॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टमोऽध्ययः ॥
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Discourse VIII
The Lord delivers Parīkṣit in the womb and is extolled by Kuntī;
Yudhiṣṭhira gives way to grief (Preamble)
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सूत उवाच ।
अथ ते सम्परेतानां स्वानामुदकमिच्छताम् ।
दातुं सकृष्णा गङ्गायां पुरस्कृत्य ययुः स्त्रियः ॥ १॥
ते निनीयोदकं सर्वे विलप्य च भृशं पुनः ।
आप्लुता हरिपादाब्जरजःपूतसरिज्जले ॥ २॥
तत्रासीनं कुरुपतिं धृतराष्ट्रं सहानुजम् ।
गान्धारीं पुत्रशोकार्तां पृथां कृष्णां च माधवः ॥ ३॥
सान्त्वयामास मुनिभिर्हतबन्धूञ्छुचार्पितान् । (बन्धूञ् शुचार्पितान्)
भूतेषु कालस्य गतिं दर्शयन्नप्रतिक्रियाम् ॥ ४॥
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Sūta says : Placing the ladies at the head and accompanied by Śrī Kṛṣṇa, they all then repaired to the bank of the Gaṅgā in order to offer oblations of water to their departed kinsmen seeking such oblations. (1)
Having offered water to the deceased and bitterly wept for them, they all immersed themselves once more in the water of the Gaṅgā, that had been hallowed by contact with the dust of Śrī Hari's lotus-feet. (2)
Showing how all created beings are subject to death, which cannot be averted, Lord Mādhava (Śrī Kṛṣṇa) and the sages (Dhaumya and others) consoled king Yudhiṣṭhira (the lord of the Kurus) and his younger brothers (Bhīma and others), Dhṛtarāṣṭra and his wife, Gāndhārī (daughter of the king of Gāndhāra), who was stricken with grief at the loss of her sons, as well as Prthā (Kuntī) and Kṛṣṇā, all of whom had lost their kith and kin, and were sitting there plunged in grief.(3-4) (1-4)
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साधयित्वाजातशत्रोः स्वं राज्यं कितवैर्हृतम् ।
घातयित्वासतो राज्ञः कचस्पर्शक्षतायुषः ॥ ५॥
याजयित्वाश्वमेधैस्तं त्रिभिरुत्तमकल्पकैः ।
तद्यशः पावनं दिक्षु शतमन्योरिवातनोत् ॥ ६॥
आमन्त्र्य पाण्डुपुत्रांश्च शैनेयोद्धवसंयुतः ।
द्वैपायनादिभिर्विप्रैः पूजितैः प्रतिपूजितः ॥ ७॥
गन्तुं कृतमतिर्ब्रह्मन् द्वारकां रथमास्थितः ।
उपलेभेऽभिधावन्तीमुत्तरां भयविह्वलाम् ॥ ८॥
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Having secured to king Yudhiṣṭhira (to whom no enemy was ever born, in other words, who was too good to regard anyone as his enemy) his own kingdom, that had been usurped by gamblers, and brought about the destruction of wicked kings, whose span of life had been cut short by touching Draupadi's hair, and having helped him to perform as many as three Aśwamedha sacrifices with the best possible materials and with the aid of the best available priests, He caused his sacred renown to spread in all directions like that of Indra (who is raised to this exalted position only after performing a hundred Aśwamedha sacrifices). (5-6)
Having taken leave of Pāṇḍu's sons and paid His respects to holy Brāhmaṇas like Dwaipāyana (Vyāsa), who did their homage to Him in return, He mounted His chariot and was just intending to leave for Dwaipāyana along with Sātyaki and Uddhava when, O Śaunaka, He perceived Uttarā (widow of Abhimanyu, Arjuna's deceased son) rushing towards Him, stricken with fear. (7-8) (5-8)
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उत्तरोवाच ।
पाहि पाहि महायोगिन् देवदेव जगत्पते ।
नान्यं त्वदभयं पश्ये यत्र मृत्युः परस्परम् ॥ ९॥
अभिद्रवति मामीश शरस्तप्तायसो विभो ।
कामं दहतु मां नाथ मा मे गर्भो निपात्यताम् ॥ १०॥
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Uttarā said : Protect me, O great Yogi; save me, O supreme Deity ! O Lord of the universe, I see no asylum other than You in this world, where everyone is death to another. (9)
This dart of burning steel is pursuing me, O almighty Lord ! Let it burn me by all means, my master; but let it not kill the child in my womb. (10) (9-10)
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सूत उवाच ।
उपधार्य वचस्तस्या भगवान् भक्तवत्सलः ।
अपाण्डवमिदं कर्तुं द्रौणेरस्त्रमबुध्यत ॥ ११॥
तर्ह्येवाथ मुनिश्रेष्ठ पाण्डवाः पञ्च सायकान् ।
आत्मनोऽभिमुखान् दीप्तानालक्ष्यास्त्राण्युपाददुः ॥ १२॥
व्यसनं वीक्ष्य तत्तेषामनन्यविषयात्मनाम् ।
सुदर्शनेन स्वास्त्रेण स्वानां रक्षां व्यधाद्विभुः ॥ १३॥
अन्तःस्थः सर्वभूतानामात्मा योगेश्वरो हरिः ।
स्वमाययाऽऽवृणोद्गर्भं वैराट्याः कुरुतन्तवे ॥ १४॥
यद्यप्यस्त्रं ब्रह्मशिरस्त्वमोघं चाप्रतिक्रियम् ।
वैष्णवं तेज आसाद्य समशाम्यद्भृगूद्वह ॥ १५॥
मा मंस्था ह्येतदाश्चर्यं सर्वाश्चर्यमयेऽच्युते ।
य इदं मायया देव्या सृजत्यवति हन्त्यजः ॥ १६॥
ब्रह्मतेजोविनिर्मुक्तैरात्मजैः सह कृष्णया ।
प्रयाणाभिमुखं कृष्णमिदमाह पृथा सती ॥ १७॥
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Sūta says : Hearing her words, the Lord, who is so fond of His devotees, understood that it was a missile discharged by Aśwatthāmā (son of Droṇācārya) in order to exterminate the line of the Pāṇḍavas (sons of Pāṇḍu). (11)
That very moment, O chief of the sages, the sons of Pāṇḍu also saw five burning shafts coming towards them, and took up their own missiles (arrows). (12)
Perceiving the calamity of his kinsmen, who thought of none else than Him, the almighty Lord protected them with His own discus, Sudarśana. (13)
Śrī Hari, the Master of Yoga, who is the very Self dwelling in the heart of all living beings, enveloped the womb of Uttarā (the daughter of king Virāta) by His own Māyā (Yogic power) in order to preserve the line of Kuru. (14)
Even though the missile presided over by Brahmā is unfailing and irresistible, it proved ineffectual when it met the effulgence of Bhagavān Viṣṇu (Śrī Kṛṣṇa), O chief of the Bhrgus. (15)
Deem this not as a miracle on the part of Lord Acyuta (Śrī Kṛṣṇa), who is an embodiment of all wonders and who, though unborn Himself, creates, maintains and destroys this universe by His own deluding potency. (16)
When Śrī Kṛṣṇa was about to leave, the virtuous Pṛthā (Kuntī) along with her sons (the Pāṇḍavas), who had just escaped from the fire of the missile presided over by Brahmā, and her daughter-in-law, Kṛṣṇā (Draupadī), addressed Him as follows: (17) (11-17)
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कुन्त्युवाच ।
नमस्ये पुरुषं त्वाऽऽद्यमीश्वरं प्रकृतेः परम् ।
अलक्ष्यं सर्वभूतानामन्तर्बहिरवस्थितम् ॥ १८॥
मायाजवनिकाच्छन्नमज्ञाधोक्षजमव्ययम् ।
न लक्ष्यसे मूढदृशा नटो नाट्यधरो यथा ॥ १९॥
तथा परमहंसानां मुनीनाममलात्मनाम् ।
भक्तियोगविधानार्थं कथं पश्येम हि स्त्रियः ॥ २०॥
कृष्णाय वासुदेवाय देवकीनन्दनाय च ।
नन्दगोपकुमाराय गोविन्दाय नमो नमः ॥ २१॥
नमः पङ्कजनाभाय नमः पङ्कजमालिने ।
नमः पङ्कजनेत्राय नमस्ते पङ्कजाङ्घ्रये ॥ २२॥
यथा हृषीकेश खलेन देवकी
कंसेन रुद्धातिचिरं शुचार्पिता ।
विमोचिताहं च सहात्मजा विभो
त्वयैव नाथेन मुहुर्विपद्गणात् ॥ २३॥
विषान्महाग्नेः पुरुषाददर्शना-
दसत्सभाया वनवासकृच्छ्रतः ।
मृधे मृधेऽनेकमहारथास्त्रतो
द्रौण्यस्त्रतश्चास्म हरेऽभिरक्षिताः ॥ २४॥
विपदः सन्तु नः शश्वत्तत्र तत्र जगद्गुरो ।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥ २५॥
जन्मैश्वर्यश्रुतश्रीभिरेधमानमदः पुमान् ।
नैवार्हत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥ २६॥
नमोऽकिञ्चनवित्ताय निवृत्तगुणवृत्तये ।
आत्मारामाय शान्ताय कैवल्यपतये नमः ॥ २७॥
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Kuntī said : "I, an ignorant woman, make obeisance to You, the Prime Person, transcending Prakṛti and dwelling inside as well as outside all created beings, the invisible and imperishable God existing beyond the range of sense-perception and screened by the curtain of Māyā. You, cannot be seen by a man of perverted vision even as a dunce would fail to recognize an actor appearing in a garb appropriate to the stage. (18-19)
How, then, can we womenfolk perceive You, who have appeared in our midst just to engender Devotion in the heart of Paramahārīśas (those endowed with the eye distinguishing the material from the spiritual) who are given to contemplation and pure of mind? (20)
Obeisance, obeisance to You, Śrī Kṛṣṇa, son of Vasudeva, the delight of Devakī (Your blessed mother), the foster-child of the cowherd Nanda, Lord Govinda. (21)
Obeisance to you whose navel is adorned with a lotus; obeisance to You, wearing a wreath of lotus flowers; obeisance to You, possessing lotus-like eyes; obeisance to You, whose feet resemble the lotus. (22)
O Hṛṣīkeśa (Lord of the senses), even as You delivered Devakī (Your own mother), who had been shut up in prison for a long time by the wicked Karīsa and was overcome with grief, so did You, O almighty Lord, repeatedly save me along with my sons from a series of calamities. (23)
It is You, O Hari, who protected us from poison, from a huge fire, from the look of man-eating demons, from the assembly of wicked people (Duryodhana and his associates), from the perils met during forest life, from the missiles of many a great warrior (like Bhīṣma, Droṇa, Karṇa and so on) in every battle, and just now from the missile discharged by Aśwatthāmā (the son of Droṇācārya). (24)
May calamities befall us at every step through eternity, O Teacher of the world; for it is in adversity alone that we are blessed with Your sight, which eliminates the possibility of our seeing another birth. (25)
A man whose birth, power, learning and affluence only serve to swell his pride is unable even to utter Your name, You being open to the perception of only those who have nothing to call their own. (26)
You are the only wealth of those who have no sense of possession. Beyond the realm of the three Guṇas or modes of Prakṛti, You delight in Your own Self and are perfectly calm; You are the Lord of Mokṣa (final beatitude). I bow to You again and again. (27) (18-27)
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मन्ये त्वां कालमीशानमनादिनिधनं विभुम् ।
समं चरन्तं सर्वत्र भूतानां यन्मिथः कलिः ॥ २८॥
न वेद कश्चिद्भगवंश्चिकीर्षितं
तवेहमानस्य नृणां विडम्बनम् ।
न यस्य कश्चिद्दयितोऽस्ति कर्हिचि-
द्द्वेष्यश्च यस्मिन्विषमा मतिर्नृणाम् ॥ २९॥
जन्म कर्म च विश्वात्मन्नजस्याकर्तुरात्मनः ।
तिर्यङ्नृर्षिषु यादःसु तदत्यन्तविडम्बनम् ॥ ३०॥
गोप्याददे त्वयि कृतागसि दाम ताव-
द्या ते दशाश्रुकलिलाञ्जनसम्भ्रमाक्षम् ।
वक्त्रं निनीय भयभावनया स्थितस्य
सा मां विमोहयति भीरपि यद्बिभेति ॥ ३१॥
केचिदाहुरजं जातं पुण्यश्लोकस्य कीर्तये ।
यदोः प्रियस्यान्ववाये मलयस्येव चन्दनम् ॥ ३२॥
अपरे वसुदेवस्य देवक्यां याचितोऽभ्यगात् ।
अजस्त्वमस्य क्षेमाय वधाय च सुरद्विषाम् ॥ ३३॥
भारावतारणायान्ये भुवो नाव इवोदधौ ।
सीदन्त्या भूरिभारेण जातो ह्यात्मभुवार्थितः ॥ ३४॥
भवेऽस्मिन् क्लिश्यमानानामविद्याकामकर्मभिः ।
श्रवणस्मरणार्हाणि करिष्यन्निति केचन ॥ ३५॥
शृण्वन्ति गायन्ति गृणन्त्यभीक्ष्णशः
स्मरन्ति नन्दन्ति तवेहितं जनाः ।
त एव पश्यन्त्यचिरेण तावकं
भवप्रवाहोपरमं पदाम्बुजम् ॥ ३६॥
अप्यद्य नस्त्वं स्वकृतेहित प्रभो
जिहाससि स्वित्सुहृदोऽनुजीविनः ।
येषां न चान्यद्भवतः पदाम्बुजा-
त्परायणं राजसु योजितांहसाम् ॥ ३७॥
के वयं नामरूपाभ्यां यदुभिः सह पाण्डवाः ।
भवतोऽदर्शनं यर्हि हृषीकाणामिवेशितुः ॥ ३८॥
नेयं शोभिष्यते तत्र यथेदानीं गदाधर ।
त्वत्पदैरङ्किता भाति स्वलक्षणविलक्षितैः ॥ ३९॥
इमे जनपदाः स्वृद्धाः सुपक्वौषधिवीरुधः ।
वनाद्रिनद्युदन्वन्तो ह्येधन्ते तव वीक्षितैः ॥ ४०॥
अथ विश्वेश विश्वात्मन् विश्वमूर्ते स्वकेषु मे ।
स्नेहपाशमिमं छिन्धि दृढं पाण्डुषु वृष्णिषु ॥ ४१॥
त्वयि मेऽनन्यविषया मतिर्मधुपतेऽसकृत् ।
रतिमुद्वहतादद्धा गङ्गेवौघमुदन्वति ॥ ४२॥
श्रीकृष्ण कृष्णसख वृष्ण्यृषभावनिध्रुग्-
राजन्यवंशदहनानपवर्गवीर्य ।
गोविन्द गोद्विजसुरार्तिहरावतार
योगेश्वराखिलगुरो भगवन् नमस्ते ॥ ४३॥
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"I believe You to be Kāla (the Time-Spirit), the almighty Ruler of all, having no beginning or end and moving alike among all the creatures, although it is You, again, who serve as an occasion for them to contend with one another. (28)
None, O Lord, can know what You intend doing when You are acting like men. No one is ever dear or loathsome to You; it is men alone who think of You in terms of diversity. (29)
O Lord, You are the Soul of the universe, nay, the universe itself. You are, as a matter of fact, devoid of birth and actions; Your birth and actions in the sub-human species as well as among men, Ṛṣis and aquatic creatures are mere sport. (30)
When You offended (Your foster-mother) Yaśodā (by smashing the pot of curds) and she took a cord to bind You, the way in which You stood full of fear, with Your face cast down, Your eyes rolling about in confusion and their collyrium dissolved in tears, fills me with bewilderment. To think that even He of whom Fear itself is afraid should appear so stricken with fear! (31)
Some people aver that, though unborn, You have appeared in the race of Your beloved Yadu of sacred renown just in order to enhance his glory, even as a sandal tree takes root on the Malaya mountain in order to bring reputation to the latter. (32)
Others declare that, though birthless, You were born of Devakī, Vasudeva's wife for the protection of this world and the extermination of the enemies of gods, as solicited by the couple (in their previous existence). (33)
Still others assert that in response to the prayer of Brahmā (the self-born Creator) You have appeared (in our midst) to relieve the burden of the earth, which was groaning under a heavy load like a vessel sinking in the sea. (34)
Some others maintain that You have descended on earth with the intention of performing deeds fit to be heard of or dwelt upon by those who are being tormented in this world by ignorance, desire and selfish acts. (35)
That is why Your devotees constantly listen to, sing, repeat to others and contemplate on Your stories and rejoice; and it is they alone who behold before long Your lotus-feet that put an end to the stream of births and deaths. (36)
O Lord, (we know) You have always granted the wishes of Your own people. Is it a fact, then, that You intend this very day to leave us, Your relations, who exclusively depend on You and who have no asylum other than Your lotus-feet, having alienated other monarchs by inflicting suffering on them ? (37)
When You are out of sight, the Yadus and ourselves, the Pāṇḍavas, are of no more consequence in name or form than the senses when their ruler, the soul, has quitted them. (38)
This earth will not look so bright then, O Wielder of a mace, as it does now, adorned by Your foot-prints, which are easily distinguished by their characteristic marks (of a lotus, thunderbolt, banner and goad etc.). (39)
These territories, so highly prosperous and so rich in their ripe crops and vegetation, as well as these woodlands and hills, rivers and oceans, flourish only under Your benign looks. (40)
O Lord, You are not only the Ruler and the Soul of the universe but the universe itself; kindly cut asunder the strong bond of affection that binds me with my own people, the Pāṇḍus and the Vṛṣṇis (the Yadus). (41)
Even as the Gaṅgā incessantly pours its waters into the ocean, so let my thought, O Lord of the Madhus, constantly and exclusively find delight in You. (42)
O glorious Kṛṣṇa, friend of Arjuna, foremost among the Vṛṣṇis, You are fire as it were to burn the whole race of princes who are proving the bane of the earth. Your prowess is infinite. Govinda, Your descent on this earth is intended only to relieve the distress of the cows, the Brāhmaṇas and the gods. Obeisance to You, O Master of Yoga, O divine Teacher of the universe!" (43) (28-43)
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सूत उवाच ।
पृथयेत्थं कलपदैः परिणूताखिलोदयः ।
मन्दं जहास वैकुण्ठो मोहयन्निव मायया ॥ ४४॥
तां बाढमित्युपामन्त्र्य प्रविश्य गजसाह्वयम् ।
स्त्रियश्च स्वपुरं यास्यन् प्रेम्णा राज्ञा निवारितः ॥ ४५॥
व्यासाद्यैरीश्वरेहाज्ञैः कृष्णेनाद्भुतकर्मणा ।
प्रबोधितोऽपीतिहासैर्नाबुध्यत शुचार्पितः ॥ ४६॥
आह राजा धर्मसुतश्चिन्तयन् सुहृदां वधम् ।
प्राकृतेनात्मना विप्राः स्नेहमोहवशं गतः ॥ ४७॥
अहो मे पश्यताज्ञानं हृदि रूढं दुरात्मनः ।
पारक्यस्यैव देहस्य बह्व्यो मेऽक्षौहिणीर्हताः ॥ ४८॥
बालद्विजसुहृन्मित्रपितृभ्रातृगुरुद्रुहः ।
न मे स्यान्निरयान्मोक्षो ह्यपि वर्षायुतायुतैः ॥ ४९॥
नैनो राज्ञः प्रजाभर्तुर्धर्मयुद्धे वधो द्विषाम् ।
इति मे न तु बोधाय कल्पते शासनं वचः ॥ ५०॥
स्त्रीणां मद्धतबन्धूनां द्रोहो योऽसाविहोत्थितः ।
कर्मभिर्गृहमेधीयैर्नाहं कल्पो व्यपोहितुम् ॥ ५१॥
यथा पङ्केन पङ्काम्भः सुरया वा सुराकृतम् ।
भूतहत्यां तथैवैकां न यज्ञैर्मार्ष्टुमर्हति ॥ ५२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
प्रथमस्कन्धे कुन्तीस्तुतिर्युधिष्ठिरानुतापो नामाष्टमोऽध्यायः ॥ १.८॥
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Sūta went on : In this way when Pṛthā (Kunti) extolled in sweet words the consummate glory of Lord Vaikuṇṭha (Śrī Kṛṣṇa), He gently smiled as if bewitching her by His Māyā (deluding potency). (44)
"So be it," said Śrī Kṛṣṇa and, taking leave of her, entered the city of Hastināpura once again; then, after bidding adieu to the other ladies as well, He was about to leave for Dvārakā when king Yudhiṣṭhira detained Him out of love. (45)
The king, who was seized with remorse (for his having been instrumental in bringing about the destruction of his own kinsmen), could not be consoled even though Vyāsa and others, who understood the ways of Providence, and even Śrī Kṛṣṇa of marvellous deeds comforted him by means of legends. (46)
Brooding over the death of his kinsmen with a bewildered mind, O holy Brāhmaṇas, and overpowered by affection and infatuation, king Yudhiṣṭhira (the son of Dharma, the god of righteousness) said:—(47)
“Oh, look at this ignorance rooted in my heart! Evil-minded as I am, I brought about the destruction of many Akṣauhiṇīs* for the sake of this body, which is the food of other creatures (such as jackals and dogs). (48)
There can be no redemption from hell even after millions and millions of years for me, an enemy of children, Brāhmaṇas, my own kith and kin, friends, uncles, cousins and preceptors. (49)
The saving clause found in the scriptures that the destruction of enemies in a righteous war on the part of a monarch seeking the protection of his subjects is no sin, fails to satisfy me. (50)
The wrong that I have done in this life to the womenfolk whose husbands and other relations have been slain by me or on my account I shall not be able to expiate through sacrificial performances enjoined on a householder. (51)
One cannot atone for the destruction of a single life by any number of sacrifices (that involve the wilful slaughter of animals), any more than one can purify muddy water by dissolving more mud into it or counteract the pollution caused by spirituous liquor by adding more to it. (52)
Thus ends the eighth discourse entitled “Kunṭī’s Song of Praise and Yudhiṣṭhira’s Remorse” in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (44-52)
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