श्रीमद्भागवतमहापुराणम् सप्तम: स्कन्ध: द्वितीय: अध्याय: नारद उवाच - Naarada said - भ्रातर्येवं विनिहते हरिणा क्रोडमूर्तिना ।
हिरण्यकशिपू राजन् पर्यतप्यद्रुषा शुचा ॥१॥
भ्रातरि-एवम् विनिहते on brother's thus being killed
हरिणा क्रोड-मूर्तिना by Hari in boar's form हिरण्यकशिपू राजन् Hiranyakashipu, O King! पर्यतप्यत्-रुषा शुचा was agonized with anger and grief O King! When his brother was thus killed by Shree Hari assuming the form of a boar, Hiranyakashipu was agonized by anger and grief.


आह चेदं रुषा घूर्ण: सन्दष्टदशनच्छद: ।
कोपोज्ज्वलद्भ्यां चक्षुर्भ्यां निरीक्षन् धूम्रमम्बरम् ॥२॥
आह च-इदम् रुषा घूर्ण: said and this, by rage trembling
सन्दष्ट-दशन-च्छद: biting with teeth the lip कोप-उज्ज्वलद्भ्याम् चक्षुर्भ्याम् by anger fiery the two eyes निरीक्षन् धूम्रम्-अम्बरम् looking at smoky sky He, trembling with rage, biting his lip with the teeth, looking intently at the sky with smoky sight, caused by anger enflamed fiery eyes, said this,…


करालदंष्ट्रोग्रदृष्ट्या दुष्प्रेक्ष्यभ्रुकुटीमुख: ।
शूलमुद्यम्य सदसि दानवानिदमब्रवीत् ॥३॥
कराल-दंष्ट्र:-उग्र-दृष्ट्या with fearful teeth, fierce glances
दुष्प्रेक्ष्य-भ्रुकुटी-मुख: with terrible to look at, eyebrows the face शूलम्-उद्यम्य सदसि trident raising up in the assembly दानवान्-इदम्-अब्रवीत् to the Daanavas, this said With his fearful teeth, fierce glances and raised eyebrows the terrible to look at face, he raised up the trident and to the Daanavas in the assembly said this,…


भो भो दानवदैतेया द्विमूर्धंस्त्र्यक्ष शम्बर ।
शतबाहो हयग्रीव नमुचे पाक इल्वल ॥४॥
भो भो दानव-दैतेया listen, O Daanavas, Daityas,
द्विमूर्धन्-स्त्र्यक्ष शम्बर Dvimoordhaa, Tryaksha, Shambara, शतबाहो हयग्रीव Shatabaahu, Hayagreeva, नमुचे पाक इल्वल Namuchi, Paaka, Ilvala, 'O Daanavas and Daityas, Dvimoordhaa, Tryaksha, Shambara, Shatabaahu, Hayagreeva, Namuchi, Paaka, Ilvala, listen…


विप्रचित्ते मम वच: पुलोमन् शकुनादय: ।
शृणुतानन्तरं सर्वे क्रियतामाशु मा चिरम् ॥५॥
विप्रचित्ते मम वच: Viprachitta, my words
पुलोमन् शकुन-आदय: Pulomaa, Shakuna and others शृणुत-अनन्तरम् सर्वे listen, and after that, all क्रियताम्-आशु मा चिरम् do, immediately without delay Viprachitta, Pulomaa, Shakuna and others, listen to my words, and after that all of you carry them out immediately without delay.


सपत्नैर्घातित: क्षुद्रैर्भ्राता मे दयित: सुहृत् ।
पार्ष्णिग्राहेण हरिणा समेनाप्युपधावनै: ॥६॥
सपत्नै:-घातित: क्षुद्रै:- by the enemies killed petty
भ्राता मे दयित: सुहृत् brother mine, loving friend पार्ष्णि-ग्राहेण हरिणा by side taking Shree Hari समेन-अपि उपधावनै: equal though, by services rendered My loving and devoted brother was killed by the partial Shree Hari, taking side of the petty enemies, the gods, though equal, through services rendered by them to Him.


तस्य त्यक्तस्वभावस्य घृणेर्मायावनौकस: ।
भजन्तं भजमानस्य बालस्येवास्थिरात्मन: ॥७॥
तस्य त्यक्त-स्वभावस्य His, Who has relinquished His innate nature
घृणे:-माया वनौकस: Who of the boar by Maaya, (assumed) wild animal भजन्त भजमानस्य those who adore Him, Who adores बालस्य-इव-अस्थिर-आत्मन: child like fickle minded He Who has relinquished His innate nature, and has assumed the form of a wild boar, and adores him who adores Him, His mind is fickle like that of a child.


मच्छूलभिन्नग्रीवस्य भूरिणा रुधिरेण वै ।
रुधिरप्रियं तर्पयिष्ये भ्रातरं मे गतव्यथ: ॥८॥
मत्-शूल-भिन्न-ग्रीवस्य by my spear, severed necked
भूरिणा रुधिरेण वै by the copious blood surely रुधिर-प्रियम् तर्पयिष्ये the blood thirsty will gratify भ्रातरम् मे गत-व्यथ: brother mine, relieved of agony By my spear I will sever his neck and by the copious blood I will surely gratify the spirit of my blood thirsty brother, relieved of all agony.


तस्मिन् कूटेऽहिते नष्टे कृत्तमूले वनस्पतौ ।
विटपा इव शुष्यन्ति विष्णुप्राणा दिवौकस: ॥९॥
तस्मिन् कूटे-अहिते नष्टे when He, the deceitful adversary is destroyed
कृत्तमूले वनस्पतौ chopped off from the root, the tree, विटपा इव शुष्यन्ति boughs like will dry up विष्णु-प्राणा दिवौकस: (whose) Vishnu is the very life, the gods When the deceitful adversary, Vishnu is destroyed, the gods whose very life is Vishnu will wither away, like the boughs of the tree which has been chopped off at the root.


तावद्यात भुवं यूयं विप्रक्षत्रसमेधिताम् ।
सूदयध्वं तपोयज्ञस्वाध्यायव्रतदानिन: ॥१०॥
तावत्-यात भुवम् यूयम् meanwhile go to the earth you all,
विप्र-क्षत्र-समेधिताम् by the Braahmanas, Kshatriyas, made prosperous सूदयध्वम् तप:-यज्ञ exterminate austerities, performing sacrifices, स्वाध्याय व्रत-दानिन: study of Vedas, observing vows and practicing charity Meanwhile, you all proceed to the earth which is made prosperous by the Braahmanas and the Kshatriyas, and exterminate those who are practicing austerities, performing sacrifices, studying Vedas, observing vows and practicing charity.


विष्णुर्द्विजक्रियामूलो यज्ञो धर्ममय: पुमान् ।
देवर्षिपितृभूतानां धर्मस्य च परायणम् ॥११॥
विष्णु:-द्विज-क्रिया-मूल: Vishnu is the Braahmanas' activities the root
यज्ञ: धर्ममय: पुमान् sacrifice and righteousness personified, The Person देव-ऋषि-पितृ-भूतानाम् of the gods, sages, manes, the beings धर्मस्य च परायणम् and of righteousness the support Vishnu is the root of the activities of the Braahmanas. He is sacrifice and righteousness personified, The Person. He is the support of the gods, sages, manes, the beings and righteousness.


यत्र यत्र द्विजा गावो वेदा वर्णाश्रमा: क्रिया: ।
तं तं जनपदं यात सन्दीपयत वृश्चत ॥१२॥
यत्र यत्र द्विजा: गाव: where so ever there are Braahmanas, cows,
वेदा: वर्ण-आश्रमा: क्रिया: the study of Vedas, Varnas, Aashramas, and rituals तम् तम् जनपदम् यात to all those human habitats go to सन्दीपयत वृश्चत burn them, destroy them Go to all those human habitats where there are Braahmanas, cows, the study of Vedas, Varnas, Aashramas, and rituals, put them on fire and destroy them.


इति ते भर्तृनिर्देशमादाय शिरसाऽऽदृता: ।
तथा प्रजानां कदनं विदधु: कदनप्रिया: ॥१३॥
इति ते भर्तृ-निर्देशम्- thus they, master's order
आदाय शिरसा-आदृता: taking by head with respect तथा प्रजानाम् कदनम् and of the public destruction विदधु: कदन-प्रिया: undertook, destruction fond of Thus, they, the Daanavas, who were fond of bloodshed, respectfully took the order of their master on the head and conducted the destruction of the people.


पुरग्रामव्रजोद्यानक्षेत्रारामाश्रमाकरान् ।
खेटखर्वटघोषांश्च ददहु: पत्तनानि च ॥१४॥
पुर-ग्राम-व्रज-उद्यान- towns, villages, cow-sheds, gardens,
क्षेत्र-आराम-आश्रम-आकरान् fields, parks, hermitages, mines, खेट-खर्वट-घोषान्-च farmers' dwellings, villages, houses of herdsmen, ददहु: पत्तनानि च and burnt down the cities and They burnt down the towns, villages, cow-sheds, gardens, fields, parks, hermitages, mines, farmers' dwellings, villages at the foot of the hills, houses of herdsmen, and the cities.


केचित्खनित्रैर्बिभिदु: सेतुप्राकारगोपुरान् ।
आजीव्यांश्चिच्छिदुर्वृक्षान् केचित्परशुपाणय: ।
प्रादहन् शरणान्यन्ये प्रजानां ज्वलितोल्मुकै: ॥१५॥
केचित्-खनित्रै:-बिभिदु: some of them by spades tore apart
सेतु-प्राकार-गोपुरान् bridges, boundary walls, and city gates, आजीव्यान् चिच्छिदु:-वृक्षान् fruit bearing chopped off trees केचित्-परशु-पाणय: some axes in hand प्रादहञ् शरणानि-अन्ये burnt down the dwellings, others प्रजानाम् ज्वलित-उल्मुकै: of the people, with flaming torches Some of them tore apart the bridges, boundary walls, and city gates. Some, axes in hand chopped off the fruit bearing trees. Yet others burnt down the dwellings of the people with flaming torches.


एवं विप्रकृते लोके दैत्येन्द्रानुचरैर्मुहु: ।
दिवं देवा: परित्यज्य भुवि चेरुरलक्षिता: ॥१६॥
एवम् विप्रकृते लोके like this, on being oppressed the people
दैत्येन्द्र-अनुचरै:-मुहु: by the Daitya's lord's followers, again and again, दिवम् देवा: परित्यज्य the heaven the gods deserted भुवि चेरु:-अलक्षिता: on the earth wondered, unseen (by the Daanavas) When the people were thus oppressed by the followers of the lord of the Daityas, Hiranyakashipu, the gods deserted the heavens and wondered on the earth unseen by the Daanavas.


हिरण्यकशिपुर्भ्रातु: सम्परेतस्य दु:खित: ।
कृत्वा कटोदकादीनि भ्रातृपुत्रानसान्त्वयत् ॥१७॥
हिरण्यकशिपु:-भ्रातु: Hiranyakashipu, by brother's
सम्परेतस्य दु:खित: death grieved कृत्वा कटोदक-आदीनि having performed the last rite of offering water etc., भ्रातृ-पुत्रान्-सान्त्वयत् brother's sons comforted Hiranyakashipu was grieved by his brother's death. Having performed his last rites of offering water etc., he comforted his brother's sons.


शकुनिं शम्बरं धृष्टं भूतसन्तापनं वृकम् ।
कालनाभं महानाभं हरिश्मश्रुमथोत्कचम् ॥१८॥
शकुनिम् शम्बरम् धृष्टम् (He comforted) Shakuni, Shambara. Dhrishta,
भूतसन्तापनम् वृकम् Bhootasantaapana, Vrika, कालनाभम् महानाभम् Kaalanaabha, Mahaanaabha, हरिश्मश्रुम्-अथ-उत्कचम् Harishmashru and Utkacha He comforted Shakuni, Shambara, Dhrishta, Bhootasantaapana, Vrika, Kaalanaabha, Mahaanaabha, Harishmashru and Utkacha.


तन्मातरं रुषाभानुं दितिं च जननीं गिरा ।
श्लक्ष्णया देशकालज्ञ इदमाह जनेश्वर ॥१९॥
तत्-मातरम् रुषाभानुम् to His mother Rushaabhaanu
दितिम् च जननीम् गिरा Diti and (own) mother, by voice श्लक्ष्णया देश-कालज्ञ soft, place and time (appropriate) knower इदम्-आह जनेश्वर this said, O King! O King! Hiranyakashipu, who knew the value of appropriate place and time, to his brother's mother Rushaabhaanu, and his own mother said this in soft words.


हिरण्यकशिपु:-उवाच - Hiranyakashipu said - अम्बाम्ब हे वधू पुत्रा वीरं मार्हथ शोचितुम् ।
रिपोरभिमुखे श्लाघ्य: शूराणां वध ईप्सित: ॥२०॥
अम्ब-अम्ब हे वधू: पुत्रा: Mother! O Mother! O Sister in law! O Sons!
वीरम् मा-अर्हथ शोचितुम् the hero is not worthy of lament रिपो:अभिमुखे श्लाघ्य: in the enemy's front, is praiseworthy शूराणाम् वध: ईप्सित: of the brave, death is coveted Mother! O Mother! O Sister in law! O Sons! The hero is not worthy of lament. It is praiseworthy of the brave to be killed in the front of the enemy, and death is coveted by them.


भूतानामिह संवास: प्रपायामिव सुव्रते ।
दैवेनैकत्र नीतानामुन्नीतानां स्वकर्मभि: ॥२१॥
भूतानाम्-इह संवास: of the living beings, here, living together
प्रपायाम्-इव सुव्रते on the drinking water kiosk is like, O Virtuous ones! दैवेन-एकत्र नीतानाम्- by Providence together are brought उन्नीतानाम्-स्व-कर्मभि: and separated by own past actions O Virtuous Ones! Just like people meet on the drinking water booth, living beings live here together by Providence. They are brought together and are separated due to their own past actions.


नित्य आत्माव्यय: शुद्ध: सर्वग: सर्ववित्पर: ।
धत्तेऽसावात्मनो लिङ्गं मायया विसृजन्गुणान् ॥२२॥
नित्य आत्मा-अव्यय: eternal soul, free from decay,
शुद्ध: सर्वग: सर्ववित्-पर: pure, omnipresent, all knowing, and transcendent धत्ते-असौ-आत्मन: लिङ्गम् assumes it own bodies मायया विसृजन्-गुणान् by Maayaa extending the Gunas This soul is eternal, free from decay, taintless, omnipresent, all knowing and transcendent. By its own Maaya it extends the Gunas and assumes various bodies for itself.


यथाम्भसा प्रचलता तरवोऽपि चला इव ।
चक्षुषा भ्राम्यमाणेन दृश्यते चलतीव भू: ॥२३॥
यथा-अम्भसा प्रचलता just as by the water's moving
तरव:-अपि चला इव trees also moving like चक्षुषा भ्राम्यमाणेन by the eyes rotating दृश्यते चलती-इव भू: appears to revolve like the earth Just as the trees seem to be moving with the moving water of a stream, and with the rotating of the eyes, the earth appears to be revolving,..


एवं गुणैर्भ्राम्यमाणे मनस्यविकल: पुमान् ।
याति तत्साम्यतां भद्रे ह्यलिङ्गो लिङ्गवानिव ॥२४॥
एवम् गुणै:-भ्राम्यमाणे thus by the Gunas agitated
मनसि-अविकल: पुमान् mind, the unagitated soul याति तत्-साम्यताम् भद्रे attains its similarity (of being agitated), O Blessed One! हि-अलिङ्ग: लिङ्गवान्-इव indeed body less, endowed with body like O Blessed One! Thus the mind is agitated by the three Gunas, and though the soul is not agitated, it becomes similar to the mind and becomes agitated. Indeed the soul is without a body, but it seems like it is endowed with a body.


एष आत्मविपर्यासो ह्यलिङ्गे लिङ्गभावना ।
एष प्रियाप्रियैर्योगो वियोग: कर्मसंसृति: ॥२५॥
एष: आत्म-विपर्यास: this, with the soul false identity
हि-अलिङ्गे लिङ्ग-भावना indeed is on the body less, the body having feeling एष प्रिय-अप्रियै:-योग: this is with agreeable and disagreeable connection वियोग: कर्म-संसृति: and (non-connection) and action (bound) birth and death This indeed is the false identification of the soul with the body, and imposes the feeling of having a body in the body less. This also ensues the connection with the agreeable and the aversion to unagreeables, the action bound cycle of birth and death.


सम्भवश्च विनाशश्च शोकश्च विविध: स्मृत: ।
अविवेकश्च चिन्ता च विवेकास्मृतिरेव च ॥२६॥
सम्भव:-च विनाश:-च birth and death and
शोक:-च विविध: स्मृत: sorrows and various are said to be अविवेक:-च चिन्ता च non-discrimination and anxiety and विवेक-अस्मृति:-एव च discrimination forgetting also and Birth and death, various sorrows, anxiety and forgetting of discrimination are said to be non-discrimination in the scriptures.


अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
यमस्य प्रेतबन्धूनां संवादं तं निबोधत ॥२७॥
अत्र-अपि-उदाहरन्ति- here, (in this case) also, is cited
इमम्-इतिहासम् पुरातनम् this legend most ancient यमस्य प्रेत-बन्धूनाम् of Yama and the ghosts' friends' संवादम् तम् निबोधत conversation listen to Here in this case also, a most ancient legend is cited, which is a dialogue between Yama and the relations of the ghosts.


उशीनरेष्वभूद्राजा सुयज्ञ इति विश्रुत: ।
सपत्नैर्निहतो युद्धे ज्ञातयस्तमुपासत ॥२८॥
उशीनरेषु-अभूत्-राजा in Ushinara there was a king
सुयज्ञ: इति विश्रुत: Suyagya, thus well known सपत्नै:-निहत: युद्धे by enemies killed in the battle, ज्ञातय:-तम्-उपासत the relatives him sat around In the land of Ushinara, there was a king well known by the name of Suyagya. In a battle he was killed. His kith and kin sat around him.


विशीर्णरत्नकवचं विभ्रष्टाभरणस्रजम् ।
शरनिर्भिन्नहृदयं शयानमसृगाविलम् ॥२९॥
विशीर्ण-रत्न-कवचम् torn away jewelled armour
विभ्रष्ट-आभरण-स्रजम् dis-shevelled ornaments and garland शर-निर्भिन्न-हृदयम् arrow piercing his heart शयानम्-असृक्-आविलम् lying with blood covered His bejewelled armour was torn away, his ornaments and garland were dis-shevelled, an arrow was pierced in his heart, and he lay there covered with blood.


प्रकीर्णकेशं ध्वस्ताक्षं रभसा दष्टच्छदम् ।
रज:कुण्ठमुखाम्भोजं छिन्नायुधभुजं मृधे ॥३०॥
प्रकीर्ण-केशम् ध्वस्त-अक्षम् his thrown about hair, sunken eyes
रभसा दष्ट-च्छदम् in anger, with teeth biting the lip रज:-कुण्ठ-मुख-अम्भोजम् by dust covered, face lotus छिन्न्न-आयुध-भुजम् मृधे shattered weapons and arms His hair were thrown about, his eyes were sunk deep, he bit his lip with the teeth in anger, his face lotus was covered with dust and his arms and weapons were shattered.


उशीनरेन्द्रं विधिना तथा कृतं पतिं महिष्य: प्रसमीक्ष्य दु:खिता: ।
हता: स्म नाथेति करैरुरो भृषं घ्नन्त्यो मुहुस्तत्पदयोरुपापतन् ॥३१॥
उशीनरेन्द्रम् विधिना of Ushinara, the king, by Providence
तथा कृतम् पतिम् महिष्य: thus rendered the husband, the queens प्रसमीक्ष्य दु:खिता: observing were distressed हता: स्म नाथ-इति 'Lost are we, O lord!' thus करै:-उर: भृषम् घ्नन्त्य: with hands breast violently beating मुहु:-तत्-पदयो:-उपापतन् again and again on his feet fell Observing the king of Ushinara rendered to that state by Providence, the queens were very distressed. They beat their breast violently with their hands, and lamented 'We are lost, O lord', and fell at his feet again and again.


रुदत्य उच्चैर्दयिताङ्घ्रि पङ्कजं सिञ्चन्त्य अस्रै: कुचकुङ्कुमारुणै: ।
विस्रस्तकेशाभरणा शुचं नृणां सृजन्त्य आक्रन्दनया विलेपिरे ॥३२॥
रुदति- उच्चै:-दयित-अङ्घ्रि-पङ्कजम् weeping loudly, beloved's feet lotus
सिञ्चन्त्य अस्रै: bathing with tears कुच-कुङ्कुम-अरुणै: by the breasts' sandal paste reddened विस्रस्त-केश-आभरणा with disordered hair and ornaments शुचम् नृणाम् सृजन्त्य the grief of the people increasing आक्रन्दनया विलेपिरे with piteous wails cried They wept loudly, bathing their beloved's feet with their tears reddened by the sandal paste on their breasts. Their hair and ornaments were in disorder, the grief of the people increased by seeing their sorrow, and they cried with a piteous wails.


अहो बिधात्राकरुणेन न: प्रभो भवान् प्रणीतो दृगगोचरां दशाम् ।
उशीनराणामसि वृत्तिद: पुरा कृतोऽधुना येन शुचां विवर्धन: ॥३३॥
अहो बिधात्रा-अकरुणेन 'Alas! By Providence unmerciful
न: प्रभो भवान् प्रणीत: our lord you are taken to दृग-गोचराम् दशाम् the out of sight state उशीनराणाम्-असि वृत्तिद: of the Ushinara people you are livelihood provider पुरा कृत:-अधुना येन formerly, is made today by whom शुचाम् विवर्धन: the woes augmenter 'Alas! By the unmerciful Providence, you, our lord is taken to the sate of being out of sight. You were formerly the life provider of the people of Ushinara, now, by whom you are made the augmenter of their woes.


त्वया कृतज्ञेन वयं महीपते कथं विना स्याम सुहृत्तमेन ते ।
तत्रानुयानं तव वीर पादयो: शुश्रूषतीनां दिश यत्र यास्यसि ॥३४॥
त्वया कृतज्ञेन वयम् by you, appreciating the services, we,
महीपते कथम् विना स्याम O Ruler of the earth! how without will live सुहृत्तमेन ते the best friend you तत्र-अनुयानम् there (we) will follow तव वीर पादयो: your O Brave! feet शुश्रूषतीनाम् दिश serving (us) show यत्र यास्यसि where you are going 'O Ruler of the earth! You appreciate the service provided to you. How will we live without you, our best friend? We are the servants of your feet. O Brave One! let us follow you to where you are going.'


एवं विलपतीनां वै परिगृह्य मृतं पतिम् ।
अनिच्छतीनां निर्हारमर्कोऽस्तं संन्यवर्तत ॥३५॥
एवम् विलपतीनाम् वै thus lamenting, indeed
परिगृह्य मृतम् पतिम् holding on the dead husband अनिच्छतीनाम् निर्हारम्- unwilling for his cremation, अर्क:-अस्तम् संन्यवर्तत the sun to set started Thus lamenting, they held on to their dead husband, and were unwilling to have him cremated. Just then the sun started to set.


तत्र ह प्रेतबन्धूनामाश्रुत्य परिदेवितम् ।
आह तान् बालको भूत्वा यम: स्वयमुपागत: ॥३६॥
तत्र ह प्रेत-बन्धूनाम्- there, it is said, of the dead the relatives
आश्रुत्य परिदेवितम् hearing laments आह तान् बालक: भूत्वा said to them, a child becoming यम: स्वयम्-उपागत: Yama himself came It is said that there, hearing the laments of the dead king's relatives, Yama himself came in the form of a child and said to them ….


यम उवाच - Yama said - अहो अमीषां वयसाधिकानां विपश्यतां लोकविधिं विमोह: ।
यत्रागतस्तत्र गतं मनुष्यं स्वयं सधर्मा अपि शोचन्त्यपार्थम् ॥३७॥
अहो अमीषाम् वयसा-अधिकानाम् 'Oh! Of these (people), by age superior
विपश्यताम् लोक-विधिम् विमोह: perceiving the world's course, infatuation यत्र-आगत:-तत्र गतम् from where has come, there has returned मनुष्यम् स्वयम् सधर्मा the man, themselves of same nature अपि शोचन्ति-अपार्थम् even bewail in vain 'Oh! These people are infatuated and in vain bewail the person who has gone back to the place where he came from, even though they are superior in age and perceive the course of the world and they themselves also are alike in nature (mortal).


अहो वयं धन्यतमा यदत्र त्यक्ता: पितृभ्यां न विचिन्तयाम: ।
अभक्ष्यमाणा अबला वृकादिभि: स रक्षिता रक्षति यो हि गर्भे ॥३८॥
अहो वयम् धन्यतमा: Oh! We are blessed most,
यत्-अत्र त्यक्ता: पितृभ्याम् that, here abandoned by parents, न विचिन्तयाम: do not dispair अभक्ष्यमाणा: अबला: not eaten, the weak (we) वृकादिभि: स: रक्षिता by wolves and others, He is The Protector रक्षति य: हि गर्भे protects Who indeed in the womb Oh! We are the most blessed, in that, though weak and abandoned here by our parents, we are not devoured by wolves and other beasts. Indeed He is The Protector, Who protects also in the womb.


य इच्छयेश: सृजतीदमव्ययो य एव रक्षत्यवलुम्पते च य: ।
तस्याबला: क्रीडनमाहुरीशितुश्चराचरं निग्रहसङ्ग्रहे प्रभु: ॥३९॥
य: इच्छया-ईश: सृजति- 'Who, wilfully, The Lord creates
इदम्-अव्यय: य: एव रक्षति- this The Imperishable, Who alone protects अवलुम्पते च य: dissolves and Who तस्य-अबला: क्रीडनम्-आहु: His, O Ladies! plaything is said to be ईशितु:-चराचरम् The Lord's mobile-immobile निग्रह-सङ्ग्रहे प्रभु: dissolves and protects, The All-powerful 'O Ladies! The wise maintain that The Imperishable Lord, Who wilfully creates, Who alone protects, and Who dissolves, the mobile and immobile world is a plaything of The Lord. The All-Powerful Lord alone is competent to protect and dissolve it.'


पथि च्युतं तिष्ठति दिष्टरक्षितं गृहे स्थितं तद्विहतं विनश्यति ।
जीवत्यनाथोऽपि तदीक्षितो वने गृहेऽपि गुप्तोऽस्य हतो न जीवति ॥४०॥
पथि च्युतम् तिष्ठति on the road abandoned remains
दिष्ट-रक्षितम् गृहे स्थितम् by destiny protected, in the house staying तत्-विहतम् विनश्यति by that (destiny) hit, perishes जीवति-अनाथ:-अपि lives a forlorn (creature) even तत्-ईक्षित: वने by it watched over, in the forest गृहे-अपि गुप्त:-अस्य in the house also guarded, by this हत: न जीवति hit, does not live The one who is protected by destiny remains even though abandoned on the road. If hit by destiny one perishes even when staying in the house. Watched over by it, a forlorn creature also lives in the forest, while though guarded in the house, decreed by doom, he does not live.


भूतानि तैस्तैर्निजयोनिकर्मभिर्भवन्ति काले न भवन्ति सर्वश: ।
न तत्र हात्मा प्रकृतावपि स्थितस्तस्या गुणैरन्यतमो निबध्यते ॥४१॥
भूतानि तै:-तै:- the living beings, in those
निज-योनि-कर्मभि:- by own, in species, deeds भवन्ति काले are born in Time न भवन्ति सर्वश: and perish accordingly न तत्र ह-आत्मा not there, it is said, is the spirit प्रकृतौ-अपि स्थित:- in the body (material nature) though dwelling तस्या: गुणै:- by its, (the body's) characteristics अन्यतम: निबध्यते being different, is bound The living beings are born in various species, in their designated Time ascertained by their own deeds, and perish also accordingly. It is said that though the spirit dwells in the body, it is not bound by the characteristics, or the law of the body, as it is entirely different from it.


इदं शरीरं पुरुषस्य मोहजं यथा पृथग्भौतिकमीयते गृहम् ।
यथौदकै: पार्थिवतैजसैर्जन: कालेन जातो विकृतो विनश्यति ॥४२॥
इदम् शरीरम् पुरुषस्य मोहजम् this body, of a person, is illusion caused of
यथा पृथक्-भौतिकम्- like of a different material ईयते गृहम् is taken to be a house यथा-औदकै: पार्थिव-तैजसै:- just as by water, earth and fire जन: कालेन जात: as a man in time is born विकृत: विनश्यति is transformed and perishes This body of a person is caused by illusion, and is of a different material, just as a house is made of a different material. Like something made of water, earth and fire, man is born in a stipulated time, is transformed and ultimately perishes.


यथानलो दारुषु भिन्न ईयते यथानिलो देहगत: पृथक् स्थित: ।
यथा नभ: सर्वगतं न सज्जते तथा पुमान् सर्वगुणाश्रय: पर: ॥४३॥
यथा-अनल: दारुषु just as fire in the woods
भिन्न ईयते different is said to be यथा-अनिल: देह-गत: just as air in the body existing पृथक् स्थित: separately exists यथा नभ: सर्व-गतम् just as ether everywhere pervading न सज्जते does not confine तथा पुमान् like that the soul सर्व-गुण-आश्रय: पर: of all Gunas the support, is distinct Just as the fire innate in the woods is said to be different than the wood, just as the air existing in the body, also exists separately, just as the ether is all pervading but is not confined to one substance, like that, the soul, which is the support of the Gunas, is distinct from the Gunas.


सुयज्ञो नन्वयं शेते मूढा यमनुशोचथ ।
य: श्रोता योऽनुवक्तेह स न दृश्येत कर्हिचित् ॥४४॥
सुयज्ञ: ननु-अयम् शेते Suyagya, indeed this sleeps
मूढा: यम्-अनुशोचथ O Fools! whom you lament य: श्रोता य:-अनुवक्ता-इह (the one) who hears, who is the speaker, here, स: न दृश्येत कर्हिचित् he is not seen ever before Suyagya, indeed this sleeps, O Fools! Whom you lament. The one who hears or speaks, here, in this body, was not to be seen even before.


न श्रोता नानुवक्तायं मुख्योऽप्यत्र महानसु: ।
यस्त्विहेन्द्रियवानात्मा स चान्य: प्राणदेहयो: ॥४५॥
न श्रोता न-अनुवक्ता-अयम् not the listener, nor the speaker this
मुख्य:-अपि-अत्र महान्-असु: the foremost also here, the great vital principle य:-तु-इह-इन्द्रिय-वान्-आत्मा who indeed here, with the Indriyas the soul स: च-अन्य: प्राण-देहयो: that and is different from the vital principle and the body The great vital principle, also the foremost here, is not the hearer nor the speaker. The soul, who indeed, is here in the body, along with the Indriyas and the vital principle is different from them both.


भूतेन्द्रियमनोलिङ्गान् देहानुच्चावचान् विभु: ।
भजत्युत्सृजति ह्यन्यस्तच्चापि स्वेन तेजसा ॥४६॥
भूत-इन्द्रिय-मन:-लिङ्गान् the elements, Indriyas, mind consisting of
देहान्-उच्च-अवचान् विभु: the bodies high and low, the all pervading (spirit or soul) भजति-उत्सृजति हि-अन्य:- accepts, and gives up indeed the other, तत्-च-अपि स्वेन तेजसा that and also by own discrimination The all pervading spirit, or soul, accepts the high and low bodies consisting of the elements and the Indriyas, and the mind, and indeed also gives up the others by its own discrimination.


यावल्लिङ्गान्वितो ह्यात्मा तावत् कर्म निबन्धनम् ।
ततो विपर्यय: क्लेशो मायायोगोऽनुवर्तते ॥४७॥
यावत्-लिङ्ग-अन्वित: हि-आत्मा so long the subtle body identified indeed is the soul
तावत् कर्म-निबन्धनम् till then, of the actions bondage तत: विपर्यय: क्लेश: then perversion (of the soul), misery माया-योग:-अनुवर्तते by Maaya conceived follows So long as the soul is identified with the subtle body, the bondage of actions ensues. Then there is the perversion of the soul , attended by misery conceived by Maayaa, then follows.


वितथाभिनिवेशोऽयं यद् गुणेष्वर्थदृग्वच: ।
यथा मनोरथ: स्वप्न: सर्वमैन्द्रियकं मृषा ॥४८॥
वितथा-अभिनिवेश:-अयम् false assertion this is
यद् गुणेषु-अर्थ-दृक्-वच: that in the Gunas is real, sight or speech यथा मनोरथ: स्वप्न: like a fanciful object, a dream सर्वम्-ऐन्द्रियकम् मृषा all sensuous pleasures are unreal To see the Gunas as real or to speak of them as real is false assertion, like a fanciful object or a dream, all sensuous pleasures are unreal.


अथ नित्यमनित्यं वा नेह शोचन्ति तद्विद: ।
नान्यथा शक्यते कर्तुं स्वभाव: शोचतामिति ॥४९॥
अथ नित्यम्-अनित्यम् वा hence, the abiding or the transient
न-इह शोचन्ति तत्-विद: not here grieve, The Truth knowers न-अन्यथा शक्यते कर्तुम् not otherwise is capable of doing स्वभाव: शोचताम्-इति the nature of those who grieve but Hence the knowers of The Truth do not grieve that which is abiding nor that which is transient. But the nature of those who grieve cannot be changed.


लुब्धको विपिने कश्चित्पक्षिणां निर्मितोऽन्तक: ।
वितत्य जालं विदधे तत्र तत्र प्रलोभयन् ॥५०॥
लुब्धक: विपिने कश्चित्- a fowler in the forest, certain,
पक्षिणाम् निर्मित:-अन्तक: for the birds, created as death वितत्य जालम् विदधे spreads the net caught them, तत्र तत्र प्रलोभयन् here and there, by alluring A certain fowler, created as death for the birds, spread his net in the forest and caught them, here and there, by alluring them.


कुलिङ्गमिथुनं तत्र विचरत्समदृश्यत ।
तयो: कुलिङ्गी सहसा लुब्धकेन प्रलोभिता ॥५१॥
कुलिङ्ग-मिथुनम् तत्र a fork-tailed shrikes' pair, there
विचरत्-समदृश्यत moving about, saw तयो: कुलिङ्गी सहसा of them, the female suddenly लुब्धकेन प्रलोभिता by the fowler was allured There a pair of fork-tailed shrikes was seen moving about. Of the two, the female was suddenly allured by the fowler.


सासज्जत शिचस्तन्त्यां महिषी कालयन्त्रिता ।
कुलिङ्गस्तां तथाऽऽपन्नां निरीक्ष्य भृशदु:खित:
स्नेहादकल्प: कृपण: कृपणां पर्यदेवयत् ॥५२॥
सा-असज्जत शिच:-तन्त्याम् she was trapped in the net meshes
महिषी काल-यन्त्रिता the female, by Time propelled कुलिङ्ग:-ताम् तथा- the male bird her, like that आपन्नाम् निरीक्ष्य भृश-दु:खित: in danger seeing, was very miserable स्नेहात्-अकल्प: कृपण: by affection, incapable, helpless, कृपणाम् पर्यदेवयत् the helpless (bird) bewailed The female bird was trapped in the meshes of the net. The fork-tailed shrike, the male, was very miserable to see her in that state of imminent danger, and incapable of doing anything, helplessly bewailed the helpless mate.


अहो अकरुणो देव: स्त्रियाऽऽकरुणया विभु: ।
कृपणं मानुशोचन्त्या दीनया किं करिष्यति ॥५३॥
अहो अकरुण: देव: 'Oh! the merciless Providence
स्त्रिया-आकरुणया विभु: by a woman, pitiable, All-mighty कृपणम् मा-अनुशोचन्त्या wretched me grieving दीनया किम् करिष्यति miserable, what will do 'Oh! What will the All-mighty merciless Providence do with a woman, pitiable and miserable, grieving over wretched me?'


कामं नयतु मां देव किमर्धेनात्मनो हि मे ।
दीनेन जीवता दु:खमनेन विधुरायुषा ॥५४॥
कामम् नयतु माम् देव (so) desiring may take me, the Deity
किम्-अर्धेन-आत्मन: हि मे what of half body, indeed of mine दीनेन जीवता दु:खम्- miserably living desolately, अनेन विधुर-आयुषा with this widower's existence 'So desiring, The Deity may take me. Indeed what is the use of living with this half body of mine, a miserable and desolate life of a widower?'


कथं त्वजातपक्षांस्तान् मातृहीनान् बिभर्म्यहम् ।
मन्दभाग्या: प्रतीक्षन्ते नीडे मे मातरं प्रजा: ॥५५॥
कथम् तु-अजात-पक्षान्-तान् how, indeed the unfledged them,
मातृ-हीनान् बिभर्मि-अहम् mother-less, nourish I मन्द-भाग्या: प्रतीक्षन्ते ill-lucked, awaiting नीडे मे मातरम् प्रजा: in the nest, my, the mother, young's How, indeed will I nourish my young ones, those unfledged, mother-less, ill-lucked awaiting their mother in the nest?


एवं कुलिङ्गं विलपन्तमारात् प्रियावियोगातुरमश्रुकण्ठम् ।
स एव तं शाकुनिक: शरेण विव्याध कालप्रहितो विलीन: ॥५६॥
एवम् कुलिङ्गम् thus the shrike
विलपन्तम्-आरात् wailing near by प्रिया-वियोग-आतुरम्- by beloved's separation devastated अश्रुकण्ठम् with tear choked throat स: एव तम् शाकुनिक: that only, him, the fowler शरेण विव्याध with an arrow pierced काल-प्रहित: विलीन: by Death impelled, hiding Thus, the same fowler, hiding, and impelled by Death, with an arrow pierced the male shrike, wailing near by, devastated, and with tear choked throat, by the separation of the beloved.


एवं यूयमपश्यन्त्य आत्मापायमबुद्धय: ।
नैनं प्राप्स्यथ शोचन्त्य: पतिं वर्षशतैरपि ॥५७॥
एवम् यूयम्-अपश्यन्त्य: in the same way, you all not seeing
आत्म-अपायम्-अबुद्धय: (your) own death, you foolish न-एनम् प्राप्स्यथ शोचन्त्य: will not him get lamenting पतिम् वर्ष-शतै:-अपि the husband, years hundreds also In the same way, you foolish women, are not aware of your own immanent death. Lamenting on your husband for even a hundred years you will not get him back.


हिरण्यकशिपु:-उवाच - Hiranyakashipu said - बाल एवं प्रवदति सर्वे विस्मितचेतस: ।
ज्ञातयो मेनिरे सर्वमनित्यमयथोत्थितम् ॥५८॥
बाले एवम् प्रवदति on the child's thus saying
सर्वे विस्मित-चेतस: all were astonished in mind ज्ञातय: मेनिरे सर्वम्- the relatives realized, all अनित्यम्-अयथा-उत्थितम् is transient, and from unreal arising When the child discoursed thus, the relatives of the king realized that everything was transient and that everything arises from unreal.


यम एतदुपाख्याय तत्रैवान्तरधीयत ।
ज्ञातयोऽपि सुयज्ञस्य चक्रुर्यत्साम्परायिकम् ॥५९॥
यम एतत्-उपाख्याय Yama this narrating
तत्र-एव-अन्तरधीयत there itself disappeared ज्ञातय:-अपि सुयज्ञस्य the relatives also, of Suyagya चक्रु:-यत्-साम्परायिकम् performed, what was the last rites Yama, having narrated this legend, disappeared there itself. The relatives of the King Suyagya also performed his proper last rites.


तत: शोचत मा यूयं परं चात्मानमेव च ।
क आत्मा क: परो वात्र स्वीय: पारक्य एव वा ।
स्वपराभिनिवेशेन विनाज्ञानेन देहिनाम् ॥६०॥
तत: शोचत मा यूयम् therefore, grieve not you all
परम् च-आत्मानम्-एव च the other and self also and क: आत्मा क: पर: वा-अत्र who is self, who other or is here स्वीय: पारक्य: एव वा ones own, of the other also or स्व-पर-अभिनिवेशेन of the mine and other's imposition विना-अज्ञानेन देहिनाम् without ignorance of the embodied Therefore, you all do not grieve for the other or for yourself. Who is the other or the self, or, what is my possession and what is the other's possession. This imposition of mine and the other's is nothing but the ignorance of the embodied souls.


नारद उवाच - Naarada said - इति दैत्यपतेर्वाक्यं दितिराकर्ण्य सस्नुषा ।
पुत्रशोकं क्षणात्त्यक्त्वा तत्त्वे चित्तमधारयत् ॥६१॥
इति दैत्य-पते:-वाक्यम् this, the Daitya's lord's words
दिति:-आकर्ण्य सस्नुषा Diti, on hearing, with the daughter-in-law पुत्र-शोकम् क्षणात्-त्यक्त्वा son's sorrow, in a moment giving up तत्त्वे चित्तम्-अधारयत् in The Truth mind fixed Diti, on hearing these words of the lord of the Daityas, Hiranyakashipu, gave up the sorrow of the son in a moment and fixed her mind in the highest Truth.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे दितिशोकापनयनं नाम द्वितीयोऽध्याय: ॥२॥ Thus ends the second discourse entitled 'Diti rid of her sorrow', in Book Seven of the great and glorious Bhaagavata-Puraana.