Preface
It is a pleasure indeed to bring out again the book “Srimad Bhagavata” condensed in the poet’s own words along with the English translation by Dr.V. Raghavan.
Dr. V. Raghavan, the internationally reputed scholar functioned as the founder secretary of the Institute in the name of his revered guru Mm. S. Kuppuswami Sastri, for more than three decades since its inception. He was also responsible for putting the Institute in firm footing. It was thus befitting that the fourth edition revised) of the book was published in 2008 to commemorate the Birth-Centenary of Dr. V. Raghavan, along with his other translated work, the Mahabharata.
This book along with the Mahabharata, condensed in the poet’s own words and translated by Dr.V. Raghavan was published seven decades ago by Sri G.A. Natesan in the year 1937. Earlier in 1935, the Ramayana, condensed and translated by Prof. P. P. S. Sastri was also brought out by him. All the three books had seen many editions. All these books once again are published together by the Institute, for the benefit of the public.
The condensation of a voluminous work like the Srimad Bhagavata less than 450 pages is no easy task. The easy felicity with which the condensation (in the poet’s own words) reads, proves the editorial capability of Pandit A.M. Srinivasachariar.
So also, the translation of the condensed version of Dr. Y. Raghavan stands as a model. As is his practice, he has meticulously made a note about the methodology he has followed while translating the text.
The foreword by Sri P.S. Sivaswamy Aiyar a legal luminary, is a fine critical analysis of the Srimad Bhagavata. A fervent reader of the Bhagavata and a devout Hindu, Sri P.S. Sivaswamy Aiyar’s foreword presents a balanced view about the Purana, taking into consideration its value as a sacred literature.
With increasing renewed interest in the public to learn more about our culture and heritage, there is a rise in the demand for these books. To cater to the need of the public, the Institute is again bringing out all the three texts together. It is hoped that these great Indian literature would find their way all round the world.
Foreword
It has been the ambition of Mr. G.A. Natesan to popularise the three most important poems in the sacred literature of India by bringing out abridgements of the original Sanskrit texts with an English translation. He first brought out an abridgement of Valmiki’s Ramayana, the most famous Kavya in the classical literature of India. This was immediately followed by the abridgement of the Mahabharata, the greatest Itihasa. His latest venture is the abridgement of the Srimad Bhagavata which may be justly described as the greatest and most popular of the Puranas.
Every Purana has necessarily to deal with a certain number of topics according to traditional conventions, and the manner of treatment of these topics is more or less on similar lines. But each Purana is further intended to serve a special purpose. The Puranas generally contain a strange medley of fables and fairy tales, philosophy and religion, myth and legend. It is not easy for a Western reader to appreciate the teaching and value of our Puranas without a knowledge of the methods employed by the ancient Indian sages for inculcating the principles of ethics or the tenets of religion.
The Bhagavata shares the defects of Puranas generally. It is full of incredible stories and miracles, and embodies divergent philosophical doctrines, diverse cults, stories intended to exalt some particular incarnation or manifestation of the Deity and stories which do not hesitate to attribute faults of character to God or which may appear to the reader to have an immoral tendency. It is not free from the bias of sectarianism. Its literary merit is not uniform and is so uneven in substance and in style that we may reasonably suspect many interpolations and the work of more hands than one. The style is often harsh and rugged, involving highly artificial combinations of words. It has got its peculiar terminology. In this respect it compares unfavourably with the Ramayana. In spite of these defects, the Bhagavata has acquired a wonderful hold upon the minds of Hindus. It has a fascination even for the minds of those who, like myself, are keenly alive to its defects.
What is the secret of the appeal that the Bhagavata makes even to the mind of the educated Hindu? The main theme of the Bhagavata is the importance of Haribhakti or devotion to God, especially in His manifestation as Krishna. It is generally said that the Bhagavata is par excellence the Purana which emphasises the value of bhakti (devotion) and virakti (detachment). Attractive stories are a vehicle employed by the Hindu sages for teaching morality and religion. The author of the Bhagavata has largely availed himself of this method.
The sage Vyasa who had edited the Vedas and composed the Mahabharata did not attain serenity or happiness in spite of the completion of his labours and his immersion in philosophy and religion. If there was any philosopher who could have appreciated the truth of the Vedanta philosophy and enjoyed intimacy with the form- less Absolute (Nirguna Brahman), it was Vyasa. He was told by Narada that he could attain peace of mind and happiness only by dwelling upon the incarnations of Lord Vasudeva and singing his glory.
The stories of the Deity and His miraculous intervention to help His votaries often read like fairy tales. They are not, however, accepted by the thoughtful at their face value. It is pointed out by Sri Sankaracharya that the object of myth and legend in the Vedas is merely to lure the mind to the truths of religion. The stories are treated as mere arthavada (eulogistic) and not as facts. If, notwithstanding the progress of knowledge, educated people still listen with delight to these stories, it is because even they have not outgrown the credulity of childhood. What appeals to the childhood of the human race appeals even to grown-up individuals in civilised societies. Bemard Shaw has remarked that there is evidence for a law of conservation of credulity. Our appetite for the marvellous still persists in the hidden recesses of the mind. Stories of miracles are to be found in the Bible and in the literature of most religions. It is these defects which first strike the superficial observer who is unable to separate the pearls of truth and wisdom from the shells in which they are imbedded. Macaulay made fun of the history and geography of the Hindus, “of history abounding with kings thirty feet high and reigns thirty thousand years long, and geography made up of seas of treacle and seas of butter”. But no educated Hindu takes these descriptions for history or geography.
Contents
PREFACE TO THE FOURTH EDITION
iii
FOREWORD
vii
TRANSLATOR’S NOTE
xx
PUBLISHER’S NOTE
xxii
NOTE ON THE BHAGAVATA
xxiii
SRIMAD BHAGAVATA
GENESIS OF THE BHAGAVATA
1
VARAHA AVATARA
22
KAPILA AVATARA
30
THE STORY OF DHRUVA
44
PRITHU AVATARA
61
THE STORY OF PRACHINABARHIS
69
THE STORY OF PRIYAVRATA
75
RISHABA AVATARA
77
THE STORY OF JADABHARATA
83
THE STORY OF AJAMILA
103
THE STORY OF VRITRA ASURA
117
THE STORY OF PRAHLADA
133
THE STORY OF ELEPHANT -KING
170
KURMA AVATARA
178
VAMANA - TRIVIKRAMA AVATARA
195
MATSYA AVATARA
217
RAMA AVATARA
225
PARASURAMA AVATARA
231
KRISHNA AVATARA
241
The Killing of Putana
261
The Shattering of Sakata
263
The Killing of Trinavarta
265
The Sacrament of Naming
267
Showing Visvarupa to His Mother
270
The Binding of Krishna
272
The Uprooting of the Arjuna Trees
275
Killing of Vatsa
277
Killing of Baka
279
Killing of Agha
281
The Carrying A way of the Calves
285
The Killing of Dhenuka
291
The Subduing of the Serpent Kaliya
293
The Killing of Pralamba
296
Stealing the Garments of the Gopis
299
Lifting the Govardhana Mountain
303
The Sport of Dance
308
The Killing of Arishta
315
Preparations for the Bow-Festival
317
The Arrival of Akrura
320
The Entry of the Lord into Mathura
326
The Killing of Kamsa
330
The Installation of Ugrasena as King
336
Life with the Teacher
338
Message to Gokula through Uddhava
339
Krishna Marrying Rukmini
345
The Killing of Narakasura
354
A Love-Quarrel with Rukmini
356
Marriage of Aniruddha and Usha
362
Krishna’s Household Life
366
The Killing of Jarasandha
369
The Killing of Sisupala
377
The Story of Kuchela
380
Advice to Uddhava
390
The Passage of the Lord
406
KALKI AVATARA
409
THE SALVATION OF PARIKSHIT
411
INDEX TO PROPER NAMES
417
Exposed to his bewildered gaze, the mystery of Nature had l tired the religious imagination and aesthetic sense of the early Aryan. To him, Nature was dreadful and yet beautiful. The Rgveda is the earliest available chronicle of this exhilarating human experience.
Dr. B, B. Chaubey’s "Treatment of Nature in the Rgveda” is an honest attempt to reproduce the glory that the Rgveda is- a repository of ancient religion and unblemished poetry. In the Introduction, Dr. Chaubey proposes an assessment of the wealth of critical acumen and hard labour that scholars, both ancient and modern, have brought to bear upon the study of the Vedas, especially the Rgveda, The chapters are well-balanced and evenly distributed, that, stroke by stroke bring to the fore the heart of the Rgveda. The conclusion is a denouement of all. The style is lucid and yet forceful and convincing.
The work is strongly recommended to the scholarly world as to the general intelligent readers interested in the golden heritage of India.
The Rgveda as the most ancient literary monument of the Aryan race, nay, of the whole world, is the most authoritative source of the religion, philosophy and poetry. For acquiring knowledge of the history of Indian religion, philosophy and poetry, its study is most essential. No investigation into the nature and origin of the gods of Indian theology, is possible without the help of the Rgveda, Therefore, it is lit and proper for the seeker of the knowledge of Indian religion and poetry to go to the Rgveda.
Ours is the age of science. The Vedas are not now the special possessions of any class or sect. They are open to all scientific minds; "The Treatment of Nature in the Rgveda" is an attempt to solve on modern lines the mystery of Nature which the Rgvedic seers had visualized.
From a critical study of the Rgveda it becomes obvious that Nature was the vital source of inspiration for the Vedic seers. The religious and the philosophic conceptions, which they developed, were the outcome of the observation of the various physical phenomena of Nature. The beauty and sublimity of these phenomena inspired the feelings which found expression in the form of beautiful lyrics, addressed to Gods and Goddesses, which, in reality were deeply emotional descriptions of the various phenomena of Nature.
The present work "Treatment of Nature in the “Rgveda" is inter alia, an endeavour to give a clearer idea of how the Rgvedic seers visualised Nature. Mainly there are two angles of visualising Nature, one religious and the other poetic, Accordingly, the work is divided into two parts-Religious Approach to Nature and Poetic Approach to Nature. Part I consists of live chapters, Chapter first deals with what the Rgvedic poets meant by Nature, and what terminology they had invented to designate the totality of the physical phenomena, The second chapter fully discusses the part Nature has played in the Formation of Vedic religion together with some observations on, and the examination of the different theories about the origin of religion in general and the Rgvedic religion in particular. The third chapter mainly consists of an answer to the question ‘who are these Gods? The view that Vedic Gods are living human beings or psychic powers does not give us a correct idea of the spirit of the Rgveda. Hence, I have criticised these views and established that Rgvedic Gods are nothing but personifications of the physical phenomena of Nature, In the fourth chapter, various theories proposed by oriental as well as occidental scholars to explain the myths of the Rgveda have been detailed and explained. In the conclusion of this chapter, I have expressed my definite view that the myths connected with the various gods can best be explained and understood, in the light of the regional classification of Vedic deities as proposed by the Nairuktas, In the fifth chapter, various modes of worship and the objects of worship in Nature are discussed. The most important among the latter, viz., the Sky the Sun and Agni are selected for individual treatment.
Part Il deals with the Rgveda as a line specimen of Nature- poetry. It consists of three chapters (numbered in continuation} wherein chapter VI describes and illustrates Nature-poetry in the Rgvedic hymns in general and in the songs addressed to the Maruts, the Sun, Parjanya and Night in particular. Chapter VII describes the Rgvedic concept of Beauty in poetry and Chapter VIII the poetic beauty in the Usas—suktas.
In the Introduction of this book I have given a retrospect of Rgvedic studies in ancient as well as in modern time in India and abroad, There is nothing original here. However, it will be 1 L most useful for the student of the Rgveda anxious for conducting p research in this field.
Much work has been done by oriental as well as occidental scholars on Vedic mythology and religion, viewing Nature as their ground-work; Scholars have also taken pains to evaluate the merit of the Rgvedic poetry from tl1e viewpoints of modern criticism. But in the vast realm of literature written on Vedic mythology, religion and poetry, no work has appeared so far which may be mainly devoted to the part played by Nature in the evolution of Rgvedic religion and poetry, It is for the first time that I have discussed the various modes of Nature—description in the poetry of the Rgveda.
In writing this work I have followed both the critical and the descriptive methods, While discussing the religious approach to Nature I have first given the views of earlier authorities on the subject, and where l have found them deviating from the text of the Rgveda, I have criticised them and given my own judgement `V supported by the Rgvedic texts and the Nirukta of Yaska. For the clear understanding of the subject 1 have given the text of the Rgveda in footnotes with proper accent, and its purport in the body of the book. While quoting the Rgvedic passages I have given Griliitl1’s translation with certain minor modifications. Less reliance has been placed on Sayana’s commentary than on Yaska’s Nirukta, for the former has confined himself only to the ritualistic explanation of the Rgveda.
This work was originally prepared as a thesis, under the supervision of Dr. S. Bhattacharya, and accepted for the degree of ‘Doctor of Philosophy, in the department of Sanskrit of the Banaras Hindu University in 1964. While publishing it I have made certain modifications which were found necessary.
I take this opportunity to record my grateful thanks to all the scholars ancient as well as modern, oriental as well as occidental, who have done a lot in this field and whose writings l have consulted in preparing my work, It is my sacred duty to acknowledge my deep debt of gratitude to Dr. S. Bhattacharya, Professor and Head of the Deptt. of Sanskrit, Pali and Prakrit, Banaras Hindu University, A under whose fostering guidance I completed the thesis within at short period, and who has further added to the kind favours conferred on me by writing a foreword to this book. His personality shall ever be a perennial source of inspiration and guiding light for me, I find no words to express my gratitude to late Dr. H. D. Velankar and Dr. D, C, Bhattacharya (the examiners of my thesis), I can never forget the following kind remarks of Dr. Velankar when he came to take my viva-voce examination: ‘My dear Chaubey, I am very much pleased with your thesis and I have come only to congratulate you." They are virtually, the pronouncement of his blessings on me, It was his keen desire to see this thesis published, But alas! Before the publication of the book, the cruel hands of the death have snatched him away from us.
I am also thankful to Dr. Ram Suresh Tripathi, Head of the Deptt. of Sanskrit, Aligarh Muslim University, and Shri C.G. Kashikar of the Centre of Advanced study in Sanskrit, Poona University, for their appreciation of the book when I showed it to them at the Silver Jubilee Session of All India Oriental Conference at Jadvapur `University, Calcutta. I cannot conclude this note without offering the flower of my reverence to the lotus feet of my Guru ji Maharaja, Pt. Shyamdas Pandey whose blessings have always been bestowed upon me.
My thanks are due to Prof. Jagannath Agrawal, Pt. Bhimdeva Shastri, Shri K, V, Sharma and Shri Jai Narayan Sharma who have helped me by giving many constructive suggestions regarding the publication of the book.
Lastly, my thanks are also due to the authorities and workers of the Vishveshvaranand Vedic Research Institute Press, Hoshiarpur, who have done their best in finishing the printing of this book in time.
In spite of all the pains taken by me to make it free from printing errors, some mistakes may have crept in. For these I crave the indulgence of the intelligent readers.
It is indeed with great pleasure; the Institute is bringing out again the book “Valmiki Ramayana” condensed in the Poet’s own word by Prof. P. P. S. Sastri and Sri A. M. Sri A. M. Srinivasachariar along with English translation by P. P. S. Sastri himself. The book was published originally by G. A. Natesan and Co., Madras, more than seven decades ago in 1935. By 1953 it had seen six editions due to heavy demand from the reading public of the time. In 1997, after a long gap, the book was brought out by the Institute to commemorate the Birth-Centenary of Prof. P. P. S. Sastri the Birth-Centenary of Prof. P. P. S. Sastri
Vidyasagara Vidyavacaspati Prof. P. P. S. Sastri, B.A. (Oxon), M.A. was one of the rare scholars of Sanskrit and Indological studies who lived during the first half of this century. A contemporary and colleague of Mm. Prof. S. Kuppuswami Sastri, he had been one of the members of the formative committee of the Journal of Oriental Research published by our Institute and was also a life member of the Institute.
The foreword to this book by none other than the great Rt. Hon’ ble V. S. Srinivasa Sastriar is a lesson by itself on the art of condensation and translation.
Sri G. A. Natesan ardently wished to publish the three great sacred literature of India, the Ramayana, the Mahabharata and the Bhagavata. In this endeavour, he had the cooperation of Sri A. M. Srinivasachariar in condensing the texts in the poet’s own words and of Sri P. P. S. Sastri in translating the Ramayana and Dr. V. Raghavan in translating the Bharata and Bhagavata.
The Institute brought out the revised editions of the Bharata and Bhagavata in 2008 to commemorate the Birth-Centenary of Dr. V. Raghavan who translated them into English.
There seems to be a renewed interest in reading these classics among the public. Especially, these condensed texts and translations have received good response from scholars and common men alike. To meet the need of the hour, the Institute is once again bringing out all the three books together for the benefit of all and in a subsidised rate. It is hoped that these great Indian literature would find their way all round the world.
What is the Ramayana, ask some, without its charming descriptions, its edifying dialogues, its luminous excursuses? No scholar will deny the value of these. But the bare narrative has its own appeal. The pathos and the human interest dwell at the very heart of the story. The events are the interactions of the simple tendencies and passions of our nature, obscured but little, if at all, by the splendours of the palace or the pride, pomp and circumstance of glorious war, In the few pages of this little book the philosopher will see impressive illustrations of cause being followed inevitably by effect, of the strange beliefs passing under the names of Karma, rebirth and destiny, of the curious blending of piety and superstition, morality and custom, this world and the next, and of the generalisations of experience in private and public affairs enshrined in proverbs, apophthegms and rules of chivalry and statecraft, which indicate millennia civilisation behind. If the reader but bring a little capacity to reflect and learn, he will find himself wiser and better when he closes the volume than when he began it.
Those that have essayed literary tasks will appreciate and enjoy a certain feature of this enterprise. There is nothing in this abridgment which is not Valmiki’s large portions of the original epic have been cut out; but the portions that are retained is effected in the poet’s own words. No vestiges are visible of the dismemberment, no transfusion from a foreign organism, no prose Links, no variation from the anushtubh metre. The compiler, Pandit A. M. Srinivasa Achariar, has necessarily been driven to strange shifts. But I have not seen his vandalism go lower down than quarters of slokas. Perhaps here is not even one case of four several quarters being lifted from four several verses and fitted together to form a new one. But every now and then I have marvelled to observe how a quarter has been grafted from one context to another context far removed but with every appearance of having always belonged there. Eloquent testimony this to the research and ingenuity of the compiler as well as to the rich copiousness of the oldest of the world’s epics.
I trust I may be allowed without impropriety to bestow a well-merited meed of praise on the translator. My friend Vidyasagara Vidyavachaspati Professor P. P. S. Sastri has had an exceptionally difficult task. To turn ideas from one language to another while preserving their spirit and true quality is recognised as one of the rare triumphs of scholarship. Mr. Sastri has had in this case to bear in mind the needs of the young student of Sanskrit. Close conformity is required, word answering to word and clause to clause. The voice and mood of verbs and the forms of sentences, whether assertive or interrogative, have to be reproduced wherever possible. On the top of all this, there are the vocatives and the epithets which are strewn about with a prodigal hand. These last in particular cause dismay to the poor translator. In smooth and charming lilt of the classic, they are in their natural setting and hardly noticed. But force them into an English dress, and you at once give them excessive prominence. The reader is apt to ask what they are and why they are there, hut the answer in many cases will be unconvincing. These and other similar considerations must not be lost sight of in appraising Mr. Sastri’s performance. After giving them full weight the critic, far from cavilling, will be ready to endorse my appreciation.
Introduction
In all climes and in all ages, Poetry has been conceived more as an intuitive art than as otherwise. In India, too, the first great poem, first because of the production being the work of the earliest known human author in Indian Literature and great because of the unanimous verdict of posterity, was born of the Poet’s innate pratibha. Valmiki is the earliest poet known to classical Sanskrit Literature and has been the pattern to all subsequent aspirants to the Poet’s mantle. The Idea of the Poem arose in him, not on account of any external urge to create a work, but as the expression of the spontaneous overflow of one of the most consuming sentiments of the human mind, the sentiment of karuna or compassion for the afficted and the distressed. In giving expression to this sentiment, Valmiki’s words set themselves to rhythm and cadence suited to the occasion; and we have the most beautiful, melodious, stirring and artistic poem, as the result.
The Ramayana is a mirror of the highest ideals of Hindu culture and civilisation. Herein is described the ideal hero Sir Ramachandra who is not only the exemplar for all living and dutiful sons but who is also the ideal husband and king. In Lakshmana, we have an ideal brother, who shares the fortunes of his eldest brother and Guru in city and forest, in joy and distress. In Ravana and Vali, we have two types, who seem to prosper in the midst of their very excesses but who reap their well-merited retribution in due course. Sita is the noblest flower of Indian womanhood, devoted to her lord in thought, word and deed, whether in her own palace or under duress in an enemy’s camp. There can be no better text-book of morals which can be safely placed in the hands of youths to inspire them to higher ideals of conduct and character.
The Ramayana is rightly named the adi-kavya, the first poem. Not only is it first-rate as poetic composition but it is also the historically recorded specimen specimen of genuine classical Sanskrit poetry. Besides it is best suited to be put in the hands of all beginners of Sanskrit studies. Rama’s young song Kusa and Lava were the first reciters who sang to music this famous work. Valmiki has composed his work in such sweet easy flowing diction that he who reads it may understand it easily. It was written so that the boys could understand it as well as all those who may listen to the boys. Hence the work is pre-eminently suited for beginners of Sanskrit studies. To meet the requirements of modern readers, the work has been condensed with the help of Pandit A.M. Srinivasa Acharya into a compendious size in the poet’s own words. An English translation in which the spirit of the original has been sought to be preserved as far as may be practicable is also added. We will feel our labours amply rewarded if the book inspires in its readers a yearning to live up to the ideals set forth and creates a desire for a fuller acquaintance with the rich treasures of Sanskrit Poetry.
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Vedas (1349)
Upanishads (657)
Puranas (835)
Ramayana (837)
Mahabharata (276)
Dharmasastras (164)
Vedanta (296)
Gita (1003)
Goddess (450)
Bhakti (238)
Saints (1130)
Gods (1286)
Shiva (311)
Journal (132)
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