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Chapter
10: The Deliverance
of the Sons of Kuvera
(1) The king said: 'Oh powerful one, can you
please describe the abominable act because of which the devarishi
got angry and the two [sons of Kuvera] were cursed?'
(2-3) S'rî S'uka said: 'Very proud of being elevated to the association of Rudra the ones born from the Keeper of Wealth, [one day] walked around in a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. In that garden full of flowers they most bewildered, with their eyes rolling because of being intoxicated from drinking vârunî, were together with women who sang songs to them. (4) Because they wanted to enjoy themselves they in the company of the young girls entered the Ganges full of lotus beds, like two male elephants with their she-elephants.
(5)
It so
happened that Nârada, the almighty devarishi, got to
see them oh son of Kuru, and from the demigods' maddened eyes could
understand what state they were in.
(6) Seeing him their adherents [the girls] were ashamed and, afraid
of being cursed, quickly covered
their
naked
bodies with their
garments. But the two guardians
of Kuvera's treasures
[the S'iva guhyakas], who were also naked did not. (7) Seeing
the two being drunk and blind with their prestige and
wealth, he in order to teach the two sons of the light a lesson, pronounced a
curse against them saying the following. (8) Nârada
said:
'For
the
one
who
in
the
mode
of
passion enjoys the things of the world there is nothing as perplexing
to
the intelligence as the
arrogance of wealth, a good
birth, [a nice body, learning, riches] etc., in which one feels
attracted to women, wine and gambling. (9)
In that position killing animals, merciless people out of control
with themselves think that this body, which is doomed to perish,
would not age and would not die [see also 7.15:
7, B.G. 9:
26]. (10) The
body, however deemed to be
divine, after death serves the
worms and turns into stool and ashes. Does someone with such a selfish
attitude towards other living beings know what hell he is heading for
[see also 5.26: 17]? (11) Does this
body
belong to the one providing
the food,
to oneself, to one's father, to one's mother, or does it belong
to one's father-in-law, to a state authority, to a
buyer, to the fire or even to the scavengers? (12) The question is: who would thus that knower
actually be [that proprietor] of the body that manifested from the
unmanifested nature and vanishes again? Who else but a fool would take
the body for the real self and
kill [other] living beings [see also 4.11: 10]? (13) For fools blinded by pride about their
wealth, poverty is the best ointment for their eyes. A
poor man is better capable of seeing others as equal to himself [*]. (14)
Someone who is pricked by a
pin does not wish anybody with a likewise body to experience such a
pain, but not so
a person who was never pricked by a pin. (15) A poor man
is free from all conceit associated with the falsehood of the self. The
great difficulty [of poverty] that one by providence may
encounter in this world, is for him the best austerity. (16) Always being hungry the senses of the slim body of a poor person eager for food [**], become less and less dominant
and also
the violence [that is the counterpart of the lust to eat] ceases. (17)
[As
opposed to the rich] the poor can
[easily] associate with the saints [who keep to the vow of
poverty and are] equal minded
towards all. The [mental] cause
of their suffering as also their
[physical]
hankering is reduced by meeting
such honest people so that
purification is quickly achieved as a consequence [see also 10.8: 4]. (18)
Why would one avoid the
equanimous renouncers of the world [the sadhus] who want to
serve Mukunda and desire the
association of materialists who proud of their wealth seek their refuge
in that what is untrue [see also
B.G. 7:
15]. (19) I
will therefore take
away this ignorant conceit of
these womanizing
drunkards who because of the
sweet liquor vârunî, arrogant and
blinded with the opulence have lost control of themselves. (20-22) Since
these two sons of Kuvera being absorbed in darkness, in their pride indifferent towards others did not care to
dress their bodies,
they deserve it to become immobile [as two trees]. This in order to
prevent that they repeat this. It is furthermore my mercy that their
self-remembrance may continue and also my special favor that they,
after
a
hundred years of the gods [a year is a day], may obtain the
personal association of Vâsudeva. With their bhakti revived
they then may resume their celestial lives.'
(23) S'rî
S'uka
said: 'The devarishi thus having spoken went away to
Nârâyana-âs'rama [his abode], leaving
Nalakûvara and Manigrîva behind to become a pair of arjuna [***]
trees. (24) To be
true to the words of
the seer, His topmost devotee,
the Lord [who was bound to the mortar] very slowly [now] moved to the
spot where the two arjuna trees were standing. (25)
[He
thought:] 'The devarishi is most dear to Me. Even though these
two were born from the loins of Kuvera [a rich man], I will perform
according to the words stated by
the great soul.' (26)
Thus having decided Krishna moved in between the arjunas and that way
got the
big mortar stuck across. (27)
The boy dragging the wooden mortar that was tied to His belly behind
Him, with great force pulled over the two trees. They shook heavily because of His supreme
power and came down with trunk,
branches, leaves and roots up making
a
tremendous
noise
[*4].
(28) On
the spot from
the two trees two persons appeared,
resplendently beautiful, like
fire rising up and illuminating all directions. They offered Krishna head down with folded hands
their obeisances. Being
freed
from passion and ignorance they said the following to the Lord of the Entire World: (29)
'Krishna,
oh
Krishna,
oh
Supreme
Master of Yoga! You are the root cause and the
Original Person in the beyond of this world, of this creation of gross
and
subtle matter that by the brahmins is known as Your form. (30-31) You
are
the
One for all living beings, You
are the master of the life force, of the body, of
the soul and the senses.
You are the Time, the Supreme Lord Vishnu, the Imperishable
Controller. You as the Greatest One who are both the
cosmic creation and the subtle reality, You consisting of passion,
goodness and
slowness, are the Original Personality, Overseer and the Knower of
the restless mind in all fields of action. (32) Who,
being locked up in a body with a mind that is agitated by the modes of
nature,
is capable of knowing You? Who now is worthy of You who
are not confined to a body, You who
existed
before
the
creation
and
who, now being covered by the modes of nature, is present here before us? (33)
Therefore we offer You,
Vâsudeva, the
Supreme Personality, the Origin of Creation, You whose light
is covered by the might of Your natural modes, You the Brahman [both
inside and outside], our respectful obeisances. (34-35) You who are not
material but are known by the different embodiments of the avatâras,
thus
demonstrates
an
incomparable,
unlimited
might
in
activities
that
cannot be performed by normally embodied persons. You, that same
Goodness and Master of all blessings, have now appeared for the
liberation and elevation of everyone, with all Your potencies and
expansions! (36) Our
respects for You oh Highest Virtue, oh Supreme
Auspiciousness! For You oh Vâsudeva, oh Peaceful One and Master
of the Yadus, our reverence. (37) Oh
Unlimited One, do we, the servants who could meet You oh Supreme
Lord because of
the mercy of Your follower, the sage [Nârada], have Your
permission now [to leave]? (38) May
our
words
always concern Your pastimes, may our ears hear the talks
about You, may our limbs be working for You and may our minds always
remember Your lotus feet. May our heads bow to You, the All-pervading
One, and may our sight be engaged in seeing the truthful ones [the
saints, the Vaishnavas especially] who are Your partial embodiments.'
(39) S'rî S'uka said: 'This way being glorified by the two Guhyakas, the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiled and spoke to them. (40) The Supreme Lord said: 'Everything of this incident with the most kind Nârada that happened in the past is known to Me. What a great favor he did in cursing you to fall down for being blind in your madness about the wealth. (41) Even as the eyes of a person who faces the sun [are freed from darkness] one is simply freed from all bondage by the presence of devotees who are equal towards all, by associating with persons dedicated to Me. (42) Now that you, oh reeds [*5] of Kuvera, are saturated with love towards Me, please return home with Me as the Supreme Destination, I who constitute the Supreme of your desire and from whom one never returns [to a worldly existence. See also B.G. 5: 17].'
(43) S'rî S'uka said: 'Thus being addressed by Him, the two circumambulated Him who was bound to the mortar. They offered their repeated obeisances, took leave and then left in the northern direction [where Kailâsa is found].'
(2-3) S'rî S'uka said: 'Very proud of being elevated to the association of Rudra the ones born from the Keeper of Wealth, [one day] walked around in a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. In that garden full of flowers they most bewildered, with their eyes rolling because of being intoxicated from drinking vârunî, were together with women who sang songs to them. (4) Because they wanted to enjoy themselves they in the company of the young girls entered the Ganges full of lotus beds, like two male elephants with their she-elephants.
(5)
It so
happened that Nârada, the almighty devarishi, got to
see them oh son of Kuru, and from the demigods' maddened eyes could
understand what state they were in.
(6) Seeing him their adherents [the girls] were ashamed and, afraid
of being cursed, quickly covered
their
naked
bodies with their
garments. But the two guardians
of Kuvera's treasures
[the S'iva guhyakas], who were also naked did not. (7) Seeing
the two being drunk and blind with their prestige and
wealth, he in order to teach the two sons of the light a lesson, pronounced a
curse against them saying the following. (8) Nârada
said:
'For
the
one
who
in
the
mode
of
passion enjoys the things of the world there is nothing as perplexing
to
the intelligence as the
arrogance of wealth, a good
birth, [a nice body, learning, riches] etc., in which one feels
attracted to women, wine and gambling. (9)
In that position killing animals, merciless people out of control
with themselves think that this body, which is doomed to perish,
would not age and would not die [see also 7.15:
7, B.G. 9:
26]. (10) The
body, however deemed to be
divine, after death serves the
worms and turns into stool and ashes. Does someone with such a selfish
attitude towards other living beings know what hell he is heading for
[see also 5.26: 17]? (11) Does this
body
belong to the one providing
the food,
to oneself, to one's father, to one's mother, or does it belong
to one's father-in-law, to a state authority, to a
buyer, to the fire or even to the scavengers? (12) The question is: who would thus that knower
actually be [that proprietor] of the body that manifested from the
unmanifested nature and vanishes again? Who else but a fool would take
the body for the real self and
kill [other] living beings [see also 4.11: 10]? (13) For fools blinded by pride about their
wealth, poverty is the best ointment for their eyes. A
poor man is better capable of seeing others as equal to himself [*]. (14)
Someone who is pricked by a
pin does not wish anybody with a likewise body to experience such a
pain, but not so
a person who was never pricked by a pin. (15) A poor man
is free from all conceit associated with the falsehood of the self. The
great difficulty [of poverty] that one by providence may
encounter in this world, is for him the best austerity. (16) Always being hungry the senses of the slim body of a poor person eager for food [**], become less and less dominant
and also
the violence [that is the counterpart of the lust to eat] ceases. (17)
[As
opposed to the rich] the poor can
[easily] associate with the saints [who keep to the vow of
poverty and are] equal minded
towards all. The [mental] cause
of their suffering as also their
[physical]
hankering is reduced by meeting
such honest people so that
purification is quickly achieved as a consequence [see also 10.8: 4]. (18)
Why would one avoid the
equanimous renouncers of the world [the sadhus] who want to
serve Mukunda and desire the
association of materialists who proud of their wealth seek their refuge
in that what is untrue [see also
B.G. 7:
15]. (19) I
will therefore take
away this ignorant conceit of
these womanizing
drunkards who because of the
sweet liquor vârunî, arrogant and
blinded with the opulence have lost control of themselves. (20-22) Since
these two sons of Kuvera being absorbed in darkness, in their pride indifferent towards others did not care to
dress their bodies,
they deserve it to become immobile [as two trees]. This in order to
prevent that they repeat this. It is furthermore my mercy that their
self-remembrance may continue and also my special favor that they,
after
a
hundred years of the gods [a year is a day], may obtain the
personal association of Vâsudeva. With their bhakti revived
they then may resume their celestial lives.'(23) S'rî
S'uka
said: 'The devarishi thus having spoken went away to
Nârâyana-âs'rama [his abode], leaving
Nalakûvara and Manigrîva behind to become a pair of arjuna [***]
trees. (24) To be
true to the words of
the seer, His topmost devotee,
the Lord [who was bound to the mortar] very slowly [now] moved to the
spot where the two arjuna trees were standing. (25)
[He
thought:] 'The devarishi is most dear to Me. Even though these
two were born from the loins of Kuvera [a rich man], I will perform
according to the words stated by
the great soul.' (26)
Thus having decided Krishna moved in between the arjunas and that way
got the
big mortar stuck across. (27)
The boy dragging the wooden mortar that was tied to His belly behind
Him, with great force pulled over the two trees. They shook heavily because of His supreme
power and came down with trunk,
branches, leaves and roots up making
a
tremendous
noise
[*4].
(28) On
the spot from
the two trees two persons appeared,
resplendently beautiful, like
fire rising up and illuminating all directions. They offered Krishna head down with folded hands
their obeisances. Being
freed
from passion and ignorance they said the following to the Lord of the Entire World: (29)
'Krishna,
oh
Krishna,
oh
Supreme
Master of Yoga! You are the root cause and the
Original Person in the beyond of this world, of this creation of gross
and
subtle matter that by the brahmins is known as Your form. (30-31) You
are
the
One for all living beings, You
are the master of the life force, of the body, of
the soul and the senses.
You are the Time, the Supreme Lord Vishnu, the Imperishable
Controller. You as the Greatest One who are both the
cosmic creation and the subtle reality, You consisting of passion,
goodness and
slowness, are the Original Personality, Overseer and the Knower of
the restless mind in all fields of action. (32) Who,
being locked up in a body with a mind that is agitated by the modes of
nature,
is capable of knowing You? Who now is worthy of You who
are not confined to a body, You who
existed
before
the
creation
and
who, now being covered by the modes of nature, is present here before us? (33)
Therefore we offer You,
Vâsudeva, the
Supreme Personality, the Origin of Creation, You whose light
is covered by the might of Your natural modes, You the Brahman [both
inside and outside], our respectful obeisances. (34-35) You who are not
material but are known by the different embodiments of the avatâras,
thus
demonstrates
an
incomparable,
unlimited
might
in
activities
that
cannot be performed by normally embodied persons. You, that same
Goodness and Master of all blessings, have now appeared for the
liberation and elevation of everyone, with all Your potencies and
expansions! (36) Our
respects for You oh Highest Virtue, oh Supreme
Auspiciousness! For You oh Vâsudeva, oh Peaceful One and Master
of the Yadus, our reverence. (37) Oh
Unlimited One, do we, the servants who could meet You oh Supreme
Lord because of
the mercy of Your follower, the sage [Nârada], have Your
permission now [to leave]? (38) May
our
words
always concern Your pastimes, may our ears hear the talks
about You, may our limbs be working for You and may our minds always
remember Your lotus feet. May our heads bow to You, the All-pervading
One, and may our sight be engaged in seeing the truthful ones [the
saints, the Vaishnavas especially] who are Your partial embodiments.'(39) S'rî S'uka said: 'This way being glorified by the two Guhyakas, the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiled and spoke to them. (40) The Supreme Lord said: 'Everything of this incident with the most kind Nârada that happened in the past is known to Me. What a great favor he did in cursing you to fall down for being blind in your madness about the wealth. (41) Even as the eyes of a person who faces the sun [are freed from darkness] one is simply freed from all bondage by the presence of devotees who are equal towards all, by associating with persons dedicated to Me. (42) Now that you, oh reeds [*5] of Kuvera, are saturated with love towards Me, please return home with Me as the Supreme Destination, I who constitute the Supreme of your desire and from whom one never returns [to a worldly existence. See also B.G. 5: 17].'
(43) S'rî S'uka said: 'Thus being addressed by Him, the two circumambulated Him who was bound to the mortar. They offered their repeated obeisances, took leave and then left in the northern direction [where Kailâsa is found].'
