श्रीशुक उवाच ।
राजन्नुदितमेतत्ते हरेः कर्माघनाशनम् ।
गजेन्द्रमोक्षणं पुण्यं रैवतं त्वन्तरं शृणु ॥ १॥
पञ्चमो रैवतो नाम मनुस्तामससोदरः ।
बलिविन्ध्यादयस्तस्य सुता अर्जुनपूर्वकाः ॥ २॥
विभुरिन्द्रः सुरगणा राजन् भूतरयादयः ।
हिरण्यरोमा वेदशिरा ऊर्ध्वबाह्वादयो द्विजाः ॥ ३॥
पत्नी विकुण्ठा शुभ्रस्य वैकुण्ठैः सुरसत्तमैः ।
तयोः स्वकलया जज्ञे वैकुण्ठो भगवान् स्वयम् ॥ ४॥
वैकुण्ठः कल्पितो येन लोको लोकनमस्कृतः ।
रमया प्रार्थ्यमानेन देव्या तत्प्रियकाम्यया ॥ ५॥
तस्यानुभावः कथितो गुणाश्च परमोदयाः ।
भौमान् रेणून् स विममे यो विष्णोर्वर्णयेद्गुणान् ॥ ६॥
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Śrī Śuka resumed: O king! the sacred account of the aforesaid exploit of Śrī Hari in the shape of deliverance of the king of elephants, which wipes out one's sins, has (just) been narrated to you. Now hear the story of the Manvantara presided over by Raivata.(1)
The fifth Manu, Raivata by name, was a co-uterine brother of Tāmasa (the fourth Manu, son of Priyavrata). Bali, Vindhya and others, the eldest of whom was Arjuna, were his sons.(2)
Vibhu was the Indra (the lord of paradise); while the Bhūtarayas and others were the hosts of gods, O Parikṣit! (And) Hiranyaromā, Vedaśirā, Ūrdhvabāhu and others* were the (seven) Brāhmaṇa seers. (3)
Vikuṇṭhā was the wife of the sage Śubhra; from the union of these two appeared in His partial being the Lord Himself under the name of Vaikuṇṭha along with the foremost of the gods known by the name of the Vaikuṇṭhas. (4)
It was by Him as requested by (His divine Spouse) Goddess Ramā (Lakṣmī) and with the intention of pleasing Her that the (divine) region of Vaikuṇṭha, the adored of (all)the worlds, was brought into existence (revealed). (5)
His glory and excellences (such as devotion to the Brāhmaṇas) as well as (His) supreme elevation have(already) been recounted * He who would (undertake to) exhaust the virtues of Lord Viṣṇu might (as well) count the particles of dust of the (entire) globe. (6)
- The names of the other four seers, as gathered from the Harivārṣa, are:— Devabāhu, Sudhāma, Parjanya and Mahāmuni.
(1-6)
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श्रीशुक उवाच
यदा युद्धेऽसुरैर्देवा बाध्यमानाः शितायुधैः । गतासवो निपतिता नोतिष्ठेरन्म भूयशः ।१५।
यदा दुर्वाससः शापात् सेन्द्रा लोकास्त्रयो नृप । निःश्रीकाक्षाभवस्तत्र नेशुरिन्यादयः क्रियाः ।१६।
निशाम्यैतत् सुरगणा महेन्द्रवरुणादयः । नाध्यगच्छन्त्वयं मन्त्रैर्मन्त्रयन्तो विनिश्चयम् ।१७।
ततो ब्रह्मसभां जग्मुमेरेर्मूर्धनि सर्वशः । सर्वं विज्ञापयाञ्चक्रः प्रणताः परमेष्ठिने ।१८।
स विलोक्येन्द्रवाय्वादीन् निःसत्त्वान्विगतप्रभान् । लोकानमङ्गलप्रायानसुरानयथा विभुः ।१९।
समाहितेन मनसा संस्मरन्युषं परम्। उवाचोत्फुल्लवदनो देवान्स भगवान्यरः। २०।
अहं भवो यूयमथोऽसुरादयो मनुष्यतिर्यग्दुमधर्मजातयः।
यस्यावतारांशकलाविसर्जिता ब्रजाम सर्वे शरणं तमव्ययम्। २१।
न यस्य वध्यो न च रक्षणीयो नोपेक्षणीयादरणीयपक्षः।
अथापि सर्गस्थितिसंयमार्थं धत्ते रजःसत्त्वतमांसि काले। २२।
-अयं च तस्य स्थितिपालनक्षणः सत्त्वं जुषाणस्य भवाय देहिनाम्।
तस्माद् ब्रजामः शरणं जगद्गुरुं स्वानां स नो धारयति शं सुरप्रियः। २३।
श्रीशुक उवाच ।
यदा युद्धेऽसुरैर्देवा बाध्यमानाः शितायुधैः ।
गतासवो निपतिता नोत्तिष्ठेरन् स्म भूयशः ॥ १५॥
यदा दुर्वाससः शापात्सेन्द्रा लोकास्त्रयो नृप ।
निःश्रीकाश्चाभवंस्तत्र नेशुरिज्यादयः क्रियाः ॥ १६॥
निशाम्यैतत्सुरगणा महेन्द्रवरुणादयः ।
नाध्यगच्छन् स्वयं मन्त्रैर्मन्त्रयन्तो विनिश्चयम् ॥ १७॥
ततो ब्रह्मसभां जग्मुर्मेरोर्मूर्धनि सर्वशः ।
सर्वं विज्ञापयाञ्चक्रुः प्रणताः परमेष्ठिने ॥ १८॥
स विलोक्येन्द्रवाय्वादीन् निःसत्त्वान् विगतप्रभान् ।
लोकानमङ्गलप्रायानसुरानयथा विभुः ॥ १९॥
समाहितेन मनसा संस्मरन् पुरुषं परम् ।
उवाचोत्फुल्लवदनो देवान् स भगवान् परः ॥ २०॥
अहं भवो यूयमथोऽसुरादयो
मनुष्यतिर्यग्द्रुमघर्मजातयः ।
यस्यावतारांशकलाविसर्जिता
व्रजाम सर्वे शरणं तमव्ययम् ॥ २१॥
न यस्य वध्यो न च रक्षणीयो
नोपेक्षणीयादरणीयपक्षः ।
अथापि सर्गस्थितिसंयमार्थं
धत्ते रजःसत्त्वतमांसि काले ॥ २२॥
अयं च तस्य स्थितिपालनक्षणः
सत्त्वं जुषाणस्य भवाय देहिनाम् ।
तस्माद्व्रजामः शरणं जगद्गुरुं
स्वानां स नो धास्यति शं सुरप्रियः ॥ २३॥
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Śrī Śuka continued : When, pressed hard on the field of battle with sharp-edged weapons, the gods fell dead in large numbers and did not rise again, and when as a result of the imprecation pronounced by the sage Durvāsā*, O ruler of men, (all) the three worlds. (viz., earth, heaven and the intermediate region) along with Indra (their lord) were divested of their splendour, (all) sacrificial and other (sacred) performances disappeared (fell into desuetude). (15-16)
Observing this (state of things), the great Indra (the lord of paradise), Varuṇa (the god presiding over water and the western quarter) and other hosts of gods, though deliberating (among themselves) through (mutual) consultations, did not arrive by themselves at any definite conclusion (regarding the course of action to be followed by them). (17)
Thereupon they all went to the court of Brahmā (the creator) on the summit of Mount Meru and submissively made everything fully known to that supreme ruler. (18)
Seeing Indra, Vāyu (the wind-god) and others destitute of (all) strength and shorn of splendour, the worlds devoid of auspiciousness as it were, and the demons full of strength and splendour unlike the gods, the all-powerful Brahmā began contemplating on the supreme Person with a fully concentrated mind. With a cheerful countenance that supreme lord (Brahmā) spoke to the gods (as follows): (19-20)
"Lord Śiva (the Source of the universe), myself, you (gods) as well as the demons and other (species of ethereal) beings, human beings and animals, the vegetable kingdom and the sweat-born creatures (bugs and so on) have (all) been evolved (either) by His (very first) manifestation (the Puruṣa or the cosmic Being) or by a fraction of the latter (viz., myself) or (lastly) by my own rays (Marīci and the other lords of creation). Let us all (therefore) seek refuge in that Immortal Being. (21)
There is none deserving of death or protection at His hands and no side worthy of neglect or respect in His eyes; yet, for the purposes of creation, continuance and dissolution of the universe, He severally assumes at the proper time the qualities of Rajas, Sattva and Tamas. (22)
And the present is the time for maintaining the equilibrium (proper functioning) of the universe on the part of the Lord, who is embracing (at present) the quality of Sattva for the welfare of embodied souls. We, therefore, seek shelter in the (said) preceptor of the universe. The beloved of the gods, He will ensure the well-being of us, His own people. (23) (15-23)
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ब्रह्मोवाच ।
अविक्रियं सत्यमनन्तमाद्यं
गुहाशयं निष्कलमप्रतर्क्यम् ।
मनोऽग्रयानं वचसानिरुक्तं
नमामहे देववरं वरेण्यम् ॥ २६॥
विपश्चितं प्राणमनोधियात्मना-
मर्थेन्द्रियाभासमनिद्रमव्रणम् ।
छायातपौ यत्र न गृध्रपक्षौ
तमक्षरं खं त्रियुगं व्रजामहे ॥ २७॥
अजस्य चक्रं त्वजयेर्यमाणं
मनोमयं पञ्चदशारमाशु ।
त्रिनाभि विद्युच्चलमष्टनेमि
यदक्षमाहुस्तमृतं प्रपद्ये ॥ २८॥
य एकवर्णं तमसः परं त-
दलोकमव्यक्तमनन्तपारम् ।
आसां चकारोपसुपर्णमेन-
मुपासते योगरथेन धीराः ॥ २९॥
न यस्य कश्चातितितर्ति मायां
यया जनो मुह्यति वेद नार्थम् ।
तं निर्जितात्माऽऽत्मगुणं परेशं
नमाम भूतेषु समं चरन्तम् ॥ ३०॥
इमे वयं यत्प्रिययैव तन्वा
सत्त्वेन सृष्टा बहिरन्तराविः ।
गतिं न सूक्ष्मामृषयश्च विद्महे
कुतोऽसुराद्या इतरप्रधानाः ॥ ३१॥
पादौ महीयं स्वकृतैव यस्य
चतुर्विधो यत्र हि भूतसर्गः ।
स वै महापूरुष आत्मतन्त्रः
प्रसीदतां ब्रह्म महाविभूतिः ॥ ३२॥
अम्भस्तु यद्रेत उदारवीर्यं
सिध्यन्ति जीवन्त्युत वर्धमानाः ।
लोकास्त्रयोऽथाखिललोकपालाः
प्रसीदतां ब्रह्म महाविभूतिः ॥ ३३॥
सोमं मनो यस्य समामनन्ति
दिवौकसां वै बलमन्ध आयुः ।
ईशो नगानां प्रजनः प्रजानां
प्रसीदतां नः स महाविभूतिः ॥ ३४॥
अग्निर्मुखं यस्य तु जातवेदा
जातः क्रियाकाण्डनिमित्तजन्मा ।
अन्तःसमुद्रेऽनुपचन् स्वधातून्
प्रसीदतां नः स महाविभूतिः ॥ ३५॥
यच्चक्षुरासीत्तरणिर्देवयानं
त्रयीमयो ब्रह्मण एष धिष्ण्यम् ।
द्वारं च मुक्तेरमृतं च मृत्युः
प्रसीदतां नः स महाविभूतिः ॥ ३६॥
प्राणादभूद्यस्य चराचराणां
प्राणः सहो बलमोजश्च वायुः ।
अन्वास्म सम्राजमिवानुगा वयं
प्रसीदतां नः स महाविभूतिः ॥ ३७॥
श्रोत्राद्दिशो यस्य हृदश्च खानि
प्रजज्ञिरे खं पुरुषस्य नाभ्याः ।
प्राणेन्द्रियात्मासुशरीरकेतं
प्रसीदतां नः स महाविभूतिः ॥ ३८॥
बलान्महेन्द्रस्त्रिदशाः प्रसादा-
न्मन्योर्गिरीशो धिषणाद्विरिञ्चः ।
खेभ्यश्च छन्दांस्यृषयो मेढ्रतः कः
प्रसीदतां नः स महाविभूतिः ॥ ३९॥
श्रीर्वक्षसः पितरश्छाययाऽऽसन्
धर्मः स्तनादितरः पृष्ठतोऽभूत् ।
द्यौर्यस्य शीर्ष्णोऽप्सरसो विहारा-
त्प्रसीदतां नः स महाविभूतिः ॥ ४०॥
विप्रो मुखं ब्रह्म च यस्य गुह्यं
राजन्य आसीद्भुजयोर्बलं च ।
ऊर्वोर्विडोऽजोऽङ्घ्रिरवेदशूद्रौ
प्रसीदतां नः स महाविभूतिः ॥ ४१॥
लोभोऽधरात्प्रीतिरुपर्यभूद्द्युति-
र्नस्तः पशव्यः स्पर्शेन कामः ।
भ्रुवोर्यमः पक्ष्मभवस्तु कालः
प्रसीदतां नः स महाविभूतिः ॥ ४२॥
द्रव्यं वयः कर्म गुणान् विशेषं
यद्योगमायाविहितान् वदन्ति ।
यद्दुर्विभाव्यं प्रबुधापबाधं
प्रसीदतां नः स महाविभूतिः ॥ ४३॥
नमोऽस्तु तस्मा उपशान्तशक्तये
स्वाराज्यलाभप्रतिपूरितात्मने ।
गुणेषु मायारचितेषु वृत्तिभि-
र्नसज्जमानाय नभस्वदूतये ॥ ४४॥
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Brahmā prayed : We, O Lord, bow to You, the foremost (of all), true (at all times), changeless, infinite, most ancient, dwelling in the heart (of all), unconditioned, incomprehensible through reasoning, quicker than the mind, indescribable through speech and worthy of being sought for (as one's protector). (26)
We resort (for protection) to that all-perfect One, the answer of the vital airs, the mind, the intellect and the ego, and appearing as the senses of perception and their objects, who is devoid of sleep (ignorance), bodiless and ill-pervading (as ether), in whom (both) nescience (which is compared to shade or darkness) and saving knowledge (which is compared to sunshine)—the attributes of a Jiva characterized by attachment etc.— are absent and who manifests Himself (only) in the first three Yugas (the Kali age being unfavourable to His manifestation). (27)
The Vedas declare that the fast rotating wheel (in the shape of the body etc., which are constantly changing) owned by the Jiva (who is as a matter of fact devoid of birth and death both), which is being set in motion by Māyā (the beginningless energy or will-power of the Lord), consists chiefly of the mind and is provided with fifteen spokes (in the shape of the ten Indriyas and the five vital airs), three naves (in the shape of the three modes of Prakṛti), eight fellies (in the shape of the five gross elements, the mind, intellect and the ego), is fleeting as lightning, and has God (Himself) for its axle. To Him, the (only) Truth, I fly (for protection). (28)
Being the same as that imperceptible and undifferentiated Reality which is of the nature of absolute Consciousness, beyond (the realm of) Prakṛti (ignorance) and unlimited in time and space, it is He who (as the inner Controller and constant companion and friend) dwells (in every heart) by the side of the Jiva and (again) it is Him that the wise seek through the discipline of Yoga (concentration of mind). (29)
Let us bow to that Ruler of the highest gods, moving equally in all created beings, whose Māyā (deluding potency) nobody can overpass—that Māyā due to which men get bewildered and are unable to know the truth (their reality)—but who has completely subdued that Māyā-Sakti of His own and its properties (in the shape of Sattva, Rajas and Tamas). (30)
Though created by means of Sattva (the quality of goodness) constituting His favourite body, (even) we, the gods, and the Rṣis (seers) are unable to know His subtle essence, manifest within (as the inner light) as well as outside (in the shape of existence). How much less can the demons and others, in whom the other qualities namely, Rajas and Tamas) predominate, do so ? (31)
Evolved by Himself, this earth—on which indeed dwells the fourfold living creation (consisting of the viviparous, the oviparous, the sweat-born and the vegetable kingdoms)—constitutes His feet ! May that supreme Person—who is surely self-dependent and possessed of infinite power, nay, who is the same as Brahma (the Absolute)—be gracious (to us) ! (32)
Similarly water, possessed of vast strength—from which proceed the three worlds (earth, heaven and the intermediate region) as well as the guardians of all the spheres and on which they (all) subsist and flourish—constitutes His generative fluid. May that Lord possessed of immense glory, who is the same as Brahma, be gracious (to us) ! (33)
(In the same way) the Vedas declare the moon—which actually constitutes the food of the gods and (therefore the source of) their strength and life, (nay,) which is the ruler (protector) of plants (inasmuch as it nourishes them by its nectarean rays) and the father of created beings (in that it is favourable to the growth of corn etc., which contain the germ of life)—as His mind. May that Lord possessed of boundless power be gracious to us. (34)
Again, fire—which conveys (to the gods, for whom it is intended) whatever is poured into it (by way of oblation), nay, which was brought into existence for the sake of rituals alone (mentioned in the part of the Veda bearing on the same) and which (in the form of gastric fire) constantly assimilates digestible substances (thrown into it and in the form of submarine fire ever consumes the water of the ocean)—came to be His mouth (in the cosmic Body). May that Lord possessed of infinite power be gracious to us! (35)
(Again,) the celebrated sun-god—who figures on the path of the gods (or the bright path, leading gradually to the divine Abode of the Lord), whose body is constituted of the three Vedas (Ṛk, Yajus and Sāma),(nay,) who is (recognized as) a seat of Brahma (in relation to whom Brahma is contemplated upon), who (figuring as he does on the path of the gods) not only represents the door to Liberation, but (as a manifestation of the supreme Deity) is immortality itself and who (being a symbol or Kāla or the god of destruction) is characterized as Death (as well)-constitutes His eye. May that Lord possessed of infinite glory be gracious to us. (36)
May He propitious to us, the Lord possessed of infinite splendour, from whose life-breath proceeded the air, which, (when manifested) as Prāṇa (the vital air) in relation to the mobile and immobile creation constitutes their strength of mind and body and potency of the Indriyas, and which we (Brahmā and others, the deities presiding over the intellect etc.) have (always) followed as servants would follow an emperor.(37)
May He be favourably disposed towards us—the supreme Person possessed of unbounded power, from whose auditory sense sprang up the (four) quarters, (nay,) from (the cavity of whose heart emanated the (various) appertures in the body and from whose navel issued forth the (fivefold) vital air, the (ten) Indriyas (the five senses of perception and the five organs of action), the inner sense, the (other five)airs* functioning in the body (viz., Nāga, Kūrma, Kṛkala Devadatta and Dhanañjaya), the body (itself) as well as the ground of (all) these, the ether. (38)
May He be favourably inclined towards us—the Lord possessed of unbounded glory, from whose strength sprang up the mighty Indra (the lord of paradise); from whose grace, the gods; from whose wrath, Lord Śiva (the Lord of Mount Kailāsa); from whose intellect, Brahmā (the creator); from whose appertures in the body, the (various Vedic) metres (Gāyatri and so on) as well as the Ṛṣis (seers) and from whose membrum virile, emanated Prajāpati (the deity presiding over procreation). (39)
May He be propitious to us—the Lord possessed of infinite glory, from whose bosom issued forth Śri (the goddess of fortune and beauty); by whose shadow were brought forth the manes; from whose breast sprang up Dharma (the god of piety), from whose back, Adharma (the spirit presiding over unrighteousness), from whose head, heaven; and from whose recreation, proceeded the Apsarās (celestial nymphs). (40)
May He be gracious to us—the Lord possessed of infinite power, from whose mouth sprang up the Brāhmaṇa (the sacerdotal class) as well as the Veda treating of subjects falling beyond the scope of the senses; from whose arms, the Kṣatriya (the martial class) as well as the strength(the capacity to rule); from whose thighs, the Vaiśya (the trading and agricultural class) and the skill in business; and from whose feet emanated (the vocation of) service (which has been excluded from the range of the study of the Vedas) and the Śūdra (the labouring and the artisan class, which has been declared fit for this vocation). (41)
May He be favourably inclined to us—the Lord possessed of infinite glory, from whose lower lip emanated greed; from whose upper lip, love; from whose nose, splendour, by whose touch was engendered concupiscence, which is (so) agreeable to animals and those akin to them; from whose eyebrows; sprang up Yama (the god of retribution); and from whose eyelashes came forth Kāla (the Time-Spirit). (42)
The learned declare the (five gross) elements, Time, destiny (of the Jivas), the (three) modes of Prakṛti (viz., Sattva, Rajas and Tamas) and the material universe—which (being products of Māyā) are not only difficult to comprehend but are (totally) disregarded by the wise—as brought about by His Yogamāyā (wonderful creative energy). May that Lord possessed of boundless power be favourably disposed towards us. (43)
(My) salutation be to Him in whom (all) energies (in the shape of the three Guṇas—Sattva, Rajas and Tamas) have become dormant, whose mind (ever) remains sated with the enjoyment of supreme Bliss (which is His very nature), who never gets attached to the (aforesaid three) Guṇas, created by Māyā, through His faculties (of sight etc.), and whose role is (thus) similar to that of the air (which, though moving everywhere, does not get attached anywhere). (44)
- For a detailed description of the ten vital airs vide foot-note to III. vi. 9.
(26-44)
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स त्वं नो दर्शयात्मानमस्मत्करणगोचरम् ।
प्रपन्नानां दिदृक्षूणां सस्मितं ते मुखाम्बुजम् ॥ ४५॥
तैस्तैः स्वेच्छाधृतै रूपैः काले काले स्वयं विभो ।
कर्म दुर्विषहं यन्नो भगवांस्तत्करोति हि ॥ ४६॥
क्लेशभूर्यल्पसाराणि कर्माणि विफलानि वा ।
देहिनां विषयार्तानां न तथैवार्पितं त्वयि ॥ ४७॥
नावमः कर्मकल्पोऽपि विफलायेश्वरार्पितः ।
कल्पते पुरुषस्यैष स ह्यात्मा दयितो हितः ॥ ४८॥
यथा हि स्कन्धशाखानां तरोर्मूलावसेचनम् ।
एवमाराधनं विष्णोः सर्वेषामात्मनश्च हि ॥ ४९॥
नमस्तुभ्यमनन्ताय दुर्वितर्क्यात्मकर्मणे ।
निर्गुणाय गुणेशाय सत्त्वस्थाय च साम्प्रतम् ॥ ५०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
अष्टमस्कन्धे अमृतमथने पञ्चमोऽध्यायः ॥ ५॥
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Such as You are, be pleased to reveal Yourself—in such a way as to come within the range of our senses (of perception)—to us, that have resorted to You (for protection) and are eager to behold Your smiling lotus-like countenance. (45)
For, through diverse forms assumed at His own sweet will from time to time, O Lord, the Almighty Himself (in You) does that work which is beyond our capacity. (46)
The actions of embodied souls who are attached to the pleasures of sense involve much hardship and are of little consequence. Nay, (more often than not) they prove (altogether) futile. Action (however) which has been resigned to You is never like that (It involves little exertion, yields very substantial results and is never futile). (47)
Even a poor semblance of action resigned to God (Yourself) can never lead to frustration; for, being the (very) Self of the Jiva, that (celebrated) Lord is beloved of and friendly to the latter. (Anything resigned to a beloved friend should never cause disappointment). (48)
Even as watering the roots of a tree is nourishing its trunk and boughs as well), so indeed to propitiate Lord Viṣṇu is to propitiate all as well as oneself. (49)
Hail to You, the infinite Lord, whose spontaneous movements are hard to comprehend, who, while transcending the (three) Guṇas (modes of Prakṛti), are their Ruler (too) and are now established in Sattva (the quality of goodness, essential for the preservation of the world). (50)
Thus ends the fifth discourse, forming part of the story relating to the churning of the ocean for the sake of nectar, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (45-50)
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