Śrīmad Bhāgavatam|Canto 10 Chapter 85
Lord Kṛṣṇa Instructs Vasudeva and Retrieves Devakī’s Sons
śrī-bādarāyaṇiḥ uvāca — Śrī Bādarāyaṇi (Śukadeva Gosvāmī) said; atha — then; ekadā — one day; ātmajau — his two sons; prāptau — came to him; kṛta — having done; pāda — of his feet; abhivandanau — honoring; vasudevaḥ — Vasudeva; abhinandya — greeting Them; āha — said; prītyā — affectionately; saṅkarṣaṇa-acyutau — to Balarāma and Kṛṣṇa.
Śrī Bādarāyaṇi said: One day the two sons of Vasudeva — Saṅkarṣaṇa and Acyuta — came to pay him respects, bowing down at his feet. Vasudeva greeted Them with great affection and spoke to Them.
munīnāṁ sa vacaḥ śrutvā
munīnām — of the sages; saḥ — he; vacaḥ — the words; śrutvā — having heard; putrayoḥ — of his two sons; dhāma — the power; sūcakam — which referred to; tat — Their; vīryaiḥ — because of the valorous deeds; jāta — having developed; visrambhaḥ — conviction; paribhāṣya — addressing Them by name; abhyabhāṣata — he told Them.
Having heard the great sages’ words concerning the power of his two sons, and having seen Their valorous deeds, Vasudeva became convinced of Their divinity. Thus, addressing Them by name, he spoke to Them as follows.
kṛṣṇa kṛṣṇa mahā-yogin
jāne vām asya yat sākṣāt
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; mahā-yogin — O greatest yogī; saṅkarṣaṇa — O Balarāma; sanātana — eternal; jāne — I know; vām — You two; asya — of this (universe); yat — which; sākṣāt — directly; pradhāna — the creative principle of nature; puruṣau — and the creating Personality of Godhead; parau — supreme.
[Vasudeva said:] O Kṛṣṇa, Kṛṣṇa, best of yogīs, O eternal Saṅkarṣaṇa! I know that You two are personally the source of universal creation and the ingredients of creation as well.
yatra yena yato yasya
yasmai yad yad yathā yadā
syād idaṁ bhagavān sākṣāt
yatra — in which; yena — by which; yataḥ — from which; yasya — of which; yasmai — unto which; yat yat — whatever; yathā — however; yadā — whenever; syāt — comes into existence; idam — this (creation); bhagavān — the Supreme Lord; sākṣāt — in His personal presence; pradhāna-puruṣa — of nature and its creator (Mahā-Viṣṇu); īśvaraḥ — the predominator.
You are the Supreme Personality of Godhead, who manifest as the Lord of both nature and the creator of nature [Mahā-Viṣṇu]. Everything that comes into existence, however and whenever it does so, is created within You, by You, from You, for You and in relation to You.
etan nānā-vidhaṁ viśvam
prāṇo jīvo bibharṣy aja
etat — this; nānā-vidham — variegated; viśvam — universe; ātma — from Yourself; sṛṣṭam — created; adhokṣaja — O transcendental Lord; ātmanā — in Your manifestation (as the Paramātmā); anupraviśya — entering within; ātman — O Supreme Soul; prāṇaḥ — the principle of vitality; jīvaḥ — and the principle of consciousness; bibharṣi — You maintain; aja — O unborn one.
O transcendental Lord, from Yourself You created this entire variegated universe, and then You entered within it in Your personal form as the Supersoul. In this way, O unborn Supreme Soul, as the life force and consciousness of everyone, You maintain the creation.
śaktayo yāḥ parasya tāḥ
dvayoś ceṣṭaiva ceṣṭatām
prāṇa — of the life air; ādīnām — and so on; viśva — of the universe; sṛjām — the creative factors; śaktayaḥ — potencies; yāḥ — which; parasya — belonging to the Supreme; tāḥ — they; pāratantryāt — because of being dependent; vaisādṛśyāt — because of being different; dvayoḥ — of both (living and nonliving manifestations in the material world); ceṣṭā — the activity; eva — merely; ceṣṭatām — of those entities (namely, prāṇa and so on) that are active.
Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Lord, for both life and matter are subordinate to Him and dependent on Him, and also different from one another. Thus everything active in the material world is set into motion by the Supreme Lord.
kāntis tejaḥ prabhā sattā
yat sthairyaṁ bhū-bhṛtāṁ bhūmer
vṛttir gandho ’rthato bhavān
kāntiḥ — the attractive glow; tejaḥ — brilliance; prabhā — luminosity; sattā — and particular existence; candra — of the moon; agni — fire; arka — the sun; ṛkṣa — the stars; vidyutām — and lightning; yat — which; sthairyam — permanence; bhū-bhṛtām — of mountains; bhūmeḥ — of the earth; vṛttiḥ — the quality of sustaining; gandhaḥ — fragrance; arthataḥ — in truth; bhavān — Yourself.
The glow of the moon, the brilliance of fire, the radiance of the sun, the twinkling of the stars, the flash of lightning, the permanence of mountains and the aroma and sustaining power of the earth — all these are actually You.
tarpaṇaṁ prāṇanam apāṁ
deva tvaṁ tāś ca tad-rasaḥ
ojaḥ saho balaṁ ceṣṭā
gatir vāyos taveśvara
tarpaṇam — the capacity to generate satisfaction; prāṇanam — the giving of life; apām — of water; deva — O Lord; tvam — You; tāḥ — (water) itself; ca — and; tat — of it (water); rasaḥ — the taste; ojaḥ — bodily warmth and vitality, due to strength of the vital air; sahaḥ — mental strength; balam — and physical strength; ceṣṭā — endeavor; gatiḥ — and movement; vāyoḥ — of air; tava — Your; īśvara — O supreme controller.
My Lord, You are water, and also its taste and and its capacities to quench thirst and sustain life. You exhibit Your potencies through the manifestations of the air as bodily warmth, vitality, mental power, physical strength, endeavor and movement.
diśāṁ tvam avakāśo ’si
diśaḥ khaṁ sphoṭa āśrayaḥ
nādo varṇas tvam oṁkāra
diśām — of the directions; tvam — You; avakāśaḥ — the power to accommodate; asi — are; diśaḥ — the directions; kham — the ether; sphoṭaḥ — elemental sound; āśrayaḥ — having (ether) as its basis; nādaḥ — sound in its form of unmanifest vibration; varṇaḥ — the primeval syllable; tvam — You; oṁkāraḥ — om; ākṛtīnām — of particular forms; pṛthak-kṛtiḥ — the cause of differentiation (namely, manifest language).
You are the directions and their accommodating capacity, the all-pervading ether and the elemental sound residing within it. You are the primeval, unmanifested form of sound; the first syllable, om; and audible speech, by which sound, as words, acquires particular references.
indriyaṁ tv indriyāṇāṁ tvaṁ
devāś ca tad-anugrahaḥ
avabodho bhavān buddher
indriyam — the power to illuminate their objects; tu — and; indriyāṇām — of the senses; tvam — You; devāḥ — the demigods (who regulate the various senses); ca — and; tat — of them (the demigods); anugrahaḥ — the mercy (by which one’s senses can act); avabodhaḥ — the power of decision; bhavān — You; buddheḥ — of intelligence; jīvasya — of the living entity; anusmṛtiḥ — the power of recollection; satī — correct.
You are the power of the senses to reveal their objects, the senses’ presiding demigods, and the sanction these demigods give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being’s ability to remember things accurately.
bhūtānām asi bhūtādir
indriyāṇāṁ ca taijasaḥ
bhūtānām — of the physical elements; asi — You are; bhūta-ādiḥ — their source, false ego in the mode of ignorance; indriyāṇām — of the senses; ca — and; taijasaḥ — false ego in the mode of passion; vaikārikaḥ — false ego in the mode of goodness; vikalpānām — of the creative demigods; pradhānam — the unmanifest, total material energy; anuśāyinam — underlying.
You are false ego in the mode of ignorance, which is the source of the physical elements; false ego in the mode of passion, which is the source of the bodily senses; false ego in the mode of goodness, which is the source of the demigods; and the unmanifest, total material energy, which underlies everything.
naśvareṣv iha bhāveṣu
tad asi tvam anaśvaram
naśvareṣu — subject to destruction; iha — in this world; bhāveṣu — among entities; tat — that; asi — are; tvam — You; anaśvaram — the indestructible; yathā — just as; dravya — of a substance; vikāreṣu — among the transformations; dravya-mātram — the substance itself; nirūpitam — ascertained.
You are the one indestructible entity among all the destructible things of this world, like the underlying substance that is seen to remain unchanged while the things made from it undergo transformations.
sattvam rajas tama iti
guṇās tad-vṛttayaś ca yāḥ
tvayy addhā brahmaṇi pare
sattvam rajaḥ tamaḥ iti — known as goodness, passion and ignorance; guṇāḥ — the modes of material nature; tat — their; vṛttayaḥ — functions; ca — and; yāḥ — which; tvayi — within You; addhāḥ — manifestly; brahmaṇi — within the Absolute Truth; pare — supreme; kalpitāḥ — arranged; yoga-māyayā — by Yoga-māyā (the internal potency of the Supreme Lord that facilitates His pastimes).
The modes of material nature — namely goodness, passion and ignorance — together with all their functions, become directly manifest within You, the Supreme Absolute Truth, by the arrangement of Your Yoga-māyā.
tasmān na santy amī bhāvā
yarhi tvayi vikalpitāḥ
tvaṁ cāmīṣu vikāreṣu
tasmāt — therefore; na — not; santi — exist; amī — these; bhāvāḥ — entities; yarhi — when; tvayi — within You; vikalpitāḥ — arranged; tvam — You; ca — also; amīṣu — within these; vikāreṣu — products of creation; hi — indeed; anyadā — at any other time; avyāvahārikaḥ — nonmaterial.
Thus these created entities, transformations of material nature, do not exist except when material nature manifests them within You, at which time You also manifest within them. But aside from such periods of creation, You stand alone as the transcendental reality.
abudhās tv akhilātmanaḥ
gatiṁ sūkṣmām abodhena
guṇa — of the material modes; pravāhe — in the flow; etasmin — this; abudhāḥ — those who are ignorant; tu — but; akhila — of everything; ātmanaḥ — of the Soul; gatim — the destination; sūkṣmām — sublime; abodhena — because of their lack of understanding; saṁsaranti — they move through the cycle of birth and death; iha — in this world; karmabhiḥ — forced by their material activities.
They are truly ignorant who, while imprisoned within the ceaseless flow of this world’s material qualities, fail to know You, the Supreme Soul of all that be, as their ultimate, sublime destination. Because of their ignorance, the entanglement of material work forces such souls to wander in the cycle of birth and death.
yadṛcchayā nṛtāṁ prāpya
su-kalpām iha durlabhām
svārthe pramattasya vayo
yadṛcchayā — somehow or other; nṛtām — human status; prāpya — obtaining; su-kalpām — fit; iha — in this life; durlabhām — difficult to achieve; sva — his own; arthe — about the welfare; pramattasya — of one who is confused; vayaḥ — the span of life; gatam — spent; tvat — Your; māyayā — by the illusory energy; īśvara — O Lord.
By good fortune a soul may obtain a healthy human life — an opportunity rarely achieved. But if he is nonetheless deluded about what is best for him, O Lord, Your illusory Māyā will cause him to waste his entire life.
asāv aham mamaivaite
bhavān sarvam idaṁ jagat
asau — this; aham — I; mama — mine; eva — indeed; ete — these; dehe — in connection with one’s body; ca — and; asya — of it; anvaya-ādiṣu — and in connection with progeny and other related things; sneha — of affection; pāśaiḥ — with the ropes; nibadhnāti — tie up; bhavān — You; sarvam — all; idam — this; jagat — world.
You keep this whole world bound up by the ropes of affection, and thus when people consider their material bodies, they think, “This is me,” and when they consider their progeny and other relations, they think, “These are mine.”
yuvāṁ na naḥ sutau sākṣāt
avatīrṇau tathāttha ha
yuvām — You two; na — not; naḥ — our; sutau — sons; sākṣāt — directly; pradhāna-puruṣa — of nature and its creator (Mahā-Viṣṇu); īśvarau — the supreme controllers; bhū — of the earth; bhāra — the burden; kṣatra — royalty; kṣapaṇe — for eradicating; avatīrṇau — descended; tathā — so; āttha — You have said; ha — indeed.
You are not our sons but the very Lords of both material nature and its creator [Mahā-Viṣṇu]. As You Yourself have told us, You have descended to rid the earth of the rulers who are a heavy burden upon her.
tat te gato ’smy araṇam adya padāravindam
etāvatālam alam indriya-lālasena
martyātma-dṛk tvayi pare yad apatya-buddhiḥ
tat — therefore; te — Your; gataḥ — come; asmi — I am; araṇam — for shelter; adya — today; pāda-aravindam — to the lotus feet; āpanna — for those who have surrendered; saṁsṛti — of material entanglement; bhaya — the fear; apaham — which remove; ārta — of the distressed; bandho — O friend; etāvatā — this much; alam alam — enough, enough; indriya — for sense enjoyment; lālasena — with hankering; martya — as mortal (the material body); ātma — myself; dṛk — whose seeing; tvayi — toward You; pare — the Supreme; yat — because of which (hankering); apatya — (of Your being my) child; buddhiḥ — the mentality.
Therefore, O friend of the distressed, I now approach Your lotus feet for shelter — the same lotus feet that dispel all fear of worldly existence for those who have surrendered to them. Enough! Enough with hankering for sense enjoyment, which makes me identify with this mortal body and think of You, the Supreme, as my child.
sūtī-gṛhe nanu jagāda bhavān ajo nau
sañjajña ity anu-yugaṁ nija-dharma-guptyai
nānā-tanūr gagana-vad vidadhaj jahāsi
ko veda bhūmna uru-gāya vibhūti-māyām
sūtī-gṛhe — in the maternity room; nanu — indeed; jagāda — said; bhavān — You; ajaḥ — the unborn Lord; nau — to us; sañjajñe — You have taken birth; iti — thus; anu-yugam — in one age after another; nija — Your own; dharma — the principles of religion; guptyai — to protect; nānā — various; tanūḥ — divine bodies; gagana-vat — like a cloud; vidadhat — assuming; jahāsi — You make unmanifest; kaḥ — who; veda — can understand; bhūmnaḥ — of the all-pervading Supreme Lord; uru-gāya — O You who are greatly glorified; vibhūti — of the opulent expansions; māyām — the mystic, deluding potency.
Indeed, while still in the maternity room You told us that You, the unborn Lord, had already been born several times as our son in previous ages. After manifesting each of these transcendental bodies to protect Your own principles of religion, You then made them unmanifest, thus appearing and disappearing like a cloud. O supremely glorified, all-pervading Lord, who can understand the mystic, deluding potency of Your opulent expansions?
ākarṇyetthaṁ pitur vākyaṁ
prahasan ślakṣṇayā girā
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; ākarṇya — hearing; ittham — in this manner; pituḥ — of His father; vākyam — the statements; bhagavān — the Supreme Lord; sātvata-ṛṣabhaḥ — best of the Yadus; pratyāha — replied; praśraya — with humility; ānamraḥ — bowing (His head); prahasan — smiling broadly; ślakṣṇayā — gentle; girā — with a voice.
Śukadeva Gosvāmī said: Having heard His father’s words, the Supreme Lord, leader of the Sātvatas, replied in a gentle voice as He bowed His head in humility and smiled.
vaco vaḥ samavetārthaṁ
yan naḥ putrān samuddiśya
śrī-bhagavān uvāca — the Personality of Godhead said; vacaḥ — words; vaḥ — your; samaveta — appropriate; artham — whose meaning; tāta — O Father; etat — these; upamanmahe — I consider; yat — since; naḥ — Us; putrān — your sons; samuddiśya — by referring to; tattva — of categories of fact; grāmaḥ — the totality; udāhṛtaḥ — set forth.
The Supreme Lord said: My dear Father, I consider your statements appropriate, since you have explained the various categories of existence by referring to Us, your sons.
ahaṁ yūyam asāv ārya
ime ca dvārakāukasaḥ
sarve ’py evaṁ yadu-śreṣṭha
aham — I; yūyam — you; asau — He; āryaḥ — My respected brother (Balarāma); ime — these; ca — and; dvārakā-okasaḥ — inhabitants of Dvārakā; sarve — all; api — even; evam — in this same way; yadu-śreṣṭha — O best of the Yadus; vimṛgyāḥ — to be considered; sa — along with; cara — that which moves; acaram — and that which does not move.
Not only I, but also you, along with My respected brother and these residents of Dvārakā, should all be considered in this same philosophical light, O best of the Yadus. Indeed, we should include all that exists, both moving and nonmoving.
ātmā hy ekaḥ svayaṁ-jyotir
nityo ’nyo nirguṇo guṇaiḥ
ātmā — the Supreme Soul; hi — indeed; ekaḥ — one; svayam-jyotiḥ — self-luminous; nityaḥ — eternal; anyaḥ — distinct (from the material energy); nirguṇaḥ — free from material qualities; guṇaiḥ — by the modes; ātma — from itself; sṛṣṭaiḥ — created; tat — in their; kṛteṣu — products; bhūteṣu — material entities; bahudhā — manifold; īyate — it appears.
The supreme spirit, Paramātmā, is indeed one. He is self-luminous and eternal, transcendental and devoid of material qualities. But through the agency of the very modes He has created, the one Supreme Truth manifests as many among the expansions of those modes.
khaṁ vāyur jyotir āpo bhūs
nānātvaṁ yāty asāv api
kham — ether; vāyuḥ — air; jyotiḥ — fire; āpaḥ — water; bhūḥ — earth; tat — their; kṛteṣu — in the products; yathā-āśayam — according to the particular locations; āviḥ — manifest; tiraḥ — unmanifest; alpa — small; bhūri — large; ekaḥ — one; nānātvam — the status of being many; yāti — assumes; asau — it; api — also.
The elements of ether, air, fire, water and earth become visible, invisible, minute or extensive as they manifest in various objects. Similarly, the Paramātmā, though one, appears to become many.
evaṁ bhagavatā rājan
tūṣṇīṁ prīta-manā abhūt
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bhagavatā — by the Supreme Lord; rājan — O King (Parīkṣit); vasudevaḥ — Vasudeva; udāhṛtaḥ — spoken to; śrutvā — hearing; vinaṣṭa — destroyed; nānā — dualistic; dhīḥ — his mentality; tūṣṇīm — silent; prīta — satisfied; manāḥ — in his heart; abhūt — he was.
Śukadeva Gosvāmī said: O King, hearing these instructions spoken to him by the Supreme Lord, Vasudeva became freed from all ideas of duality. Satisfied at heart, he remained silent.
atha tatra kuru-śreṣṭha
śrutvānītaṁ guroḥ putram
smarantī kṛpaṇaṁ prāha
atha — then; tatra — at that place; kuru-śreṣṭha — O best of the Kurus; devakī — Mother Devakī; sarva — of everyone; devatā — the supremely worshipable goddess; śrutvā — having heard; nītam — brought back; guroḥ — of Their spiritual master; putram — the son; ātmajābhyām — by her two sons; su — very much; vismitā — amazed; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; samāśrāvya — clearly addressing; putrān — her sons; kaṁsa-vihiṁsitān — murdered by Kaṁsa; smarantī — remembering; kṛpaṇam — pitifully; prāha — she spoke; vaiklavyāt — due to her distraught condition; aśru — (filled with) tears; locanā — her eyes.
At that time, O best of the Kurus, the universally worshiped Devakī took the opportunity to address her two sons, Kṛṣṇa and Balarāma. Previously she had heard with astonishment that They had brought Their spiritual master’s son back from death. Now, thinking of her own sons who had been murdered by Kaṁsa, she felt great sorrow, and thus with tear-filled eyes she beseeched Kṛṣṇa and Balarāma.
vedāhaṁ vāṁ viśva-sṛjām
śrī-devakī uvāca — Śrī Devakī said; rāma rāma — O Rāma, Rāma; aprameya-ātman — O immeasurable Supersoul; kṛṣṇa — O Kṛṣṇa; yoga-īśvara — of the masters of mystic yoga; īśvara — O master; veda — know; aham — I; vām — You both; viśva — of the universe; sṛjām — of the creators; īśvarau — the Lords; ādi — original; pūruṣau — the two Personalities of Godhead.
Śrī Devakī said: O Rāma, Rāma, immeasurable Supreme Soul! O Kṛṣṇa, Lord of all masters of yoga! I know that You are the ultimate rulers of all universal creators, the primeval Personalities of Godhead.
avatīrṇau kilādya me
kāla — by time; vidhvasta — destroyed; sattvānām — whose good qualities; rājñām — for (killing) the kings; ut-śāstra — outside the scope of scriptural rules; vartinām — who act; bhūmeḥ — for the earth; bhārāyamāṇānām — becoming a burden; avatīrṇau — (both of You) descended; kila — indeed; adya — now; me — to me.
Taking birth from me, You have now descended to this world in order to kill those kings whose good qualities have been destroyed by the present age, and who thus defy the authority of revealed scriptures and burden the earth.
bhavanti kila viśvātmaṁs
taṁ tvādyāhaṁ gatiṁ gatā
yasya — whose; aṁśa — of the expansion; aṁśa — of the expansion; aṁśa — of the expansion; bhāgena — by a part; viśva — of the universe; utpatti — the generation; laya — dissolution; udayāḥ — and prosperity; bhavanti — arise; kila — indeed; viśva-ātman — O Soul of all that be; tat — to Him; tvā — Yourself; adya — today; aham — I; gatim — for shelter; gatā — come.
O Soul of all that be, the creation, maintenance and destruction of the universe are all carried out by a fraction of an expansion of an expansion of Your expansion. Today I have come to take shelter of You, the Supreme Lord.
guruṇā kila coditau
tathā me kurutaṁ kāmaṁ
kāmaye draṣṭum āhṛtān
cirāt — for a long time; mṛta — dead; suta — the son; ādāne — to return; guruṇā — by Your spiritual master; kila — it has been heard; coditau — ordered; āninyathuḥ — You brought him; pitṛ — of the forefathers; sthānāt — from the place; gurave — to Your spiritual master; guru-dakṣiṇām — as a token of thanksgiving for Your guru’s mercy; tathā — in the same way; me — my; kurutam — please fulfill; kāmam — the desire; yuvām — You two; yoga-īśvara — of the masters of yoga; īśvarau — O masters; bhoja-rāja — by the King of Bhoja (Kaṁsa); hatān — killed; putrān — my sons; kāmaye — I wish; draṣṭum — to see; āhṛtān — brought back.
It is said that when Your spiritual master ordered You to retrieve his long-dead son, You brought him back from the forefathers’ abode as a token of remuneration for Your guru’s mercy. Please fulfill my desire in the same way, O supreme masters of all yoga masters. Please bring back my sons who were killed by the King of Bhoja, so that I may see them once again.
evaṁ sañcoditau mātrā
rāmaḥ kṛṣṇaś ca bhārata
ṛṣiḥ uvāca — the sage (Śrī Śukadeva) said; evam — thus; sañcoditau — urged; mātrā — by Their mother; rāmaḥ — Balarāma; kṛṣṇaḥ — Kṛṣṇa; ca — and; bhārata — O descendant of Bhārata (Parīkṣit); sutalam — the subterranean planet of Sutala, ruled by Bali Mahārāja; saṁviviśatuḥ — They entered; yoga-māyāyam — Their mystic pastime potency; upāśritau — utilizing.
The sage Śukadeva said: Thus entreated by Their mother, O Bhārata, Balarāma and Kṛṣṇa employed Their mystic Yoga-māyā potency and entered the region of Sutala.
tasmin praviṣṭāv upalabhya daitya-rāḍ
viśvātma-daivaṁ sutarāṁ tathātmanaḥ
sadyaḥ samutthāya nanāma sānvayaḥ
tasmin — there; praviṣṭau — (the two of Them) entered; upalabhya — noticing; daitya-rāṭ — the King of the Daityas (Bali); viśva — of the entire universe; ātma — the Soul; daivam — and supreme Deity; sutarām — especially; tathā — also; ātmanaḥ — of himself; tat — Them; darśana — due to seeing; āhlāda — with the joy; paripluta — overwhelmed; āśayaḥ — his heart; sadyaḥ — immediately; samutthāya — standing up; nanāma — he bowed down; sa — together with; anvayaḥ — his entourage.
When the King of the Daityas, Bali Mahārāja, noticed the arrival of the two Lords, his heart overflowed with joy, since he knew Them to be the Supreme Soul and worshipable Deity of the entire universe, and especially of himself. He immediately stood up and then bowed down to offer respects, along with his entire entourage.
tayoḥ samānīya varāsanaṁ mudā
niviṣṭayos tatra mahātmanos tayoḥ
dadhāra pādāv avanijya taj jalaṁ
sa-vṛnda ā-brahma punad yad ambu ha
tayoḥ — for Them; samānīya — bringing; vara — elevated; āsanam — seats; mudā — happily; niviṣṭayoḥ — who took Their seats; tatra — there; mahā-ātmanoḥ — of the greatest of personalities; tayoḥ — of Them; dadhāra — he took; pādau — the feet; avanijya — washing; tat — that; jalam — water; sa — together with; vṛndaḥ — his followers; ā-brahma — up to Lord Brahmā; punat — purifying; yat — which; ambu — water; ha — indeed.
Bali took pleasure in offering Them elevated seats. After They sat down, he washed the feet of the two Supreme Personalities. Then he took that water, which purifies the whole world even up to Lord Brahmā, and poured it upon himself and his followers.
samarhayām āsa sa tau vibhūtibhir
samarhayām āsa — worshiped; saḥ — he; tau — Them; vibhūtibhiḥ — with his riches; mahā-arha — greatly valuable; vastra — with garments; ābharaṇa — ornaments; anulepanaiḥ — and fragrant pastes; tāmbūla — with betel nut; dīpa — lamps; amṛta — nectarean; bhakṣaṇa — food; ādibhiḥ — and so on; sva — of his; gotra — family; vitta — of the wealth; ātma — and of himself; samarpaṇena — with the offering; ca — and.
He worshiped Them with all the riches at his disposal — priceless clothing, ornaments, fragrant sandalwood paste, betel nut, lamps, sumptuous food and so on. Thus he offered Them all his family’s wealth, and also his own self.
sa indraseno bhagavat-padāmbujaṁ
bibhran muhuḥ prema-vibhinnayā dhiyā
prahṛṣṭa-romā nṛpa gadgadākṣaram
saḥ — he; indra-senaḥ — Bali, who conquered the army of Indra; bhagavat — of the Supreme Lords; pāda-ambujam — the lotus feet; bibhrat — taking hold of; muhuḥ — repeatedly; prema — out of love; vibhinnayā — which was melting; dhiyā — from his heart; uvāca ha — said; ānanda — caused by his ecstasy; jala — with water (tears); ākula — filled; īkṣaṇaḥ — whose eyes; prahṛṣṭa — standing erect; romā — the hair on whose limbs; nṛpa — O King (Parīkṣit); gadgada — choking; akṣaram — whose syllables.
Taking hold of the Lords’ lotus feet again and again, Bali, the conqueror of Indra’s army, spoke from his heart, which was melting out of his intense love. O King, as tears of ecstasy filled his eyes and the hair on his limbs stood on end, he began to speak with faltering words.
namo ’nantāya bṛhate
namaḥ kṛṣṇāya vedhase
baliḥ uvāca — Bali said; namaḥ — obeisances; anantāya — to Ananta, the unlimited Lord; bṛhate — the greatest being; namaḥ — obeisances; kṛṣṇāya — to Kṛṣṇa; vedhase — the creator; sāṅkhya — of sāṅkhya analysis; yoga — and of mystic yoga; vitānāya — the disseminator; brahmaṇe — the Absolute Truth; parama-ātmane — the Supersoul.
King Bali said: Obeisances to the unlimited Lord, Ananta, the greatest of all beings. And obeisances to Lord Kṛṣṇa, the creator of the universe, who appears as the impersonal Absolute and the Supersoul in order to disseminate the principles of sāṅkhya and yoga.
darśanaṁ vāṁ hi bhūtānāṁ
duṣprāpaṁ cāpy adurlabham
yan naḥ prāptau yadṛcchayā
darśanam — the vision; vām — of You two; hi — indeed; bhūtānām — for living beings in general; duṣprāpam — rarely achieved; ca api — yet still; adurlabham — not difficult to obtain; rajaḥ — in passion; tamaḥ — and ignorance; svabhāvānām — for those whose natures; yat — in that; naḥ — by us; prāptau — obtained; yadṛcchayā — causelessly.
Seeing You Lords is a rare achievement for most living beings. But even persons like us, situated in the modes of passion and ignorance, can easily see You when You reveal Yourself by Your own sweet will.
nityaṁ nibaddha-vairās te
vayaṁ cānye ca tādṛśāḥ
bhaktyā kecana kāmataḥ
na tathā sattva-saṁrabdhāḥ
daitya-dānava — the Daitya and Dānava demons; gandharvāḥ — and the Gandharvas, celestial singers; siddha-vidyādhara-cāraṇāḥ — the Siddha, Vidyādhara and Cāraṇa demigods; yakṣa — the Yakṣas (semipious spirits); rakṣaḥ — the Rākṣasas (man-eating spirits); piśācāḥ — the carnivorous Piśāca demons; ca — and; bhūta — the ghosts; pramatha-nāyakāḥ — and the evil Pramatha and Nāyaka spirits; viśuddha — perfectly pure; sattva — of goodness; dhāmni — toward the embodiment; addhā — direct; tvayi — You; śāstra — which comprises the revealed scriptures; śarīriṇi — the possessor of such a body; nityam — always; nibaddha — fixed; vairāḥ — in enmity; te — they; vayam — we; ca — also; anye — others; ca — and; tādṛśāḥ — like them; kecana — some; udbaddha — especially obstinate; vaireṇa — with hatred; bhaktyā — with devotion; kecana — some; kāmataḥ — rising out of lust; na — not; tathā — so; sattva — by the material mode of goodness; saṁrabdhāḥ — those who are predominated; sannikṛṣṭāḥ — attracted; sura — demigods; ādayaḥ — and others.
Many who had been constantly absorbed in enmity toward You ultimately became attracted to You, who are the direct embodiment of transcendental goodness and whose divine form comprises the revealed scriptures. These reformed enemies include Daityas, Dānavas, Gandharvas, Siddhas, Vidyādharas, Cāraṇas, Yakṣas, Rākṣasas, Piśācas, Bhūtas, Pramathas and Nāyakas, and also ourselves and many others like us. Some of us have become attracted to You because of exceptional hatred, while others have become attracted because of their mood of devotion based on lust. But the demigods and others infatuated by material goodness feel no such attraction for You.
idam ittham iti prāyas
na vidanty api yogeśā
yoga-māyāṁ kuto vayam
idam — this; ittham — characterized like this; iti — in such terms; prāyaḥ — for the most part; tava — Your; yoga-īśvara — of the masters of yoga; īśvara — O supreme master; na vidanti — they do not know; api — even; yoga-īśāḥ — the masters of yoga; yoga-māyām — Your spiritual power of delusion; kutaḥ — what then of; vayam — us.
What to speak of ourselves, O Lord of all perfect yogīs, even the greatest mystics do not know what Your spiritual power of delusion is or how it acts.
tan naḥ prasīda nirapekṣa-vimṛgya-yuṣmat
śānto yathaika uta sarva-sakhaiś carāmi
tat — in such a way; naḥ — to us; prasīda — please be merciful; nirapekṣa — by those who have no material motives; vimṛgya — searched for; yuṣmat — Your; pāda — than the feet; aravinda — lotus; dhiṣaṇa — shelter; anya — other; gṛha — from the home; andha — blind; kūpāt — which is a well; niṣkramya — going out; viśva — to the whole world; śaraṇa — of those who are helpful (the trees); aṅghri — at the feet; upalabdha — obtained; vṛttiḥ — whose livelihood; śāntaḥ — peaceful; yathā — as; ekaḥ — alone; uta — or else; sarva — of everyone; sakhaiḥ — with the friends; carāmi — I may wander.
Please be merciful to me so I may get out of the blind well of family life — my false home — and find the true shelter of Your lotus feet, which selfless sages always seek. Then, either alone or in the company of great saints, who are the friends of everyone, I may wander freely, finding life’s necessities at the feet of the universally charitable trees.
śādhy asmān īśitavyeśa
niṣpāpān kuru naḥ prabho
pumān yac chraddhayātiṣṭhaṁś
śādhi — please order; asmān — us; īśitavya — of those who are subject to being controlled; īśa — O controller; niṣpāpān — sinless; kuru — please make; naḥ — us; prabho — O master; pumān — a person; yat — which; śraddhayā — with faith; ātiṣṭhan — executing; codanāyāḥ — of scriptural regulation; vimucyate — becomes free.
O Lord of all subordinate creatures, please tell us what to do and thus free us of all sin. One who faithfully executes Your command, O master, is no longer obliged to follow the ordinary Vedic rites.
āsan marīceḥ ṣaṭ putrā
ūrṇāyāṁ prathame ’ntare
devāḥ kaṁ jahasur vīkṣya
sutaṁ yabhitum udyatam
śrī-bhagavān uvāca — the Supreme Lord said; āsan — there were; marīceḥ — of Marīci; ṣaṭ — six; putrāḥ — sons; ūrṇāyām — born of Ūrṇā (his wife); prathame — in the first; antare — rule of Manu; devāḥ — demigods; kam — at Lord Brahmā; jahasuḥ — they laughed; vīkṣya — seeing; sutām — with his daughter (Sarasvatī); yabhitum — to copulate; udyatam — prepared.
The Supreme Lord said: During the age of the first Manu, the sage Marīci had six sons by his wife Ūrnā. They were all exalted demigods, but once they laughed at Lord Brahmā when they saw him preparing to have sex with his own daughter.
tenāsurīm agan yonim
nītās te yoga-māyayā
devakyā udare jātā
sā tān śocaty ātmajān svāṁs
ta ime ’dhyāsate ’ntike
tena — by that; āsurīm — demoniac; agan — they entered; yonim — a womb; adhunā — immediately; avadya — improper; karmaṇā — by the act; hiraṇyakaśipoḥ — to Hiraṇyakaśipu; jātāḥ — born; nītāḥ — brought; te — they; yoga-māyayā — by the Lord’s divine power of illusion; devakyāḥ — of Devakī; udare — from the womb; jātāḥ — born; rājan — O King (Bali); kaṁsa — by Kaṁsa; vihiṁsitāḥ — murdered; sā — she; tān — for them; śocati — laments; ātma-jān — sons; svān — her own; te — they; ime — these same; adhyāsate — are living; antike — nearby.
Because of that improper act, they immediately entered a demoniac form of life, and thus they took birth as sons of Hiraṇyakaśipu. The goddess Yoga-māyā then took them away from Hiraṇyakaśipu, and they were born again from Devakī’s womb. After this, O King, Kaṁsa murdered them. Devakī still laments for them, thinking of them as her sons. These same sons of Marīci are now living here with you.
ita etān praṇeṣyāmo
tataḥ śāpād vinirmaktā
lokaṁ yāsyanti vijvarāḥ
itaḥ — from here; etān — them; praṇeṣyāmaḥ — We wish to take; mātṛ — of their mother; śoka — the lamentation; apanuttaye — in order to dispel; tataḥ — then; śāpāt — from their curse; vinirmuktāḥ — freed; lokam — to their own planet (of the demigods); yāsyanti — they will go; vijvarāḥ — relieved of their feverish condition.
We wish to take them from this place to dispel their mother’s sorrow. Then, released from their curse and free from all suffering, they will return to their home in heaven.
pataṅgaḥ kṣudrabhṛd ghṛṇī
ṣaḍ ime mat-prasādena
punar yāsyanti sad-gatim
smara-udgīthaḥ pariṣvaṅgaḥ — Smara, Udgītha and Pariṣvaṅga; pataṅgaḥ kṣudrabhṛt ghṛṇī — Pataṅga, Kṣudrabhṛt and Ghṛṇī; ṣaṭ — six; ime — these; mat — My; prasādena — by the grace; punaḥ — again; yāsyanti — will go; sat — of saintly persons; gatim — to the destination.
By My grace these six — Smara, Udgītha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and Ghṛṇī — will return to the abode of pure saints.
ity uktvā tān samādāya
punar dvāravatīm etya
mātuḥ putrān ayacchatām
iti — thus; uktvā — speaking; tān — them; samādāya — taking; indrasenena — by Bali Mahārāja; pūjitau — both honored; punaḥ — once more; dvāravatīm — to Dvārakā; etya — going; mātuḥ — of Their mother; putrān — the sons; ayacchatām — They presented.
[Śukadeva Gosvāmī continued:] After saying this, Lord Kṛṣṇa and Lord Balarāma, having been duly worshiped by Bali Mahārāja, took the six sons and returned to Dvārakā, where They presented them to Their mother.
tān dṛṣṭvā bālakān devī
mūrdhny ajighrad abhīkṣṇaśaḥ
tān — them; dṛṣṭvā — seeing; bālakān — the boys; devī — the goddess (Devakī); putra — for her sons; sneha — due to her affection; snuta — flowing; stanī — whose breasts; pariṣvajya — embracing; aṅkam — on her lap; āropya — placing; mūrdhni — their heads; ajighrat — she smelled; abhīkṣṇaśaḥ — repeatedly.
When she saw her lost children, Goddess Devakī felt such affection for them that milk flowed from her breasts. She embraced them and took them onto her lap, smelling their heads again and again.
apāyayat stanaṁ prītā
mohitā māyayā viṣṇor
yayā sṛṣṭiḥ pravartate
apāyayat — she let them drink; stanam — from her breast; prītā — lovingly; suta — of her sons; sparśa — because of the touch; parisnutam — drenched; mohitā — bewildered; māyayā — by the illusory energy; viṣṇoḥ — of Lord Viṣṇu; yayā — by which; sṛṣṭiḥ — creation; pravartate — comes into being.
Lovingly she let her sons drink from her breast, which became wet with milk just by their touch. She was entranced by the same illusory energy of Lord Viṣṇu that initiates the creation of the universe.
pītvāmṛtaṁ payas tasyāḥ
te namaskṛtya govindaṁ
devakīṁ pitaraṁ balam
yayur dhāma divaukasām
pītvā — having drunk; amṛtam — nectarean; payaḥ — milk; tasyāḥ — her; pīta — of what had been drunk; śeṣam — the remnants; gadā-bhṛtaḥ — of Kṛṣṇa, the wielder of the club; nārāyaṇa — of the Supreme Lord, Nārāyaṇa (Kṛṣṇa); aṅga — of the body; saṁsparśa — by the touch; pratilabdha — regained; ātma — of their original selves (as demigods); darśanāḥ — the perception; te — they; namaskṛtya — bowing down; govindam — to Lord Kṛṣṇa; devakīm — to Devakī; pitaram — to their father; balam — and to Lord Balarāma; miṣatām — as they looked on; sarva — all; bhūtānām — the people; yayuḥ — they went; dhāma — to the abode; diva-okasām — of the demigods.
By drinking her nectarean milk, the remnants of what Kṛṣṇa Himself had previously drunk, the six sons touched the transcendental body of the Lord, Nārāyaṇa, and this contact awakened them to their original identities. They bowed down to Govinda, Devakī, their father and Balarāma, and then, as everyone looked on, they left for the abode of the demigods.
taṁ dṛṣṭvā devakī devī
mene su-vismitā māyāṁ
kṛṣṇasya racitāṁ nṛpa
tam — this; dṛṣṭvā — seeing; devakī — Devakī; devī — divine; mṛta — of the dead (sons); āgamana — the return; nirgamam — and departure; mene — she thought; su — very much; vismitā — amazed; māyām — magic; kṛṣṇasya — by Kṛṣṇa; racitām — produced; nṛpa — O King (Parīkṣit).
Seeing her sons return from death and then depart again, saintly Devakī was struck with wonder, O King. She concluded that this was all simply an illusion created by Kṛṣṇa.
santy anantāni bhārata
evam-vidhāni — like this; adbhutāni — amazing; kṛṣṇasya — of Kṛṣṇa; parama-ātmanaḥ — the Supreme Soul; vīryāṇi — feats; ananta — unlimited; vīryasya — whose valor; santi — there are; anantāni — unlimited; bhārata — O descendant of Bharata.
Śrī Kṛṣṇa, the Supreme Soul, the Lord of unlimited valor, performed countless pastimes just as amazing as this one, O descendant of Bharata.
ya idam anuśṛṇoti śrāvayed vā murāreś
caritam amṛta-kīrter varṇitaṁ vyāsa-putraiḥ
jagad-agha-bhid alaṁ tad-bhakta-sat-karṇa-pūraṁ
bhagavati kṛta-citto yāti tat-kṣema-dhāma
śrī-sūtaḥ uvāca — Śrī Sūta said (to the sages assembled at Naimiṣāraṇya, to whom he was repeating the conversation between Śukadeva Gosvāmī and Parīkṣit Mahārāja); yaḥ — whoever; idam — this; anuśṛṇoti — properly hears; śrāvayet — causes others to hear; vā — or; murāreḥ — of Lord Kṛṣṇa, killer of the demon Mura; caritam — pastime; amṛta — deathless; kīrteḥ — whose glories; varṇitam — described; vyāsa-putraiḥ — by the respected son of Vyāsadeva; jagat — of the universe; agha — the sins; bhit — which (pastime) destroys; alam — totally; tat — His; bhakta — for the devotees; sat — transcendental; karṇa-pūram — ornament for the ears; bhagavati — on the Supreme Lord; kṛta — fixing; cittaḥ — his mind; yāti — he goes; tat — His; kṣema — auspicious; dhāma — to the personal abode.
Śrī Sūta Gosvāmī said: This pastime enacted by Lord Murāri, whose fame is eternal, totally destroys the sins of the universe and serves as the transcendental ornament for His devotees’ ears. Anyone who carefully hears or narrates this pastime, as recounted by the venerable son of Vyāsa, will be able to fix his mind in meditation on the Supreme Lord and attain to the all-auspicious kingdom of God.