Canto 10 - Chapter 85: The Lord brings back (from the abode of Death) His (six) elder brothers (throttled by Kamsa)

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ पञ्चाशीतितमोऽध्यायः - ८५ ॥	Discourse LXXXV The Lord brings back (from the abode of Death) His (six) elder brothers(throttled by Kamsa) (Preamble)
श्रीबादरायणिरुवाच । अथैकदाऽऽत्मजौ प्राप्तौ कृतपादाभिवन्दनौ । वसुदेवोऽभिनन्द्याह प्रीत्या सङ्कर्षणाच्युतौ ॥ १॥ मुनीनां स वचः श्रुत्वा पुत्रयोर्धामसूचकम् । तद्वीर्यैर्जातविश्रम्भः परिभाष्याभ्यभाषत ॥ २॥ कृष्ण कृष्ण महायोगिन् सङ्कर्षण सनातन । जाने वामस्य यत्साक्षात्प्रधानपुरुषौ परौ ॥ ३॥ यत्र येन यतो यस्य यस्मै यद्यद्यथा यदा । स्यादिदं भगवान् साक्षात्प्रधानपुरुषेश्वरः ॥ ४॥ एतन्नानाविधं विश्वमात्मसृष्टमधोक्षज । आत्मनानुप्रविश्यात्मन् प्राणो जीवो बिभर्ष्यज ॥ ५॥ प्राणादीनां विश्वसृजां शक्तयो याः परस्य ताः । पारतन्त्र्याद्वैसादृश्याद्द्वयोश्चेष्टैव चेष्टताम् ॥ ६॥ कान्तिस्तेजः प्रभा सत्ता चन्द्राग्न्यर्कर्क्षविद्युताम् । यत्स्थैर्यं भूभृतां भूमेर्वृत्तिर्गन्धोऽर्थतो भवान् ॥ ७॥ तर्पणं प्राणनमपां देवत्वं ताश्च तद्रसः । ओजः सहो बलं चेष्टा गतिर्वायोस्तवेश्वर ॥ ८॥ दिशां त्वमवकाशोऽसि दिशः खं स्फोट आश्रयः । नादो वर्णस्त्वमोङ्कार आकृतीनां पृथक्कृतिः ॥ ९॥ इन्द्रियं त्विन्द्रियाणां त्वं देवाश्च तदनुग्रहः । अवबोधोभवान्बुद्धेर्जीवस्यानुस्मृतिः सती ॥ १०॥ भूतानामसि भूतादिरिन्द्रियाणां च तैजसः । वैकारिको विकल्पानां प्रधानमनुशायिनम् ॥ ११॥ नश्वरेष्विह भावेषु तदसि त्वमनश्वरम् । यथा द्रव्यविकारेषु द्रव्यमात्रं निरूपितम् ॥ १२॥ सत्त्वंरजस्तम इति गुणास्तद्वृत्तयश्च याः । त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया ॥ १३॥ तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः । त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिकः ॥ १४॥ गुणप्रवाह एतस्मिन्नबुधास्त्वखिलात्मनः । गतिं सूक्ष्मामबोधेन संसरन्तीह कर्मभिः ॥ १५॥ यदृच्छया नृतां प्राप्य सुकल्पामिह दुर्लभाम् । स्वार्थे प्रमत्तस्य वयो गतं त्वन्माययेश्वर ॥ १६॥ असावहम्ममैवैते देहे चास्यान्वयादिषु । स्नेहपाशैर्निबध्नाति भवान् सर्वमिदं जगत् ॥ १७॥ युवां न नः सुतौ साक्षात्प्रधानपुरुषेश्वरौ । भूभारक्षत्रक्षपण अवतीर्णौ तथात्थ ह ॥ १८॥ तत्ते गतोऽस्म्यरणमद्य पदारविन्द- मापन्नसंसृतिभयापहमार्तबन्धो । एतावतालमलमिन्द्रियलालसेन मर्त्यात्मदृक्त्वयि परे यदपत्यबुद्धिः ॥ १९॥ सूतीगृहे ननु जगाद भवानजो नौ सञ्जज्ञ इत्यनुयुगं निजधर्मगुप्त्यै । नानातनूर्गगनवद्विदधज्जहासि को वेद भूम्न उरुगाय विभूतिमायाम् ॥ २०॥	Śrī Śuka began again: (Pariksit, on their return from Kuruksetra) one morning, Śrī Kṛṣṇa and Balarāma went to Their parents to offer Their salutations to them. Vasudeva received his Sons (most) affectionately and, after They had bowed to his feet, spoke to them (as follows). (1) (Pariksit,) Vasudeva had heard about the glory of his sons from the lips of the sages and had himself witnessed Their wonderful exploits. He was thus convinced that They were no ordinary beings but divine personages. Addressing them with great affection, he said—(2) "O Kṛṣṇa, the embodiment of Truth, Knowledge and Bliss, O Saṅkarṣaṇa, the Lord of the greatest Yogis, You both are eternal. I know You are the rulers even of Prakṛti and Puruṣa (Matter and Spirit), the two direct causes of this universe. (3) You are directly the substratum and both the instrumental and material cause of the universe. (Nay.) You are its sole Lords, and it has been brought into being for Your sport. Whenever and in whatever form it exists and whatever You react upon is nothing but You. You are the enjoyable in the form of Prakṛti, and the enjoyer in the form of Puruṣa, and also the ruler beyond them both. (4) Lord, You are beyond the senses and beyond birth, existence and other modifications; having created this diversified universe in Yourself, You have Yourself entered it as its Inner Controller. Appearing as Prāṇa (active force) and as Jiva (cognitive force), it is You who sustain and nourish it. (5) The potency possessed by the Prāṇa and other forces responsible for the creation of the universe is (in fact) Your potency; for (unlike You) they are material and not spiritual in essence, and are also dependent on You. The activity which they exhibit is only apparent (the motive power behind them is Yours). (6) (O Lord,) the lustre of the moon, the glow of fire, the effulgence of the sun, the twinkling of stars and the flash of lightning, the firmness of mountains, the odour and sustaining power of the earth—all these are, in fact, You. (7) O Lord, the slaking, life-giving and purifying property of water, are You. You are water itself as well as its taste. The vigour of the senses, mental energy and bodily strength, the activity of the body and its locomotion (—all these), though attributed to the wind, (really) proceed from You. (8) The cardinal points and the space denoted by them are You. Ether and its principle sound, i. e., speech in its subtlest form known by the name of Parā, and its other forms, viz., Paśyanti, Madhyamā as well as Vaikharī (articulate speech), consisting of letter-sounds and words denoting several objects are nothing but You. (9) The power to reveal objects inhering in the senses, the deities presiding over them and the power by which they do so are indeed You. The determining faculty of the intellect and the power of duly connecting various experiences, inhering in the Jiva, are You. (10) In the elements You inhere as their cause, the Tāmasa aspect of Ahaṅkāra (Ego); in the senses You exist as their cause, the Taijasa (Rājasa) aspect of Ahaṅkāra; in the deities presiding over senses as well as in the mind You exist as their cause, the Vaikārika (Sāttvika) aspect of Ahaṅkāra; and You are Māyā, the cause of the repeated birth of Jivas, bound to Karma. (11) (Just) as in the (various) modifications of a substance the original substance is observed to be the abiding factor, so You are the imperishable truth behind all these perishable objects. (12) (O Lord!) the three modes of Prakṛti—viz., Sattva, Rajas and Tamas—and what are known as their modifications (the Mahat-Tattva etc.) are, in fact, assumed in You, the transcendent Brahma, through Your wonderful Yogic power. (13) Therefore, these modifications (viz., birth, existence, growth, etc.), do not exist in You. When they are projected on You, (then only) they appear in You, who appear as permeating them. At other times, however, (when they cease to be so projected, e.g., during deep sleep), You remain in Your absolute state (unconnected with these modifications). (14) This universe is but a (continuous) flow of the three Guṇas. They who fail to perceive the subtle presence in it of Your absolute state as the All-Soul get entangled in (the meshes of) Karma (due to their identification with the body) and (have to) undergo repeated births and deaths in this world. (15) O Lord, providentially I have attained in this land (of Bhāratavarṣa) the rare gift of a human body, endowed with vigorous senses and organs, and yet under the influence of Your Māyā (enchanting power) my life-time has been frittered away in (utter) neglect of the (main) purpose of my existence. (16) (O Lord!) You have bound the whole of this universe with ties of affection having their roots in self- identification with the body and the feeling of meum with regard to those connected with the body. (17) (I know) You are no other than the Lords of Prakṛti as well as of all individual souls, and not my sons. You have come down for the destruction of the Kṣatriyas, who have become a burden to the earth; You Yourself spoke like that in unambiguous terms to me (at the time of Your descent). (18) Therefore, O Befriender of the afflicted, I have sought for protection this day Your lotus-feet, which (alone) dispel the fear of transmigration haunting those who have taken shelter with them. I am fed up with this much of craving for sense-enjoyments. It was under the influence of this that I have (so long) identified myself with this mortal body and looked on You, the Supreme, as my child. (19) O Lord, in the lying-in-chamber You said that, though unborn, You had, as a matter of fact, been manifesting Yourself through us in different pairs each time for defending Your own laws. Like the sky, You assume diverse forms and cast them off, even though You are one and infinite. Who can know the secret of Your wonderful potency—Yogamāya? All people extensively sing Your glories. (20) (1-20)
श्रीशुक उवाच । आकर्ण्येत्थं पितुर्वाक्यं भगवान् सात्वतर्षभः । प्रत्याह प्रश्रयानम्रः प्रहसन् श्लक्ष्णया गिरा ॥ २१॥	Śrī Śuka resumed : Hearing these words of His father (Vasudeva), Lord Śrī Kṛṣṇa (the crown-jewel of the Yadus) began to smile. Bowing in all humility (to His father), He replied in sweet words as follows. (21) (21)
श्रीभगवानुवाच । वचो वः समवेतार्थं तातैतदुपमन्महे । यन्नः पुत्रान् समुद्दिश्य तत्त्वग्राम उदाहृतः ॥ २२॥ अहं यूयमसावार्य इमे च द्वारकौकसः । सर्वेऽप्येवं यदुश्रेष्ठ विमृश्याः सचराचरम् ॥ २३॥ आत्मा ह्येकः स्वयञ्ज्योतिर्नित्योऽन्यो निर्गुणो गुणैः । आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते ॥ २४॥ खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् । आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि ॥ २५॥	The glorious Lord said : Father! we are your sons; you have in these words expounded the highest philosophical truths to us. We accept as true whatever you have said. (22) Yourself, my venerable brother, Śrī Balarāma, myself, these citizens of Dwaraka and all others including the mobile and immobile creation should be regarded as Brahma, O jewel among the Yadus! (23) (O father!) the Self is really one, self-effulgent, eternal, identical with the body etc., and unqualified; yet it projects the Gunas out of Itself, and in the bodies of the various creatures evolved out of these Gunas it appears as diversified, perceptible, transient, distinct from the body etc., and qualified. (24) Just as (each of the five elements—) ether, air, fire, water and earth—though one in essence, appears differently in its different products and can be distinguished as manifest or unmanifest, meagre or abundant, and so on, so the Self too appears as many through Its (various) adjuncts. (25) (22-25)
श्रीशुक उवाच । एवं भगवता राजन् वसुदेव उदाहृतम् । श्रुत्वा विनष्टनानाधीस्तूष्णीं प्रीतमना अभूत् ॥ २६॥ अथ तत्र कुरुश्रेष्ठ देवकी सर्वदेवता । श्रुत्वाऽऽनीतं गुरोः पुत्रमात्मजाभ्यां सुविस्मिता ॥ २७॥ कृष्णरामौ समाश्राव्य पुत्रान् कंसविहिंसितान् । स्मरन्ती कृपणं प्राह वैक्लव्यादश्रुलोचना ॥ २८॥	Śrī Śuka continued : Parikṣit, hearing these words of the almighty Lord Vasudeva was rid of his sense of diversity, and delighted at heart, became silent and drove away all thoughts from his mind. (26) Devaki, who represented all the deities in her person (and was also present there when this conversation was going on) was greatly astonished to hear that her Sons had brought back the (deceased) son of Their preceptor (from the abode of Yama). (27) Recollecting her sons who had been done to death by Kamsa, she felt agitated in mind and, addressing Śrī Kṛṣṇa and Balarāma with tears in her eyes, piteously spoke (thus). (28) (26-28)
देवक्युवाच । राम रामाप्रमेयात्मन् कृष्ण योगेश्वरेश्वर । वेदाहं वां विश्वसृजामीश्वरावादिपूरुषौ ॥ २९॥ कालविध्वस्तसत्त्वानां राज्ञामुच्छास्त्रवर्तिनाम् । भूमेर्भारायमाणानामवतीर्णौ किलाद्य मे ॥ ३०॥ यस्यांशांशांशभागेन विश्वोत्पत्तिलयोदयाः । भवन्ति किल विश्वात्मंस्तं त्वाद्याहं गतिं गता ॥ ३१॥ चिरान्मृतसुतादाने गुरुणा किल चोदितौ । आनिन्यथुः पितृस्थानाद्गुरवे गुरुदक्षिणाम् ॥ ३२॥ तथा मे कुरुतं कामं युवां योगेश्वरेश्वरौ । भोजराजहतान् पुत्रान् कामये द्रष्टुमाहृतान् ॥ ३३॥	Devaki said : O Balarāma, the delighter of hearts, Your nature is beyond the ken of mind and speech, O Kṛṣṇa, You are the supreme Lord even of great masters of Yoga. I know You to be the rulers of even Prajāpatis (the progenitors of all creation) and manifestations of the most ancient Being (Śrī Nārāyaṇa Himself). (29) They say You have descended on earth through me this time for the destruction of kings who having lost through flux of time their virtues and excellences are transgressing the injunctions of the scriptures and have, therefore, become a burden to the earth. (30) O Soul of the universe, it is well-known that from Your part manifestation in the form of the Spirit proceeds Māyā and from Māyā, the three Guṇas—Sattva, Rajas and Tamas; and from a particle of these Guṇas, proceed the creation, growth and dissolution of the universe. Today, I resort to You for protection. (31) I have heard that being urged by Your preceptor, Sāndipani, and guided by Providence, You brought back his son, who had died long before, from the abode of Death, and thereby discharged Your debt to the preceptor. (32) The Lords (even) of masters of Yoga as You are, I desire that You should similarly grant my desire also, and bring my sons, who had been done to death by Karīsa so that I may see them (and bring satisfaction to my eyes). (33) (29-33)
ऋषिरुवाच । एवं सञ्चोदितौ मात्रा रामः कृष्णश्च भारत । सुतलं संविविशतुर्योगमायामुपाश्रितौ ॥ ३४॥ तस्मिन् प्रविष्टावुपलभ्य दैत्यराड् विश्वात्मदैवं सुतरां तथाऽऽत्मनः । तद्दर्शनाह्लादपरिप्लुताशयः सद्यः समुत्थाय ननाम सान्वयः ॥ ३५॥ तयोः समानीय वरासनं मुदा निविष्टयोस्तत्र महात्मनोस्तयोः । दधार पादाववनिज्य तज्जलं सवृन्द आब्रह्म पुनद्यदम्बु ह ॥ ३६॥ समर्हयामास स तौ विभूतिभिः महार्हवस्त्राभरणानुलेपनैः । ताम्बूलदीपामृतभक्षणादिभिः स्वगोत्रवित्तात्मसमर्पणेन च ॥ ३७॥ स इन्द्रसेनो भगवत्पदाम्बुजं बिभ्रन्मुहुः प्रेमविभिन्नया धिया । उवाच हानन्दजलाकुलेक्षणः प्रहृष्टरोमा नृप गद्गदाक्षरम् ॥ ३८॥	Śrī Śuka went on : Thus directed by Their mother, O scion of Bharata, both Śrī Kṛṣṇa and Balarāma, with the help of Their Yogamāyā, (divine power), entered (the subterranean region of) Sutala. (34) When Bali (the king of demons) saw the Soul and adorable object of the universe as well as of his own (manifested in the dual form of Śrī Kṛṣṇa and Balarāma) enter Sutala, he sprang at once from his seat and with a heart overflowing with joy at Their sight, greeted Them alongwith his family. (35) Full of delight he offered them excellent seats and, when both these divine personages were seated on them, so the tradition goes, washed Their feet and sprinkled on his head as well as on all the members of his family that water which purifies the whole universe from Brahmā downwards. (36) (Then) Bali duly worshipped Them by offering Them valuable clothes, ornaments, sandal-paste, betel-leaves, lights, dishes sweet as nectar and other sumptuous articles, and surrendering (his all, including) his family, wealth and (even) his self (to Them). (37) With a heart saturated with love he bore the Lord's lotus-feet again and again (on his bosom and on his head), so the tradition goes, his eyes bedimmed with tears of joy, and his hair standing on their ends; and in a voice choked with emotion he prayed to the Lord (as follows), O protector of men! (38) (34-38)
बलिरुवाच । नमोऽनन्ताय बृहते नमः कृष्णाय वेधसे । साङ्ख्ययोगवितानाय ब्रह्मणे परमात्मने ॥ ३९॥ दर्शनं वां हि भूतानां दुष्प्रापं चाप्यदुर्लभम् । रजस्तमःस्वभावानां यन्नः प्राप्तौ यदृच्छया ॥ ४०॥ दैत्यदानवगन्धर्वाः सिद्धविद्याध्रचारणाः । यक्षरक्षःपिशाचाश्च भूतप्रमथनायकाः ॥ ४१॥ विशुद्धसत्त्वधाम्न्यद्धा त्वयि शास्त्रशरीरिणि । नित्यं निबद्धवैरास्ते वयं चान्ये च तादृशाः ॥ ४२॥ केचनोद्बद्धवैरेण भक्त्या केचन कामतः । न तथा सत्त्वसंरब्धाः सन्निकृष्टाः सुरादयः ॥ ४३॥ इदमित्थमिति प्रायस्तव योगेश्वरेश्वर । न विदन्त्यपि योगेशा योगमायां कुतो वयम् ॥ ४४॥ तन्नः प्रसीद निरपेक्षविमृग्ययुष्मत् पादारविन्दधिषणान्यगृहान्धकूपात् । निष्क्रम्य विश्वशरणाङ्घ्र्युपलब्धवृत्तिः शान्तो यथैक उत सर्वसखैश्चरामि ॥ ४५॥ शाध्यस्मानीशितव्येश निष्पापान् कुरु नः प्रभो । पुमान् यच्छ्रद्धयाऽऽतिष्ठंश्चोदनाया विमुच्यते ॥ ४६॥	Bali said : O Rama, You are infinite. You are (so) great (that manifestations like Śeṣa are all included in You). O Kṛṣṇa (embodiment of Truth, Knowledge and Bliss)! You are the Creator of the universe. The path of Knowledge and the path of Devotion have both been originated by You. You are the Absolute, the Supreme Spirit. (39) Surely Your sight cannot be easily obtained by ordinary beings; (through their own effort) and yet (through Your grace) it is so easy to gain. For You have (today) of Your own accord vouchsafed that to us, whose temperament is predominantly Rājasika and Tāmasika. (40) O Lord, we and other beings similar to us, viz., Daityas, Dānavas, Gandharvas, Siddhas, Vidyādharas, Cāraṇas, Yakṣas, Rākṣasas, Piśācas, Bhutas and the leaders of Pramathas (instead of adoring You through devotion) constantly bear deep-seated grudge to You, whose Form is the very embodiment of the Vedas, a manifestation of the purest form of Sattva. (41-42) That is why some of us through inveterate hatred, and others through devotion with some interested motive, have been so closely united with You as has not been possible even for gods possessed of a Sāttvika nature. (43) O Lord of masters of Yoga, even great Yogis often fail to comprehend the true nature and mode of operation of Your Yogamāyā. How, then, can we be expected to know it ? (44) Therefore ( O Lord,) be pleased to grant that my mind may obtain a firm hold on Your (lotus) feet, which are sought after even by those who are free from all desires, so that by resorting to them I may be able to get out of this dark well of a householder's life, and under the shelter of those feet, which are the sole refuge of the world, may attain peace and tranquillity and move in the world without any company. And if I have to associate at all with anybody, let it be with those saints, who are friends of all. (45) Lord! You are the Ruler of all beings in creation. Pray, make us sinless and advise us that course by following which with faith man acquires immunity from injunctions and interdictions. (46) (39-46)
श्रीभगवानुवाच । आसन् मरीचेः षट् पुत्रा ऊर्णायां प्रथमेऽन्तरे । देवाः कं जहसुर्वीक्ष्य सुतां यभितुमुद्यतम् ॥ ४७॥ तेनासुरीमगन् योनिमधुनावद्यकर्मणा । हिरण्यकशिपोर्जाता नीतास्ते योगमायया ॥ ४८॥ देवक्या उदरे जाता राजन् कंसविहिंसिताः । सा तान् शोचत्यात्मजान् स्वांस्त इमेऽध्यासतेऽन्तिके ॥ ४९॥ इत एतान् प्रणेष्यामो मातृशोकापनुत्तये । ततः शापाद्विनिर्मुक्ता लोकं यास्यन्ति विज्वराः ॥ ५०॥ स्मरोद्गीथः परिष्वङ्गः पतङ्गः क्षुद्रभृद्घृणी । षडिमे मत्प्रसादेन पुनर्यास्यन्ति सद्गतिम् ॥ ५१॥ इत्युक्त्वा तान् समादाय इन्द्रसेनेन पूजितौ । पुनर्द्वारवतीमेत्य मातुः पुत्रानयच्छताम् ॥ ५२॥ तान् दृष्ट्वा बालकान् देवी पुत्रस्नेहस्नुतस्तनी । परिष्वज्याङ्कमारोप्य मूर्ध्न्यजिघ्रदभीक्ष्णशः ॥ ५३॥ अपाययत्स्तनं प्रीता सुतस्पर्शपरिप्लुता । मोहिता मायया विष्णोर्यया सृष्टिः प्रवर्तते ॥ ५४॥ पीत्वामृतं पयस्तस्याः पीतशेषं गदाभृतः । नारायणाङ्गसंस्पर्शप्रतिलब्धात्मदर्शनाः ॥ ५५॥ ते नमस्कृत्य गोविन्दं देवकीं पितरं बलम् । मिषतां सर्वभूतानां ययुर्धाम दिवौकसाम् ॥ ५६॥ तं दृष्ट्वा देवकी देवी मृतागमननिर्गमम् । मेने सुविस्मिता मायां कृष्णस्य रचितां नृप ॥ ५७॥ एवं विधान्यद्भुतानि कृष्णस्य परमात्मनः । वीर्याण्यनन्तवीर्यस्य सन्त्यनन्तानि भारत ॥ ५८॥	The glorious Lord said : (O chief of demons!) in the first Manvantara (presided over by Swāyambhuva Manu) Marici had six sons through his wife Urṇā. They were all gods. They laughed when they saw Brahmā intent upon sexual intercourse with his own daughter. (47) On account of this misdemeanour on their part they (were cursed by Brahmā and) had to take birth in the Asura race as the sons of Hiranyakaśipu. Thence they were transferred to Devaki's womb by Yogamāyā, and were murdered by Karīsa as they were born. (O chief of the Daityas,) mother Devaki grieves for those children of her own, who are now with you. (48-49) For removing the sorrow of our mother We propose to take them from here. They will thereby get completely freed from their curse, once for all and will happily return to their (celestial) abode. (50) Their names are Smara, Udgitha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and Ghṛṇi. By My grace, all the six of them will regain their (original) happy state. (51) (Parikṣit,) having thus explained Their mission to Bali, the two Brothers took the children with Them and, duly worshipped by Bali, returned to Dwarakā and handed over the children to mother Devaki. (52) At the sight of those children, milk began to flow from the breasts of Devaki through (excess of) maternal love. Placing them on her lap, she embraced them and repeatedly smell their crowns. (53) Overwhelmed with emotion at the touch of her children, she suckled them with great delight, deluded as she was by the Lord's Yogamāyā, which takes the form of affection in order to keep the cycle of creation going on. (54) The milk in Devaki's breasts was veritable nectar; for it was the remnant of what had been tasted by Śrī Kṛṣṇa. Having suckled such milk and, blessed with the touch of the Supreme Lord, they attained knowledge of the Self. (55) They (now) bowed to Śrī Kṛṣṇa (the Protector of cows), (mother Devaki), their father (Vasudeva) and Balarāma, and ascended the abode of the celestials in the presence of all. (56) Mother Devaki was astounded to see her deceased children return to earth and then depart again, and concluded that it was nothing but a sport of Śrī Kṛṣṇa, O protector of men! (57) Śrī Kṛṣṇa, O scion of Bharata, is the same as the Supreme Spirit; His powers are unlimited. Endless are His exploits which are so wonderful as this. (58) (47-58)
सूत उवाच । य इदमनुश‍ृणोति श्रावयेद्वा मुरारे- श्चरितममृतकीर्तेर्वर्णितं व्यासपुत्रैः । जगदघभिदलं तद्भक्तसत्कर्णपूरं भगवति कृतचित्तो याति तत्क्षेमधाम ॥ ५९॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे मृताग्रजानयनं नाम पञ्चाशीतितमोऽध्यायः ॥ ८५॥	Sūta resumed : O sages, the fame and glory of Śrī Kṛṣṇa are immortal. The stories of His sports rid the world of all sins and bring delight to the ears of devotees and saints. They have been narrated by the revered Śrī Śuka, son of Vyāsa (himself). He who constantly hears them or repeats them to others gets his mind fixed in the (almighty) Lord, and attains His abode of eternal Bliss. (59) Thus ends the eighty-fifth discourse entitled "Śrī Kṛṣṇa brings back His deceased elder brothers (from the abode of Bali)", in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (59)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ पञ्चाशीतितमोऽध्यायः - ८५ ॥

Discourse LXXXV

The Lord brings back (from the abode of Death) His (six) elder brothers(throttled by Kamsa)

(Preamble)

श्रीबादरायणिरुवाच ।

अथैकदाऽऽत्मजौ प्राप्तौ कृतपादाभिवन्दनौ ।
वसुदेवोऽभिनन्द्याह प्रीत्या सङ्कर्षणाच्युतौ ॥ १॥
मुनीनां स वचः श्रुत्वा पुत्रयोर्धामसूचकम् ।
तद्वीर्यैर्जातविश्रम्भः परिभाष्याभ्यभाषत ॥ २॥
कृष्ण कृष्ण महायोगिन् सङ्कर्षण सनातन ।
जाने वामस्य यत्साक्षात्प्रधानपुरुषौ परौ ॥ ३॥
यत्र येन यतो यस्य यस्मै यद्यद्यथा यदा ।
स्यादिदं भगवान् साक्षात्प्रधानपुरुषेश्वरः ॥ ४॥
एतन्नानाविधं विश्वमात्मसृष्टमधोक्षज ।
आत्मनानुप्रविश्यात्मन् प्राणो जीवो बिभर्ष्यज ॥ ५॥
प्राणादीनां विश्वसृजां शक्तयो याः परस्य ताः ।
पारतन्त्र्याद्वैसादृश्याद्द्वयोश्चेष्टैव चेष्टताम् ॥ ६॥
कान्तिस्तेजः प्रभा सत्ता चन्द्राग्न्यर्कर्क्षविद्युताम् ।
यत्स्थैर्यं भूभृतां भूमेर्वृत्तिर्गन्धोऽर्थतो भवान् ॥ ७॥
तर्पणं प्राणनमपां देवत्वं ताश्च तद्रसः ।
ओजः सहो बलं चेष्टा गतिर्वायोस्तवेश्वर ॥ ८॥
दिशां त्वमवकाशोऽसि दिशः खं स्फोट आश्रयः ।
नादो वर्णस्त्वमोङ्कार आकृतीनां पृथक्कृतिः ॥ ९॥
इन्द्रियं त्विन्द्रियाणां त्वं देवाश्च तदनुग्रहः ।
अवबोधोभवान्बुद्धेर्जीवस्यानुस्मृतिः सती ॥ १०॥
भूतानामसि भूतादिरिन्द्रियाणां च तैजसः ।
वैकारिको विकल्पानां प्रधानमनुशायिनम् ॥ ११॥
नश्वरेष्विह भावेषु तदसि त्वमनश्वरम् ।
यथा द्रव्यविकारेषु द्रव्यमात्रं निरूपितम् ॥ १२॥
सत्त्वंरजस्तम इति गुणास्तद्वृत्तयश्च याः ।
त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया ॥ १३॥
तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः ।
त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिकः ॥ १४॥
गुणप्रवाह एतस्मिन्नबुधास्त्वखिलात्मनः ।
गतिं सूक्ष्मामबोधेन संसरन्तीह कर्मभिः ॥ १५॥
यदृच्छया नृतां प्राप्य सुकल्पामिह दुर्लभाम् ।
स्वार्थे प्रमत्तस्य वयो गतं त्वन्माययेश्वर ॥ १६॥
असावहम्ममैवैते देहे चास्यान्वयादिषु ।
स्नेहपाशैर्निबध्नाति भवान् सर्वमिदं जगत् ॥ १७॥
युवां न नः सुतौ साक्षात्प्रधानपुरुषेश्वरौ ।
भूभारक्षत्रक्षपण अवतीर्णौ तथात्थ ह ॥ १८॥
तत्ते गतोऽस्म्यरणमद्य पदारविन्द-
मापन्नसंसृतिभयापहमार्तबन्धो ।
एतावतालमलमिन्द्रियलालसेन
मर्त्यात्मदृक्त्वयि परे यदपत्यबुद्धिः ॥ १९॥
सूतीगृहे ननु जगाद भवानजो नौ
सञ्जज्ञ इत्यनुयुगं निजधर्मगुप्त्यै ।
नानातनूर्गगनवद्विदधज्जहासि
को वेद भूम्न उरुगाय विभूतिमायाम् ॥ २०॥

Śrī Śuka began again: (Pariksit, on their return from Kuruksetra) one morning, Śrī Kṛṣṇa and Balarāma went to Their parents to offer Their salutations to them. Vasudeva received his Sons (most) affectionately and, after They had bowed to his feet, spoke to them (as follows). (1)
(Pariksit,) Vasudeva had heard about the glory of his sons from the lips of the sages and had himself witnessed Their wonderful exploits. He was thus convinced that They were no ordinary beings but divine personages. Addressing them with great affection, he said—(2)
"O Kṛṣṇa, the embodiment of Truth, Knowledge and Bliss, O Saṅkarṣaṇa, the Lord of the greatest Yogis, You both are eternal. I know You are the rulers even of Prakṛti and Puruṣa (Matter and Spirit), the two direct causes of this universe. (3)
You are directly the substratum and both the instrumental and material cause of the universe. (Nay.) You are its sole Lords, and it has been brought into being for Your sport. Whenever and in whatever form it exists and whatever You react upon is nothing but You. You are the enjoyable in the form of Prakṛti, and the enjoyer in the form of Puruṣa, and also the ruler beyond them both. (4)
Lord, You are beyond the senses and beyond birth, existence and other modifications; having created this diversified universe in Yourself, You have Yourself entered it as its Inner Controller. Appearing as Prāṇa (active force) and as Jiva (cognitive force), it is You who sustain and nourish it. (5)
The potency possessed by the Prāṇa and other forces responsible for the creation of the universe is (in fact) Your potency; for (unlike You) they are material and not spiritual in essence, and are also dependent on You. The activity which they exhibit is only apparent (the motive power behind them is Yours). (6)
(O Lord,) the lustre of the moon, the glow of fire, the effulgence of the sun, the twinkling of stars and the flash of lightning, the firmness of mountains, the odour and sustaining power of the earth—all these are, in fact, You. (7)
O Lord, the slaking, life-giving and purifying property of water, are You. You are water itself as well as its taste. The vigour of the senses, mental energy and bodily strength, the activity of the body and its locomotion (—all these), though attributed to the wind, (really) proceed from You. (8)
The cardinal points and the space denoted by them are You. Ether and its principle sound, i. e., speech in its subtlest form known by the name of Parā, and its other forms, viz., Paśyanti, Madhyamā as well as Vaikharī (articulate speech), consisting of letter-sounds and words denoting several objects are nothing but You. (9)
The power to reveal objects inhering in the senses, the deities presiding over them and the power by which they do so are indeed You. The determining faculty of the intellect and the power of duly connecting various experiences, inhering in the Jiva, are You. (10)
In the elements You inhere as their cause, the Tāmasa aspect of Ahaṅkāra (Ego); in the senses You exist as their cause, the Taijasa (Rājasa) aspect of Ahaṅkāra; in the deities presiding over senses as well as in the mind You exist as their cause, the Vaikārika (Sāttvika) aspect of Ahaṅkāra; and You are Māyā, the cause of the repeated birth of Jivas, bound to Karma. (11)
(Just) as in the (various) modifications of a substance the original substance is observed to be the abiding factor, so You are the imperishable truth behind all these perishable objects. (12)
(O Lord!) the three modes of Prakṛti—viz., Sattva, Rajas and Tamas—and what are known as their modifications (the Mahat-Tattva etc.) are, in fact, assumed in You, the transcendent Brahma, through Your wonderful Yogic power. (13)
Therefore, these modifications (viz., birth, existence, growth, etc.), do not exist in You. When they are projected on You, (then only) they appear in You, who appear as permeating them. At other times, however, (when they cease to be so projected, e.g., during deep sleep), You remain in Your absolute state (unconnected with these modifications). (14)
This universe is but a (continuous) flow of the three Guṇas. They who fail to perceive the subtle presence in it of Your absolute state as the All-Soul get entangled in (the meshes of) Karma (due to their identification with the body) and (have to) undergo repeated births and deaths in this world. (15)
O Lord, providentially I have attained in this land (of Bhāratavarṣa) the rare gift of a human body, endowed with vigorous senses and organs, and yet under the influence of Your Māyā (enchanting power) my life-time has been frittered away in (utter) neglect of the (main) purpose of my existence. (16)
(O Lord!) You have bound the whole of this universe with ties of affection having their roots in self- identification with the body and the feeling of meum with regard to those connected with the body. (17)
(I know) You are no other than the Lords of Prakṛti as well as of all individual souls, and not my sons. You have come down for the destruction of the Kṣatriyas, who have become a burden to the earth; You Yourself spoke like that in unambiguous terms to me (at the time of Your descent). (18)
Therefore, O Befriender of the afflicted, I have sought for protection this day Your lotus-feet, which (alone) dispel the fear of transmigration haunting those who have taken shelter with them. I am fed up with this much of craving for sense-enjoyments. It was under the influence of this that I have (so long) identified myself with this mortal body and looked on You, the Supreme, as my child. (19)
O Lord, in the lying-in-chamber You said that, though unborn, You had, as a matter of fact, been manifesting Yourself through us in different pairs each time for defending Your own laws. Like the sky, You assume diverse forms and cast them off, even though You are one and infinite. Who can know the secret of Your wonderful potency—Yogamāya? All people extensively sing Your glories. (20)

(1-20)

श्रीशुक उवाच ।

आकर्ण्येत्थं पितुर्वाक्यं भगवान् सात्वतर्षभः ।
प्रत्याह प्रश्रयानम्रः प्रहसन् श्लक्ष्णया गिरा ॥ २१॥

Śrī Śuka resumed : Hearing these words of His father (Vasudeva), Lord Śrī Kṛṣṇa (the crown-jewel of the Yadus) began to smile. Bowing in all humility (to His father), He replied in sweet words as follows. (21)

(21)

श्रीभगवानुवाच ।

वचो वः समवेतार्थं तातैतदुपमन्महे ।
यन्नः पुत्रान् समुद्दिश्य तत्त्वग्राम उदाहृतः ॥ २२॥
अहं यूयमसावार्य इमे च द्वारकौकसः ।
सर्वेऽप्येवं यदुश्रेष्ठ विमृश्याः सचराचरम् ॥ २३॥
आत्मा ह्येकः स्वयञ्ज्योतिर्नित्योऽन्यो निर्गुणो गुणैः ।
आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते ॥ २४॥
खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् ।
आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि ॥ २५॥

The glorious Lord said : Father! we are your sons; you have in these words expounded the highest philosophical truths to us. We accept as true whatever you have said. (22)
Yourself, my venerable brother, Śrī Balarāma, myself, these citizens of Dwaraka and all others including the mobile and immobile creation should be regarded as Brahma, O jewel among the Yadus! (23)
(O father!) the Self is really one, self-effulgent, eternal, identical with the body etc., and unqualified; yet it projects the Gunas out of Itself, and in the bodies of the various creatures evolved out of these Gunas it appears as diversified, perceptible, transient, distinct from the body etc., and qualified. (24)
Just as (each of the five elements—) ether, air, fire, water and earth—though one in essence, appears differently in its different products and can be distinguished as manifest or unmanifest, meagre or abundant, and so on, so the Self too appears as many through Its (various) adjuncts. (25)

(22-25)

श्रीशुक उवाच ।

एवं भगवता राजन् वसुदेव उदाहृतम् ।
श्रुत्वा विनष्टनानाधीस्तूष्णीं प्रीतमना अभूत् ॥ २६॥
अथ तत्र कुरुश्रेष्ठ देवकी सर्वदेवता ।
श्रुत्वाऽऽनीतं गुरोः पुत्रमात्मजाभ्यां सुविस्मिता ॥ २७॥
कृष्णरामौ समाश्राव्य पुत्रान् कंसविहिंसितान् ।
स्मरन्ती कृपणं प्राह वैक्लव्यादश्रुलोचना ॥ २८॥

Śrī Śuka continued : Parikṣit, hearing these words of the almighty Lord Vasudeva was rid of his sense of diversity, and delighted at heart, became silent and drove away all thoughts from his mind. (26)
Devaki, who represented all the deities in her person (and was also present there when this conversation was going on) was greatly astonished to hear that her Sons had brought back the (deceased) son of Their preceptor (from the abode of Yama). (27)
Recollecting her sons who had been done to death by Kamsa, she felt agitated in mind and, addressing Śrī Kṛṣṇa and Balarāma with tears in her eyes, piteously spoke (thus). (28)

(26-28)

देवक्युवाच ।

राम रामाप्रमेयात्मन् कृष्ण योगेश्वरेश्वर ।
वेदाहं वां विश्वसृजामीश्वरावादिपूरुषौ ॥ २९॥
कालविध्वस्तसत्त्वानां राज्ञामुच्छास्त्रवर्तिनाम् ।
भूमेर्भारायमाणानामवतीर्णौ किलाद्य मे ॥ ३०॥
यस्यांशांशांशभागेन विश्वोत्पत्तिलयोदयाः ।
भवन्ति किल विश्वात्मंस्तं त्वाद्याहं गतिं गता ॥ ३१॥
चिरान्मृतसुतादाने गुरुणा किल चोदितौ ।
आनिन्यथुः पितृस्थानाद्गुरवे गुरुदक्षिणाम् ॥ ३२॥
तथा मे कुरुतं कामं युवां योगेश्वरेश्वरौ ।
भोजराजहतान् पुत्रान् कामये द्रष्टुमाहृतान् ॥ ३३॥

Devaki said : O Balarāma, the delighter of hearts, Your nature is beyond the ken of mind and speech, O Kṛṣṇa, You are the supreme Lord even of great masters of Yoga. I know You to be the rulers of even Prajāpatis (the progenitors of all creation) and manifestations of the most ancient Being (Śrī Nārāyaṇa Himself). (29)
They say You have descended on earth through me this time for the destruction of kings who having lost through flux of time their virtues and excellences are transgressing the injunctions of the scriptures and have, therefore, become a burden to the earth. (30)
O Soul of the universe, it is well-known that from Your part manifestation in the form of the Spirit proceeds Māyā and from Māyā, the three Guṇas—Sattva, Rajas and Tamas; and from a particle of these Guṇas, proceed the creation, growth and dissolution of the universe. Today, I resort to You for protection. (31)
I have heard that being urged by Your preceptor, Sāndipani, and guided by Providence, You brought back his son, who had died long before, from the abode of Death, and thereby discharged Your debt to the preceptor. (32)
The Lords (even) of masters of Yoga as You are, I desire that You should similarly grant my desire also, and bring my sons, who had been done to death by Karīsa so that I may see them (and bring satisfaction to my eyes). (33)

(29-33)

ऋषिरुवाच ।

एवं सञ्चोदितौ मात्रा रामः कृष्णश्च भारत ।
सुतलं संविविशतुर्योगमायामुपाश्रितौ ॥ ३४॥
तस्मिन् प्रविष्टावुपलभ्य दैत्यराड्
विश्वात्मदैवं सुतरां तथाऽऽत्मनः ।
तद्दर्शनाह्लादपरिप्लुताशयः
सद्यः समुत्थाय ननाम सान्वयः ॥ ३५॥
तयोः समानीय वरासनं मुदा
निविष्टयोस्तत्र महात्मनोस्तयोः ।
दधार पादाववनिज्य तज्जलं
सवृन्द आब्रह्म पुनद्यदम्बु ह ॥ ३६॥
समर्हयामास स तौ विभूतिभिः
महार्हवस्त्राभरणानुलेपनैः ।
ताम्बूलदीपामृतभक्षणादिभिः
स्वगोत्रवित्तात्मसमर्पणेन च ॥ ३७॥
स इन्द्रसेनो भगवत्पदाम्बुजं
बिभ्रन्मुहुः प्रेमविभिन्नया धिया ।
उवाच हानन्दजलाकुलेक्षणः
प्रहृष्टरोमा नृप गद्गदाक्षरम् ॥ ३८॥

Śrī Śuka went on : Thus directed by Their mother, O scion of Bharata, both Śrī Kṛṣṇa and Balarāma, with the help of Their Yogamāyā, (divine power), entered (the subterranean region of) Sutala. (34)
When Bali (the king of demons) saw the Soul and adorable object of the universe as well as of his own (manifested in the dual form of Śrī Kṛṣṇa and Balarāma) enter Sutala, he sprang at once from his seat and with a heart overflowing with joy at Their sight, greeted Them alongwith his family. (35)
Full of delight he offered them excellent seats and, when both these divine personages were seated on them, so the tradition goes, washed Their feet and sprinkled on his head as well as on all the members of his family that water which purifies the whole universe from Brahmā downwards. (36)
(Then) Bali duly worshipped Them by offering Them valuable clothes, ornaments, sandal-paste, betel-leaves, lights, dishes sweet as nectar and other sumptuous articles, and surrendering (his all, including) his family, wealth and (even) his self (to Them). (37)
With a heart saturated with love he bore the Lord's lotus-feet again and again (on his bosom and on his head), so the tradition goes, his eyes bedimmed with tears of joy, and his hair standing on their ends; and in a voice choked with emotion he prayed to the Lord (as follows), O protector of men! (38)

(34-38)

बलिरुवाच ।

नमोऽनन्ताय बृहते नमः कृष्णाय वेधसे ।
साङ्ख्ययोगवितानाय ब्रह्मणे परमात्मने ॥ ३९॥
दर्शनं वां हि भूतानां दुष्प्रापं चाप्यदुर्लभम् ।
रजस्तमःस्वभावानां यन्नः प्राप्तौ यदृच्छया ॥ ४०॥
दैत्यदानवगन्धर्वाः सिद्धविद्याध्रचारणाः ।
यक्षरक्षःपिशाचाश्च भूतप्रमथनायकाः ॥ ४१॥
विशुद्धसत्त्वधाम्न्यद्धा त्वयि शास्त्रशरीरिणि ।
नित्यं निबद्धवैरास्ते वयं चान्ये च तादृशाः ॥ ४२॥
केचनोद्बद्धवैरेण भक्त्या केचन कामतः ।
न तथा सत्त्वसंरब्धाः सन्निकृष्टाः सुरादयः ॥ ४३॥
इदमित्थमिति प्रायस्तव योगेश्वरेश्वर ।
न विदन्त्यपि योगेशा योगमायां कुतो वयम् ॥ ४४॥
तन्नः प्रसीद निरपेक्षविमृग्ययुष्मत्
पादारविन्दधिषणान्यगृहान्धकूपात् ।
निष्क्रम्य विश्वशरणाङ्घ्र्युपलब्धवृत्तिः
शान्तो यथैक उत सर्वसखैश्चरामि ॥ ४५॥
शाध्यस्मानीशितव्येश निष्पापान् कुरु नः प्रभो ।
पुमान् यच्छ्रद्धयाऽऽतिष्ठंश्चोदनाया विमुच्यते ॥ ४६॥

Bali said : O Rama, You are infinite. You are (so) great (that manifestations like Śeṣa are all included in You). O Kṛṣṇa (embodiment of Truth, Knowledge and Bliss)! You are the Creator of the universe. The path of Knowledge and the path of Devotion have both been originated by You. You are the Absolute, the Supreme Spirit. (39)
Surely Your sight cannot be easily obtained by ordinary beings; (through their own effort) and yet (through Your grace) it is so easy to gain. For You have (today) of Your own accord vouchsafed that to us, whose temperament is predominantly Rājasika and Tāmasika. (40)
O Lord, we and other beings similar to us, viz., Daityas, Dānavas, Gandharvas, Siddhas, Vidyādharas, Cāraṇas, Yakṣas, Rākṣasas, Piśācas, Bhutas and the leaders of Pramathas (instead of adoring You through devotion) constantly bear deep-seated grudge to You, whose Form is the very embodiment of the Vedas, a manifestation of the purest form of Sattva. (41-42)
That is why some of us through inveterate hatred, and others through devotion with some interested motive, have been so closely united with You as has not been possible even for gods possessed of a Sāttvika nature. (43)
O Lord of masters of Yoga, even great Yogis often fail to comprehend the true nature and mode of operation of Your Yogamāyā. How, then, can we be expected to know it ? (44)
Therefore ( O Lord,) be pleased to grant that my mind may obtain a firm hold on Your (lotus) feet, which are sought after even by those who are free from all desires, so that by resorting to them I may be able to get out of this dark well of a householder's life, and under the shelter of those feet, which are the sole refuge of the world, may attain peace and tranquillity and move in the world without any company. And if I have to associate at all with anybody, let it be with those saints, who are friends of all. (45)
Lord! You are the Ruler of all beings in creation. Pray, make us sinless and advise us that course by following which with faith man acquires immunity from injunctions and interdictions. (46)

(39-46)

श्रीभगवानुवाच ।

आसन् मरीचेः षट् पुत्रा ऊर्णायां प्रथमेऽन्तरे ।
देवाः कं जहसुर्वीक्ष्य सुतां यभितुमुद्यतम् ॥ ४७॥
तेनासुरीमगन् योनिमधुनावद्यकर्मणा ।
हिरण्यकशिपोर्जाता नीतास्ते योगमायया ॥ ४८॥
देवक्या उदरे जाता राजन् कंसविहिंसिताः ।
सा तान् शोचत्यात्मजान् स्वांस्त इमेऽध्यासतेऽन्तिके ॥ ४९॥
इत एतान् प्रणेष्यामो मातृशोकापनुत्तये ।
ततः शापाद्विनिर्मुक्ता लोकं यास्यन्ति विज्वराः ॥ ५०॥
स्मरोद्गीथः परिष्वङ्गः पतङ्गः क्षुद्रभृद्घृणी ।
षडिमे मत्प्रसादेन पुनर्यास्यन्ति सद्गतिम् ॥ ५१॥
इत्युक्त्वा तान् समादाय इन्द्रसेनेन पूजितौ ।
पुनर्द्वारवतीमेत्य मातुः पुत्रानयच्छताम् ॥ ५२॥
तान् दृष्ट्वा बालकान् देवी पुत्रस्नेहस्नुतस्तनी ।
परिष्वज्याङ्कमारोप्य मूर्ध्न्यजिघ्रदभीक्ष्णशः ॥ ५३॥
अपाययत्स्तनं प्रीता सुतस्पर्शपरिप्लुता ।
मोहिता मायया विष्णोर्यया सृष्टिः प्रवर्तते ॥ ५४॥
पीत्वामृतं पयस्तस्याः पीतशेषं गदाभृतः ।
नारायणाङ्गसंस्पर्शप्रतिलब्धात्मदर्शनाः ॥ ५५॥
ते नमस्कृत्य गोविन्दं देवकीं पितरं बलम् ।
मिषतां सर्वभूतानां ययुर्धाम दिवौकसाम् ॥ ५६॥
तं दृष्ट्वा देवकी देवी मृतागमननिर्गमम् ।
मेने सुविस्मिता मायां कृष्णस्य रचितां नृप ॥ ५७॥
एवं विधान्यद्भुतानि कृष्णस्य परमात्मनः ।
वीर्याण्यनन्तवीर्यस्य सन्त्यनन्तानि भारत ॥ ५८॥

The glorious Lord said : (O chief of demons!) in the first Manvantara (presided over by Swāyambhuva Manu) Marici had six sons through his wife Urṇā. They were all gods. They laughed when they saw Brahmā intent upon sexual intercourse with his own daughter. (47)
On account of this misdemeanour on their part they (were cursed by Brahmā and) had to take birth in the Asura race as the sons of Hiranyakaśipu. Thence they were transferred to Devaki's womb by Yogamāyā, and were murdered by Karīsa as they were born. (O chief of the Daityas,) mother Devaki grieves for those children of her own, who are now with you. (48-49)
For removing the sorrow of our mother We propose to take them from here. They will thereby get completely freed from their curse, once for all and will happily return to their (celestial) abode. (50)
Their names are Smara, Udgitha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and Ghṛṇi. By My grace, all the six of them will regain their (original) happy state. (51)
(Parikṣit,) having thus explained Their mission to Bali, the two Brothers took the children with Them and, duly worshipped by Bali, returned to Dwarakā and handed over the children to mother Devaki. (52)
At the sight of those children, milk began to flow from the breasts of Devaki through (excess of) maternal love. Placing them on her lap, she embraced them and repeatedly smell their crowns. (53)
Overwhelmed with emotion at the touch of her children, she suckled them with great delight, deluded as she was by the Lord's Yogamāyā, which takes the form of affection in order to keep the cycle of creation going on. (54)
The milk in Devaki's breasts was veritable nectar; for it was the remnant of what had been tasted by Śrī Kṛṣṇa. Having suckled such milk and, blessed with the touch of the Supreme Lord, they attained knowledge of the Self. (55)
They (now) bowed to Śrī Kṛṣṇa (the Protector of cows), (mother Devaki), their father (Vasudeva) and Balarāma, and ascended the abode of the celestials in the presence of all. (56)
Mother Devaki was astounded to see her deceased children return to earth and then depart again, and concluded that it was nothing but a sport of Śrī Kṛṣṇa, O protector of men! (57)
Śrī Kṛṣṇa, O scion of Bharata, is the same as the Supreme Spirit; His powers are unlimited. Endless are His exploits which are so wonderful as this. (58)

(47-58)

सूत उवाच ।

य इदमनुश‍ृणोति श्रावयेद्वा मुरारे-
श्चरितममृतकीर्तेर्वर्णितं व्यासपुत्रैः ।
जगदघभिदलं तद्भक्तसत्कर्णपूरं
भगवति कृतचित्तो याति तत्क्षेमधाम ॥ ५९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे उत्तरार्धे मृताग्रजानयनं
नाम पञ्चाशीतितमोऽध्यायः ॥ ८५॥

Sūta resumed : O sages, the fame and glory of Śrī Kṛṣṇa are immortal. The stories of His sports rid the world of all sins and bring delight to the ears of devotees and saints. They have been narrated by the revered Śrī Śuka, son of Vyāsa (himself). He who constantly hears them or repeats them to others gets his mind fixed in the (almighty) Lord, and attains His abode of eternal Bliss. (59)

Thus ends the eighty-fifth discourse entitled "Śrī Kṛṣṇa brings back His deceased elder brothers (from the abode of Bali)", in the latter half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.

(59)