॥ ॐ नमो भगवते वासुदेवाय ॥
॥ विंशोऽध्यायः - २० ॥
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Discourse XX
Lord Viṣṇu manifests Himself in the sacrificial hall of king Pṛthu (Preamble)
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मैत्रेय उवाच ।
भगवानपि वैकुण्ठः साकं मघवता विभुः ।
यज्ञैर्यज्ञपतिस्तुष्टो यज्ञभुक् तमभाषत ॥ १॥
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Maitreya resumed : Pleased with the sacrifices (of king Pṛthu), the all-pervading Lord Vaikuṇṭha (Viṣṇu), the Enjoyer and Dispenser of the fruit of sacrifices, too, (appeared on the scene) with Indra and addressed the king (as follows). (1) (1)
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श्रीभगवानुवाच ।
एष तेऽकार्षीद्भङ्गं हयमेधशतस्य ह ।
क्षमापयत आत्मानममुष्य क्षन्तुमर्हसि ॥ २॥
सुधियः साधवो लोके नरदेव नरोत्तमाः ।
नाभिद्रुह्यन्ति भूतेभ्यो यर्हि नात्मा कलेवरम् ॥ ३॥
पुरुषा यदि मुह्यन्ति त्वादृशा देवमायया ।
श्रम एव परं जातो दीर्घया वृद्धसेवया ॥ ४॥
अतः कायमिमं विद्वानविद्याकामकर्मभिः ।
आरब्ध इति नैवास्मिन् प्रतिबुद्धोऽनुषज्जते ॥ ५॥
असंसक्तः शरीरेऽस्मिन्नमुनोत्पादिते गृहे ।
अपत्ये द्रविणे वापि कः कुर्यान्ममतां बुधः ॥ ६॥
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The Lord said : This Indra has interfered with your (vow of) performing a hundred horse-sacrifices. As he (now) tenders his apology (to you), you will be well advised to grant him pardon. (2)
Those pious souls in this world, O ruler of men, who are possessed of good understanding and are the best among men bear no ill-will against their fellow-beings, as (they know that) the body is not their self. (3)
If even people like you are bewildered by My (divine) Māyā (deluding potency), services rendered to the elderly (in point of wisdom) for a long time should be regarded as sheer fruitless labour. (4)
Hence the awakened soul who knows this body to be a product of ignorance (about one's own self), desire and action never gets attached to it. (5)
Having no attachment to this body, what wise man would entertain a feeling of mineness with regard to the house, progeny or wealth, produced by that body ? (6) (2-6)
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एकः शुद्धः स्वयञ्ज्योतिर्निर्गुणोऽसौ गुणाश्रयः ।
सर्वगोऽनावृतः साक्षी निरात्माऽऽत्माऽऽत्मनःपरः ॥ ७॥
य एवं सन्तमात्मानमात्मस्थं वेद पूरुषः ।
नाज्यते प्रकृतिस्थोऽपि तद्गुणैः स मयि स्थितः ॥ ८॥
यः स्वधर्मेण मां नित्यं निराशीः श्रद्धयान्वितः ।
भजते शनकैस्तस्य मनो राजन् प्रसीदति ॥ ९॥
परित्यक्तगुणः सम्यग्दर्शनो विशदाशयः ।
शान्तिं मे समवस्थानं ब्रह्मकैवल्यमश्नुते ॥ १०॥
उदासीनमिवाध्यक्षं द्रव्यज्ञानक्रियात्मनाम् ।
कूटस्थमिममात्मानं यो वेदाप्नोति शोभनम् ॥ ११॥
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The Self referred to (in verse 3 above) is one without change, pure (untainted by Māyā), self-effulgent, beyond the three Guṇas (modes of Prakṛti), the substratum of divine attributes, all-pervading, unveiled, the witness (of all), having no other soul and distinct from the body. (7)
The man who knows the Self, existing in the body, as described above is never tainted by the modes of Prakṛti, though abiding in Prakṛti, established as he is in Me (the supreme Spirit). (8)
The mind of the man who daily worships Me with reverence through (the performance of) his own duty (as enjoined by the Śāstras), expecting nothing (from Me), is gradually purified, O king ! (9)
He whose mind is purified dissociates himself from the world of matter and, attaining true wisdom, enjoys (eternal) peace, which is the same as My equipoised state and is also known by the name of Brahma (the Absolute) or final beatitude. (10)
He who knows this immutable Self as if it were unconcerned, though presiding over the body, the senses of perception, the organs of action and the mind, attains blessedness. (11) (7-11)
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भिन्नस्य लिङ्गस्य गुणप्रवाहो
द्रव्यक्रियाकारकचेतनात्मनः ।
दृष्टासु सम्पत्सु विपत्सु सूरयो
न विक्रियन्ते मयि बद्धसौहृदाः ॥ १२॥
समः समानोत्तममध्यमाधमः
सुखे च दुःखे च जितेन्द्रियाशयः ।
मयोपकॢप्ताखिललोकसंयुतो
विधत्स्व वीराखिललोकरक्षणम् ॥ १३॥
श्रेयः प्रजापालनमेव राज्ञो
यत्साम्पराये सुकृतात्षष्ठमंशम् ।
हर्तान्यथा हृतपुण्यः प्रजाना-
मरक्षिता करहारोऽघमत्ति ॥ १४॥
एवं द्विजाग्र्यानुमतानुवृत्त-
धर्मप्रधानोऽन्यतमोऽवितास्याः ।
ह्रस्वेन कालेन गृहोपयातान्
द्रष्टासि सिद्धाननुरक्तलोकः ॥ १५॥
वरं च मत्कञ्चन मानवेन्द्र
वृणीष्व तेऽहं गुणशीलयन्त्रितः ।
नाहं मखैर्वै सुलभस्तपोभि-
र्योगेन वा यत्समचित्तवर्ती ॥ १६॥
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Transmigration takes place only of the subtle body—which is made of the five subtle elements, the senses and the deities presiding over the same and a reflection of the Spirit—and which is distinct from the Spirit. Enlightened souls who have conceived a strong attachment to Me never give way to the morbid feelings of joy and grief, when they meet with affluent or adverse circumstances. (12)
Viewing the exalted, the middling and the vile alike and balanced in joy and sorrow, and having conquered the senses and the mind (therefore), O valiant monarch, protect all the worlds with the help and co-operation of all the people (ministers and others) made available by Me. (13)
Protection of the people is the only way to the salvation of a ruler ; for thereby he gains hereafter one-sixth of the merit (earned by the people); while he, on the other hand, who fails to protect the people and yet levies taxes on them, forfeits his merits and eats sin. (14)
Thus, mainly devoted to the sacred duties approved of by the foremost Brāhmaṇas and enjoined by tradition, though unattached to them, and ruling over the earth (with righteousness) you will win the love and devotion of the people and in a short time you will be able to see the perfect ones (Sanaka and others), who will call on you at your own house. (15)
And ask of Me any boon (of your choice), O ruler of men, since you have won Me by your virtues and good disposition. I am not easily accessible through sacrificial performances or austerities or even Yoga (concentration of mind), dwelling as I do in the heart of the even-minded. (16) (12-16)
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मैत्रेय उवाच ।
स इत्थं लोकगुरुणा विष्वक्सेनेन विश्वजित् ।
अनुशासित आदेशं शिरसा जगृहे हरेः ॥ १७॥
स्पृशन्तं पादयोः प्रेम्णा व्रीडितं स्वेन कर्मणा ।
शतक्रतुं परिष्वज्य विद्वेषं विससर्ज ह ॥ १८॥
भगवानथ विश्वात्मा पृथुनोपहृतार्हणः ।
समुज्जिहानया भक्त्या गृहीतचरणाम्बुजः ॥ १९॥
प्रस्थानाभिमुखोऽप्येनमनुग्रहविलम्बितः ।
पश्यन् पद्मपलाशाक्षो न प्रतस्थे सुहृत्सताम् ॥ २०॥
स आदिराजो रचिताञ्जलिर्हरिं
विलोकितुं नाशकदश्रुलोचनः ।
न किञ्चनोवाच स बाष्पविक्लवो
हृदोपगुह्यामुमधादवस्थितः ॥ २१॥
अथावमृज्याश्रुकला विलोकय-
न्नतृप्तदृग्गोचरमाह पूरुषम् ।
पदा स्पृशन्तं क्षितिमंस उन्नते
विन्यस्तहस्ताग्रमुरङ्गविद्विषः ॥ २२॥
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Maitreya continued : Thus instructed by Lord Viṣwaksena (Viṣṇu), the Preceptor of the universe, king Prṛthu, the conqueror of the world, bowed his head to Śrī Hari's command.(17)
He embraced Indra (who had attained to that position through a hundred sacrifices)—who was (just) going to touch the latter's feet (by way of apology) and was ashamed of his own act—and gave up his enmity towards him. (18)
Prṛthu now offered worship to the Lord, who is the Soul of the universe, clasped His lotus-feet with increasing devotion. (19)
Though inclined to depart, the Lord, who had eyes resembling the petals of a lotus and who is the disinterested friend of the virtuous, kept on looking at him and could not proceed, being detained by his own kindly disposition. (20)
Prṛthu (the first constitutional monarch on this earth) could not see Śrī Hari because his eyes were bedimmed with tears, nor could he speak anything, his voice choked with tears. Embracing Him in his heart, he (therefore) held Him (there) and stood with joined palms (where he was). (21)
Then, wiping his tears, he gazed on the Supreme Person—who (now) appeared before his eyes, that would not be sated (with His sight), and who stood touching the ground with His feet and with the finger-tips of one of His hands placed on the elevated shoulder of Garuḍa (the sworn enemy of serpents)—and addressed the Lord (as follows). (22) (17-22)
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पृथुरुवाच ।
वरान्विभो त्वद्वरदेश्वराद्बुधः
कथं वृणीते गुणविक्रियात्मनाम् ।
ये नारकाणामपि सन्ति देहिनां
तानीश कैवल्यपते वृणे न च ॥ २३॥
न कामये नाथ तदप्यहं क्वचि-
न्न यत्र युष्मच्चरणाम्बुजासवः ।
महत्तमान्तर्हृदयान्मुखच्युतो
विधत्स्व कर्णायुतमेष मे वरः ॥ २४॥
स उत्तमश्लोकमहन्मुखच्युतो
भवत्पदाम्भोजसुधाकणानिलः ।
स्मृतिं पुनर्विस्मृततत्त्ववर्त्मनां
कुयोगिनां नो वितरत्यलं वरैः ॥ २५॥
यशः शिवं सुश्रव आर्यसङ्गमे
यदृच्छया चोपशृणोति ते सकृत् ।
कथं गुणज्ञो विरमेद्विना पशुं
श्रीर्यत्प्रवव्रे गुणसङ्ग्रहेच्छया ॥ २६॥
अथाभजे त्वाखिलपूरुषोत्तमं
गुणालयं पद्मकरेव लालसः ।
अप्यावयोरेकपतिस्पृधोः कलि-
र्न स्यात्कृतत्वच्चरणैकतानयोः ॥ २७॥
जगज्जनन्यां जगदीश वैशसं
स्यादेव यत्कर्मणि नः समीहितम् ।
करोषि फल्ग्वप्युरु दीनवत्सलः
स्व एव धिष्ण्येऽभिरतस्य किं तया ॥ २८॥
भजन्त्यथ त्वामत एव साधवः
व्युदस्तमायागुणविभ्रमोदयम् ।
भवत्पदानुस्मरणादृते सतां
निमित्तमन्यद्भगवन् न विद्महे ॥ २९॥
मन्ये गिरं ते जगतां विमोहिनीं
वरं वृणीष्वेति भजन्तमात्थ यत् ।
वाचा नु तन्त्या यदि ते जनोऽसितः
कथं पुनः कर्म करोति मोहितः ॥ ३०॥
त्वन्माययाद्धा जन ईश खण्डितो
यदन्यदाशास्त ऋतात्मनोऽबुधः ।
यथा चरेद्बालहितं पिता स्वयं
तथा त्वमेवार्हसि नः समीहितुम् ॥ ३१॥
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Pṛthu said : How could a wise man ask boons—enjoyable by those whose mind is engrossed in the world of matter—of You, O omnipresent Lord, the Ruler of those capable of conferring boons (on their votaries) ! I too would never ask of You, O Lord, the Bestower of final beatitude, boons which are available even to the denizens of hell. (23)
I crave not under any circumstance even final beatitude, where there is no (occasion for enjoying the) nectar of Your lotus-feet, oozing from the inmost heart of the most exalted souls through their lips. (Therefore,) pray, endow me with ten thousand ears (to enable me to drink to my heart's fill the nectar-like praises of the Lord); this is the boon (I ask of You). (24)
O Lord of excellent renown ! even the air (breath) laden with drops of the nectar of Your lotus-feet, issuing from the mouth of exalted souls, restores the knowledge of Self to us, fallen Yogis, who have forgotten the path leading to (the realization of) the Truth. Hence we require no more boons. (25)
How can a man of flair—who has accidentally heard Your auspicious praises in the society of noble souls only once, O Lord of excellent fame, feel sated, unless he is a veritable brute—with the glory, which even Śrī (the Goddess of beauty and prosperity) has gladly adopted as a theme of Her songs, keen to imbibe Your virtues. (26)
Full of ardent longing, therefore, I would, like Lakṣmī (who is distinguished by a lotus in Her hand), adore with all my being You, the highest of all embodied beings and the abode of all excellences. Let there be no bickering between us two, who are competing for the service of a common lord and who have focussed our mind on Your feet alone. (27)
Jealousy is sure to be aroused. O Lord of the universe, in (the mind of) Goddess Lakṣmī (the Mother of the universe) whose role (of devoted service to Your feet) it is my desire to share. But fond as You are of the meek, You make much even of their trifling services. And rejoicing as You do in Your own Self, You have nothing to do even with Her (Goddess Lakṣmī). (28)
It is therefore that even after attaining wisdom pious souls worship You alone, who dispel the delusion caused in the mind of Your devotees by the modes of Prakṛti (Sattva, Rajas and Tamas). (As a matter of fact,) we know of no other purpose than the constant remembrance of Your feet in the life of noble souls, O Lord. (29)
The words "Ask (of Me) a boon (of your choice)" that You (just) addressed to me, engaged in worshipping You (in a disinterested spirit), I reckon as intended to delude the creatures (of the world). If the people were not bound by the cords of Your speech (the Veda), wherefore should they take to action (with interested motives) under a spell of delusion ? (30)
Indeed man has been split from You, his real Self, by Your Māyā (deluding delusion ?). O Lord: that is why the stupid fellow hankers for other things. (Nevertheless,) even potency), O Lord: that is why the stupid fellow hankers for other things. (Nevertheless,) even as a father does what is good for his child of his own accord (without being asked by the child), You too should likewise strive for our good (31)
. (23-31)
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मैत्रेय उवाच ।
इत्यादिराजेन नुतः स विश्वदृक्-
तमाह राजन् मयि भक्तिरस्तु ते ।
दिष्ट्येदृशी धीर्मयि ते कृता यया
मायां मदीयां तरति स्म दुस्त्यजाम् ॥ ३२॥
तत्त्वं कुरु मयाऽऽदिष्टमप्रमत्तः प्रजापते ।
मदादेशकरो लोकः सर्वत्राप्नोति शोभनम् ॥ ३३॥
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Maitreya went on : Extolled thus by Pṛthu (the first constitutional monarch on this earth), the all-seeing (omniscient) Lord said to him, "May you have devotion to Me, O king ! Fortunately enough you have developed such a mental attitude towards Me, through which one is able to get over My Māyā (deluding potency), so hard to escape from. (32)
Therefore, do My bidding carefully. O ruler of the people; for men who carry out My behest reap good results everywhere." (33) (32-33)
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मैत्रेय उवाच ।
इति वैन्यस्य राजर्षेः प्रतिनन्द्यार्थवद्वचः ।
पूजितोऽनुगृहीत्वैनं गन्तुं चक्रेऽच्युतो मतिम् ॥ ३४॥
देवर्षिपितृगन्धर्वसिद्धचारणपन्नगाः ।
किन्नराप्सरसो मर्त्याः खगा भूतान्यनेकशः ॥ ३५॥
यज्ञेश्वरधिया राज्ञा वाग्वित्ताञ्जलिभक्तितः ।
सभाजिता ययुः सर्वे वैकुण्ठानुगतास्ततः ॥ ३६॥
भगवानपि राजर्षेः सोपाध्यायस्य चाच्युतः ।
हरन्निव मनोऽमुष्य स्वधाम प्रत्यपद्यत ॥ ३७॥
अदृष्टाय नमस्कृत्य नृपः सन्दर्शितात्मने ।
अव्यक्ताय च देवानां देवाय स्वपुरं ययौ ॥ ३८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां चतुर्थस्कन्धे विंशोऽध्यायः ॥ २०॥
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Maitreya resumed : Thus welcoming the words of the royal sage Pṛthu (the son of Vena), which were full of deep meaning, and worshipped by him, the immortal Lord showered his grace on him and made up His mind to depart. (34)
Honoured by the king with (polite) words, wealth (rich presents), salutation (with joined palms) and devotion, and treated by him as (so many images of) Lord Viṣṇu (the Ruler of all sacrifices), all the gods, Ṛṣis, manes, Gandharvas (celestial musicians), Siddhas (a class of celestial beings endowed with mystic powers from their very birth), Cāraṇas (celestial bards), Nāgas (a species of living beings with a human face and serpent-like lower extremities, inhabiting the subterranean regions), Kinnaras (a class of demigods with a human figure and the head of a horse, reckoned among the celestial choristers and celebrated as musicians), Apsarās (the dancing girls of heaven), human beings, birds and many other beings as well as the attendants of Lord Vaikuṇṭha (Viṣṇu) left that place. (35-36)
Stealing away the mind as it were of that royal sage as well as that of his preceptor, the immortal Lord too returned to His own Abode. (37)
Bowing to the Lord, who is adorable even to the gods and is unmanifest by His very nature, and who, having revealed Himself (to Pṛthu) had become invisible once more, the king (also) retired to his capital. (38)
Thus ends the twentieth discourse in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (34-38)
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