Bhagavatapurana 7.1: atha prathamo'dhyāyaḥ

7.1.1

/0 śrīrājovāca
samaḥ priyaḥ suhṛdbrahman bhūtānāṃ bhagavān svayam /
indrasyārthe kathaṃ daityān avadhīdviṣamo yathā //

1. The glorious Lord is, O Brahmin, by nature impartially equal to all beings, beloved of them and friend to them; how was it then, for the sake of Indra like one of prejudices (actuated by partiality) He killed the sons of Diti?

7.1.2

na hyasyārthaḥ suragaṇaiḥ sākṣān niḥśreyasātmanaḥ /
naivāsurebhyo vidveṣo nodvegaścāguṇasya hi //

2. There is no purpose indeed of His own to be served by the gods, for He is the very Supreme Being, the embodiment of perfect bliss; nor is there (occasion for) hatred of Asuras, nor any cause of fear from them; for He is not touched by the three gunas of Prakriti.

7.1.3

iti naḥ sumahābhāga nārāyaṇaguṇān prati /
saṃśayaḥ sumahān jātastadbhavāṃśchettumarhati //

3. Thus, O blessed One, in respect of the attributes of Sri Narayana, a very great doubt has arisen. Be Thou pleased to cut the (knot of) doubt.

7.1.4

/0 śrīṛṣiruvāca
sādhu pṛṣṭaṃ mahārāja hareścaritamadbhutam /
yadbhāgavatamāhātmyaṃ bhagavadbhaktivardhanam //

4. Sri Suka said:— O great king, thou hast put a very good question; Sri Hari's history (career) is wonderful; (for) in the course of it the glories of Sri Hari's votaries promote devotion to Him.

7.1.5

gīyate paramaṃ puṇyamṛṣibhirnāradādibhiḥ /
natvā kṛṣṇāya munaye kathayiṣye hareḥ kathām //

5. And it is sung as being most meritorious by Narada and other sages; having bowed to the sage Vyasa (Krishna Dwaipayana) I relate the account of Hari (Hari's glories).

7.1.6

nirguṇo 'pi hyajo 'vyakto bhagavān prakṛteḥ paraḥ /
svamāyāguṇamāviśya bādhyabādhakatāṃ gataḥ //

6. Though indeed beyond the influence of the three gunas, unborn, unmanifest (without a body and other environments of the gunas) and far different from Prakriti, the Almighty Lord enters into the gunas of His own Maya and becomes the opponent of those that are fit to be put down (i. e., becomes the cause of the inimical relations between the gods and Asuras).

7.1.7

sattvaṃ rajastama iti prakṛternātmano guṇāḥ /
na teṣāṃ yugapadrājan hrāsa ullāsa eva vā //

7. Satva, Rajas and Tamas are the qualities of Prakriti, but not of Atman; and, O king, their decline or development is not simultaneous.

7.1.8

jayakāle tu sattvasya devarṣīn rajaso 'surān /
tamaso yakṣarakṣāṃsi tatkālānuguṇo 'bhajat //

8. But, following (agreeable to) the particular turns of time, He is on the side of the gods and Rishis, or of Asuras, or of Yakshas and Rakshasas according as it is time for the domination of Satva or Rajas or Tamas (as the case may be);

7.1.9

jyotirādirivābhāti saṅghātān na vivicyate /
vidantyātmānamātmasthaṃ mathitvā kavayo 'ntataḥ //

9. And like fire, water and other things He appears to be that with which He is associated and He is not distinguished from the combination (from the body of celestials and others); and men of wisdom investigate into Atman as present in themselves and finally reach Him (realise Him as being distinct from the gunas and their products).

7.1.10

yadā sisṛkṣuḥ pura ātmanaḥ paro rajaḥ sṛjatyeṣa pṛthak svamāyayā /
sattvaṃ vicitrāsu riraṃsurīśvaraḥ śayiṣyamāṇastama īrayatyasau //

10. When He intends to create bodies for the jīva,—Ātman, the Supreme Lord, through His Māyā, will or power, makes Rajas act separately with predominating force; and Satva act when as Īśvara He intends to display joyful activities; and when He intends to go to rest (to withdraw and dissolve the world) He makes Tamas prevail.

7.1.11

kālaṃ carantaṃ sṛjatīśa āśrayaṃ pradhānapumbhyāṃ naradeva satyakṛt /
ya eṣa rājannapi kāla īśitā sattvaṃ surānīkamivaidhayatyataḥ /
tatpratyanīkān asurān surapriyo rajastamaskān pramiṇotyuruśravāḥ //

11. O king! The Lord, who, in relation to Pradhāna and jīva (the material cause and the individual soul), does only what is beneficial, gives them the present time for their help. [Pervading different things great and small, He may have both the dimensions; for, fire in association with fuel (thick or thin) bears the attributes of its associates.] This time promotes the strength of Satva, and so the Lord seems to make the gods more powerful as having predominating Satva, and as being beloved of the gods: the Lord of extensive glory seems to put down Asuras in whom Rajas and Tamas predominate and who stand opposed to the gods. (The glorious Lord Vishṇu frequently strengthens Satva and the gods for the continued existence and protection of what He creates) (i. e. Indeed He frequently strengthens Satva and the gods for the existence and protection of the world created by Himself).

7.1.12

atraivodāhṛtaḥ pūrvamitihāsaḥ surarṣiṇā /
prītyā mahākratau rājan pṛcchate 'jātaśatrave //

12. On this very topic a past history was formerly related by the divine sage Nãrada with great pleasure during the great sacrifice of Rājasūya, in answer to Yudishtira who made the enquiry.

7.1.13

dṛṣṭvā mahādbhutaṃ rājā rājasūye mahākratau /
vāsudeve bhagavati sāyujyaṃ cedibhūbhujaḥ //

13. When in the course of the Rajasuya sacrifice the king observed the wonderful event that the king of Chedis attained to Sayujya with the glorious Lord Vasudeva:—

7.1.14

tatrāsīnaṃ suraṛṣiṃ rājā pāṇḍusutaḥ kratau /
papraccha vismitamanā munīnāṃ śṛṇvatāmidam //

14. The king, son of Pandu, with a wondering mind, asked the divine sage who was sitting there in the sacrifice, while other sages were listening:—

7.1.15

/0 śrīyudhiṣṭhira uvāca
aho atyadbhutaṃ hyetaddurlabhaikāntināmapi /
vāsudeve pare tattve prāptiścaidyasya vidviṣaḥ //

15. Yudhishtira said:— Most wonderful it is—Indeed this is not within the easy reach of even those who are absolutely devoted to Him—that into Vasudeva, the Supreme Truth, Chaidya the hater, entered!

7.1.16

etadveditumicchāmaḥ sarva eva vayaṃ mune /
bhagavannindayā veno dvijaistamasi pātitaḥ //

16. O sage, all of us are eager to know how it was. For having blasphemed the Almighty Lord, Vena was cursed by Brahmins to fall into the dark hell.

7.1.17

damaghoṣasutaḥ pāpa ārabhya kalabhāṣaṇāt /
sampratyamarṣī govinde dantavakraśca durmatiḥ //

17. Sisupala, son of Damaghosha, was sinful from the very moment he began to lisp and now he gave expression to his envy of Sri Govinda; and so is the wicked Dantavaktra also.

7.1.18

śapatorasakṛdviṣṇuṃ yadbrahma paramavyayam /
śvitro na jāto jihvāyāṃ nāndhaṃ viviśatustamaḥ //

18. It is a pity that their tongue was not stricken with leprosy and they did not fall into the hell of darkness for the sin of often uttering words blaspheming Vishnu the undecaying Supreme Brahman.

7.1.19

kathaṃ tasmin bhagavati duravagrāhyadhāmani /
paśyatāṃ sarvalokānāṃ layamīyaturañjasā //

19. How did they, all the world witnessing, readily merge into the Almighty Lord, whose nature is not easy even to grasp?

7.1.20

etadbhrāmyati me buddhirdīpārciriva vāyunā /
brūhyetadadbhutatamaṃ bhagavān hyatra kāraṇam //

20. On this point (thus) my mind is unsettled like a flame before the wind; it is a most wonderful occurence; may thy worshipful self full of wisdom be pleased to explain (this most wonderful event and) the cause thereof.

7.1.21

/0 śrībādarāyaṇiruvāca
rājñastadvaca ākarṇya nārado bhagavān ṛṣiḥ /
tuṣṭaḥ prāha tamābhāṣya śṛṇvatyāstatsadaḥ kathāḥ //

21. Sri Suka said:— On hearing that query of the king (Yudhishtira) the venerable sage Narada was pleased and, inviting the king’s attention, said, as the audience listened to the discourse.

7.1.22

/0 śrīnārada uvāca
nindanastavasatkāra nyakkārārthaṃ kalevaram /
pradhānaparayo rājannavivekena kalpitam //

22. Narada said:— O king! from want of discrimination between Pradhana and Para (the Supreme Being), and for the purpose of (knowing or experiencing) calumny, praise, respectful and contemptuous treatment the body was produced.

7.1.23

hiṃsā tadabhimānena daṇḍapāruṣyayoryathā /
vaiṣamyamiha bhūtānāṃ mamāhamiti pārthiva //

23. From attachment to the body arises the notion of trouble under punishment and harsh treatment and the notion of being at variance between creatures in the form of "I" and "mine".

7.1.24

yannibaddho 'bhimāno 'yaṃ tadvadhāt prāṇināṃ vadhaḥ /
tathā na yasya kaivalyādabhimāno 'khilātmanaḥ /
parasya damakarturhi hiṃsā kenāsya kalpyate //

24. The killing of creatures is so called because of killing that body which is the object of this attachment; but Paramatman who is all Atman has no occasion for forming similar attachment, since He is absolute (only one). Whatever He does is for the good of others; then how could harmfulness be attributed to Him?

7.1.25

tasmādvairānubandhena nirvaireṇa bhayena vā /
snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak //

25. Therefore whether by cherishing hatred or eschewing it altogether, or through fear, friendship or love, one ought to contemplate Him so that one may not at all see Him to be separate.

7.1.26

yathā vairānubandhena martyastanmayatāmiyāt /
na tathā bhaktiyogena iti me niścitā matiḥ //

26. My conclusion is that a person does not so identify himself with another (with Paramatman) by the course of devotion as he does by cherishing hatred towards him.

7.1.27

kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṃ tamanusmaran /
saṃrambhabhayayogena vindate tatsvarūpatām //

27. The worm imprisoned by a wasp in its hole so intensely and constantly thinks of it with hatred and fear that it attains to a form like that of the wasp.

7.1.28

evaṃ kṛṣṇe bhagavati māyāmanuja īśvare /
vaireṇa pūtapāpmānastamāpuranucintayā //

28. Similarly these, who were actuated with hatred towards the glorious and Supreme Ruler Krishna who appears to be a mortal through His Maya, became absolved from (all) sin and attained to Him by virtue of their constant thinking of Him (through hatred).

7.1.29

kāmāddveṣādbhayāt snehādyathā bhaktyeśvare manaḥ /
āveśya tadaghaṃ hitvā bahavastadgatiṃ gatāḥ //

29. Through the passion of love, hatred, fear or affection as through loving devotion, many concentrated their mind on the Supreme Being and, having (thereby) got rid of their sin resulting

from the passions of love, hatred, etc., attained to Him.

7.1.30

gopyaḥ kāmādbhayāt kaṃso dveṣāc caidyādayo nṛpāḥ /
sambandhādvṛṣṇayaḥ snehādyūyaṃ bhaktyā vayaṃ vibho //

30. The women of Gopas (cowherds) through love, Kamsa through fear, Chaidya and other kings through hatred, Vrushnees through their relationship and you through affection and friendship, and we through devotion, O king, (have attained His grace).

7.1.31

katamo 'pi na venaḥ syāt pañcānāṃ puruṣaṃ prati /
tasmāt kenāpyupāyena manaḥ kṛṣṇe niveśayet //

31. Vena does not come under any one of these five classes of devotees to the Purusha (Hari); therefore by some one course one ought to set one's mind on Krishna.

7.1.32

mātṛṣvasreyo vaścaidyo dantavakraśca pāṇḍava /
pārṣadapravarau viṣṇorvipraśāpāt padacyutau //

32. Chaidya and Dantavaktra are the sons of thy aunt (mother's sister), O Pandu's son, and they were important attendants of Vishnu; (but) under the curse of sages, Brahmins, they fell from their place.

7.1.33

/0 śrīyudhiṣṭhira uvāca
kīdṛśaḥ kasya vā śāpo haridāsābhimarśanaḥ /
aśraddheya ivābhāti harerekāntināṃ bhavaḥ //

33. Yudhishtira said:— What and whose curse is so powerful as to have its effect on Hari's attendants? It seems to be unworthy of belief that those who were entirely devoted to Hari came to be born (on earth).

7.1.34

dehendriyāsuhīnānāṃ vaikuṇṭhapuravāsinām /
dehasambandhasambaddhametadākhyātumarhasi //

34. Be pleased to tell us of (all) that led to the corporeal existence of the residents of Vaikunta, who are destitute of the body, senses, and breaths (life), the products of Prakriti.

7.1.35

/0 śrīnārada uvāca
ekadā brahmaṇaḥ putrā viṣṇulokaṃ yadṛcchayā /
sanandanādayo jagmuścaranto bhuvanatrayam //

35. Narada said:— On one occasion Sanandana and other sons of Chaturmukha (the four-faced Brahman) went by chance to the region of Vishnu, in the course of their passage through the three worlds.

7.1.36

pañcaṣaḍḍhāyanārbhābhāḥ pūrveṣāmapi pūrvajāḥ /
digvāsasaḥ śiśūn matvā dvāḥsthau tān pratyaṣedhatām //

36. They looked like children of five or six years of age though born before the first progenitors, Marichi and others and they were sky-clad; the two who kept the gate took them for children and prohibited them from entering.

7.1.37

aśapan kupitā evaṃ yuvāṃ vāsaṃ na cārhathaḥ /
rajastamobhyāṃ rahite pādamūle madhudviṣaḥ /
pāpiṣṭhāmāsurīṃ yoniṃ bāliśau yātamāśvataḥ //

37. They became angry and cursed them thus, "So you do not deserve even to be here, at the feet of Hari where Rajas and

Tamas have no place. Do you, both being childish, soon go hence and be born of the sinful Asura race”.

7.1.38

evaṃ śaptau svabhavanāt patantau tau kṛpālubhiḥ /
proktau punarjanmabhirvāṃ tribhirlokāya kalpatām //

38. Thus cursed and falling down from their place they were again told by the merciful sages, “After three births (lives) may you be fit for return to this world (region of Vishnu)!”

7.1.39

jajñāte tau diteḥ putrau daityadānavavanditau /
hiraṇyakaśipurjyeṣṭho hiraṇyākṣo 'nujastataḥ //

39. The two were born as sons of Diti and honoured of (all) Daityas and Danavas; Hiranyakasipu was the elder and Hiranyaksha was his younger brother.

7.1.40

hato hiraṇyakaśipurhariṇā siṃharūpiṇā /
hiraṇyākṣo dharoddhāre bibhratā śaukaraṃ vapuḥ //

40. Hiranyakasipu was killed by Hari in the form of a Lion and Hiranyaksha by Hari who assumed the form of a Boar when He lifted up the earth.

7.1.41

hiraṇyakaśipuḥ putraṃ prahlādaṃ keśavapriyam /
jighāṃsurakaron nānā yātanā mṛtyuhetave //

41. Hiranyakasipu wanted to kill his son Prahlada beloved of Hari, (devoted to Hari) and put him to various torments in order to bring about his death.

7.1.42

taṃ sarvabhūtātmabhūtaṃ praśāntaṃ samadarśanam /
bhagavattejasā spṛṣṭaṃ nāśaknoddhantumudyamaiḥ //

42. But with all his efforts he was not able to kill him (his son), because he was the soul of all beings, serene, and he regarded everything equally in the same light and was imbued with the presence (power) of the Supreme Lord.

7.1.43

tatastau rākṣasau jātau keśinyāṃ viśravaḥsutau /
rāvaṇaḥ kumbhakarṇaśca sarvalokopatāpanau //

43. In the next turn these two Rakshasas were born of Visravas and Kesini and were known as Ravana and Kumbhakarna, who harassed all the worlds.

7.1.44

tatrāpi rāghavo bhūtvā nyahanac chāpamuktaye /
rāmavīryaṃ śroṣyasi tvaṃ mārkaṇḍeyamukhāt prabho //

44. Then also Hari became Raghava and destroyed them for the purpose of rescuing them from the curse; and thou wilt hear of Sri Rama’s great deeds and power from the lips of Markandeya, O king.

7.1.45

tāvatra kṣatriyau jātau mātṛṣvasrātmajau tava /
adhunā śāpanirmuktau kṛṣṇacakrahatāṃhasau //

45. It is they that are (in this third life) born as Kshatriyas and sons of thy mother’s sister; and, now being rid of their sin by (the stroke of) Sri Krishna’s Chakra, they are free from their curse.

7.1.46

vairānubandhatīvreṇa dhyānenācyutasātmatām /
nītau punarhareḥ pārśvaṃ jagmaturviṣṇupārṣadau //

46. By intense contemplation engendered by uninterrupted hatred they were allowed to be one with Achyuta; and (thus) they again attained to Hari’s presence as His attendants.

7.1.47

/0 śrīyudhiṣṭhira uvāca
vidveṣo dayite putre kathamāsīn mahātmani /
brūhi me bhagavan yena prahlādasyācyutātmatā //

47. Yodhishtira said:— Be pleased to tell me what led him (the father) to hate his beloved and high-souled son and how Prahlada became devoted to Achyuta, O venerable one?