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Chapter
3: Yamarâja Instructs His
Messengers(1)
The king
said: 'What was the reply of the god, the King of Dharma, after he
had heard what his servants had
to say about his order being
obstructed when they were defeated by the servants of the
Slayer of Mura [Krishna] who
rules all people of the world? (2) Oh rishi,
this
thwarting
of the order of a god like Yamarâja was a
thing unheard of. I am convinced that no one but you oh sage, can
remove
the doubts of the people concerning this.'
(3) S'rî S'uka said: 'The servants of death oh King, whose plans had been frustrated by the men of the Supreme Lord, informed their master Yamarâja, the ruler of the city of Samyamanî [as follows]. (4) The Yamadûtas said: 'How many controllers are there factually in this material world oh master, who are responsible for the consequences of [the people] performing the three kinds of activities [karma, akarma and vikarma or profit, non-profit and criminal, see B.G. 4: 17]? (5) Given the many authorities in this world to chastise the sinner or not, for whom would there be [the bitterness of] death [being brought before you] and for whom [the nectar of] immortality [of Vaikunthha]? (6) Considering the diversity of rulers for the many karmîs [karmic persons] in this world, shouldn't there be a central administrative rule like one has with the different heads of state departments? (7) In that sense you would be the one supreme master and ruler over all beings including the other controllers; you would be the master of punishment to tell right from wrong in human society. (8) But in this world none of that can be found now your order, the punishment you ordained, has been contested by four of the most magnificent and perfect beings. (9) They forcibly cut the ropes and released this sinner who by us according to your order was taken to the places of requital. (10) About them who so quickly arrived and said 'Do not fear' when the word 'Nârâyana' was uttered, we would like to hear from you, please.'
(11) The son of Vyâsadeva said: 'He, Lord Yamarâja the controller of all living entities, thus being questioned replied his servants, pleased as he was to be reminded of the lotus feet of the Lord. (12) Yamarâja said: 'Superior to me there is another one, another Lord, who is as the warp and woof of cloth to all the mobile and immobile living beings. In Him the entire cosmos is found and of Him there are the partial manifestations of the maintenance [Vishnu], creation [Brahmâ] and destruction [S'iva] of this universe. The entire creation is controlled by Him like a bull is by a rope through his nose. (13) Just like one ties oxen to a rope He ties the people with different basic denominations and duties [of varna and âs'rama] to His word [the Vedic knowledge], according to which they scrupulously carry their offerings to Him.
(14-15) I
myself, the Lord of death, Indra the king of heaven, Nirriti
of chaos, Varuna of
water, Candra of the moon, Agni of fire, S'iva of
destruction, Pavana of the air, Brahmâ of creation, Sûrya
of the sun, Vis'vâsu of beauty [see 4.18: 17], the eight Vasus of
goodness, the Sâdhyas of cultivation, the Maruts of the wind,
the
Rudras of anger, the Siddhas of perfection and the other
ones creating order in the universe, as also immortal rulers like
Brihaspati and sages like
Bhrigu, have despite of being ruled by goodness and being free from [the lower qualities
of] passion and
ignorance, under
the influence of His mâyâ no knowledge of His
motives. And how much more wouldn't that be true for others
besides them? (16)
He, the Supersoul present in the heart of all living beings, can
factually not be seen or known through the senses, the mind, the breath
or by
means of ideation and words just like the
different parts of the body cannot see the eyes watching over them
[compare B.G. 7: 26]. (17) The
attractive servants of the independent, transcendental Lord
ruling everything, the Master of Mâyâ, the Great Soul,
generally move around in this world with His physical qualities and
nature. (18) The
ones of Vishnu who are
worshiped by the enlightened, have forms rarely seen that are most
wonderful to behold. They protect the mortals devoted to the Lord from
enemies and from my men,
so that they are protected from practically every side. (19) The
great rishis, the
gods, the best ones of
perfection and also the demons, the humans including the ones founded
in knowledge [the Vidhyâdharas] and
the celestial singers [the Câranas] and such, have no knowledge of the [full of] dharma
that is
established by the Supreme Lord in person. (20-21) Lord
Brahmâ,
Nârada,
Lord
S'iva,
the
four
Kumâras,
Kapila,
Manu,
Prahlâda, Janaka, Bhîshma, Bali, the son of Vyâsa
[S'uka] and I myself [Yamarâja]; we, these twelve [mahâjanas],
have
knowledge
of
the
bhâgavata-dharma [of surrender to
the Supreme Lord] my dear servants, that is
most confidential, transcendental and hard to grasp. He who
understands
it achieves eternal life [compare 3.32:
2 and B.G. 18:
66]. (22) We all
recognize that for the people living in this material world the yoga of
devotion unto the Supreme Lord beginning with the singing of the holy
name, constitutes the supreme dharma. (23) Just
consider how by pronouncing the holy
name of the Lord my dear sons, even Ajâmila was
delivered from the noose of death. (24) Even
this sinner Ajâmila attained liberation when he, at the moment of his death, innocently with 'Nârâyana'
called
for
his
son.
Thus
is
this much of the congregational
singing of the qualities of His
names and deeds already enough to
remove
the
sins
of
man. (25) Understand
that
this
[truth,
this
lead]
of
the
mahâjanas is
practically always missed by those whose minds were bewildered by mâyâ, the
illusory
energy
of the goddess, by those
whose intelligence to a great
extend was dulled by
the burden
of being preoccupied with
fruitive activities and the
sweetness of the flowery language accompanying the sacrificial
performances
as prescribed [in the three Vedas, see also B.G. 2: 42-43]. (26) With
this in mind the
sharp-witted
ones with all their heart take to the yoga of loving the Supreme and
Unlimited Lord. Such
persons do therefore not deserve my punishment. And if there would be
any fall down with them, that also will be destroyed by the high praise
they
voice. (27) They,
the devotees who with an equal
vision are of surrender to the Supreme Lord and whose sacred histories are proclaimed by the
demigods
and perfected ones, you should never approach, for
they are fully protected by the mace of the Lord. It is not given to us
to punish them, just as it isn't given to time itself [to
tell right from wrong]. (28) Communities
of
transcendental
swanlike
souls
who
free
from
material
attachment
are
of
self-realization,
continuously
relish the honey of the lotus feet. [But] they who enjoy a household
life in
desires of attachment are on the path that leads to hell. Bring those
before
me who in their falsehood turned against Mukunda, the Lord of
Liberation [compare 2.1:
4]. (29) They
who run from the
truth and fail in their duties
unto Lord Vishnu,
whose tongues never express the names and qualities of the Supreme
Lord, who do not carry Him in their heart or remember His lotus feet
and not even once bowed their heads to Krishna [in a
temple e.g., see B.G.
4:
4-6], bring them all
before me. (30) I pray that
He, the Supreme Lord, the original and oldest person Lord
Nârâyana, will excuse me for the impudence of my servants.
We, me and my men, acted in ignorance and therefore we with folded
hands beg the most venerable, all-pervading
Personality of Godhead for forgiveness.'
(31) [S'rî S'uka said:] 'Therefore oh descendant of Kuru, understand that the glorification of Lord Vishnu [in particular singing His name in congregation; sankîrtana] is the ultimate form of atonement, the best one can do in the world to deal with one's sins, however great they are. (32) The hearts of those who always listen to and sing about the heroism of the Lord that wipes away all sin, are by their devotional service, their bhakti, very easily purified, while such a thing is not as easily brought about when one is bent upon religious customs and such. (33) He who holds on to the honey of Krishna's lotus feet will not fall in sin again because he renounced the desire to enjoy the illusory quality of nature [mâyâ] which brings distress. Anyone else however, who enchanted by lust tries to do something to cleanse the passion out of his soul, will surely find the passion reappear.
(34) The servants of Yamarâja by the words of their master being reminded of the greatness of the Lord, thus all stood perplexed. From then on oh King, they feared on sight the person, the devotee, who is fearless because of taking shelter of the Infallible One. (35) When the most powerful sage, the son of Kumbha [Agastya Muni] resided in the Malaya mountains and worshiped the Lord, he told me this most confidential history.'
(3) S'rî S'uka said: 'The servants of death oh King, whose plans had been frustrated by the men of the Supreme Lord, informed their master Yamarâja, the ruler of the city of Samyamanî [as follows]. (4) The Yamadûtas said: 'How many controllers are there factually in this material world oh master, who are responsible for the consequences of [the people] performing the three kinds of activities [karma, akarma and vikarma or profit, non-profit and criminal, see B.G. 4: 17]? (5) Given the many authorities in this world to chastise the sinner or not, for whom would there be [the bitterness of] death [being brought before you] and for whom [the nectar of] immortality [of Vaikunthha]? (6) Considering the diversity of rulers for the many karmîs [karmic persons] in this world, shouldn't there be a central administrative rule like one has with the different heads of state departments? (7) In that sense you would be the one supreme master and ruler over all beings including the other controllers; you would be the master of punishment to tell right from wrong in human society. (8) But in this world none of that can be found now your order, the punishment you ordained, has been contested by four of the most magnificent and perfect beings. (9) They forcibly cut the ropes and released this sinner who by us according to your order was taken to the places of requital. (10) About them who so quickly arrived and said 'Do not fear' when the word 'Nârâyana' was uttered, we would like to hear from you, please.'
(11) The son of Vyâsadeva said: 'He, Lord Yamarâja the controller of all living entities, thus being questioned replied his servants, pleased as he was to be reminded of the lotus feet of the Lord. (12) Yamarâja said: 'Superior to me there is another one, another Lord, who is as the warp and woof of cloth to all the mobile and immobile living beings. In Him the entire cosmos is found and of Him there are the partial manifestations of the maintenance [Vishnu], creation [Brahmâ] and destruction [S'iva] of this universe. The entire creation is controlled by Him like a bull is by a rope through his nose. (13) Just like one ties oxen to a rope He ties the people with different basic denominations and duties [of varna and âs'rama] to His word [the Vedic knowledge], according to which they scrupulously carry their offerings to Him.
(14-15) I
myself, the Lord of death, Indra the king of heaven, Nirriti
of chaos, Varuna of
water, Candra of the moon, Agni of fire, S'iva of
destruction, Pavana of the air, Brahmâ of creation, Sûrya
of the sun, Vis'vâsu of beauty [see 4.18: 17], the eight Vasus of
goodness, the Sâdhyas of cultivation, the Maruts of the wind,
the
Rudras of anger, the Siddhas of perfection and the other
ones creating order in the universe, as also immortal rulers like
Brihaspati and sages like
Bhrigu, have despite of being ruled by goodness and being free from [the lower qualities
of] passion and
ignorance, under
the influence of His mâyâ no knowledge of His
motives. And how much more wouldn't that be true for others
besides them? (16)
He, the Supersoul present in the heart of all living beings, can
factually not be seen or known through the senses, the mind, the breath
or by
means of ideation and words just like the
different parts of the body cannot see the eyes watching over them
[compare B.G. 7: 26]. (17) The
attractive servants of the independent, transcendental Lord
ruling everything, the Master of Mâyâ, the Great Soul,
generally move around in this world with His physical qualities and
nature. (18) The
ones of Vishnu who are
worshiped by the enlightened, have forms rarely seen that are most
wonderful to behold. They protect the mortals devoted to the Lord from
enemies and from my men,
so that they are protected from practically every side. (19) The
great rishis, the
gods, the best ones of
perfection and also the demons, the humans including the ones founded
in knowledge [the Vidhyâdharas] and
the celestial singers [the Câranas] and such, have no knowledge of the [full of] dharma
that is
established by the Supreme Lord in person. (20-21) Lord
Brahmâ,
Nârada,
Lord
S'iva,
the
four
Kumâras,
Kapila,
Manu,
Prahlâda, Janaka, Bhîshma, Bali, the son of Vyâsa
[S'uka] and I myself [Yamarâja]; we, these twelve [mahâjanas],
have
knowledge
of
the
bhâgavata-dharma [of surrender to
the Supreme Lord] my dear servants, that is
most confidential, transcendental and hard to grasp. He who
understands
it achieves eternal life [compare 3.32:
2 and B.G. 18:
66]. (22) We all
recognize that for the people living in this material world the yoga of
devotion unto the Supreme Lord beginning with the singing of the holy
name, constitutes the supreme dharma. (23) Just
consider how by pronouncing the holy
name of the Lord my dear sons, even Ajâmila was
delivered from the noose of death. (24) Even
this sinner Ajâmila attained liberation when he, at the moment of his death, innocently with 'Nârâyana'
called
for
his
son.
Thus
is
this much of the congregational
singing of the qualities of His
names and deeds already enough to
remove
the
sins
of
man. (25) Understand
that
this
[truth,
this
lead]
of
the
mahâjanas is
practically always missed by those whose minds were bewildered by mâyâ, the
illusory
energy
of the goddess, by those
whose intelligence to a great
extend was dulled by
the burden
of being preoccupied with
fruitive activities and the
sweetness of the flowery language accompanying the sacrificial
performances
as prescribed [in the three Vedas, see also B.G. 2: 42-43]. (26) With
this in mind the
sharp-witted
ones with all their heart take to the yoga of loving the Supreme and
Unlimited Lord. Such
persons do therefore not deserve my punishment. And if there would be
any fall down with them, that also will be destroyed by the high praise
they
voice. (27) They,
the devotees who with an equal
vision are of surrender to the Supreme Lord and whose sacred histories are proclaimed by the
demigods
and perfected ones, you should never approach, for
they are fully protected by the mace of the Lord. It is not given to us
to punish them, just as it isn't given to time itself [to
tell right from wrong]. (28) Communities
of
transcendental
swanlike
souls
who
free
from
material
attachment
are
of
self-realization,
continuously
relish the honey of the lotus feet. [But] they who enjoy a household
life in
desires of attachment are on the path that leads to hell. Bring those
before
me who in their falsehood turned against Mukunda, the Lord of
Liberation [compare 2.1:
4]. (29) They
who run from the
truth and fail in their duties
unto Lord Vishnu,
whose tongues never express the names and qualities of the Supreme
Lord, who do not carry Him in their heart or remember His lotus feet
and not even once bowed their heads to Krishna [in a
temple e.g., see B.G.
4:
4-6], bring them all
before me. (30) I pray that
He, the Supreme Lord, the original and oldest person Lord
Nârâyana, will excuse me for the impudence of my servants.
We, me and my men, acted in ignorance and therefore we with folded
hands beg the most venerable, all-pervading
Personality of Godhead for forgiveness.'(31) [S'rî S'uka said:] 'Therefore oh descendant of Kuru, understand that the glorification of Lord Vishnu [in particular singing His name in congregation; sankîrtana] is the ultimate form of atonement, the best one can do in the world to deal with one's sins, however great they are. (32) The hearts of those who always listen to and sing about the heroism of the Lord that wipes away all sin, are by their devotional service, their bhakti, very easily purified, while such a thing is not as easily brought about when one is bent upon religious customs and such. (33) He who holds on to the honey of Krishna's lotus feet will not fall in sin again because he renounced the desire to enjoy the illusory quality of nature [mâyâ] which brings distress. Anyone else however, who enchanted by lust tries to do something to cleanse the passion out of his soul, will surely find the passion reappear.
(34) The servants of Yamarâja by the words of their master being reminded of the greatness of the Lord, thus all stood perplexed. From then on oh King, they feared on sight the person, the devotee, who is fearless because of taking shelter of the Infallible One. (35) When the most powerful sage, the son of Kumbha [Agastya Muni] resided in the Malaya mountains and worshiped the Lord, he told me this most confidential history.'
