॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुःषष्टितमोऽध्यायः - ६४ ॥
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Discourse LXIV
The story of king Nṛga (Preamble)
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श्रीशुक उवाच ।
एकदोपवनं राजन् जग्मुर्यदुकुमारकाः ।
विहर्तुं साम्बप्रद्युम्नचारुभानुगदादयः ॥ १॥
क्रीडित्वा सुचिरं तत्र विचिन्वन्तः पिपासिताः ।
जलं निरुदके कूपे ददृशुः सत्त्वमद्भुतम् ॥ २॥
कृकलासं गिरिनिभं वीक्ष्य विस्मितमानसाः ।
तस्य चोद्धरणे यत्नं चक्रुस्ते कृपयान्विताः ॥ ३॥
चर्मजैस्तान्तवैः पाशैर्बद्ध्वा पतितमर्भकाः ।
नाशक्नुवन् समुद्धर्तुं कृष्णायाचख्युरुत्सुकाः ॥ ४॥
तत्रागत्यारविन्दाक्षो भगवान् विश्वभावनः ।
वीक्ष्योज्जहार वामेन तं करेण स लीलया ॥ ५॥
स उत्तमश्लोककराभिमृष्टो
विहाय सद्यः कृकलासरूपम् ।
सन्तप्तचामीकरचारुवर्णः
स्वर्ग्यद्भुतालङ्करणाम्बरस्रक् ॥ ६॥
पप्रच्छ विद्वानपि तन्निदानं
जनेषु विख्यापयितुं मुकुन्दः ।
कस्त्वं महाभाग वरेण्यरूपो
देवोत्तमं त्वां गणयामि नूनम् ॥ ७॥
दशामिमां वा कतमेन कर्मणा
सम्प्रापितोऽस्यतदर्हः सुभद्र ।
आत्मानमाख्याहि विवित्सतां नो
यन्मन्यसे नः क्षममत्र वक्तुम् ॥ ८॥
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Śrī Śuka began again : Parikṣit, on a certain day, Gada (Śrī Kṛṣṇa's younger brother), Pradyumna, Sāmba, Cāru, Bhānu and other Yādava princes went to play in a garden. (1)
Having sported there for a pretty long time they felt thirsty and went to a well in search of water. They found the well dry and noticed a strange animal (fallen) in it. (2)
It was a chameleon as big as a rock. Their mind was struck with wonder at the sight. Moved with pity they tied it with thongs of leather and ropes of fibres and attempted to take it out of the well but could not. Full of curiosity they (went to Śrī Kṛṣṇa and) reported this incident to Him. (3-4)
Bhagavān Śrī Kṛṣṇa of lotus-like eyes, the almighty Creator and Protector of the universe (went to the well), saw the animal and lifted it up with His left hand by way of play. (5)
Touched by the hand of the glorious Lord, the animal forthwith cast off the form of a chameleon and was transformed into a celestial being adorned with wondrous jewels, clothes and garlands and possessed of a charming hue like that of molten gold. (6)
Although He knew the cause of his obtaining the form of a chameleon, yet in order to make the facts known to the people, Śrī Kṛṣṇa (the Bestower of Liberation) asked that shining person, "O highly blessed one, who are you, possessed of this excellent form ? I surely reckon you to be a great god. (7)
Through what Karma were you condemned to this state ? Surely you did not deserve it, O highly virtuous soul ! We are keen to know your history. If you consider it proper to inform Us about it, please tell Us all about you." (8) (1-8)
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श्रीशुक उवाच ।
इति स्म राजा सम्पृष्टः कृष्णेनानन्तमूर्तिना ।
माधवं प्रणिपत्याह किरीटेनार्क वर्चसा ॥ ९॥
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Śrī Śuka resumed : (Parikṣit !) questioned in these polite words by Śrī Kṛṣṇa, who is possessed of infinite forms, King Nṛga bowed to the Lord of Lakṣmī with his crown brilliant as the sun, and submitted (as follows). (9) (9)
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नृग उवाच ।
नृगो नाम नरेन्द्रोऽहमिक्ष्वाकुतनयः प्रभो ।
दानिष्वाख्यायमानेषु यदि ते कर्णमस्पृशम् ॥ १०॥
किं नु तेऽविदितं नाथ सर्वभूतात्मसाक्षिणः ।
कालेनाव्याहतदृशो वक्ष्येऽथापि तवाज्ञया ॥ ११॥
यावत्यः सिकता भूमेर्यावत्यो दिवि तारकाः ।
यावत्यो वर्षधाराश्च तावतीरददं स्म गाः ॥ १२॥
पयस्विनीस्तरुणीः शीलरूप-
गुणोपपन्नाः कपिला हेमशृङ्गीः ।
न्यायार्जिता रूप्यखुराः सवत्सा
दुकूलमालाभरणा ददावहम् ॥ १३॥
स्वलङ्कृतेभ्यो गुणशीलवद्भ्यः
सीदत्कुटुम्बेभ्य ऋतव्रतेभ्यः ।
तपःश्रुतब्रह्मवदान्यसद्भ्यः
प्रादां युवभ्यो द्विजपुङ्गवेभ्यः ॥ १४॥
गोभूहिरण्यायतनाश्वहस्तिनः
कन्याः सदासीस्तिलरूप्यशय्याः ।
वासांसि रत्नानि परिच्छदान् रथा-
निष्टं च यज्ञैश्चरितं च पूर्तम् ॥ १५॥
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Nṛga said : I am a ruler of men, Nṛga by name, son of Ikṣwāku, O Lord ! My name might have reached Your ears, if the names of donors were (ever) mentioned (to You). (10)
O Lord, what is there unknown to You, the Witness of the mind of all beings ? Your vision remains uninterrupted by time, yet I shall narrate my story to You in obedience to Your command. (11)
(Lord !) I gave away to Brāhmaṇas as many cows as there are particles of sand on the earth, (nay,) as many as there are stars in the heavens and as many as rain-drops (falling on earth). (12)
They were all milch-cows, young and good-natured, beautiful in form and of good breed, tawny in colour. I got them all with well-earned money. They had their calves with them. Their horns were plated with gold and their hoofs with silver. They were all decorated with silks, garlands and ornaments. (13)
Adorning with clothes etc., the best of youthful Brāhmaṇas, who were even-minded and possessed of noble qualities and character, who came of a family suffering from want and who were pledged to truth, noted for their austerities and generous in imparting the knowledge of the Vedas (to their students), I used to give those cows to them. (14)
I also gave away a number of oxen, lands, gold, houses, horses, elephants, girls with maid-servants, (piles of) sesamum seeds, silver, beds, clothes, jewels, household articles and chariots. (Besides these) I performed (many) sacrifices and carried out several works of public utility. (15) (10-15)
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कस्यचिद्द्विजमुख्यस्य भ्रष्टा गौर्मम गोधने ।
सम्पृक्ताविदुषा सा च मया दत्ता द्विजातये ॥ १६॥
तां नीयमानां तत्स्वामी दृष्ट्रोवाच ममेति तम् ।
ममेति परिग्राह्याह नृगो मे दत्तवानिति ॥ १७॥
विप्रौ विवदमानौ मामूचतुः स्वार्थसाधकौ ।
भवान् दातापहर्तेति तच्छ्रुत्वा मेऽभवद्भ्रमः ॥ १८॥
अनुनीतावुभौ विप्रौ धर्मकृच्छ्रगतेन वै ।
गवां लक्षं प्रकृष्टानां दास्याम्येषा प्रदीयताम् ॥ १९॥
भवन्तावनुगृह्णीतां किङ्करस्याविजानतः ।
समुद्धरत मां कृच्छ्रात्पतन्तं निरयेऽशुचौ ॥ २०॥
नाहं प्रतीच्छे वै राजन्नित्युक्त्वा स्वाम्यपाक्रमत् ।
नान्यद्गवामप्ययुतमिच्छामीत्यपरो ययौ ॥ २१॥
एतस्मिन्नन्तरे याम्यैर्दूतैर्नीतो यमक्षयम् ।
यमेन पृष्टस्तत्राहं देवदेव जगत्पते ॥ २२॥
पूर्वं त्वमशुभं भुङ्क्षे उताहो नृपते शुभम् ।
नान्तं दानस्य धर्मस्य पश्ये लोकस्य भास्वतः ॥ २३॥
पूर्वं देवाशुभं भुञ्ज इति प्राह पतेति सः ।
तावदद्राक्षमात्मानं कृकलासं पतन् प्रभो ॥ २४॥
ब्रह्मण्यस्य वदान्यस्य तव दासस्य केशव ।
स्मृतिर्नाद्यापि विध्वस्ता भवत्सन्दर्शनार्थिनः ॥ २५॥
स त्वं कथं मम विभोऽक्षिपथः परात्मा
योगेश्वरैः श्रुतिदृशामलहृद्विभाव्यः ।
साक्षादधोक्षज उरुव्यसनान्धबुद्धेः
स्यान्मेऽनुदृश्य इह यस्य भवापवर्गः ॥ २६॥
देवदेव जगन्नाथ गोविन्द पुरुषोत्तम ।
नारायण हृषीकेश पुण्यश्लोकाच्युताव्यय ॥ २७॥
अनुजानीहि मां कृष्ण यान्तं देवगतिं प्रभो ।
यत्र क्वापि सतश्चेतो भूयान्मे त्वत्पदास्पदम् ॥ २८॥
नमस्ते सर्वभावाय ब्रह्मणेऽनन्तशक्तये ।
कृष्णाय वासुदेवाय योगानां पतये नमः ॥ २९॥
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(On a certain day,) a cow belonging to a holy Brāhmaṇa (who never accepted any gift and was devoted to austerities) strayed and mingled with my cattle and, ignorant of the fact, I gave it away to some (other) Brāhmaṇa. (16)
While it was being led away (by the latter), the real owner saw it and said to the Brāhmaṇa, "This is mine!" The Brāhmaṇa, who had received it as a gift from me, said, "This is mine; for King Nṛga has given it to me." (17)
Both the Brāhmaṇas, bent on establishing their respective claims, brought their dispute to me. One of them said, "You gave it to me." The other said, "If this is a fact, you must have stolen the cow." I was confounded to hear what they said. (18)
Placed on the horns of a dilemma, I tried to conciliate both (the Brāhmaṇas) and said, "I shall give you one lakh of excellent cows; please give this over to me. (19)
I am your devoted servant. May you be pleased to forgive this fault committed unwittingly by me and save me from this embarrassing situation, which will lead me to dirty hell." (20)
The owner of the cow said, "O king! I will in no case accept the offer made by you," and (abruptly) went away. The other (Brāhmaṇa also) departed saying, "(In exchange for this you offer me a lakh of cows, but) I am not inclined to take even ten thousand other cows." (21)
O God of gods, O Lord of the universe, in the meanwhile (on my death), I was taken by the messengers of Yama (the god of retribution) to his abode. There Yama inquired of me, "O king, would you first reap the consequences of your evil deeds, or enjoy the fruit of your meritorious acts? I do not see any limit to the charities and other virtues practised by you nor to the glorious life that awaits you (as their result)." (22-23)
I replied, "O shining one, I shall first reap the consequences of my evil deeds." (Instantaneously) the god of Death said, "Fall (then)", and falling from there, O Lord, I found myself transformed into a chameleon. (24)
O Kṛṣṇa, a servant of the Brāhmaṇas and liberal in my gifts, I was devoted to You and ever craved for a direct vision of You. It is therefore that my memory of the past has not been lost even today. (25)
O Lord, You are the Supreme Self contemplated and realized in their pure heart by the masters of Yoga through the eye of the Upaniṣads. I therefore wonder how You, who are beyond sense-perception, came here directly within my sight, whose reason is blinded by the sufferings of various kinds; for You are visible to him alone whose release from the bondage of transmigration is near. (26)
O God of gods, O Protector of cows, O Supreme Person, Ruler of the universe, O most glorious and infallible Lord, O undecaying One, O Nārāyaṇa (the support of all Jivas), O Hṛṣīkeśa (prompter of the senses), O Kṛṣṇa, (pray,) give me leave to go to my celestial abode. O Lord, wherever I may be, may my mind ever dwell in Your feet. (27-28)
O Creator of all, O changeless One possessed of infinite energy (in the shape of Māyā), hail to You. O Kṛṣṇa, O Vāsudeva (the support of all creatures), O Master of all Yogas, I bow (again and again) to You. (29) (16-29)
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इत्युक्त्वा तं परिक्रम्य पादौ स्पृष्ट्वा स्वमौलिना ।
अनुज्ञातो विमानाग्र्यमारुहत्पश्यतां नृणाम् ॥ ३०॥
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Saying so, the king went round the Lord, touched His feet with his head, and with the permission of the Lord mounted an excellent aerial car while all men stood looking on. (30) (30)
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कृष्णः परिजनं प्राह भगवान् देवकीसुतः ।
ब्रह्मण्यदेवो धर्मात्मा राजन्याननुशिक्षयन् ॥ ३१॥
दुर्जरं बत ब्रह्मस्वं भुक्तमग्नेर्मनागपि ।
तेजीयसोऽपि किमुत राज्ञामीश्वरमानिनाम् ॥ ३२॥
नाहं हालाहलं मन्ये विषं यस्य प्रतिक्रिया ।
ब्रह्मस्वं हि विषं प्रोक्तं नास्य प्रतिविधिर्भुवि ॥ ३३॥
हिनस्ति विषमत्तारं वह्निरद्भिः प्रशाम्यति ।
कुलं समूलं दहति ब्रह्मस्वारणिपावकः ॥ ३४॥
ब्रह्मस्वं दुरनुज्ञातं भुक्तं हन्ति त्रिपूरुषम् ।
प्रसह्य तु बलाद्भुक्तं दश पूर्वान् दशापरान् ॥ ३५॥
राजानो राजलक्ष्म्यान्धा नात्मपातं विचक्षते ।
निरयं येऽभिमन्यन्ते ब्रह्मस्वं साधु बालिशाः ॥ ३६॥
गृह्णन्ति यावतः पांसून् क्रन्दतामश्रुबिन्दवः ।
विप्राणां हृतवृत्तीनां वदान्यानां कुटुम्बिनाम् ॥ ३७॥
राजानो राजकुल्याश्च तावतोऽब्दान्निरङ्कुशाः ।
कुम्भीपाकेषु पच्यन्ते ब्रह्मदायापहारिणः ॥ ३८॥
स्वदत्तां परदत्तां वा ब्रह्मवृत्तिं हरेच्च यः ।
षष्टिवर्षसहस्राणि विष्ठायां जायते कृमिः ॥ ३९॥
न मे ब्रह्मधनं भूयाद्यद्गृध्वाल्पायुषो नराः ।
पराजिताश्च्युता राज्याद्भवन्त्युद्वेजिनोऽहयः ॥ ४०॥
विप्रं कृतागसमपि नैव द्रुह्यत मामकाः ।
घ्नन्तं बहु शपन्तं वा नमस्कुरुत नित्यशः ॥ ४१॥
यथाहं प्रणमे विप्राननुकालं समाहितः ।
तथा नमत यूयं च योऽन्यथा मे स दण्डभाक् ॥ ४२॥
ब्राह्मणार्थो ह्यपहृतो हर्तारं पातयत्यधः ।
अजानन्तमपि ह्येनं नृगं ब्राह्मणगौरिव ॥ ४३॥
एवं विश्राव्य भगवान् मुकुन्दो द्वारकौकसः ।
पावनः सर्वलोकानां विवेश निजमन्दिरम् ॥ ४४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे नृगोपाख्यानं
नाम चतुःषष्टितमोऽध्यायः ॥ ६४॥
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(On the departure of King Nṛga), Lord Śrī Kṛṣṇa, glorious son of Devakī, the Lover of Brāhmaṇas and an embodiment of virtue, addressed His people (as follows) with a view to instructing those born of the Kṣatriya class. (31)
"The property of a Brāhmaṇa, even so little, when misappropriated, cannot be digested even by one who is as powerful as Fire, much less by a king who considers himself a ruler out of (false) conceit. (32)
I do not consider the most deadly poison to be a poison; for it has an antidote. A Brāhmaṇa's property is the real poison; for (once it is misappropriated) there is no remedy for it in the world. (33)
Poison kills him (alone) who swallows it; fire can be put out with water. (But) the fire produced by the Araṇi (a piece of wood used in kindling fire by attrition) of a Brāhmaṇa's property burns a whole family with its roots (the forbears). (34)
The property of a man made use of without permission brings ruin to three generations (viz., the man who uses it as well as his parents and sons); if, however, it is wilfully taken and enjoyed by force, it will bring disaster to ten generations before and ten generations after the enjoyer. (35)
Foolish kings who, blinded by their royal fortune, covet and enjoy a Brāhmaṇa's property, which is terrible as hell, do not realize to what an abysmal depth they will have to fall. (36)
Those despotic rulers who deprive liberal-minded Brāhmaṇas, having a large family, of their property and means of livelihood, have to suffer with their descendants the tortures of the hell called Kumbhipāka (where the sinners are fried in boiled oil) for as many years as there are particles of earth moistened with their tears while they weep. (37-38)
Nay, he who deprives a Brāhmaṇa of his livelihood whether given by himself or by another, lives as a worm born in the ordure for sixty thousand years. (39)
(It is My desire that) the property of a Brāhmaṇa should never find its way to My treasury; (for) men who (even) covet such property forfeit their longevity, suffer defeat at the hands of their enemies, lose their kingdom and are born as dreadful serpents (after death). (40)
O My kinsmen, do no harm to a Brāhmaṇa even if he is guilty of an offence. Even if he assaults you or pours abuse on you, salute him daily (in return). (41)
Just as I bow to them with vigilance three times a day, so too do you. Whosoever does otherwise will receive punishment from Me. (42)
A Brāhmaṇa's property, if misappropriated, brings about without fail the downfall of the man who does so, just as the Brāhmaṇa's cow brought about the downfall of this king (Nṛga), even though he was ignorant of the fact that he had misappropriated. (43)
Having thus exhorted the people of Dvārakā, Bhagavān Śrī Kṛṣṇa, the purifier of all the worlds, retired to His palace. (44)
Thus ends the sixty-fourth discourse, entitled "The story of Nṛga," in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (31-44)
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