॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रिंशोऽध्यायः - ३० ॥
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Discourse XXX
Bhagavān Viṣṇu confers a boon on the Pracetās, who then return to their city and marry the foster-daughter of the trees (Preamble)
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विदुर उवाच
ये त्वयाभिहिता ब्रह्मन् सुताः प्राचीनबर्हिषः ।
ते रुद्रगीतेन हरिं सिद्धिमापुः प्रतोष्य काम् ॥ १॥
किं बार्हस्पत्येह परत्र वाथ
कैवल्यनाथप्रियपार्श्ववर्तिनः ।
आसाद्य देवं गिरिशं यदृच्छया
प्रापुः परं नूनमथ प्रचेतसः ॥ २॥
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Vidura said : What reward did the sons of Prācinabarhi, mentioned by you, get, O holy sage, by propitiating Śrī Hari through (the repetition of) the hymn sung by Śrī Rudra ? (1)
Having accidentally met with (secured the presence of) Lord Śiva (who lives on Mount Kailāsa), I am sure, the Pracetās, who were able to win the grace of that divine Personage, the favourite of Bhagavān Nārāyaṇa (the Dispenser of Liberation) must have eventually accomplished the supreme object of their life (in the shape of final beatitude). What (else) did they achieve, O Maitreya (pupil of the sage Bṛhaspati), either here or hereafter ? (2) (1-2)
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मैत्रेय उवाच
प्रचेतसोऽन्तरुदधौ पितुरादेशकारिणः ।
जपयज्ञेन तपसा पुरञ्जनमतोषयन् ॥ ३॥
दशवर्षसहस्रान्ते पुरुषस्तु सनातनः ।
तेषामाविरभूत्कृच्छ्रं शान्तेन शमयन् रुचा ॥ ४॥
सुपर्णस्कन्धमारूढो मेरुशृङ्गमिवाम्बुदः ।
पीतवासा मणिग्रीवः कुर्वन् वितिमिरा दिशः ॥ ५॥
काशिष्णुना कनकवर्णविभूषणेन
भ्राजत्कपोलवदनो विलसत्किरीटः ।
अष्टायुधैरनुचरैर्मुनिभिः सुरेन्द्रै-
रासेवितो गरुडकिन्नरगीतकीर्तिः ॥ ६॥
पीनायताष्टभुजमण्डलमध्यलक्ष्म्या
स्पर्धच्छ्रिया परिवृतो वनमालयाऽऽद्यः ।
बर्हिष्मतः पुरुष आह सुतान् प्रपन्नान्
पर्जन्यनादरुतया सघृणावलोकः ॥ ७॥
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Maitreya replied : In obedience to the commands of their father (king Prācinabarhi) the Pracetās propitiated Lord Śrī Hari (the Creator of all bodies) through worship in the form of repeating the hymn sung by Śrī Rudra and austerities carried on in water in a lake almost as extensive as the ocean (vide IV. xxiv. 14). (3)
At the end of a myriad years Bhagavān Nārāyaṇa (the supreme and eternal Puruṣa) appeared (before them) in His placid form (consisting of Sattva unmixed with Rajas and Tamas), soothing by His (very) effulgence their agony (caused by long and severe austerities). (4)
Mounted on the shoulders of Garuḍa (the king of the birds), He looked like a cloud settled on a peak of Meru (the mountain of gold), was dressed in yellow and had the Kaustubha gem suspended from His neck, by the splendour of which (and above all by His own effulgence) He drove away the darkness from (all) the quarters. (5)
Not only His cheeks but His entire face shone brightly with brilliant gold ornaments presenting a variety of attractive hues (due to the various precious stones embedded in them): He wore (on His head) a glorious crown and was waited upon by His eight weapons (viz., a conch, a lotus, an arrow, a bow, a mace, a sword and a shield, appearing in living forms, though usually adorning His eight arms) as well as by (a number of) attendants, sages and rulers of gods (Brahmā and others), His glory sung by Garuḍa like the Kinnaras (through the music of his wings). (6)
Encircled on the bosom by a wreath of sylvan flowers whose splendour vied with that of Goddess Lakṣmī, adorning the space enclosed by His eight long and rounded arms, Lord Nārāyaṇa (the most ancient Person) spoke to the sons of Barhiṣmān—who had sought His protection—in a voice (deep) as the rumbling of clouds (as follows), casting a merciful look at them. (7) (3-7)
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श्रीभगवानुवाच ।
वरं वृणीध्वं भद्रं वो यूयं मे नृपनन्दनाः ।
सौहार्देनापृथग्धर्मास्तुष्टोऽहं सौहृदेन वः ॥ ८॥
योऽनुस्मरति सन्ध्यायां युष्माननुदिनं नरः ।
तस्य भ्रातृष्वात्मसाम्यं तथा भूतेषु सौहृदम् ॥ ९॥
ये तु मां रुद्रगीतेन सायं प्रातः समाहिताः ।
स्तुवन्त्यहं कामवरान् दास्ये प्रज्ञां च शोभनाम् ॥ १०॥
यद्यूयं पितुरादेशमग्रहीष्ट मुदान्विताः ।
अथो व उशती कीर्तिर्लोकाननु भविष्यति ॥ ११॥
भविता विश्रुतः पुत्रोऽनवमो ब्रह्मणो गुणैः ।
य एतामात्मवीर्येण त्रिलोकीं पूरयिष्यति ॥ १२॥
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The glorious Lord said : Seek you from Me any boon you choose. God bless you, O princes, observing as you do the same sacred vows by virtue of your amity. I am (really) pleased with your mutual affection. (8)
The man who will remember you everyday at dusk will not only have the same affection for his brothers as for his own self but will cherish friendly feelings for (all) living beings. (9)
And I will confer the desired blessing as well as a brilliant intellect (even) on them who will glorify Me every morning and evening with a concentrated mind through the hymn taught by Śrī Rudra. (10)
Inasmuch as you have joyfully carried out the command of your father, your bright renown will accordingly pervade all the (different) worlds (comprised in this universe). (11)
An illustrious son will be born to you, who will be in no way inferior to Brahmā (the creator) in point of virtues and who will fill all the three worlds with his progeny. (12) (8-12)
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कण्डोः प्रम्लोचया लब्धा कन्या कमललोचना ।
तां चापविद्धां जगृहुर्भूरुहा नृपनन्दनाः ॥ १३॥
क्षुत्क्षामाया मुखे राजा सोमः पीयूषवर्षिणीम् ।
देशिनीं रोदमानाया निदधे स दयान्वितः ॥ १४॥
प्रजाविसर्ग आदिष्टाः पित्रा मामनुवर्तता ।
तत्र कन्यां वरारोहां तामुद्वहत मा चिरम् ॥ १५॥
अपृथग्धर्मशीलानां सर्वेषां वः सुमध्यमा ।
अपृथग्धर्मशीलेयं भूयात्पत्न्यर्पिताशया ॥ १६॥
दिव्यवर्षसहस्राणां सहस्रमहतौजसः ।
भौमान् भोक्ष्यथ भोगान् वै दिव्यांश्चानुग्रहान्मम ॥ १७॥
अथ मय्यनपायिन्या भक्त्या पक्वगुणाशयाः ।
उपयास्यथ मद्धाम निर्विद्य निरयादतः ॥ १८॥
गृहेष्वाविशतां चापि पुंसां कुशलकर्मणाम् ।
मद्वार्ता यातयामानां न बन्धाय गृहा मताः ॥ १९॥
न व्यवद्धृदये यज्ज्ञो ब्रह्मैतद्ब्रह्मवादिभिः ।
न मुह्यन्ति न शोचन्ति न हृष्यन्ति यतो गताः ॥ २०॥
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The sage Kaṇḍu got a girl with eyes charming as the lotus through Pramlocā (a celestial nymph). And the (spirits presiding over) trees, O princes, took charge of the girl, who had been abandoned (by the nymph). (13)
Moved with compassion, the celebrated moon-god, the king (of herbs and annual plants), put his index finger, dripping with nectar, in the mouth of that girl, who was oppressed with hunger and crying. (14)
Commanded by your father—who is (now) devoted to My path—to beget children, marry that girl with lovely hips without delay for the said purpose. (15)
Let that girl with a lovely (slender) waist be a wife, (equally) devoted to you all, who are observing the same vows and are possessed of a similar disposition; and she too (I am sure) will observe the same vows as you all and is possessed of a similar disposition (so that there will be no fear of conflict either between yourselves or between you and her and you married life will be quite happy). (16)
For a million celestial years with undiminished strength of body you will enjoy by My grace earthly as well as heavenly pleasures. (17)
Thereafter, with the impurities of your heart (in the shape of lust, anger and so on) burnt through unceasing devotion to Me, and recoiling in disgust from those hell-like pleasures, you will ascend to My (divine) Abode. (18)
In the case of those whose actions are dedicated to Me and whose hours are spent in talks relating to Me, even though they have entered the life of a householder, home life is not recognized to be a source of bondage. (19)
For, through the aforesaid talks, given by the expositors of the Vedas. I, the all-knowing Lord, enter the heart of such devotees as if in an ever new aspect. This (manifestation of Mine in the heart) is (the same as the realization of) Brahma as (is evident from the fact that) those who attain to Me never given way to infatuation, grief or joy. (20) (13-20)
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मैत्रेय उवाच ।
एवं ब्रुवाणं पुरुषार्थभाजनं
जनार्दनं प्राञ्जलयः प्रचेतसः ।
तद्दर्शनध्वस्ततमोरजोमला
गिरागृणन् गद्गदया सुहृत्तमम् ॥ २१॥
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Maitreya continued : Even as Lord Viṣṇu (He who is supplicated by men), the Bestower of (all) the objects of human pursuit and the greatest friend (of all), spoke thus, the Pracetās, who had been rid of all impurities in the shape of Rajas (passion) and Tamas (ignorance) by His (very) sight, addressed Him (as follows) with joined palms in a voice choked with emotion. (21) (21)
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रचेतस ऊचुः ।
नमो नमः क्लेशविनाशनाय
निरूपितोदारगुणाह्वयाय ।
मनोवचोवेगपुरोजवाय
सर्वाक्षमार्गैरगताध्वने नमः ॥ २२॥
शुद्धाय शान्ताय नमः स्वनिष्ठया
मनस्यपार्थं विलसद्द्वयाय ।
नमो जगत्स्थानलयोदयेषु
गृहीतमायागुणविग्रहाय ॥ २३॥
नमो विशुद्धसत्त्वाय हरये हरिमेधसे ।
वासुदेवाय कृष्णाय प्रभवे सर्वसात्वताम् ॥ २४॥
नमः कमलनाभाय नमः कमलमालिने ।
नमः कमलपादाय नमस्ते कमलेक्षण ॥ २५॥
नमः कमलकिञ्जल्कपिशङ्गामलवाससे ।
सर्वभूतनिवासाय नमोऽयुङ्क्ष्महि साक्षिणे ॥ २६॥
रूपं भगवता त्वेतदशेषक्लेशसङ्क्षयम् ।
आविष्कृतं नः क्लिष्टानां किमन्यदनुकम्पितम् ॥ २७॥
एतावत्त्वं हि विभुभिर्भाव्यं दीनेषु वत्सलैः ।
यदनुस्मर्यते काले स्वबुद्ध्याभद्ररन्धन ॥ २८॥
येनोपशान्तिर्भूतानां क्षुल्लकानामपीह ताम् ।
अन्तर्हितोऽन्तर्हृदये कस्मान्नो वेद नाशिषः ॥ २९॥
असावेव वरोऽस्माकमीप्सितो जगतः पते ।
प्रसन्नो भगवान् येषामपवर्गगुरुर्गतिः ॥ ३०॥
वरं वृणीमहेऽथापि नाथ त्वत्परतः परात् ।
न ह्यन्तस्त्वद्विभूतीनां सोऽनन्त इति गीयसे ॥ ३१॥
पारिजातेऽञ्जसा लब्धे सारङ्गोऽन्यन्न सेवते ।
त्वदङ्घ्रिमूलमासाद्य साक्षात्किं किं वृणीमहि ॥ ३२॥
यावत्ते मायया स्पृष्टा भ्रमाम इह कर्मभिः ।
तावद्भवत्प्रसङ्गानां सङ्गः स्यान्नो भवे भवे ॥ ३३॥
तुलयाम लवेनापि न स्वर्गं नापुनर्भवम् ।
भगवत्सङ्गिसङ्गस्य मर्त्यानां किमुताशिषः ॥ ३४॥
यत्रेड्यन्ते कथा मृष्टास्तृष्णायाः प्रशमो यतः ।
निर्वैरं यत्र भूतेषु नोद्वेगो यत्र कश्चन ॥ ३५॥
यत्र नारायणः साक्षाद्भगवान् न्यासिनां गतिः ।
संस्तूयते सत्कथासु मुक्तसङ्गैः पुनः पुनः ॥ ३६॥
तेषां विचरतां पद्भ्यां तीर्थानां पावनेच्छया ।
भीतस्य किं न रोचेत तावकानां समागमः ॥ ३७॥
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The Pracetās said : Hail, hail to You, who relieve Your devotees of (all) afflictions, whose excellent virtues and names have been declared (by the Vedas) as the source of all blessings and who surpass in quickness both mind and speech ! Hail again to You, the way of whose approach lies beyond the range of all the senses ! (22)
Hail to You who are unconditioned and serene by virtue of Your being (ever) established in Your essential nature, and in whom duality falsely appears due to (the existence of) the mind ! Hail to You, who for the purposes of creation, preservation and dissolution of the universe assume various forms (the forms of Brahmā, Viṣṇu and Śiva) through the attributes (Sattva, Rajas and Tamas) of Māyā ! (23)
Hail to You, known by the name of Śrī Hari and consisting of Sattva unmixed with Rajas and Tamas, whose realization puts an end to (the cycle of) transmigration ! Hail to Śrī Kṛṣṇa, son of Vasudeva, the Lord of (all) devotees ! (24)
Obeisance to You who have a lotus sprung from Your navel ! Obeisance to You who are adorned with a wreath of lotuses ! Obeisance to You, whose feet resemble a pair of lotuses ! And obeisance to You, O Lord with lotus-like lotus ! (Once more) we offer our obeisance to You, the abode of all creatures as well as their which puts an end to all miseries ! What other favour could be bestowed (on us)? (27)
Only this much should be done by masters who are fond of the poor that they remember the latter at the opportune moment as their own. O Destroyer of all that is inauspicious; for such even of the most insignificant creatures as their Inner Controller, how could You fail to know that which is sought by us (Your votaries) hankering after some object ? (28-29)
To us, that have won the pleasure of the Lord (Yourself)—who is not only the teacher showing us (the way to) final beatitude but (our) goal too—that (Your pleasure) alone is the desired boon, O Lord of the universe ! (30)
Yet, O Lord, we do seek one boon from You—who are beyond (even) Prakṛti (the ultimate cause of the world). And indeed there is no limit to Your glories: that is why You are extolled under the name of Ananta (the Infinite) ! (31)
When the celestial tree of Pārijāta is easily got, a bee does not resort to another. (Even so) having directly reached the soles of Your feet, what other things should we seek (from You) ? (32)
So long as we revolve in the whirligig of birth and death under the impulse of our actions, dominated as we are by Your Māyā (deluding potency), let us have in every life the fellowship of Your loving devotees. (33)
We are not prepared to equate with the fellowship of Your loving devotees, enjoyed even for half a moment, the delights of paradise nor (even) final beatitude (freedom from birth and death), much less the blessings sought by mortal men. (34)
(For) in the company of such devotees are sung the delightful stories (of Śrī Hari) which slake the thirst for enjoyment, and we find no enmity with nor fear of any kind for any being. (35)
In their midst is glorified Bhagavān Nārāyaṇa Himself, the goal of the recluses, through beautiful stories again and again by men who are free from attachment. (36)
How can the meeting of such devotees of Yours, who go about (from place to place) with the intention of purifying the sacred places with (the touch of) their feet, not be welcome to him who is afraid of transmigration ? (37) (22-37)
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वयं तु साक्षाद्भगवन् भवस्य
प्रियस्य सख्युः क्षणसङ्गमेन ।
सुदुश्चिकित्स्यस्य भवस्य मृत्यो-
र्भिषक्तमं त्वाद्य गतिं गताः स्म ॥ ३८॥
यन्नः स्वधीतं गुरवः प्रसादिता
विप्राश्च वृद्धाश्च सदानुवृत्त्या ।
आर्या नताः सुहृदो भ्रातरश्च
सर्वाणि भूतान्यनसूययैव ॥ ३९॥
यन्नः सुतप्तं तप एतदीश
निरन्धसां कालमदभ्रमप्सु ।
सर्वं तदेतत्पुरुषस्य भूम्नो
वृणीमहे ते परितोषणाय ॥ ४०॥
मनुः स्वयम्भूर्भगवान् भवश्च
येऽन्ये तपोज्ञानविशुद्धसत्त्वाः ।
अदृष्टपारा अपि यन्महिम्नः
स्तुवन्त्यथो त्वात्मसमं गृणीमः ॥ ४१॥
नमः समाय शुद्धाय पुरुषाय पराय च ।
वासुदेवाय सत्त्वाय तुभ्यं भगवते नमः ॥ ४२॥
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As for ourselves, O Lord, we have, through a moment's association only with Your beloved friend, Lord Śiva (the Source of this world), found today our refuge directly in You, the best physician for the malady of birth and death, so very difficult to cure. (38)
Whatever we have properly studied (at the house of our teacher), the efforts we have made to propitiate our teachers, the Brāhmaṇas and the elders by constantly waiting on them, the salutations we have offered to (all) worthy men as well as to our kinsmen and brothers, nay, to (all) living beings in an uncavilling spirit, the austerities duly practised by us in water for a long time without food—all this, O Lord, we desire to convert into a means of pleasing You, the all-pervading Spirit. (39-40)
Swāyambhuva Manu, Brahmā (the self-born) and Lord Śiva (the Source of the universe) and others whose intellect has been purified through asceticism and Self-Realization (constantly) extol You, though unable to perceive the end of Your glory. Hence we (too) glorify You according to our own (poor) lights. (41)
Hail to You, the Supreme Puruṣa, the same to all and untainted by Māyā. Obeisance to Lord Vāsudeva, who is (absolute) Sattva personified ! (42) (38-42)
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मैत्रेय उवाच ।
इति प्रचेतोभिरभिष्टुतो हरिः
प्रीतस्तथेत्याह शरण्यवत्सलः ।
अनिच्छतां यानमतृप्तचक्षुषां
ययौ स्वधामानपवर्गवीर्यः ॥ ४३॥
अथ निर्याय सलिलात्प्रचेतस उदन्वतः ।
वीक्ष्याकुप्यन् द्रुमैश्छन्नां गां गां रोद्धुमिवोच्छ्रितैः ॥ ४४॥
ततोऽग्निमारुतौ राजन्नमुञ्चन् मुखतो रुषा ।
महीं निर्वीरुधं कर्तुं संवर्तक इवात्यये ॥ ४५॥
भस्मसात्क्रियमाणांस्तान् द्रुमान् वीक्ष्य पितामहः ।
आगतः शमयामास पुत्रान् बर्हिष्मतो नयैः ॥ ४६॥
तत्रावशिष्टा ये वृक्षा भीता दुहितरं तदा ।
उज्जह्रुस्ते प्रचेतोभ्य उपदिष्टाः स्वयम्भुवा ॥ ४७॥
ते च ब्रह्मण आदेशान्मारिषामुपयेमिरे ।
यस्यां महदवज्ञानादजन्यजनयोनिजः ॥ ४८॥
चाक्षुषे त्वन्तरे प्राप्ते प्राक्सर्गे कालविद्रुते ।
यः ससर्ज प्रजा इष्टाः स दक्षो दैवचोदितः ॥ ४९॥
यो जायमानः सर्वेषां तेजस्तेजस्विनां रुचा ।
स्वयोपादत्त दाक्ष्याच्च कर्मणां दक्षमब्रुवन् ॥ ५०॥
तं प्रजासर्गरक्षायामनादिरभिषिच्य च ।
युयोज युयुजेऽन्यांश्च स वै सर्वप्रजापतीन् ॥ ५१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां चतुर्थस्कन्धे त्रिंशोऽध्यायः ॥ ३०॥
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Maitreya went on : Thus glorified the Pracetās and (highly) pleased with them, Śrī Hari, who is full of affection for those seeking refuge in Him and is possessed of irresistible might, said, "Be it so!" and returned to His own (divine) Abode, even though the princes, whose eyes had not been sated with His sight, did not want that He should go. (43)
Now the Pracetās emerged from the water of the ocean-like lake and were filled with anger to see the earth covered (all over) with trees, that had grown (very) tall as if to block the way to heaven. (44)
Then, like Kālāgnirudra (the god of destruction presiding over the all-destroying fire) at the dissolution of the three worlds, they breathed out fire and wind through their mouths in rage, O king, in order to strip the earth of all vegetation. (45)
Seeing the trees being reduced to ashes, Brahmā (the creator) arrived (there) and pacified the sons of Barhiṣmān by words of wisdom. (46)
Seized with terror, such of the trees as had survived (destruction) bestowed their daughter upon the Pracetās under the advice of Brahmā (the self-born). (47)
Bowing to the commands of Brahmā, the Pracetās too married Māriṣā (the daughter of the trees), through whom Dakṣa, (a mind-born) son of Brahmā (who himself owed his existence to the birthless Lord Nārāyaṇa) was reborn as a result of his having slighted the great Lord Śiva. (48)
He was the same Dakṣa who begot, as directed by God, progeny of his choice at the dawn of the Manvantara presided over by Cakṣu (the sixth Manu), the former creation having been dissolved by flux of time. (49)
Even while being born, he overshadowed with his own splendour the brilliance of all resplendent beings and they called him Dakṣa (dextrous) because of his proficiency in rituals. (50)
Having installed him (to the office of the chief of the lords of created beings), Brahmā (the beginningless creator) appointed him to the task of extending and preserving the creation, while he (in his turn) charged all the other lords of creation with their respective duties. (51)
Thus ends the thirtieth discourse in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (43-51)
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