartā) is not your true Self. Once
the identification of oneself with mind-body-ego complex is disassociated and
one becomes witness of all that is being done by mind-body-ego complex, the
sense of doership or ownership of body fades away as one is no mor a doer (kartā),
but a witness (sākshi). This sākshi bhāva detaches oneself from mind-body-ego and sense
of doership and ownership and so from the sense of ‘I’ (individual identity)
and ‘mine’ (sense of ownership, attachment towards objects and persons). Thus Jīva-bhāva is destroyed and so one realizes oneself as
omnipresent Ātman.
Vāsudeva or Srī Hari is Brahman and is our true Self.
Contemplation on Srī Hari or Vāsudeva as inner Self or antar-ātmā is advised as Brahman or Atman
is always free from and beyond the reach of three Guṇas and so beyond māyā. In the beginning a seeker may
think of himself or herself as Jīva as one may not be able to detach
from doership and Jiva bhāva until, by the grace of Īshvara, one is able to detach oneself from body and
experiences as infinite consciousness. Here, Vāsudeva does not mean Krishna (Kṛṣṇa) as a person holding flute, nor does Srī Hari has to be understood as caturbhuja
Vishnu (Viṣṇu) holding Sudarshana chakra, mace, etc in four hands. Vāsudeva and Srī Hari is formless Brahman and is the antar-ātmā (Inner Self). Once a seeker
experiences oneself as infinite Ātman, then one can directly contemplate on Ātman, one’s own Self. Until then one has to
contemplate oneself as not different from Vāsudeva, the formless Brahman. This is abheda
bhakti (devotion with understanding of non-difference between Ātman and Brahman) practiced with the understanding of
non-difference between Self and Vāsudeva, the Brahman.
चोदितो विप्रवाक्येन न त्वां धक्ष्यति तक्षकः । मृत्यवो नोपधक्ष्यन्ति मृत्यूनां मृत्युमीश्वरम् ॥ १० ॥
मृत्युनाम् मृत्यु-ईश्वरम्
mṛityunāṁ mṛityu – Īśvaraṁ
BP 12.5.10 – Impelled by the curse of a
Brahmana (Brahmin), Takshaka, the great snake, will not be able to burn you.
All the causes of death cannot burn [you], the Ishvara,
who is itself the death of the agents of death. (10)
Musings: Here the word used is ‘Īshvara’ / ‘Īśvara’. It means formless Vishvātmā, the Self of All beings. A Self
Realised Yogi also realizes he is the Self of all beings as there is
only one Ātman, not many. Hence the word ‘you’ is added after ‘All
causes of death cannot burn’. This will be clear in the next sloka where the
method of contemplation is taught.
The word Īshvara also
means the one who has control over maya and so entire creation. It also
indicates that Īshvara is not influenced by Māyā. By referring the Self as Īshvara, here it is indicated that one becomes the cause of entire
creation. Ātman cannot be killed [i.e. cut into pieces by weapons like sword etc],
nor can it be burned says Bhagavan in Gita BG 2.23. Ātman cannot be killed by any means as it is unborn
eternal reality’.
अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् । एवं समीक्ष्य चात्मानम् आत्मन्याधाय निष्कले ॥ ११ ॥
BP 12.5.11-12 –
Consider contemplating as such – ‘I am Brahman, the param-dhama (supreme
Adobe). I am Brahman, the param-pada (highest state)’. Thus realise yourself
to be the [Supreme] Ātman and remained absorbed
in it.
Musings: This type of
contemplating reflects another Mahāvākya ‘Aham Brahmasmi’ (I am Brahman). In earlier sloka, the Mahāvākya
used was ‘Ayamātmā
Brahman’ (This Ātman is Brahman).
The words parama-dhāma and parama
pada does not refer to Vaikuntha or any heavenly adobe. They refer
to the supreme state of consciousness. Our consciousness cannot go beyond this
state.
Katha Upanishad
2.3.10-11 explains the meaning of the word parama-gati which is
interchangeably used for parama-dhama and parama-pada.
Kaṭha Upanishad 2.3.10
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥
When five Īndriyas (senses of perception) along with mind merges
[in Ātman] and intellect too ceases to be active, that state is known as parama gati (highest
state).
Kaṭha Upanishad 2.3.11
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥
This firm stillness of Īndriyas (senses of perception) i.e. firm
holding back of senses in mind, is known as Yoga.
In this state a person becomes aware or watchful i.e. becomes witness, because yoga
is the origin (utpatti) and termination (laya) of all objects.
Kapila Gita also
explains that Jivahood is to be renounced and Jīva is destroyed. It also
explains that Purusha (Paramātmā, Brahman), was
formless and attributeless
Swami Tejomayananda has selected a few slokas from Kapila Gita,
translated and commented on them under the book title ‘Sri Kapila Gita’.
However, in introduction Swamiji
has mentioned its name as ‘Kapilopakhyana Sarah’. Sloka numbers
mentioned are not original numbers from Bhagavat Purana but are as given in
Swami ji’s book.
Jiva is renounced
KG 1.23-24: I take such devotees across
death who, having renounced all
others, this world, the other world, the
jiva-hood that goes from this world to the other, the body, and all
that relates to it like prosperity, animals, and houses, worship Me alone of
universal form with single pointed devotion - Kapila Gita 1.23-24
Jiva is destroyed - Nirvikalp Samadhi
KG 3.13: Due to the elimination of jIva-hood, and the
mind firmly abiding in the Reality, the Lord, who is the support of all jIva-s,
her afflictions were destroyed and she attained total peace.
KG 2.14: As her mind remained absorbed in the Truth,
she transcended the delusion of the qualities of prakriti and, at that time,
did not even remember her body like the one who awakes (does not remember)
objects seen in the dream.
PuruSa was attribuless before creation
KG 2.3: Before creation, the PuruSa
was the beginningless Self, attributeless, beyond prakriti, the very subject and Self-shining, and even now
it alone pervades the world - Kapila Gita 2.3
Swami Tejomayananda in his book ‘Kapilopakhyana Sarah’ further
explains the meaning of AtmA (Self) from viShNu purANa as -
Ātmā is that which pervades (the universe), takes back (the universe at the
time of dissolution), enjoys (as the illuminator or experiencer of) objects
here (in the world), and has eternal existence.
दशन्तं तक्षकं पादे लेलिहानं विषाननैः । न द्रक्ष्यसि शरीरं च विश्वं च पृथगात्मनः ॥ १२ ॥
BP 12.5.12 – In such
[Self Realised state], when Takshaka, the great snake, comes to kill you and bites
you on the foot with his poisonous fangs or is licking your feet with his
poisonous mouth, you will be unaware of Takshaka biting you, your dying body
and the entire world, as you, Atman, are
separate from them [and have reached a state which is beyond the reach of
senses and maya and so the entire creation] (12)
Musings: State
of Self realization is known as Nirvikalpa Samādhi. It is
beyond māyā. In Nirvikalpa
Samadhi, there is negation of māyā. There is
no other tattva or object or separate consciousness other than ‘I’ or
Self. Hence it is beyond five senses and so it is said to be indescribable.
Hence in this state, if something happens to your body, one is not aware of it.
Consciousness ‘I’ has completely separated from the body, mind and this world,
from māyā and is
beyond them. As one realizes one is pure consciousness, one cannot die, it is
only the body that dies. Ātman is unborn, eternal,
omnipresent, immovable, supreme reality.
एतत्ते कथितं तात यदात्मा पृष्टवान् नृप । हरेर्विश्वात्मनश्चेष्टां किं भूयः श्रोतुमिच्छसि ॥ १३ ॥
BP 12.5.13 – O
Parikshit! I have answered you as per your enquiry related to Vishvatma Sri
Hari’s sportful divine activities. What more do you wish to hear form me O
king! (13)
Note: This sloka marks
the end of final instructions given by Sri Shukadeva ji to Maharaj Parikshit in
Bhagavat Purana.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
द्वादशस्कन्धे ब्रह्मोपदेशो नाम पंचमोऽध्यायः ॥ ५ ॥
हरिः ॐ तत्सत् श्रीकृष्णार्पणमस्तु ॥
Thus ends chapter five
named ‘Brahmopadesha’ of skanda 12 (canto 12) of Paramahamsa
Samhita Srimad Bhagavad Mahapurana.
Hari OM
Tat Sat
Sri
Krishna-arpanamastu
Chapter 6 does not
contain the instruction of Sri Shukadeva ji. After Maharaja Parikshit gave him
respects, the saint left the place. Then Maharaj Parikshit too returned to his kingdom and immersed himself in the
contemplation of Brahman and abided in it. Takshaka, the great snake, impelled by the
curse of Brahmaṇa (Brahmin
Shringi) came to kill him i.e his body, bit him and the king’s body burned into ashes as a result of the
great poisonous power of the great snake Takshaka. However, his Jīva didn’t transmigrate to
another body as Maharaj Parikshit was already abiding in the Brahman. We
will cover few relevant slokas (upto 15) from chapter 6 of skanda 12 of Srimad Bhagavat Purana.
अथ षष्ठोऽध्यायः
सूत उवाच
एतन्निशम्य मुनिनाभिहितं परीक्षिद् व्यासात्मजेन निखिलात्मदृशा समेन
-
तत्पादमूलमुपसृत्य नतेन मूर्ध्ना बद्धाञ्जलिस्तमिदमाह स विष्णुरातः
१
BP 12.6.1 –
Suta ji said – Having heard the exposition from Sri Shukadeva ji, the son of
Vyasa [Bhagavan], who abided in his own Self (Atman), the Self of all
living beings and who sees (knows) his own Self in all living beings equally
i.e. has equal divine vision that all beings have same divinity, Maharaja
Parikshit, who had been protected by Bhagavan Vishnu (Krishna) right from the
womb of his mother [Uttara], came closer to Sri Shukadeva ji and with folded
hands [humbly] bowed down his head to the lotus-like feet of the great saint
thus said – (1)
राजोवाच
सिद्धोऽस्म्यनुगृहीतोऽस्मि भवता करुणात्मना श्रावितो यच्च मे
साक्षादनादिनिधनो हरिः २
BP 12.6.2 - King Parikshit said [to Sri Shukadeva ji]
– O the very embodiment of compassion, by your grace, my purpose of life [of
gaining the divine knowledge of Atman] is accomplished. You have shown
great mercy upon me by directly narrating in person, the divine Lilas
(actions) of Sri Hari, who has neither beginning nor end.
OR
BP 12.6.2 King Parikshit said [to Shukadeva ji] - I am
indebted to you O great saint whose heart is full of compassion. By your grace
my purpose of life [of gaining the divine knowledge of Atman] is
accomplished. O embodiment of compassion, you have showered special grace upon
me by directly narrating in person, the divine Lilas (actions) of Sri
Hari, who has neither beginning nor end.
नात्यद्भुतमहं मन्ये महतामच्युतात्मनाम् अज्ञेषु तापतप्तेषु
भूतेषु यदनुग्रहः ३
पुराणसंहितामेतामश्रौष्म भवतो वयम् यस्यां खलूत्तमःश्लोको
भगवाननवर्ण्यते ४
भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् प्रविष्टो ब्रह्म
निर्वाणमभयं दर्शितं त्वया ५
अनुजानीहि मां ब्रह्मन्वाचं यच्छाम्यधोक्षजे मुक्तकामाशयं चेतः प्रवेश्य
विसृजाम्यसून् ६
अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया भवता दर्शितं क्षेमं परं
भगवतः पदम् ७
BP 12.6.3 – I do not consider it as a
wonder that the grace of the great noble saints, whose heart and mind is always
absorbed in achyuta (Krishna), [such that they consider Krishna as their
very own Atman], should be showed on ignorant human beings who have been
greatly suffering by miseries [of material world]. (3) We have heard from you the compilation of
this [Bhagavata] Purana which extolls and praises the glories of Bhagavan
[Vishnu] in a great poetic way. (4) O worshipful saint!, I am not afraid of
either Takshaka or of any other causes of death as now I have entered [i.e.
established my mind] in the blissful state of Brahman as taught [and
guided] by you. (5) [Now] give me permission, O Brahmana sage! I shall
control [all my senses including] speech and, having established my mind, which
is free from [all] cravings, in [the thought of] Bhagavan Vishnu [who is
above sense-perception], I shall give up this body. (6) My ignorance [nescience]
including its seed has been eradicated by firmness in Jnana (the
knowledge of truth gained from shastras or from Self realised Guru) and Vijnana
(its Realization i.e. direct experience) since the supreme state of Vishnu,
which rids [one] of all fear, has been graciously revealed [to me] by you. (7)
सूत उवाच
इत्युक्तस्तमनुज्ञाप्य भगवान्बादरायणिः जगाम भिक्षुभिः साकं नरदेवेन
पूजितः ८
BP 12.6.8 - Suta Said – The worship
sage Bhagavan [Shukadeva ji] [1], the son of Badrayana (Vyasa), who
was thus addressed and respectfully worshipped by the great king (nara-deva)
[2], gave permission [to the king] and departed the place along with other
ascetics. (8)
[1] The word ‘Bhagavāna’ is
used out of respect for Sri Shukadeva ji. Saints who are one with Brahman
and know themselves as the substratum of entire universe, as taught by Sri
Shukadeva ji, are, at times, reverentially referred with the honorific title of
‘Bhagavāna’ (Bhagavan). By referring them as Bhagavāna, they are not compared
to Sri Hari or Vishnu. It is a way to give respect as it is Īshvara who manifests through them and
expresses himself through Self-Realised saints.
[2] The great kings were highly
respected and were often equalled to the king of demi-Gods Indra. Indra deva
is the title given to king of demi-Gods. Similarly, the great kings were
extolled as nara-deva or king of human race. The word ‘deva’ in
‘nara-deva’ means ‘the shining ones’ or ‘the one who stand out amongst others’ like the king, etc. ‘Deva’ is not taken as ‘god’ or ‘demi-god’.
Musings: This is the last spiritual
instruction by Sri Shukadeva ji. After been given due respect by the humble
King Parikshit, the great, respected saint worthy of worship gave the king
permission to abide in own Self by pulling back senses in their source which is
mind and then focusing the mind on Sri Hari, as Antaryāmī, the formless,
infinite Self and abide in Brahman and rise above māyā.
Contemplation on one’s own Ātman, on Brahman and on Sri
Hari (as formless omnipresent tattva who is also present in our
heart as Antaryāmī) is one and the same. Hence these words are used
interchangeably.
परीक्षिदपि राजर्षिरात्मन्यात्मानमात्मना समाधाय परं
दध्यावस्पन्दासुर्यथा तरुः ९
BP 12.6.9 – King Parikshit, a Rajarshi, [without any external help] by logical reasoning, by power of
discrimination, directed his mind to contemplate on the Supreme [Brahman],
his own Self, Atman. [As a result of complete absorption of mind in Brahman],
he rose above maya and her three gunas], reached breathless state
and became motionless like a tree. (9)
Musings: Here, King Parikshit is
addressed as Rājarshi meaning rāja-rishi, a king who is also a rishi,
great saint. Rājā Janak was also known as ‘Rājarshi’. This title of Rājarshi is
given to those great kings who have realised their true nature and always abide
in their own Blissful Self like Rājā Janak. Such kings are indeed great Yogis
and have an equal status to that of a rishi. They do carry out their kingly
duties and rule their kingdom in a just and noble way.
Such instructions are also found in
various other shāstras like Gita
and Upanishads. Bhagavad Gita in chapter six says BG 6.5 ‘उद्धरेदात्मनाऽऽत्मानं’ (uddharet ātmanā ātmānaṃ) i.e. lift yourself by your self. Here, Self is taken as
mind. The word ‘उद्धार’ ‘uddhāra’ means ‘to raise up, to lift, or to
save’. The word ‘ātmā’ is taken as ‘mind’. It is by the mind that one is
bound and not is free. Mind is the cause of bondage and freedom. There are two
parts of mind – the extrovert or disciple mind and the introvert guru
which is directed by the decisive intellect (nishchayātimikā buddhi). We
all understand that we will withdraw the senses and tame the extrovert mind and
make it obey the will directed by intellect. So it is the other guru mind
that convinces the extrovert untamed disciple mind in which there is constant
inner chatter and constant longing for sense objects that needs to be
disciplined and made obedient. The use of will or force to stop the extrovert
nature and to force it to chant a mantra and contemplate on Brahman is counter
productive and after some time the seeker will realise that the mind is
resisting the order of other mind and intellect and revolting against it not
allowing mantra to continue. Hence it is by proper reasoning that one has to
arrive at a conclusion that the extrovert tendencies of the mind and constant pulling
of the senses forcing the mind to focus on external smell, or sound etc or to
start thinking about incomplete task or a project and overpowering the mantra
and breaking the smooth flow of chanting has to be dealt with in a peaceful way.
Vairāgya i.e. dispassion in the worldly objects and samsāra in
general is highly important. Thus, importance of samsāra that our mind
gives has to be decreased and nullified. Only then the mind will not get
dragged in sense objects or keep thinking on worldly issues. This requires
proper study of shāstras which gives us both viveka (power of
discrimination) and vairāgya (absence of worldly desires, where? - in
our mind).
In Sri Kapila Gita, Bhagavāna
Kapila also gave similar instruction to his mother Devahuti who cultivated viveka
and vairāgya and renounced her palace-like lavish āshrama,
underwent intense tapa,
contemplated on the supreme Brahman, which is her own Self, a
became motionless like a tree. Dust began to settle on her body as a result of
prolonged meditation on Self and finally she realized her own Self as the Self
of all.
मैत्रेय
उवाच -
इति प्रदर्श्य भगवान् सतीं तां आत्मनो
गतिम् । स्वमात्रा ब्रह्मवादिन्या
कपिलोऽनुमतो ययौ ॥ १२ ॥
सा चापि तनयोक्तेन योगादेशेन योगयुक् । तस्मिन् आश्रम आपीडे
सरस्वत्याः समाहिता ॥ १३ ॥
अभीक्ष्ण अवगाहकपिशान् जटिलान् कुटिलालकान् । आत्मानं च उग्रतपसा
बिभ्रती चीरिणं कृशम् ॥ १४ ॥
BP 3.33.12-14 - Maitreya
continued : The venerable Bhagavan Kapila showed the path leading to Atman (Self Realisation) to his
pious mother, who now declared that all was Brahman, asked for her
permission to leave and then departed [from hermitage]. (12) She too applied
herself to the practice of Yoga, according to the process of meditation
taught by her son, in that hermitage, which stood like a diadem of flowers on
(the head of) the Saraswati, and attained composure of mind (peace of mind). (13)
The curly locks she wore on her head turned brown on account of ablutions
performed thrice a day, and became matted; while her body, which was clad in
rags, grew emaciated as a result of severe penance. (14)
प्रजापतेः कर्दमस्य तपोयोगविजृम्भितम् । स्वगार्हस्थ्यमनौपम्यं
प्रार्थ्यं वैमानिकैरपि ॥ १५ ॥
पयःफेननिभाः शय्या दान्ता रुक्मपरिच्छदाः । आसनानि च हैमानि
सुस्पर्शास्तरणानि च ॥ १६ ॥
BP 3.33.15-16 - She renounced her
incomparable house, which had been enriched by the austere penance and Yogic
power of the Prajapati Kardama (her husband), which was coveted even by the
gods, furnished as it was with beds of ivory, soft and white as the foam of
milk and adorned with gold, and seats of gold provided with cushions
exceedingly soft to the touch. (15-16)
एवं सा
कपिलोक्तेन मार्गेणाचिरतः परम् । आत्मानं ब्रह्मनिर्वाणं भगवन्तं अवाप ह ॥ ३० ॥
BP 3.33.30 - In
this way, by following the path pointed out by Bhagavan Kapila, within short
time, by her own effort i.e. directing her mind on the supreme state, she
attained [the abode of] the Bhagavan, who is eternally free and is no
other than the Supreme Brahman and thus attained the state known as Nirvana. (30)
Now, let us continue the slokas 10 to
15.
प्राक्कूले बर्हिष्यासीनो गङ्गाकूल उदङ्मुखः ब्रह्मभूतो
महायोगी निःसङ्गश्छिन्नसंशयः १०
BP 12.6.10 – On the bank of holy
river Ganga, the great Yogi seated on the darbha / kusha (seat made up
of bunch of grass), the ends (tips) of which (i.e. grass) pointed towards east,
he [himself] faced north. With all his doubts resolved, the great Yogi,
completely free from attachment, was completely merged in Brahman. (10)
Musings: This marks the end of the
spiritual journey of Rajarshi Parikshit, the son of Abhimanyu and Uttarā, Grandson of Arjuna and the father of Janamajeya. From Mahāraja Parikshit i.e. King Parikshit the
great, he transformed into Rājarshi Parakshit –
Self Realised Royal Rishi Parikshit.
तक्षकः प्रहितो विप्राः क्रुद्धेन द्विजसूनुना हन्तुकामो
नृपं गच्छन्ददर्श पथि कश्यपम् ११
तं तर्पयित्वा द्रविणैर्निवर्त्य विषहारिणम् द्विजरूपप्रतिच्छन्नः
कामरूपोऽदशन्नृपम् १२
ब्रह्मभूतस्य राजर्षेर्देहोऽहिगरलाग्निना बभूव भस्मसात्सद्यः
पश्यतां सर्वदेहिनाम् १३
हाहाकारो महानासीद्भुवि खे दिक्षु सर्वतः विस्मिता ह्यभवन्सर्वे
देवासुरनरादयः १४
देवदुन्दुभयो नेदुर्गन्धर्वाप्सरसो जगुः ववृषुः
पुष्पवर्षाणि विबुधाः साधुवादिनः १५
BP 12.6.11-15 – O Shauknaka et al
rishis (Brahmanas), impelled by the ill-willed curse by Rishi
Shringi, the son of Rishi Shamika [1] Takshaka,
the snake king, moved in the direction of Parikshit with the intent to kill him.
On the way he met Maharshi Kashyapa [who knew how to cure the effects of
poison]. (11) [Kashyapa muni was going to king Parikshit in order to
save him. However], Takshaka offered huge sum of money which gratified Kashyapa
Muni and Takshaka successfully managed to turn back Kashyapa. Takshaka,
the snake king could assume any form. He approached the king disguised himself
as a Brahmana and bit him. (12) The body of Rajarshi Parikshit,
who abided in the state of Self Realisation, i.e. abided in Brahman [completely
detached from body], immediately turned into ashes by the fire of poison of the
snake king Takshaka, while all the embodied beings [present there in the inner
chamber of palace like ministers, etc] stayed there as a mere witness [unable
to do anything]. (13) There arose large hue and cry all over the world, in the
sky and in all the directions as all the devas (demi-gods), asuras (demons), men, etc became
astonished by witnessing this event. (15) [But this was also an event of joy as
Rajarshi Parikshit was absorbed in Brahman, the ultimate state had
attained mukti]. Thus, the drums sounded in the heavens, Gandharvas
and Apasaras (celestial musicians and dancers) sang praises [in his
honour]. While the devas sent down showers of flowers and applauded in
praise [of Self Realised Parikshit]. (15)
[1] One day King Parikshit was
hunting for deer in forest. He shot an arrow and injured one deer. Generally,
the wounded deer would fall down immediately, but this time it vanished. King
searched for the wounded deer moving branches with the edge of his bow. He
became tired and thirsty. While searching he saw a Rishi and approached
him. He asked about the deer to which the Rishi Shamika, who was under
the vow of silence didn’t replied and ignored the king. Tired and thirsty king
was enraged and he put a dead snake on the shoulder of the rishi with
the help of his edge of his bow. The Rishi didn’t react to this. Seeing
this the king felt guilty and went back to his kingdom. The dead snake was
still lying on Rishi Shamika’s shoulders. When his young short tempered
son Shringi, who himself was an accomplished saint heard about this unfortunate
incident from a friend named Krusha who told the incident sarcastically and
advised him that since now you have lost honour, you should not speak in
between and give your opinion when we are discussing subtle topics of shastras
with other Brahmins. Enraged son impelled by the insult by king and
mocking by his friend Krusha, he cursed the king to die after seventh night
from the day of curse. When compassionate Shamika Rishi, who had already
forgiven the just king came to know about the curse, the sent his disciple
Gaumukh to the king to inform him of the curse and requested the king to make
necessary arrangements to save himself. He also disapproved his son for his act
and asked him to live on fruits and roots and undergo intense penance until he
conquered his anger as anger destroys the dharma. He asked his son to practice Shama,
the control over his mind and the be compassionate to the king as it is due to
just rule and the protection of king that we saints can freely practice dharma
and perform Yajna which pleases devas who in turn bless us with
rain which generates crops which in turn nourishes the entire kingdom. Thus a
part of merits of Yajna also goes to the king. The rule of law instils fear
of punishments in the heats of evil men who would otherwise, in the absence of
such king, would not hesitate to do evil acts. King Parikshit was a just king
practising dharma like his grand father Yudhisthira. Such rare acts should be
forgiven by showing compassion. This was the message of the Rishi
Shamika to his son young Shringi.
It also contains an important message
for us.
It is because of this curse that Sri
Shukadeva ji narrated Srimad Bhagavat Purana within seven days and gave him Brahma-Jnana
i.e. knowledge of Brahman with the help of which the great king abided
in his own Self, Brahman and became free from the cycle of birth and
death.
On the last day, when Takshaka was
moving in the direction of palace where King Parikshit was living, he
encountered Kashyapa Muni who was skilled in curing the effects of all
kinds of poison. He was going there in order to achieve name and fame and for
the wealth. Takshaka, who could transform himself into any shape approached him
as a Brahmin and asked for the reason of his going to Parikshit. Kayshyapa muni told the truth.
Takshaka returned into original form and asked the muni to return back
as Takshaka said no one can cure the effect of his poison. Seeing the muni
undeterred, Takshaka burned a tree with his poison and challenged the muni
to revive it. Kashyapa muni gathered the ashes of tree and then started
chanting the mantra. The ashes turned into seed, which sprouted into small
branch with two leaves which then transformed into a tree thus showing his
skill in reviving the tree. Impressed Takshaka then said that the end time the
king on this earth had come and if revived beyond his life span, this act would
not earn him (the muni) any merit. He said that he is willing to give more
money than the king and so should the saint return back. Kashyapa Muni saw with
his divine vision that indeed the end of Parikshit had come. He accepted the
offer and returned back.
Takshaka now resumed his task,
reached the specially built palace with high security, full of ministers, medicinal
herbs and Brahmins well versed in curing the effects of different types
of poisons were present. He managed to get into the king’s inner chamber and
bit him immediately turning him into ashes from the flame generated by the
power of his deadly poison.
The story of Mahabharata do not have
any mention of Narration of Srimad Bhagavata Mahapurana. However, Bhagavata is
composed for the moksha of the devotees and so it instructs and focuses
on spiritual message in the form of a story connected with the event in itihasa
(history) i.e. Mahabharata. Bhagavata Purana does not have detailed explanation
of the events but only those which are necessary for creating the a priori for
giving knowledge of the Brahman or for glorifying the divine lilas
of Bhagavan. This is why Bhagavata Purana is very important for seekers
of truth. It contains all the spiritual essence necessary for spiritual
progress. The stories may not be taken as the history, but they are indeed the
giver of nectar of immortality. Srimad Bhagavata Purana covers all paths – Karma,
Bhakti, Jnana, Yoga and Sankhya. Sankhya is well connected with vedanta
in this Purana thus bridging the complimentary pair of Sankhya and Yoga
to Uttara Mimamsa (Vedanta), thus integrating the four out of six main
darshans, Sankhya and Yoga, Purva Mimamsa (vedic yajnas, etc) and Uttara
Mimamsa (upanishads). Nyaya, the school of logic and its extension Vaiseshikha
are the remaining pair of belonging the six main branches of knowledge or shat-darshan
of Sanatana Dharma.
Those interested can continue reading
the story from Mahabharat compiled chapter wise in brief. Reading the larger
version will make one understand the reasons for the event. It also has
learning lessons for all of us. The final message of Bhagavata Purana which is
Kaivalya Mukti is also given as a separate topic in the end.
This instance of ‘Curse on Parikshit’
is found in Mahabharata Adi Parva, Chapters 40 – 43. It continues in chapter 44
up to sloka 6.
Mbh. Adi Parva, 40.10 to 44.6
(Chapter 40 sloka 10 to Chapter 44 sloka 6)
Pages 314-337 in Sanskrit Hindi Vol 1
of Gita Press.
Story of the Curse of Shringi to King Parikshit from Mahabharata Adi Parva,
Chapters 40-44
Chapter 40
Once King Parikshit was hunting in
the forest. He shot an arrow to the deer who got injured but still was running.
Parikshit searched for the deer but could not find it. Usually, the prey falls
dead soon after being shot by arrow and the king could easily find the dead
body, but this time the wounded deer vanished. He lost his prey and got tired
and thirsty after unsuccessful attempts to find the deer. He approached Rishi
Shamika who was under the vow of silence. Unaware of the vow, tired and thirsty
king asked him about the direction in which the prey went. Rishi obviously
remained silent and ignored him. Angered by the behaviour of rishi, king
Parikshit put a dead snake over the shoulder of Rishi with the help of his bow.
Rishi didn’t react to it and still stayed silent. Parikshit realised his mistake
and left the place feeling embarrassed. Rishi Shamika, an accomplished
Siddha, didn’t react to this incident.
When his young son Shringi, who
himself was an accomplished rishi, who had anger management issues got this
news through his friend Krusha / Krisha that his father had a dead snake on his
shoulder, he was enraged. His friend Krusha, was known as ‘Krusha’ because he
was very thin and physically weak due to always being striving hard to practice
dharma (and undergo penances), mocked him that though you undergo penance but
your father carries a dead snake on his shoulder so do not feel proud of your
achievements. So, when we Brahma-Jnani and tapasvi (great rishis)
are discussing on subtle topics of shastras you do not speak anything
i.e. don’t give your opinion. There is no misdeed by your father, still he had
to undergo this misfortune of getting insulted. He is like my father and I
really feel pity for him getting insulted as though such insult has happened to
my father.
Chapter 41
Upon requested by Shringi, Krusha
narrated the entire incident. The dead snake was still lying on your father’s
shoulder said Krusha. [Since his ego was hurt], Shringi promised to show his
power of penance. Young Shringi, who would lose control over his speech and spew
venomous words when angry, was enraged by hearing this incident. Under anger,
he cursed Parikshit to die by the bite of snake king Takshaka after the seventh
night from that day (day of curse). Then he went to see his father and saw the
dead snake was still on his shoulder and the rishi was sitting still in
penance. Shringi became very sad upon seeing his father insulted and still in
this pitiable state.
Knowing that his son has cursed the
king, Rishi Shamika made his son realise that he acted in a wrong way
due to his uncontrolled anger and he needs to control his anger. Though the
curse was not reversed, he advised his son to live on fruits and roots and
undergo intense penance to get rid of his anger. He made his son understand
that the king is responsible for the just ruling of his kingdom and provides
security for us, Brahmins and Rishis who too who are living in
his kingdom under his patronage. Under his protection, we are protected from
thieves and other evil men. Due to his protection, we are able to undergo
penance and practice our dharma to the fullest without worry and perform
yajnas. It is under his rule that law and justice prevails as the king punishes
the wicked who have gone astray from dharma. The fear of getting punished for
evil deeds makes even the wicked people stay on the path of dharma. There is
peace due to such strict and just ruling. Without such just king, there will be
fear amongst those practising dharma and performing Yajna shradha, etc. Yajnas
please Gods and they in turn bless the entire kingdom with rain and good
weather. Good rains yield good crops, which in turn gives us nourishing food
which protects the entire kingdom. Thus, a part of share our merit due to our
penance and Yajnas goes to the king as well and so we must try our best
not to act harsh on the king. King
Parikshit, like his elder grandfather King Yudhisthira was practising dharma
and is a just king. Such isolated rare acts are to be forgiven out of
compassion.
Chapter 42
Shringi said that I do not speak lie
even when talking in humorous mood, so what I have said is going to happen.
Father Shamika too said that this curse will not go infective. I have to advice
you even though you have grown up. Anger consumes the matured rishis too
then what can be said about a young boy like you! But it is necessary to
overcome and neutralise this anger as anger destroys dharma. Due to your
act (of cursing in anger) I feel it is necessary to instruct you for your own
good. So, O son, undergo penance and gain control over anger, be compassionate
and be firm in dharma. Sham (control over mind) leads to forgiveness and
is a noble quality in this and the higher world (svarga). It is only due
to practising forgiveness that you can go to Brahmaloka.
Rishi Shamika sent his disciple Gaurmukh to
inform the king about the curse and that at that time when the king asked
question, the saint was under vow of silence so he could not reply back to him.
The saint had requested king to make necessary arrangements for his own
protection. King was not much worried by the curse but was filled with guilt by
his rude behaviour towards the compassionate saint.
The king and his ministers made
adequate arrangements and created a new high security palace, which was
constructed on top of just one pillar. Brahmins having knowledge to remove the
effect of poison were called upon. Necessary herbs were arranged for that day. King
continued to rule and perform his daily routine from his new palace.
As the seventh day approached,
Takshaka, impelled by the curse started to move in the direction of palace. On
the way he saw Rishi Kashyapa who was well versed in removing the effect
of all kings of poisons. Kashyapa Rishi intended to attain name and fame
and money after curing the king from the effect of poison. Takshaka, who could
change his form at will, approached the saint disguised as a Brahmin and asked
him why and where was he rushing. The saint told him his true intention.
Takshaka then reverted back to his original form and said to the rishi that
no one can save the one bitten by him and asked Kashyapa muni to return back. Undeterred
Kashyapa muni was confident of his skills and had firmly resolved to save the
king.
Chapter 43
Seeing Maharshi Kashyapa’s
confidence, Takshaka asked him to demonstrate his skill and burnt a tree with
his poison. The saint collected the ashes of the tree and chanted the mantra
which turned ashes into seed, which then sprouted into small branch with two
leaves and further expanded into a fully grown up tree. Impressed Takshaka said
that the time of death for the king has already come and so it would not be
wise to revive him, and such act would not earn him, Kashyapa Muni, any merits.
Also, Takshaka said that I will give you more money than the king, so please
return back. Maharshi Kashyapa by his divine vision saw that it is indeed the
time of death of the king and so he accepted the offer and returned back.
Takshaka reached the well guarded
palace and devised a plan to enter into the inner chamber of the king and his
ministers. He sent his shape-shifting snakes, disguised as pious Brahmins to
offer fruits. He himself transformed into a tiny insect and sat on one of the
fruit. Snakes did what they were told and returned back from Palace. Thus,
Takshaka reached the inner chamber of king. King Parikshit wished to share the
fruits blessed by Brahmins with his ministers and picked up one to consume it.
Day had almost passed and so the king thought that the bite of Takshaka snake would
be ineffective. But soon he noticed tiny insect. He recognised it as Takshaka
and asked him to fulfil the curse by biting him. The snake turned into his
original form, and tightly wrapped around the body of king and bite him.
Chapter 44 (only first six slokas)
Instead of taking all precautions, as
destined, the snake did managed to bite the king resulting in the king’s death.
His body was instantly burned into ashes by the flame generated from the power
of poison. The ministers were spelled bound and could not do anything. Due to
poisonous fumes the entire palace was burning and they cried for their king as
they saw Takshaka rising up and leaving the palace. After completing his post
death procedure as sanctioned by shastras, the ministers installed his
very young son Janamejaya as the king.
Thus ends the story of ‘The Curse on
King Parikshit by Shringi’ from Mahabharata Adi Parva.
Useful Information on the curse of
Parikshit from Mahabharata:
https://jayarama.wordpress.com/2010/06/26/the-curse-on-parikshit-the-forgiveness-of-rishi-shamika/
Sanskrit Source:
Mahabharata Sources:
https://sa.wikisource.org/wiki/महाभारतम्-01-आदिपर्व-040
Sanskrit – Hindi – Gita Press in 6
volumes (Adi Parva is in Vol 1. Starts with page 313 in pdf)
https://archive.org/details/unabridged-mahabharata-6-volumes-set-in-hindi-by-veda-vyasa-compressed
Kaivalya Mukti – the main reason for the composition of Srimad Bhagavata Purana
BP 12.13.12
Bhagavat Purana in slokas
12.13.11-12 describes the purpose of the Purana.
आदिमध्यावसानेषु
वैराग्याख्यानसंयुतम् । हरिलीलाकथाव्रातामृतानन्दितसत्सुरम् ॥ ११ ॥
सर्ववेदान्तसारं
यद ब्रह्मात्मैकत्वलक्षणम् । वस्त्वद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥
BP 12.13.11 Beginning, middle and
end [of this Purana] is filled with stories cultivating vairagya
(dispassion) [in the hearts of devotees]. This Maha-Purana which contains the
divine Lilas of Sri Hari is like drinking nectar of immortality (Amrut
– elixir of immortality). Listening it and contemplating on it gives delight to
pious men as well as celestials (devatas).
BP 12.13.12 You all [1] know
that the essence of Upanishads is ‘Brahman and Atman are one. It [Brahman]
is non-dual Truth (the one without second)’. This is the central or underlying
message [of Srimad Bhagavad Purana] too. The sole purpose of composing Srimad
Bhagavat Purana is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self
Realisation).
[1] King Parikshit, Rishi Shaunak ji
and other saints listening to the discourse on Bhagavat Purana
|| Śrī Kṛṣṇa parabrahmārpaṇamastu ||
Salutations to Sri Krishna, the Parabrahman
|| Hari OM Tat Sat ||
Hari is OM, the formless Brahman. That Brahman (tat)
is Sat (Truth).
Sources
Sanskrit Chapter 5, श्रीमद्भागवतपुराणम्/स्कन्धः
१२/अध्यायः ५
https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_१२/अध्यायः_५
or
Sanskrit Chapter 6, श्रीमद्भागवतपुराणम्/स्कन्धः
१२/अध्यायः ६
https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_१२/अध्यायः_६
or
Srila Prabhupada’s translation and
commentary on vedabase
Chapter 5 -
https://vedabase.io/en/library/sb/12/5/1/
Chapter 6 -
https://vedabase.io/en/library/sb/12/6/1/
Archive.org -
Hindi (link
contains both volumes 1 and 2), English and Gujarati Translation published by Gita Press were
reviewed. Gita Press’s translations has ‘bhāva’.
Bhagavat Purana translated by Shri Ganesh Vasudeo Tagare
Published by N.P. Jain for Motilal Banarsidas was also reviewed. Online copy is
available at getwisdom.in. This translation is very apt rather then those
published by Gita Press.
Direct link to Skanda 12, Chapter 5:
Direct link to Skanda 12, Chapter 6:
Hari OM
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