Bhagavatapurana 11.5: atha pañcamo'dhyāyaḥ

11.5.1

/0 śrī-rājovāca
bhagavantaṃ hariṃ prāyo na bhajanty ātma-vittamāḥ /
teṣām aśānta-kāmānāṃ ka niṣṭhāvijitātmanām //

The auspicious king said: / "Generally, those who think themselves the best knowers of the self do not worship the Lord Hari; / for them, whose desires are not calmed and whose selves are unconquered, what is their destination?"

1. The king said:— O sages foremost among those who have realised Paramatman, what is the nature and goal of those who do not mostly worship the Almighty Hari and whose desires are endless and who have no control over their mind and senses.

11.5.2

/0 śrī-camasa uvāca
mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha /
catvāro jajñire varṇā guṇair viprādayaḥ pṛthak //

The auspicious Camasa said: / "From the face, arms, thighs, and feet of the cosmic Person, along with the stages of life, / the four castes—brāhmaṇas and the rest—were born distinct according to their qualities.

2. Chamasa said:— Out of the mouth, arms, thighs and feet of the Lord, the Perfect Person, were born the four Varnas or castes along with Asramas. Again they are distinctly divided into Brahmins, Kshatriyas, Vaisyas and Sudras according as they are characterised by Rajas and Tamas or their combinations (by the serenity of mind and other qualities D.)

11.5.3

ya eṣāṃ puruṣaṃ sākṣād ātma-prabhavam īśvaram /
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ //

Those among them who do not worship or who disrespect the Person Himself, / the Lord who is their own source, fall downward, fallen from their position.

3. Of these, those who do not through ignorance, worship, or who, knowing Him, neglect the Supreme Lord who is directly their cause (father), fall from their place and go down to hell.

11.5.4

dūre hari-kathāḥ kecid dūre cācyuta-kīrtanāḥ /
striyaḥ śūdrādayaś caiva te 'nukampyā bhavādṛśām //

Far from the narrations of Hari are some, and far from the glorification of Acyuta, / such as women, śūdras, and the like; they are worthy of compassion to those like you.

4. Some are far away from hearing the descriptions of Hari and some from singing Achyuta's excellent attributes, (or, far from those who sing of the Lord): such are women, Sudras and others who are fit to be pitied by sages like yourselves (they also attain Moksha),

11.5.5

vipro rājanya-vaiśyau vā hareḥ prāptāḥ padāntikam /
śrautena janmanāthāpi muhyanty āmnāya-vādinaḥ //

A brāhmaṇa, a kṣatriya, or a vaiśya, though having approached the vicinity of Hari's feet / through Vedic birth, yet become deluded as expositors of the scripture.

5. The brahmin, the kshatriya and the vaisya stand very near the feet of Hari, both by birth and by their initiation into the Vedic lore: still they become deluded by the Arthavadas, or, the promise

in the Vedas of various fruits of a transient nature.

11.5.6

karmaṇy akovidāḥ stabdhā mūrkhāḥ paṇḍita-māninaḥ /
vadanti cāṭukān mūḍhā yayā mādhvyā girotsukāḥ //

Unskilled in true action, arrogant, foolish, yet fancying themselves scholars, / these deluded ones speak flattering words, eager for honeyed speech.

6. They are not truly sensible of the course of Karma laid down in the Vedas, who, conceited as scholars but thoroughly ignorant, indulge in fine talk, fascinated with honeyed words describing the transient fruits.

11.5.7

rajasā ghora-saṅkalpāḥ kāmukā ahi-manyavaḥ /
dāmbhikā māninaḥ pāpā vihasanty acyuta-priyān //

With terrible intentions born of passion, lustful, angry as serpents, / hypocritical, proud, and wicked, they deride those who are dear to Acyuta.

7. Those under the influence of Rajas are characterised by cruel purpose; they entertain passion for pleasures, revengefulness like serpents, and hypocrisy and pride; and these sinful men laugh at those who are beloved of Achyuta.

11.5.8

vadanti te 'nyonyam upāsita-striyo gṛheṣu maithunya-pareṣu cāśiṣaḥ /
yajanty asṛṣṭānna-vidhāna-dakṣiṇaṃ vṛttyai paraṃ ghnanti paśūn atad-vidaḥ //

Devoted to women in their homes and bent on sexual pleasure, they speak mutual blessings; / they perform sacrifices without distributing food or giving prescribed priestly gifts, and, ignorant of reality, kill beasts solely for their own sustenance.

8. Devoted to sexual life they worship women in their houses and talk to one another about their blessings; they perform sacrifices without distributing food or dakshina (Guru dakshina) or without following the proper rules, but only for the sake of their appetite kill animals, not knowing the consequences thereof.

11.5.9

śriyā vibhūtyābhijanena vidyayā tyāgena rūpeṇa balena karmaṇā /
jāta-smayenāndha-dhiyaḥ saheśvarān sato 'vamanyanti hari-priyān khalāḥ //

With intellects blinded by pride arising from wealth, prosperity, high birth, learning, / renunciation, beauty, strength, and religious acts, these rogues despise the virtuous devotees, beloved of Hari, along with the Lord Himself.

9. Those wicked men are puffed up with their wealth and power, noble birth and learning, with their munificence, beauty, strength and capability for action and blinded by their pride despise not only the righteous beloved of Hari, but also Hari the supreme Ruler.

11.5.9.p1

sarveṣu śaśvat tanu-bhṛtsv avasthitaṃ $ yathā kham ātmānam abhīṣṭam īśvaram &

Ever situated in all embodied beings, / like space, the self, the cherished Lord,

10. Those who are wanting in wisdom are deaf to what is sung in the Vedas about the Supreme and most beloved Lord, who is antaryamin and is, like the sky, present everywhere, interpret the Vadas as conveying their own wishes and fancies.

11.5.10

vedopagītaṃ ca na śṛṇvate 'budhā % mano-rathānāṃ pravadanti vārtayā //

celebrated by the Vedas—Him the foolish do not hear; / they speak only according to the talk of their whimsical desires.

11.5.11

loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā /
vyavasthitis teṣu vivāha-yajña surā-grahair āsu nivṛttir iṣṭā //

In this world, indulgence in sexual intercourse, meat, and liquor is natural to living beings; there is indeed no Vedic injunction for that; / a regulation regarding them is made by marriage, sacrifice, and the Sautrāmaṇī cup, but cessation from them is what is desired.

11. It is natural for creatures to seek after sexual pleasure, flesh and liquor and no rule enjoins them to do so; (therefore) a certain check is provided (by the sastra) over these tendencies by means of the institutions of marriage, and sacrifices: but to turn them away from these tendencies is the intention of the Vedic rule.

11.5.11.p1

dhanaṃ ca dharmaika-phalaṃ yato vai $ jñānaṃ sa-vijñānam anupraśānti &

Wealth has dharma as its sole fruit, from which arises / knowledge along with realised knowledge and ultimate peace;

12. Wealth is intended to bear the one fruit of Dharma (righteousness) from which do result the indirect knowledge and the direct realisation and lastly the complete happiness of being rid of the body and its environments; such wealth they use for the well-

11.5.12

gṛheṣu yuñjanti kalevarasya % mṛtyuṃ na paśyanti duranta-vīryam //

yet they employ it in their homes for the body, / and do not see death of inevitable might.

being of the body in their houses; but they do not see the Mrityu (death) of terrible and irresistible power.

11.5.13

yad ghrāṇa-bhakṣo vihitaḥ surāyās tathā paśor ālabhanaṃ na hiṃsā /
evaṃ vyavāyaḥ prajayā na ratyā imaṃ viśuddhaṃ na viduḥ sva-dharmam //

That which is prescribed as the smelling of wine, and the ritual offering of an animal which is not slaughter, / and likewise copulation for progeny, not for mere pleasure—this pure duty of theirs they do not know.

13. Just as the use of liquor is allowed only by the sense of smell and the sacrifice of an animal is laid down, but not its torture, so also the sexual relation is sanctioned for the sake of an issue, but not for pleasure: but (some) people do not understand this pure course of their righteous duties.

11.5.14

ye tv anevaṃ-vido 'santaḥ stabdhāḥ sad-abhimāninaḥ /
paśūn druhyanti viśrabdhāḥ pretya khādanti te ca tān //

Those who, not knowing this, being unvirtuous, arrogant, and fancying themselves virtuous, / brazenly injure animals—those animals devour them in the next world.

14. The wicked men who do not understand these things in this light and remain obstinate, full of conceit and pride and do harm to creatures without any compunction, are after death eaten in hell by those very creatures.

11.5.15

dviṣantaḥ para-kāyeṣu svātmānaṃ harim īśvaram /
mṛtake sānubandhe 'smin baddha-snehāḥ patanty adhaḥ //

Hating Hari, the Lord, their own self dwelling in the bodies of others, / bound in affection to this corpse and its relations, they fall downward."

15. They hate the Supreme Lord Hari who is their own Antaryamin and self in relation to other bodies and are attached to the dead matter of their own body and its belongings and so do fall (into deepest hell).

11.5.16

ye kaivalyam asamprāptā ye cātītāś ca mūḍhatām /
trai-vargikā hy akṣaṇikā ātmānaṃ ghātayanti te //

Those who have not attained absolute liberation, yet have surpassed mere stupor, / pursuing the three goals of life without a moment's rest—they destroy their own self.

16. Those who have not attained to the pure knowledge of truth and have passed the stage of mere ignorance and have full faith only in the three purposes, _dharma_, _artha_, and _kama_ and in the permanency of the body and its belongings without a moment's rest, kill their own self.

11.5.17

eta ātma-hano 'śāntā ajñāne jñāna-māninaḥ /
sīdanty akṛta-kṛtyā vai kāla-dhvasta-manorathāḥ //

These killers of the self, devoid of peace, imagining themselves wise in their ignorance, / wither away with their tasks unfulfilled, their desires destroyed by Time.

17. These creatures who in their unquenched thirst for worldly pleasures kill their own self, regard ignorance as wisdom and they are left to misery, all their purposes frustrated and their own wishes thwarted by time.

11.5.18

hitvātma-māyā-racitā gṛhāpatya-suhṛt-striyaḥ /
tamo viśanty anicchanto vāsudeva-parāṅ-mukhāḥ //

Leaving behind house, children, friends, and wives fashioned by their own creative power, / they enter into darkness unwillingly, having turned their backs on Vāsudeva.

18. These people who turn away from Vasudeva are obliged to abandon their house, children, friends and wealth, to gather which they were at very great pains, and fall into the hell of darkness which they did not seek after.

11.5.19

/0 śrī rājovāca
kasmin kāle sa bhagavān kiṃ varṇaḥ kīdṛśo nṛbhiḥ /
nāmnā vā kena vidhinā pūjyate tad ihocyatām //

The glorious king said: / In what age, of what color, of what sort, by what name, / and by what ritual is the Lord worshipped by men? Please tell that here.

19. The king said:— At what time, of what hue and description and under what name and by what method the Almighty Lord is worshipped by men,—may this be now explained to us!

11.5.20

/0 śrī-karabhājana uvāca
kṛtaṃ tretā dvāparaṃ ca kalir ity eṣu keśavaḥ /
nānā-varṇābhidhākāro nānaiva vidhinejyate //

The glorious Karabhājana said: / In Kṛta, Tretā, Dvāpara, and Kali, Keśava is worshipped / with various colors, names, and forms, and indeed by different rituals.

20. Karabhajana said:— Krita, Treta, Dwapara and Kali are the ages, and in them the Supreme Lord is worshipped in different modes as having personalities of different hues, names, and forms.

11.5.21

kṛte śuklaś catur-bāhur jaṭilo valkalāmbaraḥ /
kṛṣṇājinopavītākṣān bibhrad daṇḍa-kamaṇḍalū //

In Kṛta, he is white, four-armed, with matted hair, wearing bark garments, / bearing a black antelope skin, a sacred thread, rosary beads, a staff, and a water-pot.

21. In the age of Krita He is of white complexion, has four arms, wears matted locks and is clad in barks and deer skin, puts on the sacred thread and carries a string of beads (Rudraksha) and a staff and a jar.

11.5.22

manuṣyās tu tadā śāntā nirvairāḥ suhṛdaḥ samāḥ /
yajanti tapasā devaṃ śamena ca damena ca //

Human beings then, peaceful, free from enmity, friendly, and impartial, / worship the God through asceticism, through mental calmness, and sensory restraint.

22. In that age men have a serene mind, no feeling of animosity; all are friends and equals. They propitiate the Lord by their austerities and contemplation and control of mind and the senses.

11.5.23

haṃsaḥ suparṇo vaikuṇṭho dharmo yogeśvaro 'malaḥ /
īśvaraḥ puruṣo 'vyaktaḥ paramātmeti gīyate //

He is praised as Haṃsa, Suparṇa, Vaikuṇṭha, Dharma, Lord of Yoga, the Pure One, / the Lord, the Person, the Unmanifest, and the Supreme Self.

23. Then the Supreme Lord is sung under the names of Hamsa, Suparna, Vaikunta, Dharma, Yogeswara, Amala, Iswara, Purusha, Avyakta and Paramatman.

11.5.24

tretāyāṃ rakta-varṇo 'sau catur-bāhus tri-mekhalaḥ /
hiraṇya-keśas trayy-ātmā sruk-sruvādy-upalakṣaṇaḥ //

In Tretā he is red-complexioned, four-armed, with a triple girdle, / with golden hair, embodying the triple Veda, marked by the sacrificial ladles and implements.

24. In the age of Treta He is of crimson hue with four arms and has a zone of three cords and golden locks. The Lord who is the one purport of the Vedas, is an embodiment of the sacrifice and Sruk, Sruva and other accessories being His limbs (special marks).

11.5.25

taṃ tadā manujā devaṃ sarva-deva-mayaṃ harim /
yajanti vidyayā trayyā dharmiṣṭhā brahma-vādinaḥ //

Then men who are most righteous and knowers of the Veda worship him, / the God Hari who comprises all gods, by means of the triple Vedic knowledge.

25. In that age men worship the Lord, Hari, who is in the form of all the gods, with the help of Vedic lore, observing rigidly the course of righteousness and reading and expounding the Vedas.

11.5.26

viṣṇur yajñaḥ pṛśnigarbhaḥ sarvadeva urukramaḥ /
vṛṣākapir jayantaś ca urugāya itīryate //

He is called Viṣṇu, Yajña, Pṛśnigarbha, Sarvadeva, Urukrama, / Vṛṣākapi, Jayanta, and Urugāya.

26. He is called Vishnu, Yagna, Prisnigarbha, Sarvadeva, Urukrama, Vrishakapi, Jayanta and Urugaya.

11.5.27

dvāpare bhagavāñ śyāmaḥ pīta-vāsā nijāyudhaḥ /
śrīvatsādibhir aṅkaiś ca lakṣaṇair upalakṣitaḥ //

In Dvāpara, the Lord is dark blue, wearing yellow garments, bearing his own weapons, / and characterized by signs such as the Śrīvatsa mark.

27. In the age of Dwapara the Almighty Lord is of light blue colour like the flower Atasi, clad in yellow silks and with His weapons and distingushed with special marks such as Srivatsa.

11.5.28

taṃ tadā puruṣaṃ martyā mahā-rājopalakṣaṇam /
yajanti veda-tantrābhyāṃ paraṃ jijñāsavo nṛpa //

Then, O king, mortal men desiring to know the Supreme Person / worship him, who bears the marks of a great king, by both Vedic and tantric rites:

28. In that age, O king, mortals, intent upon realising Parabrahman, worship Him the Perfect Person, as one having the characteristics of a great king, according to the rules of the Veda and Tantra.

11.5.29

namas te vāsudevāya namaḥ saṅkarṣaṇāya ca /
pradyumnāyāniruddhāya tubhyaṃ bhagavate namaḥ //

"Obeisance to you, Vāsudeva; and obeisance to Saṅkarṣaṇa, / to Pradyumna and to Aniruddha; obeisance to you, the Lord!

29. & 30. We bow to Vasudeva, bow to Sankarshana, to Pradyumna, to Aniruddha, bow to Thee, the Almighty One, bow to

11.5.30

nārāyaṇāya ṛṣaye puruṣāya mahātmane /
viśveśvarāya viśvāya sarva-bhūtātmane namaḥ //

Obeisance to the sage Nārāyaṇa, the Person, the Great Self, / to the Lord of the universe, the universe itself, the Self of all beings!"

Narayana the sage, the Perfect Person, the All-pervading Atman, the Ruler of the Universe, the Perfect One and bow to the Antaryamin of all beings.

11.5.31

iti dvāpara urv-īśa stuvanti jagad-īśvaram /
nānā-tantra-vidhānena kalāv api tathā śṛṇu //

Thus in Dvāpara, O lord of the earth, they praise the Lord of the world. / Now hear how it is in Kali as well, through the rituals of various Tantras:

31. In this manner, O king, in the Dwapara, mortals praise the Almighty Ruler of the Universe. Listen to me how they worship Him even in the age of Kali in various Tantra courses.

11.5.32

kṛṣṇa-varṇaṃ tviṣākṛṣṇaṃ sāṅgopāṅgāstra-pārṣadam /
yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ //

The wise worship him whose color is dark yet bright with golden luster, / accompanied by his limbs, minor limbs, weapons, and associates, predominantly through sacrifices of communal chanting:

32. By sacrifices mostly consisting of singing His glories men of discrimination worship Him as *Krishna* by hue, yet brilliant by lustre, perfect in every limb, adorned with ornaments, furnished with His weapons and waited on by His attendants.

11.5.32.p1

dhyeyaṃ sadā paribhava-ghnam abhīṣṭa-dohaṃ $ tīrthāspadaṃ śiva-viriñci-nutaṃ śaraṇyam &

Always to be meditated upon, dispelling humiliation, granting every desire, the abode of all holy places, praised by Śiva and Viriñci, giving shelter,

33. O most exalted Person, O Protector of those that bow to Thee, I bow to Thy lotus feet that are ever worthy of being contemplated, that put an end to all difficulties, yielding all that is desired, are the abode of all sacredness, praised by Siva and Brahma and fit to be sought after for shelter and that remove the afflictions of Thy servants and form the raft in the sea of Samsara.

11.5.33

bhṛtyārti-haṃ praṇata-pāla bhavābdhi-potaṃ % vande mahā-puruṣa te caraṇāravindam //

destroying the distress of your servants, protector of the surrendered, a boat for the ocean of cyclic existence—O Great Person, I bow to your lotus feet.

11.5.33.p2

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṃ $ dharmiṣṭha ārya-vacasā yad agād araṇyam &

Having abandoned the fortune of kingship, so hard to give up and coveted by the gods, most righteous, he went to the forest at the word of his elder;

34. O most exalted Person, I bow to Thy lotus feet—the feet of Thee that, O most righteous one, resigning the royal fortune envied by the gods and hard to part with, didst at the word of Thy father go to the forest and pursuedest the illusory deer at the request of Thy beloved one.

11.5.33.p3

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṃ $ dharmiṣṭha ārya-vacasā yad agād araṇyam &

having abandoned the fortune of kingship, so hard to give up and coveted by the gods, most righteous, he went to the forest at the word of his elder,

11.5.34

māyā-mṛgaṃ dayitayepsitam anvadhāvad % vande mahā-puruṣa te caraṇāravindam //

and pursued the illusory deer desired by his beloved—O Great Person, I bow to your lotus feet.

11.5.35

evaṃ yugānurūpābhyāṃ bhagavān yuga-vartibhiḥ /
manujair ijyate rājan śreyasām īśvaro hariḥ //

Thus, O king, in accordance with each age, the Lord Hari, / the master of all blessings, is worshipped by the men living in that age.

35. In this manner, under the name and form appropriate to the age, by the men of several ages, is worshipped the Almighty Hari, the one Master of all blessings, O king:

11.5.36

kaliṃ sabhājayanty āryā guṇa jñāḥ sāra-bhāginaḥ /
yatra saṅkīrtanenaiva sarva-svārtho 'bhilabhyate //

Noble persons who know true virtue and grasp the essence praise the Kali age, / wherein all one's true aims are attained solely through communal chanting.

36. Some great men that appreciate the excellent merits and take the worthy part, applaud Kali in which by mere singing of the Lord's glories, all the desired end is secured.

11.5.37

na hy ataḥ paramo lābho dehināṃ bhrāmyatām iha /
yato vindeta paramāṃ śāntiṃ naśyati saṃsṛtiḥ //

For there is no higher gain than this for embodied souls wandering in this world, / through which one finds supreme peace, and transmigration is destroyed.

37. Therefore there is no great gain higher than this for men wandering through this samsara, higher than *that* by which the perfect serenity of mind and devotion to Lord are obtained and samsara comes to an end.

11.5.38

kṛtādiṣu prajā rājan kalāv icchanti sambhavam /
kalau khalu bhaviṣyanti nārāyaṇa-parāyaṇāḥ //

O king, beings living in Kṛta and other ages desire birth in the Kali age; / for in Kali indeed there will be people wholly devoted to Nārāyaṇa,

38. O king, therefore the people of Krita and other ages wish to fall upon a birth in the age of Kali (in which for the sake of mere singing His names Hari bestows Moksha on the devotee): therefore in the age of Kali many who are devoted to Narayana will be born.

11.5.39

kvacit kvacin mahā-rāja draviḍeṣu ca bhūriśaḥ /
tāmraparṇī nadī yatra kṛtamālā payasvinī //

here and there, O great king, but in large numbers in the Dravida lands, / where the rivers Tāmraparṇī, Kṛtamālā, and Payasvinī flow,

39 & 40. In some particular places, O great king, and largely in Dravida countries where the river Tamraparni, Kritamala and Payasvini, the most holy Kaveri, the great western Mahanadi flow: and those men who drink of their waters, O great king, get pure in mind and mostly become devoted to the Almighty Lord Vasudeva.

11.5.40

kāverī ca mahā-puṇyā pratīcī ca mahā-nadī /
ye pibanti jalaṃ tāsāṃ manujā manujeśvara /
prāyo bhaktā bhagavati vāsudeve 'malāśayāḥ //

and the most sacred Kāverī, and the great western river. / The human beings who drink their waters, O ruler of men, / are mostly pure-hearted devotees of the Lord Vāsudeva.

11.5.41

devarṣi-bhūtāpta-nṛṇāṃ pitṝṇāṃ na kiṅkaro nāyam ṛṇī ca rājan /
sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ gato mukundaṃ parihṛtya kartam //

He is neither a servant nor a debtor to the gods, sages, living beings, relatives, men, or ancestors, O king— / he who, casting aside all duty, has taken shelter with his whole being in Mukunda, the giver of refuge.

41. That devotee who has absolutely given up all other duties, (or the notion of difference), and resorts whole-heartedly for protection to Mukunda worthy of being sought after, ceases to be a servant or a debtor to the gods, Rishis or other beings, relations or men or Pitris, O king.

11.5.42

sva-pāda-mūlam bhajataḥ priyasya tyaktānya-bhāvasya hariḥ pareśaḥ /
vikarma yac cotpatitaṃ kathañcid dhunoti sarvaṃ hṛdi sanniviṣṭaḥ //

When a beloved devotee worships the base of his feet, casting aside all other desires, / whatever forbidden action happens to occur, the supreme Lord Hari, seated within his heart, removes it all.

42. Present in the heart of His beloved devotee that has resorted to His feet and resigned every other wish, the Supreme Lord Hari redeems him from all sin that he might have by chance acquired.

11.5.43

/0 śrī-nārada uvāca
dharmān bhāgavatān itthaṃ śrutvātha mithileśvaraḥ /
jāyanteyān munīn prītaḥ sopādhyāyo hy apūjayat //

The glorious Nārada said: / Having thus heard the dharma of the Bhāgavatas, the lord of Mithilā, / delighting, worshipped the sages born of Jayantī together with his priests.

43. Narada said:—Having thus listened to the exposition of the duties pleasing to the Lord, the king of Mithila was very much delighted and, along with his priest, duly worshipped the sages who were the sons of Rishabhadeva.

11.5.44

tato 'ntardadhire siddhāḥ sarva-lokasya paśyataḥ /
rājā dharmān upātiṣṭhann avāpa paramāṃ gatim //

Then the perfected beings vanished before the eyes of all the people. / Practicing these dharmas, the king attained the supreme state.

44. Then those accomplished sages vanished out of sight, all the world looking on, and the king, practising the course indicated by them, attained to the highest goal.

11.5.45

tvam apy etān mahā-bhāga dharmān bhāgavatān śrutān /
āsthitaḥ śraddhayā yukto niḥsaṅgo yāsyase param //

You also, O highly fortunate one, having heard these dharmas of the Bhāgavatas / and adhering to them with faith, free from attachment, shall attain the Supreme.

45. Thou too, full of faith and free of attachment, O blessed one, following these dharmas, righteous courses, to the delight of the Lord, wilt attain the highest goal.

11.5.46

yuvayoḥ khalu dampatyor yaśasā pūritaṃ jagat /
putratām agamad yad vāṃ bhagavān īśvaro hariḥ //

Indeed, the world is filled with the renown of you two, husband and wife, / since the Lord, the supreme Ruler, Hari, became your son.

46. The fame of both thyself and thy queen (Vasudeva and Devaki) pervades the whole world, for the Almighty Lord Hari hast chosen to be your son.

11.5.47

darśanāliṅganālāpaiḥ śayanāsana-bhojanaiḥ /
ātmā vāṃ pāvitaḥ kṛṣṇe putra-snehaṃ prakurvatoḥ //

By seeing, embracing, and conversing with him, by sleeping, sitting, and dining together, / your souls have been purified as you showed parental love toward Kṛṣṇa.

47. Having cherished the love of a son towards Krishna, you have purified yourselves by means of sight, embraces, conversations, bed, seats, and feeding, (by such services).

11.5.47.p1

vaireṇa yaṃ nṛpatayaḥ śiśupāla-pauṇḍra- $ śālvādayo gati-vilāsa-vilokanādyaiḥ &

Kings such as Śiśupāla, Pauṇḍra, and Śālva, who meditated on him with enmity through his movements, charms, and glances,

48. Even those kings, Sisupala, Paundra, Salva and others, who, lying down, sitting up or in any other state, thought of Him only with feelings of hatred, had their mind transformed into Krishna as they remembered His gait, His winning deportment, glances

11.5.48

dhyāyanta ākṛta-dhiyaḥ śayanāsanādau % tat-sāmyam āpur anurakta-dhiyāṃ punaḥ kim //

fixing their minds on him while resting and sitting, attained likeness to him—how much more so those whose minds are filled with love!

and the like, attained to His equality: what then need be said that the same attainment awaits those whose mind is full of love to Him?

11.5.49

māpatya-buddhim akṛthāḥ kṛṣṇe sarvātmanīśvare /
māyā-manuṣya-bhāvena gūḍhaiśvarye pare 'vyaye //

Do not harbor the thought that he is merely your child with respect to Kṛṣṇa, the Lord and Self of all, / whose majesty is concealed under the guise of a mortal through creative power, the supreme, imperishable one.

49. Towards Krishna, the Antaryamin of all and the Supreme Ruler subject to no decay, whose supreme nature is concealed behind a mortal form He has assumed at will, do you not cherish the idea that He is your child.

11.5.50

bhū-bhārāsura-rājanya- hantave guptaye satām /
avatīrṇasya nirvṛtyai yaśo loke vitanyate //

He descended to slay the demon kings who were a burden to the earth and to protect the virtuous; / his fame is spread through the world for its liberation.

50. Far and wide is unfolded the glory of the Lord who has appeared on the earth for putting an end to the asuras who in the form of kshatriyas were a burden to her and for the protection and happiness of the righteous.

11.5.51

/0 śrī-śuka uvāca
etac chrutvā mahā-bhāgo vasudevo 'ti-vismitaḥ /
devakī ca mahā-bhāgā jahatur moham ātmanaḥ //

The glorious Śuka said: / Having heard this, the highly fortunate Vasudeva was greatly astonished, / and the highly fortunate Devakī cast off her delusion.

51. Sri Suka said:— The highly blessed Vasudeva and Devaki were much astonished to hear him and rid of their delusion.

11.5.52

itihāsam imaṃ puṇyaṃ dhārayed yaḥ samāhitaḥ /
sa vidhūyeha śamalaṃ brahma-bhūyāya kalpate //

Whoever retains this sacred historical account with an attentive mind / shakes off all impurity here and is fit to attain the state of Brahman.

52. He who attentively commits this hallowed account to memory would shake off his sin here and fit himself to attain to the state of Brahman.