Vishnupurana 4.15

4.15.1

maitreya uvāca
hiraṇyakaśiputve ca rāvaṇatve ca viṣṇunā /
avāpa nihato bhogānaprāpyān amarair api //

MAITREYA.--Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishńu as Hirańyakaśipu and Rávańa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupála.

4.15.2

na layaṃ tatra tenaiva nihataḥ sa kathaṃ punaḥ /
saṃprāptaḥ śiśupālatve sāyujyaṃ śāśvate harau //

MAITREYA.--Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishńu as Hirańyakaśipu and Rávańa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupála.

4.15.3

etadicchāmyahaṃ śrotuṃ sarvadharmabhṛttāṃ vara /
kautūhalapareṇaitatpṛṣṭo me vaktumarhasi //

MAITREYA.--Most eminent of all who cultivate piety, I am curious to hear from you, and you are able to explain to me, how it happened that the same being who when killed by Vishńu as Hirańyakaśipu and Rávańa obtained enjoyments which, though scarcely attainable by the immortals, were but temporary, should have been absorbed into the eternal Hari when slain by him in the person of Śiśupála.

4.15.4

śrīparāśara uvāca
daityeśvarasya vadhāyāśilalokotpattisthitivināśakāriṇā pūrvaṃ tanugrahaṇaṃ kurvatā nṛsiṃha rūpamāviṣkṛtam //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.5

tatra ca hiraṇyakaśiporviṣṇurayamityetanna manasyabhūt //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.6

niratiśayapuṇyasamudbhūtametatsattvājātamiti //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.7

rajodrekapreritaikāgramatistadbhāvanāyogāttatovāptavadhahaitukīṃ niratiśayāmevākhilatrailokyakārīṇīṃ daśānanatve bhogasaṃpadamavāpa //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.8

na tu sa tasminnanādinidhane parabrahmabhūte bhagavatyanālaṃbini kṛte manasastallayamavāpa //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.9

evaṃ daśānanatvepyanaṅgaparādhīnatayā jānakīsamāsaktacetasā bhagavatā dāśarathi rūpadhāriṇā hatasya tadrūpadarśanamevāsīt nāyamacyuta ityāsaktirvipadyatontaḥkaraṇe mānuṣabuddhireva kevalamasyābhūt //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.10

punarapyacyutavinipātamātraphalamakhilabhūmaṇḍalaślāghyacedirājakule janma avyāhataiśvaryaṃ śiśupālatvepyavāpa //

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.11

tatra tvakhilānāmeva sa bhagavannāmnāṃ tvaṅkārakāraṇamabhavat //

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death.

PARÁŚARA.--When the divine author of the creation, preservation, and destruction of the universe accomplished the death of Hirańyakaśipu, he assumed a body composed of the figures of a lion and a man, so that Hirańyakaśipu was not aware that his destroyer was Vishńu: although therefore the quality of purity, derived from exceeding merit, had been attained, yet his mind was perplexed by the predominance of the property of passion; and the consequence of that intermixture was, that he reaped, as the result of his death by the hands of Vishńu, only unlimited power and enjoyment upon earth, as Daśánana, the sovereign of the three spheres; he did not obtain absorption into the supreme spirit, that is without beginning or end, because his mind was not wholly dedicated to that sole object. So also Daśánana being entirely subject to the passion of love, and engrossed completely by the thoughts of Jánakí, could not comprehend that the son of Daśaratha whom he beheld was in reality the divine Achyuta. At the moment of his death he was impressed with the notion that his adversary was a mortal, and therefore the fruit he derived from being slain by Vishńu was confined to his birth in the illustrious family of the kings of Chedi, and the exercise of extensive dominion. In this situation many circumstances brought the names of Vishńu to his notice, and on all these occasions the enmity that had accumulated through successive births influenced his mind; and in speaking constantly with disrespect of Achyuta, he was ever repeating his different appellations. Whether walking, eating, sitting, or sleeping, his animosity was never at rest, and Krishńa was ever present to his thoughts in his ordinary semblance, having eyes as beautiful as the leaf of the lotus, clad in bright yellow raiment, decorated with a garland, with bracelets on his arms and wrists, and a diadem on his head; having four robust arms, bearing the conch, the discus, the mace, and the lotus. Thus uttering his names, even though in malediction, and dwelling upon his image, though in enmity, he beheld Krishńa, when inflicting his death, radiant with resplendent weapons, bright with ineffable splendour in his own essence as the supreme being, and all his passion and hatred ceased, and he was purified front every defect. Being killed by the discus of Vishńu at the instant he thus meditated, all his sins were consumed by his divine adversary, and he was blended with him by whose might he had been slain. I have thus replied to your inquiries. He by whom the divine Vishńu is named or called to recollection, even in enmity, obtains a reward that is difficult of attainment to the demons and the gods: how much greater shall be his recompense who glorifies the deity in fervour and in faith!

4.15.12

tataś ca tatkālakṛtānāṃ teṣāmaśeṣaṇāmevācyutanāmnāmanavaratamanekajanmasu vardhitavidveṣānubandhicitto vinindanasaṃtarjanādiṣūccāraṇamakarot //

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death.

4.15.13

tacca rūpamutphullapadmadalāmalākṣimatyujjvalapītavastradhāryamalakiriṭakeyūrahārakaṭakādiśobhitamudāracaturbāhuśaṅkhacakragadādharamatiprarūḍhavairānubhāvādaṭanabhojanasnānāsanaśayanādiṣvaśeṣāvasthāntareṣu nānyatropayayāvasya cetasaḥ //

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death.

4.15.14

tatastamevākrośeṣūccārayaṃstameva hṛdayena dhārayannātmavadhāya yāvadbhagavaddhastacakrāṃśumālojjvālamakṣayatejaḥsvarūpaṃ brahmabhūtamapagatadveṣādidoṣaṃ bhagavantamadrākṣīt //

Vasudeva, also called Ánakadandubhi, had Rohińí, Pauraví, Bhadrá, Madirá, Devakí, and several other wives. His sons by Rohińí were Balabhadra, Sárańa, Śaru, Durmada, and others. Balabhadra espoused Revatí, and had by her Nisat́ha and Ulmuka. The sons of Śarańa were Mársht́i, Mársht́imat, Śíśu, Satyadhriti, and others. Bhadráśwa, Bhadrabáhu, Durgama, Bhúta, and others, were born in the family of Rohińí (of the race of Puru). The sons of Vasudeva by Madirá were Nanda, Upananda, Krítaka, and others. Bhadrá bore him Upanidhi, Gada, and others. By his wife Vaiśálí he had one son named Kauśika. Devakí bore him six sons, Kírttimat, Susheńa, Udáyin, Bhadrasena, Rijudaśa, and Bhadradeha; all of whom Kansa put to death.

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

4.15.15

tāvacca bhagavaccakreṇāśu vyāpāditastatsmaraṇadagdhākhilāghasaṃcayo bhagavatāntamupanītastatasminneva layamupayayau //

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

4.15.16

etattavākhilaṃmayābhihitam //

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

4.15.17

ayaṃ hi bhagavān kīrtitaś ca saṃsmṛtaś ca dveṣānubandhenāpi akhilamurāsurādirdullabhaṃ phalaṃ prayacchati kimuta samyagbhaktimatmiti //

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

4.15.18

vasudevasya tvānakadundubheḥ pauravīrohiṇīmadirābhadrādevakīpramukhā bahvyaḥ patnyo 'bhavan //

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

4.15.19

balabhadraśaṭhasāraṇadurmadādīnputrārtnohiṇyānakadundubhir utpādayāmāsa //

When Devakí was pregnant the seventh time, Yoganidrá (the sleep of devotion), sent by Vishńu, extricated the embryo from its maternal womb at midnight, and transferred it to that of Rohińí; and from having been thus taken away, the child (who was Balaráma) received the name of Sankarshańa. Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva. Yoganidrá, proud to execute his orders, removed the embryo to Yasodá, the wife of Nanda the cowherd. At his birth the earth was relieved from all iniquity; the sun, moon, and planets shone with unclouded splendour; all fear of calamitous portents was dispelled; and universal happiness prevailed. From the moment he appeared, all mankind were led into the righteous path in him.

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.20

baladevopi revatyāṃ viśaṭholmukau putrāvajanayat //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.21

sārṣṭimārṣṭiśiśusatyasatyadhṛtipramukhāḥ sāraṇātmajāḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.22

bhadrāśvabhadrabāhudurdamabhūtādyāḥ rohiṇyāḥ kulajāḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.23

nandopanandakṛtakādya madirāyāstanayāḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.24

bhadrāyāścopanidhigadādyāḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.25

vaiśālyāṃ ca kauśikamekamevājanayat //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.26

ānakadundubherdavakyāmapi kīrtimatsuṣeṇodāyubhadrasenaṛjadāsabhadradevākhyāḥ ṣaṭ putrā jajñire //

Whoever listens frequently to this account of the origin of the heroes of the race of Vrishńi, shall be purified from all sin, and obtain the sphere of Vishńu.

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.27

tāṃś ca sarvāneva kaṃsoghātitavān //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.28

anantaraṃ ca saptamaṃ garbhamardharātre bhagavatprahitāyoganidrā rohiṇyā jaṭharamākṛṣya nītavatī //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.29

karṣaṇāccāsāvapi saṃkarṣaṇākhyāmagamat //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.30

tataś ca sakalajaganmahātarumūlabhūtobhūtabhaviṣyadādisakalamurāsuramunijanamanasāmapyagocaro 'bjabhavapramukhair analamukhaiḥ praṇamyāvanibhāraharaṇāya prasādito bhagavānanādimadhyanidhanodevakīgarbhamavatatāra vāsudevaḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.31

tatprasādavivaddhamānorumahimā ca yoganidrā nandagopapatnyā yaśodāyā garbhamadhitiṣṭhitavatī //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.32

suprasannādityacandrādigrahamavyālādibhayaṃ svasthamānasamakhilamevaitajjagadapāstādharmamabhavattsmiś ca puṇḍarīkanayane jāyamāne //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.33

jātena ca tenākhilamevaitatsanmārgavarti jagadakriyata //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.34

bhagavatopyatra martyaloke 'vatīrṇasya ṣoḍaśasahasrāṇyekottaraśatādhikāni bhāryāṇāma bhavan //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.35

tāsāṃ ca rukmiṇī satyabhāmā jāṃbavatī cāruhāsinīpramukhā hyaṣṭau patnyaḥ pradhānā babhūcavuḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.36

tāsu cāṣṭāvayutānilakṣaṃ ca putrāṇāṃ bhagavānakhilamūrtiranādimānajanayat //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.37

teṣāṃ ca pradyumnacārudeṣṇyasāṃbādayaḥ trayodaśa pradhānāḥ //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.38

pradyumnopi rukmiṇastanayāṃ rukmavatīṃ nāmopayeme //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.39

tasyāmaniruddho jajñe //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.40

aniruddho 'pi rukmiṇā eva pautrīṃ subhadrāṃ nāmo payeme //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.

4.15.41

tasyāmasya vajro jajñe //

Whilst this powerful being resided in this world of mortals, he had sixteen thousand and one hundred wives; of these the principal were Rukminí, Satyabhámá, Jámbavatí, Játahaśiní, and four others. By these the universal form, who is without beginning, begot a hundred and eighty thousand sons, of whom thirteen are most renowned, Pradyumna, Chárudeshńa, Sámba, and others. Pradyumna married Kakudwatí, the daughter of Rukmin, and had by her Aniruddha. Aniruddha married Subhadrá, the granddaughter of the same Rukmin, and she bore him a son named Vajra. The son of Vajra was Báhu; and his son was Sucháru.