॥ ॐ नमो भगवते वासुदेवाय ॥
॥ तृतीयोऽध्यायः - ३ ॥
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Discourse III
Vanity of kings; righteous conduct for every Yuga; the means to escape the evils of Kaliyuga—loud chanting of the Divine Name (Preamble)
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श्रीशुक उवाच ।
दृष्ट्वाऽऽत्मनि जये व्यग्रान् नृपान् हसति भूरियम् ।
अहो मा विजिगीषन्ति मृत्योः क्रीडनका नृपाः ॥ १॥
काम एष नरेन्द्राणां मोघः स्याद्विदुषामपि ।
येन फेनोपमे पिण्डे येऽतिविश्रम्भिता नृपाः ॥ २॥
पूर्वं निर्जित्य षड्वर्गं जेष्यामो राजमन्त्रिणः ।
ततः सचिवपौराप्तकरीन्द्रानस्य कण्टकान् ॥ ३॥
एवं क्रमेण जेष्यामः पृथ्वीं सागरमेखलाम् ।
इत्याशाबद्धहृदया न पश्यन्त्यन्तिकेऽन्तकम् ॥ ४॥
समुद्रावरणां जित्वा मां विशन्त्यब्धिमोजसा ।
कियदात्मजयस्यैतन्मुक्तिरात्मजये फलम् ॥ ५॥
यां विसृज्यैव मनवस्तत्सुताश्च कुरूद्वह ।
गता यथागतं युद्धे तां मां जेष्यन्त्यबुद्धयः ॥ ६॥
मत्कृते पितृपुत्राणां भ्रातॄणां चापि विग्रहः ।
जायते ह्यसतां राज्ये ममताबद्धचेतसाम् ॥ ७॥
ममैवेयं मही कृत्स्ना न ते मूढेति वादिनः ।
स्पर्धमाना मिथो घ्नन्ति म्रियन्ते मत्कृते नृपाः ॥ ८॥
पृथुः पुरूरवा गाधिर्नहुषो भरतोऽर्जुनः ।
मान्धाता सगरो रामः खट्वाङ्गो धुन्धुहा रघुः ॥ ९॥
तृणबिन्दुर्ययातिश्च शर्यातिः शन्तनुर्गयः ।
भगीरथः कुवलयाश्वः ककुत्स्थो नैषधो नृगः ॥ १०॥
हिरण्यकशिपुर्वृत्रो रावणो लोकरावणः ।
नमुचिः शम्बरो भौमो हिरण्याक्षोऽथ तारकः ॥ ११॥
अन्ये च बहवो दैत्या राजानो ये महेश्वराः ।
सर्वे सर्वविदः शूराः सर्वे सर्वजितोऽजिताः ॥ १२॥
ममतां मय्यवर्तन्त कृत्वोच्चैर्मर्त्यधर्मिणः ।
कथावशेषाः कालेन ह्यकृतार्थाः कृता विभो ॥ १३॥
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Śrī Śuka began again: Seeing the kings (so) impatient to conquer her, this earth laughs at them (and says):—" How surprising it is that these kings, (mere) playthings (in the hands) of Death, wish to conquer me thoroughly ! (1)
Fruitless is this ambition of the kings, by which these rulers of men have been led to repose utter faith in the (human) body, which is (evanescent) like a bubble of water, even though they are aware of this fact. (2)
(They say to themselves:—) 'Having at the outset conquered the six Indriyas (the five senses of perception and the mind), we shall then reduce to submission the counsellors and ministers of (hostile) kings as well as their relations and friends, the citizens and drivers of elephants (in fact, the entire army of the enemy); and having removed (all) thorns (in the form of thieves and robbers), we shall thus by degrees bring under subjection the (whole) earth with the oceans as its girdle.' With their hearts held fast by such aspirations they fail to see Death standing at hand. (3-4)
Having conquered by their might one Dwipa surrounded by the ocean, they embark on a sea-voyage (in order to conquer other continents). What a poor reward it is for their conquest of the mind and senses (since all this is transient) ! Liberation is the (true) recompense for subduing the self." (5)
"These stupid fellows", Mother Earth goes on, O jewel among the Kurus, "hope to conquer through war me, whom (even) the Manus and their sons had only to leave (in the end) and departed as they came ! (6)
For my sake indeed springs up a conflict between father and sons as well as between brothers of evil intent, whose mind is held fast by the notion of myness with respect to their kingdom. (7)
Contending with one another in the words. This entire globe is mine and not yours, O fool !" rulers of men strike one another and die on my account. (8)
Pṛthu, Purūravā, Gādhi, Nahuṣa, Bharata, (the thousand-armed) Arjuna, Māndhātā, Sagara, Rama, Khaṭwāṅga, Dhundhumāra, Raghu, Trṇabindu and Yayāti, Śaryāti, Śantanu, Gaya, Bhagiratha, Kuvalayāśwa, Kakutstha, Nala (king of the Nişadhas), Nṛga, Hiranyakaśipu, (the demon) Vṛtra, Ravana who caused people to cry (in terror), Namuci, Śambara, the demon Naraka (son of Earth), Hiranyākṣa and Tāraka, and many other demons and kings, who were suzerain rulers (of the world), who understood everything and were all brave and conquerors of all, and were invincible (themselves), claimed me as their own and led an exalted life; but mortal as they were by nature, they were actually converted into (mere) themes of a story by (the cruel hands of) Death, their object remaining unaccomplished." So concluded Mother Earth, O Parikṣit ! (9—13) (1-13)
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कथा इमास्ते कथिता महीयसां
विताय लोकेषु यशः परेयुषाम् ।
विज्ञानवैराग्यविवक्षया विभो
वचो विभूतीर्न तु पारमार्थ्यम् ॥ १४॥
यस्तूत्तमश्लोकगुणानुवादः
सङ्गीयतेऽभीक्ष्णममङ्गलघ्नः ।
तमेव नित्यं शृणुयादभीक्ष्णं
कृष्णेऽमलां भक्तिमभीप्समानः ॥ १५॥
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These stories of glorious men who, having spread their fame in the worlds, passed away have been narrated to you with intent to impart to you the knowledge of the unsubstantial nature of worldly enjoyments and teach you how to develop a distaste for them, O lord! They are (however) a mere display of words and have no bearing on the highest truth. (14)
The exposition, on the other hand, of the virtues of Lord Viṣṇu (of excellent renown), which is constantly extolled (by the righteous), puts an end to (all) evil. One eager to attain pure devotion to Śrī Kṛṣṇa should repeatedly hear it everyday. (15) (14-15)
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राजोवाच ।
केनोपायेन भगवन् कलेर्दोषान् कलौ जनाः ।
विधमिष्यन्त्युपचितांस्तन्मे ब्रूहि यथा मुने ॥ १६॥
युगानि युगधर्मांश्च मानं प्रलयकल्पयोः ।
कालस्येश्वररूपस्य गतिं विष्णोर्महात्मनः ॥ १७॥
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The king (Parikṣit) submitted: (Pray,) tell me in detail, O divine sage, the way in which men will (be able to) shake off the accumulated evils of the Kali age in the Kali age (itself). (16)
(Also) tell me (something) about the Yugas (aeons), the courses of conduct prescribed for each Yuga, the duration of life of the cosmos as well as of the period of its final dissolution and the course of Kāla (the Time-Spirit), a potency of Lord Viṣṇu, the Supreme Spirit, the Director (even) of the Rulers of the universe (Brahmā, Śiva and so on). (17) (16-17)
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श्रीशुक उवाच ।
कृते प्रवर्तते धर्मश्चतुष्पात्तज्जनैर्धृतः ।
सत्यं दया तपो दानमिति पादा विभोर्नृप ॥ १८॥
सन्तुष्टाः करुणा मैत्राः शान्ता दान्तास्तितिक्षवः ।
आत्मारामाः समदृशः प्रायशः श्रमणा जनाः ॥ १९॥
त्रेतायां धर्मपादानां तुर्यांशो हीयते शनैः ।
अधर्मपादैरनृतहिंसासन्तोषविग्रहैः ॥ २०॥
तदा क्रिया तपो निष्ठा नातिहिंस्रा न लम्पटाः ।
त्रैवर्गिकास्त्रयीवृद्धा वर्णा ब्रह्मोत्तरा नृप ॥ २१॥
तपःसत्यदयादानेष्वर्धं ह्रसति द्वापरे ।
हिंसातुष्ट्यनृतद्वेषैर्धर्मस्याधर्मलक्षणैः ॥ २२॥
यशस्विनो महाशालाः स्वाध्यायाध्ययने रताः ।
आढ्याः कुटुम्बिनो हृष्टा वर्णाः क्षत्रद्विजोत्तराः ॥ २३॥
कलौ तु धर्महेतुनां तुर्यांशोऽधर्महेतुभिः ।
एधमानैः क्षीयमाणो ह्यन्ते सोऽपि विनङ्क्ष्यति ॥ २४॥
तस्मिन् लुब्धा दुराचारा निर्दयाः शुष्कवैरिणः ।
दुर्भगा भूरितर्षाश्च शूद्रदाशोत्तराः प्रजाः ॥ २५॥
सत्त्वं रजस्तम इति दृश्यन्ते पुरुषे गुणाः ।
कालसञ्चोदितास्ते वै परिवर्तन्त आत्मनि ॥ २६॥
प्रभवन्ति यदा सत्त्वे मनोबुद्धीन्द्रियाणि च ।
तदा कृतयुगं विद्याज्ज्ञाने तपसि यद्रुचिः ॥ २७॥
यदा धर्मार्थकामेषु भक्तिर्भवति देहिनाम् ।
तदा त्रेता रजो वृत्तिरिति जानीहि बुद्धिमन् ॥ २८॥
यदा लोभस्त्वसन्तोषो मानो दम्भोऽथ मत्सरः ।
कर्मणां चापि काम्यानां द्वापरं तद्रजस्तमः ॥ २९॥
यदा मायानृतं तन्द्रा निद्रा हिंसा विषादनम् ।
शोको मोहो भयं दैन्यं स कलिस्तामसः स्मृतः ॥ ३०॥
यस्मात्क्षुद्रदृशो मर्त्याः क्षुद्रभाग्या महाशनाः ।
कामिनो वित्तहीनाश्च स्वैरिण्यश्च स्त्रियोऽसतीः ॥ ३१॥
दस्यूत्कृष्टा जनपदा वेदाः पाखण्डदूषिताः ।
राजानश्च प्रजाभक्षाः शिश्नोदरपरा द्विजाः ॥ ३२॥
अव्रता वटवोऽशौचा भिक्षवश्च कुटुम्बिनः ।
तपस्विनो ग्रामवासा न्यासिनोऽत्यर्थलोलुपाः ॥ ३३॥
ह्रस्वकाया महाहारा भूर्यपत्या गतह्रियः ।
शश्वत्कटुकभाषिण्यश्चौर्यमायोरुसाहसाः ॥ ३४॥
पणयिष्यन्ति वै क्षुद्राः किराटाः कूटकारिणः ।
अनापद्यपि मंस्यन्ते वार्तां साधु जुगुप्सिताम् ॥ ३५॥
पतिं त्यक्ष्यन्ति निर्द्रव्यं भृत्या अप्यखिलोत्तमम् ।
भृत्यं विपन्नं पतयः कौलं गाश्चापयस्विनीः ॥ ३६॥
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Śrī Śuka replied: In the Satyayuga, O protector of men, Dharma (virtue) runs its course on (all) its four feet, and is held fast by the people of the age. Truth, compassion, asceticism and affording protection to all are the (four) feet (of virtue in its integral form). (18)
People of that age are mostly contented, compassionate, friendly (to all living beings), tranquil and forbearing. They practise self-control, take delight in the Self, look upon all with an equal eye and take pains for Self-Realization. (19)
In the Tretā age a quarter of all the (four) feet of Dharma (virtue) gets gradually encroached upon by falsehood, violence, discontent and discord—the (four) feet of Adharma (unrighteousness).(20)
In that age (of Tretā) people remain devoted to the performance of Vedic rites and austerities. They are not given to much violence nor lewd. They pursue the three objects of human endeavour (viz., religious merit, worldly possessions and sense-enjoyment). People are advanced in Vedic rites and among (the four) grades of society the Brāhmanas form a majority, O protector of men ! (21)
Assailed by the four feet of Adharma, violence, discontent, falsehood and hatred, those of Dharma—compassion, austerity, truthfulness and a charitable disposition—diminish by one half each in the Dvāpara age. (22)
The people of that age are fond of glory and given to the performance of great sacrifices, take delight in learning the Vedas, are affluent and happy, and maintain big families. Among the (four) grades of society the Brāhmanas and Ksatriyas are predominant. (23)
In the Kali age, however, a quarter (alone) of the (four) feet of Dharma remains. (Nay,) due to the feet of Adharma gaining ground that too steadily declines and ultimately disappears altogether. (24)
People in that age turn out to be greedy, immoral and merciless, enter into hostility without cause and are unlucky and extremely covetous. The Śūdras, fishermen and the like take the lead. (25)
The qualities of Sattva, Rajas and Tamas are seen (manifested) in men; impelled by force of time they wax or wane in the mind. (26)
When the mind, intellect and senses abound in Sattva, and when people are interested in practising asceticism and acquiring wisdom, then one should understand that Satyayuga prevails. (27)
When people are fond of religious merit, earthly possessions and worldly enjoyment, then know that there is Tretāyuga, when Rajas is active, O intelligent one ! (28)
When, however, greed, discontent, pride, hypocrisy and jealousy prevail and man is fond of actions prompted by desire, know that it is Dvāpara, when (both) Rajas and Tamas predominate. (29)
When duplicity, mendacity, drowsiness, excessive sleep, violence, dejection, grief, infatuation, fear and wretchedness prevail, that is recognized as the age of Kali, characterized by (the predominance of Tamas, as a result of which people become dull-witted (viz., unable to judge things in their proper perspective) and are unlucky but voracious, voluptuous and destitute. And women (too) turn out to be profligate. And unchaste. (30-31)
Countries are infested with robbers; the Vedas stand condemned by heretics; rulers exploit the people; and the Brāhmanas remain devoted to the gratification of sexual desires and intent on filling their belly. (32)
Religious students will give up the course of conduct prescribed for them and fail to observe purity, and householders will take to begging; hermits will take up their residence in villages and recluses will be seized with an ardent longing for wealth. (33)
Women will be short-statured but voracious, prolific and destitute of modesty. They will always speak harsh words and will be given to thieving and wiles and very daring. (34)
Low-minded traders will carry on business transactions and practise fraud. Even when they are not in distress people will favour pursuits which are condemned. (35)
Servants will leave their masters when reduced to penury, though superior in every (other) respect; and masters too will discharge their servant, when incapacitated for service (through ailment etc.), even though he may be hereditary. (Even so) people will cease to maintain cows when they no longer yield milk. (36) (18-36)
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पितृभ्रातृसुहृज्ज्ञातीन् हित्वा सौरतसौहृदाः ।
ननान्दृश्यालसंवादा दीनाः स्त्रैणाः कलौ नराः ॥ ३७॥
शूद्राः प्रतिग्रहीष्यन्ति तपोवेषोपजीविनः ।
धर्मं वक्ष्यन्त्यधर्मज्ञा अधिरुह्योत्तमासनम् ॥ ३८॥
नित्यमुद्विग्नमनसो दुर्भिक्षकरकर्शिताः ।
निरन्ने भूतले राजन्ननावृष्टिभयातुराः ॥ ३९॥
वासोऽन्नपानशयनव्यवायस्नानभूषणैः ।
हीनाः पिशाचसन्दर्शा भविष्यन्ति कलौ प्रजाः ॥ ४०॥
कलौ काकिणिकेऽप्यर्थे विगृह्य त्यक्तसौहृदाः ।
त्यक्ष्यन्ति च प्रियान् प्राणान् हनिष्यन्ति स्वकानपि ॥ ४१॥
न रक्षिष्यन्ति मनुजाः स्थविरौ पितरावपि ।
पुत्रान् सर्वार्थकुशलान् क्षुद्राः शिश्नोदरम्भराः ॥ ४२॥
कलौ न राजन् जगतां परं गुरुं
त्रिलोकनाथानतपादपङ्कजम् ।
प्रायेण मर्त्या भगवन्तमच्युतं
यक्ष्यन्ति पाखण्डविभिन्नचेतसः ॥ ४३॥
यन्नामधेयं म्रियमाण आतुरः
पतन् स्खलन् वा विवशो गृणन् पुमान् ।
विमुक्तकर्मार्गल उत्तमां गतिं
प्राप्नोति यक्ष्यन्ति न तं कलौ जनाः ॥ ४४॥
पुंसां कलिकृतान् दोषान् द्रव्यदेशात्मसम्भवान् ।
सर्वान् हरति चित्तस्थो भगवान् पुरुषोत्तमः ॥ ४५॥
श्रुतः सङ्कीर्तितो ध्यातः पूजितश्चादृतोऽपि वा ।
नृणां धुनोति भगवान् हृत्स्थो जन्मायुताशुभम् ॥ ४६॥
यथा हेम्नि स्थितो वह्निर्दुर्वर्णं हन्ति धातुजम् ।
एवमात्मगतो विष्णुर्योगिनामशुभाशयम् ॥ ४७॥
विद्यातपःप्राणनिरोधमैत्री
तीर्थाभिषेकव्रतदानजप्यैः ।
नात्यन्तशुद्धिं लभतेऽन्तरात्मा
यथा हृदिस्थे भगवत्यनन्ते ॥ ४८॥
तस्मात्सर्वात्मना राजन् हृदिस्थं कुरु केशवम् ।
म्रियमाणो ह्यवहितस्ततो यासि परां गतिम् ॥ ४९॥
म्रियमाणैरभिध्येयो भगवान् परमेश्वरः ।
आत्मभावं नयत्यङ्ग सर्वात्मा सर्वसंश्रयः ॥ ५०॥
कलेर्दोषनिधे राजन्नस्ति ह्येको महान् गुणः ।
कीर्तनादेव कृष्णस्य मुक्तसङ्गः परं व्रजेत् ॥ ५१॥
कृते यद्ध्यायतो विष्णुं त्रेतायां यजतो मखैः ।
द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥ ५२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे तृतीयोऽध्यायः ॥ ३॥
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In the age of Kali men will become slaves of women and miserable. Sexual pleasure being the (only) ground of their affection, they will forsake their parents, brothers and (other) relations and kinsfolk and take counsel with their sisters-in-law and brothers-in-law (alone). (37)
Sūdras will make their living by putting on the garb of hermits and receive charitable gifts. Those who have no knowledge of religion will occupy high seats and preach religion. (38)
Oppressed with famine and (heavy) taxation—land being divested of food-grains—and stricken with fear of droughts, people in the Kali age will ever remain perturbed in mind. Destitute of clothes and ornaments, (nay, even) food and drink, bed and sexual enjoyment, they will go even without a bath and put on the appearance of a fiend. (39-40)
Quarrelling even for a very small sum of money equivalent to 20 cowries, having cast (all) goodwill to the winds, people in Kaliyuga will kill even their own people and part with their own dear life. (41)
Mean-minded fellows will concern themselves only with the gratification of their lust and satisfaction of their hunger and fail to maintain even their aged parents; while parents will disown their sons, though clever in all matters. (42)
With their mind perverted by heretics, O king, mortals in Kaliyuga will not generally worship Viṣṇu (the immortal Lord), the highest object of adoration for the (whole) universe, whose lotus-feet are bowed to by the rulers of the three worlds. (43)
People in Kaliyuga will not worship Him by uttering whose name (even) helplessly while dying or afflicted, toppling down or stumbling, man is freed from (all) impediment in the shape of Karma and reaches the highest goal. (44)
Enthroned in the mind of men Lord Sri Hari (the Supreme Person) drives away all evils occasioned by the Kali age and arising from substances, place and mind. (45)
Heard of or glorified (by chanting His name or singing His praises), meditated upon and worshipped or even honoured, the Lord stays in men's heart and drives away (all) their sins committed in thousands of lives. (46)
Dwelling in the mind of Yogis (strivers) Lord Viṣṇu wipes out the seeds of their evil Karma in the same way as fire applied to gold burns all its impurities caused by (its admixture with other) metals. (47)
The mind (of a man) does not attain absolute purity through worship of gods, asceticism, control of breath, friendliness (towards all), a bath in sacred waters, observance of sacred vows, charitable gifts and muttering of prayers as it does when the infinite Lord is enthroned in the heart.(48)
Therefore, with all your being O king, instal Lord Śrī Kṛṣṇa (the Ruler even of Brahmā and Śiva) in your heart, thinking of Him with a concentrated mind while dying; You will thereby attain the supreme goal. (49)
The Lord, who is the Supreme Ruler (of the universe), the Soul and Shelter of all, deserves to be meditated upon at all times; (for) those who are about to die meditate upon Him (as a result of practice incessantly carried on while living) He leads them to the state of oneness with Him, O dear Parikṣit ! (50)
Indeed there is one great virtue possessed by the Kali age, the storehouse of (all) evils, O Parikṣit ! By merely chanting the names and glories of Śrī Kṛṣṇa one is freed from (all) attachments and reaches the Supreme. (51)
What is attained in the Satyayuga by one contemplating on Lord Viṣṇu, in Tretā by one who propitiates Him through sacrifices, and in Dwaṭara through worship (of the Lord), is attained in the Kali age (merely) by chanting the name and singing the praises of Śrī Hari.(52)
Thus ends the third discourse in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhītā. (37-52)
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