श्रीमद्भागवतमहापुराणम्
सप्तम: स्कन्ध:
दशम: अध्याय:
नारद उवाच -
Naarada said -
भक्तियोगस्य तत् सर्वमन्तरायतयार्भक: ।
मन्यमानो हृषीकेशं स्मयमान उवाच ह ॥१॥
भक्ति-योगस्य तत् सर्वम्-
of devotional practice, that all
अन्तराय-तया-अर्भक:
impediment, that, the lad (Prahlaada)
मन्यमान: हृषीकेशम्
concluding, to Lord Hrishikesha (Ruler of senses)
स्मयमान उवाच ह
smilingly said indeed
The lad Prahlaada, considering all these, boons etc., to be impediments in the practice of devotion, smilingly said to Lord Hrishikesha, The Ruler of the senses….
मा मां प्रलोभयोत्पत्त्याऽऽसक्तं कामेषु तैर्वरै: ।
तत्सङ्गभीतो निर्विण्णो मुमुक्षुस्त्वामुपाश्रित: ॥२॥
मा माम् प्रलोभय-उत्पत्त्या-
do not me tempt, by birth
आसक्तम् कामेषु तै:-वरै:
attached to pleasures, by those boons
तत्-सङ्ग-भीत: निर्विण्ण:
by their attachment afraid and exhausted,
मुमुक्षु: त्वाम्-उपाश्रित:
freedom seeking, in You shelter
'Do not tempt me with these boons, as I am by birth attached to such pleasures. I am afraid of being attached to them and am exhausted by them. I seek liberation and have come to You for protection.'
भृत्यलक्षणजिज्ञासुर्भक्तं कामेष्वचोदयत् ।
भवान् संसार बीजेषु हृदयग्रन्थिषु प्रभो ॥३॥
भृत्य-लक्षण-जिज्ञासु:-
the devotee's characteristics, eager to know
भक्तम् कामेषु-अचोदयत्
in sense pleasures prompted (me)
भवान् संसार बीजेषु
You, in the transmigrations seeds
हृदय-ग्रन्थिषु प्रभो
in the heart's knots, O Lord!
O Lord! Eager to make Your devotee's characteristics known to the world, You prompted me into the life of sense pleasures, the seeds of transmigration, which serve as the knots of the heart.
नान्यथा तेऽखिलगुरो घटेत करुणात्मन: ।
यस्त आशिष आशास्ते न स भृत्य: स वै वणिक् ॥४॥
न-अन्यथा ते-अखिलगुरो
not otherwise, for You, O World's Preceptor!
घटेत करुण-आत्मन:
this happens, for The Kind-hearted
य:-ते आशिष: आशास्ते
one who from You boon seeks
न स: भृत्य: स: वै वणिक्
not he a devotee, he indeed is a businessman
O Preceptor of the world! Otherwise this does not happen to You, the most kind hearted One. He who seeks boons from You is not a devotee, he indeed is a businessman.
आशासानो न वै भृत्य: स्वामिन्याशिष आत्मन: ।
न स्वमी भृत्यत: स्वाम्यमिच्छन् यो राति चाशिष: ॥५॥
आशासान: न वै भृत्य:
the one desiring, not indeed is a servant
स्वामिनि-आशिष: आत्मन:
from the master, blessing for oneself
न स्वमी भृत्यत: स्वाम्यम्-
not is the master, mastership
इच्छन् य: राति च-आशिष:
expecting, who gives and the blessings
He indeed is not a servant who desires blessing for oneself from the master, and he is no master who expects mastership by giving such blessings.
अहं त्वकामस्त्वद्भक्तस्त्वं च स्वाम्यनपाश्रय: ।
नान्यथेहावयोरर्थो राजसेवकयोरिव ॥६॥
अहम् तु-अकाम:-त्वत्-भक्त:-
I, however, not desirous, Your devotee
त्वम् च स्वामी-अनपाश्रय:
You and master, are without expectations
न-अन्यथा-इह-आवयो:-अर्थ:
not otherwise, here, ours interest
राज-सेवकयो:-इव
king and servant like
I, Your devotee, however, am not desirous of any boons, and You, my Master are without any expectations. Not otherwise is our interest, just like that of a king and his servant.
यदि रासीश मे कामान् वरांस्त्वं वरदर्षभ ।
कामानां हृद्यसंरोहं भवतस्तु वृणे वरम् ॥७॥
यदि रासि-ईश मे कामान्
if, bestow, O Lord! my sought
वरान्-त्वम् वरदर्षभ
boons, You, O Chief of the Bestower!
कामानाम् हृदि-असंरोहम्
of the desires, in the heart, may not sprout
भवत:-तु वृणे वरम्
from You, indeed, solicit (this) boon
O Lord! If You will bestow the boon sought by me, O Chief of the Bestower! I solicit this boon from You that there may not sprout any desire in my heart.
इन्द्रियाणि मन: प्राण: आत्मा धर्मो धृतिर्मति: ।
ह्री: श्रीस्तेज: स्मृति: सत्यं यस्य नश्यन्ति जन्मना ॥८॥
इन्द्रियाणि मन: प्राण:
Indriyas, (the senses), mind, vital energy,
आत्मा धर्म: धृति:-मति:
body, righteousness, firmness, understanding,
ह्री: श्री:-तेज: स्मृति: सत्यम्
modesty, wealth, glory, memory, truthfulness
यस्य नश्यन्ति जन्मना
whose are destroyed by birth
By the very birth of which, (the desires), the Indriyas, (the senses), the mind, the vital energy, the body, righteousness, firmness, understanding, modesty, wealth, glory, memory, truthfulness are destroyed.
विमुञ्चति यदा कामान्मानवो मनसि स्थितान् ।
तर्ह्येव पुण्डरीकाक्ष भगवत्त्वाय कल्पते ॥९॥
विमुञ्चति यदा कामान्-
gets rid of, when of the desires
मानव: मनसि स्थितान्
a man, in the heart rooted
तर्हि-एव पुण्डरीकाक्ष
then alone, O Lotus eyed Lord!
भगवत्त्वाय कल्पते
for divine glory is worthy
O Lotus eyed Lord! When a man gets rid of the desires rooted in the heart, then alone, he is qualified for divine glory.
नमो भगवते तुभ्यं पुरुषाय महात्मने ।
हरयेऽद्भुतसिंहाय ब्रह्मणे परमात्मने ॥१०॥
नम: भगवते तुभ्यम्
Hail to The Almighty, to You,
पुरुषाय महात्मने
The Person high souled
हरये-अद्भुत-सिंहाय
to Shree Hari, the extraordinary lion
ब्रह्मणे परम-आत्मने
The Absolute, The Supreme Spirit
Hail to The Almighty, You, The high souled Person, Shree Hari, The Absolute, The Supreme Spirit, in the extraordinary lion form.
नृसिंह उवाच -
Nrisimha said -
नैकान्तिनो मे मयि जात्विहाशिष आशासतेऽमुत्र च ये भवद्विधा: ।
अथापि मन्वन्तरमेतदत्र दैत्येश्वराणानुभुङ्क्ष्व भोगान् ॥११॥
न-एकान्तिन: मे मयि
not the exclusively devoted to Me, from Me
जातु-इह-आशिष: आशासते-
ever here, benefits seek
अमुत्र च ये भवत्-विधा:
in the next world, and those who are your like
अथ-अपि मन्वन्तरम्-एतत्-
even then, (through) the Manvantara this
अत्र दैत्य-ईश्वराणाम्-
here, of the Daityas' lords
अनुभुङ्क्ष्व भोगान्
enjoy the luxuries
Those who are like you, exclusively devoted to me, do not seek benefits from me, in this world or in the next. Even then, through this Manvantara, enjoy the luxuries fit for the lords of the Daityas.
कथा मदीया जुषमाण: प्रियास्त्वमावेश्य मामात्मनि सन्तमेकम् ।
सर्वेषु भूतेष्वधियज्ञमीशं यजस्व योगेन च कर्म हिन्वन् ॥१२॥
कथा मदीया जुषमाण:
the stories Mine, hearing,
प्रिया:-त्वम्-आवेश्य माम्-
delightful, you placing Me
आत्मनि सन्तम्-एकम्
in your heart, The Lord , One
सर्वेषु भूतेषु-अधियज्ञम्-ईशम्
in all creatures, presiding over the sacrifices, The Lord
यजस्व योगेन
worship by Yoga
च कर्म हिन्वन्
and the actions renounce
By taking pleasure in hearing My delightful stories, and enthroning Me in your heart, The Lord presiding over the sacrifices, present in all creatures, worship Me with Yoga and renounce all actions by offering them to Me.
भोगेन पुण्यं कुशलेन पापं कलेवरं कालजवेन हित्वा ।
कीर्तिं विशुद्धां सुरलोकगीतां विताय मामेष्यसि मुक्तबन्ध: ॥१३॥
भोगेन पुण्यम्
by enjoyment, the merits
कुशलेन पापम्
by meritorious actions, the sins
कलेवरम् काल-जवेन हित्वा
the body, in Time's course, exhausting
कीर्तिम् विशुद्धाम्
fame untainted
सुर-लोक-गीताम् विताय
in the gods' world sung, by spreading
माम्-एष्यसि मुक्त-बन्ध:
Me will attain, freed of bonds
Exhausting the merits, by enjoying them, by exhausting the sins by meritorious actions, by casting off the body in course of Time, spread your untainted fame sung of, in the world of the gods, then you will attain Me, freed of all bonds.
य एतत् कीर्तयेन्मह्यं त्वया गीतमिदं नर: ।
त्वां च मां च स्मरन्काले कर्मबन्धात् प्रमुच्यते ॥१४॥
य: एतत् कीर्तयेत्-मह्यम्
whosoever this sings, of Me
त्वया गीतम्-इदम् नर:
by you sung this hymn, man
त्वाम् च माम् च स्मरन्-
you and Me and remembering,
काले कर्म-बन्धात् प्रमुच्यते
in time, from actions' bondage will be freed
A man who sings this hymn sung by you to Me, and remembers you and Me, will, in course of time be freed from the bondages of actions.
प्रह्लास उवाच -
Prahlaada said -
वरं वरय एतत् ते वरदेशान्महेश्वर ।
यदनिन्दत् पिता मे त्वामविद्वांस्तेज ऐश्वरम् ॥15॥
वरम् वरय एतत् ते
boon (I) solicit this from You
वरदेशात्-महेश्वर
The boon Bestower' Ruler, The Supreme Lord
यत्-अनिन्दत् पिता मे
that spoke ill, father mine
त्वाम्-अविद्वान् तेज ऐश्वरम्
of You, not knowing, glory divine
I solicit this boon from You, The boon bestows' Ruler, The Supreme Lord, that my father spoke ill of You was because of his ignorance of Your divine glory….
विद्धामर्षाशय: साक्षात् सर्वलोकगुरुं प्रभुम् ।
भ्रातृहेति मृषादृष्टिस्त्वद्भक्ते मयि चाघवान् ॥१६॥
विद्ध-अमर्ष-आशय: साक्षात्
pierced with indignation, the heart, direct
सर्व-लोक-गुरुम् प्रभुम्
of the entire world's The Preceptor, The Almighty Lord
भ्रातृ-हेति मृषा-दृष्टि:-
brother's slayer, false notion,
त्वत्-भक्ते मयि च-अघवान्
in your devotee me, and grudged
His heart, pierced with indignation, with the notion that You, The Preceptor of the entire world, The Almighty Lord, were his brother's slayer, he bore ill-will towards You and also held grudge towards me, Your devotee.
तस्मात् पिता मे पूयेत दुरन्ताद् दुस्तरादघात्।
पूतस्तेऽपाङ्गसंदृष्टस्तदा कृपणवत्सल ॥१७॥
तस्मात् पिता मे पूयेत
from that, father my, may be absolved
दुरन्तात् दुस्तरात्-अघात्
difficult to get rid of, difficult to cross over, the sin
पूत:-ते-अपाङ्ग-संदृष्ट:
was purged by Your corner of the eyes seen,
तदा कृपण-वत्सल
then, O of the afflicted The Lover!
May my father be absolved of that difficult to be rid of and difficult to cross over sin. Though, he was purged of it, when You saw him with the corner of Your eyes, O Lover of the afflicted!
श्री भगवान् उवाच -
The Lord said -
त्रि:सप्तभि: पिता पूत: पितृभि: सह तेऽनघ ।
यत् साधोऽस्य गृहे जातो भवान्वै कुलपावन: ॥१८॥
त्रि:-सप्तभि: पिता पूत:
with three times seven (twenty one), father is purified
पितृभि: सह ते-अनघ
past generations with your, O Sinless One!
यत् साधो-अस्य गृहे जात:
in that, O Pious soul! in his house was born
भवान्-वै कुल-पावन:
you surely, the race sanctifier
O Sinless One! Your father was purified with twenty one generations, in that, O Pious Soul! That you were born in his house, the sanctifier of your race.
यत्र यत्र च मद्भक्ता: प्रशान्ता: समदर्शिन: ।
साधव: समुदाचारास्ते पूयन्त्यपि कीकटा: ॥१९॥
यत्र यत्र च मत्-भक्ता:
wherever, and, My devotees
प्रशान्ता: समदर्शिन:
entirely peaceful, viewing all as same
साधव: समुदाचारा:-
pious, noble,
ते पूयन्ति-अपि कीकटा:
they sanctify even vitiated lands
Where ever there are My devotees, who are entirely peaceful, who view everyone with the same eye, who are pious and noble, they sanctify even the most vitiated lands.
सर्वात्मना न हिंसन्ति भूतग्रामेषु किञ्चन ।
उच्चावचेषु दैत्येन्द्र मद्भावेन गतस्पृहा: ॥२०॥
सर्व-आत्मना न हिंसन्ति
by all (viewing as) themselves, do not cause injury
भूत-ग्रामेषु किञ्चन
to the living beings multitudes, to any
उच्च-अवचेषु दैत्येन्द्र
high or low O Ruler of the Daityas!
मत्-भावेन गत-स्पृहा:
because of to Me devotion, rid of hankerings
O Ruler of the Daityas! By having devotion towards Me, they are rid of all hankerings and so, they view all as themselves and do not cause any injury to the multitudes of living beings, be they high or low.
भवन्ति पुरुषा लोके मद्भक्तास्त्वामनुव्रता: ।
भवान्मे खलु भक्तानां सर्वेषां प्रतिरूपधृक् ॥२१॥
भवन्ति पुरुषा: लोके
will be people, in this world,
मत्-भक्ता: त्वाम्-अनुव्रता:
My devotees, your followers,
भवान्-मे खलु भक्तानाम्
you of my, definitely, devotees
सर्वेषाम् प्रतिरूप-धृक्
all are model holding
In this world, the followers of your way of life, will definitely become My devotees, as you will hold a model (like identity) for them.
कुरुत्वं प्रेतकार्याणि पितु: पूतस्य सर्वश: ।
मदङ्गस्पर्शनेनाङ्ग लोकान्यास्यति सुप्रजा: ॥२२॥
कुरु-त्वम् प्रेत-कार्याणि
perform you the last rites
पितु: पूतस्य सर्वश:
of (your) father, the one purified in everyway
मत्-अङ्ग-स्पर्शनेन-अङ्ग
by My Person's touch, O Dear One!
लोकान्-यास्यति सुप्रजा:
to the (higher) realms will go, having a noble son
Your father, by the touch of My Person, is purified in every way. Perform his last rites. Having a noble son like you, he will attain higher realms.
पित्र्यं च स्थानमातिष्ठ यथोक्तं ब्रह्मवादिभि: ।
मय्यावेश्य मनस्तात कुरु कर्माणि मत्पर: ॥२३॥
पित्र्यम् च स्थानम्-आतिष्ठ
of father and throne occupy
यथा-उक्तम् ब्रह्म-वादिभि:
as directed by the Vedas' exponents
मयि-आवेश्य मन:-तात
in Me fix (your) mind, O Dear Son!
कुरु कर्माणि मत्-पर:
and perform duties, to Me devoted
O Dear Son! Occupy your father's throne. And as directed by the exponents of the Vedas, fix your mind in Me, and perform your duties, devoted to Me.
नारद उवाच -
Naarada said -
प्रह्लादोऽपि तथा चक्रे पितुर्यत्साम्परायिकम् ।
यथाऽऽह भगवान् राजन्नभिषिक्तो द्विजोत्तमै: ॥२४॥
प्रह्लाद:-अपि तथा चक्रे
Prahlaada also, that did
पितु:-यत्-साम्परायिकम्
father's those funeral rites
यथा-आह भगवान्
as had commanded The Lord
राजन्-अभिषिक्त: द्विज-उत्तमै:
O King! Coroneted, by the Braahmanas, the foremost
O King Pareekshit! Prahlaada also performed the funeral rites of his father, which were due to him, as commanded by The Lord. He was then coroneted by the foremost of the Braahmanas.
प्रसादसुमुखं दृष्ट्वा ब्रह्मा नरहरिं हरिम् ।
स्तुत्वा वाग्भि: पवित्राभि: प्राह देवादिभिर्वृत: ॥२५॥
प्रसाद-सुमुखम् दृष्ट्वा
pleased serene face, seeing
ब्रह्मा नरहरिम् हरिम्
Brahmaa, The Man-lion Lord
स्तुत्वा वाग्भि: पवित्राभि:
exalted by hymns sacred,
प्राह देव-आदिभि:-वृत:
and said by gods and others surrounded
Brahmaa, seeing the pleased and serene face of the Man-lion Lord Shree Hari, surrounded by gods and others, exalted Him with sacred hymns, and said to Him,…
ब्रह्मा उवाच -
Brahmaa said -
देवदेवाखिलाध्यक्ष भूतभावन पूर्वज ।
दिष्ट्या ते निहत: पापो लोक सन्तापनोऽसुर: ॥२६॥
देव-देव-अखिल-अध्यक्ष
O God of gods! Of all, Supreme Ruler!
भूत-भावन पूर्वज
created beings' Protector! My father!
दिष्ट्या ते निहत: पाप:
fortunately, by You, is killed the wicked
लोक सन्तापन:-असुर:
peoples' tormentor, the Asura
O God of gods! Of all The supreme Ruler! Protector of all created beings, My father! fortunately, the wicked Asura, the tormentor of the people is killed by You.
योऽसौ लब्धवरो मत्तो न बध्यो मम सृष्टिभि: ।
तपोयोगबलोन्नद्ध: समस्तनिगमानहन् ॥२७॥
य:-असौ लब्ध-वर: मत्त:
who this, acquired boons from me
न बध्य: मम सृष्टिभि:
not to be killed by my creation
तप:-योग-बल-उन्नद्ध:
by austerities and yoga strengthened
समस्त-निगमान्-अहन्
all (conducts) of the Vedas, stamped out
This is he who acquired the boon from me, as to not to be killed by any beings of my creation. Moreover enstrengthened by austerities and Yoga, he stamped out all virtuous conducts enumerated in the Vedas.
दिष्ट्यास्य तनय: साधुर्महाभागवतोऽर्भक: ।
त्वया विमोचितो मृत्योर्दिष्ट्या त्वां समितोऽधुना ॥२८॥
दिष्ट्या तनय: साधु:
fortunately, the son pious
महा-भागवत:-अर्भक:
the great devotee, a lad,
त्वया विमोचित: मृत्यो:-
by You is delivered from death,
दिष्ट्या त्वाम् समित:-अधुना
and fortunately, to You has attained now
Fortunately, his pious son, just a lad, a great devotee, is delivered by You from death and has also now attained You.
एतद् वपुस्ते भगवन्ध्यायत: प्रयतात्मन: ।
सर्वतो गोप्तृ संत्रासान्मृत्योरपि जिघांसत: ॥२९॥
एतत् वपु:-ते भगवन्
this form of Yours, O Lord!
ध्याययत: प्रयता-आत्मन:
by contemplating, and by a subdued mind
सर्वत: गोप्तृ संत्रासात्-
is all protecting from dangers
मृत्यो:-अपि जिघांसत:
from death also willing to kill
O Lord! For the one who contemplates with a subdued mind, on this divine form of Yours, is protected from all dangers, as it is potential in protecting even from death bent upon destruction.
नृसिंह उवाच -
Nrisimha said -
मैवं वरोऽसुराणां ते प्रदेय: पद्मसम्भव: ।
वर: क्रूरनिसर्गाणामहीनाममृतं यथा ॥३०॥
मा-एवम् वर:-असुराणाम्
should not like this, boon to the Asuras
ते प्रदेय: पद्मसम्भव:
by you be given, O Lotus born!
वर: क्रूर-निसर्गाणाम्-
boon, for the cruel by nature
अहीनाम्-अमृतम् यथा
is to snake nectar like
O Lotus Born! The Asuras should not be given boons like this by you. To the cruel by nature boons are like nectar to the snake.
नारद उवाच -
Naarada said -
इत्युक्त्वा भगवान् राजंस्तत्रैवान्तर्दधे हरि: ।
अदृश्य: सर्वभूतानां पूजित: परमेष्ठिना ॥३१॥
इति-उक्त्वा भगवान् राजन्-
this having said, The Lord, O King!
तत्र-एव-अन्तर्दधे हरि:
there only disappeared, Shree Hari
अदृश्य: सर्वभूतानाम्
invisible to all created beings
पूजित: परमेष्ठिना
worshipped by Brahmaa
O King! Having said this, The Lord Shree Hari, ordinarily invisible to all created beings, was worshipped by Brahmaa, and then and there disappeared.
तत: सम्पूज्य शिरसा ववन्दे परमेष्ठिनम् ।
भवं प्रजापतीन्देवान्प्रह्लादो भगवत्कला: ॥३२॥
तत: सम्पूज्य शिरसा
thereafter, worshipping, and with head
ववन्दे परमेष्ठिनम्
bowed to Brahmaa
भवम् प्रजापतीन्-देवान्-
Shiva, the lords of creations, the gods,
प्रह्लाद: भगवत्-कला:
Prahlaada, the rays of The Lord
Thereafter, Prahlaada worshipped Brahmaa, and bowed his head low to Lord Shiva, the lords of the creations and the gods, who are the rays of The Lord.
तत: काव्यादिभि: सार्धं मुनिभि: कमलासन: ।
दैत्यानां दानवानां च प्रह्लादमकरोत् पतिम् ॥३३॥
तत: काव्य-आदिभि: सार्धम्
after that, with Shukraachaaryaa and others' along
मुनिभि: कमलासन:
the sages, Brahmaa
दैत्यानाम् दानवानाम् च
of the Daityas and the Daanavas
प्रह्लादम्-अकरोत् पतिम्
Prahlaada made the ruler
After that, Brahmaa along with Shukraachaaryaa and other sages, anointed Prahlaada the ruler of the Daityas and the Daanavas.
प्रतिनन्द्य ततो देवा: प्रयुज्य परमाशिष: ।
स्वधामानि ययू राजन्ब्रह्माद्या: प्रतिपूजिता: ॥३४॥
प्रतिनन्द्य तत: देवा:
felicitating, then the gods
प्रयुज्य परम-आशिष:
invoking choicest blessings
स्व-धामानि ययू: राजन्
to own abodes went, O King!
ब्रह्मा-आद्या: प्रतिपूजिता:
Brahmaa and others, being honoured
O King! Brahmaa and the other gods then felicited Prahlaada, and invoked the choicest blessings on him. They then returned to their own abodes after being honoured by him.
एवं तौ पार्षदौ विष्णो: पुत्रत्वं प्रापितौ दिते: ।
हृदि स्थितेन हरिणा वैरभावेन तौ हतौ ॥३५॥
एवं तौ पार्षदौ विष्णो:
in this manner, the two attendents of Vishnu
पुत्रत्वं प्रापितौ दिते:
as sons were reduced, of Diti
हृदि स्थितेन हरिणा
in the heart present with Shree Hari
वैर-भावेन तौ हतौ
because of enmity, they both were killed
In this manner the two attendents of Vishnu were reduced to the state of becoming Diti's sons. They were killed, because of holding grudge against Shree Hari, present in their own hearts.
पुनश्च विप्रशापेन राक्षसौ तौ बभूवतु: ।
कुम्भकर्णदशग्रीवौ हतौ तौ रामविक्रमै: ॥३६॥
पुन:-च विप्र-शापेन
and again, by Braahmana's curse
राक्षसौ तौ बभूवतु:
Raakshasas they both became
कुम्भकर्ण-दशग्रीवौ
Kumbhakarna and Raavana
हतौ तौ राम-विक्रमै:
were killed they by Rama's prowess
And again, they both became Raakshasas because of the curse of Braahmanas. They were both killed by the prowess of Raama.
शयानौ युधि निर्भिन्नहृदयौ रामसायकै: ।
तच्चितौ जहतुर्देहं यथा प्राक्तनजन्मनि ॥३७॥
शयानौ युधि निर्भिन्न-
lying on the battle field, torn
हृदयौ राम-सायकै:
hearts, by Rama's arrows
तत्-चितौ जहतु:-देहम्
in Him mind (placed), cast off the body
यथा प्राक्तन-जन्मनि
like in previous birth
As they lay in the battle field, with their hearts torn by Rama's arrows, they shed their body with their minds fixed in Him, like in the previous birth.
ताविहाथ पुनर्जातौ शिशुपालकरूषजौ ।
हरौ वैरानुबन्धेन पश्यतस्ते समीयतु: ॥३८॥
तौ-इह-अथ पुन:-जातौ
they both, here then, again were born
शिशुपाल-करूषजौ हरौ
as Shishupaal and Dantavaktra
हरौ वैर-अनुबन्धेन
in Shree Hari grudge holding
पश्यत:-ते समीयतु:
as seen by you, merged
Again, they were both born here as Shishupaal and Dantavaktra. As you have seen, because they held grudge with Shree Hari, they merged in Him.
एन: पूर्वकृतं यत् तद् राजान: कृष्णवैरिण: ।
जहुस्त्वन्ते तदात्मान: कीट: पेशस्कृतो यथा ॥३९॥
एन: पूर्व-कृतम् यत् तद्
sins committed those that
राजान: कृष्ण-वैरिण:
by the kings, by Krishna's enemies
जहु:-तु-अन्ते तद्-आत्मान:
got rid of them indeed in the end, with Him merged
कीट: पेशस्कृत: यथा
caterpillar in wasp just as
The Kings who were the enemies of Shree Krishna, got rid of their committed sins by being merged in Him, just as the caterpillar becomes a wasp, contemplating on it.
यथा यथा भगवतो भक्त्या परमयाभिदा।
नृपश्चैद्यादय: सात्म्यं हरेस्तच्चिन्तया ययु: ॥४०॥
यथा यथा भगवत:
just as, The Lords'
भक्त्या परमया-अभिदा
devotees by devotion, supreme, (without distinction)
नृप:-चैद्य-आदय: सात्म्यम्
king Chaidya (Shishupaal) and others, same form
हरे:-तत्-चिन्तया ययु:
of Shree Hari, by His contemplation
Just as The Lord's devotees, attain His form by supreme devotion of the characteristic of feeling identical, the kings, Shishupaal and others, attained His form by contemplating on Him (as their enemy).
आख्यातं सर्वमेतत् यन्मां त्वं परिपृष्टवान् ।
दमघोषसुतादीनां हरे: सात्म्यमपि द्विषाम् ॥४१॥
आख्यातम् सर्वम्-एमेतत्
has been related all this
यत्-माम् त्वम् परिपृष्टवान्
that to me, you had asked
दमघोष-सुत-आदीनाम्
of Damaghosha's sons and others'
हरे: सात्म्यम्-अपि द्विषाम्
with Shree Hari similarity of form, though enemies
I have related to you all this, that was asked by you, and also about the sons of Damaghosha's, Shishupaal and others, who had attained the similarity of form of Lord Shree Hari even though they were His enemies.
एषा ब्रह्मण्यदेवस्य कृष्णस्य च महात्मन: ।
अवतारकथा पुण्या वधो यत्रादिदैत्ययो: ॥४२॥
एषा ब्रह्मण्य-देवस्य
this is, of Braahmanas' votary
कृष्णस्य च महात्मन:
Krishna's, and Supreme Person's
अवतार-कथा पुण्या
descent story, sacred
वध:- यत्र-आदि-दैत्ययो:
death where (is described), of the two ancient Daityas
This is the sacred story of the descent of The Supreme Person Krishna, The votary of the Braahmanas and also where the death of the two ancient Daityas is described.
प्रह्लादस्यानुचरितं महाभागवतस्य च ।
भक्तिर्ज्ञानं विरक्तिश्च याथात्म्यं चास्य वै हरे: ॥४३॥
प्रह्लादस्य-अनुचरितम्
of Prahlaada the depiction of character
महा-भगवतस्य च
of the great devotee and
भक्ति:-ज्ञानम् विरक्ति:-च
of Devotion, spiritual enlightenment, dispassion and
याथा-आत्म्यम् च-अस्य वै हरे:
as the true nature and of His, indeed Shree Hari
In this story the character of Prahlaada has been depicted, his devotion, and his spiritual enlightenment is described and indeed, an account of the true nature of Shree Hari has been given.
सर्गस्थित्यप्ययेशस्य गुणकर्मानुवर्णनम् ।
परावरेषां स्थानानां कालेन व्यत्ययो महान् ॥४४॥
सर्ग-स्थिति-अप्यय-
creation, existence, dissolution
ईशस्य गुण-कर्म-अनुवर्णनम्
The Lord's excellences and exploits' description
पर-अवरेषाम् स्थानानाम्
of the higher and lower (gods' and demons') of abodes
कालेन व्यत्यय:
in course of time, the change
There is the description of The Lord's creation, existence and dissolution, His excellences, and His exploits, and also the great change of the abodes of the higher and lower creations, like that of the gods and of the demons, in course of time.
धर्मो भागवतानां च भगवान्येन गम्यते ।
आख्यायेऽस्मिन्समाम्नातमाध्यात्मिकमशेषत: ॥४५॥
धर्म: भागवतानाम् च
the conduct of the votaries of The Lord and
भगवान्-येन गम्यते
The Lord by which is attained
आख्याये-अस्मिन्-समाम्नातम्-
in narration this is described
आध्यात्मिकम्-अशेषत:
the topic of Spirit at length
In this narration the conduct of the votaries of The Lord has been described by which The Lord can be speedily attained. Also the topic of The Spirit is discussed at length.
य एतत् पुण्यमाख्यानं विष्णोर्वीर्योपबृंहितम् ।
कीर्तयेच्छद्धया श्रुत्वा कर्मपाशैर्विमुच्यते ॥४६॥
य: एतत् पुण्यम्-आख्यानम्
whosoever, this sacred narrative
विष्णो:-र्वीर्य-उपबृंहितम्
of Lord Vishnu's prowess enriched
कीर्तयेत्-श्रद्धया श्रुत्वा
recites, with reverence having heard
कर्म-पाशै: विमुच्यते
from actions' bondages is freed
Whoever, having heard with reverence this sacred narrative enriched with Lord Vishnu's prowess, recites it, is freed from the bondages of past actions.
एतद् य आदिपुरुषस्य मृगेन्द्रलीलां दैत्येन्द्रयूथपवधं प्रयत: पठेत् ।
दैत्यात्मजस्य च सतां प्रवरस्य पुण्यं श्रुत्वानुभावमकुतोभयमेति लोकम् ॥४७॥
एतद् य: आदि-पुरुषस्य
this, whoever, of The Ancient Person
मृगेन्द्र-लीलाम् दैत्येन्द्र-
the Lion-man form story, of the Daityas' the ruler,
यूथप-वधम् प्रयत: पठेत्
the leader elephant's destruction, sincerely reads
दैत्य-आत्मजस्य च
of the Daitya's son's (Prahlaada's) and
सताम् प्रवरस्य पुण्यम्
of the noble the foremost, sacred
श्रुत्वा-अनुभावम्-
hearing the hallowed glory
अकुतो-भयम्-एति लोकम्
not from anywhere fear, reaches the realm
Whoever with concentration reads this sacred story of The Ancient Person's Lion-man form, of the destruction of the ruler of the Daityas', who resembled the leader of the elephants, and hears of the sacred hallowed glory of the Daitya's son, the foremost of the most virtuous, Prahlaada, reaches the realm of Vishnu, where there is no fear from anywhere.
यूयं नृलोके बत भूरिभागा लोकं पुनाना मुनयोऽभियन्ति ।
येषां गृहानावसतीति साक्षाद् गूढं परं ब्रह्म मनुष्यलिङ्गम् ॥४८॥
यूयम् नृ-लोके बत
You all (the Paandavas) in the human world, certainly
भूरि-भागा: लोकम् पुनाना:
are exceedingly fortunate, the world's sanctifiers
मुनय:-अभियन्ति
sages come
येषाम् गृहान्-आवसतीति
in whose house and resides
साक्षाद् गूढम् परम् ब्रह्म
Himself, disguised, The Supreme Brahman
मनुष्य-लिङ्गम्
in human body
You all Paandavas certainly are exceedingly fortunate. The holy sages who sanctify the whole world come to your residence, and where The Supreme Brahman Himself resides disguised in human body.
स वा अयं ब्रह्म महद्विमृग्यकैवल्यनिर्वाणसुखानुभूति: ।
प्रिय: सुहृद् व: खलु मातुलेय आत्मार्हणीयो विधिकृद् गुरुश्च ॥४९॥
स: वा अयम् ब्रह्म
He or This is Brahma
महद्-विमृग्य-कैवल्य-निर्वाण-
by the great sought after, absolute realization of
सुख-अनुभूति:
Bliss supreme
प्रिय: सुहृद् व: मातुलेय
beloved friend your, maternal brother,
आत्मा-अर्हणीय:
your (very) self, worthy of adoration
विधिकृत् गुरु:-च
obedient preceptor and
He, or, This very (Krishna) is Brahman, sought after by the great, the absolute realization of supreme Bliss, your beloved friend, maternal brother, your very own Self, worthy of your adoration, your obedient servant, and also your preceptor.
न यस्य साक्षाद् भवपद्मजादिभी रूपं धिया वस्तुतयोपवर्णितम् ।
मौनेन भक्त्योपशमेन पूजित: प्रसीदतामेष स सात्वतां पति: ॥५०॥
न यस्य साक्षाद् भव
not Whose, by himself Lord Shiva
पद्मज-आदिभी रूपम् धिया
The Lotus-born and others, true nature, by reason
वस्तुतया-उपवर्णितम्
in fact is depicted
मौनेन भक्त्या-उपशमेन पूजित:
by silent (meditation), devotion, sense control , is adored
प्रसीदताम्-एष
be gracious, this
प्रसीदताम्-एष: स: सात्वताम् पति:
may be pleased, He, of the devotees The Protector
Lord Shiva, Himself, the Lotus-born Brahmaa and others were not able to depict Whose true nature by the help of intellectual reasoning, we adore Him, The same Krishna, by silent meditation, devotion and by controlling of the senses. May He, The Protector of the devotees, be gracious to us.
स एष भगवान् राजन्व्यतनोद् विहतं यश: ।
पुरा रुद्रस्य देवस्य मयेनानन्तमायिना ॥५१॥
स: एष: भगवान्-राजन्-
That This Lord, O King!
व्यतनोत् विहतम् यश:
spread the marred renown
पुरा रुद्रस्य देवस्य
in the past of the Rudra god
मयेन-अनन्त-मायिना
by Maya, the endless store of tricks
O King! This is That Lord, Who restored the renown of Lord Shiva, which in the past, had been marred by Maya Daanava, who had endless tricks up his sleeves.
राजा-उवाच -
The King said -
कस्मिन् कर्मणि देवस्य मयोऽहञ्जगदीशितु: ।
यथा चोपचिता कीर्ति: कृष्णेनानेन कथ्यताम् ॥५२॥
कस्मिन् कर्मणि देवस्य
in what action of the god Shiva,
मय:-अहन्-जगत्-ईशितु:
Maya marred, of the world's ruler's
यथा च-उपचिता कीर्ति:
in what way and was enhanced the glory
कृष्णेन-अनेन कथ्यताम्
by Krishna, by that do relate
Do relate by which action did Maya mar the glory of Lord Shiva, and in what way did this Krishna enhance it.
नारद उवाच -
Naarada said -
निर्जिता असुरा देवैर्युध्यनेनोपबृंहितै: ।
मायिनां परमाचार्यं मयं शरणमाययु: ॥५३॥
निर्जिता: असुरा: देवै:-
conquered the Asuras, by the gods
युधि-अनेन-उपबृंहितै:
in the battle, by Him (by Krishna), fostered
मायिनाम् परम-आचार्यम्
of the tricksters, the foremost teacher,
मयम् शरणम्-आययु:
Maya, as shelter came to
The gods, fostered by Krishna had conquered the Asuras in a battle. The Asuras then went to the foremost teacher of the tricksters, Maya, seeking his protection.
स निर्माय पुरस्तिस्रो हैमीरौप्यायसीर्विभु: ।
दुर्लक्ष्यापायसंयोगा दुर्वितर्क्यपरिच्छदा: ॥५४॥
स: निर्माय पुर:-तिस्र:
he having built cities three
हैमी-रौप्य-आयसी:-विभु:
of gold, silver and steel, the powerful
दुर्लक्ष्य-अपाय संयोगा:
invisible going and coming
दुर्वितर्क्य परिच्छदा:
undetectable with articles (many)
He, Maya, built three cities, of gold, silver and steel, respectively. They were invisible and the going and coming from them were not detectable. Those cities had many articles.
ताभिस्तेऽसुरसेनान्यो लोकांस्त्रीन् सेश्वरान् नृप ।
स्मरन्तो नाशयाञ्चक्रु: पूर्ववैरमलक्षिता: ॥५५॥
ताभि:-ते-असुर-सेनान्य:
by these (three cities) they, the Asura generals
लोकान्-त्रीन् स-ईश्वरान् नृप
the worlds three, with their rulers, O King!
स्मरन्त: नाशयाम्-चक्रु:
remembering, destruction started
पूर्व-वैरम्-अलक्षिता:
former enmity invisible (remaining)
O King! The Asura generals, themselves remaining invisible, through these three cities, started the destruction of the three worlds, along with their rulers, remembering the former enmity.
ततस्ते सेश्वरा लोका उपासाद्येश्वरं विभो ।
त्राहि नस्तावकान्देव विनष्टांस्त्रिपुरालयै: ॥५६॥
तत:-ते स-ईश्वरा: लोका:
then they, with their rulers the worlds
उपासाद्य-ईश्वरम् विभो
approached Lord Shankara, 'O Lord!
त्राहि न:-तावकान्-देव
save us, Your own, O God!
विनष्टाम् त्रिपुर-आलयै:
destroyed by the three cities residents
Then, they, the people of the worlds, along with their rulers, approached Lord Shankara, and prayed, 'O Lord God! Save us, Your own people, who are destroyed by the residents of the three cities.'
अथानुगृह्य भगवान्मा भैष्टेति सुरान्विभु: ।
शरं धनुषि सन्धाय पुरेष्वस्त्रं व्यमुञ्चत ॥५७॥
अथ-अनुगृह्य भगवान्-
then, reassuring, The Lord
मा भैष्ट-इति सुरान् विभु:
'Do not be afraid', this to the Asuras, Shankara
शरम् धनुषि सन्धाय
an arrow on the bow placing
पुरेषु-अस्त्रम् व्यमुञ्चत
on the cities the weapon charged
Then reassuring them, 'Do not be afraid,' thus saying to the gods, Lord Shankara placed an arrow on the bow and discharged the weapon on the three cities.
ततोऽग्निवर्णा इषव उत्पेतु: सूर्यमण्डलात् ।
यथा मयूखसंदोहा नादृश्यन्त पुरो यत: ॥५८॥
तत:-अग्नि-वर्णा: इषव:
from that, fire coloured arrows
उत्पेतु: सूर्य-मण्डलात्
rushed forth from the sun's orb
यथा मयूख-संदोहा:
like rays' streams
न-अदृश्यन्त पुर: यत:
were not seen, the cities, so that
From that arrow, fire coloured arrows rushed forth, like streams of rays from the orb of the sun, because of which, the cities were not seen.
तै: स्पृष्टा व्यसव: सर्वे निपेतु: स्म पुरौकस: ।
तानानीय महायोगी मय: कूपरसेऽक्षिपत् ॥५९॥
तै: स्पृष्टा: व्यसव: सर्वे
by those struck, lifeless they all
निपेतु: स्म पुरौकस:
fell the cities occupants
तान्-आनीय महायोगी
them bringing, the great Yogi
मय: कूप-रसे-अक्षिपत्
Maya, in the well of nectar put
Struck by those, the occupants of the cities fell lifeless. The great Yogi, conjurer of tricks, Maya, brought them and put them in the well of nectar.
सिद्धामृतरसस्पृष्टा वज्रसारा महौजस: ।
उत्तस्थुर्मेघदलान् वैद्युता इव वह्नय: ॥६०॥
सिद्ध-अमृत-रस स्पृष्टा:
qualified nectar like fluid touched by,
वज्रसारा: महौजस:
adamantine framed, of extraordinary strength
उत्तस्थु:-मेघ-दलान्
emerged, the clouds tearing
वैद्युता इव वह्नय:
lightning like fire
By the touch of that fluid nectar, with the quality of rejuvenating, they emerged with an adamantine frame of extraordinary strength, like the clouds being torn by the fire like lightening.
विलोक्य भग्नसंकल्पं विमनस्कं वृषध्वजम् ।
तदायं भगवान्विष्णुस्तत्रोपायमकल्पयत् ॥६१॥
विलोक्य भग्न-संकल्पम्
finding thwarted (in his) decision
विमनस्कम् वृषध्वजम्
depressed, Lord Shiva
तदा-अयम् भगवान्-विष्णु:
then This Lord Vishnu
तत्र-उपायम्-अकल्पयत्
there a remedy planned
This Lord Vishnu, finding Lord Shiva depressed for his decision was thwarted, planned a remedy for it.
वत्स आसीत्तदा ब्रह्मा स्वयं विष्णुरयं हि गौ: ।
प्रविश्य त्रिपुरं काले रसकूपामृतं पपौ ॥६२॥
वत्स आसीत्-तदा ब्रह्मा
calf became, then Brahmaa
स्वयम् विष्णु:-अयम् हि गौ:
Himself Vishnu This, indeed a cow
प्रविश्य त्रिपुरम् काले
entering the three cities, in midday
रस-कूप-अमृतम् पपौ
the fluid of the well of nectar, drank
Then, Brahmaa, became the calf and This Vishnu Himself became the cow, and entered the three cities at midday and drank the fluid of the nectar well.
तेऽसुरा ह्यपि पश्यन्तो न न्यषेधन्विमोहिता: ।
तद् विज्ञाय महायोगी रसपालानिदं जगौ ॥६३॥
ते-असुरा: हि-अपि-पश्यन्त:
those Asuras, indeed, even looking on
न न्यषेधन्-विमोहिता:
did not forbid bewildered
तद् विज्ञाय महा-योगी
that knowing, the great Yogi
रस-पालान्-इदम् जगौ
to the fluid's protectors this said
Indeed, those bewildered Asuras who were looking on, did not forbid them, knowing that, the great Yogi Maya, to the protectors of the fluid said this ….
स्वयं विशोक: शोकार्तान्स्मरन्दैवगतिं च ताम् ।
देवोऽसुरो नरोऽन्यो वा नेश्वरोऽस्तीह कश्चन ॥६४॥
स्वयं विशोक: शोक-आर्तान्-
himself remorseless, to the grief stricken
स्मरन्-दैव-गतिम् च ताम्
reflecting on destiny's course, and to them
देव:-असुर: नर:-अन्य: वा
god, Asura, man, anyone or
न-ईश्वर:-अस्ति-इह कश्चन
not capable is here in any way
He himself remorseless, said to the grief stricken, ' Here, in this world, no god, Asura, man or anyone else is capable to do any thing in any way.'
आत्मनोऽन्यस्य वा दिष्टं दैवेनापोहितुं द्वयो: ।
अथासौ शक्तिभि: स्वाभि: शम्भो: प्राधानिकं व्यधात् ॥६५॥
आत्मन:-अन्यस्य वा दिष्टम्
of ones own, of another, or ordained
दैवेन-अपोहितुम् द्वयो:
by fate to disregard, or of both
अथ-असौ शक्तिभि: स्वाभि:
then He, by potencies His own
शम्भो: प्राधनिकम् व्यधात्
for Shiva, for war (the requisites), created
'No one, of ones own, of another or of both can disregard what is ordained by fate.' Then He (Krishna) created by His own potencies, the requisites for war for Lord Shiva.
धर्मज्ञानविरक्त्यृद्धितपोविद्याक्रियादिभि: ।
रथं सूतं ध्वजं वाहान्धनुर्वर्म शरादि यत् ॥६६॥
धर्म-ज्ञान-विरक्ति-ऋद्धि-
Righteousness, Wisdom, Dispassion, Affluence,
तप:-विद्या-क्रिया-आदिभि:
Asceticism, Learning, Activity and others
रथम् सूतम् ध्वजम् वाहान्-
a chariot, a charioteer, an ensign, horses,
धनु:-वर्म शर-आदि यत्
bow, armour, arrows and others, thus
Righteousness, Wisdom, Dispassion, Affluence, Asceticism, Learning, Activity and others a chariot, a charioteer, an ensign, horses, bow, armour, arrows and others, thus.
सन्नद्धो रथमास्थाय शरं धनुरुपाददे ।
शरं धनुषि सन्धाय मुहूर्तेभिजितीश्वर: ॥६७॥
सन्नद्ध: रथम्-आस्थाय
dressed (in armour), on the chariot mounted
शरम् धनु:-उपाददे
bow and arrow holding
शरम् धनुषि सन्धाय
the arrow on the bow placed
मुहूर्ते-अभिजिति-ईश्वर:
in the Muhurta Abhijit, Lord Shiva
Lord Shiva dressed in the armour, mounted on the chariot, holding the bow and arrow in hand, placed the arrow on the bow, in the Abhijit Muhurta,…
ददाह तेन दुर्भेद्या हरोऽथ त्रिपुरो नृप ।
दिवि दुन्दुभयो नेदुर्विमानशतसङ्कुला: ॥६८॥
ददाह तेन दुर्भेद्या:
burnt with it the difficult to be penetrated
हर:-अथ त्रिपुर: नृप
Shiva then, the three cities, O King!
दिवि दुन्दुभय: नेदु:-
in the heaven trumpets sounded
विमान-शत-सङ्कुला:
and aerial cars hundreds crowded
O King! With it Shiva then burnt the three cities, which are difficult to be penetrated. Trumpets were sounded in the heaven, which were crowed by hundreds of aerial cars.
देवर्षिपितृसिद्धेशा जयेति कुसुमोत्करै: ।
अवाकिरञ्जगुर्हृष्टा ननृतुश्चाप्सरोगणा: ॥६९॥
देव-ऋषि-पितृ-सिद्धेशा:
gods, sages, manes, lords of the Siddhas,
जय-इति कुसुम-उत्करै:
"Victorious be You" thus, with flowers' heaps
अवाकिरन्-जगु:-हृष्टा
showered, sang gleefully
ननृतु:-च अप्सर:-गणा:
and danced the hosts of Apsaras
The gods, sages manes, lords of the Siddhas, called, ' May You be victorious,' and showered heaps of flowers, and the hosts of Apsaras sang and danced joyfully.
एवं दग्ध्वा पुरस्तिस्रो भगवान्पुरहा नृप ।
ब्रह्मादिभि: स्तूयमान: स्वधाम प्रत्यपद्यत ॥७०॥
एवम् दग्ध्वा पुर:-तिस्र:
thus, having burnt cities three
भगवान्-पुरहा नृप
The Lord Shiva, O King!
ब्रह्मा-आदिभि: स्तूयमान:
by Brahmaa and others being extolled
स्व-धाम प्रत्यपद्यत
to own abode returned
O King! Lord Shiva having burnt the three cities, in this manner, was extolled by Brahmaa and the others, and returned to His own abode.
एवंविधान्यस्य हरे: स्वमायया विडम्बमानस्य नृलोकमात्मन: ।
वीर्याणि गीतान्यृषिभिर्जगद्गुरोर्लोकान् पुनानान्यपरे वदामि किम् ॥७१॥
एवम्-विधानि-अस्य हरे:
such sort of This Shree Hari
स्व-मायया विडम्बमानस्य
by own Maayaa deluding potency
नृ-लोकम्-आत्मन:
of the material world Himself (imitates)
वीर्याणि गीतानि-ऋषिभि:-
exploits are sung of by the sages,
जगद्-गुरो:-लोकान् पुनानानि-
of The world's Preceptor, the world's purifying
अपरे वदामि किम्
What else do I say
This sort of exploits of This Shree Hari, are sung by the sages, which purify the whole world. He, The Preceptor of the universe, by His own deluding potency imitates the material world. What more should I say.
श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे युधिष्ठिर-नारदसंवादे त्रिपुरविजयो नाम दशम: अध्याय: ॥१०॥
Thus ends the tenth discourse entitled 'The story of the conquest of the three cities', forming part of the dialogue between Yudhishtthira and the sage Naarada, in Book Seven of the great and glorious Bhaagavata-Puraana.