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॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्थोऽध्यायः - ४ ॥
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Discourse IV
Redemption of a Brāhmaṇa (Ātmadeva) (Preamble)
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सूत उवाच ।
अथ वैष्णवचित्तेषु दृष्ट्वा भक्तिमलौकिकीम् ।
निजलोकं परित्यज्य भगवान् भक्तवत्सलः ॥ १॥
वनमाली घनश्यामः पीतवासा मनोहरः ।
काञ्चीकलापरुचिरो लसन्मुकुटकुण्डलः ॥ २॥
त्रिभङ्गललितश्चारुकौस्तुभेन विराजितः ।
कोटिमन्मथलावण्यो हरिचन्दनचर्चितः ॥ ३॥
परमानन्दचिन्मूर्तिर्मधुरो मुरलीधरः ।
आविवेश स्वभक्तानां हृदयान्यमलानि च ॥ ४॥
वैकुण्ठवासिनो ये च वैष्णवा उद्धवादयः ।
तत्कथाश्रवणार्थं ते गूढरूपेण संस्थिताः ॥ ५॥
तदा जयजयारावो रसपुष्टिरलौकिकी ।
चूर्णप्रसूनवृष्टिश्च मुहुः शङ्खरवोऽप्यभूत् ॥ ६॥
तत्सभासंस्थितानां च देहगेहात्मविस्मृतिः ।
दृष्ट्वा च तन्मयावस्थां नारदो वाक्यमब्रवीत् ॥ ७॥
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Sūta began again : Now perceiving extraordinary devotion in the mind of His devotees, the Lord, who is (so) fond of His devotees, entered the sinless hearts of His (aforementioned) devotees, leaving His own realm. He had a garland of sylvan flowers (about His neck), was dark-brown as a (rainy) cloud, was clad in yellow (silk of exquisite texture), stole the mind of all (by His extreme comeliness of form), was resplendent with a (shining) girdle and was adorned with a brilliant diadem and (alligator-shaped) ear-rings. He stood in a lovely pose with His body slanting at three places, and was decked with the charming Kaustubha (a diamond-like gem hanging on His breast). He possessed the grace of millions of cupids and was daubed with heavenly sandal-paste, was an embodiment of supreme bliss and consciousness, most charming (in aspect), and held a flute (against His lips). (1—4)
The denizens of Vaikuṇṭha as well as those like Uddhava who are devoted to Lord Viṣṇu (here) were present there under disguised character with the object of listening to the story. (5)
Then (on the appearance of the Lord) shouts of "Glory, Glory (to the Lord)!" and blasts of conchs were repeatedly heard; there was an unusual abundance of joy and showers of red powder and flowers (from above). (6)
Those present in that assembly forgot (all about) their body, dwelling and (even) their own self. Perceiving this state of their absorption, Nārada submitted as follows:— (7) (1-7)
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अलौकिकोऽयं महिमा मुनीश्वराः सप्ताहजन्योऽद्य विलोकितो मया ।
मूढाः शठा ये पशुपक्षिणोऽत्र सर्वेऽपि निष्पापतमा भवन्ति ॥ ८॥
अतो नृलोके ननु नास्ति किञ्चित् चित्तस्य शोधाय कलौ पवित्रम् ।
अघौघविध्वंसकरं तथैव कथासमानं भुवि नास्ति चान्यत् ॥ ९॥
के के विशुध्यन्ति वदन्तु मह्यं सप्ताहयज्ञेन कथामयेन ।
कृपालुभिर्लोकहितं विचार्य प्रकाशितः कोऽपि नवीनमार्गः ॥ १०॥
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Such transcendent virtue emanating from the hearing of Śrīmad Bhāgavata in a week has been witnessed by me today, O great sages ! Even those who are ignorant and wicked, including beasts and birds here, have all become most sinless. (8)
Therefore, in the Kali age there is certainly no other holy act on earth, the region of mortals, as efficacious in purifying the mind as well as in wiping out the heaps of sin as the story of Śrīmad Bhāgavata. (9)
(Pray) tell me what types of individuals get thoroughly purified through a seven days' Yajña consisting of an exposition of Śrīmad Bhāgavata. Keeping in view the good of the world an altogether novel method has been brought to light by you, compassionate as you are. (10) (8-10)
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कुमारा ऊचुः ।
ये मानवाः पापकृतस्तु सर्वदा सदा दुराचाररता विमार्गगाः ।
क्रोधाग्निदग्धाः कुटिलाश्च कामिनः सप्ताहयज्ञेन कलौ पुनन्ति ते ॥ ११॥
सत्येन हीनाः पितृमातृदूषकास्तृष्णाकुलाश्चाश्रमधर्मवर्जिताः ।
ये दाम्भिकाः मत्सरिणोऽपि हिंसकाः सप्ताहयज्ञेन कलौ पुनन्ति ते ॥ १२॥
पञ्चोग्रपापाश्छलछद्मकारिणः क्रूराः पिशाचा इव निर्दयाश्च ये ।
ब्रह्मस्वपुष्टा व्यभिचारकारिणः सप्ताहयज्ञेन कलौ पुनन्ति ते ॥ १३॥
कायेन वाचा मनसापि पातकं नित्यं प्रकुर्वन्ति शठा हठेन ये ।
परस्वपुष्टा मलिना दुराशयाः सप्ताहयज्ञेन कलौ पुनन्ति ते ॥ १४॥
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The Kumāras said : Those men who constantly perpetrate sinful deeds, who are ever addicted to immoral practices, who take to evil ways, who are consumed by the fire of anger, and who are wicked and full of passion are purified in Kaliyuga through a seven days' Yajña (as aforesaid). (11)
Even those who are devoid of truthfulness, who revile their parents, who are restless due to thirst for pleasures, who do not follow the duties of their Āśrama, who are hypocrites, who are jealous (of the achievements of others), who take delight in destruction of life become holy through a seven days' Yajña in Kaliyuga. (12)
Those who commit the five great sins (drinking, killing a Brāhmaṇa, stealing gold, having intercourse with the wife of one's preceptor and treachery), who are (ever) engaged in practising deception and chicanery, who are cruel and merciless like demons, who have grown fat with the money of Brāhmaṇas, who commit adultery, are all purified in Kaliyuga through a seven days' Yajña. (13)
The fools who are ever obstinately engaged in committing sins by thought, word and deed, who are parasites, whose mind is impure and whose heart is wicked, they all attain purity through a seven days' Yajña. (14) (11-14)
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अत्र ते कीर्तयिष्याम इतिहासं पुरातनम् ।
यस्य श्रवणमात्रेण पापहानिः प्रजायते ॥ १५॥
तुङ्गभद्रातटे पूर्वमभूत्पत्तनमुत्तमम् ।
यत्र वर्णाः स्वधर्मेण सत्यसत्कर्मतत्पराः ॥ १६॥
आत्मदेवः पुरे तस्मिन् सर्ववेदविशारदः ।
श्रौतस्मार्तेषु निष्णातो द्वितीय इव भास्करः ॥ १७॥
भिक्षुको वित्तवाँल्लोके तत्प्रिया धुन्धुली स्मृता ।
स्ववाक्यस्थापिका नित्यं सुन्दरी सुकुलोद्भवा ॥ १८॥
लोकवार्तारता क्रूरा प्रायशो बहुजल्पिका ।
शूरा च गृहकृत्येषु कृपणा कलहप्रिया ॥ १९॥
एवं निवसतोः प्रेम्णा दम्पत्यो रममाणयोः ।
अर्थाः कामास्तयोरासन्न सुखाय गृहादिकम् ॥ २०॥
पश्चाद्धर्माः समारब्धास्ताभ्यां सन्तानहेतवे ।
गोभूहिरण्यवासांसि दीनेभ्यो यच्छतस्तदा ॥ २१॥
धनार्धं धर्ममार्गेण ताभ्यां नीतं तथापि च ।
न पुत्रो नापि वा पुत्री ततश्चिन्तातुरो भृशम् ॥ २२॥
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(Nārada,) we now relate to you an old historical legend. Sins are destroyed by merely listening to it. (15)
In days gone by a beautiful town was situated on the bank of the Tuṅgabhadrā. All the residents of that town performed the duties of their caste, spoke the truth and engaged themselves in righteous acts. (16)
There lived in that town a Brāhmaṇa named Ātmadeva, who was well-versed in all the Vedas and proficient in performing rites laid down in the Śrutis and the Smṛtis. He was glorious like a second sun. (17)
Though rich he made his living by alms. His wife called Dhundhuli was of good parentage and good looking; but she always ruled over her husband. (18)
She indulged in worldly gossip, mostly talked a lot, was cruel and miserly and expert in household duties, though quarrelsome. (19)
So the Brāhmaṇa couple lived together affectionately and enjoyed life. They had enough to satisfy their desires and achieve their objects. They had a good house to live in yet they were not happy. (20)
When they became aged they commenced righteous deeds with the object of having an issue. They started gifting everyday cows, land, gold and cloth to the needy. (21)
In this manner they spent half their fortune on righteous deeds, yet they did not get a son or even a daughter. This greatly worried the Brāhmaṇa. (22) (15-22)
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एकदा स द्विजो दुःखाद्गृहं त्यक्त्वा वनं गतः ।
मध्याह्ने तृषितो जातस्तडागं समुपेयिवान् ॥ २३॥
पीत्वा जलं निषण्णस्तु प्रजादुःखेन कर्शितः ।
मुहूर्तादपि तत्रैव सन्न्यासी कश्चिदागतः ॥ २४॥
दृष्ट्वा पीतजलं तं तु विप्रो यातस्तदन्तिकम् ।
नत्वा च पादयोस्तस्य निःश्वसन् संस्थितः पुरः ॥ २५॥
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One day, the Brāhmaṇa, distressed as he was, left his house for the forest. At midday he felt thirsty and therefore went up to a tank. (23)
The grief born of issuelessness had made him lean and thin. After he had drunk water, he sat down (exhausted). After one Muhūrta (48 minutes) a Saṃnyāsī too arrived at that very spot. (24)
When the Brāhmaṇa saw that the Saṃnyāsī had quenched his thirst, he went to the Saṃnyāsī and after bowing at his feet stood in front of him sighing. (25) (23-25)
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यतिरुवाच ।
कथं रोदिषि विप्र त्वं का ते चिन्ता बलीयसी ।
वद त्वं सत्वरं मह्यं स्वस्य दुःखस्य कारणम् ॥ २६॥
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The Saṃnyāsī said : O Brāhmaṇa, why do you weep ? In what great distress are you ? Tell me at once the cause of your grief. (26) (26)
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ब्राह्मण उवाच ।
किं ब्रवीमि ऋषे दुःखं पूर्वपापेन सञ्चितम् ।
मदीयाः पूर्वजास्तोयं कवोष्णमुपभुञ्जते ॥ २७॥
मद्दत्तं नैव गृह्णन्ति प्रीत्या देवा द्विजादयः ।
प्रजादुःखेन शून्योऽहं प्राणांस्त्यक्तुमिहागतः ॥ २८॥
धिग्जीवितं प्रजाहीनं धिग्गृहं च प्रजां विना ।
धिग्धनं चानपत्यस्य धिक्कुलं सन्ततिं विना ॥ २९॥
पाल्यते या मया धेनुः सा वन्ध्या सर्वथा भवेत् ।
यो मया रोपितो वृक्षः सोऽपि वन्ध्यत्वमाश्रयेत् ॥ ३०॥
यत्फलं मद्गृहायातं तच्च शीघ्रं विनश्यति ।
निर्भाग्यस्यानपत्यस्य किमतो जीवितेन मे ॥ ३१॥
इत्युक्त्वा स रुरोदोच्चैस्तत्पार्श्वं दुःखपीडितः ।
तदा तस्य यतेश्चित्ते करुणाभूद्गरीयसी ॥ ३२॥
तद्भालाक्षरमालां च वाचयामास योगवान् ।
सर्वं ज्ञात्वा यतिः पश्चाद्विप्रमूचे सविस्तरम् ॥ ३३॥
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The Brāhmaṇa submitted : O sage, what description shall I give you of my sorrow earned through sins I did in my previous lives ? When I offer oblations of water to (the spirits of) my (departed) ancestors, the water becomes lukewarm through their sighs and they drink that lukewarm water. (27)
The gods and the Brāhmaṇas do not accept my offerings with pleasure. I am so grieved by the agony of issuelessness that everything appears to me to be void (of no value) and I have come here to end my life. (28)
Worthless is life without an issue. Worthless is home without an issue. Worthless is wealth without an issue. Worthless is a race without an issue. (29)
The cow I keep turns out to be altogether barren. The tree I plant does not bear any flower or fruit. (30)
The fruit that comes to my house, soon gets rotten. When I am so unfortunate and issueless, what for should I live ? (31)
Saying so, and struck with grief, the Brāhmaṇa began to weep bitterly beside him. This greatly moved the heart of the ascetic. (32)
He was established in Yoga. He saw the lines on the forehead of the Brāhmaṇa and, coming to know everything, then spoke to him at length as follows: (33) (27-33)
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यतिरुवाच ।
मुञ्चाज्ञानं प्रजारूपं बलिष्ठा कर्मणो गतिः ।
विवेकं तु समासाद्य त्यज संसारवासनाम् ॥ ३४॥
शृणु विप्र मया तेऽद्य प्रारब्धं तु विलोकितम् ।
सप्तजन्मावधि तव पुत्रो नैव च नैव च ॥ ३५॥
सन्ततेः सगरो दुःखमवापाङ्गः पुरा तथा ।
रे मुञ्चाद्य कुटुम्बाशां सन्न्यासे सर्वथा सुखम् ॥ ३६॥
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The Saṃnyāsī said : (O Brāhmaṇa !) give up the infatuation for getting an issue. Most powerful is the course of (one's) destiny. Taking recourse to wisdom give up the craving for mundane existence. (34)
Listen to me, O Brāhmaṇa, I have looked into your past Karma today. For seven lives you will have absolutely no son; and no son at all. (35)
In the days of yore, the kings Sagara and Aṅga had to suffer (a lot because of their sons). Therefore, give up all hope of having a family. There is all happiness in renunciation (Samnyāsa). (36) (34-36)
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ब्राह्मण उवाच ।
विवेकेन भवेत् किं मे पुत्रं देहि बलादपि ।
नो चेत्त्यजाम्यहं प्राणांस्त्वदग्रे शोकमूर्च्छितः ॥ ३७॥
पुत्रादिसुखहीनोऽयं सन्न्यासः शुष्क एव हि ।
गृहस्थः सरसो लोके पुत्रपौत्रसमन्वितः ॥ ३८॥
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The Brāhmaṇa said : (O saint !) How will Viveka help me ? Perforce let me have a son, otherwise I will in your (very) presence become unconscious with grief and give up my life. (37)
This renunciation, in which there is no pleasure of having a son etc., is altogether insipid. The only sweet thing in this world is family life crowded with sons and grandsons. (38) (37-38)
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इति विप्राग्रहं दृष्ट्वा प्राब्रवीत्स तपोधनः ।
चित्रकेतुर्गतः कष्टं विधिलेखविमार्जनात् ॥ ३९॥
न यास्यसि सुखं पुत्राद्यथा दैवहतोद्यमः ।
अतो हठेन युक्तोऽसि ह्यर्थिनं किं वदाम्यहम् ॥ ४०॥
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Seeing this insistence of the Brāhmaṇa, the sage rich in askesis said, "King Citraketu suffered (greatly) in his attempt to undo his destiny. (39)
Therefore you cannot be happy with a son because you are like one whose plans are frustrated by destiny. You are so insistent and stand before me seeking end; what should I tell you in these circumstances ?" (40) (39-40)
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तस्याग्रहं समालोक्य फलमेकं स दत्तवान् ।
इदं भक्षय पत्न्या त्वं ततः पुत्रो भविष्यति ॥ ४१॥
सत्यं शौचं दया दानमेकभक्तं तु भोजनम् ।
वर्षावधि स्त्रिया कार्यं तेन पुत्रोऽतिनिर्मलः ॥ ४२॥
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When the sage saw that the Brāhmaṇa was still pressing his demand, he gave a fruit to the Brāhmaṇa and said, "Let your wife eat this fruit. She will then give birth to a son. For one year your wife must practise truthfulness, cleanliness and kind-heartedness, give alms and take meals consisting of (only) one type of cereals (and that too) once a day. By doing so she will get a son of exceedingly sinless disposition." (41-42) (41-42)
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एवमुक्त्वा ययौ योगी विप्रस्तु गृहमागतः ।
पत्न्याः पाणौ फलं दत्वा स्वयं यातस्तु कुत्रचित् ॥ ४३॥
तरुणी कुटिला तस्य सख्यग्रे च रुरोद ह ।
अहो चिन्ता ममोत्पन्न फलं चाहं न भक्षये ॥ ४४॥
फलभक्षेण गर्भः स्याद्गर्भेणोदरवृद्धिता ।
स्वल्पभक्षं ततोऽशक्तिर्गृहकार्यं कथं भवेत् ॥ ४५॥
दैवाद्धाटि व्रजेद्ग्रामे पलायेद्गर्भिणी कथम् ।
शुकवन्निवसेद्गर्भस्तं कुक्षेः कथमुत्सृजेत् ॥ ४६॥
तिर्यक्चेदागतो गर्भस्तदा मे मरणं भवेत् ।
प्रसूतौ दारुणं दुःखं सुकुमारी कथं सहे ॥ ४७॥
मन्दायां मयि सर्वस्वं ननान्दा संहरेत्तदा ।
सत्यशौचादिनियमो दुराराध्यः स दृश्यते ॥ ४८॥
लालने पालने दुःखं प्रसूतायाश्च वर्तते ।
वन्ध्या वा विधवा नारी सुखिनी चेति मे मतिः ॥ ४९॥
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Having said so, the Yogi departed and the Brāhmaṇa returned to his house. (There) he gave the fruit to his wife and himself went away somewhere. (43)
Crooked as she was, his young wife wept and said to one of her female friends, "I am greatly worried and so I will not eat this fruit. By eating the fruit I will conceive a child and get big-bellied. I will not be able to take full meals. This will make me weak and I will not be able to do domestic work. If by chance dacoits attack the village, how will a pregnant woman be able to run ? If, like the celebrated sage Śuka, the foetus lingers in the womb, how will she be able to deliver it ? (44—46)
In case the foetus comes out in a slanting position (at the time of delivery), I may (even) lose my life. (Otherwise too, O friend !) pangs of childbirth are (very) severe, how will a delicate woman like me bear them ? (47)
When I become feeble (due to confinement), my husband's sister will in that case take away all my possessions (from my house). (Moreover) it appears difficult for me to observe the vows of truthfulness, cleanliness and so on. (48)
A woman who has borne a child has to suffer a lot in bringing up the child. In my view the happy woman is she who is barren or who has lost her husband."(49) (43-49)
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एवं कुतर्कयोगेन तत्फलं नैव भक्षितम् ।
पत्या पृष्टं फलं भुक्तं भुक्तं चेति तयेरितम् ॥ ५०॥
एकदा भगिनी तस्यास्तद्गृहं स्वेच्छयाऽऽगता ।
तदग्रे कथितं सर्वं चिन्तेयं महती हि मे ॥ ५१॥
दुर्बला तेन दुःखेन ह्यनुजे करवाणि किम् ।
साब्रवीन्मम गर्भोऽस्ति तं दास्यामि प्रसूतितः ॥ ५२॥
तावत्कालं सगर्भेव गुप्ता तिष्ठ गृहे सुखम् ।
वित्तं त्वं मत्पतेर्यच्छ स ते दास्यति बालकम् ॥ ५३॥
षाण्मासिको मृतो बाल इति लोको वदिष्यति ।
तं बालं पोषयिष्यामि नित्यमागत्य ते गृहे ॥ ५४॥
फलमर्पय धेन्वै त्वं परीक्षार्थं तु साम्प्रतम् ।
तत्तदाचरितं सर्वं तथैव स्त्रीस्वभावतः ॥ ५५॥
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Arguing on these fallacious lines she did not eat the fruit. When her husband asked her if she had taken it she replied that she had. (50)
One day her sister came to her house of her own accord. She narrated everything to her and said, "I am greatly agitated over this. (51)
I am getting weak (day by day) on account of this worry. Sister, what shall I do?" (52)
The sister replied, "I am in the family way. When a child is born to me, I shall give it to you. Till then you pretend to be enceinte and stay in the house comfortably. Give some money to my husband and he will hand over the child to you. (53)
(I will so manipulate things that) people will say my child died at the age of six months, while I will come to your house daily and suckle the child. (54)
In order to test its efficacy, give you the fruit just now to the cow to eat." As is the nature of women, the Brāhmaṇa's wife did precisely as her sister told her. (55) (50-55)
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अथ कालेन सा नारी प्रसूता बालकं तदा ।
आनीय जनको बालं रहस्ये धुन्धुलीं ददौ ॥ ५६॥
तया च कथितं भर्त्रे प्रसूतः सुखमर्भकः ।
लोकस्य सुखमुत्पन्नमात्मदेवप्रजोदयात् ॥ ५७॥
ददौ दानं द्विजातिभ्यो जातकर्म विधाय च ।
गीतवादित्रघोषोऽभूत्तद्द्वारे मङ्गलं बहु ॥ ५८॥
भर्तुरग्रेऽब्रवीद्वाक्यं स्तन्यं नास्ति कुचे मम ।
अन्यस्तन्येन निर्दुग्धा कथं पुष्णामि बालकम् ॥ ५९॥
मत्स्वसुश्च प्रसूतायाः मृतो बालस्तु वर्तते ।
तामाकार्य गृहे रक्ष सा तेऽर्भं पोषयिष्यति ॥ ६०॥
पतिना तत्कृतं सर्वं पुत्ररक्षणहेतवे ।
पुत्रस्य धुन्धुकारीति नाम मात्रा प्रतिष्ठितम् ॥ ६१॥
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Now in due course when a child was born to her sister, the father of the child secretly brought it at once and gave it to Dhundhuli. (56)
She too informed her husband that a child had been comfortably born to her. All were happy to learn that a son was born to Ātmadeva. (57)
The Brāhmaṇa performed the ceremony of Jātakarma in connection with the birth of the boy and made gifts to Brāhmaṇas. There was a mixed noise of songs and musical instruments and much festivity at his door. (58)
Dhundhuli said to her husband as follows:—"There is no milk in my breasts. Milkless as I am, how shall I be able to nourish the child on other milk? My sister has (recently) given birth to a child, but the child died. Calling her, keep her in our house so that she will suckle your babe and nourish it." (59-60)
For the protection of his son, her husband did all that (he was told by her). The mother (Dhundhuli) named that child Dhundhukāri. (61) (56-61)
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त्रिमासे निर्गते चाथ सा धेनुः सुषुवेऽर्भकम् ।
सर्वाङ्गसुन्दरं दिव्यं निर्मलं कनकप्रभम् ॥ ६२॥
दृष्ट्वा प्रसन्नो विप्रस्तु संस्कारान् स्वयमादधे ।
मत्वाऽऽश्चर्यं जनाः सर्वे दिदृक्षार्थं समागताः ॥ ६३॥
भाग्योदयोऽधुना जात आत्मदेवस्य पश्यत ।
धेन्वा बालः प्रसूतस्तु देवरूपीति कौतुकम् ॥ ६४॥
न ज्ञातं तद्रहस्यं तु केनापि विधियोगतः ।
गोकर्णं तु सुतं दृष्ट्वा गोकर्णं नाम चाकरोत् ॥ ६५॥
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Three months later the cow also gave birth to a human child. All its limbs were well-formed. It was god-like, spotless and shone like gold. (62)
The Brāhmaṇa was delighted to see the child and he himself performed (all) the purificatory rites connected with it. People took it as a wonderful phenomenon and all came to see the child. (63)
They said to themselves, "Look here: fortune has (indeed) smiled on Ātmadeva at the present moment. It is (really) wonderful that even a cow should fetch him such a god-like child." (64)
By the dispensation of fate no one came to know of the secret. Seeing that the ears of that child were like those of a cow, Ātmadeva named it 'Gokarṇa'. (65) (62-65)
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कियत्कालेन तौ जातौ तरुणौ तनयावुभौ ।
गोकर्णः पण्डितो ज्ञानी धुन्धुकारी महाखलः ॥ ६६॥
स्नानशौचक्रियाहीनो दुर्भक्षी क्रोधवर्धितः ।
दुष्परिग्रहकर्ता च शवहस्तेन भोजनम् ॥ ६७॥
चौरः सर्वजनद्वेषी परवेश्मप्रदीपकः ।
लालनायार्भकान् धृत्वा सद्यः कूपे न्यपातयत् ॥ ६८॥
हिंसकः शस्त्रधारी च दीनान्धानां प्रपीडकः ।
चाण्डालाभिरतो नित्यं पाशहस्तः श्वसङ्गतः ॥ ६९॥
तेन वेश्याकुसङ्गेन पित्र्यं वित्तं तु नाशितम् ।
एकदा पितरौ ताड्य पात्राणि स्वयमाहरत् ॥ ७०॥
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With the passage of time the two boys grew to manhood. (Of them) Gokarṇa was learned and wise, while Dhundhukārī was very wicked. (66)
He never washed himself nor did he observe cleanliness and other rules of good conduct (appropriate to a Brāhmaṇa). He ate undesirable things. His anger knew no bounds. He possessed evil things and even ate food touched by the hands of a dead body. (67)
He committed thefts and bore ill-will to all. He set fire to others' houses. He took children in his arms (apparently) in order to fondle them and immediately threw them into a well. (68)
He took delight in killing and moved about armed. He oppressed the miserable and the blind. He delighted in the company of members of the lowest caste and used to wander about, noose in hand, with dogs (in search of game). (69)
Falling in the evil company of prostitutes he squandered (all) his paternal fortune. One day he cudgelled his parents and himself took away (even) the utensils (from the house). (70) (66-70)
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तत्पिता कृपणः प्रोच्चैर्धनहीनो रुरोद ह ।
वन्ध्यत्वं तु समीचीनं कुपुत्रो दुःखदायकः ॥ ७१॥
क्व तिष्ठामि क्व गच्छामि को मे दुःखं व्यपोहयेत् ।
प्राणांस्त्यजामि दुःखेन हा कष्टं मम संस्थितम् ॥ ७२॥
तदानीं तु समागत्य गोकर्णो ज्ञानसंयुतः ।
बोधयामास जनकं वैराग्यं परिदर्शयन् ॥ ७३॥
असारः खलु संसारो दुःखरूपी विमोहकः ।
सुतः कस्य धनं कस्य स्नेहवान् ज्वलतेऽनिशम् ॥ ७४॥
न चेन्द्रस्य सुखं किञ्चिन्न सुखं चक्रवर्तिनः ।
सुखमस्ति विरक्तस्य मुनेरेकान्तजीविनः ॥ ७५॥
मुञ्चाज्ञानं प्रजारूपं मोहतो नरके गतिः ।
निपतिष्यति देहोऽयं सर्वं त्यक्त्वा वनं व्रज ॥ ७६॥
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When all his property was thus lost, the miserly father of Dhundhukārī began to wail at the top of his voice: so the tradition goes. He said, "It would have been much better if his mother remained issueless. An evil son is a source of agony. (71)
Where should I live? Where should I go? Who will alleviate this distress of mine? Ah, a great calamity has befallen me. This suffering will prove to be the cause of my death!" (72)
That (very) moment the wise Gokarṇa arrived there. Revealing the glory of dispassion, he tried to open his father's eyes. (73)
(He said) "There is no substance in this world. It is full of misery and is a source of great infatuation. Neither son nor wealth (really) belongs to us. A man attached to these has to burn day and night (on their account). (74)
Happiness neither belongs to Indra (the king of gods) nor to a universal monarch. He alone who is disgusted with the pleasures of sense, is given to contemplation and lives in seclusion is (really) happy. (75)
Give up the silly notion that Dhundhukārī is your son. Through infatuation one's lot is cast in hell. This body (of yours) is bound to fall; (therefore) renounce everything and retire to the woods." (76) (71-76)
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तद्वाक्यं तु समाकर्ण्य गन्तुकामः पिताब्रवीत् ।
किं कर्तव्यं वने तात तत्त्वं वद सविस्तरम् ॥ ७७॥
अन्धकूपे स्नेहपाशे बद्धः पङ्कुरहं शठः ।
कर्मणा पतितो नूनं मामुद्धर दयानिधे ॥ ७८॥
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Hearing this admonition of Gokarṇa his father decided to go to the forest and said, "O son, point out (to me) in detail what I should do while living in the forest. (77)
A fool as I am, bound by ties of affection, I have lain as a cripple in the deceptive well of mundane life due to my (past) Karma. Surely lift me up, O storehouse of compassion!" (78) (77-78)
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गोकर्ण उवाच ।
देहेऽस्थिमांसरुधिरेऽभिमतिं त्यज त्वं जायासुतादिषु सदा ममतां विमुञ्च।
पश्यानिशं जगदिदं क्षणभङ्गनिष्ठं वैराग्यरागरसिको भव भक्तिनिष्ठः ॥ ७९॥
धर्मं भजस्व सततं त्यज लोकधर्मान् सेवस्व साधुपुरुषान् जहि कामतृष्णाम् ।
अन्यस्य दोषगुणचिन्तनमाशु मुक्त्वा सेवाकथारसमहो नितरां पिब त्वम् ॥ ८०॥
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Gokarṇa continued : Cease you to identify yourself with the body consisting of bones, flesh and blood. Give up for ever the feeling of meum with regard to wife, son and so on. Constantly look upon this world as momentary. Taste the joy of dispassion and be established in devotion to the Lord. (79)
Constantly practise the virtue of remembering the Lord. Abandon all temporal duties. Wait upon saintly persons and give up the thirst for the pleasures of sense. Ceasing at once to dwell on the shortcomings and excellences of others, enjoy you exclusively the delight of serving the Lord and listening to His stories. (80) (79-80)
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एवं सुतोक्तिवशतोऽपि गृहं विहाय यातो वनं स्थिरमतिर्गतषष्टिवर्षः ।
युक्तो हरेरनुदिनं परिचर्ययासौ श्रीकृष्णमाप नियतं दशमस्य पाठात् ॥ ८१॥
इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये विप्रमोक्षो नाम चतुर्थोऽध्यायः ॥ ४॥
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Renouncing his home in response to his son's advice, Ātmadeva withdrew to the forest. Although he was on the wrong side of sixty at that time, he was a man of firm determination. Engaged day and night in service to Śrī Hari, he attained to Śrī Kṛṣṇa by regularly reading Book Ten of Śrīmad Bhāgavata. (81)
Thus ends the fourth discourse entitled "The Deliverance of Ātmadeva (a Brāhmaṇa)," forming part of the "Glory of Śrīmad Bhāgavata" in the Uttara-Khaṇḍa of the glorious Padma-Purāṇa. (81)
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