Bhagavatapurana 11.1: atha prathamo'dhyāyaḥ

11.1.1

/0 śrī-śuka uvāca
kṛtvā daitya-vadhaṃ kṛṣṇaḥ sa-rāmo yadubhir vṛtaḥ /
bhuvo 'vatārayad bhāraṃ javiṣṭhaṃ janayan kalim //

Śrī Śuka said: / Having slain the demons, Kṛṣṇa, accompanied by Rāma and surrounded by the Yadus, / relieved the burden of the earth, instigating a swift conflict.

1. Sri Suka said:—Waited upon by Rama and the Yadavas Krishna destroyed the daityas and, having caused virulent discord to grow (between Pandus and Kurus), He reduced the burden of the earth.

11.1.1.p1

ye kopitāḥ su-bahu pāṇḍu-sutāḥ sapatnair $ durdyūta-helana-kaca-grahaṇādibhis tān &

Using those sons of Pāṇḍu who had been greatly enraged by their rivals / through the rigged dice match, insult, dragging by the hair, and other wrongs,

2. Those Pandu's sons who were beyond measure angered by their enemies in the unfair gambling, by scornful treatment, by dragging Draupadi by her locks, were made the means, and the Almighty Lord got the collected kings to destroy one another and thus reduced the burden of the earth.

11.1.2

kṛtvā nimittam itaretarataḥ sametān % hatvā nṛpān niraharat kṣiti-bhāram īśaḥ //

as his instrument, and having slain the kings assembled against one another, / the Lord removed the earth's burden.

11.1.2.p2

bhū-bhāra-rāja-pṛtanā yadubhir nirasya $ guptaiḥ sva-bāhubhir acintayad aprameyaḥ &

Having repelled the armies of kings that burdened the earth through the Yadus / who were protected by his own arms, the immeasurable Lord reflected:

3. Having put down the armies of kings that formed a burden on the earth with the hands of Yadus protected by his own arms, the Lord of infinite nature and powers considered, "I think that the burden of the earth though removed, is not yet removed indeed so long as the irresistible Yadava race continues to be".

11.1.2.p3

bhū-bhāra-rāja-pṛtanā yadubhir nirasya $ guptaiḥ sva-bāhubhir acintayad aprameyaḥ &

Having repelled the armies of kings that burdened the earth through the Yadus / who were protected by his own arms, the immeasurable Lord reflected:

11.1.3

manye 'vaner nanu gato 'py agataṃ hi bhāraṃ % yad yādavaṃ kulam aho aviṣahyam āste //

“I consider that although the burden of the earth is gone, it is not truly gone, / for the Yādava family, alas, remains unbearable.

11.1.3.p2

naivānyataḥ paribhavo 'sya bhavet kathañcin $ mat-saṃśrayasya vibhavonnahanasya nityam &

There can never be defeat for it from any other source, / since it is constantly sheltered by me and inflated with power.

4. This race cannot at all meet its discomfiture at others' hands, because it has My support and it has an ever growing prosperity and strength: therefore, having created internal discord in the Yadava race, like fire in a bamboo bush, I shall withdraw

11.1.3.p3

naivānyataḥ paribhavo 'sya bhavet kathañcin $ mat-saṃśrayasya vibhavonnahanasya nityam &

There can never be defeat for it from any other source, / since it is constantly sheltered by me and inflated with power.

11.1.4

antaḥ kaliṃ yadu-kulasya vidhāya veṇu- % stambasya vahnim iva śāntim upaimi dhāma //

Engendering internal strife in the Yadu clan, like fire in a bamboo thicket, / I shall attain peace and return to my abode.”

Myself to My abode (from the view of the world).

11.1.5

evaṃ vyavasito rājan satya-saṅkalpa īśvaraḥ /
śāpa-vyājena viprāṇāṃ sañjahre sva-kulaṃ vibhuḥ //

Thus resolved, O king, the all-powerful Lord of true resolve / withdrew his own lineage through the pretext of a curse by brāhmaṇas.

5. Having thus resolved, O king, the Supreme Lord of true thought brought His own race to a close, making a brahmin curse its (nominal) cause.

11.1.6

sva-mūrtyā loka-lāvaṇya- nirmuktyā locanaṃ nṛṇām /
gīrbhis tāḥ smaratāṃ cittaṃ padais tān īkṣatāṃ kriyāḥ //

Attracting the eyes of men with his own form that held the essence of the world's beauty, / the minds of those who remembered it with his words, and the actions of those who beheld his footsteps,

5. & 7. Having by His personality in which all the beauty of the world culminated, captivated the eyes of men and by His words the heart of those that remember them, having by His footprints suspended the activities of those that saw them, and having spread His fame sung in most charming verses through the whole world with the purpose that by that means the future people may emerge from darkness (Samsara), the Supreme Lord retired to His abode (withdrew Himself from its view).

11.1.7

ācchidya kīrtiṃ su-ślokāṃ vitatya hy añjasā nu kau /
tamo 'nayā tariṣyantīty agāt svaṃ padam īśvaraḥ //

and spreading his glorious fame, by which men on earth would easily cross beyond darkness, / the Lord departed to his own abode.

11.1.8

/0 śrī-rājovāca
brahmaṇyānāṃ vadānyānāṃ nityaṃ vṛddhopasevinām /
vipra-śāpaḥ katham abhūd vṛṣṇīnāṃ kṛṣṇa-cetasām //

The King said: / How did a curse from brāhmaṇas fall upon the Vṛṣṇis, / who were devoted to brāhmaṇas, generous, ever serving elders, and whose minds were absorbed in Kṛṣṇa?

8. The king said;— How did a curse descend upon the Vrishnis who were devoted to brahmins and extremely liberal, who daily worshipped the elderly and the wise and who had given their heart to Krishna?

11.1.9

yan-nimittaḥ sa vai śāpo yādṛśo dvija-sattama /
katham ekātmanāṃ bheda etat sarvaṃ vadasva me //

What was the cause of that curse, and what was it like, O best of the twice-born? / How did division arise among those of one mind? Tell me all this.

9. What was the occasion for the curse, what was its nature, O best of brahmins, how did discord find place in those who were all of one mind? Be pleased to tell me all this.

11.1.10

/0 śrī-bādarāyaṇir uvāca
bibhrad vapuḥ sakala-sundara-sanniveśaṃ $ karmācaran bhuvi su-maṅgalam āpta-kāmaḥ &
bibhrad vapuḥ sakala-sundara-sanniveśaṃ $ karmācaran bhuvi su-maṅgalam āpta-kāmaḥ &
āsthāya dhāma ramamāṇa udāra-kīṛtiḥ % saṃhartum aicchata kulaṃ sthita-kṛtya-śeṣaḥ //

Śrī Bādarāyaṇi said: / Bearing a form containing all beauty, performing most auspicious deeds on earth, / his desires fulfilled, resting in his glorious state and taking pleasure there, he of noble renown, / having only this final task remaining, desired to destroy his family.

10. Sri Suka said:— Exhibiting a personality, the one focus of all graces, doing exemplary and auspicious work on earth, perfect in all blessings and happily abiding in His city (Dvaraka), the most glorious Lord saw something left yet to be done and purposed to terminate His race.

11.1.11

* //
karmāni puṇya-nivahāni su-maṅgalāni $ gāyaj-jagat-kali-malāpaharāṇi kṛtvā &
karmāni puṇya-nivahāni su-maṅgalāni $ gāyaj-jagat-kali-malāpaharāṇi kṛtvā &
kālātmanā nivasatā yadu-deva-gehe % piṇḍārakaṃ samagaman munayo nisṛṣṭāḥ //

Having performed righteous, supremely auspicious deeds / that take away the impurities of the Kali age for the singing world, / while dwelling as time itself in the house of the Yadus, he sent the sages, who then went to Piṇḍāraka:

11. When having done many auspicious and glorious deeds which remove the dirt of Kali in those that sing them, the Lord dwelt as Bala in the house of the great Yadavas, the sages obtained His leave and went to the holy place of Pindaraka.

11.1.12

* //
viśvāmitro 'sitaḥ kaṇvo $ durvāsā bhṛgur aṅgirāḥ &
viśvāmitro 'sitaḥ kaṇvo $ durvāsā bhṛgur aṅgirāḥ &
kaśyapo vāmadevo 'trir % vasiṣṭho nāradādayaḥ //

Viśvāmitra, Asita, Kaṇva, / Durvāsas, Bhṛgu, Aṅgiras, / Kaśyapa, Vāmadeva, Atri, / Vasiṣṭha, Nārada, and others.

12. The sages are Visvamitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, Atri, Vasishta, Narada and others.

11.1.13

* //
krīḍantas tān upavrajya kumārā yadu-nandanāḥ /
upasaṅgṛhya papracchur avinītā vinīta-vat //

Playing there, the young princes of the Yadus approached them; / greeting them respectfully, insolent though they were, they asked as if humble.

13. The youths of Yadava race went sporting after them,

made obeisance to them and, being impudent, yet seemingly docile, put a question to them.

11.1.14

te veṣayitvā strī-veṣaiḥ sāmbaṃ jāmbavatī-sutam /
eṣā pṛcchati vo viprā antarvatny asitekṣaṇā //

Having dressed Sāmba, the son of Jāmbavatī, in a woman's attire, / [they said:] “This dark-eyed pregnant woman asks you, O brāhmaṇas:

14. Having masked Jambavati's son in the dress and ornaments of a woman, they said, "This damsel is pregnant and enquires of you, O sage brahmins."

11.1.15

praṣṭuṃ vilajjatī sākṣāt prabrūtāmogha-darśanāḥ /
prasoṣyantī putra-kāmā kiṃ svit sañjanayiṣyati //

She is ashamed to ask in person; tell her, O sages of unfailing vision: / about to give birth, desiring a son, what indeed will she bear?”

15. She feels shy to ask you directly: please tell us, O sages of truthful insight, she is longing for a son and about to deliver. What will she bring forth?.

11.1.16

evaṃ pralabdhā munayas tān ūcuḥ kupitā nṛpa /
janayiṣyati vo mandā muṣalaṃ kula-nāśanam //

Tricked in this manner, the enraged sages said to them, O king: / “She will bear for you, fools, an iron club that will destroy your clan!”

16. Thus practised upon in joke, the sages in anger, O king, said to them, "O foolish ones, she will bring to bed a pestle that destroys your race."

11.1.17

tac chrutvā te 'ti-santrastā vimucya sahasodaram /
sāmbasya dadṛśus tasmin muṣalaṃ khalv ayasmayam //

Hearing that, utterly terrified, they quickly uncovered the belly / of Sāmba and indeed saw an iron club there.

17. On hearing that, they were very much frightened and, undoing the dress of Samba they found in it a pestle veritably of iron.

11.1.18

kiṃ kṛtaṃ manda-bhāgyair naḥ kiṃ vadiṣyanti no janāḥ /
iti vihvalitā gehān ādāya muṣalaṃ yayuḥ //

“What have we unfortunate fools done? What will people say to us?” / Thus distraught, they took the iron club and went home.

18. Ah! what folly have we committed-we unlucky fellows! What would people say of us? Thus perplexed they went home with the pestle.

11.1.19

tac copanīya sadasi parimlāna-mukha-śriyaḥ /
rājña āvedayāṃ cakruḥ sarva-yādava-sannidhau //

Bringing it to the royal assembly, their faces pale, / they reported it to the king in the presence of all the Yādavas.

19. And with drooping faces they took it to the court and in the presence of all Yadavas made known the whole thing to their king (Ugrasena).

11.1.20

śrutvāmoghaṃ vipra-śāpaṃ dṛṣṭvā ca muṣalaṃ nṛpa /
vismitā bhaya-santrastā babhūvur dvārakaukasaḥ //

Hearing of the unfailing curse of the brāhmaṇas and seeing the iron club, O king, / the inhabitants of Dvārakā were astonished and seized with fear.

20. The residents of Dwaraka heard of the brahmin curse which cannot prove false and saw the pestle, O king, and were filled with astonishment and extreme fear (V. and were in great bewilderment).

11.1.21

tac cūrṇayitvā muṣalaṃ yadu-rājaḥ sa āhukaḥ /
samudra-salile prāsyal lohaṃ cāsyāvaśeṣitam //

Having ground that iron club to powder, Āhuka, the king of the Yadus, / cast it into the waters of the ocean, along with the piece of iron that remained.

21. That Ugrasena, king of Yadus got the pestle reduced to powder and caused it to be scattered into the sea: and of it there was a piece left not reduced to powder.

11.1.22

kaścin matsyo 'grasīl lohaṃ cūrṇāni taralais tataḥ /
uhyamānāni velāyāṃ lagnāny āsan kilairakāḥ //

A certain fish swallowed that piece of iron, and the powdered particles, / carried to the shore by the waves, grew into erakā reeds.

22. Some fish swallowed that piece; and the particles of the powder were borne by the waves and deposited on the shore and there they grew into grass known as Erakas.

11.1.23

matsyo gṛhīto matsya-ghnair jālenānyaiḥ sahārṇave /
tasyodara-gataṃ lohaṃ sa śalye lubdhako 'karot //

The fish was caught in the ocean by fishermen along with other fish; / a hunter made the piece of iron found inside its belly into an arrowhead.

23. It so happened that that fish was caught in the sea along with others by fishermen: and one of them found that piece in the stomach of a fish, and fixed it at the tip of his arrow.

11.1.24

bhagavān jñāta-sarvārtha īśvaro 'pi tad-anyathā /
kartuṃ naicchad vipra-śāpaṃ kāla-rūpy anvamodata //

Even though he knew everything, the Lord did not wish / to undo the curse of the brāhmaṇas; appearing as Time, he consented to it.

24. The Almighty Lord, the Supreme Ruler, knew all that, but still He did not like to set aside the brahmin curse and, being Kala Himself, He approved of it.