॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टमोऽध्यायः - ८ ॥
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Discourse VIII
The story of King Sagara (Preamble)
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श्रीशुक उवाच ।
हरितो रोहितसुतश्चम्पस्तस्माद्विनिर्मिता ।
चम्पापुरी सुदेवोऽतो विजयो यस्य चात्मजः ॥ १॥
भरुकस्तत्सुतस्तस्माद्वृकस्तस्यापि बाहुकः ।
सोऽरिभिर्हृतभू राजा सभार्यो वनमाविशत् ॥ २॥
वृद्धं तं पञ्चतां प्राप्तं महिष्यनुमरिष्यती ।
और्वेण जानताऽऽत्मानं प्रजावन्तं निवारिता ॥ ३॥
आज्ञायास्यै सपत्नीभिर्गरो दत्तोऽन्धसा सह ।
सह तेनैव सञ्जातः सगराख्यो महायशाः ॥ ४॥
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Śrī Śuka resumed: Harita was the son of Rohita and from (the loins of) Harita sprang up Campa, by whom was built the city of Campā. And of Campa was born Sudeva, whose son was Vijaya. (1)
Vijaya's son was Bharuka; and from (the loins of) Bharuka sprang up Vṛka, whose son again was Bāhuka. His land having been usurped by the enemies, King Bharuka retired to the forest alongwith his wife. (2)
Intending to follow (ascend the funeral pile of) the aged king, who died (in the forest), the queen was stopped by the sage Aurva, who knew her to be enceinte. (3)
By her co-wives, who came to know this, poison was administered to her with her food (through jealousy); but (no harm came to her. On the other hand,) a highly renowned son was born of her alongwith that poison and (thus) came to be known by the name of Sagara (one born with poison). (4) (1-4)
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सगरश्चक्रवर्त्यासीत्सागरो यत्सुतैः कृतः ।
यस्तालजङ्घान् यवनाञ्छकान् हैहयबर्बरान् ॥ ५॥
नावधीद्गुरुवाक्येन चक्रे विकृतवेषिणः ।
मुण्डान् श्मश्रुधरान् कांश्चिन्मुक्तकेशार्धमुण्डितान् ॥ ६॥
अनन्तर्वाससः कांश्चिदबहिर्वाससोऽपरान् ।
सोऽश्वमेधैरयजत सर्ववेदसुरात्मकम् ॥ ७॥
और्वोपदिष्टयोगेन हरिमात्मानमीश्वरम् ।
तस्योत्सृष्टं पशुं यज्ञे जहाराश्वं पुरन्दरः ॥ ८॥
सुमत्यास्तनया दृप्ताः पितुरादेशकारिणः ।
हयमन्वेषमाणास्ते समन्तान्न्यखनन् महीम् ॥ ९॥
प्रागुदीच्यां दिशि हयं ददृशुः कपिलान्तिके ।
एष वाजिहरश्चौर आस्ते मीलितलोचनः ॥ १०॥
हन्यतां हन्यतां पाप इति षष्टिसहस्रिणः ।
उदायुधा अभिययुरुन्मिमेष तदा मुनिः ॥ ११॥
स्वशरीराग्निना तावन्महेन्द्रहृतचेतसः ।
महद्व्यतिक्रमहता भस्मसादभवन् क्षणात् ॥ १२॥
न साधुवादो मुनिकोपभर्जिता
नृपेन्द्रपुत्रा इति सत्त्वधामनि ।
कथं तमो रोषमयं विभाव्यते
जगत्पवित्रात्मनि खे रजो भुवः ॥ १३॥
यस्येरिता साङ्ख्यमयी दृढेह नौ-
र्यया मुमुक्षुस्तरते दुरत्ययम् ।
भवार्णवं मृत्युपथं विपश्चितः
परात्मभूतस्य कथं पृथङ्मतिः ॥ १४॥
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Sagara turned out to be a universal monarch, and by his sons was dug out the ocean (which was thenceforward named after them as Sāgara). (5)
In deference to the advice of his preceptor (the sage Aurva) he did not kill (even though he conquered) the Tālajaṅghas, Yavanas (Ionians), Śakas (Scythians), Haihayas and Barbaras (Barbarians), but only caused them to be disfigured. Some he had thoroughly shaved, while others he left with beards and moustaches (alone); some he left with dishevelled hair (alone, causing their moustaches and beards to be removed), while others he left with their heads half-shaven. (6)
Some he caused to be stripped of their under-garment, while he had others shorn of their outer garment. In the manner pointed out by the sage Aurva he (then) propitiated by means of (a number of) Aśwamedha sacrifices Lord Śrī Hari, his (very) Self, manifested in the form of all the Vedas and the divinities. Indra (the destroyer of his enemies' towns) stole away his consecrated horse released as a prelude to the sacrifice. (7-8)
Looking for the horse in obedience to their father's command, the proud sons of Sumati (one of the two wives of Sagara), numbering sixty thousand, excavated the earth down to the sea-level on all sides. (While carrying on their excavation) in a north-easterly direction they perceived the horse by the side of the (divine) sage Kapila. "Here is the thief, who stole the horse, sitting with his eyes closed. Let this wicked fellow be killed and killed (at once)!" Shouting thus, they (all) rushed (towards Him) with uplifted weapons. At that moment the sage opened His eyes. (9—11)
Deprived of their (good) sense by the powerful Indra and already killed by (the sin of) their having offended against an exalted soul (like the divine Kapila), they were instantly reduced to ashes by the fire of their own body. (12)
It is not correct to say that the sons of Sagara (the king of kings) were burnt by the wrath of the sage (Kapila). How can Tamoguna (ignorance) in the form of anger be conceived in Him who is an embodiment of pure Sattva (Sattva unmixed with Rajas and Tamas), and whose (divine) person is capable of purifying the (whole) universe, any more than (priceless of) dust belonging to the earth can be conceived as attaching to the sky (which is absolutely unattached)? (13)
How could there be a sense of difference (as between a friend and a foe) in the omniscient Lord Kapila, who is the same as the supreme Spirit, and by whom has been launched in (the ocean of) this world the strong vessel in the form of Sāṅkhya (philosophy), with the help of which a seeker after Liberation is able to cross the ocean—so difficult to cross-of worldly existence, the pathway to death? (14) (5-14)
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योऽसमञ्जस इत्युक्तः स केशिन्या नृपात्मजः ।
तस्य पुत्रोंऽशुमान् नाम पितामहहिते रतः ॥ १५॥
असमञ्जस आत्मानं दर्शयन्नसमञ्जसम् ।
जातिस्मरः पुरा सङ्गाद्योगी योगाद्विचालितः ॥ १६॥
आचरन् गर्हितं लोके ज्ञातीनां कर्म विप्रियम् ।
सरय्वां क्रीडतो बालान् प्रास्यदुद्वेजयन् जनम् ॥ १७॥
एवंवृत्तः परित्यक्तः पित्रा स्नेहमपोह्य वै ।
योगैश्वर्येण बालांस्तान् दर्शयित्वा ततो ययौ ॥ १८॥
अयोध्यावासिनः सर्वे बालकान् पुनरागतान् ।
दृष्ट्वा विसिस्मिरे राजन् राजा चाप्यन्वतप्यत ॥ १९॥
अंशुमांश्चोदितो राज्ञा तुरङ्गान्वेषणे ययौ ।
पितृव्यखातानुपथं भस्मान्ति ददृशे हयम् ॥ २०॥
तत्रासीनं मुनिं वीक्ष्य कपिलाख्यमधोक्षजम् ।
अस्तौत्समाहितमनाः प्राञ्जलिः प्रणतो महान् ॥ २१॥
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He who is referred to (by the ignorant) under the name of Asamañjasa (i.e., not good, although—really speaking—he was exceedingly good) was another son of Emperor Sagara, born of Keśinī (another wife of the emperor). And Asamañjasa's son, who was devoted to the interests of his grandfather (King Sagara), was named Amśumān. (15)
Asamañjasa—who was given to contemplation in his previous birth, but had strayed from the path of Yoga through evil association, although he (still) remembered his previous birth—showed himself as a wicked fellow. (16)
He did what was reproachful (in the eyes of the world) and (as such) unpalatable to his relations (too). (For example) he hurled forth playing children into the (river) Sarayū, (thus) frightening the people. (17)
Conducting himself in this way, he was actually forsaken (exiled) by his father, who set aside his (parental) affection. Showing (to his father as alive) the children (that had been drowned in the river and taken for dead) by virtue of his Yogic power, Asamañjasa departed from that place (Ayodhyā). (18)
Seeing their (lost) children as having returned (to life), all the residents of Ayodhyā felt (much) amazed, O Parikṣit; and the king (Sagara) too was filled with (great) remorse. (19)
Commanded by the emperor, Amśumān (Asamañjasa's son) went out in search of the (sacrificial) horse by the path dug out by his uncles, and discovered the horse near (a number of) heaps of ashes. (20)
Beholding Lord Viṣṇu (who is above sense-perception) seated in the garb of a sage bearing the name of Kapila, the great Amśumān glorified the Lord with a collected mind (in the following words) bowing down (to Him) with joined palms. (21) (15-21)
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अंशुमानुवाच ।
न पश्यति त्वां परमात्मनोऽजनो
न बुध्यतेऽद्यापि समाधियुक्तिभिः ।
कुतोऽपरे तस्य मनःशरीरधी-
विसर्गसृष्टा वयमप्रकाशाः ॥ २२॥
ये देहभाजस्त्रिगुणप्रधाना
गुणान् विपश्यन्त्युत वा तमश्च ।
यन्मायया मोहितचेतसस्ते
विदुः स्वसंस्थं न बहिःप्रकाशाः ॥ २३॥
तं त्वामहं ज्ञानघनं स्वभाव-
प्रध्वस्तमायागुणभेदमोहैः ।
सनन्दनाद्यैर्मुनिभिर्विभाव्यं
कथं हि मूढः परिभावयामि ॥ २४॥
प्रशान्तमायागुणकर्मलिङ्ग-
मनामरूपं सदसद्विमुक्तम् ।
ज्ञानोपदेशाय गृहीतदेहं
नमामहे त्वां पुरुषं पुराणम् ॥ २५॥
त्वन्मायारचिते लोके वस्तुबुद्ध्या गृहादिषु ।
भ्रमन्ति कामलोभेर्ष्यामोहविभ्रान्तचेतसः ॥ २६॥
अद्य नः सर्वभूतात्मन् कामकर्मेन्द्रियाशयः ।
मोहपाशो दृढश्छिन्नो भगवंस्तव दर्शनात् ॥ २७॥
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Amśumān prayed : (Even) Brahmā (who is not born like us) is unable even to this day to perceive (directly) through Samādhi (abstract meditation of self-absorption) or (even) to comprehend through reasoning of various kinds You, who are higher than his own self. How (then) could other living beings—belonging to various species (such as gods, men and sub-human creatures), evolved (severally) by his mind, body and intellect (the products of Sattva, Tamas and Rajas respectively), much less we (youngsters altogether) devoid of light (wisdom), perceive or know You ? (22)
They who are identified with a body and are (consequently) dominated by the (aforesaid) three Guṇas, (nay,) whose intellect is bewildered by Your Māyā (deluding potency) and whose light (of wisdom) illuminates (only) the objects of senses (which are external to the mind), perceive (only such) objects of senses (during their waking and dream states) and (sheer) darkness (total lack of knowledge) in the other case (during deep sleep). They (however) are unable to realize You (who transcend the three Guṇas), even though You (ever) dwell in them (as their very Self and Inner Controller too). (23)
Such that You are, how can I, an ignorant person, (even) investigate You, who are knowledge personified (and hence incapable of being known) and are (only) fit to be contemplated upon by sages like Sanandana, who have by their very birth got rid of the notion of difference and infatuation, born of the attributes of Māyā (modes of Prakṛti, viz., Rajas and Tamas respectively)? (24)
O Lord, let us (therefore, simply) bow to You, the most ancient Person, in whom the (aforesaid) attributes of Māyā (Prakṛti), actions prompted by them as well as bodies engendered by such actions are altogether absent, who have no (material) name or form, who are entirely free from merit and sin, (yet) who have (by Your own independent will) assumed (revealed) a (divine) form in order to teach wisdom (to Your devotees)! (25)
In this world evolved by Your Māyā (creative will) people revolve (are born again and again) in the midst of houses and other objects of senses, taking them to be real, their intellect being deluded by lust, greed, jealousy and infatuation. (26)
Today, O Lord, the (very) Self of all created beings, by your sight (alone) the strong cord of our ignorance (in the shape of identification with the body and so on)—the root of all craving (for sensuous enjoyment), as well as of actions (prompted by such craving) and the Indriyas (the instruments of such actions)—has been cut asunder. (27) (22-27)
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श्रीशुक उवाच ।
इत्थं गीतानुभावस्तं भगवान् कपिलो मुनिः ।
अंशुमन्तमुवाचेदमनुगृह्य धिया नृप ॥ २८॥
श्रीभगवानुवाच ।
अश्वोऽयं नीयतां वत्स पितामहपशुस्तव ।
इमे च पितरो दग्धा गङ्गाम्भोऽर्हन्ति नेतरत् ॥ २९॥
तं परिक्रम्य शिरसा प्रसाद्य हयमानयत् ।
सगरस्तेन पशुना क्रतुशेषं समापयत् ॥ ३०॥
राज्यमंशुमते न्यस्य निःस्पृहो मुक्तबन्धनः ।
और्वोपदिष्टमार्गेण लेभे गतिमनुत्तमाम् ॥ ३१॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
नवमस्कन्धे सगरोपाख्याने अष्ठमोऽध्यायः ॥ ८॥
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The glorious Lord replied : This horse, the animal to be sacrificed by your grandfather (Emperor Sagara), may be taken away (by you), dear child. And these uncles of yours, that lie burnt (here) stand in need of the water of the (holy) Gaṅgā (for being redeemed) and nothing else." (29)
Walking round Him (from left to right as a mark of respect) and bowing to Him with his head (bent low), the prince brought (back) the horse. And with that animal Emperor Sagara concluded the sacrifice, which had remained uncompleted (all these days).(30)
Having entrusted the kingdom to Prince Amśumān, Sagara, who was (now) free from (all) craving and had thrown off his fetters (in the shape of identification with the body etc.), reached the highest goal (viz., final beatitude) by following the course recommended by (his preceptor) the sage Aurva. (31)
Thus ends the eighth discourse, hinging on the story of Sagara, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (28-31)
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