Chapter Twelve
Birth of Parékñit
|| 1.12.1 ||
çaunaka uväca—
açvatthämnopasåñöena brahma-çérñëoru-tejasä |
uttaräyä hato garbha éçenäjévitaù punaù ||
TRANSLATION
Çaunaka said: The embryo killed by the intense heat of the
brahmästra thrown by Açvatthämä was revived by the Lord.
.
COMMENTARY
The twelfth chapter describes how the King celebrated the birth of
Parékñit, and heard his future life from the brähmaëas. No one had
ever heard of such a devotional king, who saw Kåñëa when he was in
the womb and punished Kali.
Süta had promised to tell about Parékñit’s birth, but was sidetracked in
reciting the sweet topics of how Parékñit was protected in the womb,
the prayers of Kunté, the passing of Bhéñma, the journey to and
entrance into Dvärakä, and Kåñëa’s pastimes with the queens there.
Çaunaka, desiring to hear about Parékñit’s birth, again asks about this
specifically. Upasåñtena means “being thrown.”
|| 1.12.2-3 ||
tasya janma mahä-buddheù karmäëi ca mahätmanaù |
nidhanaà ca yathaiväsét sa pretya gatavän yathä ||
tad idaà çrotum icchämo gadituà yadi manyase |
brühi naù çraddadhänänäà yasya jïänam adäc chukaù ||
TRANSLATION
We desire to hear about the birth, activities, passing away and
destination of this highly intelligent devotee, which Çukadeva
narrated to you. Please tell us, full of faith, if you desire to tell
this.
|| 1.12.4 ||
süta uväca
apépalad dharma-räjaù pitåvad raïjayan prajäù |
niùspåhaù sarva-kämebhyaù kåñëa-pädänusevayä
TRANSLATION
Süta said: Yudhiñöhira, like his father, freed from personal
desires by engaging in service to the Lord, satisfied and
protected the citizens.
COMMENTARY
Three verses describe Yudhiñöhira in order to indicate that the cause
of attaining such a grandson was his attachment to Kåñëa. Apépalat
means “he protected.”
|| 1.12.5-6 ||
sampadaù kratavo lokä mahiñé bhrätaro mahé |
jambüdvépädhipatyaà ca yaçaç ca tri-divaà gatam ||
kià te kämäù sura-spärhä mukunda-manaso dvijäù |
adhijahrur mudaà räjïaù kñudhitasya yathetare ||
TRANSLATION
O brähmaëa! He had all wealth, sacrifices, planets, queens,
brothers, the earth, lordship over Jambü-dvépa, and fame in
Svarga, desirable even for the devatäs. Did these things give
joy to the King, whose mind was only fixed on Mukunda
without deviation and nothing else?
COMMENTARY
The wealth and other items were desired by the devatäs. Spärhäù
means desire, coming from spåha, by adding the internal vowel “a”.
Did these things create happiness for the King? No. The reason is
given: he was thinking of Mukunda. “Other things” includes
sandalwood and garlands offered in honor.
|| 1.12.7 ||
mätur garbha-gato véraù sa tadä bhågu-nandana |
dadarça puruñaà kaïcid dahyamäno ’stra-tejasä ||
TRANSLATION
O son of Bhågu! The courageous hero Parékñit in the womb of
his mother, burned by the heat of the weapon, saw the form of
the Lord.
COMMENTARY
The topic of discussion now begins. Because of his natural courage
(véraù), he was not afraid of the fire of the weapon. His first perception
of objects by his mental eyes was the form of the Lord.
|| 1.12.8 ||
aìguñöha-mätram amalaà sphurat-puraöa-maulinam |
apévya-darçanaà çyämaà taòid väsasam acyutam ||
TRANSLATION
That pure, indestructible, beautiful form was the size of a
thumb, dark in complexion, wearing cloth flashing like
lightning, with a shining gold crown.
COMMENTARY
Though the Lord extends in all directions, he arranged to become the
size of the thumb simply because he became situated in the womb.
Actually he saw the Lord of that size in that particular place only by the
inconceivable power of the Lord. There is no other reason for this.
Later one it is said:
sa eña loke vikhyätaù parékñid iti yat prabhuù |
pürvaà dåñöam anudhyäyan parékñeta nareñv iha ||
Because he constantly remembered the Lord whom he had seen in the
womb and searched for him among all men, he was famous Parékñit in
this world. SB 1.12.39
He would not look among men to find that form if it had actually only
been the size of a thumb.
The form he saw was most beautiful (apévya-darçanam). He wore a
gold crown. Maulin is formed from mauli (crown) in the class of words
like vréhé. He was dark in complexion and wearing cloth shining like
lightning. This indicates that his form, like a rain cloud ornamented
with lightning, had suddenly appeared in the sky of Uttarä’s womb to
save the young elephant Parékñit who was being burned by the forest
fire of the brahmästra.
|| 1.12.9 ||
çrémad-dérgha-catur-bähuà tapta-käïcana-kuëòalam |
kñatajäkñaà gadä-päëim ätmanaù sarvato diçam |
paribhramantam ulkäbhäà bhrämayantaà gadäà muhuù ||
TRANSLATION
He had four long arms, bright gold earrings. His eyes were red
from anger and in his hands he was clutching a club. He
wandered everywhere, swinging the club, which shone like a
meteor.
COMMENTARY
Kñatajäkñam (blood eyes) means that his eyes became very red
because of anger at the brahmañtra.
|| 1.12.10 ||
astra-tejaù sva-gadayä néhäram iva gopatiù |
vidhamantaà sannikarñe paryaikñata ka ity asau ||
TRANSLATION
Seeing that form nearby annihilate the brahmästra with his
club, just as the sun dissipates frost, Parékñit considered in
his mind, “Who is that?”
COMMENTARY
Like the sun (gopatiù) destroys frost (néhäram) he destroyed the
brahmästra. He considered (paryaikñata) “Who has saved me by those
martial stances, even though he is not related to me?”
|| 1.12.11 ||
vidhüya tad ameyätmä bhagavän dharma-gub vibhuù |
miñato daçamäsasya1 tatraiväntardadhe hariù ||
TRANSLATION
The Lord, maintaining his reputation of being affectionate to
his devotees, inconceivable in form, and also a thief, having
destroyed the brahmästra, disappeared at that spot from the
sight of the child ten months in the womb.
COMMENTARY
Dharmagup means “the Lord who maintains his quality of being
affectionate to his devotee.” He was seen by Parékñit who was just
about to be born, being ten months in the womb (daçamäsasya). The
Lord disappeared there, where he was situated, without going
elsewhere, because he is all powerful (vibhuù). He entered the womb
1
daçamäsasyeti päöhaù |
and, attracting Parékñit’s mind (hariù, attractor), he then disappeared.
This is the quality of the thief: he enters in and then disappears. Like a
deceitful night prowler, he had entered into the womb to steal
Parékñit’s mind. This metaphor is implied.
|| 1.12.12 ||
tataù sarva-guëodarke sänuküla-grahodaye |
jajïe vaàça-dharaù päëòor bhüyaù päëòur ivaujasä ||
TRANSLATION
Then, with the ascendant filled with favorable planets, which
would later manifest all good qualities, the maintainer of
Päëòu’s lineage, similar to Päëòu in strength, was born.
COMMENTARY
Sarva-guëä udarakaù means in the future all good qualities would
manifest. When he was born there was a conjunction of favorable
planets in the ascendant.
|| 1.12.13 ||
tasya préta-manä raja viprair dhaumya-kåpädibhiù |
jätakaà kärayäm äsa väcayitvä ca maìgalam ||
TRANSLATION
Yudhiñöhira had the brähmaëas such as Dhaumya and
Kåpäcärya chant auspicious verses such as puëyäham and
perform the birth rites.
COMMENTARY
Jätakam means the birth rites.
|| 1.12.14 ||
hiraëyaà gäà mahéà grämän hasty-açvän nåpatir varän |
prädät svannaà ca viprebhyaù prajä-térthe sa térthavit ||
TRANSLATION
On the auspicious occasion of the birth, the best of kings,
knowing the proper time to give charity, gave the brähmaëas
gold, cows, land, villages, elephants, horses, and the best
food.
COMMENTARY
Prajä-térthe means “at the auspicious time of a son’s birth.” Putre jäte
vyatépäte dattaà bhavati cäkñayam: what is given at the birth of a son
or during calamity has indestructible results.
|| 1.12.15-17 ||
tam ücur brähmaëäs tuñöä räjänaà praçrayänvitam |
eña hy asmin prajä-tantau purüëäà pauravarñabha ||
daivenäpratighätena çukle saàsthäm upeyuñi |
räto vo ’nugrahärthäya viñëunä prabhaviñëunä ||
tasmän nämnä viñëu-räta iti loke bhaviñyati |
na sandeho mahä-bhäga mahä-bhägavato mahän ||
TRANSLATION
The satisfied brähmaëas said to the humble king: O best of
men! Though the pure dynasty of Puru was destroyed by
unavoidable destiny, this son has been given as mercy to you
by the powerful Viñëu. Therefore he will be known as Viñëu-
räta, “Gift of Viñëu,” and without doubt, in this world will be
the best, the greatest devotee, O fortunate King!
COMMENTARY
Though the pure (çukle) dynasty of the Purus was destroyed (upeyuñi),
this son was given (rätaù). The brähmaëas say “without doubt” to the
King who did not believe that his son had such qualities.
|| 1.12.18 ||
çré-räjoväca—
apy eña vaàçyän räjarñén puëya-çlokän mahätmanaù |
anuvartitä svid yaçasä sädhu-vädena sattamäù ||
TRANSLATION
The King said:
O great souls! Will this son follow our lineage of reputed
saintly kings with fame and good praise?
COMMENTARY
Having heard that Parékñit would be a great devotee, the astonished
king inquired with reverence. Api svit indicates a question. Anuvartitä
means “follow the qualities of.” Will he be like them or not?
|| 1.12.19 ||
brähmaëä ücuù—
pärtha prajävitä säkñäd ikñväkur iva mänavaù |
brahmaëyaù satya-sandhaç ca rämo däçarathir yathä ||
TRANSLATION
The brähmaëas said: O son of Påthä! He is the protector of the
citizens. He is exactly like Ikñväku, the son of Manu and Räma,
the son of Daçaratha. He is charitable to the brähmaëas and
true to his promise.
COMMENTARY
You asked if he would have fame like the previous great kings. All their
qualities by which they became famous exist in this boy now, and as
the occasion arises, they will manifest. Therefore they were not equal
to him (since he has the qualities of all of them.) This is what we have
observed. With this intention they speak. Prajä avitä means protector
of the people. Satya-sandhaù means “true to one’s promise.”
|| 1.12.20 ||
eña dätä çaraëyaç ca yathä hy auçénaraù çibiù |
yaço vitanitä svänäà dauñyantir iva yajvanäm ||
TRANSLATION
He is a donor and protector of those who surrender to him like
Çibi, from Uçénara, and will spread the fame of sacrificers and
family members like Bharata, the son of Duñyanta.
COMMENTARY
Çibi was the ruler of the province of Uçénara. He protected a pigeon
who had surrendered to him by offering his own flesh to a hawk.
Bharata was the son of Duñyanta (or Duñmanta).
|| 1.12.21 ||
dhanvinäm agraëér eña tulyaç cärjunayor dvayoù |
hutäça iva durdharñaù samudra iva dustaraù ||
TRANSLATION
He is the best of archers like Arjuna and Kärtavérya, is
intolerable as fire and is insurmountable as the ocean.
COMMENTARY
The two Arjunas are the son of Påthä and Kärtavérya-arjuna.
|| 1.12.22 ||
mågendra iva vikränto niñevyo himavän iva |
titikñur vasudheväsau sahiñëuù pitaräv iva ||
TRANSLATION
He is as courageous as a lion, honored like the Himälayas,
tolerant like the earth and patient like a mother and father.
COMMENTARY
The earth, though all-enduring, does not experience the pain of others’
sharp words. But he, even though sometimes experiencing that pain,
will still not react. The example for that is the patience or tolerance of
the parents.
|| 1.12.23 ||
pitämaha-samaù sämye prasäde giriçopamaù |
äçrayaù sarva-bhütänäà yathä devo ramäçrayaù ||
TRANSLATION
He is impartial to all beings like Yudhiñöhira, easily satisfied
like Çiva, and the shelter of all living beings like Näräyaëa.
COMMENTARY
Pitämaha is Yudhiñöhira. Sämye means that he has hatred for no one.
Ramäçrayaù (shelter of Lakñmé) means Näräyaëa.
|| 1.12.24 ||
sarva-sad-guëa-mähätmye eña kåñëam anuvrataù |
rantideva ivodäro yayätir iva dhärmikaù ||
TRANSLATION
He is famous for all good qualities like Kåñëa, generous like
Rantideva, and a follower of dharma like Yayäti.
COMMENTARY
In this verse they make one object of comparison with all the qualities.
He is equal to Kåñëa in being glorious with all good qualities
|| 1.12.25-26 ||
dhåtyä bali-samaù kåñëe prahräda iva sad-grahaù |
ähartaiño ’çvamedhänäà våddhänäà paryupäsakaù ||
räjarñéëäà janayitä çästä cotpatha-gäminäm |
nigrahétä kaler eña bhuvo dharmasya käraëät ||
TRANSLATION
He is as determined as Bali, is absorbed in the most excellent
Kåñëa, like Prahläda. He will perform horse sacrifices and
respect elders. He will have wise kings for descendents, will
punish those who deviate from the law, and will punish Kali in
order to produce dharma on the earth.
COMMENTARY
Sad-grahaù means “he accepts most excellent.” Having spoken of
Parékñit’s qualities, they then describe his activities.
|| 1.12.27 ||
takñakäd ätmano måtyuà dvija-putropasarjität |
prapatsyata upaçrutya mukta-saìgaù padaà hareù ||
TRANSLATION
Hearing that he will be killed by Takñaka who was dispatched
by a brähmaëa’s son, detached from all things, he will worship
the feet of the Lord.
COMMENTARY
Upasarjität means “being dispatched.”
|| 1.12.28 ||
jijïäsitätma-yäthärthyo muner vyäsa-sutäd asau |
hitvedaà nåpa gaìgäyäà yäsyaty addhäkutobhayam ||
TRANSLATION
O King! Having discerned the truth about the Lord from the
son of Vyäsa, giving up his body on the bank of the Gaìgä, he
will certainly attain the Lord.
COMMENTARY
Jijïäsitätma-yäthärthyaù means “he who had discerned the truth
about the Lord.” Idam refers to the body.
|| 1.12.29 ||
iti räjïa upädiçya viprä jätaka-kovidäù |
labdhäpacitayaù sarve pratijagmuù svakän gåhän ||
TRANSLATION
Informing the king in this manner, all the brähmaëas, expert in
astrology, after being worshipped, returned to their houses.
COMMENTARY
Labdhä apacitayaù means “those who were worshipped.”
|| 1.12.30 ||
sa eña loke vikhyätaù parékñid iti yat prabhuù |
pürvaà dåñöam anudhyäyan parékñeta nareñv iha ||
TRANSLATION
Because he constantly remembered the Lord whom he had
seen in the womb and searched for him among all men, he was
famous as Parékñit in this world.
COMMENTARY
The name Parékñit is explained. Remembering the person he had seen
in the womb, he pondered “Is this the person or not?” in all the people
he saw (nareñu iha). Pürva-dåñöam instead of pürvaà dåñöam is also
seen.
|| 1.12.31 ||
sa räja-putro vavådhe äçu çukla ivoòupaù |
äpüryamäëaù pitåbhiù käñöhäbhir iva so ’nvaham ||
TRANSLATION
Just as the waxing moon grows daily in phases to become the
full moon, the prince quickly grew, nourished by his parents.
COMMENTARY
Just as the moon increases during the waxing phase and becomes full
by the succeeding digits, being surrounded by the directions
(kästhäbhiù), Parékñit grew by the care and affection, being
surrounded by his parents.
|| 1.12.32 ||
yakñyamäëo ’çvamedhena jïäti-droha-jihäsayä |
räjä labdha-dhano dadhyau nänyatra kara-daëòayoù ||
TRANSLATION
Yudhiñöhira, desiring to rid himself of sin incurred by killing
relatives by performing a horse sacrifice, began to consider
whether there was an alternative to force or tax to attain
wealth for the sacrifice.
COMMENTARY
He considered that there was no alternative to taxes or force, because
it was necessary to have abundant wealth for the sacrifice.
|| 1.12.33 ||
tad abhipretam älakñya bhrätaro ’cyuta-coditäù |
dhanaà prahéëam äjahrur udécyäà diçi bhüriçaù ||
TRANSLATION
Understanding his intention, his brothers, inspired by Kåñëa,
brought abundant wealth cast off from the sacrifice of King
Marutta in the northern direction.
COMMENTARY
They brought gold vessels cast off (prahéëam) from Marutta’s
performance of sacrifice.
|| 1.12.34 ||
tena sambhåta-sambhäro dharma-putro yudhiñöhiraù |
väjimedhais tribhir bhéto yajïaiù samayajad2 dharim ||
TRANSLATION
Yudhiñöhira, the son of Dharma, collecting the ingredients for
sacrifice by that wealth, worshipped the Lord by three horse
sacrifices since he feared the sin of killing relatives.
COMMENTARY
Sambhåta-sambhäraù means “having collected the ingredients of
sacrifice.” Bhétaù means “fearing the killing of relatives.”
|| 1.12.35-36 ||
ähüto bhagavän räjïä yäjayitvä dvijair nåpam |
uväsa katicin mäsän suhådäà priya-kämyayä ||
tato räjïäbhyanujïätaù kåñëayä saha-bandhubhiù |
yayau dväravatéà brahman särjuno yadubhir våtaù ||
2
yajïoçamayad iti päöhaù |
TRANSLATION
Kåñëa, called there by Yudhiñöhira, had the King perform the
sacrifice with brähmaëas, and stayed there for some months to
satisfy his friends.
Taking the permission of the king, Draupadé and other friends,
he then departed for Dvärakä with Arjuna, surrounded by the
Yadus.