Chapter 51 - Mucukunda’s Eulogy of the Lord

[Sanskrit text for this chapter is available]

[Note: Chapter 54 in Padaratnāvalī’s text.]

1-3. The Yavana (Kālayavana) perceived Śrī Kṛṣṇa coming out (of the gates of Mathurā) like the rising Moon, most beautiful to look at, dark in complexion, clad in yellow silken garment, with the Śrī-vatsa mark on his bosom, with his neck beautified with the pendant brilliant Kaustubha gem, having four mighty (knee-) long arms and eyes reddish like a fresh-blown lotus, ever beaming with joyousness, with splendid, beautiful cheeks, bright with a smile and lotus-like countenance with dazzling alligator-shaped ear-rings.

4-5. “This exquisitely beautiful man characterised by Śrī-vasta, four arms, lotus-like eyes and wearing a Vanamālā must be Vāsudeva (Kṛṣṇa). From the characteristic marks described in details by Nārada (I presume) he cannot be anyone else. But since he is armless and walking on foot, I too shall fight with him unarmed (and without using any vehicle)”.

6. Resolving thus, the Yavana, with the intention of seizing him whom even the yogin cannot attain with difficulty, chased him who was running fast with his back towards the Yavana.

7. Showing himself to be within his grasp at every step, the king of Yavanas was taken far away to a distant mountain cave.

8. “Born as you are in the Yadu race, it is not proper for you to run away from the enemy”. Reproaching him thus while pursuing, he could not overtake him (and catch hold of him) as his inauspicious karmas were not exhausted.

9. Even though he was thus vilified, the Lord entered a deep cave in the mountain^[1]. Kālayavana also made his way into it and saw that another person was lying there asleep.

10. “Surely after luring me to such a long distance, he is (pretending to be) asleep like an innocent person.” Thinking thus and regarding the sleeping man to be Kṛṣṇa, the stupid fellow kicked him

11. The man who was asleep for a long time became awakened. He slowly opened his eyes and looked in all directions and espied Kālayavana standing by his side.

12. By the angry look of the enraged man (rudely awakened from sleep), there arose a fire out of Kālayavana’s body and he was reduced to ashes in a moment.

King Parīkṣit asked:

13. What was the name of the man who (thus) killed the Yavana, Oh Brāhmaṇa sage? From whom was he born? What (extra-ordinary) prowess did he possess? Why did he enter the cave for sleep? What majestic lustre did be possess?

Śrī Śuka narrated:

14. He was born in the race of Ikṣvākus and was a prominent son of Māndhātṛ. He was well-known by the name Mucukunda. He was friendly to Brāhmaṇas and always true to his words.

15. He was implored to ensure their protection (from demons) by the host of gods headed by Indra, as they were very much afraid of (and harassed) by Asuras. He accordingly afforded them protection for a long time.

16. Having secured (the services of) god Kārttikeya (son of Śiva) as their protector, they spoke to Mucukunda, “Oh King! You may now retire from the onerous task^[2] of protecting us.

17. Having given up your world kingdom from which all the thorns (miscreants and enemies) were wiped out by you, you have been protecting us in doing which you have given up all pleasures, Oh warrior.

18. Now none of your sons, queens, clansmen, ministers or your contemporary subjects survives as they are subjected to the influence of Time (and have died).

19. The glorious supreme immortal Lord, the Timespirit is mightier than the mighty. He drives off all creatures easily as in a sport, as a herdsman would do his cattle.

20. May God bless you. Please ask of us any boon except the final emancipation. For the imperishable Almighty Lord Visṇu alone has the capability to grant it.

21.^[3] When the highly glorious king Mucukunḍa was thus addressed (by gods), (it is reported that) he respectfully bowed to gods.

[Padaratnāvalī’s text adds:]

21.1. and he begged of them to grant him (the boon of) sleep lasting for a pretty long period inside a cave. When he was granted that boon, the noble-minded king Mucukunda being overcome with fatigue sought from them (undisturbed) sleep.

Vṛndāvana edition adds:

21.2. (Mucukunda requested as a boon:) ‘Whoever disturbs my sleep should be instantaneously reduced to ashes, Oh most prominent gods’. The gods granted the boons saying ‘Amen’.

22. He entered a cave (shown to him by gods) and reposed himself to enjoy the sleep granted to him by gods.

23. (The gods assured him) “He who would wake you up thoughtlessly while you are asleep, (and thus disturb your rest), the stupid fellow be reduced to ashes the very moment he is woked at by you”.

24. When the Yavana was reduced to ashes, the glorious Lord Kṛsṇa, the most prominent Sātvata manifested himself to the intelligent king Mucukunḍa.

25-27. He perceived the Lord, of dark-blue complexion like a cloud, wearing a yellow silken garment, with the Śrīvatsa mark on the chest, lustrous with the refulgent Kaustubha gem, having four arms, appearing resplendent with the Vanamālā (a garland of forest flowers special to Śrī Kṛṣṇa), with a charming, kindly disposed countenance, beautified with radiant alligatorshaped ear-rings, captivating to the eyes of all human beings^[4] with smiling looks expressing gracious love, endowed with youthfulness, noble in gait like a proud lion.

28. Being over-awed with his dazzling effulgence, the highly intelligent and wise king gently enquired of him as he was unapproachable due to his splendour.

Mucukunda said

29. “Who are you arrived here in this inaccessible mountain cave in a dense forest? How is it that you go about in this forest full of thorns, on foot tender like lotus-petals?

30. You are the embodiment of majestic lustre of all those endowed with effulgence and luminosity. Are you the glorious Fire-god or the Sun-god or the Moon-god or the great Indra or the guardian deity of the world or any other divinity of that high status?

31. I regard you as the Supreme Person, Lord Viṣṇu out of the three Gods of gods (viz. Brahmā, Viṣṇu and Śiva) as you dispel the darkness of the cave (or remove ignorance in my heart) by your splendour as does the light of a lamp.

32. Oh most excellent person! If it pleases You, may your birth, exploits, family name be frankly disclosed to us who are sincerely desirous of hearing it (or who sincerely desire to render you service).

33. As for us we are Kṣattriyas of the Ikṣvāku race, Oh Tiger among men. I am, Oh Lord, known as Mucukunda, the son of Māndhātṛ (who was the son of Yuvanāśva).

34. Completely exhausted by vigil extending over a long period and with all the limbs of my body benumbed and overpowered with sleep, I lay enjoying un-interrupted sleep to my heart’s content, from which I was rudely awakened by some unknown person, just now.

35. Even he has been reduced to ashes, verily by his own sins, indeed. It is after that your glorious personality, the destroyer of enemies, has been perceived by me.

36. Being bedazzled by your unbearable lustre, we caṇnot look at you for long. Our powers are ineffective in your presence, Oh blessed God. But you deserve to be honoured by all embodied beings (This much we can say about you)”.

37. Thus respectfully addressed by the king, the glorious Lord, the Creator of all beings, laughed aloud and replied to him in a voice deep like the thundering of a cloud.

The Almighty Lord replied:

38. Dear King! my incarnations, exploits and epithets are innumerable. They, being infinite in number, it is not possible even for me to count them.

39. Possibly someone might reckon, through (a continuous period of) many lives, all the particles of dust over the earth, but nobody can ever enumerate my excellences, exploits, designations and incarnations.^[5]

40. Even great sages (like Parāśara, Vaiśampāyana etc.) who tried to describe my descent and exploits pertaining to the past, present and future in order, have not been able to reach the end.

41. However, listen to me as I narrate those pertaining to the present time, Oh dear king. Formerly, I was entreated by god Brahmā to protect the order of righteousness and for annihilation of Asuras who caused a burden to the earth.

42. I have descended in the race of Yadus in the house of Vasudeva. As I am born of Vasudeva, they call me Vāsudeva.

43. Kālanemi, born as Kaṃsa and the haters of the righteous like Pralamba and others have been killed by me. This Yavana is caused to be burnt by me through your fiery looks.

44. Having been earnestly and repeatedly implored by you in days gone by, I, that Vāsudeva, being fond of my votaries, have come over to this cave for showering my divine Grace on you.

45. Seek boons from me, Oh royal sage. I shall bestow on you all desired objects as no person that resorts to me (submitting himself completely to my Will) shall suffer misery any more.

Śrī Śuka said:

46. When addressed thus, Mucukunda bowed down to him. Remembering the words of Vṛddha Garga (predicting God Viṣṇu’s revelation to him), he realized that he (Vāsudeva) was Lord Nārāyaṇa himself. Overwhelmed with joy, he submitted as follows:

Mucukunda said:

47. Oh Lord! This person (i.e. I or human being) whether male or female is absolutely deluded by your Māyā (Deluding Potency). With his eye (or mind) concentrated on saṃsāra (Or being unable to realize that you alone are the Reality), he does not seek resort in you (as a devotee). For the sake of happiness, he is attached to the house including wife, children, wealth etc.) which is the source of all miseries and is thus deceived (in his search for happiness).

48. After securing the blessing of birth as a human being in this world—which, in itself, is very difficult to obtain—and that too with proportionate limbs (and soundness of mind) without any efforts (on one’s part but through Divine Grace), a person who does not resort to the lotus-feet of the Lord, is, Oh handsome Lord, a wicked-minded (dull-witted) fellow who, like a beast desirous of eating grass falls into a grass-covered well (with no way out), sinks down in the dark deep well of domestic life.

49. All this life of mine has been fruitlessly wasted, Oh Invincible Almighty, for I behaved as a king elated with the pride of affluence and splendour of my royalty, identifying this mortal body as the Self and in endless anxiety due to my attachment to sons, wives, treasures, and lands.

50. Forgetting you altogether, I became incorrigibly haughty and lorḍly with the deep-rooted (ignorant) attachment to this inert body which is similar to an earthen pot or a wall (and thus totally different from the Soul), the inherent pride of being a god among men (king) surrounded by many military officers commanding division of chariots, elephants, cavalry-men and foot-soldiers and leading expeditions over the earth.

51. Like unto a hungry serpent, licking the corners of its mouth with its tongue, seizing upon and swallowing up a rat, you, the alert God of Death, surprisingly overtake a person who forgets you altogether, and is engrossed in pondering over the ways and means of achieving worldly plans which (even if frustrated) intensify the desire for worldly objects which (even after attainment) extremely increases the greed and thirst for them.

52. The mortal body which formerly moved in chariots plated with gold or rode on elephants and was designated (honorifically) as ‘the god among men’, is reduced to what may be called as excrement (if devoured after death by dogs, crows etc. in an undisposed condition), as worms (if interred in the grave) and as ashes (if cremated by fire) during the inevitable course of Time.

53. Having conquered (all kingdoms spread over the earth in) all directions, with the (possibility of future) wars forestalled, occupying the exalted imperial throne, being paid respects by his (former) equals, the man is reduced to the state of a pet (a beast for play) for women in his home which is characterized by sexual pleasures, Oh Almighty Lord.

54. Being devoted to the performance of austerities denying himself all pleasures of senses, he continues to perform righteous acts and donate gifts (in the present life) with the expectant desire, “I should become the king of heaven (Indra) or the sole sovereign ruler of the world. But this simply intensifies his thirst and is not conducive to real happiness.

55. When the time of release from the saṃsāra of a person wandering in the cycle of births and deaths, approaches then only companionship with saintly persons takes place, Oh Imperishable Lord. It is only after association with saints that the mind (being averse to attachment to all worldly objects turns to your devotion—you who are the Master of the high and the low.

56. That the bondage of attachment to kingship should be severed automatically (without any efforts on my part) is, Me-thinks your special divine Grace shown to me—the Grace devoutly solicited by saints of unflinching devotion to you and by kings who though they ruled over the entire earth, still wished to retire to the forest for penance.

57. Oh Omnipresent Lord! I do not seek any other boon from you except rendering service to your feet, which is regarded as the most covetable blessing according to those who have renounced everything (and possess nothing of their own). Having propitiated you, the bestower of Mokṣa (Liberation), Oh Hari, what wise man would solicit a boon from you which, will create a bondage to one’s soul.

58. Hence, rejecting all blessings which are bound with the guṇas viz. Sattva, rajas and tamas, Oh Lord, I seek resort in you, the Supreme Person, the very embodiment of knowledge and consciousness unsullied by any taint, transcendent to all guṇaṣ, the One without second.

59. For a very long time, I have been troubled in this world with fruits of action and have been afflicted with the vāsanās (effects left on the mind after enjoying fruits of actions) and am harrassed by six unsatiable (internal) enemies. Being unable to secure mental peace, I have with great difficulty approached your lotus-feet Oh Lord who are the Supreme Souḥ free from fear and grief of death, Oh Lord! Be pleased to protect me who am full of distress.

The glorious Lord said:

60. Oh Emperor of the entire world! Oh great king, Your mind is free from impurities (like attachment, greed eted and judgment clear. For though you were tempted with boons (at your sweet will), you were not lured thereby.

61. It was with a view to test your unerring, vigilance that you were tempted with boons. Please know that the mind and intelligence of unflinching devotees is never changed by temptation of blessings.

62. The mind of those who are other than devotees and who control it by Prāṇāyāma (breath control) and other means, is not devoid of vāsanās (the subtle desires) and it is noticed that they are again attached to sense-objects.

63. You may roam over the earth at will after setting your mind on me. May your devotion unto me be everlasting and unflinching for ever.

64. In compliance of your duties as a Kṣattriya, you have killed living beings in hunting (fighting etc.). Expiate the sin committed by you by seeking my asylum and by meditation and performance of penance.

65. In the next birth you will be a prominent Brāhmaṇa, the best friend of all beings. Then you will certainly attain to me, the Absolute, Oh king.

Footnotes and references:

[1]:

Subodhinī States that the cave is near Dhavalapura (Dholapur) at a distance of to yojanas from Mathurā. N.L. De identified it with a lake three miles to the west of Dholapur and states that on the site of the lake there was formerly a mountain—GDAM I. p. 132.

[2]:

Though he was in heaven, Mucukunda was always engaged in fighting and had no respite to enjoy heavenly bliss—Padaratnāvalī

[3]:

According to Yande's (Bombay) edition.

[4]:

v.l. enhanting to the eyes of the three worlds (Padaratnāvalī)

[5]:

Cf. viṣṇor nu kaṃ vīryāṃ pravocaṃ yaḥ pārthivāni vimame rajāṃsi /—Ṛg Veda Saṃhitā. 1.154.1, AV 7.26.1; VS. 5-18, TS. 1.2.13.3