Bhagavatapurana 2.7

2.7.1

/0 brahmovāca
yatrodyataḥ kṣititaloddharaṇāya bibhrat $ krauḍīṃ tanuṃ sakalayajñamayīm anantaḥ &
yatrodyataḥ kṣititaloddharaṇāya bibhrat $ krauḍīṃ tanuṃ sakalayajñamayīm anantaḥ &
antarmahārṇava upāgatam ādidaityaṃ % taṃ daṃṣṭrayādrim iva vajradharo dadāra //

1 Brahma said:—When the unlimited (eternally blessed, Lord assumed the form of Varaha, determined to lift the earth (from the bottom of the sea),—the form which is all yagna—. He tore with His tusks the first Daitya, who came up with him under the sea, just as Indra split mountains.

2.7.2

* //
jāto rucerajanayat suyamān suyajña $ ākūtisūnuramarān atha dakṣiṇāyām &
jāto rucerajanayat suyamān suyajña $ ākūtisūnuramarān atha dakṣiṇāyām &
lokatrayasya mahatīm aharadyadārtiṃ % svāyambhuvena manunā harirityanūktaḥ //

2. Next, born as the son of Akuti and Ruchi, and called Suyagna, He begot on Dakshina the celestials called Suyamas;

and since He saved the three worlds from great affliction, He was called Hari by Swayambhuva Manu (the grandfather).

2.7.3

* //
jajñe ca kardamagṛhe dvija devahūtyāṃ $ strībhiḥ samaṃ navabhirātmagatiṃ svamātre &
jajñe ca kardamagṛhe dvija devahūtyāṃ $ strībhiḥ samaṃ navabhirātmagatiṃ svamātre &
ūce yayātmaśamalaṃ guṇasaṅgapaṅkam % asmin vidhūya kapilasya gatiṃ prapede //

3 O. Brahmans! again He became Kapila, born of Kardama and (his wife) Devahuti with nine (sisters), and taught (imparted) unto His mother, the knowledge of Atman (Brahman); by virtue of which she, in that very life, became cleansed of the impurities of the mind which were due to the mire of association with the *gunas*, and attained to the state of Kapila (Moksha).

2.7.4

* //
atrerapatyam abhikāṅkṣata āha tuṣṭo $ datto mayāham iti yadbhagavān sa dattaḥ &
atrerapatyam abhikāṅkṣata āha tuṣṭo $ datto mayāham iti yadbhagavān sa dattaḥ &
yatpādapaṅkajaparāgapavitradehā % yogarddhim āpurubhayīṃ yaduhaihayādyāḥ //

4. To Atri who prayed (to God) for a son (offspring), the All-powerful Lord, being pleased, said:—"I have given Myself to thee,"; accordingly He became the son of Atri—under the name "*Datta*" (often spoken of as 'Dattatreya')—and, purified in body by the dust on the lotus-like feet of (this) Datta, Yadus, Haihayas and other peoples attained success in yoga (in the means towards good) in respect of both this world and the other (of enjoyments here and moksha at the end).

2.7.5

* //
taptaṃ tapo vividhalokasisṛkṣayā me $ ādau sanāt svatapasaḥ sa catuḥsano 'bhūt &
taptaṃ tapo vividhalokasisṛkṣayā me $ ādau sanāt svatapasaḥ sa catuḥsano 'bhūt &
prākkalpasamplavavinaṣṭam ihātmatattvaṃ % samyag jagāda munayo yadacakṣatātman //

5. In the beginning I performed Tapas, for the purpose of creating various worlds and beings. On account of my uninterrupted Tapas offered to Him, He appeared in four forms under four names beginning with the word *Sana*; and He described at length the truth (of Atman, which) had been lost at the end of the preceding Kalpa; (on hearing which) Sages at once realised it within themselves (*lit.* in their mind).

2.7.6

* //
dharmasya dakṣaduhitaryajaniṣṭa mūrtyāṃ $ nārāyaṇo nara iti svatapaḥprabhāvaḥ &
dharmasya dakṣaduhitaryajaniṣṭa mūrtyāṃ $ nārāyaṇo nara iti svatapaḥprabhāvaḥ &
dṛṣṭvātmano bhagavato niyamāvalopaṃ % devyastvanaṅgapṛtanā ghaṭituṃ na śekuḥ //

6. He was born as Nara and Narayana of Murthi, the daughter of Daksha and the wife of Dharma—in this Avatara

He was especially distinguished for His Powerful Tapas; on beholding Urvasi and other superior beauties (their likes) created by Him, the Apsaras damsels, the army of Cupid, could not bring about the interruption of (succeed in interrupting) the Lord's austerities, (whereas they saw their own power to interrupt nullified).

2.7.7

* //
kāmaṃ dahanti kṛtino nanu roṣadṛṣṭyā $ roṣaṃ dahantam uta te na dahantyasahyam &
kāmaṃ dahanti kṛtino nanu roṣadṛṣṭyā $ roṣaṃ dahantam uta te na dahantyasahyam &
so 'yaṃ yadantaram alaṃ praviśan bibheti % kāmaḥ kathaṃ nu punarasya manaḥ śrayeta //

7. The blessed (Siva and others) indeed burned down Kama with their ireful looks; but they cannot burn (overpower, _i.e._, restrain) the ire that burns them. Such Anger is afraid to think of entering into His pure self. Then how could Kama think of entering His mind?

2.7.8

* //
viddhaḥ sapatnyuditapatribhiranti rājño $ bālo 'pi sann upagatastapase vanāni &
viddhaḥ sapatnyuditapatribhiranti rājño $ bālo 'pi sann upagatastapase vanāni &
tasmā adāddhruvagatiṃ gṛṇate prasanno % divyāḥ stuvanti munayo yaduparyadhastāt //

8. Pierced by the shaft-like words of his step-mother in the presence of the king, the little boy (Dhruva), young as he was, betook himself to the forest to perform Tapas; and unto him (the lad) who poured out His praises, the gracious Lord gave the _Dhruva_ (unchanging) situation—which the divine sages extol above and below.

2.7.9

* //
yadvenam utpathagataṃ dvijavākyavajra $ niṣpluṣṭapauruṣabhagaṃ niraye patantam &
yadvenam utpathagataṃ dvijavākyavajra $ niṣpluṣṭapauruṣabhagaṃ niraye patantam &
trātvārthito jagati putrapadaṃ ca lebhe % dugdhā vasūni vasudhā sakalāni yena //

9. On being prayed to by Rishis, He (as Prithu) saved Vena and (therefore) properly bore the name of Putra (son) to Vena whose prowess and fortune had been burnt by the Vajra (lightning) in the form of Brahmin's words (curse) and who was about to fall into hell; and by this Avatara (as Prithu), the earth was made to yield all things.

2.7.10

* //
nābherasāvṛṣabha āsa sudevisūnur $ yo vai cacāra samadṛg jaḍayogacaryām &
nābherasāvṛṣabha āsa sudevisūnur $ yo vai cacāra samadṛg jaḍayogacaryām &
yat pāramahaṃsyam ṛṣayaḥ padam āmananti % svasthaḥ praśāntakaraṇaḥ parimuktasaṅgaḥ //

10. He was born of Nabhi and Sudevi and was called Rishabha; and as Rishabha with his mind and senses composed and serene, rid of all attachments, He, like one unperturbed in self-realisation, perceived the _Sama_ (Brahman everywhere) and practised the yoga of uninterrupted meditation, so that He seemed an inanimate object; which state, the Rishis call the state of being a Paramahamsa.

2.7.11

* //
satre mamāsa bhagavān hayaśīraṣātho $ sākṣāt sa yajñapuruṣastapanīyavarṇaḥ &
satre mamāsa bhagavān hayaśīraṣātho $ sākṣāt sa yajñapuruṣastapanīyavarṇaḥ &
chandomayo makhamayo 'khiladevatātmā % vāco babhūvuruśatīḥ śvasato 'sya nastaḥ //

11. Again, in my sacrifice the self-same Glorious Lord appeared as _Hayagriva_. He is the Yagna Purusha, (_i. e._, one

worshipped in all sacrifices) of Golden Complexion, (a) who is spoken of by all the Vedas, (the main object of worship in) all the sacrifices (to whom all the sacrifices are directed) [who is nothing but Amrita], and (b) who is in the form of all the deities. When He breathed out, the charming words (Vedic Hymns) issued from His nose.

2.7.12

* //
matsyo yugāntasamaye manunopalabdhaḥ $ kṣoṇīmayo nikhilajīvanikāyaketaḥ &
matsyo yugāntasamaye manunopalabdhaḥ $ kṣoṇīmayo nikhilajīvanikāyaketaḥ &
visraṃsitān urubhaye salile mukhān me % ādāya tatra vijahāra ha vedamārgān //

12. At the end of a *yuga* He was seen by Vaivaswata Manu, as a Matsya who was the stay of the earth and the abode of all classes of beings; and He sported on the waters of the deluge and for my sake collected the Vedas that had on account of great fear slipped from my lips and were scattered on the water.

2.7.13

* //
kṣīrodadhāvamaradānavayūthapānām $ unmathnatām amṛtalabdhaya ādidevaḥ &
kṣīrodadhāvamaradānavayūthapānām $ unmathnatām amṛtalabdhaya ādidevaḥ &
pṛṣṭhena kacchapavapurvidadhāra gotraṃ % nidrākṣaṇo 'driparivartakaṣāṇakaṇḍūḥ //

13. When the hosts of the Devas and Danavas churned the sea of milk for extracting nectar, the First (Supreme) Deity, in the form of a tortoise, bore on His back the mount (Mandara) [which was the churning rod]; and the agitation of the mountain was to Him as scratching, in consequence of which He seemed to have the pleasure of a nap; [when it seemed to Him an hour of leisure or pleasure to dose away, the itching sensation being scratched away by the turning of the churn.]

2.7.14

* //
traipiṣṭaporubhayahā sa nṛsiṃharūpaṃ $ kṛtvā bhramadbhrukuṭidaṃṣṭrakarālavaktram &
traipiṣṭaporubhayahā sa nṛsiṃharūpaṃ $ kṛtvā bhramadbhrukuṭidaṃṣṭrakarālavaktram &
daityendram āśu gadayābhipatantam ārād % ūrau nipātya vidadāra nakhaiḥ sphurantam //

14. The Lord whose laughter strikes fear into the hearts of celestials, assumed the form of Narasimha, His face terrific with its rolling brows and (grinding) tusks (jaws); and He seized and placed the great Daitya on his lap, and with His claws in a moment tore off (the Daitya) who burning with rage had run up to Him with a *gada*.

2.7.15

* //
antaḥsarasyurubalena pade gṛhīto $ grāheṇa yūthapatirambujahasta ārtaḥ &
antaḥsarasyurubalena pade gṛhīto $ grāheṇa yūthapatirambujahasta ārtaḥ &
āhedam ādipuruṣākhilalokanātha % tīrthaśravaḥ śravaṇamaṅgalanāmadheya //

15. In a certain lake the king of elephants being seized by the foot by a crocodile of vast strength and in his (great) distress holding up a lotus in his hand (*i.e.*, trunk) cried out thus. "O First Person! (O Prime cause of all), O Lord of all the worlds, whose fame is hallowed and whose names it is auspicious to hear."

2.7.16

* //
śrutvā haristam araṇārthinam aprameyaś $ cakrāyudhaḥ patagarājabhujādhirūḍhaḥ &
śrutvā haristam araṇārthinam aprameyaś $ cakrāyudhaḥ patagarājabhujādhirūḍhaḥ &
cakreṇa nakravadanaṃ vinipāṭya tasmād % dhaste pragṛhya bhagavān kṛpayojjahāra //

16. Hearing the elephant (thus) praying for protection (seeking for a protector), the Glorious Hari of incomprehensible

(powers), seated on the shoulders of Garuda and armed with the _chakra_ (came to his rescue); and (with it) through mercy split open the mouth of the crocodile; took the elephant by the trunk and rescued him from it (the mouth of the crocodile.)

2.7.17

* //
jyāyān guṇairavarajo 'pyaditeḥ sutānāṃ $ lokān vicakrama imān yadathādhiyajñaḥ &
jyāyān guṇairavarajo 'pyaditeḥ sutānāṃ $ lokān vicakrama imān yadathādhiyajñaḥ &
kṣmāṃ vāmanena jagṛhe tripadacchalena % yācñām ṛte pathi caran prabhubhirna cālyaḥ //

17. Although He (Vishnu) was born as the youngest son of Aditi, He (the Lord of sacrifices) was the eldest (foremost) by His attributes; He measured (covered) these (three) worlds with His (three) feet, and in the form of a dwarf, He took the earth (from Bali under the pretext of the "three feet of ground"); for, a king treading the path (of righteousness) ought not to be overthrown except by means of (such) a request (as this).

2.7.18

* //
nārtho balerayam urukramapādaśaucam $ āpaḥ śikhādhṛtavato vibudhādhipatyam &
nārtho balerayam urukramapādaśaucam $ āpaḥ śikhādhṛtavato vibudhādhipatyam &
yo vai pratiśrutam ṛte na cikīrṣadanyad % ātmānam aṅga manasā haraye 'bhimene //

18. O Narada, even the sovereignty over celestials was not the purpose sought after by Bali who had his head sprinkled over with (bathed with) the water with which the feet of the glorious Hari were washed and who desired nothing more (else) than the fulfilment of his own promise and dedicated himself to Hari with his head (_i. e._, by offering his head to be measured as the third step).

2.7.19

* //
tubhyaṃ ca nārada bhṛśaṃ bhagavān vivṛddha $ bhāvena sādhu parituṣṭa uvāca yogam &
tubhyaṃ ca nārada bhṛśaṃ bhagavān vivṛddha $ bhāvena sādhu parituṣṭa uvāca yogam &
jñānaṃ ca bhāgavatam ātmasatattvadīpaṃ % yadvāsudevaśaraṇā vidurañjasaiva //

19. Pleased with you, O Narada, for your intense devotion, the glorious Vishnu as Hamsa, (has) in all their thoroughness taught you the yoga (of Bhakti) and the Bhagavata as the means of that knowledge which is like unto a light to the Truth of Atman—(a favour) which is obtained only by those who take shelter under (the feet of) Vasudeva.

2.7.20

* //
cakraṃ ca dikṣvavihataṃ daśasu svatejo $ manvantareṣu manuvaṃśadharo bibharti &
cakraṃ ca dikṣvavihataṃ daśasu svatejo $ manvantareṣu manuvaṃśadharo bibharti &
duṣṭeṣu rājasu damaṃ vyadadhāt svakīrtiṃ % satye tripṛṣṭha uśatīṃ prathayaṃścaritraiḥ //

20. During the cycles of Manu, He becomes the thread of the race of Manus (He is born as Manus) and holds His unobstructed Chakra and sway over the ten quarters. He inflicts punishment on wicked (haughty and insolent) kings and by His deeds (feats) spreads His fascinating glory in the _Satya-Loka_ which is far above the three worlds.

2.7.21

* //
dhanvantariśca bhagavān svayam eva kīrtir $ nāmnā nṛṇāṃ pururujāṃ ruja āśu hanti &
dhanvantariśca bhagavān svayam eva kīrtir $ nāmnā nṛṇāṃ pururujāṃ ruja āśu hanti &
yajñe ca bhāgam amṛtāyuravāvarundha % āyuṣyavedam anuśāstyavatīrya loke //

21. Next, the Glorious Lord Himself became Dhanvantari who is glory itself; by (mere) mention of His name He soon removes the diseases of men who are heir to many (ills). Having come into the world as Dhanvantari, He, the Lord who confers immortality on His devotees, obtained a share in the offerings in

sacrifices, and has taught the world Ayurveda (the knowledge, or science of medicine).

2.7.22

* //
kṣatraṃ kṣayāya vidhinopabhṛtaṃ mahātmā $ brahmadhrug ujjhitapathaṃ narakārtilipsu &
kṣatraṃ kṣayāya vidhinopabhṛtaṃ mahātmā $ brahmadhrug ujjhitapathaṃ narakārtilipsu &
uddhantyasāvavanikaṇṭakam ugravīryas % triḥsaptakṛtva urudhāraparaśvadhena //

22. The Pāramatman, assuming the form of Parasurama of tremendous prowess, thrice seven times cut down with His axe of long and keen edge the kshatriya race which was as a thorn to (in the side of) the world, which, bent upon undergoing the afflictions of Hell, strayed from the path of virtue, intended and did evil to Brahmins, and which Providence had doomed to destruction.

2.7.23

* //
asmatprasādasumukhaḥ kalayā kaleśa $ ikṣvākuvaṃśa avatīrya gurornideśe &
asmatprasādasumukhaḥ kalayā kaleśa $ ikṣvākuvaṃśa avatīrya gurornideśe &
tiṣṭhan vanaṃ sadayitānuja āviveśa % yasmin virudhya daśakandhara ārtim ārcchat //

23. The Lord who is always disposed to be gracious unto us was born as Rama in the race of Ikshwaku with His amsas (in the form of Bharata and others); and in obedience to His father’s command, He with His spouse and younger brother went into the forest; and the Ten-headed Ravana having misbehaved towards Him made Him his enemy and thereby came to grief.

2.7.24

* //
yasmā adādudadhirūḍhabhayāṅgavepo $ mārgaṃ sapadyaripuraṃ haravaddidhakṣoḥ &
yasmā adādudadhirūḍhabhayāṅgavepo $ mārgaṃ sapadyaripuraṃ haravaddidhakṣoḥ &
dūre suhṛnmathitaroṣasuśoṇadṛṣṭyā % tātapyamānamakaroraganakracakraḥ //

24. And to Him (Rama) who was, like Hara, about to burn his enemy’s city, the sea soon offered the way (to cross) with all his limbs shaking in fear, when the entire hosts of serpents, crocodiles and other aquatic animals under him (sea), were sorely afflicted, being exposed to His fiery eyes burning with rage kindled on account of His distant friend (Sita).

2.7.25

* //
vakṣaḥsthalasparśarugnamahendravāha $ dantairviḍambitakakubjuṣa ūḍhahāsam &
vakṣaḥsthalasparśarugnamahendravāha $ dantairviḍambitakakubjuṣa ūḍhahāsam &
sadyo 'subhiḥ saha vineṣyati dārahartur % visphūrjitairdhanuṣa uccarato 'dhisainye //

25. Fighting violently in the midst of the two armies, He soon put an end to the life as well as the loud laughter of the Rakshasa (Ravana) who had stolen His wife, who ruled over countries in various directions which were rendered brilliant with the tusks of Indra’s elephant, (which were as brilliant as the tusks are), which had been broken [and stuck into his (Ravana’s) bosom] when it dashed against Ravana’s chest.

2.7.26

* //
bhūmeḥ suretaravarūthavimarditāyāḥ $ kleśavyayāya kalayā sitakṛṣṇakeśaḥ &
bhūmeḥ suretaravarūthavimarditāyāḥ $ kleśavyayāya kalayā sitakṛṣṇakeśaḥ &
jātaḥ kariṣyati janānupalakṣyamārgaḥ % karmāṇi cātmamahimopanibandhanāni //

26. For the purpose of removing (mitigating) the distress of the Earth ravaged by the armies of the Daitya kings, Sri Hari will be born as Krishna with Balarama, His own amsa, both representing the symbolical hair known as Suklakeṣa and Krishnakesa; and the Lord whose ways cannot be compre-

hended by men will achieve deeds which will necessarily bear testimony to His supreme and glorious nature.

2.7.27

* //
tokena jīvaharaṇaṃ yadulūkikāyās $ traimāsikasya ca padā śakaṭo 'pavṛttaḥ &
tokena jīvaharaṇaṃ yadulūkikāyās $ traimāsikasya ca padā śakaṭo 'pavṛttaḥ &
yadriṅgatāntaragatena divispṛśorvā % unmūlanaṃ tvitarathārjunayorna bhāvyam //

27. That Ulūkika's (Ulupika's) life was sucked out by the infant, (by the new born babe before ten days had passed), that Sakata was kicked to pieces with the foot of the child three months old, that the two Arjuna trees which seemed to kiss the skies were uprooted by the child going between them on its knees—all this could not have been if the child had not been the supreme Deity, (*lit.* on any other supposition).

2.7.28

* //
yadvai vraje vrajapaśūn viṣatoyapītān $ pālāṃstvajīvayadanugrahadṛṣṭivṛṣṭyā &
yadvai vraje vrajapaśūn viṣatoyapītān $ pālāṃstvajīvayadanugrahadṛṣṭivṛṣṭyā &
tacchuddhaye 'tiviṣavīryavilolajihvam % uccāṭayiṣyaduragaṃ viharan hradinyām //

28. In the district of Gokula He revived (will revive) the cattle of the Vraja and their Gopas that had drunk the poisoned water of the Kaliya-pool, by showering upon them the nectar of His looks full of grace; and for the purpose of purifying the pool He will sport in it (in its waters) and expel from it the Kaliya serpent whose tongue is always moving about on account of his vehement and fierce poison.

2.7.29

* //
tat karma divyam iva yan niśi niḥśayānaṃ $ dāvāgninā śucivane paridahyamāne &
tat karma divyam iva yan niśi niḥśayānaṃ $ dāvāgninā śucivane paridahyamāne &
unneṣyati vrajam ato 'vasitāntakālaṃ % netre pidhāpya sabalo 'nadhigamyavīryaḥ //

29. It will be another superhuman (miraculous) feat indeed when, by asking all to shut their eyes, with Balarama, the Lord of incomprehensible powers rescues the whole Vraja which was keeping a vigil in the dead of night expecting utter destruction, when the dry forest of summer was being consumed by the wild fire.

2.7.30

* //
gṛhṇīta yadyadupabandham amuṣya mātā $ śulbaṃ sutasya na tu tat tadamuṣya māti &
gṛhṇīta yadyadupabandham amuṣya mātā $ śulbaṃ sutasya na tu tat tadamuṣya māti &
yaj jṛmbhato 'sya vadane bhuvanāni gopī % saṃvīkṣya śaṅkitamanāḥ pratibodhitāsīt //

30. Next, any length of ropes which this mother may take to tie Him with, will not be of sufficient measure (to pass round) Him (will be too short); and Yasoda the Gopi, will be astounded to see the fourteen *lokas* (worlds) in His open mouth (yawning mouth) and be roused to a sense of His supreme nature.

2.7.31

* //
nandaṃ ca mokṣyati bhayādvaruṇasya pāśād $ gopān bileṣu pihitān mayasūnunā ca &
nandaṃ ca mokṣyati bhayādvaruṇasya pāśād $ gopān bileṣu pihitān mayasūnunā ca &
ahnyāpṛtaṃ niśi śayānam atiśrameṇa % lokaṃ vikuṇṭham upaneṣyati gokulaṃ sma //

31. He will rescue Nanda from the fear of Varuṇa's noose and recover the young herdsmen kept hidden in a cave by Vyoma-Asura, the son of Maya (मय). Indeed He will take (with Him) the people of Gokula to the heavenly world, (though they may be) busy all the day (in wordly ways), and through fatigue sleep away the night.

2.7.32

* //
gopairmakhe pratihate vrajaviplavāya $ deve 'bhivarṣati paśūn kṛpayā rirakṣuḥ &
gopairmakhe pratihate vrajaviplavāya $ deve 'bhivarṣati paśūn kṛpayā rirakṣuḥ &
dhartocchilīndhram iva saptadināni sapta % varṣo mahīdhram anaghaikakare salīlam //

32. When the sacrifice made (to Indra) by the Gopas is interrupted, and consequently when Indra pours down tremendous rains for the destruction of the Vraja, He, a mere boy of

seven years of age, will, in order to protect the cows, through mercy, will for seven days hold up in His untiring hand as if in sport, the mountain Govardhana like a piece of mushroom.

2.7.33

* //
krīḍan vane niśi niśākararaśmigauryāṃ $ rāsonmukhaḥ kalapadāyatamūrcchitena &
krīḍan vane niśi niśākararaśmigauryāṃ $ rāsonmukhaḥ kalapadāyatamūrcchitena &
uddīpitasmararujāṃ vrajabhṛdvadhūnāṃ % harturhariṣyati śiro dhanadānugasya //

33. Playing in the woods during the night bright with the silvery rays of the moon, and when about to begin Rasakreeda, He will cut off the head of Sankha-chuda an attendant of Kubera who will try to carry away the damsels of the Vraja whose passion for Sri Krishna is of love will be kindled by His highly melodious strains married to nectarine (immortal) verse, "in notes of linked sweetness long drawn out."

2.7.34

* //
ye ca pralambakharadardurakeśyariṣṭa $ mallebhakaṃsayavanāḥ kapipauṇḍrakādyāḥ &
ye ca pralambakharadardurakeśyariṣṭa $ mallebhakaṃsayavanāḥ kapipauṇḍrakādyāḥ &
anye ca śālvakujabalvaladantavakra % saptokṣaśambaravidūratharukmimukhyāḥ //

34. All these wicked men viz—Pralamba, Khara, Dardura, Kesi, Arishta, the Mallas, the Elephant, Kamsa, Yavana, and also others of whom Kapi, Paundraka, are the first; Salva, Kuja, Balkala, Dantavakra, the Saptoksha, the....Daityas in the form of seven bulls), Sambara, Viduratha, Rukmi and others;

2.7.35

* //
ye vā mṛdhe samitiśālina āttacāpāḥ $ kāmbojamatsyakurusṛñjayakaikayādyāḥ &
ye vā mṛdhe samitiśālina āttacāpāḥ $ kāmbojamatsyakurusṛñjayakaikayādyāḥ &
yāsyantyadarśanam alaṃ balapārthabhīma % vyājāhvayena hariṇā nilayaṃ tadīyam //

35. Also the kings brilliant in the battlefield with their bows viz., Kamboja, Matsya, Kuru, Kaikaya, Srinjaya and others—all these being punished by Hari bearing by the names of Bala, Bhima and Partha—will attain to His hallowed abode which is beyond the range of mortal sight.

2.7.36

* //
kālena mīlitadhiyām avamṛśya nṇāṃ $ stokāyuṣāṃ svanigamo bata dūrapāraḥ &
kālena mīlitadhiyām avamṛśya nṇāṃ $ stokāyuṣāṃ svanigamo bata dūrapāraḥ &
āvirhitastvanuyugaṃ sa hi satyavatyāṃ % vedadrumaṃ viṭapaśo vibhajiṣyati sma //

36. When the Vedas (स्वनिगम:) produced by Him cannot be completely studied from the beginning to the end by men, who by virtue of (changed) time have poor intellectual powers, He the Lord who manifests Himself in every yuga (cycle) through Satyavati, will divide the Vedas into many branches.

2.7.37

* //
devadviṣāṃ nigamavartmani niṣṭhitānāṃ $ pūrbhirmayena vihitābhiradṛśyatūrbhiḥ &
devadviṣāṃ nigamavartmani niṣṭhitānāṃ $ pūrbhirmayena vihitābhiradṛśyatūrbhiḥ &
lokān ghnatāṃ mativimoham atipralobhaṃ % veṣaṃ vidhāya bahu bhāṣyata aupadharmyam //

37. Assuming a form which will delude the mind and allure the heart of the gods' enemies that follow the path taught by the Vedas, but oppress the worlds, with their *moving* (aereal) cities constructed by Maya (मय) and moving with invisible velocity, He will very extensively expound to them the ways and beliefs of the Pakhandas.

2.7.38

* //
yarhyālayeṣvapi satāṃ na hareḥ kathāḥ syuḥ $ pāṣaṇḍino dvijajanā vṛṣalā nṛdevāḥ &
yarhyālayeṣvapi satāṃ na hareḥ kathāḥ syuḥ $ pāṣaṇḍino dvijajanā vṛṣalā nṛdevāḥ &
svāhā svadhā vaṣaḍiti sma giro na yatra % śāstā bhaviṣyati kalerbhagavān yugānte //

38. The Glorious Hari will towards the end of Kaliyuga appear as the punisher of Kali, when there will be no talk of Hari's deeds even in the houses of the righteous, when the Pakhandas will form the Brahmin population and Sudras will be the Kings of men, and when the words *Svaha, Svadha*, and *Vashat* will not be heard (i.e., when the sacrifices according to the Vedic ritual will cease to be performed.) 39. At the time of creation, Tapas, Myself, the Rishis, and the nine Prajapatis (progenitors of races); at the time of preservation Dharma, Makha (sacrifice *i.e.*, *Vishnu*), Manus, the gods and kings; and at the time of destruction, Adharma (unrighteousness), Hara (Rudra), Serpents (those that are given to anger and revenge), Asuras and others ;—(these) are the various forms assumed through *Maya* by the Paramatman of boundless powers.

2.7.39

* //
sarge tapo 'ham ṛṣayo nava ye prajeśāḥ $ sthāne 'tha dharmamakhamanvamarāvanīśāḥ &
sarge tapo 'ham ṛṣayo nava ye prajeśāḥ $ sthāne 'tha dharmamakhamanvamarāvanīśāḥ &
ante tvadharmaharamanyuvaśāsurādyā % māyāvibhūtaya imāḥ puruśaktibhājaḥ //

38. The Glorious Hari will towards the end of Kaliyuga appear as the punisher of Kali, when there will be no talk of Hari's deeds even in the houses of the righteous, when the Pakhandas will form the Brahmin population and Sudras will be the Kings of men, and when the words *Svaha, Svadha*, and *Vashat* will not be heard (i.e., when the sacrifices according to the Vedic ritual will cease to be performed.) 39. At the time of creation, Tapas, Myself, the Rishis, and the nine Prajapatis (progenitors of races); at the time of preservation Dharma, Makha (sacrifice *i.e.*, *Vishnu*), Manus, the gods and kings; and at the time of destruction, Adharma (unrighteousness), Hara (Rudra), Serpents (those that are given to anger and revenge), Asuras and others ;—(these) are the various forms assumed through *Maya* by the Paramatman of boundless powers.

2.7.40

* //
viṣṇornu vīryagaṇanāṃ katamo 'rhatīha $ yaḥ pārthivānyapi kavirvimame rajāṃsi &
viṣṇornu vīryagaṇanāṃ katamo 'rhatīha $ yaḥ pārthivānyapi kavirvimame rajāṃsi &
caskambha yaḥ svarahasāskhalatā tripṛṣṭhaṃ % yasmāt trisāmyasadanādurukampayānam //

40: Who is the man of wisdom and learning that could recount the Glorious powers and deeds of Vishnu, though He might have counted all the particles of dust on the earth—of Vishnu who supported and stopped Satyaloka from falling when it began to totter very much on account of the irresistible force with which He raised His legs in the Trivikrama Avatará and shook the worlds as far as that region (stage *i,e.* Pradhana) where the three (gunas) are said to be in equilibrium.

2.7.41

* //
nāntaṃ vidāmyaham amī munayo 'grajāste $ māyābalasya puruṣasya kuto 'varā ye &
nāntaṃ vidāmyaham amī munayo 'grajāste $ māyābalasya puruṣasya kuto 'varā ye &
gāyan guṇān daśaśatānana ādidevaḥ % śeṣo 'dhunāpi samavasyati nāsya pāram //

41. Neither do these sages, nor those first born Prajapatis, nor myself know completely the nature of the strength and force of the Maya of this Person; then what could others do? And Sesha foremost among the gods, though endowed with a thousand mouths has been singing His excellent qualities (from eternity) and has not as yet chanted all His glories to the end.

2.7.42

* //
yeṣāṃ sa eṣa bhagavān dayayedanantaḥ $ sarvātmanāśritapado yadi nirvyalīkam &
yeṣāṃ sa eṣa bhagavān dayayedanantaḥ $ sarvātmanāśritapado yadi nirvyalīkam &
te dustarām atitaranti ca devamāyāṃ % naiṣāṃ mamāham iti dhīḥ śvaśṛgālabhakṣye //

42. Those do get over the Lord's Maya, to whom the Glorious Lord Ananta shows His grace of His own accord, if they, sincerely and with all their soul, take refuge under His feet, and (when) such devotees get rid of the notion of "I and mine," in respect of their body which is the food of dogs and jackals.

2.7.43

* //
vedāham aṅga paramasya hi yogamāyāṃ $ yūyaṃ bhavaśca bhagavān atha daityavaryaḥ &
vedāham aṅga paramasya hi yogamāyāṃ $ yūyaṃ bhavaśca bhagavān atha daityavaryaḥ &
patnī manoḥ sa ca manuśca tadātmajāśca % prācīnabarhirṛbhuraṅga uta dhruvaśca //

43. My son, I truly know (through the grace of the Almighty Lord) the power of His yoga; as also you (Sanaka and others), Prahlada the best among Diti's sons, the God Siva, Manu (Swayambhuva) and his wife Satarupa, their sons and daughters, Priyavrata, Uttanapada and others, Prachinabarhis, Ribhu, Anga, the father of Vena, and Dhruva;

2.7.44

* //
ikṣvākurailamucukundavidehagādhi $ raghvambarīṣasagarā gayanāhuṣādyāḥ &
ikṣvākurailamucukundavidehagādhi $ raghvambarīṣasagarā gayanāhuṣādyāḥ &
māndhātralarkaśatadhanvanurantidevā % devavrato baliramūrttarayo dilīpaḥ //

44. Ikshvaku, Aila, Muchukunda, Videha, Gadhi, Raghu, Sagara, Gaya, Nahusha, and others; Mandhata, Alarka, Ambarisha, Satadhanvan, Anu, Rantideva, Devavrata, Bali, Amurtaraya, and Dilipa;

2.7.45

* //
saubharyutaṅkaśibidevalapippalāda $ sārasvatoddhavaparāśarabhūriṣeṇāḥ &
saubharyutaṅkaśibidevalapippalāda $ sārasvatoddhavaparāśarabhūriṣeṇāḥ &
ye 'nye vibhīṣaṇahanūmadupendradatta % pārthārṣṭiṣeṇaviduraśrutadevavaryāḥ //

45. Saubhari, Utanka, Sibi, Devala, Pippalada, great men Saraswata, Uddhava, Parasara, Bhurishena; and many others viz Vibhishana, Hanuman, Suka, Arjuna, Arshtishena, Vidura, Srutadeva and others;

2.7.46

* //
te vai vidantyatitaranti ca devamāyāṃ $ strīśūdrahūṇaśabarā api pāpajīvāḥ &
te vai vidantyatitaranti ca devamāyāṃ $ strīśūdrahūṇaśabarā api pāpajīvāḥ &
yadyadbhutakramaparāyaṇaśīlaśikṣās % tiryagjanā api kim u śrutadhāraṇā ye //

46.—These understand and get over the Maya of the Almighty; even Women, Sudras, Hunas, Sabaras and such other sinful Jivas; also lower animals, beasts and birds, understand and get over his Maya through the training which they have in respect of the character and virtues of those that are devoted to the Lord Hari whose footsteps (doings) are marvellous, (who has with His wonderful steps measured the three worlds, it is needless to say that the Brahmanas who have studied and mastered the Vedas disclosing the glories of the Lord [that the Brahmanas who have been able to concentrate their mind upon the glorious Lord] can (get over His Maya.)

2.7.47

* //
śaśvat praśāntam abhayaṃ pratibodhamātraṃ $ śuddhaṃ samaṃ sadasataḥ paramātmatattvam &
śaśvat praśāntam abhayaṃ pratibodhamātraṃ $ śuddhaṃ samaṃ sadasataḥ paramātmatattvam &
śabdo na yatra purukārakavān kriyārtho % māyā paraityabhimukhe ca vilajjamānā //

47-48. That which is always serene, unperturbed, and hence eternal bliss, which is destitute of fear, being sama i. e., being the one without a second and consisting of absolute consciousness unassailed by impurity, which is beyond sat and asat, unrelated to objects and organs, which is none other than the principle of Self, of which words (Vedas) have nothing to predicate directly, in which there is nothing to be produced by means of various causative circumstances and before which Maya herself, ashamed (afraid) to stand, vanishes;—

2.7.48

* //
tadvai padaṃ bhagavataḥ paramasya puṃso $ brahmeti yadvidurajasrasukhaṃ viśokam &
tadvai padaṃ bhagavataḥ paramasya puṃso $ brahmeti yadvidurajasrasukhaṃ viśokam &
sadhryaṅ niyamya yatayo yamakartahetiṃ % jahyuḥ svarāḍiva nipānakhanitram indraḥ //

[That indeed is the nature of the all-powerful supreme Person, which (whom) the wise call Brahman, which is of eternal and blissful essence untouched by sorrows or miseries; and on having firmly devoted their mind to Him, ascetics neglect the instrument (means) with which the notion of difference has to be cut asunder, just as Indra the god of rain, would neglect a spade which is necessary for digging a well; (just as Indra being himself Parjanya the god of rain, has no necessity to use a spade and dig a well for water, so those that realise Brahman by concentration rise above the necessity of finding other means to do away with the notion of difference].

2.7.49

* //
sa śreyasām api vibhurbhagavān yato 'sya $ bhāvasvabhāvavihitasya sataḥ prasiddhiḥ &
sa śreyasām api vibhurbhagavān yato 'sya $ bhāvasvabhāvavihitasya sataḥ prasiddhiḥ &
dehe svadhātuvigame 'nuviśīryamāṇe % vyomeva tatra puruṣo na viśīryate ñjaḥ //

[Another reading of the simile:—Just as a poor man does not care for the spade he worked with, after he becomes a wealthy man]. 49. (Even before moksha is attained), He is the all-powerful Lord who confers all blessings upon men; for, from Him is derived the fruit of virtuous deeds that are done with the natural qualifications of Brahmins and others; from Him is derived (issues) the whole world of effect produced by modification which is the natural and special property of mahat and other principles; when the constituents of the body become disintegrated, necessarily the body is broken up, but not the Akasa in it, similarly the individual soul in the body does not go to pieces, for He is unborn.

2.7.50

* //
so 'yaṃ te 'bhihitastāta bhagavān viśvabhāvanaḥ /
samāsena harernānyadanyasmāt sadasac ca yat //

50. Thus the Glorious Lord, the creator of all, has been, O my son, described to thee in brief; for everything (cause or effect) is nothing other than Hari, (nor does it proceed from any body else).

2.7.51

idaṃ bhāgavataṃ nāma yan me bhagavatoditam /
saṅgraho 'yaṃ vibhūtīnāṃ tvam etadvipulī kuru //

51. This Bhagavata which was taught to me by the Lord is a compendious description of the Lord's Glories. Do thou expand it (in the world).

2.7.52

yathā harau bhagavati nṛṇāṃ bhaktirbhaviṣyati /
sarvātmanyakhilādhāre iti saṅkalpya varṇaya //

52. Having considered that everything rests on the Lord who is the support of all, describe Him and His glories so that devotion to the Almighty Lord may be produced in men (in men's hearts).

2.7.53

māyāṃ varṇayato 'muṣya īśvarasyānumodataḥ /
śṛṇvataḥ śraddhayā nityaṃ māyayātmā na muhyati //

53. When Atman (any one) proceeds to describe the Maya of the Lord, who may be looking upon it in approbation, or when he listens to it with faith every day, he does not become confounded thereby.