ॐ श्रीपरमात्मने नमः
श्रीमद्भागवतमहापुराणम्
श्रीमद्भागवतं - सप्तमस्कन्धः
॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तमस्कन्धः ॥
॥ प्रथमोऽध्यायः - १ ॥
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Śrīmad Bhāgavata Mahāpurāṇa
Book Seven
Discourse I
A dialogue between Nārada and Yudhiṣṭhira : the story of Jaya and Vijaya (Preamble)
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राजोवाच ।
समः प्रियः सुहृद्ब्रह्मन् भूतानां भगवान् स्वयम् ।
इन्द्रस्यार्थे कथं दैत्यानवधीद्विषमो यथा ॥ १॥
न ह्यस्यार्थः सुरगणैः साक्षान्निःश्रेयसात्मनः ।
नैवासुरेभ्यो विद्वेषो नोद्वेगश्चागुणस्य हि ॥ २॥
इति नः सुमहाभाग नारायणगुणान् प्रति ।
संशयः सुमहान् जातस्तद्भवांश्छेत्तुमर्हति ॥ ३॥
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The king (Parikṣit) submitted : How did the Lord, who is alike to everyone and is the beloved friend of (all) created beings, kill the demons (the sons of Diti) for the sake of Indra like a partial being, O holy one? (1)
Indeed He who is the very embodiment of highest bliss could not have any (selfish) end to be served by the hosts of gods and in no case could He who is untainted by the Guṇas (modes of Prakṛti) actually have any specific grudge against, much less fear of, the demons. (2)
In this way, O exceptionally blessed one, a grave doubt has arisen in our mind with regard to the excellences of Lord Nārāyaṇa, which you should kindly resolve. (3) (1-3)
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श्रीशुक उवाच ।
साधु पृष्टं महाराज हरेश्चरितमद्भुतम् ।
यद्भागवतमाहात्म्यं भगवद्भक्तिवर्धनम् ॥ ४॥
गीयते परमं पुण्यमृषिभिर्नारदादिभिः ।
नत्वा कृष्णाय मुनये कथयिष्ये हरेः कथाम् ॥ ५॥
निर्गुणोऽपि ह्यजोऽव्यक्तो भगवान् प्रकृतेः परः ।
स्वमायागुणमाविश्य बाध्यबाधकतां गतः ॥ ६॥
सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः ।
न तेषां युगपद्राजन् ह्रास उल्लास एव वा ॥ ७॥
जयकाले तु सत्त्वस्य देवर्षीन् रजसोऽसुरान् ।
तमसो यक्षरक्षांसि तत्कालानुगुणोऽभजत् ॥ ८॥
ज्योतिरादिरिवाभाति सङ्घातान्न विविच्यते ।
विदन्त्यात्मानमात्मस्थं मथित्वा कवयोऽन्ततः ॥ ९॥
यदा सिसृक्षुः पुर आत्मनः परो
रजः सृजत्येष पृथक् स्वमायया ।
सत्त्वं विचित्रासु रिरंसुरीश्वरः
शयिष्यमाणस्तम ईरयत्यसौ ॥ १०॥
कालं चरन्तं सृजतीश आश्रयं
प्रधानपुम्भ्यां नरदेव सत्यकृत् ।
य एष राजन्नपि काल ईशिता
सत्त्वं सुरानीकमिवैधयत्यतः ।
तत्प्रत्यनीकानसुरान् सुरप्रियो
रजस्तमस्कान् प्रमिणोत्युरुश्रवाः ॥ ११॥
अत्रैवोदाहृतः पूर्वमितिहासः सुरर्षिणा ।
प्रीत्या महाक्रतौ राजन् पृच्छतेऽजातशत्रवे ॥ १२॥
दृष्ट्वा महाद्भुतं राजा राजसूये महाक्रतौ ।
वासुदेवे भगवति सायुज्यं चेदिभूभुजः ॥ १३॥
तत्रासीनं सुरऋषिं राजा पाण्डुसुतः क्रतौ ।
पप्रच्छ विस्मितमना मुनीनां शृण्वतामिदम् ॥ १४॥
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Śrī Śuka replied : Well have you asked, O great king (Paṅkṣit), a question relating to the wonderful and most sacred story of Śrī Hari, which is replete with the glory of His devotees (like Prahrāda), nay, which goes to intensify one's devotion to the Lord and which is sung by sages like Nārada. Bowing to (my father,) the sage Kṛṣṇa Dwaipāyana (Vedavyāsa), I shall (accordingly) narrate the story of Śrī Hari. (4-5)
Though really transcending Prakṛti and (therefore) beyond the (three) Guṇas (modes of Prakṛti), unborn and devoid of (a material) form, the Lord assumed the role of a chastiser in relation to those deserving punishment by presiding over the Guṇas of His own Māyā (Prakṛti). (6)
Sattva (harmony), Rajas (activity) and Tamas (inertia) are the adjuncts of Prakṛti (Matter) and not of the Spirit. Their decline or growth, O king (Paṅkṣit), is not simultaneous as a matter of fact. (7)
Conforming to the spirit of the times, He fosters the gods and the Ṛṣis (sages) when (the quality of) Sattva is in the ascendant, the Asuras (demons) when (the quality of) Rajas is predominant, and the Yakṣas (a class of demigods) and the Rākṣasas (ogres) when (the quality of) Tamas preponderates. (8)
Like fire and other elements (which, though undifferentiated, appear as differentiated through diverse media), the Lord (though one) appears endowed with various forms (in the shape of the numberless Jīva); yet He is not distinguished from the psychophysical organism (occupied by Him). It is only the discerning that are eventually able to realize the Self dwelling in their own heart after carefully investigating it. (9)
When intending to create bodies (as a means of enjoyment) for the Jīva (the individual soul), the aforesaid Supreme evolves (the element of) Rajas as a distinct entity (out of the chaos hitherto prevailing) by His own Māyā (creative energy). (Nay,) keen to sport in the midst of (all) these heterogeneous bodies, the omnipotent Lord evolves the Sattvaguṇa and when about to retire (from His sportful activities), He fosters the element of Tamas. (10)
The Lord, who is the infallible Creator (of the universe) in conjunction with Prakṛti and Puruṣa (the grounds of creation), O ruler among men, brings forth the running Time, which stands as the support (an assistant) of Prakṛti and Puruṣa. Now that which goes by the name of Time, O Paṅkṣit, fosters the element of Sattva (at the dawn of creation); hence the Lord too, who enjoys an extensive fame, fosters as it were the host of gods as their friend and exterminates their enemies, the Asuras, dominated as they are by Rajas and Tamas. (11)
To illustrate this very fact (of the Lord being entirely free from hatred etc.) a legend was lovingly narrated in the past by Nārada (the celestial sage) to the inquiring Emperor Yudhiṣṭhira (in whose eye whom no enemy was ever born) during his great sacrificial performance (of Rājasūya), O Paṅkṣit! (12)
On seeing the most wonderful absorption of Śiśupāla (the ruler of the kingdom of Cedi) into (the divine person of) Lord Śrī Kṛṣṇa (Son of Vasudeva) in the course of the great sacrificial performance called Rājasūya, the celebrated king Yudhiṣṭhira (son of Pāṇḍu) asked the celestial sage (Nārada)—seated there—with a wondering mind the following question in the presence of (other) sages, who were (all) listening. (13-14) (4-14)
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युधिष्ठिर उवाच ।
अहो अत्यद्भुतं ह्येतद्दुर्लभैकान्तिनामपि ।
वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः ॥ १५॥
एतद्वेदितुमिच्छामः सर्व एव वयं मुने ।
भगवन्निन्दया वेनो द्विजैस्तमसि पातितः ॥ १६॥
दमघोषसुतः पाप आरभ्य कलभाषणात् ।
सम्प्रत्यमर्षी गोविन्दे दन्तवक्त्रश्च दुर्मतिः ॥ १७॥
शपतोरसकृद्विष्णुं यद्ब्रह्म परमव्ययम् ।
श्वित्रो न जातो जिह्वायां नान्धं विविशतुस्तमः ॥ १८॥
कथं तस्मिन् भगवति दुरवग्राहधामनि ।
पश्यतां सर्वलोकानां लयमीयतुरञ्जसा ॥ १९॥
एतद्भ्राम्यति मे बुद्धिर्दीपार्चिरिव वायुना ।
ब्रूह्येतदद्भुततमं भगवांस्तत्र कारणम् ॥ २०॥
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Yudhiṣṭhira said : The absorption into Śrī Kṛṣṇa (son of Vasudeva), the supreme Reality—which could not be easily attained even by those exclusively devoted to Him—of Śiṣupāla (the ruler of the kingdom of Cedi), His bitter enemy—Oh, this was indeed most wonderful. (15)
We all as a matter of fact wish to know (the reason of) this, O sage; (for we know that) king Vena (the father of Pṛthu) was (all but) hurled into hell by the Brāhmaṇas due to his blaspheming the Lord. (16)
The sinful Śiṣupāla (the son of Damaghoṣa), as well as the evil-minded Dantavaktra, had a grudge against Śrī Kṛṣṇa (the Protector of cows) ever since he (Śiṣupāla) began to lisp till now (when he was slain by Him). (17)
(Patches of) white leprosy (leucoderma) did not appear on their tongue even as they blasphemed more than once Śrī Kṛṣṇa (the all—pervading Lord), who is (no other than) the supreme and imperishable Brahma (the Absolute); nor did they enter the blinding darkness (of hell). (18)
How did they attain absorption directly into the aforesaid Lord, whose reality cannot be easily grasped, while all the people (assembled on the spot) stood looking on? (19)
My mind is wavering on this point even as the flame of a light is unsteady under the action of wind; (for) this was (something) most wonderful. Omniscient as you are, kindly tell me the cause of it. (20) (15-20)
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श्रीशुक उवाच ।
राज्ञस्तद्वच आकर्ण्य नारदो भगवानृषिः ।
तुष्टः प्राह तमाभाष्य शृण्वत्यास्तत्सदः कथाः ॥ २१॥
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Śrī Śuka went on : The divine sage Nārada was pleased to hear this question of king Yudhiṣṭhira and, addressing him, narrated the following stories within the hearing of his courtiers. (21) (21)
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नारद उवाच ।
निन्दनस्तवसत्कारन्यक्कारार्थं कलेवरम् ।
प्रधानपरयो राजन्नविवेकेन कल्पितम् ॥ २२॥
हिंसा तदभिमानेन दण्डपारुष्ययोर्यथा ।
वैषम्यमिह भूतानां ममाहमिति पार्थिव ॥ २३॥
यन्निबद्धोऽभिमानोऽयं तद्वधात्प्राणिनां वधः ।
तथा न यस्य कैवल्यादभिमानोऽखिलात्मनः ।
परस्य दमकर्तुर्हि हिंसा केनास्य कल्प्यते ॥ २४॥
तस्माद्वैरानुबन्धेन निर्वैरेण भयेन वा ।
स्नेहात्कामेन वा युञ्ज्यात्कथञ्चिन्नेक्षते पृथक् ॥ २५॥
यथा वैरानुबन्धेन मर्त्यस्तन्मयतामियात् ।
न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥ २६॥
कीटः पेशस्कृता रुद्धः कुड्यायां तमनुस्मरन् ।
संरम्भभययोगेन विन्दते तत्सरूपताम् ॥ २७॥
एवं कृष्णे भगवति मायामनुज ईश्वरे ।
वैरेण पूतपाप्मानस्तमापुरनुचिन्तया ॥ २८॥
कामाद्द्वेषाद्भयात्स्नेहाद्यथा भक्त्येश्वरे मनः ।
आवेश्य तदघं हित्वा बहवस्तद्गतिं गताः ॥ २९॥
गोप्यः कामाद्भयात्कंसो द्वेषाच्चैद्यादयो नृपाः ।
सम्बन्धाद्वृष्णयः स्नेहाद्यूयं भक्त्या वयं विभो ॥ ३०॥
कतमोऽपि न वेनः स्यात्पञ्चानां पुरुषं प्रति ।
तस्मात्केनाप्युपायेन मनः कृष्णे निवेशयेत् ॥ ३१॥
मातृष्वसेयो वश्चैद्यो दन्तवक्त्रश्च पाण्डव ।
पार्षदप्रवरौ विष्णोर्विप्रशापात्पदाच्च्युतौ ॥ ३२॥
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Nārada said : The body is brought into being through lack of discrimination, O king, between Prakṛti (Matter) and Puruṣa (the Spirit, which lies beyond Prakṛti) for (experiencing pleasure and pain through) calumny and eulogy, honour and contumely. (22)
Just as due to identification with this body appears in (the mind of) living beings in this world differentiation in the shape of "I" and "mine" and there (also) arises (a feeling of) pain as a result of resort to force and reproachful language, and even as the destruction of living beings is (considered as) non-different from the destruction of the body to which attaches the aforesaid notion (of "I" and "mine"), there is no such notion (of identity) in Śrī Kṛṣṇa, the Universal Spirit, because of His being One without a second. On what ground, then, can violence be ascribed to Him, who was indeed the chastiser of His foes (in their own interests)? (23-24)
Therefore, one should (anyhow) fix one's mind on Him either through constant enmity or through devotion (which is free from enmity towards any creature whatsoever) or fear or affection or love. By doing so he will in no way perceive anything else (than the Lord). (25)
A mortal may not attain such absorption into Him by fixing his mind on Him through devotion as through constant hostility: such is my conclusion. (26)
The caterpillar imprisoned by a wasp in (its nest on) a wall and constantly thinking of the latter through (intensity of) hatred and fear attains a form similar to the wasp. (27)
With their sins thus washed off by constant contemplation through animosity on the almighty Lord Śrī Kṛṣṇa, who appeared as a human being by His own will, people attained to Him (easily and speedily too). (28)
Fixing their mind on the almighty Lord through concupiscence, hatred, fear or attachment as through devotion, and getting rid of their sin standing as a barrier against His realization, many attained union with Him. (29)
The cowherd women (of Vraja) attained to Him through concupiscence; Kaṁsa, through fear; Śiṣupāla (the ruler of the Cedis) and other kings (like him), through hatred; the Vṛṣṇis (the kinsmen of Lord Śrī Kṛṣṇa), through kinship; you (the Pāṇḍava brothers), through attachment and we (the sage Nārada and others), through devotion, O lord! (30)
Vena (stood no chance of attaining to the Lord inasmuch as he) did not fall under any of the five categories (mentioned in verse 29) of those contemplating on the Lord. Hence by any means whatsoever one should fix one's mind on Śrī Kṛṣṇa (the all-enchanting Supreme Deity). (31)
Śiṣupāla (the ruler of the Cedis), your maternal aunt's son, as well as Dantavaktra (son of another maternal aunt of yours), O Yudhiṣṭhira (son of Pāṇḍu), were (no other than) the two foremost attendants (Jaya and Vijaya) of Lord Viṣṇu, (that had been) hurled down from their (divine) abode (Vaikuṇṭha) under the curse of the Brāhmaṇa sages. (32) (22-32)
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युधिष्ठिर उवाच ।
कीदृशः कस्य वा शापो हरिदासाभिमर्शनः ।
अश्रद्धेय इवाभाति हरेरेकान्तिनां भवः ॥ ३३॥
देहेन्द्रियासुहीनानां वैकुण्ठपुरवासिनाम् ।
देहसम्बन्धसम्बद्धमेतदाख्यातुमर्हसि ॥ ३४॥
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Yudhiṣṭhira said : What kind of and whose curse was it that prevailed (even) against the servants of Lord Śrī Hari ? The incarnation of those exclusively devoted to Śrī Hari appears as something incredible. (33)
Be pleased to narrate the episode connected with the corporeal existence of the denizens of Vaikuṇṭhapura (the abode of Lord Viṣṇu), devoid (as they are) of a (material) body, Indriyas and life-breath. (34) (33-34)
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नारद उवाच ।
एकदा ब्रह्मणः पुत्रा विष्णोर्लोकं यदृच्छया ।
सनन्दनादयो जग्मुश्चरन्तो भुवनत्रयम् ॥ ३५॥
पञ्चषड्ढायनार्भाभाः पूर्वेषामपि पूर्वजाः ।
दिग्वाससः शिशून् मत्वा द्वाःस्थौ तान् प्रत्यषेधताम् ॥ ३६॥
अशपन् कुपिता एवं युवां वासं न चार्हथः ।
रजस्तमोभ्यां रहिते पादमूले मधुद्विषः ।
पापिष्ठामासुरीं योनिं बालिशौ यातमाश्वतः ॥ ३७॥
एवं शप्तौ स्वभवनात्पतन्तौ तैः कृपालुभिः ।
प्रोक्तौ पुनर्जन्मभिर्वां त्रिभिर्लोकाय कल्पताम् ॥ ३८॥
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Nārada replied : (While) traversing the three spheres (heaven, earth and the intermediate region), the sage Sanandana and his (three) brothers, sons of Brahmā (the creator), once went to the realm (Vaikuṇṭha) of Lord Viṣṇu by the Lord's (own) will. (35)
Though born before the elders (in Brahmā's creation, Marīci and others), they look like children of five to six years of age and have no covering on their body except the quarters. Accounting them infants, the two gate-keepers (Jaya and Vijaya) stopped them. (36)
Full of anger, they (the sages) cursed them thus : "You do not even deserve to dwell at the soles of (much less serve) the feet of Lord Viṣṇu (the Slayer of the demon Madhu), which are free from (all tinge of) Rajas (passion) and Tamas (ignorance). Therefore, enter you at once, O fools, the most sinful demoniac womb !" (37)
Cursed in the aforesaid words, the two gate-keepers (of Vaikuṇṭha) were, while falling down from their abode, addressed once more (as follows) by the merciful sages (Sanaka and others): "Let this imprecation make for your return to your realm at the end of three incarnations." (38) (35-38)
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जज्ञाते तौ दितेः पुत्रौ दैत्यदानववन्दितौ ।
हिरण्यकशिपुर्ज्येष्ठो हिरण्याक्षोऽनुजस्ततः ॥ ३९॥
हतो हिरण्यकशिपुर्हरिणा सिंहरूपिणा ।
हिरण्याक्षो धरोद्धारे बिभ्रता सौकरं वपुः ॥ ४०॥
हिरण्यकशिपुः पुत्रं प्रह्लादं केशवप्रियम् ।
जिघांसुरकरोन्नाना यातना मृत्युहेतवे ॥ ४१॥
सर्वभूतात्मभूतं तं प्रशान्तं समदर्शनम् ।
भगवत्तेजसा स्पृष्टं नाशक्नोद्धन्तुमुद्यमैः ॥ ४२॥
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They were born as Hiraṇyakaśipu and Hiraṇyākṣa (the two sons of Diti), the adored of the Daityas and the Dānavas (alike). Hiraṇyakaśipu was the elder; while Hiraṇyākṣa, the younger, was born afterwards. (39)
Hiraṇyakaśipu was slain by Śrī Hari, who had taken the form of a lion (Lord Nṛsiṃha); and Hiraṇyākṣa was killed by Him even as He assumed the body of a boar for the sake of lifting up the earth (from water). (40)
Anxious to get rid of his son, Prahrāda, the beloved of Lord Viṣṇu (the Protector of both Brahmā and Śiva), Hiraṇyakaśipu inflicted on him tortures of various kinds in order to bring about his death, but could not kill with (all) his devices that perfectly tranquil boy, who had identified himself with all living beings, looked upon all with the same eye, and was invested with a divine glory. (41-42) (39-42)
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ततस्तौ राक्षसौ जातौ केशिन्यां विश्रवःसुतौ ।
रावणः कुम्भकर्णश्च सर्वलोकोपतापनौ ॥ ४३॥
तत्रापि राघवो भूत्वा न्यहनच्छापमुक्तये ।
रामवीर्यं श्रोष्यसि त्वं मार्कण्डेयमुखात्प्रभो ॥ ४४॥
तावेव क्षत्रियौ जातौ मातृष्वस्रात्मजौ तव ।
अधुना शापनिर्मुक्तौ कृष्णचक्रहतांहसौ ॥ ४५॥
वैरानुबन्धतीव्रेण ध्यानेनाच्युतसात्मताम् ।
नीतौ पुनर्हरेः पार्श्वं जग्मतुर्विष्णुपार्षदौ ॥ ४६॥
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Then (in the next birth) they were born as a pair of Rākṣasas (ogres), the tormenters of all the worlds, Rāvaṇa and Kumbhakarṇa (by name), sons of the sage Viśravā by Keśini. (43)
In order to redeem them from the curse the Lord slew them in that birth too, assuming the form of Śrī Rāma (a scion of Raghu). You will hear about the valour of Śrī Rāma from the lips of the sage Mārkaṇḍeya, O king ! (44)
Those very Rākṣasas (Rāvaṇa and Kumbhakarṇa) were born (again) in the Kṣatriya race as Śiśupāla and Dantavaktra (sons of your maternal aunts). Their sins (in the shape of their impure bodies that were guilty of offence against the Lord) having been destroyed by the discus (Sudarśana) of Lord Śrī Kṛṣṇa, they have now (at the end of three incarnations) been redeemed from the curse (of Sanaka and his three brothers). (45)
Having (first) been exalted to the state of absorption into the immortal Lord (Śrī Kṛṣṇa) through contemplation intensified by constant enmity, they (eventually) returned to the (divine) presence of Śrī Hari as attendants of Lord Viṣṇu. (46) (43-46)
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युधिष्ठिर उवाच ।
विद्वेषो दयिते पुत्रे कथमासीन्महात्मनि ।
ब्रूहि मे भगवन् येन प्रह्लादस्याच्युतात्मता ॥ ४७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
सप्तमस्कन्धे प्रह्लादचरितोपक्रमे प्रथमोऽध्यायः ॥१॥
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Yudhiṣṭhira submitted : How did intense hatred come to be developed (in the mind of Hiraṇyakaśipu) towards his high-souled and beloved son (Prahrāda)? (Also) tell me, O glorious sage, the circumstances under which exclusive devotion to the immortal Lord sprang up in the heart of Prahrāda. (47)
Thus ends the first discourse, forming part of the Introduction to the story of Prahrāda, in Book Seven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (47)
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