॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकविंशोऽध्यायः - २१ ॥
|
Discourse XXI
King Pṛthu's teaching to his subjects (Preamble)
|
मैत्रेय उवाच ।
मौक्तिकैः कुसुमस्रग्भिर्दुकूलैः स्वर्णतोरणैः ।
महासुरभिभिर्धूपैर्मण्डितं तत्र तत्र वै ॥ १॥
चन्दनागुरुतोयार्द्ररथ्याचत्वरमार्गवत् ।
पुष्पाक्षतफलैस्तोक्मैर्लाजैरर्चिर्भिरर्चितम् ॥ २॥
सवृन्दैः कदलीस्तम्भैः पूगपोतैः परिष्कृतम् ।
तरुपल्लवमालाभिः सर्वतः समलङ्कृतम् ॥ ३॥
प्रजास्तं दीपबलिभिः सम्भृताशेषमङ्गलैः ।
अभीयुर्मृष्टकन्याश्च मृष्टकुण्डलमण्डिताः ॥ ४॥
शङ्खदुन्दुभिघोषेण ब्रह्मघोषेण चर्त्विजाम् ।
विवेश भवनं वीरः स्तूयमानो गतस्मयः ॥ ५॥
पूजितः पूजयामास तत्र तत्र महायशाः ।
पौराञ्जानपदांस्तांस्तान् प्रीतः प्रियवरप्रदः ॥ ६॥
स एवमादीन्यनवद्यचेष्टितः
कर्माणि भूयांसि महान् महत्तमः ।
कुर्वन् शशासावनिमण्डलं यशः
स्फीतं निधायारुरुहे परं पदम् ॥ ७॥
|
Maitreya continued : The city was decorated everywhere with (strings of) pearls, wreaths of flowers, drapery, ornamental arches of gold and highly fragrant incense (burning in censers). (1)
It had its streets, quadrangles and high-ways sprinkled with water perfumed with sandal and aloe, and was adorned with flowers, unbroken rice, fruits, young blades of barley, parched grains of rice and lights. (2)
It was beautified with stems of bananas containing bunches of flowers and fruits, as well as with young arecas (uprooted and planted here and there by way of decoration), and was embellished all round with festoons prepared with the leaves of various trees (mango etc.). (3)
People of the city and (particularly) fair-looking maids adorned with polished ear-rings advanced to greet him with lights and presents as well as with all kinds of auspicious substances (such as curds etc.) collected (for the occasion). (4)
Extolled (by bards and minstrels), yet free from pride, the hero entered the palace in the midst of a flourish of conchs and the crash of kettledrums and the chant of Vedic hymns by the priests. (5)
Greeted everywhere (on the route) and (highly) pleased, king Pṛthu of great renown honoured the citizens as well as the different classes of his subjects hailing from the countryside, by granting them boons which delighted them. (6)
Doing many such deeds (as the milching of Earth), the great monarch of unimpeachable conduct and the most adored of all ruled over the terrestrial globe and, after establishing an extensive renown, (eventually) ascended to the highest abode (of the Lord). (7) (1-7)
|
सूत उवाच ।
तदादिराजस्य यशो विजृम्भितं
गुणैरशेषैर्गुणवत्सभाजितम् ।
क्षत्ता महाभागवतः सदस्पते
कौषारविं प्राह गृणन्तमर्चयन् ॥ ८॥
|
Sūta went on : Vidura, that eminent votary of the Lord, O Śaunaka (the leader of the assemblage of sages collected in the forest of Naimīsa)! hailed the sage Maitreya (the son of Kuṣāru)—as the latter dwelt upon the glory of king Pṛthu (the first constitutional monarch on this globe), which had been augmented by excellences of every kind and had won the homage of men of great virtues—and spoke (as follows). (8) (8)
|
विदुर उवाच ।
सोऽभिषिक्तः पृथुर्विप्रैर्लब्धाशेषसुरार्हणः ।
बिभ्रत्स वैष्णवं तेजो बाह्वोर्याभ्यां दुदोह गाम् ॥ ९॥
को न्वस्य कीर्तिं न शृणोत्यभिज्ञो
यद्विक्रमोच्छिष्टमशेषभूपाः ।
लोकाः सपाला उपजीवन्ति काम-
मद्यापि तन्मे वद कर्म शुद्धम् ॥ १०॥
|
Vidura said : What did that Pṛthu (further) do, who was installed as king by the Brāhmaṇas, received presents from all the gods and bore the prowess of Lord Viṣṇu in his arms, by which he milked Earth (in the form of a cow)? (9)
What knowing man would not hear the glory of king Pṛthu; for it is the remains of whatever was achieved by his valour that all the (so-called) rulers of the earth as well as the different worlds and their guardian deities enjoy to their heart's content even to this day. Therefore, pray, tell (me more of) his faultless doings. (10) (9-10)
|
मैत्रेय उवाच ।
गङ्गायमुनयोर्नद्योरन्तरा क्षेत्रमावसन् ।
आरब्धानेव बुभुजे भोगान् पुण्यजिहासया ॥ ११॥
सर्वत्रास्खलितादेशः सप्तद्वीपैकदण्डधृक् ।
अन्यत्र ब्राह्मणकुलादन्यत्राच्युतगोत्रतः ॥ १२॥
एकदाऽऽसीन्महासत्रदीक्षा तत्र दिवौकसाम् ।
समाजो ब्रह्मर्षीणां च राजर्षीणां च सत्तम ॥ १३॥
तस्मिन्नर्हत्सु सर्वेषु स्वर्चितेषु यथार्हतः ।
उत्थितः सदसो मध्ये ताराणामुडुराडिव ॥ १४॥
प्रांशुः पीनायतभुजो गौरः कञ्जारुणेक्षणः ।
सुनासः सुमुखः सौम्यः पीनांसः सुद्विजस्मितः ॥ १५॥
व्यूढवक्षा बृहच्छ्रोणिर्वलिवल्गुदलोदरः ।
आवर्तनाभिरोजस्वी काञ्चनोरुरुदग्रपात् ॥ १६॥
सूक्ष्मवक्रासितस्निग्धमूर्धजः कम्बुकन्धरः ।
महाधने दुकूलाग्र्ये परिधायोपवीय च ॥ १७॥
व्यञ्जिताशेषगात्रश्रीर्नियमे न्यस्तभूषणः ।
कृष्णाजिनधरः श्रीमान् कुशपाणिः कृतोचितः ॥ १८॥
शिशिरस्निग्धताराक्षः समैक्षत समन्ततः ।
ऊचिवानिदमुर्वीशः सदः संहर्षयन्निव ॥ १९॥
चारुचित्रपदं श्लक्ष्णं मृष्टं गूढमविक्लवम् ।
सर्वेषामुपकारार्थं तदा अनुवदन्निव ॥ २०॥
|
Maitreya resumed : Living in (ruling over) the holy stretch of land lying between the two rivers, the Gaṅgā and the Yamunā, he enjoyed only such pleasures as had been earned by his past deeds and (that too) with a view to exhausting his merits (and not for the gratification of his senses). (11)
His commands were respected everywhere and he held undisputed sway over all the seven main divisions of the terrestrial globe, barring, of course, the Brāhmaṇas and the votaries of the immortal Lord (who recognize the Lord alone as their progenitor). (12)
Once he consecrated himself for a great sacrificial session and there was a huge gathering on that occasion of heavenly beings, Brāhmaṇa seers and royal sages, O noblest Vidura ! (13)
When all the venerable persons in that assembly had been duly honoured according to their rank and position, the king rose in their midst like the moon in the midst of stars. (14)
He was tall of stature with brawny and long arms and had a fair complexion, eyes ruddy as a lotus, a shapely nose and a lovely countenance. He was gentle in appearance, had rounded shoulders, beautiful (rows of) teeth and a winsome smile. (15)
Full of vigour, he had a broad chest, bulky hips and a belly shaped like a leaf of the holy fig tree and charming with folds. His navel was deep and circular like an eddy; his thighs resembled a pair of gold pillars; and his feet were slightly elevated in front. (16)
The hair on his head was fine, curly, dark and sleek and his throat was marked by three spiral lines like those of a conch-shell. He had on his person a pair of costly and excellent pieces of linen, one wrapped about his loins and the other slung across his right side and left shoulder. (17)
Being under a vow of abstinence he had laid aside his jewels so that the natural beauty of all his limbs was (now) manifest. Covering himself with the skin of a black buck and wearing ( a ring of) Kuśa grass (used on ceremonial occasions) in his hands, he looked (exceptionally) graceful and had (just) finished his (religious) duties appropriate to the hour. (18)
The king looked all round with eyes which were full of love and soothed one's agony and, thrilling the whole assembly with delight—as it were, made the following speech, which was charming to the ear, full of elegant (figurative) expression, bland, polished, deep in significance and uninterrupted by emotion. (As he spoke,) it seemed as if he was recounting at that time his own experience for the benefit of all (who had assembled there). (19-20) (11-20)
|
राजोवाच ।
सभ्याः शृणुत भद्रं वः साधवो य इहागताः ।
सत्सु जिज्ञासुभिर्धर्ममावेद्यं स्वमनीषितम् ॥ २१॥
अहं दण्डधरो राजा प्रजानामिह योजितः ।
रक्षिता वृत्तिदः स्वेषु सेतुषु स्थापिता पृथक् ॥ २२॥
तस्य मे तदनुष्ठानाद्यानाहुर्ब्रह्मवादिनः ।
लोकाः स्युः कामसन्दोहा यस्य तुष्यति दिष्टदृक् ॥ २३॥
य उद्धरेत्करं राजा प्रजा धर्मेष्वशिक्षयन् ।
प्रजानां शमलं भुङ्क्ते भगं च स्वं जहाति सः ॥ २४॥
तत्प्रजा भर्तृपिण्डार्थं स्वार्थमेवानसूयवः ।
कुरुताधोक्षजधियस्तर्हि मेऽनुग्रहः कृतः ॥ २५॥
यूयं तदनुमोदध्वं पितृदेवर्षयोऽमलाः ।
कर्तुः शास्तुरनुज्ञातुस्तुल्यं यत्प्रेत्य तत्फलम् ॥ २६॥
अस्ति यज्ञपतिर्नाम केषाञ्चिदर्हसत्तमाः ।
इहामुत्र च लक्ष्यन्ते ज्योत्स्नावत्यः क्वचिद्भुवः ॥ २७॥
मनोरुत्तानपादस्य ध्रुवस्यापि महीपतेः ।
प्रियव्रतस्य राजर्षेरङ्गस्यास्मत्पितुः पितुः ॥ २८॥
ईदृशानामथान्येषामजस्य च भवस्य च ।
प्रह्लादस्य बलेश्चापि कृत्यमस्ति गदाभृता ॥ २९॥
दौहित्रादीन् ऋते मृत्योः शोच्यान् धर्मविमोहितान् ।
वर्गस्वर्गापवर्गाणां प्रायेणैकात्म्यहेतुना ॥ ३०॥
|
The king said : Worthies present here, may you all be blessed. Pious souls gathered here, pray listen ! Those who are eager to know what Dharma (righteousness) is ought to submit their own conception (about it) before the wise. (21)
As a ruler on this earth I have been assigned the role of punishing the evil-doers, protecting the people (against calamities); affording them means of subsistence and keeping them severally within their bounds (the spheres allotted to them by the Śāstras). (22)
By discharging these functions I as such hope to attain those realms which yield what one desires and which—as the expounders of the Vedas declare—are earned by him who wins the pleasure of God (who has the record of all our past doings before His very eyes). (23)
A sovereign who levies taxes but fails to teach the people their sacred duties (merely) reaps their sin and forfeits his fortune. (24)
Free from a carping spirit and with your mind fixed on Lord Viṣṇu (who is above sense-perception), therefore, my (beloved) subjects, do your own duty for the good in the other world of your ruler (myself); (for) therein lies your own interest and thereby you will have done a (great) favour to me. (25)
Kindly lend your hearty support to this (prayer of mine), O pure-hearted manes, gods and sages for the fruit which accrues hereafter to the doer, the instructor and the countenancer is (just) the same. (26)
In the opinion of some (believing souls); O most worthy ones; there is a God (who dispenses the fruit of all actions); for both here and hereafter can be seen in some rare cases places of enjoyment as well as bodies which are endowed with (uncommon) brilliance. (27)
In the opinion of Swāyambhuva Manu (the first ruler of the earth), Uttānapāda (his younger son), king Dhruva (Uttānapāda's illustrious son), the royal sage Priyavrata (Swāyambhuva's elder son), my grandfather, Aṅga, nay, of Brahmā (the birthless creator) and Lord Śiva (the Progenitor of the universe), as well as of (the demon kings) Prahrāda and Bali (Praharāda's grandson) and others like those enumerated above, one has to do with (it is necessary to postulate the existence of) Bhagavān Nārāyaṇa (the Wielder of a mace), the sole independent means of securing the three objects of human pursuit (viz., religious merit, earthly possessions and sense—gratification) as well as heavenly bliss and final beatitude, the only dissenters being (my father) Vena (the grandson of Death) and (a few) others, who were deluded in the matter of righteousness and (therefore) deserve to be pitied. (28—30) (21-30)
|
|
यत्पादसेवाभिरुचिस्तपस्विना-
मशेषजन्मोपचितं मलं धियः ।
सद्यः क्षिणोत्यन्वहमेधती सती
यथा पदाङ्गुष्ठविनिःसृता सरित् ॥ ३१॥
विनिर्धुताशेषमनोमलः पुमा-
नसङ्गविज्ञानविशेषवीर्यवान् ।
यदङ्घ्रिमूले कृतकेतनः पुन-
र्न संसृतिं क्लेशवहां प्रपद्यते ॥ ३२॥
तमेव यूयं भजतात्मवृत्तिभि-
र्मनोवचःकायगुणैः स्वकर्मभिः ।
अमायिनः कामदुघाङ्घ्रिपङ्कजं
यथाधिकारावसितार्थसिद्धयः ॥ ३३॥
|
Like the (sacred) stream (the Gaṅgā) that has flowed from His great toe, the pious and ever-increasing relish one finds in adoring His feet immediately wipes out the impurity of mind of those afflicted by the trials and tribulations of mundane existence, accumulated in the course of all previous births. (31)
Even the man who has taken shelter in the soles of His feet is completely rid of all the impurities of mind and, acquiring the special power of dispassion and Self-Realization, never returns to worldly life, which brings misery in its train. (32)
Confident of achieving the goal according to your (individual) merits and free from hypocrisy, (therefore) worship Him alone—whose lotus-feet are capable of yielding whatever you desire—with the functions of your mind, speech and body and by your own duties which serve as a means of procuring a living to you. (33) (31-33)
|
|
असाविहानेकगुणोऽगुणोऽध्वरः
पृथग्विधद्रव्यगुणक्रियोक्तिभिः ।
सम्पद्यतेऽर्थाशयलिङ्गनामभि-
र्विशुद्धविज्ञानघनः स्वरूपतः ॥ ३४॥
प्रधानकालाशयधर्मसङ्ग्रहे
शरीर एष प्रतिपद्य चेतनाम् ।
क्रियाफलत्वेन विभुर्विभाव्यते
यथानलो दारुषु तद्गुणात्मकः ॥ ३५॥
अहो ममामी वितरन्त्यनुग्रहं
हरिं गुरुं यज्ञभुजामधीश्वरम् ।
स्वधर्मयोगेन यजन्ति मामका
निरन्तरं क्षोणितले दृढव्रताः ॥ ३६॥
मा जातु तेजः प्रभवेन्महर्द्धिभि-
स्तितिक्षया तपसा विद्यया च ।
देदीप्यमानेऽजितदेवतानां
कुले स्वयं राजकुलाद्द्विजानाम् ॥ ३७॥
ब्रह्मण्यदेवः पुरुषः पुरातनो
नित्यं हरिर्यच्चरणाभिवन्दनात् ।
अवाप लक्ष्मीमनपायिनीं यशो
जगत्पवित्रं च महत्तमाग्रणीः ॥ ३८॥
यत्सेवयाशेषगुहाशयः स्वराड्
विप्रप्रियस्तुष्यति काममीश्वरः ।
तदेव तद्धर्मपरैर्विनीतैः
सर्वात्मना ब्रह्मकुलं निषेव्यताम् ॥ ३९॥
पुमान् लभेतानतिवेलमात्मनः
प्रसीदतोऽत्यन्तशमं स्वतः स्वयम् ।
यन्नित्यसम्बन्धनिषेवया ततः
परं किमत्रास्ति मुखं हविर्भुजाम् ॥ ४०॥
अश्नात्यनन्तः खलु तत्त्वकोविदैः
श्रद्धाहुतं यन्मुख इज्यनामभिः ।
न वै तथा चेतनया बहिष्कृते
हुताशने पारमहंस्यपर्यगुः ॥ ४१॥
यद्ब्रह्म नित्यं विरजं सनातनं
श्रद्धातपोमङ्गलमौनसंयमैः ।
समाधिना बिभ्रति हार्थदृष्टये
यत्रेदमादर्श इवावभासते ॥ ४२॥
तेषामहं पादसरोजरेणु-
मार्यावहेयाधिकिरीटमायुः ।
यं नित्यदा बिभ्रत आशु पापं
नश्यत्यमुं सर्वगुणा भजन्ति ॥ ४३॥
गुणायनं शीलधनं कृतज्ञं
वृद्धाश्रयं संवृणतेऽनुसम्पदः ।
प्रसीदतां ब्रह्मकुलं गवां च
जनार्दनः सानुचरश्च मह्यम् ॥ ४४॥
|
A compact mass of pure consciousness and attributeless in essence, He (the Supreme Person) manifests Himself, in the path of the ritual, in the form of a sacrifice, possessed of many attributes, which is accomplished with the help of diverse substances (such as barley, rice, sesame seeds and clarified butter), qualities (of things), actions (such as the pounding of paddy and fanning the chaff from the grain) as well as through the purposes to which the various rites are directed, the intention with which a sacrifice is undertaken, the distinctive virtue of things and the appellation (such as Jyotiṣṭoma and Vājapeya) by which a sacrifice with their peculiarities (size, shape etc.), so does the all-pervading Lord (who is supreme with external objects) in the body (of an individual), which is a product of Prakṛti (primordial matter), the Time-spirit, latent desires and destiny—appear as the fruit of various religious rites as well. (35)
Oh! those of my subjects on the surface of this globe who with a firm resolve incessantly worship, through the performance of their (allotted) duty, Śrī Hari, the Preceptor of the universe and the Supreme Lord of all those who receive a share in the sacrificial offerings (really) do me a favour. (36)
May the lustre emanating from the ruling (Kṣatriya) race through their great affluence and power never overpower the Brāhmaṇa race, and the votaries of the invincible Lord Viṣṇu, shining brightly through sheer forbearance, austerity and adoration. (37)
It is by ever adoring the feet of the Brāhmaṇas that Śrī Hari, the most ancient Person—who is a (great) devotee of the Brāhmaṇa community, and who takes the lead among the most exalted—won Lakṣmī (the goddess of fortune), who never leaves Him, and a glory which sanctifies the universe. (38)
Following as you do the righteous conduct of the Lord, pray, adore in all humility and with your entire being the Brāhmaṇa race, by serving whom that independent Lord—who dwells in the heart of all and is (extremely) fond of the Brāhmaṇas—is supremely pleased. (39)
Who is better qualified in this world to serve as a mouth of (vehicle to convey offerings to) the gods (who feed on sacrificial food) than the Brāhmaṇa race, by constantly adoring whom a man automatically attains final beatitude (in the shape of everlasting peace) before long consequent on his mind getting purified as a matter of course? (40)
The immortal Lord, who is the sole theme of the Upaniṣads (the utterances referring to those who are devoted to Self-Realization) surely does not enjoy the oblations poured into the sacred fire—which is bereft of consciousness—so well as those offered with reverence into the mouth of a Brāhmaṇa by the knowers of Truth in the name of gods fit to be adored in a sacrifice. (41)
Equipped with reverence, austerity, commendable conduct, chariness of speech, self-control and concentration of mind, the Brāhmaṇas ever retain in their memory, with a view to discovering the Truth, the pure and eternal Veda, in which (the whole of) this universe can be (clearly) seen as in a mirror. (42)
O venerable ones! let me carry the dust of their lotus-feet on my crown all my life; for the sins of the man who constantly wears it (on his head) speedily disappear and all sorts of virtues seek their abode in him. (43)
And riches (of every kind), as a matter of course, woo him who is an abode of excellences, rich in moral character, full of gratitude and devoted to the elders. (Therefore), may the Brāhmaṇa race and the bovine species as well as Lord Janārdana and His servants be gracious to me! (44) (34-44)
|
मैत्रेय उवाच ।
इति ब्रुवाणं नृपतिं पितृदेवद्विजातयः ।
तुष्टुवुर्हृष्टमनसः साधुवादेन साधवः ॥ ४६॥
पुत्रेण जयते लोकानिति सत्यवती श्रुतिः ।
ब्रह्मदण्डहतः पापो यद्वेनोऽत्यतरत्तमः ॥ ४७॥
हिरण्यकशिपुश्चापि भगवन्निन्दया तमः ।
विविक्षुरत्यगात्सूनोः प्रह्लादस्यानुभावतः ॥ ४८॥
वीरवर्य पितः पृथ्व्याः समाः सञ्जीव शाश्वतीः ।
यस्येदृश्यच्युते भक्तिः सर्वलोकैकभर्तरि ॥ ४९॥
अहो वयं ह्यद्य पवित्रकीर्ते
त्वयैव नाथेन मुकुन्दनाथाः ।
य उत्तमश्लोकतमस्य विष्णो-
र्ब्रह्मण्यदेवस्य कथां व्यनक्ति ॥ ५०॥
नात्यद्भुतमिदं नाथ तवाजीव्यानुशासनम् ।
प्रजानुरागो महतां प्रकृतिः करुणात्मनाम् ॥ ५१॥
अद्य नस्तमसः पारस्त्वयोपासादितः प्रभो ।
भ्राम्यतां नष्टदृष्टीनां कर्मभिर्दैवसंज्ञितैः ॥ ५२॥
नमो विवृद्धसत्त्वाय पुरुषाय महीयसे ।
यो ब्रह्म क्षत्रमाविश्य बिभर्तीदं स्वतेजसा ॥ ५३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां चतुर्थस्कन्धे एकविंशोऽध्यायः ॥ २१॥
|
Maitreya went on : As the king spoke thus, the mahes and gods as well as the Brāhmaṇas (who had assembled there and) who were (all) pious souls, felt delighted at heart and applauded him, uttering words of approbation. (45)
(They said:) the Vedic text that "one attains to the higher worlds through a (worthy) son" is (quite) true. For the sinful Vena (Pṛthu's father), who was killed by the curse of the Brāhmaṇas, has been able to cross over (the tortures of) hell (through you). (46)
Even so Hiranyakaśipu (the demon king) was about to descend into hell as a consequence of his blaspheming the Lord, but escaped it through the piety of his virtuous son, Prahrāda. (47)
O great hero, father of Earth, may you live happily for numberless years—you who have such devotion to the immortal Lord, the one (undisputed) Ruler of all the worlds ! (48)
Ah ! having you for our ruler, O king of sacred renown, we look upon ourselves as under the protection of Lord Mukunda (the Bestower of Liberation) today, since you reveal (to us) the stories of Lord Viṣṇu, the foremost of those enjoying excellent fame and a votary of the Brāhmaṇa race. (49)
It is no great wonder on your part, O lord, to instruct your dependants; for it is the nature of exalted souls possessed of a tender heart to love their subjects. (50)
Robbed of our judgement by our own actions (of past lives), going by the name of destiny, we had been wandering (in the wilderness of transmigration). Today you have led us across the darkness (of ignorance), O lord ! (51)
Hail to you, the most adorable person, dominated by the quality of Sattva unmixed with Rajas and Tamas, who inspiring the Brāhmaṇa race, protect the Kṣatriya community and vice versa, and inspiring both, maintain the whole universe by dint of your own energy. (52)
Thus ends the twenty-first discourse in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (46-53)
|