गजेन्द्र उवाच ।
ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् ।
पुरुषायादिबीजाय परेशायाभिधीमहि ॥ २॥
यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् ।
योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ॥ ३॥
यः स्वात्मनीदं निजमाययार्पितं
क्वचिद्विभातं क्व च तत्तिरोहितम् ।
अविद्धदृक्साक्ष्युभयं तदीक्षते
स आत्ममूलोऽवतु मां परात्परः ॥ ४॥
कालेन पञ्चत्वमितेषु कृत्स्नशो
लोकेषु पालेषु च सर्वहेतुषु ।
तमस्तदासीद्गहनं गभीरं
यस्तस्य पारेऽभिविराजते विभुः ॥ ५॥
न यस्य देवा ऋषयः पदं विदु-
र्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् ।
यथा नटस्याकृतिभिर्विचेष्टतो
दुरत्ययानुक्रमणः स मावतु ॥ ६॥
दिदृक्षवो यस्य पदं सुमङ्गलं
विमुक्तसङ्गा मुनयः सुसाधवः ।
चरन्त्यलोकव्रतमव्रणं वने
भूतात्मभूताः सुहृदः स मे गतिः ॥ ७॥
न विद्यते यस्य च जन्म कर्म वा
न नामरूपे गुणदोष एव वा ।
तथापि लोकाप्ययसम्भवाय यः
स्वमायया तान्यनुकालमृच्छति ॥ ८॥
तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये ।
अरूपायोरुरूपाय नम आश्चर्यकर्मणे ॥ ९॥
नम आत्मप्रदीपाय साक्षिणे परमात्मने ।
नमो गिरां विदूराय मनसश्चेतसामपि ॥ १०॥
सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता ।
नमः कैवल्यनाथाय निर्वाणसुखसंविदे ॥ ११॥
नमः शान्ताय घोराय मूढाय गुणधर्मिणे ।
निर्विशेषाय साम्याय नमो ज्ञानघनाय च ॥ १२॥
क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे ।
पुरुषायात्ममूलाय मूलप्रकृतये नमः ॥ १३॥
सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे ।
असताच्छाययोक्ताय सदाभासाय ते नमः ॥ १४॥
नमो नमस्तेऽखिलकारणाय
निष्कारणायाद्भुतकारणाय ।
सर्वागमाम्नायमहार्णवाय
नमोऽपवर्गाय परायणाय ॥ १५॥
गुणारणिच्छन्नचिदूष्मपाय
तत्क्षोभविस्फूर्जितमानसाय ।
नैष्कर्म्यभावेन विवर्जितागम-
स्वयम्प्रकाशाय नमस्करोमि ॥ १६॥
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The king of elephants (mentally) prayed: We mentally offer (our) salutation to that all-powerful supreme Lord—denoted by the mystical syllable Oṁ—because of whom (animated by whom) this (psycho-physical) organism appears as conscious and who enters the (various) bodies (as their causes) in the shape of Prakṛti (primordial Matter) and Puruṣa (the Spirit). (2)
I (mentally) approach (for protection) that self-existent Lord in whom (as its ground) this universe rests, from whom it has emanated, by whom and by whose instrumentality it is brought into existence, (nay,) who Himself constitutes this universe, and (yet) who is beyond this phenomenal existence as well as its unmanifest Cause (Prakṛti). (3)
May that self-revealed Lord protect me—He who transcends (reveals) even the revealing agencies (the eye, mind and so on), and who because of His unobstructed vision regards as a (disinterested) witness this aforesaid universe, projected (evolved) in His own Self by His creative energy, both when sometimes (at the time of creation) it becomes manifest, and when at other times it likewise gets screened from view (at the time of dissolution being merged in Prakṛti). (4)
(At the time of final dissolution) when (all) the (fourteen)* spheres and (the bodies of) their guardians (Brahmā and others) are reduced to the state of (their causes,) the five (gross) elements (earth, water, fire, air and ether) and all the causes (viz., the five gross elements, the five subtle elements, the five senses of perception, the five organs of action, the mind, the ego and the Mahat-tattva or the principle of Cosmic Intelligence) get dissolved (into their ultimate Cause, Prakṛti or primordial Matter) by lapse of time (to the extent of two Parārdhas, the lifetime of a Brahmā), impenetrable (incomprehensible) and fathomless darkness (ignorance in the shape of the Unmanifest) prevails at that time. May that all-pervading Lord protect me, who sheds His lustre all round (even) beyond that darkness, nay, whose reality (even) gods and seers cannot comprehend—any more than an ordinary spectator can discover the identity of an actor acting differently in diverse appearances—much less can any (other ordinary and ignorant) creature know or describe it, His course of conduct being hard to fathom. (5-6)
He alone is my refuge, whose most auspicious nature (even) contemplative souls that have completely shaken off (all) attachment and are identified with, and benevolently disposed towards, (all) created beings and exceedingly pious (in character) are eager to perceive, for which they scrupulously observe in the woods (away from the bustle of worldly life) sacred vows (of continence etc.), beyond the capacity of ordinary people. (7)
Hail, hail to that all perfect supreme Lord of infinite potencies and wonderful activity, devoid of form, yet possessed of innumerable forms, for whom there is neither birth (brought about by past Karma) nor actions (inspired by the sense of doership), neither name nor form (when He is conceived of as devoid of attributes), and
in whom there is neither merit nor demerit, nevertheless who assumes (all) these from time to time (according to the exigencies of time) by His own Māyā (will-power) for the destruction and creation of the world. (8-9)
Salutations to the supreme Spirit who is revealed by His own Self (requires no other light to reveal Himself) and stands as the witness (of all) ! Greetings to Him who is entirely beyond (the ken of) speech and mind and the (diverse) faculties of mind !! (10)
(My) bow to Him who is attainable by a wise man through purity of mind acquired by means of cessation from worldly activity (and by means of devotional practices), who is the Lord (Bestower) of final beatitude and (also) constitutes the realization of the bliss of final beatitude. (11)
Hail to Him who having adopted the characteristics of the (three)modes of Prakṛti, (severally) appears as serene, dreadful and infatuated, but who is (really) destitute of (all) difference and uniform (in every respect). Hail to Him who is wisdom crystallized (as distinguished from Prakṛti, which, though undifferentiated and uniform like Him, is devoid of consciousness).(12)
(My) bow to You, the Knower of (all) psycho-physical organisms, the Ruler and Witness of all ! Salutations to the Source of all Jivas (embodied souls) as well as of Prakṛti (the ultimate cause of the universe), because existent before them all.(13)
(My) greetings to You, the Perceiver of all the senses of perception as well as of their objects, the Source of all (the varieties of) cognitions, who are indicated (even as a material body by its reflection) by the phenomenal existence (in the shape of the psycho-physical organism) as well as by Nescience (the root of all phenomena) inasmuch as it is You who are reflected in the shape of existence (in every phenomena).(14)
Hail, hail to You, the Cause of all (effects), Yours If without a cause, and a wondrous cause (in the sense that unlike other causes You remain unchanged even though assuming the form of the universe). Salutations to You, constituting the great ocean to which all Tantras (such as the Pāñcarātra) and Vedas (like so many streams) are directed, the embodiment of final beatitude, the refuge of the great !! (15)
! bow to the Lord, who is the fire of Consciousness hidden in the Araṇis (pieces of wood used for kindling fire by attrition) of the Guṇas (the modes of Prakṛti), whose creative will is aroused when the equilibrium of the Guṇas is disturbed, and who reveals Himself of His own accord to (the mind of) those ( enlightened souls) who have kept at a distance (the injunctions and interdictions of) the Śāstras by dint of contemplation on the truth of the Spirit.(16)
- The fourteen worlds comprise the seven higher worlds, viz., (1)
Bhūroloka (the earth); (2)
Bhuvarloka (the space between the earth and the sun, inhabited by Munis, Siddhas and so on); (3)
Swarloka (Indra's heaven above the sun or between the sun and the pole-star); (4)
Maharloka (a region above the pole-star and inhabited by Bhṛgu and the other sages who survive the destruction of the three lower worlds); (5)
Janaloka (inhabited by the sage Sanaka and his three brothers—Sanandana, Sanātana and Sanatkumāra); (6)
Tapoloka (inhabited by ascetic sages) and (7)
Brahmāloka (the realm of Brahmā, the creator, ascent to which exempts one from rebirth); and the seven lower worlds called in the order of their descent below the earth as (1)
Atala, (2)
Vītala, (3)
Sutala, (4)
Talātala, (5)
Mahātala, (6)
Rasātala and (7)
Pātāla, which have already been described in detail in Book V (Discourse 24).
(2-16)
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मादृक् प्रपन्नपशुपाशविमोक्षणाय
मुक्ताय भूरिकरुणाय नमोऽलयाय ।
स्वांशेन सर्वतनुभृन्मनसि प्रतीत-
प्रत्यग्दृशे भगवते बृहते नमस्ते ॥ १७॥
आत्माऽऽत्मजाप्तगृहवित्तजनेषु सक्तै-
र्दुष्प्रापणाय गुणसङ्गविवर्जिताय ।
मुक्तात्मभिः स्वहृदये परिभाविताय
ज्ञानात्मने भगवते नम ईश्वराय ॥ १८॥
यं धर्मकामार्थविमुक्तिकामा
भजन्त इष्टां गतिमाप्नुवन्ति ।
किं त्वाशिषो रात्यपि देहमव्ययं
करोतु मेऽदभ्रदयो विमोक्षणम् ॥ १९॥
एकान्तिनो यस्य न कञ्चनार्थं
वाञ्छन्ति ये वै भगवत्प्रपन्नाः ।
अत्यद्भुतं तच्चरितं सुमङ्गलं
गायन्त आनन्दसमुद्रमग्नाः ॥ २०॥
तमक्षरं ब्रह्म परं परेश-
मव्यक्तमाध्यात्मिकयोगगम्यम् ।
अतीन्द्रियं सूक्ष्ममिवातिदूर-
मनन्तमाद्यं परिपूर्णमीडे ॥ २१॥
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(My) bow to the Lord of boundless compassion who is not only ever free (Himself) but is also capable of finally undoing the cords(of ignorance) binding the beast-like (ignorant) souls akin to me fallen,at His mercy, nay, who knows no weariness (in doing this work) ! (My greetings to You, the almighty and infinite Lord, who by a part of Your being appear as the Inner Controller in the mind of all embodied souls !!(17)
Hail to the all-powerful Lord Who, being entirely free from attachment to the objects of senses, is (consequently) unattainable by those attached to their body, children, friends, house, wealth and kinsmen and Who, being consciousness itself, is constantly contemplated upon by emancipated souls in their own heart. (18)
May that Lord of unbounded mercy bring about my complete deliverance (from the clutches of this monster as well as from the bondage of worldly existence), by worshipping Whom those seeking religious merit, objects of sensuous enjoyment, (worldly) riches and final beatitude attain their desired goal, nay, Who grants them other (unexpected) boons (too) as well as an undecaying (divine) body (in which they sport with Him). (19)
I glorify that imperishable, all-pervading, (most) subtle (mysterious), infinite and absolutely perfect Supreme, the (very) First principle, the Ruler(even) of the greatest (Brahmā, Śiva and so on), Who, though unmanifest (to those who do not worship Him) is attainable (by His worshippers) through Yoga (concentration of mind) directed towards the supreme Spirit (Himself), Who is beyond the (range of the material) senses and (though near at hand, being our very self) appears as though exceedingly remote (being veiled by His deluding potency), and from whom people exclusively devoted to Him, (nay,) even those who have sought shelter in the Lord do not seek any boon (in the shape of religious merit and so on), but are immersed in an ocean of bliss while singing His most marvellous and highly auspicious stories. (20-21) (17-21)
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यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः ।
नामरूपविभेदेन फल्ग्व्या च कलया कृताः ॥ २२॥
यथार्चिषोऽग्नेः सवितुर्गभस्तयो
निर्यान्ति संयान्त्यसकृत्स्वरोचिषः ।
तथा यतोऽयं गुणसम्प्रवाहो
बुद्धिर्मनः खानि शरीरसर्गाः ॥ २३॥
स वै न देवासुरमर्त्यतिर्यङ्-
न स्त्री न षण्ढो न पुमान्न जन्तुः ।
नायं गुणः कर्म न सन्न चास-
न्निषेधशेषो जयतादशेषः ॥ २४॥
जिजीविषे नाहमिहामुया कि-
मन्तर्बहिश्चावृतयेभयोन्या ।
इच्छामि कालेन न यस्य विप्लव-
स्तस्यात्मलोकावरणस्य मोक्षम् ॥ २५॥
सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् ।
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् ॥ २६॥
योगरन्धितकर्माणो हृदि योगविभाविते ।
योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् ॥ २७॥
नमो नमस्तुभ्यमसह्यवेग-
शक्तित्रयायाखिलधीगुणाय ।
प्रपन्नपालाय दुरन्तशक्तये
कदिन्द्रियाणामनवाप्यवर्त्मने ॥ २८॥
नायं वेद स्वमात्मानं यच्छक्त्याहन्धिया हतम् ।
तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् ॥ २९॥
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The Lord by whose minutest ray (all) the gods with Brahmā as their head, the (four) Vedas and (both) the animate and inanimate worlds have been created with an infinite variety of names and forms and from whom, the self-luminous One, this phenomenal world—which is (nothing but) a modification of the three Guṇas, consisting as it does of the intellect, the mind, the (ten) Indriyas (the five senses of perception and the five organs of action), the bodies with which a Jīva is invested in the course of its mundane existence—emanates and into Whom it returns in the same way as flames emanate again and again from fire and rays from the sun, and then return (into the fire and the sun respectively)—that Lord is, really speaking, neither a god nor a demon nor a human being nor again an animal; He is neither a female nor a male nor a person of neither sex nor is He an asexual creature, He is neither an attribute nor an action, neither an effect nor a cause. He is that which remains (as the basis of negation) after everything else has been negated, and (yet) constitutes all. May He reveal Himself (for bringing about my release) ! (22—24)
I do not long to survive (by being extricated from the grip of this alligator); what have I to do here (in this mortal world) with this elephant-life, enveloped as it is with ignorance in and out ? I (for my part only) seek the lifting of the veil (of ignorance) that screens the light (knowledge) of the Spirit, and the tearing of which is not possible by (the destructive influence of) time (but by spiritual enlightenment alone). (25)
Such as I am, I (simply) bow to that all-pervading Spirit which not only creates the universe but (also) constitutes the universe and is yet other than the universe, (nay), which toys with the universe and is the Soul (Inner Controller) of the universe, which is devoid of birth (etc.), and is the supreme goal (of all). (26)
(Again), I do homage to that Master of Yoga (supernatural Powers) whom Yogis, (mystics or those practising concentration of mind), that have burnt the (entire stock of) their Karma (past actions) by means of Devotion, directly perceive in their heart purified through (the practice of) Yoga (concentration of mind). (27)
Hail, hail to You of endless potency, the protector of those who have taken refuge in You, the force (in the shape of passion etc.) of whose threefold energy (in the form of the three Guṇas—Sattva, Rajas and Tamas) is irresistible, who manifest Yourself as the objects of all the senses of perception and whose (very) path is unattainable by those whose senses are directed towards the (outside) world. (28)
I have sought that Lord whose glory cannot be easily surpassed and due to whose Māyā (deluding potency) this Jīva is unable to know its own self (essential character), obscured (as it is) by the ego-sense (a product of that Māyā). (29) (22-29)
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श्रीशुक उवाच ।
एवं गजेन्द्रमुपवर्णितनिर्विशेषं
ब्रह्मादयो विविधलिङ्गभिदाभिमानाः ।
नैते यदोपससृपुर्निखिलात्मकत्वा-
त्तत्राखिलामरमयो हरिराविरासीत् ॥ ३०॥
तं तद्वदार्तमुपलभ्य जगन्निवासः
स्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः ।
छन्दोमयेन गरुडेन समुह्यमान-
श्चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्रः ॥ ३१॥
सोऽन्तःसरस्युरुबलेन गृहीत आर्तो
दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम् ।
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रा-
न्नारायणाखिलगुरो भगवन्नमस्ते ॥ ३२॥
तं वीक्ष्य पीडितमजः सहसावतीर्य
सग्राहमाशु सरसः कृपयोज्जहार ।
ग्राहाद्विपाटितमुखादरिणा गजेन्द्रं
सम्पश्यतां हरिरमूमुचदुच्छ्रियाणाम् ॥ ३३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमस्कन्धे
मन्वन्तरानुवर्णने गजेन्द्रोपाख्याने तृतीयोऽध्यायः ॥ ३॥
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Śrī Śuka continued: When these (aforementioned) gods, Brahmā (the creator) and others, who are identified with their respective distinctive forms, did not approach the king of the elephants, that had referred to (glorified) the Lord as devoid of any particular form as 'aforesaid, Śrī Hari, (who had taken His descent from the loins of Harimedhā through his wife, Harini * and) who embodies all the gods (in His person) because of His being the Soul of all, manifested Himself on that (very) spot. (30)
Finding the elephant distressed like that † and having heard the hymn (mentally recited by it and reproduced in the preceding verses), the Lord who wields the discus (Sudarśana) as His (characteristic) weapon and is the Abode of the universe, forthwith arrived where the king of the elephants was, being swiftly borne (on his back) by Garuḍa (the king of the birds)—possessed of a speed that depends on his will—and accompanied by celestial beings who were duly extolling Him. (31)
Beholding Śrī Hari (mounted) on (the back of) Garuḍa in the air with the discus uplifted (in one of His arms), and holding up its trunk with a lotus (plucked by way of an offering‡), the elephant, (that had been) seized inside the lake by the mighty alligator and felt (much) distressed, uttered with (great) difficulty (on account of pain) the words "Hail to You, O Lord Nārāyaṇa, the Preceptor of the universe!" (32)
Perceiving the elephant afflicted and alighting all at once (from the back of Garuḍa) out of (extreme) compassion, the birthless Śrī Hari speedily pulled the king of the elephants (by its trunk) along with the alligator out of the lake and, (even) while the gods stood looking on, extricated it from (the hold of) the alligator, whose jaws had been rent open with the discus. (33) (30-33)
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