रीभगवानुवाच ।
एतौ तौ पार्षदौ मह्यं जयो विजय एव च ।
कदर्थीकृत्य मां यद्वो बह्वक्रातामतिक्रमम् ॥ २॥
यस्त्वेतयोर्धृतो दण्डो भवद्भिर्मामनुव्रतैः ।
स एवानुमतोऽस्माभिर्मुनयो देवहेलनात् ॥ ३॥
तद्वः प्रसादयाम्यद्य ब्रह्म दैवं परं हि मे ।
तद्धीत्यात्मकृतं मन्ये यत्स्वपुम्भिरसत्कृताः ॥ ४॥
यन्नामानि च गृह्णाति लोको भृत्ये कृतागसि ।
सोऽसाधुवादस्तत्कीर्तिं हन्ति त्वचमिवामयः ॥ ५॥
यस्यामृतामलयशः श्रवणावगाहः
सद्यः पुनाति जगदाश्वपचाद्विकुण्ठः ।
सोऽहं भवद्भ्य उपलब्धसुतीर्थकीर्ति-
श्छिन्द्यां स्वबाहुमपि वः प्रतिकूलवृत्तिम् ॥ ६॥
यत्सेवया चरणपद्मपवित्ररेणुं
सद्यः क्षताखिलमलं प्रतिलब्धशीलम् ।
न श्रीर्विरक्तमपि मां विजहाति यस्याः
प्रेक्षालवार्थ इतरे नियमान् वहन्ति ॥ ७॥
नाहं तथाद्मि यजमानहविर्विताने
श्च्योतद्घृतप्लुतमदन् हुतभुङ्मुखेन ।
यद्ब्राह्मणस्य मुखतश्चरतोऽनुघासं
तुष्टस्य मय्यवहितैर्निजकर्मपाकैः ॥ ८॥
येषां बिभर्म्यहमखण्डविकुण्ठयोग-
मायाविभूतिरमलाङ्घ्रिरजःकिरीटैः ।
विप्रांस्तु को न विषहेत यदर्हणाम्भः
सद्यः पुनाति सह चन्द्रललाम लोकान् ॥ ९॥
ये मे तनूर्द्विजवरान् दुहतीर्मदीया
भूतान्यलब्धशरणानि च भेदबुद्ध्या ।
द्रक्ष्यन्त्यघक्षतदृशो ह्यहिमन्यवस्तान्
गृध्रा रुषा मम कुषन्त्यधिदण्डनेतुः ॥ १०॥
ये ब्राह्मणान् मयि धिया क्षिपतोऽर्चयन्तः
तुष्यद्धृदः स्मितसुधोक्षितपद्मवक्त्राः ।
वाण्यानुरागकलयाऽऽत्मजवद्गृणन्तः
सम्बोधयन्त्यहमिवाहमुपाहृतस्तैः ॥ ११॥
तन्मे स्वभर्तुरवसायमलक्षमाणौ
युष्मद्व्यतिक्रमगतिं प्रतिपद्य सद्यः ।
भूयो ममान्तिकमितां तदनुग्रहो मे
यत्कल्पतामचिरतो भृतयोर्विवासः ॥ १२॥
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The Lord said : These attendants of Mine, Jaya and Vijaya by name, have committed a great offence against you, ignoring Me (at the same time). (2)
The punishment that has been meted out to them by you, who are so devoted to Me, is approved of by Me, O good sages, inasmuch as the offence against you constitutes an affront to Me. (3)
The Brāhmaṇa is My highest deity and the disrespect that has been shown to you by My own people, I take it as an offence committed by Myself; hence I crave your forgiveness for the same on this occasion. (4)
On a servant doing a wrong the world (generally) blames his master (for the same) and the disrepute thus brought to him tarnishes his fair name even as white leprosy disfigures the skin. (5)
(You know) the whole world down to the pariah (who cooks and lives by the flesh of a dog) is immediately purified by a dip taken through the ear into the nectar of My unsullied glory. But it is from you (the Brāhmaṇas) that I have derived this highly sanctifying renown. Therefore, irresistible as I am, I will not hesitate to lop off My own arm if its conduct is found hostile to you. (6)
Because of My services to you the dust of My lotus-feet has become so sacred that it immediately wipes out all sin and I have acquired a disposition on account of which Śrī (the goddess of fortune) leaves Me not, even though I have no attachment to Her, while others (including the highest gods such as Brahmā and so on) observe sacred vows for securing even a sidelong glance from Her. (7)
I do not enjoy the oblations offered by the sacrificer in a sacrifice through the sacrificial fire, which is one of My own mouths, with the same relish as I eat the delicacies overflowing with ghee through the mouth of the Brāhmaṇa who, having dedicated the consequences of his actions to Me, is ever satisfied (with his lot) and relishes every morsel he takes. (8)
The power of My Yogamāyā (wonderful divine energy) is infinite and unobstructed, and the water in which My feet have been washed (viz., the holy Gaṅgā) quickly sanctifies all the three worlds along with Lord Śiva (who bears her on His head). Yet even I bear on My crown the holy dust of the Brāhmaṇas' feet ! Who would not, under the circumstances, bear with them ? (9)
The Brāhmaṇas, the cows (that yield materials for sacrificial offerings) and defenceless creatures are My own bodies. The vulture-like messengers of Yama, the god of punishment appointed by Me, who are furious as serpents, angrily tear with their bills those who look upon these (My bodies) as distinct from Me, their faculty of judgment having been impaired by that sin. (10)
On the other hand, they captivate My heart, who with a gladdened heart and with their lotus face enlivened by a nectar-like smile respect the Brāhmaṇas—even though they utter harsh words—looking upon them as My own selves, and pacify them by praising them in loving words even as a son would appease an angry father or as I am pacifying you. (11)
These servants of Mine thus trespassed against you without knowing the mind of their master (Myself). I shall, therefore, deem it a favour done to Me if you so ordain that, reaping the fruit of their transgression they may return to My presence soon—that the term of their exile from My abode may expire before long. (12) (2-12)
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ब्रह्मोवाच ।
अथ तस्योशतीं देवीमृषिकुल्यां सरस्वतीम् ।
नास्वाद्य मन्युदष्टानां तेषामात्माप्यतृप्यत ॥ १३॥
सतीं व्यादाय शृण्वन्तो लघ्वीं गुर्वर्थगह्वराम् ।
विगाह्यागाधगम्भीरां न विदुस्तच्चिकीर्षितम् ॥ १४॥
ते योगमाययाऽऽरब्धपारमेष्ठ्यमहोदयम् ।
प्रोचुः प्राञ्जलयो विप्राः प्रहृष्टाः क्षुभितत्वचः ॥ १५॥
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Brahmā continued : Even though the sages had been bitten by the serpent of anger, their soul was not sated with hearing the Lord's lovely and illuminating speech, which was like a series of Mantras (sacred texts). (13)
Though brief, the Lord's excellent speech was difficult to comprehend because of its momentous import and was most profound in significance. The sages heard it with wide open (attentive) ears and pondered it as well; yet they could not understand what He intended doing. (14)
The Brāhmaṇas were all the same extremely delighted to behold Him and experienced a thrill all over their body. They then spoke (as follows) to the Lord, who had revealed the mighty glory of His supreme divinity through His Yogamāyā (wonderful divine potency). (15) (13-15)
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ऋषय ऊचुः ।
न वयं भगवन् विद्मस्तव देव चिकीर्षितम् ।
कृतो मेऽनुग्रहश्चेति यदध्यक्षः प्रभाषसे ॥ १६॥
ब्रह्मण्यस्य परं दैवं ब्राह्मणाः किल ते प्रभो ।
विप्राणां देवदेवानां भगवानात्मदैवतम् ॥ १७॥
त्वत्तः सनातनो धर्मो रक्ष्यते तनुभिस्तव ।
धर्मस्य परमो गुह्यो निर्विकारो भवान्मतः ॥ १८॥
तरन्ति ह्यञ्जसा मृत्युं निवृत्ता यदनुग्रहात् ।
योगिनः स भवान् किं स्विदनुगृह्येत यत्परैः ॥ १९॥
यं वै विभूतिरुपयात्यनुवेलमन्यै-
रर्थार्थिभिः स्वशिरसा धृतपादरेणुः ।
धन्यार्पिताङ्घ्रितुलसी नवदामधाम्नो
लोकं मधुव्रतपतेरिव कामयाना ॥ २०॥
यस्तां विविक्तचरितैरनुवर्तमानां
नात्याद्रियत्परमभागवतप्रसङ्गः ।
स त्वं द्विजानुपथपुण्यरजःपुनीतः
श्रीवत्सलक्ष्म किमगा भगभाजनस्त्वम् ॥ २१॥
धर्मस्य ते भगवतस्त्रियुग त्रिभिः स्वैः
पद्भिश्चराचरमिदं द्विजदेवतार्थम् ।
नूनं भृतं तदभिघाति रजस्तमश्च
सत्त्वेन नो वरदया तनुवा निरस्य ॥ २२॥
न त्वं द्विजोत्तमकुलं यदि हात्मगोपं
गोप्ता वृषः स्वर्हणेन स सूनृतेन ।
तर्ह्येव नङ्क्ष्यति शिवस्तव देव पन्था
लोकोऽग्रहीष्यदृषभस्य हि तत्प्रमाणम् ॥ २३॥
तत्तेऽनभीष्टमिव सत्त्वनिधेर्विधित्सोः
क्षेमं जनाय निजशक्तिभिरुद्धृतारेः ।
नैतावता त्र्यधिपतेर्बत विश्वभर्तुः
तेजः क्षतं त्ववनतस्य स ते विनोदः ॥ २४॥
यं वानयोर्दममधीश भवान् विधत्ते
वृत्तिं नु वा तदनुमन्महि निर्व्यलीकम् ।
अस्मासु वा य उचितो ध्रियतां स दण्डो
येऽनागसौ वयमयुङ्क्ष्महि किल्बिषेण ॥ २५॥
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The sages said: O self-effulgent Lord, we are unable to know what You contemplate doing; for, even though the Ruler of all, You speak of favour done to You (by us)! (16)
A friend and well-wisher of the Brāhmaṇas as You are, it is but natural for You to believe that the Brāhmaṇa is Your supreme deity. The fact, however, is that the Lord (Yourself) is the Self and the Deity of not only the Brāhmaṇas but even of the gods of gods (Brahmā, Śiva and others). (17)
The Eternal Religion (Sanātana Dharma) has proceeded from You and the same is protected (from time to time) by Your manifestations (Avatāras). Nay, You alone are recognized (by the Śāstras) as the immutable goal as well as the secret of Dharma (Religion). (18)
By Your grace the Yogis (mystics) treading the path of Nivṛtti (indifference to the world) are easily able to cross the ocean of birth and death. How, then, can You be favoured by others? (19)
Lakṣmī (the goddess of fortune)—the dust of whose feet is borne by others, viz., seekers of wealth, on their head—waits upon You at the appointed hours, as though anxious to secure a place in the abode (in the shape of Your lotus-feet) of the king of bees, who hovers on the fresh wreath of Tulasi leaves offered at Your feet by some blessed devotee. (20)
Excessively fond as You are of Your greatest devotees, You have no great regard for Lakṣmī, even though She offers You Her faultless services. Adorned as You are by a number of adorable virtues, how can the dust of the roads trodden and hallowed by the feet of the Brāhmaṇas or the mark of Śrīvatsa (a curl of hair) on Your breast lend sanctity to You or how could You accept them as ornaments? (21)
O Lord, in the form of Dharma (virtue) You are manifest in all the three ages (viz., Satya, Tretā and Dvāpara, the fourth, i.e., Kali being notorious for its marked absence of Dharma) and as such You protect with Your three feet (viz., purity of mind and body, austere penance and compassion, which severally characterize the three ages, the fourth viz., truthfulness, being present even in Kali, though in an attenuated form,) this universe, consisting of animate and inanimate beings, for the sake of the gods and the Brāhmaṇas. Kindly drive away by Your (divine) personality, which consists of pure (immaterial) Sattva and is the bestower of all blessings, the elements of Rajas and Tamas in us, inimical as they are to virtue. (22)
If You, who are Dharma personified, cease to protect the Brāhmaṇa race, (with is the foremost of all the twice-born classes and) which deserves to be protected by You, through loving worship and polite words, the blessed path (of the Vedas) chalked out by You, O Lord, will forthwith disappear from the world; for the people would accept as their standard that conduct (viz., ceasing to worship and speak polite words to the Brāhmaṇas) of Yours, who are the Supreme Person. (23)
This can never be to Your liking; for You, being the storehouse of Sattva (goodness), are ever intent on doing what is good to the people and uproot the enemies of virtue through the agency of kings that represent Your power. Since You are the suzerain lord of all the three worlds (the entire creation) and the protector of the whole universe, Your glory is not at all diminished by Your mere stooping down (before the Brāhmaṇas); for that is a mere sport on Your part. (24)
Nay, we accord our hearty approval to any other punishment that You may choose to inflict on them, O universal Lord, or to any (additional) subsistence You may be pleased to confer on them (allowing them to continue in Your service). Or You may mete out to us any punishment that may be suitable for us, since we have pronounced a curse against Your innocent servants. (25) (16-25)
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रह्मोवाच ।
अथ ते मुनयो दृष्ट्वा नयनानन्दभाजनम् ।
वैकुण्ठं तदधिष्ठानं विकुण्ठं च स्वयम्प्रभम् ॥ २७॥
भगवन्तं परिक्रम्य प्रणिपत्यानुमान्य च ।
प्रतिजग्मुः प्रमुदिताः शंसन्तो वैष्णवीं श्रियम् ॥ २८॥
भगवाननुगावाह यातं मा भैष्टमस्तु शम् ।
ब्रह्मतेजः समर्थोऽपि हन्तुं नेच्छे मतं तु मे ॥ २९॥
एतत्पुरैव निर्दिष्टं रमया क्रुद्धया यदा ।
पुरापवारिता द्वारि विशन्ती मय्युपारते ॥ ३०॥
मयि संरम्भयोगेन निस्तीर्य ब्रह्महेलनम् ।
प्रत्येष्यतं निकाशं मे कालेनाल्पीयसा पुनः ॥ ३१॥
द्वाःस्थावादिश्य भगवान् विमानश्रेणिभूषणम् ।
सर्वातिशयया लक्ष्म्या जुष्टं स्वं धिष्ण्यमाविशत् ॥ ३२॥
तौ तु गीर्वाणऋषभौ दुस्तराद्धरिलोकतः ।
हतश्रियौ ब्रह्मशापादभूतां विगतस्मयौ ॥ ३३॥
तदा विकुण्ठधिषणात्तयोर्निपतमानयोः ।
हाहाकारो महानासीद्विमानाग्र्येषु पुत्रकाः ॥ ३४॥
तावेव ह्यधुना प्राप्तौ पार्षदप्रवरौ हरेः ।
दितेर्जठरनिर्विष्टं काश्यपं तेज उल्बणम् ॥ ३५॥
तयोरसुरयोरद्य तेजसा यमयोर्हि वः ।
आक्षिप्तं तेज एतर्हि भगवांस्तद्विधित्सति ॥ ३६॥
विश्वस्य यः स्थितिलयोद्भवहेतुराद्यो
योगेश्वरैरपि दुरत्यययोगमायः ।
क्षेमं विधास्यति स नो भगवांस्त्र्यधीशः
तत्रास्मदीयविमृशेन कियानिहार्थः ॥ ३७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां तृतीयस्कन्धे षोडशोऽध्यायः ॥ १६॥
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Brahmā continued : Having seen Lord Viṣṇu, who was so delightful to the eyes, and His self-effulgent Abode, Vaikuṇṭha, the sages now went round the Lord (as a mark of respect) and prostrated themselves before Him; and then, taking leave of Him, they returned extremely delighted, applauding His divine splendour. (27-28)
The Lord then said to His attendants (Jaya and Vijaya), "Depart (from this place) but fear not; may all be well (with you). Though capable of nullifying the Brāhmaṇas' curse, I would not do so; on the contrary, it has My approval. (29)
It had already been pronounced by Ramā (Lakṣmī), who was angry with you when you on a previous occasion stopped Her entry at the door while I was buried in My Yoganidrā (deep Samādhi or trance). (30)
Absolved from the sin of insulting the Brāhmaṇas by concentrating your thought on Me through anger, you shall return to My presence not long afterwards." (31)
Having thus instructed His gate-keepers, the Lord entered His Abode, adorned with rows of palaces and possessed of an all-surpassing splendour. (32)
As a result of the Brāhmaṇas' curse, which was not easy to escape, the two attendants of the Lord, the foremost of the gods (inhabitants of Vaikuṇṭha) lost their splendour and their pride too was gone even as they were about to fall from the realm of Śrī Hari. (33)
When they actually began to fall from the realm of Lord Viṣṇu, a loud outcry was raised by the occupants of the principal aerial cars, dear sons. (34)
It is those two principal attendants of Śrī Hari that have now entered the powerful seed of Kaśyapa deposited in the womb of Diti. (35)
It is by the glory of these twin Asuras (demons) that your glory has been eclipsed; and (there is no remedy because) it is the Lord Himself who is keen to do all this at this juncture. (36)
The Lord, who is the controller of the three Guṇas (modes of Prakṛti), nay, who is responsible for the creation, preservation and dissolution of the universe, and whose Yogamāyā (wonderful creative power) cannot be easily understood even by Masters of Yoga—that most ancient Person alone will come to our rescue. What purpose can be served in this behalf by our deliberation on the subject ? (37)
Thus ends the sixteenth discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (27-37)
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