Chapter 5 – How Gokarṇa attains Goloka
(along with others)
1. His father having retired (to the woods), Dhundhukārī severely beat his mother (one day) and threatened her saying, “Tell me where the money is, or else I will thrash you with a burning stick.”
2. Afraid of this threat and grieved by the ill-treatment received from the son, the mother threw herself into a well at night and died of the fall.
3. Gokarṇa who established himself in yoga, set out for pilgrimage to holy places. He transcended (the duality of) pleasure and pain. He had neither an enemy nor a friend.
4. Surrounded by (i.e. in the company of) five prostitutes, he continued to stay in the house. His mind got confused with (the anxiety of) the maintenance of those prostitutes and he began to commit the most heinous crimes.
5. 6. One day those unchaste women expressed their desire to get ornaments from him. He, being blinded with passion and forgetful of his death, went out of the house to get them. Thieving wealth from various places, he returned to his house and gave to them many costly garments and ornaments.
Special Note – Forgetful of his death means = They might be taking unnecessary risks or engaging in behaviors that could lead to harm or even death without fully understanding the dangers.
7-8. Seeing a collection of abundant riches the women thought the same night, “This man is a regular thief. Hence the king will get him apprehended”. It is certain that after confiscating wealth he will surely kill him. Hence why should he not be killed by us secretly, for the preservation of his wealth.
9-11. After killing him and distributing his wealth (among ourselves), we shall go wherever we are pleased to go.” Determining thus, they bound him with cords while he was asleep and placing the noose around his neck, they strangled him. But he did not die immediately. So they became full of anxiety.
Then they threw a heap of burning coals over his face. Being extremely tormented by the flames of fire, he was overwhelmed with distress and he succumbed to death.
12. “The daring (ruthless) prostitutes threw his dead body into a pit. This secret act was not known to anyone at the time – it remained hidden from all.”
13. When people inquired, they used to say, “Our dear lover, being induced by his greed for wealth, has gone to some distant land, and will return within a year.”
14. A wise person should never place their trust in wicked persons. The foolish one who does so and relies on such trust, is inevitably overwhelmed by suffering.
15. “The speech of a lustful person is like nectar – sweet and delight enhancing, but their hearts are sharp like a razor’s edge. No one is truly dear to such people.”
16. “Having seized all of Dhunḍhukārī’s wealth, those prostitutes ‘who had many other lovers’ departed from there. As a result of his evil deeds, Dhundhukārī became a ghost (preta) after death.”
17. In the form of a stormy wind and tormented by cold and heat of the sun, and without any food and drink, he ran all the while (hither and thither) in ten directions.
18. Repeating the words (‘Ah! misfortune’) he found no protection anywhere. After some time, Gokarṇa learnt from the people about his death.
19. Realizing how helpless Dhundhukārī’s spirit was, Gokarṇa performed the Śrāddha ceremony with respect to him at Gayā. Nay, to whatever place of pilgrimage he repaired he did Śrāddha there.
20. In the course of his journey, Gokarṇa came to his native town, and reached the courtyard of his house for sleeping at night, without being noticed by others.
21. Perceiving that his brother had slept there, Dhundhukārī manifested to him his most terrific form at midnight.
22. Once, he assumed the form of a ram; again he appeared as an elephant; then he revealed himself as a buffalo; at one time he appeared as the lord of gods (Indra); another time, as the fire-god and then he assumed the human form.
23. Observing this inauspicious perversity, the pious Gokarṇa concluded that this must be some unfortunate hellish being and addressed him thus.
Gokarṇa said:
24. “Who are you assuming extra-terrific forms at night? As a consequence of what actions, you are reduced to such a stage? Tell me whether you are a ghost or a fiend or a demon?”
Sūta said:
25. It is reported that when thus enquired by him, the ghost now and then cried at the top of its voice, and that due to his inability to speak, he made gestures only.
26. Taking water in the hollow of his joined palms then (and consecrating it with a sacred mantra) Gokarṇa sprinkled it on the ghost. (And) purged of his sin (to some extent) by being sprinkled with that holy water, the spirit began to speak (as follows):
The spirit said:
27. “I am (no other than) your (own) brother, Dhundhukārī by name. Due to my own faults alone, I have destroyed the divine status I once possessed (of being from a learned background and yet committing to heinous acts).
28. Innumerable were the misdeeds committed by me due to my being merged in deep ignorance. I killed (many) people and as such was (in my turn) tortured to death by some prostitutes.
29. Attaining the form of a ghost in consequence of this, I am undergoing a miserable plight. As my sinful deeds are fructifying now as ordained by providence (past negative karma which has become his destiny now), I subsist on the air (alone).
30. Oh brother, you are an ocean of compassion! Please redeem instantly your distressed brother.” Hearing his speech, Gokarṇa replied as follows:
Gokarṇa said:
31. Oblation (in the form of balls of cooked rice etc.), has been made by me for your benefit in accordance with the scriptural ordinance at Gayā. It is a matter for great surprise to me how you have not been liberated in spite of that?
32. If no salvation results as a consequence of a Śrāddha at Gayā, no other remedy exists in this world at all. Oh spirit! Tell me in details, what should be done by me, for you.
The spirit replied:
33. “My redemption will not take effect even if you perform hundreds of Śrāddhas at Gayā. Now think about some other remedy.”
34. Hearing his words, Gokarṇa was wonder-struck (and said): “If no redemption is possible through the performance of hundreds of Śrāddhas (at Gayā), then your salvation is an impossibility.
35. However, you may fearlessly stay in your own place, Oh spirit, while I shall consider over the matter and do something which will lead you to liberation.”
36-37. As per Gokarṇa’s advice, Dhundhukārī retired to his own place. Gokarṇa pondered over the remedy that night but could not find any clue. The next morning, finding that he (Gokarṇa) had arrived, people came to see him, out of friendliness. He narrated to them everything as to what had taken place the previous night.
38. Learned persons, experts in Yoga, specialists in Śāstric lores, and Veḍāntins referred to their Śāstric texts, but did not discover any expedient for the redemption (of Dhundhukārī).
39. “Then, with the consent of all, the supreme mantra known as Sūryavākyam (powerful mantra of the Sun God) was established for the liberation (of Dhundhukārī). At that time, Gokarṇa performed a stambhana (penance for the liberation) of the spirit of Dhundhukārī.”
40. (He prayed to the sun god as follows 🙂 “Hail to You, O witness of the universe ! (pray) tell me the means of release (liberation for Dhundhukārī)”. Hearing that, the sun-god replied in a distinctly audible voice, from far above.
41. ‘Liberation will be attained through (the reading) of the Śrīmad Bhāgavata. Give a complete reading to it in a course of seven days.’ Thus spoke Sūrya {Sun God}(through divine revelation), and this command, being the very embodiment of dharma, was heard and acknowledged by all.
42. All said (in one voice), “This should be pursued with diligence; it is so easy to accomplish.” Making up his mind (to that effect) Gokarṇa set himself to the task of expounding the Śrīmad Bhāgavata.
43. With the object of listening to it, people from (different parts of) the country and villages, assembled there. It is reported that (physically handicapped persons like), the blind as well as old persons and mentally retarded ones also came to annihilate their sins.
44-45. The assembly of listeners was so big that even gods were wonder-struck. When Gokarṇa occupied his seat and began to tell the story (of the Bhāgavata) the evil spirit (of Dhundhukārī) came there. Looking for a seat here and there, he found a tall bamboo with seven joints, standing there.
46. Entering in a hole at the root of that bamboo, he occupied it with a view to listen (to the Bhāgavata). As it was not possible for him to remain stable in his airy form, he got into the bamboo.
47. Regarding the devotees of Śrī Viṣṇu as the chief members of the audience, Gokarṇa, the son of a cow, began the story (of the Bhāgavata) from the first Skandha, in a distinctly loud tone.
48. In the evening when (the exposition was adjourned and) the text (of the Bhāgavata) was being kept covered, a marvellous incident took place. While all the pious members of the audience were looking on, one knot (out of the seven joints) of the bamboo cracked loudly.
49. In the evening of the second day, there was the cracking of the second joint. Similarly on the third day, at the time of sun-set, the third joint burst open.
50. Having burst open in this way the seven joints of the bamboo in seven days, the spirit (Dhundhukārī) cast off his fiendish body through the mere hearing of (all) the twelve Skandhas (of the Śrīmad Bhāgavata).
51. He appeared in a divine form, dark-brown like a cloud, clad in yellow (silk), adorned with strings of Tulasī beads, wearing a diadem (on his head) and decked with (a pair of alligator-shaped) ear-rings.
52. He immediately bowed down to his brother Gokarṇa and said, “Oh brother! I have been redeemed from the sinful ghost-hood by you, out of kindness.
53. Blessed is the story of the Bhāgavata which annihilates all the agonies of an evil spirit. So is blessed the Bhāgavata- week which confers Vaikuṇṭha (Śrī Kṛṣṇa’s realm) as an abode to the listeners.
54. When a person reads the Bhāgavata in a week, all the sins begin to tremble (saying), “Now the story of the Bhāgavata will instantaneously and thoroughly eradicate us (from misery).”
55. (Even) as a fire consumes (all kinds of) pieces of wood – whether moist or dry, small or big, so does a (seven days) hearing of Bhāgavata eradicate (all kinds of) sin – whether recent or of long standing, minor or major, and perpetrated in thought, word or deed.
56. “Fruitless is the life of a person who, though born in Bhuloka (earthly realm), does not listen to the story of the Bhāgavata.” This has been declared by the wise in an assembly of the gods (and by Bṛhaspati).
57. What is the use of this unstable body protected through deluding affection, well-nourished and strengthened, if the story of the scripture of Śuka (the Bhāgavata) be not heard?
58-60. The body is supported on a column of bones, held together by (a network of) nerves and tendons, plastered with flesh and blood and covered all over with skin; (nay) it is full of bad smell, being a receptacle of urine and faeces. It is (ever) afflicted with old age, sorrow and metamorphosis, is the home of diseases, frail, difficult to satisfy, hard to maintain, corrupt, faulty and momentary. It has been characterized as having its finality in what goes by the name of worms (if it is buried), faeces (if it is devoured by vultures and crows, dogs and jackals) and ashes (if it is cremated). Why, then, should one not perform with this unstable body action leading to immortality ?
61. The food that is cooked in the morning gets rotten in the evening. How can the body which is nourished on the liquid (essence) of such food, possess permanence?
62. By listening to the Bhāgavata in the (prescribed) course of a week, Lord Hari is just near one’s self in this world. Hence the above week is the only expedient for removing all blemishes and sins.
63. Like bubbles appearing in water or mosquitoes among living beings, those who remain deprived of hearing an exposition of Bhāgavata are born only to waste their life.
64. When the joints of a dry bamboo, a (purely) material substance, could be broken open through the hearing of such an exposition, what wonder, then, if the knot (of ignorance) in the mind gets (similarly) snapped (thereby) ?
65. The aforesaid knot in the heart is broken, doubts of every kind get resolved and (the residue of) past Karma gets eliminated when a seven days’ exposition of Bhāgavata is heard.
66. It has been stated (lit. remembered) by the wise that it is liberation itself when the sacred water in the form of the story of the Bhāgavata is stored up in one’s mind—the story which most effectively deterges the dirty stains caused by the contact of mud (evil acts committed) in saṃsāra.
67. It is reported that even as he (the angelised Dhundhukārī) was speaking thus, a celestial car radiant with extremely brilliant halo and carrying residents of Vaikuṇṭha arrived there.
68. (The spirit of) Dhundhukārī (the son of Dhundhulī) boarded the aerial car while everyone looked on. Beholding the attendants of Lord Viṣṇu in the aerial car, Gokarna spoke (to them) as follows:
Gokarṇa said:
69. On this very spot there are many sinless souls that have listened to my discourse. How is it that aerial cars have not been simultaneously brought (by you) for them ?
70. May the beloved ones of Hari explain why there is inequality in accruing the fruit (of the Bhāgavata week) when it is seen that all of them equally participated in listening (to the Bhāgavata).
The servants of Hari explained:
71. The variation in getting the reward is caused by the disparity in listening. It has been simply heard by all, but has not been pondered over with (an equal degree of) devotion.
72. The exposition was heard by the spirit (of Dhundhukārī) while abstaining from food and drink for seven (days and) nights together. Contemplation (on this wisdom) was also thoroughly done by him with a composed mind.
73. He has deeply meditated over it with a steady concentrated mind. Spiritual knowledge if not firmly imbibed is not fruitful. The same is the case with inattentive listening.
74. Damned is a tract of land destitute of devotees of God, food offered (Śrāddha) without faith for the benefit of a departed ancestor is lost; a gift made to one not versed in the śāstras goes in vain, and an entire race which is devoid of good conduct is ruined.
75-76. Faith in the words of a preceptor, the thought of one’s wretchedness (suffering due to Saṃsāra), the subjugation of one’s mental aberrations (control of senses) and unfaltering devotion to the hearing of Bhāgavata – if these and other such virtues are accomplished, then alone is the hearing of Bhāgavata become efficacious. At the end of a second hearing (of this scripture as mentioned with above intention) all will surely attain an abode in Vaikuṇṭha.
77. Śrī Kṛṣṇa (the Protector of cows) will personally take you, O Gokarṇa! to Goloka (His divine realm).” Saying so, they all ascended to Vaikuṇṭha (the divine realm of Lord Viṣṇu), chanting in a chorus the names and praises of Śrī Hari.
78. In the month of Śrāvaṇa (roughly corresponding to July of the English calender) Gokarṇa gave an exposition of Bhāgavata according to the same procedure in the course of a week once more and they (all) heard it again.
79. For seven nights (i.e. a week) they listened to it again (in accordance with the prescribed conditions). Oh Nārada, now listen to what happend at the conclusion of the story (i.e. the end of the Bhāgavata week).
80. Śrī Hari manifested himself, accompanied by his votaries and celestial cars. There were loud shouts in chorus, a continuous loud acclaim of the words jaya (victory to) and namaḥ (bow to), to express greetings and respect.
81. Out of delight Śrī Hari Himself blew His conch (Pāñcajanya), on that spot. And, closely embracing Gokarṇa, Śrī Hari gave him a form similar to His own.
82. Śrī Hari likewise instantly transformed other hearers (too) into (so many) divine personages dark-brown of hue, clad in yellow silk, decked with a diadem and a pair of (alligator-shaped) ear-rings.
83. All beings, including dogs and Cāṇḍālas (demonic persons in character) who were living in that village, were accommodated in the celestial cars, and were taken to Goloka, the realm of Śrī Kṛṣṇa which only true yogis attain (at the end of their life).
84. They were (all) transferred to the realm of Śrī Hari, the destination of Yogis. Delighted to hear the exposition of Bhāgavata the aforesaid Śrī Krsna (the Divine Cowherd), who is (so) fond of His devotees, ascended with Gokarṇa (and others) to His divine realm, Goloka, which is so dear to cowherds.
85. Just as formerly all the residents of Ayodhyā accompanied Śrī Rāma, so did Śrī Kṛṣṇa take them all to his realm called Goloka which is difficult even for yogīs to attain.
86. Due to their (proper) listening to Śrīmad Bhāgavata all of them attained to that (highest) realm which is inaccessible to the Sun, the Moon and the Siddhas.
87. What shall we tell you on this occasion about the glorious rewards that are earned by hearing the stories forming part of Bhāgavata according to the procedure of a seven days’ sacrificial session? (In short) those by whom (even) a single letter of the exposition (of Bhāgavata) given by Gokarṇa was drunk with their ears no more returned to a womb (free from Saṃsāra).
88. People who listen to the (exposition of the Bhāgavata) during the course of the week attain to the highest realm to which other persons cannot reach even by subsisting on air, water, dry leaves, thus emaciating their bodies, and by performing austere penance extending over a very long period, and through Yogic practices as well.
89. Staying in Citrakūṭa, the great sage Śāṇḍilya too reads out this sacred story (regularly) while immersed in the bliss of oneness with Brahma (the Absolute).
90. If this extremely sacred story (of the Bhāgavata) is heard only once, it burns down all the mass of sins. If read at the time of the performance of the Śrāddha, it brings thorough satisfaction to the forefathers. If it is devoutly read every day, it terminates the saṃsāra (the cycle of births and deaths).
Thus ends the fifth discourse entitled “A Description of Gokarna’s Liberation”, forming part of the “Glory of Srimad Bhagavata” in the Uttara-Khanda of the glorious Padma-Purana.
Summarization Of The Entire Chapter :
The narrative unfolds with the stark contrast between two brothers, Gokarṇa, a man of spiritual discipline and pilgrimage, and Dhundhukārī, who descends into a life of depravity marked by violence towards his own mother and entanglement with five unchaste prostitutes. Driven by the insatiable demands of these prostitutes for wealth, Dhundhukārī resorts to theft, blinded by passion and oblivious to the consequences of his actions. This path of sin culminates tragically when the prostitutes, fearing his eventual apprehension by the king and the loss of their ill-gotten gains, conspire to murder him in his sleep. His death is brutal, involving strangulation and the burning of his face, and his body is secretly disposed of in a pit. The prostitutes conceal their crime with deceitful tales of his departure to a distant land. The story then pivots to the consequences of Dhundhukārī’s wicked deeds; he becomes a tormented ghost, suffering the extremes of weather and the pangs of hunger and thirst, finding no solace in his spectral existence.
Upon learning of his brother’s demise, the compassionate Gokarṇa undertakes Śrāddha ceremonies for Dhundhukārī at various holy sites, including Gayā, hoping to provide peace to his departed soul. However, despite these pious acts, Dhundhukārī’s spirit remains unliberated, manifesting in terrifying forms to Gokarṇa in their ancestral home. Questioned by his brother about his plight, the ghost of Dhundhukārī reveals his identity and the weight of his numerous sins, including the murder of many and his own violent death at the hands of the prostitutes. He laments his miserable existence as a ghost, sustained only by air, and implores Gokarṇa for redemption. Gokarṇa expresses his bewilderment that even the Śrāddha at Gayā, traditionally efficacious for ancestral liberation, had failed. Dhundhukārī’s spirit explains that his sins are too profound for even such rites to absolve, urging his brother to seek an alternative remedy.
Perplexed, Gokarṇa contemplates the means of his brother’s salvation. Following divine guidance received through the powerful Sūryavākyam mantra and a direct revelation from the Sun God, the path to Dhundhukārī’s liberation is revealed: which is, “a complete seven-day recitation of the Śrīmad Bhāgavata”. Gokarṇa undertakes this sacred exposition, and people from far and wide, including the physically and mentally challenged, gather to listen, seeking to purify themselves of their sins. Even the gods are astonished by the size of the assembly. Remarkably, Dhundhukārī’s spirit finds a unique perch within a tall bamboo with seven joints, embedding himself in a hole at its base to hear the sacred narrative. As Gokarṇa narrates the Bhāgavata each day, a knot in the bamboo mysteriously cracks open in the evening. This continues for seven days, and upon the completion of the recitation of all twelve Skandhas, the seventh knot breaks, and Dhundhukārī’s spirit sheds its ghastly form, emerging in a radiant, divine body adorned with celestial garments and ornaments.
The now-liberated Dhundhukārī expresses profound gratitude to Gokarṇa for his compassion and extols the power of the Śrīmad Bhāgavata to eradicate even the most heinous sins and grant access to Vaikuṇṭha. As a celestial chariot arrives to transport Dhundhukārī to the divine realm, Gokarṇa questions why other pious listeners are not similarly rewarded. The divine attendants explain that while all heard the Bhāgavata, the depth of their faith, devotion, and contemplation varied. Dhundhukārī’s unwavering focus and complete abstinence during the seven days facilitated his immediate liberation. Subsequently, Gokarṇa conducts another week-long recitation of the Bhāgavata. At its conclusion, Lord Hari himself appears, accompanied by celestial chariots, and in a display of immense grace, transforms all the listeners, including even the demonic beings of the village, into divine forms (due to his causeless grace), escorting them all to Goloka, the supreme abode of Lord Krishna, a realm even yogis rarely attain. The narrative concludes by emphasizing the unparalleled merit of hearing the Śrīmad Bhāgavata with devotion, asserting that even a single sincere hearing can lead to liberation and that those who partake in a week-long reading attain the highest spiritual destination, inaccessible even through arduous austerities and yogic practices. The story reveals the transformative power of the sacred text (Bhāgavata) to cleanse sins and bestow divine grace, leading to ultimate spiritual emancipation.
Short Question & Answers :
Q1: What were some of the sinful actions committed by Dhundhukārī?
A: Dhundhukārī severely beat his mother and threatened her for money, associated with five prostitutes, stole wealth from various places to satisfy their desires, and was ultimately murdered by them.
Q2: Describe Gokarṇa’s initial reaction and actions upon learning of his brother’s death.
A: Gokarṇa, being pious and established in yoga, was grieved by his brother’s demise. Realizing the helplessness of Dhundhukārī’s spirit, he performed Śrāddha ceremonies for him at Gayā and other holy places.
Q3: Why did the prostitutes murder Dhundhukārī?
A: The prostitutes murdered Dhundhukārī out of fear that the king would apprehend him for his thievery, confiscate their wealth, and likely kill him. They decided to kill him themselves to preserve the riches they had acquired.
Q4: What form did Dhundhukārī take after his death, and what was his condition?
A: After his death, Dhundhukārī became a tormented ghost (preta), suffering from cold and heat, hunger and thirst, and wandering aimlessly in all directions.
Q5: What traditional method did Gokarṇa initially employ to liberate his brother’s spirit, and was it successful?
A: Gokarṇa initially performed Śrāddha ceremonies for Dhundhukārī at Gayā and other holy places. However, these traditional rites proved unsuccessful in liberating his brother’s spirit.
Q6: How did Gokarṇa learn about the means to liberate Dhundhukārī?
A: With the consent of learned individuals, the Sūryavākyam mantra was invoked. Following this, Gokarṇa prayed to the Sun God, who replied in a divine voice, revealing that liberation would be attained through a complete seven-day reading of the Śrīmad Bhāgavata.
Q7: How did Dhundhukārī’s spirit listen to the Śrīmad Bhāgavata, and what miraculous event occurred during the recitation?
A: Dhundhukārī’s spirit resided in a bamboo with seven joints, entering a hole at its root to listen to the Bhāgavata. Each evening, as the recitation concluded for the day, one of the seven joints of the bamboo cracked loudly.
Q8: What was the final outcome for Dhundhukārī after hearing the complete Śrīmad Bhāgavata?
A: After hearing all twelve Skandhas of the Śrīmad Bhāgavata over seven days, Dhundhukārī’s spirit was liberated from its ghostly form. He attained a radiant, divine body and was taken to Vaikuṇṭha.
Q9: According to the text, what are some of the benefits of listening to the Śrīmad Bhāgavata?
A: Listening to the Śrīmad Bhāgavata is said to annihilate sins, tremble even the remaining sins, eradicate both recent and long-standing sins committed in thought, word, or deed, and ultimately lead to liberation and the attainment of the highest spiritual realms like Vaikuṇṭha.
Q10: Why were the other listeners not immediately granted divine forms and passage to Vaikuṇṭha like Dhundhukārī after the first recitation?
A: The divine attendants explained that the disparity in reward was due to the difference in the quality of listening. While everyone heard the Bhāgavata, Dhundhukārī listened with complete abstinence, a composed mind, deep contemplation, and unwavering concentration, which the others lacked to the same degree.
Q11: What conditions are mentioned in the text that make the hearing of the Bhāgavata efficacious?
A: The text mentions faith in the words of a preceptor, the realization of one’s own suffering in Saṃsāra, the control of senses, and unfaltering devotion to the hearing of the Bhāgavata as crucial virtues for the efficacious hearing of the scripture.
Q12: What happened after Gokarṇa conducted a second week-long recitation of the Śrīmad Bhāgavata?
A: After the second recitation, Śrī Hari himself manifested, accompanied by celestial chariots, and bestowed divine forms and passage to Vaikuṇṭha upon all the listeners, including animals and those of who had a demonic nature (out of his causeless compassion).
Q13: What is the ultimate message or teaching conveyed through this story about the Śrīmad Bhāgavata?
A: The story emphasizes the immense transformative power of sincerely hearing the Śrīmad Bhāgavata with faith, devotion, and understanding. It highlights that even individuals burdened by severe sins can attain liberation and the highest spiritual realms through this sacred practice, revealing the importance of focused and devoted listening for spiritual progress.
