Chapter 19 – Parikṣit takes a vow of fasting till death and Śuka pays a visit to him
Sūta said:
1.) Then the king (Parīkṣit), became deeply disturbed in heart, contemplating the gravity of his deed — an act unworthy of a king and unbefitting a noble soul (especially from a devotee of God). He then lamented by thinking,
“Alas! How disgracefully I have acted — like one fallen from noble conduct towards a sage (Śamīka) who was utterly free of all worldly attachment, inwardly absorbed in the Absolute (Brahma), and whose divine brilliance remained hidden in silence (unrecognized by those with materialistic vision).”
2.) Surely, because I have shown such disrespect toward a saint — a grave misdeed against one devoted to the Divine — a terrible fate now awaits me, from which there is no easy escape. So be it! Let that destiny come. May it serve as the rightful atonement for my offense, so that I may never again fall into such ignorance, or commit such a wrongful act ever again towards the holy and saintly individuals.
3.) Let the fire of the angered brāhmaṇa sage (caused due to my provocative act) — consume my kingdom, my army, my wealth, and all the power I possess, even this very body, today itself! Let it burn away all that is inauspicious in me, so that never again may such sinful thoughts arise within me toward the noble brāhmaṇas, the gods, or the sacred cows.
4.) While the king was thus immersed in such deep and repentant thoughts, he heard that the sage’s son (Śṛṅgī) had invoked Takṣaka, the serpent of destruction, as the agent of his impending death. Far from resisting, he accepted this news as a blessing, for he saw in Takṣaka not doom, but a timely instrument — one that could sever his worldly ties and awaken his spirit to detachment.
5.) Thus resolved, the king renounced both this world (earth) and the next (heavens) — having already judged them to be unworthy of clinging or pursuit (as they only result in re-birth). Holding firm in heart the supreme aspiration to serve the lotus feet of Śrī Kṛṣṇa, he thus went and sat down on the bank of the Gaṅgā (the river of the immortals) with a vow to abstain from food till death.
6.) The river (Gaṅgā) carries in it the water which excels all other waters, due to its contact with the dust of Śrī Kṛṣṇa’s feet mixed with lovely Tulasi leaves borne on them, and sanctifies all the worlds both above and below along with their guardian deities (Indra and others). Who, being about to die, would not take shelter of it?
7.) Having thus resolved upon fasting till death on the bank of the Gaṅgā (which flows from the feet of Śrī Viṣṇu), and shaken off all attachment (to the world), king Parīkṣit took a vow to lead the life of a hermit (sage) and fixed his mind on the feet of Śrī Kṛṣṇa (the Bestower of Liberation) renouncing all attachments, and with undivided devotion.
8.) To that sanctified place arrived many great sages with their disciples—spiritually powerful beings who, though often seen journeying to holy places, themselves are the sanctifiers (of those holy places and wherever they travel), for they carry the Divine (Śrī Kṛṣṇa) within them.
9-11.) Among them were the sages Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Aṅgirā, Parāśara, Gādhi’s son Viśvāmitra, Rāma (Paraśurāma), Utathya, Indrapramada, and Idhmavāhu. Also present were Medhātithi, Devala, Ārṣṭiṣeṇa, Bharadvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni (Agastya), Dvaipāyana (Vyāsadeva), and the divine sage Nārada. Other exalted sages—Devarṣis, Brahmarṣis, Rājarṣis like Aruṇa and others—assembled there too. With great humility, the king bowed before them, offering his salutations to all those sages who had mastered the sacred scriptures and who, through their devotion, shone as the true exemplars of dharma.
12.) When they were comfortably seated, the king, with his pure heart, having saluted them again with his hands folded, stood before them and explained to them what he intended to do (with a desire to elicit their opinion regarding the desirability of such a course).
King said:
13.) Indeed, how fortunate we are, among all rulers, to have received the highest blessings! We are endowed with the supreme grace of the divine, for our royal lineage is purified by the sacredness of holy sages (as sages live only in selected kingdoms), and yet, how distant we have become from that holiness, having fallen into disgrace through our own actions.
14.) To me, so sinful and ever so deeply attached to household affairs (and works of the kingdom), the Lord Himself, who is the Ruler of the entire universe (of the cause and effect), has come in the form of a Brāhmaṇa’s curse, that has aroused in me a feeling of aversion to worldly enjoyments; for under such a curse one who is deeply attached to the world speedily develops dispassion.
15.) May the revered brāhmaṇas, who are devoted to the Divine, be present with me on this journey (of end), along with the holy river Gaṅgā, whose waters purify the heart of the sinful, and whose divine nature blesses us all. Let the serpent Takṣaka, sent by the sage’s (son, Śṛṅgī) curse, strike me to his satisfaction. Meanwhile I implore you all to sing the glories of Śrī Viṣṇu as I meet my end.
16.) May I forever have unshakable love for the Infinite Supreme Person (Śrī Hari), and may my heart always seek the company of His devotees. In whatever form of life I may take birth, through whatever cycle of creation I pass, may I always be blessed with the association of the great souls — and let me offer my humble salutations to the brāhmaṇas everywhere.
17.) Thus resolved, and having placed the kingly responsibilities on the shoulders of his own eldest son (Janamejaya), the noble king firmly resolved in heart, sat with a calm and unwavering mind on the sacred kuśa grass, its roots facing east, on the southern bank of the river, himself facing towards the north — having surrendered all burdens of the kingdom, like the one who renounces the fleeting desires of the world for the supreme goal of liberation.
18.) When that king of kings (Emperor Parīkṣit) had thus taken his seat with a vow to fasting till death, hosts of gods in heaven shouted applause and joyfully rained down flowers on him on the earth, while kettle-drums were sounded again and again.
19.) And the assembled great sages — those seers of truth who had come from far and near — praised the king’s act, saying “Well done! Truly excellent!” They glorified his actions, which was in perfect alignment with the highest dharma, and would bring immense welfare to all beings, for he was deeply impressed with the virtues of the Lord of excellent renown (Śrī Kṛṣṇa).
20.) Surely, this is not surprising for a royal sage (kings of Pāṇḍu’s race) of such stature, for those who are wholly devoted to Śrī Kṛṣṇa renounce even the royal throne and crown without hesitation, driven solely by the longing to be ever near the Supreme Person (Śrī Kṛṣṇa).
21.) All of us shall remain here today until this exalted devotee, this foremost among the Bhāgavatas, gives up his mortal frame and ascends to that supreme realm — a world beyond sorrow, untouched by impurity, radiant with divine light.
22.) Hearing the speech of the assembled sages which was true, impartial, sweet, full of deep significance and dripping with nectar, Parīkṣit, complimenting the sages of composed mind, addressed them with a desire to hear the glories of Śrī Viṣṇu.
23.) Shining like the Vedas, that abide in visible form in the highest heaven (the Satyaloka, Brahmā’s abode), you have all come together from every quarter. And you have no purpose of your own (to achieve) in this world or the next, except doing good to others, which is your innate disposition.
24.) Therefore, O wise Brāhmaṇas, with full trust I ask you this essential question: What is the supreme duty of a person who is on the verge of death? Only those pure in insight and devotion can truly reflect on this and guide the dying toward liberation.
25.) Meanwhile there arrived on the scene wandering about on the earth at will, the divine Śuka (the son of Vyāsa) who was indifferent to the world and had no visible marks of any particular Varṇa (grade of society) or Āśrama (stage of life) on his person, who was contented with the realization of his own Self, who wore the appearance of an ascetic that had renounced all worldly attachments and connections, and surrounded (the place was filled with) women and children.
26.) Sixteen years of age, with tender feet, hands, thighs, arms, shoulders, cheeks and frame, he had a lovely face with large eyes, a prominent nose, symmetrical ears, beautiful eyebrows and a conch-like shapely neck.
27.) His collar-bone was hidden within a fleshy frame; his chest was broad and prominent, his navel deep and spiral like an eddy and his belly looked charming with its three folds. He was stark naked, with hair flung about his face, had long arms and shone like one of the highest gods.
28.) He possessed a dark complexion and captivated the heart of women by his charming youth, graceful limbs and winsome smiles. Although he had concealed his spiritual glow (behind a crazy appearance), the sages (present there) recognized him by his characteristic features and rose from their seats to receive him.
29.) Then Viṣṇurāta (king Parīkṣit) also bowing down his head offered worship to the guest (Śuka) who had just arrived. People, sages, and everyone around bowed to Śuka in respect. Thus respected, he (Śuka) occupied a high seat (offered to him).
30.) Surrounded by multitudes of Brāhmaṇa sages, royal sages and divine sages, the venerable (Śuka), the greatest among the great, appeared there extremely brilliant like the glorious moon in the midst of planets, constellations and stars.
31.) Approaching that (comfortably) seated sage of serene mind and keen intellect, the devout, attentive king, with folded hands and head bowed down, paid respects (to him) and asked him in sweet words.
Parīkṣit said:
32.) O holy sage! Truly we, fallen among the warriors, are now most blessed — for by your mercy, appearing before us as a divine guest, you have made this place a sacred tīrtha (holy pilgrimage), sanctified by the presence of your holiness.
33.) Merely remembering such holy beings (like you) purifies a person’s home. What then can be said of those who have the fortune of seeing you, touching (your feet), or offering a seat (rendering service to you)? Surely, such actions (even a minute’s association with saintly persons) will burn away even the deepest impurities.
34.) O great Yogin, your presence alone destroys the gravest sins of all beings, just as Śrī Viṣṇu effortlessly destroys the forces of evil. Your nearness is like the touch of eternity—it instantly liberates the soul
35.) Indeed, I pray that Śrī Kṛṣṇa, the beloved friend of the Pāṇḍavas and the joy of my ancestors, is pleased with me. Out of love for His devotees, He has sent His own devotee—such as yourself—to uplift and guide this unworthy soul.
36.) Otherwise how is it possible for us—humans especially those who are about to die, to obtain ample sight of yours whose movements are unknown to worldly persons, and who have attained final beatitude and are the most solicitous (to bestow your favour).
37.) Therefore, O Supreme Guru of yogīs, I ask you sincerely: what is the true duty of a person who is about to die? Please reveal the supreme path to perfection (liberation).
38.) Again, tell me, my lord, what should be done by humans in general—what should they hear, what should they repeat (with their tongue), what should they keep in their mind, what should they resort to and what should they avoid ?
39.) For, nowhere, O divine sage, are you seen to stay at the door of householders even for the brief space of time taken in milking a cow (such a short period of time).
Sūta said:
40.) Thus addressed and requested in gentle (persuasive) words by the king, the glorious son of Bādarāyaṇa who was conversant with Dharma, spoke to Parīkṣit in reply.
Thus ends the nineteenth discourse entitled “The visit of Śuka”, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
This chapter details King Parīkṣit’s profound remorse and his subsequent renunciation of the world in preparation for his impending death. It also narrates the arrival of numerous great sages and finally, the most significant arrival of Śukadeva, to whom Parīkṣit poses crucial questions about the path to liberation.
King Parīkṣit, deeply disturbed by his disrespectful act towards the sage (Śamīka), laments his unkingly behavior and recognizes the saint’s elevated spiritual state. He anticipates severe consequences for his offense and accepts his fate as a necessary atonement, resolving never to repeat such ignorance towards holy individuals. He even wishes for the fire to consume his kingdom, power, and body, purifying him of any inauspiciousness towards brāhmaṇas, gods, and cows.
Upon hearing about the sage’s son’s (Śṛṅgī) curse involving the serpent Takṣaka, Parīkṣit doesn’t resist. Instead, he views it as a blessing, an instrument to sever his worldly attachments and awaken his spirit. With this resolve, he renounces both earthly and heavenly pleasures, deeming them causes for rebirth. He fixes his mind on serving the lotus feet of Śrī Kṛṣṇa and goes to the banks of the sacred Gaṅgā, vowing to fast until death. The sanctity of the Gaṅgā, flowing from Śrī Viṣṇu’s feet and with Tulasi leaves, is highlighted as a natural refuge for one facing death.
On the banks of the Gaṅgā, Parīkṣit takes a vow of renunciation, becoming like a hermit and dedicating his mind with undivided devotion to Śrī Kṛṣṇa, the bestower of liberation. To this holy place, a multitude of great sages arrive with their disciples. The narrator lists many prominent sages, emphasizing their spiritual power and their role as sanctifiers of holy places due to the Divine presence within them. King Parīkṣit humbly pays his respects to these learned and devoted sages.
When the sages are seated comfortably, Parīkṣit addresses them, explaining his situation and his intention to fast until death, seeking their wisdom. He expresses both his fortune in having a lineage purified by holy sages and his disgrace due to his recent actions. He sees the Brāhmaṇa’s son’s (Śṛṅgī) curse as a blessing in disguise, fostering detachment from worldly enjoyments. He requests the sages to remain with him during his final moments, along with the purifying presence of the Gaṅgā, and asks them to chant the glories of Śrī Viṣṇu as he meets his end by Takṣaka’s bite. He prays for unwavering love for Śrī Hari and the association of His devotees in all future births, offering his respects to Brāhmaṇas everywhere.
Having entrusted his kingdom to his eldest son, Janamejaya, King Parīkṣit sits on sacred kuśa grass on the southern bank of the Gaṅgā, facing north, with a calm and unwavering mind, renouncing all worldly burdens. The gods in heaven rejoice at his resolve, showering flowers and sounding celestial drums. The assembled sages praise his act as perfectly aligned with the highest Dharma, bringing welfare to all beings and himself, due to his devotion to Śrī Kṛṣṇa. They affirm that such renunciation is natural for devotees of Śrī Kṛṣṇa, who readily give up even royal power for His nearness. The sages resolve to stay until Parīkṣit leaves his mortal body and attains the supreme realm.
Hearing the sages’ nectarous and significant words, Parīkṣit compliments their composed minds and expresses his desire to hear the glories of Śrī Viṣṇu from them. He praises their selfless nature and their arrival from all directions. With full trust, he poses a crucial question: What is the supreme duty of a person who is on the verge of death? He believes only those pure in insight can guide the dying towards liberation.
At this juncture, the divine sage Śukadeva, the self-realized and detached son of Vyāsadeva, arrives. His appearance is described as that of a naked ascetic, indifferent to social conventions, yet captivating with his youthful beauty and divine radiance, which the sages recognize despite his unconventional presentation. The assembled sages and King Parīkṣit offer him their respects, and Śuka is offered a high seat. Surrounded by the multitude of sages, Śukadeva shines brilliantly.
King Parīkṣit, devout and attentive, with folded hands and bowed head, humbly addresses Śukadeva in sweet words. He expresses his profound gratitude for Śuka’s merciful arrival, which has sanctified the place. He emphasizes the purifying power of even remembering such holy beings and the immense benefit of direct association. Parīkṣit acknowledges Śuka’s power to destroy the gravest sins and his liberating presence. He prays for Śrī Kṛṣṇa’s pleasure and recognizes Śuka’s arrival as a manifestation of Śrī Kṛṣṇa’s love for His devotees, sent to uplift him. He marvels at the rare opportunity to have Śuka’s presence in his final moments.
Therefore, Parīkṣit earnestly asks Śukadeva, the supreme guru of yogīs, what is the true duty of a person who is about to die? What is the supreme path to perfection (liberation)? He further inquires about the general duties of human beings: what should they hear, repeat, keep in mind, resort to, and avoid? The chapter thus concludes.
Short Questions & Answers :
Q1: What prompts King Parīkṣit’s deep remorse in the beginning of the chapter?
A: King Parīkṣit’s deep remorse is triggered by his contemplation of his disrespectful act towards the sage (Śamīka) – putting a dead snake around his neck. He realizes the gravity of his unkingly and ignoble deed, especially considering the sage’s detachment and absorption in the Absolute.
Q2: How does King Parīkṣit view the curse of the sage’s son (Śṛṅgī), and what does this reveal about his spiritual understanding?
A: King Parīkṣit views the curse not as a calamity but as a blessing. He sees it as a timely instrument to sever his worldly ties and awaken his spirit to detachment. This acceptance reveals his advanced spiritual understanding, where he recognizes divine will even in seemingly negative events and prioritizes liberation over worldly life.
Q3: What is the significance of King Parīkṣit choosing the banks of the Gaṅgā River for his fast until death?
A: The Gaṅgā River is highly sacred as it flows from the feet of Śrī Viṣṇu and carries with it the holy Tulasi leaves. It is considered supremely purifying and capable of sanctifying all the worlds. Parīkṣit seeks shelter in its sanctity in his final moments, hoping for purification and spiritual advancement.
Q4: Why do the great sages assemble on the banks of the Gaṅgā upon hearing about King Parīkṣit’s vow?
A: The great sages, being spiritually powerful and compassionate, assemble to be in the presence of a great devotee like King Parīkṣit during his final moments. They also recognize the sanctity of the occasion and likely intend to offer their wisdom and support. Their presence further sanctifies the location.
Q5: What is the essence of King Parīkṣit’s address to the assembled sages? What does he request from them?
A: In his address, Parīkṣit acknowledges both the glory of his lineage (as even a moment’s association with holy beings purifies the entire family) and his own regrettable action which was performed towards the sage Śamīka. He views the curse as a catalyst for detachment and requests the sages to remain with him, along with the Gaṅgā, and to chant the glories of Śrī Viṣṇu as he meets his end. He also prays for unwavering devotion and the association of devotees in future lives.
Q6: How do the gods in heaven and the assembled sages react to King Parīkṣit’s resolve to fast until death?
A: The gods in heaven applaud and shower flowers, accompanied by celestial music, signifying their approval and recognition of Parīkṣit’s noble act. The assembled sages praise his decision as perfectly aligned with the highest Dharma, bringing immense welfare and reflecting his deep devotion to Śrī Kṛṣṇa.
Q7: What crucial question does King Parīkṣit pose to the assembled sages before the arrival of Śukadeva?
A: King Parīkṣit asks the sages: “What is the supreme duty of a person who is on the verge of death?” He believes that only those pure in insight and devotion can truly guide the dying towards liberation.
Q8: Describe the appearance and demeanor of Śukadeva upon his arrival.
A: Śukadeva is described as a sixteen-year-old, stark naked ascetic with long arms and a dark complexion. He has tender limbs, a lovely face with large eyes, a prominent nose, and a conch-like neck. Despite his unconventional appearance, he radiates a spiritual glow and captivates the hearts of everyone with his youth and grace. He appears indifferent to the world and without any visible marks of social or spiritual order, content in self-realization.
Q9: How does King Parīkṣit receive Śukadeva, and what does he express in his address to him?
A: King Parīkṣit bows down and offers worship to Śukadeva upon his arrival. In his address, he expresses immense gratitude for Śuka’s merciful presence, which has sanctified the place. He emphasizes the purifying power of association with such holy beings and views Śuka’s arrival as a special favor from Śrī Kṛṣṇa to uplift him.
Q10: What are the two main questions that King Parīkṣit asks Śukadeva at the end of the chapter?
A: King Parīkṣit asks Śukadeva:
- What is the true duty of a person who is about to die? What is the supreme path to perfection (liberation)?
- What should humans in general do – what should they hear, repeat, keep in mind, resort to, and avoid?
