॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षोडशोऽध्यायः १६ ॥
|
Discourse XVI
The Deliverance of Kāliya (Preamble)
|
श्रीशुक उवाच ।
विलोक्य दूषितां कृष्णां कृष्णः कृष्णाहिना विभुः ।
तस्या विशुद्धिमन्विच्छन् सर्पं तमुदवासयत् ॥ १॥
|
Śrī Śuka began again : Finding the Kṛṣṇā (Yamunā) poisoned by a black snake and seeking its purification, Śrī Kṛṣṇa, the almighty Lord, expelled the said serpent. (1) (1)
|
राजोवाच ।
कथमन्तर्जलेऽगाधे न्यगृह्णाद्भगवानहिम् ।
स वै बहुयुगावासं यथाऽऽसीद्विप्र कथ्यताम् ॥ २॥
ब्रह्मन् भगवतस्तस्य भूम्नः स्वच्छन्दवर्तिनः ।
गोपालोदारचरितं कस्तृप्येतामृतं जुषन् ॥ ३॥
|
The king (Parīkṣit) said : (Pray) tell me, O (holy) Brāhmaṇa, how the Lord was able to subdue the snake—that had taken up its abode there for a number of Yugas—under the fathomless water (of the Yamunā) and how as a matter of fact he continued to be there (for such a long period). (2)
O (holy) sage, who would feel sated while drinking the nectar in the form of the charming narrative of the aforesaid infinite Lord acting according to His own will and playing the role of a cowherd boy ? (3) (2-3)
|
श्रीशुक उवाच ।
कालिन्द्यां कालियस्यासीध्रदः कश्चिद्विषाग्निना ।
श्रप्यमाणपया यस्मिन् पतन्त्युपरिगाः खगाः ॥ ४॥
विप्रुष्मता विषोदोर्मिमारुतेनाभिमर्शिताः ।
म्रियन्ते तीरगा यस्य प्राणिनः स्थिरजङ्गमाः ॥ ५॥
तं चण्डवेगविषवीर्यमवेक्ष्य तेन
दुष्टां नदीं च खलसंयमनावतारः ।
कृष्णः कदम्बमधिरुह्य ततोऽतितुङ्ग-
मास्फोट्य गाढरशनो न्यपतद्विषोदे ॥ ६॥
सर्पह्रदः पुरुषसारनिपातवेग-
सङ्क्षोभितोरगविषोच्छ्वसिताम्बुराशिः ।
पर्यक्प्लुतो विषकषायविभीषणोर्मि-
र्धावन् धनुःशतकमनन्तबलस्य किं तत् ॥ ७॥
तस्य ह्रदे विहरतो भुजदण्डघूर्ण-
वार्घोषमङ्ग वरवारणविक्रमस्य ।
आश्रुत्य तत्स्वसदनाभिभवं निरीक्ष्य
चक्षुःश्रवाः समसरत्तदमृष्यमाणः ॥ ८॥
तं प्रेक्षणीयसुकुमारघनावदातं
श्रीवत्सपीतवसनं स्मितसुन्दरास्यम् ।
क्रीडन्तमप्रतिभयं कमलोदराङ्घ्रिं
सन्दश्य मर्मसु रुषा भुजया चछाद ॥ ९॥
तं नागभोगपरिवीतमदृष्टचेष्ट-
मालोक्य तत्प्रियसखाः पशुपा भृशार्ताः ।
कृष्णेऽर्पितात्मसुहृदर्थकलत्रकामा
दुःखानुशोकभयमूढधियो निपेतुः ॥ १०॥
गावो वृषा वत्सतर्यः क्रन्दमानाः सुदुःखिताः ।
कृष्णे न्यस्तेक्षणा भीता रुदन्त्य इव तस्थिरे ॥ ११॥
|
Śrī Śuka resumed : In (the bed of) the Kālindī there was a certain pool, inhabited by the serpent Kāliya, whose water was being constantly boiled by the fire of its poison, and into which birds flying over it fell down. (4)
Touched by the wind which blew over the ripples of that poisoned water and was surcharged with its spray, living beings, mobile as well as immobile, standing on its brink, met their death. (5)
Observing that the strength of the snake lay in its poison possessed of tremendous force, and finding the river contaminated by the serpent, Śrī Kṛṣṇa, the very purpose of whose descent (on earth) was the subjugation of the wicked, climbed up a very lofty Kadamba tree (which had evidently escaped destruction by the will of Providence) and having tightened the piece of cloth tied round His waist and slapping His arms (in a challenging mood) jumped from that height into the pool of poisoned water. (6)
With the volume of its water swelled by the poison of the snakes that were agitated by the vehemence of the plunge taken by the Supreme Person, the serpent's pool—whose terrible ripples had been coloured by the action of the poison—overflowed in all directions and expanded to the extent of a hundred bows (or four hundred cubits). That was (however) no miracle on the part of the Lord, who is possessed of infinite strength. (7)
Hearing the splash of water stirred up by the stout arms of the Lord, who was sporting in the pool like a large elephant, O dear Paṅkṣit—and perceiving the voilation of its abode at the latter's hands, and unable to brook it, the serpent (whose auditory sense is located in its very eyes) approached the Lord. (8)
Biting hard in a rage in His vital parts the Lord—who was (most) charming to look at, delicate of body and bright as a cloud, who was distinguished with a golden streak (on His breast) and was clad in yellow (silk), (nay,) whose countenance was lit up with a smile and who was sporting fearlessly with His feet tender as the pericarp of a lotus—the snake enclosed Him in its coils. (9)
Sore distressed to see Him caught in the coils of a cobra with no movement visible (in His body), His loving friends, the cowherds—who had dedicated to Śrī Kṛṣṇa their body, kinsfolk, wealth, wife and luxuries—and whose judgment had been clouded by sorrow followed in succession by grief and fear—dropped down senseless. (10)
Lowing in utter distress, cows, bulls and heifers stood as if weeping in (great) fear with their eyes riveted on Śrī Kṛṣṇa. (11) (4-11)
|
|
अथ व्रजे महोत्पातास्त्रिविधा ह्यतिदारुणाः ।
उत्पेतुर्भुवि दिव्यात्मन्यासन्नभयशंसिनः ॥ १२॥
तानालक्ष्य भयोद्विग्ना गोपा नन्दपुरोगमाः ।
विना रामेण गाः कृष्णं ज्ञात्वा चारयितुं गतम् ॥ १३॥
तैर्दुर्निमित्तैर्निधनं मत्वा प्राप्तमतद्विदः ।
तत्प्राणास्तन्मनस्कास्ते दुःखशोकभयातुराः ॥ १४॥
आबालवृद्धवनिताः सर्वेऽङ्ग पशुवृत्तयः ।
निर्जग्मुर्गोकुलाद्दीनाः कृष्णदर्शनलालसाः ॥ १५॥
तांस्तथा कातरान् वीक्ष्य भगवान् माधवो बलः ।
प्रहस्य किञ्चिन्नोवाच प्रभावज्ञोऽनुजस्य सः ॥ १६॥
तेऽन्वेषमाणा दयितं कृष्णं सूचितया पदैः ।
भगवल्लक्षणैर्जग्मुः पदव्या यमुनातटम् ॥ १७॥
|
Meanwhile most terrible and grave portents of three kinds foreboding imminent danger (severally) appeared on the earth, in heaven and on the body (of individuals) indeed in Vraja. (12)
Noticing then and coming to know of Śrī Kṛṣṇa having gone (out) to pasture the cows unaccompanied by Balarāma, the cowherds headed by Nanda felt agitated with fear. (13)
Concluding from those ill omens Śrī Kṛṣṇa to have met His death, the cowherds—who did not know Him (as a matter of fact) and whose life was Śrī Kṛṣṇa and on whom they had fixed their mind—were overwhelmed with sorrow, grief and fear. (14)
Possessing the (motherly) affection of a cow and thirsting to behold Śrī Kṛṣṇa, they all, including children, the aged and womenfolk, O dear Parikṣit, issued forth from Gokula, distressed in mind. (15)
Seeing them so perplexed, Lord Balarāma, a scion of Madhu, heartily laughed and said nothing, knowing as He did the glory of Śrī Kṛṣṇa (His younger Brother). (16)
Searching for their beloved Kṛṣṇa along the track indicated by His footprints bearing the characteristic marks of the almighty Lord, they headed towards the bank of the Yamunā. (17) (12-17)
|
|
ते तत्र तत्राब्जयवाङ्कुशाशनि-
ध्वजोपपन्नानि पदानि विश्पतेः ।
मार्गे गवामन्यपदान्तरान्तरे
निरीक्षमाणा ययुरङ्ग सत्वराः ॥ १८॥
अन्तर्ह्रदे भुजगभोगपरीतमारा-
त्कृष्णं निरीहमुपलभ्य जलाशयान्ते ।
गोपांश्च मूढधिषणान् परितः पशूंश्च
सङ्क्रन्दतः परमकश्मलमापुरार्ताः ॥ १९॥
गोप्योऽनुरक्तमनसो भगवत्यनन्ते
तत्सौहृदस्मितविलोकगिरः स्मरन्त्यः ।
ग्रस्तेऽहिना प्रियतमे भृशदुःखतप्ताः
शून्यं प्रियव्यतिहृतं ददृशुस्त्रिलोकम् ॥ २०॥
ताः कृष्णमातरमपत्यमनुप्रविष्टां
तुल्यव्यथाः समनुगृह्य शुचः स्रवन्त्यः ।
तास्ता व्रजप्रियकथाः कथयन्त्य आसन्
कृष्णाननेऽर्पितदृशो मृतकप्रतीकाः ॥ २१॥
कृष्णप्राणान्निर्विशतो नन्दादीन् वीक्ष्य तं ह्रदम् ।
प्रत्यषेधत्स भगवान् रामः कृष्णानुभाववित् ॥ २२॥
|
Carefully observing at every step on the path trodden by the cows footprints of Śrī Kṛṣṇa (the Protector of the cowherds), distinguished by the marks of a lotus, barley seed, a goad, a thunderbolt and a banner, in the midst of others' footprints, O dear one, they marched with quick steps. (18)
Spying from a distance Śrī Kṛṣṇa caught in the coils of a cobra and devoid of (all) motion in the middle of the pool, and the cowherds lying senseless on the brink of the pool and (even so) the cattle piteously cry all around, they felt (sore) afflicted and fell into a swoon. (19)
With their mind attached to Śrī Kṛṣṇa (the infinite Lord) and recalling His love, smiles, glances and utterances, the cowherd women felt agonized with utmost sorrow when their most beloved One was entrapped by a snake, and saw the three worlds desolate without their Darling. (20)
Holding in check Yaśodā (Śrī Kṛṣṇa's mother)—who had followed her Child into the stream—and shedding tears of grief, equally pained as they were, they recounted the stories of Śrī Kṛṣṇa (the Beloved of Vraja) and (eventually) stood as though dead, with their eyes riveted on the countenance of Śrī Kṛṣṇa. (21)
Perceiving Nanda and others—whose very life was Śrī Kṛṣṇa—proceeding to enter that pool, the aforesaid Lord Balarāma, who knew the greatness of Śrī Kṛṣṇa, stopped them. (22) (18-22)
|
|
इत्थं स्वगोकुलमनन्यगतिं निरीक्ष्य
सस्त्रीकुमारमतिदुःखितमात्महेतोः ।
आज्ञाय मर्त्यपदवीमनुवर्तमानः
स्थित्वा मुहूर्तमुदतिष्ठदुरङ्गबन्धात् ॥ २३॥
तत्प्रथ्यमानवपुषा व्यथितात्मभोग-
स्त्यक्त्वोन्नमय्य कुपितः स्वफणान् भुजङ्गः ।
तस्थौ श्वसञ्छ्वसनरन्ध्रविषाम्बरीष-
स्तब्धेक्षणोल्मुकमुखो हरिमीक्षमाणः ॥ २४॥
तं जिह्वया द्विशिखया परिलेलिहानं
द्वे सृक्किणी ह्यतिकरालविषाग्निदृष्टिम् ।
क्रीडन्नमुं परिससार यथा खगेन्द्रो
बभ्राम सोऽप्यवसरं प्रसमीक्षमाणः ॥ २५॥
एवं परिभ्रमहतौजसमुन्नतांस-
मानम्य तत्पृथुशिरःस्वधिरूढ आद्यः ।
तन्मूर्धरत्ननिकरस्पर्शातिताम्र-
पादाम्बुजोऽखिलकलादिगुरुर्ननर्त ॥ २६॥
तं नर्तुमुद्यतमवेक्ष्य तदा तदीय-
गन्धर्वसिद्धसुरचारणदेववध्वः ।
प्रीत्या मृदङ्गपणवानकवाद्यगीत-
पुष्पोपहारनुतिभिः सहसोपसेदुः ॥ २७॥
यद्यच्छिरो न नमतेऽङ्ग शतैकशीर्ष्ण-
स्तत्तन्ममर्द खरदण्डधरोऽङ्घ्रिपातैः ।
क्षीणायुषो भ्रमत उल्बणमास्यतोऽसृङ्-
नस्तो वमन् परमकश्मलमाप नागः ॥ २८॥
तस्याक्षिभिर्गरलमुद्वमतः शिरस्सु
यद्यत्समुन्नमति निःश्वसतो रुषोच्चैः ।
नृत्यन् पदानुनमयन् दमयाम्बभूव
पुष्पैः प्रपूजित इवेह पुमान् पुराणः ॥ २९॥
तच्चित्रताण्डवविरुग्णफणातपत्रो
रक्तं मुखैरुरु वमन् नृप भग्नगात्रः ।
स्मृत्वा चराचरगुरुं पुरुषं पुराणं
नारायणं तमरणं मनसा जगाम ॥ ३०॥
कृष्णस्य गर्भजगतोऽतिभरावसन्नं
पार्ष्णिप्रहारपरिरुग्णफणातपत्रम् ।
दृष्ट्वाहिमाद्यमुपसेदुरमुष्य पत्न्य
आर्ताः श्लथद्वसनभूषणकेशबन्धाः ॥ ३१॥
तास्तं सुविग्नमनसोऽथ पुरस्कृतार्भाः
कायं निधाय भुवि भूतपतिं प्रणेमुः ।
साध्व्यः कृताञ्जलिपुटाः शमलस्य भर्तु-
र्मोक्षेप्सवः शरणदं शरणं प्रपन्नाः ॥ ३२॥
|
Thus finding the inhabitants of His Gokula exclusively dependent on Him and perceiving them alongwith their womenfolk and children sore distressed for His sake, Śrī Kṛṣṇa (who was following the ways of mortals) continued in that state (entrapped in the coils of the snake) for about an hour and (then) escaped from the bondage of the serpent (by expanding His body). (23)
The serpent, whose own body was feeling oppressed by the expanding person of Śrī Kṛṣṇa, (now) left Him and, holding up its hoods in a rage, stood hissing and breathing out poison through its nostrils and staring at Him with its eyes motionless and burning as a frying pan and emitting flames through its mouths. (24)
In a sportive mood Śrī Kṛṣṇa, like Garuḍa (the king of the birds), wheeled round the snake, that was licking both the corners of its mouths with its forked tongues and was emitting a most terrible fire of poison through its glances; and the serpent too went round waiting for an opportunity (to bite Him). (25)
Bending (with His hands) the serpent, whose energy had been spent through its whirling motion, yet whose heads continued to be uplifted, Śrī Kṛṣṇa (the most ancient Person), the first Teacher of all arts, leapt on its broad hoods and began to dance, His lotus-feet turning crimson due to their contact with the multitudes of jewels on its hoods. (26)
Perceiving Him intent on dancing on that occasion, Gandharvas, Siddhas, gods, Cāraṇas and Apsarās, who were (all) His servants, lovingly approached Him all of a sudden with clay tomtoms, tabors and large drums, musical instruments and songs, flowers and other offerings and songs of praise. (27)
The Lord, who wielded (on this occasion) a severe rod of punishment, crushed under the tread of His feet whichever hood of the serpent—that had a hundred prominent heads and which kept on wheeling even though its life-energy had almost been spent—would not bend, O dear king, ejecting deadly blood (mixed with poison) through its mouth and nostrils, the cobra fell into a deep swoon. (28)
Continuing to dance (with untiring zeal) Śrī Kṛṣṇa (the most ancient Person) subdued the cobra, successively bending under His foot whichever of the heads of the snake—that was ejecting poison through its eyes and violently hissing in rage—would raise itself. (With His feet bespattered with the drops of blood ejected from the eyes of the serpent) the Lord appeared as though devoutly worshipped with flowers. (29)
With its umbrella-like hoods crushed by the Lord's weird dance and its limbs shattered (due to the expansion of Śrī Kṛṣṇa's body), and spouting copious blood through its mouths, the serpent (now) thought of Lord Nārāyaṇa, the most ancient Person, the adored of the mobile as well as of the immobile creation, and mentally sought Him as its protector. (30)
Distressed to perceive the snake sinking under the immense weight of Śrī Kṛṣṇa, who holds the (numberless) universes in His abdomen, and its umbrella-like hoods crushed under the strokes of His heels, its wives approached the Lord (the most ancient Person), their clothes and ornaments as well as their hair-bands falling in disorder. (31)
Leading their children before them and stretching their body on the ground*, those chaste wives (of the serpent) presently bowed low to the aforesaid Śrī Kṛṣṇa (the Protector of all created beings) with joined palms and, eager to secure the deliverance of their sinful husband, sought the Lord, who affords protection to all, as their refuge. (32) (23-32)
|
नागपत्न्य ऊचुः ।
न्याय्यो हि दण्डः कृतकिल्बिषेऽस्मिं-
स्तवावतारः खलनिग्रहाय ।
रिपोः सुतानामपि तुल्यदृष्टे-
र्धत्से दमं फलमेवानुशंसन् ॥ ३३॥
अनुग्रहोऽयं भवतः कृतो हि नो
दण्डोऽसतां ते खलु कल्मषापहः ।
यद्दन्दशूकत्वममुष्य देहिनः
क्रोधोऽपि तेऽनुग्रह एव सम्मतः ॥ ३४॥
तपः सुतप्तं किमनेन पूर्वं
निरस्तमानेन च मानदेन ।
धर्मोऽथ वा सर्वजनानुकम्पया
यतो भवांस्तुष्यति सर्वजीवः ॥ ३५॥
कस्यानुभावोऽस्य न देव विद्महे
तवाङ्घ्रिरेणुस्पर्शाधिकारः ।
यद्वाञ्छया श्रीर्ललनाचरत्तपो
विहाय कामान् सुचिरं धृतव्रता ॥ ३६॥
न नाकपृष्ठं न च सार्वभौमं
न पारमेष्ठ्यं न रसाधिपत्यम् ।
न योगसिद्धीरपुनर्भवं वा
वाञ्छन्ति यत्पादरजःप्रपन्नाः ॥ ३७॥
तदेष नाथाप दुरापमन्यै-
स्तमोजनिःक्रोधवशोऽप्यहीशः ।
संसारचक्रे भ्रमतः शरीरिणो
यदिच्छतः स्याद्विभवः समक्षः ॥ ३८॥
|
The wives of the serpent prayed: Just is the punishment meted out to this offender; for Your descent (on this earth) is intended for chastising the wicked and You regard Your enemy as well as Your sons with an undifferentiating eye. (Nay,) You inflict punishment (only) because You anticipate good results (from such punishment). (33)
(As a matter of fact,) this is a boon conferred on us by You inasmuch as Your punishment to the wicked indeed wipes out their sins. Your wrath itself is esteemed (by us) as a boon (in disguise) in that it has rid our husband of the sin as a result of which the state of a serpent was inflicted on this embodied soul. (34)
(I wonder) what austerities were rightly performed in a previous incarnation by this serpent free from pride and bestowing honour on others or else what religious act was done by him out of compassion for all created beings, by virtue of which You, the Giver of life to all, have been pleased (with him). (35)
We are unable, O Lord, to discover for what (meritorious) act has flowed to him the privilege of touching the dust of Your feet, seeking which (even) Śrī (the goddess of beauty and prosperity), a Jewel among women, (whose favour is sought even by Brahmā and others) practised austerities for a pretty long period giving up all luxuries and observing sacred vows! (36)
Having secured the dust of Your feet people neither covet the uppermost heaven (the realm of Brahmā) nor the rulership of the entire globe nor the position of Brahmā (the highest functionary of this universe) nor dominion over the subterranean regions nor the mystic powers of Yoga nor (even) final beatitude (the cessation of rebirth). (37)
(How wonderful it is that even) this Kāliya (a ruler of the serpents), born of Tamoguna and belonging to the race called the Krodhavasas,† has secured, O Lord, that dust, which cannot easily be attained by others. To an embodied soul revolving in the whirligig of mundane existence and seeking this dust the desired wealth (including final beatitude) becomes manifest. (38)
- According to a learned and saintly commentator, who is believed to have directly perceived the pastimes of the Lord, there was an islet in the middle of the pool, where the Lord danced on the hoods of Kāliya. Apparently it was on this islet that the wives of Kāliya stretched themselves.
(33-38)
|
|
नमस्तुभ्यं भगवते पुरुषाय महात्मने ।
भूतावासाय भूताय पराय परमात्मने ॥ ३९॥
ज्ञानविज्ञाननिधये ब्रह्मणेऽनन्तशक्तये ।
अगुणायाविकाराय नमस्ते प्राकृताय च ॥ ४०॥
कालाय कालनाभाय कालावयवसाक्षिणे ।
विश्वाय तदुपद्रष्ट्रे तत्कर्त्रे विश्वहेतवे ॥ ४१॥
भूतमात्रेन्द्रियप्राणमनोबुद्ध्याशयात्मने ।
त्रिगुणेनाभिमानेन गूढस्वात्मानुभूतये ॥ ४२॥
नमोऽनन्ताय सूक्ष्माय कूटस्थाय विपश्चिते ।
नानावादानुरोधाय वाच्यवाचकशक्तये ॥ ४३॥
नमः प्रमाणमूलाय कवये शास्त्रयोनये ।
प्रवृत्ताय निवृत्ताय निगमाय नमो नमः ॥ ४४॥
नमः कृष्णाय रामाय वसुदेवसुताय च ।
प्रद्युम्नायानिरुद्धाय सात्वतां पतये नमः ॥ ४५॥
नमो गुणप्रदीपाय गुणात्मच्छादनाय च ।
गुणवृत्त्युपलक्ष्याय गुणद्रष्ट्रे स्वसंविदे ॥ ४६॥
अव्याकृतविहाराय सर्वव्याकृतसिद्धये ।
हृषीकेश नमस्तेऽस्तु मुनये मौनशीलिने ॥ ४७॥
परावरगतिज्ञाय सर्वाध्यक्षाय ते नमः ।
अविश्वाय च विश्वाय तद्द्रष्ट्रेऽस्य च हेतवे ॥ ४८॥
|
Hail to You, the infinite Lord, enshrined in (all) hearts (as their Inner Controller), the Support of (all) the (five) elements, eternally existent as the Cause (of all)! the Supreme Spirit (beyond all causes)! (39)
Salutation to You, the Absolute, the Storehouse of knowledge and consciousness, devoid of (all) attributes, immutable and endowed with infinite energy as the Propeller of Prakṛti! (40)
Hail to You, the Time-Spirit, as well as the Support of Time and (also) the Witness of the (various) divisions of Time, appearing in the form of the universe, as well as its Seer, the Maker of the universe, as well as its material Cause! (41)
Salutation to You (manifest) in the form of the (five) gross and the (five) subtle elements, the (ten) Indriyas (the senses of perception as well as the organs of action), the vital airs, the mind, the understanding and the intellect! Salutation to You, in the form of the ego, consisting of the three Guṇas, that has screened the realization of the (innumerable) Jivas (embodied souls), constituting Your rays! (42)
Salutation to You, who are infinite, subtle, immutable and omniscient, who (by Your Māyā) are the subject of diverse theories and speculations and who are manifested in the form of the name, the object named and the power inherent in the name to denote a particular object. (43)
Hail to You, the Root of (all) the means of cognition, possessed of absolute knowledge, the Source of the scriptures! Hail, hail to You representing both worldly activity and withdrawal from it in the form of (the injunctions of) the Vedas! (44)
Hail, hail to Śrī Kṛṣṇa, the Protector of Devotees, in the (four eternal) forms (Vyūhas) of Rāma (Sankarṣaṇa), Vāsudeva, Pradyumna and Aniruddha! (45)
Salutation to the Illuminator of the inner sense* (in its four phases of mind, reason, the intellect and the ego), appearing in diverse forms after concealing Himself behind the three Guṇas and indicated by the functions (such as cogitation, determination etc.) of (the aforesaid four phases of) the internal sense, their self-knowing Witness. (46)
Let our salutation be to You, O Ruler of the senses, whose glory cannot be comprehended through reasoning, who are the Originator and Revealer of all phenomena, who revel in Your own Self and are given to contemplation. (47)
Hail to You, who know the condition of the high and the low (alike), who preside over all, who lie beyond the universe and are the universe itself, the Witness as well as the Cause of the universe. (48)
- This refers again to the four Vyūhas mentioned above, presiding as they do severally over the four phases of the internal sense.
(39-48)
|
|
त्वं ह्यस्य जन्मस्थितिसंयमान् प्रभो
गुणैरनीहोऽकृतकालशक्तिधृक् ।
तत्तत्स्वभावान् प्रतिबोधयन् सतः
समीक्षयामोघविहार ईहसे ॥ ४९॥
तस्यैव तेऽमूस्तनवस्त्रिलोक्यां
शान्ता अशान्ता उत मूढयोनयः ।
शान्ताः प्रियास्ते ह्यधुनावितुं सतां
स्थातुश्च ते धर्मपरीप्सयेहतः ॥ ५०॥
अपराधः सकृद्भर्त्रा सोढव्यः स्वप्रजाकृतः ।
क्षन्तुमर्हसि शान्तात्मन् मूढस्य त्वामजानतः ॥ ५१॥
अनुगृह्णीष्व भगवन् प्राणांस्त्यजति पन्नगः ।
स्त्रीणां नः साधुशोच्यानां पतिः प्राणः प्रदीयताम् ॥ ५२॥
विधेहि ते किङ्करीणामनुष्ठेयं तवाज्ञया ।
यच्छ्रद्धयानुतिष्ठन् वै मुच्यते सर्वतोभयात् ॥ ५३॥
|
Though destitute of desire, You actually bring about, O Lord, through the (three) Guṇas (modes of Prakṛti), the creation, preservation and dissolution of this universe, wielding as You do the eternal potency in the form of Time, and awakening by Your (very) penetrating look, the various dispositions, already present (in the Jivas in the form of predisposition) and (thus) carrying on Your sport, which is never futile. (49)
All these forms in the three worlds—(whether they are) gentle, violent (Rājasika) or belonging to an ignorant (subhuman) species (Tāmasika)—pertain to You alone as described before (and exist for Your play). Of course, at present, the gentle ones are dear to You since You have descended (on earth) with intent to maintain the righteousness of the virtuous and continue (here) with a view to protecting them. (50)
The fault once committed by his own dependent deserves to be forgiven by the master. (Therefore,) be pleased, O tranquil-minded Lord, to pardon the offence of this stupid creature that does not know You. (51)
Be gracious (to him), O Lord; the serpent is about to give up the ghost. Let our life in the form of our husband be vouchsafed to us (helpless) women, deserving to be pitied by the righteous. (52)
(Pray) ordain what should be done by us, Your maid-servants. For, one acting according to Your command with reverence is surely rid of mundane existence (which is beset with fear on all sides). (53) (49-53)
|
श्रीशुक उवाच ।
इत्थं स नागपत्नीभिर्भगवान् समभिष्टुतः ।
मूर्च्छितं भग्नशिरसं विससर्जाङ्घ्रिकुट्टनैः ॥ ५४॥
प्रतिलब्धेन्द्रियप्राणः कालियः शनकैर्हरिम् ।
कृच्छ्रात्समुच्छ्वसन् दीनः कृष्णं प्राह कृताञ्जलिः ॥ ५५॥
कालिय उवाच ।
वयं खलाः सहोत्पत्त्या तामसा दीर्घमन्यवः ।
स्वभावो दुस्त्यजो नाथ लोकानां यदसद्ग्रहः ॥ ५६॥
त्वया सृष्टमिदं विश्वं धातर्गुणविसर्जनम् ।
नानास्वभाववीर्यौजोयोनिबीजाशयाकृति ॥ ५७॥
वयं च तत्र भगवन् सर्पा जात्युरुमन्यवः ।
कथं त्यजामस्त्वन्मायां दुस्त्यजां मोहिताः स्वयम् ॥ ५८॥
भवान् हि कारणं तत्र सर्वज्ञो जगदीश्वरः ।
अनुग्रहं निग्रहं वा मन्यसे तद्विधेहि नः ॥ ५९॥
|
Śrī Śuka continued : Thus fervently praised by the serpent's wives, the aforesaid Lord spared the cobra, that had fallen into a swoon, its hoods having been smashed with the blows of His heels. (54)
Having gradually recovered its senses and vitality and breathing in the normal way with difficulty, the wretched Kāliya prayed to Śrī Kṛṣṇa with joined palms (as follows)—(55)
"We are wicked since (our very) birth, constituted as we are of (predominantly) Tamoguna and possessed of lasting anger. The natural disposition of living beings, O Lord, which is responsible for their identification with the body etc., (which is unreal) is difficult to give up. (56)
This universe, O Lord, which is a diversified product of the three Guṇas, and is endowed with diverse peculiarities, bodily and organic strength, fecundity, power of procreation, latent desires, and external forms, has been evolved by You. (57)
And in that universe (too) we serpents, O Lord, are most ferocious by birth. How (then) can we get rid of Your Māyā (deluding potency), which is (so) difficult to escape, by our own efforts (without Your grace), deluded as we are ! (58)
In fact, You, the omniscient Ruler of the universe, serve as an instrument in overcoming Your Māyā. Therefore, show Your grace or mete out punishment to us as You think fit. (59) (54-59)
|
श्रीशुक उवाच ।
इत्याकर्ण्य वचः प्राह भगवान् कार्यमानुषः ।
नात्र स्थेयं त्वया सर्प समुद्रं याहि मा चिरम् ।
स्वज्ञात्यपत्यदाराढ्यो गोनृभिर्भुज्यतां नदी ॥ ६०॥
य एतत्संस्मरेन्मर्त्यस्तुभ्यं मदनुशासनम् ।
कीर्तयन्नुभयोः सन्ध्योर्न युष्मद्भयमाप्नुयात् ॥ ६१॥
योऽस्मिन् स्नात्वा मदाक्रीडे देवादींस्तर्पयेज्जलैः ।
उपोष्य मां स्मरन्नर्चेत्सर्वपापैः प्रमुच्यते ॥ ६२॥
द्वीपं रमणकं हित्वा ह्रदमेतमुपाश्रितः ।
यद्भयात्स सुपर्णस्त्वां नाद्यान्मत्पादलाञ्छितम् ॥ ६३॥
|
Śrī Śuka went on : Hearing this (prayer), the almighty Lord, who had assumed a human semblance on purpose replied, "You ought not to stay here, O serpent! Accompanied by your kinsfolk, progeny and wives, proceed you to the ocean without delay; let the river be used by the bovine race and human beings. (60)
The mortal who duly remembers this command of Mine to you, reciting it both morning and evening, shall not have fear from you (serpents). (61)
He who having bathed in this pool, the scene of My sport, propitiates the gods and others with (its) water and, observing a fast, offers worship to Me, thinking of Me (all the time), is completely absolved of all sins. (62)
That Garuḍa (lit., he who is endowed with beautiful wings) for fear of whom you took shelter in this pool, leaving the island of Ramaṇaka, shall not devour you, marked as you are with My footprints." (63) (60-63)
|
श्रीशुक उवाच ।
एवमुक्तो भगवता कृष्णेनाद्भुतकर्मणा ।
तं पूजयामास मुदा नागपत्न्यश्च सादरम् ॥ ६४॥
दिव्याम्बरस्रङ्मणिभिः परार्ध्यैरपि भूषणैः ।
दिव्यगन्धानुलेपैश्च महत्योत्पलमालया ॥ ६५॥
पूजयित्वा जगन्नाथं प्रसाद्य गरुडध्वजम् ।
ततः प्रीतोऽभ्यनुज्ञातः परिक्रम्याभिवन्द्य तम् ॥ ६६॥
सकलत्रसुहृत्पुत्रो द्वीपमब्धेर्जगाम ह ।
तदैव सामृतजला यमुना निर्विषाभवत् ।
अनुग्रहाद्भगवतः क्रीडामानुषरूपिणः ॥ ६७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे कालियमोक्षणं नाम षोडशोऽध्यायः ॥ १६॥
|
Śrī Śuka continued : Commanded thus by Lord Śrī Kṛṣṇa of wonderful deed, Kāliya as well as his wives devoutly worshipped Him with joy by means of unearthly raiment, garlands and gems as well as with superb jewels, heavenly perfumes, sandal paste and a large wreath of lotuses. (64-65)
Having worshipped Śrī Kṛṣṇa (the Ruler of the universe) and propitiated the Lord whose banner bears the device of Garuḍa and duly permitted by Him, Kāliya thereupon went round Him (as a mark of respect) and greeted Him and accompanied by his wives, kinsfolk and sons gladly withdrew to the island of Ramaṇaka in the ocean, so the tradition goes. Rid of poison, the water of the Yamunā presently became nectar-like (again) by the grace of the Lord who had sportively assumed the semblance of a human being. (66-67)
Thus ends the sixteenth discourse entitled "Deliverance of Kāliya," in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (64-67)
|