Uttara-khaṇḍa · Chapter 175
Sourceपार्वत्युवाच। भगवन्सर्वतत्वज्ञ श्रीविष्णोस्त्वत्प्रसादतः। श्रुता नानाविधा धर्मा लोकनिस्तारहेतवः १। अधुना श्रोतुमिच्छमि गीतामाहात्म्यमप्यहम्। श्रुतेन येन देवेश हरौ भक्तिर्विवर्द्धते। तद्वदस्वाधुना देव यद्यहं तव वल्लभा २। ईश्वर उवाच। अतसीपुष्पसंकाशं खगेंद्रासनमच्युतम्। शयानं शेषशय्यायां महाविष्णुमुपास्महे ३। कदाचिदासने रम्ये सुखासीनं मुरद्विषम्। आनंदयित्री लोकानां लक्ष्मीः पप्रच्छ सादरात् ४। श्रीरुवाच। शयालुरसि दुग्धाब्धौ भगवन्केन हेतुना। उदासीन इवैश्वर्यं जगंति स्थापयन्निव ५। ईश्वर उवाच। इति देव्या वचः श्रुत्वा मुरभिज्ज्ञानगर्वितम्। उवाच श्लक्ष्णया वाचा विस्मयस्मेरलोचनः ६। श्रीभगवानुवाच। नाहं सुमुखि निद्रालुर्निजं माहेश्वरं वपुः। दृशा तत्वानुवर्त्तिन्या पश्याम्यंतर्निमग्नया ७। कुशाग्रया धिया देवि यदंतर्योगिनो हृदि। पश्यंति यच्च वेदानां सारं मीमांसते भृशम् ८। तदेवमक्षरं ज्योतिरात्मरूपमनामयम्। अखंडानंद संदोह निष्पादि द्वैतवर्जितम् ९। यदाश्रया जगद्वृत्तिर्यन्मया चानुभूयते। न येन रहितं किंचिज्जगत्तत्वं चराचरम् १०। निर्मथ्य बहुधालोक्य वेदशास्त्रांबुधिं सुधीः। द्वैपायनो यदासाद्य गीताशास्त्रं निसृष्टवान् ११। यदास्थाय महानंदमानंदीकृतमानसः। निद्रालुरिव देवेशि दुग्धाब्धौ प्रतिभामि वै १२। इति तस्य मुरारातेर्मितमानंदवद्वचः। सा हर्षोत्फुल्ललोलाक्षी लक्ष्मी श्रुत्वा विसिस्मिरे १३। श्रीरुवाच। भवानेव हृषीकेश ध्येयोऽसि यमिनां सदा। तस्मात्त्वत्तः परं यत्तच्छ्रोतुं कौतूहलं हि मे १४। चराचराणां लोकानां कर्त्ता हर्त्ता स्वयं प्रभुः। यथास्थितस्ततोऽन्यत्वं यदि मां बोधयाच्युत १५। श्रीभगवानुवाच। मायामयमिदं देवि वपुर्मे न तु तात्विकम्। सृष्टिस्थित्योपसंहारक्रियाजालोपबृंहितम् १६। अतोऽन्यदात्मनोरूपं द्वैताद्वैतविवर्जितम्। भावाभावविनिर्मुक्तमाद्यंतरहितं प्रिये १७। शुद्धसंवित्प्रभालाभं परानंदैकसुंदरम्। रूपमैश्वरमात्मैक्यगम्यं गीतासु कीर्तितम् १८। इत्याकर्ण्य वचो देवि देवस्यामिततेजसः। शंकमाना ह वाक्येषु परस्परविरोधिषु १९। स्वयं चेत्परमानंदमवाङ्मनसगोचरम्। कथं गीता बोधयति इति मे च्छिंधि संशयम् २०। ईश्वर उवाच। श्रियः श्रुत्वा वचोयुक्तमितिहासपुरःसरम्। आत्मानुगामिनीं दृष्टिं गीतां बोधितवान्प्रभुः २०। अहमात्मा परेशानि परापरविभेदतः। द्विधा ततः परः साक्षी निर्गुणो निष्कलः शिवः २१। अपरः पंचवक्त्रोऽहं द्विधा तस्यापि संस्थितिः। शब्दार्थभेदतो वाच्यो यथात्माहं महेश्वरः २२। गीतानां वाक्यरूपेण यन्निरुच्छिद्यते दृढः। मदीयपाशबंधोऽयं संसारविषयात्मकः २३। यदाभ्यासपराधीनौ पंचवक्त्रमहेश्वरौ। इति तस्य वचः श्रुत्वा गीतासारमहोदधेः २४। इदं परविभेदेन बुध्यते भवभीरुभिः। तमपृच्छदिदं लक्ष्मीरंगप्रत्यंगसंस्थितम् २५। माहात्म्यं सेतिहासं च सर्वं तस्यै न्यवेदयत्। श्रीभगवानुवाच। शृणु सुश्रोणि वक्ष्यामि गीतासु स्थितिमात्मनः २६। वक्त्राणि पंच जानीहि पंचाध्यायाननुक्रमात्। दशाध्याया भुजाश्चैक उदरं द्वौ पदांबुजे २७। एवमष्टादशाध्याया वाङ्मयी मूर्तिरैश्वरी। विज्ञेया ज्ञानमात्रेण महापातकनाशिनी २८। अतोध्यायं तदर्धं वा श्लोकमर्द्धं तदर्धकम्। अभ्यस्यति सुमेधा यः सुशर्मेव समुच्यते २९। श्रीरुवाच। सुशर्मा नाम को देव किं जातीयः किमात्मकः। कुतस्तस्य च वै मुक्तिः केनाजायत हेतुना ३०। श्रीभगवानुवाच। सुशर्मा नाम दुर्मेधाः सीमा पापात्मनामभूत्। जातो नात्मविदां वंशे विप्राणां क्रूरकर्मणाम् ३१। न ध्यानं न जपो होमो न चैवातिथिपूजनम्। केवलं विषयेष्वेव बलाढ्येनाभिवर्त्तते ३२। कृषिकर्मरतो नित्यं पर्णजीवी सुराप्रियः। मांसोपहारी सुचिरं कालमेवं निनाय सः ३३। आनेतुकामः पर्णानि पर्यटनृषिवाटिकाम्। ततः स तत्र दष्टोऽभूत्कालसर्पेण मूढधीः ३४। कालधर्मं समासाद्य गत्वा च निरयान्बहून्। पुनरागत्य मर्त्येषु बलीवर्दत्वमीयिवान् ३५। पंगुना केन विक्रीतः स स्वजीवनहेतवे। नयन्पृष्ठेन शरदः सप्ताष्टौ कष्टतोनयत्३६। कदाचित्पंगुनासोऽपि चिरमावर्तितो जवात्। पपात तरसा भूमौ मूर्च्छां च प्रतिपेदिवान्३७। विकलांगो विवृत्ताक्षः फेनसंततिमुद्गिरन्। न जीवति न मृत्युं वा प्रतिपेदे स्वकर्मणा ३८। कौतुकाकृष्टलोकेऽस्मिंस्तस्मिन्जनसमागमे। श्रेयसे तस्य सुकृती कश्चित्पुण्यं वितीर्णवान् ३९। कर्माणि स्वान्यनुस्मृत्य ददुरन्ये च केचन। गणिका कापि तत्रस्था लोकयात्रानुवर्तिनी ४०। अज्ञात निजपुण्या सा किंचिदुत्सृष्टवत्यभूत्। परेतनगरीमादौ स नीतः कालकिंकरैः ४१। गणिकादत्तपुण्येन पुण्यवानिति मोचितः। पुनरागत्य भूर्लोकं कुलशीलवतां गृहे ४२। द्विजन्मनामसौ जज्ञे जातिं स्वामनुसंस्मरन्। काले महति जिज्ञासुः श्रेयः स्वाज्ञाननोदनम् ४३। उपेत्य गणिकां दत्तं ख्यापयित्वा स पृष्टवान्। आचष्ट मां शुको नित्यं पंजरस्थः पठत्यसौ ४४। तेन पूतांतरात्माहं तत्पुण्यं पर्यकल्पयम्। ताभ्यां शुकस्तु पृष्टोऽसौ व्याख्यातुमुपचक्रमे ४५। आख्यायिकां पुरावृत्तां स्मृत्वा जातिं निजामपि। शुक उवाच। पुरा विद्वानहं भूत्वा वैदुष्य स्मयमोहितः ४६। रागद्वेषेण विद्वत्सु गुणवत्स्वपि मत्सरी। कालेनाहं ततः प्रेत्य प्राप्य लोकाञ्जुगुप्सितान् ४७। सोऽहं कीरकुलेऽभूवं सद्गुरावतिनिंदकः। काले धर्मणि दुष्कर्मा पितृभ्यां च वियोजितः ४८। निदाघेऽध्वनिसंतप्ते आनीतो ऋषिपुंगवैः। पातितः पंजरस्थोऽहं माश्रमे महदाश्रये ४९। आवर्तयद्भ्यो गीतानामाद्यमध्यायमादरात्। श्रुत्वा ऋषिकुमारेभ्यः पाठं चाकरवं मुहुः 6.175.५०। एतस्मिन्नंतरे कश्चिद्वागुरिश्चौरकर्मकृत्। मामाहृत्य तदाक्रीणादिति वृत्तमुदाहृतम् ५१। श्रीभगवानुवाच। अध्यायोऽयं पुराम्नातो येन पापमनोदयम्। पूतांतरात्मा येनासौ मोचितश्च द्विजोत्तमः ५२। एवमन्योन्यमाभाष्य तन्माहात्म्यं प्रशस्य च। ते जपंतोनिशं धीरा मुक्तिं गेहे प्रपेदिरे५३। तस्मादध्यायमाद्यं यः पठते शृणुते स्मरेत्। अभ्यसेत्तस्य न भवेद्भवांभोधिर्दुरुत्तरः५४।
pārvatyuvāca| bhagavansarvatatvajña śrīviṣṇostvatprasādataḥ| śrutā nānāvidhā dharmā lokanistārahetavaḥ 1| adhunā śrotumicchami gītāmāhātmyamapyaham| śrutena yena deveśa harau bhaktirvivarddhate| tadvadasvādhunā deva yadyahaṃ tava vallabhā 2| īśvara uvāca| atasīpuṣpasaṃkāśaṃ khageṃdrāsanamacyutam| śayānaṃ śeṣaśayyāyāṃ mahāviṣṇumupāsmahe 3| kadācidāsane ramye sukhāsīnaṃ muradviṣam| ānaṃdayitrī lokānāṃ lakṣmīḥ papraccha sādarāt 4| śrīruvāca| śayālurasi dugdhābdhau bhagavankena hetunā| udāsīna ivaiśvaryaṃ jagaṃti sthāpayanniva 5| īśvara uvāca| iti devyā vacaḥ śrutvā murabhijjñānagarvitam| uvāca ślakṣṇayā vācā vismayasmeralocanaḥ 6| śrībhagavānuvāca| nāhaṃ sumukhi nidrālurnijaṃ māheśvaraṃ vapuḥ| dṛśā tatvānuvarttinyā paśyāmyaṃtarnimagnayā 7| kuśāgrayā dhiyā devi yadaṃtaryogino hṛdi| paśyaṃti yacca vedānāṃ sāraṃ mīmāṃsate bhṛśam 8| tadevamakṣaraṃ jyotirātmarūpamanāmayam| akhaṃḍānaṃda saṃdoha niṣpādi dvaitavarjitam 9| yadāśrayā jagadvṛttiryanmayā cānubhūyate| na yena rahitaṃ kiṃcijjagattatvaṃ carācaram 10| nirmathya bahudhālokya vedaśāstrāṃbudhiṃ sudhīḥ| dvaipāyano yadāsādya gītāśāstraṃ nisṛṣṭavān 11| yadāsthāya mahānaṃdamānaṃdīkṛtamānasaḥ| nidrāluriva deveśi dugdhābdhau pratibhāmi vai 12| iti tasya murārātermitamānaṃdavadvacaḥ| sā harṣotphullalolākṣī lakṣmī śrutvā visismire 13| śrīruvāca| bhavāneva hṛṣīkeśa dhyeyo'si yamināṃ sadā| tasmāttvattaḥ paraṃ yattacchrotuṃ kautūhalaṃ hi me 14| carācarāṇāṃ lokānāṃ karttā harttā svayaṃ prabhuḥ| yathāsthitastato'nyatvaṃ yadi māṃ bodhayācyuta 15| śrībhagavānuvāca| māyāmayamidaṃ devi vapurme na tu tātvikam| sṛṣṭisthityopasaṃhārakriyājālopabṛṃhitam 16| ato'nyadātmanorūpaṃ dvaitādvaitavivarjitam| bhāvābhāvavinirmuktamādyaṃtarahitaṃ priye 17| śuddhasaṃvitprabhālābhaṃ parānaṃdaikasuṃdaram| rūpamaiśvaramātmaikyagamyaṃ gītāsu kīrtitam 18| ityākarṇya vaco devi devasyāmitatejasaḥ| śaṃkamānā ha vākyeṣu parasparavirodhiṣu 19| svayaṃ cetparamānaṃdamavāṅmanasagocaram| kathaṃ gītā bodhayati iti me cchiṃdhi saṃśayam 20| īśvara uvāca| śriyaḥ śrutvā vacoyuktamitihāsapuraḥsaram| ātmānugāminīṃ dṛṣṭiṃ gītāṃ bodhitavānprabhuḥ 20| ahamātmā pareśāni parāparavibhedataḥ| dvidhā tataḥ paraḥ sākṣī nirguṇo niṣkalaḥ śivaḥ 21| aparaḥ paṃcavaktro'haṃ dvidhā tasyāpi saṃsthitiḥ| śabdārthabhedato vācyo yathātmāhaṃ maheśvaraḥ 22| gītānāṃ vākyarūpeṇa yannirucchidyate dṛḍhaḥ| madīyapāśabaṃdho'yaṃ saṃsāraviṣayātmakaḥ 23| yadābhyāsaparādhīnau paṃcavaktramaheśvarau| iti tasya vacaḥ śrutvā gītāsāramahodadheḥ 24| idaṃ paravibhedena budhyate bhavabhīrubhiḥ| tamapṛcchadidaṃ lakṣmīraṃgapratyaṃgasaṃsthitam 25| māhātmyaṃ setihāsaṃ ca sarvaṃ tasyai nyavedayat| śrībhagavānuvāca| śṛṇu suśroṇi vakṣyāmi gītāsu sthitimātmanaḥ 26| vaktrāṇi paṃca jānīhi paṃcādhyāyānanukramāt| daśādhyāyā bhujāścaika udaraṃ dvau padāṃbuje 27| evamaṣṭādaśādhyāyā vāṅmayī mūrtiraiśvarī| vijñeyā jñānamātreṇa mahāpātakanāśinī 28| atodhyāyaṃ tadardhaṃ vā ślokamarddhaṃ tadardhakam| abhyasyati sumedhā yaḥ suśarmeva samucyate 29| śrīruvāca| suśarmā nāma ko deva kiṃ jātīyaḥ kimātmakaḥ| kutastasya ca vai muktiḥ kenājāyata hetunā 30| śrībhagavānuvāca| suśarmā nāma durmedhāḥ sīmā pāpātmanāmabhūt| jāto nātmavidāṃ vaṃśe viprāṇāṃ krūrakarmaṇām 31| na dhyānaṃ na japo homo na caivātithipūjanam| kevalaṃ viṣayeṣveva balāḍhyenābhivarttate 32| kṛṣikarmarato nityaṃ parṇajīvī surāpriyaḥ| māṃsopahārī suciraṃ kālamevaṃ nināya saḥ 33| ānetukāmaḥ parṇāni paryaṭanṛṣivāṭikām| tataḥ sa tatra daṣṭo'bhūtkālasarpeṇa mūḍhadhīḥ 34| kāladharmaṃ samāsādya gatvā ca nirayānbahūn| punarāgatya martyeṣu balīvardatvamīyivān 35| paṃgunā kena vikrītaḥ sa svajīvanahetave| nayanpṛṣṭhena śaradaḥ saptāṣṭau kaṣṭatonayat36| kadācitpaṃgunāso'pi ciramāvartito javāt| papāta tarasā bhūmau mūrcchāṃ ca pratipedivān37| vikalāṃgo vivṛttākṣaḥ phenasaṃtatimudgiran| na jīvati na mṛtyuṃ vā pratipede svakarmaṇā 38| kautukākṛṣṭaloke'smiṃstasminjanasamāgame| śreyase tasya sukṛtī kaścitpuṇyaṃ vitīrṇavān 39| karmāṇi svānyanusmṛtya daduranye ca kecana| gaṇikā kāpi tatrasthā lokayātrānuvartinī 40| ajñāta nijapuṇyā sā kiṃcidutsṛṣṭavatyabhūt| paretanagarīmādau sa nītaḥ kālakiṃkaraiḥ 41| gaṇikādattapuṇyena puṇyavāniti mocitaḥ| punarāgatya bhūrlokaṃ kulaśīlavatāṃ gṛhe 42| dvijanmanāmasau jajñe jātiṃ svāmanusaṃsmaran| kāle mahati jijñāsuḥ śreyaḥ svājñānanodanam 43| upetya gaṇikāṃ dattaṃ khyāpayitvā sa pṛṣṭavān| ācaṣṭa māṃ śuko nityaṃ paṃjarasthaḥ paṭhatyasau 44| tena pūtāṃtarātmāhaṃ tatpuṇyaṃ paryakalpayam| tābhyāṃ śukastu pṛṣṭo'sau vyākhyātumupacakrame 45| ākhyāyikāṃ purāvṛttāṃ smṛtvā jātiṃ nijāmapi| śuka uvāca| purā vidvānahaṃ bhūtvā vaiduṣya smayamohitaḥ 46| rāgadveṣeṇa vidvatsu guṇavatsvapi matsarī| kālenāhaṃ tataḥ pretya prāpya lokāñjugupsitān 47| so'haṃ kīrakule'bhūvaṃ sadgurāvatiniṃdakaḥ| kāle dharmaṇi duṣkarmā pitṛbhyāṃ ca viyojitaḥ 48| nidāghe'dhvanisaṃtapte ānīto ṛṣipuṃgavaiḥ| pātitaḥ paṃjarastho'haṃ māśrame mahadāśraye 49| āvartayadbhyo gītānāmādyamadhyāyamādarāt| śrutvā ṛṣikumārebhyaḥ pāṭhaṃ cākaravaṃ muhuḥ 6.175.50| etasminnaṃtare kaścidvāguriścaurakarmakṛt| māmāhṛtya tadākrīṇāditi vṛttamudāhṛtam 51| śrībhagavānuvāca| adhyāyo'yaṃ purāmnāto yena pāpamanodayam| pūtāṃtarātmā yenāsau mocitaśca dvijottamaḥ 52| evamanyonyamābhāṣya tanmāhātmyaṃ praśasya ca| te japaṃtoniśaṃ dhīrā muktiṃ gehe prapedire53| tasmādadhyāyamādyaṃ yaḥ paṭhate śṛṇute smaret| abhyasettasya na bhavedbhavāṃbhodhirduruttaraḥ54|
English translation
[ Note : this page corresponds to chapter 175 of the Book 6 (Uttarakhaṇḍa) of the translation of The Padmapurāṇa ]
Pārvatī said :
1-2. O revered one, O you knowing the entire truth, through your grace I have heard various duties about Viṣṇu , which are the causes of complete crossing (of the worldly existence). Now I also desire to hear the greatness of Gītā , having heard which devotion to Viṣṇu enhances. Now tell it, O god, if I am dear to you.
The lord said :
3-4. We worship great Viṣṇu, Acyuta , resembling the hemp -flower, having the lord of birds as his seat, and lying on the bed of Śeṣa . Once Lakṣmī delighting the three worlds, respectfully asked (Viṣṇu) enemy of Mura , comfortably seated on a charming seat.
Lakṣmī said :
5. O revered one, with what purpose are you sleeping in the Milky Oceon—you, like one who is neutral, having instituted glory in the world is it were? ( obscure ).
The lord said :
6. Hearing these words, proud through knowledge, of Lakṣmī, the destroyer of Mura, with his eyes doubting and smiling, spoke with soft words.
The lord said :
7-13 O you of a beautiful face, I am not sleepy. With my sight turned inside and pursuing the truth, I see my own body of Śiva . O goddess, that which the contemplative saints see within with their sharp intellect, which produces a continuous mass of joy and which is without a second, is the immutable light, of the nature of the self, and unharmed, resorting to which the world subsists, and which is experienced by me, and without which there is no element in the world, mobile or immobile, and having secured which, Dvaipāyana (i.e. Vyāsa ) produced the holy text of the Gītā; after having thought in many ways the very intelligent one churned the holy texts of the Vedas . O chief goddess, having resorted to it, a great joy, I, with my mind delighted, appear to be sleepy in the Milky Ocean.
Having heard these limited delightful words of the enemy of Mura, Lakṣmī, with her rolling eyes full of joy, was amazed.
Lakṣmī said :
14-20. O Hṛṣīkeśa , you alone are always to be meditated upon by the self-controlled ones. Therefore, I have a great curiosity to hear from you about that which is greater than you. O Acyuta, tell me if there is someone different from you who are the lord, the creator and the destroyer of the worlds.
The lord said :
O goddess, this my body is illusory and not real, and is augmented with the mass of the acts of creation, maintenance and withdrawal. O dear one, the nature of the soul is different from this. It is without duality and unity. It is free from existence and non-existence; and without beginning or end. It is pure consciousness, has acquired lustre, is beautiful due to great joy, is the form of lord, can be known only through the oneness of the soul, and is told in the Gītā.
Hearing these words of him of an unlimited lustre, she having doubt due to contradictory statement said: “If you are highest joy, and not known through speech and mind, then how does Gītā make you known. Remove this doubt of me.”
The lord ( Śiva) said :
21-26. Having heard the proper words of Lakṣmī, the lord told her the Gītā, the view leading one to the self, along with an old account. “O greatest goddess, I am the soul (looked at) in two ways as higher and lower. The higher is a (mere) witness, qulityless, partless and auspicious. The lower one, I am Pañcavaktra ; it also remains in two forms. I, Maheśvara , the soul, am to be explained through the difference in words and meanings, as, through the words of the Gītā, my strong bond, of the nature of the objects in the mundane existence, is completely cut off; since (my two forms) Pañcavktra and Maheśvara, are dependent on its study.” ( obscure ). Hearing these words of him, of the great ocean of the essence of Gītā, those afraid of the mundane existence know it through the difference between this and that. Lakṣmī asked this to him. He told her the entire greatness along with its account, remaining in major and minor parts. ( obscure ).
The lord (Viṣṇu) said :
27-31. O you beautiful lady, I shall tell you about my firm existence in the Gītā. The five faces are the five chapters in order. The (next) ten chapters are the arms; one is the belly. and the (remaining) two are the lotus-like feet. Thus the eighteen chapters are the divine forms of words. It, destroying great sins, should be known through knowledge only. Therefore, he, the very intelligent one, who studies a chapter, or half of it, or a verse or half a verse is liberated like Suśarman .
Lakṣmī said :
O lord. who was he named Suśarman? What caste did be belong to? How was his nature? Whence was he liberated? Due to which cause did his liberation take place?
The lord said :
32-47a. There was a wicked (man) named Suśarman, who was the limit of sinners (i.e. the worst sinner). He was born in the family of brāhmaṇas , who did cruel deeds, and had not realised the self. He did not meditate (upon the god), did not mutter (hymns), did not perform a sacrifice, did not honour his guests; but due to his possessing strength he indulged in sensual objects only. He was always engaged in husbandry, subsisted on leaves, loved liquor, ate flesh; for a very long time he passed his time like this. Desiring to fetch leaves, he moved into a sage’s orchard. The dull-witted one was bitten there by a deadly serpent. Having died, and having gone to many hells, he came (i.e. was born) again and was born as a bull. A lame man bartered him for his subsistence. With a great difficulty, he, carrying him (i.e. the lame man) on his back, passed seven or eight autumns. He was maimed, his eyes rolled, and vomited foam continuously. He neither lived nor died due to his own acts. Some time the lame man made him revolve speedily. He suddenly fell on the ground and fainted. As this world is attracted by curiosity, in the crowd (around him) a meritorious man gave his religious merit to him. Some others also, remembering their own deeds, gave (him their religious merit). There was (in the crowd) a courtezan also, leading the course of the worldly life; and not knowing her religious merit, she gave (him) some religious merit. By the servants of Death he was taken to the city of the dead. He was released due to his being meritorious as a result of the religious merit given by the courtezan. Again he came to the earth and was born in the house of noble persons—brāhmaṇas. He remembered his (former) existence; after a long time he, desiring to know religious merit removing his ignorance, approached the courtezan, and proclaimed himself; he asked her. She told (him): “This parrot, living in the cage daily tells me. My heart was purified due to that, and I divided my religious merit.” The parrot, asked by the two, started narrating an account that,had formerly taken place, after remembering his former existence also.
The parrot said :
47b-55. Formerly I was a learned man, deluded by the pride of my learning. Due to my hatred for loveliness I was jealous even of virtuous persons. After (some) time, having departed from life, I then reached abhorred worlds. Then, I who very much censured (my) good preceptor, was born in the stock of a parrot. In the summer season, I, the wicked one, was also separated from my parents. In the summer, in which the roads were heated, I was brought by best sages and was dropped in a cage in the hermitage, the resort of the great. Hearing from the sons of the sages revising with great care the first chapter of the Gītā, I repeatedly recited it. In the meanwhile, a fowler indulging in stealing, snatched and sold me.
Thus the account was told.
The lord said :
This chapter was enunciated before. Due to that he dispelled his sin. With his heart purified by that the best bird was released. Thus talking to one another, and telling its greatness, they, the wise ones, constantly muttering it, obtained salvation in the house. Therefore, for him who recites or listens to the first chapter, or would remember or study it, the ocean of the mundane existence is not difficult to cross.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 25203, revision 333584 (2022-03-11T23:55:37Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-bhagavad-gita-mahatmya/d/doc365756.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.