॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तदशोऽध्यायः - १७ ॥
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Discourse XVII
King Pṛthu gets angry with Earth and the latter extols him (Preamble)
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मैत्रेय उवाच ।
एवं स भगवान् वैन्यः ख्यापितो गुणकर्मभिः ।
छन्दयामास तान् कामैः प्रतिपूज्याभिनन्द्य च ॥ १॥
ब्राह्मणप्रमुखान् वर्णान् भृत्यामात्यपुरोधसः ।
पौरान् जानपदान् श्रेणीः प्रकृतीः समपूजयत् ॥ २॥
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Maitreya continued : Thus glorified by recounting his virtues and exploits, the celebrated Lord Pṛthu gratified the panegyrists by honouring them with presents of their choice and applauding them. (1)
He (further) greeted with due honour (members of) all the (four) Varṇas (grades of society), from the Brāhmaṇa downwards, nay, his servants, ministers and family priests, the citizens as well as the inhabitants of his entire state, people following the various trades and the (various) functionaries and officials (of the state). (2) (1-2)
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विदुर उवाच ।
कस्माद्दधार गोरूपं धरित्री बहुरूपिणी ।
यां दुदोह पृथुस्तत्र को वत्सो दोहनं च किम् ॥ ३॥
प्रकृत्या विषमा देवी कृता तेन समा कथम् ।
तस्य मेध्यं हयं देवः कस्य हेतोरपाहरत् ॥ ४॥
सनत्कुमाराद्भगवतो ब्रह्मन् ब्रह्मविदुत्तमात् ।
लब्ध्वा ज्ञानं सविज्ञानं राजर्षिः कां गतिं गतः ॥ ५॥
यच्चान्यदपि कृष्णस्य भवान् भगवतः प्रभोः ।
श्रवः सुश्रवसः पुण्यं पूर्वदेहकथाश्रयम् ॥ ६॥
भक्ताय मेऽनुरक्ताय तव चाधोक्षजस्य च ।
वक्तुमर्हसि योऽदुह्यद्वैन्यरूपेण गामिमाम् ॥ ७॥
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Vidura said : Wherefore did Earth who could take any number of forms, (particularly) assume the form of a cow that Pṛthu milked? Who played the role of a calf for the time being and what served as the milk-pail? (3)
Uneven (undulated) by nature, how was the earth made even (levelled) by him? And with what motive did the god (Indra) steal away his sacrificial horse? (4)
Having acquired spiritual knowledge and wisdom (direct realization of the Truth) from the worshipful sage Sanatkumāra, the foremost of those who have realized Brahma (the Absolute), O holy Brāhmaṇa, what was the destiny he attained to? (5)
I am your loving devotee as well as of Lord Śrī Kṛṣṇa (who is above sense-perception). Therefore, be pleased to recount to me all the other glorious and holy deeds of the almighty Lord Śrī Kṛṣṇa of bright renown, connected with the story of that former manifestation of His; for (I know) it was no other than Śrī Kṛṣṇa who milked this earth in the form of Pṛthu (son of Vena). (6-7) (3-7)
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सूत उवाच ।
चोदितो विदुरेणैवं वासुदेवकथां प्रति ।
प्रशस्य तं प्रीतमना मैत्रेयः प्रत्यभाषत ॥ ८॥
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Sūta continued : Urged in this way by Vidura to repeat the narrative of Lord Vāsudeva, the sage Maitreya applauded him and with a glad heart replied to him (as follows). (8) (8)
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मैत्रेय उवाच ।
यदाभिषिक्तः पृथुरङ्ग विप्रै-
रामन्त्रितो जनतायाश्च पालः ।
प्रजा निरन्ने क्षितिपृष्ठ एत्य
क्षुत्क्षामदेहाः पतिमभ्यवोचन् ॥ ९॥
वयं राजञ्जाठरेणाभितप्ता
यथाग्निना कोटरस्थेन वृक्षाः ।
त्वामद्य याताः शरणं शरण्यं
यः साधितो वृत्तिकरः पतिर्नः ॥ १०॥
तन्नो भवानीहतु रातवेऽन्नं
क्षुधार्दितानां नरदेवदेव ।
यावन्न नङ्क्ष्यामह उज्झितोर्जा
वार्तापतिस्त्वं किल लोकपालः ॥ ११॥
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Maitreya said : When Pṛthu, dear Vidura, was crowned and appointed by the Brāhmaṇas as the ruler of the people, his subjects, whose body had been emaciated through starvation, the soil being left without any (crop of) foodgrains, approached their lord and said: (9)
"Oppressed with the gastric fire even as trees with the fire burning in their hollows, O king, we have resorted today for protection to you, who are fit to protect us and have been made available to us as our lord, capable of providing us with means of living. (10)
You are the protector of the world as well as the bestower of livelihood. Do you endeavour, therefore, to give us food, afflicted as we are with hunger, O king of kings, before we perish for want of provisions." (11) (9-11)
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मैत्रेय उवाच ।
पृथुः प्रजानां करुणं निशम्य परिदेवितम् ।
दीर्घं दध्यौ कुरुश्रेष्ठ निमित्तं सोऽन्वपद्यत ॥ १२॥
इति व्यवसितो बुद्ध्या प्रगृहीतशरासनः ।
सन्दधे विशिखं भूमेः क्रुद्धस्त्रिपुरहा यथा ॥ १३॥
प्रवेपमाना धरणी निशाम्योदायुधं च तम् ।
गौः सत्यपाद्रवद्भीता मृगीव मृगयुद्रुता ॥ १४॥
तामन्वधावत्तद्वैन्यः कुपितोऽत्यरुणेक्षणः ।
शरं धनुषि सन्धाय यत्र यत्र पलायते ॥ १५॥
सा दिशो विदिशो देवी रोदसी चान्तरं तयोः ।
धावन्ती तत्र तत्रैनं ददर्शानूद्यतायुधम् ॥ १६॥
लोके नाविन्दत त्राणं वैन्यान्मृत्योरिव प्रजाः ।
त्रस्ता तदा निववृते हृदयेन विदूयता ॥ १७॥
उवाच च महाभागं धर्मज्ञाऽऽपन्नवत्सल ।
त्राहि मामपि भूतानां पालनेऽवस्थितो भवान् ॥ १८॥
स त्वं जिघांससे कस्माद्दीनामकृतकिल्बिषाम् ।
अहनिष्यत्कथं योषां धर्मज्ञ इति यो मतः ॥ १९॥
प्रहरन्ति न वै स्त्रीषु कृतागःस्वपि जन्तवः ।
किमुत त्वद्विधा राजन् करुणा दीनवत्सलाः ॥ २०॥
मां विपाट्याजरां नावं यत्र विश्वं प्रतिष्ठितम् ।
आत्मानं च प्रजाश्चेमाः कथमम्भसि धास्यसि ॥ २१॥
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Maitreya went on : On hearing the piteous lament of the people, O chief of the Kurus, Pṛthu pondered long and (at last) was able to perceive the cause (of the disappearance of foodgrains, viz., that Earth herself had held up the foodgrains within her bosom). (12)
Having arrived at the above conclusion by force of reason, he took up his bow, and in great indignation fitted an arrow to it, aiming it at Earth, even as Lord Śiva (the Destroyer of Tripura or three towns built of gold, silver and iron in the heavens, air and earth by the demon Maya) aimed His shaft (at Tripura). (13)
Seeing him with an uplifted weapon, Earth began to tremble and, assuming the form of a cow, ran in terror like a doe chased by a hunter. (14)
His eyes turned crimson with wrath, the son of Vena thereupon followed her, with the arrow fitted to his bow, whithersoever she ran (for shelter). (15)
Running towards the various quarters (north, east, south and west) and intermediate quarters (north-east, south-east, south-west and north-west) as well as towards heaven and earth and the region lying between the two, the goddess (Earth) saw him with an uplifted bow wherever she went. (16)
She obtained no asylum against the son of Vena even as created beings find no immunity from death. Then with a sore heart she returned (much) terrified and said to the noble king: "O Knower of Dharma (the secret of piety), kind to the afflicted, protect me as well, intent as you are on the maintenance of living beings. (17-18)
Such as you are, wherefore do you seek to kill me, a meek and innocent creature? How would he who is acknowledged as a knower of Dharma take the life of a female? (19)
People do not strike the fair sex even though they have committed an offence. Much less would men like you, who are so gracious and fond of the miserable, stoop to such a thing. (20)
Having destroyed me, an undecaying boat on which the whole universe rests, how would you be able to support yourself as well as (all) these created beings on the surface of water ? (21) (12-21)
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पृथुरुवाच ।
वसुधे त्वां वधिष्यामि मच्छासनपराङ्मुखीम् ।
भागं बर्हिषि या वृङ्क्ते न तनोति च नो वसु ॥ २२॥
यवसं जग्ध्यनुदिनं नैव दोग्ध्यौधसं पयः ।
तस्यामेवं हि दुष्टायां दण्डो नात्र न शस्यते ॥ २३॥
त्वं खल्वोषधिबीजानि प्राक्सृष्टानि स्वयम्भुवा ।
न मुञ्चस्यात्मरुद्धानि मामवज्ञाय मन्दधीः ॥ २४॥
अमूषां क्षुत्परीतानामार्तानां परिदेवितम् ।
शमयिष्यामि मद्बाणैर्भिन्नायास्तव मेदसा ॥ २५॥
पुमान् योषिदुत क्लीब आत्मसम्भावनोऽधमः ।
भूतेषु निरनुक्रोशो नृपाणां तद्वधोऽवधः ॥ २६॥
त्वां स्तब्धां दुर्मदां नीत्वा मायागां तिलशः शरैः ।
आत्मयोगबलेनेमा धारयिष्याम्यहं प्रजाः ॥ २७॥
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Pṛthu replied : Earth, I shall slay you, who have turned a deaf ear to my commands and take your share in the sacrificial offerings but refuse to yield us crops. (22)
Punishment is not unadvisable in the case of the cow which is so wicked that it feeds on fodder everyday but does not yield the milk of its udders. (23)
Foolishly disregarding me, you refuse to release the foodgrains already created by Brahmā (the self-born), and which you have concealed within your bosom. (24)
When your bowels are ripped open by my arrows, I shall be able to stop the lamentation of these afflicted ones seized with hunger, by (appeasing their appetite with ) your fat . (25)
For the rulers of men, to kill the vile and self-conceited soul—be it man, woman or a sexless person—who is merciless to (other) beings, is no killing (at all). (26)
Having torn you with arrows into pieces as minute as sesamum seeds—you, who are stubborn and arrogant and have assumed the illusory appearance of a cow—I shall support these created beings by sheer dint of my Yogic (supernatural) power. (27) (22-27)
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एवं मन्युमयीं मूर्तिं कृतान्तमिव बिभ्रतम् ।
प्रणता प्राञ्जलिः प्राह मही सञ्जातवेपथुः ॥ २८॥
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Seized with a tremor and bowing low, Earth spoke with joined palms to the king, who like Death bore a form which was the very embodiment of wrath. (28) (28)
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धरोवाच ।
नमः परस्मै पुरुषाय मायया
विन्यस्तनानातनवे गुणात्मने ।
नमः स्वरूपानुभवेन निर्धुत-
द्रव्यक्रियाकारकविभ्रमोर्मये ॥ २९॥
येनाहमात्माऽऽयतनं विनिर्मिता
धात्रा यतोऽयं गुणसर्गसङ्ग्रहः ।
स एव मां हन्तुमुदायुधः स्वरा-
डुपस्थितोऽन्यं शरणं कमाश्रये ॥ ३०॥
य एतदादावसृजच्चराचरं
स्वमाययाऽऽत्माश्रययावितर्क्यया ।
तयैव सोऽयं किल गोप्तुमुद्यतः
कथं नु मां धर्मपरो जिघांसति ॥ ३१॥
नूनं बतेशस्य समीहितं जनै-
स्तन्मायया दुर्जययाकृतात्मभिः ।
न लक्ष्यते यस्त्वकरोदकारय-
द्योऽनेक एकः परतश्च ईश्वरः ॥ ३२॥
सर्गादि योऽस्यानुरुणद्धि शक्तिभि-
र्द्रव्यक्रियाकारकचेतनात्मभिः ।
तस्मै समुन्नद्धनिरुद्धशक्तये
नमः परस्मै पुरुषाय वेधसे ॥ ३३॥
स वै भवानात्मविनिर्मितं जग-
द्भूतेन्द्रियान्तःकरणात्मकं विभो ।
संस्थापयिष्यन्नज मां रसातला-
दभ्युज्जहाराम्भस आदिसूकरः ॥ ३४॥
अपामुपस्थे मयि नाव्यवस्थिताः
प्रजा भवानद्य रिरक्षिषुः किल ।
स वीरमूर्तिः समभूद्धराधरो
यो मां पयस्युग्रशरो जिघांससि ॥ ३५॥
नूनं जनैरीहितमीश्वराणा-
मस्मद्विधैस्तद्गुणसर्गमायया ।
न ज्ञायते मोहितचित्तवर्त्मभि-
स्तेभ्यो नमो वीरयशस्करेभ्यः ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे धरित्रीनिग्रहो नाम सप्तदशोऽध्यायः ॥ १७॥
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Earth said : Hail, hail to the transcendent Person, who evolves diverse forms by dint of His Māyā (creative energy) and appears as constituted of the three Guṇas (modes of Prakṛti), though (really speaking) He has by (constantly) realizing His essential nature eliminated all (possibilities of) identification with physical matter (Adhibhūta), the Jīva or embodied spirit (Adhidaiva) and the Controller of both (Adhiyajña) and is (therefore) above all modifications (in the shape of likes and dislikes resulting from such identification). (29)
The same supreme Maker by whom I have been created to be the abode of living beings and from whom has proceeded this creation consisting of the three Guṇas (modes of Prakṛti) is ready with uplifted weapon to strike me ! Whom else shall I (now) resort to for protection ? (30)
He who evolved at the dawn (of creation) this world consisting of animate and inanimate beings by dint of His Māyā (creative energy), which rests on Himself and is beyond all speculative reasoning, is now out to protect it by the same Māyā. How should He seek to kill me, devoted as He is to righteousness ? (31)
The Lord Almighty, though one, appears as many by virtue of His Māyā. It is He who evolved Brahmā (the creator) and caused the universe to be brought about by him. Surely the doings of such a Lord cannot be understood by men whose mind is tossed by His Māyā, which is so hard to conquer. (32)
Hail to the Supreme Person, the Maker (of the universe), who (when necessary) brings into play and then withdraws into Himself His (manifold) potencies and who brings about the creation, five gross elements, the ten Indriyas and the deities presiding over them, the faculty of understanding and egotism. (33)
It is You, O birthless Lord, who, in order to place on a sound footing the creation brought forth by You and consisting of the five gross elements, the Indriyas and the inner sense, lifted me up from the depths of the ocean and took me out of water assuming the form of the primaeval Boar. (34)
Appearing in the form of a hero, You, who once played the role of lifting up the earth, now seek to kill me with Your fierce arrows for the sake of milk, keen as You are to protect (all) created beings who have taken up their abode in me as in a boat on the surface of water ! (35)
Surely the doings of divine personages (like You) cannot be known by people of my ilk, whose mental horizon is clouded by Your Māyā (deluding potency), which brings forth this creation made up of the three Guṇas. Hail to such personages, who bring renown to heroes themselves ! (36)
Thus ends the seventeenth discourse entitled "The Taming of Earth" forming part of the "Conquest of Pṛthu", in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (29-36)
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