Gajendra Moksha (गजेन्द्रमोक्षः)

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Gajendra Moksha (Samskrit : गजेन्द्रमोक्षः) refers to the episode of Lord Vishnu granting moksha to Gajendra, the lord of the elephants.

परिचयः ॥ Introduction

The Bhagavata Purana in Adhyaya 7 of the 2nd Skandha enumerates in brief the incident of Gajendra moksha as follows :

Once, the king of Elephants was distressed due to his leg being caught by an extremely powerful crocodile in a lake. He immediately plucked a lotus and held it out in his trunk as an offering and called out to Lord Vishnu. The Lord too, hearing the appeal of his devotee, rushed to his aid mounted on Garuda. He then cut asunder the jaw of the crocodile with his weapon, the Sudarshana Chakra and dragged the elephant out by the trunk. This episode of Lord Vishnu’s grace towards his devotee, the lord of the elephants, is referred to as Gajendra moksha. It is said that,

अन्तः सरस्युरुबलेन पदे गृहीतो ग्राहेण यूथपतिरम्बुजहस्त आर्तः । आहेदमादिपुरुषाखिललोकनाथ तीर्थश्रवः श्रवणमङ्गलनामधेय ॥ १५ ॥

श्रुत्वा हरिस्तमरणार्थिनमप्रमेयः चक्रायुधः पतगराजभुजाधिरूढः । चक्रेण नक्रवदनं विनिपाद्य तस्माद् धस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥ १६ ॥

antaḥ sarasyurubalena pade gr̥hīto grāheṇa yūthapatirambujahasta ārtaḥ । āhedamādipuruṣākhilalokanātha tīrthaśravaḥ śravaṇamaṅgalanāmadheya ॥ 15 ॥

śrutvā haristamaraṇārthinamaprameyaḥ cakrāyudhaḥ patagarājabhujādhirūḍhaḥ । cakreṇa nakravadanaṁ vinipādya tasmād dhaste pragr̥hya bhagavān kr̥payojjahāra ॥ 16 ॥

This story is further elaborated in the initial chapters of Bhagavata Purana's 8th Skandha.

गजेन्द्रस्य निवासः ॥ Gajendra's abode

The king of elephants known as Gajendra lived in the mountainous region of Trikuta. Shri Shuka describes the region in the following verses:

आसीद् गिरिवरो राजन् त्रिकूट इति विश्रुतः । क्षीरोदेनावृतः श्रीमान् योजनायुतमुच्छ्रितः ॥ १ ॥

तावता विस्तृतः पर्यक्त्रिभिः श्रृङ्‌गैः पयोनिधिम् । दिशः खं रोचयन्नास्ते रौप्यायसहिरण्मयैः ॥ २ ॥

अन्यैश्च ककुभः सर्वा रत्‍नधातुविचित्रितैः । नानाद्रुमलतागुल्मैः निर्घोषैः निर्झराम्भसाम् ॥ ३ ॥

स चावनिज्यमानाङ्‌घ्रिः समन्तात् पयऊर्मिभिः । करोति श्यामलां भूमिं हरिन् मरकताश्मभिः ॥ ४ ॥

सिद्धचारणगन्धर्व विद्याधरमहोरगैः । किन्नरैः अप्सरोभिश्च क्रीडद्‌भिः जुष्टकन्दरः ॥ ५ ॥

यत्र सङ्‌गीतसन्नादैः नदद्‍गुहममर्षया । अभिगर्जन्ति हरयः श्लाघिनः परशंकया ॥ ६ ॥

नानारण्यपशुव्रात संकुलद्रोण्यलंकृतः । चित्रद्रुमसुरोद्यान कलकण्ठविहंगमः ॥ ७ ॥

सरित्सरोभिरच्छोदैः पुलिनैः मणिवालुकैः । देवस्त्रीमज्जनामोद सौरभाम्ब्वनिलैर्युतः ॥ ८ ॥

तस्य द्रोण्यां भगवतो वरुणस्य महात्मनः । उद्यानं ऋतुमन्नाम आक्रीडं सुरयोषिताम् ॥ ९ ॥

सर्वतोऽलंकृतं दिव्यैः नित्यपुष्पफलद्रुमैः । मन्दारैः पारिजातैश्च पाटलाशोकचम्पकैः ॥ १० ॥

चूतैः पियालैः पनसैः आम्रैः आम्रातकैरपि । क्रमुकैर्नारिकेलैश्च खर्जूरैः बीजपूरकैः ॥ ११ ॥

मधुकैः शालतालैश्च तमालै रसनार्जुनैः । अरिष्टोडुम्बरप्लक्षैः वटैः किंशुकचन्दनैः ॥ १२ ॥

पिचुमर्दैः कोविदारैः सरलैः सुरदारुभिः । द्राक्षेक्षु रम्भाजम्बुभिः बदर्यक्षाभयामलैः ॥ १३ ॥

बिल्वैः कपित्थैर्जम्बीरैः वृतो भल्लातकादिभिः । तस्मिन्सरः सुविपुलं लसत्काञ्चनपंकजम् ॥ १४ ॥

कुमुदोत्पलकह्लार शतपत्रश्रियोर्जितम् । मत्तषट्पदनिर्घुष्टं शकुन्तैश्च कलस्वनैः ॥ १५ ॥

हंसकारण्डवाकीर्णं चक्राह्वैः सारसैरपि । जलकुक्कुटकोयष्टि दात्यूहकुलकूजितम् ॥ १६ ॥

मत्स्यकच्छपसञ्चार चलत्पद्मरजःपयः । कदम्बवेतसनल नीपवञ्जुलकैर्वृतम् ॥ १७ ॥

कुन्दैः कुरुबकाशोकैः शिरीषैः कूटजेङ्‌गुदैः । कुब्जकैः स्वर्णयूथीभिः नागपुन्नाग जातिभिः ॥ १८ ॥

मल्लिकाशतपत्रैश्च माधवीजालकादिभिः । शोभितं तीरजैश्चान्यैः नित्यर्तुभिरलं द्रुमैः ॥ १९ ॥

āsīd girivaro rājan trikūṭa iti viśrutaḥ । kṣīrodenāvr̥taḥ śrīmān yojanāyutamucchritaḥ ॥ 1 ॥

tāvatā vistr̥taḥ paryaktribhiḥ śrr̥ṅ‌gaiḥ payonidhim । diśaḥ khaṁ rocayannāste raupyāyasahiraṇmayaiḥ ॥ 2 ॥

anyaiśca kakubhaḥ sarvā rat‍nadhātuvicitritaiḥ । nānādrumalatāgulmaiḥ nirghoṣaiḥ nirjharāmbhasām ॥ 3 ॥

sa cāvanijyamānāṅ‌ghriḥ samantāt payaūrmibhiḥ । karoti śyāmalāṁ bhūmiṁ harin marakatāśmabhiḥ ॥ 4 ॥

siddhacāraṇagandharva vidyādharamahoragaiḥ । kinnaraiḥ apsarobhiśca krīḍad‌bhiḥ juṣṭakandaraḥ ॥ 5 ॥

yatra saṅ‌gītasannādaiḥ nadad‍guhamamarṣayā । abhigarjanti harayaḥ ślāghinaḥ paraśaṁkayā ॥ 6 ॥

nānāraṇyapaśuvrāta saṁkuladroṇyalaṁkr̥taḥ । citradrumasurodyāna kalakaṇṭhavihaṁgamaḥ ॥ 7 ॥

saritsarobhiracchodaiḥ pulinaiḥ maṇivālukaiḥ । devastrīmajjanāmoda saurabhāmbvanilairyutaḥ ॥ 8 ॥

tasya droṇyāṁ bhagavato varuṇasya mahātmanaḥ । udyānaṁ r̥tumannāma ākrīḍaṁ surayoṣitām ॥ 9 ॥

sarvato'laṁkr̥taṁ divyaiḥ nityapuṣpaphaladrumaiḥ । mandāraiḥ pārijātaiśca pāṭalāśokacampakaiḥ ॥ 10 ॥

cūtaiḥ piyālaiḥ panasaiḥ āmraiḥ āmrātakairapi । kramukairnārikelaiśca kharjūraiḥ bījapūrakaiḥ ॥ 11 ॥

madhukaiḥ śālatālaiśca tamālai rasanārjunaiḥ । ariṣṭoḍumbaraplakṣaiḥ vaṭaiḥ kiṁśukacandanaiḥ ॥ 12 ॥

picumardaiḥ kovidāraiḥ saralaiḥ suradārubhiḥ । drākṣekṣu rambhājambubhiḥ badaryakṣābhayāmalaiḥ ॥ 13 ॥

bilvaiḥ kapitthairjambīraiḥ vr̥to bhallātakādibhiḥ । tasminsaraḥ suvipulaṁ lasatkāñcanapaṁkajam ॥ 14 ॥

kumudotpalakahlāra śatapatraśriyorjitam । mattaṣaṭpadanirghuṣṭaṁ śakuntaiśca kalasvanaiḥ ॥ 15 ॥

haṁsakāraṇḍavākīrṇaṁ cakrāhvaiḥ sārasairapi । jalakukkuṭakoyaṣṭi dātyūhakulakūjitam ॥ 16 ॥

matsyakacchapasañcāra calatpadmarajaḥpayaḥ । kadambavetasanala nīpavañjulakairvr̥tam ॥ 17 ॥

kundaiḥ kurubakāśokaiḥ śirīṣaiḥ kūṭajeṅ‌gudaiḥ । kubjakaiḥ svarṇayūthībhiḥ nāgapunnāga jātibhiḥ ॥ 18 ॥

mallikāśatapatraiśca mādhavījālakādibhiḥ । śobhitaṁ tīrajaiścānyaiḥ nityartubhiralaṁ drumaiḥ ॥ 19 ॥

Meaning:

• There was a mountain well known as Trikuta. The beautiful mountain was 10,000 yojanas in height and was surrounded by the milky ocean. It was wide on all sides to the same extent as its height. It had 3 peaks of gold, silver and iron (respectively) wherewith it illuminated the milky ocean, the cardinal points and the sky. It stood radiating its charms in all directions by its other summits which were variegated in colours with precious stones and mineral ores. It was covered with clusters of trees, creepers and shrubs of various kinds, and resounded with the cascades of mountain torrents. With its foot, being washed by the waves of milk all around, the earth appeared dark green with its rocks and pebbles of emeralds.
• The Siddhas, Charanas, Gandharvas (the heavenly singers), Vidyadharas, big serpents, kinnaras and Apsaras (celestial nymphs) resorted to its valleys for sporting. The caves there resounded with the echoes of music (of kinnaras, etc.) that made the proud lions impatiently roar back in indignation towards them suspecting the presence of a rival lion. The place was adorned with valleys full of herds of wild animals of various kinds. And in its celestial gardens abounding in a variety of trees, birds of sweet voice were chirping. It appeared beautiful with streams and lakes of crystal clear water, with banks covered with sparkling sand of jewels and precious stones. Their waters became highly fragrant by the bathing of celestial women in them, and the breezes blowing over them were charged with sweet scent.
• In one valleys of that mountain, there is a garden of called Rtumat belonging to the great lord Varuna which was the sporting place of the Celestial ladies. On all sides, it was adorned with celestial trees ever laden with fruits and blossoming flowers such as Mandaras, Parijatas, Patalas, Ashokas, Champakas, mangoes (of various species), Priyalas, Jackfruit trees, Amratakas as well as with Arecas, Coconut trees, date-palms, Citrons, Madhukas, Shala trees, Palmyras Tamalas, Asanas, Arjunas, Soap-berries, Indian fig trees, plakshas, banyan trees, kimshukas, sandal trees, Neem trees, kovidaras, Saralas, Deodars, grapevines, sugar canes, plantains, rose-apples, plum trees, Akshas, Abhaya and Amalaki trees and was surrounded by Bilva, wood apple tree, Jambira, Bhallataka and other trees.
• In that garden, there was an extensive lake resplendent with golden lotuses. It looked excellently beautiful with the splendor of lilies and various species of lotuses such as Utpala, kalhara and shatapatra (of white, blue and ordinary types). It was resonant with the ceaseless humming of intoxicated bees and with melodious notes of chirping birds. It was crowded with aquatic birds like swans, ducks called Karandava, Chakravakas and cranes. It resounded with the cries of water-fowls koyashthis and Datyuha. Its waters were covered with filaments of lotuses shaking with the movement of the fish and tortoises. It was surrounded with trees and plants such as Kadambas, Canes, Nalas (a variety of reed), Nipas (a kind of Kadamba), Vanjulaka, Kurbaka, Ashoka, Shirisha, Kutaja, Inguda, Kubjaka, svarna-yuthis (yellow jasmine), Naga, Punnaga, Jatis, Millika, Shatapatras, Madhavi Jalaka, and other creepers. It appears superbly beautiful with other trees growing on its banks, and bearing fruits and flowers throughout all seasons. (Bhagavata Purana, Skandha 8, Adhyaya 2)

गजनक्रयुद्धम् ॥ Battle between Elephant and Crocodile

Describing the encounter between the king of elephants and the crocodile, Shri Shuka says,

तत्रैकदा तद्‌गिरिकाननाश्रयः करेणुभिर्वारणयूथपश्चरन् । सकण्टकं कीचकवेणुवेत्रवद् विशालगुल्मं प्ररुजन् वनस्पतीन् ॥ २० ॥

यद्‍गन्धमात्राद्धरयो गजेन्द्रा व्याघ्रादयो व्यालमृगाः सखड्गाः । महोरगाश्चापि भयाद्द्रवन्ति सगौरकृष्णाः सरभाश्चमर्यः ॥ २१ ॥

वृका वराहा महिषर्क्षशल्या गोपुच्छशालावृकमर्कटाश्च । अन्यत्र क्षुद्रा हरिणाः शशादयः चरन्त्यभीता यदनुग्रहेण ॥ २२ ॥

स घर्मतप्तः करिभिः करेणुभिः वृतो मदच्युत्कलभैरनुद्रुतः । गिरिं गरिम्णा परितः प्रकम्पयन् निषेव्यमाणोऽलिकुलैर्मदाशनैः ॥ २३ ॥

सरोऽनिलं पङ्‌कजरेणुरूषितं जिघ्रन् विदूरान् मदविह्वलेक्षणः । वृतः स्वयूथेन तृषार्दितेन तत् सरोवराभ्याशमथागमद् द्रुतम् ॥ २४ ॥

विगाह्य तस्मिन् अमृताम्बु निर्मलं हेमारविन्दोत्पलरेणुवासितम् । पपौ निकामं निजपुष्करोद्धृतं आत्मानमद्‌भिः स्नपयन्गतक्लमः ॥ २५ ॥

स पुष्करेणोद्‌धृतशीकराम्बुभिः निपाययन् संस्नपयन्यथा गृही । घृणी करेणुः करभांश्च दुर्मदो नाचष्ट कृच्छ्रं कृपणोऽजमायया ॥ २६ ॥

तं तत्र कश्चिन्नृप दैवचोदितो ग्राहो बलीयांश्चरणे रुषाग्रहीत् । यदृच्छयैवं व्यसनं गतो गजो यथाबलं सोऽतिबलो विचक्रमे ॥ २७ ॥

तथाऽऽतुरं यूथपतिं करेणवो विकृष्यमाणं तरसा बलीयसा । विचुक्रुशुर्दीनधियोऽपरे गजाः पार्ष्णिग्रहास्तारयितुं न चाशकन् ॥ २८ ॥

नियुध्यतोरेवमिभेन्द्रनक्रयोः विकर्षतोरन्तरतो बहिर्मिथः । समाः सहस्रं व्यगमन् महीपते सप्राणयोश्चित्रममंसतामराः ॥ २९ ॥

ततो गजेन्द्रस्य मनोबलौजसां कालेन दीर्घेण महानभूद् व्ययः । विकृष्यमाणस्य जलेऽवसीदतो विपर्ययोऽभूत् सकलं जलौकसः ॥ ३० ॥

tatraikadā tad‌girikānanāśrayaḥ kareṇubhirvāraṇayūthapaścaran । sakaṇṭakaṁ kīcakaveṇuvetravad viśālagulmaṁ prarujan vanaspatīn ॥ 20 ॥

yad‍gandhamātrāddharayo gajendrā vyāghrādayo vyālamr̥gāḥ sakhaḍgāḥ । mahoragāścāpi bhayāddravanti sagaurakr̥ṣṇāḥ sarabhāścamaryaḥ ॥ 21 ॥

vr̥kā varāhā mahiṣarkṣaśalyā gopucchaśālāvr̥kamarkaṭāśca । anyatra kṣudrā hariṇāḥ śaśādayaḥ carantyabhītā yadanugraheṇa ॥ 22 ॥

sa gharmataptaḥ karibhiḥ kareṇubhiḥ vr̥to madacyutkalabhairanudrutaḥ । giriṁ garimṇā paritaḥ prakampayan niṣevyamāṇo'likulairmadāśanaiḥ ॥ 23 ॥

saro'nilaṁ paṅ‌kajareṇurūṣitaṁ jighran vidūrān madavihvalekṣaṇaḥ । vr̥taḥ svayūthena tr̥ṣārditena tat sarovarābhyāśamathāgamad drutam ॥ 24 ॥

vigāhya tasmin amr̥tāmbu nirmalaṁ hemāravindotpalareṇuvāsitam । papau nikāmaṁ nijapuṣkaroddhr̥taṁ ātmānamad‌bhiḥ snapayangataklamaḥ ॥ 25 ॥

sa puṣkareṇod‌dhr̥taśīkarāmbubhiḥ nipāyayan saṁsnapayanyathā gr̥hī । ghr̥ṇī kareṇuḥ karabhāṁśca durmado nācaṣṭa kr̥cchraṁ kr̥paṇo'jamāyayā ॥ 26 ॥

taṁ tatra kaścinnr̥pa daivacodito grāho balīyāṁścaraṇe ruṣāgrahīt । yadr̥cchayaivaṁ vyasanaṁ gato gajo yathābalaṁ so'tibalo vicakrame ॥ 27 ॥

tathā''turaṁ yūthapatiṁ kareṇavo vikr̥ṣyamāṇaṁ tarasā balīyasā । vicukruśurdīnadhiyo'pare gajāḥ pārṣṇigrahāstārayituṁ na cāśakan ॥ 28 ॥

niyudhyatorevamibhendranakrayoḥ vikarṣatorantarato bahirmithaḥ । samāḥ sahasraṁ vyagaman mahīpate saprāṇayościtramamaṁsatāmarāḥ ॥ 29 ॥

tato gajendrasya manobalaujasāṁ kālena dīrgheṇa mahānabhūd vyayaḥ । vikr̥ṣyamāṇasya jale'vasīdato viparyayo'bhūt sakalaṁ jalaukasaḥ ॥ 30 ॥

Meaning:

Once upon a time, the leader of a herd of elephants dwelling in the forest over the mountains (of Trikuta), came to that garden (named Rtumat). He was wandering in the company of his wives (searching for water) breaking and treading down thorny shrubs and clusters of various types of bamboos and canes on their way. The scent of that king of elephants itself was enough to make all the lions, big elephants, carnivorous animals like tigers, rhinoceroses, huge serpents, white and black Sharabhas, Chamaris (female yaks) flee in fear. It is due to his mercy that other animals like wolves, boars, bears, porcupines, baboons, hyenas and monkeys as well as the deer, rabbits could freely roam without fear. The elephant was exuding the temporal fluid due to which he was surrounded by swarms of blackbees feeding on that intoxicating fluid and followed by herd of other male and female elephants and their young ones. Being oppressed by the heat of the Sun, and smelling from a distance the breeze blowing from the lake laden with the pollen of the lotus flowers, he, with his thirsty company and his vision clouded hurried for the bank of that lake shaking the mountain on all sides by his weight. Plunging into the lake, he, with the tip of his trunk drank his fill from the nectarlike water perfumed with the pollen of golden and blue lotuses, took a good bath and was thus relieved of all fatigue. Drawing water with his trunk, like a concerned householder, he made the female elephants and young ones drink water and bathe by spraying them with cool water. Being deluded by Maya (power of the lord), the poor creature could not foresee the impending peril. There, some powerful crocodile, directed by the will of providence, indignantly caught hold of the elephant by the leg. The elephant thereupon with all his strength strenuously tried to get out of this dangerous position. When the female elephants saw that their leader was suddenly attacked and captured, they in shock started to lament. The other elephants, though trying to free him from behind, were equally helpless. In this way, the mighty elephant and the crocodile were struggling, the former trying to drag the other outside the water and the latter pulling him inside and 1000 years rolled by. Finding them equally powerful, even the deities marvelled greatly at this tough fight. Due to his being dragged into the water and harassed for a very long period, the energy, strength and vitality of that king elephant became greatly depleted while the very reverse of it took place in the case of the aqautic animal (the crocodile).

गजेन्द्रस्य शरणागतिः ॥ Complete surrender of Gajendra

When Gajendra, dependent on his physical strength saw that his life was in danger and that he was absolutely helpless and incapable of rescuing himself, he thought for a long time and through the will of the Lord, reached the following conclusion. He said,

न मामिमे ज्ञातय आतुरं गजाः कुतः करिण्यः प्रभवन्ति मोचितुम् । ग्राहेण पाशेन विधातुरावृतोऽपि अहं च तं यामि परं परायणम् ॥ ३२ ॥

यः कश्चनेशो बलिनोऽन्तकोरगात् प्रचण्डवेगादभिधावतो भृशम् । भीतं प्रपन्नं परिपाति यद्‍भयात् मृत्युः प्रधावत्यरणं तमीमहि ॥ ३३ ॥

na māmime jñātaya āturaṁ gajāḥ kutaḥ kariṇyaḥ prabhavanti mocitum । grāheṇa pāśena vidhāturāvr̥to'pi ahaṁ ca taṁ yāmi paraṁ parāyaṇam ॥ 32 ॥

yaḥ kaścaneśo balino'ntakoragāt pracaṇḍavegādabhidhāvato bhr̥śam । bhītaṁ prapannaṁ paripāti yad‍bhayāt mr̥tyuḥ pradhāvatyaraṇaṁ tamīmahi ॥ 33 ॥

Meaning: These elephants, my own kinsfolk are not able to free me from this plight. What to speak of the poor female elephants. Caught up and bound down as I am in the snare of the providence, in the form of this crocodile, I shall now approach the Supreme Lord who is the last resort of all. We seek refuge in that indescribable Supreme Lord due to fear of whom even the deity of death flies away, and who, when resorted to, protects anyone who surrenders against the so very strong serpent of time that chases someone endlessly with its terrifying force. He then begins to sing the praise of the almighty and prays for moksha. He says,

जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् २५

सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् २६

योगरन्धितकर्माणो हृदि योगविभाविते योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् २७

नमो नमस्तुभ्यमसह्यवेग शक्तित्रयायाखिलधीगुणाय प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रि याणामनवाप्यवर्त्मने २८

नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् २९

jijīviṣe nāhamihāmuyā kimantarbahiścāvr̥tayebhayonyā icchāmi kālena na yasya viplavastasyātmalokāvaraṇasya mokṣam 25

so'haṁ viśvasr̥jaṁ viśvamaviśvaṁ viśvavedasam viśvātmānamajaṁ brahma praṇato'smi paraṁ padam 26

yogarandhitakarmāṇo hr̥di yogavibhāvite yogino yaṁ prapaśyanti yogeśaṁ taṁ nato'smyaham 27

namo namastubhyamasahyavega śaktitrayāyākhiladhīguṇāya prapannapālāya durantaśaktaye kadindri yāṇāmanavāpyavartmane 28

nāyaṁ veda svamātmānaṁ yacchaktyāhaṁdhiyā hatam taṁ duratyayamāhātmyaṁ bhagavantamito'smyaham 29

Meaning: I do not wish to survive like this (in this body) in the world. What is the use of this life (of an elephant) which is enveloped internally and externally with the darkness of ignorance ? I crave for emancipation from that veil of ignorance which shrouds the adhyatmik light of the Self, and which cannot be destroyed merely by (lapse of) time but only by the knowledge of the Atman. Being thus desirous of attaining moksha, I bow down to the all pervading Lord who is the creator of the universe; whose body is the universe and yet who is beyond and other than it; who uses universe as his instrument, yet is the inner controller of it; who is unconditioned by birth and is the highest resort of all. I have bowed unto the Lord of yoga (who confers the fruit of yogic practice), whom the yogins visualise in their hearts purified by burning down of their karmas by yoga (or devotion unto the Lord). My salutations to Him again and again, the force of whose threefold power (of three gunas viz. Sattva, Rajas and Tamas) is irresistable; who manifests as the object of all senses; who protects those who resort to Him for shelter and whose deluding potency of maya is difficult to overcome and whose path is inaccessible to those whose senses are directed to external objects. I have sought the protection of the Lord whose glory is unsurpassed and enveloped by whose Maya expressed as the ego-sense, this Jiva does not realise (the real nature of) his self.

गजेन्द्रस्य भगवद्स्तुतिः ॥ Stotra by Gajendra

Chapter 3: Gajendra's Prayers of Surrender

(1) The son of Vyâsa [S'uka] said: 'With that decision he [Gajendra], led by his intelligence, focussed his mind on his heart by reciting a supreme prayer he had practiced in a previous birth [see also B.G. 6: 43-44]. (2) S'rî Gajendra said: 'My obeisances unto the Supreme Godhead who moves this materially controlled existence to consciousness, let me meditate on Him, the original person, the transcendental Lord who is the root cause.  (3) The universe rests in Him, exists because of Him and originates from Him, I surrender to Him, that independent Godhead who is our cause and who is transcendental to us. (4) He who from His own energy expanded this cosmic manifestation that sometimes is manifest and sometimes is not visible, in both cases oversees all and everything as the witness. I beg that root Soul, the Supreme Transcendence of the beyond, to protect me! rî S'uka said: '(5) When in due course of time everything in this world has come to naught, when 5.20: 18all the worlds and all their maintainers and directors and everythingthat was active, has ended, there is a dense and deep darkness, above and beyond which He, the Almighty One, is radiating. (6)5.20: 18When a dancer dances it is difficult to understand the different forms he represents. The same way the gods, the sages and the common creatures cannot understand His movements or express them in words. May He who is so hard to grasp give me protection. rî S'uka said: '(7) The Lord of those who long to see His all-auspicious lotus feet, of those who are free from all attachment, of the great sages who faultless in the forest, highly elevated above the material world practice their vows in accordance with the different adhyatmik positions in life [the âs'ramas], the Lord of those who are equal and friendly towards all, He is my destination.rî S'uka said: '(8-9) He who is without birth has no karma, no name or a form, and is free from [the basic material] qualities and from faults. He who is the destruction and the creation of this cosmic manifestation, nevertheless by His own potency occasionally engages in [personal] activities [as an avatâra]. I offer Him my respects, the transcendental Lord, the Controller, the Supreme Brahman of unlimited potency, who without a form has assumed forms and performed so many wonderful activities. (10) I offer Him my obeisances who is the enlightenment of the soul, the witness present within all, the Supreme Self, Him who defies description and is beyond the mind and even consciousness. (11) For Him who, by learned souls free from material desires, [in devotion] can be reached through the mode of goodness, for the master of emancipation and salvation and bestower of happiness, there is my respectful reverence. (12) I offer my obeisances to the Lord of Peace, the Lord of Equilibrium, who free from the modes assumes the form of the modes in a dangerous or animal appearance [like with Nrisimha and Varâha]. I dedicate my prayers to the Lord of the diversity of adhyatmik knowledge. (13) My respects for the knower of the field [see B.G. 13: 1-5], for You the superintendent of all, the witness and the Original Person who are the primal source. You, the origin of the material creation, I offer my obeisances.Trî S'uka said: '(14) You are the one whom I respect because You oversee the motives of the senses. You are the source of all forms of belief concerning the apparent reality that one takes for real because it is a reflection of You. With respect for that reflection my reverence for You. (15) I offer You, the causeless supreme cause of all, my obeisances. You who are the miraculous root cause of all, the science of the sacred tradition and the great ocean, I honor, You the granter of liberation and the shelter of the transcendentalist. (16) I honor Him who is the fire of consciousness hidden in the wood of the modes of nature, Him whose [creative] spirit spurs into action when nature loses its equilibrium, Him who personally reveals Himself to those who gave up on the formal approach because of their adhyatmik understanding. (17) I offer my obeisances to Him, the immaculacy of infinite mercy, who releases a surrendered animal like me from being entangled. You, the Supreme Unlimited Lord, He who is celebrated as the direct witness within, You who are ever attentive by a single part of Your self [the Paramâtmâ, see also B.G. 10: 42], I offer my respects. (18) You are difficult to attain for everyone who is [overly] attached to his mind and body, to his offspring and relatives, to his home, wealth and support. But for those liberated souls who [absorbed in the soul] are not disturbed by the modes of nature, You are present in the core of the heart [see B.G. 6: 47]. I offer You, on whom one always meditates, You, the reservoir of all adhyatmik knowledge, You, the Supreme Lord and Controller, my respects. (19) They who desire dharma, artha, kâma andmoksha [the regulation of their civil virtue] worship Him and thus succeed in attaining their desired objective, not to mention other benedictions; He even endows one with an immortal [adhyatmik] body. May His unlimited mercy bring me salvation [see also 2.3: 10 en 7.9: 27]. (20-21) They who are fully surrendered to the Supreme Lord are, by reciting and hearing about His all-auspicious, wondrous activities, immersed in an ocean of transcendental bliss. With no other but Him as their purpose in life, they do not desire any [other] benediction. He, the eternal and Absolute Spirit of transcendence, the Supreme Master of all great personalities, the unseen Soul above and beyond all who in yoga can be reached [by devotional service] is, because of His subtle and elusive nature, out of reach of the senses. Him the unlimited, all-inclusive origin I worship. (22-24) The different moving and unmoving entities, the Vedic knowledge, the gods, Brahmâ and the souls belonging to him, as also His less important expansions, were created by the Lord with all their names and forms. Just like sparks that emanate from, and merge with, the fire and rays of light that emanate from and dissolve in the sun, there are similarly, time and again, the manifestations from the basic qualities of nature of creations and creatures of intelligence and mind, senses and [of the gross and subtle aspect] of the body, that as parts and parcels repeatedly originate from, and merge again with, the Lord. He, [that fire,] is neither a demigod nor a demon, neither a human being nor an animal, He is neither feminine nor masculine, neither neuter nor another kind of creature. He is not the fruitful action nor the mode of nature, neither the manifest nor the non-manifest; He is the conclusion of the exclusion [of this or that, of neti neti, see also 7.7: 23]. All hail to Him, the One Unlimited!

ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् पुरुषायादिबीजाय परेशायाभिधीमहि २

यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ३

यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च तत्तिरोहितम् अविद्धदृक्साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ४

कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु तमस्तदासीद्गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ५

न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ६

दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ७

न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ८

तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये अरूपायोरुरूपाय नम आश्चर्यकर्मणे ९

नम आत्मप्रदीपाय साक्षिणे परमात्मने नमो गिरां विदूराय मनसश्चेतसामपि १०

सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता नमः कैवल्यनाथाय निर्वाणसुखसंविदे ११

नमः शान्ताय घोराय मूढाय गुणधर्मिणे निर्विशेषाय साम्याय नमो ज्ञानघनाय च १२

क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे पुरुषायात्ममूलाय मूलप्रकृतये नमः १३

सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे असताच्छाययोक्ताय सदाभासाय ते नमः १४

नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय १५

गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय नैष्कर्म्यभावेन विवर्जितागम स्वयंप्रकाशाय नमस्करोमि १६

मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यग्दृशे भगवते बृहते नमस्ते १७

आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय १८

यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति किं चाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम् १९

एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्र मग्नाः २०

तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम् अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे २१

यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः नामरूपविभेदेन फल्ग्व्या च कलया कृताः २२

यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत्स्वरोचिषः तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः २३

स वै न देवासुरमर्त्यतिर्यङ्न स्त्री न षण्ढो न पुमान्न जन्तुः नायं गुणः कर्म न सन्न चासन्निषेधशेषो जयतादशेषः २४

oṁ namo bhagavate tasmai yata etaccidātmakam puruṣāyādibījāya pareśāyābhidhīmahi 2

yasminnidaṁ yataścedaṁ yenedaṁ ya idaṁ svayam yo'smātparasmācca parastaṁ prapadye svayambhuvam 3

yaḥ svātmanīdaṁ nijamāyayārpitaṁ kvacidvibhātaṁ kva ca tattirohitam aviddhadr̥ksākṣyubhayaṁ tadīkṣate sa ātmamūlo'vatu māṁ parātparaḥ 4

kālena pañcatvamiteṣu kr̥tsnaśo lokeṣu pāleṣu ca sarvahetuṣu tamastadāsīdgahanaṁ gabhīraṁ yastasya pāre'bhivirājate vibhuḥ 5

na yasya devā r̥ṣayaḥ padaṁ vidurjantuḥ punaḥ ko'rhati gantumīritum yathā naṭasyākr̥tibhirviceṣṭato duratyayānukramaṇaḥ sa māvatu 6

didr̥kṣavo yasya padaṁ sumaṅgalaṁ vimuktasaṅgā munayaḥ susādhavaḥ carantyalokavratamavraṇaṁ vane bhūtātmabhūtāḥ suhr̥daḥ sa me gatiḥ 7

na vidyate yasya ca janma karma vā na nāmarūpe guṇadoṣa eva vā tathāpi lokāpyayasambhavāya yaḥ svamāyayā tānyanukālamr̥cchati 8

tasmai namaḥ pareśāya brahmaṇe'nantaśaktaye arūpāyorurūpāya nama āścaryakarmaṇe 9

nama ātmapradīpāya sākṣiṇe paramātmane namo girāṁ vidūrāya manasaścetasāmapi 10

sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā namaḥ kaivalyanāthāya nirvāṇasukhasaṁvide 11

namaḥ śāntāya ghorāya mūḍhāya guṇadharmiṇe nirviśeṣāya sāmyāya namo jñānaghanāya ca 12

kṣetrajñāya namastubhyaṁ sarvādhyakṣāya sākṣiṇe puruṣāyātmamūlāya mūlaprakr̥taye namaḥ 13

sarvendriyaguṇadraṣṭre sarvapratyayahetave asatācchāyayoktāya sadābhāsāya te namaḥ 14

namo namaste'khilakāraṇāya niṣkāraṇāyādbhutakāraṇāya sarvāgamāmnāyamahārṇavāya namo'pavargāya parāyaṇāya 15

guṇāraṇicchannaciduṣmapāya tatkṣobhavisphūrjitamānasāya naiṣkarmyabhāvena vivarjitāgama svayaṁprakāśāya namaskaromi 16

mādr̥kprapannapaśupāśavimokṣaṇāya muktāya bhūrikaruṇāya namo'layāya svāṁśena sarvatanubhr̥nmanasi pratīta pratyagdr̥śe bhagavate br̥hate namaste 17

ātmātmajāptagr̥havittajaneṣu saktairduṣprāpaṇāya guṇasaṅgavivarjitāya muktātmabhiḥ svahr̥daye paribhāvitāya jñānātmane bhagavate nama īśvarāya 18

yaṁ dharmakāmārthavimuktikāmā bhajanta iṣṭāṁ gatimāpnuvanti kiṁ cāśiṣo rātyapi dehamavyayaṁ karotu me'dabhradayo vimokṣaṇam 19

ekāntino yasya na kañcanārthaṁ vāñchanti ye vai bhagavatprapannāḥ atyadbhutaṁ taccaritaṁ sumaṅgalaṁ gāyanta ānandasamudra magnāḥ 20

tamakṣaraṁ brahma paraṁ pareśamavyaktamādhyātmikayogagamyam atīndriyaṁ sūkṣmamivātidūramanantamādyaṁ paripūrṇamīḍe 21

yasya brahmādayo devā vedā lokāścarācarāḥ nāmarūpavibhedena phalgvyā ca kalayā kr̥tāḥ 22

yathārciṣo'gneḥ saviturgabhastayo niryānti saṁyāntyasakr̥tsvarociṣaḥ tathā yato'yaṁ guṇasampravāho buddhirmanaḥ khāni śarīrasargāḥ 23

sa vai na devāsuramartyatiryaṅna strī na ṣaṇḍho na pumānna jantuḥ nāyaṁ guṇaḥ karma na sanna cāsanniṣedhaśeṣo jayatādaśeṣaḥ 24

भगवदनुग्रहः ॥ The Lord's Grace

(30) S'rî S'uka said: 'Since he with this description was not directed at any particular personal appearance, Gajendra was not approached by any of the diverse appearances of Brahmâ's independent demigods. Instead of that choice of gods the Lord in person appeared, because He stands for the complete of them [compare B.G. 7: 20-23 and 9: 23; 4.31: 14]. (31) Hearing his prayer the Lord of all worlds, who understood his plight, then came as fast as He could, together with the denizens of heaven whorî S'uka said: ' offered their prayers. Carried by Garuda and equipped with His disc and other weapons, He soon arrived where Gajendra was situated.(32) The moment he, who in the water so violently was captured and was suffering, saw the Lord on the back of Garuda with His disc raised in the sky, he lifted his trunk while holding a lotus flower and uttered with difficulty: 'Oh Nârâyanarî S'uka said: ', Teacher of Completeness, oh Supreme Lord, You I offer my obeisances.' (33) Seei5.20: 18ng him in pain, the Unborn One, so full of mercy, alighted immediately and saved him with His disc, before the eyes of all the godly souls present, by severing the snout from the crocodile’s trun5.20: 18k and pulled Gajendra out of the water.'

एवं गजेन्द्रमुपवर्णितनिर्विशेषं ब्रह्मादयो विविधलिङ्गभिदाभिमानाः नैते यदोपससृपुर्निखिलात्मकत्वात् तत्राखिलामरमयो हरिराविरासीत् ३०

तं तद्वदार्तमुपलभ्य जगन्निवासः स्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः छन्दोमयेन गरुडेन समुह्यमानश् चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्र ः! ३१

सोऽन्तःसरस्युरुबलेन गृहीत आर्तो दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम् उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रान् नारायणाखिलगुरो भगवन्नमस्ते ३२

तं वीक्ष्य पीडितमजः सहसावतीर्य सग्राहमाशु सरसः कृपयोज्जहार ग्राहाद्विपाटितमुखादरिणा गजेन्द्रं संपश्यतां हरिरमूमुचदुच्छ्रियाणाम् ३३

evaṁ gajendramupavarṇitanirviśeṣaṁ brahmādayo vividhaliṅgabhidābhimānāḥ naite yadopasasr̥purnikhilātmakatvāt tatrākhilāmaramayo harirāvirāsīt 30

taṁ tadvadārtamupalabhya jagannivāsaḥ stotraṁ niśamya divijaiḥ saha saṁstuvadbhiḥ chandomayena garuḍena samuhyamānaś cakrāyudho'bhyagamadāśu yato gajendra ḥ! 31

so'ntaḥsarasyurubalena gr̥hīta ārto dr̥ṣṭvā garutmati hariṁ kha upāttacakram utkṣipya sāmbujakaraṁ giramāha kr̥cchrān nārāyaṇākhilaguro bhagavannamaste 32

taṁ vīkṣya pīḍitamajaḥ sahasāvatīrya sagrāhamāśu sarasaḥ kr̥payojjahāra grāhādvipāṭitamukhādariṇā gajendraṁ saṁpaśyatāṁ hariramūmucaducchriyāṇām 33

नक्रशापविमोचनम् ॥ Crocodile's Shapa Vimochana

Chapter 4: Gajendra Returns to the Spiritual World

(1) S'rî S'uka said: 'Thereafter [when Gajendra was freed] the gods, the rishis and the heavenly singers headerî S'uka said: 'd by Brahmâ and S'iva, showered flowers to praise that accomplishment of the Lord. (2) The sky vibrated because of the kettledrums, the Gandharvas sang and danced and the saints, the venerable souls and perfected souls offered prayers to the Supreme Personality of Godhead. (3-4) That very moment the crocodile assumed the most wonderful form of Hûhû, the best of the Gandharvarî S'uka said: 's who, now that he was freed from arî S'uka said: ' curse pronounced by sage Devala, with his head bowed down began to offer his obeisances to the Supreme Eternal Master Hailed in the Verses and thereafter chanted the glories of His transcendental pastimes and qualities. (5)5.20: 18Enjoying the Lord’s grace, he circumambulated Him while offering his resperî S'uka said: 'cts, whereupon he, being freed from all sin, before the eyes of everyone returned5.20: 18 to his abode.

तदा देवर्षिगन्धर्वा ब्रह्मेशानपुरोगमाः मुमुचुः कुसुमासारं शंसन्तः कर्म तद्धरेः १

नेदुर्दुन्दुभयो दिव्या गन्धर्वा ननृतुर्जगुः ऋषयश्चारणाः सिद्धास्तुष्टुवुः पुरुषोत्तमम् २

योऽसौ ग्राहः स वै सद्यः परमाश्चर्यरूपधृक् मुक्तो देवलशापेन हूहूर्गन्धर्वसत्तमः ३

प्रणम्य शिरसाधीशमुत्तमश्लोकमव्ययम् अगायत यशोधाम कीर्तन्यगुणसत्कथम् ४

सोऽनुकम्पित ईशेन परिक्रम्य प्रणम्य तम् लोकस्य पश्यतो लोकं स्वमगान्मुक्तकिल्बिषः ५

tadā devarṣigandharvā brahmeśānapurogamāḥ mumucuḥ kusumāsāraṁ śaṁsantaḥ karma taddhareḥ 1

nedurdundubhayo divyā gandharvā nanr̥turjaguḥ r̥ṣayaścāraṇāḥ siddhāstuṣṭuvuḥ puruṣottamam 2

yo'sau grāhaḥ sa vai sadyaḥ paramāścaryarūpadhr̥k mukto devalaśāpena hūhūrgandharvasattamaḥ 3

praṇamya śirasādhīśamuttamaślokamavyayam agāyata yaśodhāma kīrtanyaguṇasatkatham 4

so'nukampita īśena parikramya praṇamya tam lokasya paśyato lokaṁ svamagānmuktakilbiṣaḥ 5

मोक्षप्राप्तिः ॥ Attainment of Moksha

(6) Gajendra was because of the touch of the Supreme Lord instantly freed from the ignorance of his state of bondage and acquired the form5.20: 18 of the Lord with four arms and yellow garments [sârûpya-mukti, see also 3.29: 13].

गजेन्भगवत्स्पर्शाद्विमुक्तोऽज्ञानबन्धनात् प्राप्तो भगवतो रूपं पीतवासाश्चतुर्भुजः ६

gajenbhagavatsparśādvimukto'jñānabandhanāt prāpto bhagavato rūpaṁ pītavāsāścaturbhujaḥ 6

(13) After the Lord of the Lotus navel thus had delivered the king of the elephants and He for His wonderful deeds was praised by the Gandharvas, the perfected souls arî S'uka said: 'nd the sages, he [after first having given a declaration] returned to His heavenly abode sitting on the back of Garuda, in the company of him [Indradyumna] who was awarded the position of being His associate.

गन्धर्वसिद्धविबुधैरुपगीयमान कर्माद्भुतं स्वभवनं गरुडासनोऽगात् १३

gandharvasiddhavibudhairupagīyamāna karmādbhutaṁ svabhavanaṁ garuḍāsano'gāt 13

गजेन्द्रस्य पूर्वजन्म शापं च ॥ Previous birth and Curse on Gajendra

(7) In his former life he had been born as the best of Dravida-des'a, the 5.20: 18king of Pândya. Known rî S'uka said: 'as Indradyumna he swore by Vishnu as his ultimate refuge. (8)[In that life] he, when the time to do penance had arrived, with the greatest care had taken th5.20: 18e vow of sTrî S'uka said: 'ilence and performed, with matted lo5.20: 18cks, his austerities in Kulâcala [the Malaya hills] where he had his âs'rama. One day worshi5.20: 18ping the Infallible Lord, he was immersed in his love for the Supreme Controller. (9) 5.20: 18The renown Âgastya, surrounded by his disciples, then on his own initiative arrived there and saw him sitting silently alone in meditation without offering him a respectful welcome. The rishi got very angry about it. (10) He then cursed him by saying: 'This degraded sou5.20: 18l, so unfriendly and indifferent of mind, despises [me as] a brahmin. May he enter darkness, as a dull-minded elephant.'

स वै पूर्वमभूद्रा जा पाण्ड्यो द्र विडसत्तमः इन्द्र द्युम्न इति ख्यातो विष्णुव्रतपरायणः ७

स एकदाराधनकाल आत्मवान्गृहीतमौनव्रत ईश्वरं हरिम् जटाधरस्तापस आप्लुतोऽच्युतं समर्चयामास कुलाचलाश्रमः ८

यदृच्छया तत्र महायशा मुनिः समागमच्छिष्यगणैः परिश्रितः तं वीक्ष्य तूष्णीमकृतार्हणादिकं रहस्युपासीनमृषिश्चुकोप ह ९

तस्मा इमं शापमदादसाधुरयं दुरात्माकृतबुद्धिरद्य विप्रावमन्ता विशतां तमिस्रं यथा गजः स्तब्धमतिः स एव १०

sa vai pūrvamabhūdrā jā pāṇḍyo dra viḍasattamaḥ indra dyumna iti khyāto viṣṇuvrataparāyaṇaḥ 7

sa ekadārādhanakāla ātmavāngr̥hītamaunavrata īśvaraṁ harim jaṭādharastāpasa āpluto'cyutaṁ samarcayāmāsa kulācalāśramaḥ 8

yadr̥cchayā tatra mahāyaśā muniḥ samāgamacchiṣyagaṇaiḥ pariśritaḥ taṁ vīkṣya tūṣṇīmakr̥tārhaṇādikaṁ rahasyupāsīnamr̥ṣiścukopa ha 9

tasmā imaṁ śāpamadādasādhurayaṁ durātmākr̥tabuddhiradya viprāvamantā viśatāṁ tamisraṁ yathā gajaḥ stabdhamatiḥ sa eva 10

(11-12) S'rî S'uka said: 'After thus condemning him, the5.20: 18 so very powerful Âgastya departed together with his associates, oh King, leaving Indradyumna thinking that to be cursed as a king because of his past deeds was his fate. When he got born as an elephant the remembrance of his identity was lost, but because he worshiped the Lord by offering prayers, he nevertheless in that elephant's body managed to remember [his past devotion].

एवं शप्त्वा गतोऽगस्त्यो भगवान्नृप सानुगः इन्द्र द्युम्नोऽपि राजर्षिर्दिष्टं तदुपधारयन् ११

आपन्नः कौञ्जरीं योनिमात्मस्मृतिविनाशिनीम् हर्यर्चनानुभावेन यद्गजत्वेऽप्यनुस्मृतिः १२

evaṁ śaptvā gato'gastyo bhagavānnr̥pa sānugaḥ indra dyumno'pi rājarṣirdiṣṭaṁ tadupadhārayan 11

āpannaḥ kauñjarīṁ yonimātmasmr̥tivināśinīm haryarcanānubhāvena yadgajatve'pyanusmr̥tiḥ 12

गजेन्द्रोपाख्यानस्य फलश्रुतिः ॥ The Fruits of listening to this Episode

(14) What I have described to you, oh great King, concerning the belief in Lord Krishna that delivered King Gajendra, pTrî S'uka said: 'romotes those who hear about it to the heavenly spheres and increases t5.20: 18heir reputation. It takes away the darknes5.20: 18s of the immorality of Kali-yuga [see 1.17: 24-25] and puts an end to bad dreams, oh best of the Kurus. (15) In order to find peac5.20: 18e in the morning after waking up from unpleasant5.20: 18 dreams, twice-born souls, who are motivated for this blessing, rise early, purify themselves and faithfully chant this story.

(16) This is what the All-pervading Great Lord, being pleased, in the presence of everyone said to 5.20: 18Gajendra, oh best of the Kuru dynasty. (17-24) The Supreme Lord said: 'They will be delivered from all their5.20: 18 worries who, when they get up at the end of the night, by carefully concentrating their minds remember My forms - the forms of Me and you, the forms of the lake, this hill, thes5.20: 18e caves and gardens, those of the cane and the bamboos, the groups of trees, these peaks and the abodes of Me as also those of Lord Brahmâ and Lord S'iva; this ocean of milk, this white island with its brilliant luster so dear to Me, My S'rîvatsa mark, Kaustubha jewel, [Vaijayantî] garland, Kaumodakî club, Sudars'ana disc and Pâñcajanya conch; Garuda, Ananta 5.20: 18S'esha, My subtle plenary portion t5.20: 18he Goddess of Fortune, all who depend on Me, Lord Brahmâ, Nârada rishi, S'iva and Prahlâda; My Matsya incarnation, Kûrma, Varâha, the other ava5.20: 18târas and the countless number of all My au5.20: 18spicious deeds; the deities of the sun5.20: 18, the moon and the fire, the Omkâra mantra, the Absolute Truth and that what is not manifest [of the universe]; the cows, the brahmins, the eternal dharma, the daughters of Daksha, the dutiful wives of the moon god and Kas'yapa, as also the Ganges, the Sarasvatî, the Nandâ and the Yamunâ, Airâvata [Indra's elephant], Dhruva, the seven so very pious sages and the human beings. (25) My best one, they who offer Me prayers this way when they rise a5.20: 18t the end of the night, I wi5.20: 18ll grant the eternal destination when they expire their last breath.'

एतन्महाराज तवेरितो मया कृष्णानुभावो गजराजमोक्षणम् स्वर्ग्यं यशस्यं कलिकल्मषापहं दुःस्वप्ननाशं कुरुवर्य शृण्वताम् १४

यथानुकीर्तयन्त्येतच्छ्रेयस्कामा द्विजातयः शुचयः प्रातरुत्थाय दुःस्वप्नाद्युपशान्तये १५

इदमाह हरिः प्रीतो गजेन्द्रं कुरुसत्तम शृण्वतां सर्वभूतानां सर्वभूतमयो विभुः १६

श्रीभगवानुवाच

ये मां त्वां च सरश्चेदं गिरिकन्दरकाननम् वेत्रकीचकवेणूनां गुल्मानि सुरपादपान् १७

शृङ्गाणीमानि धिष्ण्यानि ब्रह्मणो मे शिवस्य च क्षीरोदं मे प्रियं धाम श्वेतद्वीपं च भास्वरम् १८

श्रीवत्सं कौस्तुभं मालां गदां कौमोदकीं मम सुदर्शनं पाञ्चजन्यं सुपर्णं पतगेश्वरम् १९

शेषं च मत्कलां सूक्ष्मां श्रियं देवीं मदाश्रयाम् ब्रह्माणं नारदमृषिं भवं प्रह्रादमेव च २०

मत्स्यकूर्मवराहाद्यैरवतारैः कृतानि मे कर्माण्यनन्तपुण्यानि सूर्यं सोमं हुताशनम् २१

प्रणवं सत्यमव्यक्तं गोविप्रान्धर्ममव्ययम् दाक्षायणीर्धर्मपत्नीः सोमकश्यपयोरपि २२

गङ्गां सरस्वतीं नन्दां कालिन्दीं सितवारणम् ध्रुवं ब्रह्मऋषीन्सप्त पुण्यश्लोकांश्च मानवान् २३

उत्थायापररात्रान्ते प्रयताः सुसमाहिताः स्मरन्ति मम रूपाणि मुच्यन्ते ह्येनसोऽखिलात् २४

ये मां स्तुवन्त्यनेनाङ्ग प्रतिबुध्य निशात्यये तेषां प्राणात्यये चाहं ददामि विपुलां गतिम् २५

etanmahārāja taverito mayā kr̥ṣṇānubhāvo gajarājamokṣaṇam svargyaṁ yaśasyaṁ kalikalmaṣāpahaṁ duḥsvapnanāśaṁ kuruvarya śr̥ṇvatām 14

yathānukīrtayantyetacchreyaskāmā dvijātayaḥ śucayaḥ prātarutthāya duḥsvapnādyupaśāntaye 15

idamāha hariḥ prīto gajendraṁ kurusattama śr̥ṇvatāṁ sarvabhūtānāṁ sarvabhūtamayo vibhuḥ 16

śrībhagavānuvāca

ye māṁ tvāṁ ca saraścedaṁ girikandarakānanam vetrakīcakaveṇūnāṁ gulmāni surapādapān 17

śr̥ṅgāṇīmāni dhiṣṇyāni brahmaṇo me śivasya ca kṣīrodaṁ me priyaṁ dhāma śvetadvīpaṁ ca bhāsvaram 18

śrīvatsaṁ kaustubhaṁ mālāṁ gadāṁ kaumodakīṁ mama sudarśanaṁ pāñcajanyaṁ suparṇaṁ patageśvaram 19

śeṣaṁ ca matkalāṁ sūkṣmāṁ śriyaṁ devīṁ madāśrayām brahmāṇaṁ nāradamr̥ṣiṁ bhavaṁ prahrādameva ca 20

matsyakūrmavarāhādyairavatāraiḥ kr̥tāni me karmāṇyanantapuṇyāni sūryaṁ somaṁ hutāśanam 21

praṇavaṁ satyamavyaktaṁ goviprāndharmamavyayam dākṣāyaṇīrdharmapatnīḥ somakaśyapayorapi 22

gaṅgāṁ sarasvatīṁ nandāṁ kālindīṁ sitavāraṇam dhruvaṁ brahmar̥ṣīnsapta puṇyaślokāṁśca mānavān 23

utthāyāpararātrānte prayatāḥ susamāhitāḥ smaranti mama rūpāṇi mucyante hyenaso'khilāt 24

ye māṁ stuvantyanenāṅga pratibudhya niśātyaye teṣāṁ prāṇātyaye cāhaṁ dadāmi vipulāṁ gatim 25