॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टाशीतितमोऽध्यायः - ८८ ॥
|
Discourse LXXXVIII
Lord Rudra rescued (from trouble) (Preamble)
|
राजोवाच ।
देवासुरमनुष्येषु ये भजन्त्यशिवं शिवम् ।
प्रायस्ते धनिनो भोजा न तु लक्ष्म्याः पतिं हरिम् ॥ १॥
एतद्वेदितुमिच्छामः सन्देहोऽत्र महान् हि नः ।
विरुद्धशीलयोः प्रभ्वोर्विरुद्धा भजतां गतिः ॥ २॥
|
The king (Parikṣit) submitted : Those among the gods, demons and men that worship Lord Śiva, who has spurned all enjoyments, are generally found to be wealthy and enjoying the pleasures of sense; but not so those who are devoted to Lord Viṣṇu (the Spouse of the goddess of wealth and consequently endowed with all enjoyments). (1)
We are (according) eager to know how it is that the lot of those worshipping the two (Lord Śiva and Lord Viṣṇu) of contrary disposition is (quite) the opposite (of what might be expected). Great indeed is our doubt on this point. (2) (1-2)
|
श्रीशुक उवाच ।
शिवः शक्तियुतः शश्वत्त्रिलिङ्गो गुणसंवृतः ।
वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ॥ ३॥
ततो विकारा अभवन् षोडशामीषु कञ्चन ।
उपधावन् विभूतीनां सर्वासामश्नुते गतिम् ॥ ४॥
हरिर्हि निर्गुणः साक्षात्पुरुषः प्रकृतेः परः ।
स सर्वदृगुपद्रष्टा तं भजन् निर्गुणो भवेत् ॥ ५॥
निवृत्तेष्वश्वमेधेषु राजा युष्मत्पितामहः ।
शृण्वन् भगवतो धर्मानपृच्छदिदमच्युतम् ॥ ६॥
स आह भगवांस्तस्मै प्रीतः शुश्रूषवे प्रभुः ।
नृणां निःश्रेयसार्थाय योऽवतीर्णो यदोः कुले ॥ ७॥
|
Śrī Śuka replied : (Parikṣit!) Lord Śiva ever remains united with His Śakti (Energy). He is invested with the three Guṇas and is the deity presiding over Ahaṅkāra (the Cosmic Ego), which is threefold (in character), viz., Sāttvika, Rājasika and Tāmasika. (3)
Out of these three varieties of Ahaṅkāra are evolved the sixteen final evolutes (viz., the mind from the Sāttvika type, the ten Indriyas from Rājasika and the five gross elements from the āmasika). He who worships the deity presiding over anyone of these obtains access to all forms of (earthly) prosperity. (4)
Lord Viṣṇu, on the other hand, is the Supreme Person Himself, (far) beyond Prakṛti and devoid of the (three) Guṇas (modes of Prakṛti); He is omniscient and the witness (of all hearts). Anyone worshipping Him is rid of the (three) Guṇas. (5)
(Parikṣit!) at the conclusion of the Aśwamedha sacrifices your grandfather, King Yudhiṣṭhira, while listening from (the lips of) the Lord to an exposition of (the various types of) sacred duties put this (very) question to Śrī Kṛṣṇa. (6)
(Parikṣit!) Śrī Kṛṣṇa, the almighty Lord, who appeared in the race of Yadu for ensuring the highest good of men, felt (much) pleased (to hear the question) and spoke to the king, who was eager to listen (in the following strain).(7) (3-7)
|
श्रीभगवानुवाच ।
यस्याहमनुगृह्णामि हरिष्ये तद्धनं शनैः ।
ततोऽधनं त्यजन्त्यस्य स्वजना दुःखदुःखितम् ॥ ८॥
स यदा वितथोद्योगो निर्विण्णः स्याद्धनेहया ।
मत्परैः कृतमैत्रस्य करिष्ये मदनुग्रहम् ॥ ९॥
तद्ब्रह्म परमं सूक्ष्मं चिन्मात्रं सदनन्तकम् ।
(विज्ञायात्मतया धीरः संसारात्परिमुच्यते ।)
अतो मां सुदुराराध्यं हित्वान्यान् भजते जनः ॥ १०॥
ततस्त आशुतोषेभ्यो लब्धराज्यश्रियोद्धताः ।
मत्ताः प्रमत्ता वरदान् विस्मरन्त्यवजानते ॥ ११॥
|
The glorious Lord said : Him on whom I shower My grace I gradually deprive of wealth. His own people thereupon forsake him when he is (thus) reduced to penury and stricken with sorrow. (8)
When, striving (once more) with intent to acquire wealth, he finds all his attempts abortive (through my grace) and, getting disappointed, makes friends with My devotees; that is the time I show My (special) grace to him, whereby he attains (oneness with) that supreme infinite Brahma which is (very) subtle (and therefore difficult to comprehend) and consists of pure consciousness and Truth. That is why people turn their back on Me as one very difficult to please and (proceed to) worship other deities. (9-10)
Elated through the royal fortune obtained (through such worship) from gods who are quickly propitiated, they get intoxicated (with pride) and go astray. Forgetting the very gods that conferred boons on them, they neglect them. (11) (8-11)
|
श्रीशुक उवाच ।
शापप्रसादयोरीशा ब्रह्मविष्णुशिवादयः ।
सद्यः शापप्रसादोऽङ्ग शिवो ब्रह्मा न चाच्युतः ॥ १२॥
अत्र चोदाहरन्तीममितिहासं पुरातनम् ।
वृकासुराय गिरिशो वरं दत्त्वाऽऽप सङ्कटम् ॥ १३॥
वृको नामासुरः पुत्रः शकुनेः पथि नारदम् ।
दृष्ट्वाऽऽशुतोषं पप्रच्छ देवेषु त्रिषु दुर्मतिः ॥ १४॥
स आह देवं गिरिशमुपाधावाशु सिद्ध्यसि ।
योऽल्पाभ्यां गुणदोषाभ्यामाशु तुष्यति कुप्यति ॥ १५॥
दशास्यबाणयोस्तुष्टः स्तुवतोर्वन्दिनोरिव ।
ऐश्वर्यमतुलं दत्त्वा तत आप सुसङ्कटम् ॥ १६॥
|
Śrī Śuka continued : Dear Parikṣit! Brahmā, Viṣṇu, Śiva and the other gods have the power to curse as well as to bless. (Of these again,) Lord Śiva as well as Brahmā (get propitiated and angry soon and) are (therefore) very prompt in blessing as well as in cursing, (but) not so Viṣṇu. (12)
In order to illustrate this truth, the wise relate an ancient anecdote showing how by conferring a boon on the demon Vrka Lord Śiva (who has His abode on Mount Kailāsa) got into trouble. (13)
(Parikṣit!) meeting (the celestial sage) Nārada on the way, this evil-minded demon, Vrka by name, son of Śakuni, inquired (of him) which of the three gods (Brahmā, Viṣṇu and Śiva) was quick to propitiate. (14)
The sage replied, "Betake yourself to Lord Śiva. You will (thereby) gain your object very soon; He it is who is soon Pleased with a small measure of merit and gets angry equally quickly through a slight offence. (15)
pleased with Rāvana (the ten-headed monster) and Bāṇa (the demon), who (simply) glorified Him like bards, He conferred (on them) immense wealth and power, and courted serious trouble thereby (in that Rāvana uprooted His very home, Mount Kailāsa, while Bāṇa secured from Him a boon that He should ever guard his city)." (16) (12-16)
|
|
इत्यादिष्टस्तमसुर उपाधावत्स्वगात्रतः ।
केदार आत्मक्रव्येण जुह्वानोऽग्निमुखं हरम् ॥ १७॥
देवोपलब्धिमप्राप्य निर्वेदात्सप्तमेऽहनि ।
शिरोऽवृश्चत्स्वधितिना तत्तीर्थक्लिन्नमूर्धजम् ॥ १८॥
तदा महाकारुणिकः स धूर्जटि-
र्यथा वयं चाग्निरिवोत्थितोऽनलात् ।
निगृह्य दोर्भ्यां भुजयोर्न्यवारय-
त्तत्स्पर्शनाद्भूय उपस्कृताकृतिः ॥ १९॥
तमाह चाङ्गालमलं वृणीष्व मे
यथाभिकामं वितरामि ते वरम् ।
प्रीयेय तोयेन नृणां प्रपद्यता-
महो त्वयाऽऽत्मा भृशमर्द्यते वृथा ॥ २०॥
देवं स वव्रे पापीयान् वरं भूतभयावहम् ।
यस्य यस्य करं शीर्ष्णि धास्ये स म्रियतामिति ॥ २१॥
तच्छ्रुत्वा भगवान् रुद्रो दुर्मना इव भारत ।
ओं इति प्रहसंस्तस्मै ददेऽहेरमृतं यथा ॥ २२॥
|
Instructed thus (by Nārada), the demon worshipped Lord Śiva (the Destroyer of the universe), propitiating Him by means of (oblations of) his own flesh out of his body through the mouth of fire at the sacred spot of Kedāra (a summit of the Himalayas). (17)
Unable to gain the sight of the Lord (even after worshipping Him in this way for six days) he proceeded out of despair, on the seventh day, to lop off with his sword his (very) head, the hair on which were wetted through a dip in the holy waters of that place, (and offer it as an oblation to Lord Śiva). (18)
(O King!) the highly merciful Lord Śiva (who wears matted locks on His head) rose out of the flames, (brilliant) like the god of fire, and, holding Vṛka by the arms with His own, deterred the latter (from that terrible act) even as we would deter a friend from committing suicide. Through His blessed touch the demon was whole again. (19)
The Lord said to him, "O dear one, enough of this, no more of this. Ask of Me any boon of your choice, (and) I shall grant it to you. I should be pleased with (a little) water offered by men who resort to Me. Oh, in vain is this body tormented by you (so) cruelly." (20)
The highly wicked demon (thereupon) sought from the Lord a boon which was terrifying to all beings. (He said,) "On whosoever head I should place my hand, let him die." (21)
Hearing that request, O scion of Bharata, Lord Rudra looked grave as it were (for a moment), and (then) laughingly said, "Amen!" He thus conferred on him a boon, which was as good as giving milk to a serpent. (22) (17-22)
|
|
इत्युक्तः सोऽसुरो नूनं गौरीहरणलालसः ।
स तद्वरपरीक्षार्थं शम्भोर्मूर्ध्नि किलासुरः ।
स्वहस्तं धातुमारेभे सोऽबिभ्यत्स्वकृताच्छिवः ॥ २३॥
तेनोपसृष्टः सन्त्रस्तः पराधावन् सवेपथुः ।
यावदन्तं दिवो भूमेः काष्ठानामुदगादुदक् ॥ २४॥
अजानन्तः प्रतिविधिं तूष्णीमासन् सुरेश्वराः ।
ततो वैकुण्ठमगमद्भास्वरं तमसः परम् ॥ २५॥
यत्र नारायणः साक्षान्न्यासिनां परमा गतिः ।
शान्तानां न्यस्तदण्डानां यतो नावर्तते गतः ॥ २६॥
तं तथाव्यसनं दृष्ट्वा भगवान् वृजिनार्दनः ।
दूरात्प्रत्युदियाद्भूत्वा वटुको योगमायया ॥ २७॥
मेखलाजिनदण्डाक्षैस्तेजसाग्निरिव ज्वलन् ।
अभिवादयामास च तं कुशपाणिर्विनीतवत् ॥ २८॥
|
Thus assured (by the Lord), the said demon was as a matter of fact possessed with the desire of laying his hands on (Goddess) Pārvatī; and in order to test (the efficacy of) the boon, the demon, it is said, proceeded to place his hand on the head of Lord Śaṅkara (Himself). The all-blessful Lord (now) got dismayed at His own act (of granting that boon). (23)
Trembling in great fear, He fled before the Asura, who now pursued Him. He covered the whole length of the earth and heavens and reached the very end of the cardinal points; but (finding the Asura still pursuing Him) ran (further) in a northerly direction. (24)
Finding no remedy for the trouble, all the great gods kept quiet. Finally Bhagavān Śaṅkara went to the shining region of Vaikuṇṭha, lying beyond the sphere of Prakṛti. (25)
It is the realm of Bhagavān Nārāyaṇa, the supreme resort of recluses who, having taken a vow of complete non-violence have attained perfect tranquillity of mind. On reaching this region one does not return to mundane life. (26)
Seeing Śiva in that miserable plight, from a distance, Bhagavān Nārāyaṇa, who removes all affliction, assumed the form of a young Brahmacāri (religious student) by dint of His Yogamāyā (wonderful creative power) and appeared before Vṛkāsura. (27)
Adorned with a girdle made of Muñja grass, (black) deer-skin, a staff and a rosary of Rudrākṣa beads, He shone by His lustre like the fire. Holding a (bunch of) Kuśa grass in His hand, He hailed the Asura like a humble student. (28) (23-28)
|
श्रीभगवानुवाच ।
शाकुनेय भवान् व्यक्तं श्रान्तः किं दूरमागतः ।
क्षणं विश्रम्यतां पुंस आत्मायं सर्वकामधुक् ॥ २९॥
यदि नः श्रवणायालं युष्मद्व्यवसितं विभो ।
भण्यतां प्रायशः पुम्भिर्धृतैः स्वार्थान् समीहते ॥ ३०॥
|
The Lord (disguised as a Brahmacāri) said : O Vṛkāsura, evidently you are (much) fatigued. Have you covered a long distance? Rest Yourself awhile. This body is the source of all blessings. (Why do you put it to unnecessary exertion ?) (29)
Mighty as you are, please tell me, if the matter is fit for our ears, what you have set your mind upon. For people generally seek to accomplish their object through persons chosen for their help. (30) (29-30)
|
श्रीशुक उवाच
एवं भगवता पृष्ठे वचसामृतवर्षिणा । गतकृमोऽब्रवीतस्मै यथापूर्वमनुष्ठितम् । ३१ ।
|
Śrī Śuka went on : (Parikṣit !) thus questioned by the Lord in words raining nectar (as it were) the Asura felt refreshed and related to Him in order of sequence all that he had done.(31) (Preamble)
|
श्रीशुक उवाच ।
एवं भगवता पृष्टो वचसामृतवर्षिणा ।
गतक्लमोऽब्रवीत्तस्मै यथापूर्वमनुष्ठितम् ॥ ३१॥
श्रीभगवानुवाच ।
एवं चेत्तर्हि तद्वाक्यं न वयं श्रद्दधीमहि ।
यो दक्षशापात्पैशाच्यं प्राप्तः प्रेतपिशाचराट् ॥ ३२॥
यदि वस्तत्र विश्रम्भो दानवेन्द्र जगद्गुरौ ।
तर्ह्यङ्गाशु स्वशिरसि हस्तं न्यस्य प्रतीयताम् ॥ ३३॥
यद्यसत्यं वचः शम्भोः कथञ्चिद्दानवर्षभ ।
तदैनं जह्यसद्वाचं न यद्वक्तानृतं पुनः ॥ ३४॥
इत्थं भगवतश्चित्रैर्वचोभिः स सुपेशलैः ।
भिन्नधीर्विस्मृतः शीर्ष्णि स्वहस्तं कुमतिर्व्यधात् ॥ ३५॥
अथापतद्भिन्नशिराः वज्राहत इव क्षणात् ।
जयशब्दो नमःशब्दः साधुशब्दोऽभवद्दिवि ॥ ३६॥
मुमुचुः पुष्पवर्षाणि हते पापे वृकासुरे ।
देवर्षिपितृगन्धर्वा मोचितः सङ्कटाच्छिवः ॥ ३७॥
मुक्तं गिरिशमभ्याह भगवान् पुरुषोत्तमः ।
अहो देव महादेव पापोऽयं स्वेन पाप्मना ॥ ३८॥
हतः को नु महत्स्वीश जन्तुर्वै कृतकिल्बिषः ।
क्षेमी स्यात्किमु विश्वेशे कृतागस्को जगद्गुरौ ॥ ३९॥
|
The Lord said : "If it is so, then we do not believe his words. Do you not know that under the curse of Dakṣa He has adopted the ways of Piśācas (evil spirits)? He is now the ruler of Pretas (genii) and Piśācas. (32)
O lord of demons, if you still repose faith in Śaṅkara as the Teacher of the world, the truth may be verified (by you) this very instant, O dear friend, by placing your hand on your own head. (33)
O chief of Asuras, if the words of Śaṅkara are found to deviate from truth in any wise, you had better do away with that liar so that he may not (live to) utter a falsehood again." (34)
The words spoken by the Lord were so very sweet and cast such a magic spell on him that he lost his reasoning power, and the wicked Asura in utter forgetfulness placed his hand on his own head. (35)
Instantaneously he fell down with his head split as if by a stroke of lightning; and shouts of triumph, salutations and applause were raised (by the gods) in heaven. (36)
On the sinful Vṛkāsura rained having been killed, gods, manes and Gandharvas showers of flowers, and Bhagavān Śaṅkara was redeemed from a precarious situation. (37)
The almighty Lord Viṣṇu (thereupon) said to Śaṅkara, who was (now) free, " O Lord ! O supreme Deity, this wicked Asura has been killed by his own sins. O Lord, having actually sinned against the great who can possibly be happy? Much less could he be happy who did wrong to You the Lord and preceptor of the universe". (38-39) (31-39)
|
|
य एवमव्याकृतशक्त्युदन्वतः
परस्य साक्षात्परमात्मनो हरेः ।
गिरित्रमोक्षं कथयेच्छृणोति वा
विमुच्यते संसृतिभिस्तथारिभिः ॥ ४०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे रुद्रमोक्षणं
नामाष्टाशीतितमोऽध्यायः ॥ ८८॥
|
Śrī Hari is an ocean of powers, which are both incomprehensible and beyond the range of speech. He is no other than the Supreme Spirit beyond Prakṛti. He who relates or listens to this story of His rescuing Lord Śaṅkara (from trouble) gets completely freed from (the cycle of) births and deaths and is rid of the fear of enemies. (40)
Thus ends the eighty-eighth discourse entitled "Lord Rudra rescued (from trouble)," in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhita. (40)
|