Site menu |
|
Login form |
|
Search |
|
Our poll |
|
Statistics |
Total online: 1 Guests: 1 Users: 0 |
|
Welcome, Guest · RSS |
2024-04-26, 6:27 PM |
|
Chapter 6: Mahârâja Parîkchit
Liberated and the Veda Handed Down in Four
(1)
S'rî Sûta said:
"Mahârâja Parîkchit, the one protected by Vishnu,
hearing what by the sage, the equalminded seer of the Supreme Soul, the
son of Vyâsa, was said, approached his lotus feet, bowed his head
down and said with his hands folded to him the following. (2) The king said: 'With the great mercy shown
by your goodness I have attained perfection, because a compassionate
soul like you has described directly to me the Lord Without a Beginning
or and End. (3) I do not consider it surprising for great
souls absorbed in the Infallible One to be of mercy with the ignorant
conditioned souls tormented by distress. (4)
We [thus] heard from you this collection of classical stories in which
the Supreme Lord Uttamas'loka is fittingly described [*].
(5) My lord, I do not fear Takshaka or any other
living being, nor do I fear repeated deaths; I have entered the Spirit
of the Absolute you have revealed as standing apart from everything
material and free from fear. (6)
Please allow me, o brahmin, to dedicate my speech [and other sensory
functions] to Adhokshaja so that I, with an absorbed mind having given up all
sensual desires, may give up my life air. (7)
With the help of you showing the all-auspicious, supreme shelter of the
Lord Almighty, I have become fixed in non-material knowledge and wisdom
and my ignorance has been eradicated'."
(8) Sûta said: "Thus addressed the powerful
saint, the son of Vyâsa, gave him the permission. Then, after
being worshiped by that god among the people and the renounced sages,
he went away. (9-10)
Parîkchit, the saintly king, putting his mind to his soul by the
power of reason, meditated upon the Supreme and arrested his breath so
that he became as motionless as a tree. Sitting upon darbha grass laid to the east on the bank of the
Ganges the great yogi, facing the north, broke in perfect realization
of God with all doubts. (11)
O learned ones, when Takshaka, triggered by the angered son of the
twice-born one [Samika], went on his way to kill the king, he met
Kas'yapa Muni [see 1.18].
(12) Satisfying him, an expert in countering
poison, with valuables, Takshaka persuaded him to return home.
Thereupon he, who could assume any form he wished, disguised himself as
a brahmin and bit the king. (13)
While all embodied beings were looking on the body of the fully
selfrealized saint among the kings that was consumed by the fire of the
snake's poison turned immediately to ashes. (14)
There was a great cry of lamentation from all directions of the earth
and the sky expressing how verily all the demigods, demons, human
beings and other creatures were stunned. (15)
The godly resounded kettledrums, the Gandharvas and Apsaras sang and rained down a shower of flowers and the wise spoke
words of praise. (16) Janamejaya
hearing that his father was bitten by Takshaka, most enraged
accordingly offered together with the twice-born the snakes [of all the
world] as oblations in a great sacrifice. (17)
Takshaka seeing the great serpents being burned in the blazing fire of
the snake sacrifice, very disturbed with fear went to Indra for
shelter. (18) King Janamejaya not seeing Takshaka among
them said to the brahmins: 'Why has Takshaka, the lowest of all
serpents not been burned?'
(19) [They answered:] 'O best of the kings, he has
approached Indra for shelter and under his protection the snake
therefore didn't end up in the fire.'
(20) The mighty intelligent son of Parîkchit
hearing these words replied to the priests: 'O learned ones then why
not throw Takshaka along with Indra into the fire?'
(21) Hearing that the learned ones performed the
ritual for offering Takshaka along with Indra: 'O Takshaka, may you
quickly fall here into this fire together with Indra and his host of
demigods'. (22) Indra who along with Takshaka and his vimâna saw his position undermined by the
derogatory words of the brahmins was greatly disturbed about what he
heard. (23) When Brihaspati spotted him with Takshaka in his vimâna
falling from the sky, the son of Angirâ addressed the king: (24) 'This snake-bird doesn't deserve to be
killed by you, o great ruler of men; by him, the king of the snakes,
has the nectar of the gods been drunk and therefore he is unquestinably
free from old age and practically immortal! (25)
The life and death of a living being and his destination in his next
life o King, are only the result of his karma; for him there is apart
from that no other agent giving happiness and distress. (26) Someone born may die because of snakes,
thieves, fire and lightening, hunger, thirst, disease and other agents
o King, but in any of these cases he undergoes the reactions to what he
did in the past. (27) For that
reason o King, this sacrifice that is performed with the intent to harm
the serpents should be stopped. When we burn the innocent for certain
persons will have to suffer for that bid [see also the Mahâbhârata 1.43]."
(28) Sûta said: "Thus being addressed he with
respect for the words of the great sage said: 'So be it!', and ceasing
with the snake sacrifice he worshiped the master of eloquence
[Brihaspati]. (29) This very mahâmâyâ of Vishnu cannot be discerned or checked by
those who, as part-and-parcel spiritual souls belonging to Him, get
bewildered because of Him as a consequence of their normal bodily
functioning according to the modes of nature. (30-31) The visible illusory energy in which one
missing the peace thinks 'that's a fraud' is not [prevailing] when one
constantly watches what is going on in the soul. This because one in
that about which the transcendentalists speak is not of the
materialistic arguments that assume so many forms nor of the mind with
its functions of decisions and doubts that is a consequence of that. In
that [transcendental consciousness] the living entity is not of worldly
concerns or of their causes and the benefits achieved by them, nor is
he then of the I-awareness that is so strong when one is associating
with the modes. That is all excluded then. Someone wise should take
pleasure in warding off the waves of worldly conditioning as well as
those who are entangled thus [see also e.g. 6.4:
31-32]. (32) The supreme refuge of Lord Vishnu is by
those who are desirous to forsake [the world] designated as that which
is 'nor this, nor that' [see also neti
neti]. And thus they, who
direct their emotions nowhere else, reject the petty materialism and
embrace thereto in their hearts the 'not-that' [of the Soul, of Him]
that the ones who are of absorption hold on to. (33) They for whom there is not the corruption of
the 'I' and 'mine' that is based upon having a home and a body, that
way find out what the supreme refuge of Vishnu is. (34) Insulting words one should tolerate, one
should never disrespect anyone, nor identify with this material body or
hold a grudge against whomever. (35)
I offer my obeisances to Him, the Supreme Personality of Godhead
S'rî Krishna whose power is never impeded and upon whose lotus
feet I meditating have assimilated this collection of wisdom [Samhitâ]'."
(35) S'rî S'aunaka said: "Please tell us this:
in what way spoke Paila and the other greatly intelligent disciples of
Vyâsa who constitute the vedic authority, about the Vedas and how
divided they them?"
(37) Sûta said: "O brahmin, Lord
Brahmâ, the most elevated being, had his mind perfectly under
control and heard in his heart the subtle transcendental sound [of ta-pa,
2.9: 6] which arose from the ether. One can hear that sound when
one closes one's ears for sounds from the outside [see also s'abda]. (38) By the worship of that sound, o brahmin,
yogis cleanse away from the heart the contamination known as the
substance, the activity and the doer [**],
and
thus
achieve freedom from rebirth. (39)
From that activity the threefold omkâra came into being which, manifesting itself
without that its power is seen, is the representation of the Supreme
Lord [Bhagavân], the Absolute Truth [Brahman] and the Supersoul
[Paramâtmâ, see also 1.2:
11, B.G. 7:
8]. (40-41) He [the Supreme Self] perceives this
unmanifest, subtle sound outside of the physical sense of hearing and
power of vision. The complete of the vedic sound one employs is an
elaboration thereof: an elaboration of the omkâra which
appears from the soul in the ether. Of the self-originating Brahman and
Paramâtmâ it is the direct expression. It is the eternal
seed of the Vedas that is the secret of all mantras [see also 7.15: 31, 9.14: 48, 11.14: 34-35, 11.21: 36-40]. (42) O eminence of Bhrigu, the three sounds [A, U
and M] of the alphabet beginning with A originated therefrom [from that
sound]. They are fundamental to the threefold aspect of material
existence, viz. the gunas, the
names [of the three Vedas] the
destinations [the three types of lokas] and states of consciousness [avasthâtraya]. (43)
The mighty unborn Lord [Brahmâ] created from it the different
sounds of the total collection of vowels, sibilants, semivowels, and
consonants as they are known by their short and long measures. (44) The almighty one created with them from his
four faces the four Vedas, along with with his omkâra and
his vyâhriti invocations [of the names of the seven lokas]. He did this because he desired to give
instruction on the four sacrifices [see ritvik]. (45)
He taught them to his sons who were the great rishis
among the brahmins most expert in the art of vedic recitation, and they
on their turn imparted them to their own sons as their teachers of the
dharma [âcâryas]. (46)
This way throughout the four yugas one after the other,
generation after generation the disciples who were firm in their belief
received them [these Vedas, through the paramparâ]. Then, at the end of Dvâpara-yuga they were divided by the prominent sages. (47) Observing that under the influence of kâla [the people became] lesser intelligent and
short-lived and that their strength was diminished, divided the chief
sages, inspired by the Infallible Lord situated in their hearts, the
Vedas [see also 1.4: 16-18]. (48-49) O brahmin,
in this period [of Manu], the rulers over the worlds - Brahmâ and
S'iva and others - requested the Supreme Lord, the Protector of the
Universe, to protect the principles of religion. The Lord [in the form
of Krishna Dvaipâyana Vyâsa], begotten by Parâs'ara
in the womb of Satyavatî, then decended as a partial expansion of
His plenary portion [as a partial expansion of Sankarshana thus], with
the purpose of dividing the Veda in four. (50)
Just like sorting out gems, he separated the collection of mantras,
providing four specific categories of collections [Samhitâs]: the
Rig, Atharva, Yajur and Sâma Veda [see Vedas]. (51) The greatly intelligent and powerful sage,
one by one asked four of his disciples to approach him in order to give
each of them one of the [four] collections, o brahmin. (52-53) He taught Paila the first collection [the
Rig Veda] naming it Bahvrica ['many verses'], to Vais'ampâyana he
spoke the collection of Yajur mantras naming them Nigada ['the
recited'], the Sâma mantras named Chandoga ['singer in metre'] he
taught Jaimini and the mantras named Atharva and Angirâ he entrusted his dear disciple Sumantu [see
also 4.21: 22]. (54-56) Paila
spoke his Samhitâ [divided in two] to Indrapramiti and
Bâshkala. The latter one, dividing his collection in four o son
of Bhrigu [S'aunaka], handed it down to his disciples Bodhya,
Yâjñavalkya, Parâs'ara and Agnimitra. Indrapramiti,
self-controlled, taught his collection to the learned seer [his son]
Mândûkeya, and his disciple Devamitra taught it to Saubhari
and others. (57) S'âkalya, his son, divided his
collection in five parts he one by one gave to Vâtsya, Mudgala,
S'âlîya, Gokhalya and S'is'ira. (58)
Sage Jâtûkarnya, also a disciple of his added to the
collection he received a glossary when he passed it down to
Balâka, Paila, Jâbâla and Viraja. (59) Bâshkali [the son of Bâshkala]
assembled from all the different branches [of the Rig Veda] the
collection called the Vâlakhilya-Samhitâ which next was
received by [the daitya sons] Vâlâyani, Bhajya and
Kâs'âra. (60) Thus were the
collections of these many verses by these brahmin rishis
maintained in [disciplic] resolve. The one who hears about the
distribution of these sacred verses is freed from all sins.
(61) The disciples of Vais'ampâyana, became
authorities of the Atharva Veda and are known as the Carakas ['the ones
vowed'] because they executed strict vows to atone for the sin of their
guru who had killed a brahmin. (62)
Yâjñavalkya, one of his disciples, in this respect had
said: 'O master, what would be the value of the endeavors of these weak
fellows? I'll perform a most difficult penance!'
(63) Thus addressed his spiritual
master got angry and said: 'Go
away, enough of you insulting the learned; right now give everything up
you learned from me!'
(64-65) The son of Devaratâ then regurgitated
the collected Yajur mantras and left thereafter. The sages greedily
looking at these Yajur mantras turned into partridges and picked them
up. Thus these branches of the Yajur Veda became known as the most
beautiful Taittirîya-Samhitâ ['the partridge collection']. (66) O brahmin, Yâjñavalkya, who
next sought for additional mantras his spiritual master not even knew,
carefully offered prayers to the mighty controller that is the sun.
(67) S'rî Yâjñavalkya said: 'My
obeisances unto the Supreme Personality of Godhead who, appearing as
the sun, as the Supersoul in the form of Time is present [as the
Controller] in the hearts of the four kinds of living entities
beginning from Brahmâ down to the blades of grass [as born from
wombs, eggs, moist and seed, see also 2.10:37-40]. You
who, the same way as the sky [by its clouds], cannot be covered by
material designations, all by Yourself, with the flow of years made up
of the tiny fragments of kshanas, lavas and nimeshas
[see 3.11: 7], carry out the maintenance of this universe by taking away
and returning the water [as rain]. (68)
O Lord of the Sun, o glowing one, o Best Among the Ones Awakened, by
the rules of the sacred tradition I daily meditate at the [three]
junctures of the day with full attention upon the glowing sphere of
You, the mighty controller, who of all those who offer prayers burn all
the sins, as also the resultant suffering and that what lead to it [see
also 11.14: 35 and the Gâyatrî]. (69)
You, who in this world indeed are the Lord dwelling in the hearts of
all the moving and nonmoving living beings who depend on Your shelter,
animate the nonliving matter of the mind, the senses and the different
vital airs [the vâyus]. (70)
You alone, most magnanimous mercifully glancing over [the creation]
awaken, with the gift of sight, the sleeping people of this world who,
seized and swallowed by the horrible mouth of the python that is known
as darkness, fell into unconsciousness like they were dead. At the
beginning, half way and at the end of the day You so, day after day,
for the sake of finding the soul engage the pious in the ultimate
benefit that is known as their personal duty and nature of service [svadharma].
(71) Like an earthly king You travel around
everywhere creating fear among the sinners while the controlling
deities of the directions holding lotusflowers from different sides
with folded palms offer their respects. (72)
Thus my Lord I, desirous for Yajur mantras that are not known to
others, with prayer approach Your two lotus feet that are honored by
the spiritual masters of the three worlds [lokas, and see 5.23:
8]'."
(73)
Sûta said: "He, the Supreme Lord of the
Sun being satisfied assumed the form of a horse and presented to the
sage the Yajur mantras that were never learned by any other mortal
being [see also 5.18: 6]. (74) With the
hundreds of Yajur mantras the mighty sage contrived fifteen branches
and accepted by the disciples Kânva and Mâdhyandina under
the name Vâjaseneyi: 'produced from the manes of the horse'. (75) Of Jaimini Rishi, the reciter of the
Sâma Veda, there was a son Sumantu as well as his grandson
Sutvân; to each of them he spoke one of the two parts of the
collection. (76-77)
Sukarmâ, another disciple [of Jaimini] and great thinker, divided
the tree of the Sâma Veda into a thousand collections of
Sâma mantras after which, o brahmin, the two disciples
Hiranyanâbha - the son of Kus'ala - and Paushyañji, plus
another one, Âvantya who was most advanced in spiritual
realization, took charge of them. (78)
There was a total of five hundred disciples of Paushyañji and
Âvantya who are called the Sâma Veda singers of the north,
but they are on the contrary [in later times, some of them] also known
as the eastern singers. (79)
Other disciples of Paushyañji, namely Laugâkshi,
Mângali, Kulya, Kus'îda and Kukshi, each took care of a
hundred collections of mantras. (80)
Krita, the disciple of Hiranyanâbha, communicated twenty four
Samhitâs to his disciples; the remaining ones were handed down by
the self-realized sage Âvantya."
|
|