Bhagavatapurana 10.85: atha pañcāśītitamo'dhyāyaḥ

10.85.1

/0 śrī-bādarāyaṇir uvāca
athaikadātmajau prāptau kṛta-pādābhivandanau /
vasudevo 'bhinandyāha prītyā saṅkarṣaṇācyutau //

Śrī Bādarāyaṇi said:
Then once, as his two sons arrived and offered salutations at his feet, / Vasudeva congratulated them and spoke with affection to Saṅkarṣaṇa and Acyuta.

1. Sri Suka said:— On another occasion Sankarshana and Achyuta went and bowed to the feet of Vasudeva who affectionately received them and said (as follows).

10.85.2

munīnāṃ sa vacaḥ śrutvā putrayor dhāma-sūcakam /
tad-vīryair jāta-viśrambhaḥ paribhāṣyābhyabhāṣata //

Having heard the words of the sages that indicated the divine nature of his two sons, / and gaining confidence through their heroic deeds, he addressed them, saying:

2. Having heard sages' conversation that indicated the greatness of his sons, and having thereby got faith in their power, and addressing himself to (embracing) them, Vasudeva said.

10.85.3

kṛṣṇa kṛṣṇa mahā-yogin saṅkarṣaṇa sanātana /
jāne vām asya yat sākṣāt pradhāna-puruṣau parau //

O Kṛṣṇa, O Kṛṣṇa, O great yogin! O eternal Saṅkarṣaṇa! / I know that you two are the transcendent Pradhāna and Puruṣa in person.

3. O Krishna, Krishna, great yogin, O eternal Sankarshana, I understand you to be verily the first causes and Perfect Persons ruling the world.

10.85.4

yatra yena yato yasya yasmai yad yad yathā yadā /
syād idaṃ bhagavān sākṣāt pradhāna-puruṣeśvaraḥ //

Where, by whom, whence, of whom, for whom, whatever, however, whenever / this [world] may be—the Lord is directly the master of Pradhāna and Puruṣa.

4. The place, the agent, the instrument, the source, the destination, the active principle, the objective thing, the Universe constituted of all these, together with Time and manner,—all is directly the all-powerful Lord who rules both the things enjoyed and the person who enjoys them.

10.85.5

etan nānā-vidhaṃ viśvam ātma-sṛṣṭam adhokṣaja /
ātmanānupraviśyātman prāṇo jīvo bibharṣy aja //

Having created this manifold universe Yourself, O Adhokṣaja, / and entering into it by Yourself, O unborn Self, You sustain it as life-breath and the individual soul.

5. O Lord, having thyself entered into this Universe of various things, created by Thyself, O Adhokshaja, Thou, being unborn, being (principles of) Prana and jiva and understanding maintainest everything.

10.85.6

prāṇādīnāṃ viśva-sṛjāṃ śaktayo yāḥ parasya tāḥ /
pāratantryād vaisādṛṣyād dvayoś ceṣṭaiva ceṣṭatām //

The powers of the life-breath and other forces that create the universe belong to the Supreme; / because of their dependence and dissimilarity, the activity of both [matter and spirit] is Your activity alone as they act.

6. The powers of Prana, the Sutra and other makers of the world are the powers of the Supreme Being: for they are dependent on Him and by nature differ from Him. (For no two are alike and necessarily every one of the numerous creatures is distinct in character from every other. Hence, the necessity for a Supreme and sole Maker). And in fact Prana and others that appear to act exhibit only physical activity (but no intelligent power).

10.85.7

kāntis tejaḥ prabhā sattā candrāgny-arkarkṣa-vidyutām /
yat sthairyaṃ bhū-bhṛtāṃ bhūmer vṛttir gandho 'rthato bhavān //

You are the luster, splendor, radiance, and reality of the moon, fire, sun, constellations, and lightning; / the firmness of the mountains, the support of the earth, and its fragrance—in truth, You are [all these].

7. The beauty, the energy, the lustre, the substantial existence, that characterise the moon, fire, the sun, stars and streaks of

lightning, the firmness of mountains, the characteristic smell of the earth are all in fact Thyself.

10.85.8

tarpaṇaṃ prāṇanam apāṃ deva tvaṃ tāś ca tad-rasaḥ /
ojaḥ saho balaṃ ceṣṭā gatir vāyos taveśvara //

You are the satisfaction and life-giving power of water, O Lord, and You are water and its flavor; / bodily vigor, mental force, physical strength, movement, and the flow of the wind belong to You, O master.

8. The qualities of water, viz., giving satisfaction and supporting life are Thyself: water is Thyself, its essential nature (Rasa) is Thyself: the energy, the enduring quality, the strength, the activity, motion of Vayu are Thine own qualities.

10.85.9

diśāṃ tvam avakāśo 'si diśaḥ khaṃ sphoṭa āśrayaḥ /
nādo varṇas tvam oṃ-kāra ākṛtīnāṃ pṛthak-kṛtiḥ //

You are the space of the cardinal directions; You are the directions, the sky, the subtle sound-carrier, and its support; / You are the primordial sound, the alphabet, the syllable Oṃ, and the distinct variation of forms.

9. Thou art the space that constitutes the cardinal points: Thou art the support, the principle of sound and the sky and speech, Thou art the sound, the letter. Thou art the sacred syllable, that which separates the different forms, i. e., the source of different names.

10.85.10

indriyaṃ tv indriyāṇāṃ tvaṃ devāś ca tad-anugrahaḥ /
avabodho bhavān buddher jīvasyānusmṛtiḥ satī //

You are the sensory power of the senses, and the deities who favor them; / You are the discernment of the intellect, and the pure memory of the living being.

10. Thou art the Indriya, the giver of light and power to the senses and their presiding deities and also their power, Thou art in the intellect the faculty of understanding and in Jiva the enduring power or faculty of self-identification (in all the different states).

10.85.11

bhūtānām asi bhūtādir indriyāṇāṃ ca taijasaḥ /
vaikāriko vikalpānāṃ pradhānam anuśāyinam //

You are the ego in the mode of darkness, the origin of elements; the ego in the mode of passion, the origin of senses; / the ego in the mode of goodness, the origin of mental conceptions; and the unmanifest nature (Pradhāna) embracing the dormant soul.

11. Of all the things produced Thou art Ahankara the First, Rajasa Ahankara giving power to the senses and Satvika Ahankara giving rise to many ramifications of thought, the giver of fruit to those that are bound to Karma.

10.85.12

naśvareṣv iha bhāveṣu tad asi tvam anaśvaram /
yathā dravya-vikāreṣu dravya-mātraṃ nirūpitam //

Among all perishable entities in this world, You are that which is imperishable, / just as among transformations of a substance, the substance alone is ascertained.

12. In all the things subject to decay in this world Thou art that One constant and subject to no decay just as the substance is seen to be constant in all its modifications (as atoms are constant in all their products).

10.85.13

sattvam rajas tama iti guṇās tad-vṛttayaś ca yāḥ /
tvayy addhā brahmaṇi pare kalpitā yoga-māyayā //

Sattva, rajas, and tamas—the gunas and their functions— / are imagined by Your yoga-māyā within You, who are truly the supreme Brahman.

13. The qualities of Satva, Rajas and Tamas, and their several functions are certainly made to appear as having an existence on Thee, the Perfect Brahman, by virtue of Thy Yoga Maya.

10.85.14

tasmān na santy amī bhāvā yarhi tvayi vikalpitāḥ /
tvaṃ cāmīṣu vikāreṣu hy anyadāvyāvahārikaḥ //

Therefore, these entities do not exist in reality when imagined in You, / and You are present in these transformations, yet at all other times You are beyond all worldly transactions.

14. Therefore these created things cease to exist (at the time of Pralaya) when they are not perceived as things projected on Thee. Then Thou art not connected with these modifications: but only at other times, i. e., in the course of creative activity, and of maintaining the creation, Thou art in them.

10.85.15

guṇa-pravāha etasminn abudhās tv akhilātmanaḥ /
gatiṃ sūkṣmām abodhena saṃsarantīha karmabhiḥ //

In this flow of the gunas, the ignorant, not knowing the subtle state / of the Self of all, wander through the cycle of rebirth in this world by their karmas.

15. Fallen in this stream of gunas men, wanting in wisdom, not knowing the subtle course of the Atman of all, continue to be in Samsara through ignorance and (the consequent) Karma.

10.85.16

yadṛcchayā nṛtāṃ prāpya su-kalpām iha durlabhām /
svārthe pramattasya vayo gataṃ tvan-māyayeśvara //

Having attained by chance this rare and well-equipped human birth in this world, / my life has slipped away, distracted from my own true benefit by Your māyā, O Lord!

16. Having providentially attained to human life which is fitted for working towards great ends (wisdom), not easily attained, O Lord, and yet under the power of Thy Maya I have lost my life-time in utter neglect of my purpose.

10.85.17

asāv aham mamaivaite dehe cāsyānvayādiṣu /
sneha-pāśair nibadhnāti bhavān sarvam idaṃ jagat //

“This am I; mine are these,” toward this body and its offspring, / You bind this entire universe with the snares of affection.

17. Thou bindest all this Universe with cords of attachment to the body and its belongings thus "This is myself and these are mine own."

10.85.18

yuvāṃ na naḥ sutau sākṣāt pradhāna-puruṣeśvarau /
bhū-bhāra-kṣatra-kṣapaṇa avatīrṇau tathāttha ha //

You two are not our sons; You are directly the masters of Pradhāna and Puruṣa, / descended to destroy the kṣatriyas who are a burden to the earth, just as You have said.

18. You are not our children, but you are verily the Lords that rule Pradhana and Purusha, (Prakriti and Jiva); still you are here in this form for the purpose of destroying the kshatriyas who became a burden to the earth! So didst Thou say.

10.85.18.p1

tat te gato 'smy araṇam adya padāravindam $ āpanna-saṃsṛti-bhayāpaham ārta-bandho &

Therefore, I have taken refuge today at your lotus feet, / which remove fear of the distresses of transmigration, O friend of the afflicted.

19. Therefore I have sought shelter under Thy lotus feet that remove the fear of Samsara of those that fall at them. O Friend of the afflicted, let there be no more of this longing for sense-objects, under the force of which the mortal body was regarded as myself, and Thou, the Supreme Being, as a child.

10.85.19

etāvatālam alam indriya-lālasena % martyātma-dṛk tvayi pare yad apatya-buddhiḥ //

Enough, enough of this longing for sensual pleasure! / Seeing myself as mortal, I held the notion that you, the Supreme, are my child.

10.85.19.p2

sūtī-gṛhe nanu jagāda bhavān ajo nau $ sañjajña ity anu-yugaṃ nija-dharma-guptyai &

Indeed, in the maternity room, you, the unborn Lord, said to both of us / that you have taken birth in age after age to protect your own dharma.

20. In the room of confinement Thou didst, O Unborn Lord, tell us, "Every Yuga I reveal Myself in this manner for the protec-

10.85.19.p3

sūtī-gṛhe nanu jagāda bhavān ajo nau $ sañjajña ity anu-yugaṃ nija-dharma-guptyai &

Indeed, in the maternity room, you, the unborn Lord, said to both of us / that you have taken birth in age after age to protect your own dharma.

10.85.20

nānā-tanūr gagana-vad vidadhaj jahāsi % ko veda bhūmna uru-gāya vibhūti-māyām //

Assuming and discarding diverse forms like the sky, / who can understand the creative power of the opulence of the Infinite, O widely praised Lord?

tion of My Dharma": like the sky Thou art in various forms and leavest them, O Lord widely sung in the Vedas. Who could comprehend Thy Maya of glorious and unlimited power?

10.85.21

/0 śrī-śuka uvāca
ākarṇyetthaṃ pitur vākyaṃ bhagavān sātvatarṣabhaḥ /
pratyāha praśrayānamraḥ prahasan ślakṣṇayā girā //

Śrī Śuka said:
Hearing in this manner his father's words, the Lord, the bull of the Sātvatas, / replied, bowing with modesty, smiling gently with pleasing speech.

21. Sri Suka said:— On hearing such words of the father the Almighty Lord of Satvatas smiled and bowing in obedience replied in sweet words.

10.85.22

/0 śrī-bhagavān uvāca
vaco vaḥ samavetārthaṃ tātaitad upamanmahe /
yan naḥ putrān samuddiśya tattva-grāma udāhṛtaḥ //

The Lord said:
Father, we consider these words of yours to be coherent and meaningful, / since, with reference to us, your sons, the aggregate of truth has been set forth.

22. The Lord said:— Your words full of cogent meaning, O father, we accept, because to us your sons, (we believe) the whole philosophy has been thereby explained for our benefit.

10.85.23

ahaṃ yūyam asāv ārya ime ca dvārakāukasaḥ /
sarve 'py evaṃ yadu-śreṣṭha vimṛgyāḥ sa-carācaram //

I, you all, this noble [Balarāma], and these residents of Dvārakā— / all, along with the moving and unmoving, are to be investigated thus, O best of Yadus.

23. You, our venerable brother and (here) these citizens of Dwaraka, O best of Yadavas, and Myself, all should be thus regarded, as also the mobile and immobile creation.

10.85.24

ātmā hy ekaḥ svayaṃ-jyotir nityo 'nyo nirguṇo guṇaiḥ /
ātma-sṛṣṭais tat-kṛteṣu bhūteṣu bahudheyate //

The self is indeed one, self-luminous, eternal, distinct, and without qualities; / through its self-created qualities, it appears manifold within the elements produced by them.

24. Indeed Atman is but one, who is pure light, eternal, distinct and destitute of gunas; in association with the gunas created by Himself and in the creatures produced out of them, Atman is perceived in various ways.

10.85.25

khaṃ vāyur jyotir āpo bhūs tat-kṛteṣu yathāśayam /
āvis-tiro-'lpa-bhūry eko nānātvaṃ yāty asāv api //

Just as ether, wind, light, water, and earth, within their products according to the container, / appear manifest, unmanifest, small, or large, so this one [self] too assumes diversity.

25. Just as the sky, air, light (fire), water or earth, is present in its own products according to their constitution, so does Atman take different forms, though absolutely one and appears distinct or remains concealed and seems to be small or great (in the individuals of His creation).

10.85.26

/0 śrī-śuka uvāca
evaṃ bhagavatā rājan vasudeva udāhṛtaḥ /
śrutvā vinaṣṭa-nānā-dhīs tūṣṇīṃ prīta-manā abhūt //

Śrī Śuka said:
Addressed in this way by the Lord, O king, / Vasudeva, having heard this, had his notion of diversity dispelled and became silent with a pleased mind.

26. Sri Suka said:— Thus spoken to by the Lord, Vasudeva heard and got clear of the notion of difference and in silence was rejoiced at heart.

10.85.27

atha tatra kuru-śreṣṭha devakī sarva-devatā /
śrutvānītaṃ guroḥ putram ātmajābhyāṃ su-vismitā //

Then Devakī, containing all the gods within her, O best of Kurus, / hearing that her spiritual teacher's son had been brought back by her two sons, was filled with wonder.

27. Next there, O best of Kurus, Devaki, the embodiment of all the deities, was wondering to hear that her sons had brought to life the dead son of their guru.

10.85.28

kṛṣṇa-rāmau samāśrāvya putrān kaṃsa-vihiṃsitān /
smarantī kṛpaṇaṃ prāha vaiklavyād aśru-locanā //

Addressing Kṛṣṇa and Rāma, and remembering her sons slain by Kaṃsa, / she spoke piteously, with tear-filled eyes out of distress.

28. She called Krishna and Rama and, remembering her sons killed by Kamsa, with a drooping heart and tears rising to her eyes, she piteously said.

10.85.29

/0 śrī-devaky uvāca
rāma rāmāprameyātman kṛṣṇa yogeśvareśvara /
vedāhaṃ vāṃ viśva-sṛjām īśvarāv ādi-pūruṣau //

Śrī Devakī said:
O Rāma, Rāma of immeasurable self! O Kṛṣṇa, master of the masters of yoga! / I know you two are the primordial persons, the masters of the creators of the universe.

29. Devaki said:— O Rama, Rama of immeasurable power, O Krishna, the Supreme Master of great yogins, I know you two are the Rulers of the world's creatures and the First Persons of the world.

10.85.30

kala-vidhvasta-sattvānāṃ rājñām ucchāstra-vartinām /
bhūmer bhārāyamāṇānām avatīrṇau kilādya me //

Now, indeed, you two have descended to relieve me, as kings whose purity of mind / has been ruined by the age and who transgress the scriptures have become a burden to the earth.

30. & 31. You have appeared now before me for the destruction of the kings who, having lost the satva quality through time, violate the path of the sastra and have proved a burden to the earth. By the minutest ray of Thy power the creation, protection and destruction of the Universe are brought about, O Atman of the Universe; I to-day resort to Thee for shelter.

10.85.31

yasyāṃśāṃśāṃśa-bhāgena viśvotpatti-layodayāḥ /
bhavanti kila viśvātmaṃs taṃ tvādyāhaṃ gatiṃ gatā //

By a fraction of a portion of whose portion occur / the creation, maintenance, and dissolution of the universe, O Self of all—to you, that one, have I today gone for refuge.

10.85.32

cirān mṛta-sutādāne guruṇā kila coditau /
āninyathuḥ pitṛ-sthānād gurave guru-dakṣiṇām //

When urged by your teacher to bring back his long-dead son, / you two indeed brought him back from the abode of the ancestors to your teacher as his fee.

32. Desired by the preceptor to bring back the son who had died long before, You both brought him from the world of Pitris to the preceptor as his dakshina (homage)!

10.85.33

tathā me kurutaṃ kāmaṃ yuvāṃ yogeśvareśvarau /
bhoja-rāja-hatān putrān kāmaye draṣṭum āhṛtān //

So fulfill my desire, O you two masters of the masters of yoga! / I long to see brought back my sons who were killed by the king of the Bhojas.

33. Similarly do You grant my desire, being great masters of Yoga: I wish to see my sons killed by Kamsa.

10.85.34

/0 ṛṣir uvāca
evaṃ sañcoditau mātrā rāmaḥ kṛṣṇaś ca bhārata /
sutalaṃ saṃviviśatur yoga-māyām upāśritau //

The sage said:
Thus urged by their mother, Rāma and Kṛṣṇa, O descendant of Bharata, / entered Sutala, resorting to their creative power of yoga.

34. Rishis said:— Thus requested by the mother, Rama and Krishna entered, O Bharata, into the Sutala region, by virtue of Their yoga power.

10.85.34.p1

tasmin praviṣṭāv upalabhya daitya-rāḍ $ viśvātma-daivaṃ sutarāṃ tathātmanaḥ &

Perceiving that the two had entered there, the king of the Daityas, / knowing them to be the deity who is the Self of the universe and supremely his own,

35. Bali, the king of Daityas, recognised them as They entered to be his own God as well as the Lord of the Universe and with a heart overflowing with joy at Their appearance rose at once from his seat and prostrated himself along with his sons and family.

10.85.35

tad-darśanāhlāda-pariplutāśayaḥ % sadyaḥ samutthāya nanāma sānvayaḥ //

with his heart overflowing with the joy of seeing them, / immediately stood up and bowed down along with his retinue.

10.85.36

tayoḥ samānīya varāsanaṃ mudā niviṣṭayos tatra mahātmanos tayoḥ /
dadhāra pādāv avanijya taj jalaṃ sa-vṛnda ā-brahma punad yad ambu ha //

Joyfully bringing an excellent seat for them, when the two great-souled ones sat down there, / he washed their feet and placed that water on his head along with his retinue—water that purifies up to Brahmā.

36. He offered them both excellent seats and when they gladly accepted them he washed the feet of those two glorious Rulers and sprinkled his head, as also all the members of the family, with that water which purifies the whole world from Brahma downwards.

10.85.37

samarhayām āsa sa tau vibhūtibhir mahārha-vastrābharaṇānulepanaiḥ /
tāmbūla-dīpāmṛta-bhakṣaṇādibhiḥ sva-gotra-vittātma-samarpaṇena ca //

He worshiped the two with riches—costly garments, ornaments, ointments, / betel, lamps, nectar-like foodstuffs, and more—and with the surrender of his lineage, wealth, and self.

37. In a style worthy of all his wealth he worshipped Them both, presenting very valuable clothes, ornaments, pigments, betel, lights, nectarine dishes and so forth and resigned unto Them his whole race, wealth and self.

10.85.38

sa indraseno bhagavat-padāmbujaṃ bibhran muhuḥ prema-vibhinnayā dhiyā /
uvāca hānanda-jalākulekṣaṇaḥ prahṛṣṭa-romā nṛpa gadgadākṣaram //

Clasping the Lord’s lotus feet again and again with a mind overwhelmed by love, / his eyes troubled with tears of joy, his hair standing on end, O king, Indrasena spoke in stammering syllables.

38. That Bali known as Indrasena again and again placed the Lord's lotus feet on his head and, his mind dissolved with affection, tears of joy filling his eyes, his hair standing on end, in ecstasy he spoke in faltering accents.

10.85.39

/0 balir uvāca
namo 'nantāya bṛhate namaḥ kṛṣṇāya vedhase /
sāṅkhya-yoga-vitānāya brahmaṇe paramātmane //

Bali said:
Obeisance to the infinite, the vast; obeisance to Kṛṣṇa, the creator; / to the expansion of Sāṅkhya and Yoga, to Brahman, the Supreme Self.

39. & 40. Bali said:— I bow to the Infinite and the Perfect One, I bow to Krishna, the Maker who is pointed to by the whole extent of Sankhya and Yoga knowledge, Parabrahman and Paramatman; and a sight of You is hard to gain for beings, and also easy to gain. However, You have of your own accord granted that to us who are full of Rajas and Tamas.

10.85.40

darśanaṃ vāṃ hi bhūtānāṃ duṣprāpaṃ cāpy adurlabham /
rajas-tamaḥ-svabhāvānāṃ yan naḥ prāptau yadṛcchayā //

The sight of you two is hard to attain for living beings, and yet not hard to attain, / since you have come by your own accord to us, whose nature is passion and darkness.

10.85.41

daitya-dānava-gandharvāḥ siddha-vidyādhra-cāraṇāḥ /
yakṣa-rakṣaḥ-piśācāś ca bhūta-pramatha-nāyakāḥ //

Daityas, Dānavas, Gandharvas, Siddhas, Vidyādharas, Cāraṇas, / Yakṣas, Rākṣasas, Piśācas, and the lords of spirits and ghosts,

41. & 42. Daityas, Danavas, Gandharvas, Siddhas, Vidya-

dharas, Charanas, Yakshas, Rakshasas, Pisachas, Bhutas, and the leaders of Pramathas, these and we and such others have always cherished hatred towards Thee that art truly the abode of pure Satva and makest sastra Thy body.

10.85.42

viśuddha-sattva-dhāmny addhā tvayi śāstra-śarīriṇi /
nityaṃ nibaddha-vairās te vayaṃ cānye ca tādṛśāḥ //

toward you, who are the abode of pure sattva and the embodiment of scripture, / we and others like us have constantly harbored enmity.

10.85.43

kecanodbaddha-vaireṇa bhaktyā kecana kāmataḥ /
na tathā sattva-saṃrabdhāḥ sannikṛṣṭāḥ surādayaḥ //

Some by fixed enmity, some through devotion, and some out of desire [attained you]; / the gods and others, absorbed in purity, are not drawn as close.

43. By intense hatred or devotion or love several individuals attain what the gods and others deeply imbued with Satva and placed very near Him, do not attain.

10.85.44

idam ittham iti prāyas tava yogeśvareśvara /
na vidanty api yogeśā yoga-māyāṃ kuto vayam //

Even the lords of yoga generally do not know, O master of the masters of yoga, / your creative power of yoga as 'this is such'; whence should we?

44. Mostly great Yogins do not comprehend the extent and nature of Thy Yoga—Maya, O grand Master of Yogins: how then could we do?

10.85.44.p1

tan naḥ prasīda nirapekṣa-vimṛgya-yuṣmat $ pādāravinda-dhiṣaṇānya-gṛhāndha-kūpāt &

Therefore, be gracious to us, so that coming out of the blind well of household life, / which is other than the meditation on your lotus feet sought by the unattached,

45. May Thou be propitious unto us that I may get out of the blinding well of any shelter other than that of Thy lotus feet sought after by the wise destitute of desires, and that I may live on what is got at the foot of trees which are the common shelter of all and go about with a serene mind singly or be with Thy devotees who are the friends of all.

10.85.45

niṣkramya viśva-śaraṇāṅghry-upalabdha-vṛttiḥ % śānto yathaika uta sarva-sakhaiś carāmi //

and having attained my sustenance at the feet of the refuge of all, / I may wander tranquil, either alone or as a friend to all.

10.85.46

śādhy asmān īśitavyeśa niṣpāpān kuru naḥ prabho /
pumān yac chraddhayātiṣṭhaṃś codanāyā vimucyate //

Instruct us, O Lord of those to be governed; make us sinless, O master! / Adhering to which with faith, a person is freed from Vedic injunction.

46. Lay Thy command on us, O Ruler of all Jivas. Make us sinless, O Lord: He who obeys Thy command in firm faith, is released from the sphere of compulsory duties.

10.85.47

/0 śrī-bhagavān uvāca
āsan marīceḥ ṣaṭ putrā ūrṇāyāṃ prathame 'ntare /
devāḥ kaṃ jahasur vīkṣya sutaṃ yabhitum udyatam //

The Lord said:
In the first age of Manu there were six sons of Marīci born from Ūrṇā, / gods who laughed upon seeing Brahmā prepared to copulate with his daughter.

47. The Lord said:—Marichi had six sons by Urna in the first Manvantara and the gods laughed at Brahma when they saw him proceeding to wed his own daughter.

10.85.48

tenāsurīm agan yonim adhunāvadya-karmaṇā /
hiraṇyakaśipor jātā nītās te yoga-māyayā //

Because of that, on account of that reprehensible deed, they went to a demoniac womb, / born of Hiraṇyakaśipu; they were carried by the creative power of yoga

48. On account of that sinful conduct they were born as asuras and they had been born of Hiranya-Kasipu and had been removed by Yoga Maya.

10.85.49

devakyā udare jātā rājan kaṃsa-vihiṃsitāḥ /
sā tān śocaty ātmajān svāṃs ta ime 'dhyāsate 'ntike //

and were born from Devakī's womb, O king, and killed by Kaṃsa. / She grieves for those sons of hers; and they are here in your presence.

49. They were again born of Devaki and killed by Kamsa and she laments those children now and these are they who are now by their side.

10.85.50

ita etān praṇeṣyāmo mātṛ-śokāpanuttaye /
tataḥ śāpād vinirmaktā lokaṃ yāsyanti vijvarāḥ //

From here we shall take them to dispel their mother's grief; / then, completely released from the curse, they will go to their realm free from sorrow.

50. From here we would take them for soothing the sorrow of the mother: then freed from their curse, they will happily go to their celestial region.

10.85.51

smarodgīthaḥ pariṣvaṅgaḥ pataṅgaḥ kṣudrabhṛd ghṛṇī /
ṣaḍ ime mat-prasādena punar yāsyanti sad-gatim //

Smarodgītha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt, and Ghṛṇī— / these six, by my grace, will once again attain the good state.

51. Smara, Udgita, Parishvanga, Patanga, Kshatra Brit, Ghrini—all these six will, through My grace, attain to their happy state.

10.85.52

ity uktvā tān samādāya indrasenena pūjitau /
punar dvāravatīm etya mātuḥ putrān ayacchatām //

Having said this, taking them, honored by Indrasena, / they went back to Dvārakā and presented the sons to their mother.

52. Having thus explained the fact to Indrasena and worshipped by him, Rama and Krishna brought the children to Dvaravati and presented them to the mother.

10.85.53

tān dṛṣṭvā bālakān devī putra-sneha-snuta-stanī /
pariṣvajyāṅkam āropya mūrdhny ajighrad abhīkṣṇaśaḥ //

Seeing those boys, the queen, whose breasts flowed with maternal affection, / embracing them and taking them on her lap, smelled their heads repeatedly.

53. On seeing those children, Devaki, milk flowing out through love to her children, embraced them and placed them on her lap and many times smelled their crown.

10.85.54

apāyayat stanaṃ prītā suta-sparśa-parisnutam /
mohitā māyayā viṣṇor yayā sṛṣṭiḥ pravartate //

Full of affection, she nursed them from her breast, which flowed at the touch of her sons, / bewildered by the creative power of Viṣṇu, by which creation proceeds.

54. Overcome with the touch of children, in great joy, she suckled them, deluded by Vishnu's maya by which the whole creation proceeds.

10.85.55

pītvāmṛtaṃ payas tasyāḥ pīta-śeṣaṃ gadā-bhṛtaḥ /
nārāyaṇāṅga-saṃsparśa- pratilabdhātma-darśanāḥ //

Drinking the nectar-like milk of her breast, the remainder of what was drunk by the wielder of the mace, / they gained direct perception of the self by the contact with Nārāyaṇa's limbs.

55. Having suckled the nectar of milk that was left of what Sri Krishna had tasted and by the touch of Narayana's person, they recovered their self-knowledge.

10.85.56

te namaskṛtya govindaṃ devakīṃ pitaraṃ balam /
miṣatāṃ sarva-bhūtānāṃ yayur dhāma divaukasām //

Bowing to Govinda, Devakī, their father, and Bala, / while all living beings watched, they went to the realm of the dwellers of heaven.

56. They bowed to Govinda, Devaki, the father and Balarama: all beings witnessing, they soared away to their celestial region through the sky.

10.85.57

taṃ dṛṣṭvā devakī devī mṛtāgamana-nirgamam /
mene su-vismitā māyāṃ kṛṣṇasya racitāṃ nṛpa //

Seeing that arrival and departure of the dead, queen Devakī, / exceedingly astonished, regarded it as the creative power fashioned by Kṛṣṇa, O king.

57. The godly Devaki was astonished to see the return of the dead as well as their departure and thought it was the maya (illusion) produced by Krishna.

10.85.58

evaṃ-vidhāny adbhutāni kṛṣṇasya paramātmanaḥ /
vīryāṇy ananta-vīryasya santy anantāni bhārata //

Such are the wondrous, heroic deeds of Kṛṣṇa, the Supreme Self— / of him whose power is infinite, they are infinite, O descendant of Bharata.

58. Endless are these and similar wonderful deeds of Krishna of unlimited powers, the Paramatman, O Bharata.

10.85.59

/0 śrī-sūta uvāca
ya idam anuśṛṇoti śrāvayed vā murāreś $ caritam amṛta-kīrter varṇitaṃ vyāsa-putraiḥ &
ya idam anuśṛṇoti śrāvayed vā murāreś $ caritam amṛta-kīrter varṇitaṃ vyāsa-putraiḥ &
jagad-agha-bhid alaṃ tad-bhakta-sat-karṇa-pūraṃ % bhagavati kṛta-citto yāti tat-kṣema-dhāma //

Śrī Sūta said:
Whoever repeatedly hears or causes others to hear this account of Murāri, whose renown is immortal, as described by the son of Vyāsa—
which completely destroys the sins of the world and is an ornament for the ears of virtuous devotees—with his mind fixed on the Lord, attains His abode of safety.

59. Suta said:— He who devoutly listens to, or reads to others, this history of Murari of eternal fame and glory described by Vyasa's son, which completely rids the world of sin and which is an excellent ornament to the ears of his votaries, gains concentration towards the Almighty Lord and attains to His abode of eternal happiness.