Bhagavatapurana 10.89: athaikonanavatitamo'dhyāyaḥ

10.89.1

/0 śrī-śuka uvāca
sarasvatyās taṭe rājann ṛṣayaḥ satram āsata /
vitarkaḥ samabhūt teṣāṃ triṣv adhīśeṣu ko mahān //

Śrī Śuka said: / On the bank of the Sarasvatī, O King, sages sat at a sacrificial session. / A dispute arose among them: “Among the three lords, who is the greatest?”

1. Sri Suka said:—On the banks of the Saraswati, Rishis were engaged in performing a great sacrifice (Satra): then there arose a question among them as to who is the Supreme of the three Rulers of the world.

10.89.2

tasya jijñāsayā te vai bhṛguṃ brahma-sutaṃ nṛpa /
taj-jñaptyai preṣayām āsuḥ so 'bhjagād brahmaṇaḥ sabhām //

Desiring to know this, O King, in order to ascertain it, / they sent Bhṛgu, the son of Brahmā; he went to the assembly of Brahmā.

2. Engaged in that inquiry they sent Bhrigu, the son of Brahma, O king, to ascertain the truth. He proceeded to the court of Chaturmukha Brahma.

10.89.3

na tasmai prahvaṇaṃ stotraṃ cakre sattva-parīkṣayā /
tasmai cukrodha bhagavān prajvalan svena tejasā //

To test his purity, he did not offer him prostrations or praise; / the Lord became angry with him, blazing with his own brilliance.

3. But in order to test the state of his mind he did not make a bow, or, offer praises to him (Brahma); the worshipful and glorious Brahma grew angry with him and seemed to be aglow with it.

10.89.4

sa ātmany utthitam manyum ātmajāyātmanā prabhuḥ /
aśīśamad yathā vahniṃ sva-yonyā vāriṇātma-bhūḥ //

The Lord, the self-born, by his own effort extinguished the anger that had arisen within himself / toward his son, just as fire is extinguished by water produced from itself.

4. However the powerful (lord) Brahma himself quieted the anger which arose in his heart towards his son, just as fire subsides with the water born of itself.

10.89.5

tataḥ kailāsam agamat sa taṃ devo maheśvaraḥ /
parirabdhuṃ samārebha utthāya bhrātaraṃ mudā //

Then he went to Kailāsa; the god Maheśvara, / rising with joy, stepped forward to embrace his brother.

5. Then he went to Kailasa and the god Maheswara rose in joy and proceeded to embrace his brother.

10.89.6

naicchat tvam asy utpatha-ga iti devaś cukopa ha /
śūlam udyamya taṃ hantum ārebhe tigma-locanaḥ //

[Bhṛgu] did not desire it, saying, “You are transgressing the path!” and the god grew angry. / Raising his trident, his eyes fierce, he moved forward to slay him.

6. But Bhrigu did not like it and said to him, "Thou goest astray;" (Thou art wanting in piety. D.); thereupon Siva of fiery eyes, became angry and snatched up his trident and went forth to strike him.

10.89.7

patitvā pādayor devī sāntvayām āsa taṃ girā /
atho jagāma vaikuṇṭhaṃ yatra devo janārdanaḥ //

Falling at his feet, the goddess pacified him with her words. / Then [Bhṛgu] went to Vaikuṇṭha, where the god Janārdana is.

7. The goddess Parvati fell on his feet and, with her words appeased him. (Thus Siva escaped from that difficulty). Next from mount Kailasa) Bhrigu went to Vaikuntha where the Almighty Narayana abides.

10.89.8

śayānaṃ śriya utsaṅge padā vakṣasy atāḍayat /
tata utthāya bhagavān saha lakṣmyā satāṃ gatiḥ //

He struck with his foot the chest of Him who lay on Śrī’s lap. / Thereupon rising, the Lord, the refuge of the virtuous devotees, along with Lakṣmī,

8. And Bhrigu kicked with his foot the chest of Vishnu who was lying on the lap of Sri Lakshmi: thereupon the Almighty Lord, the shelter of the righteous, rose along with Lakshmi.

10.89.9

sva-talpād avaruhyātha nanāma śirasā munim /
āha te svāgataṃ brahman niṣīdātrāsane kṣaṇam /
ajānatām āgatān vaḥ kṣantum arhatha naḥ prabho //

stepped down from His bed and bowed his head to the sage. / He said: “Welcome, O brāhmaṇa! Sit here on this seat for a moment. / O master, you ought to forgive us who did not notice you arriving.

9. Alighting from His bed He bent His head in reverence to the sage, bid him welcome and said, "O sage, just rest thyself in this seat, O great one, may thou be pleased to forbear with us who were not aware of thy arrival!

10.89.10

punīhi saha-lokaṃ māṃ loka-pālāṃś ca mad-gatān /
pādodakena bhavatas tīrthānāṃ tīrtha-kāriṇā //

Purify me, along with my realm and the world-protectors devoted to me, / with the water of your feet, which makes holy places into sacred waters.

10 & 11. "O father, thy feet are very delicate, O great sage", so saying the Lord with His own hand soothingly pressed the feet of the brahmin and said, 'purify Me, O worshipful one, all the world and its protectors depending on Me, with the water washing thy feet, which hallows all the waters.

10.89.11

adyāhaṃ bhagavaṃl lakṣmyā āsam ekānta-bhājanam /
vatsyaty urasi me bhūtir bhavat-pāda-hatāṃhasaḥ //

Today, O venerable one, I have become the sole vessel of Lakṣmī; / prosperity will dwell upon my chest, its misfortune destroyed by your foot.”

12. "It is to-day I have become the absolute abode of Lakshmi, O powerful sage, for, she will hereafter dwell constantly on My (our) bosom as My sin is washed off by thy feet. (as by thy feet sin is washed off thence. D.)

10.89.12

/0 śrī-śuka uvāca
evaṃ bruvāṇe vaikuṇṭhe bhṛgus tan-mandrayā girā /
nirvṛtas tarpitas tūṣṇīṃ bhakty-utkaṇṭho 'śru-locanaḥ //

Śrī Śuka said: / When Vaikuṇṭha spoke thus in his deep voice, Bhṛgu, / contented, gratified, remained silent, his eyes filled with tears from longing devotion.

13. Sri Suka said:— When Sri Narayana was speaking thus, Bhrigu was highly blissful to listen to His soft words and, highly satisfied, remained silent with overflowing devotion and tears in his eyes.

10.89.13

punaś ca satram āvrajya munīnāṃ brahma-vādinām /
svānubhūtam aśeṣeṇa rājan bhṛgur avarṇayat //

Returning again to the sacrificial session of the sages who proclaim Brahman, / Bhṛgu described in full what he had experienced himself, O King.

14. And Bhrigu returned to the place of the sacrifice and fully described to the sages versed in Vedas all that he had experienced.

10.89.14

tan niśamyātha munayo vismitā mukta-saṃśayāḥ /
bhūyāṃsaṃ śraddadhur viṣṇuṃ yataḥ śāntir yato 'bhayam //

Hearing that, the sages, astonished and free from doubt, / placed their faith in Viṣṇu as the highest, from whom peace comes, from whom fearlessness arises,

15. On hearing that, the sages were full of astonishment and rid of all doubt and believed Vishnu to be the Supreme in whom abide perfect tranquility and promise of fearlessness.

10.89.15

dharmaḥ sākṣād yato jñānaṃ vairāgyaṃ ca tad-anvitam /
aiśvaryaṃ cāṣṭadhā yasmād yaśaś cātma-malāpaham //

from whom dharma visibly arises, and knowledge accompanied by dispassion, / and the eightfold sovereign power, and fame that wipes away all taint of the self;

16. For, it is from that Vishnu directly are derived righteousness, wisdom, and (with it) renunciation (of four aspects) and the Yogic powers of eight descriptions and the glory which would remove the dirt attaching to Atman.

10.89.16

munīnāṃ nyasta-daṇḍānāṃ śāntānāṃ sama-cetasām /
akiñcanānāṃ sādhūnāṃ yam āhuḥ paramāṃ gatim //

whom they call the supreme goal of sages who have laid down their staff of punishment, / peaceful, even-minded, possessing nothing, and virtuous;

17. It is said that He is the final resort of the righteous who, rid of all sin, have a serene mind and regard all beings equally.

10.89.17

sattvaṃ yasya priyā mūrtir brāhmaṇās tv iṣṭa-devatāḥ /
bhajanty anāśiṣaḥ śāntā yaṃ vā nipuṇa-buddhayaḥ //

whose beloved form is purity, while brāhmaṇas are His chosen deities; / whom those of calm mind, free from desires, or those of sharp intellect worship.

18. Satva guna is His most beloved body and the brahmins are their beloved deities, and to Him resort men of subtle understanding who are of serene mind with no wish for blessings.

10.89.18

tri-vidhākṛtayas tasya rākṣasā asurāḥ surāḥ /
guṇinyā māyayā sṛṣṭāḥ sattvaṃ tat tīrtha-sādhanam //

Threefold are the forms created by His creative power endowed with the guṇas: / rākṣasas, asuras, and devas; among them, purity is the means of attaining the holy goal.

19. He has three different forms as Rakshasa, Asura and Sura who are invested with the Maya of three gunas, and Satva is the means of getting free from it. (Maya) [But Satva is commendable as affording light to see Hari D.] .

10.89.19

/0 śrī-śuka uvāca
itthaṃ sārasvatā viprā nṛṇām saṃśaya-nuttaye /
puruṣasya padāmbhoja- sevayā tad-gatiṃ gatāḥ //

Śrī Śuka said: / Thus the brāhmaṇas dwelling by the Sarasvatī, to remove the doubts of men, / attained His state through service to the lotus feet of the Supreme Person.

20. Sri Suka said:— The sage Brahmins who dwelt on the banks of the Saraswati made this investigation for dispelling the doubts of men and they attained to His state by worshipping the lotus feet of the Perfect Person.

10.89.20

/0 śrī-sūta uvāca
ity etan muni-tanayāsya-padma-gandha $ pīyūṣaṃ bhava-bhaya-bhit parasya puṃsaḥ &
ity etan muni-tanayāsya-padma-gandha $ pīyūṣaṃ bhava-bhaya-bhit parasya puṃsaḥ &
su-ślokaṃ śravaṇa-puṭaiḥ pibaty abhīkṣṇam % pāntho 'dhva-bhramaṇa-pariśramaṃ jahāti //

Śrī Sūta said: / Thus, one who drinks repeatedly through the cupped vessels of his ears this nectar having the fragrance of the lotus face of the sage’s son, / which destroys the fear of worldly existence and relates to the supreme person of pure fame, / abandons, as a traveler does, the fatigue of wandering on the road.

21. This episode as related above, a cup of nectar rendered fragrant in the lotus of Suka's mouth, that dissolves the fear of samsara, celebrating the glory of the Supreme Person (Purushottama), the sojourner who constantly drinks of it with his ears gets rid of the fatigue of wandering through diverse paths (of samsara).

10.89.21

* //
/0 śrī-śuka uvāca
ekadā dvāravatyāṃ tu vipra-patnyāḥ kumārakaḥ /
jāta-mātro bhuvaṃ spṛṣṭvā mamāra kila bhārata //

Śrī Śuka said: / Once in Dvāravatī, a son of a brāhmaṇa’s wife, / as soon as he was born and touched the earth, died indeed, O Bhārata.

22. Sri Suka said:— Once in the city of Dwaraka the child of a brahmin died the moment it was born and touched the earth.

10.89.22

vipro gṛhītvā mṛtakaṃ rāja-dvāry upadhāya saḥ /
idaṃ provāca vilapann āturo dīna-mānasaḥ //

The brāhmaṇa took the dead body, placed it at the king’s gate, / and, afflicted and dejected in mind, lamented and said this:

23. The brahmin took the child and placed it at the gates of the palace.

10.89.23

brahma-dviṣaḥ śaṭha-dhiyo lubdhasya viṣayātmanaḥ /
kṣatra-bandhoḥ karma-doṣāt pañcatvaṃ me gato 'rbhakaḥ //

“Because of the sinful action of the fallen kṣatriya, the hater of brāhmaṇas, / deceitful in mind, greedy, addicted to sense objects, my child has gone to the five elements.

24. My child is dead (my children are lost) on account of the wrong action of a worthless kshatriya, a brahmin-hater, addicted to the objects of sense (having no control over his mind), miserly and fraudulent.

10.89.24

hiṃsā-vihāraṃ nṛpatiṃ duḥśīlam ajitendriyam /
prajā bhajantyaḥ sīdanti daridrā nitya-duḥkhitāḥ //

Serving a king whose pleasure is violence, of bad character, with uncontrolled senses, / the subjects languish, impoverished and perpetually miserable.”

25. Subjects that serve the king who takes delight in harassing them, who is of bad character and has no control over his senses, suffer poverty and perpetual grief.

10.89.25

evaṃ dvitīyaṃ viprarṣis tṛtīyaṃ tv evam eva ca /
visṛjya sa nṛpa-dvāri tāṃ gāthāṃ samagāyata //

In the same way the brāhmaṇa sage left a second [child], and likewise a third, / at the gate of the king, and chanted that same lament.

26. Thus that saintly brahmin cried out the same story at the king's gate a second time and a third time in loud tones and so on.

10.89.26

tām arjuna upaśrutya karhicit keśavāntike /
parete navame bāle brāhmaṇaṃ samabhāṣata //

Once, Arjuna, overhearing it near Keśava / when the ninth child had died, addressed the brāhmaṇa:

27. Standing beside Kesava, one day, Arjuna heard the cry and spoke to the brahmin who was complaining of the loss of his ninth child.

10.89.27

kiṃ svid brahmaṃs tvan-nivāse iha nāsti dhanur-dharaḥ /
rājanya-bandhur ete vai brāhmaṇāḥ satram āsate //

“Is there, O brāhmaṇa, no wielder of the bow living here in your place? / These brāhmaṇas sit at the sacrificial session, while these [rulers] are merely kin to royalty.

28. What! O brahmin,. is there no one in thy house who wields a bow, a kshatriya by birth? These are only brahmins that are engaged in a sacrifice. [These brahmins are indeed engaged in sacrifices for the sake of the wretched kshatriya. D.]

10.89.28

dhana-dārātmajāpṛktā yatra śocanti brāhmaṇāḥ /
te vai rājanya-veṣeṇa naṭā jīvanty asum-bharāḥ //

Where brāhmaṇas lament, stripped of wealth, wives, and children, / those rulers are merely actors in the dress of royalty, living only to nourish their own bellies.

29. Those (kshatriyas) are only mere actors on a stage to maintain their life in the guise of kshatriyas, who may be found in a place where brahmins are sorrowing, having lost their wealth, wife and children. [Where brahmins and servants with their wealth etc., are sorrowing. D.]

10.89.29

ahaṃ prajāḥ vāṃ bhagavan rakṣiṣye dīnayor iha /
anistīrṇa-pratijño 'gniṃ pravekṣye hata-kalmaṣaḥ //

I will protect the children of you two distressed ones here, O venerable one! / If my vow is not fulfilled, I will enter the fire, my sins destroyed.”

30. I shall protect the child of you both so helpless here: if I fail to fulfil this word, I shall fall into fire and be rid of my sin.

10.89.30

/0 śrī-brāhmaṇa uvāca
saṅkarṣaṇo vāsudevaḥ pradyumno dhanvināṃ varaḥ /
aniruddho 'prati-ratho na trātuṃ śaknuvanti yat //

The brāhmaṇa said: / “Saṅkarṣaṇa, Vāsudeva, Pradyumna the best of archers, / and Aniruddha of unrivaled chariot cannot protect them;

31. Brahmana said:— Sankarshana, Vasudeva, Pradyumna, Aniruddha, foremost among bow-men and matchless warriors have been unable to afford protection in this case.

10.89.31

tat kathaṃ nu bhavān karma duṣkaraṃ jagad-īśvaraiḥ /
tvaṃ cikīrṣasi bāliśyāt tan na śraddadhmahe vayam //

so how can you perform a deed impossible for the lords of the universe? / You wish to do it out of foolishness; we do not believe it.”

32. How is it that thou through childishness hopest to do what has been found impossible to do by the Lords of the world. We do not place faith in thee.

10.89.32

/0 śrī-arjuna uvāca
nāhaṃ saṅkarṣaṇo brahman na kṛṣṇaḥ kārṣṇir eva ca /
ahaṃ vā arjuno nāma gāṇḍīvaṃ yasya vai dhanuḥ //

Śrī Arjuna said: / “I am not Saṅkarṣaṇa, O brāhmaṇa, nor Kṛṣṇa, nor the son of Kṛṣṇa; / I am indeed Arjuna, whose bow is Gāṇḍīva.

26. & 27. D. Saying this he again and again cried out in sore affliction; the proud Arjuna heard him, rose from his high seat and going from Kesava's presence to the brahmin, inquired, 'O brahmin, hadst thou any children.' What afflicts thee? Tell me the whole truth. I now make thee happy. Thus inquired the brahmin said, 'every one of my children, as it is born, is at once carried away by some one from the room of confinement.' On hearing it, Arjuna smilingly said to the brahmin:— 33. Arjuna said:— I am not Sankarshana, O brahmin, nor Krishna, nor Krishna’s son: I am that Arjuna whose bow is the Gandiva. [Arjuna and note my bow. D.]

10.89.33

māvamaṃsthā mama brahman vīryaṃ tryambaka-toṣaṇam /
mṛtyuṃ vijitya pradhane āneṣye te prajāḥ prabho //

Do not despise my prowess, O brāhmaṇa, which pleased the three-eyed Rudra! / Conquering Death in battle, I will bring back your children, O master.”

34. Do not despise me, O brahmin, or my prowess that delighted the three-eyed Deity; I shall conquer Death in battle and bring back thy child.

10.89.34

evaṃ viśrambhito vipraḥ phālgunena parantapa /
jagāma sva-gṛhaṃ prītaḥ pārtha-vīryaṃ niśāmayan //

Thus reassured by Phālguna, O scorcher of foes, / the brāhmaṇa went home glad, hearing of Pārtha’s heroism.

35. Thus comforted and assured the brahmin went home in delight as he had heard of Arjuna's prowess.

10.89.35

prasūti-kāla āsanne bhāryāyā dvija-sattamaḥ /
pāhi pāhi prajāṃ mṛtyor ity āhārjunam āturaḥ //

When the time of delivery approached for his wife, the best of the twice-born, / distressed, said to Arjuna: “Protect, protect my child from death!”

36. When the hour of delivery of his wife came, the great brahmin in anxiety entreated Arjuna to protect the child from Mrityu.

10.89.36

sa upaspṛśya śucy ambho namaskṛtya maheśvaram /
divyāny astrāṇi saṃsmṛtya sajyaṃ gāṇḍīvam ādade //

Touching pure water, bowing to Maheśvara, / and meditating on his celestial weapons, he strung his Gāṇḍīva bow.

37. Having sipped consecrated water and bowed to Maheswara, contemplating the divine missiles, he lifted up his bow Gandiva ready strung;

10.89.37

nyaruṇat sūtikāgāraṃ śarair nānāstra-yojitaiḥ /
tiryag ūrdhvam adhaḥ pārthaś cakāra śara-pañjaram //

He enclosed the maternity ward with arrows fitted with diverse mystic weapons; / horizontally, upward, and downward, Pārtha made a cage of arrows.

38. And blockaded the house of confinement with shafts charmed with very many divine missiles on its sides, above and below,— in fact Arjuna made a cage of shafts.

10.89.38

tataḥ kumāraḥ sañjāto vipra-patnyā rudan muhuḥ /
sadyo 'darśanam āpede sa-śarīro vihāyasā //

Then the child born to the brāhmaṇa’s wife, crying repeatedly, / suddenly vanished into the sky with his physical body.

39. Then the brahmin's wife was delivered of a son and the child cried well: but instantly vanished bodily out of sight through the sky.

10.89.39

tadāha vipro vijayaṃ vinindan kṛṣṇa-sannidhau /
mauḍhyaṃ paśyata me yo 'haṃ śraddadhe klība-katthanam //

Then the brāhmaṇa spoke, denouncing Vijaya in the presence of Kṛṣṇa: / “Look at my foolishness, that I believed the boasting of a weakling!

40. Then the brahmin said censuring Arjuna in the presence of Krishna, "Look at my folly who put confidence in futile boast.

10.89.40

na pradyumno nāniruddho na rāmo na ca keśavaḥ /
yasya śekuḥ paritrātuṃ ko 'nyas tad-aviteśvaraḥ //

When neither Pradyumna nor Aniruddha nor Rāma nor Keśava / could save him, who else is capable of protecting him?

41. "Who is the (greater) deity powerful enough to protect it when Pradyumna, Aniruddha, Balarama, Krishna could not.

10.89.41

dhig arjunaṃ mṛṣā-vādaṃ dhig ātma-ślāghino dhanuḥ /
daivopasṛṣṭaṃ yo mauḍhyād āninīṣati durmatiḥ //

Curse Arjuna the liar! Curse the bow of that self-praiser, / who out of foolishness, evil-minded, desires to bring back one seized by destiny!”

42. "Fie upon Arjuna of empty boast! Fie upon the bow of him who flatters himself,; full of wrong notions, foolish and wicked enough to hope to recover what is in the grip of fate. [recover for us who are harassed by Fate D.]

10.89.42

evaṃ śapati viprarṣau vidyām āsthāya phālgunaḥ /
yayau saṃyamanīm āśu yatrāste bhagavān yamaḥ //

While the brāhmaṇa sage cursed him thus, Phālguna, resorting to his mystic lore, / quickly went to Saṃyamanī, where the Lord Yama resides.

43. When the brahmin was thus complaining, Arjuna, having recourse to his vidya went to the city of Yama.

10.89.43

viprāpatyam acakṣāṇas tata aindrīm agāt purīm /
āgneyīṃ nairṛtīṃ saumyāṃ vāyavyāṃ vāruṇīm atha //

Not seeing the brāhmaṇa’s child there, he went to the city of Indra, / then to that of Agni, of Nirṛti, of Soma, of Vāyu, and of Varuṇa,

44. There he did not find the brahmin's son: then he went to the cities of Indra, Agni, Nirrithi, Soma and Varuna, to Rasatala, Swarga and many other places with his weapon ready to fight.

10.89.44

rasātalaṃ nāka-pṛṣṭhaṃ dhiṣṇyāny anyāny udāyudhaḥ /
tato 'labdha-dvija-suto hy anistīrṇa-pratiśrutaḥ /
agniṃ vivikṣuḥ kṛṣṇena pratyuktaḥ pratiṣedhatā //

to Rasātala, to the vault of heaven, and to other realms, with weapons raised. / Not finding the son of the twice-born, having failed to fulfill his vow, / he wished to enter fire, but was spoken to by Kṛṣṇa, who stopped him:

45. Having missed the brahmin's child everywhere and not being able to keep his promise, Arjuna prepared himself to fall into fire, but he was asked by Krishna not to do so.

10.89.45

darśaye dvija-sūnūṃs te māvajñātmānam ātmanā /
ye te naḥ kīrtiṃ vimalāṃ manuṣyāḥ sthāpayiṣyanti //

“I will show you the brāhmaṇa’s sons; do not despise yourself by yourself! / Those men shall establish our spotless renown.”

46. I shall show thee the sons of the brahmin; do thou not scorn thyself according to thy own fancy and these men (hereby they) will perpetuate our pure glory.

10.89.46

iti sambhāṣya bhagavān arjunena saheśvaraḥ /
divyaṃ sva-ratham āsthāya pratīcīṃ diśam āviśat //

Having spoken thus, the Lord, the supreme master, along with Arjuna, / mounted His celestial chariot and entered the western direction.

47. Having so advised him the Supreme Lord with Arjuna mounted His divine chariot and went towards the west.

10.89.47

sapta dvīpān sa-sindhūṃś ca sapta sapta girīn atha /
lokālokaṃ tathātītya viveśa su-mahat tamaḥ //

Crossing the seven continents with their oceans, then the seven mountain ranges, / and Lokāloka as well, he entered a vast darkness.

48. He passed beyond the seven dwipas, the :seven oceans and the seven mountain ranges and Lokaloka mountains, and entered the region of darkness.

10.89.48

tatrāśvāḥ śaibya-sugrīva- meghapuṣpa-balāhakāḥ /
tamasi bhraṣṭa-gatayo babhūvur bharatarṣabha //

There the horses—Śaibya, Sugrīva, Meghapuṣpa, and Balāhaka— / lost their way in the darkness, O best of the Bharatas.

49. There his horses Saibya, Sugriva, Meghapushpa and Balahaka could not see their way in the darkness, O bull among Bharatas, and they could not go forward.

10.89.49

tān dṛṣṭvā bhagavān kṛṣṇo mahā-yogeśvareśvaraḥ /
sahasrāditya-saṅkāśaṃ sva-cakraṃ prāhiṇot puraḥ //

Seeing them, the Lord Kṛṣṇa, master of the great masters of yoga, / sent forth his discus before them, radiant like a thousand suns.

50. Noticing that, the Almighty Krishna, the grand master of great yogins, sent in advance His chakra which shone like a thousand suns.

10.89.49.p1

tamaḥ su-ghoraṃ gahanaṃ kṛtaṃ mahad $ vidārayad bhūri-tareṇa rociṣā &

Cleaving the exceedingly dreadful, dense, and vast darkness with its boundless radiance,

51. That Sudarsana or Chakra, quick as thought, passed through, breaking up by its enormous light, the thick and terrible and pervading darkness, just as Rama's shafts discharged from His bow string penetrated (enemies') armies.

10.89.50

mano-javaṃ nirviviśe sudarśanaṃ % guṇa-cyuto rāma-śaro yathā camūḥ //

the Sudarśana [discus], swift as thought, sped forth like Rāma's arrow released from the bowstring piercing enemy armies.

10.89.51

dvāreṇa cakrānupathena tat tamaḥ paraṃ paraṃ jyotir ananta-pāram /
samaśnuvānaṃ prasamīkṣya phālgunaḥ pratāḍitākṣo pidadhe 'kṣiṇī ubhe //

Following along the path made by the discus through that darkness, Arjuna, beholding the supreme, boundless light / that pervaded everything, was struck in the eyes and closed them both.

52. Through the path which the chakra made, Arjuna just saw that Supreme and Infinite all-pervading light (Krishna the Supreme Lord) beyond the region of darkness and, his eyes being dazed, he shut them.

10.89.52

tataḥ praviṣṭaḥ salilaṃ nabhasvatā balīyasaijad-bṛhad-ūrmi-bhūṣaṇam /
tatrādbhutaṃ vai bhavanaṃ dyumat-tamaṃ bhrājan-maṇi-stambha-sahasra-śobhitam //

Then [the chariot] entered water adorned with immense rolling waves raised by a powerful wind; / there stood a wondrous, supremely luminous palace, adorned with thousands of radiant gem-encrusted pillars.

53. Next having passed through a region of powerful Vayu, He entered the region of water adorned with ever swelling waves and on it He saw a wonderful and luminous palace shining with thousands of columns of brilliant jewels.

10.89.52.p1

tasmin mahā-bhogam anantam adbhutaṃ $ sahasra-mūrdhanya-phaṇā-maṇi-dyubhiḥ &

In it [they saw] the wondrous, infinite serpent Ananta of enormous coils, / gleaming with the luster of the gems upon his thousand hooded heads,

54. And therein He saw the most formidable and wonderful Ananta shining with radiant jewels in his thousand hoods, with two thousand fearful eyes, like unto a white hill, black at the neck and in the tongue (like unto a piece of white cloth, black at the neck and moving in a zigzag course. D.)

10.89.53

vibhrājamānaṃ dvi-guṇekṣaṇolbaṇaṃ % sitācalābhaṃ śiti-kaṇṭha-jihvam //

terrific with his two thousand eyes, resembling a white mountain, and with a dark throat and tongues.

10.89.53.p2

dadarśa tad-bhoga-sukhāsanaṃ vibhuṃ $ mahānubhāvaṃ puruṣottamottamam &

He saw the all-pervading Lord seated comfortably upon those coils, / majestic, the highest of the highest persons,

55. And there He saw on the confortable seat of Ananta's body the most exalted Purushottama, the Lord of infinite powers, like unto a rainy cloud, clad in golden cloths, with gracious face and charming (smiling) broad eyes.

10.89.53.p3

dadarśa tad-bhoga-sukhāsanaṃ vibhuṃ $ mahānubhāvaṃ puruṣottamottamam &

He saw the all-pervading Lord seated comfortably upon those coils, / majestic, the highest of the highest persons,

10.89.54

sāndrāmbudābhaṃ su-piśaṅga-vāsasaṃ % prasanna-vaktraṃ rucirāyatekṣaṇam //

resembling a dense rain-cloud, clad in splendid yellow garments, / with a serene face and lovely, expansive eyes.

10.89.54.p2

mahā-maṇi-vrāta-kirīṭa-kuṇḍala $ prabhā-parikṣipta-sahasra-kuntalam &

His thousand locks of hair were encircled by the splendor of his crown and earrings set with great jewels;

56. With his profuse and curly locks encircled by the lustre of the ear-rings and a crown of numerous and wonderful jewels, with eight long arms, with the (excellent) jewel of Kaustubha and the splendour of Srivatsa and encompassed as it were with His Vanamala.

10.89.54.p3

mahā-maṇi-vrāta-kirīṭa-kuṇḍala $ prabhā-parikṣipta-sahasra-kuntalam &

His thousand locks of hair were encircled by the splendor of his crown and earrings set with great jewels;

10.89.55

pralamba-cārv-aṣṭa-bhujaṃ sa-kaustubhaṃ % śrīvatsa-lakṣmaṃ vana-mālayāvṛtam //

he had eight long, handsome arms, bore the Kaustubha gem, / was marked with the Śrīvatsa, and was draped with a garland of forest flowers.

10.89.55.p2

mahā-maṇi-vrāta-kirīṭa-kuṇḍala $ prabhā-parikṣipta-sahasra-kuntalam &

whose thousands of locks of hair were encircled by the brilliance of diadems and earrings set with clusters of great gems,

10.89.55.p3

mahā-maṇi-vrāta-kirīṭa-kuṇḍala $ prabhā-parikṣipta-sahasra-kuntalam &

whose thousands of locks of hair were encircled by the brilliance of diadems and earrings set with clusters of great gems,

10.89.56

pralamba-cārv-aṣṭa-bhujaṃ sa-kaustubhaṃ % śrīvatsa-lakṣmaṃ vana-mālayāvṛtam //

who possessed eight long and handsome arms, was adorned with the Kaustubha gem, marked with the Śrīvatsa, and draped with a garland of forest flowers.

10.89.57

vavanda ātmānam anantam acyuto jiṣṇuś ca tad-darśana-jāta-sādhvasaḥ /
tāv āha bhūmā parameṣṭhināṃ prabhur beddhāñjalī sa-smitam ūrjayā girā //

Acyuta bowed down to the Infinite One, his own self, and Jiṣṇu [Arjuna] did so too, struck with awe at his sight. / To the two of them, standing with folded palms, the Sovereign Lord of the creators of the universe spoke with a smile in a resonant voice:

58. Sri Krishna bowed to His own infinite self: as also Arjuna filled with fear at His sight. The one perfect Lord of the great gods, spoke to the two who stood with folded hands, in a smile and in emphatic accents.

10.89.58

dvijātmajā me yuvayor didṛkṣuṇā mayopanītā bhuvi dharma-guptaye /
kalāvatīrṇāv avaner bharāsurān hatveha bhūyas tvarayetam anti me //

“The sons of the twice-born were brought here by me, who wished to see the two of you, who have descended to the earth as portions [of myself] for the protection of dharma. / Having slain the demons who were a burden to the earth, come back swiftly to my presence here!”

59. By Me desirous of seeing you both, these sons of the brahmin were brought away: you (both that) have appeared on earth for the protection of righteousness, have killed the asuras forming the burden of the earth: do you (both) soon come back to My presence!

10.89.59

pūrṇa-kāmāv api yuvāṃ nara-nārāyaṇāv ṛṣī /
dharmam ācaratāṃ sthityai ṛṣabhau loka-saṅgraham //

“Even though you two, the ṛṣis Nara and Nārāyaṇa, have fulfilled all desires, / you, foremost of beings, should practice dharma for the maintenance [of order] and the guidance of the world.”

60. Though Perfect in all blessings you two sages, Nara and Narayana, are foremost among those that follow the path of righteousness to maintain order in the world by setting an example.

10.89.60

ity ādiṣṭau bhagavatā tau kṛṣṇau parame-ṣṭhinā /
oṃ ity ānamya bhūmānam ādāya dvija-dārakān //

Having been thus instructed by the Supreme Lord, the two Kṛṣṇas / said, “Yes,” bowed to the Sovereign One, took the brāhmaṇa’s boys,

61. Thus directed by the supreme Lord the two Krishnas accepted the mandate, bowed to the Perfect One (to the One of Perfect bliss) and with the sons of the brahmin they gladly returned to their home, by the same route and gave the brahmin his sons in their suitable form and age.

10.89.61

nyavartetāṃ svakaṃ dhāma samprahṛṣṭau yathā-gatam /
viprāya dadatuḥ putrān yathā-rūpaṃ yathā-vayaḥ //

and returned delighted to their own abode along the path they had come. / They gave the sons to the brāhmaṇa, each in his proper form and proper age.

10.89.62

niśāmya vaiṣṇavaṃ dhāma pārthaḥ parama-vismitaḥ /
yat kiñcit pauruṣaṃ puṃsāṃ mene kṛṣṇānukampitam //

Having seen the realm of Viṣṇu, Pārtha [Arjuna] was filled with supreme wonder, / and he realized that whatever manly prowess mortals possess is entirely by Kṛṣṇa’s grace.

63. Having seen the glorious state of Vishnu Arjuna was too much astonished and realised that any prowess on the part of men is simply due to the grace of Sri Krishna.

10.89.63

itīdṛśāny anekāni vīryāṇīha pradarśayan /
bubhuje viṣayān grāmyān īje cāty-urjitair makhaiḥ //

Displaying many such heroic exploits here in the world, / he enjoyed worldly pleasures and performed sacrifices with magnificent offerings.

4. And having performed the Avabhrita in the river Yamuna, the foremost one of Yadu's race spent His time in joy, as it best pleased Him to do, in the company of Rishis.] 64. Exhibiting these and many similar great powers, He enjoyed the objects and worshipped the Supreme Being with sacrifices on the highest scale.

10.89.64

pravavarṣākhilān kāmān prajāsu brāhmaṇādiṣu /
yathā-kālaṃ yathaivendro bhagavān śraiṣṭhyam āsthitaḥ //

The Lord, established in supreme majesty, showered all desires / upon the subjects, beginning with the brāhmaṇas, in due season, just like Indra.

65. And on His subjects, brahmins and others He showered in due time all the desired things, just as Indra does, as one occupying the highest position.

10.89.65

hatvā nṛpān adharmiṣṭhān ghāṭayitvārjunādibhiḥ /
añjasā vartayām āsa dharmaṃ dharma-sutādibhiḥ //

Having slain the most unrighteous kings and having caused others to be slain by Arjuna and the rest, / he properly established dharma through the son of Dharma [Yudhiṣṭhira] and his brothers.

66. He himself put down some and got Arjuna and others to put down other unrighteous kings. Thus He maintained the observance of righteous duties in the best style through Yudhishtira and other agents.