Canto 10 - Chapter 10: The imprecation pronounced (on Kubera's sons) by Narada (and their consequent redemption)

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ दशमोऽध्यायः -१० ॥	Discourse X The imprecation pronounced (on Kubera's sons) by Nārada (and their consequent redemption) (Preamble)
राजोवाच । कथ्यतां भगवन्नेतत्तयोः शापस्य कारणम् । यत्तद्विगर्हितं कर्म येन वा देवर्षेस्तमः ॥ १॥	The king said : That highly reproachful act which was the cause of the imprecation pronounced on them (by Nārada) and due to which anger was aroused in the divine sage may (kindly) be pointed out (to me), O holy one ! (1) (1)
श्रीशुक उवाच । रुद्रस्यानुचरौ भूत्वा सुदृप्तौ धनदात्मजौ । कैलासोपवने रम्ये मन्दाकिन्यां मदोत्कटौ ॥ २॥ वारुणीं मदिरां पीत्वा मदाघूर्णितलोचनौ । स्त्रीजनैरनुगायद्भिश्चेरतुः पुष्पिते वने ॥ ३॥ अन्तः प्रविश्य गङ्गायामम्भोजवनराजिनि । चिक्रीडतुर्युवतिभिर्गजाविव करेणुभिः ॥ ४॥ यदृच्छया च देवर्षिर्भगवांस्तत्र कौरव । अपश्यन्नारदो देवौ क्षीबाणौ समबुध्यत ॥ ५॥ तं दृष्ट्वा व्रीडिता देव्यो विवस्त्राः शापशङ्किताः । वासांसि पर्यधुः शीघ्रं विवस्त्रौ नैव गुह्यकौ ॥ ६॥ तौ दृष्ट्वा मदिरामत्तौ श्रीमदान्धौ सुरात्मजौ । तयोरनुग्रहार्थाय शापं दास्यन्निदं जगौ ॥ ७॥	Śrī Śuka replied : The two sons of Kubera, who were highly vainglorious despite their being attendants of Lord Rudra, (nay,) whose passion was uncontrollable, and who had drunk the wine called Vāruṇī, were strolling with women singing after them in a woodland full of blossoms in the vicinity of the Mandākinī* flowing through the delightful garden of Kailāsa, their eyes rolling on all sides from intoxication. (2-3) Entering the middle of the Gaṅgā, studded with a series of lotus-beds, they sported with damsels (even) as a pair of elephants would with she-elephants. (4) By the will of Providence, O scion of Kuru, the glorious Nārada (the celestial sage) saw the two demigods there and perceived them intoxicated. (5) Abashed to see him, uncovered as they were and afraid of a curse, the celestial nymphs hurriedly put on their clothes, but not so the two Yakṣas, who remained naked. (6) Seeing the two sons of Kubera inebriate with wine and blind with the pride of wealth, Nārada, who felt inclined to pronounce an imprecation for the sake of showering his grace on them, spoke as follows:—(7) The holy Gaṅgā, while flowing in the heavenly regions; goes by the name of Mandākinī. (2-7)
नारद उवाच । न ह्यन्यो जुषतो जोष्यान् बुद्धिभ्रंशो रजोगुणः । श्रीमदादाभिजात्यादिर्यत्र स्त्रीद्यूतमासवः ॥ ८॥ हन्यन्ते पशवो यत्र निर्दयैरजितात्मभिः । मन्यमानैरिमं देहमजरामृत्यु नश्वरम् ॥ ९॥ देवसंज्ञितमप्यन्ते कृमिविड्भस्मसञ्ज्ञितम् । भूतध्रुक् तत्कृते स्वार्थं किं वेद निरयो यतः ॥ १०॥ देहः किमन्नदातुः स्वं निषेक्तुर्मातुरेव च । मातुः पितुर्वा बलिनः क्रेतुरग्नेः शुनोऽपि वा ॥ ११॥ एवं साधारणं देहमव्यक्तप्रभवाप्ययम् । को विद्वानात्मसात्कृत्वा हन्ति जन्तून् ऋतेऽसतः ॥ १२॥ असतः श्रीमदान्धस्य दारिद्र्यं परमञ्जनम् । आत्मौपम्येन भूतानि दरिद्रः परमीक्षते ॥ १३॥ यथा कण्टकविद्धाङ्गो जन्तोर्नेच्छति तां व्यथाम् । जीवसाम्यं गतो लिङ्गैर्न तथाऽऽविद्धकण्टकः ॥ १४॥ दरिद्रो निरहंस्तम्भो मुक्तः सर्वमदैरिह । कृच्छ्रं यदृच्छयाऽऽप्नोति तद्धि तस्य परं तपः ॥ १५॥ नित्यं क्षुत्क्षामदेहस्य दरिद्रस्यान्नकाङ्क्षिणः । इन्द्रियाण्यनुशुष्यन्ति हिंसापि विनिवर्तते ॥ १६॥ दरिद्रस्यैव युज्यन्ते साधवः समदर्शिनः । सद्भिः क्षिणोति तं तर्षं तत आराद्विशुद्ध्यति ॥ १७॥ साधूनां समचित्तानां मुकुन्दचरणैषिणाम् । उपेक्ष्यैः किं धनस्तम्भैरसद्भिरसदाश्रयैः ॥ १८॥ तदहं मत्तयोर्माध्व्या वारुण्या श्रीमदान्धयोः । तमो मदं हरिष्यामि स्त्रैणयोरजितात्मनोः ॥ १९॥ यदिमौ लोकपालस्य पुत्रौ भूत्वा तमःप्लुतौ । न विवाससमात्मानं विजानीतः सुदुर्मदौ ॥ २०॥ अतोऽर्हतः स्थावरतां स्यातां नैवं यथा पुनः । स्मृतिः स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥ २१॥ वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते । वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यतः ॥ २२॥	Nārada said : Indeed in the case of a man indulging in enjoyable objects no pride other than the pride of wealth, such as that of pedigree (or learning), which is a product of Rajoguna, conduces to loss of reason (as the said pride of wealth does); (for) with pride of wealth woman, gambling and liquor are invariably associated. (8) (Nay,) where there is pride of wealth, animals are killed by merciless men of uncontrolled mind, who regard this perishable body as proof against old age and death. (9) Though styled (while living) as a god*, the (human) body is ultimately designated (after death) as a worm (when buried) or as ordure (when devoured by carnivorous animals or birds) or as ashes (when cremated). Is a man perpetrating violence—from which follows perdition—against living beings for the sake of (pampering) such a body alive to his (own) interest? (10) Does this body belong to the giver of food (one's employer or the maintainer of one's body) or (both) to one's father (lit., procreator) and mother (who conceived it and nourished it in the womb as well as outside during its infancy and boyhood) or to one's mother's father (who may claim it as his daughter's son or as his adopted son in the event of his stipulating before her marriage that a son born to her would be adopted by him as his own legal heir) or to a powerful man (such as a king who is entitled to take forced service from any able-bodied labourer) or to one who has purchased it or for that matter to a dog (which is going to devour it after death)? (11) Knowing the body to be a common property as aforesaid and as having its source in and disappearing into the Unmanifest (primordial Matter), nay, identifying himself with it, who else than a fool would kill animals? (12) Poverty is the best eye-slave for a wicked soul blinded with the pride of wealth. A poor man alone looks upon living beings as similar to his own self. (13) He who has his foot (ever) pricked with a thorn would never have a fellow-being suffer such agony, having realized the similarity of (all) living beings (so far as the experience of pleasure and pain is concerned) by means of external signs (such as facial expression etc.). Such is (however) not the case with him whose foot has never (similarly) been pricked with a thorn.(14) Rid of all forms of pride, a poor man is divested of (all) stiffness induced by egotism. The hardship he experiences by the will of Providence actually proves to be his highest austerity in this life. (15) The Indriyas of a poor man, whose body is ever emaciated from hunger and who is longing for food soon grow feeble and his violence too ceases. (16) Pious souls looking upon all with the same eye come into contact only with a poor man (and not with the rich blinded with the pride of wealth). Consorting with saints, a poor man gives up the thirst for money etc., even for noble pursuits and then gets absolutely purified (qualified for final beatitude) soon.(17) What purpose of pious souls, possessed of equanimity and hankering (only) for the feet of Lord Śrī Kṛṣṇa (the Bestower of Liberation), can be served through the wicked, who are proud of their wealth and bank (only) on the objects of senses (that have no reality), and (therefore) deserve to be ignored ? (18) Hence I shall take away the pride, resulting from ignorance, of the two slaves of women, of uncontrolled mind, drunk with the wine called Vāruṇī and blinded with the pride of wealth. (19) Since, in spite of their being the sons of Kubera (a guardian of the world), the two youths are too immersed in ignorance to recognize themselves as uncovered, highly vainglorious as they are, hence they deserve (to be reduced to) the state of a tree (that stands rooted to one spot, is unbending by nature and remains uncovered), so that by my grace they may not behave like that again; and let self-consciousness persist in them (alongwith the consciousness of their guilt) by my favour even in that state. (20-21) Attaining to the presence of Lord Vāsudeva at the end of a hundred celestial years, and recovering their abode in heaven, they will have acquired Devotion (too). (22) A king is honorifically referred to as a 'god among men' (गदेष) and a Brāhmaṇa as a 'god on earth' (भूदेव). (8-22)
श्रीशुक उवाच । एवमुक्त्वा स देवर्षिर्गतो नारायणाश्रमम् । नलकूवरमणिग्रीवावासतुर्यमलार्जुनौ ॥ २३॥ ऋषेर्भागवतमुख्यस्य सत्यं कर्तुं वचो हरिः । जगाम शनकैस्तत्र यत्रास्तां यमलार्जुनौ ॥ २४॥ देवर्षिर्मे प्रियतमो यदिमौ धनदात्मजौ । तत्तथा साधयिष्यामि यद्गीतं तन्महात्मना ॥ २५॥ इत्यन्तरेणार्जुनयोः कृष्णस्तु यमयोर्ययौ । आत्मनिर्वेशमात्रेण तिर्यग्गतमुलूखलम् ॥ २६॥ बालेन निष्कर्षयतान्वगुलूखलं त- द्दामोदरेण तरसोत्कलिताङ्घ्रिबन्धौ निष्पेततुः परमविक्रमितातिवेप- स्कन्धप्रवालविटपौ कृतचण्डशब्दौ ॥ २७॥ तत्र श्रिया परमया ककुभः स्फुरन्तौ सिद्धावुपेत्य कुजयोरिव जात वेदाः कृष्णं प्रणम्य शिरसाखिललोकनाथं द्धाञ्जली विरजसाविदमूचतुः स्म ॥ २८॥	Śrī Śuka continued : Saying so, the said Nārada (the celestial sage) went away to the hermitage of the (divine sage) Nārāyaṇa; while Nalakūbara and Maṇigrīva were transformed into two Arjuna trees sprung together. (23) In order to substantiate the prediction of Nārada, the foremost of the devotees of the Lord, Śrī Hari (who stood tied to the mortar) proceeded slowly to the spot where the two Arjuna trees stood as twins. (24) (He said to Himself), "Since Nārada (the celestial sage) is most beloved of Me, therefore, I shall redeem the two sons of Kubera in the same way as has been prophesied by that exalted soul." (25) With this end in view Śrī Kṛṣṇa actually crawled between the two Arjuna trees. With the very interposition of His person the mortar fell crosswise. (26) Uprooted by the infant Śrī Kṛṣṇa, who had a cord tied round His belly and was dragging the said mortar behind Him with (great) vehemence, the two trees fell down with a terrific crash, their trunk, leaves and boughs violently shaken by the force exerted by the Supreme Lord. (27) Illuminating the quarters with their great splendour there rose on that spot, like fire hidden in the two trees (and appearing in embodied forms) two celestial figures shorn of (all) pride. Approaching Śrī Kṛṣṇa, the Lord of all the worlds, and bowing down to Him with joined palms, they prayed as follows:—(28) (23-28)
कृष्ण कृष्ण महायोगिंस्त्वमाद्यः पुरुषः परः । व्यक्ताव्यक्तमिदं विश्वं रूपं ते ब्राह्मणा विदुः ॥ २९॥ त्वमेकः सर्वभूतानां देहास्वात्मेन्द्रियेश्वरः । त्वमेव कालो भगवान् विष्णुरव्यय ईश्वरः ॥ ३०॥ त्वं महान् प्रकृतिः सूक्ष्मा रजःसत्त्वतमोमयी । त्वमेव पुरुषोऽध्यक्षः सर्वक्षेत्रविकारवित् ॥ ३१॥ गृह्यमाणैस्त्वमग्राह्यो विकारैः प्राकृतैर्गुणैः । को न्विहार्हति विज्ञातुं प्राक्सिद्धं गुणसंवृतः ॥ ३२॥ तस्मै तुभ्यं भगवते वासुदेवाय वेधसे । आत्मद्योतगुणैश्छन्नमहिम्ने ब्रह्मणे नमः ॥ ३३॥ यस्यावतारा ज्ञायन्ते शरीरेष्वशरीरिणः । तैस्तैरतुल्यातिशयैर्वीर्यैर्देहिष्वसङ्गतैः ॥ ३४॥ स भवान् सर्वलोकस्य भवाय विभवाय च । अवतीर्णोंऽशभागेन साम्प्रतं पतिराशिषाम् ॥ ३५॥ नमः परमकल्याण नमः परममङ्गल । वासुदेवाय शान्ताय यदूनां पतये नमः ॥ ३६॥ अनुजानीहि नौ भूमंस्तवानुचरकिङ्करौ । दर्शनं नौ भगवत ऋषेरासीदनुग्रहात् ॥ ३७॥ वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्नः । स्मृत्यां शिरस्तव निवासजगत्प्रणामे दृष्टिः सतां दर्शनेऽस्तु भवत्तनूनाम् ॥ ३८॥	"O Kṛṣṇa, the Enchanter of all, O great Yogi (the Master of Yoga), You are the primordial supreme Person. The Brāhmaṇas (who have realized the true import of the Vedas) know this universe, manifest as well as unmanifest, as a form of Yours. (29) You are the one (undisputed) Controller of the body, the vital airs, the ego and the Indriyas of all created beings. You alone are the Time-Spirit and the imperishable Lord, the almighty Viṣṇu. (30) You are the subtle (unmanifest) Prakṛti (the divine Energy), consisting of Sattva, Rajas, and Tamas, and You are the Mahat-tattva (the evolute of Prakṛti). You alone are the Puruṣa (Spirit, the propeller of Prakṛti), the Witness (of all), the Knower of the diseases and morbidities of all psycho-physical organisms. (31) You (the perceiving subject) cannot be grasped through the modes of Prakṛti, much less through their modifications (in the shape of the intellect, the ego, the senses etc.), which are (all) open to perception. And shut up in a psycho-physical organism (a product of the three Guṇas), who (what Jīva) in this world is competent to perceive You, who already existed (even before its birth, as a self-evident truth)? (32) Hail to You as such, Lord Vāsudeva (the Deity presiding over the intellect), the Creator (etc., of the universe), the Infinite, whose glory stands veiled by the (three) Guṇas, that owe their light to You (alone) ! (33) Disembodied as you are, Your descents in corporeal frames are known through the various feats of valour, unsurpassed, nay, unequalled (by those of anyone) and not found in those identified with a body. (34) As such You, the Dispenser of (all) blessings, have come down (to the mortal plane) this time in Your integral form (the Source of all part manifestations) for (ensuring) the prosperity and liberation (lit., freedom from rebirth) of the entire creation. (35) Hail, O most blessed One! Hail, O most propitious Lord ! Hail to the gentle Son of Vasudeva, the Lord of the Yadus. (36) (Pray,) allow us, servants of Your servant (Lord Śiva), to depart, O perfect One! Your (auspicious) sight has been possible for us (only) through the grace of the divine sage (Nārada). (37) Let our speech be employed (hereafter) in recounting Your excellences, our ears in hearing Your stories, our hands in doing Your work, our mind in the thought of Your feet, our head in bowing to the world, Your (own) abode and our sight in beholding saints, Your (very) embodiments. (38) (29-38)
श्रीशुक उवाच । इत्थं सङ्कीर्तितस्ताभ्यां भगवान् गोकुलेश्वरः । दाम्ना चोलूखले बद्धः प्रहसन्नाह गुह्यकौ ॥ ३९॥	Śrī Śuka went on : Thus glorified by them both, and (yet remaining) tethered to the mortar with a string, Lord Śrī Kṛṣṇa (the Ruler of Gokula) spoke laughingly to the Yakṣas (as follows). (39) (39)
श्रीभगवानुवाच । ज्ञातं मम पुरैवैतदृषिणा करुणात्मना । यच्छ्रीमदान्धयोर्वाग्भिर्विभ्रंशोऽनुग्रहः कृतः ॥ ४०॥ साधूनां समचित्तानां सुतरां मत्कृतात्मनाम् । दर्शनान्नो भवेद्बन्धः पुंसोऽक्ष्णोः सवितुर्यथा ॥ ४१॥ तद्गच्छतं मत्परमौ नलकूबर सादनम् । सञ्जातो मयि भावो वामीप्सितः परमोऽभवः ॥ ४२॥	The Lord said : It was already known to Me how grace was showered on you both through execration by the kind-hearted sage (Nārada) in the form of your utter degradation (to the state of trees), blinded as you were with the pride of fortune. (40) From the sight of pious souls (treading the path of virtue and) possessed of equanimity (Self-Realization), who have thoroughly applied their mind to Me there follows no bondage (but emancipation) for men, any more than the obstruction of eyes from the sight of the (rays of the) sun. (On the other hand) their bondage ceases even as darkness disappears with sunshine). (41) Therefore, O Nalakūbara (and Maṇigrīva), return you to your abode, now that you both have realized Me as the highest object of your adoration. Supreme devotion to Me, leading to cessation of rebirth and sought by you, has (already) been kindled (in you). (42) (40-42)
श्रीशुक उवाच । इत्युक्तौ तौ परिक्रम्य प्रणम्य च पुनः पुनः । बद्धोलूखलमामन्त्र्य जग्मतुर्दिशमुत्तराम् ॥ ४३॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे नारदशापो नाम दशमोऽध्यायः ॥ १०॥	Śrī Śuka continued : Thus spoken to (by the Lord), the two went round the Lord, who was tied to the mortar (yet), bowed low to Him again and again and, taking leave of Him, proceeded in a northerly direction. (43) Thus ends the tenth discourse, "Imprecation pronounced (on Nalakūbara and Maṇigrīva) by Nārada", in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (43)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ दशमोऽध्यायः -१० ॥

Discourse X

The imprecation pronounced (on Kubera's sons) by Nārada (and their consequent redemption)

(Preamble)

राजोवाच ।

कथ्यतां भगवन्नेतत्तयोः शापस्य कारणम् ।
यत्तद्विगर्हितं कर्म येन वा देवर्षेस्तमः ॥ १॥

The king said : That highly reproachful act which was the cause of the imprecation pronounced on them (by Nārada) and due to which anger was aroused in the divine sage may (kindly) be pointed out (to me), O holy one ! (1)

(1)

श्रीशुक उवाच ।

रुद्रस्यानुचरौ भूत्वा सुदृप्तौ धनदात्मजौ ।
कैलासोपवने रम्ये मन्दाकिन्यां मदोत्कटौ ॥ २॥
वारुणीं मदिरां पीत्वा मदाघूर्णितलोचनौ ।
स्त्रीजनैरनुगायद्भिश्चेरतुः पुष्पिते वने ॥ ३॥
अन्तः प्रविश्य गङ्गायामम्भोजवनराजिनि ।
चिक्रीडतुर्युवतिभिर्गजाविव करेणुभिः ॥ ४॥
यदृच्छया च देवर्षिर्भगवांस्तत्र कौरव ।
अपश्यन्नारदो देवौ क्षीबाणौ समबुध्यत ॥ ५॥
तं दृष्ट्वा व्रीडिता देव्यो विवस्त्राः शापशङ्किताः ।
वासांसि पर्यधुः शीघ्रं विवस्त्रौ नैव गुह्यकौ ॥ ६॥
तौ दृष्ट्वा मदिरामत्तौ श्रीमदान्धौ सुरात्मजौ ।
तयोरनुग्रहार्थाय शापं दास्यन्निदं जगौ ॥ ७॥

Śrī Śuka replied : The two sons of Kubera, who were highly vainglorious despite their being attendants of Lord Rudra, (nay,) whose passion was uncontrollable, and who had drunk the wine called Vāruṇī, were strolling with women singing after them in a woodland full of blossoms in the vicinity of the Mandākinī* flowing through the delightful garden of Kailāsa, their eyes rolling on all sides from intoxication. (2-3)
Entering the middle of the Gaṅgā, studded with a series of lotus-beds, they sported with damsels (even) as a pair of elephants would with she-elephants. (4)
By the will of Providence, O scion of Kuru, the glorious Nārada (the celestial sage) saw the two demigods there and perceived them intoxicated. (5)
Abashed to see him, uncovered as they were and afraid of a curse, the celestial nymphs hurriedly put on their clothes, but not so the two Yakṣas, who remained naked. (6)
Seeing the two sons of Kubera inebriate with wine and blind with the pride of wealth, Nārada, who felt inclined to pronounce an imprecation for the sake of showering his grace on them, spoke as follows:—(7)

The holy Gaṅgā, while flowing in the heavenly regions; goes by the name of Mandākinī.

(2-7)

नारद उवाच ।

न ह्यन्यो जुषतो जोष्यान् बुद्धिभ्रंशो रजोगुणः ।
श्रीमदादाभिजात्यादिर्यत्र स्त्रीद्यूतमासवः ॥ ८॥
हन्यन्ते पशवो यत्र निर्दयैरजितात्मभिः ।
मन्यमानैरिमं देहमजरामृत्यु नश्वरम् ॥ ९॥
देवसंज्ञितमप्यन्ते कृमिविड्भस्मसञ्ज्ञितम् ।
भूतध्रुक् तत्कृते स्वार्थं किं वेद निरयो यतः ॥ १०॥
देहः किमन्नदातुः स्वं निषेक्तुर्मातुरेव च ।
मातुः पितुर्वा बलिनः क्रेतुरग्नेः शुनोऽपि वा ॥ ११॥
एवं साधारणं देहमव्यक्तप्रभवाप्ययम् ।
को विद्वानात्मसात्कृत्वा हन्ति जन्तून् ऋतेऽसतः ॥ १२॥
असतः श्रीमदान्धस्य दारिद्र्यं परमञ्जनम् ।
आत्मौपम्येन भूतानि दरिद्रः परमीक्षते ॥ १३॥
यथा कण्टकविद्धाङ्गो जन्तोर्नेच्छति तां व्यथाम् ।
जीवसाम्यं गतो लिङ्गैर्न तथाऽऽविद्धकण्टकः ॥ १४॥
दरिद्रो निरहंस्तम्भो मुक्तः सर्वमदैरिह ।
कृच्छ्रं यदृच्छयाऽऽप्नोति तद्धि तस्य परं तपः ॥ १५॥
नित्यं क्षुत्क्षामदेहस्य दरिद्रस्यान्नकाङ्क्षिणः ।
इन्द्रियाण्यनुशुष्यन्ति हिंसापि विनिवर्तते ॥ १६॥
दरिद्रस्यैव युज्यन्ते साधवः समदर्शिनः ।
सद्भिः क्षिणोति तं तर्षं तत आराद्विशुद्ध्यति ॥ १७॥
साधूनां समचित्तानां मुकुन्दचरणैषिणाम् ।
उपेक्ष्यैः किं धनस्तम्भैरसद्भिरसदाश्रयैः ॥ १८॥
तदहं मत्तयोर्माध्व्या वारुण्या श्रीमदान्धयोः ।
तमो मदं हरिष्यामि स्त्रैणयोरजितात्मनोः ॥ १९॥
यदिमौ लोकपालस्य पुत्रौ भूत्वा तमःप्लुतौ ।
न विवाससमात्मानं विजानीतः सुदुर्मदौ ॥ २०॥
अतोऽर्हतः स्थावरतां स्यातां नैवं यथा पुनः ।
स्मृतिः स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥ २१॥
वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते ।
वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यतः ॥ २२॥

Nārada said : Indeed in the case of a man indulging in enjoyable objects no pride other than the pride of wealth, such as that of pedigree (or learning), which is a product of Rajoguna, conduces to loss of reason (as the said pride of wealth does); (for) with pride of wealth woman, gambling and liquor are invariably associated. (8)
(Nay,) where there is pride of wealth, animals are killed by merciless men of uncontrolled mind, who regard this perishable body as proof against old age and death. (9)
Though styled (while living) as a god*, the (human) body is ultimately designated (after death) as a worm (when buried) or as ordure (when devoured by carnivorous animals or birds) or as ashes (when cremated). Is a man perpetrating violence—from which follows perdition—against living beings for the sake of (pampering) such a body alive to his (own) interest? (10)
Does this body belong to the giver of food (one's employer or the maintainer of one's body) or (both) to one's father (lit., procreator) and mother (who conceived it and nourished it in the womb as well as outside during its infancy and boyhood) or to one's mother's father (who may claim it as his daughter's son or as his adopted son in the event of his stipulating before her marriage that a son born to her would be adopted by him as his own legal heir) or to a powerful man (such as a king who is entitled to take forced service from any able-bodied labourer) or to one who has purchased it or for that matter to a dog (which is going to devour it after death)? (11)
Knowing the body to be a common property as aforesaid and as having its source in and disappearing into the Unmanifest (primordial Matter), nay, identifying himself with it, who else than a fool would kill animals? (12)
Poverty is the best eye-slave for a wicked soul blinded with the pride of wealth. A poor man alone looks upon living beings as similar to his own self. (13)
He who has his foot (ever) pricked with a thorn would never have a fellow-being suffer such agony, having realized the similarity of (all) living beings (so far as the experience of pleasure and pain is concerned) by means of external signs (such as facial expression etc.). Such is (however) not the case with him whose foot has never (similarly) been pricked with a thorn.(14)
Rid of all forms of pride, a poor man is divested of (all) stiffness induced by egotism. The hardship he experiences by the will of Providence actually proves to be his highest austerity in this life. (15)
The Indriyas of a poor man, whose body is ever emaciated from hunger and who is longing for food soon grow feeble and his violence too ceases. (16)
Pious souls looking upon all with the same eye come into contact only with a poor man (and not with the rich blinded with the pride of wealth). Consorting with saints, a poor man gives up the thirst for money etc., even for noble pursuits and then gets absolutely purified (qualified for final beatitude) soon.(17)
What purpose of pious souls, possessed of equanimity and hankering (only) for the feet of Lord Śrī Kṛṣṇa (the Bestower of Liberation), can be served through the wicked, who are proud of their wealth and bank (only) on the objects of senses (that have no reality), and (therefore) deserve to be ignored ? (18)
Hence I shall take away the pride, resulting from ignorance, of the two slaves of women, of uncontrolled mind, drunk with the wine called Vāruṇī and blinded with the pride of wealth. (19)
Since, in spite of their being the sons of Kubera (a guardian of the world), the two youths are too immersed in ignorance to recognize themselves as uncovered, highly vainglorious as they are, hence they deserve (to be reduced to) the state of a tree (that stands rooted to one spot, is unbending by nature and remains uncovered), so that by my grace they may not behave like that again; and let self-consciousness persist in them (alongwith the consciousness of their guilt) by my favour even in that state. (20-21)
Attaining to the presence of Lord Vāsudeva at the end of a hundred celestial years, and recovering their abode in heaven, they will have acquired Devotion (too). (22)

A king is honorifically referred to as a 'god among men' (गदेष) and a Brāhmaṇa as a 'god on earth' (भूदेव).

(8-22)

श्रीशुक उवाच ।

एवमुक्त्वा स देवर्षिर्गतो नारायणाश्रमम् ।
नलकूवरमणिग्रीवावासतुर्यमलार्जुनौ ॥ २३॥
ऋषेर्भागवतमुख्यस्य सत्यं कर्तुं वचो हरिः ।
जगाम शनकैस्तत्र यत्रास्तां यमलार्जुनौ ॥ २४॥
देवर्षिर्मे प्रियतमो यदिमौ धनदात्मजौ ।
तत्तथा साधयिष्यामि यद्गीतं तन्महात्मना ॥ २५॥
इत्यन्तरेणार्जुनयोः कृष्णस्तु यमयोर्ययौ ।
आत्मनिर्वेशमात्रेण तिर्यग्गतमुलूखलम् ॥ २६॥
बालेन निष्कर्षयतान्वगुलूखलं त-
द्दामोदरेण तरसोत्कलिताङ्घ्रिबन्धौ
निष्पेततुः परमविक्रमितातिवेप-
स्कन्धप्रवालविटपौ कृतचण्डशब्दौ ॥ २७॥
तत्र श्रिया परमया ककुभः स्फुरन्तौ
सिद्धावुपेत्य कुजयोरिव जात वेदाः
कृष्णं प्रणम्य शिरसाखिललोकनाथं
द्धाञ्जली विरजसाविदमूचतुः स्म ॥ २८॥

Śrī Śuka continued : Saying so, the said Nārada (the celestial sage) went away to the hermitage of the (divine sage) Nārāyaṇa; while Nalakūbara and Maṇigrīva were transformed into two Arjuna trees sprung together. (23)
In order to substantiate the prediction of Nārada, the foremost of the devotees of the Lord, Śrī Hari (who stood tied to the mortar) proceeded slowly to the spot where the two Arjuna trees stood as twins. (24)
(He said to Himself), "Since Nārada (the celestial sage) is most beloved of Me, therefore, I shall redeem the two sons of Kubera in the same way as has been prophesied by that exalted soul." (25)
With this end in view Śrī Kṛṣṇa actually crawled between the two Arjuna trees. With the very interposition of His person the mortar fell crosswise. (26)
Uprooted by the infant Śrī Kṛṣṇa, who had a cord tied round His belly and was dragging the said mortar behind Him with (great) vehemence, the two trees fell down with a terrific crash, their trunk, leaves and boughs violently shaken by the force exerted by the Supreme Lord. (27)
Illuminating the quarters with their great splendour there rose on that spot, like fire hidden in the two trees (and appearing in embodied forms) two celestial figures shorn of (all) pride. Approaching Śrī Kṛṣṇa, the Lord of all the worlds, and bowing down to Him with joined palms, they prayed as follows:—(28)

(23-28)

कृष्ण कृष्ण महायोगिंस्त्वमाद्यः पुरुषः परः ।
व्यक्ताव्यक्तमिदं विश्वं रूपं ते ब्राह्मणा विदुः ॥ २९॥
त्वमेकः सर्वभूतानां देहास्वात्मेन्द्रियेश्वरः ।
त्वमेव कालो भगवान् विष्णुरव्यय ईश्वरः ॥ ३०॥
त्वं महान् प्रकृतिः सूक्ष्मा रजःसत्त्वतमोमयी ।
त्वमेव पुरुषोऽध्यक्षः सर्वक्षेत्रविकारवित् ॥ ३१॥
गृह्यमाणैस्त्वमग्राह्यो विकारैः प्राकृतैर्गुणैः ।
को न्विहार्हति विज्ञातुं प्राक्सिद्धं गुणसंवृतः ॥ ३२॥
तस्मै तुभ्यं भगवते वासुदेवाय वेधसे ।
आत्मद्योतगुणैश्छन्नमहिम्ने ब्रह्मणे नमः ॥ ३३॥
यस्यावतारा ज्ञायन्ते शरीरेष्वशरीरिणः ।
तैस्तैरतुल्यातिशयैर्वीर्यैर्देहिष्वसङ्गतैः ॥ ३४॥
स भवान् सर्वलोकस्य भवाय विभवाय च ।
अवतीर्णोंऽशभागेन साम्प्रतं पतिराशिषाम् ॥ ३५॥
नमः परमकल्याण नमः परममङ्गल ।
वासुदेवाय शान्ताय यदूनां पतये नमः ॥ ३६॥
अनुजानीहि नौ भूमंस्तवानुचरकिङ्करौ ।
दर्शनं नौ भगवत ऋषेरासीदनुग्रहात् ॥ ३७॥
वाणी गुणानुकथने श्रवणौ कथायां
हस्तौ च कर्मसु मनस्तव पादयोर्नः ।
स्मृत्यां शिरस्तव निवासजगत्प्रणामे
दृष्टिः सतां दर्शनेऽस्तु भवत्तनूनाम् ॥ ३८॥

"O Kṛṣṇa, the Enchanter of all, O great Yogi (the Master of Yoga), You are the primordial supreme Person. The Brāhmaṇas (who have realized the true import of the Vedas) know this universe, manifest as well as unmanifest, as a form of Yours. (29)
You are the one (undisputed) Controller of the body, the vital airs, the ego and the Indriyas of all created beings. You alone are the Time-Spirit and the imperishable Lord, the almighty Viṣṇu. (30)
You are the subtle (unmanifest) Prakṛti (the divine Energy), consisting of Sattva, Rajas, and Tamas, and You are the Mahat-tattva (the evolute of Prakṛti). You alone are the Puruṣa (Spirit, the propeller of Prakṛti), the Witness (of all), the Knower of the diseases and morbidities of all psycho-physical organisms. (31)
You (the perceiving subject) cannot be grasped through the modes of Prakṛti, much less through their modifications (in the shape of the intellect, the ego, the senses etc.), which are (all) open to perception. And shut up in a psycho-physical organism (a product of the three Guṇas), who (what Jīva) in this world is competent to perceive You, who already existed (even before its birth, as a self-evident truth)? (32)
Hail to You as such, Lord Vāsudeva (the Deity presiding over the intellect), the Creator (etc., of the universe), the Infinite, whose glory stands veiled by the (three) Guṇas, that owe their light to You (alone) ! (33)
Disembodied as you are, Your descents in corporeal frames are known through the various feats of valour, unsurpassed, nay, unequalled (by those of anyone) and not found in those identified with a body. (34)
As such You, the Dispenser of (all) blessings, have come down (to the mortal plane) this time in Your integral form (the Source of all part manifestations) for (ensuring) the prosperity and liberation (lit., freedom from rebirth) of the entire creation. (35)
Hail, O most blessed One! Hail, O most propitious Lord ! Hail to the gentle Son of Vasudeva, the Lord of the Yadus. (36)
(Pray,) allow us, servants of Your servant (Lord Śiva), to depart, O perfect One! Your (auspicious) sight has been possible for us (only) through the grace of the divine sage (Nārada). (37)
Let our speech be employed (hereafter) in recounting Your excellences, our ears in hearing Your stories, our hands in doing Your work, our mind in the thought of Your feet, our head in bowing to the world, Your (own) abode and our sight in beholding saints, Your (very) embodiments. (38)

(29-38)

श्रीशुक उवाच ।

इत्थं सङ्कीर्तितस्ताभ्यां भगवान् गोकुलेश्वरः ।
दाम्ना चोलूखले बद्धः प्रहसन्नाह गुह्यकौ ॥ ३९॥

Śrī Śuka went on : Thus glorified by them both, and (yet remaining) tethered to the mortar with a string, Lord Śrī Kṛṣṇa (the Ruler of Gokula) spoke laughingly to the Yakṣas (as follows). (39)

(39)

श्रीभगवानुवाच ।

ज्ञातं मम पुरैवैतदृषिणा करुणात्मना ।
यच्छ्रीमदान्धयोर्वाग्भिर्विभ्रंशोऽनुग्रहः कृतः ॥ ४०॥
साधूनां समचित्तानां सुतरां मत्कृतात्मनाम् ।
दर्शनान्नो भवेद्बन्धः पुंसोऽक्ष्णोः सवितुर्यथा ॥ ४१॥
तद्गच्छतं मत्परमौ नलकूबर सादनम् ।
सञ्जातो मयि भावो वामीप्सितः परमोऽभवः ॥ ४२॥

The Lord said : It was already known to Me how grace was showered on you both through execration by the kind-hearted sage (Nārada) in the form of your utter degradation (to the state of trees), blinded as you were with the pride of fortune. (40)
From the sight of pious souls (treading the path of virtue and) possessed of equanimity (Self-Realization), who have thoroughly applied their mind to Me there follows no bondage (but emancipation) for men, any more than the obstruction of eyes from the sight of the (rays of the) sun. (On the other hand) their bondage ceases even as darkness disappears with sunshine). (41)
Therefore, O Nalakūbara (and Maṇigrīva), return you to your abode, now that you both have realized Me as the highest object of your adoration. Supreme devotion to Me, leading to cessation of rebirth and sought by you, has (already) been kindled (in you). (42)

(40-42)

श्रीशुक उवाच ।

इत्युक्तौ तौ परिक्रम्य प्रणम्य च पुनः पुनः ।
बद्धोलूखलमामन्त्र्य जग्मतुर्दिशमुत्तराम् ॥ ४३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे नारदशापो नाम दशमोऽध्यायः ॥ १०॥

Śrī Śuka continued : Thus spoken to (by the Lord), the two went round the Lord, who was tied to the mortar (yet), bowed low to Him again and again and, taking leave of Him, proceeded in a northerly direction. (43)

Thus ends the tenth discourse, "Imprecation pronounced (on Nalakūbara and Maṇigrīva) by Nārada", in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.

(43)