Chapter 12 - A Synoptic Review of the twelve Skandhas of Śrīmad Bhāgavata

[Sanskrit text for this chapter is available]

Sūta said:

1. Salutation to the great virtue in the form of devotion to Lord Hari. Hail to Śrī Kṛṣṇa, the creator of the universe. Having bowed down to Brāhmaṇas (who are devoted to Goḍ). I now enumerate the eternal courses of righteousness.

2. Here has been narrated to you the miraculous story (in the form of this Bhāgavata) of Lord Viṣṇu, about which you asked me and which is really to the good of human beings (and is fit to be related and listened to in the assembly of pious persons).

3. Here has been glorified Lord Hari who destroys the sins of all; who is Nārāyaṇa, the controller of sense-organs and is the protector of his devotees (or Sātvatas)

4. Here has been described the Supreme attributeless Brahman which is the source as well as the end of all creation; also the topic of spiritual knowledge and realisation as well as means of realising them.

5. Here has been delineated in details the Yoga or discipline of Devotion (which is both a means and an end in itself,) as well as renunciation (Vairāgya) which is brought about and thus depends on devotion. Then follows the story of the birth, etc. of king Parīkṣit which has been preceded by the story of the previous births of Nārada.

6. The vow of the royal sage Parīkṣit to fast unto death due to the curse imprecated on him by a Brāhmaṇa, the dialogue between king Parīkṣit and the prominent Brāhmaṇa Śuka (Here ends the first Skandha).

7. The ascent of the soul to higher regions when departed from the body through Yogic process; the dialogue between Nārada and god Brahmā; the description of the incarnation of god Viṣṇu in a serial order; the cosmic evolution from Prakṛtī from the beginning.

8. The conversation between Vidura and Uddhava and that between Vidura and Maitreya; an enquiry regarding the compilation of the Bhāgavata Purāṇa and the dormant state of the Supreme Man during Pralaya.

9. Then follows the description of the evolution of the universe from Prakṛti by the disturbance of its guṇas, the evolution of the seven categories which are both the cause and the effect as well as their modifications; then follows the formation of the egg of the universe from which Virāṭ Puruṣa was evolved.

10. The nature of Time both gross and subtle; the blooming of the cosmic lotus; (containing 14 worlds—bhuvanas) lifting up of the earth from the bottom of the ocean and slaying the demon Hiraṇyākṣa.

11. 12. Creation of the celestial world; the subhuman beings and of the subterranean regions; creation of Rudras; the constitution of one half of his person as male and the other half as female by god Brahmā, from which was born Manu called Svāyambhuva and of Śatarūpā the ideal first woman; the progeny of the wives of Karḍama, the Lord of Creation.

13. The descent of the glorious Lord as the great-souled Kapila; the dialogue between the intelligent Kapila and his mother Devahūti.

14. The creation of the nine Lords of creation (Prajāpatis); interruption in the sacrifice of Dakṣa; the account of kings Dhruva, Pṛthu and Prācīnabarhis.

15. The conversation with Nārada; the story of king Priyavrata; and then O Brāhmaṇas, the account of Kings Nābhi, Ṛṣabha and Bharata.

16. Description of island-continents and their subsections called Varṣas and seas separating the continents; the mountain-systems and the river-systems in this continent described; the disposition of the stellar system (stars, planets, etc.) and the arrangements of the subterranean regions and of hills.

17. The birth of Dakṣa from Pracetas; the progeny of his daughters, viz. gods, demons, human beings, sub-human beings (beasts, etc.) trees, birds, etc.

18.The birth and death of Vṛtra, the son of Tvaṣṭṛ and that of the two sons of Diti, viz. Hiraṇyākṣa and Hiraṇyakaśipu and the story of the noble soul Prahlāda (Here end Skandhas—VI & VII).

19. A connected account of the fourteen Manvantaras; deliverance of the king of elephants (from a giant Crocodile); Various incarnations of Viṣṇu such as Hayagrīva and others.

20. Viṣṇu’s descent like the divine tortoise, the divine fish, Narasiṃha (Half man—half lion); the churning of the ocean of milk for obtaining nectar by gods and demons.

21. The great war between gods and Asuras; a description of royal dynasties; the birth of Ikṣvāku and his race as also of the great-souled Sudyumna.

22. Here have been described the stories of Ilā and of Tārā; the history of the solar race of kings such as Śaśāda, Nṛga and others.

23. The narrative of Sukanyā, the daughter of Śaryāti and of the highly intelligent Kākutstha and of Khaṭvāṅga, of Māndhātṛ, of sage Saubhari and of king Sagara.

24. The story of Rāma, the king of Kosala which eradicates all sins; Nimi and his giving up of his body; the origin of the race of Janakas.

25. The account of Paraśurāma, the chief of the Bhṛgu clan, and his wiping out the Kṣattriya race; the account of the lunar race which started from Purūravas, the son of Ilā and of Yayāti and Nahuṣa.

26. 27. The accounts of Bharata, the sun of Duṣyanta, of Śantanu and his son. The race of Yadu, the eldest son of Yayāti has been described—the race in which the Lord of the universe under the name Kṛṣṇa took his incarnation; his birth in the house of Vasudeva and growing up in Gokula.

28. The innumerable and miraculous deeds of the enemy of Asuras, viz. of Kṣṛṇa have been described: drinking up of the life of Pūtanā along with the milk in her breast, the kicking up of Śakaṭa while a child.

29. Crushing of the demon Tṛṇāvarta as well as of Baka and Vatsa and of Dhenuka along with his brother and slaying of Pralamba.

30. Protection of the cow-herds from the encircling forest conflagration; subjugation of the great serpent Kāliya and the deliverance of Nanda.

31. The observance of the Kātyāyanī vow by Gopa girls whereby Lord Kṛṣṇa was pleased (and granted a boon): Showering of grace on the wives of Brāhmaṇa sacrificers; the repentance of Brāhmaṇas for not recognising the real nature of the Lord.

32. Lifting up of the mount Govardhana; Indra and the heavenly cow Surabhi worship Kṛṣṇa and bathe him in milk; Kṛṣṇa’s pastimes (Rāsakrīḍā) with Gopīs during several nights.

33. Slaying of the evil-minded Śaṅkhacūḍa and of demons Ariṣṭa and Keśin; arrival of Akrūra; subsequent departure of Balarāma and Kṛṣṇa.

34. The wailing of Gopīs of Vraja; visit to different places in Mathurā; killing of the elephant (Kuvalayāpīḍa) and of Muṣṭika, Cāṇūra, Kaṃsa and others (his eight brothers).

35.Restoring to his preceptor Sāndīpani his dead son; good offices to the Yādava clansmen at Mathurā.

36.Annihilation of the armies brought by Jarāsandha many times, with the help of Uddhava and Balarāma, O Brāhmaṇas; killing of the king of Yavanas through Mucakunda; founding of the city of Kuśasthalī or Dvārakā.

37.Bringing of heavenly Pārijāta tree and the celestial assembly hall called Sudharmā; taking away of Rukmiṇī by Hari after destroying the enemies in a battle.

38.Yawning of god Śiva while fighting with Kṛṣṇa in defence of Bāṇa; chopping of Bāṇa’s arms in the battle-; killing of Naraka the king of Prāgjyotiṣa and taking away of the girls detained by him.

39. The killing of Śiśupāla, Pauṇḍraka, Śālva and of the wicked-minded Dantavaktra; the destruction of the monkey Dvivida, Pīṭha, Mura and Pañcajanas and others.

40. The power of the above kings and demons and their slaying; burning of the city of Vārāṇasī; lightening of the burden of the earth by making the Pāṇḍavas as his instruments.

(Here ends the Tenth Skandha)

41. The complete destruction of his own race under the pretext of Brāhmaṇa’s curse; the wonderful dialogue between. Uddhava and Vāsudeva.

42. In that dialogue, the entire range of the science of Āmnan as well as the decisions regarding the duties of various classes of society and the stages in life (Varṇas and Āśramas); the Lord’s withdrawal from the mortal vision by the power of Yoga.

(Here ends the eleventh Skandha)

43. The characteristics of the four Yugas and the conduct of the public in them; perversity of men in the Kali age, four types of deluges (Pralaya), three types of creations.

44. Casting off his body by the intelligent royal sage Parīkṣit, the classification of Vedas into different branches by the sage Vyāsa, the sacred story of Mārkaṇḍeya. The disposition of the limbs and weapons of Supreme Person and the ruler of the world as the Sun-goḍ.

45. In this way, O great Brāhmaṇas, whatever I have been asked by you about the sportive activities, incarnations and other acts of the Lord have been described to you by me in all details.

46. A person who involuntarily and unintentionally utters loudly “Salutations to Hari” while falling (in a well, etc.), stumbling (on a staircase, etc.), being afflicted or after sneezing, become rid of all sins.

47. It is the experience of saintly persons that when his name or praise is devoutly chanted or his glory is listened to with devotion, the Infinite, glorious Lord enters their heart and definitely shakes off cleanly and completely all the sins, just as the sun dispels darkness or (if you doubt the sun’s ability to reach inside caves or cavities the Lord does so) like the tempestuous winds scattering the clouds.

48.^[1] They are indeed futile utterances and unrighteous stories (leading to hell) which do not speak of Lord Viṣṇu (who is above sense-perception). That alone is (how really happy it is to state that) alone is auspicious and meritorious which extol the Lord’s excellent attributes.

49. That alone is beautiful and attractive (even it be like the Lord’s entry in the bear Jāmbavān’s den); that alone is sweet (though unpalatable to devotees such as Rāma’s abandonment of Sītā): that alone is ever fresh giving newer delights every time (although the incident or the theme is age- old); that alone is the eternal festivity and source of joy to the mind (even if it be painful like the abduction of Sītā by Rāvaṇa); that alone is the means of drying up the ocean of grief of human beings even though it creates non-attachment towards close relatives like husband or son).

50.^[2] The speech composed of words with rhetorical beauty but which seldom describes the world purifying glory of Hari, is regarded like a pleasure worthy of enjoyment for worldly persons, where pure-minded ascetics who dwell in (are merged in the Supreme Spirit (Brahman) never like to stay, like swans from the Mānasa lake, who have beautiful dwelling places, do not find pleasure in pools that are the pleasure resorts of crows alone. Where there is Lord Hari, there are the pure sinless saints.

51. That out-flow of words which though not properly composed in every verse, makes good people (saints) hear, sing, and praise the names (which are as if) imprinted with the glory of the Infinite Lord, destroys the sins of the people.

52. Knowledge, (though) actionless and pure, (if) devoid of devotion to the imperishable Lord (Viṣṇu) does not appear sufficiently bright (i.e. does not result in proper, “direct” knowledge. And how can again the action which is always unblissful, even though (performed) without any desire of its fruit, appear bright (i.e. will have purificatory effect if it is not dedicated to God).

53. The exertions undergone for carrying out the prescribed religious duties pertaining to one’s Varṇa (class in society) and Āśrama (stage in life), penance, Vedic studies, etc. are for the sake of reputation or affluence. But by singing of and listening to the excellences of the lotus-feet of Śrīdhara (Lord Viṣṇu) unfailing remembrance thereof is ensured.

54. Non-forgetfulness (i.e. constant memory) of the lotusfeet of Lord Kṛṣṇa annihilates all evils and inauspiciousness; it deepens the tranquillity of the mind and enhances mental purity and devotion to the Supreme Soul; it promotes spiritual knowledge along with self-knowledge and dispassion.

55. Highly fortunate you are, O prominent Brāhmaṇas, in that you have enthroned in your heart the supreme Nārāyaṇa to whom no other god is superior and who is the Inner Controller of all beings and worship him with constant devotion.

56. I have also been reminded of the lucid enlightenment of (the knowledge about) the nature of the soul in the (Bhāgavata Purāṇa) which I heard from the lips of the great sage Śrī Śuka in the assembly of those great sages who assembled to listen to it, when king Parīkṣit determined to observe his vow to fast unto death.

57. O Brāhmaṇas! In this way has been narrated to you the great glory of Lord Vāsudeva whose exploits are worthy of being recounted, as it exterminates all evils and inauspiciousness.

58. He who with concentrated attention, and faith and devotion recounts this (Bhāgavata Purāṇa) continuously (every day) or for a period of three hours or for a minute and he who listens to it with faith and devotion purifies his inner soul (and not the physical body as in a bath).

59. He who hears it on the twelfth or eleventh day of every fortnight of the lunar month, will be blest with longevity; while he who reads it with devotion observing a fast (all the while) absolves himself of all sins.

60. Observing fast and exercising all the while perfect self-control, a person who reads this compilation (of the Bhāgavata Purāṇa) at holy places like Puṣkara, Mathurā and Dvārakā, is freed from the fear of Saṃsāra.

61. The gods, sages, siddhas, manes (ancestors), Manus and Kings bestow all the desired boons and the objects on a person who chants it, listens to the chanting or glorifies it.

62. A Brāhmaṇa who reads this Purāṇa gains the same blessings technically (by the ancients as) “streams of ghee, honey and milk”, as one who gets after studying the Vedas ( Ṛg- veda, Sāmaveda and Yajurveda).

63. O Brāhmaṇas! A person who, with a controlled and pure mind, studies this compilation called the Bhāgavata Purāṇa, attains to that supreme abode (Mokṣa or Vaikuṇṭha) which the Lord described (in this Purāṇa) as a fruit of it.

64. On studying this compilation of the Bhāgavata, a Brāhmaṇa gets insight into spiritual knowledge (known as ṛtambharā prajñā) a Kṣattriya attains sovereignty over the whole earth engirdled by the seas; a Vaiśya becomes the Lord of wealth (like Kubera) while a Śūdra is absolved of sins.

65. Lord Viṣṇu, the Supreme Ruler of all, who is the destroyer of the mass of sins and impurities of the Kali age, is not so often extolled and sung in other Purāṇas. But on the contrary, in this Purāṇa, the glorious God who abides in all (the universe) has been glorified at every step, as the occasion of the stories (about him) demanded it (or is sung in every account of this work.)

66. I bow to Lord Acyuta who is unborn and endless or infinite, the principle of consciousness (or the Supreme Self), the embodiment of the power that is capable of creating, sustaining and dissolving the universe, and who is so great that rulers of heaven like gods Brahmā, Indra, Rudra, and others cannot eulogise him with proper comprehension.

67. Salutations to that eternal Lord, the God of gods whose essential nature is absolute, pure consciousness, who, through the instrumentalities of his nine potencies (viz. Prakṛti, Puruṣa, Mahat, Ahaṅkāra and five tan-mātrās) has evolved in himself the abode for all mobile and immobile beings.

68. I humbly bow down to Śukācārya, the son of Vyāsa, who destroys all sins Śuka—whose mind was firmly established in the Supreme bliss of ātman, and has hence given up the notion of difference and diversity, but whose heart was fascinated and attracted by the stories of the sportive acts of Śrī Kṛṣṇa, the unconquerable, and who out of grace extended this Purāṇa which is a light unto the Truth about him.

Footnotes and references:

[1]:

Anvitārthaprakāśikā. alternately explains: The stories which do not deal with the theme of the Lord may be true but are fruitless. They may be interesting but they incur sin and are the cause of hell. The stories of good persons (not related with the Lord) are also devoid of merit and the narrator though expressing the truth in sweet words is not a pious story-teller. On the other hand, imaginary stories glorifying the Lord are ‘True’. Though they are ruinous to the house-holder stage, they arc auspicious. Stories of the Lord abducting the wives of others told by low-minded people are also meritorious as they describe the excellence of the Lord.

(bhagavataḥ para-dārāharaṇādikam adhamair apuṇyatvena kathitam api tadeva puṇyaṃ yatas tad bhagavato guṇasyaiva na tu doṣasya udayo yasmāt)

[2]:

Verses 50, 51, and 52 are practically the same as supra 1.5.10,11,12. Thus repetition is made at the beginning and the end of the Bhāgavata Purāṇa to establish emphatically the greatness of Bhakti (devotion), just as the bījas of a great mantra are uttered at its beginning and end—Anvitārthaprakāśikā.: Bhāvārtha-dīpikā-prakāśa