श्रीशुक उवाच ।
प्रलम्बबकचाणूरतृणावर्तमहाशनैः ।
मुष्टिकारिष्टद्विविदपूतनाकेशिधेनुकैः ॥ १॥
अन्यैश्चासुरभूपालैर्बाणभौमादिभिर्युतः ।
यदूनां कदनं चक्रे बली मागधसंश्रयः ॥ २॥
ते पीडिता निविविशुः कुरुपञ्चालकेकयान् ।
शाल्वान् विदर्भान्निषधान् विदेहान् कोसलानपि ॥ ३॥
एके तमनुरुन्धाना ज्ञातयः पर्युपासते ।
हतेषु षट्सु बालेषु देवक्या औग्रसेनिना ॥ ४॥
सप्तमो वैष्णवं धाम यमनन्तं प्रचक्षते ।
गर्भो बभूव देवक्या हर्षशोकविवर्धनः ॥ ५॥
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Śrī Śuka resumed : Conjoined with Pralamba, Baka, Cāṇūra, Tṛṇāvarta and Aghāsura (who in the form of a python ate much), Muṣṭika, Arīṣṭa, Dwīvida, Pūtanā, Keśī and Dhenuka, as well as with other demon kings, the foremost of whom were Bāṇa and Bhauma, and with Jarāsandha (the ruler of Magadha, whose two daughters had been married to him) as his ally, the powerful Kaṁsa set about (the task of) destroying the Yadus. (1-2)
Hard pressed, they migrated to the territories of the Kurus, Pañcālas and Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kosalas too. (3)
Remaining faithful to him, a few kinsmen (of theirs, however,) continued to serve him. When six boys of Devakī had been killed by Kaṁsa (the son of Ugrasena), a ray of Lord Viṣṇu, whom the devotees speak of as Lord Ananta, entered the womb of Devakī as her seventh child, that went to enhance her delight and grief at the same time. (4-5) (1-5)
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भगवानपि विश्वात्मा विदित्वा कंसजं भयम् ।
यदूनां निजनाथानां योगमायां समादिशत् ॥ ६॥
गच्छ देवि व्रजं भद्रे गोपगोभिरलङ्कृतम् ।
रोहिणी वसुदेवस्य भार्याऽऽस्ते नन्दगोकुले ।
अन्याश्च कंससंविग्ना विवरेषु वसन्ति हि ॥ ७॥
देवक्या जठरे गर्भं शेषाख्यं धाम मामकम् ।
तत्सन्निकृष्य रोहिण्या उदरे सन्निवेशय ॥ ८॥
अथाहमंशभागेन देवक्याः पुत्रतां शुभे ।
प्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि ॥ ९॥
अर्चिष्यन्ति मनुष्यास्त्वां सर्वकामवरेश्वरीम् ।
धूपोपहारबलिभिः सर्वकामवरप्रदाम् ॥ १०॥
नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि ।
दुर्गेति भद्रकालीति विजया वैष्णवीति च ॥ ११॥
कुमुदा चण्डिका कृष्णा माधवी कन्यकेति च ।
माया नारायणीशानी शारदेत्यम्बिकेति च ॥ १२॥
गर्भसङ्कर्षणात्तं वै प्राहुः सङ्कर्षणं भुवि ।
रामेति लोकरमणाद्बलं बलवदुच्छ्रयात् ॥ १३॥
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Perceiving the fear born of Kaṁsa to the Yadus, His proteges, the Lord too, the Soul of the universe, commanded (as follows) Yogamāyā (His transcendent creative energy):—(6)
"Proceed, O good goddess, to Vraja enriched by cowherds and cows. Rohiṇī, Vasudeva's wife, is staying in the village of Gokula owned by Nanda; and, afraid of Kaṁsa, his other wives too are residing in secret places. (7)
There exists in Devakī's womb, in the form of an embryo, My own part manifestation known by the name of Śeṣa (the serpent-god). Taking it out, place it in the womb of Rohiṇī. (8)
Then I shall assume the role of a son of Devakī with all My divine potencies, which constitute so many parts of My being as it were, O blessed lady; while you shall be born of Yaśodā, the wife of Nanda. (9)
People will worship you by means of incense, offerings of food and other presents, recognizing you as the supreme controller (of the destinies) of men seeking various boons and as the bestower of all desired blessings. (10)
Men will erect temples (sacred to you) on earth and give (diverse) appellations (to you) such as Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī and Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā. (11-12)
People on earth will call the son of Rohiṇī Saṅkarṣaṇa, particularly because of his being taken out of the womb (of Devakī); by the name of Rāma because of his giving delight to the world and Bala because of his pre-eminence among those possessed of strength." (13) (6-13)
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भगवानपि विश्वात्मा भक्तानामभयङ्करः ।
आविवेशांशभागेन मन आनकदुन्दुभेः ॥ १६॥
स बिभ्रत्पौरुषं धाम भ्राजमानो यथा रविः ।
दुरासदोऽतिदुर्धर्षो भूतानां सम्बभूव ह ॥ १७॥
ततो जगन्मङ्गलमच्युतांशं
समाहितं शूरसुतेन देवी ।
दधार सर्वात्मकमात्मभूतं
काष्ठा यथाऽऽनन्दकरं मनस्तः ॥ १८॥
सा देवकी सर्वजगन्निवास-
निवासभूता नितरां न रेजे ।
भोजेन्द्रगेहेऽग्निशिखेव रुद्धा
सरस्वती ज्ञानखले यथा सती ॥ १९॥
तां वीक्ष्य कंसः प्रभयाजितान्तरां
विरोचयन्तीं भवनं शुचिस्मिताम् ।
आहैष मे प्राणहरो हरिर्गुहां
ध्रुवं श्रितो यन्न पुरेयमीदृशी ॥ २०॥
किमद्य तस्मिन् करणीयमाशु मे
यदर्थतन्त्रो न विहन्ति विक्रमम् ।
स्त्रियाः स्वसुर्गुरुमत्या वधोऽयं
यशः श्रियं हन्त्यनुकालमायुः ॥ २१॥
स एष जीवन् खलु सम्परेतो
वर्तेत योऽत्यन्तनृशंसितेन ।
देहे मृते तं मनुजाः शपन्ति
गन्ता तमोऽन्धं तनुमानिनो ध्रुवम् ॥ २२॥
इति घोरतमाद्भावात्सन्निवृत्तः स्वयं प्रभुः ।
आस्ते प्रतीक्षंस्तज्जन्म हरेर्वैरानुबन्धकृत् ॥ २३॥
आसीनः संविशंस्तिष्ठन् भुञ्जानः पर्यटन्महीम् ।
चिन्तयानो हृषीकेशमपश्यत्तन्मयं जगत् ॥ २४॥
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The Lord too, who is the Soul of the universe and rids His devotees of (all) fear, entered the mind of Vasudeva with all His divine potencies constituting parts of His being as it were. (16)
Carrying (in him) the glorious presence of Lord Viṣṇu (the Supreme Person) and (consequently) shining as the sun, Vasudeva evidently grew to be most formidable and hard to approach in the eyes of (all) living beings. (17)
Thereupon, just as the eastern quarter bears the moon (the delighter of all), the glorious Devakī conceived in her mind the Lord carrying (with Him all) His divine potencies (constituting so many parts of His Being), and embodying the good-luck of the world—the Lord who comprises all and represented her very self—duly communicated (to her) by Vasudeva (through mere sight even as a preceptor would impress on the mind of his disciple a mental image of the Lord). (18)
Imprisoned within (the four walls of) the palace of Kaṁsa (the chief of the Bhojas) like an enclosed flame or like useful knowledge pent up in (the mind of) a (selfish) scholar who keeps his knowledge to himself, Devakī, who had (now) turned into an abode of the Lord Himself (the abode of the universe), did not shine fully (failed to delight the outside world). (19)
Perceiving Devakī—who bore the invincible Lord within her—illuminating the palace by her (uncommon) lustre and having a bright smile (on her countenance), Kāṁsa said (to himself): "Hari, who is going to take my life, has clearly and surely entered her womb, like a lion entering a cave; for she was not like this (so bright) before. (20)
What should be speedily done by me now with reference to him? For (if I attempt to make short work of him, the moment he is born) he is not going to withhold his prowess (even as a new-born babe would do), intent as he is on his purpose (of advancing the interests of the gods). (And if I dispose of Devakī herself, before my enemy is born,) such destruction of Devakī (my cousin), who is not only a woman but enceinte (too), will forthwith mar my reputation and prosperity and cut short my life. (21)
Such a one is indeed (as good as) dead, though breathing, who lives by most atrocious deeds; (for) people curse such a man (even during his lifetime) and, when his body gets defunct, he is surely destined to go to hell (consisting of blinding darkness), the inevitable fate of one identifying oneself with the body." (22)
Pondering thus, Kāṁsa, though powerful himself, ceased from that darkest design (of killing Devakī) and kept awaiting the birth of Śrī Hari, cherishing a feeling of enmity for Him. (23)
Thinking of Lord Śrī Kṛṣṇa (the Ruler of the senses) while sitting, lying down, standing, taking his food and walking on earth, he saw the world full of Him. (24) (16-24)
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ब्रह्मा भवश्च तत्रैत्य मुनिभिर्नारदादिभिः ।
देवैः सानुचरैः साकं गीर्भिर्वृषणमैडयन् ॥ २५॥
सत्यव्रतं सत्यपरं त्रिसत्यं
सत्यस्य योनिं निहितं च सत्ये ।
सत्यस्य सत्यमतसत्यनेत्रं
सत्यात्मकं त्वां शरणं प्रपन्नाः ॥ २६॥
एकायनोऽसौ द्विफलस्त्रिमूल-
श्चतूरसः पञ्चविधः षडात्मा ।
सप्तत्वगष्टविटपो नवाक्षो
दशच्छदी द्विखगो ह्यादिवृक्षः ॥ २७॥
त्वमेक एवास्य सतः प्रसूति-
स्त्वं सन्निधानं त्वमनुग्रहश्च ।
त्वन्मायया संवृतचेतसस्त्वां
पश्यन्ति नाना न विपश्चितो ये ॥ २८॥
बिभर्षि रूपाण्यवबोध आत्मा
क्षेमाय लोकस्य चराचरस्य ।
सत्त्वोपपन्नानि सुखावहानि
सतामभद्राणि मुहुः खलानाम् ॥ २९॥
त्वय्यम्बुजाक्षाखिलसत्त्वधाम्नि
समाधिनाऽऽवेशितचेतसैके ।
त्वत्पादपोतेन महत्कृतेन
कुर्वन्ति गोवत्सपदं भवाब्धिम् ॥ ३०॥
स्वयं समुत्तीर्य सुदुस्तरं द्युमन्
भवार्णवं भीममदभ्रसौहृदाः ।
भवत्पदाम्भोरुहनावमत्र ते
निधाय याताः सदनुग्रहो भवान् ॥ ३१॥
येऽन्येऽरविन्दाक्ष विमुक्तमानिन-
स्त्वय्यस्तभावादविशुद्धबुद्धयः ।
आरुह्य कृच्छ्रेण परं पदं ततः
पतन्त्यधोऽनादृतयुष्मदङ्घ्रयः ॥ ३२॥
तथा न ते माधव तावकाः क्वचि-
द्भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः ।
त्वयाभिगुप्ता विचरन्ति निर्भया
विनायकानीकपमूर्धसु प्रभो ॥ ३३॥
सत्त्वं विशुद्धं श्रयते भवान् स्थितौ
शरीरिणां श्रेय उपायनं वपुः ।
वेदक्रियायोगतपःसमाधिभि-
स्तवार्हणं येन जनः समीहते ॥ ३४॥
सत्त्वं न चेद्धातरिदं निजं भवे-
द्विज्ञानमज्ञानभिदापमार्जनम् ।
गुणप्रकाशैरनुमीयते भवान्
प्रकाशते यस्य च येन वा गुणः ॥ ३५॥
न नामरूपे गुणजन्मकर्मभि-
र्निरूपितव्ये तव तस्य साक्षिणः ।
मनो वचोभ्यामनुमेयवर्त्मनो
देव क्रियायां प्रतियन्त्यथापि हि ॥ ३६॥
शृण्वन् गृणन् संस्मरयंश्च चिन्तय-
न्नामानि रूपाणि च मङ्गलानि ते ।
क्रियासु यस्त्वच्चरणारविन्दयो-
राविष्टचेता न भवाय कल्पते ॥ ३७॥
दिष्ट्या हरेऽस्या भवतः पदो भुवो
भारोऽपनीतस्तव जन्मनेशितुः ।
दिष्ट्याङ्कितां त्वत्पदकैः सुशोभनै-
र्द्रक्ष्याम गां द्यां च तवानुकम्पिताम् ॥ ३८॥
न तेऽभवस्येश भवस्य कारणं
विना विनोदं बत तर्कयामहे ।
भवो निरोधः स्थितिरप्यविद्यया
कृता यतस्त्वय्यभयाश्रयात्मनि ॥ ३९॥
मत्स्याश्वकच्छपनृसिंहवराहहंस-
राजन्यविप्रविबुधेषु कृतावतारः ।
त्वं पासि नस्त्रिभुवनं च यथाधुनेश
भारं भुवो हर यदूत्तम वन्दनं ते ॥ ४०॥
दिष्ट्याम्ब ते कुक्षिगतः परः पुमा-
नंशेन साक्षाद्भगवान् भवाय नः ।
माभूद्भयं भोजपतेर्मुमूर्षो-
र्गोप्ता यदूनां भविता तवात्मजः ॥ ४१॥
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Going thither, with sages headed by Nārada and gods accompanied by their attendants (such as Gandharvas), Brahmā and Śiva (the Source of the universe), glorified (in the following words) Lord Viṣṇu (who showers all desired boons). (25)
"We seek as our shelter You of true resolve, existing in the past, present and future (i.e., before, during and after creation), the (ultimate) Source of earth, water and fire (collectively referred to in the Vedic literature by the term 'Sat'), as well as of air and ether (collectively known as Tyat*) and dwelling in the aforesaid (five) elements (called by the name of 'Satyam'), as the Reality underlying them (all), the Prompter of truthful speech as well as of undifferentiating vision, and consisting of truth, which is (at the same time) the highest means of attaining You. (26)
This beginningless tree of creation indeed has one ground (in the shape of Prakṛti or Primordial Matter), a couple of fruits (in the form of pleasure and pain), three roots (in the form of the three modes of Prakṛti viz., Sattva, Rajas and Tamas), four kinds of sap (in the form of the four objects of human pursuit, viz., religious merit, earthly possessions, sensuous pleasure and final Beatitude), five media of perception (in the form of the five senses of perception), six states (viz., birth, existence, growth, ripeness, decay and destruction or six forms of anguish, viz., hunger and thirst, grief and infatuation, old age and death), seven layers of barks (in the form of the seven constituents of a body, viz., chyle, blood, flesh, fat, bone, marrow and semen), eight boughs (in the shape of the five elements—viz., earth, water, fire, air and ether—mind, reason and ego) and nine hollows (in the form of the nine apertures of the body, viz., the two sockets of eyes, the two cavities of ears, the two nostrils, the mouth and the organs of urination and defecation) and a pair of birds (viz., the individual soul and the Inner Controller inhabiting it) and is endowed with ten leaves (in the form of the ten vital airs, viz., Prāṇa, Apāna, Vyāna, Udāna, Samāna, Nāga, Kūrma, Kṛkala, Devadatta and Dhanañjaya). (27)
You alone are the Cause of the aforesaid tree in the form of the phenomenal universe; You are its resting-place and you are its preserver (too). Those whose wisdom is clouded by Your Māyā (deluding potency) look upon You as many, (but) not so those who are wise. (28)
Being the Spirit, which is consciousness itself, You repeatedly assume (reveal) for the welfare of the mobile and the immobile creation forms constituted of Sattva (unmixed with Rajas and Tamas), which bring delight to the righteous and are harmful (bring destruction) to the wicked. (29)
With their mind fixed through concentration on You, the embodiment of pure Sattva, O lotus-eyed Lord, the select few (those endowed with intelligence) cross the ocean of mundane existence like the foot-print of a calf with the help of the vessel in the form of Your feet, made available (shown) by the exalted. (30)
Having themselves duly crossed the terrible ocean of metempsychosis, (so) very difficult to cross, O self-effulgent Lord, and leaving behind the bark of Your lotus-feet (setting an example of their devotion) here (on this side of the ocean) the aforesaid (wise men), full of unbounded compassion (for the afflicted), have reached the other shore (without any exertion), gracious as You are to the righteous. (31)
Others (those treading the path of Knowledge unmixed with Devotion), who regard themselves as liberated, O lotus-eyed One, and whose mind is not very pure due to lack of devotion to You and because they have failed to adore Your feet, fall down from their position even on attaining with (great) difficulty a high state (in the form of noble birth, learning and asceticism, so favourable to Liberation.) (32)
Those devotees of Yours, who have fastened their (deep) affection on You, O Spouse of Lakṣmī, do not, under any circumstance, stray in that way from the path (of Devotion). Protected on all sides by You and therefore rid of all fear (on the other hand), O Lord, they move about freely, setting their foot on the heads of the commanders of gods presiding over obstacles. (33)
For the continuance of the world You assume (reveal) a form—consisting of pure Sattva and dispensing the fruit of actions of embodied beings—through the medium of which people (belonging to the four Āśramas or stages of life) offer worship to You (severally) through (a study of) the Vedas, the practice of rituals, asceticism and concentration of mind. (34)
Had this (divine) personality of Yours, consisting of Sattva (unmixed with Rajas and Tamas) not been manifest, O Maker of the universe, saving knowledge, which wipes out ignorance and the (resulting) notion of diversity (and which follows from the worship of Your personality) would not have been possible (at all). (If it is urged that the existence of Brahma would still be concluded from the light shed by the intellect and other faculties which, being material, possess only reflected light, our reply is that) You are only inferred (but not directly perceived), through the light shed by material organs, as one in relation to whom and presided over by whom the material organs shed their light. (Through Your worship however, the mind gets attuned with You and Your truth is realized by Your grace). (35)
O self-effulgent Lord, who are the witness of the mind etc., and the means of whose realization can (only) be guessed, Your names and forms, associated with Your excellences, births and deeds, can neither be conceived with the mind nor extolled in words. Nevertheless, as is well-known, those engaged in the act of Your worship do recite Your names and perceive Your forms. (36)
Hearing and reciting, contemplating on and helping others remember Your auspicious names and forms, he whose mind is fixed on Your lotus-feet (even) when he is engaged in activities (of various kinds) no longer deserves to be reborn. (37)
Happily, O Hari, the burden of this earth, which represents Your feet, has been removed by Your (very) descent. Luckily (enough), we shall perceive the earth and heaven adorned with Your lovely footprints bearing auspicious marks and (thus) favoured by You, its (supreme) Ruler. (38)
O Lord, that constitutes a haven free from (all) fear, we conceive no ground for Your descent other than love for sport, birthless as You are; for birth, life and death are attributed (even) to the (individual) soul through ignorance about You. (39)
O Lord, relieve the burden of the earth on this occasion (even) as You have protected us as well as (all) the three worlds (at other times), having descended in the form of a fish, a horse (Lord Hayagriva), tortoise, man-lion, boar, swan, Kṣatriya prince (Śrī Rāma), a Brāhmaṇa (Lord Paraśurāma) and a god (the divine Dwarf), Hail to You, O Jewel among the Yadus! (40)
(Addressing Devakī, they said), fortunately, O mother, the almighty Lord, the Supreme Person has Himself entered your womb alongwith (all) His (divine) potencies (constituting so many parts of His being) for our welfare. Let there be no more fear of Karhsa (the chief of the Bhojas), who is courting his own death (by persecuting you and your husband); (for) your (prospective) son will prove to be the Protector of the Yadus." (41) (25-41)
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