Śrīmad Bhāgavatam|Canto 10 Chapter 51
The Deliverance of Mucukunda
taṁ vilokya viniṣkrāntam
vāsudevo hy ayam iti
nānyo bhavitum arhati
nirāyudhaś calan padbhyāṁ
yotsye ’nena nirāyudhaḥ
iti niścitya yavanaḥ
prādravad taṁ parāṅ-mukham
anvadhāvaj jighṛkṣus taṁ
durāpam api yoginām
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; tam — Him; vilokya — seeing; viniṣkrāntam — coming out; ujjihānam — rising; iva — as if; uḍupam — the moon; darśanīya-tamam — the most beautiful to behold; śyāmam — dark blue; pīta — yellow; kauśeya — silk; vāsasam — whose garment; śrīvatsa — the mark of the goddess of fortune, consisting of a special swirl of hair and belonging to the Supreme Lord alone; vakṣasam — upon whose chest; bhrājat — brilliant; kaustubha — with the gem Kaustubha; āmukta — decorated; kandharam — whose neck; pṛthu — broad; dīrgha — and long; catuḥ — four; bāhum — having arms; nava — newly grown; kañja — like lotuses; aruṇa — pink; īkṣaṇam — whose eyes; nitya — always; pramuditam — joyful; śrīmat — effulgent; su — beautiful; kapolam — with cheeks; śuci — clean; smitam — with a smile; mukha — His face; aravindam — lotuslike; bibhrāṇam — displaying; sphuran — glittering; makara — shark; kuṇḍalam — earrings; vāsudevaḥ — Vāsudeva; hi — indeed; ayam — this; iti — thus thinking; pumān — person; śrīvatsa-lāñchanaḥ — marked with Śrīvatsa; catuḥ-bhujaḥ — four-armed; aravinda-akṣaḥ — lotus-eyed; vana — of forest flowers; mālī — wearing a garland; ati — extremely; sundaraḥ — beautiful; lakṣaṇaiḥ — by the symptoms; nārada-proktaiḥ — told by Nārada Muni; na — no; anyaḥ — other; bhavitum arhati — can He be; nirāyudhaḥ — without weapons; calan — going; padbhyām — by foot; yotsye — I will fight; anena — with Him; nirāyudhaḥ — without weapons; iti — thus; niścitya — deciding; yavanaḥ — the barbarian Kālayavana; prādravantam — who was fleeing; parāk — turned away; mukham — whose face; anvadhāvat — he pursued; jighṛkṣuḥ — wanting to catch; tam — Him; durāpam — unattainable; api — even; yoginām — by mystic yogīs.
Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā like the rising moon. The Lord was most beautiful to behold, with His dark-blue complexion and yellow silk garment. Upon His chest He bore the mark of Śrīvatsa, and the Kaustubha gem adorned His neck. His four arms were sturdy and long. He displayed His ever-joyful lotuslike face, with eyes pink like lotuses, beautifully effulgent cheeks, a pristine smile and glittering shark-shaped earrings. The barbarian thought, “This person must indeed be Vāsudeva, since He possesses the characteristics Nārada mentioned: He is marked with Śrīvatsa, He has four arms, His eyes are like lotuses, He wears a garland of forest flowers, and He is extremely handsome. He cannot be anyone else. Since He goes on foot and unarmed, I will fight Him without weapons.” Resolving thus, he ran after the Lord, who turned His back and ran away. Kālayavana hoped to catch Lord Kṛṣṇa, though great mystic yogīs cannot attain Him.
harīṇā sa pade pade
nīto darśayatā dūraṁ
hasta — in his hands; prāptam — reached; iva — as if; ātmānam — Himself; hariṇā — by Lord Kṛṣṇa; saḥ — he; pade pade — at each step; nītaḥ — brought; darśayatā — by Him who was showing; dūram — far; yavana-īśaḥ — the King of the Yavanas; adri — in a mountain; kandaram — to a cave.
Appearing virtually within reach of Kālayavana’s hands at every moment, Lord Hari led the King of the Yavanas far away to a mountain cave.
jātasya tava nocitam
iti kṣipann anugato
palāyanam — fleeing; yadu-kule — in the Yadu dynasty; jātasya — who have been born; tava — for You; na — is not; ucitam — proper; iti — in these words; kṣipan — insulting; anugataḥ — in pursuit; na — not; enam — Him; prāpa — reached; ahata — not cleansed or eliminated; aśubhaḥ — whose sinful reactions.
While chasing the Lord, the Yavana cast insults at Him, saying “You took birth in the Yadu dynasty. It’s not proper for You to run away!” But still Kālayavana could not reach Lord Kṛṣṇa, because his sinful reactions had not been cleansed away.
evaṁ kṣipto ’pi bhagavān
so ’pi praviṣṭas tatrānyaṁ
śayānaṁ dadṛśe naram
evam — thus; kṣiptaḥ — insulted; api — even though; bhagavān — the Supreme Lord; prāviśat — entered; giri-kandaram — the mountain cave; saḥ — he, Kālayavana; api — as well; praviṣṭaḥ — entering; tatra — there; anyam — another; śayānam — lying; dadṛśe — saw; naram — man.
Although insulted in this way, the Supreme Lord entered the mountain cave. Kālayavana also entered, and there he saw another man lying asleep.
nanv asau dūram ānīya
śete mām iha sādhu-vat
iti matvācyutaṁ mūḍhas
taṁ padā samatāḍayat
nanu — is it so; asau — He; dūram — a long distance; ānīya — bringing; śete — is lying down; mām — me; iha — here; sādhu-vat — like a saintly person; iti — so; matvā — thinking (him); acyutam — (to be) Lord Kṛṣṇa; mūḍhaḥ — deluded; tam — him; padā — with his foot; samatāḍayat — struck with full force.
“So, after leading me such a long distance, now He is lying here like some saint!” Thus thinking the sleeping man to be Lord Kṛṣṇa, the deluded fool kicked him with all his strength.
sa utthāya ciraṁ suptaḥ
śanair unmīlya locane
diśo vilokayan pārśve
tam adrākṣīd avasthitam
saḥ — he; utthāya — waking; ciram — for a long time; suptaḥ — asleep; śanaiḥ — slowly; unmīlya — opening; locane — his eyes; diśaḥ — in all directions; vilokayan — looking about; pārśve — at his side; tam — him, Kālayavana; adrākṣīt — he saw; avasthitam — standing.
The man awoke after a long sleep and slowly opened his eyes. Looking all about, he saw Kālayavana standing beside him.
sa tāvat tasya ruṣṭasya
bhasma-sād abhavat kṣaṇāt
saḥ — he, Kālayavana; tāvat — that much; tasya — of him, the awakened man; ruṣṭasya — who was angered; dṛṣṭi — of the glance; pātena — by the casting; bhārata — O descendant of Bharata (Parīkṣit Mahārāja); deha-jena — generated in his own body; agninā — by the fire; dagdhaḥ — burned; bhasma-sāt — to ashes; abhavat — he was; kṣaṇāt — in a moment.
The awakened man was angry and cast his glance at Kālayavana, whose body burst into flames. In a single moment, O King Parīkṣit, Kālayavana was burnt to ashes.
ko nāma sa pumān brahman
kasya kiṁ-vīrya eva ca
kasmād guhāṁ gataḥ śiṣye
śrī-rājā uvāca — the King (Parīkṣit) said; kaḥ — who; nāma — in particular; saḥ — that; pumān — person; brahman — O brāhmaṇa (Śukadeva); kasya — of which (family); kim — having what; vīryaḥ — powers; eva ca — as also; kasmāt — why; guhām — in the cave; gataḥ — having gone; śiṣye — lay down to sleep; kim — whose; tejaḥ — semen (offspring); yavana — of the Yavana; ardanaḥ — the destroyer.
King Parīkṣit said: Who was that person, O brāhmaṇa? To which family did he belong, and what were his powers? Why did that destroyer of the barbarian lie down to sleep in the cave, and whose son was he?
sa ikṣvāku-kule jāto
mucukunda iti khyāto
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; saḥ — he; ikṣvāku-kule — in the dynasty of Ikṣvāku (grandson of Vivasvān, the sun-god); jātaḥ — born; māndhātṛ-tanayaḥ — the son of King Māndhātā; mahān — the great personality; mucukundaḥ iti khyātaḥ — known as Mucukunda; brahmaṇyaḥ — devoted to the brāhmaṇas; satya — true to his vow; saṅgaraḥ — in battle.
Śukadeva Gosvāmī said: Mucukunda was the name of this great personality, who was born in the Ikṣvāku dynasty as the son of Māndhātā. He was devoted to brahminical culture and always true to his vow in battle.
sa yācitaḥ sura-gaṇair
tad-rakṣāṁ so ’karoc ciram
saḥ — he; yācitaḥ — requested; sura-gaṇaiḥ — by the demigods; indra-ādyaiḥ — headed by Lord Indra; ātma — their own; rakṣaṇe — for protection; asurebhyaḥ — of the demons; paritrastaiḥ — who were terrified; tat — their; rakṣām — protection; saḥ — he; akarot — carried out; ciram — for a long time.
Begged by Indra and the other demigods to help protect them when they were terrorized by the demons, Mucukunda defended them for a long time.
labdhvā guhaṁ te svaḥ-pālaṁ
rājan viramatāṁ kṛcchrād
bhavān naḥ paripālanāt
labdhvā — after obtaining; guham — Kārttikeya; te — they; svaḥ — of heaven; pālam — as the protector; mucukundam — to Mucukunda; atha — then; abruvan — said; rājan — O King; viramatām — please desist; kṛcchrāt — troublesome; bhavān — your good self; naḥ — our; paripālanāt — from the guarding.
When the demigods obtained Kārttikeya as their general, they told Mucukunda, “O King, you may now give up your troublesome duty of guarding us.
asmān pālayato vīra
kāmās te sarva ujjhitāḥ
nara-lokam — in the world of men; parityajya — abandoning; rājyam — a kingdom; nihata — removed; kaṇṭakam — whose thorns; asmān — us; pālayataḥ — who was protecting; vīra — O hero; kāmaḥ — desires; te — your; sarve — all; ujjhitāḥ — thrown away.
“Abandoning an unopposed kingdom in the world of men, O valiant one, you neglected all your personal desires while engaged in protecting us.
sutā mahiṣyo bhavato
prajāś ca tulya-kālīnā
nādhunā santi kālitāḥ
sutāḥ — children; mahiṣyaḥ — queens; bhavataḥ — your; jñātayaḥ — other relatives; amātya — ministers; mantriṇaḥ — and advisers; prajāḥ — subjects; ca — and; tulya-kālīnāḥ — contemporary; na — not; adhunā — now; santi — are alive; kālitāḥ — forced to move on by time.
“The children, queens, relatives, ministers, advisers and subjects who were your contemporaries are no longer alive. They have all been swept away by time.
kālo balīyān balināṁ
bhagavān īśvaro ’vyayaḥ
prajāḥ kālayate krīḍan
paśu-pālo yathā paśūn
kālaḥ — time; balīyān — more powerful; balinām — than the powerful; bhagavān īśvaraḥ — the Supreme Personality of Godhead; avyayaḥ — inexhaustible; prajāḥ — mortal creatures; kālayate — causes to move; krīḍan — playing; paśu-pālaḥ — a herdsman; yathā — as; paśūn — domestic animals.
“Inexhaustible time, stronger than the strong, is the Supreme Personality of Godhead Himself. Like a herdsman moving his animals along, He moves mortal creatures as His pastime.
varaṁ vṛṇīṣva bhadraṁ te
ṛte kaivalyam adya naḥ
eka eveśvaras tasya
bhagavān viṣṇur avyayaḥ
varam — a benediction; vṛṇīṣva — choose; bhadram — all good; te — unto you; ṛte — except; kaivalyam — liberation; adya — today; naḥ — from us; ekaḥ — one; eva — only; īśvaraḥ — capable; tasya — of that; bhagavān — the Supreme Lord; viṣṇuḥ — Śrī Viṣṇu; avyayaḥ — the inexhaustible.
“All good fortune to you! Now please choose a benediction from us — anything but liberation, since only the infallible Supreme Lord, Viṣṇu, can bestow that.”
evam uktaḥ sa vai devān
evam — thus; uktaḥ — addressed; saḥ — he; vai — indeed; devān — the demigods; abhivandya — saluting; mahā — great; yaśāḥ — whose fame; aśayiṣṭa — he lay down; guhā-viṣṭaḥ — entering a cave; nidrayā — in sleep; deva — by the demigods; dattayā — given.
Addressed thus, King Mucukunda took his respectful leave of the demigods and went to a cave, where he lay down to enjoy the sleep they had granted him.
yavane bhasma-sān nīte
ātmānaṁ darśayām āsa
yavane — after the barbarian; bhasma-sāt — into ashes; nīte — was turned; bhagavān — the Supreme Lord; sātvata — of the Sātvata clan; ṛṣabhaḥ — the greatest hero; ātmānam — Himself; darśayām āsa — revealed; mucukundāya — to Mucukunda; dhī-mate — the intelligent.
After the Yavana was burnt to ashes, the Supreme Lord, chief of the Sātvatas, revealed Himself to the wise Mucukunda.
tam ālokya ghana-śyāmaṁ
vaijayantyā ca mālayā
tejasā tasya dharṣitaḥ
śaṅkitaḥ śanakai rājā
durdharṣam iva tejasā
tam — Him; ālokya — looking upon; ghana — like a cloud; śyāmam — dark blue; pīta — yellow; kauśeya — silk; vāsasam — whose garment; śrīvatsa — the Śrīvatsa mark; vakṣasam — on whose chest; bhrājat — brilliant; kaustubhena — with the Kaustubha gem; virājitam — glowing; catuḥ-bhujam — four-armed; rocamānam — beautified; vaijayantyā — named Vaijayantī; ca — and; mālayā — by the flower garland; cāru — attractive; prasanna — and calm; vadanam — whose face; sphurat — glittering; makara — shaped like sharks; kuṇḍalam — whose earrings; prekṣaṇīyam — attracting the eyes; nṛ-lokasya — of mankind; sa — with; anurāga — affection; smita — smiling; īkṣaṇam — whose eyes or glance; apīvya — handsome; vayasam — whose youthful form; matta — angered; mṛga-indra — like a lion; udāra — noble; vikramam — whose walking; parya-pṛcchat — he questioned; mahā-buddhiḥ — having great intelligence; tejasā — by the effulgence; tasya — His; dharṣitaḥ — overwhelmed; śaṅkitaḥ — having doubt; śanakaiḥ — slowly; rājā — the King; durdharṣam — unassailable; iva — indeed; tejasā — with His effulgence.
As he gazed at the Lord, King Mucukunda saw that He was dark blue like a cloud, had four arms, and wore a yellow silk garment. On His chest He bore the Śrīvatsa mark and on His neck the brilliantly glowing Kaustubha gem. Adorned with a Vaijayantī garland, the Lord displayed His handsome, peaceful face, which attracts the eyes of all mankind with its shark-shaped earrings and affectionately smiling glance. The beauty of His youthful form was unexcelled, and He moved with the nobility of an angry lion. The highly intelligent King was overwhelmed by the Lord’s effulgence, which showed Him to be invincible. Expressing his uncertainty, Mucukunda hesitantly questioned Lord Kṛṣṇa as follows.
ko bhavān iha samprāpto
śrī-mucukundaḥ uvāca — Śrī Mucukunda said; kaḥ — who; bhavān — are You; iha — here; samprāptaḥ — arrived together (with me); vipine — in the forest; giri-gahvare — in a mountain cave; padbhyām — with Your feet; padma — of a lotus; palāśābhyām — (which are like) the petals; vicarasi — You are walking; uru-kaṇṭake — which is full of thorns.
Śrī Mucukunda said: Who are You who have come to this mountain cave in the forest, having walked on the thorny ground with feet as soft as lotus petals?
kiṁ svit tejasvināṁ tejo
bhagavān vā vibhāvasuḥ
sūryaḥ somo mahendro vā
loka-pālo paro ’pi vā
kim svit — perhaps; tejasvinām — of all potent beings; tejaḥ — the original form; bhagavān — powerful lord; vā — or else; vibhāvasuḥ — the god of fire; sūryaḥ — the sun-god; somaḥ — the moon-god; mahā-indraḥ — the King of heaven; va — or; loka — of a planet; pālaḥ — the ruler; aparaḥ — other; api vā — else.
Perhaps You are the potency of all potent beings. Or maybe You are the powerful god of fire, or the sun-god, the moon-god, the King of heaven or the ruling demigod of some other planet.
manye tvāṁ deva-devānāṁ
yad bādhase guhā-dhvāntaṁ
pradīpaḥ prabhayā yathā
manye — I consider; tvām — You; deva-devānām — of the chief of the demigods; trayāṇām — three (Brahmā, Viṣṇu and Śiva); puruṣa — of the personalities; ṛṣabham — the greatest; yat — because; bādhase — You drive away; guha — of the cave; dhvāntam — the darkness; pradīpaḥ — a lamp; prabhayā — with its light; yathā — as.
I think You are the Supreme Personality among the three chief gods, since You drive away the darkness of this cave as a lamp dispels darkness with its light.
sva-janma karma gotraṁ vā
kathyatāṁ yadi rocate
śuśrūṣatām — who are eager to hear; avyalīkam — truthfully; asmākam — to us; nara — among men; pum-gava — O most eminent; sva — Your; janma — birth; karma — activity; gotram — lineage; vā — and; kathyatām — may it be told; yadi — if; rocate — it pleases.
O best among men, if You like, please truly describe Your birth, activities and lineage to us, who are eager to hear.
vayaṁ tu puruṣa-vyāghra
mucukunda iti prokto
vayam — we; tu — on the other hand; puruṣa — among men; vyāghra — O tiger; aikṣvākāḥ — descendants of Ikṣvāku; kṣatra — of kṣatriyas; bandhavaḥ — family members; mucukundaḥ — Mucukunda; iti — thus; proktaḥ — called; yauvanāśva — of Yauvanāśva (Māndhātā, the son of Yuvanāśva); ātma-jaḥ — the son; prabho — O Lord.
As for ourselves, O tiger among men, we belong to a family of fallen kṣatriyas, descendants of King Ikṣvāku. My name is Mucukunda, my Lord, and I am the son of Yauvanāśva.
śaye ’smin vijane kāmaṁ
kenāpy utthāpito ’dhunā
cira — for a long time; prajāgara — because of remaining awake; śrāntaḥ — fatigued; nidrayā — by sleep; apahata — covered over; indriyaḥ — my senses; śaye — I have been lying; asmin — in this; vijane — solitary place; kāmam — as pleases me; kena api — by someone; utthāpitaḥ — awakened; adhunā — now.
I was fatigued after remaining awake for a long time, and my senses were overwhelmed by sleep. Thus I slept comfortably here in this solitary place until, just now, someone woke me.
so ’pi bhasmī-kṛto nūnam
anantaraṁ bhavān śrīmāḻ
saḥ api — that very person; bhasmī-kṛtaḥ — turned to ashes; nūnam — indeed; ātmīyena — by his own; eva — only; pāpmanā — sinful karma; anantaram — immediately following; bhavān — Your good self; śrīmān — glorious; lakṣitaḥ — observed; amitra — of enemies; śāsanaḥ — the chastiser.
The man who woke me was burned to ashes by the reaction of his sins. Just then I saw You, possessing a glorious appearance and the power to chastise Your enemies.
tejasā te ’viṣahyeṇa
bhūri draṣṭuṁ na śaknumaḥ
mānanīyo ’si dehinām
tejasā — because of the effulgence; te — Your; aviṣahyeṇa — unbearable; bhūri — much; draṣṭum — to see; na śaknumaḥ — we are not able; hata — diminished; ojasā — with our faculties; mahā-bhaga — O most opulent one; mānanīyaḥ — to be honored; asi — You are; dehinam — by embodied beings.
Your unbearably brilliant effulgence overwhelms our strength, and thus we cannot fix our gaze upon You. O exalted one, You are to be honored by all embodied beings.
evaṁ sambhāṣito rājñā
pratyāha prahasan vāṇyā
evam — thus; sambhāṣitaḥ — spoken to; rājñā — by the King; bhagavān — the Supreme Lord; bhūta — of all creation; bhāvanaḥ — the origin; pratyāha — He replied; prahasan — smiling broadly; vāṇyā — with words; megha — of clouds; nāda — like the rumbling; gabhīrayā — deep.
[Śukadeva Gosvāmī continued:] Thus addressed by the King, the Supreme Personality of Godhead, origin of all creation, smiled and then replied to him in a voice as deep as the rumbling of clouds.
santi me ’ṅga sahasraśaḥ
na śakyante ’nusaṅkhyātum
anantatvān mayāpi hi
śrī-bhagavān uvāca — the Supreme Lord said; janma — births; karma — activities; abhidhānāni — and names; santi — there are; me — My; aṅga — O dear one; sahasraśaḥ — by the thousands; na śakyante — they cannot; anusaṅkhyātum — be enumerated; anantatvāt — because of having no limit; mayā — by Me; api hi — even.
The Supreme Lord said: My dear friend, I have taken thousands of births, lived thousands of lives and accepted thousands of names. In fact My births, activities and names are limitless, and thus even I cannot count them.
kvacid rajāṁsi vimame
na me janmāni karhicit
kvacit — at some time; rajāṁsi — the particles of dust; vimame — one might count; pārthivāni — on the earth; uru-janmabhiḥ — in many lifetimes; guṇa — qualities; karma — activities; abhidhānāni — and names; na — not; me — My; janmāni — births; karhicit — ever.
After many lifetimes someone might count the dust particles on the earth, but no one can ever finish counting My qualities, activities, names and births.
janma-karmāṇi me nṛpa
kāla — of time; traya — in three phases (past, present and future); upapannāni — occurring; janma — births; karmāṇi — and activities; me — My; nṛpa — O King (Mucukunda); anukramantaḥ — enumerating; na — not; eva — at all; antam — the end; gacchanti — reach; parama — the greatest; ṛṣayaḥ — sages.
O King, the greatest sages enumerate My births and activities, which take place throughout the three phases of time, but never do they reach the end of them.
tathāpy adyatanāny aṅga
śṛnuṣva gadato mama
asurāṇāṁ kṣayāya ca
vasudeva-sutaṁ hi mām
tathā api — nevertheless; adyatanāni — those current; aṅga — O friend; śṛṇuṣva — just hear; gadataḥ — who am speaking; mama — from Me; vijñāpitaḥ — sincerely requested; viriñcena — by Lord Brahmā; purā — in the past; aham — I; dharma — religious principles; guptaye — to protect; bhūmeḥ — for the earth; bhārāyamāṇānām — who are a burden; asurāṇām — of the demons; kṣayāya — for the destruction; ca — and; avatīrṇaḥ — descended; yadu — of Yadu; kule — into the dynasty; gṛhe — in the home; ānakadundubheḥ — of Vasudeva; vadanti — people call; vāsudevaḥ iti — by the name Vāsudeva; vasudeva-sutam — the son of Vasudeva; hi — indeed; mām — Me.
Nonetheless, O friend, I will tell you about My current birth, name and activities. Kindly hear. Some time ago, Lord Brahmā requested Me to protect religious principles and destroy the demons who were burdening the earth. Thus I descended in the Yadu dynasty, in the home of Ānakadundubhi. Indeed, because I am the son of Vasudeva, people call Me Vāsudeva.
kālanemir hataḥ kaṁsaḥ
pralambādyāś ca sad-dviṣaḥ
ayaṁ ca yavano dagdho
rājaṁs te tigma-cakṣuṣā
kālanemiḥ — the demon Kālanemi; hataḥ — killed; kaṁsaḥ — Kaṁsa; pralamba — Pralamba; ādyāḥ — and others; ca — also; sat — of those who are pious; dviṣaḥ — envious; ayam — this; ca — and; yavanaḥ — barbarian; dagdhaḥ — burned; rājan — O King; te — your; tigma — sharp; cakṣuṣā — by the glance.
I have killed Kālanemi, reborn as Kaṁsa, as well as Pralamba and other enemies of the pious. And now, O King, this barbarian has been burnt to ashes by your piercing glance.
so ’haṁ tavānugrahārthaṁ
guhām etām upāgataḥ
prārthitaḥ pracuraṁ pūrvaṁ
saḥ — that same person; aham — I; tava — your; anugraha — of the favoring; artham — for the sake; guhām — cave; etām — this; upāgataḥ — approached; prārthitaḥ — prayed to; pracuram — abundantly; pūrvam — before; tvayā — by you; aham — I; bhakta — to My devotees; vatsalaḥ — affectionate.
Since in the past you repeatedly prayed to Me, I have personally come to this cave to show you mercy, for I am affectionately inclined to My devotees.
varān vṛṇīṣva rājarṣe
sarvān kāmān dadāmi te
māṁ prasanno janaḥ kaścin
na bhūyo ’rhati śocitum
varān — benedictions; vṛṇīṣva — just choose; rāja-ṛṣe — O saintly King; sarvān — all; kāmān — desirable things; dadāmi — I give; te — to you; mām — Me; prasannaḥ — having satisfied; janaḥ — person; kaścit — any; na bhūyaḥ — never again; arhati — needs; śocitum — to lament.
Now choose some benedictions from Me, O saintly King. I will fulfill all your desires. One who has satisfied Me need never again lament.
ity uktas taṁ praṇamyāha
jñātvā nārāyaṇaṁ devaṁ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; uktaḥ — addressed; tam — to Him; praṇamya — after bowing down; āha — said; mucukundaḥ — Mucukunda; mudā — with joy; anvitaḥ — filled; jñātvā — knowing (Him) to be; nārāyaṇam devam — Nārāyaṇa, the Supreme Lord; garga-vākyam — the words of the sage Garga; anusmaran — remembering.
Śukadeva Gosvāmī said: Mucukunda bowed down to the Lord when he heard this. Remembering the words of the sage Garga, he joyfully recognized Kṛṣṇa to be the Supreme Lord, Nārāyaṇa. The King then addressed Him as follows.
vimohito ’yaṁ jana īśa māyayā
tvadīyayā tvāṁ na bhajaty anartha-dṛk
sukhāya duḥkha-prabhaveṣu sajjate
gṛheṣu yoṣit puruṣaś ca vañcitaḥ
śrī-mucukundaḥ uvāca — Śrī Mucukunda said; vimohitaḥ — bewildered; ayam — this; janaḥ — person; īśa — O Lord; māyayā — by the illusory energy; tvadīyayā — Your own; tvām — You; na bhajati — does not worship; anartha-dṛk — not seeing one’s real benefit; sukhāya — for the sake of happiness; duḥkha — misery; prabhaveṣu — in things that cause; sajjate — becomes entangled; gṛheṣu — in affairs of family life; yoṣit — woman; puruṣaḥ — man; ca — and; vañcitaḥ — cheated.
Śrī Mucukunda said: O Lord, the people of this world, both men and women, are bewildered by Your illusory energy. Unaware of their real benefit, they do not worship You but instead seek happiness by entangling themselves in family affairs, which are actually sources of misery.
labdhvā jano durlabham atra mānuṣaṁ
kathañcid avyaṅgam ayatnato ’nagha
pādāravindaṁ na bhajaty asan-matir
gṛhāndha-kūpe patito yathā paśuḥ
labdhvā — attaining; janaḥ — a person; durlabham — rarely obtained; atra — in this world; mānuṣam — the human form of life; kathañcit — somehow or other; avyaṅgam — with undistorted limbs (unlike the various animal forms); ayatnataḥ — without endeavor; anagha — O sinless one; pāda — Your feet; aravindam — lotuslike; na bhajati — he does not worship; asat — impure; matiḥ — his mentality; gṛha — of home; andha — blind; kūpe — in the well; patitaḥ — fallen; yathā — as; paśuḥ — an animal.
That person has an impure mind who, despite having somehow or other automatically obtained the rare and highly evolved human form of life, does not worship Your lotus feet. Like an animal that has fallen into a blind well, such a person has fallen into the darkness of a material home.
mamaiṣa kālo ’jita niṣphalo gato
mama — my; eṣaḥ — this; kālaḥ — time; ajita — O unconquerable one; niṣphalaḥ — fruitlessly; gataḥ — now gone; rājya — by kingdom; śriyā — and opulence; unnaddha — built up; madasya — whose intoxication; bhūpateḥ — a king of the earth; martya — the mortal body; ātma — as the self; buddheḥ — whose mentality; suta — to children; dāra — wives; kośa — treasury; bhūṣu — and land; āsajjamānasya — becoming attached; duranta — endless; cintayā — with anxiety.
I have wasted all this time, O unconquerable one, becoming more and more intoxicated by my domain and opulence as an earthly king. Misidentifying the mortal body as the self, becoming attached to children, wives, treasury and land, I suffered endless anxiety.
kalevare ’smin ghaṭa-kuḍya-sannibhe
nirūḍha-māno nara-deva ity aham
gāṁ paryaṭaṁs tvāgaṇayan su-durmadaḥ
kalevare — in the body; asmin — this; ghaṭa — a pot; kuḍya — or a wall; sannibhe — which is like; nirūḍha — exaggerated; mānaḥ — whose false identification; nara-devaḥ — a god among men (king); iti — thus (thinking myself); aham — I; vṛtaḥ — surrounded; ratha — by chariots; ibha — elephants; aśva — horses; padāti — infantry; anīkapaiḥ — and generals; gām — the earth; paryaṭan — traveling; tvā — You; agaṇayan — not regarding seriously; su-durmadaḥ — very much deluded by pride.
With deep arrogance I took myself to be the body, which is a material object like a pot or a wall. Thinking myself a god among men, I traveled the earth surrounded by my charioteers, elephants, cavalry, foot soldiers and generals, disregarding You in my deluding pride.
pramattam uccair itikṛtya-cintayā
pravṛddha-lobhaṁ viṣayeṣu lālasam
tvam apramattaḥ sahasābhipadyase
kṣul-lelihāno ’hir ivākhum antakaḥ
pramattam — thoroughly deluded; uccaiḥ — extensive; iti-kṛtya — of what needs to be done; cintayā — with thought; pravṛddha — increased fully; lobham — whose greed; viṣayeṣu — for sense objects; lālasam — hankering; tvam — You; apramattaḥ — not deluded; sahasā — suddenly; abhipadyase — confront; kṣut — out of thirst; lelihānaḥ — licking its fangs; ahiḥ — a snake; iva — as; ākhum — a mouse; antakaḥ — death.
A man obsessed with thoughts of what he thinks needs to be done, intensely greedy, and delighting in sense enjoyment is suddenly confronted by You, who are ever alert. Like a hungry snake licking its fangs before a mouse, You appear before him as death.
purā rathair hema-pariṣkṛtaiś caran
mataṁ-gajair vā nara-deva-saṁjñitaḥ
sa eva kālena duratyayena te
purā — previously; rathaiḥ — in chariots; hema — with gold; pariṣkṛtaiḥ — furnished; caran — riding; matam — fierce; gajaiḥ — on elephants; vā — or; nara-deva — king; saṁjñitaḥ — named; saḥ — that; eva — same; kālena — by time; duratyayena — unavoidable; te — Your; kalevaraḥ — body; viṭ — as feces; kṛmi — worms; bhasma — ashes; saṁjñitaḥ — named.
The body that at first rides high on fierce elephants or chariots adorned with gold and is known by the name “king” is later, by Your invincible power of time, called “feces,” “worms,” or “ashes.”
nirjitya dik-cakram abhūta-vigraho
gṛheṣu maithunya-sukheṣu yoṣitāṁ
krīḍā-mṛgaḥ pūruṣa īśa nīyate
nirjitya — having conquered; dik — of directions; cakram — the whole circle; abhūta — nonexistent; vigrahaḥ — any conflict for whom; vara-āsana — on an exalted throne; sthaḥ — seated; sama — equal; rāja — by kings; vanditaḥ — praised; gṛheṣu — in residences; maithunya — sex; sukheṣu — whose happiness; yoṣitām — of women; krīḍā-mṛgaḥ — a pet animal; puruṣaḥ — the person; īśa — O Lord; nīyate — is led about.
Having conquered the entire circle of directions and being thus free of conflict, a man sits on a splendid throne, receiving praise from leaders who were once his equals. But when he enters the women’s chambers, where sex pleasure is found, he is led about like a pet animal, O Lord.
karoti karmāṇi tapaḥ-suniṣṭhito
punaś ca bhūyāsam ahaṁ sva-rāḍ iti
pravṛddha-tarṣo na sukhāya kalpate
karoti — one performs; karmāṇi — duties; tapaḥ — in the practice of austerities; su-niṣṭhitaḥ — very fixed; nivṛtta — avoiding; bhogaḥ — sense enjoyment; tat — with that (position which he already has); apekṣayā — in comparison; adadat — assuming; punaḥ — further; ca — and; bhūyāsam — greater; aham — I; sva-rāṭ — sovereign ruler; iti — thus thinking; pravṛddha — rampant; tarṣaḥ — whose urges; na — not; sukhāya — happiness; kalpate — can attain.
A king who desires even greater power than he already has strictly performs his duties, carefully practicing austerity and forgoing sense enjoyment. But he whose urges are so rampant, thinking “I am independent and supreme,” cannot attain happiness.
bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ
bhava — of material existence; apavargaḥ — the cessation; bhramataḥ — who has been wandering; yadā — when; bhavet — occurs; janasya — for a person; tarhi — at that time; acyuta — O infallible Lord; sat — of saintly devotees; samāgamaḥ — the association; sat-saṇgamaḥ — saintly association; yarhi — when; tadā — then; eva — only; sat — of the saintly; gatau — who is the goal; para — of superior (the causes of material creation); avara — and inferior (their products); īśe — for the Supreme Lord; tvayi — Yourself; jāyate — is born; matiḥ — devotion.
When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects.
manye mamānugraha īśa te kṛto
yaḥ prārthyate sādhubhir eka-caryayā
vanaṁ vivikṣadbhir akhaṇḍa-bhūmi-paiḥ
manye — I think; mama — to me; anugrahaḥ — mercy; īśa — O Lord; te — by You; kṛtaḥ — done; rājya — to kingdom; anubandha — of attachment; apagamaḥ — the removal; yadṛcchayā — spontaneous; yaḥ — which; prārthyate — is prayed for; sādhubhiḥ — saintly; eka-caryayā — in solitude; vanam — the forest; vivikṣadbhiḥ — who desire to enter; akhaṇḍa — unlimited; bhūmi — of lands; paiḥ — by rulers.
My Lord, I think You have shown me mercy, since my attachment to my kingdom has spontaneously ceased. Such freedom is prayed for by saintly rulers of vast empires who desire to enter the forest for a life of solitude.
na kāmaye ’nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho
ārādhya kas tvāṁ hy apavarga-daṁ hare
vṛṇīta āryo varam ātma-bandhanam
na kāmaye — I do not desire; anyam — another; tava — Your; pāda — of the feet; sevanāt — than the service; akiñcana — by those who want nothing material; prārthya-tamāt — which is the favorite object of entreaty; varam — boon; vibho — O all-powerful one; ārādhya — worshiping; kaḥ — who; tvām — You; hi — indeed; apavarga — of liberation; dam — the bestower; hare — O Lord Hari; vṛṇīta — would choose; āryaḥ — a spiritually advanced person; varam — boon; ātma — his own; bandhanam — (cause of) bondage.
O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?
tasmād visṛjyāśiṣa īśa sarvato
nirañjanaṁ nirguṇam advayaṁ paraṁ
tvāṁ jñāpti-mātraṁ puruṣaṁ vrajāmy aham
tasmāt — therefore; visṛjya — putting aside; āśiṣaḥ — desirable objects; īśa — O Lord; sarvataḥ — entirely; rajaḥ — with passion; tamaḥ — ignorance; sattva — and goodness; guṇa — the material modes; anu-bandhanāḥ — entangled; nirañjanam — free from mundane designations; nirguṇam — transcendental to the material modes; advayam — nondual; param — supreme; tvām — You; jñāpti-mātram — pure knowledge; puruṣam — the original person; vrajāmi — am approaching; aham — I.
Therefore, O Lord, having put aside all objects of material desire, which are bound to the modes of passion, ignorance and goodness, I am approaching You, the Supreme Personality of Godhead, for shelter. You are not covered by mundane designations; rather, You are the Supreme Absolute Truth, full in pure knowledge and transcendental to the material modes.
ciram iha vṛjinārtas tapyamāno ’nutāpair
avitṛṣa-ṣaḍ-amitro ’labdha-śāntiḥ kathañcit
śaraṇa-da samupetas tvat-padābjaṁ parātman
abhayam ṛtam aśokaṁ pāhi māpannam īśa
ciram — for a long time; iha — in this world; vṛjina — by disturbances; ārtaḥ — distressed; tapyamānaḥ — tormented; anutāpaiḥ — with remorse; avitṛṣa — unsatiated; ṣaṭ — six; amitraḥ — whose enemies (the five senses and the mind); alabdha — not attaining; śāntiḥ — peace; kathañcit — by some means; śaraṇa — of shelter; da — O bestower; samupetaḥ — who have approached; tvat — Your; pada-abjam — lotus feet; para-ātman — O Supreme Soul; abhayam — fearless; ṛtam — the truth; aśokam — free from sorrow; pāhi — please protect; mā — me; āpannam — who am confronted with dangers; īśa — O Lord.
For so long I have been pained by troubles in this world and have been burning with lamentation. My six enemies are never satiated, and I can find no peace. Therefore, O giver of shelter, O Supreme Soul, please protect me. O Lord, in the midst of danger I have by good fortune approached Your lotus feet, which are the truth and which thus make one fearless and free of sorrow.
matis te vimalorjitā
na kāmair vihatā yataḥ
śrī-bhagavān uvāca — the Supreme Lord said; sārvabhauma — O emperor; mahā-rāja — great ruler; matiḥ — mind; te — Your; vimala — spotless; ūrjitā — potent; varaiḥ — with benedictions; pralobhitasya — of (you) who were enticed; api — even though; na — not; kāmaiḥ — by material desires; vihatā — spoiled; yataḥ — since.
The Supreme Lord said: O emperor, great ruler, your mind is pure and potent. Though I enticed You with benedictions, your mind was not overcome by material desires.
pralobhito varair yat tvam
apramādāya viddhi tat
na dhīr ekānta-bhaktānām
āśīrbhir bhidyate kvacit
pralobhitaḥ — enticed; varaiḥ — with benedictions; yat — which fact; tvam — you; apramādāya — for (showing your) freedom from bewilderment; viddhi — please know; tat — that; na — not; dhīḥ — the intelligence; ekānta — exclusive; bhaktānām — of devotees; āśīrbhiḥ — by blessings; bhidyate — is diverted; kvacit — ever.
Understand that I enticed you with benedictions just to prove that you would not be deceived. The intelligence of My unalloyed devotees is never diverted by material blessings.
dṛśyate punar utthitam
yuñjānānām — who are engaging themselves; abhaktānām — of nondevotees; prāṇāyāma — with prāṇāyāma (yogic breath control); ādibhiḥ — and other practices; manaḥ — the minds; akṣīṇa — not eliminated; vāsanam — the last traces of whose material desire; rājan — O King (Mucukunda); dṛśyate — is seen; punaḥ — again; utthitam — waking (to thoughts of sense gratification).
The minds of nondevotees who engage in such practices as prāṇāyama are not fully cleansed of material desires. Thus, O King, material desires are again seen to arise in their minds.
vicarasva mahīṁ kāmaṁ
astv evaṁ nityadā tubhyaṁ
bhaktir mayy anapāyinī
vicarasva — wander; mahīm — this earth; kāmam — at will; mayi — in Me; āveśita — fixed; mānasaḥ — your mind; astu — may there be; evam — thus; nityadā — always; tubhyam — for you; bhaktiḥ — devotion; mayi — to Me; anapāyinī — unfailing.
Wander this earth at will, with your mind fixed on Me. May you always possess such unfailing devotion for Me.
samāhitas tat tapasā
jahy aghaṁ mad-upāśritaḥ
kṣātra — of the ruling class; dharma — in the religious principles; sthitaḥ — situated; jantūn — living beings; nyavadhīḥ — you killed; mṛgayā — in the course of hunting; ādibhiḥ — and other activities; samāhitaḥ — fully concentrated; tat — that; tapasā — by penances; jahi — you should eradicate; agham — sinful reaction; mat — in Me; upāśritaḥ — taking shelter.
Because you followed the principles of a kṣatriya, you killed living beings while hunting and performing other duties. You must vanquish the sins thus incurred by carefully executing penances while remaining surrendered to Me.
janmany anantare rājan
bhūtvā dvija-varas tvaṁ vai
mām upaiṣyasi kevalam
janmani — in the birth; anantare — immediately following; rājan — O King; sarva — of all; bhūta — living beings; suhṛt-tamaḥ — a supreme well-wisher; bhūtvā — becoming; dvija-varaḥ — an excellent brāhmaṇa; tvam — you; vai — indeed; mam — to Me; upaiṣyasi — will come; kevalam — exclusively.
O King, in your very next life you will become an excellent brāhmaṇa, the greatest well-wisher of all creatures, and certainly come to Me alone.