॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्विंशोऽध्यायः - २४ ॥
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Discourse XXIV
The Lord stops the sacrifice to Indra (Preamble)
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श्रीशुक उवाच ।
भगवानपि तत्रैव बलदेवेन संयुतः ।
अपश्यन्निवसन् गोपानिन्द्रयागकृतोद्यमान् ॥ १॥
तदभिज्ञोऽपि भगवान् सर्वात्मा सर्वदर्शनः ।
प्रश्रयावनतोऽपृच्छद्वृद्धान् नन्दपुरोगमान् ॥ २॥
कथ्यतां मे पितः कोऽयं सम्भ्रमो व उपागतः ।
किं फलं कस्य चोद्देशः केन वा साध्यते मखः ॥ ३॥
एतद्ब्रूहि महान् कामो मह्यं शुश्रूषवे पितः ।
न हि गोप्यं हि साधूनां कृत्यं सर्वात्मनामिह ॥ ४॥
अस्त्यस्वपरदृष्टीनाममित्रोदास्तविद्विषाम् ।
उदासीनोऽरिवद्वर्ज्य आत्मवत्सुहृदुच्यते ॥ ५॥
ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति ।
विदुषः कर्मसिद्धिः स्यात्तथा नाविदुषो भवेत् ॥ ६॥
तत्र तावत्क्रियायोगो भवतां किं विचारितः ।
अथ वा लौकिकस्तन्मे पृच्छतः साधु भण्यताम् ॥ ७॥
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Śrī Śuka began again : Dwelling in the same land of Vraja accompanied by Baladeva, Śrī Kṛṣṇa too saw the cowherds engaged in preparations for the worship of Indra (the god of rain). (1)
Though aware of it, the Lord, who is the Indweller of all (hearts) and all-perceiving and was (yet) bent low with humility, enquired of the elderly people (of Vraja): the leader of whom was Nanda, (as follows):—(2)
"It may kindly be pointed out to me, O father, what is this occasion for (unusual) flutter come up before you ? What will be the fruit (of it) ? For whom is it intended ? And by whom and through what materials is this sacrifice going to be performed ? (3)
(Kindly) tell me this, eager as I am to hear it, O father ! Great is my longing (for it). Indeed no undertaking, in this world, of pious souls—who look upon all as their own self, in whose eyes none is their own or alien and who have no friend, neutral or enemy—is secret. (Of course, where this is not the case) a neutral (too) ought to be shunned like an enemy, whereas a friend has been declared to be as good as one's own self (and hence nothing should be kept secret from him). (4-5)
People perform actions either deliberately (after weighing their consequences) or without deliberation. But success does not attend the actions of a thoughtless man as it crowns those of a thoughtful person. (6)
Of such actions, then, has this expedient in the form of ritual been considered by you? Or, does it follow the course of the world? (Pray,) explain this fully to me, inquisitive as I am." (7) (1-7)
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नन्द उवाच ।
पर्जन्यो भगवानिन्द्रो मेघास्तस्यात्ममूर्तयः ।
तेऽभिवर्षन्ति भूतानां प्रीणनं जीवनं पयः ॥ ८॥
तं तात वयमन्ये च वार्मुचां पतिमीश्वरम् ।
द्रव्यैस्तद्रेतसा सिद्धैर्यजन्ते क्रतुभिर्नराः ॥ ९॥
तच्छेषेणोपजीवन्ति त्रिवर्गफलहेतवे ।
पुंसां पुरुषकाराणां पर्जन्यः फलभावनः ॥ १०॥
य एवं विसृजेद्धर्मं पारम्पर्यागतं नरः ।
कामाल्लोभाद्भयाद्द्वेषात्स वै नाप्नोति शोभनम् ॥ ११॥
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Nanda replied: The all-powerful Indra is the god of rain, the clouds being his (so many) manifestations dear as his own self. They pour forth water, which is the delight and life of living beings. (8)
We and other men, O darling, worship the aforesaid almighty ruler of the clouds through sacrificial performances conducted by means of substances produced with the water discharged by him, and subsist on the remains of such sacrifices for the attainment of the threefold reward in the shape of religious merit, enjoyment and worldly possessions. (In this way) it is Indra who yields the fruit (in the shape of a bumper crop) of men's efforts (in the form of agriculture). (9-10)
The man who relinquishes a religious practice that has come down thus through successive generations from love of enjoyment, greed, fear (of opposition) or prejudice. surely does not achieve good results. (11) (8-11)
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श्रीशुक उवाच ।
वचो निशम्य नन्दस्य तथान्येषां व्रजौकसाम् ।
इन्द्राय मन्युं जनयन् पितरं प्राह केशवः ॥ १२॥
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Śrī Śuka continued: Hearing the reply of Nanda and the other inhabitants of Vraja, Lord Śrī Kṛṣṇa (the Ruler even of Brahmā and Śiva) addressed His father (as follows) in order to rouse the anger of Indra (and thereby crush his pride). (12) (12)
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श्रीभगवानुवाच ।
कर्मणा जायते जन्तुः कर्मणैव विलीयते ।
सुखं दुःखं भयं क्षेमं कर्मणैवाभिपद्यते ॥ १३॥
अस्ति चेदीश्वरः कश्चित्फलरूप्यन्यकर्मणाम् ।
कर्तारं भजते सोऽपि न ह्यकर्तुः प्रभुर्हि सः ॥ १४॥
किमिन्द्रेणेह भूतानां स्वस्वकर्मानुवर्तिनाम् ।
अनीशेनान्यथा कर्तुं स्वभावविहितं नृणाम् ॥ १५॥
स्वभावतन्त्रो हि जनः स्वभावमनुवर्तते ।
स्वभावस्थमिदं सर्वं सदेवासुरमानुषम् ॥ १६॥
देहानुच्चावचाञ्जन्तुः प्राप्योत्सृजति कर्मणा ।
शत्रुर्मित्रमुदासीनः कर्मैव गुरुरीश्वरः ॥ १७॥
तस्मात्सम्पूजयेत्कर्म स्वभावस्थः स्वकर्मकृत् ।
अञ्जसा येन वर्तेत तदेवास्य हि दैवतम् ॥ १८॥
आजीव्यैकतरं भावं यस्त्वन्यमुपजीवति ।
न तस्माद्विन्दते क्षेमं जारं नार्यसती यथा ॥ १९॥
वर्तेत ब्रह्मणा विप्रो राजन्यो रक्षया भुवः ।
वैश्यस्तु वार्तया जीवेच्छूद्रस्तु द्विजसेवया ॥ २०॥
कृषिवाणिज्यगोरक्षा कुसीदं तुर्यमुच्यते ।
वार्ता चतुर्विधा तत्र वयं गोवृत्तयोऽनिशम् ॥ २१॥
सत्त्वं रजस्तम इति स्थित्युत्पत्त्यन्तहेतवः ।
रजसोत्पद्यते विश्वमन्योन्यं विविधं जगत् ॥ २२॥
रजसा चोदिता मेघा वर्षन्त्यम्बूनि सर्वतः ।
प्रजास्तैरेव सिध्यन्ति महेन्द्रः किं करिष्यति ॥ २३॥
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The glorious Lord said : A creature is born by force of Karma (past actions), by force of Karma alone it dies and by force of Karma itself it experiences pleasure and pain, is subjected to fear and enjoys security. (13)
If there is any supreme Ruler who dispenses the fruit of others' actions, he too rewards or punishes (only) the doer; indeed he has no authority over him who does nothing. (14)
What have created beings—that follow each the course of its own action in this world—to do with Indra, who is incapable of altering the course of actions performed by men according to their individual nature ? (15)
Indeed every created being is a slave to its nature and follows its own natural disposition. The whole of this creation including gods, demons and human beings has its being in nature. (16)
By force of Karma a soul takes (diverse) corporeal forms, high and low, and quits them. Karma alone appears in the form of an enemy, a friend or a neutral and Karma alone is our preceptor and almighty Lord. (17)
Therefore, sticking to the Varṇa (grade of society) and Āśrama (stage in life) determined by one's own nature and performing one's own duty, one should duly worship Karma alone. In fact, that alone is one's deity by which one lives happily (in this world). (18)
Depending on a particular deity, he who worships another does not derive happiness from the latter any more than an unchaste woman who loves a paramour. (19)
A Brāhmaṇa should live by (the teaching and exposition of) the Vedas; a Kṣatriya, by protecting the land; a Vaiśya, by (what is known as) Vārtā; while a Śūdra should live by service (rendered) to the (aforesaid) twice-born classes. (20)
Vārtā is said to be of four kinds, viz., agriculture, commerce and rearing the bovine race, usury being the fourth. Out of these (four) the cow has ever been our (only) means of subsistence. (21)
(The qualities of) Sattva, Rajas and Tamas are severally the cause of the continuance, appearance and dissolution (of the universe); it is through (the quality of) Rajas that by mutual union (of the male and female) is brought forth the heterogenous universe. (22)
Impelled by Rajas, clouds shower water all round. It is through such water that living beings achieve their purpose (of getting their food etc.). What has Mahendra to do with this ? (23) (13-23)
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न नः पुरो जनपदा न ग्रामा न गृहा वयम् ।
नित्यं वनौकसस्तात वनशैलनिवासिनः ॥ २४॥
तस्माद्गवां ब्राह्मणानामद्रेश्चारभ्यतां मखः ।
य इन्द्रयागसम्भारास्तैरयं साध्यतां मखः ॥ २५॥
पच्यन्तां विविधाः पाकाः सूपान्ताः पायसादयः ।
संयावापूपशष्कुल्यः सर्वदोहश्च गृह्यताम् ॥ २६॥
हूयन्तामग्नयः सम्यग्ब्राह्मणैर्ब्रह्मवादिभिः ।
अन्नं बहुविधं तेभ्यो देयं वो धेनुदक्षिणाः ॥ २७॥
अन्येभ्यश्चाश्वचाण्डालपतितेभ्यो यथार्हतः ।
यवसं च गवां दत्त्वा गिरये दीयतां बलिः ॥ २८॥
स्वलङ्कृता भुक्तवन्तः स्वनुलिप्ताः सुवाससः ।
प्रदक्षिणां च कुरुत गोविप्रानलपर्वतान् ॥ २९॥
एतन्मम मतं तात क्रियतां यदि रोचते ।
अयं गोब्राह्मणाद्रीणां मह्यं च दयितो मखः ॥ ३०॥
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There are neither cities nor territories nor villages nor houses in our possession. We have ever had our abode in the forest, dwelling as we do in woodlands and on mountains. (24)
Therefore, let there be instituted a worship of cows, the Brāhmaṇas and the mountain (Govardhana). Let this worship be accomplished with those very materials that have been brought together for the worship of Indra. (25)
Let different varieties of cooked food from rice boiled in milk with sugar down to boiled pulses including Samyāva (a kind of porridge made of wheat flour with milk and ghee etc.), buns and cakes be prepared and let all the milk be collected. (26)
Let fires be properly fed with offerings by Brāhmaṇas who are expositors of the Vedas. Let excellent food be offered to them by you as well as cows and sacrificial fees. (27)
Food should also be given to (all) others down to the dog, the pariah and the fallen as may be deemed proper. And after supplying grass to the cows let the (aforesaid articles of) food be offered to the mountain. (28)
Duly adorned after taking your meals, artistically painted with sandal-paste etc., and decently dressed, go you round the cows, the Brāhmaṇas, the sacred fires and the mountain, keeping them to your right (as a mark of respect). (29)
Let this view of mine be adopted, O father, if it pleases you. This worship will be dear to the cows, the Brāhmaṇas and the mountain as well as to myself. (30) (24-30)
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श्रीशुक उवाच ।
कालात्मना भगवता शक्रदर्पं जिघांसता ।
प्रोक्तं निशम्य नन्दाद्याः साध्वगृह्णन्त तद्वचः ॥ ३१॥
तथा च व्यदधुः सर्वं यथाऽऽह मधुसूदनः ।
वाचयित्वा स्वस्त्ययनं तद्द्रव्येण गिरिद्विजान् ॥ ३२॥
उपहृत्य बलीन् सर्वानादृता यवसं गवाम् ।
गोधनानि पुरस्कृत्य गिरिं चक्रुः प्रदक्षिणम् ॥ ३३॥
अनांस्यनडुद्युक्तानि ते चारुह्य स्वलङ्कृताः ।
गोप्यश्च कृष्णवीर्याणि गायन्त्यः सद्विजाशिषः ॥ ३४॥
कृष्णस्त्वन्यतमं रूपं गोपविश्रम्भणं गतः ।
शैलोऽस्मीति ब्रुवन् भूरि बलिमादद्बृहद्वपुः ॥ ३५॥
तस्मै नमो व्रजजनैः सह चक्रे आत्मनाऽऽत्मने ।
अहो पश्यत शैलोऽसौ रूपी नोऽनुग्रहं व्यधात् ॥ ३६॥
एषोऽवजानतो मर्त्यान् कामरूपी वनौकसः ।
हन्ति ह्यस्मै नमस्यामः शर्मणे आत्मनो गवाम् ॥ ३७॥
इत्यद्रिगोद्विजमखं वासुदेवप्रणोदिताः ।
यथा विधाय ते गोपा सह कृष्णा व्रजं ययुः ॥ ३८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे चतुर्विंशोऽध्यायः ॥ २४॥
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Śrī Śuka went on : Hearing the words uttered by the Lord, who in the form of the Time-Spirit sought to crush the pride of Indra, Nanda and others received His advice with approbation and did everything (precisely) as Śrī Kṛṣṇa (the Destroyer of the demon Madhu) had said. After getting benedictory verses recited (by the Brāhmaṇas) and respectfully offering all the varieties of food out of the oblations meant for Indra to the mountain and the Brāhmaṇas and grass to the cows they as well as the cowherd women, who were well-adorned and were celebrating the exploits of Śrī Kṛṣṇa, rode in their bullock-carts and placing their cattle-wealth ahead of them went round the mountain keeping it to their right, the Brāhmaṇas pronouncing their benedictions. (31—34)
Having assumed another peculiar form, that created confidence in the mind of the cowherds (to whom the mountain was represented as a god), Śrī Kṛṣṇa in that gigantic personality consumed the abundant mass of offerings saying, "I am the mountain (Govardhana)!" (35)
Alongwith the people of Vraja, Śrī Kṛṣṇa Himself offered His greetings to that (other) Self of His, saying, "Oh I look here, appearing in a visible form this mountain has shown his grace to us. (36)
Taking any form at will this deity actually kills such mortals as dwelling in the forest show disrespect to him. (Hence) for our own welfare as well as for that of the bovine race we bow to him." (37)
Having thus performed with due ceremony the worship of mount Govardhana, the cows and the Brāhmaṇas as particularly directed by Śrī Kṛṣṇa (the Son of Vasudeva), the said cowherds returned to Vraja alongwith Śrī Kṛṣṇa. (38)
Thus ends the twenty-fourth discourse in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā. (31-38)
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