॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकादशोऽध्यायः - ११ ॥
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Discourse XI
Swāyambhuva Manu intervenes and persuades Dhruva to cease fighting (Preamble)
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मैत्रेय उवाच ।
निशम्य गदतामेवं ऋषीणां धनुषि ध्रुवः ।
सन्दधेऽस्त्रमुपस्पृश्य यन्नारायणनिर्मितम् ॥ १॥
सन्धीयमान एतस्मिन् माया गुह्यकनिर्मिताः ।
क्षिप्रं विनेशुर्विदुर क्लेशा ज्ञानोदये यथा ॥ २॥
तस्यार्षास्त्रं धनुषि प्रयुञ्जतः
सुवर्णपुङ्खाः कलहंसवाससः ।
विनिःसृता आविविशुर्द्विषद्बलं
यथा वनं भीमरवाः शिखण्डिनः ॥ ३॥
तैस्तिग्मधारैः प्रधने शिलीमुखै-
रितस्ततः पुण्यजना उपद्रुताः ।
तमभ्यधावन् कुपिता उदायुधाः
सुपर्णमुन्नद्धफणा इवाहयः ॥ ४॥
स तान् पृषत्कैरभिधावतो मृधे
निकृत्तबाहूरुशिरोधरोदरान् ।
निनाय लोकं परमर्कमण्डलं
व्रजन्ति निर्भिद्य यमूर्ध्वरेतसः ॥ ५॥
तान् हन्यमानानभिवीक्ष्य गुह्यका-
ननागसश्चित्ररथेन भूरिशः ।
औत्तानपादिं कृपया पितामहो
मनुर्जगादोपगतः सहर्षिभिः ॥ ६॥
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Maitreya went on : On hearing the prayer of the sages, who spoke as above, Dhruva sipped some water and (after washing his hand) set to his bow the missile that had been evolved by the divine sage Nārāyaṇa. (1)
While the missile was being fixed to the bow, the illusory appearances conjured up by the Guhyakas (Yakṣas) forthwith vanished in the same way as nescience and its progeny (egotism and so on) disappear at the dawn of wisdom, O Vidura. (2)
Even as he fixed on his bow the missile evolved by the sage Nārāyaṇa there flew from it arrows with shafts of gold and feathers resembling the wings of a swan, and penetrated the enemy ranks like peacocks entering a forest with a terrible noise. (3)
Assailed on the battle-field with those sharp-edged arrows, the Puṇyajanas (Yakṣas) felt much enraged and with uplifted weapons darted against Dhruva from all sides even as serpents would rush at Garuḍa with their hoods drawn up. (4)
As they ran towards him on the field of battle he tore off with his arrows their arms, thighs, necks and bellies and despatched them to that highest realm (Satyaloka, the abode of Brahmā), which recluses attain to, carving their way through the sphere of the sun. (5)
Dhruva's grandfather, Swāyambhuva Manu, was overcome with compassion to see those innocent Guhyakas being killed in large numbers by Dhruva (who was mounted on a wonderful car). He arrived (on the scene) along with a number of sages and spoke to the son of Uttānapāda (as follows). (6) (1-6)
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मनुरुवाच ।
अलं वत्सातिरोषेण तमोद्वारेण पाप्मना ।
येन पुण्यजनानेतानवधीस्त्वमनागसः ॥ ७॥
नास्मत्कुलोचितं तात कर्मैतत्सद्विगर्हितम् ।
वधो यदुपदेवानामारब्धस्तेऽकृतैनसाम् ॥ ८॥
नन्वेकस्यापराधेन प्रसङ्गाद्बहवो हताः ।
भ्रातुर्वधाभितप्तेन त्वयाङ्ग भ्रातृवत्सल ॥ ९॥
नायं मार्गो हि साधूनां हृषीकेशानुवर्तिनाम् ।
यदात्मानं पराग्गृह्य पशुवद्भूतवैशसम् ॥ १०॥
सर्वभूतात्मभावेन भूतावासं हरिं भवान् ।
आराध्याप दुराराध्यं विष्णोस्तत्परमं पदम् ॥ ११॥
स त्वं हरेरनुध्यातस्तत्पुंसामपि सम्मतः ।
कथं त्ववद्यं कृतवाननुशिक्षन् सतां व्रतम् ॥ १२॥
तितिक्षया करुणया मैत्र्या चाखिलजन्तुषु ।
समत्वेन च सर्वात्मा भगवान् सम्प्रसीदति ॥ १३॥
सम्प्रसन्ने भगवति पुरुषः प्राकृतैर्गुणैः ।
विमुक्तो जीवनिर्मुक्तो ब्रह्मनिर्वाणमृच्छति ॥ १४॥
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Manu said : Have done, dear child, with this sinful rage, a gateway to hell, swayed by which you have slain (all) these innocent Punyajanas. (7)
The carnage of innocent demigods which you have embarked upon is not becoming of our race, dear son; for such an act is denounced by the righteous. (8)
Indeed for the fault of one many have been killed by you because of their connection with the offender, highly perturbed as you were by the death of your brother, whom you loved so dearly, my darling. (9)
That one should destroy living beings after the manner of the beasts, taking the body—which is external to the mind—as one's own self, surely this is not the way of the righteous, who are devoted to the Lord (the Ruler of our senses). (10)
Having adored (in your very childhood) Śrī Hari, the abode of all living beings, who is so difficult to propitiate, regarding all creatures as your own self, you have secured (for yourself) that supreme realm of Lord Viṣṇu ! (11)
Constantly abiding in the thought of Śrī Hari and esteemed even by His devotees, how did you perpetrate this reprehensible act—you who ought to instruct others in the ways of the righteous ? (12)
It is through forbearance (towards our elders), compassion (towards our inferiors), friendliness (towards our equals) and even-mindedness towards all living beings that the Lord, the Universal Spirit, is thoroughly pleased (with us). (13)
On the Lord being thoroughly pleased a man is rid of the three modes of Prakṛti (Sattva etc.,) and of their evolute, the subtle body, and becomes one with the all-blissful Brahma. (14) (7-14)
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भूतैः पञ्चभिरारब्धैर्योषित्पुरुष एव हि ।
तयोर्व्यवायात्सम्भूतिर्योषित्पुरुषयोरिह ॥ १५॥
एवं प्रवर्तते सर्गः स्थितिः संयम एव च ।
गुणव्यतिकराद्राजन् मायया परमात्मनः ॥ १६॥
निमित्तमात्रं तत्रासीन्निर्गुणः पुरुषर्षभः ।
व्यक्ताव्यक्तमिदं विश्वं यत्र भ्रमति लोहवत् ॥ १७॥
स खल्विदं भगवान् कालशक्त्या
गुणप्रवाहेण विभक्तवीर्यः ।
करोत्यकर्तैव निहन्त्यहन्ता
चेष्टा विभूम्नः खलु दुर्विभाव्या ॥ १८॥
सोऽनन्तोऽन्तकरः कालोऽनादिरादिकृदव्ययः ।
जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥ १९॥
न वै स्वपक्षोऽस्य विपक्ष एव वा
परस्य मृत्योर्विशतः समं प्रजाः ।
तं धावमानमनुधावन्त्यनीशा
यथा रजांस्यनिलं भूतसङ्घाः ॥ २०॥
आयुषोऽपचयं जन्तोस्तथैवोपचयं विभुः ।
उभाभ्यां रहितः स्वस्थो दुःस्थस्य विदधात्यसौ ॥ २१॥
केचित्कर्म वदन्त्येनं स्वभावमपरे नृप ।
एके कालं परे दैवं पुंसः काममुतापरे ॥ २२॥
अव्यक्तस्याप्रमेयस्य नानाशक्त्युदयस्य च ।
न वै चिकीर्षितं तात को वेदाथ स्वसम्भवम् ॥ २३॥
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The male and the female are products of the five gross elements developed in the form of a gross body and from their copulation spring up other men and women in the world. (15)
Thus proceed the creation and preservation as well as the dissolution (of the universe) from a disturbance in the equilibrium of the three Guṇas (Sattva, Rajas and Tamas) brought about by the Lord's own Māyā (deluding potency) O king ! (16)
As for God (the Supreme Person), who is (ever) free from the three Guṇas ( modes of Prakṛti), He serves only as an occasion for the transformation of these Guṇas. It is due to Him that this universe, consisting of both cause and effect, (ever) remains in a state of flux even as iron is set in motion (by the presence of a loadstone). (17)
The Lord's energy is divided (in the form of the creative, protective and destructive powers) when the equilibrium of the three Guṇas gets disturbed under the force of His energy known by the name of Time. That is how He creates this universe, though remaining a non-doer, and dissolves it even though a non-destroyer. The Lord's energy (in the shape of Time) is indeed hard to conceive. (18)
It is the same immortal Lord who as the Time-Spirit puts an end to the world, though endless Himself, and is the first Maker (of the universe), though Himself without beginning. It is He who creates the universe by begetting one individual through another and dissolves the same by destroying the destroyer Himself through Death. (19)
Equally entering all created beings as Death, the Supreme Being treats none as His own or as His enemy. Like particles of dust following a blast, all living beings follow the course of the Time- Spirit subject to their own destiny. (20)
The all-pervading Lord, who ever remains in His own natural state, cuts short as well as prolongs the life of a living being, a creature of its destiny, though Himself immune from such changes. (21)
Some (the followers of the Mīmāṃsā school of thought) speak of Him as Karma (ritual), while others (the Cārvākas or materialists) call Him by the name of Nature, O ruler of men. Some refer to Him as Kāla (Time), others (the astrologers) as Destiny, while still other people give Him the appellation of Kāma (Desire). (22)
No one, dear son, knows (even) the intention of the Lord, who is neither open to sense-perception nor to any other means of cognition and who is the fountain-head of manifold energies (such as Mahat-tattva or the principal of cosmic intelligence). Who, then, can know the Lord Himself, one's own origin ? (23) (15-23)
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न चैते पुत्रक भ्रातुर्हन्तारो धनदानुगाः ।
विसर्गादानयोस्तात पुंसो दैवं हि कारणम् ॥ २४॥
स एव विश्वं सृजति स एवावति हन्ति च ।
अथापि ह्यनहङ्कारान्नाज्यते गुणकर्मभिः ॥ २५॥
एष भूतानि भूतात्मा भूतेशो भूतभावनः ।
स्वशक्त्या मायया युक्तः सृजत्यत्ति च पाति च ॥ २६॥
तमेव मृत्युममृतं तात दैवं
सर्वात्मनोपेहि जगत्परायणम् ।
यस्मै बलिं विश्वसृजो हरन्ति
गावो यथा वै नसि दामयन्त्रिताः ॥ २७॥
यः पञ्चवर्षो जननीं त्वं विहाय
मातुः सपत्न्या वचसा भिन्नमर्मा ।
वनं गतस्तपसा प्रत्यगक्ष-
माराध्य लेभे मूर्ध्नि पदं त्रिलोक्याः ॥ २८॥
तमेनमङ्गात्मनि मुक्तविग्रहे
व्यपाश्रितं निर्गुणमेकमक्षरम् ।
आत्मानमन्विच्छ विमुक्तमात्मदृ-
ग्यस्मिन्निदं भेदमसत्प्रतीयते ॥ २९॥
त्वं प्रत्यगात्मनि तदा भगवत्यनन्त
आनन्दमात्र उपपन्नसमस्तशक्तौ ।
भक्तिं विधाय परमां शनकैरविद्या-
ग्रन्थिं विभेत्स्यसि ममाहमिति प्ररूढम् ॥ ३०॥
संयच्छ रोषं भद्रं ते प्रतीपं श्रेयसां परम् ।
श्रुतेन भूयसा राजन्नगदेन यथाऽऽमयम् ॥ ३१॥
येनोपसृष्टात्पुरुषाल्लोक उद्विजते भृशम् ।
न बुधस्तद्वशं गच्छेदिच्छन्नभयमात्मनः ॥ ३२॥
हेलनं गिरिशभ्रातुर्धनदस्य त्वया कृतम् ।
यज्जघ्निवान् पुण्यजनान् भ्रातृघ्नानित्यमर्षितः ॥ ३३॥
तं प्रसादय वत्साशु सन्नत्या प्रश्रयोक्तिभिः ।
न यावन्महतां तेजः कुलं नोऽभिभविष्यति ॥ ३४॥
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It is not these Yakṣas (attendants of Kubera, the Bestower of riches), my child, who slew your brother. It is God alone, dear son, who is responsible for a man's birth and death. (24)
It is He who creates the universe and it is He again who preserves and destroys it. Nevertheless, being free from egotism, He is neither attached to the modes of Nature nor to the functions (of creation etc., discharged by Him). (25)
United with His own energy known by the name of Māyā, He evolves, protects and withdraws into Himself (all) living beings—He who is their Ruler and Protector, nay, their very Self. (26)
With all your being, dear son, resort to that Divinity alone, who is death itself (to those who are not devoted to Him) and Immortality (to His devotees), who is the ultimate resort of the (whole) universe and to whom (even) the creators of the world (Brahmā and the other lords of created beings) bear offerings even as oxen, controlled by a string passed through their nostrils, bear loads (for their master). (27)
Cut to the quick by the (taunting) words of your stepmother, you left your (own) mother when a (mere) child of five; and, retiring to the woods, you succeeded in propitiating the Lord by means of your penance and by controlling your senses, and secured (for yourself) an abode higher than the three worlds (the earth, heaven and the intermediate region)! (28)
With your eyes turned inward, seek, dear Dhruva, that Supreme Spirit, who fondly stays in a mind free from animosity, who is devoid of attributes, one (without a second), imperishable and ever free, and by whose presence this phenomenal world of diversity, though unreal, appears to exist. (29)
Then, by practising supreme devotion to the immortal Lord, who is the Inner Controller of all selves, who is pure and absolute Bliss and is possessed of all powers, you will gradually succeed in breaking asunder the hard knot of ignorance in the shape of (the notions of) "I" and "mine". (30)
By dint of your vast learning, O king, curb your anger—which is the greatest impediment to (the attainment of) every blessing—even as a disease is controlled with the help of a medicine. May God bless you. (31)
A wise man who seeks (to attain) for himself the state of fearlessness should never allow himself to be overpowered by anger; for people are terribly afraid of the man who is swayed by it. (32)
You have committed a (great) offence against Kubera (the god of riches), the friend of Lord Śiva (who lives on a mountain), in that you killed the Yakṣas, though under provocation, thinking that it were they who had killed your brother. (33)
Propitiate him soon, my child, through submissiveness and polite words before the anger of exalted souls (like him) should destroy our race. (34) (24-34)
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एवं स्वायम्भुवः पौत्रमनुशास्य मनुर्ध्रुवम् ।
तेनाभिवन्दितः साकमृषिभिः स्वपुरं ययौ ॥ ३५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां चतुर्थस्कन्धे एकादशोऽध्यायः ॥ ११॥
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Having thus admonished his grandson, Dhruva, and greeted by the latter, Swāyambhuva Manu returned to his city along with the sages (who had accompanied him). (35)
Thus ends the eleventh discourse in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (35)
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