Canto 10 - Chapter 51: (Kalayavana gets burnt and) King Mucukunda glorifies the Lord

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ एकपञ्चाशत्तमोऽध्यायः - ५१ ॥	Discourse LI (Kālayavana gets burnt and) King Mucukunda glorifies the Lord (Preamble)
श्रीशुकौवाच । तं विलोक्य विनिष्क्रान्तमुज्जिहानमिवोडुपम् । दर्शनीयतमं श्यामं पीतकौशेयवाससम् ॥ १॥ श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् । पृथुदीर्घचतुर्बाहुं नवकञ्जारुणेक्षणम् ॥ २॥ नित्यप्रमुदितं श्रीमत्सुकपोलं शुचिस्मितम् । मुखारविन्दं बिभ्राणं स्फुरन्मकरकुण्डलम् ॥ ३॥ वासुदेवो ह्ययमिति पुमान् श्रीवत्सलाञ्छनः । चतुर्भुजोऽरविन्दाक्षो वनमाल्यतिसुन्दरः ॥ ४॥ लक्षणैर्नारदप्रोक्तैर्नान्यो भवितुमर्हति । निरायुधश्चलन् पद्भ्यां योत्स्येऽनेन निरायुधः ॥ ५॥ इति निश्चित्य यवनःप्राद्रवन्तं पराङ्मुखम् । अन्वधावज्जिघृक्षुस्तं दुरापमपि योगिनाम् ॥ ६॥ हस्तप्राप्तमिवात्मानं हरिणा स पदे पदे । नीतो दर्शयता दूरं यवनेशोऽद्रिकन्दरम् ॥ ७॥ पलायनं यदुकुले जातस्य तव नोचितम् । इति क्षिपन्ननुगतो नैनं प्रापाहताशुभः ॥ ८॥ एवं क्षिप्तोऽपि भगवान् प्राविशद्गिरिकन्दरम् । सोऽपि प्रविष्टस्तत्रान्यं शयानं ददृशे नरम् ॥ ९॥ नन्वसौ दूरमानीय शेते मामिह साधुवत् । इति मत्वाच्युतं मूढस्तं पदा समताडयत् ॥ १०॥ स उत्थाय चिरं सुप्तः शनैरुन्मील्य लोचने । दिशो विलोकयन् पार्श्वे तमद्राक्षीदवस्थितम् ॥ ११॥ स तावत्तस्य रुष्टस्य दृष्टिपातेन भारत । देहजेनाग्निना दग्धो भस्मसादभवत्क्षणात् ॥ १२॥	Śrī Śuka began again : The Yavana (Kālayavana) beheld Śrī Kṛṣṇa fully emerged (from the city gate) like the rising moon—most charming to look at, dark brown (of hue), clad in yellow silk, with a white curl of hair (known by the name of Śrivatsa) on His bosom and His neck adorned with the brilliant Kaustubha gem, endowed with four massive and long arms and eyes ruddy as a fresh-blown lotus, and wearing a lotus-like face, ever full of excessive joy, with beautiful and splendid cheeks and a bright smile and adorned with brilliant alligator-shaped ear-rings. (1—3) Concluding from the characteristics pointed out by Nārada that this most handsome man with four arms and lotus-like eyes and distinguished with the mark of Śrivatsa and adorned with a garland of sylvan flowers must be Śrī Kṛṣṇa (son of Vasudeva) and none else, and resolving that since He was armless and was going on foot, he (too) must encounter Him unarmed (and unmounted), the Yavana pursued Him with intent to overtake Him while He was running fast with His back turned against him although He is not within easy reach even of those adept in Yoga. (4—6) The Yavana chief was lured far away to a mountain cave by Śrī Kṛṣṇa, who showed Himself at every step as though within grasp. (7) Though (still) at His heels, reproaching Him in the words "It does not become you, born (as you are) in the race of Yadu, to run away (before an adversary)", he could not get at Him, his evil destiny (that prevented him from touching the Lord's sacred person) having not (yet) been exhausted. (8) Even though censured in this way, the Lord entered deep into the mountain cave. Having penetrated it himself, the Yavana found another man lying asleep there. (9) "Surely, having brought me (so) far away, the fellow is lying here like an innocent man!" Saying thus to himself and taking him to be Śrī Kṛṣṇa (the immortal Lord), the stupid fellow struck him freely with his foot. (10) Waking up and slowly opening his eyes, the man, who had been long asleep, gazed all round and beheld the Yavana standing by his side. (11) Burnt by the fire produced out of the Yavana's (own) body even as the look of the lying man—who felt enraged (on his having been awakened so rudely and abruptly)—fell on him, he was reduced to ashes in an instant, O Parikṣit (a scion of Bharata)! (12) (1-12)
राजोवाच । को नाम स पुमान् ब्रह्मन् कस्य किंवीर्य एव च । कस्माद्गुहां गतः शिश्ये किन्तेजो यवनार्दनः ॥ १३॥	The king said : What was that man called, who killed the Yavana (thus), O holy Brāhmaṇa, and to whose race did he belong ? What (kind of) prowess did he possess in reality ? Wherefore did he go to sleep in the (said) cave and whose seed was he ? (13) (13)
श्रीशुकौवाच । स इक्ष्वाकुकुले जातो मान्धातृतनयो महान् । मुचुकुन्द इति ख्यातो ब्रह्मण्यः सत्यसङ्गरः ॥ १४॥ स याचितः सुरगणैरिन्द्राद्यैरात्मरक्षणे । असुरेभ्यः परित्रस्तैस्तद्रक्षां सोऽकरोच्चिरम् ॥ १५॥ लब्ध्वा गुहं ते स्वःपालं मुचुकुन्दमथाब्रुवन् । राजन् विरमतां कृच्छ्राद्भवान्नः परिपालनात् ॥ १६॥ नरलोके परित्यज्य राज्यं निहतकण्टकम् । अस्मान् पालयतो वीर कामास्ते सर्व उज्झिताः ॥ १७॥ सुता महिष्यो भवतो ज्ञातयोऽमात्यमन्त्रिणः । प्रजाश्च तुल्यकालीया नाधुना सन्ति कालिताः ॥ १८॥ कालो बलीयान् बलिनां भगवानीश्वरोऽव्ययः । प्रजाः कालयते क्रीडन् पशुपालो यथा पशून् ॥ १९॥ वरं वृणीष्व भद्रं ते ऋते कैवल्यमद्य नः । एक एवेश्वरस्तस्य भगवान् विष्णुरव्ययः ॥ २०॥ एवमुक्तः स वै देवानभिवन्द्य महायशाः । अशयिष्ट गुहाविष्टो निद्रया देवदत्तया ॥ २१॥ स्वापं यातं यस्तु मध्ये बोधयेत्त्वात्मचेतनः । स त्वया दृष्टमात्रस्तु भस्मीभवतु तत्क्ष्णात् ॥ २२॥	Śrī Śuka replied : Born in the race of Ikṣwāku and an eminent son of Māndhātā, he was known as Mucukunda and was not only (supremely) devoted to the Brāhmaṇas but true to his promise (too). (14) He was entreated for their protection by the hosts of gods led by Indra, who were terribly afraid of the demons; and (accordingly) he ensured their safety for a long time. (15) Having found in Guha (the younger son of Lord Śiva), a guardian of heaven, they now said to Mucukunda, "O king, cease you (now) from the uphill task of protecting us on all sides. (16) Since you have been (busy) protecting us (all along), having completely renounced your kingdom on the mortal plane—which had (all) its enemies wiped out (by you)—all your enjoyments have ceased. (17) Nay, your sons and wives and (other) relations, ministers and counsellors, and even the people of your time survive no more having been swept away (by the cruel hand of Death). (18) The Time-Spirit is mightier than the mighty; (nay,) it is the almighty and immortal Lord (Himself). Like a herdsman driving a herd it sweeps away created beings in (mere) sport. (19) May good betide you, ask of us today any boon other than Liberation; (for) the imperishable Lord Viṣṇu is the sole authority capable of granting it." (20) Thus addressed (by them), King Mucukunda of great renown respectfully saluted the gods and, entering deep into the (aforesaid) cave*, and overpowered by (a very long spell of) sleep, vouchsafed by the gods (in response to his prayer), lay down to repose (there). (21) (The gods further said to him,) "Let him, however, who thoughtlessly awakens you, when fallen into sleep, in the middle, be instantly reduced to mere ashes when but seen by you." (22) (14-22)
यवने भस्मसान्नीते भगवान् सात्वतर्षभः । आत्मानं दर्शयामास मुचुकुन्दाय धीमते ॥ २३॥ तमालोक्य घनश्यामं पीतकौशेयवाससम् । श्रीवत्सवक्षसं भ्राजत्कौस्तुभेन विराजितम् ॥ २४॥ चतुर्भुजं रोचमानं वैजयन्त्या च मालया । चारुप्रसन्नवदनं स्फुरन्मकरकुण्डलम् ॥ २५॥ प्रेक्षणीयं नृलोकस्य सानुरागस्मितेक्षणम् । अपीच्यवयसं मत्तमृगेन्द्रोदारविक्रमम् ॥ २६॥ पर्यपृच्छन्महाबुद्धिस्तेजसा तस्य धर्षितः । शङ्कितः शनकै राजा दुर्धर्षमिव तेजसा ॥ २७॥	On the Yavana having (thus) been converted into ashes, Lord Śrī Kṛṣṇa (the foremost of the Yadus) showed Himself to the wise Mucukunda. (23) Beholding the Lord—dark-brown as a cloud, clad in yellow silk, bearing the mark of Śrīvatsa on His breast, irradiated with the brilliant Kaustubha gem, endowed with four arms, splendid with a garland of sylvan flowers, wearing a lovely and cheerful countenance, and adorned with a pair of shining alligator-shaped ear-rings, captivating to the sight of human beings, enlivened with a loving smile and endearing glances, possessed of a charming youth, walking with the charming gait of a proud lion, and formidable as it were by His glory—and overwhelmed by His lustre, the king who was possessed of a great wisdom, was filled with awe and slowly inquired of Him (as follows). (24—27) (23-27)
मुचुकुन्दौवाच । को भवानिह सम्प्राप्तो विपिने गिरिगह्वरे । पद्भ्यां पद्मपलाशाभ्यां विचरस्युरुकण्टके ॥ २८॥ किंस्वित्तेजस्विनां तेजो भगवान् वा विभावसुः । सूर्यः सोमो महेन्द्रो वा लोकपालोऽपरोऽपि वा ॥ २९॥ मन्ये त्वां देवदेवानां त्रयाणां पुरुषर्षभम् । यद्बाधसे गुहाध्वान्तं प्रदीपः प्रभया यथा ॥ ३०॥ शुश्रूषतामव्यलीकमस्माकं नरपुङ्गव । स्वजन्म कर्म गोत्रं वा कथ्यतां यदि रोचते ॥ ३१॥ वयं तु पुरुषव्याघ्र ऐक्ष्वाकाः क्षत्रबन्धवः । मुचुकुन्द इति प्रोक्तो यौवनाश्वात्मजः प्रभो ॥ ३२॥ चिरप्रजागरश्रान्तो निद्रयोपहतेन्द्रियः । शयेऽस्मिन् विजने कामं केनाप्युत्थापितोऽधुना ॥ ३३॥ सोऽपि भस्मीकृतो नूनमात्मीयेनैव पाप्मना । अनन्तरं भवान् श्रीमांल्लक्षितोऽमित्रशातनः ॥ ३४॥ तेजसा तेऽविषह्येण भूरि द्रष्टुं न शक्नुमः । हतौजसो महाभाग माननीयोऽसि देहिनाम् ॥ ३५॥ एवं सम्भाषितो राज्ञा भगवान् भूतभावनः । प्रत्याह प्रहसन् वाण्या मेघनादगभीरया ॥ ३६॥	Mucukunda submitted : Who may you be, arrived in the mountain cave, and how is it that you roam about in this forest abounding in thorns with your feet tender as the petals of a lotus ? (28) Are you the effulgence (incarnate) of the effulgent, or the glorious fire-god, the sun-god, the moon-god or the mighty Indra (the ruler of paradise) or any other Lokapāla (guardian of a particular sphere) ? (29) I consider You to be (no other than) Lord Viṣṇu, the Supreme Person) out of the three rulers of gods (Brahma, Viṣṇu and Śiva) as (is clear from the fact that) You are dispelling the darkness of this cave (as well as the darkness of ignorance enveloping my mind) by Your (very) effulgence even as a lamp. (30) May You, O Jewel among men, tell us—who are sincerely eager to hear—about your birth (pedigree), doings or family name, if it pleases you. (31) We, for our part, O Tiger among men, are Kṣatriyas by caste and belong to the race of Ikṣwāku. (Personally) I am sprung from the loins of Māndhātā (son of Yuvanāśwa), and called by the name of Mucukunda, O Lord. (32) Wearied with vigil extending over long ages (while engaged in protecting the gods against the onslaughts of the demons) and with my senses overpowered by sleepiness, I had lain asleep in this lonely cave undisturbed till I was aroused (just) now by someone (not known to me). (33) He too has been reduced to ashes surely by his own sin. Immediately afterwards was noticed (by me) Your glorious Self, the Destroyer of foes. (34) Dazzled by Your unbearable effulgence, we are unable to look at You for a long time, O highly blessed One! (All the same we can easily perceive that) You deserve to be honoured by (all) embodied souls. (35) Respectfully addressed in these words by the king, the Lord, who is the Protector of (all) created beings, heartily laughed and replied (as follows) in a voice deep as the rumbling of clouds. (36) The cave is located to the south of Mathura near Dholpur in the State of Rajasthan. (28-36)
श्रीभगवानुवाच । जन्मकर्माभिधानानि सन्ति मेऽङ्ग सहस्रशः । न शक्यन्तेऽनुसङ्ख्यातुमनन्तत्वान्मयापि हि ॥ ३७॥ क्वचिद्रजांसि विममे पार्थिवान्युरुजन्मभिः । गुणकर्माभिधानानि न मे जन्मानि कर्हिचित् ॥ ३८॥ कालत्रयोपपन्नानि जन्मकर्माणि मे नृप । अनुक्रमन्तो नैवान्तं गच्छन्ति परमर्षयः ॥ ३९॥ तथाप्यद्यतनान्यङ्ग श‍ृणुष्व गदतो मम । विज्ञापितो विरिञ्चेन पुराहं धर्मगुप्तये । भूमेर्भारायमाणानामसुराणां क्षयायच ॥ ४०॥ अवतीर्णो यदुकुले गृह आनकदुन्दुभेः । वदन्ति वासुदेवेति वसुदेवसुतं हि माम् ॥ ४१॥ कालनेमिर्हतः कंसः प्रलम्बाद्याश्च सद्द्विषः । अयं च यवनो दग्धो राजंस्ते तिग्मचक्षुषा ॥ ४२॥ सोऽहं तवानुग्रहार्थं गुहामेतामुपागतः । प्रार्थितः प्रचुरं पूर्वं त्वयाहं भक्तवत्सलः ॥ ४३॥ वरान् वृणीष्व राजर्षे सर्वान् कामान् ददामि ते । मां प्रसन्नो जनः कश्चिन्न भूयोऽर्हति शोचितुम् ॥ ४४॥	The glorious Lord said: My descents, exploits and appellations, O beloved one, number thousands and cannot actually be counted even by Me (omniscient as I am) because of their being infinite (in number). (37) Someone might have at any time (in the past) been able through many lives to count the particles of dust on the earth; but one could never reckon My excellences, exploits and names or (even) My descents. (38) The greatest sages (like Nārada and Sanaka) cannot reach the end of My descents and doings relating to the past, present and future if they (try to) enumerate them in order. (39) Nevertheless, O beloved monarch, hear from Me, as I tell you, of those relating to the present day. Prayed to of yore by Brahmā (the creator) for the vindication of virtue and the extermination of the demons that were proving a (veritable) burden to the earth, I have appeared in the house of Ānakadundubhi (Vasudeva) in the race of Yadu. They call Me by the name of Vāsudeva because of My being the most distinguished son of Vasudeva (although I have been known by this name even before in a different sense of course). (40-41) (As regards My exploits) the demon Kālanemi, born as Kaṃsa, has been killed (by Me), as well as Pralamba and other enemies of the righteous. And this Yavana has been burnt to death (by Me), O king, through your fiery eyes. (42) Having been repeatedly entreated by you before, I the said Vāsudeva, have come to this cave (but) for the purpose of showering My grace on you, fond as I am of My devotees. (43) Ask boons of your choice (of Me), O royal sage; I shall confer on you all your desired objects. No body who has sought Me for protection will have cause to grieve any more. (44) (37-44)
श्रीशुकौवाच । इत्युक्तस्तं प्रणम्याह मुचुकुन्दो मुदान्वितः । ज्ञात्वा नारायणं देवं गर्गवाक्यमनुस्मरन् ॥ ४५॥	Śrī Śuka continued : Recollecting the prediction* of sage Garga (the elder) and realizing Śrī Kṛṣṇa to be (non else than) Lord Nārāyaṇa, when addressed in these words (by the Lord), Mucukunda bowed low to Him and, full of joy, spoke (as follows). (45) (45)
मुचुकुन्द उवाच । विमोहितोऽयं जन ईशमायया त्वदीयया त्वां न भजत्यनर्थदृक् । सुखाय दुःखप्रभवेषु सज्जते गृहेषु योषित्पुरुषश्च वञ्चितः ॥ ४६॥ लब्ध्वा जनो दुर्लभमत्र मानुषं कथञ्चिदव्यङ्गमयत्नतोऽनघ । पादारविन्दं न भजत्यसन्मति- र्गृहान्धकूपे पतितो यथा पशुः ॥ ४७॥ ममैष कालोऽजित निष्फलो गतो राज्यश्रियोन्नद्धमदस्य भूपतेः । मर्त्यात्मबुद्धेः सुतदारकोशभू- ष्वासज्जमानस्य दुरन्तचिन्तया ॥ ४८॥ कलेवरेऽस्मिन् घटकुड्यसन्निभे निरूढमानो नरदेव इत्यहम् । वृतो रथेभाश्वपदात्यनीकपै- र्गां पर्यटंस्त्वागणयन् सुदुर्मदः ॥ ४९॥ प्रमत्तमुच्चैरितिकृत्यचिन्तया प्रवृद्धलोभं विषयेषु लालसम् । त्वमप्रमत्तः सहसाभिपद्यसे क्षुल्लेलिहानोऽहिरिवाखुमन्तकः ॥ ५०॥ पुरा रथैर्हेमपरिष्कृतैश्चरन् मतङ्गजैर्वा नरदेवसंज्ञितः । स एव कालेन दुरत्ययेन ते कलेवरो विट्कृमिभस्मसंज्ञितः ॥ ५१॥ निर्जित्य दिक्चक्रमभूतविग्रहो वरासनस्थः समराजवन्दितः । गृहेषु मैथुन्यसुखेषु योषितां क्रीडामृगः पूरुष ईश नीयते ॥ ५२॥ करोति कर्माणि तपःसुनिष्ठितो निवृत्तभोगस्तदपेक्षया ददत् । पुनश्च भूयेयमहं स्वराडिति प्रवृद्धतर्षो न सुखाय कल्पते ॥ ५३॥ भवापवर्गो भ्रमतो यदा भवे- ज्जनस्य तर्ह्यच्युत सत्समागमः । सत्सङ्गमो यर्हि तदैव सद्गतौ परावरेशे त्वयि जायतेमतिः ॥ ५४॥ मन्ये ममानुग्रह ईश ते कृतो राज्यानुबन्धापगमो यदृच्छया । यः प्रार्थ्यते साधुभिरेकचर्यया वनं विविक्षद्भिरखण्डभूमिपैः ॥ ५५॥ न कामयेऽन्यं तव पादसेवना- दकिञ्चनप्रार्थ्यतमाद्वरं विभो । आराध्य कस्त्वां ह्यपवर्गदं हरे वृणीत आर्यो वरमात्मबन्धनम् ॥ ५६॥ तस्माद्विसृज्याशिष ईश सर्वतो रजस्तमःसत्त्वगुणानुबन्धनाः । निरञ्जनं निर्गुणमद्वयं परं त्वां ज्ञप्तिमात्रं पुरुषं व्रजाम्यहम् ॥ ५७॥ चिरमिह वृजिनार्तस्तप्यमानोऽनुतापै- रवितृषषडमित्रोऽलब्धशान्तिः कथञ्चित् । शरणद समुपेतस्त्वत्पदाब्जं परात्मन् अभयमृतमशोकं पाहि माऽऽपन्नमीश ॥ ५८॥	Mucukunda prayed : Deluded by Your Māyā (enchanting potency) and blind to the (highest) Reality (viz., Yourself), O Lord, this creature (man)—appearing (now) as male and (now as) female—does not worship You, but remains attached to the home, which is a (prolific) source of misery (alone), in search of happiness, of which (however) it is (ever) deprived. (46) Having somehow (by grace of God) secured without (any) effort birth—which is (so) difficult to attain—in this land (of Bhāratavarṣa) as a human being sound of body and mind (and therefore fit for devotions), O sinless Lord, man does not take refuge in Your lotus-feet, his mind being set on the pleasures of sense (which are unreal), and remains sunk in household life even like a beast fallen into a well overgrown with grass (and is unable to get out of it). (47) (All) this life of mine, O invincible Lord, has slipped in vain in endless anxiety, a ruler of the earth as I was with my pride puffed up by a royal fortune, viewing this mortal frame as my own self and remaining attached to children, wives, treasury and lands. (48) With the feeling about this body—which is as much apart from me as a jar or a wall—being my own self and a ruler of men, deeply rooted (in my mind), nay, traversing the earth in all directions, surrounded by generals commanding regiments of chariots, elephants, horses and foot-soldiers, and forgetting You (the Time-Spirit), I had grown very haughty. (49) Alert as the serpent that grabs a rat, licking the ends of its lips through hunger, You (appearing) as Death suddenly overtake the embodied soul that is utterly forgetful (of You), engrossed as it is in the thought of its (worldly) projects, and not only hankers after the pleasures of sense (even though its aspirations are thwarted at every step) but finds its thirst (for enjoyment) immensely aggravated (even as its aspirations are realized). (50) The same body which was formerly—while moving about in chariots adorned with gold ornaments or on (the back of) young elephants—bore the title of a ruler of men, (eventually) passes by the name of excrement (if left exposed and devoured by dogs, jackals or vultures and crows etc.) of worms (if interred) and of ashes (if cremated) when seized by You disguised as death, which is (so) hard to escape. (51) Having fully conquered all the (four) quarters, with all possibility of (a future) conflict precluded, and occupying a high seat (the exalted throne of a universal monarch) and hailed by monarchs that were (once) his equals, the man, O Lord, is led (hither and thither) as a toy-deer of young women in (the precincts of) the home, which offers (no other charm than) sexual pleasures. (52) Devoted heart and soul to austerities with all enjoyments ceased, and making gifts in the hope of (securing) such enjoyments (hereafter), he performs (virtuous) actions (in his present life) in order that he may be reborn as Indra (or as a universal monarch even in the life to come). He (however) whose thirst (for enjoyment) is (thus) fully developed is never able to enjoy (any) happiness (whatsoever). (53) When the end of (the cycle of) birth and death in the case of a soul undergoing transmigration is in sight, then (alone) his meeting with some saint takes place, O immortal Lord ! (And) when there is fellowship with a saint, then alone is engendered (a feeling of) devotion to You, the Refuge of saints and the Ruler of the high and the low. (54) I conclude that a (unique) favour has been done to me by You, O Lord, in that the shackles of sovereignty have fallen off my feet without (any) effort (on my part)—a consummation which is devoutly sought for by wise kings ruling over the entire globe and intending to retire into the woods with a vow to live (all) alone. (55) I do not covet any boon other than service to Your (sacred) feet—which is the highest blessing worth coveting in the eyes of those who have nothing to call their own, O almighty Lord ! For, having propitiated You, the Bestower of Liberation, O Hari, what wise man would ask (of You) a boon which is (only) calculated to bind the soul (further) ? (56) Therefore, rejecting, O Lord, all blessings associated with the qualities of Sattva, Rajas and Tamas (such as religious merit, worldly prosperity and the extermination of foes), I run (for protection) to You, the Supreme Person, who are pure consciousness free from (the taint of) Māyā, (nay,) above the (three) Guṇas (modes of Prakṛti) and one without a second. (57) Lord afflicted in this world with the fruits of actions and being tormented with the impressions left on the mind by those actions, nay, with my six (internal) foes (in the shape of the five senses of perception and the mind) not (yet) free from thirst and having (therefore) not (so far) been able to secure peace (of mind), I have somehow duly reached, O Bestower of Knowledge concerning Yourself, Your lotus Feet, which are divorced from fear and grief and which are all truth, O Supreme Spirit. (Pray,) protect me, O Lord, distressed as I am. (58) Mucukunda was told by the sage Vṛddha Garga (the elder or senior Garga) that the Lord Himself would appear in the house of Vasudeva in the twenty-eighth round of Dvāpara Yuga in the course of the present Manvantara and that the king would have the rare and unique privilege of beholding Him and talking to Him. (46-58)
श्रीभगवानुवाच । सार्वभौम महाराज मतिस्ते विमलोर्जिता । वरैः प्रलोभितस्यापि न कामैर्विहता यतः ॥ ५९॥ प्रलोभितो वरैर्यत्त्वमप्रमादाय विद्धि तत् । न धीरेकान्तभक्तानामाशीर्भिर्भिद्यते क्वचित् ॥ ६०॥ युञ्जानानामभक्तानां प्राणायामादिभिर्मनः । अक्षीणवासनं राजन् दृश्यते पुनरुत्थितम् ॥ ६१॥ विचरस्व महीं कामं मय्यावेशितमानसः । अस्त्वेव नित्यदा तुभ्यं भक्तिर्मय्यनपायिनी ॥ ६२॥ क्षात्रधर्मस्थितो जन्तून् न्यवधीर्मृगयादिभिः । समाहितस्तत्तपसा जह्यघं मदुपाश्रितः ॥ ६३॥ जन्मन्यनन्तरे राजन् सर्वभूतसुहृत्तमः । भूत्वा द्विजवरस्त्वं वै मामुपैष्यसि केवलम् ॥ ६४॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे मुचुकुन्द- स्तुतिर्नामैकपञ्चाशत्तमोऽध्यायः ॥ ५१॥	The glorious Lord replied : O great king, O ruler of the entire globe, your mind is free from (all) impurities (in the shape of attachment, greed etc.) and powerful (capable of perceiving the highest truth) in that it could not be lured by (offers of) enjoyments, even though you were tempted with boons of your choice. (59) Know that it was to show (to the world) your vigilance (in the matter of choosing the right thing and rejecting the false) that you were tempted with boons. The judgment of those who are exclusively devoted to Me can never be perverted by (offers of) sensuous enjoyments) (which are coveted by the world). (60) The mind of those other than devotees, even though they try to curb it through breath-control etc., is seen (to get) riotous again, its craving for enjoyment having not (yet) ceased (which is possible only through Devotion), O king ! (61) With your mind set on Me, wander the earth at pleasure. May your devotion to Me continue uninterrupted for ever as a matter of course. (62) Devoted to the duties of a Kṣatriya (viz., the protection of your subjects), you killed game (of various kinds) through hunting etc.; (therefore) looking upon Me as your asylum and collected (in mind), get rid of the sinful tendency (acquired through such practices) by recourse to asceticism. (63) Being reborn as a Brāhmaṇa (the formost of the twice-born), most friendly to all created beings, in your (very) next incarnation, O Mucukunda, you will surely attain to Me, the Absolute. (64) Thus ends the fifty-first discourse, entitled "Mucukunda's Eulogy (of the Lord)," in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa otherwise known as the Paramahārīsa-Sarhhitā. (59-64)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ एकपञ्चाशत्तमोऽध्यायः - ५१ ॥

Discourse LI

(Kālayavana gets burnt and) King Mucukunda glorifies the Lord

(Preamble)

श्रीशुकौवाच ।

तं विलोक्य विनिष्क्रान्तमुज्जिहानमिवोडुपम् ।
दर्शनीयतमं श्यामं पीतकौशेयवाससम् ॥ १॥
श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् ।
पृथुदीर्घचतुर्बाहुं नवकञ्जारुणेक्षणम् ॥ २॥
नित्यप्रमुदितं श्रीमत्सुकपोलं शुचिस्मितम् ।
मुखारविन्दं बिभ्राणं स्फुरन्मकरकुण्डलम् ॥ ३॥
वासुदेवो ह्ययमिति पुमान् श्रीवत्सलाञ्छनः ।
चतुर्भुजोऽरविन्दाक्षो वनमाल्यतिसुन्दरः ॥ ४॥
लक्षणैर्नारदप्रोक्तैर्नान्यो भवितुमर्हति ।
निरायुधश्चलन् पद्भ्यां योत्स्येऽनेन निरायुधः ॥ ५॥
इति निश्चित्य यवनःप्राद्रवन्तं पराङ्मुखम् ।
अन्वधावज्जिघृक्षुस्तं दुरापमपि योगिनाम् ॥ ६॥
हस्तप्राप्तमिवात्मानं हरिणा स पदे पदे ।
नीतो दर्शयता दूरं यवनेशोऽद्रिकन्दरम् ॥ ७॥
पलायनं यदुकुले जातस्य तव नोचितम् ।
इति क्षिपन्ननुगतो नैनं प्रापाहताशुभः ॥ ८॥
एवं क्षिप्तोऽपि भगवान् प्राविशद्गिरिकन्दरम् ।
सोऽपि प्रविष्टस्तत्रान्यं शयानं ददृशे नरम् ॥ ९॥
नन्वसौ दूरमानीय शेते मामिह साधुवत् ।
इति मत्वाच्युतं मूढस्तं पदा समताडयत् ॥ १०॥
स उत्थाय चिरं सुप्तः शनैरुन्मील्य लोचने ।
दिशो विलोकयन् पार्श्वे तमद्राक्षीदवस्थितम् ॥ ११॥
स तावत्तस्य रुष्टस्य दृष्टिपातेन भारत ।
देहजेनाग्निना दग्धो भस्मसादभवत्क्षणात् ॥ १२॥

Śrī Śuka began again : The Yavana (Kālayavana) beheld Śrī Kṛṣṇa fully emerged (from the city gate) like the rising moon—most charming to look at, dark brown (of hue), clad in yellow silk, with a white curl of hair (known by the name of Śrivatsa) on His bosom and His neck adorned with the brilliant Kaustubha gem, endowed with four massive and long arms and eyes ruddy as a fresh-blown lotus, and wearing a lotus-like face, ever full of excessive joy, with beautiful and splendid cheeks and a bright smile and adorned with brilliant alligator-shaped ear-rings. (1—3)
Concluding from the characteristics pointed out by Nārada that this most handsome man with four arms and lotus-like eyes and distinguished with the mark of Śrivatsa and adorned with a garland of sylvan flowers must be Śrī Kṛṣṇa (son of Vasudeva) and none else, and resolving that since He was armless and was going on foot, he (too) must encounter Him unarmed (and unmounted), the Yavana pursued Him with intent to overtake Him while He was running fast with His back turned against him although He is not within easy reach even of those adept in Yoga. (4—6)
The Yavana chief was lured far away to a mountain cave by Śrī Kṛṣṇa, who showed Himself at every step as though within grasp. (7)
Though (still) at His heels, reproaching Him in the words "It does not become you, born (as you are) in the race of Yadu, to run away (before an adversary)", he could not get at Him, his evil destiny (that prevented him from touching the Lord's sacred person) having not (yet) been exhausted. (8)
Even though censured in this way, the Lord entered deep into the mountain cave. Having penetrated it himself, the Yavana found another man lying asleep there. (9)
"Surely, having brought me (so) far away, the fellow is lying here like an innocent man!" Saying thus to himself and taking him to be Śrī Kṛṣṇa (the immortal Lord), the stupid fellow struck him freely with his foot. (10)
Waking up and slowly opening his eyes, the man, who had been long asleep, gazed all round and beheld the Yavana standing by his side. (11)
Burnt by the fire produced out of the Yavana's (own) body even as the look of the lying man—who felt enraged (on his having been awakened so rudely and abruptly)—fell on him, he was reduced to ashes in an instant, O Parikṣit (a scion of Bharata)! (12)

(1-12)

राजोवाच ।

को नाम स पुमान् ब्रह्मन् कस्य किंवीर्य एव च ।
कस्माद्गुहां गतः शिश्ये किन्तेजो यवनार्दनः ॥ १३॥

The king said : What was that man called, who killed the Yavana (thus), O holy Brāhmaṇa, and to whose race did he belong ? What (kind of) prowess did he possess in reality ? Wherefore did he go to sleep in the (said) cave and whose seed was he ? (13)

(13)

श्रीशुकौवाच ।

स इक्ष्वाकुकुले जातो मान्धातृतनयो महान् ।
मुचुकुन्द इति ख्यातो ब्रह्मण्यः सत्यसङ्गरः ॥ १४॥
स याचितः सुरगणैरिन्द्राद्यैरात्मरक्षणे ।
असुरेभ्यः परित्रस्तैस्तद्रक्षां सोऽकरोच्चिरम् ॥ १५॥
लब्ध्वा गुहं ते स्वःपालं मुचुकुन्दमथाब्रुवन् ।
राजन् विरमतां कृच्छ्राद्भवान्नः परिपालनात् ॥ १६॥
नरलोके परित्यज्य राज्यं निहतकण्टकम् ।
अस्मान् पालयतो वीर कामास्ते सर्व उज्झिताः ॥ १७॥
सुता महिष्यो भवतो ज्ञातयोऽमात्यमन्त्रिणः ।
प्रजाश्च तुल्यकालीया नाधुना सन्ति कालिताः ॥ १८॥
कालो बलीयान् बलिनां भगवानीश्वरोऽव्ययः ।
प्रजाः कालयते क्रीडन् पशुपालो यथा पशून् ॥ १९॥
वरं वृणीष्व भद्रं ते ऋते कैवल्यमद्य नः ।
एक एवेश्वरस्तस्य भगवान् विष्णुरव्ययः ॥ २०॥
एवमुक्तः स वै देवानभिवन्द्य महायशाः ।
अशयिष्ट गुहाविष्टो निद्रया देवदत्तया ॥ २१॥
स्वापं यातं यस्तु मध्ये बोधयेत्त्वात्मचेतनः ।
स त्वया दृष्टमात्रस्तु भस्मीभवतु तत्क्ष्णात् ॥ २२॥

Śrī Śuka replied : Born in the race of Ikṣwāku and an eminent son of Māndhātā, he was known as Mucukunda and was not only (supremely) devoted to the Brāhmaṇas but true to his promise (too). (14)
He was entreated for their protection by the hosts of gods led by Indra, who were terribly afraid of the demons; and (accordingly) he ensured their safety for a long time. (15)
Having found in Guha (the younger son of Lord Śiva), a guardian of heaven, they now said to Mucukunda, "O king, cease you (now) from the uphill task of protecting us on all sides. (16)
Since you have been (busy) protecting us (all along), having completely renounced your kingdom on the mortal plane—which had (all) its enemies wiped out (by you)—all your enjoyments have ceased. (17)
Nay, your sons and wives and (other) relations, ministers and counsellors, and even the people of your time survive no more having been swept away (by the cruel hand of Death). (18)
The Time-Spirit is mightier than the mighty; (nay,) it is the almighty and immortal Lord (Himself). Like a herdsman driving a herd it sweeps away created beings in (mere) sport. (19)
May good betide you, ask of us today any boon other than Liberation; (for) the imperishable Lord Viṣṇu is the sole authority capable of granting it." (20)
Thus addressed (by them), King Mucukunda of great renown respectfully saluted the gods and, entering deep into the (aforesaid) cave*, and overpowered by (a very long spell of) sleep, vouchsafed by the gods (in response to his prayer), lay down to repose (there). (21)
(The gods further said to him,) "Let him, however, who thoughtlessly awakens you, when fallen into sleep, in the middle, be instantly reduced to mere ashes when but seen by you." (22)

(14-22)

यवने भस्मसान्नीते भगवान् सात्वतर्षभः ।
आत्मानं दर्शयामास मुचुकुन्दाय धीमते ॥ २३॥
तमालोक्य घनश्यामं पीतकौशेयवाससम् ।
श्रीवत्सवक्षसं भ्राजत्कौस्तुभेन विराजितम् ॥ २४॥
चतुर्भुजं रोचमानं वैजयन्त्या च मालया ।
चारुप्रसन्नवदनं स्फुरन्मकरकुण्डलम् ॥ २५॥
प्रेक्षणीयं नृलोकस्य सानुरागस्मितेक्षणम् ।
अपीच्यवयसं मत्तमृगेन्द्रोदारविक्रमम् ॥ २६॥
पर्यपृच्छन्महाबुद्धिस्तेजसा तस्य धर्षितः ।
शङ्कितः शनकै राजा दुर्धर्षमिव तेजसा ॥ २७॥

On the Yavana having (thus) been converted into ashes, Lord Śrī Kṛṣṇa (the foremost of the Yadus) showed Himself to the wise Mucukunda. (23)
Beholding the Lord—dark-brown as a cloud, clad in yellow silk, bearing the mark of Śrīvatsa on His breast, irradiated with the brilliant Kaustubha gem, endowed with four arms, splendid with a garland of sylvan flowers, wearing a lovely and cheerful countenance, and adorned with a pair of shining alligator-shaped ear-rings, captivating to the sight of human beings, enlivened with a loving smile and endearing glances, possessed of a charming youth, walking with the charming gait of a proud lion, and formidable as it were by His glory—and overwhelmed by His lustre, the king who was possessed of a great wisdom, was filled with awe and slowly inquired of Him (as follows). (24—27)

(23-27)

मुचुकुन्दौवाच ।

को भवानिह सम्प्राप्तो विपिने गिरिगह्वरे ।
पद्भ्यां पद्मपलाशाभ्यां विचरस्युरुकण्टके ॥ २८॥
किंस्वित्तेजस्विनां तेजो भगवान् वा विभावसुः ।
सूर्यः सोमो महेन्द्रो वा लोकपालोऽपरोऽपि वा ॥ २९॥
मन्ये त्वां देवदेवानां त्रयाणां पुरुषर्षभम् ।
यद्बाधसे गुहाध्वान्तं प्रदीपः प्रभया यथा ॥ ३०॥
शुश्रूषतामव्यलीकमस्माकं नरपुङ्गव ।
स्वजन्म कर्म गोत्रं वा कथ्यतां यदि रोचते ॥ ३१॥
वयं तु पुरुषव्याघ्र ऐक्ष्वाकाः क्षत्रबन्धवः ।
मुचुकुन्द इति प्रोक्तो यौवनाश्वात्मजः प्रभो ॥ ३२॥
चिरप्रजागरश्रान्तो निद्रयोपहतेन्द्रियः ।
शयेऽस्मिन् विजने कामं केनाप्युत्थापितोऽधुना ॥ ३३॥
सोऽपि भस्मीकृतो नूनमात्मीयेनैव पाप्मना ।
अनन्तरं भवान् श्रीमांल्लक्षितोऽमित्रशातनः ॥ ३४॥
तेजसा तेऽविषह्येण भूरि द्रष्टुं न शक्नुमः ।
हतौजसो महाभाग माननीयोऽसि देहिनाम् ॥ ३५॥
एवं सम्भाषितो राज्ञा भगवान् भूतभावनः ।
प्रत्याह प्रहसन् वाण्या मेघनादगभीरया ॥ ३६॥

Mucukunda submitted : Who may you be, arrived in the mountain cave, and how is it that you roam about in this forest abounding in thorns with your feet tender as the petals of a lotus ? (28)
Are you the effulgence (incarnate) of the effulgent, or the glorious fire-god, the sun-god, the moon-god or the mighty Indra (the ruler of paradise) or any other Lokapāla (guardian of a particular sphere) ? (29)
I consider You to be (no other than) Lord Viṣṇu, the Supreme Person) out of the three rulers of gods (Brahma, Viṣṇu and Śiva) as (is clear from the fact that) You are dispelling the darkness of this cave (as well as the darkness of ignorance enveloping my mind) by Your (very) effulgence even as a lamp. (30)
May You, O Jewel among men, tell us—who are sincerely eager to hear—about your birth (pedigree), doings or family name, if it pleases you. (31)
We, for our part, O Tiger among men, are Kṣatriyas by caste and belong to the race of Ikṣwāku. (Personally) I am sprung from the loins of Māndhātā (son of Yuvanāśwa), and called by the name of Mucukunda, O Lord. (32)
Wearied with vigil extending over long ages (while engaged in protecting the gods against the onslaughts of the demons) and with my senses overpowered by sleepiness, I had lain asleep in this lonely cave undisturbed till I was aroused (just) now by someone (not known to me). (33)
He too has been reduced to ashes surely by his own sin. Immediately afterwards was noticed (by me) Your glorious Self, the Destroyer of foes. (34)
Dazzled by Your unbearable effulgence, we are unable to look at You for a long time, O highly blessed One! (All the same we can easily perceive that) You deserve to be honoured by (all) embodied souls. (35)
Respectfully addressed in these words by the king, the Lord, who is the Protector of (all) created beings, heartily laughed and replied (as follows) in a voice deep as the rumbling of clouds. (36)

The cave is located to the south of Mathura near Dholpur in the State of Rajasthan.

(28-36)

श्रीभगवानुवाच ।

जन्मकर्माभिधानानि सन्ति मेऽङ्ग सहस्रशः ।
न शक्यन्तेऽनुसङ्ख्यातुमनन्तत्वान्मयापि हि ॥ ३७॥
क्वचिद्रजांसि विममे पार्थिवान्युरुजन्मभिः ।
गुणकर्माभिधानानि न मे जन्मानि कर्हिचित् ॥ ३८॥
कालत्रयोपपन्नानि जन्मकर्माणि मे नृप ।
अनुक्रमन्तो नैवान्तं गच्छन्ति परमर्षयः ॥ ३९॥
तथाप्यद्यतनान्यङ्ग श‍ृणुष्व गदतो मम ।
विज्ञापितो विरिञ्चेन पुराहं धर्मगुप्तये ।
भूमेर्भारायमाणानामसुराणां क्षयायच ॥ ४०॥
अवतीर्णो यदुकुले गृह आनकदुन्दुभेः ।
वदन्ति वासुदेवेति वसुदेवसुतं हि माम् ॥ ४१॥
कालनेमिर्हतः कंसः प्रलम्बाद्याश्च सद्द्विषः ।
अयं च यवनो दग्धो राजंस्ते तिग्मचक्षुषा ॥ ४२॥
सोऽहं तवानुग्रहार्थं गुहामेतामुपागतः ।
प्रार्थितः प्रचुरं पूर्वं त्वयाहं भक्तवत्सलः ॥ ४३॥
वरान् वृणीष्व राजर्षे सर्वान् कामान् ददामि ते ।
मां प्रसन्नो जनः कश्चिन्न भूयोऽर्हति शोचितुम् ॥ ४४॥

The glorious Lord said: My descents, exploits and appellations, O beloved one, number thousands and cannot actually be counted even by Me (omniscient as I am) because of their being infinite (in number). (37)
Someone might have at any time (in the past) been able through many lives to count the particles of dust on the earth; but one could never reckon My excellences, exploits and names or (even) My descents. (38)
The greatest sages (like Nārada and Sanaka) cannot reach the end of My descents and doings relating to the past, present and future if they (try to) enumerate them in order. (39)
Nevertheless, O beloved monarch, hear from Me, as I tell you, of those relating to the present day. Prayed to of yore by Brahmā (the creator) for the vindication of virtue and the extermination of the demons that were proving a (veritable) burden to the earth, I have appeared in the house of Ānakadundubhi (Vasudeva) in the race of Yadu. They call Me by the name of Vāsudeva because of My being the most distinguished son of Vasudeva (although I have been known by this name even before in a different sense of course). (40-41)
(As regards My exploits) the demon Kālanemi, born as Kaṃsa, has been killed (by Me), as well as Pralamba and other enemies of the righteous. And this Yavana has been burnt to death (by Me), O king, through your fiery eyes. (42)
Having been repeatedly entreated by you before, I the said Vāsudeva, have come to this cave (but) for the purpose of showering My grace on you, fond as I am of My devotees. (43)
Ask boons of your choice (of Me), O royal sage; I shall confer on you all your desired objects. No body who has sought Me for protection will have cause to grieve any more. (44)

(37-44)

श्रीशुकौवाच ।

इत्युक्तस्तं प्रणम्याह मुचुकुन्दो मुदान्वितः ।
ज्ञात्वा नारायणं देवं गर्गवाक्यमनुस्मरन् ॥ ४५॥

Śrī Śuka continued : Recollecting the prediction* of sage Garga (the elder) and realizing Śrī Kṛṣṇa to be (non else than) Lord Nārāyaṇa, when addressed in these words (by the Lord), Mucukunda bowed low to Him and, full of joy, spoke (as follows). (45)

(45)

मुचुकुन्द उवाच ।

विमोहितोऽयं जन ईशमायया
त्वदीयया त्वां न भजत्यनर्थदृक् ।
सुखाय दुःखप्रभवेषु सज्जते
गृहेषु योषित्पुरुषश्च वञ्चितः ॥ ४६॥
लब्ध्वा जनो दुर्लभमत्र मानुषं
कथञ्चिदव्यङ्गमयत्नतोऽनघ ।
पादारविन्दं न भजत्यसन्मति-
र्गृहान्धकूपे पतितो यथा पशुः ॥ ४७॥
ममैष कालोऽजित निष्फलो गतो
राज्यश्रियोन्नद्धमदस्य भूपतेः ।
मर्त्यात्मबुद्धेः सुतदारकोशभू-
ष्वासज्जमानस्य दुरन्तचिन्तया ॥ ४८॥
कलेवरेऽस्मिन् घटकुड्यसन्निभे
निरूढमानो नरदेव इत्यहम् ।
वृतो रथेभाश्वपदात्यनीकपै-
र्गां पर्यटंस्त्वागणयन् सुदुर्मदः ॥ ४९॥
प्रमत्तमुच्चैरितिकृत्यचिन्तया
प्रवृद्धलोभं विषयेषु लालसम् ।
त्वमप्रमत्तः सहसाभिपद्यसे
क्षुल्लेलिहानोऽहिरिवाखुमन्तकः ॥ ५०॥
पुरा रथैर्हेमपरिष्कृतैश्चरन्
मतङ्गजैर्वा नरदेवसंज्ञितः ।
स एव कालेन दुरत्ययेन ते
कलेवरो विट्कृमिभस्मसंज्ञितः ॥ ५१॥
निर्जित्य दिक्चक्रमभूतविग्रहो
वरासनस्थः समराजवन्दितः ।
गृहेषु मैथुन्यसुखेषु योषितां
क्रीडामृगः पूरुष ईश नीयते ॥ ५२॥
करोति कर्माणि तपःसुनिष्ठितो
निवृत्तभोगस्तदपेक्षया ददत् ।
पुनश्च भूयेयमहं स्वराडिति
प्रवृद्धतर्षो न सुखाय कल्पते ॥ ५३॥
भवापवर्गो भ्रमतो यदा भवे-
ज्जनस्य तर्ह्यच्युत सत्समागमः ।
सत्सङ्गमो यर्हि तदैव सद्गतौ
परावरेशे त्वयि जायतेमतिः ॥ ५४॥
मन्ये ममानुग्रह ईश ते कृतो
राज्यानुबन्धापगमो यदृच्छया ।
यः प्रार्थ्यते साधुभिरेकचर्यया
वनं विविक्षद्भिरखण्डभूमिपैः ॥ ५५॥
न कामयेऽन्यं तव पादसेवना-
दकिञ्चनप्रार्थ्यतमाद्वरं विभो ।
आराध्य कस्त्वां ह्यपवर्गदं हरे
वृणीत आर्यो वरमात्मबन्धनम् ॥ ५६॥
तस्माद्विसृज्याशिष ईश सर्वतो
रजस्तमःसत्त्वगुणानुबन्धनाः ।
निरञ्जनं निर्गुणमद्वयं परं
त्वां ज्ञप्तिमात्रं पुरुषं व्रजाम्यहम् ॥ ५७॥
चिरमिह वृजिनार्तस्तप्यमानोऽनुतापै-
रवितृषषडमित्रोऽलब्धशान्तिः कथञ्चित् ।
शरणद समुपेतस्त्वत्पदाब्जं परात्मन्
अभयमृतमशोकं पाहि माऽऽपन्नमीश ॥ ५८॥

Mucukunda prayed : Deluded by Your Māyā (enchanting potency) and blind to the (highest) Reality (viz., Yourself), O Lord, this creature (man)—appearing (now) as male and (now as) female—does not worship You, but remains attached to the home, which is a (prolific) source of misery (alone), in search of happiness, of which (however) it is (ever) deprived. (46)
Having somehow (by grace of God) secured without (any) effort birth—which is (so) difficult to attain—in this land (of Bhāratavarṣa) as a human being sound of body and mind (and therefore fit for devotions), O sinless Lord, man does not take refuge in Your lotus-feet, his mind being set on the pleasures of sense (which are unreal), and remains sunk in household life even like a beast fallen into a well overgrown with grass (and is unable to get out of it). (47)
(All) this life of mine, O invincible Lord, has slipped in vain in endless anxiety, a ruler of the earth as I was with my pride puffed up by a royal fortune, viewing this mortal frame as my own self and remaining attached to children, wives, treasury and lands. (48)
With the feeling about this body—which is as much apart from me as a jar or a wall—being my own self and a ruler of men, deeply rooted (in my mind), nay, traversing the earth in all directions, surrounded by generals commanding regiments of chariots, elephants, horses and foot-soldiers, and forgetting You (the Time-Spirit), I had grown very haughty. (49)
Alert as the serpent that grabs a rat, licking the ends of its lips through hunger, You (appearing) as Death suddenly overtake the embodied soul that is utterly forgetful (of You), engrossed as it is in the thought of its (worldly) projects, and not only hankers after the pleasures of sense (even though its aspirations are thwarted at every step) but finds its thirst (for enjoyment) immensely aggravated (even as its aspirations are realized). (50)
The same body which was formerly—while moving about in chariots adorned with gold ornaments or on (the back of) young elephants—bore the title of a ruler of men, (eventually) passes by the name of excrement (if left exposed and devoured by dogs, jackals or vultures and crows etc.) of worms (if interred) and of ashes (if cremated) when seized by You disguised as death, which is (so) hard to escape. (51)
Having fully conquered all the (four) quarters, with all possibility of (a future) conflict precluded, and occupying a high seat (the exalted throne of a universal monarch) and hailed by monarchs that were (once) his equals, the man, O Lord, is led (hither and thither) as a toy-deer of young women in (the precincts of) the home, which offers (no other charm than) sexual pleasures. (52)
Devoted heart and soul to austerities with all enjoyments ceased, and making gifts in the hope of (securing) such enjoyments (hereafter), he performs (virtuous) actions (in his present life) in order that he may be reborn as Indra (or as a universal monarch even in the life to come). He (however) whose thirst (for enjoyment) is (thus) fully developed is never able to enjoy (any) happiness (whatsoever). (53)
When the end of (the cycle of) birth and death in the case of a soul undergoing transmigration is in sight, then (alone) his meeting with some saint takes place, O immortal Lord ! (And) when there is fellowship with a saint, then alone is engendered (a feeling of) devotion to You, the Refuge of saints and the Ruler of the high and the low. (54)
I conclude that a (unique) favour has been done to me by You, O Lord, in that the shackles of sovereignty have fallen off my feet without (any) effort (on my part)—a consummation which is devoutly sought for by wise kings ruling over the entire globe and intending to retire into the woods with a vow to live (all) alone. (55)
I do not covet any boon other than service to Your (sacred) feet—which is the highest blessing worth coveting in the eyes of those who have nothing to call their own, O almighty Lord ! For, having propitiated You, the Bestower of Liberation, O Hari, what wise man would ask (of You) a boon which is (only) calculated to bind the soul (further) ? (56)
Therefore, rejecting, O Lord, all blessings associated with the qualities of Sattva, Rajas and Tamas (such as religious merit, worldly prosperity and the extermination of foes), I run (for protection) to You, the Supreme Person, who are pure consciousness free from (the taint of) Māyā, (nay,) above the (three) Guṇas (modes of Prakṛti) and one without a second. (57)
Lord afflicted in this world with the fruits of actions and being tormented with the impressions left on the mind by those actions, nay, with my six (internal) foes (in the shape of the five senses of perception and the mind) not (yet) free from thirst and having (therefore) not (so far) been able to secure peace (of mind), I have somehow duly reached, O Bestower of Knowledge concerning Yourself, Your lotus Feet, which are divorced from fear and grief and which are all truth, O Supreme Spirit. (Pray,) protect me, O Lord, distressed as I am. (58)

Mucukunda was told by the sage Vṛddha Garga (the elder or senior Garga) that the Lord Himself would appear in the house of Vasudeva in the twenty-eighth round of Dvāpara Yuga in the course of the present Manvantara and that the king would have the rare and unique privilege of beholding Him and talking to Him.

(46-58)

श्रीभगवानुवाच ।

सार्वभौम महाराज मतिस्ते विमलोर्जिता ।
वरैः प्रलोभितस्यापि न कामैर्विहता यतः ॥ ५९॥
प्रलोभितो वरैर्यत्त्वमप्रमादाय विद्धि तत् ।
न धीरेकान्तभक्तानामाशीर्भिर्भिद्यते क्वचित् ॥ ६०॥
युञ्जानानामभक्तानां प्राणायामादिभिर्मनः ।
अक्षीणवासनं राजन् दृश्यते पुनरुत्थितम् ॥ ६१॥
विचरस्व महीं कामं मय्यावेशितमानसः ।
अस्त्वेव नित्यदा तुभ्यं भक्तिर्मय्यनपायिनी ॥ ६२॥
क्षात्रधर्मस्थितो जन्तून् न्यवधीर्मृगयादिभिः ।
समाहितस्तत्तपसा जह्यघं मदुपाश्रितः ॥ ६३॥
जन्मन्यनन्तरे राजन् सर्वभूतसुहृत्तमः ।
भूत्वा द्विजवरस्त्वं वै मामुपैष्यसि केवलम् ॥ ६४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे मुचुकुन्द-
स्तुतिर्नामैकपञ्चाशत्तमोऽध्यायः ॥ ५१॥

The glorious Lord replied : O great king, O ruler of the entire globe, your mind is free from (all) impurities (in the shape of attachment, greed etc.) and powerful (capable of perceiving the highest truth) in that it could not be lured by (offers of) enjoyments, even though you were tempted with boons of your choice. (59)
Know that it was to show (to the world) your vigilance (in the matter of choosing the right thing and rejecting the false) that you were tempted with boons. The judgment of those who are exclusively devoted to Me can never be perverted by (offers of) sensuous enjoyments) (which are coveted by the world). (60)
The mind of those other than devotees, even though they try to curb it through breath-control etc., is seen (to get) riotous again, its craving for enjoyment having not (yet) ceased (which is possible only through Devotion), O king ! (61)
With your mind set on Me, wander the earth at pleasure. May your devotion to Me continue uninterrupted for ever as a matter of course. (62)
Devoted to the duties of a Kṣatriya (viz., the protection of your subjects), you killed game (of various kinds) through hunting etc.; (therefore) looking upon Me as your asylum and collected (in mind), get rid of the sinful tendency (acquired through such practices) by recourse to asceticism. (63)
Being reborn as a Brāhmaṇa (the formost of the twice-born), most friendly to all created beings, in your (very) next incarnation, O Mucukunda, you will surely attain to Me, the Absolute. (64)

Thus ends the fifty-first discourse, entitled "Mucukunda's Eulogy (of the Lord)," in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa otherwise known as the Paramahārīsa-Sarhhitā.

(59-64)