rule


 

 

 

Canto 10

Dâmodarâshthaka

 

 

Chapter 85: Lord Krishna Instructs Vasudeva and Retrieves Devakî's Sons

(1) The son of Vyâsa said: 'Then, one day, visited Sankarshana and Acyuta, the two sons of Vasudeva, Their father who, after They had honored his feet, welcomed Them affectionately and spoke to Them. (2) Having heard the words of the sages referring to the powers of his two sons, got he also in regard of their valorous deeds convinced of Them and said he, addressing Them by name: (3) 'Krishna, o Krishna, o greatest yogi, o eternal Sankarshana, I know You two are the direct representatives of the primary nature [or pradhâna] and male principle [the purusha or person] out here. (4) Whatever, however or whenever, in, by, from, of or unto this [universe] comes into existence, all represents directly the One who Predominates, the Supreme Lord, the primary nature and person. (5) This variegated universe that You created from Yourself, o Lord of the Beyond, do You, o Unborn One, entering it by Yourself, maintain as the Supreme Soul and principle of vitality and individuality. (6) Of both [the animate, and inanimate] entities which, different as they are and all belonging to the Supreme, are thus dependent, are You the One who constitutes the creative potency of the life air and the other basic elements of the universe [see also 2.5: 32-33]. (7) The glow, brilliance, luminosity, the particular of the moon, the fire, the sun, the stars and the lightning [B.G. 15: 12], the permanence of the mountains and the fragrance and sustaining power of the earth, are all You in fact. (8) The quenching, the vitalizing capacity of water as also the water itself and its taste are You o Lord. O Controller, of You is there on the basis of the air [so one says] the body heat, the mental and physical vigor, the endeavor and the movement [see also B.G. 11: 39]. (9) You are the directions and the spaces they describe, the omnipresent ether and the elemental sound belonging thereto. You are the primeval vibration that is the syllable AUM and its differentiation in particular forms [of language, see also B.G. 7: 8]. (10) You are of the senses the power to perceive, You are their gods [see also see also 3.12: 26] and of them are You the mercy; You are of the intelligence the power to decide and of the living being the power to remember the things as they are [B.G. 7: 10 & 15: 15]. (11) You, the primeval Cause of all Causes, are the source of the physical elements [tamas], the passions of the senses [rajas] and the stream of consciousness of the creative gods [sattva, see also B.G. 14]. (12) Of the entities that are subject to destruction in this world are You the indestructible being, the way the substance itself is relative to its transformations. (13) The modes of goodness, passion and ignorance and their functions are this way within You, within the Supreme Absolute Truth, regulated by the internal potency [the yogamâyâ of Your pastimes]. (14) On that account are these entities not [really] destroyed when they - at other times indeed being nonmaterial - conditioned within You as products of creation, also have You within them [as a believer, as the life force or caitanya, as a nitya-mukta, eternally liberated, conscious soul or a jîvâtmâ, see B.G 2: 12, 9: 4-5 & 8: 19]. (15) Those then in this world are ignorant who, failing in understanding the destination that is the Soul of Everything, by their karma are impelled to move around in the flow of the material ocean. (16) Somehow or other with this life having obtained the most desirable status of a human being - a status that is so difficult to achieve -, may someone deluded by the material energy [like me], o Controller, [still] have spent his entire life in confusion about his own best interest. (17) With You who in this world ties everyone together with the ropes of affection is there with the body and the progeny and other relations the 'this I am' and 'these are mine' to it [see also e.g. 2.9: 2, 4.28: 17, 4.29: 5, 5.5: 8 and 6.16: 41]. (18) The two of You are not our sons but evidently the Controllers of pradhâna and purusha that descended to remove the burden of rulers from the earth, as You Yourselves have said [10.50: 7-10]. (19) Therefore do I today seek Your shelter, Your lotus feet that, from the surrendered, the distressed, take away the fear of being entangled, o Friend, and that is all. Enough, I have enough of that hankering for sense enjoyment which binds me to the mortal frame and makes me think of You, the One Supreme, as being my child. (20) In the maternity room You indeed said [see 10.3: 44] that You, taking birth with us, were the Unborn One who that way age after age operates in defense of Your dharma and as a cloud therewith assume and relinquish various bodies [see B.G. 4: 8]; o, who can understand the mystic potency and manifold of You, the all-pervading, most glorified Lord?'

(21) S'rî S'uka said: 'Having heard what His father thus said replied the Supreme Lord, the best of the Sâtvatas, broadly smiling with a gentle voice after with humility having bowed down. (22) The Supreme Lord said: 'I consider these words of you appropriate, o father, since by referring to Us, your Sons, you have expressed the complete of reality. (23) I, you, He, My brother, and these residents of Dvârakâ, must together with everything that moves and not moves, all be considered the same way [as expansions of Me], o best of the Yadus [B.G. 9: 5 & 15 and the siddhânta]. (24) The Supreme Soul indeed is one, self-luminous, eternal and distinct; being free from the modes is He seen as many, in His by the modes from Himself having created the material entities that belong to those modes. (25) It is as with the ether, the air, the fire, the water and the earth that, being single elements, depending their locations, in their products, whether they are manifest or unmanifest, small or large, appear as many [see also B.G. 13: 31].'

(26) S'rî S'uka said: 'Vasudeva who thus was addressed by the Supreme Lord, o King, was freed from his thinking in opposites and became silent, being satisfied within. (27-28) Then at that place, o best of the Kurus, asked loudly and clear Devakî, the worshipable goddess of all who to her utter amazement had heard of [the retrieval of] the son of Their guru [10.45], Krishna and Râma to bring back her own sons who were murdered by Kamsa; and looking back with that in mind she was sad and spoke she distraught with tears in her eyes. (29) S'rî Devakî said: 'Râma, o Râma, o Immeasurable Soul; o Krishna, Master of the Yoga Masters, I know You both are the Original Personalities, the Lords of the Creators of the Universe [see also catur-vyûha]. (30) You have now descended taking birth from me because of the kings who, living in defiance of the scriptures and with their good qualities destroyed by the time [of Kali-yuga], became a burden to the earth. (31) O Soul of All that Be, today came I for my shelter to Him, to You, who by a partial expansion [the modes] of an expansion [the material energy] of an expansion [Nârâyana] gives rise to the generation, prospering and dissolution of the universe [see also 2.5]. (32-33) One says that Your guru ordered You to retrieve his son wo had died a long time ago. You brought him from the place of the forefathers to Your spiritual master as a gift of gratitude to the teacher. Please, o You two Masters of the Yoga Masters, fulfill the same way my desire: I'd like to see my sons brought back who were killed by Kamsa [see 10.4].'

(34) The rishi [S'uka] said: 'Thus entreated by Their mother, o descendant of Bharata entered Râma and Krishna utilizing Their internal potency the nether world of Sutala [see 5.24: 18]. (35) Having entered there stood the daitya king [Bali] immediately up to bow to Them together with his entourage. He was overwhelmed with joy of seeing Them, the Supreme Soul and Godhead of the Universe who were his favorite divinity of worship. (36) Bringing Them royal seats, was he, as They sat, happy to wash the two Great Souls Their feet, and together with his followers took he the water [upon their heads] that purifies up to Brahmâ. (37) He, worshipping with all the wealth of himself and his family, thus offered Them the most valuable riches, garments, ornaments, fragrant pastes, bethel nut, lamps, nectarean food and so on [*]. (38) He who had conquered Indra [see 8.15] then spoke, over and over taking hold of the Supreme Lord's feet, with a heart melting of love, with tears in his eyes of ecstasy and with his hair standing on end o King, with a choked up voice. (39) Bali said: 'My respects for Ananta, the Greatest Being; my obeisances for Krishna, the Absolute Truth, the Supersoul, the Disseminator and Creator of the analytical knowledge [sânkhya, see 3.25-32] and science of [bhakti-] yoga. (40) The vision of You indeed is, though by the living beings rarely achieved, yet still for people like us, whose natures are in passion and ignorance, not difficult to obtain with You endeavoring to reach us on Your own accord [see B.G. 3: 21-23]. (41-43) The sons of Diti and Dâna, the singers of heaven, the perfected, the scientific, the venerable, the wealthkeepers, the wild, the carnivorous and the paranormal, the mystics, the politicians, we and others like them are attracted to You despite constantly being fixed with a grudge against the Direct Embodiment of Pure Goodness in the divine form of the revealed scriptures; some are especially obstinate with hatred, some are of devotion with ulterior motives, but the enlightened and the rest of the ones lusting in goodness, are not that attracted at all [compare: the âtmârâma-verse 1.7: 10]. (44) O Controller when not even the masters of yoga know Your bewildering power of yoga that for the greater part is characterized in terms like this [svarûpa and vis'esha game of identity], what then of us? (45) Therefore o shelter of the lotus feet that are sought by the selfless, have mercy with me and lead me out of the blind well of a household life, so that I in peace may wander alone or else may wander with the friends of all, those [saints, devotees, Vaishnavas, desire trees] who are willing to help all in the world and at whose feet the subsistence [the 'vritti'] is obtained. (46) Please direct us o Controller of the ones controlled, make us sinless o Master, turn us into a person who executes with faith and thus is freed from [scriptural] fixations.'

(47) The Supreme Lord said: 'Once, during the first Manu, were there of Marîci six sons born from Ûrnâ, demigods, who laughed when they saw how the one of love ['kam', or Brahmâ in this case] wanted to copulate with his daughter [called Vâk, see 3.12: 28-35, compare 3.20: 23]. (48-49) Because of that offense entered they immediately a womb to be born to Hiranyakas'ipu. They were then by Yogamâyâ transferred to be born from the womb of Devakî, o King, and were murdered by Kamsa. She laments over them as being her own sons; they, these same sons are living here with you [see also ** and 10.2*]. (50) We want to take them from here in order to dispel their mother's sadness; when thereafter the curse is lifted will they being freed from the misery go back to their own world. (51) By My grace will these six - Smara [Kîrtimân, see 10.1: 57], Udgîtha, Parishvanga, Patanga, Kshudrabhrit and Ghrinî - return to the destination of the saintly.'

(52) Thus having spoken took They, both honored by Bali, them back to Dvârakâ and presented They the sons to their mother. (53) Seeing the boys made the breasts of the goddess out of her affection for her sons flow, and placing them on her lap embraced she them, over and over smelling their heads. (54) Bewildered by Vishnu's illusory energy because of which the creation comes into being, allowed she lovingly her sons to drink from her breasts that were wet the moment they touched them. (55-56) Having drunk her nectarean milk, the remnants of what the Wielder of the Club drank [before Vasudeva carried Him to Gokula], regained they, because they came in touch with the body of Nârâyana, the awareness of their original selves. Bowing down to Govinda, Devakî, their father and Balarâma went they, for everyone to see, to the abode where the gods live. (57) Seeing this return and departure of the dead, thought devine Devakî in great amazement about the magic that was arranged by Krishna, o King. (58) Of Krishna, the Supreme Soul unlimited in His valor, are there a countless number of feats like this, o descendant of Bharata.'

(59) S'rî Sûta [at Naimishâranya, 1.1: 4] said: "Whoever devoutly hears or recounts this pastime of Murâri whose glories are unlimited, the way it is described by Vyâsa's respected son, will, because this true delight for His devotees' ears fully annihilates the sins of the living being, with fixing his mind on the Supreme Lord, go to His all-auspicious heavenly abode."

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Second edition, loaded January 16 2009

 

  

 

 

Previous Aadhar edition and Vedabase links:

 

Text 1

The son of Vyâsa said: 'Then, one day, visited Sankarshana and Acyuta, the two sons of Vasudeva, Their father who, after They had honored his feet, welcomed Them affectionately and spoke to Them.

The son of Vyâsa said: 'Then, one day, came Sankarshana and Acyuta, the two sons of Vasudeva, to him who, after They had honored his feet, greeting Them spoke affectionately. (Vedabase)

 

Text 2

Having heard the words of the sages referring to the powers of his two sons, got he also in regard of their valorous deeds convinced of Them and said he, addressing Them by name:

Having heard the words of the sages referring to the powers of his two sons, had with him in regard of their valorous deeds the conviction developed and said he, addressing Them by name: (Vedabase)

 

Text 3

'Krishna, o Krishna, o greatest yogi, o eternal Sankarshana, I know You two are the direct representatives of the primary nature [or pradhâna] and male principle [the purusha or person] out here.

'Krishna, o Krishna, o greatest yogî, o eternal Sankarshana, I know You two are directly the primary nature [or pradhâna] and male principle [the purusha or person] out here. (Vedabase)

 

Text 4

Whatever, however or whenever, in, by, from, of or unto this [universe] comes into existence, all represents directly the One who Predominates, the Supreme Lord, the primary nature and person.

Whatever, however or whenever, in, by, from, of or unto this [universe] comes into existence, is all directly the Predominator, the Supreme Lord, the primary nature and person, (Vedabase)

 

Text 5

This variegated universe that You created from Yourself, o Lord of the Beyond, do You, o Unborn One, entering it by Yourself, maintain as the Supreme Soul and principle of vitality and individuality.

This variegated universe created from Yourself, o Lord of the Beyond, do You, o Unborn One, entering it by Yourself, maintain as the Supreme Soul and principle of vitality and individuality. (Vedabase)

  

Text 6

Of both [the animate, and inanimate] entities which, different as they are and all belonging to the Supreme, are thus dependent, are You the One who constitutes the creative potency of the life air and the other basic elements of the universe [see also 2.5: 32-33].

Of both [the animate, and inanimate] entities which, different as they are, all belonging to the Supreme are thus dependent, are You the One that sets into motion the creative factors and potencies of the life air and that all in the universe [see also 2.5: 32-33]. (Vedabase)

 

Text 7

The glow, brilliance, luminosity, the particular of the moon, the fire, the sun, the stars and the lightning [B.G. 15: 12], the permanence of the mountains and the fragrance and sustaining power of the earth, are all You in fact.

The glow, brilliance, luminosity, the particular of the moon, the fire, the sun, the stars and the lightning [B.G. 15: 12], the permanence of the mountains and the fragrance and sustaining power of the earth, are all in truth You Yourself. (Vedabase)

 

Text 8

The quenching, the vitalizing capacity of water as also the water itself and its taste are You o Lord. O Controller, of You is there on the basis of the air [so one says] the body heat, the mental and physical vigor, the endeavor and the movement [see also B.G. 11: 39].

The quenching, the life-giving of water as also the water itself and its taste are You o Lord; o Controller, Yours is the body heat, the vigor mental and physical, the endeavor and the movement [that are all said to be] of the air [see also B.G. 11: 39]. (Vedabase)

      

Text 9

You are the directions and the spaces they describe, the omnipresent ether and the elemental sound belonging thereto. You are the primeval vibration that is the syllable AUM and its differentiation in particular forms [of language, see also B.G. 7: 8].

You are the directions their spaces, the ether all around, the elemental sound there based, the primeval vibration that is the syllable of AUM and its differentiation in particular forms [of language, see also B.G. 7: 8]. (Vedabase)

 

 Text 10

You are of the senses the power to perceive, You are their gods [see also see also 3.12: 26] and of them are You the mercy; You are of the intelligence the power to decide and of the living being the power to remember the things as they are [B.G. 7: 10 & 15: 15].

You are of the senses the power to sense, their gods [3.12: 26] and of them the mercy; You are of the intelligence the power to decide and of the living being the power to correctly recall [B.G. 7: 10 15: 15]. (Vedabase)

    

 Text 11

You, the primeval Cause of all Causes, are the source of the physical elements [tamas], the passions of the senses [rajas] and the stream of consciousness of the creative gods [sattva, see also B.G. 14].

You, the Originator before All, are the source of the physical elements [tamas], the passions of the senses [rajas] and the emotions changing with the choice of gods [sattva, see also B.G. 14]. (Vedabase)

 

Text 12

Of the entities that are subject to destruction in this world are You the indestructible being, the way the substance itself is relative to its transformations.

Among the entities that are subject to destruction in this world are You the indestructible, just as the substance itself is, relative to its transformations. (Vedabase)

 

Text 13

The modes of goodness, passion and ignorance and their functions are this way within You, within the Supreme Absolute Truth, regulated by the internal potency [the yogamâyâ of Your pastimes].

The modes of goodness, passion and ignorance and their functions are this way within You, within the Supreme Absolute Truth, regulated by the internal potency [the yogamâyâ of Your pastimes]. (Vedabase)

 

Text 14

On that account are these entities not [really] destroyed when they - at other times indeed being nonmaterial - conditioned within You as products of creation, also have You within them [as a believer, as the life force or caitanya, as a nitya-mukta, eternally liberated, conscious soul or a jîvâtmâ, see B.G 2: 12, 9: 4-5 & 8: 19].

On that account are these entities not [really] destroyed when they - at other times indeed being nonmaterial - conditioned within You as products of creation, also have You within them [as a believer, as caitanya, a nitya-mukta conscious soul or jivâtmâ, see B.G 2: 12, 9: 4-5 & 8: 19]. (Vedabase)

 

Text 15

Those then in this world are ignorant who, failing in understanding the destination that is the Soul of Everything, by their karma are impelled to move around in the flow of the material ocean.

Those then in this world are ignorant who, failing in understanding the destination of the Soul of Everything, impelled by their karma move around in the flow of the material ocean. (Vedabase)

 

Text 16

Somehow or other with this life having obtained the most desirable status of a human being - a status that is so difficult to achieve -, may someone deluded by the material energy [like me], o Controller, [still] have spent his entire life in confusion about his own best interest.

Somehow or other in this life having obtained the most suitable of the human stature so difficult to achieve, may someone deluded by the material energy [like Me], o Controller, [still] have spent his entire life in confusion about his own best interest. (Vedabase)

 

Text 17

With You who in this world ties everyone together with the ropes of affection is there with the body and the progeny and other relations the 'this I am' and 'these are mine' to it [see also e.g. 2.9: 2, 4.28: 17, 4.29: 5, 5.5: 8 and 6.16: 41].

With You tying up all in this world with the ropes of affection is there to the body and the progeny and other relations the 'this I am' and 'these are mine' to it. [see also e.g. 2.9: 2, 4.28: 17, 4.29: 5, 5.5: 8 and 6.16: 41]. (Vedabase)

   

Text 18

The two of You are not our sons but evidently the Controllers of pradhâna and purusha that descended to remove the burden of rulers from the earth, as You Yourselves have said [10.50: 7-10].

The two of You are not our sons but evidently the Controllers of pradhâna and purusha that descended to remove the burden of rulers of the earth, as You Yourselves have said [10.50: 7-10]. (Vedabase)

 

 Text 19

Therefore do I today seek Your shelter, Your lotus feet that, from the surrendered, the distressed, take away the fear of being entangled, o Friend, and that is all. Enough, I have enough of that hankering for sense enjoyment which binds me to the mortal frame and makes me think of You, the One Supreme, as being my child.

Therefore do I today come for Your shelter, to the lotusfeet which, with the surrendered, the distressed, take away the fear of being entangled, o Friend, and that is all; enough, enough of that hankering for sense-enjoyment which makes me see myself as being mortal and think of You, the One Supreme, as being my child. (Vedabase)

 

 Text 20

In the maternity room You indeed said [see 10.3: 44] that You, taking birth with us, were the Unborn One who that way age after age operates in defense of Your dharma and as a cloud therewith assume and relinquish various bodies [see B.G. 4: 8]; o, who can understand the mystic potency and manifold of You, the all-pervading, most glorified Lord?'

In the maternity room You indeed said [see 10.3: 44] that You, taking birth with us, were the Unborn One and thus so age after age operate in defense of Your dharma, like a cloud assuming and effacing various bodies [see B.G. 4: 8]; o, who can understand the mystic potency and manifold of You, all-pervading, so greatly glorified?' (Vedabase)

 

 Text 21

S'rî S'uka said: 'Having heard what His father thus said replied the Supreme Lord, the best of the Sâtvatas, broadly smiling with a gentle voice after with humility having bowed down.

S'rî S'uka said: 'This way hearing the statements of His father replied the Supreme Lord, the best of the sâtvatas with humility bowing, broadly smiling with a gentle voice. (Vedabase)

  

 Text 22

The Supreme Lord said: 'I consider these words of you appropriate, o father, since by referring to Us, your Sons, you have expressed the complete of reality.

The Supreme Lord said: 'I consider these words of You appropriate, o father, since by referring to Us, your Sons, you expressed the total reality. (Vedabase)

 

 Text 23

I, you, He, My brother, and these residents of Dvârakâ, must together with everything that moves and not moves, all be considered the same way [as expansions of Me], o best of the Yadus [B.G. 9: 5 & 15 and the siddhânta].

I, you, He, My brother, and these residents of Dvârakâ even, are all to be considered the same way (as expansions of Me), o best of the Yadus, along with everything that moves and not moves [B.G. 9: 5 & 15 and the siddhânta]. (Vedabase)

  

 Text 24

The Supreme Soul indeed is one, self-luminous, eternal and distinct; being free from the modes is He seen as many, in His by the modes from Himself having created the material entities that belong to those modes.

The Supreme Soul indeed is one, self-luminous, eternal and distinct; being free from the modes is it by the modes from itself having created the material entities as their products, seen as many. (Vedabase)

  

 Text 25

It is as with the ether, the air, the fire, the water and the earth that, being single elements, depending their locations, in their products, whether they are manifest or unmanifest, small or large, appear as many [see also B.G. 13: 31].'

It is as with the ether, the air, the fire, the water and the earth that, being one, depending their locations, in their products, manifest or unmanifest, small or large, appear as being many [see also B.G. 13: 31].' (Vedabase)

 

 Text 26

S'rî S'uka said: 'Vasudeva who thus was addressed by the Supreme Lord, o King, was freed from his thinking in opposites and became silent, being satisfied within.

S'rî S'uka said: 'Of Vasudeva thus addressed by the Supreme Lord, o King, was the thinking in separateness destroyed and was he silent satisfied within. (Vedabase)

 

 Text 27-28

Then at that place, o best of the Kurus, asked loudly and clear Devakî, the worshipable goddess of all who to her utter amazement had heard of [the retrieval of] the son of Their guru [10.45], Krishna and Râma to bring back her own sons who were murdered by Kamsa; and looking back with that in mind she was sad and spoke she distraught with tears in her eyes.

Then at that place, o best of the Kurus, asked loud and clear Devakî, the worshipable goddess of all, from Krishna and Râma that, as she to her utter amazement had heard of [Their retrieving] the son of Their guru [10.45], that her own sons murdered by Kamsa be brought back; to the memory of which she sadly remembering, distraught spoke with tears in her eyes. (Vedabase)

 

 Text 29

S'rî Devakî said: 'Râma, o Râma, o Immeasurable Soul; o Krishna, Master of the Yoga Masters, I know You both are the Original Personalities, the Lords of the Creators of the Universe [see also catur-vyûha].

S'rî Devakî said: 'Râma, o Râma, o Immeasurable Soul; o Krishna, Master of the Yogamasters, I know You both are the Original Personalities, the Lords of the Creators of the Universe [see also catur-vyûha]. (Vedabase)

 

 Text 30

You have now descended taking birth from me because of the kings who, living in defiance of the scriptures and with their good qualities destroyed by the time [of Kali-yuga], became a burden to the earth.

You now indeed descended to me for the kings who, living outside of the scriptures with their good qualities destroyed by the time [of kaliyuga], became a burden to the earth. (Vedabase)

 

 Text 31

O Soul of All that Be, today came I for my shelter to Him, to You, who by a partial expansion [the modes] of an expansion [the material energy] of an expansion [Nârâyana] gives rise to the generation, prospering and dissolution of the universe [see also 2.5].

O Soul of All that Be, today came I for shelter to Him, You, who by a partial expansion [the modes] of an expansion [the material energy] of an expansion [Nârâyana] gives rise to the generation, prospering and dissolution of the universe [see also 2.5]. (Vedabase)

 

 Text 32-33

One says that Your guru ordered You to retrieve his son wo had died a long time ago. You brought him from the place of the forefathers to Your spiritual master as a gift of gratitude to the teacher. Please, o You two Masters of the Yoga Masters, fulfill the same way my desire: I'd like to see my sons brought back who were killed by Kamsa [see 10.4].'

It is heard that ordered by Your guru to retrieve his for a long time dead son, You brought him from the place of the forefathers to Your spiritual master as a gift of gratitude to the teacher. Please, o You two Masters of the Yoga Masters, fulfill the same way my desire: I'd like to see brought back my sons that were killed by Kamsa' [see 10.4]. (Vedabase)

 

 Text 34

The rishi [S'uka] said: 'Thus entreated by Their mother, o descendant of Bharata entered Râma and Krishna utilizing Their internal potency the nether world of Sutala [see 5.24: 18].

The rishi [S'uka] said: 'Thus entreated by their mother, o descendant of Bharata entered Râma and Krishna utilizing their internal potency the nether world of Sûtala [see 5.24: 18]. (Vedabase)

 

 Text 35

Having entered there stood the daitya king [Bali] immediately up to bow to Them together with his entourage. He was overwhelmed by the joy of seeing Them, the Supreme Soul and Godhead of the Universe who were his favorite divinity of worship.

Having entered there stood the daitya king [Bali] immediately up to bow to Them together with his entourage. being overwhelmed with joy of seeing Them, the Supreme Soul and Godhead of the Universe and especially himself. (Vedabase)

 

 Text 36

Bringing Them royal seats, was he, as They sat, happy to wash the two Great Souls Their feet, and together with his followers took he the water [upon their heads] that purifies up to Brahmâ.

Bringing them royal seats, was he, as they sat, happy to take, of the two Great Souls of Them, the feet to wash, of which he together with his followers up to Brahmâ took the purifying water [on their heads]. (Vedabase)

 

 Text 37

He, worshipping with all the wealth of himself and his family, thus offered Them the most valuable riches, garments, ornaments, fragrant pastes, bethel nut, lamps, nectarean food and so on [*].

He, with offering the wealth of himself and his family, thus worshiped Them with the most valuable riches, garments, ornaments, fragrant pastes, betel nut, lamps, nectarean food and so on [*]. (Vedabase)

 

 Text 38

He who had conquered Indra [see 8.15] then spoke, over and over taking hold of the Supreme Lord's feet, with a heart melting of love, with tears in his eyes of ecstasy and with his hair standing on end o King, with a choked up voice.

He who had conquered Indra [see 8.15], over and over taking hold of the Supreme Lord's feet, spoke, with a heart melting of love, tears in his eyes of ecstasy and his hairs erect, o King, choked up in his words. (Vedabase)

 

 Text 39

Bali said: 'My respects for Ananta, the Greatest Being; my obeisances for Krishna, the Absolute Truth, the Supersoul, the Disseminator and Creator of the analytical knowledge [sânkhya, see 3.25-32] and science of [bhakti-]yoga.

Bali said: 'My respects for Ananta, the Greatest Being; my obeisances to Krishna, the Absolute Truth, the Supersoul, the Disseminator and Creator of the analytical knowledge [sânkhya, see 3.25-32] and science of [bhakti-] yoga. (Vedabase)

 

 Text 40

The vision of You indeed is, though by the living beings rarely achieved, yet still for people like us, whose natures are in passion and ignorance, not difficult to obtain with You endeavoring to reach us on Your own accord [see B.G. 3: 21-23].

The vision of You indeed is, though by the living beings rarely achieved, yet still for people like us, whose natures are in passion and ignorance, not difficult to obtain with You endeavoring to reach us on Your own accord [see B.G. 3: 21-23]. (Vedabase)

 

 Text 41-43

The sons of Diti and Dâna, the singers of heaven, the perfected, the scientific, the venerable, the wealthkeepers, the wild, the carnivorous and the paranormal, the mystics, the politicians, we and others like them are attracted to You despite constantly being fixed with a grudge against the Direct Embodiment of Pure Goodness in the divine form of the revealed scriptures; some are especially obstinate with hatred, some are of devotion with ulterior motives, while the enlightened and the rest of the ones lusting in goodness, are not that attracted at all [compare: the âtmârâma-verse 1.7: 10].

The sons of Diti and Dâna, the singers of heaven, the perfected, the scientific, the venerable, the wealthkeepers, the wild, the carnivorous and the paranormal, the mystics, the politicians, we and others like them are constantly fixed with a grudge toward the Direct Embodiment of Pure Goodness whose divine form comprises the revealed scriptures; some are especially obstinate with hatred, some are of devotion with ulterior motives, but the enlightened and the rest, infatuated in the goodness, are not so attracted [but still, compare: the atmarâma-verse 1.7: 1]. (Vedabase)

 

 Text 44

O Controller when not even the masters of yoga know Your bewildering power of yoga that for the greater part is characterized in terms like this [svarûpa and vis'esha game of identity], what then of us?

O Controller when not even the masters of yoga know Your illusional yoga for the greater part characterized in terms like this [svarûpa and vis'esha game of identity], what then of us? (Vedabase)

 

 Text 45

Therefore o shelter of the lotus feet that are sought by the selfless, have mercy with me and lead me out of the blind well of a household life, so that I in peace may wander alone or else may wander with the friends of all, those [saints, devotees, Vaishnavas, desire trees] who are willing to help all in the world and at whose feet the subsistence [the 'vritti'] is obtained.

Therefore o shelter of the lotus feet, searched for by the selfless, be merciful to us and lead us out of the blind well of household life, so that I in peace may wander alone or else with the friends of all, those [saints, devotees, vaishnavas, desire trees] helpful to all the world at whose feet the subsistence [the 'vritti'] is obtained. (Vedabase)

 

 Text 46

Please direct us o Controller of the ones controlled, make us sinless o Master, turn us into a person who executes with faith and thus is freed from [scriptural] fixations.'

Please direct us o Controller of the ones controlled, make us sinless o master, make us a person executing with faith that becomes free from [scriptural] fixations.' (Vedabase)

 

 Text 47

The Supreme Lord said: 'Once, during the first Manu, were there of Marîci six sons born from Ûrnâ, demigods, who laughed when they saw how the one of love ['kam', or Brahmâ in this case] wanted to copulate with his daughter [called Vâk, see 3.12: 28-35, compare 3.20: 23].

The Supreme Lord said: 'Once, during the first Manu, there were of Marîci six sons born from Ûrnâ, demigods, who laughed at seeing the yes [of 'kam', or Brahmâ in this case] of preparing for copulation with a daughter [called Vâk, see 3.12: 28-35, compare 3.20: 23]. (Vedabase)

 

 Text 48-49

Because of that offense entered they immediately a womb to be born to Hiranyakas'ipu. They were then by Yogamâyâ transferred to be born from the womb of Devakî, o King, and were murdered by Kamsa. She laments over them as being her own sons; they, these same sons are living here with you [see also ** and 10.2*].

By that entered they, of the unenlightened of the improper act, immediately a womb to be born to Hiranyakas'ipu, after which they, brought over by Yogamâyâ, were born from the womb of Devakî, o King, and by Kamsa were murdered. She laments for them as her own sons; they, these same sons are living here with you [see also ** and 10.2*]. (Vedabase)

  

 Text 50

We want to take them from here in order to dispel their mother's sadness; when thereafter the curse is lifted will they being freed from the misery go back to their own world.

We want to take them from here in order to dispel their mother's sadness; after that will they, with the curse lifted, free from the fever go to their own world. (Vedabase)

 

 Text 51

By My grace will these six - Smara [Kîrtimân, see 10.1: 57], Udgîtha, Parishvanga, Patanga, Kshudrabhrit and Ghrinî - return to the destination of the saintly.'

By My grace will these six - Smara [Kîrtimân, see 10.1: 57], Udgîtha, Parishvanga, Patanga, Kshudrabhrit and Ghrinî - return to the destination of the saintly.' (Vedabase)

 

 Text 52

Thus having spoken took They, both honored by Bali, them back to Dvârakâ and presented They the sons to their mother.

Thus speaking took They, both honored by Bali, them back to Dvârakâ and presented They the sons to their mother. (Vedabase)

  

 Text 53

Seeing the boys made the breasts of the goddess out of her affection for her sons flow, and placing them on her lap embraced she them, over and over smelling their heads.

Seeing the boys made the breasts of the goddess out of her affection for her sons flow, and placing them on her lap embraced she them, over and over smelling their heads. (Vedabase)

 

 Text 54

Bewildered by Vishnu's illusory energy because of which the creation comes into being, allowed she lovingly her sons to drink from her breasts that were wet the moment they touched them.

Bewildered by Vishnu's illusory energy of which the creation comes into being, allowed she lovingly her sons to drink from her breasts wet on their touching them. (Vedabase)

 

 Text 55-56

Having drunk her nectarean milk, the remnants of what the Wielder of the Club drank [before Vasudeva carried Him to Gokula], regained they, because they came in touch with the body of Nârâyana, the awareness of their original selves. Bowing down to Govinda, Devakî, their father and Balarâma went they, for everyone to see, to the abode where the gods live.

Having drunk her nectarean milk, the remnants of what the Wielder of the Club drank [before Vasudeva carried Him to Gokula], regained they by the touch of the body of Nârâyana the perception of their original selves. Bowing down to Govinda, Devakî, their father and Balarâma went they, with all the people looking, to the abode where the gods live. (Vedabase)

 

 Text 57

Seeing this return and departure of the dead, thought devine Devakî in great amazement about the magic that was arranged by Krishna, o King.

Seeing this return and departure of the dead, thought Devakî divine in great amazement about the magic arranged by Krishna, o King. (Vedabase)

 

 Text 58

Of Krishna, the Supreme Soul unlimited in His valor, are there a countless number of feats like this, o descendant of Bharata.'

Of Krishna, the Supreme Soul unlimited in His valor, are there a countless number of feats like this, o descendant of Bharata. (Vedabase)

 

 Text 59

S'rî Sûta [at Naimishâranya, 1.1: 4] said: 'Whoever devoutly hears or recounts this pastime of Murâri whose glories are unlimited, the way it is described by Vyâsa's respected son, will, because this true delight for His devotees' ears fully annihilates the sins of the living being, with fixing his mind on the Supreme Lord, go to His all-auspicious heavenly abode.

S'rî Sûta [at Naimishâranya, 1.1: 4] said: "Whoever devoutly hears or recounts this pastime of Murâri to whose glories there is no end, as described by Vyâsa's respected son, will, by this true delight for His devotees' ears that totally destroys the sins of the living being, fixing his mind on the Supreme Lord, go to His all-auspicious heavenly abode." (Vedabase)

 

* The paramparâ adds here that there are nine standard processes of devotional service as Prahlâda points out in 7.5: 23-24, and that the last, âtma-samarpanam, the handing over of one's wealth as modeled by Bali Mahârâja for the sake of the âtma-nivedanam of self communication with the Lord, is the culmination toward which every endeavor should aim. If one tries to impress the Lord with wealth, power, intelligence and so on but fails to humbly understand oneself to be His servant, one's so-called devotion is only a presumptuous show. The paramparâ thus warns here against the false religion of pompous ceremony without regard for the yogic retreat as of Daksha in 4.2. See also B.G 2: 42-43.

** The paramparâ explains with the âcâryas S'rîdhara Svâmî and Vis'vanâtha Cakravartî that after taking Marîci's six sons from Hiranyakas'ipu, Lord Krishna's Yogamâyâ first made them pass through one more life as children of another great demon, Kâlanemi [the previous incarnation of Kamsa, see 10.1: 68], and then she finally transferred them to the womb of Devakî. For the full story see footnote 10.1***.

 

 

 

 

For this original translation was used the Vedabase of the BBT offering the work
that Svâmi Prabhupâda's pupils did to complete his translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam links-page
for this and more books of Prabhupâda.
The painting on this page is by B.K. Mitra.
Production:
Filognostic Association of The Order of Time.


 

 

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