Vyasadev
Praneetha
The Mad Bhagavatam
Canto 4
4.7.1
maitreya uvāca
ity ajenānunītena
bhavena parituṣyatā
abhyadhāyi mahā-bāho
prahasya śrūyatām iti
ity ajenānunītena
bhavena parituṣyatā
abhyadhāyi mahā-bāho
prahasya śrūyatām iti
(1) Maitreya said: 'Lord S'iva thus being pacified by Lord Brahmâ fully satisfied spoke with a smile, o mighty-armed one.
4.7.2
mahādeva uvāca
nāghaṁ prajeśa bālānāṁ
varṇaye nānucintaye
deva-māyābhibhūtānāṁ
daṇḍas tatra dhṛto mayā
nāghaṁ prajeśa bālānāṁ
varṇaye nānucintaye
deva-māyābhibhūtānāṁ
daṇḍas tatra dhṛto mayā
(2)
Mahâdeva said: 'I do not take offense at those whom I regard as children, I
don't mind o Lord of the created beings, I have [just] chastised the ones who
were deluded by the external energy of God.
4.7.3
prajāpater
dagdha-śīrṣṇo
bhavatv aja-mukhaṁ śiraḥ
mitrasya cakṣuṣekṣeta
bhāgaṁ svaṁ barhiṣo bhagaḥ
bhavatv aja-mukhaṁ śiraḥ
mitrasya cakṣuṣekṣeta
bhāgaṁ svaṁ barhiṣo bhagaḥ
(3) Let
there for the Prajâpati whose head was burned to ashes be the head of a goat
and let Bhaga look at his share of the sacrifice through the eyes of Mitra.
4.7.4
pūṣā
tu yajamānasya
dadbhir jakṣatu piṣṭa-bhuk
devāḥ prakṛta-sarvāṅgā
ye ma uccheṣaṇaṁ daduḥ
dadbhir jakṣatu piṣṭa-bhuk
devāḥ prakṛta-sarvāṅgā
ye ma uccheṣaṇaṁ daduḥ
(4) Pûshâ who led the sacrifice will have
to eat chickpea dough or food chewed for him, but the godly ones who did grant
me a share of the sacrifice will fully recover.
4.7.5
bāhubhyām aśvinoḥ
pūṣṇo
hastābhyāṁ kṛta-bāhavaḥ
bhavantv adhvaryavaś cānye
basta-śmaśrur bhṛgur bhavet
hastābhyāṁ kṛta-bāhavaḥ
bhavantv adhvaryavaś cānye
basta-śmaśrur bhṛgur bhavet
(5)
The two arms of the As'vins [the twin protectors of medicine] and the hands of
Pûshâ are there for those who have to miss those limbs and Bhrigu and the other
priests may have the beard of the goat.'
4.7.6
maitreya uvāca
tadā sarvāṇi bhūtāni
śrutvā mīḍhuṣṭamoditam
parituṣṭātmabhis tāta
sādhu sādhv ity athābruvan
tadā sarvāṇi bhūtāni
śrutvā mīḍhuṣṭamoditam
parituṣṭātmabhis tāta
sādhu sādhv ity athābruvan
(6) Maitreya said: 'All who at that moment heard what the best of the benedictors said, were innerly satisfied o dear one, and said: 'Well spoken, well spoken!'
4.7.7
tato mīḍhvāṁsam
āmantrya
śunāsīrāḥ saharṣibhiḥ
bhūyas tad deva-yajanaṁ
sa-mīḍhvad-vedhaso yayuḥ
śunāsīrāḥ saharṣibhiḥ
bhūyas tad deva-yajanaṁ
sa-mīḍhvad-vedhaso yayuḥ
(7) Next Lord S'iva was invited by the godly
ones and the sages headed by Bhrigu and together they with the Liberal One
[S'iva] and the Lord of the Veda [Brahmâ] for the second time headed for the
sacrifice they wanted to perform for God.
4.7.8
vidhāya kārtsnyena
ca tad
yad āha bhagavān bhavaḥ
sandadhuḥ kasya kāyena
savanīya-paśoḥ śiraḥ
yad āha bhagavān bhavaḥ
sandadhuḥ kasya kāyena
savanīya-paśoḥ śiraḥ
(8)
After having performed all that Lord Bhava had told them to do, they joined the
head of the animal of sacrifice with the body of Daksha.
4.7.9
sandhīyamāne
śirasi
dako rudrābhivīkṣitaḥ
sadyaḥ supta ivottasthau
dadṛśe cāgrato mṛḍam
dako rudrābhivīkṣitaḥ
sadyaḥ supta ivottasthau
dadṛśe cāgrato mṛḍam
(9) Proceeding thus King Daksha was under the
supervision of Rudra with that head reawakened from his apparent state of
unconsciousness, so that he saw the compassionate Lord standing before him.
4.7.10
tadā vṛṣadhvaja-dveṣa-
kalilātmā prajāpatiḥ
śivāvalokād abhavac
charad-dhrada ivāmalaḥ
kalilātmā prajāpatiḥ
śivāvalokād abhavac
charad-dhrada ivāmalaḥ
(10)
The very moment the Prajâpati saw the Lord who rides the bull, his by
hatred polluted heart became as clean as a lake [filled by the rains] in
autumn.
4.7.11
bhava-stavāya kṛta-dhīr
nāśaknod anurāgataḥ
autkaṇṭhyād bāṣpa-kalayā
samparetāṁ sutāṁ smaran
nāśaknod anurāgataḥ
autkaṇṭhyād bāṣpa-kalayā
samparetāṁ sutāṁ smaran
(11) Although decided to pray to Bhava he,
with his eyes full of tears because of the great surge of feelings upon
remembering the death of his daughter, couldn't do so.
4.7.12
kṛcchrāt
saṁstabhya ca manaḥ
prema-vihvalitaḥ sudhīḥ
śaśaṁsa nirvyalīkena
bhāveneśaṁ prajāpatiḥ
prema-vihvalitaḥ sudhīḥ
śaśaṁsa nirvyalīkena
bhāveneśaṁ prajāpatiḥ
(12)
After he with great effort managed to pacify his because of love and affection
bewildered mind, the Prajâpati who had come to his senses prayed to the Lord
with praise and straightforward feelings.
4.7.13
dakṣa
uvāca
bhūyān anugraha aho bhavatā kṛto me
daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ
na brahma-bandhuṣu ca vāṁ bhagavann avajñā
tubhyaṁ hareś ca kuta eva dhṛta-vrateṣu
bhūyān anugraha aho bhavatā kṛto me
daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ
na brahma-bandhuṣu ca vāṁ bhagavann avajñā
tubhyaṁ hareś ca kuta eva dhṛta-vrateṣu
(13) Daksha said: 'What a great favor
you have done me by punishing me. Despite of the fact that you defeated me,
you, nor Vishnu, o Fortunate One, ever deny an unqualified brahmin [like me],
so why would he who keeps to his vows [and performs sacrifices, suffer want]?
4.7.14
vidyā-tapo-vrata-dharān
mukhataḥ sma viprān
brahmātma-tattvam avituṁ prathamaṁ tvam asrāk
tad brāhmaṇān parama sarva-vipatsu pāsi
pālaḥ paśūn iva vibho pragṛhīta-daṇḍaḥ
brahmātma-tattvam avituṁ prathamaṁ tvam asrāk
tad brāhmaṇān parama sarva-vipatsu pāsi
pālaḥ paśūn iva vibho pragṛhīta-daṇḍaḥ
(14) O great one, the brahmins were first
created from the mouth of Brahmâ in order to disseminate the teachings of
self-realization, the vows and the austerity. Therefore you with a stick in
your hand protect them every time they are in danger, just like someone who
protects his herd.
4.7.15
yo 'sau
mayāvidita-tattva-dṛśā sabhāyāṁ
kṣipto durukti-viśikhair vigaṇayya tan mām
arvāk patantam arhattama-nindayāpād
dṛṣṭyārdrayā sa bhagavān sva-kṛtena tuṣyet
kṣipto durukti-viśikhair vigaṇayya tan mām
arvāk patantam arhattama-nindayāpād
dṛṣṭyārdrayā sa bhagavān sva-kṛtena tuṣyet
(15)
You who by me unaware of your reality was insulted in the assembly with the
arrows of [my] unkind words, do not really take heed of that. Seeing me sliding
down to hell because I defamed the most respectable one, you saved me out of
compassion. I wish you to be pleased about that what you did out of your own
mercy, your Lordship.'
4.7.16
maitreya uvāca
kṣamāpyaivaṁ sa mīḍhvāṁsaṁ
brahmaṇā cānumantritaḥ
karma santānayām āsa
sopādhyāyartvig-ādibhiḥ
kṣamāpyaivaṁ sa mīḍhvāṁsaṁ
brahmaṇā cānumantritaḥ
karma santānayām āsa
sopādhyāyartvig-ādibhiḥ
(16) Maitreya said: 'Daksha thus being forgiven by Lord S'iva, with the permission of Lord Brahmâ resumed the performance of the sacrifice together with the priests, the ones of learning and the others.
4.7.17
vaiṣṇavaṁ
yajña-santatyai
tri-kapālaṁ dvijottamāḥ
puroḍāśaṁ niravapan
vīra-saṁsarga-śuddhaye
tri-kapālaṁ dvijottamāḥ
puroḍāśaṁ niravapan
vīra-saṁsarga-śuddhaye
(17)
In order to be purified from having been in touch with Vîrabhadra and his men
and to perform the sacrifice meant for Vishnu, the best among the brahmins
settled for three kinds of offerings [belonging to] the oblation called purodâs'a.
4.7.18
adhvaryuṇātta-haviṣā
yajamāno viśāmpate
dhiyā viśuddhayā dadhyau
tathā prādurabhūd dhariḥ
yajamāno viśāmpate
dhiyā viśuddhayā dadhyau
tathā prādurabhūd dhariḥ
(18) O
Vidura, the moment the leader of the Yajña [Daksha] thus sanctified in
meditation offered the clarified butter with the hymns from the Yajur Veda,
Lord Hari appeared, the Supreme Personality.
4.7.19
tadā sva-prabhayā
teṣāṁ
dyotayantyā diśo daśa
muṣṇaṁs teja upānītas
tārkṣyeṇa stotra-vājinā
dyotayantyā diśo daśa
muṣṇaṁs teja upānītas
tārkṣyeṇa stotra-vājinā
(19) The effulgence of all present there was
at that moment overshadowed by the brightness [spreading] in all the ten
directions of Him who was carried by the enormous wings of Garuda [or Stotra].
4.7.20
śyāmo hiraṇya-raśano
'rka-kirīṭa-juṣṭo
nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ
śaṅkhābja-cakra-śara-cāpa-gadāsi-carma-
vyagrair hiraṇmaya-bhujair iva karṇikāraḥ
nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ
śaṅkhābja-cakra-śara-cāpa-gadāsi-carma-
vyagrair hiraṇmaya-bhujair iva karṇikāraḥ
(20)
With a dark complexion, garments yellow as gold, a helmet dazzling like
the sun, curling hair bluish like black bees, a face decorated with earrings,
with a conch shell, a lotus flower, a disc and arrows, a bow, a club, a sword
and shield in His hands and with His many golden ornaments, He looked like a
blossoming tree.
4.7.21
vakṣasy
adhiśrita-vadhūr vana-māly udāra-
hāsāvaloka-kalayā ramayaṁś ca viśvam
pārśva-bhramad-vyajana-cāmara-rāja-haṁsaḥ
śvetātapatra-śaśinopari rajyamānaḥ
hāsāvaloka-kalayā ramayaṁś ca viśvam
pārśva-bhramad-vyajana-cāmara-rāja-haṁsaḥ
śvetātapatra-śaśinopari rajyamānaḥ
(21)
Garlanded with forest flowers He had His consort [Lakshmî] on His chest and
only a small glimpse of His magnanimous smiling glance was enough to please the
entire world. At His side yak-tail fans looking like swans were being waved and
above Him one saw a beautiful, moonlike white royal canopy.
4.7.22
tam upāgatam ālakṣya
sarve sura-gaṇādayaḥ
praṇemuḥ sahasotthāya
brahmendra-tryakṣa-nāyakāḥ
sarve sura-gaṇādayaḥ
praṇemuḥ sahasotthāya
brahmendra-tryakṣa-nāyakāḥ
(22)
After they saw Him arriving, all the demigods and the
others led by Brahmâ, Indra and the three-eyed S'iva, immediately stood up from
their seats and offered their obeisances.
4.7.23
tat-tejasā
hata-rucaḥ
sanna-jihvāḥ sa-sādhvasāḥ
mūrdhnā dhṛtāñjali-puṭā
upatasthur adhokṣajam
sanna-jihvāḥ sa-sādhvasāḥ
mūrdhnā dhṛtāñjali-puṭā
upatasthur adhokṣajam
(23)
They all outshone by the luster of His glaring effulgence fell silent and
filled with awe they touched their heads bowing down to pray to Adhokshaja, the
Supreme Personality of Godhead.
4.7.24
apy arvāg-vṛttayo
yasya
mahi tv ātmabhuv-ādayaḥ
yathā-mati gṛṇanti sma
kṛtānugraha-vigraham
mahi tv ātmabhuv-ādayaḥ
yathā-mati gṛṇanti sma
kṛtānugraha-vigraham
(24) Even though His glory is beyond the
comprehension of even the powerful ones of the soul, they now by His grace
seeing His transcendental form, could offer their prayers according to their
different capacities.
4.7.25
dakṣo
gṛhītārhaṇa-sādanottamaṁ
yajñeśvaraṁ viśva-sṛjāṁ paraṁ gurum
sunanda-nandādy-anugair vṛtaṁ mudā
gṛṇan prapede prayataḥ kṛtāñjaliḥ
yajñeśvaraṁ viśva-sṛjāṁ paraṁ gurum
sunanda-nandādy-anugair vṛtaṁ mudā
gṛṇan prapede prayataḥ kṛtāñjaliḥ
(25)
Daksha seeking shelter was accepted with his honorable oblations of sacrifice
for the master of all sacrifices, the supreme preceptor of all progenitors of mankind
who is attended by Nanda and Sunanda [the most important servants of Nârâyana
in Vaikunthha]. With great pleasure, a subdued mind and with folded hands he
then offered Him his prayers.
4.7.26
dakṣa
uvāca
śuddhaṁ sva-dhāmny uparatākhila-buddhy-avasthaṁ
cin-mātram ekam abhayaṁ pratiṣidhya māyām
tiṣṭhaṁs tayaiva puruṣatvam upetya tasyām
āste bhavān apariśuddha ivātma-tantraḥ
śuddhaṁ sva-dhāmny uparatākhila-buddhy-avasthaṁ
cin-mātram ekam abhayaṁ pratiṣidhya māyām
tiṣṭhaṁs tayaiva puruṣatvam upetya tasyām
āste bhavān apariśuddha ivātma-tantraḥ
(26)
Daksha said: 'You Lordship now fully present here have returned from the purity
of Your heavenly abode in a perfect transcendence above all mental speculation.
You are the one without a second, the fearless controller of all matter, who
seemingly impure are engaged with her [with Mâyâ] as the overseer and
self-sufficient One.'
4.7.27
ṛtvija ūcuḥ
tattvaṁ na te vayam anañjana rudra-śāpāt
karmaṇy avagraha-dhiyo bhagavan vidāmaḥ
dharmopalakṣaṇam idaṁ trivṛd adhvarākhyaṁ
jñātaṁ yad-artham adhidaivam ado vyavasthāḥ
tattvaṁ na te vayam anañjana rudra-śāpāt
karmaṇy avagraha-dhiyo bhagavan vidāmaḥ
dharmopalakṣaṇam idaṁ trivṛd adhvarākhyaṁ
jñātaṁ yad-artham adhidaivam ado vyavasthāḥ
(27) The priests said: 'All of us, not conversant with the truth of Your Lordship who are free from the influence of the material world, we who are of an intelligence that because of S'iva's curse is of too great an attachment to fruitive activities o Lord, now know about Your name [Yajña] that stands for the arrangement of religious sacrificing moving in the three departments [of the three Vedas] for the sake of which we are engaged in the worship of demigods [like the divinity of the sun and the moon].'
4.7.28
sadasyā ūcuḥ
utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra-
vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ
dvandva-śvabhre khala-mṛga-bhaye śoka-dāve 'jña-sārthaḥ
pādaukas te śaraṇada kadā yāti kāmopasṛṣṭaḥ
utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra-
vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ
dvandva-śvabhre khala-mṛga-bhaye śoka-dāve 'jña-sārthaḥ
pādaukas te śaraṇada kadā yāti kāmopasṛṣṭaḥ
(28) The members
of the assembly said: 'On the path of repeated birth and death we have no place
to take shelter. We are greatly troubled by being bound to this formidable fort
of time that is infested by ugly snakes and in which the mirage of the material
happiness of having a home and a body constitutes a heavy burden. When we have
to live by the double ditch of distress and so-called happiness, the fear for
wild animals, the forest fire of lamentation over the interest of the ignorant
ones and are afflicted with all sorts of desire, we, with You who gives
shelter, enjoy the protection of Your lotus feet.'
4.7.29
rudra uvāca
tava varada varāṅghrāv āśiṣehākhilārthe
hy api munibhir asaktair ādareṇārhaṇīye
yadi racita-dhiyaṁ māvidya-loko 'paviddhaṁ
japati na gaṇaye tat tvat-parānugraheṇa
tava varada varāṅghrāv āśiṣehākhilārthe
hy api munibhir asaktair ādareṇārhaṇīye
yadi racita-dhiyaṁ māvidya-loko 'paviddhaṁ
japati na gaṇaye tat tvat-parānugraheṇa
(29) Rudra said: 'O supreme benefactor, when I, desiring fulfillment in the material world, have fixed my mind on Your precious lotus feet that are cherished and worshiped by the liberated sages, I, with a compassion like that of Yours, attach no value to it when ignorant people speak against me.'
4.7.30
bhṛgur
uvāca
yan māyayā gahanayāpahṛtātma-bodhā
brahmādayas tanu-bhṛtas tamasi svapantaḥ
nātman-śritaṁ tava vidanty adhunāpi tattvaṁ
so 'yaṁ prasīdatu bhavān praṇatātma-bandhuḥ
yan māyayā gahanayāpahṛtātma-bodhā
brahmādayas tanu-bhṛtas tamasi svapantaḥ
nātman-śritaṁ tava vidanty adhunāpi tattvaṁ
so 'yaṁ prasīdatu bhavān praṇatātma-bandhuḥ
(30) Bhrigu said: 'From Lord Brahmâ down to every other embodied being, all who, under the influence of the insurmountable material energy, are bereft of the knowledge of their original self, are submerged in the darkness of illusion. They not seeing You as situated in the self cannot understand Your situation as the absolute of reality. O Lord, You, as the friend of the surrendered soul, be kind to us.'
4.7.31
brahmovāca
naitat svarūpaṁ bhavato 'sau padārtha-
bheda-grahaiḥ puruṣo yāvad īkṣet
jñānasya cārthasya guṇasya cāśrayo
māyāmayād vyatirikto matas tvam
naitat svarūpaṁ bhavato 'sau padārtha-
bheda-grahaiḥ puruṣo yāvad īkṣet
jñānasya cārthasya guṇasya cāśrayo
māyāmayād vyatirikto matas tvam
(31) Brahmâ said: 'When one tries to see Your person, this original form of Yours cannot be perceived with the help of the different [sensual] virtues of respect for acquiring knowledge, for You who constitute the basis of the knowledge and objectivity of the material qualities must be regarded as differing from that what is made of material energy.'
4.7.32
indra uvāca
idam apy acyuta viśva-bhāvanaṁ
vapur ānanda-karaṁ mano-dṛśām
sura-vidviṭ-kṣapaṇair udāyudhair
bhuja-daṇḍair upapannam aṣṭabhiḥ
idam apy acyuta viśva-bhāvanaṁ
vapur ānanda-karaṁ mano-dṛśām
sura-vidviṭ-kṣapaṇair udāyudhair
bhuja-daṇḍair upapannam aṣṭabhiḥ
(32) Indra said: 'This transcendental form o Infallible One, which is there for the welfare of the universe, is a cause of pleasure to the mind and eye, for You, possessing the eight weapons held up by Your arms, punish those who are hostile towards Your devotees.'
4.7.33
patnya ūcuḥ
yajño 'yaṁ tava yajanāya kena sṛṣṭo
vidhvastaḥ paśupatinādya dakṣa-kopāt
taṁ nas tvaṁ śava-śayanābha-śānta-medhaṁ
yajñātman nalina-rucā dṛśā punīhi
yajño 'yaṁ tava yajanāya kena sṛṣṭo
vidhvastaḥ paśupatinādya dakṣa-kopāt
taṁ nas tvaṁ śava-śayanābha-śānta-medhaṁ
yajñātman nalina-rucā dṛśā punīhi
(33) The wives of the attendants of the sacrifice said: 'This worshiping in sacrifice as arranged by Brahmâ was devastated by Lord S'iva. May today the beauty of Your lotuslike vision o Lord of sacrifice, sanctify the sacrifice that by the anger against Daksha became as still as the dead bodies of the sacrificial animals.'
4.7.34
ṛṣaya ūcuḥ
ananvitaṁ te bhagavan viceṣṭitaṁ
yad ātmanā carasi hi karma nājyase
vibhūtaye yata upasedur īśvarīṁ
na manyate svayam anuvartatīṁ bhavān
ananvitaṁ te bhagavan viceṣṭitaṁ
yad ātmanā carasi hi karma nājyase
vibhūtaye yata upasedur īśvarīṁ
na manyate svayam anuvartatīṁ bhavān
(34) The sages said: 'How wonderful o Supreme Lord, are Your activities to which You, in the exercise of Your potencies, are never attached. Nor is Your Lordship attached to the mercy of Your obedient servant, the Goddess of Fortune Lakshmî, for the grace of whom one is of worship.'
4.7.35
siddhā ūcuḥ
ayaṁ tvat-kathā-mṛṣṭa-pīyūṣa-nadyāṁ
mano-vāraṇaḥ kleśa-dāvāgni-dagdhaḥ
tṛṣārto 'vagāḍho na sasmāra dāvaṁ
na niṣkrāmati brahma-sampannavan naḥ
ayaṁ tvat-kathā-mṛṣṭa-pīyūṣa-nadyāṁ
mano-vāraṇaḥ kleśa-dāvāgni-dagdhaḥ
tṛṣārto 'vagāḍho na sasmāra dāvaṁ
na niṣkrāmati brahma-sampannavan naḥ
(35)
The perfected ones
prayed: 'The elephant of the mind that scorched by the forest fire of [sensual]
afflictions is thirsty, having plunged in the river of the pure nectar of Your
pastimes no longer remembers that misery and never wishes to come out, just
like someone who merged with the Absolute.'
4.7.36
yajamāny uvāca
svāgataṁ te prasīdeśa tubhyaṁ namaḥ
śrīnivāsa śriyā kāntayā trāhi naḥ
tvām ṛte 'dhīśa nāṅgair makhaḥ śobhate
śīrṣa-hīnaḥ ka-bandho yathā puruṣaḥ
svāgataṁ te prasīdeśa tubhyaṁ namaḥ
śrīnivāsa śriyā kāntayā trāhi naḥ
tvām ṛte 'dhīśa nāṅgair makhaḥ śobhate
śīrṣa-hīnaḥ ka-bandho yathā puruṣaḥ
(36)
The wife of Daksha
said: 'Be pleased my Lord with my respects for Your auspicious appearance o
abode of the Goddess. With Lakshmî as Your wife You protect us. Our arena knows
no beauty without Your arms o controller, just like a headless person doesn't
look good with only a trunk.'
There is a
statement in the Hari-bhakti-sudhodaya (3.11):
bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam
The
meaning is that sometimes when a friend
or relative dies, especially among lower class men, the dead body is decorated.
Dressed and ornamented, the body is taken in procession. That sort of
decoration of the dead body has no actual value because the life force is
already gone. Similarly, any aristocracy, any social prestige or any
advancement of material civilization without Kṛṣṇa consciousness is as good
as the decoration of a dead body. The name of the wife of Dakṣa
was Prasūti, and she was the daughter of Svāyambhuva Manu. Her sister,
Devahūti, was married to Kardama Muni, and Kapiladeva, the Personality of
Godhead, became her son. Prasūti, then, was the aunt of Lord Viṣṇu.
She was asking the favor of Lord Viṣṇu in an affectionate mode; since she was
His aunt, she sought some special favor. Also significant in this verse is that
the Lord is praised with the goddess of fortune. Wherever Lord Viṣṇu
is worshiped, naturally there is the favor of the goddess of fortune. Lord Viṣṇu
is addressed as amṛta, transcendental. The demigods,
including Brahmā and Lord Śiva, were produced after the creation, but Lord Viṣṇu
existed before the creation. He is addressed, therefore, as amṛta.
Lord Viṣṇu is worshiped with His internal energy by the Vaiṣṇavas.
Prasūti, the wife of Dakṣa, implored the Lord to turn the priests
into Vaiṣṇavas instead of simply fruitive workers performing sacrifices
for some material benefits.
4.7.37
lokapālā ūcuḥ
dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ
pratyag-draṣṭā dṛśyate yena viśvam
māyā hy eṣā bhavadīyā hi bhūman
yas tvaṁ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ
dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ
pratyag-draṣṭā dṛśyate yena viśvam
māyā hy eṣā bhavadīyā hi bhūman
yas tvaṁ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ
(37)
The local rulers
said: 'We doubt whether we can see You with our material senses. You, revealing
Your eternal form, we regard as the inner witness by whose grace the entire
illusory world can be seen o possessor of all, for You appear with the elements
as the sixth one to the five of the senses.'
4.7.38
yogeśvarā ūcuḥ
preyān na te 'nyo 'sty amutas tvayi prabho
viśvātmanīkṣen na pṛthag ya ātmanaḥ
athāpi bhaktyeśa tayopadhāvatām
ananya-vṛttyānugṛhāṇa vatsala
preyān na te 'nyo 'sty amutas tvayi prabho
viśvātmanīkṣen na pṛthag ya ātmanaḥ
athāpi bhaktyeśa tayopadhāvatām
ananya-vṛttyānugṛhāṇa vatsala
(38) The great ones of yoga said: 'They who deeming no one as dear as You, see themselves as existing in You and not as separate from You, the Supersoul of all beings o master, are very dear to You. And how much more You don't value absolutely the faith of those souls o Lord, who devoted therewith are of worship o loving parent?
4.7.39
jagad-udbhava-sthiti-layeṣu
daivato
bahu-bhidyamāna-guṇayātma-māyayā
racitātma-bheda-mataye sva-saṁsthayā
vinivartita-bhrama-guṇātmane namaḥ
bahu-bhidyamāna-guṇayātma-māyayā
racitātma-bheda-mataye sva-saṁsthayā
vinivartita-bhrama-guṇātmane namaḥ
(39)
We offer our obeisances to Him who by His personal appearance by means of His
material potency determined the fate of each living entity depending his
specific inclinations, He who appeared differently with the many material
qualities for the sake of the creation, maintenance and annihilation of the
material world and who in His absolute state turned away from the interaction
of the modes of matter.'
4.7.40
brahmovāca
namas te śrita-sattvāya
dharmādīnāṁ ca sūtaye
nirguṇāya ca yat-kāṣṭhāṁ
nāhaṁ vedāpare 'pi ca
namas te śrita-sattvāya
dharmādīnāṁ ca sūtaye
nirguṇāya ca yat-kāṣṭhāṁ
nāhaṁ vedāpare 'pi ca
(40) The Vedas in person declared: 'Our respects unto You transcendental to the modes of nature who are the shelter of the quality of goodness and the source of the austerity and penance in all religions. I nor anyone else really knows You or Your situation.
4.7.41
agnir uvāca
yat-tejasāhaṁ susamiddha-tejā
havyaṁ vahe svadhvara ājya-siktam
taṁ yajñiyaṁ pañca-vidhaṁ ca pañcabhiḥ
sviṣṭaṁ yajurbhiḥ praṇato 'smi yajñam
yat-tejasāhaṁ susamiddha-tejā
havyaṁ vahe svadhvara ājya-siktam
taṁ yajñiyaṁ pañca-vidhaṁ ca pañcabhiḥ
sviṣṭaṁ yajurbhiḥ praṇato 'smi yajñam
'
(41)
Agni, the fire god
said: 'By Your effulgence I am as luminous as the greatest fire and may accept
in sacrifice the five kinds of offerings mixed with butter; I offer my
obeisances to Yajña, the protector of the sacrifices, worshiped by means of the
five kinds of hymns of the Veda.'
4.7.42
devā ūcuḥ
purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṁ
tvam evādyas tasmin salila uragendrādhiśayane
pumān śeṣe siddhair hṛdi vimṛśitādhyātma-padaviḥ
sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ
purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṁ
tvam evādyas tasmin salila uragendrādhiśayane
pumān śeṣe siddhair hṛdi vimṛśitādhyātma-padaviḥ
sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ
(42) The godly ones said: 'Formerly at the time of the devastation of the era [kalpa] when You as the Original Personality rested in the water and lied down on the snake bed Ananta S'esha, You withdrew into Your abdomen that what You had created and was estranged from You. You upon whom the liberated souls in their hearts meditate in philosophical speculations, we now see present here before our two eyes moving on the path of the protection of us Your servants.'
4.7.43
gandharvā ūcuḥ
aṁśāṁśās te deva marīcy-ādaya ete
brahmendrādyā deva-gaṇā rudra-purogāḥ
krīḍā-bhāṇḍaṁ viśvam idaṁ yasya vibhūman
tasmai nityaṁ nātha namas te karavāma
aṁśāṁśās te deva marīcy-ādaya ete
brahmendrādyā deva-gaṇā rudra-purogāḥ
krīḍā-bhāṇḍaṁ viśvam idaṁ yasya vibhūman
tasmai nityaṁ nātha namas te karavāma
(43)
The denizens of
heaven said: 'Marîci and the great sages under the direction of Brahmâ and Indra
and the divinity led by S'iva, are to be seen as parts and parcels of Your body
o God; may we unto the Supreme Almighty One for whom this whole creation is
just a plaything o Lord, always be of respect and offer You our obeisances.'
4.7.44
vidyādharā ūcuḥ
tvan-māyayārtham abhipadya kalevare 'smin
kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ
kṣipto 'py asad-viṣaya-lālasa ātma-mohaṁ
yuṣmat-kathāmṛta-niṣevaka udvyudasyet
tvan-māyayārtham abhipadya kalevare 'smin
kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ
kṣipto 'py asad-viṣaya-lālasa ātma-mohaṁ
yuṣmat-kathāmṛta-niṣevaka udvyudasyet
(44) The
Vidyâdharas [lovers of knowledge] said: 'After with Your external potency having
obtained the human body and with dwelling in the body, thinking in terms of 'I
'and 'mine', having misidentified himself with it, the ignorant person who
takes the body for himself and is distracted by material possessions, also
follows the wrong roads of seeking happiness in sense objects, but relishing
the nectar of Your topics he can be delivered, even when he drifted far away
from that position.'
4.7.45
brāhmaṇā
ūcuḥ
tvaṁ kratus tvaṁ havis tvaṁ hutāśaḥ svayaṁ
tvaṁ hi mantraḥ samid-darbha-pātrāṇi ca
tvaṁ sadasyartvijo dampatī devatā
agnihotraṁ svadhā soma ājyaṁ paśuḥ
tvaṁ kratus tvaṁ havis tvaṁ hutāśaḥ svayaṁ
tvaṁ hi mantraḥ samid-darbha-pātrāṇi ca
tvaṁ sadasyartvijo dampatī devatā
agnihotraṁ svadhā soma ājyaṁ paśuḥ
(45) The brahmins said: 'You are the sacrifice, the offering of the clarified butter, the fire in person; You are the mantras, the fuel, the kus'a grass [to sit on] and the pots; You are the members of the assembly, the priests, the leader of the Yajña and his wife, the demigods and the sacred fire ceremony, the offering to the forefathers, the soma plant, the clarified butter itself and the sacrificial animal [see also B.G. 4: 24].
4.7.46
tvaṁ
purā gāṁ rasāyā mahā-sūkaro
daṁṣṭrayā padminīṁ vāraṇendro yathā
stūyamāno nadal līlayā yogibhir
vyujjahartha trayī-gātra yajña-kratuḥ
daṁṣṭrayā padminīṁ vāraṇendro yathā
stūyamāno nadal līlayā yogibhir
vyujjahartha trayī-gātra yajña-kratuḥ
(46) In the past it was You who as the great
boar incarnation [see canto 3.13] from within the waters lifted the world up on
Your tusks the way an elephant picks up a lotus. Very easily the vibration was
caught by great sages like Sanaka as an offering of prayers in the form of a
sacrifice o knowledge of the Vedas in person.
4.7.47
sa prasīda tvam
asmākam ākāṅkṣatāṁ
darśanaṁ te paribhraṣṭa-sat-karmaṇām
kīrtyamāne nṛbhir nāmni yajñeśa te
yajña-vighnāḥ kṣayaṁ yānti tasmai namaḥ
darśanaṁ te paribhraṣṭa-sat-karmaṇām
kīrtyamāne nṛbhir nāmni yajñeśa te
yajña-vighnāḥ kṣayaṁ yānti tasmai namaḥ
(47) You as that same person we ask to be
pleased with us who failing in performing the sacrifices are awaiting Your
audience. When one sings Your holy names o Lord of Sacrifice, one manages to
overcome obstacles. Unto You our respectful obeisances.'
4.7.48
maitreya uvāca
iti dakṣaḥ kavir yajñaṁ
bhadra rudrābhimarśitam
kīrtyamāne hṛṣīkeśe
sanninye yajña-bhāvane
iti dakṣaḥ kavir yajñaṁ
bhadra rudrābhimarśitam
kīrtyamāne hṛṣīkeśe
sanninye yajña-bhāvane
(48)
Maitreya said: 'O
blessed one, with Hrishîkes'a [Vishnu as the Lord of the senses], the protector
of sacrifices, thus being glorified, Daksha, having learned, arranged to resume
the sacrifice that was devastated by Vîrabhadra.
4.7.49
bhagavān svena
bhāgena
sarvātmā sarva-bhāga-bhuk
dakṣaṁ babhāṣa ābhāṣya
prīyamāṇa ivānagha
sarvātmā sarva-bhāga-bhuk
dakṣaṁ babhāṣa ābhāṣya
prīyamāṇa ivānagha
(49)
O sinless one, Lord Vishnu, the Supersoul of all beings and enjoyer of all
sacrifices having received His share, was satisfied and then addressed Daksha.
4.7.50
śrī-bhagavān uvāca
ahaṁ brahmā ca śarvaś ca
jagataḥ kāraṇaṁ param
ātmeśvara upadraṣṭā
svayan-dṛg aviśeṣaṇaḥ
ahaṁ brahmā ca śarvaś ca
jagataḥ kāraṇaṁ param
ātmeśvara upadraṣṭā
svayan-dṛg aviśeṣaṇaḥ
(50) The Supreme Lord [Vishnu] said: 'I,
Brahmâ and also Lord S'iva, do not differ [essentially] in being the supreme
cause and Supersoul, the witness and the self-sufficient one of the material
manifestation.
4.7.51
ātma-māyāṁ
samāviśya
so 'haṁ guṇamayīṁ dvija
sṛjan rakṣan haran viśvaṁ
dadhre saṁjñāṁ kriyocitām
so 'haṁ guṇamayīṁ dvija
sṛjan rakṣan haran viśvaṁ
dadhre saṁjñāṁ kriyocitām
(51) I, having entered my own external energy
that is composed of the modes of nature o twice-born one, [thus] create, maintain
and annihilate the cosmic manifestation and assume a name appropriate to My
activities.
4.7.52
tasmin brahmaṇy
advitīye
kevale paramātmani
brahma-rudrau ca bhūtāni
bhedenājño 'nupaśyati
kevale paramātmani
brahma-rudrau ca bhūtāni
bhedenājño 'nupaśyati
(52)
Someone not conversant with this thinks that Brahmâ, S'iva and the living
beings exist in separation and departs [impersonally in disregard of Me] from
the notion of the one Supreme Self, the Supreme Brahman that is without a
second.
4.7.53
yathā pumān na svāṅgeṣu
śiraḥ-pāṇy-ādiṣu kvacit
pārakya-buddhiṁ kurute
evaṁ bhūteṣu mat-paraḥ
śiraḥ-pāṇy-ādiṣu kvacit
pārakya-buddhiṁ kurute
evaṁ bhūteṣu mat-paraḥ
(53)
The way a person never supposes that his head, hands and other parts of his
body would have a separate existence, My devotee neither supposes that the
living beings would exist separately.
4.7.54
trayāṇām
eka-bhāvānāṁ
yo na paśyati vai bhidām
sarva-bhūtātmanāṁ brahman
sa śāntim adhigacchati
yo na paśyati vai bhidām
sarva-bhūtātmanāṁ brahman
sa śāntim adhigacchati
(54) He
who does not consider the three [of Us] who constitute the one nature of the
Supersoul of all living beings as separate [entities] o brahmin, achieves
peace.'
4.7.55
maitreya uvāca
evaṁ bhagavatādiṣṭaḥ
prajāpati-patir harim
arcitvā kratunā svena
devān ubhayato 'yajat
evaṁ bhagavatādiṣṭaḥ
prajāpati-patir harim
arcitvā kratunā svena
devān ubhayato 'yajat
(55) Maitreya said: 'The foremost of all progenitors [Daksha] thus
being addressed by the Supreme Lord Hari, after worshiping Him with due
ceremony next worshiped the demigods [Brahmâ and S'iva] individually.
4.7.56
rudraṁ
ca svena bhāgena
hy upādhāvat samāhitaḥ
karmaṇodavasānena
somapān itarān api
udavasya sahartvigbhiḥ
sasnāv avabhṛthaṁ tataḥ
hy upādhāvat samāhitaḥ
karmaṇodavasānena
somapān itarān api
udavasya sahartvigbhiḥ
sasnāv avabhṛthaṁ tataḥ
(56) After
with a concentrated mind having granted Lord S'iva his share of the sacrifice
and he together with the priests in order to round it off also had paid respect
to the God-conscious and the other ones assembled there, he took the concluding
[avabhritha] bath.
4.7.57
tasmā apy
anubhāvena
svenaivāvāpta-rādhase
dharma eva matiṁ dattvā
tridaśās te divaṁ yayuḥ
svenaivāvāpta-rādhase
dharma eva matiṁ dattvā
tridaśās te divaṁ yayuḥ
(57) When he thus on the basis of his own belief
had achieved the perfection of religious dutifulness, those three servants of
God who thus had inspired with intelligence, left for their heavenly abodes.
4.7.58
evaṁ
dākṣāyaṇī hitvā
satī pūrva-kalevaram
jajñe himavataḥ kṣetre
menāyām iti śuśruma
satī pūrva-kalevaram
jajñe himavataḥ kṣetre
menāyām iti śuśruma
(58) Satî, Daksha's daughter was, after formerly
having given up her body, born from the wife of Menâ [or Menakâ] who lives in
the Himalayas, so I've heard.
4.7.59
tam eva dayitaṁ
bhūya
āvṛṅkte patim ambikā
ananya-bhāvaika-gatiṁ
śaktiḥ supteva pūruṣam
āvṛṅkte patim ambikā
ananya-bhāvaika-gatiṁ
śaktiḥ supteva pūruṣam
(59) As S'iva's beloved one, Ambikâ [Durgâ or
Satî], who felt no attraction for an other man, was sure to accept him again as
her husband. For her he was the one goal, the original masculinity of the
person that lies dormant in the external, feminine energy [of matter].
4.7.60
etad bhagavataḥ
śambhoḥ
karma dakṣādhvara-druhaḥ
śrutaṁ bhāgavatāc chiṣyād
uddhavān me bṛhaspateḥ
karma dakṣādhvara-druhaḥ
śrutaṁ bhāgavatāc chiṣyād
uddhavān me bṛhaspateḥ
(60) This
story about S'ambhu [Lord S'iva as the Lord of all living beings] who destroyed
Daksha's sacrifice, I heard from a great devotee and disciple of Brihaspati:
Uddhava.
4.7.61
idaṁ
pavitraṁ param īśa-ceṣṭitaṁ
yaśasyam āyuṣyam aghaugha-marṣaṇam
yo nityadākarṇya naro 'nukīrtayed
dhunoty aghaṁ kaurava bhakti-bhāvataḥ
yaśasyam āyuṣyam aghaugha-marṣaṇam
yo nityadākarṇya naro 'nukīrtayed
dhunoty aghaṁ kaurava bhakti-bhāvataḥ
(61) The person who, after having
heard about these pure activities of the Lord, always with faith and devotion
also recounts them, will find fame, longevity and, being freed from material
contamination, find the destruction of his sins, o descendant of Kuru.'
Canto 4
4.8.1
maitreya uvāca
sanakādyā nāradaś ca
ṛbhur haṁso 'ruṇir yatiḥ
naite gṛhān brahma-sutā
hy āvasann ūrdhva-retasaḥ
sanakādyā nāradaś ca
ṛbhur haṁso 'ruṇir yatiḥ
naite gṛhān brahma-sutā
hy āvasann ūrdhva-retasaḥ
(1) Maitreya said: 'None of the ones headed by Sanaka [the Kumâras] or
the other sons of Brahmâ: Nârada, Ribhu, Hamsa, Aruni and Yati, lived a
householder's life [being married], [for] they were [vowed to the] celibate [ûrdhva
retasah, sending their seed upwards].
4.8.2
mṛṣādharmasya
bhāryāsīd
dambhaṁ māyāṁ ca śatru-han
asūta mithunaṁ tat tu
nirṛtir jagṛhe 'prajaḥ
dambhaṁ māyāṁ ca śatru-han
asūta mithunaṁ tat tu
nirṛtir jagṛhe 'prajaḥ
(2) O slayer of enemies, Mrishâ, the
wife [and sister] of [another son of Brahmâ called Irreligion or] Adharma
produced the two [children] Dambha [Bluffing] and Mâyâ [Cheating], but they were
taken by [a demon ruling the south-west called] Nirriti who had no children.
4.8.3
tayoḥ
samabhaval lobho
nikṛtiś ca mahā-mate
tābhyāṁ krodhaś ca hiṁsā ca
yad duruktiḥ svasā kaliḥ
nikṛtiś ca mahā-mate
tābhyāṁ krodhaś ca hiṁsā ca
yad duruktiḥ svasā kaliḥ
(3) From those two Lobha
[Greed] and Nikrita [Cunning] were born o great soul. And from the both of them
there were Krodha [Anger] and Himsâ [Malice]. From these two [also
irreligiously being bound in incest] Kali and the sister called Durukti
[Harsh Speech] were born.
4.8.4
duruktau kalir
ādhatta
bhayaṁ mṛtyuṁ ca sattama
tayoś ca mithunaṁ jajñe
yātanā nirayas tathā
bhayaṁ mṛtyuṁ ca sattama
tayoś ca mithunaṁ jajñe
yātanā nirayas tathā
(4) O best of the truthful, bound to Durukti Kali produced Bhaya [Fearfulness] and Mrityu
[Death] and of those two combined Yâtanâ [Excessive Pain] and Niraya [Hell]
took birth.
4.8.5
saṅgraheṇa
mayākhyātaḥ
pratisargas tavānagha
triḥ śrutvaitat pumān puṇyaṁ
vidhunoty ātmano malam
pratisargas tavānagha
triḥ śrutvaitat pumān puṇyaṁ
vidhunoty ātmano malam
(5) I thus explained to you in short the cause of
the devastation [of landing in hell because of irreligion]. Someone who hears
this description three times o pure one, will lead a pious life and see the
contamination of his mind being washed away.
4.8.6
athātaḥ
kīrtaye vaṁśaṁ
puṇya-kīrteḥ kurūdvaha
svāyambhuvasyāpi manor
harer aṁśāṁśa-janmanaḥ
puṇya-kīrteḥ kurūdvaha
svāyambhuvasyāpi manor
harer aṁśāṁśa-janmanaḥ
(6) Next I will describe the dynasty famous for its virtuous activities, o best of the Kurus, that evolved from the Manu called Svâyambhuva, who was a part of a plenary portion [Brahmâ] of the Personality of Godhead.
4.8.7
priyavratottānapādau
śatarūpā-pateḥ sutau
vāsudevasya kalayā
rakṣāyāṁ jagataḥ sthitau
śatarūpā-pateḥ sutau
vāsudevasya kalayā
rakṣāyāṁ jagataḥ sthitau
(7) Uttânapâda and Priyavrata, the two sons of
Queen Satârûpa and her husband were, as parts of [Brahmâ's plenary
expansion] of the Supreme Lord Vâsudeva, there for the protection and
maintenance of the world.
4.8.8
jāye uttānapādasya
sunītiḥ surucis tayoḥ
suruciḥ preyasī patyur
netarā yat-suto dhruvaḥ
sunītiḥ surucis tayoḥ
suruciḥ preyasī patyur
netarā yat-suto dhruvaḥ
(8) Of the
two wives of Uttânapâda, Sunîti ['the one of good conduct'] and Suruci ['the
one delighting'], Suruci was far more dear to the husband than the other one
who had a son called Dhruva ['the immovable one'].
4.8.9
ekadā suruceḥ
putram
aṅkam āropya lālayan
uttamaṁ nārurukṣantaṁ
dhruvaṁ rājābhyanandata
aṅkam āropya lālayan
uttamaṁ nārurukṣantaṁ
dhruvaṁ rājābhyanandata
(9) When the king one day was patting the son of
Suruci named Uttama ['the one of excel'] whom he had placed on his lap, he
turned away Dhruva who also tried to get on his lap.
4.8.10
tathā cikīrṣamāṇaṁ
taṁ
sapatnyās tanayaṁ dhruvam
suruciḥ śṛṇvato rājñaḥ
serṣyam āhātigarvitā
sapatnyās tanayaṁ dhruvam
suruciḥ śṛṇvato rājñaḥ
serṣyam āhātigarvitā
(10) Queen
Suruci who was very proud [of the king's attentions] enviously spoke to Dhruva,
the child of the co-wife that tried to get on his lap, in such a way that the
king could hear it.
4.8.11
na vatsa nṛpater
dhiṣṇyaṁ
bhavān āroḍhum arhati
na gṛhīto mayā yat tvaṁ
kukṣāv api nṛpātmajaḥ
bhavān āroḍhum arhati
na gṛhīto mayā yat tvaṁ
kukṣāv api nṛpātmajaḥ
(11) 'My
dear child, you don't deserve to seat yourself where the king sits because,
even though you were born as a son of the king, you were not born from my womb.
4.8.12
bālo 'si bata
nātmānam
anya-strī-garbha-sambhṛtam
nūnaṁ veda bhavān yasya
durlabhe 'rthe manorathaḥ
anya-strī-garbha-sambhṛtam
nūnaṁ veda bhavān yasya
durlabhe 'rthe manorathaḥ
(12) O child, you don't understand
that, because you are not my own but from the womb of another woman, the thing
you desire is out of your reach.
4.8.13
tapasārādhya puruṣaṁ
tasyaivānugraheṇa me
garbhe tvaṁ sādhayātmānaṁ
yadīcchasi nṛpāsanam
tasyaivānugraheṇa me
garbhe tvaṁ sādhayātmānaṁ
yadīcchasi nṛpāsanam
(13) You can
seat yourself on the throne of the king if you want, but only if you, by means
of penance, have satisfied the Person of God and by His mercy have found a
place in my womb for yourself [to be born again].'
4.8.14
maitreya uvāca
mātuḥ sapatnyāḥ sa durukti-viddhaḥ
śvasan ruṣā daṇḍa-hato yathāhiḥ
hitvā miṣantaṁ pitaraṁ sanna-vācaṁ
jagāma mātuḥ prarudan sakāśam
mātuḥ sapatnyāḥ sa durukti-viddhaḥ
śvasan ruṣā daṇḍa-hato yathāhiḥ
hitvā miṣantaṁ pitaraṁ sanna-vācaṁ
jagāma mātuḥ prarudan sakāśam
(14) Maitreya said: 'Pierced by the harsh words of his stepmother, he out of anger began to breathe as heavily as a snake struck by a stick and when he saw his father silently looking on, he began to weep and ran away to his mother.
4.8.15
taṁ
niḥśvasantaṁ sphuritādharoṣṭhaṁ
sunītir utsaṅga udūhya bālam
niśamya tat-paura-mukhān nitāntaṁ
sā vivyathe yad gaditaṁ sapatnyā
sunītir utsaṅga udūhya bālam
niśamya tat-paura-mukhān nitāntaṁ
sā vivyathe yad gaditaṁ sapatnyā
(15) Having
heard from the others what had happened Sunîti lifted her heavily breathing son
whose lips were trembling on her lap, feeling very sorry over what was said by
the co-wife.
4.8.16
sotsṛjya
dhairyaṁ vilalāpa śoka-
dāvāgninā dāva-lateva bālā
vākyaṁ sapatnyāḥ smaratī saroja-
śriyā dṛśā bāṣpa-kalām uvāha
dāvāgninā dāva-lateva bālā
vākyaṁ sapatnyāḥ smaratī saroja-
śriyā dṛśā bāṣpa-kalām uvāha
(16) Losing her composure she cried with a fire of
grief which burned like dry leaves and when she remembered the things said by
the other wife she spoke through the haze of tears that fell from her lotuslike
face.
4.8.17
dīrghaṁ
śvasantī vṛjinasya pāram
apaśyatī bālakam āha bālā
māmaṅgalaṁ tāta pareṣu maṁsthā
bhuṅkte jano yat para-duḥkhadas tat
apaśyatī bālakam āha bālā
māmaṅgalaṁ tāta pareṣu maṁsthā
bhuṅkte jano yat para-duḥkhadas tat
(17) Not knowing how to curb the danger the lady
breathed heavily and said to her son: 'Do not wish others anything inauspicious
my dear son, a person will have to suffer himself from the ill he wishes
others.
4.8.18
satyaṁ
surucyābhihitaṁ bhavān me
yad durbhagāyā udare gṛhītaḥ
stanyena vṛddhaś ca vilajjate yāṁ
bhāryeti vā voḍhum iḍaspatir mām
yad durbhagāyā udare gṛhītaḥ
stanyena vṛddhaś ca vilajjate yāṁ
bhāryeti vā voḍhum iḍaspatir mām
(18) The truth of what mother Suruci has told you
about having taken birth from the womb of me, the unfortunate one, and that you
grew up on the milk from my breast, is that the king feels ashamed, he regrets
it to have accepted me for his wife.
4.8.19
ātiṣṭha
tat tāta vimatsaras tvam
uktaṁ samātrāpi yad avyalīkam
ārādhayādhokṣaja-pāda-padmaṁ
yadīcchase 'dhyāsanam uttamo yathā
uktaṁ samātrāpi yad avyalīkam
ārādhayādhokṣaja-pāda-padmaṁ
yadīcchase 'dhyāsanam uttamo yathā
(19) All that your stepmother has told you is true.
If you want to sit on the throne just like Uttama, then just engage
yourself without being envious my dear son, in worshiping the lotus feet of
Adhokshaja, the Lord of Transcendence.
4.8.20
yasyāṅghri-padmaṁ
paricarya viśva-
vibhāvanāyātta-guṇābhipatteḥ
ajo 'dhyatiṣṭhat khalu pārameṣṭhyaṁ
padaṁ jitātma-śvasanābhivandyam
vibhāvanāyātta-guṇābhipatteḥ
ajo 'dhyatiṣṭhat khalu pārameṣṭhyaṁ
padaṁ jitātma-śvasanābhivandyam
(20) The unborn One [your great-grandfather Brahmâ]
no doubt acquired his supreme position in the universe and the qualifications to
create, from worshiping the One whom we know by His lotus feet and who can be
approached by those who in self-regulation have conquered the mind.
4.8.21
tathā manur vo
bhagavān pitāmaho
yam eka-matyā puru-dakṣiṇair makhaiḥ
iṣṭvābhipede duravāpam anyato
bhaumaṁ sukhaṁ divyam athāpavargyam
yam eka-matyā puru-dakṣiṇair makhaiḥ
iṣṭvābhipede duravāpam anyato
bhaumaṁ sukhaṁ divyam athāpavargyam
(21) Likewise Manu, your worshipable grandfather,
achieved liberation and the heavenly and earthly happiness that is so difficult
to achieve by other means, because he in worship executing sacrifices was of an
unflinching devotion and great charity.
4.8.22
tam eva vatsāśraya
bhṛtya-vatsalaṁ
mumukṣubhir mṛgya-padābja-paddhatim
ananya-bhāve nija-dharma-bhāvite
manasy avasthāpya bhajasva pūruṣam
mumukṣubhir mṛgya-padābja-paddhatim
ananya-bhāve nija-dharma-bhāvite
manasy avasthāpya bhajasva pūruṣam
(22) Take shelter with
Him, the Kindhearted One my dear boy, for people who want to get liberated
follow the path of His lotus feet. Worship the Supreme Personality by fixing
your mind upon His image, thinking of nothing else and being faithful to your
original sense of duty with Him.
4.8.23
nānyaṁ
tataḥ padma-palāśa-locanād
duḥkha-cchidaṁ te mṛgayāmi kañcana
yo mṛgyate hasta-gṛhīta-padmayā
śriyetarair aṅga vimṛgyamāṇayā
duḥkha-cchidaṁ te mṛgayāmi kañcana
yo mṛgyate hasta-gṛhīta-padmayā
śriyetarair aṅga vimṛgyamāṇayā
(23) Looking
for someone else I wouldn't know any one but the Lord with the lotus eyes who
could mitigate your sorrow. Even de Goddess of Fortune who is worshiped by
others my dear, is always with a lotus flower in her hand looking for Him.'
4.8.24
maitreya uvāca
evaṁ sañjalpitaṁ mātur
ākarṇyārthāgamaṁ vacaḥ
sanniyamyātmanātmānaṁ
niścakrāma pituḥ purāt
evaṁ sañjalpitaṁ mātur
ākarṇyārthāgamaṁ vacaḥ
sanniyamyātmanātmānaṁ
niścakrāma pituḥ purāt
(24) Maitreya said: 'Thus having heard the purposeful words of the mother he, mindfully keeping himself under control, left his father's house.
4.8.25
nāradas tad upākarṇya
jñātvā tasya cikīrṣitam
spṛṣṭvā mūrdhany agha-ghnena
pāṇinā prāha vismitaḥ
jñātvā tasya cikīrṣitam
spṛṣṭvā mūrdhany agha-ghnena
pāṇinā prāha vismitaḥ
(25) Nârada who came to hear about it
and understood his intentions, was surprised and with the hand that could expel
all sin touching his head he exclaimed:
4.8.26
aho tejaḥ
kṣatriyāṇāṁ
māna-bhaṅgam amṛṣyatām
bālo 'py ayaṁ hṛdā dhatte
yat samātur asad-vacaḥ
māna-bhaṅgam amṛṣyatām
bālo 'py ayaṁ hṛdā dhatte
yat samātur asad-vacaḥ
(26) 'Oh that might of the rulers! Unable to
tolerate any infringement on their prestige, this one being only a child, took
to heart the unpalatable words of his stepmother.'
4.8.27
nārada uvāca
nādhunāpy avamānaṁ te
sammānaṁ vāpi putraka
lakṣayāmaḥ kumārasya
saktasya krīḍanādiṣu
nādhunāpy avamānaṁ te
sammānaṁ vāpi putraka
lakṣayāmaḥ kumārasya
saktasya krīḍanādiṣu
(27) Nârada
then said: 'Why is it that you, a child
normally fond of sports and games, at present feel insulted because of not
being respected?
4.8.28
vikalpe vidyamāne
'pi
na hy asantoṣa-hetavaḥ
puṁso moham ṛte bhinnā
yal loke nija-karmabhiḥ
na hy asantoṣa-hetavaḥ
puṁso moham ṛte bhinnā
yal loke nija-karmabhiḥ
(28) Even though you see no alternative, what
reason other than being illusioned would there be for people to be dissatisfied
in this world wherein one because of one's karma is separated from one another?
4.8.29
parituṣyet
tatas tāta
tāvan-mātreṇa pūruṣaḥ
daivopasāditaṁ yāvad
vīkṣyeśvara-gatiṁ budhaḥ
tāvan-mātreṇa pūruṣaḥ
daivopasāditaṁ yāvad
vīkṣyeśvara-gatiṁ budhaḥ
(29) Therefore you should be satisfied o dear one.
Whatever it is that fate has in stall for a person, is by someone who is
intelligent recognized as a way leading to the Supreme.
4.8.30
atha mātropadiṣṭena
yogenāvarurutsasi
yat-prasādaṁ sa vai puṁsāṁ
durārādhyo mato mama
yogenāvarurutsasi
yat-prasādaṁ sa vai puṁsāṁ
durārādhyo mato mama
(30) But the yoga your mother told you to do for
elevating yourself to His mercy, is to my opinion too difficult for a person
like you.
4.8.31
munayaḥ
padavīṁ yasya
niḥsaṅgenoru-janmabhiḥ
na vidur mṛgayanto 'pi
tīvra-yoga-samādhinā
niḥsaṅgenoru-janmabhiḥ
na vidur mṛgayanto 'pi
tīvra-yoga-samādhinā
(31) The greatest sages even, who were on the path
of detachment for many births, in the trance of their strict yoga practice
never came to understand what they were looking for.
4.8.32
ato nivartatām eṣa
nirbandhas tava niṣphalaḥ
yatiṣyati bhavān kāle
śreyasāṁ samupasthite
nirbandhas tava niṣphalaḥ
yatiṣyati bhavān kāle
śreyasāṁ samupasthite
(32) Stop therefore now with this insistance of
yours, it'll take you nowhere. Save that [quest] for the future, then you'll
find ample opportunity [to engage in adult matters like these].
4.8.33
yasya yad
daiva-vihitaṁ
sa tena sukha-duḥkhayoḥ
ātmānaṁ toṣayan dehī
tamasaḥ pāram ṛcchati
sa tena sukha-duḥkhayoḥ
ātmānaṁ toṣayan dehī
tamasaḥ pāram ṛcchati
(33) Any
embodied soul who is of peace with whatever happiness or distress that destiny
reserves for him, can reach the opposite side of darkness.
4.8.34
guṇādhikān
mudaṁ lipsed
anukrośaṁ guṇādhamāt
maitrīṁ samānād anvicchen
na tāpair abhibhūyate
anukrośaṁ guṇādhamāt
maitrīṁ samānād anvicchen
na tāpair abhibhūyate
(34) With something [or someone who is] better one
should be pleased, with something [or someone who is] of a lesser quality one
should be compassionate and with something [or someone] equal one should be
friendly. Thus fostering no desires one is never affected by tribulations.'
4.8.35
dhruva uvāca
so 'yaṁ śamo bhagavatā
sukha-duḥkha-hatātmanām
darśitaḥ kṛpayā puṁsāṁ
durdarśo 'smad-vidhais tu yaḥ
so 'yaṁ śamo bhagavatā
sukha-duḥkha-hatātmanām
darśitaḥ kṛpayā puṁsāṁ
durdarśo 'smad-vidhais tu yaḥ
(35) Dhruva said: 'This balance of mind you talk about o Lordship, is [a quality] of people who are merciful with those who with their happiness and distress have lost track of the soul, but for persons like us it is very difficult to see it the way you said it.
4.8.36
athāpi me
'vinītasya
kṣāttraṁ ghoram upeyuṣaḥ
surucyā durvaco-bāṇair
na bhinne śrayate hṛdi
kṣāttraṁ ghoram upeyuṣaḥ
surucyā durvaco-bāṇair
na bhinne śrayate hṛdi
(36) Because I was born a ruler I'm not that
tolerant. Pierced by the harsh words of mother Suruci I cannot have a heart
[like you].
4.8.37
padaṁ
tri-bhuvanotkṛṣṭaṁ
jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahmann
anyair apy anadhiṣṭhitam
jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahmann
anyair apy anadhiṣṭhitam
(37) Please tell me about an honest way to pursue
my desire for a superior position in the three worlds o brahmin, a position not
even attainable for others like my father, grandfather and forefathers.
4.8.38
nūnaṁ
bhavān bhagavato
yo 'ṅgajaḥ parameṣṭhinaḥ
vitudann aṭate vīṇāṁ
hitāya jagato 'rkavat
yo 'ṅgajaḥ parameṣṭhinaḥ
vitudann aṭate vīṇāṁ
hitāya jagato 'rkavat
(38) You as a worthy descendant of Brahmâ playing
the vînâ, alike the sun travel all around the world for the sake of its
welfare.'
4.8.39
maitreya uvāca
ity udāhṛtam ākarṇya
bhagavān nāradas tadā
prītaḥ pratyāha taṁ bālaṁ
sad-vākyam anukampayā
ity udāhṛtam ākarṇya
bhagavān nāradas tadā
prītaḥ pratyāha taṁ bālaṁ
sad-vākyam anukampayā
(39) Maitreya said: 'Nârada was very pleased to hear what Dhruva said, whereupon he compassionately replied to give the boy good advice. (
4.8.40
nārada uvāca
jananyābhihitaḥ panthāḥ
sa vai niśreyasasya te
bhagavān vāsudevas taṁ
bhaja taṁ pravaṇātmanā
jananyābhihitaḥ panthāḥ
sa vai niśreyasasya te
bhagavān vāsudevas taṁ
bhaja taṁ pravaṇātmanā
40) Nârada told him: 'The path your mother told you
about of fully absorbing yourself in rendering service to the Supreme Lord
Vâsudeva, constitutes the highest perfection in life.
4.8.41
dharmārtha-kāma-mokṣākhyaṁ
ya icchec chreya ātmanaḥ
ekaṁ hy eva hares tatra
kāraṇaṁ pāda-sevanam
ya icchec chreya ātmanaḥ
ekaṁ hy eva hares tatra
kāraṇaṁ pāda-sevanam
(41) For him who seeks the supreme benefit of the
self by what is known as dharma, artha kâma and moksha [the civil
virtues of religious righteousness, economic activity, regulation of sense
gratification and finding liberation], the worship of the Lord His lotus feet
is the only cause.
4.8.42
tat tāta gaccha
bhadraṁ te
yamunāyās taṭaṁ śuci
puṇyaṁ madhuvanaṁ yatra
sānnidhyaṁ nityadā hareḥ
yamunāyās taṭaṁ śuci
puṇyaṁ madhuvanaṁ yatra
sānnidhyaṁ nityadā hareḥ
(42) For
that purpose, my dear, go with my blessing to the bank of the Yamunâ and be
purified by the sacredness of the Madhuvana forest where the Lord is always
present.
4.8.43
snātvānusavanaṁ
tasmin
kālindyāḥ salile śive
kṛtvocitāni nivasann
ātmanaḥ kalpitāsanaḥ
kālindyāḥ salile śive
kṛtvocitāni nivasann
ātmanaḥ kalpitāsanaḥ
(43) When you have taken a bath in that river,
[also called] the Kâlindî [according to the name of the mountain where the
Yamunâ springs from] - which performed correctly three times a day is a most
auspicious thing to do - you should sit down on a sitting place you have
prepared.
4.8.44
prāṇāyāmena
tri-vṛtā
prāṇendriya-mano-malam
śanair vyudasyābhidhyāyen
manasā guruṇā gurum
prāṇendriya-mano-malam
śanair vyudasyābhidhyāyen
manasā guruṇā gurum
(44) You should meditate upon the Supreme Spiritual
Master with an undisturbed mind. Thereto you must, in relation to the life
breath and the senses, gradually with the help of the threefold breath control
[of prânâyâma: controlling the ingoing, the outgoing and balanced
breath] give up the impurities of your mind.
4.8.45
prasādābhimukhaṁ
śaśvat
prasanna-vadanekṣaṇam
sunāsaṁ subhruvaṁ cāru-
kapolaṁ sura-sundaram
prasanna-vadanekṣaṇam
sunāsaṁ subhruvaṁ cāru-
kapolaṁ sura-sundaram
(45) Always prepared to be merciful, He with His
pleasing mouth and typical look, His straight nose, arched eyebrows and
intelligent forehead, is the beauty of the demigods.
4.8.46
taruṇaṁ
ramaṇīyāṅgam
aruṇoṣṭhekṣaṇādharam
praṇatāśrayaṇaṁ nṛmṇaṁ
śaraṇyaṁ karuṇārṇavam
aruṇoṣṭhekṣaṇādharam
praṇatāśrayaṇaṁ nṛmṇaṁ
śaraṇyaṁ karuṇārṇavam
(46)
Youthful, attractive in all His limbs and with lips and eyes as reddish as a
rising sun, He, as the shelter of the surrendered souls who is transcendental
in every respect, is the one offering protection as merciful as the ocean.
4.8.47
śrīvatsāṅkaṁ
ghana-śyāmaṁ
puruṣaṁ vana-mālinam
śaṅkha-cakra-gadā-padmair
abhivyakta-caturbhujam
puruṣaṁ vana-mālinam
śaṅkha-cakra-gadā-padmair
abhivyakta-caturbhujam
(47) Marked
with the S'rîvatsa [a few white hairs on His chest] and of a deeply bluish
[gray] color, He is the original Personality garlanded with flowers, showing
the conch shell, the disc, the club and lotus flower in His four hands.
4.8.48
kirīṭinaṁ
kuṇḍalinaṁ
keyūra-valayānvitam
kaustubhābharaṇa-grīvaṁ
pīta-kauśeya-vāsasam
keyūra-valayānvitam
kaustubhābharaṇa-grīvaṁ
pīta-kauśeya-vāsasam
(48) The garments of yellow silk He wears are
complemented by a helmet, pearl earrings, a necklace, bracelets and the
Kausthuba jewel.
4.8.49
kāñcī-kalāpa-paryastaṁ
lasat-kāñcana-nūpuram
darśanīyatamaṁ śāntaṁ
mano-nayana-vardhanam
lasat-kāñcana-nūpuram
darśanīyatamaṁ śāntaṁ
mano-nayana-vardhanam
(49) Pleasing
as well the eye as the mind, He has small bells of gold around His waist and
His ankles and is of a superior calm, peace and serenity.
4.8.50
padbhyāṁ
nakha-maṇi-śreṇyā
vilasadbhyāṁ samarcatām
hṛt-padma-karṇikā-dhiṣṇyam
ākramyātmany avasthitam
vilasadbhyāṁ samarcatām
hṛt-padma-karṇikā-dhiṣṇyam
ākramyātmany avasthitam
(50) He occupies His place on the whorl of the
lotus of the hearts of those who in worship unite in the light of the
glittering nails of His lotus feet.
4.8.51
smayamānam
abhidhyāyet
sānurāgāvalokanam
niyatenaika-bhūtena
manasā varadarṣabham
sānurāgāvalokanam
niyatenaika-bhūtena
manasā varadarṣabham
(51) You should this way regularly envision the smiling
of the Lord who is so affectionate with the devotees, and thus fully attentive
let your mind meditate upon the greatest of all benedictors.
4.8.52
evaṁ
bhagavato rūpaṁ
subhadraṁ dhyāyato manaḥ
nirvṛtyā parayā tūrṇaṁ
sampannaṁ na nivartate
subhadraṁ dhyāyato manaḥ
nirvṛtyā parayā tūrṇaṁ
sampannaṁ na nivartate
(52) The mind thus meditating the very auspicious
form of the Supreme Lord is, being transcendentally enriched, very soon freed
from all material contamination and will never wander off from that position.
4.8.53
japaś ca paramo
guhyaḥ
śrūyatāṁ me nṛpātmaja
yaṁ sapta-rātraṁ prapaṭhan
pumān paśyati khecarān
śrūyatāṁ me nṛpātmaja
yaṁ sapta-rātraṁ prapaṭhan
pumān paśyati khecarān
(53) Please hear from me the very, very confidential mantra to pray o prince, from which recited aloud for seven days a person may behold what moves through the ether [planets, heavenly beings, thoughts].
4.8.54
oṁ
namo bhagavate vāsudevāya
mantreṇānena devasya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
deśa-kāla-vibhāgavit
mantreṇānena devasya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
deśa-kāla-vibhāgavit
(54) 'Om namo bhagavate vâsudevâya' [my
respects for the Supreme Lord Vâsudeva]. With this mantra [called the dvâdas'âkshara mantra] the learned one conversant with the differences
according to time and place [des'a-kâla-vibhâgavit] should exercise
respect for the physical appearance of the Lord the way it should be done with
the help of the different paraphernalia.
4.8.55
salilaiḥ
śucibhir mālyair
vanyair mūla-phalādibhiḥ
śastāṅkurāṁśukaiś cārcet
tulasyā priyayā prabhum
vanyair mūla-phalādibhiḥ
śastāṅkurāṁśukaiś cārcet
tulasyā priyayā prabhum
(55) One purifies with the help of water, garlands
of forest flowers, roots, different fruits and vegetables, fresh grass, buds,
bark and by offering tulsî leaves, which are very dear to the Lord your master.
4.8.56
labdhvā
dravyamayīm arcāṁ
kṣity-ambv-ādiṣu vārcayet
ābhṛtātmā muniḥ śānto
yata-vāṅ mita-vanya-bhuk
kṣity-ambv-ādiṣu vārcayet
ābhṛtātmā muniḥ śānto
yata-vāṅ mita-vanya-bhuk
(56) You can [being alone in the forest] begin with
procuring and worshiping a deity made of physical elements like earth and water
[clay], and therewith as a sage be of full self-control in peace checking your
speech and eat frugally whatever the forest offers.
4.8.57
svecchāvatāra-caritair
acintya-nija-māyayā
kariṣyaty uttamaślokas
tad dhyāyed dhṛdayaṅ-gamam
acintya-nija-māyayā
kariṣyaty uttamaślokas
tad dhyāyed dhṛdayaṅ-gamam
(57) Meditate [thereto] upon the inconceivable
activities that by the Supreme Lord of Wisdom in the form of an avatâra
were performed in order to exercise His supreme will and potencies.
4.8.58
paricaryā
bhagavato
yāvatyaḥ pūrva-sevitāḥ
tā mantra-hṛdayenaiva
prayuñjyān mantra-mūrtaye
yāvatyaḥ pūrva-sevitāḥ
tā mantra-hṛdayenaiva
prayuñjyān mantra-mūrtaye
(58) In
service of the Supreme Lord you should respect Him in your heart with the
mantras that embody Him in the way the previous teachers performed their
devotional service as I have told you.
4.8.59-60
evaṁ
kāyena manasā
vacasā ca mano-gatam
paricaryamāṇo bhagavān
bhaktimat-paricaryayā
puṁsām amāyināṁ samyag
bhajatāṁ bhāva-vardhanaḥ
śreyo diśaty abhimataṁ
yad dharmādiṣu dehinām
vacasā ca mano-gatam
paricaryamāṇo bhagavān
bhaktimat-paricaryayā
puṁsām amāyināṁ samyag
bhajatāṁ bhāva-vardhanaḥ
śreyo diśaty abhimataṁ
yad dharmādiṣu dehinām
(59-60) When
the Supreme Lord thus with your engagement in service by your body, mind and
words is worshiped according to the regulative principles of bhakti, He will
increase the devotion of the devotees who are sincerely and seriously engaged
and will award them with what they desire in regard of the spiritual life of
the conditioned souls and what belongs to it [the so-called purushârthas].
4.8.61
viraktaś
cendriya-ratau
bhakti-yogena bhūyasā
taṁ nirantara-bhāvena
bhajetāddhā vimuktaye
bhakti-yogena bhūyasā
taṁ nirantara-bhāvena
bhajetāddhā vimuktaye
(61) Being serious in bhakti-yoga about your
liberation you must in complete detachment from all sense-gratification
unrelenting exercise a respect that is steeped in love for Him directly.'
4.8.62
ity uktas taṁ
parikramya
praṇamya ca nṛpārbhakaḥ
yayau madhuvanaṁ puṇyaṁ
hareś caraṇa-carcitam
praṇamya ca nṛpārbhakaḥ
yayau madhuvanaṁ puṇyaṁ
hareś caraṇa-carcitam
(62) Thus being addressed by Nârada, the son of the king circumambulated him offering his obeisances and went to the Madhuvana forest which, imprinted with the feet of the Lord, was the right place for him to be.
4.8.63
tapo-vanaṁ
gate tasmin
praviṣṭo 'ntaḥ-puraṁ muniḥ
arhitārhaṇako rājñā
sukhāsīna uvāca tam
praviṣṭo 'ntaḥ-puraṁ muniḥ
arhitārhaṇako rājñā
sukhāsīna uvāca tam
(63) When Dhruva entering the forest thus had
withdrawn himself, the respected sage thought it wise to pay the king a visit
in his palace. Seated there comfortably, he spoke to him.
4.8.64
nārada uvāca
rājan kiṁ dhyāyase dīrghaṁ
mukhena pariśuṣyatā
kiṁ vā na riṣyate kāmo
dharmo vārthena saṁyutaḥ
rājan kiṁ dhyāyase dīrghaṁ
mukhena pariśuṣyatā
kiṁ vā na riṣyate kāmo
dharmo vārthena saṁyutaḥ
(64) Nârada said: 'Dear King, your face appears to
be withering, what are you thinking so deeply about? Have you lost your way
with the gratification of your senses, the religion or the economy?'
4.8.65
rājovāca
suto me bālako brahman
straiṇenākaruṇātmanā
nirvāsitaḥ pañca-varṣaḥ
saha mātrā mahān kaviḥ
suto me bālako brahman
straiṇenākaruṇātmanā
nirvāsitaḥ pañca-varṣaḥ
saha mātrā mahān kaviḥ
(65) The king replied: 'O brahmin, my son, my sweet boy who is only five years old and actually a great personality and devotee, I have, being too attached to my wife and too hard-hearted, banished from here together with his mother.
4.8.66
apy anāthaṁ
vane brahman
mā smādanty arbhakaṁ vṛkāḥ
śrāntaṁ śayānaṁ kṣudhitaṁ
parimlāna-mukhāmbujam
mā smādanty arbhakaṁ vṛkāḥ
śrāntaṁ śayānaṁ kṣudhitaṁ
parimlāna-mukhāmbujam
(66) I worry
whether the helpless boy whose face is like a lotus, without being protected by
anyone in the forest, o brahmin, isn't starving or being tired having laid down
hasn't been devoured by wolves.
4.8.67
aho me bata
daurātmyaṁ
strī-jitasyopadhāraya
yo 'ṅkaṁ premṇārurukṣantaṁ
nābhyanandam asattamaḥ
strī-jitasyopadhāraya
yo 'ṅkaṁ premṇārurukṣantaṁ
nābhyanandam asattamaḥ
(67) Alas, how cruel I was being conquered by a
woman. Just imagine how utterly hard-hearted I was denying him all affection
when he out of love tried to climb on my lap.'
4.8.68
nārada uvāca
mā mā śucaḥ sva-tanayaṁ
deva-guptaṁ viśāmpate
tat-prabhāvam avijñāya
prāvṛṅkte yad-yaśo jagat
mā mā śucaḥ sva-tanayaṁ
deva-guptaṁ viśāmpate
tat-prabhāvam avijñāya
prāvṛṅkte yad-yaśo jagat
(68) Nârada said: 'Do not I say, do not be aggrieved about your son. He
is well protected by the Godhead o master of men, you don't know how widespread
His influence is all over the world.
4.8.69
suduṣkaraṁ
karma kṛtvā
loka-pālair api prabhuḥ
aiṣyaty acirato rājan
yaśo vipulayaṁs tava
loka-pālair api prabhuḥ
aiṣyaty acirato rājan
yaśo vipulayaṁs tava
(69) The boy is a master. After performing what is
impossible for even the greatest personalities around, he, in favor of your
reputation, will come straight back to you dear King.'
4.8.70
maitreya uvāca
iti devarṣiṇā proktaṁ
viśrutya jagatī-patiḥ
rāja-lakṣmīm anādṛtya
putram evānvacintayat
iti devarṣiṇā proktaṁ
viśrutya jagatī-patiḥ
rāja-lakṣmīm anādṛtya
putram evānvacintayat
(70) Maitreya Muni said: 'The king, having heard what Nârada told him, began to think about his son and neglected his opulent kingdom.
4.8.71
tatrābhiṣiktaḥ
prayatas
tām upoṣya vibhāvarīm
samāhitaḥ paryacarad
ṛṣy-ādeśena pūruṣam
tām upoṣya vibhāvarīm
samāhitaḥ paryacarad
ṛṣy-ādeśena pūruṣam
(71) Meanwhile the Original Personality was
worshiped [by Dhruva], after taking a bath and fasting that night, with perfect
attention the way Nârada had advised it.
4.8.72
tri-rātrānte tri-rātrānte
kapittha-badarāśanaḥ
ātma-vṛtty-anusāreṇa
māsaṁ ninye 'rcayan harim
kapittha-badarāśanaḥ
ātma-vṛtty-anusāreṇa
māsaṁ ninye 'rcayan harim
(72) For the
first month worshiping the Lord he only ate, to the bare necessity of
preserving his body, fruits and berries in the morning after every third night.
4.8.73
dvitīyaṁ
ca tathā māsaṁ
ṣaṣṭhe ṣaṣṭhe 'rbhako dine
tṛṇa-parṇādibhiḥ śīrṇaiḥ
kṛtānno 'bhyarcayan vibhum
ṣaṣṭhe ṣaṣṭhe 'rbhako dine
tṛṇa-parṇādibhiḥ śīrṇaiḥ
kṛtānno 'bhyarcayan vibhum
(73) The next month the innocent boy continued his
respect for the Almighty by eating every sixth day as mentioned, on those days
preparing his food from grasses and leaves gone dry.
4.8.74
tṛtīyaṁ
cānayan māsaṁ
navame navame 'hani
ab-bhakṣa uttamaślokam
upādhāvat samādhinā
navame navame 'hani
ab-bhakṣa uttamaślokam
upādhāvat samādhinā
(74) With the third month passing he,
fully absorbed in his respect for the Lord of Wisdom, Uttamas'loka, each ninth
day drank water only.
4.8.75
caturtham api vai
māsaṁ
dvādaśe dvādaśe 'hani
vāyu-bhakṣo jita-śvāso
dhyāyan devam adhārayat
dvādaśe dvādaśe 'hani
vāyu-bhakṣo jita-śvāso
dhyāyan devam adhārayat
(75) That way continuing into the fourth month, he
by controlling his breath, meditating in worship of God, only ate air every
twelfth day.
4.8.76
pañcame māsy
anuprāpte
jita-śvāso nṛpātmajaḥ
dhyāyan brahma padaikena
tasthau sthāṇur ivācalaḥ
jita-śvāso nṛpātmajaḥ
dhyāyan brahma padaikena
tasthau sthāṇur ivācalaḥ
(76) By the fifth month in full control of his
breath the son of the king, meditating upon the Creator, without moving stood
on one leg like a column.
4.8.77
sarvato mana ākṛṣya
hṛdi bhūtendriyāśayam
dhyāyan bhagavato rūpaṁ
nādrākṣīt kiñcanāparam
hṛdi bhūtendriyāśayam
dhyāyan bhagavato rūpaṁ
nādrākṣīt kiñcanāparam
(77) With his mind fully controlled concentrating
in the heart, he meditated with no other thoughts than the thought of the
Supreme Lord His form, upon Him, the resting place for the senses and their
objects.
4.8.78
ādhāraṁ
mahad-ādīnāṁ
pradhāna-puruṣeśvaram
brahma dhārayamāṇasya
trayo lokāś cakampire
pradhāna-puruṣeśvaram
brahma dhārayamāṇasya
trayo lokāś cakampire
(78) Keeping
his mind focussed on the foundation, the cosmic intelligence of the reality,
the master of the primal ether [pradhâna] and the person, the Supreme
Spirit, all the three worlds began to tremble.
4.8.79
yadaika-pādena sa
pārthivārbhakas
tasthau tad-aṅguṣṭha-nipīḍitā mahī
nanāma tatrārdham ibhendra-dhiṣṭhitā
tarīva savyetarataḥ pade pade
tasthau tad-aṅguṣṭha-nipīḍitā mahī
nanāma tatrārdham ibhendra-dhiṣṭhitā
tarīva savyetarataḥ pade pade
(79) As he remained standing on his one leg he, the
child of the king, with the one half [of his body] pressed down the earth with
his big toe bent, just like the king of elephants does when he as a boat
balances left and right with every step.
4.8.80
tasminn abhidhyāyati
viśvam ātmano
dvāraṁ nirudhyāsum ananyayā dhiyā
lokā nirucchvāsa-nipīḍitā bhṛśaṁ
sa-loka-pālāḥ śaraṇaṁ yayur harim
dvāraṁ nirudhyāsum ananyayā dhiyā
lokā nirucchvāsa-nipīḍitā bhṛśaṁ
sa-loka-pālāḥ śaraṇaṁ yayur harim
(80) Because he in the full of his meditation had
stopped his breathing and closed all the gates of his body, he thus by
confining the life air was suffocating all the worlds so that soon all the
great souls from all places sought their refuge with the Lord.
4.8.81
devā ūcuḥ
naivaṁ vidāmo bhagavan prāṇa-rodhaṁ
carācarasyākhila-sattva-dhāmnaḥ
vidhehi tan no vṛjinād vimokṣaṁ
prāptā vayaṁ tvāṁ śaraṇaṁ śaraṇyam
naivaṁ vidāmo bhagavan prāṇa-rodhaṁ
carācarasyākhila-sattva-dhāmnaḥ
vidhehi tan no vṛjinād vimokṣaṁ
prāptā vayaṁ tvāṁ śaraṇaṁ śaraṇyam
(81) The godly said: 'We don't understand this o Supreme Lord, the flow of the universal breath is obstructed! Therefore o reservoir of goodness so kind to the needy, we all approach You for shelter to be saved from this calamity.'
4.8.82
śrī-bhagavān uvāca
mā bhaiṣṭa bālaṁ tapaso duratyayān
nivartayiṣye pratiyāta sva-dhāma
yato hi vaḥ prāṇa-nirodha āsīd
auttānapādir mayi saṅgatātmā
mā bhaiṣṭa bālaṁ tapaso duratyayān
nivartayiṣye pratiyāta sva-dhāma
yato hi vaḥ prāṇa-nirodha āsīd
auttānapādir mayi saṅgatātmā
(82) The Supreme Lord replied: 'Fear not, this choking of your life air happens on account of the son of King Uttânapâda who is fully absorbed in thoughts of Me. I will ask the boy so strong in his determination of penance to stop with this. Please return to your homes.'
(My humble salutations to the lotus feet of
Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )
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