श्रीबादरायणिरुवाच ।
कृत्वा दैत्यवधं कृष्णः सरामो यदुभिर्वृतः ।
भुवोऽवतारयद्भारं जविष्ठं जनयन् कलिम् ॥ १॥
ये कोपिताः सुबहुपाण्डुसुताः सपत्नै-
र्दुर्द्यूतहेलनकचग्रहणादिभिस्तान् ।
कृत्वा निमित्तमितरेतरतः समेतान्
हत्वा नृपान् निरहरत्क्षितिभारमीशः ॥ २॥
भूभारराजपृतना यदुभिर्निरस्य
गुप्तैः स्वबाहुभिरचिन्तयदप्रमेयः ।
मन्येऽवनेर्ननु गतोऽप्यगतं हि भारं
यद्यादवं कुलमहो अविषह्यमास्ते ॥ ३॥
नैवान्यतः परिभवोऽस्य भवेत्कथञ्चि-
न्मत्संश्रयस्य विभवोन्नहनस्य नित्यम् ।
अन्तःकलिं यदुकुलस्य विधाय वेणु-
स्तम्बस्य वह्निमिव शान्तिमुपैमि धाम ॥ ४॥
एवं व्यवसितो राजन् सत्यसङ्कल्प ईश्वरः ।
शापव्याजेन विप्राणां सञ्जह्रे स्वकुलं विभुः ॥ ५॥
स्वमूर्त्या लोकलावण्यनिर्मुक्त्या लोचनं नृणाम् ।
गीर्भिस्ताः स्मरतां चित्तं पदैस्तानीक्षतां क्रियाः ॥ ६॥
आच्छिद्य कीर्तिं सुश्लोकां वितत्य ह्यञ्जसा नु कौ ।
तमोऽनया तरिष्यन्तीत्यगात्स्वं पदमीश्वरः ॥ ७॥
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Śrī Śuka (son of Vedavyāsa) began again : Attended by Balarāma and the Yādavas, Śrī Kṛṣṇa destroyed the demons and, creating violent discord (between the Pāṇḍavas and the Kauravas) relieved the earth of her burden. (1)
Making His instrument the Pāṇḍavas, whose ire had been repeatedly provoked by their enemies (the Kauravas), through deceitful gambling, humiliating insult, dragging (Draupadi) by the hair and in other ways, the Lord caused destruction of the kings gathered on both sides and (thus) relieved the earth of her burden. (2)
Having thus annihilated the kings and their armies, who were a burden to the earth, through the Yādavas, protected by His own arms, the Lord of inscrutable ways thought:—"Though the burden of the earth has been removed, yet I do not take it as (completely) removed so long as the unconquerable race of Yadu exists. (3)
Having always been protected by Me, and grown uncontrollable through prosperity, this race of Yadu can by no means be vanquished by others (even by gods). (Therefore,) just as a bamboo grove is consumed by fire (produced by the friction of the bamboos themselves), I shall destroy the Yādavas by creating internal strife among them, and (then) in peace shall return to My realm (Valkuṇṭha)." (4)
O king (Parikṣit) ! having thus resolved, the Lord of truthful resolution brought about the annihilation of His own race through the curse of the Brāhmaṇas as a pretext (or obvious cause). (5)
Having attracted the eyes of people by His (transcendent) personality, which disparaged beauty in others, and by His words the hearts of those who remembered them; and suspending by (the sight of) His footprints the (movements and) actions of those who saw them; and having His fame spread in the world and sung in charming verses and thinking that through such renown (when heard or sung) people would easily emerge from darkness the Lord retired to His realm. (6-7) (1-7)
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राजोवाच ।
ब्रह्मण्यानां वदान्यानां नित्यं वृद्धोपसेविनाम् ।
विप्रशापः कथमभूद्वृष्णीनां कृष्णचेतसाम् ॥ ८॥
यन्निमित्तः स वै शापो यादृशो द्विजसत्तम ।
कथमेकात्मनां भेद एतत्सर्वं वदस्व मे ॥ ९॥
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The king (Parikṣit) submitted : How did the curse of Brāhmaṇas fall upon the Vṛṣṇis, who were devoted to the Brāhmaṇas, were liberal and always served their elders, and who had given their mind (in devotion) to Śrī Kṛṣṇa ? (8)
O the best of Brāhmaṇas ! what was the occasion of the curse, and what was its nature ? How did discord find place among those who were of one mind ? Do tell me all this. (9) (8-9)
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श्रीशुक उवाच ।
बिभ्रद्वपुः सकलसुन्दरसन्निवेशं
कर्माचरन् भुवि सुमङ्गलमाप्तकामः ।
आस्थाय धाम रममाण उदारकीर्तिः
संहर्तुमैच्छत कुलं स्थितकृत्यशेषः ॥ १०॥
कर्माणि पुण्यनिवहानि सुमङ्गलानि
गायज्जगत्कलिमलापहराणि कृत्वा ।
कालात्मना निवसता यदुदेवगेहे
पिण्डारकं समगमन्मुनयो निसृष्टाः ॥ ११॥
विश्वामित्रोऽसितः कण्वो दुर्वासा भृगुरङ्गिराः ।
कश्यपो वामदेवोऽत्रिर्वसिष्ठो नारदादयः ॥ १२॥
क्रीडन्तस्तानुपव्रज्य कुमारा यदुनन्दनाः ।
उपसङ्गृह्य पप्रच्छुरविनीता विनीतवत् ॥ १३॥
ते वेषयित्वा स्त्रीवेषैः साम्बं जाम्बवतीसुतम् ।
एषा पृच्छति वो विप्रा अन्तर्वत्न्यसितेक्षणा ॥ १४॥
प्रष्टुं विलज्जती साक्षात्प्रब्रूतामोघदर्शनाः ।
प्रसोष्यन्ती पुत्रकामा किं स्वित्सञ्जनयिष्यति ॥ १५॥
एवं प्रलब्धा मुनयस्तानूचुः कुपिता नृप ।
जनयिष्यति वो मन्दा मुसलं कुलनाशनम् ॥ १६॥
तच्छ्रुत्वा तेऽतिसन्त्रस्ता विमुच्य सहसोदरम् ।
साम्बस्य ददृशुस्तस्मिन् मुसलं खल्वयस्मयम् ॥ १७॥
किं कृतं मन्दभाग्यैर्नः किं वदिष्यन्ति नो जनाः ।
इति विह्वलिता गेहानादाय मुसलं ययुः ॥ १८॥
तच्चोपनीय सदसि परिम्लानमुखश्रियः ।
राज्ञ आवेदयाञ्चक्रुः सर्वयादवसन्निधौ ॥ १९॥
श्रुत्वामोघं विप्रशापं दृष्ट्वा च मुसलं नृप ।
विस्मिता भयसन्त्रस्ता बभूवुर्द्वारकौकसः ॥ २०॥
तच्चूर्णयित्वा मुसलं यदुराजः स आहुकः ।
समुद्रसलिले प्रास्यल्लोहं चास्यावशेषितम् ॥ २१॥
कश्चिन्मत्स्योऽग्रसील्लोहं चूर्णानि तरलैस्ततः ।
उह्यमानानि वेलायां लग्नान्यासन् किलैरकाः ॥ २२॥
मत्स्यो गृहीतो मत्स्यघ्नैर्जालेनान्यैः सहार्णवे ।
तस्योदरगतं लोहं स शल्ये लुब्धकोऽकरोत् ॥ २३॥
भगवान् ज्ञातसर्वार्थ ईश्वरोऽपि तदन्यथा ।
कर्तुं नैच्छद्विप्रशापं कालरूप्यन्वमोदत ॥ २४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे प्रथमोऽध्यायः ॥ १॥
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Śrī Śuka replied : Exhibiting a form embodying all graces in the world, performing most auspicious actions with (all) His desires (ever) gratified, enjoying Himself in His city (Dwārakā), the Lord of widely established fame desired to destroy His race as that was the only work left unaccomplished (by Him). (10)
The Lord had performed highly auspicious deeds, which (when sung) bring holiness and destroy the sins of the Kali age in those that sing them. Now He was residing in the house of Vasudeva as the Destroyer. He bade farewell to the sages—Viśwāmitra, Asita, Kanva, Durvāsā, Bhrgu, Aṅgirā, Kaśyapa, Vāmadeva, Atri, Vasiṣṭha, Nārada and others, and they went away to (the holy place of) Piṇḍāraka (near Dwārakā). (11-12)
The Yādava youths, while sporting (there), approached them and with mock humility clasped their feet and impudently asked them a question. (13)
Having attired Jāmbavati's sons, Sāmba; as a woman, they said (to the Ṛṣis); "O Brāhmaṇas of unfailing vision, this pregnant woman of dark eyes, soon to give birth to a child, and desiring to bring forth a son, wishes to know if she will give birth to a son or a daughter. She (however) feels shy to ask you directly." (14-15)
O king, the sages, who were thus imposed upon, got angry and said to them: "O fools, she will give birth to a pestle which will destroy your race!" (16)
Greatly terrified to hear that (curse), they at once bared the belly of Sāmba and actually found a pestle of iron there. (17)
"What have we, unfortunate fellows, done? What will people say (of us)?" Thus perplexed, they returned home with the pestle. (18)
With sad and pale faces they brought the pestle in the court, and in the presence of all the Yādavas narrated the (whole) incident to their king (Ugrasena). (19)
O king, hearing about the unfailing curse of the sages and seeing the pestle (all) the inhabitants of Dwārakā were struck with wonder and got alarmed through fear. (20)
Āhuka (Ugrasena), the said king of the Yādavas, got the pestle reduced to powder and thrown into the water of the sea. The remaining iron piece of the pestle (which could not be powdered) was also thrown (into the sea). (21)
Some fish swallowed that iron piece, while the particles of the powder were borne by the waves to and deposited on the shore, where they grew into a kind of grass called Erakā. (22)
The fish was caught in the net alongwith other fishes in the sea by some fisherman. The iron piece found in its stomach was fixed to the point of his arrow by a hunter. (23)
The Lord knew the whole truth and (being almighty) had the power to nullify the curse of the sages; but He did not like to render it ineffectual. (On the other hand) He approved of it, being Himself the Destroyer. (24)
Thus ends the first discourse, in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (10-24)
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