Bhagavatapurana 10.51: athaikapañcāśattamo'dhyāyaḥ

10.51.1

/0 śrī-śuka uvāca
taṃ vilokya viniṣkrāntam ujjihānam ivoḍupam /
darśanīyatamaṃ śyāmaṃ pīta-kauśeya-vāsasam //

Śrī Śuka said: / Seeing him walk forth like the rising moon, / most beautiful to behold, dark-complexioned, clad in yellow silk,

1 to 6. Sri Suka said:—Seeing Him issue like the rising moon, most captivating to the eye, of dark blue complexion, clad in yellow silks, with Srivatsa mark on His chest, wearing about His neck the brilliant Kaustubha, with four stout and long arms, with eyes reddish like fresh-blown lotus, eternally joyous, of splendid cheeks and bright smiles, with a face like unto lotus-blossom, with ear-rings of dazzling sheen, Yavana understood that He was Vasudeva, the great Person, distinguished by the mark of Srivatsa, by His four arms, lotus-like eyes, exquisitely beautiful with Vanamala, and thought that, by these marks described by Narada, He could be none else. He is walking on foot unarmed, and I shall also fight with Him unarmed, and so making up his mind in the hope of seizing Him who is not within the reach even of Yogins, he ran after Krishna who began to run, turning His back to him.

10.51.2

śrīvatsa-vakṣasaṃ bhrājat kaustubhāmukta-kandharam /
pṛthu-dīrgha-catur-bāhuṃ nava-kañjāruṇekṣaṇam //

with the Śrīvatsa mark upon his chest, the Kaustubha gem shining around his neck, / with four long and broad arms, and eyes reddish like fresh lotuses,

10.51.3

nitya-pramuditaṃ śrīmat su-kapolaṃ śuci-smitam /
mukhāravindaṃ bibhrāṇaṃ sphuran-makara-kuṇḍalam //

ever joyful, radiant, with beautiful cheeks and a pure smile, / bearing a lotus face with glistening shark-shaped earrings,

10.51.4

vāsudevo hy ayam iti pumān śrīvatsa-lāñchanaḥ /
catur-bhujo 'ravindākṣo vana-māly ati-sundaraḥ //

“This man must indeed be Vāsudeva, bearing the Śrīvatsa mark, / four-armed, lotus-eyed, wearing a garland of forest flowers, exceedingly handsome;

10.51.5

lakṣaṇair nārada-proktair nānyo bhavitum arhati /
nirāyudhaś calan padbhyāṃ yotsye 'nena nirāyudhaḥ //

by the characteristics described by Nārada, he cannot be anyone else. / Unarmed, walking on foot, I shall fight him unarmed.”

10.51.6

iti niścitya yavanaḥ prādravad taṃ parāṅ-mukham /
anvadhāvaj jighṛkṣus taṃ durāpam api yoginām //

Having thus resolved, the Yavana ran toward him as he turned away; / desiring to seize him who is difficult even for yogins to attain, he pursued him.

10.51.7

hasta-prāptam ivātmānaṃ harīṇā sa pade pade /
nīto darśayatā dūraṃ yavaneśo 'dri-kandaram //

Showing himself as if within reach of his hand at every step, / the lord of the Yavanas was led far away into a mountain cave by Hari.

7. At every step he was drawn away by Hari who showed Himself as if within his grasp and was thus taken far off to a mountain cave.

10.51.8

palāyanaṃ yadu-kule jātasya tava nocitam /
iti kṣipann anugato nainaṃ prāpāhatāśubhaḥ //

“Fleeing is not proper for you who are born in the Yadu line!” / Reviling him thus, he followed, but could not catch him, his evil deeds not yet consumed.

8. The Yavana-chief, whose sin suffered no diminution, followed Him, uttering the reproachful words, "It is not fit for Thee, born of Yadu's race, to take to heels." 9. Though thus reproached, the Almighty entered into the mountain cave, and Yavana, too, entering into it, saw there another person lying in sleep.

10.51.9

evaṃ kṣipto 'pi bhagavān prāviśad giri-kandaram /
so 'pi praviṣṭas tatrānyaṃ śayānaṃ dadṛśe naram //

Though so insulted, the Lord entered the mountain cave; / he too entered and saw another man lying asleep there.

10.51.10

nanv asau dūram ānīya śete mām iha sādhu-vat /
iti matvācyutaṃ mūḍhas taṃ padā samatāḍayat //

“Indeed, having lured me so far, he is now lying here like a holy man!” / Thinking him to be Acyuta, the fool kicked him with his foot.

10. (And he thought), "Indeed, having brought me here over a long distance, he sleeps like an innocent fellow,": so thinking and taking him for Achyuta, the fool kicked him with his foot.

10.51.11

sa utthāya ciraṃ suptaḥ śanair unmīlya locane /
diśo vilokayan pārśve tam adrākṣīd avasthitam //

Having slept for a long time, the man arose, slowly opened his eyes, / and, looking around in all directions, saw him standing at his side.

11. The man who had been very long in sleep, awoke and slowly opened his eyes and, looking round in all the directions, he saw Yavana standing by the side.

10.51.12

sa tāvat tasya ruṣṭasya dṛṣṭi-pātena bhārata /
deha-jenāgninā dagdho bhasma-sād abhavat kṣaṇāt //

Struck merely by his angry glance, O descendant of Bharata, / he was burned by the fire generated from his own body and instantly turned to ashes.

12. When the looks of the angry personage fell on him, the Yavana was at once burnt down to ashes by the fire produced in his own body.

10.51.13

/0 śrī-rājovāca
ko nāma sa pumān brahman kasya kiṃ-vīrya eva ca /
kasmād guhāṃ gataḥ śiṣye kiṃ-tejo yavanārdanaḥ //

The King said: / Who was that man, O Brahman? Whose son was he, and what was his prowess? / Why had he entered the cave to sleep, and of what nature was the power of him who destroyed the Yavana?

13. The king said:—Who is that gentleman, O sage? Whose son is he? What is his strength? What brought him to sleep in the cave? What force is that which reduced Yavana (to ashes)?

10.51.14

/0 śrī-śuka uvāca
sa ikṣvāku-kule jāto māndhātṛ-tanayo mahān /
mucukunda iti khyāto brahmaṇyaḥ satya-saṅgaraḥ //

Śrī Śuka said:
Born in the Ikṣvāku dynasty was the great son of Māndhātṛ,
renowned as Mucukunda, devoted to the brāhmaṇas and true to his word.

14. Sri Suka said:—He was born of Ikshvaku's race and a highly praiseworthy son of Mandhatri; he is well known as Muchukunda devoted to brahmins and as a prince (of true words).

10.51.15

sa yācitaḥ sura-gaṇair indrādyair ātma-rakṣaṇe /
asurebhyaḥ paritrastais tad-rakṣāṃ so 'karoc ciram //

Entreated by the assembly of gods, led by Indra, for their protection,
terrified as they were of the asuras, he defended them for a long time.

15. Requested by Indra and other celestials to protect them from asuras who gave them cause for fear, he had been for a long time affording them that protection.

10.51.16

labdhvā guhaṃ te svaḥ-pālaṃ mucukundam athābruvan /
rājan viramatāṃ kṛcchrād bhavān naḥ paripālanāt //

Having obtained Guha as the protector of heaven, they then said to Mucukunda:
'O king, please rest from the hardship of protecting us.

16. When they got god Skanda to defend Swarga, the celestials said to Muchukunda, 'O king, Thou mayst now rest from the difficult task of defending us.

10.51.17

nara-lokaṃ parityajya rājyaṃ nihata-kaṇṭakam /
asmān pālayato vīra kāmās te sarva ujjhitāḥ //

Abandoning the mortal world and your kingdom rid of adversaries,
while you protected us, O hero, all your desires were cast aside.

17. 'On earth thou hast a thornless kingdom: thou didst leave it, and, denying thyself all pleasures, O warrior, protect us.

10.51.18

sutā mahiṣyo bhavato jñātayo 'mātya-mantrinaḥ /
prajāś ca tulya-kālīnā nādhunā santi kālitāḥ //

Your sons, your queens, your kinsmen, ministers, and counselors,
and your subjects of that same era no longer exist, swept away by Time.

18. "Thy sons, queens, relations, ministers and courtiers and subjects of thy own times, all swallowed up by time, are not to be found now.

10.51.19

kālo balīyān balināṃ bhagavān īśvaro 'vyayaḥ /
prajāḥ kālayate krīḍan paśu-pālo yathā paśūn //

Time is stronger than the strong, the Lord, the imperishable ruler;
playing, he drives the living beings just as a herdsman drives cattle.

19. "Time is stronger than the strong: it is the Almighty Ruler subject to no change: in a sporting way He drives creatures even as a cowherd does his cattle.

10.51.20

varaṃ vṛṇīṣva bhadraṃ te ṛte kaivalyam adya naḥ /
eka eveśvaras tasya bhagavān viṣṇur avyayaḥ //

Choose a boon today from us, bless you, except for absolute liberation;
for the Lord alone, the imperishable Viṣṇu, is the sole master of that.'

20. "Now ask of us a boon, may thou be happy! any boon other than Moksha: the Almighty Vishnu of unchanging nature is the one Lord who grants it."

10.51.21

evam uktaḥ sa vai devān abhivandya mahā-yaśāḥ /
aśayiṣṭa guhā-viṣṭo nidrayā deva-dattayā //

Thus addressed, having bowed to the gods, that king of great renown
entered a cave and lay down to sleep, through the sleep bestowed by the gods.

21 & 22. When he was thus desired, the noble-minded king Muchukunda of great renown bowed to the gods [and asked for a boon of sleep over a long period inside a cave: the gods granted it.] and asked only for the boon of long sleep and said: 'O great gods, any one that may disturb my sleep may soon be reduced to ashes', and the gods also said, "Have it so:" thereupon he entered into a cave and lay down to enjoy the god-given sleep.

[He who thoughtlessly interrupts thee in sleep shall, as soon as he meets thy eyes, be reduced to ashes.]

10.51.22

yavane bhasma-sān nīte bhagavān sātvatarṣabhaḥ /
ātmānaṃ darśayām āsa mucukundāya dhīmate //

When the Yavana was reduced to ashes, the Lord, the foremost of the Sātvatas,
revealed himself to the wise Mucukunda.

23. When the Yavana was reduced to ashes, the Almighty Lord of Satvatas revealed Himself unto the wise Muchukunda.

10.51.23

tam ālokya ghana-śyāmaṃ pīta-kauśeya-vāsasam /
śrīvatsa-vakṣasaṃ bhrājat kaustubhena virājitam //

Beholding him, dark like a rain-cloud, wearing yellow silk garments,
his chest marked with the Śrīvatsa, radiant with the shining Kaustubha gem,

24 to 27. Muchukunda saw the Lord, of blue complexion like the cloud, clad in yellow silks, with Srivatsa mark on His chest, shining with the brilliant Kaustubha, having four arms, splendid with Vaijayanti garland, with a winning and gracious countenance, with brilliant ear-rings captivating to the eyes of mortals, with looks full of love accompanied by smiles, of enchanting youthfulness, of the noble gait of a proud lion. Bewildered with His splendour and filled with awe the king of vast intelligence gently enquired the Lord who by His glory was unapproachable.

10.51.24

catur-bhujaṃ rocamānaṃ vaijayantyā ca mālayā /
cāru-prasanna-vadanaṃ sphuran-makara-kuṇḍalam //

four-armed, resplendent with the Vaijayantī garland,
with a lovely, serene face and shimmering alligator-shaped earrings,

10.51.25

prekṣaṇīyaṃ nṛ-lokasya sānurāga-smitekṣaṇam /
apīvya-vayasaṃ matta- mṛgendrodāra-vikramam //

a sight for the mortal world to behold, with an affectionate, smiling gaze,
of blooming youth, possessing the noble stride of an impassioned lion,

10.51.26

paryapṛcchan mahā-buddhis tejasā tasya dharṣitaḥ /
śaṅkitaḥ śanakai rājā durdharṣam iva tejasā //

the king of great intellect, overwhelmed by his radiance,
questioned him slowly and with awe, he who was unassailable, as it were, through his brilliance.

10.51.27

/0 śrī-mucukunda uvāca
ko bhavān iha samprāpto vipine giri-gahvare /
padbhyāṃ padma-palāśābhyāṃ vicarasy uru-kaṇṭake //

Śrī Mucukunda said:
Who are you, arrived here in the forest and mountain cave,
wandering through the dense thorns with feet like lotus petals?

28 to 30. Muchukunda said:—"Who art Thou come here into this deep forest on the hill? Thou walkest in this place full of thorns: Thy feet are tender like lotuses. Art Thou the essential splendour of all those that are brilliant and luminous, or art Thou the glorious Fire (Agni) or the Sun, or the Moon, or the great Indra the protector of the world, or any other of that rank? I think Thou art the great Person ruling the three great gods, for Thou dispellest the darkness in the cave just as a torch does with its light.

10.51.28

kiṃ svit tejasvināṃ tejo bhagavān vā vibhāvasuḥ /
sūryaḥ somo mahendro vā loka-pālo paro 'pi vā //

Can it be that you are the brilliance of the radiant, or the Lord Fire,
or the Sun, the Moon, Mahendra, or another guardian of the world?

10.51.29

manye tvāṃ deva-devānāṃ trayāṇāṃ puruṣarṣabham /
yad bādhase guhā-dhvāntaṃ pradīpaḥ prabhayā yathā //

I think you are the foremost of the three gods of gods,
since you dispel the darkness of the cave as a lamp does with its light.

10.51.30

śuśrūṣatām avyalīkam asmākaṃ nara-puṅgava /
sva-janma karma gotraṃ vā kathyatāṃ yadi rocate //

To us who truly desire to hear, O bull among men,
please tell your birth, deeds, and lineage, if it pleases you.

31. "O Foremost Person, if Thou choosest, be pleased to tell us who would sincerely do Thy service, of Thy birth or office or race and name.

10.51.31

vayaṃ tu puruṣa-vyāghra aikṣvākāḥ kṣatra-bandhavaḥ /
mucukunda iti prokto yauvanāśvātmajaḥ prabho //

We, O tiger among men, are of the Ikṣvāku line, fallen kṣatriyas;
I am called Mucukunda, the son of Yuvanāśva, O Lord.

32. "And, O Tiger among men, we are of the Ikshvaku's race and poor kshatriyas, O Lord, and I am the son of Yavanasva and known as Muchukunda.

10.51.32

cira-prajāgara-śrānto nidrayāpahatendriyaḥ /
śaye 'smin vijane kāmaṃ kenāpy utthāpito 'dhunā //

Wearied by long wakefulness, my senses overcome by sleep,
I was lying comfortably in this solitary place, but now someone has awakened me.

33 & 34. "Wearied with vigil over a long period, with my senses dimmed with sleep, I freely lay in this lonely cave and now I am waked by some one; and he is reduced to ashes certainly by his own sin: next Thy glorious self, the destroyer of enemies, has come into my view.

10.51.33

so 'pi bhasmī-kṛto nūnam ātmīyenaiva pāpmanā /
anantaraṃ bhavān śrīmāṃl lakṣito 'mitra-śāsanaḥ //

He too was indeed reduced to ashes by his very own sin;
immediately thereafter you, glorious one, chastiser of foes, were seen.

10.51.34

tejasā te 'viṣahyeṇa bhūri draṣṭuṃ na śaknumaḥ /
hataujasā mahā-bhāga mānanīyo 'si dehinām //

Because of your unendurable brilliance, we are unable to look upon you fully;
our own luster is diminished, O fortunate one; you are worthy of reverence by all embodied beings.

35. Dazed by Thy glory we are not able to look at Thee freely, and our power is taken away, O blessed one: Thou art fit to be worshipped by all embodied creatures.

10.51.35

evaṃ sambhāṣito rājñā bhagavān bhūta-bhāvanaḥ /
pratyāha prahasan vāṇyā megha-nāda-gabhīrayā //

Thus addressed by the king, the Lord, the creator of beings,
smilingly replied with words deep as the rumble of a cloud.

36. Thus addressed by the king, the Almighty Creator of beings laughed and replied in a voice sublime like thunder.

10.51.36

/0 śrī-bhagavān uvāca
janma-karmābhidhānāni santi me 'ṅga sahasraśaḥ /
na śakyante 'nusaṅkhyātum anantatvān mayāpi hi //

The Lord said:
My births, deeds, and names are by the thousands, dear friend;
they cannot be counted even by me, because of their endlessness.

37. The Lord said:— ‘O beloved prince, I have thousands of names describing My births and deeds: and they cannot be indeed counted, being infinite, even by Myself.

10.51.37

kvacid rajāṃsi vimame pārthivāny uru-janmabhiḥ /
guṇa-karmābhidhānāni na me janmāni karhicit //

One might somehow count the particles of earth over many lifetimes,
but never can my qualities, deeds, names, and births [be counted].

38. ‘Even he who might through many lives reckon the particles of dust on earth, could never reckon My births or describe My qualities, deeds and names.

10.51.38

kāla-trayopapannāni janma-karmāṇi me nṛpa /
anukramanto naivāntaṃ gacchanti paramarṣayaḥ //

The great seers, attempting to enumerate my births and deeds
occurring through the three divisions of time, O king, never reach the end.

39. ‘The great Rishis trying to reckon My births and works, in the past, present and future, do not see the end.

10.51.39

tathāpy adyatanāny aṅga śṛnuṣva gadato mama /
vijñāpito viriñcena purāhaṃ dharma-guptaye //

Nevertheless, my friend, hear of the present ones as I speak:
Long ago, I was petitioned by Viriñca to protect dharma,

40. ‘O dear one: however listen to those of the present time, as I tell thee: formerly I was petitioned to by Brahma for the protection of righteousness and the destruction of asuras who became a burden to the earth.

10.51.40

bhūmer bhārāyamāṇānām asurāṇāṃ kṣayāya ca /
avatīrṇo yadu-kule gṛha ānakadundubheḥ /
vadanti vāsudeveti vasudeva-sutaṃ hi mām //

and to destroy the asuras who had become a burden to the earth.
I have descended into the Yadu dynasty in the house of Ānakadundubhi;
indeed, they call me Vāsudeva, being the son of Vasudeva.

41. ‘I have appeared in Yadu’s race in the house of Anakadundubhi: and they call Me Vasudeva as the son of Vasudeva.

10.51.41

kālanemir hataḥ kaṃsaḥ pralambādyāś ca sad-dviṣaḥ /
ayaṃ ca yavano dagdho rājaṃs te tigma-cakṣuṣā //

Kaṃsa, who was Kālanemi, has been slain, and Pralamba and the other enemies of the virtuous;
and this Yavana, O king, has been burnt by your fierce gaze.

42. ‘Kalanemi in the form of Kamsa was put to death, as also Pralamba and others who hated the righteous: and this Yavana has been, O king, burnt through thy vehement looks.

10.51.42

so 'haṃ tavānugrahārthaṃ guhām etām upāgataḥ /
prārthitaḥ pracuraṃ pūrvaṃ tvayāhaṃ bhakta-vatsalaḥ //

I have come to this cave in order to bestow grace upon you,
having been earnestly prayed to by you in the past, for I am affectionate to devotees.

43. ‘I, that Vasudeva, have come to this cave to show My grace unto thee, as I am fond of My devotees: I was formerly prayed to, by thee in intense devotion.

10.51.43

varān vṛṇīṣva rājarṣe sarvān kāmān dadāmi te /
māṃ prasanno janaḥ kaścin na bhūyo 'rhati śocitum //

Choose boons, O royal sage; I shall grant all your desires;
no person who has found favor with me ever has cause to grieve again.

44. ‘O royal sage, ask for boons, I shall bestow on thee all that thou desirest: for nobody that has sought Me should again suffer misery.’

10.51.44

/0 śrī-śuka uvāca
ity uktas taṃ praṇamyāha mucukundo mudānvitaḥ /
jñātvā nārāyaṇaṃ devaṃ garga-vākyam anusmaran //

Śrī Śuka said:
Thus spoken to, bowing to him, Mucukunda, filled with joy,
said, recognizing him as the divine Nārāyaṇa, remembering the words of Garga.

45. Sri Suka said:— Thus told, Muchukunda, immersed in joy, bowed to Him, recollecting Garga’s words and realising Him to be the Lord Narayana and said:

10.51.45

/0 śrī-mucukunda uvāca
vimohito 'yaṃ jana īśa māyayā tvadīyayā tvāṃ na bhajaty anartha-dṛk /
sukhāya duḥkha-prabhaveṣu sajjate gṛheṣu yoṣit puruṣaś ca vañcitaḥ //

Śrī Mucukunda said:
Deluded by your creative power, O Lord, this person does not worship you, seeing only calamity;
beguiled, both woman and man cling to household life, the source of suffering, seeking happiness.

46. Muchukunda said:— ‘Deluded has been this creature (myself), O Lord, by Thy Maya and it does not resort to Thee: having set its eye on unworthy things; it is attached to the house,

the source of misery, mistaking that to be the source of happiness: both men and women are deceived.

10.51.45.p1

labdhvā jano durlabham atra mānuṣaṃ $ kathañcid avyaṅgam ayatnato 'nagha &

Having somehow effortlessly obtained in this world the rare human birth, unimpaired, O sinless one,

47. ‘Having without much labour obtained the rare (blessing of) human life (body) in the properest condition, he who does not, O Perfect one, worship Thy lotus-like feet, is really a creature of wicked sense who, like an animal in search of grass, has-fallen into the dark well of domestic life.

10.51.46

pādāravindaṃ na bhajaty asan-matir % gṛhāndha-kūpe patito yathā paśuḥ //

the person of base mind does not worship your lotus feet, fallen into the blind well of the home like a beast.

10.51.47

mamaiṣa kālo 'jita niṣphalo gato rājya-śriyonnaddha-madasya bhū-pateḥ /
martyātma-buddheḥ suta-dāra-kośa-bhūṣv āsajjamānasya duranta-cintayā //

My time, O unconquered one, has passed in vain as an earthly ruler swollen with the intoxication of royal splendor,
identifying the self with the mortal body, attached with endless anxiety to sons, wife, treasury, and lands.

48. ‘O absolute Lord, all this time of my life is spent fruitlessly, as I remained a king proud of a matchless royal fortune, believing the mortal body to be Atman, attached in endless anxiety to children, wives, treasures and land.

10.51.47.p1

kalevare 'smin ghaṭa-kuḍya-sannibhe $ nirūḍha-māno nara-deva ity aham &

Deeply proud in this bodily frame that resembles an earthen pot or a wall, thinking, 'I am a king of men,'

49. ‘Attached to this body which is but like unto a piece of earthenware or a wall of clay, I was full of deep-rooted pride with the notion of being a king surrounded by many warriors leading regiments of chariots, elephants, horses and foot-soldiers, and in irrepressible intoxication wandered about without thinking of Thee.

10.51.48

vṛto rathebhāśva-padāty-anīkapair % gāṃ paryaṭaṃs tvāgaṇayan su-durmadaḥ //

surrounded by hosts of chariots, elephants, horses, and foot soldiers, I wandered the earth neglecting you, utterly arrogant.

10.51.49

pramattam uccair itikṛtya-cintayā pravṛddha-lobhaṃ viṣayeṣu lālasam /
tvam apramattaḥ sahasābhipadyase kṣul-lelihāno 'hir ivākhum antakaḥ //

While one is heedless, engrossed in anxieties over duties, of growing greed, longing for sense objects,
you, unflagging, suddenly seize upon him as Death, like a hungry snake licking its lips seizes a mouse.

50. ‘Thou the destroyer, ever on the alert, suddenly overtakest the person who is intensely mad with the thoughts of what to do and how to do, whose longing for sense-objects is ever on the increase and who thirsts after them like the serpent that, with its forked tongue, licks its jaws and seizes upon the rat.

10.51.49.p1

purā rathair hema-pariṣkṛtaiś caran $ mataṃ-gajair vā nara-deva-saṃjñitaḥ &

The body that previously roamed on chariots adorned with gold or on rutting elephants, called a 'king of men,'

51. ‘The same body that at first goes about under the name of a king in chariots chased with gold and elephants, becomes in the course of inevitable Time to be what may be called a beast or a worm or mere ashes.

10.51.50

sa eva kālena duratyayena te % kalevaro viṭ-kṛmi-bhasma-saṃjñitaḥ //

that very same frame, through your insurmountable Time, comes to be called feces, worms, or ashes.

10.51.51

nirjitya dik-cakram abhūta-vigraho varāsana-sthaḥ sama-rāja-vanditaḥ /
gṛheṣu maithunya-sukheṣu yoṣitāṃ krīḍā-mṛgaḥ pūruṣa īśa nīyate //

Having conquered the circle of the directions, unopposed, seated on an exquisite throne, praised by equal kings,
a man in the home, seeking sexual pleasure, is led about, O Lord, like a toy pet of women.

52. ‘Having been victorious in every direction, free from the anxiety of war, placed on an exalted throne and honoured by kings of equal rank, he is cast into the domestic life characterised by sexual pleasure, and becomes a beast of sport for women.

10.51.52

karoti karmāṇi tapaḥ-suniṣṭhito nivṛtta-bhogas tad-apekṣayādadat /
punaś ca bhūyāsam ahaṃ sva-rāḍ iti pravṛddha-tarṣo na sukhāya kalpate //

Firmly dedicated to austerity, having renounced enjoyments, he performs ritual works in anticipation of them, giving gifts,
thinking, 'May I become an independent sovereign again,' but with increased thirst he does not attain happiness.

53. ‘He regularly attends to practising tapas and does good deeds; denies himself all pleasures of life and for their sake makes gifts with the one wish, “May I be born again the same imperial ruler.” With this waxing thirst he does not work towards real happiness.

10.51.53

bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ /
sat-saṅgamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ //

When the end of transmigration is at hand for a person wandering [in saṃsāra], O Acyuta, then occurs the company of the virtuous;
and only when the company of the virtuous occurs does the mind become fixed on you, the goal of the virtuous, ruler of the higher and the lower.

54. ‘Only when release from Samsara is intended, O Achyuta, it becomes possible, for the creature wandering in it, to associate

with the righteous; and it is only then, his mind turns to the righteous path and to Thee, the one Lord of the great and the small.

10.51.54

manye mamānugraha īśa te kṛto rājyānubandhāpagamo yadṛcchayā /
yaḥ prārthyate sādhubhir eka-caryayā vanaṃ vivikṣadbhir akhaṇḍa-bhūmi-paiḥ //

I think that Your grace has been granted to me, O Lord, through the spontaneous loss of my royal ties, / [a grace] sought by holy men desiring to enter the forest in solitary living, though rulers of the undivided earth.

55. 'O Lord, I think it is Thy grace shown unto me in that my attachment to a kingdom is providentially cut off, —the grace which is solicited by Sadhus of strict ascetic life and for which great kings would retire to the forest.

10.51.55

na kāmaye 'nyaṃ tava pāda-sevanād akiñcana-prārthyatamād varaṃ vibho /
ārādhya kas tvāṃ hy apavarga-daṃ hare vṛṇīta āryo varam ātma-bandhanam //

I do not desire any other boon than the service of Your feet, the highest wish of those who possess nothing, O all-pervading Lord; / for having worshiped You, the giver of liberation, O Hari, what noble person would choose a boon that binds the self?

56. 'O Lord, I do not long for any blessing higher than the worship of Thy feet most earnestly sought after by sinless pious men. Having worshipped and propitiated Thee, the giver of Moksha, O Hari, who would ask for a boon of mundane bondage?

10.51.56

tasmād visṛjyāśiṣa īśa sarvato rajas-tamaḥ-sattva-guṇānubandhanāḥ /
nirañjanaṃ nirguṇam advayaṃ paraṃ tvāṃ jñāpti-mātraṃ puruṣaṃ vrajāmy aham //

Therefore, having abandoned all wishes born of the qualities of passion, darkness, and purity, O Lord, / I take refuge in You, the untainted, free of material qualities, non-dual, supreme Person, who are pure consciousness.

57. 'Therefore, O Lord, rejecting blessings of every kind, which are products of Rajas, Tamas and Satva qualities, I betake myself to Thee, the Supreme Person who is nothing but consciousness untouched by defects, destitute of Gunas and of the two (equal or superior).

10.51.56.p1

ciram iha vṛjinārtas tapyamāno 'nutāpair $ avitṛṣa-ṣaḍ-amitro 'labdha-śāntiḥ kathañcit &

Long afflicted by distress in this world, burning with regrets, / having the six insatiable enemies, unable to find peace in any way,

58. 'I have been here long distressed with sin, anxiety and calamities, and by the six insatiable enemies and, finding no tranquility at all, O Protector, I have sought Thy feet, O Paramatman, that art the asylum of fearlessness, of Perfect truth and that art untouched by sorrows; O Lord, protect me that have sought Thee.'

10.51.57

śaraṇa-da samupetas tvat-padābjaṃ parātman % abhayam ṛtam aśokaṃ pāhi māpannam īśa //

I have approached Your lotus feet, O giver of shelter, O Supreme Self, / fearless, true, free of sorrow; protect me who have fallen into misfortune, O Lord!

10.51.58

/0 śrī-bhagavān uvāca
sārvabhauma mahā-rāja matis te vimalorjitā /
varaiḥ pralobhitasyāpi na kāmair vihatā yataḥ //

The Lord said:
O sovereign emperor, great king, your intellect is spotless and strong, / since, though tempted with boons, it was not broken by desires.

59. The Lord said:— 'O Emperor, O great ruler, thy mind is clear and judgment strong; though tempted with boons, thy mind remains undisturbed by desires.

10.51.59

pralobhito varair yat tvam apramādāya viddhi tat /
na dhīr ekānta-bhaktānām āśīrbhir bhidyate kvacit //

Know that you were tempted with boons to ensure your vigilance; / the mind of exclusive devotees is never diverted by blessings.

60. 'That thou hast not erred though allured with boons—do thou know that the mind of those who are My absolute devotees is never changed by the inducement of blessings.

10.51.60

yuñjānānām abhaktānāṃ prāṇāyāmādibhir manaḥ /
akṣīṇa-vāsanaṃ rājan dṛśyate punar utthitam //

When non-devotees restrain the mind by breath-control and other means, / its latent impressions are not destroyed, O King, and it is seen to rise up again.

61. 'The mind of those that, without devotion to Me, control it by Pranayama and other means is not rid of subtle and deep-rooted desires and it is observed to go forth again to the sense-objects.

10.51.61

vicarasva mahīṃ kāmaṃ mayy āveśita-mānasaḥ /
astv evaṃ nityadā tubhyaṃ bhaktir mayy anapāyinī //

Wander the earth at your will, your mind absorbed in Me; / may you always have such unfailing devotion to Me.

62. 'Do thou go about the earth freely, having set thy mind on Me, and mayest thou have eternal and unswerving devotion to Me!

10.51.62

kṣātra-dharma-sthito jantūn nyavadhīr mṛgayādibhiḥ /
samāhitas tat tapasā jahy aghaṃ mad-upāśritaḥ //

Abiding by the duty of a warrior, you killed living beings through hunting and other acts; / with your mind composed, destroy that sin through asceticism, taking refuge in Me.

63. 'Doing thy duties as a kshatriya thou hast killed living beings in hunting and in other pursuits; therefore having sought

My protection and by means of concentration and tapas do thou get rid of the sin acquired thereby.

10.51.63

janmany anantare rājan sarva-bhūta-suhṛttamaḥ /
bhūtvā dvija-varas tvaṃ vai mām upaiṣyasi kevalam //

In your next birth, O King, as the greatest friend of all living beings, / having become an exalted twice-born, you will indeed attain Me alone.

64. 'O king, in the next life thou wilt be a friend of all creatures, being born as a great brahmin and wilt directly attain unto Me.'