॥ ॐ नमो भगवते वासुदेवाय ॥
॥ पञ्चमोऽध्यायः - ५ ॥
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Discourse V
The sage Maitreya describes the process of creation in reply to Vidura's question (Preamble)
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श्रीशुक उवाच ।
द्वारि द्युनद्या ऋषभः कुरूणां
मैत्रेयमासीनमगाधबोधम् ।
क्षत्तोपसृत्याच्युतभावशुद्धः
पप्रच्छ सौशील्यगुणाभितृप्तः ॥ १॥
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Śrī Śuka continued : Vidura, the foremost of the Kurus, whose heart was purified by devotion to the imperishable Lord Śrī Kṛṣṇa, approached the sage Maitreya of fathomless wisdom, who was staying at Haridwāra (the gateway of the celestial river, Gaṅgā, so-called because the river descends into the plains at this point) and, gratified by his good disposition and other virtues, asked him (the following question): (1) (1)
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विदुर उवाच ।
सुखाय कर्माणि करोति लोको
न तैः सुखं वान्यदुपारमं वा ।
विन्देत भूयस्तत एव दुःखं
यदत्र युक्तं भगवान् वदेन्नः ॥ २॥
जनस्य कृष्णाद्विमुखस्य दैवा-
दधर्मशीलस्य सुदुःखितस्य ।
अनुग्रहायेह चरन्ति नूनं
भूतानि भव्यानि जनार्दनस्य ॥ ३॥
तत्साधुवर्यादिश वर्त्म शं नः
संराधितो भगवान् येन पुंसाम् ।
हृदि स्थितो यच्छति भक्तिपूते
ज्ञानं स तत्त्वाधिगमं पुराणम् ॥ ४॥
करोति कर्माणि कृतावतारो
यान्यात्मतन्त्रो भगवांस्त्र्यधीशः ।
यथा ससर्जाग्र इदं निरीहः
संस्थाप्य वृत्तिं जगतो विधत्ते ॥ ५॥
यथा पुनः स्वे ख इदं निवेश्य
शेते गुहायां स निवृत्तवृत्तिः ।
योगेश्वराधीश्वर एक एत-
दनुप्रविष्टो बहुधा यथाऽऽसीत् ॥ ६॥
क्रीडन्विधत्ते द्विजगोसुराणां
क्षेमाय कर्माण्यवतारभेदैः ।
मनो न तृप्यत्यपि शृण्वतां नः
सुश्लोकमौलेश्चरितामृतानि ॥ ७॥
यैस्तत्त्वभेदैरधिलोकनाथो
लोकानलोकान् सह लोकपालान् ।
अचीक्लृपद्यत्र हि सर्वसत्त्व-
निकायभेदोऽधिकृतः प्रतीतः ॥ ८॥
येन प्रजानामुत आत्मकर्म-
रूपाभिधानां च भिदां व्यधत्त ।
नारायणो विश्वसृगात्मयोनि-
रेतच्च नो वर्णय विप्रवर्य ॥ ९॥
परावरेषां भगवन्व्रतानि
श्रुतानि मे व्यासमुखादभीक्ष्णम् ।
अतृप्नुम क्षुल्लसुखावहानां
तेषामृते कृष्णकथामृतौघात् ॥ १०॥
कस्तृप्नुयात्तीर्थपदोऽभिधाना-
त्सत्रेषु वः सूरिभिरीड्यमानात् ।
यः कर्णनाडीं पुरुषस्य यातो
भवप्रदां गेहरतिं छिनत्ति ॥ ११॥
मुनिर्विवक्षुर्भगवद्गुणानां
सखापि ते भारतमाह कृष्णः ।
यस्मिन्नृणां ग्राम्यसुखानुवादै-
र्मतिर्गृहीता नु हरेः कथायाम् ॥ १२॥
सा श्रद्दधानस्य विवर्धमाना
विरक्तिमन्यत्र करोति पुंसः ।
हरेः पदानुस्मृतिनिर्वृतस्य
समस्तदुःखाप्ययमाशु धत्ते ॥ १३॥
ताञ्छोच्यशोच्यानविदोऽनुशोचे
हरेः कथायां विमुखानघेन ।
क्षिणोति देवोऽनिमिषस्तु येषा-
मायुर्वृथा वादगतिस्मृतीनाम् ॥ १४॥
तदस्य कौषारव शर्म दातु-
र्हरेः कथामेव कथासु सारम् ।
उद्धृत्य पुष्पेभ्य इवार्तबन्धो
शिवाय नः कीर्तय तीर्थकीर्तेः ॥ १५॥
स विश्वजन्मस्थितिसंयमार्थे
कृतावतारः प्रगृहीतशक्तिः ।
चकार कर्माण्यतिपूरुषाणि
यानीश्वरः कीर्तय तानि मह्यम् ॥ १६॥
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Vidura said : People perform actions for the sake of happiness; but they neither attain happiness nor succeed in ending their sorrow thereby. On the other hand, they undergo suffering again and again as a result of those acts. Therefore, O worshipful sage, be pleased to tell me what is advisable under the circumstances. (2)
The blessed devotees of Lord Janārdana (Śrī Kṛṣṇa) move about in this world just in order to shower their grace on men who have through ill luck turned their face away from Śrī Kṛṣṇa and are given to unrighteousness and are therefore extremely miserable. (3)
Be pleased to point out to me, O foremost saint, that blessed path by following which people succeed in propitiating the Lord, who in His turn settles in their heart, purified by devotion, and bestows on them the most ancient wisdom, which brings with it the realization of Truth. (4)
Kindly also tell me what kind of deeds are performed by the Lord, who is the Ruler of all the three worlds and absolutely independent, when He descends into the world of matter; how, though actionless, He brought forth this universe at the dawn of creation; how, having established it on a firm footing, He provides a means of subsistence for all created beings; and how again, having withdrawn it into the cavity of His heart and refraining from all activity, He retires into communion with His Yogamāyā; and finally how, having (created this universe over again and) entered it as the Inner Controller, the Lord of all Masters of Yoga, though one, appears in diverse forms. (5-6)
Also recount to me the exploits that He performs as a mere sport for the well-being of the Brāhmaṇas, the cows and the gods in the course of His various Avatāras or descents into the world of matter. My mind does not feel sated even though I go on hearing the nectar-like stories of Śrī Kṛṣṇa (the Crest-jewel of those enjoying fair renown). (7)
Pray, further tell me, O chief of the Brāhmaṇas, with what principles that suzerain Lord of all the worlds created the different worlds and their guardian deities, as well as the dark regions (lying beyond the mountain called Lokāloka*), wherein appear all classes of beings entrusted with different duties, and how the self-existent Lord Nārāyaṇa, the Maker of the universe, endowed all created beings with a distinctive disposition, activity, form and name. (8-9)
I have often heard, O worshipful sage, from the lips of the sage Vyāsa about the duties of the higher (twice-born) as well as the lower classes of men; but I am now fed up with all other Dharmas, conducive as they are to trivial joys, and find my sole delight in the stream of nectar that flows from the stories of Śrī Kṛṣṇa. (10)
As a matter of fact, who can be sated with the stories of Śrī Kṛṣṇa (whose feet are the abode of all sanctity), which are sung with praise by seers (like Nārada) in the assemblies of holy men like you? For, entering the cavity of a man's ears (through His stories) the Lord cuts asunder the bond of attachment to his home, which throws one into the whirlpool of metempsychosis. (11)
It was with the intention of recounting the Lord's virtues that your friend, the sage Kṛṣṇa Dwaipāyana (Vedavyāsa), composed the Mahābhārata. For even there, while (apparently) dwelling on the pleasures of sense, the mind of human beings is (ultimately) drawn towards the stories of Śrī Hari. (12)
The attraction (thus generated) for the stories of Śrī Hari, when it grows, creates aversion in the mind of a devout man for other things. Nay, it speedily puts an end to all the sorrows of the man who has tasted the joy flowing from the constant remembrance of Śrī Hari's feet. (13)
I deplore those ignorant men who have a dislike for the stories of Śrī Hari due to their sins and, therefore, deserve to be pitied even by the pitiable. The deity presiding over time cuts short (every moment) their allotted span of life, engaged as they are (all the time) in idle talk, idle activities and idle thought. (14)
Therefore, O Maitreya (son of Kuṣāru), friend of the afflicted, even as a bee gathers honey from the flowers, so be pleased to extract the essence of all stories in the shape of the stories of Śrī Hari, the Bestower of blessedness and the Abode of sacred renown, and relate the same to me for my good. (15)
Also kindly recount to me the superhuman feats performed by the Lord when He descended into the world of matter, assuming His energy (known by the name of Māyā) for the sake of creation, preservation and dissolution of the universe. (16) (2-16)
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श्रीशुक उवाच ।
स एवं भगवान् पृष्टः क्षत्त्रा कौषारविर्मुनिः ।
पुंसां निःश्रेयसार्थेन तमाह बहुमानयन् ॥ १७॥
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Śrī Śuka continued : Questioned thus by Vidura for the supreme good of men, the worshipful sage Maitreya (the son of Kuṣāru) addressed him as follows, showing great honour to him. (17) (17)
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मैत्रेय उवाच ।
साधु पृष्टं त्वया साधो लोकान् साध्वनुगृह्णता ।
कीर्तिं वितन्वता लोके आत्मनोऽधोक्षजात्मनः ॥ १८॥
नैतच्चित्रं त्वयि क्षत्तर्बादरायणवीर्यजे ।
गृहीतोऽनन्यभावेन यत्त्वया हरिरीश्वरः ॥ १९॥
माण्डव्यशापाद्भगवान् प्रजासंयमनो यमः ।
भ्रातुः क्षेत्रे भुजिष्यायां जातः सत्यवतीसुतात् ॥ २०॥
भवान्भगवतो नित्यं सम्मतः सानुगस्य ह ।
यस्य ज्ञानोपदेशाय मादिशद्भगवान् व्रजन् ॥ २१॥
अथ ते भगवल्लीलायोगमायोरुबृंहिताः ।
विश्वस्थित्युद्भवान्तार्था वर्णयाम्यनुपूर्वशः ॥ २२॥
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Maitreya said : O pious Vidura, you have put mankind under a deep obligation by asking me this excellent question. Your mind is already fixed on the Lord who is beyond sense-perception; and your fame will thus be spread far and wide in this world. (18)
Vidura, it is not to be wondered at that you should have thus captivated Śrī Hari, the Lord of the universe, by your exclusive devotion, begotten as you are by no less a personage than the sage Bādarāyaṇa (Vedavyāsa). (19)
You are no other than the worshipful Yama, the punisher of all creatures, descended, as a result of the imprecation pronounced by the sage Māṇḍavya, from the loins of the sage Vyāsa (son of Satyavati) through the maid-servant and concubine of the latter's (deceased) uterine brother (Vicitravīrya, who was also born of Satyavati). (20)
Moreover, you are ever beloved of the Lord as well as of His devotees; that is why, while departing from this world, the Lord commanded me to teach you wisdom. (21)
I, therefore, now proceed to recount in due order the Lord's pastimes, unfolded by His Yogamāyā (wonderful divine potency) for the creation, preservation and destruction of the universe. (22) (18-22)
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भगवानेक आसेदमग्र आत्माऽऽत्मनां विभुः ।
आत्मेच्छानुगतावात्मा नानामत्युपलक्षणः ॥ २३॥
स वा एष तदा द्रष्टा नापश्यद्दृश्यमेकराट् ।
मेनेऽसन्तमिवात्मानं सुप्तशक्तिरसुप्तदृक् ॥ २४॥
सा वा एतस्य सन्द्रष्टुः शक्तिः सदसदात्मिका ।
माया नाम महाभाग ययेदं निर्ममे विभुः ॥ २५॥
कालवृत्त्या तु मायायां गुणमय्यामधोक्षजः ।
पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥ २६॥
ततोऽभवन्महत्तत्त्वमव्यक्तात्कालचोदितात् ।
विज्ञानात्माऽऽत्मदेहस्थं विश्वं व्यञ्जंस्तमोनुदः ॥ २७॥
सोऽप्यंशगुणकालात्मा भगवद्दृष्टिगोचरः ।
आत्मानं व्यकरोदात्मा विश्वस्यास्य सिसृक्षया ॥ २८॥
महत्तत्त्वाद्विकुर्वाणादहन्तत्त्वं व्यजायत ।
कार्यकारणकर्त्रात्मा भूतेन्द्रियमनोमयः ॥ २९॥
वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ।
अहन्तत्त्वाद्विकुर्वाणान्मनो वैकारिकादभूत् ।
वैकारिकाश्च ये देवा अर्थाभिव्यञ्जनं यतः ॥ ३०॥
तैजसानीन्द्रियाण्येव ज्ञानकर्ममयानि च ।
तामसो भूतसूक्ष्मादिर्यतः खं लिङ्गमात्मनः ॥ ३१॥
कालमायांशयोगेन भगवद्वीक्षितं नभः ।
नभसोऽनुसृतं स्पर्शं विकुर्वन्निर्ममेऽनिलम् ॥ ३२॥
अनिलोऽपि विकुर्वाणो नभसोरुबलान्वितः ।
ससर्ज रूपतन्मात्रं ज्योतिर्लोकस्य लोचनम् ॥ ३३॥
अनिलेनान्वितं ज्योतिर्विकुर्वत्परवीक्षितम् ।
आधत्ताम्भो रसमयं कालमायांशयोगतः ॥ ३४॥
ज्योतिषाम्भोऽनुसंसृष्टं विकुर्वद्ब्रह्मवीक्षितम् ।
महीं गन्धगुणामाधात्कालमायांशयोगतः ॥ ३५॥
भूतानां नभ आदीनां यद्यद्भव्यावरावरम् ।
तेषां परानुसंसर्गाद्यथा सङ्ख्यं गुणान् विदुः ॥ ३६॥
एते देवाः कला विष्णोः कालमायांशलिङ्गिनः ।
नानात्वात्स्वक्रियानीशाः प्रोचुः प्राञ्जलयो विभुम् ॥ ३७॥
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Before creation this universe existed in no other form than the Lord, who is the very Self and the Ruler of all the Jivas (individual souls). The Spirit did not appear then in the form of many a subject and object; for it was His will that He should remain alone. (23)
He cast His eyes all round, but failed to perceive any object; for He shone all alone at that time. He felt as though He were non-existent; for all His powers lay dormant, although His consciousness was wide awake. (24)
It is this energy of the all-perceiving Lord (in the form of search for an object) that is called Māyā, which is of the nature of both cause and effect. It was with the help of this Māyā, O blessed Vidura, that the almighty Lord created this universe. (25)
When the equilibrium of the three Guṇas constituting this Māyā was disturbed by force of Time, the transcendent Lord, who is spiritual in essence, placed therein as Puruṣa, who is His own fragment. His seed in the form of Cidābhāsa (the Jīva). (26)
From this Unmanifest (Māyā or Prakṛti), impelled by Time, was evolved the Mahat-tattva (the principle of cosmic intelligence), which, as the dispeller of was evolved the Mahat-tattva (the principle of cosmic intelligence), which, as the dispeller of darkness (in the form of ignorance), is of the nature of understanding and is capable of manifesting the universe existing in itself (in a subtle form). (27)
Subject to the Cidābhāsa (Jīva), the three Guṇas (constituting Māyā) and Time, this Mahat, when it fell within the range of the Lord's vision, transformed itself with the intention of creating this universe. (28)
From the Mahat-tattva, as it underwent transformation, was evolved the principle of 'Aham' (the ego) which, being of the nature of Adhibhūta, Adhyātma and Adhidaiva, is the cause of the five gross elements, the Indriyas (the five senses of perception and the five organs of action) and the mind. (29)
Ahaṅkāra (the ego) is of three kinds—Vaikārika (Sāttvika), Taijasa (Rājasika) and Tāmasika. From the Sāttvika ego, as it underwent transformation, sprang up the mind, as well as the deities presiding over the senses, who are all of a Sāttvika type, revealing as they do the objects of senses. (30)
The senses of perception as well as the organs of action are evolutes of the Rājasika ego alone; whereas from the Tāmasika ego was evolved the source of the other subtle elements, (viz., sound). And this latter, again, is the cause of ether, which (by virtue of its all-pervasiveness) serves as an illustration of the Spirit (Brahma). (31)
When ether came within the range of the Lord's vision along with Time, Māyā and the Jīva, they combined to produce the sensation of touch; and this latter, as it underwent transformation, evolved the air. (32)
The most powerful air, even as it underwent transformation, combined with ether to produce the sensation of colour and from colour was evolved fire, the illuminator of the world. (33)
Fire, when it came within the range of the Lord's vision and underwent transformation, combined with air as well as with Time, Māyā and the Jīva to produce water, which is an evolute of taste. (34)
Water, when it came within the sight of the all-perceiving Brahma and underwent transformation, combined with fire as well as with Time, Māyā and the Jīva to evolve the earth which has odour for its special characteristic. (35)
Of the elements beginning with ether (viz., ether, air, fire, water and earth), O blessed Vidura, the later in evolution the elements, the larger number of qualities it should be understood to possess; for every effect naturally inherits the characteristics of its cause along with its own characteristics. (36)
The deities presiding over the Mahat-tattva and other categories, sharing as they do the characteristics of Time, Māyā and the Jīva (viz., transformation, distraction and consciousness), are rays of Lord Viṣṇu Himself. But when they were unable to do their work (of creating the universe) because of their heterogeneity (and lack of co-ordination), they prayed to the almighty Lord with joined palms:—(37) (23-37)
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देवा ऊचुः ।
नमाम ते देवपदारविन्दं
प्रपन्नतापोपशमातपत्रम् ।
यन्मूलकेता यतयोऽञ्जसोरु-
संसारदुःखं बहिरुत्क्षिपन्ति ॥ ३८॥
धातर्यदस्मिन् भव ईश जीवा-
स्तापत्रयेणोपहता न शर्म ।
आत्मँल्लभन्ते भगवंस्तवाङ्घ्रि-
च्छायां सविद्यामत आश्रयेम ॥ ३९॥
मार्गन्ति यत्ते मुखपद्मनीडै-
श्छन्दःसुपर्णैरृषयो विविक्ते ।
यस्याघमर्षोदसरिद्वरायाः
पदं पदं तीर्थपदः प्रपन्नाः ॥ ४०॥
यच्छ्रद्धया श्रुतवत्या च भक्त्या
सम्मृज्यमाने हृदयेऽवधाय ।
ज्ञानेन वैराग्यबलेन धीरा
व्रजेम तत्तेऽङ्घ्रिसरोजपीठम् ॥ ४१॥
विश्वस्य जन्मस्थितिसंयमार्थे
कृतावतारस्य पदाम्बुजं ते ।
व्रजेम सर्वे शरणं यदीश
स्मृतं प्रयच्छत्यभयं स्वपुंसाम् ॥ ४२॥
यत्सानुबन्धेऽसति देहगेहे
ममाहमित्यूढदुराग्रहाणाम् ।
पुंसां सुदूरं वसतोऽपि पुर्यां
भजेम तत्ते भगवन् पदाब्जम् ॥ ४३॥
तान्वै ह्यसद्वृत्तिभिरक्षिभिर्ये
पराहृतान्तर्मनसः परेश ।
अथो न पश्यन्त्युरुगाय नूनं
ये ते पदन्यासविलासलक्ष्याः ॥ ४४॥
पानेन ते देव कथासुधायाः
प्रवृद्धभक्त्या विशदाशया ये ।
वैराग्यसारं प्रतिलभ्य बोधं
यथाञ्जसान्वीयुरकुण्ठधिष्ण्यम् ॥ ४५॥
तथापरे चात्मसमाधियोग-
बलेन जित्वा प्रकृतिं बलिष्ठाम् ।
त्वामेव धीराः पुरुषं विशन्ति
तेषां श्रमः स्यान्न तु सेवया ते ॥ ४६॥
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The gods said : We bow, O Lord, to Your lotus-feet, that relieve the agony of the suppliant even as an umbrella affords relief from the heat of the sun, and by resorting to whose soles striving men easily drive away the endless woes of earthly existence. (38)
Because living beings in this world, O Creator and Lord of the universe, never enjoy peace of mind, stricken as they are by the threefold agony, therefore, O Lord, do we resort to the shade of Your feet, which is the abode of wisdom. (39)
We have taken shelter in Your feet, which are the abode of sanctity, which the seers search for in seclusion with the help of Vedic Mantras, that are like birds having their nest in the lotus of Your mouth, and which are the source of the Gaṅgā, the foremost of all the rivers whose water possesses the virtue of wiping out one's sins. (40)
We resort to the footstool bearing Your lotus-feet, by contemplating on which in their heart, that is being purified through reverence and devotion in the shape of hearing (and chanting) the divine names and glory etc., Your votaries succeed in controlling their mind with the help of wisdom strengthened by dispassion. (41)
Lord, You have descended into the world of matter for creating, preserving and destroying the universe. We all take refuge in Your lotus-feet, which, when meditated upon, vouchsafe fearlessness to their worshippers. (42)
We resort, O Lord, to Your lotus-feet, which are far removed from (inaccessible to) such men as have deep-rooted, though false, identification with their frail body and habitation as well as with persons and things connected with them, looking upon them either as their very self or their own—even though You dwell in their own body (heart) as the Inner Controller. (43)
They whose inner mind is led astray by their senses, that are ever moving among the unworthy objects of the world, O suzerain Lord of wide renown ! are, therefore, surely unable to see those devotees who enjoy the privilege of beholding the elegance of Your graceful footsteps. (44)
They, on the other hand, O Lord, whose heart has been purified through devotion intensified by drinking the nectar of Your stories, duly attain that spiritual insight whose essence lies in dispassion, and easily ascend to Your eternal Abode (Vaikuṇṭha). (45)
Even so other wise men, who have conquered Your most powerful Prakṛti (Māyā) by force of Yoga consisting in concentration of mind on the Self, undoubtedly enter You, the Supreme Spirit, though their hardship is great; whereas there is no hardship in adoring You. (46) (38-46)
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तत्ते वयं लोकसिसृक्षयाद्य
त्वयानुसृष्टास्त्रिभिरात्मभिः स्म ।
सर्वे वियुक्ताः स्वविहारतन्त्रं
न शक्नुमस्तत्प्रतिहर्तवे ते ॥ ४७॥
यावद्बलिं तेऽज हराम काले
यथा वयं चान्नमदाम यत्र ।
यथोभयेषां त इमे हि लोका
बलिं हरन्तोऽन्नमदन्त्यनूहाः ॥ ४८॥
त्वं नः सुराणामसि सान्वयानां
कूटस्थ आद्यः पुरुषः पुराणः ।
त्वं देव शक्त्यां गुणकर्मयोनौ
रेतस्त्वजायां कविमादधेऽजः ॥ ४९॥
ततो वयं सत्प्रमुखा यदर्थे
बभूविमात्मन् करवाम किं ते ।
त्वं नः स्वचक्षुः परिदेहि शक्त्या
देव क्रियार्थे यदनुग्रहाणाम् ॥ ५०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे विदुरोद्धवसंवादे पञ्चमोऽध्यायः ॥ ५॥
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O Primal Lord, we, who are ever Yours, have been created by You one after another with the help of the three Guṇas (Sattva, Rajas and Tamas), that constitute our very nature, with the intention of evolving the universe. Yet, (possessed as we are of a diversified nature) we are all disjoined (independent of one another and hence incapable of taking concerted action). That is why we are unable to (evolve and) present to You the universe, which will serve as a means of carrying on Your future pastimes. (47)
Therefore, O Unborn Lord, devise some means whereby we may be enabled to (create the universe and) offer our tribute to You in its entirety at the allotted time and whereby we may also derive our sustenance and all the beings (that come hereafter) may (be securely placed and) get their food without any let or hindrance, offering their tribute to You as well as to us. (48)
You, the immutable Ancient Person alone, are the prime cause of us gods as well as of the other evolutes. It was You again, O Unborn Lord, who (of yore) placed the seed in the form of the conscious Jīva in the womb of Your energy, Māyā, who is the source of the three Guṇas as well as of all activity. (49)
O Supreme Spirit, what shall we, the deities presiding over the Mahat-tattva and others, do for You, since that is the purpose for which we are born? O Lord, we depend on Your grace alone; therefore, for success in the work of creation, pray confer on us Your divine vision (insight) along with Your creative energy. (50)
Thus ends the fifth discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (47-50)
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