Canto 2 - Chapter 3: Worship of different deities for the gratification of various desires and the superiority of Devotion to the Lord ...

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ तृतीयोऽध्यायः - ३ ॥	Discourse III Worship of different deities for the gratification of various desires and the superiority of Devotion to the Lord (Preamble)
श्रीशुक उवाच । एवमेतन्निगदितं पृष्टवान् यद्भवान् मम । नृणां यन्म्रियमाणानां मनुष्येषु मनीषिणाम् ॥ १॥ ब्रह्मवर्चसकामस्तु यजेत ब्रह्मणः पतिम् । इन्द्रमिन्द्रियकामस्तु प्रजाकामः प्रजापतीन् ॥ २॥ देवीं मायां तु श्रीकामस्तेजस्कामो विभावसुम् । वसुकामो वसून् रुद्रान् वीर्यकामोऽथ वीर्यवान् ॥ ३॥ अन्नाद्यकामस्त्वदितिं स्वर्गकामोऽदितेः सुतान् । विश्वान् देवान् राज्यकामः साध्यान् संसाधको विशाम् ॥ ४॥ आयुष्कामोऽश्विनौ देवौ पुष्टिकाम इलां यजेत् । प्रतिष्ठाकामः पुरुषो रोदसी लोकमातरौ ॥ ५॥ रूपाभिकामो गन्धर्वान् स्त्रीकामोऽप्सर उर्वशीम् । आधिपत्यकामः सर्वेषां यजेत परमेष्ठिनम् ॥ ६॥ यज्ञं यजेद्यशस्कामः कोशकामः प्रचेतसम् । विद्याकामस्तु गिरिशं दाम्पत्यार्थ उमां सतीम् ॥ ७॥ धर्मार्थ उत्तमश्लोकं तन्तुं तन्वन् पितॄन् यजेत् । रक्षाकामः पुण्यजनानोजस्कामो मरुद्गणान् ॥ ८॥ राज्यकामो मनून् देवान् निरृतिं त्वभिचरन् यजेत् । कामकामो यजेत्सोममकामः पुरुषं परम् ॥ ९॥ अकामः सर्वकामो वा मोक्षकाम उदारधीः । तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥ १०॥ एतावानेव यजतामिह निःश्रेयसोदयः । भगवत्यचलो भावो यद्भागवतसङ्गतः ॥ ११॥ ज्ञानं यदा प्रतिनिवृत्तगुणोर्मिचक्र- मात्मप्रसाद उत यत्र गुणेष्वसङ्गः । कैवल्यसम्मतपथस्त्वथ भक्तियोगः को निर्वृतो हरिकथासु रतिं न कुर्यात् ॥ १२॥	Śrī Śuka said : I have thus told you all you asked me, viz., what should men who are thoughtful among human beings do, when their end has arrived. (1) A seeker of pre-eminence in sacred knowledge should worship the sage Bṛhaspati (the preceptor of the gods). Even so he who seeks to acquire keenness of the senses should worship Indra; while a seeker of progeny should propitiate the Prajāpatis (gods presiding over creation). (2) The seeker of prosperity should worship the divine Māyā (the Lord's own potency or the Goddess presiding over Prakṛti or Primordial Matter) and the seeker of indefatigable energy should adore the god of fire. Similarly, a seeker of wealth should worship the class of gods known as the Vasus; while the powerful man who aspires for more power should worship another class of gods called the Rudras (part manifestations of Lord Śiva). (3) A seeker of food and foodstuffs should worship Aditi (the mother of the gods); while he who seeks (an abode in) heaven should adore the sons of Aditi (the twelve Ādityas). A seeker of sovereignty should worship the Viśwedevas (a particular class of gods born of Viśwā); while a ruler who desires to secure the allegiance of his subjects should worship the Sādhyas (another class of gods). (4) A seeker of long life should worship the twin gods, the Aświns (the physicians of the gods) and he who desires stoutness should worship the goddess Earth. Similarly he who seeks stability of position or worldly prestige should adore the two mothers of the world, the goddess Earth and Dyauḥ (the goddess presiding over the heavens). (5) A seeker of personal charm should worship the Gandharvas; while he who desires to have a (lovely) wife should adore the celestial nymph Urvaśī. Even so he who seeks lordship over all should worship Brahmā. (6) A seeker of renown should worship Lord Viṣṇu (the lord of sacrifices or the deity presiding over sacrifices), while a seeker of treasures should adore Varuṇa (the god presiding over the waters). Even so he who seeks to acquire learning should worship Lord Śiva; while a seeker of conjugal happiness should adore Goddess Umā, so devoted to Her lord. (7) He who aspires to lead a pious life should worship Lord Viṣṇu of excellent renown; while he who desires to propagate his race should adore the Pīṭṭs (the manes). He who seeks protection against odds should worship the Yakṣas (a class of demigods); while a seeker of bodily vigour should adore the class of gods known as the Maruts (the wind-gods). (8) He who seeks to acquire a kingdom should worship the gods that rule over the world for a whole Manvantara (the age or period of a Manu); while he who seeks to employ spells for some malevolent purpose should adore Nirṛti (the goddess of death or the demon presiding over the south-west). Even so the seeker of sense-gratification should worship Soma (the moon-god); while he who longs for the cessation of all desires should adore the Lord who transcends Prakṛti or Matter. (9) A wise man, however—whether he has no desire at all or is actuated by all sorts of desires (all those mentioned in the above verses and others too) or seeks liberation (final beatitude—should worship the Supreme Person with intense devotion). (10) The attainment of the highest good even for those who worship Indra and the other gods lies in developing unswerving devotion to the Lord through the fellowship of His devotees. (11) As a result of the discourses on Śrī Hari (that are held in the company of devotees) dawns that spiritual enlightenment which sets at rest the waves in the form of passions; nay, the heart gets purated and is filled with joy and one develops an aversion for the pleasures of sense and a love for devotion, which is an esteemed road to final beatitude. Having once tasted the joy of listening to such discourses on Śrī Hari, who would cease taking delight in them ? (1-12)
शौनक उवाच । इत्यभिव्याहृतं राजा निशम्य भरतर्षभः । किमन्यत्पृष्टवान् भूयो वैयासकिमृषिं कविम् ॥ १३॥ एतच्छुश्रूषतां विद्वन् सूत नोऽर्हसि भाषितुम् । कथा हरिकथोदर्काः सतां स्युः सदसि ध्रुवम् ॥ १४॥ स वै भागवतो राजा पाण्डवेयो महारथः । बालक्रीडनकैः क्रीडन् कृष्णक्रीडां य आददे ॥ १५॥ वैयासकिश्च भगवान् वासुदेवपरायणः । उरुगायगुणोदाराः सतां स्युर्हि समागमे ॥ १६॥ आयुर्हरति वै पुंसामुद्यन्नस्तं च यन्नसौ । तस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया ॥ १७॥ तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्युत । न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे ॥ १८॥ श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः । न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥ १९॥ बिले बतोरुक्रमविक्रमान् ये न श‍ृण्वतः कर्णपुटे नरस्य । जिह्वासती दार्दुरिकेव सूत न चोपगायत्युरुगायगाथाः ॥ २०॥ भारः परं पट्टकिरीटजुष्ट- मप्युत्तमाङ्गं न नमेन्मुकुन्दम् । शावौ करौ नो कुरुतः सपर्यां हरेर्लसत्काञ्चनकङ्कणौ वा ॥ २१॥ बर्हायिते ते नयने नराणां लिङ्गानि विष्णोर्न निरीक्षतो ये । पादौ नृणां तौ द्रुमजन्मभाजौ क्षेत्राणि नानुव्रजतो हरेर्यौ ॥ २२॥ जीवञ्छवो भागवताङ्घ्रिरेणुं न जातु मर्त्योऽभिलभेत यस्तु । श्रीविष्णुपद्या मनुजस्तुलस्याः श्वसञ्छवो यस्तु न वेद गन्धम् ॥ २३॥ तदश्मसारं हृदयं बतेदं यद्गृह्यमाणैर्हरिनामधेयैः । न विक्रियेताथ यदा विकारो नेत्रे जलं गात्ररुहेषु हर्षः ॥ २४॥ अथाभिधेह्यङ्ग मनोऽनुकूलं प्रभाषसे भागवतप्रधानः । यदाह वैयासकिरात्मविद्या- विशारदो नृपतिं साधु पृष्टः ॥ २५॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीयस्कन्धे तृतीयोऽध्यायः ॥ २.३॥	Śaunaka said : On hearing these words of Śuka what else did king Paṅkṣit, the foremost of the Bharatas, then ask the son of Vyāsa, who was not only a seer but well-versed in the Vedas too ? (13) Sūta, learned as you are, kindly reveal all that to us, who are keen to hear the same. For in an assembly of holy men there must be talks that ultimately lead to discourses on Śrī Hari. (14) That great car-warrior, king Paṅkṣit (a descendant of Pāṇḍu) was a great devotee of the Lord. Playing with toys loved by children, he made the worship of Śrī Kṛṣṇa as one of his sports. (15) The holy Śuka (the son of Vyāsa) is also exclusively devoted to Lord Vāsudeva (Śrī Kṛṣṇa); and it is but natural that where holy men meet there are sublime talks saturated with the virtues of the Lord, whose praises are sung by exalted souls well-versed in the Vedas. (16) The rising and setting sun steals away (in vain) the life of all human beings except that of the man who spends even a single moment in talks about the Lord of excellent fame. (17) Do not trees live ? Do not bellows also breathe ? And do not the other domestic animals (other than the human beast) take their food and copulate ? (18) The human beast who has never heard the story of Śrī Kṛṣṇa (the elder brother of Gada) has been declared to be as good as a dog, a swine, a camel and a donkey. (19) The ears of a man who does not hear (the stories of) the exploits of the Lord (whose doings are marvellous) are mere holes (that serve no useful purpose); and his tongue is as bad as that of a frog if it does not recount the stories of Lord Viṣṇu (who is extolled in numerous ways). (20) A head which, though decked with a silk turban or a crown, never bows to Lord Mukunda (the Bestower of Liberation), is only a burden. Even so the hands which, though adorned with wristlets of gold, never offer worship to Śrī Hari are as good as those of a dead man. (21) And those human eyes that do not gaze on the images of Lord Viṣṇu are as useless as the eyes on the tail of a peacock. Similarly, the human feet which do not visit places sacred to Śrī Hari are as good as the roots of trees. (22) A mortal who has never bathed himself in the dust from the feet of the Lord's devotees is really dead, though living; even so the man who has never known the fragrance of the sacred Tulasi (basil) leaves offered at the feet of Lord Viṣṇu is like a breathing corpse. (23) A heart which does not melt when Śrī Hari's names are being uttered (either by oneself or by others) is hard like stone. And when the heart melts, tears rush to one's eyes and the hair stand erect. (24) Dear Sūta, what you say is most agreeable to the mind. Now tell us what Śrī Śuka (the son of Vyāsa), the foremost of devotees and perfect in the knowledge of the Spirit, told king Parikṣit in reply to his excellent question. (25) Thus ends the third discourse in Book Two of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (13-25)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ तृतीयोऽध्यायः - ३ ॥

Discourse III

Worship of different deities for the gratification of various desires and the superiority of Devotion to the Lord

(Preamble)

श्रीशुक उवाच ।

एवमेतन्निगदितं पृष्टवान् यद्भवान् मम ।
नृणां यन्म्रियमाणानां मनुष्येषु मनीषिणाम् ॥ १॥
ब्रह्मवर्चसकामस्तु यजेत ब्रह्मणः पतिम् ।
इन्द्रमिन्द्रियकामस्तु प्रजाकामः प्रजापतीन् ॥ २॥
देवीं मायां तु श्रीकामस्तेजस्कामो विभावसुम् ।
वसुकामो वसून् रुद्रान् वीर्यकामोऽथ वीर्यवान् ॥ ३॥
अन्नाद्यकामस्त्वदितिं स्वर्गकामोऽदितेः सुतान् ।
विश्वान् देवान् राज्यकामः साध्यान् संसाधको विशाम् ॥ ४॥
आयुष्कामोऽश्विनौ देवौ पुष्टिकाम इलां यजेत् ।
प्रतिष्ठाकामः पुरुषो रोदसी लोकमातरौ ॥ ५॥
रूपाभिकामो गन्धर्वान् स्त्रीकामोऽप्सर उर्वशीम् ।
आधिपत्यकामः सर्वेषां यजेत परमेष्ठिनम् ॥ ६॥
यज्ञं यजेद्यशस्कामः कोशकामः प्रचेतसम् ।
विद्याकामस्तु गिरिशं दाम्पत्यार्थ उमां सतीम् ॥ ७॥
धर्मार्थ उत्तमश्लोकं तन्तुं तन्वन् पितॄन् यजेत् ।
रक्षाकामः पुण्यजनानोजस्कामो मरुद्गणान् ॥ ८॥
राज्यकामो मनून् देवान् निरृतिं त्वभिचरन् यजेत् ।
कामकामो यजेत्सोममकामः पुरुषं परम् ॥ ९॥
अकामः सर्वकामो वा मोक्षकाम उदारधीः ।
तीव्रेण भक्तियोगेन यजेत पुरुषं परम् ॥ १०॥
एतावानेव यजतामिह निःश्रेयसोदयः ।
भगवत्यचलो भावो यद्भागवतसङ्गतः ॥ ११॥
ज्ञानं यदा प्रतिनिवृत्तगुणोर्मिचक्र-
मात्मप्रसाद उत यत्र गुणेष्वसङ्गः ।
कैवल्यसम्मतपथस्त्वथ भक्तियोगः
को निर्वृतो हरिकथासु रतिं न कुर्यात् ॥ १२॥

Śrī Śuka said : I have thus told you all you asked me, viz., what should men who are thoughtful among human beings do, when their end has arrived. (1) A seeker of pre-eminence in sacred knowledge should worship the sage Bṛhaspati (the preceptor of the gods). Even so he who seeks to acquire keenness of the senses should worship Indra; while a seeker of progeny should propitiate the Prajāpatis (gods presiding over creation). (2) The seeker of prosperity should worship the divine Māyā (the Lord's own potency or the Goddess presiding over Prakṛti or Primordial Matter) and the seeker of indefatigable energy should adore the god of fire. Similarly, a seeker of wealth should worship the class of gods known as the Vasus; while the powerful man who aspires for more power should worship another class of gods called the Rudras (part manifestations of Lord Śiva). (3) A seeker of food and foodstuffs should worship Aditi (the mother of the gods); while he who seeks (an abode in) heaven should adore the sons of Aditi (the twelve Ādityas). A seeker of sovereignty should worship the Viśwedevas (a particular class of gods born of Viśwā); while a ruler who desires to secure the allegiance of his subjects should worship the Sādhyas (another class of gods). (4) A seeker of long life should worship the twin gods, the Aświns (the physicians of the gods) and he who desires stoutness should worship the goddess Earth. Similarly he who seeks stability of position or worldly prestige should adore the two mothers of the world, the goddess Earth and Dyauḥ (the goddess presiding over the heavens). (5) A seeker of personal charm should worship the Gandharvas; while he who desires to have a (lovely) wife should adore the celestial nymph Urvaśī. Even so he who seeks lordship over all should worship Brahmā. (6) A seeker of renown should worship Lord Viṣṇu (the lord of sacrifices or the deity presiding over sacrifices), while a seeker of treasures should adore Varuṇa (the god presiding over the waters). Even so he who seeks to acquire learning should worship Lord Śiva; while a seeker of conjugal happiness should adore Goddess Umā, so devoted to Her lord. (7) He who aspires to lead a pious life should worship Lord Viṣṇu of excellent renown; while he who desires to propagate his race should adore the Pīṭṭs (the manes). He who seeks protection against odds should worship the Yakṣas (a class of demigods); while a seeker of bodily vigour should adore the class of gods known as the Maruts (the wind-gods). (8) He who seeks to acquire a kingdom should worship the gods that rule over the world for a whole Manvantara (the age or period of a Manu); while he who seeks to employ spells for some malevolent purpose should adore Nirṛti (the goddess of death or the demon presiding over the south-west). Even so the seeker of sense-gratification should worship Soma (the moon-god); while he who longs for the cessation of all desires should adore the Lord who transcends Prakṛti or Matter. (9) A wise man, however—whether he has no desire at all or is actuated by all sorts of desires (all those mentioned in the above verses and others too) or seeks liberation (final beatitude—should worship the Supreme Person with intense devotion). (10) The attainment of the highest good even for those who worship Indra and the other gods lies in developing unswerving devotion to the Lord through the fellowship of His devotees. (11) As a result of the discourses on Śrī Hari (that are held in the company of devotees) dawns that spiritual enlightenment which sets at rest the waves in the form of passions; nay, the heart gets purated and is filled with joy and one develops an aversion for the pleasures of sense and a love for devotion, which is an esteemed road to final beatitude. Having once tasted the joy of listening to such discourses on Śrī Hari, who would cease taking delight in them ?

(1-12)

शौनक उवाच ।

इत्यभिव्याहृतं राजा निशम्य भरतर्षभः ।
किमन्यत्पृष्टवान् भूयो वैयासकिमृषिं कविम् ॥ १३॥
एतच्छुश्रूषतां विद्वन् सूत नोऽर्हसि भाषितुम् ।
कथा हरिकथोदर्काः सतां स्युः सदसि ध्रुवम् ॥ १४॥
स वै भागवतो राजा पाण्डवेयो महारथः ।
बालक्रीडनकैः क्रीडन् कृष्णक्रीडां य आददे ॥ १५॥
वैयासकिश्च भगवान् वासुदेवपरायणः ।
उरुगायगुणोदाराः सतां स्युर्हि समागमे ॥ १६॥
आयुर्हरति वै पुंसामुद्यन्नस्तं च यन्नसौ ।
तस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया ॥ १७॥
तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्युत ।
न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे ॥ १८॥
श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः ।
न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥ १९॥
बिले बतोरुक्रमविक्रमान् ये
न श‍ृण्वतः कर्णपुटे नरस्य ।
जिह्वासती दार्दुरिकेव सूत
न चोपगायत्युरुगायगाथाः ॥ २०॥
भारः परं पट्टकिरीटजुष्ट-
मप्युत्तमाङ्गं न नमेन्मुकुन्दम् ।
शावौ करौ नो कुरुतः सपर्यां
हरेर्लसत्काञ्चनकङ्कणौ वा ॥ २१॥
बर्हायिते ते नयने नराणां
लिङ्गानि विष्णोर्न निरीक्षतो ये ।
पादौ नृणां तौ द्रुमजन्मभाजौ
क्षेत्राणि नानुव्रजतो हरेर्यौ ॥ २२॥
जीवञ्छवो भागवताङ्घ्रिरेणुं
न जातु मर्त्योऽभिलभेत यस्तु ।
श्रीविष्णुपद्या मनुजस्तुलस्याः
श्वसञ्छवो यस्तु न वेद गन्धम् ॥ २३॥
तदश्मसारं हृदयं बतेदं
यद्गृह्यमाणैर्हरिनामधेयैः ।
न विक्रियेताथ यदा विकारो
नेत्रे जलं गात्ररुहेषु हर्षः ॥ २४॥
अथाभिधेह्यङ्ग मनोऽनुकूलं
प्रभाषसे भागवतप्रधानः ।
यदाह वैयासकिरात्मविद्या-
विशारदो नृपतिं साधु पृष्टः ॥ २५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वितीयस्कन्धे तृतीयोऽध्यायः ॥ २.३॥

Śaunaka said : On hearing these words of Śuka what else did king Paṅkṣit, the foremost of the Bharatas, then ask the son of Vyāsa, who was not only a seer but well-versed in the Vedas too ? (13) Sūta, learned as you are, kindly reveal all that to us, who are keen to hear the same. For in an assembly of holy men there must be talks that ultimately lead to discourses on Śrī Hari. (14) That great car-warrior, king Paṅkṣit (a descendant of Pāṇḍu) was a great devotee of the Lord. Playing with toys loved by children, he made the worship of Śrī Kṛṣṇa as one of his sports. (15) The holy Śuka (the son of Vyāsa) is also exclusively devoted to Lord Vāsudeva (Śrī Kṛṣṇa); and it is but natural that where holy men meet there are sublime talks saturated with the virtues of the Lord, whose praises are sung by exalted souls well-versed in the Vedas. (16) The rising and setting sun steals away (in vain) the life of all human beings except that of the man who spends even a single moment in talks about the Lord of excellent fame. (17) Do not trees live ? Do not bellows also breathe ? And do not the other domestic animals (other than the human beast) take their food and copulate ? (18) The human beast who has never heard the story of Śrī Kṛṣṇa (the elder brother of Gada) has been declared to be as good as a dog, a swine, a camel and a donkey. (19) The ears of a man who does not hear (the stories of) the exploits of the Lord (whose doings are marvellous) are mere holes (that serve no useful purpose); and his tongue is as bad as that of a frog if it does not recount the stories of Lord Viṣṇu (who is extolled in numerous ways). (20) A head which, though decked with a silk turban or a crown, never bows to Lord Mukunda (the Bestower of Liberation), is only a burden. Even so the hands which, though adorned with wristlets of gold, never offer worship to Śrī Hari are as good as those of a dead man. (21) And those human eyes that do not gaze on the images of Lord Viṣṇu are as useless as the eyes on the tail of a peacock. Similarly, the human feet which do not visit places sacred to Śrī Hari are as good as the roots of trees. (22) A mortal who has never bathed himself in the dust from the feet of the Lord's devotees is really dead, though living; even so the man who has never known the fragrance of the sacred Tulasi (basil) leaves offered at the feet of Lord Viṣṇu is like a breathing corpse. (23) A heart which does not melt when Śrī Hari's names are being uttered (either by oneself or by others) is hard like stone. And when the heart melts, tears rush to one's eyes and the hair stand erect. (24) Dear Sūta, what you say is most agreeable to the mind. Now tell us what Śrī Śuka (the son of Vyāsa), the foremost of devotees and perfect in the knowledge of the Spirit, told king Parikṣit in reply to his excellent question. (25)
Thus ends the third discourse in Book Two of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(13-25)