|
श्रीशुक उवाच ।
इति भागवतः पृष्टः क्षत्त्रा वार्तां प्रियाश्रयाम् ।
प्रतिवक्तुं न चोत्सेह औत्कण्ठ्यात्स्मारितेश्वरः ॥ १॥
यः पञ्चहायनो मात्रा प्रातराशाय याचितः ।
तन्नैच्छद्रचयन्यस्य सपर्यां बाललीलया ॥ २॥
स कथं सेवया तस्य कालेन जरसं गतः ।
पृष्टो वार्तां प्रतिब्रूयाद्भर्तुः पादावनुस्मरन् ॥ ३॥
स मुहूर्तमभूत्तूष्णीं कृष्णाङ्घ्रिसुधया भृशम् ।
तीव्रेण भक्तियोगेन निमग्नः साधु निर्वृतः ॥ ४॥
पुलकोद्भिन्नसर्वाङ्गो मुञ्चन्मीलद्दृशा शुचः ।
पूर्णार्थो लक्षितस्तेन स्नेहप्रसरसम्प्लुतः ॥ ५॥
शनकैर्भगवल्लोकान्नृलोकं पुनरागतः ।
विमृज्य नेत्रे विदुरं प्रत्याहोद्धव उत्स्मयन् ॥ ६॥
|
Śrī Śuka continued : Thus asked the news relating to his beloved Śrī Kṛṣṇa, that great devotee of the Lord, Uddhava, was put in mind of his lord and was too overwhelmed with emotion to utter a word in reply. (1)
While engaged in worshipping the Lord in his childish play even as a body of five, Uddhava felt no inclination even to have his breakfast in spite of his mother's call. (2)
Having grown grey in His service by flux of time, how could he answer Vidura's query regarding his lord, his thought being fixed on His feet ? (3)
Completely immersed in the nectar flowing from the (lotus-like) feet of Śrī Kṛṣṇa, and transported with joy through intense devotion, he remained mute for nearly an hour. (4)
The hair stood erect all over his body and tears burst forth from his closed eyes. Seeing him overpowered with a flood of affection, Vidura came to know that he had realized the object of his life. (5)
Uddhava slowly returned from the divine realm to this mortal world (body-consciousness) and, wiping his eyes, replied to Vidura in a tone expressive of wonder (at the thought of the Lord's exploits) :— (6) (1-6)
|
|
उद्धव उवाच ।
कृष्णद्युमणिनिम्लोचे गीर्णेष्वजगरेण ह ।
किं नु नः कुशलं ब्रूयां गतश्रीषु गृहेष्वहम् ॥ ७॥
दुर्भगो बत लोकोऽयं यदवो नितरामपि ।
ये संवसन्तो न विदुर्हरिं मीना इवोडुपम् ॥ ८॥
इङ्गितज्ञाः पुरुप्रौढा एकारामाश्च सात्त्वताः ।
सात्त्वतामृषभं सर्वे भूतावासममंसत ॥ ९॥
देवस्य मायया स्पृष्टा ये चान्यदसदाश्रिताः ।
भ्राम्यते धीर्न तद्वाक्यैरात्मन्युप्तात्मनो हरौ ॥ १०॥
प्रदर्श्यातप्ततपसामवितृप्तदृशां नृणाम् ।
आदायान्तरधाद्यस्तु स्वबिम्बं लोकलोचनम् ॥ ११॥
यन्मर्त्यलीलौपयिकं स्वयोग-
मायाबलं दर्शयता गृहीतम् ।
विस्मापनं स्वस्य च सौभगर्द्धेः
परं पदं भूषणभूषणाङ्गम् ॥ १२॥
|
Uddhava said : The sun in the shape of Śrī Kṛṣṇa having set, our homes of blighted splendour have been devoured by the python of Time. What shall I say, then, about our welfare? (7)
Alas ! unfortunate is this world and more so the Yadus, who lived with Śrī Hari (Śrī Kṛṣṇa) and yet could not recognize Him, even as the fish did not identify the moon (when she was under water). (8)
The Sātvatas (Yādavas) could read the mind of another through external gestures, were highly intelligent and lived and sported with Him at one and the same place; yet they accounted Him, the Abode of all beings, the foremost of the Yādavas alone. (9)
The intellect, however, of a man who has bestowed his heart on Śrī Hari, his own Self, cannot be misguided by the (disrespectful or slanderous) words of those (the Yadus and others) who are deluded by the Lord's own Māyā (deluding potency) or those (Śiṣupāla and others) who harbour animosity against Him. (10)
Having shown His divine form to men who had practised no penance, He has now screened it from their view, even though their eyes were not sated, and thus robbed them of their very sight as it were (since they have nothing worth seeing left with them). (11)
The form which He had assumed in order to reveal the power of His Yogamāyā (Divine Energy, which was capable of manifesting such transcendent beauty), and which was so eminently suited to His pastimes in imitation of men, was an object of wonder not only to the world but even to Himself, a perfection as it was of abounding grace. It was a form whose limbs added to the charm even of ornaments. (12) (7-12)
|
|
यद्धर्मसूनोर्बत राजसूये
निरीक्ष्य दृक्स्वस्त्ययनं त्रिलोकः ।
कार्त्स्न्येन चाद्येह गतं विधातु-
रर्वाक्सृतौ कौशलमित्यमन्यत ॥ १३॥
यस्यानुरागप्लुतहासरास-
लीलावलोकप्रतिलब्धमानाः ।
व्रजस्त्रियो दृग्भिरनुप्रवृत्त-
धियोऽवतस्थुः किल कृत्यशेषाः ॥ १४॥
स्वशान्तरूपेष्वितरैः स्वरूपै-
रभ्यर्द्यमानेष्वनुकम्पितात्मा ।
परावरेशो महदंशयुक्तो
ह्यजोऽपि जातो भगवान् यथाग्निः ॥ १५॥
मां खेदयत्येतदजस्य जन्म
विडम्बनं यद्वसुदेवगेहे ।
व्रजे च वासोऽरिभयादिव स्वयं
पुराद्व्यवात्सीद्यदनन्तवीर्यः ॥ १६॥
दुनोति चेतः स्मरतो ममैत-
द्यदाह पादावभिवन्द्य पित्रोः ।
ताताम्ब कंसादुरुशङ्कितानां
प्रसीदतं नोऽकृतनिष्कृतीनाम् ॥ १७॥
को वा अमुष्याङ्घ्रिसरोजरेणुं
विस्मर्तुमीशीत पुमान्विजिघ्रन् ।
यो विस्फुरद्भ्रूविटपेन भूमे-
र्भारं कृतान्तेन तिरश्चकार ॥ १८॥
दृष्टा भवद्भिर्ननु राजसूये
चैद्यस्य कृष्णं द्विषतोऽपि सिद्धिः ।
यां योगिनः संस्पृहयन्ति सम्य-
ग्योगेन कस्तद्विरहं सहेत ॥ १९॥
तथैव चान्ये नरलोकवीरा
य आहवे कृष्णमुखारविन्दम् ।
नेत्रैः पिबन्तो नयनाभिरामं
पार्थास्त्रपूताः पदमापुरस्य ॥ २०॥
स्वयं त्वसाम्यातिशयस्त्र्यधीशः
स्वाराज्यलक्ष्म्याऽऽप्तसमस्तकामः ।
बलिं हरद्भिश्चिरलोकपालैः
किरीटकोट्येडितपादपीठः ॥ २१॥
तत्तस्य कैङ्कर्यमलं भृतान्नो
विग्लापयत्यङ्ग यदुग्रसेनम् ।
तिष्ठन्निषण्णं परमेष्ठिधिष्ण्ये
न्यबोधयद्देव निधारयेति ॥ २२॥
अहो बकी यं स्तनकालकूटं
जिघांसयापाययदप्यसाध्वी ।
लेभे गतिं धात्र्युचितां ततोऽन्यं
कं वा दयालुं शरणं व्रजेम ॥ २३॥
मन्येऽसुरान्भागवतांस्त्र्यधीशे
संरम्भमार्गाभिनिविष्टचित्तान् ।
ये संयुगेऽचक्षत तार्क्ष्यपुत्र-
मंसे सुनाभायुधमापतन्तम् ॥ २४॥
|
Beholding that form, which was the highest delight of all eyes, at the Rājasūya sacrifice of king Yudhiṣṭhira (the son of Dharma, the god of virtue), the inhabitants of all the three worlds thought that the entire workmanship of Brahmā in creating this mortal world had been exhausted in fashioning that form. (13)
Feeling honoured by His love-laden smiles and jokes and sportive glances (which reciprocated their love), the women of Vraja followed Him (in His excursions to the woods) with their eyes and mind and stood (like statues), leaving their household work half-finished. (14)
With a mind full of compassion for His gentle forms (Vasudeva and others), that were being persecuted by His wild forms (such as Karīsa), the Lord, who is the Ruler both of Prakṛti and the manifest creation, though unborn, appeared (in this world of matter) along with His glorious part manifestation (Balarāma) even as fire (which, though present everywhere in a latent form, is manifested through wood). (15)
That He who is unborn should assume the appearance of being born in the house of Vasudeva and dwell in Vraja as if for fear of the enemy (Karīsa), and that He who is possessed of infinite prowess should Himself flee the city (of Mathurā), scared as it were by Kālayavana, puzzles me (as something irreconcilable with His divinity). (16)
My mind is filled with agony as I recall what He said to His parents (Vasudeva and Devakī), bowing at their feet, "Dear father and mother, being in great dread of Karīsa, we (Balarāma and myself) failed to render any service to you (repay our debt to you); therefore, be pleased to forgive us !" (17)
Having inhaled (the fragrance of) the dust of His lotus-feet, what man can ever forget it, remembering that He is the same Lord who removed the earth's burden by the mere play of His arched eyebrows, which represents the god of death ? (18)
You must have seen (with your own eyes) the consummation (oneness with the Lord) attained by Śiṣupāla (the king of Cedi), who hated Śrī Kṛṣṇa—a consummation which even Yogis (ascetics) long to attain through the efficient practice of Yoga ! Who could bear separation from such a benign lord ? (19)
Similarly, such other heroes of this mortal world as were killed in action (during the Mahābhārata war) by the missiles discharged by Arjuna (son of Pṛthā), while drinking with (the cup of) their eyes (the nectar of) Śrī Kṛṣṇa's lotus-like countenance, which ravished all eyes, attained to His (supreme) Abode. (20)
Himself the suzerain lord of all the three worlds, He is equalled by none, much less surpassed by anybody, and has all His desires satiated by virtue of His own supremely blissful character. Nay, His very footstool is adored by the eternal guardians of the various spheres with the crest of their diadems while offering their presents (tributes) to Him. (21)
Standing before Ugrasena, who sat on his royal throne, He submitted, "My lord, listen (to my prayer) !" That He should thus behave like a servant confounds us, His slaves, to the utmost degree, dear Vidura. (22)
Oh, even that impious woman, Pūtanā (the sister of the demon Baka)—who suckled Him (as a Babe) at her breast, which was daubed with a most deadly poison, with intent to kill Him—got from Him (in return) the destiny appropriate to a foster-mother ! Is there anyone so merciful, whom we should resort to for protection, other than Him ? (23)
I consider even those demons as devotees of the Lord, who had fixed their mind on the Lord of the three worlds through anger (born of animosity), and who beheld on the battle-field Garuḍa (son of the sage Kaśyapa) swooping on them, with Lord Viṣṇu (the Wielder of the discus Sudarśana) mounted on his back. (24) (13-24)
|
|
वसुदेवस्य देवक्यां जातो भोजेन्द्रबन्धने ।
चिकीर्षुर्भगवानस्याः शमजेनाभियाचितः ॥ २५॥
ततो नन्दव्रजमितः पित्रा कंसाद्विबिभ्यता ।
एकादशसमास्तत्र गूढार्चिः सबलोऽवसत् ॥ २६॥
परीतो वत्सपैर्वत्सांश्चारयन्व्यहरद्विभुः ।
यमुनोपवने कूजद्द्विजसङ्कुलिताङ्घ्रिपे ॥ २७॥
कौमारीं दर्शयंश्चेष्टां प्रेक्षणीयां व्रजौकसाम् ।
रुदन्निव हसन्मुग्द्धबालसिंहावलोकनः ॥ २८॥
स एव गोधनं लक्ष्म्या निकेतं सितगोवृषम् ।
चारयन्ननुगान्गोपान् रणद्वेणुररीरमत् ॥ २९॥
प्रयुक्तान् भोजराजेन मायिनः कामरूपिणः ।
लीलया व्यनुदत्तांस्तान् बालः क्रीडनकानिव ॥ ३०॥
विपन्नान्विषपानेन निगृह्य भुजगाधिपम् ।
उत्थाप्यापाययद्गावस्तत्तोयं प्रकृतिस्थितम् ॥ ३१॥
अयाजयद्गोसवेन गोपराजं द्विजोत्तमैः ।
वित्तस्य चोरुभारस्य चिकीर्षन् सद्व्ययं विभुः ॥ ३२॥
वर्षतीन्द्रे व्रजः कोपाद्भग्नमानेऽतिविह्वलः ।
गोत्रलीलातपत्रेण त्रातो भद्रानुगृह्णता ॥ ३३॥
शरच्छशिकरैर्मृष्टं मानयन् रजनीमुखम् ।
गायन् कलपदं रेमे स्त्रीणां मण्डलमण्डनः ॥ ३४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे विदुरोद्धवसंवादे द्वितीयोऽध्यायः ॥ ३.२॥
|
In order to bring relief to this earth the Lord was born of Vasudeva and Devakī in the prison-house of Kāṁsa (the chief of the Bhojas) in response to the prayer of Brahmā (the unborn). (25)
Having been removed therefrom to Nanda's Vraja by His father (Vasudeva), who was terribly afraid of Kāṁsa, He lived there with Balarāma (His elder brother) for eleven years, concealing His glory (from the outside world). (26)
In the grove on the bank of the Yamunā, the trees of which were swarmed with warbling birds, the Lord sported in the midst of cowherd boys, grazing calves. (27)
He showed childish gestures that were pleasing to the sight of the inhabitants of Vraja, sometimes seeming to weep, sometimes appearing to laugh and sometimes gazing innocently like a lion-cub. (28)
(As He grew a little older) the same Lord took to grazing white bulls and cows, that were embodiments of splendour, and entertained with the music of His flute the cowherd boys that accompanied Him. (29)
Meanwhile He despatched in mere sport all those demons sent by Kāṁsa—who were skilled in Māyā (conjuring tricks) and could assume any form they liked—even as a child would smash up its playthings. (30)
Having tamed (and expelled) Kāliya (a leader of serpents), He revived the cows (as well as the cowherds) that had fallen dead by drinking the poisoned water (of the Yamunā), and rendered it possible for them to drink its water, which had now regained its purity. (31)
In order to make the best use of the abundant riches in the possession of Nanda (as also to curb the pride of Indra) the Lord persuaded him to perform with the help of the best of Brāhmanas a sacrifice in which cows are worshipped. (32)
Blessed Vidura! when Indra, who was enraged at the interruption of his worship, poured down torrential rains (on the land of Vraja), the Lord protected the inmates of Vraja, that were much agitated, by holding up the Govardhana hill like a toy-umbrella over them and thus showed His grace to them. (33)
Making the most of the evenings bright with the rays of the autumnal moon, He sang in melodious strains and revelled in the midst of a bevy of young women, gracing them by His presence. (34)
Thus ends the second discourse in Book Three, consisting of a dialogue between Vidura and Uddhava, of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṁsa-Sarhhitā. (25-34)
|