॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तमोऽध्यायः - ७ ॥
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Discourse VII
Deliverance of the demon Tṛṇāvarta (Preamble)
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राजोवाच ।
येन येनावतारेण भगवान् हरिरीश्वरः ।
करोति कर्णरम्याणि मनोज्ञानि च नः प्रभो ॥ १॥
यच्छृण्वतोऽपैत्यरतिर्वितृष्णा
सत्त्वं च शुद्ध्यत्यचिरेण पुंसः ।
भक्तिर्हरौ तत्पुरुषे च सख्यं
तदेव हारं वद मन्यसे चेत् ॥ २॥
अथान्यदपि कृष्णस्य तोकाचरितमद्भुतम् ।
मानुषं लोकमासाद्य तज्जातिमनुरुन्धतः ॥ ३॥
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The king (Parikṣit) said : The exploits which the almighty Lord Śrī Hari performs, through whatever descents it may be, are (so) charming to our ear and (so) appealing to our mind, O master ! (1)
If you think fit, (therefore, kindly) narrate in particular that story of Śrī Hari by listening to which (the feeling of) ennui and the diverse cravings (responsible for such ennui) of (any) man (whatsoever) disappear, his mind gets purified before long, devotion to (the aforesaid) Śrī Hari is generated and friendship established with His servants. (2)
(Pray,) further recount even other marvellous infantile sports of Lord Śrī Kṛṣṇa, who imitated (the ways of) the human race when he came down to the human (mortal) world. (3) (1-3)
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श्रीशुक उवाच ।
कदाचिदौत्थानिककौतुकाप्लवे
जन्मर्क्षयोगे समवेतयोषिताम् ।
वादित्रगीतद्विजमन्त्रवाचकै-
श्चकार सूनोरभिषेचनं सती ॥ ४॥
नन्दस्य पत्नी कृतमज्जनादिकं
विप्रैः कृतस्वस्त्ययनं सुपूजितैः ।
अन्नाद्यवासःस्रगभीष्टधेनुभिः
सञ्जातनिद्राक्षमशीशयच्छनैः ॥ ५॥
औत्थानिकौत्सुक्यमना मनस्विनी
समागतान् पूजयती व्रजौकसः ।
नैवाशृणोद्वै रुदितं सुतस्य सा
रुदन् स्तनार्थी चरणावुदक्षिपत् ॥ ६॥
अधः शयानस्य शिशोरनोऽल्पक-
प्रवालमृद्वङ्घ्रिहतं व्यवर्तत ।
विध्वस्तनानारसकुप्यभाजनं
व्यत्यस्तचक्राक्षविभिन्नकूबरम् ॥ ७॥
दृष्ट्वा यशोदाप्रमुखा व्रजस्त्रिय
औत्थानिके कर्मणि याः समागताः ।
नन्दादयश्चाद्भुतदर्शनाकुलाः
कथं स्वयं वै शकटं विपर्यगात् ॥ ८॥
ऊचुरव्यवसितमतीन् गोपान् गोपीश्च बालकाः ।
रुदतानेन पादेन क्षिप्तमेतन्न संशयः ॥ ९॥
न ते श्रद्दधिरे गोपा बालभाषितमित्युत ।
अप्रमेयं बलं तस्य बालकस्य न ते विदुः ॥ १०॥
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Śrī Śuka resumed : Once on the occasion of the ceremonial ablution (of the infant Śrī Kṛṣṇa) to commemorate His turning in the bed (which generally takes place at the end of three months), when the (same) constellation (Rohini) under which He was born happened to be at the ascendant, Yaśodā (the good old mother of Śrī Kṛṣṇa) performed in the midst of the ladies assembled (at her residence) the rite of sprinkling her son with water, accompanied by the playing of musical instruments, songs and the chanting of sacred texts done by the Brāhmaṇas. (4)
When the ablution etc., of Śrī Kṛṣṇa had been finished and the ceremony of invoking blessings on Him performed by the Brāhmaṇas that had (already) been duly honoured with gifts of cooked food and raw articles of food, raiment, garlands, boons sought by them and cows, and when drowsiness was fully manifested in His eyes, Nanda's wife gently put Him to sleep (on a cradle or a cot underneath a cart). (5)
Busy honouring the inhabitants of Vraja assembled (for the occasion) with a mind full of zeal over the festival commemorating Śrī Kṛṣṇa's turning in the bed, the noble-minded Yaśodā did not at all hear the cry of her son, who, while actually crying for a suck, tossed up His feet (in an angry mood). (6)
Hit by the tiny feet, tender as a leaf, of the Babe, lying beneath, the cart turned* upside down with the result that the metal jars (placed on it and) containing various delicious substances (such as milk, curds and ghee) were crushed, its wheels and axle-tree inverted and its pole shattered. (7)
Perceiving it (in that topsy-turvy condition), the women of Vraja—that had gathered (at Nanda's residence) for the festival commemorating the turning of Śrī Kṛṣṇa in the bed—headed by Yaśodā, as well as Nanda and others, who were perplexed at that amazing sight, wondered how the cart had actually turned upside down by itself. (8)
Boys (who were playing there when the cart turned turtle) told the (wondering) cowherds and cowherdesses—whose mind was uncertain (as to who was really responsible for upturning the cart)—that the cart had been knocked down with His foot by Śrī Kṛṣṇa while crying (for His mother's breast): there was no doubt (about it). (9)
Those cowherds (however) did not believe it, taking it to be the (mere) talk of children and (therefore) doubting it; for they did not know the immeasurable strength of that Boy. (10) (4-10)
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रुदन्तं सुतमादाय यशोदा ग्रहशङ्किता ।
कृतस्वस्त्ययनं विप्रैः सूक्तैः स्तनमपाययत् ॥ ११॥
पूर्ववत्स्थापितं गोपैर्बलिभिः सपरिच्छदम् ।
विप्रा हुत्वार्चयाञ्चक्रुर्दध्यक्षतकुशाम्बुभिः ॥ १२॥
येऽसूयानृतदम्भेर्ष्याहिंसामानविवर्जिताः ।
न तेषां सत्यशीलानामाशिषो विफलाः कृताः ॥ १३॥
इति बालकमादाय सामर्ग्यजुरुपाकृतैः ।
जलैः पवित्रौषधिभिरभिषिच्य द्विजोत्तमैः ॥ १४॥
वाचयित्वा स्वस्त्ययनं नन्दगोपः समाहितः ।
हुत्वा चाग्निं द्विजातिभ्यः प्रादादन्नं महागुणम् ॥ १५॥
गावः सर्वगुणोपेता वासःस्रग्रुक्ममालिनीः ।
आत्मजाभ्युदयार्थाय प्रादात्ते चान्वयुञ्जत ॥ १६॥
विप्रा मन्त्रविदो युक्तास्तैर्याः प्रोक्तास्तथाऽऽशिषः ।
ता निष्फला भविष्यन्ति न कदाचिदपि स्फुटम् ॥ १७॥
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*The great demon Hiranyākṣa, who was slain by the Lord disguised as a boar (vide Discourses XVII to XIX of Book III), had a son, Utkaca by name. He was exceedingly powerful and well-built. In the course of his peregrinations he once crushed the trees of the hermitage of the sage Lomaśa, who pronounced on him a curse that he would thenceforth remain disembodied. He felt that his physical sheath was about to fall off like slough. He fell prostrate at the feet of the sage and asked his forgiveness. Appeased by his penitent behaviour, the sage blessed him that in the course of the Vaivaswala Manvantara he would be liberated by the touch of the feet of Lord Śrī Kṛṣṇa. It was Utkaca that had entered the cart in Nanda's residence in his disembodied state and was forthwith liberated by the touch of the Lord's feet. Taking up her crying son, Yaśodā, who was afraid of the presence of some evil spirit, gave Him suck (only) when the ceremony of invoking blessings on Him had been performed by Brāhmaṇas with the help of Vedic hymns (destroying evil spirits). (11)
Having poured oblations into the sacred fire (in order to propitiate the deities presiding over the planets and so on), the Brāhmaṇas worshipped the cart (which was the seat of their wealth in the shape of dairy products, and the abode of Lakṣmi) with curds, unbroken grains of rice, blades of the (sacred) Kuśa grass and water, when it had been placed as before by mighty cowherds and provided (once more) with (all) its goods (whatever was kept on it). (12)
Taking up the Boy and sprinkling Him with water consecrated through (the recitation of) sacred texts from the Sāmaveda and Yajurveda and hallowed with sanctifying herbs, (nay,) causing benedictions to be pronounced by the foremost of Brāhmaṇas and propitiating the (sacred) fire (by pouring oblations into it), Nanda, the cowherd chief—who felt convinced that the benedictions uttered by those truthful ones who are completely free from a carping spirit, mendacity, hypocrisy, jealousy, violence and pride never go in vain—gave to the Brāhmaṇas very wholesome food to eat. (13—15)
For (the purpose of ensuring) his son's all-round prosperity Nanda (further) gave away (to the Brāhmaṇas) cows endowed with all good qualities and adorned with cloth, garlands and gold necklaces and they uttered their (choicest) blessings in return. (16)
Obviously benedictions that are uttered by Brāhmaṇas well versed in sacred prayers and united with God shall never prove fruitless and (invariably) come out true. (17) (11-17)
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एकदाऽऽरोहमारूढं लालयन्ती सुतं सती ।
गरिमाणं शिशोर्वोढुं न सेहे गिरिकूटवत् ॥ १८॥
भूमौ निधाय तं गोपी विस्मिता भारपीडिता ।
महापुरुषमादध्यौ जगतामास कर्मसु ॥ १९॥
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One day (when Śrī Kṛṣṇa had just attained the age of one year), Yaśodā (the good old lady), while she was busy fonding her son, seated in her lap, could not bear the weight of the Babe, who had (all of a sudden) grown heavy as a mountain-peak. (18)
Placing Him on the ground, Yaśodā (the cowherd lady), who felt astonished (at this wonderful phenomenon) and, oppressed with burden, contemplated on the Supreme Person (out of fear of some unexpected calamity) and set about her worldly duties (such as summoning Brāhmaṇas for the ceremony of invoking blessings on her babe). (19) (18-19)
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दैत्यो नाम्ना तृणावर्तः कंसभृत्यः प्रणोदितः ।
चक्रवातस्वरूपेण जहारासीनमर्भकम् ॥ २०॥
गोकुलं सर्वमावृण्वन् मुष्णंश्चक्षूंषि रेणुभिः ।
ईरयन् सुमहाघोरशब्देन प्रदिशो दिशः ॥ २१॥
मुहूर्तमभवद्गोष्ठं रजसा तमसाऽऽवृतम् ।
सुतं यशोदा नापश्यत्तस्मिन् न्यस्तवती यतः ॥ २२॥
नापश्यत्कश्चनात्मानं परं चापि विमोहितः ।
तृणावर्तनिसृष्टाभिः शर्कराभिरुपद्रुतः ॥ २३॥
इति खरपवनचक्रपांसुवर्षे
सुतपदवीमबलाविलक्ष्य माता ।
अतिकरुणमनुस्मरन्त्यशोच-
द्भुवि पतिता मृतवत्सका यथा गौः ॥ २४॥
रुदितमनुनिशम्य तत्र गोप्यो
भृशमनुतप्तधियोऽश्रुपूर्णमुख्यः ।
रुरुदुरनुपलभ्य नन्दसूनुं
पवन उपारत पांसुवर्षवेगे ॥ २५॥
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A demon, Trṇāvarta by name and a servant of Kamsa, particularly directed (by him), appeared in the form of a whirlwind, enveloping the entire Gokula in particles of dust and blinding the eyes (of all), and shaking the quarters as well as the intermediate points with his most terrible roar, and carried away the squatting Babe. (20-21)
For an hour or so Vraja remained enveloped in dust and darkness. Yaśodā did not find her son on the spot where she had set him. (22)
Oppressed with particles of sands wafted by Trṇāvarta and utterly confused, one could not see one's own self, much less another. (23)
Not finding any trace of her son in the shower of dust occasioned by that violent whirlwind, and repeatedly thinking of Him in a most pathetic manner, the helpless mother (Yaśodā) lamented and dropped on the ground like a cow whose calf had died. (24)
Having heard the cry (of Yaśodā) later on, when the wind had the vehemence of its shower of dust abated, and with their mind sore afflicted at not perceiving there the Darling of Nanda, the cowherd women (too) wept, their face flooded with tears. (25) (20-25)
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तृणावर्तः शान्तरयो वात्यारूपधरो हरन् ।
कृष्णं नभो गतो गन्तुं नाशक्नोद्भूरिभारभृत् ॥ २६॥
तमश्मानं मन्यमान आत्मनो गुरुमत्तया ।
गले गृहीत उत्स्रष्टुं नाशक्नोदद्भुतार्भकम् ॥ २७॥
गलग्रहणनिश्चेष्टो दैत्यो निर्गतलोचनः ।
अव्यक्तरावो न्यपतत्सह बालो व्यसुर्व्रजे ॥ २८॥
तमन्तरिक्षात्पतितं शिलायां
विशीर्णसर्वावयवं करालम् ।
पुरं यथा रुद्रशरेण विद्धं
स्त्रियो रुदत्यो ददृशुः समेताः ॥ २९॥
प्रादाय मात्रे प्रतिहृत्य विस्मिताः
कृष्णं च तस्योरसि लम्बमानम् ।
तं स्वस्तिमन्तं पुरुषादनीतं
विहायसा मृत्युमुखात्प्रमुक्तम् ।
गोप्यश्च गोपाः किल नन्दमुख्या
लब्ध्वा पुनः प्रापुरतीव मोदम् ॥ ३०॥
अहो बतात्यद्भुतमेष रक्षसा
बालो निवृत्तिं गमितोऽभ्यगात्पुनः ।
हिंस्रः स्वपापेन विहिंसितः खलः
साधुः समत्वेन भयाद्विमुच्यते ॥ ३१॥
किं नस्तपश्चीर्णमधोक्षजार्चनं
पूर्तेष्टदत्तमुत भूतसौहृदम् ।
यत्सम्परेतः पुनरेव बालको
दिष्ट्या स्वबन्धून् प्रणयन्नुपस्थितः ॥ ३२॥
दृष्ट्वाद्भुतानि बहुशो नन्दगोपो बृहद्वने ।
वसुदेववचो भूयो मानयामास विस्मितः ॥ ३३॥
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Carrying away Lord Śrī Kṛṣṇa, Tṛṇāvarta, who had assumed the form of a whirlwind, went up to the skies (to a certain height) but could not proceed (further), his impetuosity having ceased now that he (felt he) was carrying a huge burden (since the Lord had grown heavy again). (26)
Taking that wonderful Boy to be a rock (of sapphire) because of His being heavier than himself (and having given up the form of a whirlwind), he could not cast Him away, caught as he was by the throat. (27)
Rendered motionless by the (extraordinary) pressure at the throat and giving forth an indistinct groan, the demon fell down dead in (the outskirts of) Vraja, Babe and all, his eyes having been shot out (of the sockets). (28)
The crying women assembled there saw the terrible demon fallen from the skies on a slab, with all his limbs shattered, like the city* (built by the demon Maya and) cleft by the arrow of Lord Rudra. (29)
Nay, astonished to find Śrī Kṛṣṇa dangling on his breast, they picked up and restored Him to His mother. The cowherdesses and cowherds headed by Nanda, so the tradition goes, experienced excessive joy to get back the Babe, sound of body, though taken away by the ogre through the air, and extricated from the jaws of Death (as it were). (30)
Oh, what a joy! It is extremely wonderful that, though brought to an end by the ogre, this boy has returned safe! The bloody and wicked fellow has been destroyed by his own sin and a pious soul is completely rid of fear by virtue of his even-mindedness. (31)
What austerities, worship of Lord Viṣṇu (who is above sense-perception), act of pious liberality† (Pūrta) and sacrificial performance etc. (Iṣṭa), act of charity or act of benevolence to living beings has been performed by us due to which the boy, though (virtually) dead, has luckily enough appeared (in our midst) again, reviving (us,) his kinsfolk? (32)
Amazed to see many (more) wonders (of this kind) at Bṛhadvana (Gokula), Nanda, the cowherd chief, esteemed the prophecy of Vasudeva again and again. (33)
- Vide VII. x.54—59.
† The word 'Pūrta' has been defined by Manu in the following couplet:—
(26-33)
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वापीकूपनडागादि देवतायतनानि च। अन्नप्रदानमारामः पूर्तमित्यभिधीयते॥
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(Manusmṛti, IV. 226)
* Digging wells, big and small, tanks etc., construction of temples, giving away foodgrains, laying out garden—these are called by the name of Pūrta.*
The word 'Iṣṭa' again, has been defined by Atri as below:— (Preamble)
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अग्निहोत्रं तपः सत्यं वेदानां चैव पालनम्। आतिथ्यं वैधदेवश्च इष्टमित्यभिधीयते॥
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"Pouring oblations into the sacred fire, practising austerities, truthfulness and also preserving the Vedas by committing them to memory, hospitality, performing the rite called Vaiśwadeva—this is called by the name of Iṣṭa." (Preamble)
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एकदार्भकमादाय स्वाङ्कमारोप्य भामिनी ।
प्रस्नुतं पाययामास स्तनं स्नेहपरिप्लुता ॥ ३४॥
पीतप्रायस्य जननी सा तस्य रुचिरस्मितम् ।
मुखं लालयती राजञ्जृम्भतो ददृशे इदम् ॥ ३५॥
खं रोदसी ज्योतिरनीकमाशाः
सूर्येन्दुवह्निश्वसनाम्बुधींश्च ।
द्वीपान् नगांस्तद्दुहितॄर्वनानि
भूतानि यानि स्थिरजङ्गमानि ॥ ३६॥
सा वीक्ष्य विश्वं सहसा राजन् सञ्जातवेपथुः ।
सम्मील्य मृगशावाक्षी नेत्रे आसीत्सुविस्मिता ॥ ३७॥
इति श्रीमद्भागवते महापुरणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे तृणावर्तमोक्षो नाम सप्तमोऽध्यायः ॥ ७॥
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One day, taking up the Babe and placing Him in her lap, the blessed Yaśodā, overwhelmed with affection, made Him suck her breast overflowing with milk. (34)
Caressing the mouth (lips), lit up with a charming smile, of the Babe, who had almost finished sucking, O king, the aforesaid mother saw in His mouth while He was yawning the following, viz., the sky, the horizon, the host of luminaries, the (four) quarters, the sun, the moon, fire, the air and the oceans, the broad divisions of the globe, mountains, the rivers (flowing from them), forests and all created beings, stationary as well as moving. (35-36)
Seized with a tremor to perceive the universe vividly all of a sudden, O Parikṣit, (in the mouth of the Babe), and fully closing her eyes, Yaśodā (whose eyes resembled those of a fawn) stood greatly amazed. (37)
Thus ends the seventh discourse entitled "The deliverance of Tṛṇāvarta" in the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (34-37)
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