श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: प्रथम: अध्याय: राजा-उवाच - The King said - सम: प्रिय: सुहृद्ब्रह्मन् भूतानां भगवान् स्वयम् ।
इन्द्रस्यार्थे कथं दैत्यानवधीद्विषमो यथा ॥१॥
सम: प्रिय: सुहृत्-ब्रह्मन् alike (to all) dear friend, O Holy One!
भूतानाम् भगवान् स्वयम् to the created beings, The Lord Himself इन्द्रस्य-अर्थे कथम् दैत्यान्- for Indra's sake, why, the demons अवधीत्-विषम: यथा (did He) kill, a partial like O Holy One! The Lord Himself as a dear friend is alike to all created beings, why then, for the sake of Indra, did He kill the demons, like a partial being?


न ह्यस्यार्थ: सुरगणै: साक्षान्नि:श्रेयसात्मन: ।
नैवासुरेभ्यो विद्वेषो नोद्वेगश्चागुणस्य हि ॥२॥
न हि-अस्य-अर्थ: सुर-गणै: not indeed His is self-interest, with the gods' hosts
साक्षात्-नि:श्रेयस-आत्मन: The Embodiment of Bliss, Himself न-एव-असुरेभ्य: विद्वेष: not also with the demons grudge न-उद्वेग:-च अगुणस्य हि nor fear and of the untainted by the Gunas certainly The Embodiment of bliss Himself, indeed, does not have any self-interest with the hosts of gods, nor does He, Who is untainted by the Gunas, certainly have any grudge or fear of the demons.


इति न: सुमहाभाग नारायणगुणान् प्रति ।
संशय: सुमहाञ्जातस्तद्भवांश्छेत्तुमर्हति ॥३॥
इति न: सुमहाभाग this to us, O Blessed One!
नारायण-गुणान् प्रति Naarayana's excellences regarding संशय: सुमहान्-जात:- doubt great has arisen, तत्-भवान्-छेत्तुम्-अर्हति that you, to resolve are capable O Highly Blessed One! In this manner a great doubt has arisen in our minds, which you are capable to kindly resolve.


श्री शुक उवाच - Shree Shuka said - साधु पृष्टं महाराज हरेश्चरितमद्भुतम् ।
यद् भागवतमाहात्म्यं भगवद्भक्तिवर्धनम् ॥४॥
साधु पृष्टम् महाराज well asked, O Great King!
हरे:-चरितम्-अद्भुतम् Lord Hari's story is wonderful यद् भागवत-माहात्म्यम् which of the devotees glory (and) भगवद्-भक्ति-वर्धनम् Lord's devotion increases O Great King! You have asked well. The story of Lord Shree Hari is sacred and wonderful. It is full of the glories of the devotees, which increases ones devotion in The Lord.


गीयते परमं पुण्यमृषिभिर्नारदादिभि: ।
नत्वा कृष्णाय मुनये कथयिष्ये हरे: कथाम् ॥५॥
गीयते परमम् पुण्य is sung the highly auspicious
ऋषिभि:-नारद-आदिभि: by sages Naarada and others नत्वा कृष्णाय मुनये bowing to Krishna and sage Vyaasa, कथयिष्ये हरे: कथाम् will relate Shree Hari's story This highly auspicious story is sung by the sages, like Naarada and others. Bowing to Lord Krishna and to sage Vedavyaasa, my father, I will relate the story of Lord Shree Hari.


निर्गुणोऽपि ह्यजोऽव्यक्तो भगवान् प्रकॄते: पर: ।
स्वमायागुणमाविश्य बाध्यबाधकतां गत: ॥६॥
निर्गुण:-अपि हि-अज:- without the Gunas, indeed unborn,
अव्यक्त: भगवान् प्रकॄते: पर: devoid of form, The Lord is beyond Prakriti स्वमाया-गुणम्-आविश्य by own Maya, Gunas entering बाध्य-बाधकताम् गत: the bound and the binder forms assumes The Lord is without the Gunas, indeed, is unborn and is devoid of material form and also beyond Prakriti. Yet, by entering the Gunas of His own Maaya, He assumes the role of the bound and the binder.


सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणा: ।
न तेषां युगपद्राजन् ह्रास उल्लास एव वा ॥७॥
सत्त्वम् रज:-तम: इति Sattva, Rajas, Tamas, these
प्रकृते:-न-आत्मन: गुणा: are of Prakriti and not of the Soul the Gunas न तेषाम् युगपद्-राजन् not their simultaneously, O King! ह्रास: उल्लास: एव वा is decline growth and or Sattva, Rajas, and Tamas are the Gunas of Prakriti and not of the soul. O King! And they do not decline or grow simultaneously.


जयकाले तु सत्त्वस्य देवर्षीन् रजसोऽसुरान् ।
तमसो यक्ष्ररक्षांसि तत्कालानुगुणोऽभजत् ॥८॥
जयकाले तु सत्त्वस्य ascending indeed of Sattva,
देवर्षीन् रजस:-असुरान् the gods and sages, of the Rajas, the demons तमस: यक्ष-रक्षांसि and of Tamas, the Yakshas and Raakshasa तत्-काल-अनु- to that time accordingly गुण:-अभजत् the Gunas accepts In accordance with the Time, when the Sattva is ascending, He fosters the gods and the sages, the demons when the Rajas is dominant and the Yakshas and Raakshasas when the Tamas is predominant, accepting the Gunas as such.


ज्योतिरादिरिवाभाति सङ्घातान्न विविच्यते ।
विन्दत्यात्मानमात्मस्थं मथित्वा कवयोऽन्तत: ॥९॥
ज्योति:-आदि-इव-आभाति fire and others (other elements) like are known by
सङ्घातात्-न विविच्यते media and not are known (otherwise) विन्दति-आत्मानम्-आत्मस्थम् is known The Self, in own self dwelling, मथित्वा कवय:-अन्तत: by investigating, the wise eventually Just like fire and the other elements are not known unless differentiated from their media, The Self dwelling in ones own self is not known unless the wise closely investigate it eventually.


यदा सिसृक्षु: पुर आत्मन: परो रज: सृजत्येष पृथक् स्वमायया ।
सत्त्वं विचित्रासु रिरंसुरीश्वर: शयिष्यमाणस्तम ईरयत्यसौ ॥१०॥
यदा सिसृक्षु: पुर: आत्मन: when intending to create bodies for the Self,
पर: रज: सृजति-एष The Supreme, Rajas creates He पृथक् स्व-मायया separate from His Maaya सत्त्वम् विचित्रासु रिरंसु:- Sattva in various species, ईश्वर: शयिष्यमाण:- The omnipotent Lord, when willing to retire तम: ईरयति-असौ Tamas fosters He When The Supreme intends to create bodies for the Self, He creates Rajas, separately from His own creative energy, Maayaa. When he is keen to sport among all the species, The Lord evolves the Sattva Guna, and when He is willing to retire, He fosters Tamas.


कालं चरन्तं सृजतीश आश्रयं प्रधानपुम्भ्यां नरदेव सत्यकृत् ।
य एष राजन्नपि काल ईशिता सत्त्वं सुरानीकमिवैधयत्यत: ।
तत्प्रत्यनीकानसुरान् सुरप्रियो रजस्तमस्कान् प्रमिणोत्युरुश्रवा: ॥११॥
कालम् चरन्तम् सृजति-ईश the Time running, creates The Lord,
आश्रयम् प्रधान-पुम्भ्याम् the support of Prakriti and Purush नर-देव सत्य-कृत् O Ruler of men! Of true resolve य: एष: राजन्-अपि काल ईशिता Who This, O King! also the Time's Ruler सत्त्वम् सुरानीकम्- the Saatvic god's valour इव-ऐधयति-यत: as though increases because तत्-प्रत्यनीकान्-असुरान् their enemies the demons, सुर-प्रिय: रज:-तमस्कान् The gods' Friend, of the Raajasic and Taamasic प्रमिणोति-उरु-श्रवा: exterminates, The Highly Spoken of (Lord) O Ruler of men! The Lord creates the running Time as a support of Purush and Prakriti. This He, Who is of true resolve, is also The Ruler of Time. He, of high renown, as Time, fosters the Saatvic hosts of gods as their friend and exterminates their enemies the Asuras, dominated by Rajas and Tamas.


अत्रैवोदाहृत: पूर्वमितिहास: सुरर्षिणा ।
प्रीत्या महाक्रतौ राजन् पृच्छतेऽजातशत्रवे ॥१२॥
अत्र-एव-उदाहृत: here only was explained
पूर्वम्-इतिहास: सुरर्षिणा an old legend by Naarada प्रीत्या महाक्रतौ राजन् lovingly, during the Raajasooya sacrifice, O King! पृच्छते-अजातशत्रवे when asked by Yudhishtthira O King! To explain this here, an old legend was narrated by Naarada, during the great Raajasooya sacrifice, when questioned by Yudhishtthira.


दृष्ट्वा महाद्भुतं राजा राजसूये महाक्रतौ ।
वासुदेवे भगवति सायुज्यं चेदिभूभुज: ॥१३॥
दृष्ट्वा महा-अद्भुतम् on seeing the great wonder
राजा राजसूये महा-क्रतौ king (Yudhishtthira) during the Raajasooya great sacrifice वासुदेवे भगवति in Vasudeva Lord सायुज्यम् चेदि-भूभुज: absorption of Chedi kingdom's ruler When the great sacrifice of Raajasooya was being performed, King Yudhishtthira saw the great wonder of the ruler of Chedi kingdom, Shishupaal, being absorbed into the person of Lord Krishna, the son of Vasudeva.


तत्रासीनं सुरऋषिं राजा पाण्डुसुत: क्रतौ ।
पप्रच्छ विस्मितमना मुनीनां शृण्वतामिदम् ॥१४॥
तत्र-आसीनम् सुर-ऋषिम् there seated, to the celestial sage (Naarada)
राजा पाण्डुसुत: क्रतौ the King, Paandu's son, in the sacrifice पप्रच्छ विस्मित-मना: asked with a perturbed mind मुनीनाम् शृण्वताम्-इदम् as the sages were listening, this, There, during the sacrifice, to the celestial sage Naarada, who was seated there, Paandu's son, the King Yudhishtthira asked with a perturbed mind, as the sages were listening.


युधिष्ठिर उवाच - Yudhishtthira said - अहो अत्यद्भुतं ह्येतद् दुर्लभैकान्तिनामपि ।
वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विष: ॥१५॥
अहो अति-अद्भुतम् हि-एतद् Oh! Very wonderful, indeed, this is
दुर्लभ-एकान्तिनाम्-अपि unattainable for the exclusively devoted also वासुदेवे परे तत्त्वे in Vaasudeva, The Supreme Reality प्राप्ति:-चैद्यस्य विद्विष: the immersing of Chedi (king), the bitter enemy Oh! Indeed this is very wonderful and also unattainable by the exclusive devotees also, the immersing of the king of Chedi, into Lord Vasudeva, The Supreme Reality, in spite of him being a bitter enemy.


एतद्वेदितुमिच्छाम: सर्व एव वयं मुने ।
भगवन्निन्दया वेनो द्विजैस्तमसि पातित: ॥१६॥
एतत्-वेदितुम्-इच्छाम: this to know want
सर्वे एव वयम् मुने all also, of us O Sage! भगवत्-निन्दया वेन: by Lord's blaspheming, Vena द्विजै:-तमसि पातित: by the Braahmanas in hell was hurled O Sage! We all wish to know about this, as we know that Vena was hurled into the hell by the Braahmanas for blaspheming The Lord.


दमघोषसुत: पाप आरभ्य कलभाषणात् ।
सम्प्रत्यमर्षी गोविन्दे दन्तवक्त्रश्च दुर्मति: ॥१७॥
दमघोष-सुत: पाप Damaghosha's son, (Shishupaal) the sinful
आरभ्य कल-भाषणात् beginning from (his childhood) lisping सम्प्रति-अमर्षी गोविन्दे till now holds grudge against Govinda (Krishna) दन्तवक्त्र:-च दुर्मति: Dantavaktra and the evil minded The sinful Shishupaal, Damaghosha's son, from his childhood days of lisping till now, holds a grudge against Govinda, Krishna, and also does the evil minded Dantavaktra.


शपतोरसकृद्विष्णुं यद्ब्रह्म परमव्ययम् ।
श्वित्रो न जातो जिह्वायां नान्धं विविशतुस्तम: ॥१८॥
शपतो:-असकृत्-विष्णुम् when abusing, not once, Vishnu,
यद्-ब्रह्म परम्-अव्ययम् Who is Brahman, The Supreme imperishable श्वित्र: न जात: जिह्वायाम् leprosy did not happen on tongue न-अन्धम् विविशतु:-तम: nor in dark fall in hell When they abused not once, Vishnu, Who is The Supreme imperishable Brahman, how did leprosy not happen on their tongues, and how did they not fall into the dark hell.


कथं तस्मिन् भगवति दुरवग्राहधामनि ।
पश्यतां सर्वलोकानां लयमीयतुरञ्जसा ॥१९॥
कथम् तस्मिन् भगवति how, in That Lord
दुरवग्राह-धामनि Whose unattainable lustre पश्यताम् सर्व-लोकानाम् as looked on all the people लयम्-ईयतु:-अञ्जसा merging achieved, easily How did they achieve to merge into The Lord, Whose glorious reality is not easily grasped, even as all the people looked on?


एतद् भ्राम्यति मे बुद्धिर्दीपार्चिरिव वायुना ।
ब्रूह्येतदद्भुततमं भगवांस्तत्र कारणम् ॥२०॥
एतद् भ्राम्यति मे बुद्धि:- this perturbs my mind
दीप-अर्चि:-इव वायुना a lamp's flame by the wind like ब्रूहि-एतत्-अद्भुततमम् do say this most surprising भगवान्-तत्र कारणम् O Holy One! it's cause This perturbs the mind like the flame of a lamp by the wind. O Holy One! Do tell the cause of this most surprising event.


श्री शुक उवाच - Shree Shuka said - राज्ञस्तद्वच आकर्ण्य नारदो भगवानृषि: ।
तुष्ट: प्राह तमाभाष्य शृण्वत्यास्तत्सद: कथा: ॥२१॥
राज्ञ:-तत्-वच: आकर्ण्य the king's (Yudhishtthira) that question hearing,
नारद: भगवान्-ऋषि: Naarada, the celestial sage तुष्ट: प्राह तम्-आभाष्य was pleased , and spoke, him addressing शृण्वत्या:-तत्-सद: कथा: within hearing of that assembly, that story The celestial sage was pleased to hear this question of King Yudhishtthira, and, he addressed him and narrated the story, in the hearing of that assembly.


नारद उवाच - Naarada said - निन्दनस्तवसत्कारन्यक्कारार्थं कलेवरम् ।
प्रधानपरयो राजन्नविवेकेन कल्पितम् ॥२२॥
निन्दन-स्तव-सत्कार- stricture and eulogy, honour and
न्यक्कार-अर्थम् कलेवरम् insult, is the purpose of the body प्रधान-परयो राजन्- of the Prakriti and Purusha, O King! अविवेकेन कल्पितम् by lack of discrimination is brought into being O King! the body is for the purpose of experiencing stricture and eulogy, honour and insult, and it is brought into being by lack of discrimination between Prakriti, matter and Purusha, the spirit.


हिंसा तदभिमानेन दण्डपारुष्ययोर्यथा ।
वैषम्यमिह भूतानां ममाहमिति पार्थिव ॥२३॥
हिंसा तत्-अभिमानेन violence, by its (body's) identity
दण्ड-पारुष्ययो:-यथा punishment, reproach, just as वैषम्यम्-इह भूतानाम् differentiation, here , in the beings मम-अहम्-इति पार्थिव mine, me thus, O King! O King! Just as because of the identity of the body, here, in this world, there is the differentiation of violence, punishment, reproach, me, mine, thus, in the beings,…


यन्निबद्धोऽभिमानोऽयं तद्वधात्प्राणिनां वध: ।
तथा न यस्य कैवल्यादभिमानोऽखिलात्मन: ।
परस्य दमकर्तुर्हि हिंसा केनास्य कल्प्यते ॥२४॥
यत्-निबद्ध:-अभिमान:-अयम् by which (body) bound identity this
तत्-वधात्-प्राणिनाम् वध: by its destruction, is the beings' destruction तथा न यस्य कैवल्यात्- and is not Whose, (due to) solidarity, अभिमान:-अखिल-आत्मन: identity of the Universal Spirit परस्य दम-कर्तु:-हि to the others meting punishment, indeed हिंसा केन-अस्य कल्प्यते violence how His is ascribed By the identity by which this body is bound, by its destruction is the destruction of the living being. And due to the solidarity of The Universal Spirit, Who metes out punishment to others, indeed how is violence ascribed to Him?


तस्माद्वैरानुबन्धेन निर्वैरेण भयेन वा ।
स्नेहात्कामेन वा युञ्ज्यात् कथञ्चिन्नेक्षते पृथक् ॥२५॥
तस्मात्-वैर-अनुबन्धेन therefore, by enmity strong
निर्वैरेण भयेन वा or by non-enmity, fear or स्नेहात्-कामेन वा love or affection युञ्ज्यात् कथञ्चित्- should fix by any means न-ईक्षते पृथक् (then) will not see anything (besides the Lord) Therefore one must fix ones mind, by whatever means, by strong enmity, non-enmity, fear or love or devotion, then he will not see anything but The Lord.


यथा वैरानुबन्धेन मर्त्यस्तत्मयतामियात् ।
न तथा भक्तियोगेन इति मे निश्चिता मति: ॥२६॥
यथा वैर-अनुबन्धेन such by enmity strong
मर्त्य:-तत्मयताम्-इयात् a mortal, with Him absorption may attain न तथा भक्ति-योगेन not like that by devotion yoga इति मे निश्चिता मति: this is my final opinion My final opinion is that the kind of absorption which is attained into Him, by having constant hostility, such is not attainable even by devotion yoga.


कीट: पेशस्कृता रुद्ध: कुड्यायां तमनुस्मरन् ।
संरम्भभययोगेन विन्दते तत्सरूपताम् ॥२७॥
कीट: पेशस्कृता रुद्ध: a caterpillar, by the wasp imprisoned
कुड्यायाम् तम्-अनुस्मरन् in the nest, him remembering संरम्भ-भय-योगेन by anxiety and fear combined विन्दते तत्-सरूपताम् attains its form When a caterpillar is imprisoned by the wasp in its nest, it keeps remembering the wasp out of anxiety and fear and attains a form like that of the wasp.


एवं कृष्णे भगवति मायामनुज ईश्वरे ।
वैरेण पूतपाप्मानस्तमापुरनुचिन्तया ॥२८॥
एवम् कृष्णे भगवति like this, in Krishna Lord
माया-मनुजे ईश्वरे by Maayaa in human form, in The God वैरेण पूत-पाप्मान:- by animosity, purified minded तम्-आपु:-अनुचिन्तया Him attained, by constant contemplation Like this, by animosity, ones mind is purified due to constant contemplation, one easily attains absorption into Him, Lord Krishna, The God who took a human form by His own Maaya.


कामाद् द्वेषाद्भयात्स्नेहाद्यथाभक्त्येश्वरे मन: ।
आवेश्य तदघं हित्वा बहवस्तद्गतिं गता: ॥२९॥
कामाद् द्वेषात्-भयात्-स्नेहात्- by lust, animosity, fear, love,
यथा-भक्त्या-ईश्वरे मन: just like by devotion, in The Lord, mind आवेश्य तत्-अघम् हित्वा fixing, the sins getting rid of बहव:-तत्-गतिम् गता: many His realization have achieved Just like by devotion, even by lust, animosity, fear, or love, when the mind is fixed in The Lord and the sins are rid of, many people have achieved His realization.


गोप्य: कामाद्भयात्कंसो द्वेषाच्चैद्यादयो नृपा: ।
सम्बन्धाद् वृष्णय: स्नेहाद् यूयं भक्त्या वयं विभो ॥३०॥
गोप्य: कामात्-भयात्-कंस: the Gopis by lust, by fear Kansa,
द्वेषात्-चैद्य-आदय: नृपा: by animosity Shishupaal (the ruler of Chedi)other kings सम्बन्धाद् वृष्णय: स्नेहाद् by relationship the Vrishnees, by love यूयम् भक्त्या वयम् विभो you people, by devotion we, O lord! O lord! By lust the Gopis, by fear Kansa, by animosity the ruler of Chedi, Shishupaal and the other kings, by relationship His kinsmen the Vrishnees, by love you people, and by devotion we have fixed our minds on Him, and attained Him.


कतमोऽपि न वेन: स्यात्पञ्चानां पुरुषं प्रति ।
तस्मात् केनाप्युपायेन मन: कृष्णे निवेशयेत् ॥३१॥
कतम:-अपि न वेन: स्यात्- any of the even, did not Vena did
पञ्चानाम् पुरुषम् प्रति of the five towards The Lord तस्मात् केन-अपि-उपायेन hence, by whatever means मन: कृष्णे निवेशयेत् mind in Krishna must fix Ven did not apply any of the five types of fixing the mind in The Lord. Hence one must fix ones mind in Krishna by whatever means.


मातृष्वसेयो वश्चैद्यो दन्तवक्त्रश्च पाण्डव ।
पार्षदप्रवरौ विष्णोर्विप्रशापात्पदाच्च्युतौ ॥३२॥
मातृष्वसेय: व:-चेद्य: maternal aunt's son, your Shishupaal
दन्तवक्त्र:-च पाण्डव Dantavaktra and, O Yudhishtthira! पार्षद-प्रवरौ विष्णो:- attendents foremost, of Vishnu विप्र-शापात्-पदात्-च्युतौ by Braahmana's curse, from their position were removed O Yudhishtthira! Your maternal aunt's son, Shishupaal, and Dantavaktra, who were the foremost attendents of Vishnu, were removed from their position by the curse of the Braahmanas.


युधिष्ठिर उवाच - Yudhishtthira said - कीदृश: कस्य वा शापो हरिदासाभिमर्शन: ।
अश्रद्धेय इवाभाति हरेरेकान्तिनां भव: ॥३३॥
कीदृश: कस्य वा शाप: of what kind, whose or curse
हरिदास-अभिमर्शन: on Shree Hari's servants, prevails अश्रद्धेय इव-आभाति incredible, like appears हरे:-एकान्तिनाम् भव: Hari's exclusive devotees happening (curse) Whose curse and of what kind of curse could prevail on the servants of Shree Hari. It appears incredible that a curse could fall on those who are exclusively devoted to Shree Hari.


देहेन्द्रियासुहीनानां वैकुण्ठपुरवासिनाम् ।
देहसम्बन्धसम्बद्धमेतदाख्यातुमर्हसि ॥३४॥
देह-इन्द्रिय-असु-हीनानाम् body, senses, life-breath devoid of
वैकुण्ठ-पुर-वासिनाम् of the Vaikunthpura denizens देह-सम्बन्ध-सम्बद्धम्- body related to attachment एतत्-आख्यातुम्-अर्हसि to explain be pleased Do be pleased to explain the body related existence of the denizens of Vaikunthpura, who are devoid of body, senses and life-breath.


एकदा ब्रह्मण: पुत्रा विष्णोर्लोकं यदृच्छया ।
सनन्दनादयो जग्मुश्चरन्तो भुवनत्रयम् ॥३५॥
एकदा ब्रह्मण: पुत्रा: once, Brahmaa's sons
विष्णो:-लोकम् यदृच्छया to Vishnu's realm, by Whose will सनन्दन-आदय: जग्मु:- Sananda and others went चरन्त: भुवन-त्रयम् traversing, the three spheres Once, Sananda and other three sons of Brahmaa, by His will, went to the realm of Vishnu, while traversing the three spheres.


पञ्चषड्ढायनार्भाभा: पूर्वेषामपि पूर्वजा: ।
दिग्वासस: शिशून्मत्वा द्वा:स्थौ तान् प्रत्यषेधताम् ॥३६॥
पञ्च-षड्-हायन-अर्भाभा: five six years children
पूर्वेषाम्-अपि पूर्वजा: of the elders also the elders दिग्वासस: शिशून्-मत्वा without clothes, infants taking द्वा:स्थौ तान् प्रत्यषेधताम् the two gate keepers, them, stopped Though they were the elders of the elders, they looked like five to six years of children, without clothes. The two gate keepers, taking them for infants, stopped them.


अशपन् कुपिता एवं युवां वासं न चार्हथ: ।
रजस्तमोभ्यां रहिते पादमूले मधुद्विष:
पापिष्ठामासुरीं योनिं बालिशौ यातमाश्वत: ॥३७॥
अशपन् कुपिता: एवम् cursed, angered, like this,
युवाम् वासम् न च-अर्हथ: you two, to stay are not and worthy रज:-तमोभ्याम् रहिते (at) Rajas and Tamas devoid पाद-मूले मधुद्विष: feet soles of Madhudvisha (Vishnu) पापिष्ठाम्-आसुरीम् योनिम् the sinful demonic womb बालिशौ यातम्-आशु-अत: O you two fools! may enter soon from here They were full of anger and cursed them, like this, 'You two do not deserve to dwell at the Rajas and Tamas untainted feet of Lord Vishnu. May you two fools soon enter the sinful demonic womb from here.


एवं शप्तौ स्वभवनात् पतन्तौ तै: कृपालुभि: ।
प्रोक्तौ पुनर्जन्मभिर्वां त्रिभिर्लोकाय कल्पताम् ॥३८॥
एवम् शप्तौ स्वभवनात् thus cursed, from their abodes (when)
पतन्तौ तै: कृपालुभि: falling, by those merciful प्रोक्तौ पुन:-जन्मभि:-वाम् were told, again, by births you, त्रिभि:-लोकाय कल्पताम् for three realm (this) may become (this curse) Thus, cursed by them, as the two gate-keepers were falling down from their abodes, the merciful sage said to them, 'Or, again, after three births may this curse become for your return to this realm.'


जज्ञाते तौ दिते: पुत्रौ दैत्यदानववन्दितौ ।
हिरण्यकशिपुर्ज्येष्ठो हिरण्याक्षोऽनुजस्तत: ॥३९॥
जज्ञाते तौ दिते: पुत्रौ were born they both, to Diti sons
दैत्य-दानव वन्दितौ by the Daityas and Daanavas adored हिरण्यकशिपु:-ज्येष्ठ: Hiranyakashipu, the elder हिरण्याक्ष:-अनुज:-तत: Hiranyaaksha the younger, afterwards They both were born as Diti's sons, Hiranyakashipu, the elder and Hiranyaaksha, the younger was born afterwards. They were adored by the Daityas and Daanavas alike.


हतो हिरण्यकशिपुर्हरिणा सिंहरूपिणा ।
हिरण्याक्षो धरोद्धारे विभ्रता सौकरं वपु: ॥४०॥
हत: हिरण्यकशिपु:- was killed Hiranyakashipu
हरिणा सिंह-रूपिणा by Hari, in a lion form हिरण्याक्ष: धरा-उद्धारे Hiranyaaksha, in the earth's uplifting विभ्रता सौकरम् वपु: assuming boar's body Hiranyakashipu was killed by Lord Hari in the form of a lion, and assuming the body of a boar, Hiranyaaksha was slain, when uplifting the earth from the ocean.


हिरण्यकशिपु: पुत्रं प्रह्लादं केशवप्रियम् ।
जिघांसुरकरोन्नाना यातना मृत्युहेतवे ॥४१॥
हिरण्यकशिपु: पुत्रम् Hiranyakashipu, his son,
प्रह्लादम् केशव-प्रियम् Prahlaada, Keshava's beloved जिघांसु:-अकरोत्-नाना eager to kill, inflicted various यातना मृत्यु-हेतवे tortures, for death to bring about Hiranyakashipu, in his eagerness to kill his son, Prahlaada, the beloved of Keshava, Krishna, inflicted various tortures on him to bring about his death.


सर्वभूतात्मभूतं तं प्रशान्तं समदर्शनम् ।
भगवत्तेजसा स्पृष्टं नाशक्नोत् हन्तुमुद्यमै: ॥४२॥
सर्व-भूतात्म-भूतम् तम् all the beings identified with, Him
प्रशान्तम् समदर्शनम् the peaceful, with equal eye looking upon भगवत्-तेजसा स्पृष्टम् by Lord's glory invested, न-अशक्नोत् हन्तुम्-उद्यमै: was not able to kill with devices By all the devices, he was not able to kill Prahlaada, who had identified himself with all living beings, and was very peaceful, looked everyone with an equal eye, and was invested with The Lord's glory.


ततस्तौ राक्षसौ जातौ केशिन्यां विश्रव:सुतौ ।
रावण: कुम्भकर्णश्च सर्वलोकोपतापनौ ॥४३॥
तत:-तौ राक्षसौ जातौ then, they as Raakshasas were born
केशिन्याम् विश्रव:-सुतौ from Keshinee, Vishravaa sons रावण: कुम्भकर्ण:- Raavana Kumbhakarna च सर्व-लोक-उपतापनौ and all the world's tormenters Then, in the next birth they were born as Raakshasas, the sons of the sage Vishravaa by Keshinee. Named Raavana and Kumbhakarna, they were the tormentors of all the worlds.


तत्रापि राघवो भूत्वा न्यहनच्छापमुक्तये ।
रामवीर्यं श्रोष्यसि त्वं मार्कण्डेयमुखात् प्रभो ॥४४॥
तत्र-अपि राघव: भूत्वा there also, Raaghava becoming
न्यहनत्-शाप-मुक्तये slew, the curse to redeem राम-वीर्यम् श्रोष्यसि त्वम् of Rama's valour, will hear you मार्कण्डेय-मुखात् प्रभो from Maarkandeya's lips, O King! O King! There also, The Lord assumed the form of Raaghava and slew them to redeem them of the curse. Of the valour of Rama, you will hear from the lips of sage Maarkandeya.


तावेव क्षत्रियौ जातौ मातृष्वस्रात्मजौ तव ।
अधुना शापनिर्मुक्तौ कृष्णचक्रहतांहसौ ॥४५॥
तौ-एव क्षत्रियौ जातौ they only, as Kshatriyas were born
मातृष्वसृ-आत्मजौ तव maternal aunts' sons yours अधुना शाप-निर्मुक्तौ now, curse rid of कृष्ण-चक्र-हत-अंहसौ by Krishna's discus (Sudarshana) slain the sins They only were born in the Kshatriya race, as your maternal aunts' sons. They were rid of the curse by the touch of Lord Krishna's discus, the Sudarshana, and their sins were also slain.


वैरानुबन्धतीव्रेण ध्यानेनाच्युतसात्मताम् ।
नीतौ पुनर्हरे पार्श्वं जग्मतुर्विष्णुपार्षदौ ॥४६॥
वैर-अनुबन्ध-तीव्रेण by enmity bondage strong
ध्यानेन-अच्युत-सात्मताम् contemplating, to The Immortal Lord's absorption नीतौ पुन:-हरे: पार्श्वम् attained, again, in Shree Hari's presence जग्मतु:-विष्णु-पार्षदौ went as Vishnu's attendents By their bondage of enmity, and constant contemplation, they attained the absorption into The Immortal Lord. Again, they were in the presence of Shree Hari, as the attendents of Vishnu.


युधिष्ठिर उवाच - Yudhishtthira said - विद्वेषो दयिते पुत्रे कथमासीन्महात्मनि ।
ब्रूहि मे भगवन्येन प्रह्लादस्याच्युतात्मता ॥४७॥
विद्वेष: दयिते पुत्रे intense hatred in loving son
कथम्-आसीत्-महात्मनि how became, in the high-souled ब्रूहि मे भगवन्-येन do tell me O lord! by what प्रह्लादस्य-अच्युत-आत्मता Prahalaad's in The Immortal Lord (one-ness like) devotion O lord! Tell me why there was intense hatred in Hiranyakashipu for his loving high-souled son. By what was Prahlaada deeply in devotion to The Immortal Lord?


श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे प्रह्लाद-चरित-उपक्रमे प्रथम: अध्याय: ॥१॥ Thus ends the first discourse forming part of the introduction to the story of Prahlaada, in Book Seven of the great and glorious Bhaagavata-Puraana.