VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 64
On Stealing from a Brahmin: King Nriga a Chameleon
This chapter describes how Śrī Kṛṣṇa released King Nṛga from a curse and instructed the royal order on the great danger of taking a brāhmaṇa's property.
One day Sāmba and other young boys of the Yādava dynasty went to the forest to play, and after playing for a long time they became very thirsty and began looking for water. Inside a dry well they found an amazing creature: a huge lizard resembling a hill. The boys felt sorry for it and tried to pull it out. But after several attempts with leather thongs and ropes, they saw that they would not be able to rescue the creature, and thus they went to Lord Kṛṣṇa and told Him what had happened. The Lord accompanied them to the well and, extending His left hand, easily lifted the lizard out. By the touch of Lord Kṛṣṇa's hand the creature transformed at once into a demigod. Then Lord Kṛṣṇa asked, "Who are you, and how did you assume such a lowly form?
The divine being replied, "My name was King Nṛga, son of Ikṣvāku, and I was famous for giving charity. Indeed, I gave away countless cows to numerous brāhmaṇas. But on one occasion a cow belonging to a first-class brāhmaṇa wandered into my herd. Unaware of this, I gave this cow in charity to a different brāhmaṇa. When the cow's previous owner saw the second brāhmaṇa taking this cow away, the first brāhmaṇa claimed the cow as his and began arguing with the second brāhmaṇa. After quarreling for some time they approached me, and I implored them to each take one hundred thousand cows in exchange for that one cow, and to please forgive me for the offense I had unknowingly committed. But neither brāhmaṇa would accept my proposal, and the matter remained unsettled.
"Shortly thereafter I died and was taken by the Yamadūtas to the court of Yamarāja. Yama asked me which I preferred to do first: suffer the results of my sins or enjoy the results of my pious acts. I decided to suffer my sinful reactions first, and thus I assumed the body of a lizard."
After King Nṛga had told his story, he offered prayers to Lord Kṛṣṇa and then mounted a celestial airplane, which transported him to heaven.
Lord Kṛṣṇa then instructed His personal associates, as well as the general mass of people, on the dangers of stealing a brāhmaṇa 's property. Finally, the Lord returned to His palace.
10.64.1
ekadopavanaḿ rājan
jagmur yadu-kumārakāḥ
(1) The son of Vyâsa said: 'One day [in their youth], o King, went the Yadu boys Sâmba, Pradyumna, Câru, Bhânu, Gada and others to a park to play.
the story of King Nṛga, narrated in this chapter, is meant to give sober instructions to all proud kings. Through this incident Lord Kṛṣṇa also gave serious lessons to the members of His own family who had become proud of their opulences.
10.64.2
(2) Playing for a long time there looked they, being thirsty, for water and discovered they in a dry well an amazing creature.
10.64.3
cakrus te kṛpayānvitāḥ
(3) There they saw a chameleon as big as a mountain and with a mind filled with wonder about it tried they, moved by compassion, to lift it up.
10.64.4
carma-jais tāntavaiḥ pāśair
nāśaknuran samuddhartuḿ
kṛṣṇāyācakhyur utsukāḥ
(4) Attaching straps of leather and twisted ropes failed the boys to lift the creature out of the well and so reported they it excitedly to Krishna.
10.64.5
tatrāgatyāravindākṣo
vīkṣyojjahāra vāmena
(5) The Lotus-eyed Supreme Lord, the Maintainer of the Universe, taking a look saw it and picked it with His left hand easily up.
10.64.6
svargy adbhutālańkaraṇāmbara-srak
(6) Being touched by the hand of Uttamas'loka, was immediately the chameleon form given up for the one of a heavenly being that was beautiful with a complexion of molten gold and wonderful ornaments, clothes and garlands.
10.64.7
(7) Even though He was very well aware of what had led to this situation asked Mukunda, so that the people in general might know: 'Who are you, o fortunate one, from your excellent appearance I dare say you're an exalted demigod!
10.64.8
(8) What action brought you, o good soul, to this condition that you certainly did not deserve; please tell Us, eager to know, all about yourself - that is, if you think it's the right time to speak about it here.'
10.64.9
kṛṣṇenānanta-mūrtinā
mādhavaḿ praṇipatyāha
kirīṭenārka-varcasā
(9) S'rî S'uka said: 'The king who thus was questioned by Krishna whose forms are unlimited, with his helmet as brilliant as the sun bowed down to Mâdhava and spoke to Him.
10.64.10
dāniṣv ākhyāyamāneṣu
(10) Nriga said: 'I, the ruler of man named Nriga [see 9.1: 11-12, 9.2: 17], am a son of [S'râddhadeva Manu and a younger brother of] Ikshvâku, o Master, maybe You've heard that I am counted among the men of charity.
The ācāryas point out here that although a tentative expression is used — "perhaps You have heard of me" — the implication is that there is no doubt.
10.64.11
sarva-bhūtātma-sākṣiṇaḥ
kālenāvyāhata-dṛśo
vakṣye 'thāpi tavājñayā
(11) What indeed would be unknown to You o Master, Witness of the Mind of all Beings, Whose vision is undisturbed by time; nevertheless I'll speak as You wish.
Since the Lord knows everything, there is no need to inform Him about anything. Still, to fulfill the Lord's purpose King Nṛga will speak.
10.64.12
yāvatyaḥ sikatā bhūmer
(12) As many grains of sand there are on earth, as many stars there are in the sky or as many raindrops there are in a shower of rain, that many cows have I donated.
10.64.13
(13) I gave cows complete with milk, being young, sweet, of beauty and endowed with other qualities; brown and fair, together with their calves, adorned with gold on their horns, silver on their hooves, fine cloth and garlands.
10.64.14-15
sīdat-kuṭumbebhya ṛta-vratebhyaḥ
(14-15) I, of pious works and performing worship with fire sacrifices, was of charity to the by me nicely decorated saintly, young, exceptional brahmins, dedicated to the truth, who are well-known for their austerity and vast knowledge of the Vedas and who with their families in need were of good qualities and character: I gave them cows, land, gold, houses, horses and elephants; marriageable girls with maidservants, sesame seeds, silver, bedding and clothing; jewels, furniture and chariots.
10.64.16
(16) I unknowingly, gave of a certain first class dvija [a brahmin not accepting gifts anymore, see 7.11] away to another twice-born soul a cow, which having wandered off had mingled with my herd.
that the term dvija-mukhya, "first-class brāhmaṇa,'' here indicates a brāhmaṇa who has stopped accepting charity and would thus refuse to accept even one hundred thousand cows in exchange for the cow that had been improperly given away.
10.64.17
dṛṣṭrovāca mameti tam
mameti parigrāhy āha
(17) As the cow was led away was she spotted by her master who said: 'She's mine'. But he who had accepted the gift said thereupon: 'Nriga gave this one to me!'
10.64.18
bhavān dātāpaharteti
tac chrutvā me 'bhavad bhramaḥ
(18) The two learned ones arguing in defense of their own interest said to me: 'You sir, as a giver have been a thief!' When I heard this I fell in perplexity.
10.64.19-20
dāsyāmy eṣā pradīyatām
bhavantāv anugṛhṇītāḿ
kińkarasyāvijānataḥ
(19-20) Embarrassed indeed in my religious duty I supplicated with both the men of learning in saying: 'Please give me this one cow, I'll give you in return a hundred thousand of the best quality! You both, please be of mercy with your servant who was unaware; save me from the danger of falling down into a dirty hell!'
10.64.21
icchāmīty aparo yayau
(21) 'I'm not in want at all o King!' thus spoke the owner and went away.'I'm not interested in all those other cows', said the other one and left.
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda comments, "Thus disagreeing with the King's proposal, both brāhmaṇas left the palace in anger, thinking that their lawful position had been usurped."
10.64.22
etasminn antare yāmair
yamena pṛṣṭas tatrāhaḿ
(22) After this had happened was I by the messengers of Yamarâja taken to his abode and there questioned by the Lord of Death and Retribution [as follows], o God of Gods, o Master of the Universe [see also 5.26: 6, 6.1: 31 and 6.3].
According to the ācāryas, the King's performance of fruitive activities had previously been flawless. But now an inadvertent discrepancy had arisen, and so when the King died the Yamadūtas took him to the abode of Yamarāja, called Saḿyamanī.
10.64.23
(23) 'Do you first want to face the consequences of your bad deeds, o King, or rather enjoy the merit of your good deeds? As for your good deeds I can see that the shining world as a consequence of what you religiously gave in charity is limitless.'
10.64.24
(24) I thus said: 'I'll first face the load of my bad deeds o Godhead', and so said he: 'Then fall!' and as I was falling, o Master, saw I myself changed into a chameleon!
10.64.25
smṛtir nādyāpi vidhvastā
bhavat-sandarśanārthinaḥ
(25) Being Your servant generous towards the brahmins, o Kes'ava, has not even today left the memory of the audience of You that I lost and hanker for [see also 5.8: 28].
"Since King Nṛga openly declared that he had two outstanding qualities — namely devotion to the brāhmaṇas, and generosity — it is clear that he possessed these qualities only partially, since someone who is truly pure would not boast about them. It is also clear that King Nṛga considered such piety to be a separate goal, desirable for its own sake. Thus he did not fully appreciate pure devotional service to Lord Kṛṣṇa. Kṛṣṇa had not been the only goal of Nṛga's life, as He was for Ambarīṣa Mahārāja, even in the stage of regulative practice. Nor do we find that King Nṛga overcame obstacles like those Ambarīṣa did when Durvāsā Muni became angry at him. Still, we can conclude that since Nṛga was able to see the Lord for some reason or another, he must have had the good quality of sincerely desiring the Lord's association."
Śrīla Prabhupāda confirms the above analysis in Kṛṣṇa, the Supreme Personality of Godhead: "On the whole, [Nṛga] had not developed Kṛṣṇa consciousness. The Kṛṣṇa conscious person develops love of God, Kṛṣṇa, not love for pious or impious activities; therefore he is not subjected to the results of such action. As stated in the Brahma-saḿhitā, a devotee, by the grace of the Lord, does not become subjected to the resultant reactions of fruitive activities."
Śrīla Viśvanātha Cakravartī offers the following commentary: "When Nṛga mentioned 'one who hankered to have Your audience,' he was referring to an incident concerning a certain great devotee King Nṛga had once met. This devotee was very eager to acquire a temple for a most beautiful Deity of the Supreme Lord, and he also wanted copies of such scriptures as the Bhagavad-gītā and Śrīmad-Bhāgavatam. Being very generous, Nṛga arranged for these things, and the devotee was so satisfied that he blessed the King: 'My dear King, may you have the audience of the Supreme Lord.' From that time on, Nṛga desired to see the Lord."
10.64.26
yogeśvaraḥ śruti-dṛśāmala-hṛd-vibhāvyaḥ
sākṣād adhokṣaja uru-vyasanāndha-buddheḥ
(26) How, o Almighty One, can You in person be visible to me; You, the Supreme Soul who meditated by the masters of yoga are visible to the eye of a spotless heart - how, o Adhoks'aja, can I, whose intelligence was blinded by severe troubles, obtain the permission to perceive what is reserved for those whose material life out here is completed?
Even in the body of a lizard, King Nṛga could remember his previous life. And now that he had the opportunity to see the Lord, he could understand that he had received special mercy from the Personality of Godhead.
10.64.27-28
puṇya-ślokācyutāvyaya
(27-28) O, God of Gods, Master of the Universe, Lord of the Cows, Supreme Personality; o Path Laid out for Man, Master of the Senses, Grace of the Verses, Infallible and Undiminishing One, please permit me to leave, o Krishna, for the world of the gods, o Master; may wherever I reside my consciousness be of the shelter of Your feet!
His faith emboldened upon receiving the Lord's mercy and thus attaining the status of servitude, King Nṛga properly glorifies the Lord by chanting His names and then asks the Lord's permission to take his leave. The spirit of his prayer is as follows: "You are Devadeva, God even of the gods, and Jagannātha, the master of the universe, so please be my master. O Govinda, please make me Your property with the same merciful glance You use to enchant the cows. You can do this because You are Puruṣottama, the supreme form of Godhead. O Nārāyaṇa, since You are the foundation of the living entities, please be my support, even though I am a bad living entity. O Hṛṣīkeśa, please make my senses Your own. O Puṇyaśloka, now You have become famous as the deliverer of Nṛga. O Acyuta, please never be lost to my mind. O Avyaya, You will never diminish in my mind." Thus the great Bhāgavatam commentator Śrīla Viśvanātha Cakravartī explains the purport of these verses.
10.64.29
(29) My obeisances unto You the Source of All Beings, the Absolute of the Truth and the Possessor of Unlimited Potencies; I offer the Spiritual Pleasure of His Attraction, Krishna [*], the son of Vasudeva, the Lord of All forms of yoga [all forms of uniting in the consciousness], my respects.'
that King Nṛga here offers his obeisances to Brahman — that is, the Absolute Truth — who is unchanged in spite of performing activities. Since ancient times, Western philosophers have puzzled over the question of how God can be unchanging and yet perform activities. Śrīdhara Svāmī states that this doubt is answered here by the term ananta-śaktaye, which describes the Lord as "the possessor of unlimited potency." Thus through the Lord's infinite potencies He can perform innumerable activities without changing His essential nature.
The King further offers his obeisances to Śrī Kṛṣṇa, the possessor of the form of eternal bliss and the supreme goal of life. The holy name of Kṛṣṇa is analyzed in a verse from the Mahābhārata (Udyoga-parva 71.4),
kṛṣir bhū-vācakaḥ śabdo
kṛṣṇa ity abhidhīyate
"The word kṛṣ is the attractive feature of the Lord's existence, and na means 'spiritual pleasure.' When the verb kṛṣ is added to na, it becomes kṛṣṇa, which indicates the Absolute Truth."King Nṛga offers the above prayers as he is about to leave the personal association of the Supreme Lord.
10.64.30
ity uktvā taḿ parikramya
anujñāto vimānāgryam
(30) Thus having spoken and having circumambulated Him got he, after touching His feet with his crown, permission to leave and boarded he, before all humans to see, a most excellent celestial chariot.
10.64.31
brahmaṇya-devo dharmātmā
(31) Krishna, the Supreme Lord, the son of Devakî, the God and Soul of Dharma devoted to the brahmins, addressed His personal associates and was thus of instruction to the royalty in general:
10.64.32
(32) 'If even for someone of a greater potency than fire but the little property consumed [stolen or denied] of a brahmin indeed is indigestible, what then to say of kings who imagine themselves to be the Lord?
Even those made powerful by austerity, mystic yoga and so on cannot enjoy property stolen from a brāhmaṇa, and what to speak of others.
10.64.33
nāhaḿ hālāhalaḿ manye
nāsya pratividhir bhuvi
(33) The hâlâhala [that was churned with Mandâra] I do not consider poison because there is an antidote for it [namely S'iva, see 8.7]; what belongs to a brahmin [though] I call real poison [in being misappropriated] because for such a thing there is no counteraction in the world.
One who takes a brāhmaṇa's property, thinking to enjoy it, has actually taken the most deadly poison.
10.64.34
vahnir adbhiḥ praśāmyati
(34) Poison destroys the one who ingests it and fire is extinguished with water, but the fire that burns with the kindling wood of the belongings of a brahmin burns one's community down to the ground.
the fire ignited by stealing a brāhmaṇa's property to the fire that blazes within the cavity of an old tree. Such a fire cannot be put out even with the water of numerous rainfalls. Rather, it burns the whole tree from within, all the way down to the roots in the ground. Similarly, the fire ignited by stealing a brāhmaṇa's property is the most deadly and should be avoided at all costs.
10.64.35
(35) A brahmin's property enjoyed without permission destroys three generations [in a family line see **], but enjoyed with violence it are [like with governemental action or with corporate interests] ten previous and ten subsequent generations [whose honor will be contaminated, see also 9.8].
10.64.36
rājāno rāja-lakṣmyāndhā
nātma-pātaḿ vicakṣate
(36) Members of the royalty, blinded by royal opulence [see also B.G. 1: 44] do not foresee their own downfall in hell childishly hankering for the property of a good natured brahmin.
10.64.37-38
tāvato 'bdān nirańkuśāḥ
brahma-dāyāpahāriṇaḥ
(37-38) As many particles of dust were touched by the teardrops of generous brahmins who for the sake of their beloved cry over the means of support that were stolen from them, that many years will the kings and the other members of the royal family, who as usurpers of the brahmin's share failed to control, be cooked in the hell called Kumbhîpâka [5.26: 13].
10.64.39
10.64.40
parājitāś cyutā rājyād
bhavanty udvejino 'hayaḥ
(39) He then who steals what a brahmin owns, whether it was given by oneself or someone else, is for sixty thousand years born as a worm in feces.
10.64.41
(40) Do not deliver Me the wealth belonging to a brahmin; the desire for it makes people short-lived, brings them defeat and deprives them of the kingdom; it turns them into snakes giving trouble to others.
(41) Dear followers, do not be inimical towards a man of learning, not even when he has sinned; even striking you physically time and again or cursing you, should you always offer him your obeisances.
Lord Kṛṣṇa offers this instruction not only to His personal associates but to all those who claim to be followers of the Supreme Personality of Godhead.
10.64.42
(42) The way I take care to bow down always to the ones of learning, should also all of you be of that respect; he who does otherwise qualifies for being punished by Me.
10.64.43
brāhmaṇārtho hy apahṛto
(43) The property indeed taken away from a brahmin leads to the downfall of the taker, even done unknowingly as, as we saw, happened to the person of Nriga with the cow of the brahmin.'
The Lord here demonstrates that His instructions are not theoretical but practical, as seen concretely in the case of Nṛga Mahārāja.
10.64.44
mukundo dvārakaukasaḥ
(44) After thus having educated the residents of Dvârakâ, entered the Supreme Lord Mukunda, the Purifier of All Worlds, His palace.'
Thus end of the Tenth Canto, Sixty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Deliverance of King Nṛga."
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