Bhagavatapurana 7.3: atha tṛtīyo'dhyāyaḥ

7.3.1

/0 śrīnārada uvāca
hiraṇyakaśipū rājannajeyamajarāmaram /
ātmānamapratidvandvamekarājaṃ vyadhitsata //

Śrī Nārada said: / O king, Hiraṇyakaśipu wished to make himself / unconquerable, free from old age and death, without a rival, and the sole sovereign.

1. Narada said:— O king, Hiranyakasipu wanted to make himself invincible and destitute of old age and mortality, an unequalled warrior and one absolute ruler.

7.3.2

sa tepe mandaradroṇyāṃ tapaḥ paramadāruṇam /
ūrdhvabāhurnabhodṛṣṭiḥ pādāṅguṣṭhāśritāvaniḥ //

In a valley of Mount Mandara he performed most terrible austerities, / with arms raised upward, eyes fixed on the sky, and resting his feet on the great toes upon the earth.

2. (Accordingly) in the valley of the mountain Mandara he performed Tapas of a very fearful character with his arms stretched upwards, eyes fixed in the sky and standing on his great toes on the earth.

7.3.3

jaṭādīdhitibhī reje saṃvartārka ivāṃśubhiḥ /
tasmiṃstapastapyamāne devāḥ sthānāni bhejire //

With the radiance of his matted locks, he shone like the sun at the end of the world with its rays. / While he was performing this austerity, the gods returned to their abodes.

3. With his glowing and radiant matted hair on his head he shone like the fire of Pralaya shooting off rays of light and heat; when he was (thus) engaged in Tapas, the gods went back to their places.

7.3.4

tasya mūrdhnaḥ samudbhūtaḥ sadhūmo 'gnistapomayaḥ /
tīryag ūrdhvamadho lokān prātapadviṣvag īritaḥ //

From his head arose a smokeless fire born of asceticism; / directed everywhere, it scorched the worlds horizontally, upward, and downward.

4. The fire of Tapas, that issued forth with fumes from the crown of his head and spread everywhere, afflicted the world above, below and on the sides.

7.3.5

cukṣubhurnadyudanvantaḥ sadvīpādriścacāla bhūḥ /
nipetuḥ sagrahāstārā jajvaluśca diśo daśa //

The rivers and oceans churned; the earth shook with its islands and mountains; / stars fell along with the planets, and the ten directions blazed.

5. Rivers and seas boiled; the earth tottered with its Dwipas and mountains; planets and stars dropped down: the ten cardinal points flamed forth.

7.3.6

tena taptā divaṃ tyaktvā brahmalokaṃ yayuḥ surāḥ /
dhātre vijñāpayāmāsurdevadeva jagatpate //

Scorched by that, the gods abandoned heaven and went to the world of Brahmā. / They petitioned the Creator: ‘O God of gods, O Lord of the universe!

6. & 7. Scorched by that fire the gods abandoned Swarga and went to Brahmaloka and there petitioned to Brahma thus: "O god of gods, Lord of the world, burnt by the Tapas of the great Daitya we are unable to stay in Swarga; be pleased to put it out, O perfect one, if it please thee, before the creatures that bear thee tribute perish, O conqueror.

7.3.7

daityendratapasā taptā divi sthātuṃ na śaknumaḥ /
tasya copaśamaṃ bhūman vidhehi yadi manyase /
lokā na yāvan naṅkṣyanti balihārāstavābhibhūḥ //

Scorched by the austerity of the Daitya king, we are unable to remain in heaven. / If you deem it fit, O Infinite One, bring about his pacification, / before the worlds, which offer you tribute, are destroyed, O Supreme Lord!

7.3.8

tasyāyaṃ kila saṅkalpaścarato duścaraṃ tapaḥ /
śrūyatāṃ kiṃ na viditastavāthāpi niveditam //

Such indeed is his resolve as he performs his arduous austerity; / please listen, even if it is not unknown to you, yet it is reported:

8. In performing this austere Tapas this indeed is the purpose of the Daitya. (It is not unknown to Thee). Still be pleased to listen to it as described by us.

7.3.9

sṛṣṭvā carācaramidaṃ tapoyogasamādhinā /
adhyāste sarvadhiṣṇyebhyaḥ parameṣṭhī nijāsanam //

“Having created this moving and unmoving world through asceticism, yoga, and meditative absorption, / the supreme Brahmā occupies his own seat above all abodes.

9 & 10. 'Just as, having created this world of living and life-less things by virtue of his constant Tapas and Yoga, Brahma occupies his place (region) exalted over all other regions; so also will I work out and establish a place for myself by means of my growing power, Tapas and (Yajna), since Time and Atman are eternal and infinite.

7.3.10

tadahaṃ vardhamānena tapoyogasamādhinā /
kālātmanośca nityatvāt sādhayiṣye tathātmanaḥ //

Therefore, by ever-increasing austerity, yoga, and meditative absorption, / since time and the self are eternal, I shall achieve the same for myself.

7.3.11

anyathedaṃ vidhāsye 'hamayathā pūrvamojasā /
kimanyaiḥ kālanirdhūtaiḥ kalpānte vaiṣṇavādibhiḥ //

By my might, I will overturn this order, making it otherwise than before. / What is the use of other realms, such as that of Viṣṇu, which are swept away by time at the end of a kalpa?”

11. 'And by my power I shall make it (the arrangement of the universe) a different thing by reversing the old order (by instituting a new arrangement different from what it was before). What is the use of other positions (occupied by) Dhruva, (Vishnu) and others, which are subject to peril under force of Time'.

7.3.12

iti śuśruma nirbandhaṃ tapaḥ paramamāsthitaḥ /
vidhatsvānantaraṃ yuktaṃ svayaṃ tribhuvaneśvara //

Such is the resolve we have heard, as he undertakes supreme austerity. / Perform immediately what is fitting, yourself, O Lord of the three worlds!

12. We are told that, with this obstinate purpose, he is engaged in very austere Tapas; may thou be thyself pleased, O lord of the three worlds, to do at once what is proper!

7.3.13

tavāsanaṃ dvijagavāṃ pārameṣṭhyaṃ jagatpate /
bhavāya śreyase bhūtyai kṣemāya vijayāya ca //

Your supreme station, O Lord of the universe, is for the welfare, prosperity, / wealth, protection, and victory of the twice-born and the cows.’

13. This exalted seat of thine, O Lord of the universe, is intended to promote the origin, welfare, prosperity, protection and exaltation (success) of Brahmins and kine.

7.3.14

iti vijñāpito devairbhagavān ātmabhūrnṛpa /
parito bhṛgudakṣādyairyayau daityeśvarāśramam //

Thus petitioned by the gods, the Lord, the self-born [Brahmā], O king, / surrounded by Bhṛgu, Dakṣa, and others, proceeded to the hermitage of the Daitya sovereign.

14 & 15. When thus petitioned to by the gods, the venerable Brahma went accompanied by Bhrigu, Daksha, and others to the hermitage of the great Daitya, but did not find him, as he was covered over with ant-hill, grass, and bamboos and his skin, flesh, and blood had been preyed upon by ants.

7.3.15

na dadarśa praticchannaṃ valmīkatṛṇakīcakaiḥ /
pipīlikābhirācīrṇaṃ medastvaṅmāṃsaśoṇitam //

He did not see him, hidden as he was by an anthill, grass, and bamboo,
whose fat, skin, flesh, and blood had been consumed by ants.

7.3.16

tapantaṃ tapasā lokān yathābhrāpihitaṃ ravim /
vilakṣya vismitaḥ prāha hasaṃstaṃ haṃsavāhanaḥ //

Scorching the worlds with his ascetic heat like the sun veiled by clouds,
perceiving him with astonishment, he who rides the swan smiled and spoke to him:

16. Discovering him like the sun under the cover of clouds, still scorching the world with the force of his Tapas, Brahma, riding on the swan, said in wonder:—

7.3.17

/0 śrībrahmovāca
uttiṣṭhottiṣṭha bhadraṃ te tapaḥsiddho 'si kāśyapa /
varado 'hamanuprāpto vriyatāmīpsito varaḥ //

Śrī Brahmā said:
Arise, arise! Blessings upon you! You have perfected your austerities, O descendant of Kaśyapa.
I have arrived to grant you boons; choose the boon you desire.

17. Brahma said:— Arise, O son of Kasyapa race. Arise. Be thou happy. Thou art accomplished of thy Tapas. I have come to confer boons on thee! Ask for any thing which thou wouldst have.

7.3.18

adrākṣamahametaṃ te hṛtsāraṃ mahadadbhutam /
daṃśabhakṣitadehasya prāṇā hyasthiṣu śerate //

I have seen this great and wonderful strength of your heart,
for the life-breaths of one whose body was devoured by biting insects still dwell in his bones.

18. I have seen this strength of thy heart; most astonishing it is; in thy body eaten by worms life is sticking to the bones.

7.3.19

naitat pūrvarṣayaścakrurna kariṣyanti cāpare /
niramburdhārayet prāṇān ko vai divyasamāḥ śatam //

The sages of old did not accomplish this, nor will others do so hereafter;
who indeed, without water, could sustain his life-breaths for a hundred celestial years?

19. Rishis in the past did not do this; those of the future will not do it; who could even without water support life for a hundred divine years?

7.3.20

vyavasāyena te 'nena duṣkareṇa manasvinām /
taponiṣṭhena bhavatājito 'haṃ ditinandana //

By this resolve of yours, so difficult for determined men to perform,
and steadfast in austerity, I have been conquered by you, O son of Diti.

20. For thy resoluteness hard to be found even in those who control their minds, O Diti's son, I am really pleased with thee, who hast been so firm in thy Tapas!

7.3.21

tatasta āśiṣaḥ sarvā dadāmyasurapuṅgava /
martasya te hyamartasya darśanaṃ nāphalaṃ mama //

Therefore, I bestow all blessings upon you, O bull among asuras;
for to you, a mortal, the sight of me, an immortal, shall not be without fruit.

21. Therefore, O bull among Rakshasas (Asuras), I confer on thee all blessings, the sight of myself, an immortal, cannot be fruitless to thee a mortal.

7.3.22

/0 śrīnārada uvāca
ityuktvādibhavo devo bhakṣitāṅgaṃ pipīlikaiḥ /
kamaṇḍalujalenaukṣaddivyenāmogharādhasā //

Śrī Nārada said:
Having spoken thus, the primeval deity sprinkled with the water of his water-pot—
celestial and of unfailing efficacy—him whose limbs had been eaten by ants.

22. Narada said:—Having spoken thus, the First-born God sprinkled the body eaten by moths with the water, in his jar, of divine unfailing virtue.

7.3.23

sa tat kīcakavalmīkāt sahaojobalānvitaḥ /
sarvāvayavasampanno vajrasaṃhanano yuvā /
utthitastaptahemābho vibhāvasurivaidhasaḥ //

From that heap of bamboo and anthill he arose, endowed with endurance, vitality, and strength,
complete with all limbs, his frame like a thunderbolt, youthful,
shining like molten gold, like a fire emerging from fuel.

23. From that bamboo-bush and ant-hill he rose a youth perfect in all his limbs, endowed with energy, endurance and strength, and adamantine frame brilliant like burning gold and like fire from fuel.

7.3.24

sa nirīkṣyāmbare devaṃ haṃsavāhamupasthitam /
nanāma śirasā bhūmau taddarśanamahotsavaḥ //

Beholding the god present in the sky, riding his swan,
he bowed with his head to the earth, celebrating the great festival of his vision.

24. In the sky saw he the god riding on the swan and was transported with joy to see him; he bowed to him bending his head to (so as to touch) the earth.

7.3.25

utthāya prāñjaliḥ prahva īkṣamāṇo dṛśā vibhum /
harṣāśrupulakodbhedo girā gadgadayāgṛṇāt //

Rising with folded hands, bowed low and gazing upon the lord with his eyes,
his tears of joy flowing and hairs standing on end, he praised him with a faltering voice:

25. Folding his hands in a suppliant posture he rose looking at the Lord with wide open eyes. With tears of joy in his eyes, with his

hair standing on end, he offered his praises in faltering accents.

7.3.26

/0 śrīhiraṇyakaśipuruvāca
kalpānte kālasṛṣṭena yo 'ndhena tamasāvṛtam /
abhivyanag jagadidaṃ svayañjyotiḥ svarociṣā //

Śrī Hiraṇyakaśipu said:
He who at the end of a cosmic age revealed this universe,
enveloped in blind darkness brought forth by time,
himself self-luminous through his own light,

26. & 27. Hiranyakasipu said:—Salutation to the greatest and perfect one who is the support of Rajas, Satva and Tamas who, at the end of Pralaya, by means of his own lustre, manifested this universe enveloped in blinding darkness produced by time, who is light himself and who, himself associated with the three gunas, creates, protects, and destroys this.

7.3.27

ātmanā trivṛtā cedaṃ sṛjatyavati lumpati /
rajaḥsattvatamodhāmne parāya mahate namaḥ //

and who by his threefold self creates, protects, and destroys it—
to that supreme, great one, the abode of passion, purity, and darkness, homage!

7.3.28

nama ādyāya bījāya jñānavijñānamūrtaye /
prāṇendriyamanobuddhi vikārairvyaktimīyuṣe //

Homage to the primal seed, the embodiment of knowledge and realization,
who has attained manifestation through the modifications of the breath, senses, mind, and intellect.

28. Salutation to the First Cause, the embodiment of knowledge and wisdom, that becomes manifest through the modifications of Prana (breath), Indriyas (senses), Manas (mind) and Buddhi (thought).

7.3.29

tvamīśiṣe jagatastasthuṣaśca prāṇena mukhyena patiḥ prajānām /
cittasya cittairmanaindriyāṇāṃ patirmahān bhūtaguṇāśayeśaḥ //

You rule the moving and the unmoving universe as the lord of creatures by the chief vital breath;
you are the master of the intellect through thoughts, and of the senses through the mind, the great lord, ruler of the elements, qualities, and predispositions.

29. Thou art the controller of the mobile and the immobile through _Mukhya Prana_ and hence Thou art the protector of all beings, the ruler of the mind, of the life principle, of the heart and the senses. Thou art Mahat and also the director of the Bhutas and Gunas and Vasanas (reminiscences).

7.3.30

tvaṃ saptatantūn vitanoṣi tanvā trayyā caturhotrakavidyayā ca /
tvameka ātmātmavatāmanādir anantapāraḥ kavirantarātmā //

You weave the seven sacrificial threads with your body through the three Vedas and the wisdom of the four priests;
you are the one self of all who have a self, beginningless, boundless, the sage, the inner self.

30. Thou conductest sacrifices affording them larger scope by thy body in the form of the three Vedas and by the process of

offering the oblations! Thou art the Atman of all the living things, eternal without a beginning or end, omniscient (omnipotent) and Antaryamin.

7.3.31

tvameva kālo 'nimiṣo janānām āyurlavādyavayavaiḥ kṣiṇoṣi /
kūṭastha ātmā parameṣṭhyajo mahāṃs tvaṃ jīvalokasya ca jīva ātmā //

You alone are time, unblinking, diminishing the lifespan of beings by your fractions, beginning with moments;
you are the changeless self, the highest lord, unborn, great, and the living soul of the world of living beings.

31. Thou art time without a winking; Thou reducest the life of beings by parts of time called *Lava, Nimesha, etc.* Thou art changeless Atman occupying the most exalted position, unborn, and unlimited; Thou art the (support of) life and the guide for the living world.

7.3.32

tvattaḥ paraṃ nāparamapyanejad ejac ca kiñcidvyatiriktamasti /
vidyāḥ kalāste tanavaśca sarvā hiraṇyagarbho 'si bṛhat tripṛṣṭhaḥ //

There is nothing unmoving or moving, higher or lower, distinct from you;
all fields of knowledge and arts are your bodies; you are Hiraṇyagarbha, the great one beyond the three worlds.

32. Other than Thyself there is no cause or effect, no immobile or mobile creature; the sciences and the arts are all Thy forms; Thou holdest in Thy womb the golden egg of the Universe; Thou art the perfect Brahman far different from Prakriti consisting of three gunas.

7.3.33

vyaktaṃ vibho sthūlamidaṃ śarīraṃ yenendriyaprāṇamanoguṇāṃstvam /
bhuṅkṣe sthito dhāmani pārameṣṭhye avyakta ātmā puruṣaḥ purāṇaḥ //

This gross body is your manifest form, O all-pervading lord, by which you enjoy the objects of the senses, breath, mind, and qualities,
while abiding in the supreme abode, unmanifest, the self, the ancient Person.

33. This gross and huge world is Thy body through which Thou enjoyest the objects of the senses, the vital energy and the mind; still Thou remainest in Thy unchanging and unmanifest supreme state; therefore Thou art the subtle Atman, the most Ancient and Perfect Person.

7.3.34

anantāvyaktarūpeṇa yenedamakhilaṃ tatam /
cidacicchaktiyuktāya tasmai bhagavate namaḥ //

By whom this entire universe is pervaded in an infinite, unmanifest form—
to that Lord, endowed with conscious and unconscious power, homage!

34. Salutation to that Glorious Lord who combines in Himself the intelligent and unintelligent forces and by whom in His unlimited and unmanifest state all this Universe is pervaded.

7.3.35

yadi dāsyasyabhimatān varān me varadottama /
bhūtebhyastvadvisṛṣṭebhyo mṛtyurmā bhūn mama prabho //

If you will grant me the boons I desire, O best of boon-givers,
let there be no death for me from any of the beings created by you, O master!

35. If Thou wilt confer on me the desired boons, O foremost among those that confer boons, (the first is) that I may not meet death at the hands of any being of Thy creation, O Lord!

7.3.36

nāntarbahirdivā naktamanyasmādapi cāyudhaiḥ /
na bhūmau nāmbare mṛtyurna narairna mṛgairapi //

Neither indoors nor outdoors, neither by day nor by night, nor from anyone else, nor by weapons;
neither on earth nor in the sky; let there be no death by men or by beasts;

36.&37. The second is that I may not meet death inside or outside, during the day or the night, from any other, and by means of weapons, on the earth, in the sky, at the hands of men or beasts, by means of the dead or the living, be they Suras, or Asuras, or the great Nagas. Thirdly, let me have the boon of being without an equal and an opponent in combat and let me be the one Ruler of all embodied creatures.

7.3.37

vyasubhirvāsumadbhirvā surāsuramahoragaiḥ /
apratidvandvatāṃ yuddhe aikapatyaṃ ca dehinām //

nor by the lifeless or the living, nor by gods, asuras, or great serpents;
let me have no rival in battle, and sole sovereignty over all embodied beings,

7.3.38

sarveṣāṃ lokapālānāṃ mahimānaṃ yathātmanaḥ /
tapoyogaprabhāvāṇāṃ yan na riṣyati karhicit //

and the glory of all the guardians of the world matching your own,
that glory of the power of austerities and yoga which never perishes at any time.

38. Lastly, bestow on me the great power of all the protectors of the world and of their own and of thine who are powerful by Tapas and Yoga, in fine, that power which will never diminish.