॥ ॐ नमो भगवते वासुदेवाय ॥
॥ एकोननवतितमोऽध्यायः - ८९ ॥
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Discourse LXXXIX
(The three chief gods put to test by the sage Bhṛgu;) the Lord brings back the (dead) sons of a Brāhmaṇa (Preamble)
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श्रीशुक उवाच ।
सरस्वत्यास्तटे राजन् ऋषयः सत्रमासत ।
वितर्कः समभूत्तेषां त्रिष्वधीशेषु को महान् ॥ १॥
तस्य जिज्ञासया ते वै भृगुं ब्रह्मसुतं नृप ।
तज्ज्ञप्त्यै प्रेषयामासुः सोऽभ्यगाद्ब्रह्मणः सभाम् ॥ २॥
न तस्मै प्रह्वणं स्तोत्रं चक्रे सत्त्वपरीक्षया ।
तस्मै चुक्रोध भगवान् प्रज्वलन् स्वेन तेजसा ॥ ३॥
स आत्मन्युत्थितं मन्युमात्मजायात्मना प्रभुः ।
अशीशमद्यथा वह्निं स्वयोन्या वारिणाऽऽत्मभूः ॥ ४॥
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Śrī Śuka began again : O king, (on one occasion) great sages assembled on the bank of the Saraswati (for exchange of views on the object of life and the means of attaining the same). (In the course of their discussion) a question came up before the assemblage as to which of the three lords of creation (viz., Brahmā, Viṣṇu and Śiva) was the greatest. (1)
O king, the Ṛṣis actually deputed Bhṛgu, one of Brahmā's sons, to ascertain the out of curiosity fact with intent to know this truth, Maharṣi Bhṛgu (first) visited the court of Brahmā, and with a view to testing Brahmā's forbearance and other qualities, did neither bow to him nor offer any praises. Brahmā got angry with him and looked as if burning with his majestic glow. (2-3)
But considering that the insult was offered by his own son, Brahmā (the self-born) subdued the anger of his heart within his mind by force of reason, just as one extinguished fire by water, which is an evolute of fire itself. (4) (1-4)
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ततः कैलासमगमत्स तं देवो महेश्वरः ।
परिरब्धुं समारेभ उत्थाय भ्रातरं मुदा ॥ ५॥
नैच्छत्त्वमस्युत्पथग इति देवश्चुकोप ह ।
शूलमुद्यम्य तं हन्तुमारेभे तिग्मलोचनः ॥ ६॥
पतित्वा पादयोर्देवी सान्त्वयामास तं गिरा ।
अथो जगाम वैकुण्ठं यत्र देवो जनार्दनः ॥ ७॥
शयानं श्रिय उत्सङ्गे पदा वक्षस्यताडयत् ।
तत उत्थाय भगवान् सह लक्ष्म्या सतां गतिः ॥ ८॥
स्वतल्पादवरुह्याथ ननाम शिरसा मुनिम् ।
आह ते स्वागतं ब्रह्मन् निषीदात्रासने क्षणम् ।
अजानतामागतान् वः क्षन्तुमर्हथ नः प्रभो ॥ ९॥
अतीव कोमलौ तात चरणौ ते महामुने ।
इत्युक्त्वा विप्रचरणौ मर्दयन् स्वेन पाणिना ॥ १०॥
पुनीहि सह लोकं मां लोकपालांश्च मद्गतान् ।
पादोदकेन भवतस्तीर्थानां तीर्थकारिणा ॥ ११॥
अद्याहं भगवंल्लक्ष्म्या आसमेकान्तभाजनम् ।
वत्स्यत्युरसि मे भूतिर्भवत्पादहतांहसः ॥ १२॥
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From Brahmā's court the sage Bhrgu went to Kailāsa (the home of Śiva). Seeing that it was his own brother (Bhrgu, who had come on a visit to Him), the Lord Śāṅkara (the supreme Deity) rose in (great) joy (from His seat) and proceeded to embrace the sage. (5)
But Bhrgu avoided his touch saying, "I shall not touch you, since you have broken social conventions and flouted the injunctions of the Vedas." Śiva lost His temper when He heard this. His eyes shot fire. Taking up His trident, He proceeded to strike the sage (with it.) (6)
But Goddess Pārvati, falling at Śiva's feet, pacified Him by soothing words. Thereafter Bhrgu went to Vaikunṭha, the realm of Bhagavān Viṣṇu. (7)
He found the Lord reposing (with His head) on the lap of Lakṣmi (the goddess of prosperity). (Breaking into His room unceremoniously) the sage suddenly kicked Him on the chest. The almighty Lord, the (sole) refuge of the virtuous, thereupon (quickly) rose with Lakṣmi alighted from His bed and, bowing His head (in reverence) to the sage said, "O sage, you are welcome. Make yourself comfortable on this seat and rest awhile. Unaware of your arrival, we could not offer you welcome in time. Pray, forgive us this omission. (8-9)
O great one! great sage, your feet are so soft, O dear one!" Saying this, the Lord began to knead the feet of the sage with His own hands, and again said:—(10)
"O sage, the water touched by your feet lends sanctity even to the sacred waters. (Pray) sanctify Me, My realm (Vaikunṭha) and the protectors of the world residing in Me, with the same. (11)
O worshipful sage, all My sins have been washed off by the very touch of your feet. From this day I have become the sole abode of Śrī Lakṣmi, the goddess of wealth. She will hereafter (constantly) dwell on My bosom (bearing the mark of your foot)." (12) (5-12)
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श्रीशुक उवाच ।
एवं ब्रुवाणे वैकुण्ठे भृगुस्तन्मन्द्रया गिरा ।
निर्वृतस्तर्पितस्तूष्णीं भक्त्युत्कण्ठोऽश्रुलोचनः ॥ १३॥
पुनश्च सत्रमाव्रज्य मुनीनां ब्रह्मवादिनाम् ।
स्वानुभूतमशेषेण राजन् भृगुरवर्णयत् ॥ १४॥
तन्निशम्याथ मुनयो विस्मिता मुक्तसंशयाः ।
भूयांसं श्रद्दधुर्विष्णुं यतः शान्तिर्यतोऽभयम् ॥ १५॥
धर्मः साक्षाद्यतो ज्ञानं वैराग्यं च तदन्वितम् ।
ऐश्वर्यं चाष्टधा यस्माद्यशश्चात्ममलापहम् ॥ १६॥
मुनीनां न्यस्तदण्डानां शान्तानां समचेतसाम् ।
अकिञ्चनानां साधूनां यमाहुः परमां गतिम् ॥ १७॥
सत्त्वं यस्य प्रिया मूर्तिर्ब्राह्मणास्त्विष्टदेवताः ।
भजन्त्यनाशिषः शान्ता यं वा निपुणबुद्धयः ॥ १८॥
त्रिविधाकृतयस्तस्य राक्षसा असुराः सुराः ।
गुणिन्या मायया सृष्टाः सत्त्वं तत्तीर्थसाधनम् ॥ १९॥
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Śrī Śūka continued : Hearing these words of the Lord uttered in a deep low tone, the sage Bhrgu felt (highly) satisfied and happy. His voice got choked through (the rising tide of) Devotion and tears rushed to his eyes. He could not utter a word. (13)
O king, returning to the assembly of sages, who were (all) expository of the Vedas, he narrated all that he had experienced (in the valms of Brahmā, Śāṅkara and Bhagavān Viṣṇu). (14)
Hearing his experiences, the sages in the assembly were filled with wonder and freed from all doubts. They were now convinced that Viṣṇu was the Supreme Deity, the fountain-head of tranquillity and security. (15)
From Viṣṇu proceed virtue itself, wisdom, dispassion, united with it, the eight forms of supernatural powers and fame, which wipes out the impurities of the mind. (16)
He is described as the supreme resort of saints and sages who are embodiments of peace, equanimity and detachment, and who have taken a vow of complete non-violence. (17)
The quality of Sattva constitutes His beloved person, and the Brāhmaṇa is His favourite deity. Men possessed of disinterestedness, serenity (of mind) and subtle understanding take to His adoration. (18)
It is his Māyā, constituted of the three Gunas, which has evolved His three forms, viz., the Rākṣasas, the Asuras and the gods. Of these, only gods embodying the quality of Sattva are the means of His realization (He Himself being the end of all pursuit). (19) (13-19)
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श्रीशुक उवाच ।
एवं सारस्वता विप्रा नृणां संशयनुत्तये ।
पुरुषस्य पदाम्भोजसेवया तद्गतिं गताः ॥ २०॥
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Śrī Śuka went on : (Parikṣit !) the sages assembled on the bank of the Saraswati arrived this conclusion (not for their own sake, but) for dispelling the doubts of men. Adoring the lotus-feet of the Supreme Person, they attained to His supreme state. (20) (20)
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सूत उवाच ।
इत्येतन्मुनितनयास्यपद्मगन्ध-
पीयूषं भवभयभित्परस्य पुंसः ।
सुश्लोकं श्रवणपुटैः पिबत्यभीक्ष्णं
पान्थोऽध्वभ्रमणपरिश्रमं जहाति ॥ २१॥
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Śūta said : (Śaunaka and other sages !) this story, which brings out the glory of the Supreme Person, dispel the fear of transmigration (in the form of births and deaths). Like (a stream of) sweet-smelling nectar it has emanated from the lotus-like lips of Śrī Śuka, (the son of the sage Vyāsa.) The traveller who, coursing through the circuitous paths of this world, constantly drinks of it through the cups of his ears gets rid of the fatigue of wandering through the world. (21) (21)
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श्रीशुक उवाच ।
एकदा द्वारवत्यां तु विप्रपत्न्याः कुमारकः ।
जातमात्रो भुवं स्पृष्ट्वा ममार किल भारत ॥ २२॥
विप्रो गृहीत्वा मृतकं राजद्वार्युपधाय सः ।
इदं प्रोवाच विलपन्नातुरो दीनमानसः ॥ २३॥
ब्रह्मद्विषः शठधियो लुब्धस्य विषयात्मनः ।
क्षत्रबन्धोः कर्मदोषात्पञ्चत्वं मे गतोऽर्भकः ॥ २४॥
हिंसाविहारं नृपतिं दुःशीलमजितेन्द्रियम् ।
प्रजा भजन्त्यः सीदन्ति दरिद्रा नित्यदुःखिताः ॥ २५॥
एवं द्वितीयं विप्रर्षिस्तृतीयं त्वेवमेव च ।
विसृज्य स नृपद्वारि तां गाथां समगायत ॥ २६॥
तामर्जुन उपश्रुत्य कर्हिचित्केशवान्तिके ।
परेते नवमे बाले ब्राह्मणं समभाषत ॥ २७॥
किं स्विद्ब्रह्मंस्त्वन्निवासे इह नास्ति धनुर्धरः ।
राजन्यबन्धुरेते वै ब्राह्मणाः सत्र आसते ॥ २८॥
धनदारात्मजापृक्ता यत्र शोचन्ति ब्राह्मणाः ।
ते वै राजन्यवेषेण नटा जीवन्त्यसुम्भराः ॥ २९॥
अहं प्रजा वां भगवन् रक्षिष्ये दीनयोरिह ।
अनिस्तीर्णप्रतिज्ञोऽग्निं प्रवेक्ष्ये हतकल्मषः ॥ ३०॥
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Śrī Śuka resumed : Parikṣit, once upon a time at Dwārakā the wife of a Brāhmaṇa gave birth to a child; but the moment it was born and touched the ground, they say, it died. (22)
Taking the deceased child to the portal of the royal palace, the Brāhmaṇa laid it on the ground and with a heart full of grief began to weep (for it) piteously. He spoke thus:—"My child has died because of some vicious act of the ruler of this kingdom, (a base kṣatriya) who is a Brāhmaṇa-hater, has a wicked disposition, is full of avarice and has set his mind on the pleasures of his sense. (23-24)
The people depending on a ruler who takes delight in bloody acts, has a vicious character and is a slave of his senses, lead a miserable life and are always in distress for want of money." (25)
The second and third child of the Brāhmaṇa sage also died under similar circumstances and the Brāhmaṇa brought their dead bodies in the same manner to the palace gate and repeating the same observation in a loud tone left the deceased children there. (26)
(Thus as many as eight children of the Brāhmaṇa died one after another.) When he repeated the complaint at the loss of his ninth child, Arjuna was also sitting by the side of Lord Śrī Kṛṣṇa. Hearing the remarks of the Brāhmaṇa, he vauntingly said, "O venerable Brāhmaṇa, is there no Kṣatriya who can wield a bow in this city of Dwārakā (where you reside)? It seems these Yādavas (who are unable to protect their subjects) are no better than Brāhmaṇas assembled for a sacrifice. (27-28)
The rulers in whose kingdom a Brāhmaṇa grieves over the loss of his wealth, wife or children are (no Kṣatriyas, but) mere actors playing the role of a Kṣatriya only to fill their belly. (They live in vain.) (29)
O Brāhmaṇa, I undertake to protect the child that may be born to you (hereafter), afflicted as you and your wife are (by the loss of your children) here. If I fail to carry out my promise, I shall jump into fire (and put an end to my life) and (thereby) atone for my sin." (30) (22-30)
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ब्राह्मण उवाच ।
सङ्कर्षणो वासुदेवः प्रद्युम्नो धन्विनां वरः ।
अनिरुद्धोऽप्रतिरथो न त्रातुं शक्नुवन्ति यत् ॥ ३१॥
तत्कथं नु भवान् कर्म दुष्करं जगदीश्वरैः ।
चिकीर्षसि त्वं बालिश्यात्तन्न श्रद्दध्महे वयम् ॥ ३२॥
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The Brāhmaṇa said : (Arjuna!) when Śrī Balarāma, Bhagavān Śrī Kṛṣṇa, Pradyumna, the foremost of archers, and the matchless warrior Aniruddha have failed to protect my children, how dare you undertake to do so ? Even those lords of the world find it an impossible task. It is simply childish on your part to brag like this. We cannot put any faith in your words. (31-32) (31-32)
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अर्जुन उवाच ।
नाहं सङ्कर्षणो ब्रह्मन् न कृष्णः कार्ष्णिरेव च ।
अहं वा अर्जुनो नाम गाण्डीवं यस्य वै धनुः ॥ ३३॥
मावमंस्था मम ब्रह्मन् वीर्यं त्र्यम्बकतोषणम् ।
मृत्युं विजित्य प्रधने आनेष्ये ते प्रजां प्रभो ॥ ३४॥
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Arjuna replied : I am neither Balarāma, nor Śrī Kṛṣṇa, nor again Pradyumna. Surely I am Arjuna, the wielder of the famous Gāṇḍiva bow, O worshipful one! (33)
Please do not make light of my prowess, with which I pleased the three-eyed Śaṅkara (Himself). I shall conquer even the god of death in battle and bring back your child, my master. (34) (33-34)
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एवं विश्रम्भितो विप्रः फाल्गुनेन परन्तप ।
जगाम स्वगृहं प्रीतः पार्थवीर्यं निशामयन् ॥ ३५॥
प्रसूतिकाल आसन्ने भार्याया द्विजसत्तमः ।
पाहि पाहि प्रजां मृत्योरित्याहार्जुनमातुरः ॥ ३६॥
स उपस्पृश्य शुच्यम्भो नमस्कृत्य महेश्वरम् ।
दिव्यान्यस्त्राणि संस्मृत्य सज्यं गाण्डीवमाददे ॥ ३७॥
न्यरुणत्सूतिकागारं शरैर्नानास्त्रयोजितैः ।
तिर्यगूर्ध्वमधः पार्थश्चकार शरपञ्जरम् ॥ ३८॥
ततः कुमारः सञ्जातो विप्रपत्न्या रुदन् मुहुः ।
सद्योऽदर्शनमापेदे सशरीरो विहायसा ॥ ३९॥
तदाऽऽह विप्रो विजयं विनिन्दन् कृष्णसन्निधौ ।
मौढ्यं पश्यत मे योऽहं श्रद्दधे क्लीबकत्थनम् ॥ ४०॥
न प्रद्युम्नो नानिरुद्धो न रामो न च केशवः ।
यस्य शेकुः परित्रातुं कोऽन्यस्तदवितेश्वरः ॥ ४१॥
धिगर्जुनं मृषावादं धिगात्मश्लाघिनो धनुः ।
दैवोपसृष्टं यो मौढ्यादानिनीषति दुर्मतिः ॥ ४२॥
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Parikṣit, thus (comforted and) assured by Arjuna, the Brāhmaṇa returned to his place full of delight and eager to witness Arjuna's prowess. (35)
As the period of confinement of his wife drew near, the exalted Brāhmaṇa approached Arjuna in great anxiety and entreated him saying, "Pray, protect my child from death." (36)
(Hearing this), Arjuna sipped a little pure water and bowed to Bhagavān Śaṅkara. Thereafter he invoked all his weapons of supernatural efficacy and took up his Gāṇḍiva bow having strung it properly. (37)
He fenced on all sides, as well as above and below, the house of confinement with arrows charmed with the power of Mantras, thus encasing it in a cage of arrows as it were. (38)
The wife of the Brāhmaṇa in due course gave birth to a child, which gave repeated cries; but presently it bodily disappeared through the sky. (39)
Now the Brāhmaṇa began to censure Arjuna in the presence of Śrī Kṛṣṇa. He said, "Look at my folly I put my faith in the futile boast of a eunuch. (40)
Who else is powerful enough to save one whom neither Pradyumna nor Aniruddha, nor even Balarāma and Śrī Kṛṣṇa could protect ? (41)
Fie upon Arjuna, who made empty boasts. Five upon the bow of Arjuna, who indulges in self-praise. Look at his dull-wittedness! The fool intends to bring back what has been snatched away from me by Providence.(42) (35-42)
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एवं शपति विप्रर्षौ विद्यामास्थाय फाल्गुनः ।
ययौ संयमनीमाशु यत्रास्ते भगवान् यमः ॥ ४३॥
विप्रापत्यमचक्षाणस्तत ऐन्द्रीमगात्पुरीम् ।
आग्नेयीं नैरृतीं सौम्यां वायव्यां वारुणीमथ ।
रसातलं नाकपृष्ठं धिष्ण्यान्यन्यान्युदायुधः ॥ ४४॥
ततोऽलब्धद्विजसुतो ह्यनिस्तीर्णप्रतिश्रुतः ।
अग्निं विविक्षुः कृष्णेन प्रत्युक्तः प्रतिषेधता ॥ ४५॥
दर्शये द्विजसूनूंस्ते मावज्ञात्मानमात्मना ।
ये ते नः कीर्तिं विमलां मनुष्याः स्थापयिष्यन्ति ॥ ४६॥
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When the Brāhmaṇa sage began to reproach him thus, Arjuna, with the help of charms, at once went to the capital of Yama, where rules the god of retribution (43)
Not finding the child of the Brāhmaṇa there, he thence proceeded, bow in hand, to the cities of Indra (the lord of immortals,), Agni (the god of fire), Nirṛti (the god of death), Soma (the moon-god), Varuṇa (the god of water), Vāyu (the wind-god), to the nether world known as Rasātala, to regions higher than Indra's paradise and other regions, but did not find the Brāhmaṇa child anywhere. Having thus failed to redeem his promise, he now decided to jump into blazing fire. But Bhagavān Śrī Kṛṣṇa deterred him, saying, "Brother Arjuna, do not make light of yourself in this way. I shall show you (all) the children of the Brāhmaṇa. The very men who reproach you now will then resuscitate our spotless glory." (44—46) (43-46)
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इति सम्भाष्य भगवानर्जुनेन सहेश्वरः ।
दिव्यं स्वरथमास्थाय प्रतीचीं दिशमाविशत् ॥ ४७॥
सप्तद्वीपान् सप्त सिन्धून्सप्तसप्त गिरीनथ ।
लोकालोकं तथातीत्य विवेश सुमहत्तमः ॥ ४८॥
तत्राश्वाः शैब्यसुग्रीवमेघपुष्पबलाहकाः ।
तमसि भ्रष्टगतयो बभूवुर्भरतर्षभ ॥ ४९॥
तान् दृष्ट्वा भगवान् कृष्णो महायोगेश्वरेश्वरः ।
सहस्रादित्यसङ्काशं स्वचक्रं प्राहिणोत्पुरः ॥ ५०॥
तमः सुघोरं गहनं कृतं मह-
द्विदारयद्भूरितरेण रोचिषा ।
मनोजवं निर्विविशे सुदर्शनं
गुणच्युतो रामशरो यथा चमूः ॥ ५१॥
द्वारेण चक्रानुपथेन तत्तमः
परं परं ज्योतिरनन्तपारम् ।
समश्नुवानं प्रसमीक्ष्य फाल्गुनः
प्रताडिताक्षो पिदधेऽक्षिणी उभे ॥ ५२॥
ततः प्रविष्टः सलिलं नभस्वता
बलीयसैजद्बृहदूर्मिभूषणम् ।
तत्राद्भुतं वै भवनं द्युमत्तमं
भ्राजन्मणिस्तम्भसहस्रशोभितम् ॥ ५३॥
तस्मिन् महाभीममनन्तमद्भुतं
सहस्रमूर्धन्यफणामणिद्युभिः ।
विभ्राजमानं द्विगुणोल्बणेक्षणं
सिताचलाभं शितिकण्ठजिह्वम् ॥ ५४॥
ददर्श तद्भोगसुखासनं विभुं
महानुभावं पुरुषोत्तमोत्तमम् ।
सान्द्राम्बुदाभं सुपिशङ्गवाससं
प्रसन्नवक्त्रं रुचिरायतेक्षणम् ॥ ५५॥
महामणिव्रातकिरीटकुण्डल-
प्रभापरिक्षिप्तसहस्रकुन्तलम् ।
प्रलम्बचार्वष्टभुजं सकौस्तुभं
श्रीवत्सलक्ष्मं वनमालया वृतम् ॥ ५६॥
सुनन्दनन्दप्रमुखैः स्वपार्षदै-
श्चक्रादिभिर्मूर्तिधरैर्निजायुधैः ।
पुष्ट्या श्रिया कीर्त्यजयाखिलर्धिभि-
र्निषेव्यमाणं परमेष्ठिनां पतिम् ॥ ५७॥
ववन्द आत्मानमनन्तमच्युतो
जिष्णुश्च तद्दर्शनजातसाध्वसः ।
तावाह भूमा परमेष्ठिनां प्रभु-
र्बद्धाञ्जली सस्मितमूर्जया गिरा ॥ ५८॥
द्विजात्मजा मे युवयोर्दिदृक्षुणा
मयोपनीता भुवि धर्मगुप्तये ।
कलावतीर्णाववनेर्भरासुरान्
हत्वेह भूयस्त्वरयेतमन्ति मे ॥ ५९॥
पूर्णकामावपि युवां नरनारायणावृषी ।
धर्ममाचरतां स्थित्यै ऋषभौ लोकसङ्ग्रहम् ॥ ६०॥
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Thus consoling Arjuna, the almighty Lord, Bhagavān Śrī Kṛṣṇa, took Arjuna with Him and, mounting His divine chariot, proceeded towards the west. (47)
Crossing the seven Dwipas, each containing seven mountain ranges, the seven oceans (dividing those Dwipas from one another) and the Lokāloka mountain (situated beyond them all), He entered the region of thick darkness. (48)
Parikṣit! His (celestial) horses—Śaibya, Sugriva, Meghapuṣpa and Balāhaka—lost their way in that darkness (and could not proceed further). (49)
Seeing them in that plight, Bhagavān Śrī Kṛṣṇa, the Lord of all great masters of Yoga, sent ahead of Him (as a guide) His discus (Sudarśana), which shone like a thousand suns (put together). (50)
Quick as thought, Sudarśana made its way through that extensive thick and most terrible darkness created by the Lord Himself, piercing it by its enormous light. It appeared (at that time) like a shaft discharged from the bow string of Śrī Rāma penetrating the armies of Rākṣasas. (51)
Following the path made by Sudarśana, the chariot reached the end of the region of darkness. Beyond it shone the region of supreme, infinite and all-pervading Light. Dazed by that light, Arjuna had to shut both his eyes. (52)
Crossing the region of light, the divine chariot entered the region of (supramundane) water, which looked most beautiful because of its huge waves created by a strong wind (which was blowing at that time). A wonderful and most luminous palace shining with thousands of columns of brilliant jewels appeared before them there. (53)
Bhagavān Śeṣa, most terrible and wonderful to look at, was present there. Possessed of a thousand hoods, each radiant with many jewels on its top and two fearful eyes, He shone brightly like the white Kailāsa mountain, and was blue at the neck and endowed with blue tongues. (54)
(Parikṣit! there) Arjuna saw the most exalted Supreme Person, the all-pervading Lord of infinite powers, reposing on Śeṣa, making the coils of the latter His comfortable bed. His Form resembled in colour a cloud surcharged with humidity. He was clad in bright yellow, and His cheerful countenance and big eyes looked (most) charming. (55)
The lustre of the ear-rings and of the crown on His head, containing many precious jewels, lighted up His profuse curly locks. He possessed eight long and lovely arms; the Kaustubha gem shone at His neck; His chest bore the mark of Śrivatsa, and the garland of sylvan flowers hung up to His knees. (56)
(Parikṣit!) Arjuna saw that the Lord's attendants like Nanda and Sunanda, His discus (Sudarśana) and other weapons endowed with personal forms, His four Potencies viz., Puṣṭi (Grace), Śrī (Splendour), Kīrti (Fame) and Māyā, and all the fortunes waited on Him, who is the Lord of Brahmā and the other Rulers of the world. (57)
(Parikṣit!) Bhagavān Śrī Kṛṣṇa bowed to the infinite Lord, who was but Himself in another form. Arjuna was (somewhat) filled with awe at His sight: (but following Śrī Kṛṣṇa) he too bowed to Him and both of them stood (there) with joined palms. (Now) with a smile on His lips, and in a deep and sonorous voice the Perfect Person, who is the Lord of Brahmā and other protectors of the world, said to them. (58)
"(O Śrī Kṛṣṇa, O Arjuna), desirous of seeing You both, I had the sons of the Brāhmaṇa brought here. You have both appeared on earth with Your part manifestations for the vindication of virtue. Killing the Asuras, who have become a burden to the earth, soon return to Me. (59)
You are the sages Nara and Nārāyaṇa. Though sated in every way and foremost of all, follow the path of virtue for maintaining the world order by setting an example before men." (60) (47-60)
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इत्यादिष्टौ भगवता तौ कृष्णौ परमेष्ठिना ।
ओमित्यानम्य भूमानमादाय द्विजदारकान् ॥ ६१॥
न्यवर्ततां स्वकं धाम सम्प्रहृष्टौ यथागतम् ।
विप्राय ददतुः पुत्रान् यथारूपं यथावयः ॥ ६२॥
निशाम्य वैष्णवं धाम पार्थः परमविस्मितः ।
यत्किञ्चित्पौरुषं पुंसां मेने कृष्णानुकम्पितम् ॥ ६३॥
इतीदृशान्यनेकानि वीर्याणीह प्रदर्शयन् ।
बुभुजे विषयान् ग्राम्यानीजे चात्यूर्जितैर्मखैः ॥ ६४॥
प्रववर्षाखिलान् कामान् प्रजासु ब्राह्मणादिषु ।
यथाकालं यथैवेन्द्रो भगवान् श्रैष्ठ्यमास्थितः ॥ ६५॥
हत्वा नृपानधर्मिष्ठान् घातयित्वार्जुनादिभिः ।
अञ्जसा वर्तयामास धर्मं धर्मसुतादिभिः ॥ ६६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे द्विजकुमारानयनं
नामैकोननवतितमोऽध्यायः ॥ ८९॥
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The said Śrī Kṛṣṇa and Arjuna accepted the mandate of the Supreme Person, bowed to Him and, supremely delighted, returned to Dwārakā with the sons of the Brāhmaṇa following the same route by which they had gone there. The sons of the Brāhmaṇa had grown up according to their respective age, but in appearance they were the same as at the time of their birth. Bhagavān Śrī Kṛṣṇa and Arjuna returned them to the Brāhmaṇa. (61-62)
Seeing the glorious realms of Bhagavān Viṣṇu, Arjuna felt much astonished. He realized that whatever prowess is possessed by men was due to the grace of Bhagavān Śrī Kṛṣṇa. (63)
(Parikṣit!) exhibiting these and many other similar feats, Bhagavān Śrī Kṛṣṇa appeared to men as if enjoying worldly pleasures (like ordinary men of the world) and performed sacrifices on the highest scale (like the greatest of kings). (64)
Just as Indra sends down timely showers, so He showered all boons on the Brāhmaṇas and other subjects, adopting the conduct of an ideal king. (65)
He Himself killed many an unrighteous king, and caused many others to be killed by Arjuna and others. In this way He easily re-established the rule of Dharma (throughout the world) with the help of Yudhiṣṭhira and other (righteous) kings. (66)
Thus ends the eighty-ninth discourse entitled "The Lord brings back the (dead) sons of a Brāhmaṇa", in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (61-66)
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