rule



 

 

Canto 10

Jagannâthâshthakam

   

 

Chapter 51: The Deliverance of Mucukunda

(1-6) S'rî S'uka said: 'Seeing Him coming out [of the city see 50: 57] like the rising moon, most beautiful to behold, with a dark complexion, a yellow silk garment, the S'rîvatsa on His chest, the brilliant Kaustubha gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses, His always effulgent, clean, joyful smile to His beautiful cheeks, His lotus like face and the display of His shark-shaped earrings, he [Kâlayavana] thought: 'This person indeed with the S'rîvatsa, the four arms, the lotus eyes, wearing  forest-flowers and with a great beauty, must be Vâsudeva. Considering the marks as mentioned by Nârada He, going there without weapons on foot, can be no one else. I'll fight Him without weapons!' The Yavana in pursuit thus decided to catch up with Him who had turned His face and fled away, He, who is unattainable even to the mystic yogis. (7) With every step He seemed to be within the reach of his hands, but after thus being taken a great distance by the Lord, the leader of the Yavanas was led to a mountain cave. (8) In his pursuit he insulted Him with words like 'Fleeing does not behove someone like You born in the Yadu dynasty!' Yet he, whose mischief had not found its end, could not get hold of Him. (9) Despite being insulted this way, the Supreme Lord entered the mountain cave. The Yavana followed Him, but saw another man lying there. (10) 'And now, bringing me this long distance, He is lying down here like a saint!' Thus erroneously thinking that the man was Acyuta, he struck him full force with his foot. (11) The man woke up after a long period of sleep and slowly opened his eyes. Looking around in every direction, he saw him standing at his side. (12) Oh descendant of Bharata, by the glance the angered man cast on him, he was instantly burned to ashes by a fire that was generated from within his own body [*].'

(13) The honorable king [Parîkchit] said: 'Who precisely was that person oh brahmin, of which family was he and of what powers? Why had he retreated into the cave to sleep and from whose seed was that destroyer of the Yavana born?'

(14) S'rî S'uka said: 'He is known as Mucukunda. He was born in the Ikshvâku dynasty as a son of Mândhâtâ [see 9.6: 38 and 9.7]. He is a great personality devoted to the brahminical order and someone true to his vow in battle. (15) On the request for help of the gods headed by Indra who were terrified because of the Asuras, he for a long time was of service to assure them their protection. (16) After having secured Guha ['from the cave'; Skanda or Kârttikeya] as their guardian of heaven, they said to Mucukunda: 'Oh King, please desist from the difficult task to protect us. (17) Forgetting all your personal desires, you oh hero, with the abandoning of a kingdom in the world of man, have removed those [asura] thorns for our protection. (18) Your children, your queens and your other relatives, ministers, advisors and subjects do not live anymore. Time has swept them away. (19) The Supreme, Inexhaustible Lord of Control is the Time itself, more powerful than the most powerful ones, who, playing a game of herdsman and flock, sets the mortal beings in motion. (20) We wish you all good fortune, please choose today any benediction from us, except for the boon of liberation that can only be conferred by the Supreme Inexhaustible Lord S'rî Vishnu.'

(21) He who for his great fame thus was addressed by the demigods, respectfully saluted them and entered a cave to enjoy the sleep the gods had granted him [**]. (22) After the barbarian was burned to ashes, the Supreme Lord, the great hero of the Sâtvatas, revealed Himself to sage Mucukunda. (23-26) He as dark as a cloud, was clad in a yellow, silken garment, carried the S'rîvatsa on His chest and the brilliant Kaustubha gem that radiated. With His four arms and the beautifying Vaijayantî garland, with His attractive, calm face and glittering shark-shaped earrings, with His affectionate smile appealing to all mankind and His glance, with His youthful handsome form, His noble gait and His fire that was like that of a lion, He formed an appearance of an overwhelming effulgence. Facing this unassailable splendor he who was highly intelligent, filled with awe hesitantly posed a question. (27) S'rî Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, while You with Your feet, that are like the petals of a lotus, walk the thorny ground? (28) Maybe You are the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sun god, the moon god, the king of heaven or perhaps a ruler from another planet. (29) I think You are the leading godhead [Vishnu] among the three principal demigod personalities [Brahmâ, S'iva and Vishnu], the Greatest One, for You dispel the darkness of this cave [the 'heart'] like a lamp with its light. (30) Oh Most Eminent Among All Man, if You like, please describe truthfully for us eager to hear, Your birth, activities and lineage. (31) We from our side oh tiger among men, are descendants of Ikshvâku, a family of kshatriyas. And I was born from the son of Yuvanâs'va and am called Mucukunda oh Lord. (32) Because I remained awake for a long time and my fatigued senses were overwhelmed by sleep, I for my comfort lay down in this solitary place. Then I was awakened by someone. (33) That person because of his sinful mentality turned to ashes. Immediately thereafter I then saw Your good Self so glorious, oh Chastiser of the Enemies. (34) Because of Your unbearable effulgence we, being diminished in our faculties, cannot behold You oh most Gracious One, You deserve it to be honored by all embodied beings!'

(35) Thus being addressed by the king, the Supreme Lord and Origin of the Entire Creation replied with a broad smile using words rumbling as deep as the clouds. (36) The Supreme Lord said: 'There are thousands of My births, activities and names My dear one, limitless as they are, they cannot even be enumerated by Me! (37) Some time, after many lives, one may succeed in counting all the dust particles of the earth, but that will never be accomplished with My qualities, activities, names and births. (38) Not even the greatest sages enumerating My births and activities that take place in respect of the three aspects of time [past, present, future] oh King, can reach the end [compare 8.5: 6 and 8.23: 29]. (39-40) Nonetheless oh friend, just listen to what I have to tell you about My current birth. In the past I was beseeched by Lord Brahmâ [see 3.9 and also 10.14 ] to secure the dharma and destroy the demons who constituted a burden to the earth. Thus I descended into the Yadu dynasty in the home of Vasudeva and because of that fact the people call Me Vâsudeva, the son of Vasudeva. (41) I killed Kâlanemi [see 10.8: 56] as also Kamsa [10.44], Pralamba [10.18] and others who were hateful with the virtuous souls. This Yavana oh King, was burned by your scorching glance. (42) I, the one person caring for the devotees, approached this cave for the sake of favoring you, for in the past you have often prayed for it. (43) Tell Me what blessing you want from Me oh saintly King, I will fulfill all your wishes. Any person who has satisfied Me, will never again need to lament.'

(44) S'rî S'uka said: 'Thus being addressed Mucukunda bowed down to Him and spoke. Knowing He was Nârâyana, the [original] Godhead, he filled with joy remembered the words of Garga [***]. (45) S'rî Mucukunda said: 'Man being cheated by Your bewildering potency mâyâ oh Lord, is not of worship for You. Not understanding the true purpose of life he - whether he is male or female - seeking his happiness gets entangled in household affairs that make him unhappy. (46) The person who somehow or other in this world attains the rarely obtained, highly evolved human form of life and not an idle [animal] form oh sinless one, will, with an impure mind, not be of worship and like an animal be fallen in the blind well of his home. (47) Oh Unconquerable One, I thus have wasted my time with building a kingdom and acquiring opulence, which now is all gone. Intoxicated like an earthly ruler who mistakes his mortal frame for himself, I suffered endless anxieties because of having gotten attached to children, wives, riches and land. (48) Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man. Surrounded by chariots, elephants, horses, infantry and generals I traveled around on this earth, but, in my great pride, I never seriously regarded You. (49) Forgetful about what needs to be done, hankering for sense objects and endlessly ruminating with an ever growing greed, one is suddenly placed before You, who are as attentive as a hungry snake licking its fangs to kill a mouse. (50) The same vehicle of time, the body that first was called 'the king' riding in chariots furnished with gold or on fierce elephants, is unavoidably in the course of time named 'feces', 'worms' and 'ashes' [see also 16.4: 2-6]. (51) Full circle having conquered the directions, without further conflicts, being seated on a throne and praised by rulers alike, the person in his home is led about like a pet animal while deriving his happiness from intercourse with women oh Lord. (52) Reaching in that situation for more than another possesses he, by strictly avoiding pleasures, performs his duties with penance, but thinking of himself as 'I am mightier, I am my own master'  he, whose urges are so pronounced, cannot attain happiness. (53) When the wandering person reaches the end of his material existence, he oh Infallible One, will find the association of those who are good and honest [the sat-sanga]. Thereupon the devotion for Him will come about, He who, as the Lord of the Higher [cause] and Lower [effects], is the only object for the pious souls. (54) Oh Lord, I think that with the spontaneous disappearance of my attachment to my kingdom, You have shown me Your mercy. For that is what the saintly rulers of endless stretches of land pray for when they enter the forest in want of their solitude. (55) I do not desire anything else but to be of service at Your feet, for they are to those not desiring a material life the object of desire, the boon that is sought oh Almighty One. Which faithful man of worship for You, the Bestower of the Path of Emancipation oh Lord, would choose as a boon for that which causes his bondage? (56) Therefore oh Lord, entirely putting aside the worldly blessings because of which one is entangled in the modes of passion, ignorance and goodness, I approach You, the Original Person of Pure Knowledge, who free from mundane designations and duality, is transcendental to the modes. (57) Tormented by disturbances I, for a long time, was full of sorrow being distressed in the world. With my six enemies [the senses and the mind] never being satisfied there was no way to find peace oh Bestower of the Shelter. Please oh Lord, protect me who, facing these dangers oh Supreme Soul, has approached Your lotus feet, the truth that is free from sorrow and fear.'

(58) The Supreme Lord said: 'Oh great King, emperor of all, you have a pure and capable mind, for, even though you were tempted to ask for benedictions, you were not spoiled by desires. (59) Please know that I tempted you with benedictions to ascertain whether you are free from bewilderment. The exclusive[ly to Me devoted] intelligence of the bhaktas is never diverted by material blessings. (60) Those not devoted to Me who occupy themselves with breathing exercises and such, did not diminish their material desires [the vâsanâs] oh King, so that one sees that their minds again assert themselves [materially]. (61) Wander this earth at will and may there, with your mind fixed on Me, for you thus always be an uninterrupted devotion unto Me. (62) Following the dharma of the ruling class you have killed living beings when you were hunting and with other actions. That sin you should now uproot completely by fully immersing yourself in penances with Me as your shelter. (63) In your birth following this one oh King, you, becoming a supreme well-wisher to all living beings, will be a fine brahmin and attain Me for certain [see also B.G. 5:29 ].' 

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 Third revised edition, loaded April 18, 2014. 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1-6

S'rî S'uka said: 'Seeing Him coming out [of the city see 50: 57] like the rising moon, most beautiful to behold, with a dark complexion, a yellow silk garment, the S'rîvatsa on His chest, the brilliant Kaustubha gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses, His always effulgent, clean, joyful smile to His beautiful cheeks, His lotus like face and the display of His shark-shaped earrings, he [Kâlayavana] thought: 'This person indeed with the S'rîvatsa, the four arms, the lotus eyes, wearing  forest-flowers and with a great beauty, must be Vâsudeva. Considering the marks as mentioned by Nârada He, going there without weapons on foot, can be no one else. I'll fight Him without weapons!' The Yavana in pursuit thus decided to catch up with Him who had turned His face and fled away, He, who is unattainable even to the mystic yogis.
S'rî S'uka said: 'Seeing Him coming out [see 50: 57] like the moon rising, most beautiful to behold, with a dark complexion, a yellow silk garment, the s'rîvatsa on His chest, the brilliant kaustubha-gem decorating His neck, His mighty, long four arms and eyes as pink as newly grown lotuses; His always effulgent, clean, joyful smile to His beautiful cheeks, His lotuslike face and the display of His shark-shaped earrings, thought he [Kâlayavana]: 'This person indeed must be Vâsudeva with the s'rîvatsa, the four arms, the lotus-eyes, the wearing of forest-flowers and with the great beauty. From the marks Nârada mentioned can He be no one else, going there without weapons on foot; I'll fight Him without weapons!' The yavana thus decided, pursuing wanted to catch Him, who had His face turned away and fled; He, who is unattainable even to the mystic yogi's. (Vedabase)

 

Text 7

With every step He seemed to be within the reach of his hands, but after thus being taken a great distance by the Lord, the leader of the Yavanas was led to a mountain cave.
'With every step He brought Himself almost within the reach of his hands and thus going far confronted He that lord of the yavanas with a mountain cave. (Vedabase)

 

Text 8

In his pursuit he insulted Him with words like 'Fleeing does not behove someone like You born in the Yadu dynasty!' Yet he, whose mischief had not found its end, could not get hold of Him. 

In his pursuit insulting Him with words like 'Fleeing is for You being born in the Yadu-dynasty improper!', could he, whose mischief had not found its end [yet], not reach Him. (Vedabase)

 

Text 9

Despite being insulted this way, the Supreme Lord entered the mountain cave. The Yavana followed Him, but saw another man lying there.

Even though He was thus abused, entered the Supreme Lord the mountain cave and as he also entered saw he lying there another man. (Vedabase)

 

Text 10

'And now, bringing me this long distance, He is lying down here like a saint!' Thus erroneously thinking that the man was Acyuta, he struck him full force with his foot. 

'And now, bringing me this long distance is He lying down here like a saint!' and thus erroneously thinking him to be Acyuta, struck he him full force with his foot. (Vedabase)

 

Text 11

The man woke up after a long period of sleep and slowly opened his eyes. Looking around in every direction, he saw him standing at his side.

He, awaking after a long period of sleep, slowly opened his eyes and, looking about in every direction, saw him standing at his side. (Vedabase)

 

Text 12

Oh descendant of Bharata, by the glance the angered man cast on him, he was instantly burned to ashes by a fire that was generated from within his own body [*].

O descendant of Bharata he as such, was by the glance, the angered man cast on him, in a moment burnt to ashes by a fire that generated from within his own body [*].' (Vedabase)

 

Text 13

The honorable king [Parîkchit] said: 'Who precisely was that person oh brahmin, of which family was he and of what powers? Why had he retreated into the cave to sleep and from whose seed was that destroyer of the Yavana born?'

The honorable king [Parîkchit] said: 'Who in particular was that person, o brahmin, of which family was he and of what powers; why had he gone into the cave to sleep and of whose seed was he born that destroyer of the yavana?' (Vedabase)

 

Text 14

S'rî S'uka said: 'He is known as Mucukunda. He was born in the Ikshvâku dynasty as a son of Mândhâtâ [see 9.6: 38 and 9.7]. He is a great personality devoted to the brahminical order and someone true to his vow in battle.

S'rî S'uka said: 'He is known as Mucukunda, born in the Ikshvâku dynasty as a son of Mândhâtâ [see 9.6: 38 and 9.7]; a great personality devoted to the brahminical and true to his vow in battle. (Vedabase)

 

Text 15

On the request for help of the gods headed by Indra who were terrified because of the Asuras, he for a long time was of service to assure them their protection.

He, on the request of the godly headed by Indra who were terrified of the asuras, was for a long time of service to assure them their protection. (Vedabase)

   

Text 16

After having secured Guha ['from the cave'; Skanda or Kârttikeya] as their guardian of heaven, they said to Mucukunda: 'Oh King, please desist from the difficult task to protect us.

They, obtaining Guha ['from the cave'; Skanda or Kârttikeya] as their protector of heaven, then said to Mucukunda: 'O King, please desist from the trouble your good self has to protect us. (Vedabase)

   

Text 17

Forgetting all your personal desires, you oh hero, with the abandoning of a kingdom in the world of man, have removed those [asura] thorns for our protection.

You forgetting all your personal desires have, with abandoning a kingdom in the world of man, for our protection removed those [asura] thorns, o hero. (Vedabase)

 .

Text 18

Your children, your queens and your other relatives, ministers, advisors and subjects do not live anymore. Time has swept them away.

Your children, your queens and your other relatives, ministers, advisers and subjects are not alive now, are not of this time anymore; time separates. (Vedabase)

 

Text 19

The Supreme, Inexhaustible Lord of Control is the Time itself, more powerful than the most powerful ones, who, playing a game of herdsman and flock, sets the mortal beings in motion.

Time, more powerful than the powerful, is the Supreme Inexhaustible Lord in Control who, playing a game of herdsman and flock, sets the mortal beings in motion. (Vedabase)

 

Text 20

We wish you all good fortune, please choose today any benediction from us, except for the boon of liberation that can only be conferred by the Supreme Inexhaustible Lord S'rî Vishnu.'

All good fortune to you, choose today any benediction from us except for the one of liberation, as only the Supreme Inexhaustible Lord S'rî Vishnu is capable of that.' (Vedabase)

  

Text 21

He who for his great fame thus was addressed by the demigods, respectfully saluted them and entered a cave to enjoy the sleep the gods had granted him [**].

He, for his great fame thus addressed indeed by the demigods, respectfully saluted them and laid himself down in a cave to enjoy the sleep the gods had granted him [**]. (Vedabase)

  

Text 22

After the barbarian was burned to ashes, the Supreme Lord, the great hero of the Sâtvatas, revealed Himself to sage Mucukunda.

After the barbarian was turned into ashes revealed the Supreme Lord, the great hero of the Sâtvatas, Himself to the wise Mucukunda. (Vedabase)

 

Text 23-26

He as dark as a cloud, was clad in a yellow, silken garment, carried the S'rîvatsa on His chest and the brilliant Kaustubha gem that radiated. With His four arms and the beautifying Vaijayantî garland, with His attractive, calm face and glittering shark-shaped earrings, with His affectionate smile appealing to all mankind and His glance, with His youthful handsome form, His noble gait and His fire that was like that of a lion, He formed an appearance of an overwhelming effulgence. Facing this unassailable splendor he who was highly intelligent, filled with awe hesitantly posed a question.

Looking at Him - dark as a cloud, in a yellow silk garment, the s'rîvatsa on His chest, the brilliant kaustubha gem glowing, the four arms and the beautifying vaijayantî garland; His attractive calm face and glittering shark-shaped earrings, His affectionate smile appealing to all mankind, His glance, His youthful handsome form, His noble gait and fire like that of a lion - was he, so highly intelligent, overwhelmed by His effulgence, which was a splendor unassailable indeed, and posed he in doubt hesitantly a question. (Vedabase)

 

Text 27

S'rî Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, while You with Your feet, that are like the petals of a lotus, walk the thorny ground?

Sr'î Mucukunda said: 'Who are You to join me in the forest in a mountain cave, with Your feet like the petals of a lotus walking the thorny ground. (Vedabase)

 

Text 28

Maybe You are the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sun god, the moon god, the king of heaven or perhaps a ruler from another planet.

Maybe you're the Supreme Lord, the origin of all empowered beings, or else the god of fire, the sungod, the moongod, the king of heaven or perhaps a ruler from another planet? (Vedabase)

 

Text 29

I think You are the leading godhead [Vishnu] among the three principal demigod personalities [Brahmâ, S'iva and Vishnu], the Greatest One, for You dispel the darkness of this cave [the 'heart'] like a lamp with its light.

I think You're the God of the three personalities of the demigods, the Greatest, because You dispel the darkness of the cave [the 'heart'] like a lamp with its light. (Vedabase)

 

Text 30

Oh Most Eminent Among All Man, if You like, please describe truthfully for us eager to hear, Your birth, activities and lineage.

O Most Eminent Among Man, if you like, if you can, veraciously describe for us eager to hear, Your birth, activities and lineage. (Vedabase)

 

Text 31

We from our side oh tiger among men, are descendants of Ikshvâku, a family of kshatriyas. And I was born from the son of Yuvanâs'va and am called Mucukunda oh Lord.

We from our side, o tiger among men, are descendants of Ikshvâku, a family of kshatriyas with me, born from the son of Yuvanâs'va, called Mucukunda o Lord. (Vedabase)

 

Text 32

Because I remained awake for a long time and my fatigued senses were overwhelmed by sleep, I for my comfort lied down in this solitary place. Then I was awakened by someone.

Because I remained awake for a long time was I, fatigued in my senses and overwhelmed by sleep, to my comfort lying in this solitary place and have I now been awakened by someone. (Vedabase)

 

Text 33

That person because of his sinful mentality turned to ashes. Immediately thereafter I then saw Your good Self so glorious, oh Chastiser of the Enemies.

That person turned to ashes indeed out of his own sinful conduct only, and Your good Self so glorious, o Chastiser of Enemies, I saw following immediately thereafter. (Vedabase)

 

Text 34

Because of Your unbearable effulgence we, being diminished in our faculties, cannot behold You oh most Gracious One, You deserve it to be honored by all embodied beings!'

Because of Your unbearable effulgence are we, diminished in our faculties, not able to behold You, o most Gracious One; You are to be honored by all embodied beings!' (Vedabase)

 

Text 35

Thus being addressed by the king, the Supreme Lord and Origin of the Entire Creation replied with a broad smile using words rumbling as deep as the clouds.

Thus addressed by the king replied the Supreme Lord and Origin of All Creation, smiling broadly, with words deep as the rumbling of clouds. (Vedabase)

 

Text 36

The Supreme Lord said: 'There are thousands of My births, activities and names My dear one, limitless as they are, they cannot even be enumerated by Me!

The Supreme Lord said: 'My births, activities and names are there by the thousands, My dearest, limitless as they are they cannot even be enumerated by Me! (Vedabase)

 

Text 37

Some time, after many lives, one may succeed in counting all the dust particles of the earth, but that will never be accomplished with My qualities, activities, names and births.

Some time, after many lives, one might count the particles of dust on earth, but never ever so My many qualities, activities, names and births. (Vedabase)

 

Text 38

Not even the greatest sages enumerating My births and activities that take place in respect of the three aspects of time [past, present, future] oh King, can reach the end [compare 8.5: 6 and 8.23: 29].

Not even the greatest sages counting My births and activities taking place to the three of time [past, present, future], o King, can reach the end of them [compare 8.5: 6 and 8.23: 29]. (Vedabase)

 

Text 39-40

Nonetheless oh friend, just listen to what I have to tell you about My current birth. In the past I was beseeched by Lord Brahmâ [see 3.9 and also 10.14 ] to secure the dharma and destroy the demons who constituted a burden to the earth. Thus I descended into the Yadu dynasty in the home of Vasudeva and because of that fact the people call Me Vâsudeva, the son of Vasudeva.

Nonetheless, o friend, just hear from Me about the current one, this Speaker. In the past I was beseeched by Lord Brahmâ [see 3.9 and also 10.14] to secure the dharma and destroy the demons who are a burden to the earth, and so I descended into the Yadu-dynasty in the home of Vasudeva and do the people indeed call Me Vâsudeva, the son of Vasudeva. (Vedabase)

 

Text 41

I killed Kâlanemi [see 10.8: 56] as also Kamsa [10.44], Pralamba [10.18] and others who were hateful with the virtuous souls. This Yavana oh King, was burned by your scorching glance.

Kâlanemi I killed [see 10.8: 56], Kamsa [10.44], Pralamba [10.18] and others envious of the virtuous, and this yavana, o King was burned by your scorching glance. (Vedabase)

 

Text 42

I, the one person caring for the devotees, approached this cave for the sake of favoring you, for in the past you have often prayed for it.

I, that very same person caring for the devotees, approached this cave for the sake of favoring you as you before have often prayed for it. (Vedabase)

 

Text 43

Tell Me what blessing you want from Me oh saintly King, I will fulfill all your wishes. Any person who has satisfied Me, will never again need to lament.'

Just choose your benedictions, o saintly King, I will give you all that you desire; any person who has satisfied Me, never again needs to lament.' (Vedabase)

 

Text 44

S'rî S'uka said: 'Thus being addressed Mucukunda bowed down to Him and spoke. Knowing He was Nârâyana, the [original] Godhead, he filled with joy remembered the words of Garga [***].

S'rî S'uka said: 'Thus being addressed bowing down to Him spoke Mucukunda reminiscent of the words of Garga [***], filled with joy knowing He was Nârâyana the [original] Godhead. (Vedabase)

 

Text 45'

S'rî Mucukunda said: 'Man being cheated by Your bewildering potency mâyâ oh Lord, is not of worship for You. Not understanding the true purpose of life he - whether he is male or female - seeking his happiness gets entangled in household affairs that make him unhappy.

S'rî Mucukunda said: 'This person, not of worship for You, can, bewildered by Your own mâyâ o Lord, not see his own benefit when he, wishing for happiness, gets cheated as a family man or woman entangled going for things that bring misery. (Vedabase)


Text 46

The person who somehow or other in this world attains the rarely obtained, highly evolved human form of life and not an idle [animal] form oh sinless one, will, with an impure mind, not be of worship and like an animal be fallen in the blind well of his home.

The person that somehow or other attaining to what is rarely obtained in this world - a human form and not the paws, but not worshiping not tries, o sinless one, for Your lotuslike feet, has, impure in his mentality, like an animal fallen in the blind well of his home. (Vedabase)

 

Text 47

Oh Unconquerable One, I thus have wasted my time with building a kingdom and acquiring opulence, which now is all gone. Intoxicated like an earthly ruler who mistakes his mortal frame for himself, I suffered endless anxieties because of having gotten attached to children, wives, riches and land.

O Unconquerable One, wasting my time in this, I built a kingdom and opulence now all gone; intoxicated as an earthly ruler who mistakes the mortal frame for himself, suffered I endless anxieties getting attached to children, wives, riches and land. (Vedabase)

 

Text 48

Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man. Surrounded by chariots, elephants, horses, infantry and generals I traveled around on this earth, but, in my great pride, I never seriously regarded You.

Minding this body, which is a confinement like a pot or a wall, I thus thought myself to be a god among man, surrounded by chariots, elephants, horses, infantry and generals traveling the earth without seriously regarding You in my great pride. (Vedabase)

 

Text 49

Forgetful about what needs to be done, hankering for sense objects and endlessly ruminating with an ever growing greed, one is suddenly placed before You, who are as attentive as a hungry snake licking its fangs to kill a mouse.

Forgetful about what needs to be done, hankering for sense objects endlessly ruminating with an ever growing greed, is one suddenly confronted with You, the one that does mind; the death to a mouse in front of a hungry snake licking its fangs. (Vedabase)

 

Text 50

The same vehicle of time, the body that first was called 'the king' riding in chariots furnished with gold or on fierce elephants, is unavoidably in the course of time named 'feces', 'worms' and 'ashes' [see also 16.4: 2-6].

Previously named 'the king' riding chariots furnished with gold or fierce elephants is that same one unavoidably with the Time of Your body called 'feces', 'worms' and 'ashes' [see also 16.4: 2-6]. (Vedabase)


Text 51

Full circle having conquered the directions, without further conflicts, being seated on a throne and praised by rulers alike, the person in his home is led about like a pet animal while deriving his happiness from intercourse with women oh Lord.

Full circle Having conquered the directions with no opposition to fear seated on a throne and praised by kings alike is the person in his home like a pet led about, sexually borrowing his happiness from women, o Lord. (Vedabase)

 

Text 52

Reaching in that situation for more than another possesses he, by strictly avoiding pleasures, performs his duties with penance, but thinking of himself as 'I am mightier, I am my own master'  he, whose urges are so pronounced, cannot attain happiness.

In that with an odd eye reaching for more, one with penance performs one's duties strictly avoiding pleasures, but thinking of himself as 'I the greater sovereign' can he, whose urges are so pronounced, not attain happiness. (Vedabase)

 

Text 53

When the wandering person reaches the end of his material existence, he oh Infallible One, will find the association of those who are good and honest [the sat-sanga]. Thereupon the devotion for Him will come about, He who, as the Lord of the Higher [cause] and Lower [effects], is the only object for the pious souls.

When it happens that the wandering person reaches the end of his material existence will at that time o Infallible One, the association of the good and honest [the sat-sanga] be found after which next the devotion is born for Him who for the virtuous is the only goal as the Lord of the Higher [cause] and Lower [effects]. (Vedabase)

 

Text 54

Oh Lord, I think that with the spontaneous disappearance of my attachment to my kingdom, You have shown me Your mercy. For that is what the saintly rulers of endless stretches of land pray for when they enter the forest in want of their solitude.

I think o Lord that, with the spontaneous removal of the attachment to my kingdom, you've been of mercy with me: for that do the saintly rulers of endless stretches of land pray when, wishing to be on themselves, they enter the forest. (Vedabase)


Text 55

I do not desire anything else but to be of service at Your feet, for they are to those not desiring a material life the object of desire, the boon that is sought oh Almighty One. Which faithful man of worship for You, the Bestower of the Path of Emancipation oh Lord, would choose as a boon for that which causes his bondage?

I do not desire anything other but the service to Your feet who to those not desiring a material life are the object of desire, the boon sought, o Almighty one; what faithful man of worship for You, the Bestower of the Path of Emancipation, o Lord, would as a boon choose for that which causes his bondage? (Vedabase)

 

Text 56

Therefore oh Lord, entirely putting aside the worldly blessings because of which one is entangled in the modes of passion, ignorance and goodness, I approach You, the Original Person of Pure Knowledge, who free from mundane designations and duality, is transcendental to the modes.

Therefore o Lord, entirely putting aside the worldly blessings from which one is entangled in the modes of passion, ignorance and goodness, am I approaching You, the Original Person of Pure Knowledge free from mundane designations Who is nondual and supreme above the modes. (Vedabase)

 

Text 57

Tormented by disturbances I, for a long time, was full of sorrow being distressed in the world. With my six enemies [the senses and the mind] never being satisfied there was no way to find peace oh Bestower of the Shelter. Please oh Lord, protect me who, facing these dangers oh Supreme Soul, has approached Your lotus feet, the truth that is free from sorrow and fear.'

For long was I full of remorse distressed in the world being tormented by disturbances; with my six enemies [the senses and the mind] never satiated there was no way to find peace o Bestower of the Shelter, please o Lord protect me who facing these dangers, o Supreme Soul, approached Your lotusfeet, the truth free from sorrow ridding of fear.' (Vedabase)

 

Text 58

The Supreme Lord said: 'Oh great King, emperor of all, you have a pure and capable mind, for, even though you were tempted to ask for benedictions, you were not spoiled by desires.

The Supreme Lord said: 'O great King, emperor of all, even though being tempted with benedictions were you capable of mind spotless in not being spoiled by desires. (Vedabase)

 

Text 59

Please know that I tempted you with benedictions to ascertain whether you are free from bewilderment. The exclusive[ly to Me devoted] intelligence of the bhaktas is never diverted by material blessings.

Please know that the fact that you were enticed with benedictions was to prove your freedom from bewilderment; never is the exclusive[-ly to Me devoted] intelligence of the bhakta's diverted by material blessings. (Vedabase)

 

Text 60

Those not devoted to Me who occupy themselves with breathing exercises and such, did not diminish their material desires [the vâsanâs] oh King, so that one sees that their minds again assert themselves [materially].

With those who, not devoted to Me, occupy themselves with breath-exercises and such, is, since they did not eliminate the traces of material desire [the vâsanâs], o King, observed that again their minds awaken [to sense-gratification]. (Vedabase)

 

Text 61

Wander this earth at will and may there, with your mind fixed on Me, for you thus always be an uninterrupted devotion unto Me.

Wander this earth as you like and may, with your mind fixed in Me, there thus always be the devotion to Me for you that does not fail. (Vedabase)

 

Text 62

Following the dharma of the ruling class you have killed living beings when you were hunting and with other actions. That sin you should now uproot completely by fully immersing yourself in penances with Me as your shelter.

Following the dharma of the ruling class you've killed living beings as you were hunting and with other actions; that sin you should eradicate fully concentrated in penances taking shelter of Me. (Vedabase)

 

Text 63

In your birth following this one oh King, you, becoming a supreme well-wisher to all living beings, will be a fine brahmin and attain Me for certain [see also B.G. 5:29 ].'

In the birth immediately hereafter o King, will you, becoming a supreme well-wisher to all living beings, be a fine brahmin and indeed will come to Me only [see also B.G. 5: 29]. (Vedabase)

 

*: Mucukunda, the man asleep, as stated hereafter fought for a long time on behalf of the demigods and finally took as his benediction the right to sleep undisturbed. The paramparâ by S'rîla Vis'vanâtha Cakravartî quotes the Hari-vams'a that explains he secured the further benediction of being able to destroy anyone who disturbed his sleep. He further elucidates that Mucukunda made this rather morbid request to scare Lord Indra, who, so Mucukunda thought, might otherwise wake him up repeatedly to request his help in fighting Indra's cosmic enemies. Indra's consent to Mucukunda's request is described in the S'rî Vishnu Purâna as follows: "The demigods declared, 'Whoever awakens you from sleep will suddenly be burnt to ashes by a fire generated from his own body.' "  

**: S'rîla Bhaktisiddhânta Sarasvatî Thhâkura gives the following lines from an alternate reading of this chapter. These lines are to be inserted between the two halves of this verse:

nidrâm eva tato vavre
sa râjâ s'rama-karshitah
yah kas'cin mama nidrâyâ
bhangam kuryâd surottamâh
sa hi bhasmî-bhaved âs'u
tathoktas' ca surais tadâ
svâpam yâtam yo madhye tu
bodhayet tvâm acetanah
sa tvayâ drishtha-mâtras tu
bhasmî-bhavatu tat-kshanât

"The King, exhausted by his labor, then chose sleep as his benediction. He further stated, 'O best of the demigods, may whoever disturbs my sleep immediately be burned to ashes.' The demigods replied, 'So be it,' and told him, 'That insensitive person who wakes you in the middle of your sleep will immediately turn to ashes simply by your seeing him."

***: The paramparâ states: 'S'rîla S'rîdhara Svâmî informs us that Mucukunda was aware of the prediction of the ancient sage Garga that in the twenty-eighth millennium the Supreme Lord would descend. According to Âcârya Vis'vanâtha, Garga Muni further informed Mucukunda that he would personally see the Lord. Now it was all happening.'

 

 

 

 

 

 

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