श्रीशुक उवाच ।
अथ विज्ञाय भगवान् सर्वात्मा सर्वदर्शनः ।
सैरन्ध्र्याः कामतप्तायाः प्रियमिच्छन् गृहं ययौ ॥ १॥
महार्होपस्करैराढ्यं कामोपायोपबृंहितम् ।
मुक्तादामपताकाभिर्वितानशयनासनैः ।
धूपैः सुरभिभिर्दीपैः स्रग्गन्धैरपि मण्डितम् ॥ २॥
गृहं तमायान्तमवेक्ष्य साऽऽसनात्
सद्यःसमुत्थाय हि जातसम्भ्रमा ।
यथोपसङ्गम्य सखीभिरच्युतं
सभाजयामास सदासनादिभिः ॥ ३॥
तथोद्धवः साधुतयाभिपूजितो
न्यषीददुर्व्यामभिमृश्य चासनम् ।
कृष्णोऽपि तूर्णं शयनं महाधनं
विवेश लोकाचरितान्यनुव्रतः ॥ ४॥
सा मज्जनालेपदुकूलभूषण-
स्रग्गन्धताम्बूलसुधासवादिभिः ।
प्रसाधितात्मोपससार माधवं
सव्रीडलीलोत्स्मितविभ्रमेक्षितैः ॥ ५॥
आहूय कान्तां नवसङ्गमह्रिया
विशङ्कितां कङ्कणभूषिते करे ।
प्रगृह्य शय्यामधिवेश्य रामया
रेमेऽनुलेपार्पणपुण्यलेशया ॥ ६॥
सानङ्गतप्तकुचयोरुरसस्तथाक्ष्णो-
र्जिघ्रन्त्यनन्तचरणेन रुजो मृजन्ती ।
दोर्भ्यां स्तनान्तरगतं परिरभ्य कान्त-
मानन्दमूर्तिमजहादतिदीर्घतापम् ॥ ७॥
सैवं कैवल्यनाथं तं प्राप्य दुष्प्रापमीश्वरम् ।
अङ्गरागार्पणेनाहो दुर्भगेदमयाचत ॥ ८॥
आहोष्यतामिह प्रेष्ठ दिनानि कतिचिन्मया ।
रमस्व नोत्सहे त्यक्तुं सङ्गं तेऽम्बुरुहेक्षण ॥ ९॥
तस्यै कामवरं दत्त्वा मानयित्वा च मानदः ।
सहोद्धवेन सर्वेशः स्वधामागमदर्चितम् ॥ १०॥
दुरारार्ध्यं समाराध्य विष्णुं सर्वेश्वरेश्वरम् ।
यो वृणीते मनोग्राह्यमसत्त्वात्कुमनीष्यसौ ॥ ११॥
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Śrī Śuka began again : Perceiving what was in the mind of Trivakrā (the erstwhile maidservant of Kaṁsa), smitten (as she was) with (pangs of) love (for Śrī Kṛṣṇa), and seeking her gratification, the all-seeing Lord, the Soul of the universe, then called at her house, (which was) equipped with costly articles of household use and supplemented by devices stimulating passion (such as erotic pictures), nay, embellished with strings of pearls and flags, canopies, beds and seats as well as with fragrant incenses, lights, wreaths and perfumes. (1-2)
Seized with a flurry, as a matter of fact, to perceive Him coming to her house, she stood up at once from her seat and, meeting Him with due ceremony alongwith her female companions, honoured Śrī Kṛṣṇa (the unfailing Lord) by offering Him a good seat and other articles of worship. (3)
Duly honoured by her in a like manner, Uddhava squatted on the floor touching the seat (offered by her) with his head. Following the practices of the worldly-minded, Śrī Kṛṣṇa, for His part, quickly settled down on the costly bed (already placed there). (4)
Duly preparing herself with a bath, pigments, fine linen, jewellery, garlands, perfumes, betel-leaves chewed with catechu, lime and areca-nut parings etc., nectar-like beverage and so on, she approached Śrī Kṛṣṇa (a scion of Madhu) with shy looks accompanied by sportful smiles and amorous gestures. (5)
Calling (to His side) the lovely damsel, timid (as she was) through bashfulness occasioned by her (very) first meeting (with a lover), and seizing her by the hand, adorned with a bracelet, the Lord set her on the bed and dallied with the charming girl, her only merit (entitling her to this rare privilege and honour) being that she had (willingly) offered (to Him) sandal-paste (which was meant for Karīsa, her master, who had a special liking for it). (6)
Enjoying the (transcendent) smell of His feet and brushing off the suffering of her breasts, bosom and eyes—tormented (as they were) with pangs of love—by the (soothing and thrilling) touch of the feet of Śrī Kṛṣṇa (the immortal Lord), she folded in her arms the all-blissful Darling, who (now) rested on her bosom, and (thereby) got rid of her agony (of separation from Him) of very long standing. (7)
Alas! having thus secured by offering pigment the presence of Śrī Kṛṣṇa, the almighty Lord, the Bestower of final beatitude, (who is) so difficult to attain, the hapless woman (unlike the blessed Gopīs, who dedicated their all to Him and sought nothing in return) asked (of Him) the following (viz., the gratification of her carnal desire, although her physical contact alone with the all-blissful and all-powerful Lord was enough to ensure for her the highest blessing in the form of final beatitude). (8)
She said, "(Be pleased to) stay here (in my house) for a few days and make merry with me, my most beloved friend, (for) I dare not forgo your company, O lotus-eyed one!" (9)
Granting her the desired boon (in the shape of a promise to revel with her again) and honouring her (with suitable presents and polite words and thereby acknowledging her service), Śrī Kṛṣṇa (the Ruler of all), who respects (the wishes of) all, returned with Uddhava to His own abode (Vasudeva's house), (which was) full of prosperity.) (10)
He who, having duly propitiated Śrī Kṛṣṇa (the all-pervading Lord), the Ruler (even) of universal lords (Brahmā, Śiva and others), who is so hard to please (except through exclusive Devotion), asks for that which is acceptable (agreeable) to the mind is of perverted understanding because of his pettiness. (11) (1-11)
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अक्रूरभवनं कृष्णः सहरामोद्धवः प्रभुः ।
किञ्चिच्चिकीर्षयन् प्रागादक्रूरप्रियकाम्यया ॥ १२॥
स तान् नरवरश्रेष्ठानाराद्वीक्ष्य स्वबान्धवान् ।
प्रत्युत्थाय प्रमुदितः परिष्वज्याभ्यनन्दत ॥ १३॥
ननाम कृष्णं रामं च स तैरप्यभिवादितः ।
पूजयामास विधिवत्कृतासनपरिग्रहान् ॥ १४॥
पादावनेजनीरापो धारयन् शिरसा नृप ।
अर्हणेनाम्बरैर्दिव्यैर्गन्धस्रग्भूषणोत्तमैः ॥ १५॥
अर्चित्वा शिरसाऽऽनम्य पादावङ्कगतौ मृजन् ।
प्रश्रयावनतोऽक्रूरः कृष्णरामावभाषत ॥ १६॥
दिष्ट्या पापो हतः कंसः सानुगो वामिदं कुलम् ।
भवद्भ्यामुद्धृतं कृच्छ्राद्दुरन्ताच्च समेधितम् ॥ १७॥
युवां प्रधानपुरुषौ जगद्धेतू जगन्मयौ ।
भवद्भ्यां न विना किञ्चित्परमस्ति न चापरम् ॥ १८॥
आत्मसृष्टमिदं विश्वमन्वाविश्य स्वशक्तिभिः ।
ईयते बहुधा ब्रह्मन् श्रुतप्रत्यक्षगोचरम् ॥ १९॥
यथा हि भूतेषु चराचरेषु
मह्यादयो योनिषु भान्ति नाना ।
एवं भवान् केवल आत्मयोनि-
ष्वात्माऽऽत्मतन्त्रो बहुधा विभाति ॥ २०॥
सृजस्यथो लुम्पसि पासि विश्वं
रजस्तमःसत्त्वगुणैः स्वशक्तिभिः ।
न बध्यसे तद्गुणकर्मभिर्वा
ज्ञानात्मनस्ते क्व च बन्धहेतुः ॥ २१॥
देहाद्युपाधेरनिरूपितत्वा-
द्भवो न साक्षान्न भिदाऽऽत्मनः स्यात् ।
अतो न बन्धस्तव नैव मोक्षः
स्यातां निकामस्त्वयि नोऽविवेकः ॥ २२॥
त्वयोदितोऽयं जगतो हिताय
यदा यदा वेदपथः पुराणः ।
बाध्येत पाखण्डपथैरसद्भि-
स्तदा भवान् सत्त्वगुणं बिभर्ति ॥ २३॥
स त्वं प्रभोऽद्य वसुदेवगृहेऽवतीर्णः
स्वांशेन भारमपनेतुमिहासि भूमेः ।
अक्षौहिणीशतवधेन सुरेतरांश-
राज्ञाममुष्य च कुलस्य यशो वितन्वन् ॥ २४॥
अद्येश नो वसतयः खलु भूरिभागा
यः सर्वदेवपितृभूतनृदेवमूर्तिः ।
यत्पादशौचसलिलं त्रिजगत्पुनाति
स त्वं जगद्गुरुरधोक्षज याः प्रविष्टः ॥ २५॥
कः पण्डितस्त्वदपरं शरणं समीयात्
भक्तप्रियादृतगिरः सुहृदः कृतज्ञात् ।
सर्वान् ददाति सुहृदो भजतोऽभिकामा-
नात्मानमप्युपचयापचयौ न यस्य ॥ २६॥
दिष्ट्या जनार्दन भवानिह नः प्रतीतो
योगेश्वरैरपि दुरापगतिः सुरेशैः ।
छिन्ध्याशु नः सुतकलत्रधनाप्तगेह-
देहादिमोहरशनां भवदीयमायाम् ॥ २७॥
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Wishing to get Akrūra do some errand (of His) and (also) with intent to oblige him Lord Śrī Kṛṣṇa, accompanied by Balarāma and Uddhava, visited in state the residence of Akrūra.(12)
Overjoyed to perceive from a distance the aforesaid jewels among the best of men, (who were) his own relations, and rising (from his seat) to receive them, he (went up to,) embraced and welcomed them. (13)
(Nay, recalling Their divinity) he bowed to Śrī Kṛṣṇa and Balarāma (in spite of Their young age) and, greeted by Them too (in return), duly worshipped Them, who had (now) taken Their seat. (14)
Sprinkling over his head in every direction the water with which he had washed Their feet, O protector of men, and honouring Them with (various) articles of worship, as well as with exquisite robes, sandal-paste, garlands and excellent jewels, Akrūra, who was (already) bent low with humility, bowed down to Them with his head (inclined) and, kneading Their feet, that rested on his lap, spoke to Śrī Kṛṣṇa and Balarāma (as follows):—(15-16)
"Luckily (enough) by You two the sinful Karhsa has been slain alongwith his followers and this race of Yours not only saved from a calamity which was hard to get over but made to prosper (too). (17)
You two are Prakṛti (primordial Matter) and Puruṣa (the Spirit), the (material and efficient) causes (respectively) of the universe and one with the universe (too). There in neither any cause nor any effect apart from You two. (18)
Entering after its creation (as its Inner Controller) this universe, evolved by Yourself through the instrumentality of Your own potencies (in the shape of Rajoguna etc.), O Kṛṣṇa (the supreme Lord), You are perceived in various forms within the range of hearing and sight. (19)
Even as the (five) elements (earth etc.), appear in various forms in (the diverse orders of) created beings, (both) mobile and immobile, the media of their manifestation, so do You, the absolute Self, (entirely) self-dependent, appear in numberless forms in the various worlds (the fields of Your manifestation). (20)
Through the instrumentality of Your own potencies in the shape of the (three) Guṇas (modes of Prakṛti)—Rajas, Sattva and Tamas—You (severally) evolve, then protect (preserve) and (ultimately) reabsorb the universe. You are (however) not bound by those Guṇas or (even) by those actions (in the form of creation, protection and reabsorption of the universe). Under no circumstance whatsoever can ignorance (the cause of bondage) be attributed to You, who are Consciousness itself. (21)
A body and other adjuncts (that are supposed to limit the Self or Consciousness) being unascertained (through metaphysical investigation), birth and differences (following it) cannot be directly ascribed to the Spirit (much less to You, the Supreme Spirit). Hence there can be neither bondage nor liberation for You. What appears as bondage or liberation in You is (only superimposed by) our ignorance about You and a reflection of our (own) mind. (22)
Each time this dateless path of the Vedas taught by You for the good of the world is obstructed by false creeds of a heretical type, You assume (for the vindication of the Vedic path) a form consisting of Sattva (unmixed with Rajas and Tamas). (23)
As such, O Lord, You are born this time in the house of Vasudeva here (on this planet) with Your own part manifestation (Balarāma) in order to remove the earth's burden by destroying hundreds of Akṣauhiṇis of kings who are partial incarnations of demons and in order to spread the glory of this race (the race of the Yadus). (24)
Highly blessed indeed are our dwellings today, that You, O Lord who are above sense-perception, have visited—You, the well-known Father and Preceptor of the universe, manifested in the form of all the gods, manes, spirits and kings (the rulers of men)—the waters washing whose feet (under the name of the Gaṅgā) sanctify (all) the three worlds. (25)
What wise man would seek as his protector anyone other than You, who are (so) truthful of speech, friendly, grateful and loving to Your votaries, and who grant all the desires of a pure-hearted devotee, nay, bestow on him Your very Self, to which neither growth nor decay can be attributed. (26)
Luckily enough (for us), O Lord who are supplicated by (all) men, You have been perceived by us here (at our very house)—You, whose ways cannot be easily comprehended even by masters of Yoga (like Sanaka) and rulers of gods (like Indra). (Pray,) dispel at once Your Māyā (enchantment) in the shape of ties of attachment to our children, wife, wealth, relations, houses, body and so on." (27) (12-27)
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श्रीभगवानुवाच ।
त्वं नो गुरुः पितृव्यश्च श्लाघ्यो बन्धुश्च नित्यदा ।
वयं तु रक्ष्याः पोष्याश्च अनुकम्प्याः प्रजा हि वः ॥ २९॥
भवद्विधा महाभागा निषेव्या अर्हसत्तमाः ।
श्रेयस्कामैर्नृभिर्नित्यं देवाः स्वार्था न साधवः ॥ ३०॥
न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः ।
ते पुनन्त्युरुकालेन दर्शनादेव साधवः ॥ ३१॥
स भवान् सुहृदां वै नः श्रेयान् श्रेयश्चिकीर्षया ।
जिज्ञासार्थं पाण्डवानां गच्छस्व त्वं गजाह्वयम् ॥ ३२॥
पितर्युपरते बालाः सह मात्रा सुदुःखिताः ।
आनीताः स्वपुरं राज्ञा वसन्त इति शुश्रुम ॥ ३३॥
तेषु राजाम्बिकापुत्रो भ्रातृपुत्रेषु दीनधीः ।
समो न वर्तते नूनं दुष्पुत्रवशगोऽन्धदृक् ॥ ३४॥
गच्छ जानीहि तद्वृत्तमधुना साध्वसाधु वा ।
विज्ञाय तद्विधास्यामो यथा शं सुहृदां भवेत् ॥ ३५॥
इत्यक्रूरं समादिश्य भगवान् हरिरीश्वरः ।
सङ्कर्षणोद्धवाभ्यां वै ततः स्वभवनं ययौ ॥ ३६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे अष्टचत्वारिंशोऽध्यायः ॥ ४८॥
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The glorious Lord said: You are our preceptor (counsellor) and uncle, nay, our praiseworthy friend. We ever deserve to be protected, nourished and treated with compassion by you, as a matter of fact, since we are your children. (29)
Highly blessed and most worthy souls like you deserve constantly to be adored (more than gods) by men seeking blessedness. Gods are (after all) actuated by self-interest (and are pleased with those alone who offer oblations to them through the sacred fire); (but) not so the pious (who habitually do good to others without expecting any return from them). (30)
It is not that there are no purifying agencies (in the shape of rivers, lakes etc.), consisting of water and no deities (with a body) made of clay and stone. They (however) exert a purifying influence through a long process of time, whereas pious souls do so through their very sight. (31)
As such you are the foremost of our friends. Therefore, with intent to do a good turn to (my cousins) Yudhiṣṭhira and others (the sons of Pāṇḍu) proceed you to Hastināpura (the capital of the Kauravas, named after its founder, King Hasti) for making enquiries about them. (32)
Brought (back from the forest where King Pāṇḍu lived) to his capital by the (blind) king (Dhṛtarāṣṭra, their elder uncle, who had ascended the throne on the plea of his being the reversionary heir of Pāṇḍu), their father having died (the other day), the boys are living in a most miserable condition with their mother (Kuntī, my aunt): so we have heard. (33)
Sure enough, the feeble-minded King Dhṛtarāṣṭra (the son of Ambikā), who is (at the same time) blind and follows the will of his vile son (Duryodhana), does not behave impartially towards his nephews. (34)
Go (therefore) and ascertain his behaviour (towards them) now—whether it is good or bad. Having definitely known it, we shall so arrange that the welfare of our relations (the Pāṇḍavas) may be ensured." (35)
Having thus duly instructed Akrūra, the almighty Lord Śrī Kṛṣṇa (who alleviates the suffering of His devotees) then returned direct to His own residence alongwith Saṅkarṣaṇa (Balarāma) and Uddhava. (36)
Thus ends the forty-eighth discourse in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarīhitā. (29-36)
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