Canto 10 - Chapter 45: The Lord brings back His preceptor's son (from the abode of Death)

Discourse XLV

The Lord brings back His preceptor's son (from the abode of Death)

Śrī Śuka began again : Having come to know that His parents (Vasudeva and Devaki) had grasped the truth (about the divinity of the two Brothers) prematurely (before they had enjoyed the supreme bliss of loving Them as their own sons, which was sure to be marred by that knowledge), Śrī Kṛṣṇa (who was no other than the Supreme Person) spread His own Māyā (enchantment)—which infatuates His own people—so that such knowledge might not endure. (1)
Approaching His father and mother in the company of His elder brother (Balarāma) and bowing in humility, the Jewel of the Sātvatas spoke respectfully (to them as follows), addressing them as "Mama and Papa" in order to delight them. (2)
"Though you have been all along full of longing for us, O father, the joys of witnessing the infancy, childhood and boyhood of your sons (in us) have never fallen to your lot. (3)
Ill-fated as we are, the privilege of living by your side could not be attained by us (so far) nor was that joy (ever) experienced by us, which children dwelling in their father's house and fondled by their parents do. (4)
Even (by serving them) through a life of (full) hundred years a mortal is not able to get square with his parents by whom is brought into being and nourished this body in which all (the four) objects (of human pursuit) can be realized. (5)
The servants of Yama actually make that son eat his own flesh on his departing from this world, who, though able-bodied, does not with his body and resources maintain them. (6)
He is dead (to all intents and purposes), though breathing, who, though capable, fails to support his mother, aged father, virtuous wife, infant son, preceptor, a Brāhmaṇa (depending on him) and one who has sought him for protection. (7)
Therefore (all) these days have slipped in vain by us who have failed to serve you, helpless as we were, our mind being constantly afraid of Kaṁsa. (8)
Be pleased, O father and mother, to forgive that sin (of omission) on our part, who failed to render service to you, subject as you were (to the will of another) and sore oppressed by that evil-minded fellow (Kaṁsa)". (9)

Śrī Śuka continued : Deluded by the foregoing speech of Śrī Hari, the Soul of the universe, though appearing as a human being through His Māyā (enchanting potency), His parents experienced supreme felicity as they placed Him on their lap and folded Him in their arms. (10)
Bathing Him with streams of tears and bound with ties of affection the couple said nothing, O king, bewildered as they were, their throats choked with tears. (11)

Having thus comforted His parents Lord Śrī Kṛṣṇa (the Son of Devakī) presently made His maternal grand-uncle, Ugrasena, king of the Yadus and said, "Be pleased to command us (your servants) as well as the people (of Mathurā), O great king! (As for myself) the Yadus ought not to sit on a royal throne because of the curse of Yayāti. (Since, however, it is My desire to see you on the throne of Mathurā no blame will attach to you). (12-13)
When I am waiting on you as a servant, (even) the gods and others will bear tribute to you, bent low (with submissiveness). What wonder, then, that other rulers of men should do so." (14)
Calling back from the (various) quarters all His kinsmen and relations—the Yadus, the Vṛṣṇis, the Andhakas, the Madhus, the Dāśārhas, the Kukuras and others—that had fled through fear of Kaṁsa and had been pulled down on account of their staying abroad—(nay,) consoling them fully and highly gratifying them with riches, Śrī Kṛṣṇa (the Maker of the universe) settled them in their own houses when they had been (duly) honoured. (15-16)
Protected by the (all-powerful) arms of Śrī Kṛṣṇa and Saṅkarṣaṇa and having realized their ambition and accomplished their purpose, they lived happily in their homes, (all) their agony having disappeared due to (the grace of) Śrī Kṛṣṇa and Balarāma. (17)
They felt rejoiced to gaze everyday on the lotuslike countenance of Śrī Kṛṣṇa (the Bestower of Liberation), which was ever full of ecstatic joy, charming and enlivened with compassionate and smiling glances. (18)
Drinking now and again with (the cup of) their eyes the nectar-like beauty of the lotus face of Śrī Kṛṣṇa (the Bestower of Liberation), even the aged there (at Mathurā) turned young and acquired great strength and energy. (19)
.

Meanwhile duly approaching Nanda and embracing him, Lord Śrī Kṛṣṇa (the Son of Devaki) and Saṅkarṣaṇa, O king of kings, spoke as follows:— (20)
"O father, by you two (mother Yaśodā and yourself), full of affection, both of us have been nourished and fondled with utmost care. Parents' affection for their progeny is surely more profound than the love they cherish for their own self. (21)
He is the (real) father and she the mother, who nourish like their own offspring the babes cast off by their relations incapable of nourishing and protecting them. (22)
Return you (now) to Vraja, O dear father! Having afforded delight to our near and dear ones we two shall follow suit in order to see you, our kinsmen, disconsolate through affection." (23)
Having thus consoled Nanda alongwith the (other) people of Vraja, the immortal Lord honoured them with reverence with articles of wearing apparel, ornaments, utensils and other (loving) presents. (24)
Thus addressed (by Śrī Kṛṣṇa) and overwhelmed with affection, Nanda hugged the two Brothers and, filling his eyes with tears, returned to Vraja alongwith the (other) cowherds. (25)

Vasudeva (the son of Śūra), O king, then duly caused to be performed in accordance with the scriptural ordinance by his priest (the sage Garga) and other Brāhmaṇas the purificatory rite (of investiture with the sacred thread) conferring the rank of a Dwija (the twice-born) with respect to both his sons. (26)
Having appropriately worshipped them he gave to them, when they were duly adorned, fees for their services as well as cows fully decked with gold necklaces and other ornaments as also with silk wreaths and accompanied by calves. (27)
Recalling his resolve made at the time of birth of Śrī Kṛṣṇa and Balarāma, Vasudeva (who was possessed of a lofty mind) gave away even those cows that had been mentally gifted by him (on that occasion) and which had been unlawfully seized by Kaṁsa. (28)
Having gone through the purificatory rite (of investiture with the sacred thread) and (thereby) attained the rank of a Dwija (the twice-born) the two Brothers of noble vows thereupon embarked on the vow of celibacy under the instructions of Garga, the preceptor (of Yadu's race). (29)
Concealing by Their actions—which looked (more or less) human—Their unclouded wisdom, that had not been acquired through another, and seeking to reside in the house of a preceptor (with the object of attaining knowledge in order to set an example before the world), the two Brothers, who were the omniscient Rulers of the universe and the source of all learning, now actually sought the presence of a Brāhmaṇa of Ujjain, Sāndipani (the son of Sandipana) by name, born in the family of Kāśa. (30-31)
Having duly approached him the two Brothers tamely and reverently waited upon him as a god with devotion, (thereby) teaching (to the world) irreproachable behaviour towards one's preceptor. (32)
Gratified with Their services rendered with genuine devotion, Sāndipani (the teacher), the foremost of Brāhmaṇas, taught them all the (four) Vedas alongwith the (six) auxiliary branches of learning (viz., Śikṣā or phonetics, Chanda or prosody, Vyākaraṇa or grammar, Jyotiṣa or astronomy, Kalpa or the science prescribing the ritual and giving rules for ceremonial or sacrificial acts and Nirukta or etymology) and the Upaniṣads (the crowning part of the Veda expounding the secret meaning of the Vedas and treating of Brahma) as well as Dhanurveda (the science of archery) including its secrets (viz., the knowledge of Mantras by means of which the various Astras or mystic missiles are invoked and the deities presiding over them), the Dharmaśāstras (codes of laws such as the Manusmṛti) and the various systems of philosophy (such as Mīmāṃsā) as well as the science of logic and the science of politics with its six branches (viz., those dealing with peace, warfare, expedition, encampment, exciting dissension or causing the separation of allies and depending on one's allies). (33-34)
The two Brothers, who were jewels amongst the foremost of men and the Originators of all sciences, learnt everything in a single lesson, O protector of men! (35)
With their mind fully controlled They mastered in the course of sixty-four days and nights as many arts and (then) persuaded the teacher to ask for the preceptor's fee of his liking, O King ! (36)
Clearly perceiving such marvellous glory of the two Brothers (in the shape of Their having mastered all sciences and the other branches of learning without any effort) as well as Their superhuman intelligence, and deliberating with his wife, O Parikṣit, the aforesaid Brāhmaṇa (Sāndipani) asked for (as his fee the restoration of) their child lost in the ocean at Prabhāsa (the modern Prabhāspatan in Saurashtra), so the tradition goes. (37)
Saying "So be it !" and mounting Their chariot, the two Brothers, who were great car-warriors, of endless powers, presently reached Prabhāsa and, going near the seashore, squatted there for a moment. Coming to know of Their divine character, the god presiding over the ocean brought presents for Them. (38)
The Lord said to him, "Let My preceptor's son be restored at once—the same child which was swallowed up by you in a great wave here." (39)

• The vow of celibacy actually consists of three vows successively entered into by a religious student belonging to the twice-born classes. The first of them, known by the name of Gāyatra, is of three days' duration and is undertaken as a preparation for learning the holy Gāyatri-Manṛta. This is followed by the second vow, known by the name of Prājāpatya, which extends to the time of commencing the study of the Vedas; and this is followed by the third, Brāhma vow, which lasts till the end of the Vedic study.
• The following are the sixty-four arts mentioned in the Śaiva Tantras—(1)
  Singing; (2)
  playing on various musical instruments; (3)
  dancing; (4)
  acting and gesticulation, mimicry etc.; (5)
  drawing and painting as well as calligraphy; (6)
  painting figures of various designs on the various parts of the body with musk-paste and other fragrant substances; (7)
  preparing for use in worship various designs with grains of rice, flowers etc.; (8)
  preparing a bed of flowers; (9)
  colouring the teeth and other limbs and articles of wearing apparel; (10)
  paving a floor with precious stones; (11)
  preparing a bed; (12)
  using a pot full of water as a musical instrument and treading on water; (13)
  showing miracles of various kinds; (14)
  preparing chaplains and wraaths of flowers; (15)
  making ornaments of flowers for the ears, braid etc.; (16)
  modes of beautifying the body with clothes and ornaments of various kinds; (17)
  painting ornamental figures on the ears; (18)
  making perfumes and cosmetics etc., of various kinds; (19)
  making ornaments of various designs; (20)
  jugglery; (21)
  appearing in various guises of one's choice; (22)
  sleight of hand; (23)
  culinary art; (24)
  making drinks of various tastes and colours and spirituous liquors of various kinds; (25)
  weaving and needle-work of various kinds; (26)
  working puppets by strings; (27)
  making musical instruments of various kinds; (28)
  solving riddles; (29)
  capping verses; (30)
  skill in uttering tongue-twisters; (31)
  the art of reading manuscripts easily and quickly; (32)
  dramaturgy and story-writing; (33)
  completion of incomplete verses or part verses; (34)
  making ligatures, canes, arrows etc.; (35)
  spindle-work; (36)
  carpentry; (37)
  architecture; (38)
  testing valuable metals and precious stones; (39)
  alchemy; (40)
  colouring precious stones; (41)
  knowledge of latent minerals; (42)
  nursing and treating plants; (43)
  setting game rams, cocks and quails to fight as sport; (44)
  teaching parrots and other birds to imitate human speech; (45)
  making an enemy quit his place by means of a charm; (46)
  cleaning and dressing the hair; (47)
  reading letters removed from one's sight and divining the nature of substances held within one's palm; (48)
  knowledge of books written in the language of barbarians; (49)
  fluently talking in the different Indian dialects; (50)
  reading good or bad omens; (51)
  making diagrams etc., by means of letters arranged in different orders as mystical formulae to be worshipped or worn as an amulet; (52)
  splitting hard substances such as diamonds into two or more pieces of different shapes; (53)
  reading the thoughts of others and bringing them out in a verse; (54)
  lexicography; (55)
  knowledge of prosody; (56)
  increasing the number of an object by various devices; (57)
  playing tricks; (58)
  showing off one's clothes as made of a superior texture than what they actually are; (59)
  playing at dice; (60)
  attracting remote objects; (61)
  playing children's games; (62)
  the practice of charms; (63)
  fore knowledge of the party going to win in a debate and (64)
  keeping goblins and vampires under one's control.

The god of the ocean replied : "I did not carry away the child, O Lord ! There is a great demon belonging to the Daitya class, Pañcajana (by name), who lives under water in the form of a conch, O Kṛṣṇa ! The child was surely carried away by him." Hearing it the Lord speedily plunged into the water but on killing the demon did not find the child in his bowels. (40-41)
Taking the conch that formed his body the Lord returned to the chariot. Then, going to the beloved city of Yama, Saṃyamani by name, Śrī Kṛṣṇa (who is solicited by the people), accompanied by Balarāma (who had a plough for his weapon), blew the (same) conch. Hearing the blast of the conch Yama, the chastiser of the people (transgressing the scriptural ordinance), offered to Them both worship on a grand scale, accompanied with devotion, and, bending low (with humility), addressed (as follows) Śrī Kṛṣṇa, who has His abode in the heart of all created beings (as the Inner Controller of all), "O Viṣṇu (the all-pervading Lord) disguised as a human being by way of sport, what can we do for You both ?" (42—44)

The glorious Lord said : "Impelled by My command, O great ruler, fetch My preceptor's son, who was brought here as a result of his own Karma." (45)
Handing over to Their preceptor his son, brought by Yama with the words "So be it !" the two Brothers, the foremost of the Yadus, said to him, "(Be pleased to) ask for another boon (of your choice)." (46)

The preceptor replied : "The debt of your preceptor has been fully repaid by you both, O my child ! Which of the desires of him who has been a preceptor to pupils like you can remain unfulfilled as a matter of fact ? (47)
Return to your home, O valiant ones ! May your glory purify all and let the Vedas (ever) remain fresh (in your memory) here as well as hereafter." (48)
Thus permitted by Their preceptor, the two Brothers forthwith returned to Their city (Mathurā), O dear Parikṣit, in Their chariot swift as wind and thundering like a cloud.(49)
All the people (of Mathurā) greatly rejoiced to behold Balarāma and Śrī Kṛṣṇa (whom they had missed for many days) like people who had (once) lost and (then) recovered their wealth. (50)

Thus ends the forty-fifth discourse entitled "The Lord brings back His preceptor's son (from the abode of Death)," in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.