॥ ॐ नमो भगवते वासुदेवाय ॥
॥ तृतीयोऽध्यायः - ३ ॥
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Discourse III
A brief survey of the Lord's other exploits (Preamble)
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उद्धव उवाच ।
ततः स आगत्य पुरं स्वपित्रो-
श्चिकीर्षया शं बलदेवसंयुतः ।
निपात्य तुङ्गाद्रिपुयूथनाथं
हतं व्यकर्षद्व्यसुमोजसोर्व्याम् ॥ १॥
सान्दीपनेः सकृत्प्रोक्तं ब्रह्माधीत्य सविस्तरम् ।
तस्मै प्रादाद्वरं पुत्रं मृतं पञ्चजनोदरात् ॥ २॥
समाहुता भीष्मककन्यया ये
श्रियः सवर्णेन बुभूषयैषाम् ।
गान्धर्ववृत्त्या मिषतां स्वभागं
जह्रे पदं मूर्ध्नि दधत्सुपर्णः ॥ ३॥
ककुद्मतोऽविद्धनसो दमित्वा
स्वयंवरे नाग्नजितीमुवाह ।
तद्भग्नमानानपि गृध्यतोऽज्ञान्
जघ्नेऽक्षतः शस्त्रभृतः स्वशस्त्रैः ॥ ४॥
प्रियं प्रभुर्ग्राम्य इव प्रियाया
विधित्सुरार्च्छद् द्युतरुं यदर्थे ।
वज्र्याद्रवत्तं सगणो रुषान्धः
क्रीडामृगो नूनमयं वधूनाम् ॥ ५॥
सुतं मृधे खं वपुषा ग्रसन्तं
दृष्ट्वा सुनाभोन्मथितं धरित्र्या ।
आमन्त्रितस्तत्तनयाय शेषं
दत्त्वा तदन्तःपुरमाविवेश ॥ ६॥
तत्राहृतास्ता नरदेवकन्याः
कुजेन दृष्ट्वा हरिमार्तबन्धुम् ।
उत्थाय सद्यो जगृहुः प्रहर्ष-
व्रीडानुरागप्रहितावलोकैः ॥ ७॥
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Uddhava continued : Then, in order to afford delight to His parents (Vasudeva and Devakī), the Lord returned to the city (of Mathurā), accompanied by Baladeva (His elder half-brother) and, knocking down Kāṁsa (the leader of His enemies) from his high seat and killing him, dragged his lifeless body along on the ground. (1)
Having learnt the Vedas along with the sciences subsidiary to the same (viz., Grammar, Astronomy, Phonetics, Prosody, Etymology and Kalpa or the science dealing with the ritual and laying down rules for ceremonial or sacrificial acts) from Sāndīpani (His preceptor), who recited them to Him but once, He restored to him his dead son by way of the preceptor's fee after ripping up the belly of the demon Pañcajana (and recovering him from Yama's abode). (2)
Trampling on those (king Śiśupāla and his associates, Jarāsandha and others) that had been invited on behalf of princess Rukmiṇī (the daughter of king Bhiṣmaka of the Vidarbhas) by her comeliness, that vied with Goddess Lakṣmī's (or by her elder brother, Rukmi, the first two syllables of whose name were identical with the corresponding syllables of her own name), and who stood gazing, the Lord carried her away with the intention of marrying her by mutual consent, knowing her (as a part manifestation of Goddess Lakṣmī Herself and as one who had dedicated herself to Him) to be His own share, even as Suparṇa (Garuḍa) carried away the jar containing nectar (that had been won by him). (3)
Having (synchronously) tamed (as many as seven) bulls whose nostrils had not been bored through, He married princess Satyā (the daughter of king Nagnajīt) at an assembly of a suitors called for the election of a husband by the princess. But when the other assembled princes, who were foolish enough to retain a passion for her, even though their pride had been curbed (by His superhuman feet), took up arms (to contend with Him), He disposed of them with His own (divine) weapons, Himself remaining unscathed. (4)
Like a hen-pecked husband, the almighty Lord took away (from Indra's paradise) the celestial tree (of Pārijāta) for His favourite consort (Satyabhāmā) in order to please her; and on this account Indra (the wielder of a thunderbolt), blind with rage, pursued Him with his bodyguards (consisting of the forty-nine wind-gods); for Indra is indeed a toy in the hands of his wives. (5)
Seeing her son (the demon Naraka), who seemed to swallow the sky with his (gigantic) body, killed by the Lord's discus, Sudarśana, goddess Earth prayed to Him (for mercy) when the Lord bestowed on the deceased's son (Bhagadatta) the portion of his kingdom that had not been annexed, and entered the gynaecium (in Naraka's palace). (6)
Seeing Śrī Hari (Śrī Kṛṣṇa), the Befriender of the afflicted, the princesses (numbering not less than sixteen thousand) that had been kidnapped (and imprisoned) there by Naraka (the son of goddess Earth) sprang on their feet and at once accepted Him as their husband through glances that betrayed their excessive joy, bashfulness and love. (7) (1-7)
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आसां मुहूर्त एकस्मिन्नानागारेषु योषिताम् ।
सविधं जगृहे पाणीननुरूपः स्वमायया ॥ ८॥
तास्वपत्यान्यजनयदात्मतुल्यानि सर्वतः ।
एकैकस्यां दश दश प्रकृतेर्विबुभूषया ॥ ९॥
कालमागधशाल्वादीननीकै रुन्धतः पुरम् ।
अजीघनत्स्वयं दिव्यं स्वपुंसां तेज आदिशत् ॥ १०॥
शम्बरं द्विविदं बाणं मुरं बल्वलमेव च ।
अन्यांश्च दन्तवक्त्रादीनवधीत्कांश्च घातयत् ॥ ११॥
अथ ते भ्रातृपुत्राणां पक्षयोः पतितान्नृपान् ।
चचाल भूः कुरुक्षेत्रं येषामापततां बलैः ॥ १२॥
सकर्णदुःशासनसौबलानां
कुमन्त्रपाकेन हतश्रियायुषम् ।
सुयोधनं सानुचरं शयानं
भग्नोरुमुर्व्यां न ननन्द पश्यन् ॥ १३॥
कियान्भुवोऽयं क्षपितोरुभारो
यद्द्रोणभीष्मार्जुनभीममूलैः ।
अष्टादशाक्षौहिणिको मदंशै-
रास्ते बलं दुर्विषहं यदूनाम् ॥ १४॥
मिथो यदैषां भविता विवादो
मध्वामदाताम्रविलोचनानाम् ।
नैषां वधोपाय इयानतोऽन्यो
मय्युद्यतेऽन्तर्दधते स्वयं स्म ॥ १५॥
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Having assumed by His wonderful divine potency (Yogamāyā) an equal number of forms suited to those girls, the Lord accepted their hand with due ceremony at one and the same hour, though in different palaces. (8)
In order to extend the sphere of His Lilā (playful activity) He begot ten sons through each of them—sons that were His own images in every respect. (9)
When Kālayavana, Jarāsandha (the king of Magadha), Śālva and others besieged the city (of Mathurā) with their armies, He took the initiative Himself and had them killed by His people (Mucukunda, Bhīma and others), lending to them His own divine power. (10)
Of the demons Śambara, Bāṇa, Mura and Balwala, Dwivida (the monkey chief) and other warriors like Dantavaktra, some He disposed of Himself, while others he caused to be despatched (by Balarāma, Pradyumna and so on). (11)
Thereafter He brought about the destruction of monarchs who had joined the sides of your nephews (the sons of Dhṛtarāṣṭra and Pāṇḍu), and who made the entire globe rock as they marched to Kuruṣṣetra (the scene of the Mahābhārata war) with their armies. (12)
Nay, He did not rejoice (was not satisfied) even when He saw Suyodhana (a euphemism for Duryodhana) with his satellites lying prostrate on the battle-field, his thighs broken (by a blow from Bhīma's mace)—Suyodhana, who had lost his fortune as well as his life as an outcome of the wicked counsel of Karṇa, Duḥśāsana (his younger brother) and Śakuni (the son of Subala). (13)
(He said to Himself) "Even though the earth has been relieved of a huge burden through the destruction of armies with a total strength of eighteen Akṣauhiṇīs* at the hands of Ācārya Droṇa, Bhīṣma, it is yet negligible when compared to the irresistible might of the Yadus (My own kinsmen and proteges), still flourishing under the protection of My part manifestations (Pradyumna and others). (14)
Drunk with wine, when they quarrel among themselves, their eyes suffused with blood, that will be the only way of exterminating them and no other. As a matter of fact, they will disappear as soon as I get ready (to depart for My eternal Abode)." (15)
- One Akṣauhiṇī consists of 21,870 elephants, an equal number of chariots, 65,610 horses and 1,09,350 foot. Thus the Mahābhārata war alone involved the destruction of 3,93,660 elephants, the same number of chariots, 11,80,980 horses and 19,68,300 foot.
(8-15)
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एवं सञ्चिन्त्य भगवान्स्वराज्ये स्थाप्य धर्मजम् ।
नन्दयामास सुहृदः साधूनां वर्त्म दर्शयन् ॥ १६॥
उत्तरायां धृतः पूरोर्वंशः साध्वभिमन्युना ।
स वै द्रौण्यस्त्रसञ्च्छिन्नः पुनर्भगवता धृतः ॥ १७॥
अयाजयद्धर्मसुतमश्वमेधैस्त्रिभिर्विभुः ।
सोऽपि क्ष्मामनुजै रक्षन् रेमे कृष्णमनुव्रतः ॥ १८॥
भगवानपि विश्वात्मा लोकवेदपथानुगः ।
कामान् सिषेवे द्वार्वत्यामसक्तः साङ्ख्यमास्थितः ॥ १९॥
स्निग्द्धस्मितावलोकेन वाचा पीयूषकल्पया ।
चरित्रेणानवद्येन श्रीनिकेतेन चात्मना ॥ २०॥
इमं लोकममुं चैव रमयन् सुतरां यदून् ।
रेमे क्षणदया दत्तक्षणस्त्रीक्षणसौहृदः ॥ २१॥
तस्यैवं रममाणस्य संवत्सरगणान् बहून् ।
गृहमेधेषु योगेषु विरागः समजायत ॥ २२॥
दैवाधीनेषु कामेषु दैवाधीनः स्वयं पुमान् ।
को विश्रम्भेत योगेन योगेश्वरमनुव्रतः ॥ २३॥
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Pondering thus, the Lord securely placed king Yudhiṣṭhira (the son of Dharma) on his (ancestral) throne and brought delight to His near and dear ones by showing them the way of the righteous (by His own example). (16)
The seed of Pūru's line, that was duly planted (in the shape of Parikṣit) in the womb of Uttarā by Abhimanyu (Arjuna's son through Subhadrā, Śrī Kṛṣṇa's own sister) and was later torn up by the missile (Brahmāstra) discharged by Aśwatthāmā (the son of Droṇa), was eventually preserved by the Lord. (17)
The almighty Lord persuaded Yudhiṣṭhira to perform no less than three Aśwamedhas (horse-sacrifices); and the emperor too, devoted as he was to Śrī Kṛṣṇa, led a happy life, protecting the earth with the help of his younger brothers (Bhīma and others). (18)
The Lord as well, who is the Soul of the universe, enjoyed the pleasures of life at Dwārakā, keeping to the path chalked out by the Vedas and the Smṛtis, and remaining unattached to those pleasures in conformity with the spirit of Sāṅkhyayoga (according to which it is matter in the form of the senses that reacts on matter in the form of their objects, the spirit ever remaining aloof as a witness). (19)
Delighting this as well as the other world (heaven), and the Yadus in particular, by His endearing smiles and loving glances, His words sweet as nectar, His irreproachable conduct and His person, which was the abode of all charm and splendour, He revelled by night with His consorts, affording them the pleasure of His company and showing them momentary affection. (20-21)
As He thus enjoyed life for many years He felt an aversion for the performance of religious duties binding on a householder and conducive to the pleasures of sense. (22)
What man, then, who is in the power of Providence and who seeks to please Śrī Kṛṣṇa (the Master of Yogas) through the practice of Devotion, would set his heart on the pleasures of sense, which are in the gift of Providence ? (23) (16-23)
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पुर्यां कदाचित्क्रीडद्भिर्यदुभोजकुमारकैः ।
कोपिता मुनयः शेपुर्भगवन्मतकोविदाः ॥ २४॥
ततः कतिपयैर्मासैर्वृष्णिभोजान्धकादयः ।
ययुः प्रभासं संहृष्टा रथैर्देवविमोहिताः ॥ २५॥
तत्र स्नात्वा पितॄन् देवान् ऋषींश्चैव तदम्भसा ।
तर्पयित्वाथ विप्रेभ्यो गावो बहुगुणा ददुः ॥ २६॥
हिरण्यं रजतं शय्यां वासांस्यजिनकम्बलान् ।
यानं रथानिभान्कन्या धरां वृत्तिकरीमपि ॥ २७॥
अन्नं चोरुरसं तेभ्यो दत्त्वा भगवदर्पणम् ।
गोविप्रार्थासवः शूराः प्रणेमुर्भुवि मूर्धभिः ॥ २८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धेविदुरोद्धवसंवादे तृतीयोऽध्यायः ॥ ३.३॥
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Once, when the youths of the Yadus and Bhojas were playing in the city (of Dwārakā), they offended some sages, who in their turn pronounced a curse on the boys, knowing as they did the intention of the Lord (who was bent upon the destruction of the Yadus). (24)
Some months after that incident, the Vṛṣṇis, the Bhojas, the Andhakas and others drove in their chariots to Prabhāsa (a sacred spot on the seaside) with great joy, deluded as they were by (the will of) Śrī Kṛṣṇa. (25)
Having bathed there and propitiated the manes, gods and Ṛṣis by offering them handfuls of water, taken from that place, they gifted cows possessing many good qualities to the Brāhmaṇas. (26)
They further gave away to them gold, silver, beds, wearing apparel, deerskin, blankets, palanquins, chariots, elephants, unmarried girls, plots of land as a means of subsistence and foods containing a variety of tastes, in a spirit of dedication to the Lord, and then those valiant men, who lived for the sake of cows and the Brāhmaṇas alone, bowed to them with their heads touching the ground. (27-28)
Thus ends the third discourse in Book Three, consisting of a dialogue between Vidura and Uddhava, of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (24-28)
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