॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षष्ठोऽध्यायः - ६ ॥
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Discourse VI
Transportation of Mount Mandara (to serve as a churn-staff for stirring the ocean of milk) (Preamble)
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श्रीशुक उवाच ।
एवं स्तुतः सुरगणैर्भगवान् हरिरीश्वरः ।
तेषामाविरभूद्राजन् सहस्रार्कोदयद्युतिः ॥ १॥
तेनैव महसा सर्वे देवाः प्रतिहतेक्षणाः ।
नापश्यन् खं दिशः क्षोणीमात्मानं च कुतो विभुम् ॥ २॥
विरिञ्चो भगवान् दृष्ट्वा सह शर्वेण तां तनुम् ।
स्वच्छां मरकतश्यामां कञ्जगर्भारुणेक्षणाम् ॥ ३॥
तप्तहेमावदातेन लसत्कौशेयवाससा ।
प्रसन्नचारुसर्वाङ्गीं सुमुखीं सुन्दरभ्रुवम् ॥ ४॥
महामणिकिरीटेन केयूराभ्यां च भूषिताम् ।
कर्णाभरणनिर्भातकपोलश्रीमुखाम्बुजाम् ॥ ५॥
काञ्चीकलापवलयहारनूपुरशोभिताम् ।
कौस्तुभाभरणां लक्ष्मीं बिभ्रतीं वनमालिनीम् ॥ ६॥
सुदर्शनादिभिः स्वास्त्रैर्मूर्तिमद्भिरुपासिताम् ।
तुष्टाव देवप्रवरः सशर्वः पुरुषं परम् ।
सर्वामरगणैः साकं सर्वाङ्गैरवनिं गतैः ॥ ७॥
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Śrī Śuka resumed: Thus extolled by the hosts of gods, the almighty Lord Śrī Hari appeared before them, O king, with the effulgence of a thousand suns rising together. (1)
All the gods had their eyes dazzled by that very effulgence, so that they could not perceive the sky, the quarters, the earth and even themselves; how (then) could they perceive the Lord ? (2)
The glorious Brahmā (the creator) along with Lord Śiva (the Destroyer of the universe) beheld that very spotless form, dark green as the emerald, with Its eyes ruddy as the interior of a lotus. (3)
Clad in a shining silk piece, yellow as burning gold, It was graceful and charming in every limb, had a lovely countenance and beautiful eyebrows. (4)
It was adorned with a crown set with precious gems and a pair of armlets (one on each arm); and Its cheeks, illumined by (brilliant) ear-rings, added to the charm of Its lotus-like face. (5)
It was (also) decked with a girdle, a pair of wristlets, a (pearl) necklace and a pair of anklets, and was (further) adorned with the (famous) Kaustubha gem and a wreath of sylvan flowers (about Its neck). (Nay,) It bore (on Its bosom) Goddess Lakṣmī (in the form of a golden streak) and was waited upon by His own weapons, Sudarśana and others, endowed with a personal form. Accompanied by Lord Śiva and all the hosts of gods, who fell prostrate with all (their) limbs on the ground, Brahmā (the foremost of the gods) hymned the supreme Person (as follows). (6-7) (1-7)
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ब्रह्मोवाच ।
अजातजन्मस्थितिसंयमाया-
गुणायनिर्वाणसुखार्णवाय ।
अणोरणिम्नेऽपरिगण्यधाम्ने
महानुभावाय नमो नमस्ते ॥ ८॥
रूपं तवैतत्पुरुषर्षभेज्यं
श्रेयोऽर्थिभिर्वैदिकतान्त्रिकेण ।
योगेन धातः सह नस्त्रिलोकान्
पश्याम्यमुष्मिन्नु ह विश्वमूर्तौ ॥ ९॥
त्वय्यग्र आसीत्त्वयि मध्य आसी-
त्त्वय्यन्त आसीदिदमात्मतन्त्रे ।
त्वमादिरन्तो जगतोऽस्य मध्यं
घटस्य मृत्स्नेव परः परस्मात् ॥ १०॥
त्वं माययाऽऽत्माऽऽश्रयया स्वयेदं
निर्माय विश्वं तदनुप्रविष्टः ।
पश्यन्ति युक्ता मनसा मनीषिणो
गुणव्यवायेऽप्यगुणं विपश्चितः ॥ ११॥
यथाग्निमेधस्यमृतं च गोषु
भुव्यन्नमम्बूद्यमने च वृत्तिम् ।
योगैर्मनुष्या अधियन्ति हि त्वां
गुणेषु बुद्ध्या कवयो वदन्ति ॥ १२॥
तं त्वां वयं नाथ समुज्जिहानं
सरोजनाभातिचिरेप्सितार्थम् ।
दृष्ट्वा गता निर्वृतमद्य सर्वे
गजा दवार्ता इव गाङ्गमम्भः ॥ १३॥
स त्वं विधत्स्वाखिललोकपाला
वयं यदर्थास्तव पादमूलम् ।
समागतास्ते बहिरन्तरात्मन्
किं वान्यविज्ञाप्यमशेषसाक्षिणः ॥ १४॥
अहं गिरित्रश्च सुरादयो ये
दक्षादयोऽग्नेरिव केतवस्ते ।
किं वा विदामेश पृथग्विभाता
विधत्स्व शं नो द्विजदेवमन्त्रम् ॥ १५॥
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Brahmā prayed: Hail, hail to You, the ocean of (unmixed) bliss in the form of final beatitude, of whom birth, continuance and destruction have never been predicated, who transcends the (three) Guṇas, who is subtler than the subtle (most difficult to comprehend), (the extent of) whose form cannot be actually measured and whose glory is inconceivable. (8)
This (divine) form of Yours, O supreme Person, deserves to be worshipped by (all) seekers of blessedness through methods laid down in the Vedas and the Tantras (such as the Pāñcarātra). Oh, in this form (of Yours), which embraces the (whole) universe, O Maker (of all), I clearly perceive all at once ourselves (the gods) as well as (all) the three worlds. (9)
In You, who are (absolutely) independent, existed this universe at the beginning (before its creation); in You (alone) it continued in the middle (of its existence) and in You (again) it will get merged in the end (after its dissolution). (Nay,) You (alone) are the beginning, the middle and the end of this cosmos, even as clay is in relation to a jar, since You are higher than the highest (Prakṛti). (10)
Having created this universe by Your own Māyā (creative energy), depending on You, You have subsequently entered it (as its inner Controller). (Hence) the wise, who are well-versed in the scriptures and have (duly) controlled their mind, perceive You, with their mind, as unaffected by the (three) Guṇas (modes of Prakṛti) even (though You stand projected) in the universe (which is a product of those Guṇas). (11)
Even as (the common run of) men obtain by proper means fire in a pair of wooden pieces, milk in (the udders of) cows, foodgrains and water in the soil and livelihood through (personal) exertion, so do the wise realize You in the (various) objects of the senses by (their purified) intellect through the (various) means of God-Realization and (then) describe You (in terms of their realization). (12)
Having seen You as such, the object sought for (by us) very long since, appearing in person (before us) today, O Lord with a lotus sprung from Your navel, we have all attained supreme bliss similar to the one which elephants oppressed by a forest conflagration do on perceiving the water of the (holy) Gaṅgā. (13)
Accomplish You as such the object for which we, the guardians of all the worlds, have duly sought the soles of Your feet. O inner Self, what is there to be made known outside by others to You, the all-witnessing Lord ? (14)
Appearing as distinct from You, like the sparks of a fire from the fire itself, how can Lord Śiva (the protector of mountains), myself (Brahmā), the gods and other ethereal beings, Dakṣa and other lords of created beings and whoever (else) there may be, know (where lies) our welfare, O Lord ! (Therefore, pray,) impart to us the counsel that may be beneficial to the Brāhmaṇas and the gods (on whom depends the welfare of all others). (15) (8-15)
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श्रीशुक उवाच ।
एवं विरिञ्चादिभिरीडितस्त-
द्विज्ञाय तेषां हृदयं यथैव ।
जगाद जीमूतगभीरया गिरा
बद्धाञ्जलीन् संवृतसर्वकारकान् ॥ १६॥
एक एवेश्वरस्तस्मिन् सुरकार्ये सुरेश्वरः ।
विहर्तुकामस्तानाह समुद्रोन्मथनादिभिः ॥ १७॥
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Śrī Śuka went on: Thus extolled by Brahmā (the creator) and others and having fully known their heart just as it was, the Lord spoke, in a voice deep as the rumbling of clouds, to the gods, who stood with joined palms and had fully controlled their senses (to receive His command). (16)
Though capable of accomplishing the purpose of the gods all alone, Lord Viṣṇu, (the supreme Ruler of the gods) addressed them (as follows), eager as He was to divert Himself with the churning of the ocean (of milk) and other sports. (17) (16-17)
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श्रीभगवानुवाच ।
हन्त ब्रह्मन्नहो शम्भो हे देवा मम भाषितम् ।
शृणुतावहिताः सर्वे श्रेयो वः स्याद्यथा सुराः ॥ १८॥
यात दानवदैतेयैस्तावत्सन्धिर्विधीयताम् ।
कालेनानुगृहीतैस्तैर्यावद्वो भव आत्मनः ॥ १९॥
अरयोऽपि हि सन्धेयाः सति कार्यार्थगौरवे ।
अहिमूषिकवद्देवा ह्यर्थस्य पदवीं गतैः ॥ २०॥
अमृतोत्पादने यत्नः क्रियतामविलम्बितम् ।
यस्य पीतस्य वै जन्तुर्मृत्युग्रस्तोऽमरो भवेत् ॥ २१॥
क्षिप्त्वा क्षीरोदधौ सर्वा वीरुत्तृणलतौषधीः ।
मन्थानं मन्दरं कृत्वा नेत्रं कृत्वा तु वासुकिम् ॥ २२॥
सहायेन मया देवा निर्मन्थध्वमतन्द्रिताः ।
क्लेशभाजो भविष्यन्ति दैत्या यूयं फलग्रहाः ॥ २३॥
यूयं तदनुमोदध्वं यदिच्छन्त्यसुराः सुराः ।
न संरम्भेण सिध्यन्ति सर्वेऽर्थाः सान्त्वया यथा ॥ २४॥
न भेतव्यं कालकूटाद्विषाज्जलधिसम्भवात् ।
लोभः कार्यो न वो जातु रोषः कामस्तु वस्तुषु ॥ २५॥
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The Lord said: Hullo Brahmā, Oh Lord Śiva (the Source of (all) blessings), O gods and (other) heavenly beings (Gandharvas and others) ! listen you all attentively to My word, so that good may come to you. (18)
Go forth and let peace be concluded with (your cousins) the Dānavas and Daityas (the sons of Danu and Diti), who are favoured by time (the tide of fortune), till prosperity returns to you of its own accord. (19)
In the event of the object to be accomplished being of great moment, enemies too must be won over(through alliance). Once you have achieved your purpose, O gods, you may certainly behave with your enemies even as a serpent does with a rat. (20)
Efforts should be put forth without delay for producing nectar, by drinking which even one who is in the jaws of Death would become immortal. (21)
Casting into the ocean of milk all (kinds of) plants, grasses, creepers and herbs and making Mount Mandara a churn-dasher and Vāsuki (the king of serpents) as a cord for whirling it round, churn the said ocean unweariedly, O gods, with Myself as your helper. The Daityas will (only) reap (fruitless), toil while you shall, enjoy its fruit. (22-23)
Approve you heartily of that which the Asuras want, O gods. All one's objects are not accomplished well by anger as through kind words.(24)
You should not be afraid of the poison, called Kālakūṭa, that will come out of the ocean (of milk). Nor should you ever evince covetousness or greed with respect to the objects (that may be churned out of the ocean) nor give vent to anger (if they are coveted or even taken by force by the demons).(25) (18-25)
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श्रीशुक उवाच ।
इति देवान् समादिश्य भगवान् पुरुषोत्तमः ।
तेषामन्तर्दधे राजन् स्वच्छन्दगतिरीश्वरः ॥ २६॥
अथ तस्मै भगवते नमस्कृत्य पितामहः ।
भवश्च जग्मतुः स्वं स्वं धामोपेयुर्बलिं सुराः ॥ २७॥
दृष्ट्वारीनप्यसंयत्तान् जातक्षोभान् स्वनायकान् ।
न्यषेधद्दैत्यराट् श्लोक्यः सन्धिविग्रहकालवित् ॥ २८॥
ते वैरोचनिमासीनं गुप्तं चासुरयूथपैः ।
श्रिया परमया जुष्टं जिताशेषमुपागमन् ॥ २९॥
महेन्द्रः श्लक्ष्णया वाचा सान्त्वयित्वा महामतिः ।
अभ्यभाषत तत्सर्वं शिक्षितं पुरुषोत्तमात् ॥ ३०॥
तदरोचत दैत्यस्य तत्रान्ये येऽसुराधिपाः ।
शम्बरोऽरिष्टनेमिश्च ये च त्रिपुरवासिनः ॥ ३१॥
ततो देवासुराः कृत्वा संविदं कृतसौहृदाः ।
उद्यमं परमं चक्रुरमृतार्थे परन्तप ॥ ३२॥
ततस्ते मन्दरगिरिमोजसोत्पाट्य दुर्मदाः ।
नदन्त उदधिं निन्युः शक्ताः परिघबाहवः ॥ ३३॥
दूरभारोद्वहश्रान्ताः शक्रवैरोचनादयः ।
अपारयन्तस्तं वोढुं विवशा विजहुः पथि ॥ ३४॥
निपतन् स गिरिस्तत्र बहूनमरदानवान् ।
चूर्णयामास महता भारेण कनकाचलः ॥ ३५॥
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Śrī Śuka continued : Having thus duly instructed the gods, the almighty Lord Śrī Hari (the supreme Person), whose movements are (altogether) guided by His own free will, vanished out of their sight, O Parikṣit ! (26)
Bowing to the Lord, Brahmā (the father of the lords of creation) as well as Lord Śiva (the Source of the universe) then returned each to His own realm, while the gods (headed by Indra) called on Bali. (27)
King Bali (the ruler of the Daityas), who was praiseworthy (in every way) and knew when to wage war and when to come to terms (with the enemy), kept under restraint his own generals, who got excited at the (very) sight of the enemy (the gods), even though the latter were not (at all) prepared for action. (28)
The gods (now) approached Bali (son of Virocana), who sat (on his throne) guarded by leaders of Asura troops and, having conquered all (the three worlds), was invested with the highest (royal) splendour. (29)
Having conciliated Bali with his polished language, the highly talented Indra told him all that he had received instruction in from Lord Viṣṇu (the supreme Person). (30)
The proposal found favour with the Daitya king (Bali) as well as with whosoever were present there, viz., Śambara, Ariṣṭanemi and other demon chiefs and denizens of Tripura. (31)
Having arrived at a (mutual) understanding, the gods and the Asuras (demons), who had (now) cultivated friendship, thereupon put forth their best energies for (obtaining) nectar, O chastiser of foes ! (32)
Then, uprooting Mount Mandara by their might and roaring (like lions), the arrogant gods and demons, who were (all) full of energy and whose arms were strong as bludgeons, proceeded to take it to the seashore. (33)
Exhausted by carrying their load to a long distance and unable to carry it (any) further, Indra, Bali (son of Virocana) and others helplessly dropped it on the way. (34)
While falling down, that mountain, which resembled Mount Sumeru (the mountain of gold), crushed under its huge weight numerous gods and demons on that spot. (35) (26-35)
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स्तथा भग्नमनसो भग्नबाहूरुकन्धरान् ।
विज्ञाय भगवांस्तत्र बभूव गरुडध्वजः ॥ ३६॥
गिरिपातविनिष्पिष्टान् विलोक्यामरदानवान् ।
ईक्षया जीवयामास निर्जरान् निर्व्रणान् यथा ॥ ३७॥
गिरिं चारोप्य गरुडे हस्तेनैकेन लीलया ।
आरुह्य प्रययावब्धिं सुरासुरगणैर्वृतः ॥ ३८॥
अवरोप्य गिरिं स्कन्धात्सुपर्णः पततां वरः ।
ययौ जलान्त उत्सृज्य हरिणा स विसर्जितः ॥ ३९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां अष्टमस्कन्धे
अमृतमथने मन्दराचलानयनं नाम षष्ठोऽध्यायः ॥ ६॥
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Finding them disheartened and with their arms, thighs and necks broken, the Lord appeared there on the back of Garuḍa (the king of birds). (36)
Perceiving the gods and demons badly squeezed by the falling down of the mountain, He revived the gods by His (mere) look as though they were (quite) unhurt. (37)
Nay, placing the mountain on (the back of ) Garuḍa with one hand by way of sport and mounting the bird (Himself), He flew to the seashore, surrounded by the gods and demons. (38)
Taking down the mountain from his shoulder and placing it on the seaside, the celebrated Garuḍa (possessed of beautiful wings), the foremost of winged creatures, withdrew, when discharged by Śrī Hari (so as to make room for Vāsuki, the king of serpents, who was too much afraid of Garuḍa, his mortal enemy, to arrive in the latter's presence). (39)
Thus ends the sixth discourse, entitled "The transportation of Mount Mandara", comprised in the story of the churning of the ocean for nectar, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarhhitā. (36-39)
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