SRIMAD BHAGAVATAM: CANTO 10

(1-6) 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, in pursuit wanted to catch Him who had turned His face away and fled, He, who is unattainable even to the mystic yogis. (7) With every step He made seemed He to be within the reach of his hands and after that way having covered a great distance placed He the lord of the Yavanas before a mountain cave. (8) 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 get hold of Him. (9) Even though He was insulted this way, entered the Supreme Lord the mountain cave, but when the Yavana followed Him saw he lying there another man. (10) '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. (11) The man, waking up after a long period of sleep, slowly opened his eyes and, looking about in every direction, saw him standing beside him. (12) 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 [*].'

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

(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 and someone true to his vow in battle. (15) He, on the request of the godly headed by Indra who were terrified because of the Asuras, was for a long time of service to assure them their protection. (16) 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. (17) 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. (18) Your children, your queens and your other relatives, ministers, advisors and subjects are not alive now, are not of this time anymore; time swept them away. (19) 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. (20) All good fortune to you, choose today any benediction from us except for the one of liberation, for only the Supreme Inexhaustible Lord S'rî Vishnu is capable of that.'

(21) He, for his great fame thus addressed by the demigods, respectfully saluted them and laid himself down in a cave to enjoy the sleep the gods had granted him [**]. (22) After the barbarian was turned into ashes revealed the Supreme Lord, the great hero of the Sâtvatas, Himself to the wise Mucukunda. (23-26) Looking at Him, He who was as dark as a cloud, in a yellow, silken 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 His fire that was like that of a lion - was he, as highly intelligent as he was, overwhelmed by His effulgence, which was a splendor unassailable indeed, and posed he in doubt hesitantly a question. (27) S'rî Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, with Your feet like the petals of a lotus walking the thorny ground? (28) 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? (29) 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. (30) O Most Eminent Among Man, if You like, if You can, veraciously describe for us eager to hear, Your birth, activities and lineage. (31) We from our side, o tiger among men, are descendants of Ikshvâku, a family of kshatriyas. And I, born from the son of Yuvanâs'va, am called Mucukunda o Lord. (32) 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. (33) 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. (34) 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!'

(35) Thus addressed by the king replied the Supreme Lord and Origin of All Creation, smiling broadly, with words deep as the rumbling of clouds. (36) 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! (37) 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. (38) 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]. (39-40) 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 as such call Me Vâsudeva, the son of Vasudeva. (41) 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. (42) I, that very same person caring for the devotees, approached this cave for the sake of favoring you, because you in the past have often prayed for it. (43) Tell Me what you want Me to bless you with, o saintly King, I will give you all that you desire; any person who has satisfied Me, will never again need to lament.'

(44) S'rî S'uka said: 'Thus being addressed bowing down to Him spoke Mucukunda remembering the words of Garga [***], being filled with joy knowing He was Nârâyana the [original] Godhead. (45) S'rî Mucukunda said: 'This person, not of worship for You, can, bewildered by Your deluding potency mâyâ o Lord, not see his own benefit when he, wishing for happiness, gets cheated as a family man - or also as a woman - who being entangled goes for things that bring misery. (46) The person who somehow or other attaining to what is rarely obtained in this world - a human form and not the paws, but not being of worship doesn't try to go, o sinless one, for Your lotuslike feet, has, impure in his mentality, like an animal fallen in the blind well of his home. (47) O Unconquerable One, wasting my time on this, I built a kingdom and opulence that now are 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. (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 as I was by chariots, elephants, horses, infantry and generals with whom I traveled around on this earth without seriously regarding You in my great pride. (49) 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 who does mind; You are like what death is to a mouse in front of a hungry snake that licks its fangs. (50) 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]. (51) Full circle having conquered the directions with no opposition to fear and being 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. (52) In that enviously reaching for more, performs he with penance his duties in strictly avoiding pleasures, but thinking of himself as 'I the greater sovereign' can he, whose urges are so pronounced, not attain happiness. (53) 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]. (54) I think o Lord that, with the spontaneous removal of the attachment to my kingdom, You've been merciful with me: it is that for which the saintly rulers of endless stretches of land pray when, wishing the solitude, they enter the forest. (55) I do not desire anything else but to be of service at Your feet that 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? (56) 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. (57) 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 satisfied 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 lotus feet, the truth free from sorrow that frees one from fear.'

(58) The Supreme Lord said: 'O great King, emperor of all, even though being tempted to ask for benedictions were you, capable of mind, impeccable in not being spoiled by desires. (59) Please know that the fact that you were tempted with benedictions was to prove your freedom from bewilderment; never is the exclusive[-ly to Me devoted] intelligence of the bhaktas diverted by material blessings. (60) With those who in not being devoted to Me are occupying themselves with breathing 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]. (61) Wander this earth as you like and may, with your mind fixed on Me, there for you thus always be the devotion for Me that does not fail. (62) Following the dharma of the ruling class you've killed living beings when you were hunting and with other actions; that sin you should uproot completely in fully being focussed in penances in which you seek My shelter. (63) In your birth immediately hereafter o King, will you, becoming a supreme well-wisher to all living beings, be a fine brahmin going for Me only [see also B.G. 5: 29].'

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, in pursuit wanted to catch Him who had turned His face away and fled, 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 made seemed He to be within the reach of his hands and after that way having covered a great distance placed He the lord of the Yavanas before 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 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 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

Even though He was insulted this way, entered the Supreme Lord the mountain cave, but when the Yavana followed Him saw he lying there another man.

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)

Tex 10

'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.

'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, waking up after a long period of sleep, slowly opened his eyes and, looking about in every direction, saw him standing beside him.

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

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 [*].'

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, o brahmin, of which family was he and of what powers; why had he retreated into the cave to sleep and of whose seed was he born that destroyer of the Yavana?'

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 â [see 9.6: 38 and 9.7]; He is a great personality devoted to the brahminical 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

He, on the request of the godly headed by Indra who were terrified because of the Asuras, was for a long time 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

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.

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

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.

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 are not alive now, are not of this time anymore; time 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

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.

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

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

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, for his great fame thus addressed by the demigods, respectfully saluted them and laid himself down in 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 turned into ashes revealed the Supreme Lord, the great hero of the Sâtvatas, Himself to the wise 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

Looking at Him, He who was as dark as a cloud, in a yellow, silken 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 His fire that was like that of a lion - was he, as highly intelligent as he was, overwhelmed by His effulgence, which was a splendor unassailable indeed, and posed he in doubt hesitantly 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

Sr'î Mucukunda said: 'Who are You to join with me in the wilderness in a mountain cave, with Your feet like the petals of a lotus walking 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'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.

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'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.

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

O Most Eminent Among Man, if You like, if You can, veraciously describe 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, o tiger among men, are descendants of Ikshvâku, a family of kshatriyas. And I, born from the son of Yuvanâs'va, am called Mucukunda o 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 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.

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 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.

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 are we, diminished in our faculties, not able to behold You, o most Gracious One; You are 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 addressed by the king replied the Supreme Lord and Origin of All Creation, smiling broadly, with words deep as the rumbling of 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: 'My births, activities and names are there by the thousands, My dearest, 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 might count the particles of dust on earth, but never ever so My many 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 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].

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, 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 as such 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

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.

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, that very same person caring for the devotees, approached this cave for the sake of favoring you, because you in the past 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 you want Me to bless you with, o saintly King, I will give you all that you desire; 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 bowing down to Him spoke Mucukunda remembering the words of Garga [***], being filled with joy knowing He was Nârâyana the [original] Godhead.

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

The person who somehow or other attaining to what is rarely obtained in this world - a human form and not the paws, but not being of worship doesn't try to go, o sinless one, for Your lotuslike feet, has, impure in his mentality, like an animal fallen in the blind well of his home.

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 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

O Unconquerable One, wasting my time on this, I built a kingdom and opulence that now are 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.

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 as I was by chariots, elephants, horses, infantry and generals with whom I traveled around on this earth without seriously regarding You in my great pride.

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 endlessly ruminating with an ever growing greed, is one suddenly confronted with You, the one who does mind; You are like what death is to a mouse in front of a hungry snake that licks its fangs.

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

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].

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 with no opposition to fear and being 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.

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

In that enviously reaching for more, performs he with penance his duties in strictly avoiding pleasures, but thinking of himself as 'I the greater sovereign' can he, whose urges are so pronounced, not 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 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].

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

I think o Lord that, with the spontaneous removal of the attachment to my kingdom, You've been merciful with me: it is that for which the saintly rulers of endless stretches of land pray when, wishing the solitude, they enter the forest.

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 that 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?

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 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.

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

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 satisfied 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 lotus feet, the truth free from sorrow that frees one from 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: 'O great King, emperor of all, even though being tempted to ask for benedictions were you, capable of mind, impeccable in not being 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 the fact that you were tempted with benedictions was to prove your freedom from bewilderment; never is the exclusive[-ly to Me devoted] intelligence of the bhaktas 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

With those who in not being devoted to Me are occupying themselves with breathing 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].

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 as you like and may, with your mind fixed on Me, there for you thus always be the devotion for Me that does not fail.

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've killed living beings when you were hunting and with other actions; that sin you should uproot completely in fully being focussed in penances in which you seek My 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 immediately hereafter o King, will you, becoming a supreme well-wisher to all living beings, be a fine brahmin going for Me only [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 be immediately 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.'