Viśvajit-khaṇḍa · Chapter 12
Sourceश्रीनारद उवाच - अर्णवं दक्षिणं स्नात्वा प्रद्युम्नो यादवाधिपः ॥ उशीनरांस्ततो जेतुमाजगाम बलैः सह ॥१॥ कोटिशः कोटिशो गावो यत्र देशे चरंति हि ॥ गोपालमंडलैर्युक्ता व्रजंत्यो भव्यमूर्तयः ॥२॥ औशीनराः क्षीरपाना गौरवर्णा मनोहराः ॥ हय्यंगवीनमादाय ते ययुः कार्ष्णिसंमुखे ॥३॥ तैः पूजितः शम्बरारिर्ददौ तेभ्यो महाधनम् ॥ गजान् रथान् हयान् रत्नवस्त्रभूषादि हर्षितः ॥४॥ चंपावती नाम पुरी मणिरत्नसमन्विता ॥ विराजते यत्र नृपैः सर्पैर्भोगवती यथा ॥५॥ चंपावतीपतिर्वीरो नाम्ना हेमांगदो नृपः ॥ नीत्वा बलिं समेत्याशु श्रीकार्ष्णिं प्रणनाम ह ॥६॥ तस्मै तुष्टः शंबरारिर्मालां किंजल्किनीं ददौ ॥ सहस्रदलशोभाढ्यं पद्मं दिव्यं ददौ पुनः ॥७॥ अथ कार्ष्णिर्महाबाहुः स्वसैन्यपरिवारितः ॥ विदर्भान्प्रययौ धन्वी दुंदुभीन्नादयन्मुहुः ॥८॥ भीष्मकः कुंडिनपतिरागतं रुक्मिणीसुतम् ॥ आनीय पूजयामास ससैन्यं बहुभिर्धनैः ॥९॥ मातामहं ततो नत्वा रुक्मिणीनंदनो बली ॥ कुंतदेशांश्च दरदान्प्रययौ यादवेश्वरः ॥१०॥ मलयाचलपाटीरवायुभिः परिसेवितः ॥ श्रीखंडकेतकीपुष्पगंधाक्ते मलयाचले ॥११॥ अगस्त्यं मुनिशार्दूलं पीताब्धिं स ददर्श ह ॥ कृतांजलिपुटः कार्ष्णिर्नमस्कृत्य महामुनिम् ॥ स्थितोऽभूदुटजे साक्षादाशीर्भिरभिनंदितः ॥१२॥ श्रीप्रद्युम्न उवाच - दृश्यं पदार्थ तु जगत्सत्यवद्वर्तते कथम् ॥ मुक्तो ब्रह्मांशको भूत्वा बद्ध्यतेऽयं कथं गुणैः ॥१३॥ एतत्प्रश्नं मम ब्रूहि नितरां मुनिसत्तम ॥ त्वं सर्वविद्दिव्यचक्षुः सर्वब्रह्मविदां वरः ॥१४॥ अगस्त्य उवाच - त्वं साक्षात्कृष्णचंद्रस्य परिपूर्णतमस्य च ॥ पुत्रोऽसि पृच्छसे मां वै लीलामात्रमिदं वचः ॥१५॥ लोकसंग्रहमेवार्थं कुर्वन्देवो हरिर्यथा ॥ तथा नृणां च कल्याणं कुर्वन्विचरसि प्रभो ॥१६॥ यथा सत्यस्य सूर्यस्य बिंबं वारिषु सत्यवत् ॥ दृश्यते सत्यवद्दृश्यं प्रधानपरयोस्तथा ॥१७॥ काचे मुखं गुणे सर्पं सैकते जीवनं यथा ॥ तथायं सन्देहगुणैर्बद्ध्यते प्रेक्षता स्वयम् ॥१८॥ प्रद्युम्न उवाच - कथं न बद्ध्यते देही येनोपायेन तद्वद ॥ वैराग्येण दृढेनापि ब्रूहि ब्रह्मविदां वर ॥१९॥ अगस्त्य उवाच - विवेकं यः समाश्रित्य भजेद्ब्रह्म सनातनम् ॥ मनोमयं जगन्मत्त्वा स व्रजेत्परमं पदम् ॥२०॥ जन्ममृत्यू शोकमोहौ जराबालयुवादयः ॥ अहं मदो व्याधिभयं दुःखं शोकः क्षुधा रतिः ॥२१॥ आधिर्भयं तस्य राजन्न भवेत कदाचन ॥ आत्मा निरीहो ह्यतनुः सर्वतश्चानहंकृतिः ॥ शुद्धो गुणाश्रयः साक्षात्परो निष्कल आत्मदृक् ॥२२॥ ज्ञानात्मकः सदा पूर्णो विदितो यो मुनीश्वरैः ॥ तं ब्रह्म परमात्मनं ज्ञात्वायं विचरेत्सुखी ॥२३॥ अस्मिञ्छयाने जागर्ति सर्वं पश्यति यः पुमान् ॥ नायं तं वेत्ति पश्यंतं न पश्यति कदाचन ॥२४॥ नभोऽग्निपवनाः कोष्ठकाष्ठप्रोद्गतरेणुभिः ॥ न सज्जंते गुणैर्ब्रह्म वर्णश्च स्फटिको यथा॥२५॥ लक्षणाभिर्ध्वनिव्यंग्यैर्ज्ञायते न कदाचन ॥ कुतस्तु लौकिकैर्वाक्यैस्तस्मै श्रीब्रह्मणे नमः ॥२६॥ केचित्कर्म वदंत्येनं केचित्कालं तथाऽपरे ॥ कर्तारं योगमपरे सांख्यं ब्रह्म वदंति कम् ॥२७॥ केचित्तं परमात्मानं वासुदेवं वदंति के ॥ प्रत्यक्षेणानुमानेन निगमेनात्मसंविदा ॥२८॥ विचार्य तद्ब्रह्म परं निःसंगो विचरेदिह ॥ यथांभसा प्रचलता तरवोऽपि चला इव ॥२९॥ चक्षुषा भ्राम्यमाणेन दृश्यते चलतीव भूः ॥ तथा गुणानां भ्रमणो भ्रमता मनसा यतः ॥३०॥ भ्राम्यमाणः सदा राजन्करेणालातचक्रवत् ॥ करिष्यामि करोमीति ममेदं तव चाब्रुवन् ॥ त्वमहं च सुखी दुःखी सदाज्ञानविमोहितः ॥३१॥ सत्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः ॥ तैरिदं जगदाव्याप्तमोतप्रोतपटं यथा ॥३२॥ ऊर्ध्वं गच्छंति सत्वस्था मध्ये तिष्ठंति राजसाः ॥ जघन्यगुणवृत्तिस्था अधो गच्छंति तामसाः ॥३३॥ अंधकारे गुणात्कार्ष्णे सर्पबुद्धिर्भवेद्यथा ॥ आरान्मरीचिकां वारि तथेदं मन्यते जगत् ॥३४॥ गतागतं सुखं विद्धि यथा मंडलवर्तिनाम् ॥ तथा नॄणां च तद्दुःखं यथा नरकवासिनाम् ॥ घनावलिर्देहगुणा अहोरात्रमृतेर्यथा ॥३५॥ यथा सार्थं तथा दृश्यं न किंचित्सर्वदैव हि ॥ पक्षे जाते यथा नीडात्पारे याते यथोडुपात् ॥३६॥ ज्ञाने प्राप्ते तथा लोकाद्दर्पणात्किं प्रयोजनम् ॥ तथा मार्गं निधायाशु विचरेत्समदृङ्मुनिः ॥३७॥ यथेन्दुरुदपात्रेषु यथाऽग्निः काष्ठसंचये ॥ तथैको भगवान्साक्षात्परमात्मा व्यवस्थितः ॥३८॥ घटे मठे यथाऽऽकाशो वर्ततेऽन्तर्बहिर्महान् ॥ तथा परात्मा निर्लिप्तो देहिषु स्वकृतेषु च ॥३९॥ यः कृष्णभक्तः शांतात्मा ज्ञाननिष्ठो विरागवान् ॥ तं न स्पृशंतीह गुणाः कानीव बिसिनीदलम् ॥४०॥ ज्ञानी सदानंदमयो बालवद्विचरेत्तनुम् ॥ न पश्यति धृतं वासो मदिरामदमत्तवत् ॥४१॥ सूर्योदये यथा वस्तु गृहे राजन् प्रदृश्यते ॥ दूरीकृत्य तथाज्ञानं साक्षात्तत्त्वं ततो बृहत् ॥४२॥ यथेन्द्रियं पृथग्द्वारैरर्थो बहुगुणाश्रयः ॥ नानेयते तथा ब्रह्म वाचिभिः शास्त्रवर्त्मभिः ॥४३॥ परं पदं वदंत्येतत्केचिद्वै वैष्णवं नृप ॥ केचिद्वै व्याप्य वैकुंठं शांतं केऽपि ततः परम् ॥४४॥ कैवल्यं तद्ब्रह्म केचित्परमं धाम चाव्ययम् ॥ अक्षरं च परां काष्ठां गोलोकं प्रकृतेः परम् ॥४५॥ केचिन्निकुंजं विशदं वदन्तीह पुराविदः ॥ ज्ञानवैराग्यभक्तिभ्यः प्राप्नोतीह न चान्यतः ॥४६॥ श्रीकृष्णचण्द्रस्य हरेः परस्य कैवल्यनाथस्य परात्परस्य ॥ व्रजेत्पदं श्रीपुरुषोत्तमस्य यत्प्राप्य भक्तो न निवर्ततेऽथ ॥४७॥ श्रीनारद उवाच - इति भागवतं ज्ञानं श्रुत्वा कार्ष्णिर्महामुनिम् ॥ अगस्त्यं पूजयामास भक्त्या नत्वा कृतांजलिः ॥४८॥
śrīnārada uvāca - arṇavaṃ dakṣiṇaṃ snātvā pradyumno yādavādhipaḥ || uśīnarāṃstato jetumājagāma balaiḥ saha ||1|| koṭiśaḥ koṭiśo gāvo yatra deśe caraṃti hi || gopālamaṃḍalairyuktā vrajaṃtyo bhavyamūrtayaḥ ||2|| auśīnarāḥ kṣīrapānā gauravarṇā manoharāḥ || hayyaṃgavīnamādāya te yayuḥ kārṣṇisaṃmukhe ||3|| taiḥ pūjitaḥ śambarārirdadau tebhyo mahādhanam || gajān rathān hayān ratnavastrabhūṣādi harṣitaḥ ||4|| caṃpāvatī nāma purī maṇiratnasamanvitā || virājate yatra nṛpaiḥ sarpairbhogavatī yathā ||5|| caṃpāvatīpatirvīro nāmnā hemāṃgado nṛpaḥ || nītvā baliṃ sametyāśu śrīkārṣṇiṃ praṇanāma ha ||6|| tasmai tuṣṭaḥ śaṃbarārirmālāṃ kiṃjalkinīṃ dadau || sahasradalaśobhāḍhyaṃ padmaṃ divyaṃ dadau punaḥ ||7|| atha kārṣṇirmahābāhuḥ svasainyaparivāritaḥ || vidarbhānprayayau dhanvī duṃdubhīnnādayanmuhuḥ ||8|| bhīṣmakaḥ kuṃḍinapatirāgataṃ rukmiṇīsutam || ānīya pūjayāmāsa sasainyaṃ bahubhirdhanaiḥ ||9|| mātāmahaṃ tato natvā rukmiṇīnaṃdano balī || kuṃtadeśāṃśca daradānprayayau yādaveśvaraḥ ||10|| malayācalapāṭīravāyubhiḥ parisevitaḥ || śrīkhaṃḍaketakīpuṣpagaṃdhākte malayācale ||11|| agastyaṃ muniśārdūlaṃ pītābdhiṃ sa dadarśa ha || kṛtāṃjalipuṭaḥ kārṣṇirnamaskṛtya mahāmunim || sthito'bhūduṭaje sākṣādāśīrbhirabhinaṃditaḥ ||12|| śrīpradyumna uvāca - dṛśyaṃ padārtha tu jagatsatyavadvartate katham || mukto brahmāṃśako bhūtvā baddhyate'yaṃ kathaṃ guṇaiḥ ||13|| etatpraśnaṃ mama brūhi nitarāṃ munisattama || tvaṃ sarvaviddivyacakṣuḥ sarvabrahmavidāṃ varaḥ ||14|| agastya uvāca - tvaṃ sākṣātkṛṣṇacaṃdrasya paripūrṇatamasya ca || putro'si pṛcchase māṃ vai līlāmātramidaṃ vacaḥ ||15|| lokasaṃgrahamevārthaṃ kurvandevo hariryathā || tathā nṛṇāṃ ca kalyāṇaṃ kurvanvicarasi prabho ||16|| yathā satyasya sūryasya biṃbaṃ vāriṣu satyavat || dṛśyate satyavaddṛśyaṃ pradhānaparayostathā ||17|| kāce mukhaṃ guṇe sarpaṃ saikate jīvanaṃ yathā || tathāyaṃ sandehaguṇairbaddhyate prekṣatā svayam ||18|| pradyumna uvāca - kathaṃ na baddhyate dehī yenopāyena tadvada || vairāgyeṇa dṛḍhenāpi brūhi brahmavidāṃ vara ||19|| agastya uvāca - vivekaṃ yaḥ samāśritya bhajedbrahma sanātanam || manomayaṃ jaganmattvā sa vrajetparamaṃ padam ||20|| janmamṛtyū śokamohau jarābālayuvādayaḥ || ahaṃ mado vyādhibhayaṃ duḥkhaṃ śokaḥ kṣudhā ratiḥ ||21|| ādhirbhayaṃ tasya rājanna bhaveta kadācana || ātmā nirīho hyatanuḥ sarvataścānahaṃkṛtiḥ || śuddho guṇāśrayaḥ sākṣātparo niṣkala ātmadṛk ||22|| jñānātmakaḥ sadā pūrṇo vidito yo munīśvaraiḥ || taṃ brahma paramātmanaṃ jñātvāyaṃ vicaretsukhī ||23|| asmiñchayāne jāgarti sarvaṃ paśyati yaḥ pumān || nāyaṃ taṃ vetti paśyaṃtaṃ na paśyati kadācana ||24|| nabho'gnipavanāḥ koṣṭhakāṣṭhaprodgatareṇubhiḥ || na sajjaṃte guṇairbrahma varṇaśca sphaṭiko yathā||25|| lakṣaṇābhirdhvanivyaṃgyairjñāyate na kadācana || kutastu laukikairvākyaistasmai śrībrahmaṇe namaḥ ||26|| kecitkarma vadaṃtyenaṃ kecitkālaṃ tathā'pare || kartāraṃ yogamapare sāṃkhyaṃ brahma vadaṃti kam ||27|| kecittaṃ paramātmānaṃ vāsudevaṃ vadaṃti ke || pratyakṣeṇānumānena nigamenātmasaṃvidā ||28|| vicārya tadbrahma paraṃ niḥsaṃgo vicarediha || yathāṃbhasā pracalatā taravo'pi calā iva ||29|| cakṣuṣā bhrāmyamāṇena dṛśyate calatīva bhūḥ || tathā guṇānāṃ bhramaṇo bhramatā manasā yataḥ ||30|| bhrāmyamāṇaḥ sadā rājankareṇālātacakravat || kariṣyāmi karomīti mamedaṃ tava cābruvan || tvamahaṃ ca sukhī duḥkhī sadājñānavimohitaḥ ||31|| satvaṃ rajastama iti prakṛternātmano guṇāḥ || tairidaṃ jagadāvyāptamotaprotapaṭaṃ yathā ||32|| ūrdhvaṃ gacchaṃti satvasthā madhye tiṣṭhaṃti rājasāḥ || jaghanyaguṇavṛttisthā adho gacchaṃti tāmasāḥ ||33|| aṃdhakāre guṇātkārṣṇe sarpabuddhirbhavedyathā || ārānmarīcikāṃ vāri tathedaṃ manyate jagat ||34|| gatāgataṃ sukhaṃ viddhi yathā maṃḍalavartinām || tathā nṝṇāṃ ca tadduḥkhaṃ yathā narakavāsinām || ghanāvalirdehaguṇā ahorātramṛteryathā ||35|| yathā sārthaṃ tathā dṛśyaṃ na kiṃcitsarvadaiva hi || pakṣe jāte yathā nīḍātpāre yāte yathoḍupāt ||36|| jñāne prāpte tathā lokāddarpaṇātkiṃ prayojanam || tathā mārgaṃ nidhāyāśu vicaretsamadṛṅmuniḥ ||37|| yathendurudapātreṣu yathā'gniḥ kāṣṭhasaṃcaye || tathaiko bhagavānsākṣātparamātmā vyavasthitaḥ ||38|| ghaṭe maṭhe yathā''kāśo vartate'ntarbahirmahān || tathā parātmā nirlipto dehiṣu svakṛteṣu ca ||39|| yaḥ kṛṣṇabhaktaḥ śāṃtātmā jñānaniṣṭho virāgavān || taṃ na spṛśaṃtīha guṇāḥ kānīva bisinīdalam ||40|| jñānī sadānaṃdamayo bālavadvicarettanum || na paśyati dhṛtaṃ vāso madirāmadamattavat ||41|| sūryodaye yathā vastu gṛhe rājan pradṛśyate || dūrīkṛtya tathājñānaṃ sākṣāttattvaṃ tato bṛhat ||42|| yathendriyaṃ pṛthagdvārairartho bahuguṇāśrayaḥ || nāneyate tathā brahma vācibhiḥ śāstravartmabhiḥ ||43|| paraṃ padaṃ vadaṃtyetatkecidvai vaiṣṇavaṃ nṛpa || kecidvai vyāpya vaikuṃṭhaṃ śāṃtaṃ ke'pi tataḥ param ||44|| kaivalyaṃ tadbrahma kecitparamaṃ dhāma cāvyayam || akṣaraṃ ca parāṃ kāṣṭhāṃ golokaṃ prakṛteḥ param ||45|| kecinnikuṃjaṃ viśadaṃ vadantīha purāvidaḥ || jñānavairāgyabhaktibhyaḥ prāpnotīha na cānyataḥ ||46|| śrīkṛṣṇacaṇdrasya hareḥ parasya kaivalyanāthasya parātparasya || vrajetpadaṃ śrīpuruṣottamasya yatprāpya bhakto na nivartate'tha ||47|| śrīnārada uvāca - iti bhāgavataṃ jñānaṃ śrutvā kārṣṇirmahāmunim || agastyaṃ pūjayāmāsa bhaktyā natvā kṛtāṃjaliḥ ||48||
English translation
Pradyumna's conquest of countries like Ushinara and his presentation of philosophy by the sage Agastya on his curiosity
Srinardji says - Rajan! After bathing in the South Sea, Yadvaraja Pradyumna came from there with an army to conquer the land of Ushinara, where cows with grand idols roam and graze with the Gwalonki troupe. The people of the northern countries drink milk and have a beautiful white complexion. They went before Pradyumna with an offering of butter. Worshipped by him, Pradyumna gladly bestowed upon him great wealth, including elephants, horses, chariots, jewels, garments, and jewels. The capital of Ushinara, Puri called Champavati, was rich in gems and jewels. She was adorned by kings in the same manner as Bhogavatipuri by serpents. Veer Raja Hemangad, the lord of Champavati, soon arrived with gifts. He paid obeisance to Srikrishna Kumar Pradyumna. Satisfied with him, Pradyumna gave him a garland of saffron-studded lotuses and also offered him a divine lotus adorned with thousands of petals. 1 - 7.
Mahabahu then took the bow of Pradyumna and accompanied his army to the country of Vidarbha, repeatedly playing the dundubhi. King Bhishmaka of Kundinapur brought Rukminiputra, who had arrived there, to his house, gave him a lot of money, and worshipped him with an army. The mighty Yadaveshwara then paid obeisance to Nana and went to the lands of Rukmininandan Kunt and Dard. On his way, Samir was serving him, touching the sandalwood of Malayachal. On a Malayachala filled with the fragrance of Shrikhand and Ketaki flowers, he had a vision of Munishreshtha Agastya, who had once drank from the ocean. Srikrishna-Kumar, with folded hands, saluted the great sage and stood in his court. The sage blessed and congratulated him. 8-12 |
Then Sri Pradyumna asked - "Munisrestha! This world, being a visual object, is false, then how is it situated like the truth? And the living entity, being a part of Brahman, is eternally liberated, yet how is it bound by the gunas? This is my question, you illustrate it well; for you are omniscient, omniscient, omniscient, and the best of all the Brahmoists. 13-14 | (Vishwajitkhand chapter 11 to 15)
Agastya said, "Rukmininandan! You are the son of the most perfect Lord Shrikrushna Chandra, yet you question me! It is only lila to ask you this question (because you are omniscient). O Lord! Just as Lord Srihari works for the welfare of the people, you are also striving for the welfare of mankind. Just as the reflection of truth that appears in the waters of the sun appears to be true even when it is false, so also is the reflection of nature and the Supreme Being that this visible world appears to be true even when it is false. Just as the face in the mirror, the serpent in the rope, and the water in the sand signify truth, so too does this true Supreme Being seem to be bound by bodily qualities such as sattva - in the mirror of the inner self, the reflection of sata is reflected in the form of life itself. (The face in the mirror appears bound even when not bound, in the same way that the eternal liberated soul appears bound, reflected in a virtuous conscience like sattva). 15-18 |
Pradyumna asked, "Brahma-jnana - Shiromana! Tell me the remedy by which the fleshly being does not fall into bondage after attaining firm renunciation. 19.
Agastya said, "Whoever, taking refuge in the conscience and considering the world as Manomaya (the mind manifested only through Sankalpa), prays to the eternal Brahman, attains the supreme position." The king! The birth, death, grief, infatuation, childhood, youth, immortality, egoism, alcoholism, fear of disease, happiness, sorrow, hunger, lust, mental anxiety, and fear of that Supreme Being are never attained; for the soul is harmless (without effort), formless, completely devoid of ego, pure form, shelter of qualities, direct God, pure, and self-seeking. May this living entity live in bliss, knowing the Supreme Being to whom the sages are always to refer, the Absolute and the Wise. 20-23 |
This world never sees, never knows, the vision of the Purusha (soul) who wakes up even when this world is asleep, sees everything. Just as the crystal is never imbued with various colors and just as the sky is not imbued with firewood, firewood, and air is not imbued with flying dust, so Brahman is never imbued with qualities. How can one know by worldly phrases what is never the subject of knowledge by signs, sounds expressed by consonants, and idioms! The salutation is to the transcendent Brahman. Some people call this supreme being 'Karma', others refer to it as' Kaal '. Other scholars refer to him as "Karta" and "Yoga," while other thinkers refer to him as "Samkhya" and "Brahman." Some say 'Paramātmā' and 'Vasudeva'. From direct, inference, inference, and self-realization, he contemplated the nature of the Supreme Brahman and walked in this world with a sense of detachment. Just as the twinkling of the water makes the trees reflected in it seem wobbly, and the twirling of the eyes makes the earth seem to turn, so also the wandering of the virtues makes the soul in it seem to be confused when the mind is distracted. 24-30 | (Vishwajitkhand chapter 11 to 15)
The king! Just as the spinning wheel seems to spin circularly, the ignorant being through the misguided bead by Gunarno begins to say and believe that 'I will, I am the doer, this is mine, that is yours, this is you, this is me, I am happy and I am sad' and so on. Sattva, Rāja, and Tāma - these three are qualities of nature, not of the soul. Through those qualities, the whole world is permeated in the same way as a cloth is coated with yarn. The beings in the Sattva Guna go up, the Rajoguni beings live in the Intermediate Loka and the Tamasas in the Tamogunaki Vrittimas go down (Narakadim). Srikrishna Kumar! Just as the rope kept in darkness contains serpentine intelligence, the mirchika (sun rays) from a distance has a jalki illusion, similarly, the ignorant being creates a false perception of this world in the Supreme Brahman. Consider Sukh to be a transitory entity, like the kingdom of the Mandalar kings. The suffering of humans is the same as that of the inhabitants of hell. Just as the dense garland, the qualities of the body, and the day and night are not static, so is the happiness and sorrow. Just as the community of pilgrims or merchants does not always coexist, so too is the cosmos. Nothing stays the same forever. Just as a bird has no purpose in the grass when its wings come out, and a wanderer in a boat when he goes across a river, so what is the purpose of a people who, upon acquiring knowledge, produce pride? Samadarshi Muni thus decided his course quickly and thought incoherently. Just as the same moon is reflected in many water vessels and a fire pervades the logs, so the same true God exists everywhere. Just as the great heavens exist in a detachment outside and within the abode, so the Supreme Being resides in a detachment outside and within the bodies created by Himself. The virtues do not touch one who is a peaceful, knowledgeable, and renunciate devotee of Lord Krishna in the same way that water does not touch a lotus. The wise man is always wandering like a child, full of joy. He does not look at his body the same way a drunkard does not take care of the clothes he wears. 31-41 |
The king! Just as the object of the house begins to appear at sunrise, Jnanavanpu Rusha realizes Brahman by removing ignorance. Just as the same subject seems to harbor many qualities from the senses with separate doors, the same Brahman seems to be manifold from the scriptures that express it. O Lord! This Brahman is called some Paramapada, some Vaishnava Dham, some Prakara Vaikuntha, some Shanta, some Param Kaivalya, and some Avinashi Param Dham. Some believe it to be Aksharapada, others call it Parakashtha, others describe it as Golokdham beyond nature, and some Puranic scholars call it Vibha Nikunja. Man living in this world attains that position by knowledge, renunciation, and devotion, not by any other means. The person attains the position of the Supreme Personality of Godhead, Kaivalyanatha, the Supreme Personality of Godhead, by His grace through the above-mentioned means, and the devotee never returns from there after attaining it. 42-47 | (Vishwajitkhand chapters 11 to 15)
Srinardji says - Rajan! Hearing this Bhagavata knowledge, Sri Krishna Kumar Pradyumna worshipped Mahamuni Agastya by joining both hands, saluting with devotion. 48.
Thus was completed the twelfth chapter in the Narada Bahulashva-Samvada under the Vishwajit Khandaka in the Srigargha Samhita, titled 'Agastya and Pradyumna's Discourse on the Conquest of the Countries of Ushinara, Vidarbha, Kunta, Dard, etc.' 12.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24661, revision 92692 (2016-11-29T05:34:55Z). English was rendered from the complete Hindi chapter at https://www.mahakavya.com/vishwajitkhand-chapter-11-to-15/ as a transparent machine-assisted translation using the pinned IndicTrans2 Indic–English Distilled 200M model and retained without claiming verse-by-verse alignment.