Adhyaya 10

Verse 1

श्रीराजोवाच कथ्यतां भगवन्नेतत्तयो: शापस्य कारणम् । यत्तद् विगर्हितं कर्म येन वा देवर्षेस्तम: ॥ १ ॥

King Parīkṣit inquired: O venerable sage, please tell the cause of the curse upon those two. What shameful deed did they commit that even Devarṣi Nārada became angry?

Verse 2

श्रीशुक उवाच रुद्रस्यानुचरौ भूत्वा सुद‍ृप्तौ धनदात्मजौ । कैलासोपवने रम्ये मन्दाकिन्यां मदोत्कटौ ॥ २ ॥ वारुणीं मदिरां पीत्वा मदाघूर्णितलोचनौ । स्त्रीजनैरनुगायद्भ‍िश्चेरतु: पुष्पिते वने ॥ ३ ॥

Śukadeva Gosvāmī said: O King, Kuvera’s two sons, having become attendants of Rudra (Lord Śiva), grew exceedingly proud. In the lovely garden by Mount Kailāsa on the bank of the Mandākinī, they drank the liquor called Vāruṇī; with women singing behind them, they wandered through the flowering grove, their eyes rolling in intoxication.

Verse 3

श्रीशुक उवाच रुद्रस्यानुचरौ भूत्वा सुद‍ृप्तौ धनदात्मजौ । कैलासोपवने रम्ये मन्दाकिन्यां मदोत्कटौ ॥ २ ॥ वारुणीं मदिरां पीत्वा मदाघूर्णितलोचनौ । स्त्रीजनैरनुगायद्भ‍िश्चेरतु: पुष्पिते वने ॥ ३ ॥

Śukadeva Gosvāmī said: O King, Kuvera’s two sons, having become attendants of Rudra (Lord Śiva), grew exceedingly proud. In the lovely garden by Mount Kailāsa on the bank of the Mandākinī, they drank the liquor called Vāruṇī; with women singing behind them, they wandered through the flowering grove, their eyes rolling in intoxication.

Verse 4

अन्त: प्रविश्य गङ्गायामम्भोजवनराजिनि । चिक्रीडतुर्युवतिभिर्गजाविव करेणुभि: ॥ ४ ॥

Entering the waters of the Mandākinī Gangā, lined with gardens of lotus, Kuvera’s two sons sported with young maidens, like two bull elephants enjoying in the water with their cow elephants.

Verse 5

यद‍ृच्छया च देवर्षिर्भगवांस्तत्र कौरव । अपश्यन्नारदो देवौ क्षीबाणौ समबुध्यत ॥ ५ ॥

O Mahārāja Parīkṣit, by an auspicious chance for those two boys, the great sage Devarṣi Nārada happened to appear there. Seeing them intoxicated, their eyes rolling, he understood their condition.

Verse 6

तं द‍ृष्ट्वा व्रीडिता देव्यो विवस्त्रा: शापशङ्किता: । वासांसि पर्यधु: शीघ्रं विवस्त्रौ नैव गुह्यकौ ॥ ६ ॥

Seeing Nārada, the demigods’ young girls, naked, felt ashamed and, fearing a curse, quickly covered themselves with their garments. But the two sons of Kuvera did not; indifferent to Nārada, they remained naked.

Verse 7

तौ द‍ृष्ट्वा मदिरामत्तौ श्रीमदान्धौ सुरात्मजौ । तयोरनुग्रहार्थाय शापं दास्यन्निदं जगौ ॥ ७ ॥

Seeing the two sons of the demigods naked, intoxicated, and blinded by opulence and false prestige, Devarṣi Nārada—wishing to show them special mercy—desired to give them a special curse. Thus he spoke as follows.

Verse 8

श्रीनारद उवाच न ह्यन्यो जुषतो जोष्यान्बुद्धिभ्रंशो रजोगुण: । श्रीमदादाभिजात्यादिर्यत्र स्त्री द्यूतमासव: ॥ ८ ॥

Śrī Nārada said: Of all the allurements of material enjoyment, the fascination of wealth most powerfully bewilders the intelligence—more than beauty, aristocratic birth, or learning. When one is uneducated yet swollen with pride from riches, one spends that wealth on wine, women, and gambling.

Verse 9

हन्यन्ते पशवो यत्र निर्दयैरजितात्मभि: । मन्यमानैरिमं देहमजरामृत्यु नश्वरम् ॥ ९ ॥

Unable to control their senses, fools who are falsely proud of wealth or noble birth become so cruel that, to maintain their perishable bodies—which they imagine will never grow old or die—they mercilessly kill poor animals.

Verse 10

देवसंज्ञितमप्यन्ते कृमिविड्भस्मसंज्ञितम् । भूतध्रुक्तत्कृते स्वार्थं किं वेद निरयो यत: ॥ १० ॥

While one lives, out of pride in the body one may think, “I am great—minister, ruler, even like a deva.” Yet in the end this very body becomes food for worms, or turns to filth, or is reduced to ashes. Therefore, one who kills helpless animals to gratify the fleeting whims of the body does not know the suffering awaiting in the next birth; such a sinner falls into hell and endures the fruits of his deeds.

Verse 11

देह: किमन्नदातु: स्वं निषेक्तुर्मातुरेव च । मातु: पितुर्वा बलिन: क्रेतुरग्ने: शुनोऽपि वा ॥ ११ ॥

To whom does this body belong—to the one who feeds it, to oneself, to the father, the mother, or the maternal grandfather? Does it belong to one who seizes it by force, to a master who buys it, or to the sons who burn it in fire? And if it is not burned, does it belong to the dogs that devour it? Among so many claimants, who is the rightful owner? Without discerning this, to maintain the body by sinful acts is not good.

Verse 12

एवं साधारणं देहमव्यक्तप्रभवाप्ययम् । को विद्वानात्मसात्कृत्वा हन्ति जन्तूनृतेऽसत: ॥ १२ ॥

This body arises from unmanifest nature and again is destroyed, merging into the elements; thus it is, in truth, common property. In such a case, who but a fool claims it as “mine” and, to maintain it, commits sins like killing living beings for mere whim? Such wrongdoing is possible only for the deluded.

Verse 13

असत: श्रीमदान्धस्य दारिद्रय‍ं परमञ्जनम् । आत्मौपम्येन भूतानि दरिद्र: परमीक्षते ॥ १३ ॥

Atheistic fools, blinded by the pride of wealth, cannot see things as they truly are; therefore returning them to poverty is the supreme ointment for their eyes. A poor man, having tasted his own hardship, looks upon all beings by measuring them against himself, and he does not wish others to suffer a painful condition like his own.

Verse 14

यथा कण्टकविद्धाङ्गो जन्तोर्नेच्छति तां व्यथाम् । जीवसाम्यं गतो लिङ्गैर्न तथाविद्धकण्टक: ॥ १४ ॥

Just as one whose body has been pricked by thorns can read the pain of others from their faces, and knowing that such pain is the same for all, he does not wish anyone else to suffer it—so too, one who has never been pricked cannot understand that pain.

Verse 15

दरिद्रो निरहंस्तम्भो मुक्त: सर्वमदैरिह । कृच्छ्रं यद‍ृच्छयाप्नोति तद्धि तस्य परं तप: ॥ १५ ॥

A poor man, having no wealth for enjoyment or possession, undergoes austerity and atonement of his own accord, and his false pride is destroyed. Needing food, clothing, and shelter, he becomes content with whatever comes by the mercy of Providence; such compulsory austerity purifies him and frees him from false ego.

Verse 16

नित्यं क्षुत्क्षामदेहस्य दरिद्रस्यान्नकाङ्क्षिण: । इन्द्रियाण्यनुशुष्यन्ति हिंसापि विनिवर्तते ॥ १६ ॥

Always hungry and longing for sufficient food, the poor man grows weaker and weaker. Lacking surplus strength, his senses are automatically pacified, and harmful, envious acts also cease; thus he naturally gains the fruits of austerity that saintly persons undertake voluntarily.

Verse 17

दरिद्रस्यैव युज्यन्ते साधव: समदर्शिन: । सद्भ‍ि: क्षिणोति तं तर्षं तत आराद्विशुद्ध्यति ॥ १७ ॥

Saintly persons, equal in vision, readily associate with the poor, but not with the rich. By the company of the virtuous, the poor man’s thirst for material desire is quickly worn away, and the impurity within his heart is cleansed; thus he soon becomes purified.

Verse 18

साधूनां समचित्तानां मुकुन्दचरणैषिणाम् । उपेक्ष्यै: किं धनस्तम्भैरसद्भ‍िरसदाश्रयै: ॥ १८ ॥

Saintly persons, equal-minded, seek the feet of Mukunda (Śrī Kṛṣṇa) and remember Him day and night, having no other aim. Why should one neglect the company of such exalted souls and instead associate with materialists proud of wealth, taking shelter of nondevotees and the impure?

Verse 19

तदहं मत्तयोर्माध्व्या वारुण्या श्रीमदान्धयो: । तमोमदं हरिष्यामि स्त्रैणयोरजितात्मनो: ॥ १९ ॥

Therefore, since these two are intoxicated by Mādhvī or Vāruṇī liquor, blinded by pride in celestial opulence, unable to control their senses, and attached to women, I shall take away their tamasic drunkenness and their false prestige.

Verse 20

यदिमौ लोकपालस्य पुत्रौ भूत्वा तम:प्लुतौ । न विवाससमात्मानं विजानीत: सुदुर्मदौ ॥ २० ॥ अतोऽर्हत: स्थावरतां स्यातां नैवं यथा पुन: । स्मृति: स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥ २१ ॥ वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते । वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यत: ॥ २२ ॥

Nalakūvara and Maṇigrīva, though sons of Kuvera, have become so blinded by pride and the madness of intoxication that, though naked, they do not even know they are naked. Therefore, as a fitting punishment—since trees are naked yet unconscious—let them obtain immovable bodies, the bodies of trees. Yet by My mercy, even in that state they will remember their former sins; and by My special favor, after one hundred celestial years they will behold Vāsudeva face to face and revive their true position as devotees.

Verse 21

यदिमौ लोकपालस्य पुत्रौ भूत्वा तम:प्लुतौ । न विवाससमात्मानं विजानीत: सुदुर्मदौ ॥ २० ॥ अतोऽर्हत: स्थावरतां स्यातां नैवं यथा पुन: । स्मृति: स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥ २१ ॥ वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते । वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यत: ॥ २२ ॥

Therefore, so that they do not again fall into such pride and madness, they deserve an immovable condition. By My mercy, even in a tree body they will remember their past sins; and by My grace, in due time they will be delivered.

Verse 22

यदिमौ लोकपालस्य पुत्रौ भूत्वा तम:प्लुतौ । न विवाससमात्मानं विजानीत: सुदुर्मदौ ॥ २० ॥ अतोऽर्हत: स्थावरतां स्यातां नैवं यथा पुन: । स्मृति: स्यान्मत्प्रसादेन तत्रापि मदनुग्रहात् ॥ २१ ॥ वासुदेवस्य सान्निध्यं लब्ध्वा दिव्यशरच्छते । वृत्ते स्वर्लोकतां भूयो लब्धभक्ती भविष्यत: ॥ २२ ॥

When one hundred years have passed by the measure of the devas, they will gain the direct presence of Vāsudeva and see Him face to face. Then, even upon regaining their heavenly status, they will attain bhakti and become true devotees.

Verse 23

श्रीशुक उवाच एवमुक्त्वा स देवर्षिर्गतो नारायणाश्रमम् । नलकूवरमणिग्रीवावासतुर्यमलार्जुनौ ॥ २३ ॥

Śukadeva Gosvāmī said: Having spoken thus, the great sage Devarṣi Nārada returned to his āśrama, known as Nārāyaṇa-āśrama, and Nalakūvara and Maṇigrīva became twin arjuna trees.

Verse 24

ऋषेर्भागवतमुख्यस्य सत्यं कर्तुं वचो हरि: । जगाम शनकैस्तत्र यत्रास्तां यमलार्जुनौ ॥ २४ ॥

To make the words of Nārada, the foremost bhāgavata, come true, Hari—Śrī Kṛṣṇa—slowly went to the place where the twin arjuna trees were standing.

Verse 25

देवर्षिर्मे प्रियतमो यदिमौ धनदात्मजौ । तत्तथा साधयिष्यामि यद् गीतं तन्महात्मना ॥ २५ ॥

Devarṣi Nārada is My most beloved devotee; therefore, for the deliverance of these two sons of Kuvera, I shall fulfill his desire and meet them face to face.

Verse 26

इत्यन्तरेणार्जुनयो: कृष्णस्तु यमयोर्ययौ । आत्मनिर्वेशमात्रेण तिर्यग्गतमुलूखलम् ॥ २६ ॥

Having spoken thus, Kṛṣṇa quickly entered between the two arjuna trees, and the great mortar bound to Him turned crosswise and became wedged between them.

Verse 27

बालेन निष्कर्षयतान्वगुलूखलं तद् दामोदरेण तरसोत्कलिताङ्‍‍घ्रिबन्धौ । निष्पेततु: परमविक्रमितातिवेप- स्कन्धप्रवालविटपौ कृतचण्डशब्दौ ॥ २७ ॥

Dragging with great force the wooden mortar bound to His belly, the boy Dāmodara uprooted the two trees; by the Supreme Person’s mighty power they trembled with trunk, leaves, and branches, and crashed to the ground.

Verse 28

तत्र श्रिया परमया ककुभ: स्फुरन्तौ सिद्धावुपेत्य कुजयोरिव जातवेदा: । कृष्णं प्रणम्य शिरसाखिललोकनाथं बद्धाञ्जली विरजसाविदमूचतु: स्म ॥ २८ ॥

Thereupon, at the very spot where the two arjuna trees had fallen, two great perfected beings emerged, radiant like fire personified. Their beauty lit up all directions. Bowing their heads, they offered obeisances to Kṛṣṇa, Lord of all worlds, and with folded hands spoke as follows.

Verse 29

कृष्ण कृष्ण महायोगिंस्त्वमाद्य: पुरुष: पर: । व्यक्ताव्यक्तमिदं विश्वं रूपं ते ब्राह्मणा विदु: ॥ २९ ॥

O Kṛṣṇa, Kṛṣṇa, O great Yogin! You are the original and supreme Person. This entire universe, manifest and unmanifest, gross and subtle, is Your form—so the Veda-knowing brāhmaṇas understand.

Verse 30

त्वमेक: सर्वभूतानां देहास्वात्मेन्द्रियेश्वर: । त्वमेव कालो भगवान् विष्णुरव्यय ईश्वर: ॥ ३० ॥ त्वं महान् प्रकृति: सूक्ष्मा रज:सत्त्वतमोमयी । त्वमेव पुरुषोऽध्यक्ष: सर्वक्षेत्रविकारवित् ॥ ३१ ॥

You alone are the indwelling Lord of all beings—the master of their bodies, life‑air, ego, and senses. You are Bhagavān Viṣṇu, imperishable, and You are Time itself, the supreme controller.

Verse 31

त्वमेक: सर्वभूतानां देहास्वात्मेन्द्रियेश्वर: । त्वमेव कालो भगवान् विष्णुरव्यय ईश्वर: ॥ ३० ॥ त्वं महान् प्रकृति: सूक्ष्मा रज:सत्त्वतमोमयी । त्वमेव पुरुषोऽध्यक्ष: सर्वक्षेत्रविकारवित् ॥ ३१ ॥

You are the subtle Mahat‑prakṛti, constituted of rajas, sattva, and tamas. You are the presiding Puruṣa, the Paramātmā, who knows every transformation within the heart‑field of all beings.

Verse 32

गृह्यमाणैस्त्वमग्राह्यो विकारै: प्राकृतैर्गुणै: । को न्विहार्हति विज्ञातुं प्राक्‌सिद्धं गुणसंवृत: ॥ ३२ ॥

O Lord, You exist prior to creation; therefore who in this world, veiled by a body and by the transformations of material guṇas, can truly know You?

Verse 33

तस्मै तुभ्यं भगवते वासुदेवाय वेधसे । आत्मद्योतगुणैश्छन्नमहिम्ने ब्रह्मणे नम: ॥ ३३ ॥

Therefore we offer our obeisances unto You—Bhagavān Vāsudeva, the Creator (Vedhas)—whose glory is veiled by the qualities of Your own energy. To You, the Supreme Brahman, we bow down.

Verse 34

यस्यावतारा ज्ञायन्ते शरीरेष्वशरीरिण: । तैस्तैरतुल्यातिशयैर्वीर्यैर्देहिष्वसङ्गतै: ॥ ३४ ॥ स भवान्सर्वलोकस्य भवाय विभवाय च । अवतीर्णोंऽशभागेन साम्प्रतं पतिराशिषाम् ॥ ३५ ॥

Though Your descents are seen in forms like fish, tortoise, and boar, You remain beyond material embodiment; You are known by those incomparable, wondrous deeds and powers impossible for ordinary creatures. That same Supreme Lord has now descended for the welfare of all worlds and the unfolding of divine opulence, as the master of all blessings.

Verse 35

यस्यावतारा ज्ञायन्ते शरीरेष्वशरीरिण: । तैस्तैरतुल्यातिशयैर्वीर्यैर्देहिष्वसङ्गतै: ॥ ३४ ॥ स भवान्सर्वलोकस्य भवाय विभवाय च । अवतीर्णोंऽशभागेन साम्प्रतं पतिराशिषाम् ॥ ३५ ॥

Though You appear in bodies like those of an ordinary fish, tortoise, and boar, You display deeds impossible for such creatures—extraordinary, incomparable, transcendental pastimes of limitless power. Therefore Your bodies are not made of material elements; they are incarnations of Your own Supreme Personality. You are that same Supreme Lord, now descended with full potency for the welfare and prosperity of all living beings in this world, O master of blessings.

Verse 36

नम: परमकल्याण नम: परममङ्गल । वासुदेवाय शान्ताय यदूनां पतये नम: ॥ ३६ ॥

O supremely auspicious One, O supreme good, we offer our respectful obeisances to You. O son of Vasudeva, most peaceful Lord, master of the Yadu dynasty, we bow again and again to Your lotus feet.

Verse 37

अनुजानीहि नौ भूमंस्तवानुचरकिङ्करौ । दर्शनं नौ भगवत ऋषेरासीदनुग्रहात् ॥ ३७ ॥

O Supreme Lord, we are servants of Your servants, especially of the sage Nārada. Now please grant us leave to return to our abode. By the mercy of Nārada Muni alone we have been able to behold You face to face.

Verse 38

वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्न: । स्मृत्यां शिरस्तव निवासजगत्प्रणामे द‍ृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम् ॥ ३८ ॥

Henceforward, may our words recount Your qualities and pastimes; may our ears hear the narrations of Your glory; may our hands, feet, and senses engage in deeds pleasing to You; and may our minds always remember Your lotus feet. May You dwell in our memory; may our heads bow to everything in this world, for all things are also Your various forms; and may our eyes behold the saintly Vaiṣṇavas, who are nondifferent from You.

Verse 39

श्रीशुक उवाच इत्थं सङ्कीर्तितस्ताभ्यां भगवान्गोकुलेश्वर: । दाम्ना चोलूखले बद्ध: प्रहसन्नाह गुह्यकौ ॥ ३९ ॥

Śukadeva Gosvāmī continued: Thus the two young demigods offered prayers to Bhagavān, the Lord of Gokula. Although Śrī Kṛṣṇa is the Supreme Lord and indeed the master of Gokula, He was bound to the wooden mortar by the gopīs’ ropes; then, smiling broadly, He spoke to Kuvera’s sons, the guhyakas, as follows.

Verse 40

श्रीभगवानुवाच ज्ञातं मम पुरैवैतद‍ृषिणा करुणात्मना । यच्छ्रीमदान्धयोर्वाग्भिर्विभ्रंशोऽनुग्रह: कृत: ॥ ४० ॥

The Supreme Lord said: I knew all this from the very beginning. The compassionate sage Nārada, by his words of curse, truly bestowed the greatest mercy upon you two, who were blinded by the intoxication of opulence; though you fell from Svarga and became trees, you were greatly favored by him.

Verse 41

साधूनां समचित्तानां सुतरां मत्कृतात्मनाम् । दर्शनान्नो भवेद् बन्ध: पुंसोऽक्ष्णो: सवितुर्यथा ॥ ४१ ॥

When one stands before a sādhu of equal vision—especially a devotee wholly surrendered to Me—material bondage no longer holds him, just as darkness cannot remain in the eyes when one faces the sun.

Verse 42

तद्गच्छतं मत्परमौ नलकूवर सादनम् । सञ्जातो मयि भावो वामीप्सित: परमोऽभव: ॥ ४२ ॥

O Nalakūvara and Maṇigrīva, now return to your home, taking Me as your supreme shelter. The highest bhāva—loving devotion to Me—that you desired has been fulfilled, and you will never again fall from that platform.

Verse 43

श्रीशुक उवाच इत्युक्तौ तौ परिक्रम्य प्रणम्य च पुन: पुन: । बद्धोलूखलमामन्‍त्र्य जग्मतुर्दिशमुत्तराम् ॥ ४३ ॥

Śukadeva Gosvāmī said: After the Lord spoke thus to the two demigods, they circumambulated Him—who was bound to the wooden mortar—and offered obeisances again and again. With Śrī Kṛṣṇa’s permission, they departed northward to their respective homes.