rule


 

Canto 7

Mahâmantra 1

 

 

Chapter 1: The Supreme Lord Is Equal unto Everyone

(1) The king said: 'How could the Supreme Lord being loved as a friend equally disposed towards all living beings oh brahmin, in support of Indra kill the demons as if He would be partial [see also B.G. 9: 29]? (2) Being of the highest bliss and free from the material modes there is for Him absolutely no personal need to side with the enlightened community or fear and fight the demons. (3) Oh glorious one, can you please remove the great doubt that thus has risen in us concerning the qualities of Nârâyana?'

(4-5) The honorable rishi said: 'What an excellent question to ask oh great King! Because of the wonderful activities of the Lord, that are sung by the leading souls of piety, the sages headed by Nârada, we see more and more the glories and devotion of His devotees. I will discuss with you all the topics relating to the Lord, but let me first offer my obeisances to Krishna's greatest sage [Vyâsadeva]. (6) Even though He is free from the modes, unborn and unmanifest, the Supreme Lord transcendental to the material world enters the material qualities of His illusory energy [in the form of the guna avatâras Brahmâ, S'iva and Vishnu] and accepts obligations and responsibilities [compare B.G. 9: 11]. (7) The qualities of sattva, rajas and tamas belong to material nature and not to the spirit soul oh King. For the spiritual self there is no question of their combined prominence or decay, the on and off [of the fickleness one has with material things]. (8) According to the time of their prevalence one with the mode of sattva [goodness] finds the devas and the rishis [the gods and sages], with the mode of rajas [passion] one encounters Asuras [the unenlightened ones] and with the mode of tamas [inertia] one is faced with Yakshas and Râkshasas [ghosts and demons, see also B.G. 14: 11-13]. (9) The way one knows fire as residing in other elements [like wood], the sages, the expert knowers, perceive the Supersoul as present within themselves and this [divine self] is not visible when one looks at all appearances in the outer world [see B.G. 10: 10]. (10) When He desires to create material bodies for the living entities, the Supreme One manifests them on the basis of His creative potency in the mode of passion. Desiring to engage in different bodies He is of the nature of goodness and when the Lord is about to put an end to it all He in accordance with that quality [of destruction] engages the mode of ignorance [see B.G. 9: 10]. (11) Oh ruler of man, the true cause that is the male principle, the original unmanifest foundation of matter [pradhâna], is the [primal, expanding] movement of time [as the fourth dimension] which forms the shelter of the Lord [to meditate upon, see also B.G. 11: 32].  (12) Oh King, also being this [authentic notion of] Time, the Supreme Lord of name and fame increases in the mode of goodness the numbers of enlightened souls and is consequently, as the friend of the demigods, inimical to and destructive with the unenlightened ones [the materialists] who are ruled by passion and ignorance. (13) Concerning this [destruction/protection plan] in the past upon the request of King Yudhishthhira, the man without enemies, the following story was lovingly told by the great sage of enlightenment [Nârada] at the grand sacrifice. (14-15) The king, the son of Pându, after having seen how at the great offering called Râjasûya the King of Cedi [S'is'upâla] so wondrously had merged into the Supreme Personality of Vâsudeva, had as the ruler wonder-stricken at the sacrifice, before all the sages listening, asked Nârada who sat there the following question. (16) Yudhishthhira had said: 'Oh how wonderful and for sure difficult to achieve for even the transcendentalists is the attainment of S'is'upâla behaving so impudently towards Vâsudeva, the Supreme Absolute Truth. (17) We all would like to know how this can be oh sage; from insulting the Lord Vena was sent to hell by the brahmins. (18) That sinful son of Damaghosha fostered from his earliest prattle to his last days anger towards Govinda, just as did the evil-minded Dantavakra [his brother]. (19) No white leprosy [vitiligo] appeared on their tongues nor did they land in the darkness of hell because of their repeated offenses against Lord Vishnu, the Supreme Personality of Brahman [compare B.G. 10: 12]. (20) How could they for everyone to see, so easily find absorption [sâyujya-mukti] in the Supreme Lord whose supreme position is so hard to attain? (21) My intelligence concerning this matter is as fickle as a candle flickering in the wind. Please oh man of all fortune, tell us more about the particular cause of this great wonder.'

(22) The son of Vyâsa said: 'After hearing the words of the king asking questions in the midst of the assembly, Nârada, the greatest among the sages, felt satisfied and addressed him about the topics. (23) S'rî Nârada said: 'This body subject to insults, praise, honor and dishonor is the product of a lack of discrimination between the primal state of material nature [pradhâna] and the supreme [position of the transcendental witness] oh King [see also B.G. 2: 14, 12: 18-19]. (24) Oh earthly ruler, because of this the living beings in this world suffer from the misconception of 'I' and 'mine', just as from the reproach and punishment associated with it. (25) Living with this false conception one thinks that the destruction of bodies is the same as the destruction of living beings. The misconception [including reproaching Him and the fear for punishment] is there not because of Him [but  because of being without Him] who is the beatitude of detachment and emancipation in person. How could there from His side, the side of the Soul of all, the Supreme One and Highest Control be any question of violence [mentally and physically]? (26) Therefore, whether one is of a constant enmity, of devotion, of fear, of affection or of lusty desires, one should stay connected and not care about anything else. (27) The absorption [though] attained by someone in enmity might not be the same as the absorption attained by someone in devotional service, that is my definite opinion. (28-29) A larva checked by a bee in a comb may be filled with anxiety and resentment, but because of that bee attain the same form. Just the same one may [like S'is'upâla and Dantavakra] with Krishna, who as the Supreme Lord assumed a human form, [even] be freed from one's sins by constantly thinking of Him in enmity. (30) Moved by lust, hatred, fear, affection and devotion many who united their mind in the Lord consequently gave up on sin and thus attained their destination. (31) Oh King, the gopîs realized this by their lusty desires, Kamsa by his fear, S'is'upâla and other kings by their hatred, Krishna's family members by their kinship, You [Pândavas] by your affection for Him and we through our bhakti. (32) Not to be someone like Vena, who couldn't adopt any of these five forms of respect in regard of the Original Person, one must fix one's mind on Krishna in one of these ways. (33) S'is'upâla and Dantavakra, the sons of your maternal aunt oh Pândava, were [incarnations of] the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins [the Kumâras] fell from grace.'

(34) S'rî Yudhishthhira said: 'Who pronounced that curse and what kind of curse was that? It is difficult to believe that such a thing might happen to a servant of the Lord. How can it be that those exclusively devoted to Him have to take another birth [see B.G. 4: 9 and 8: 16]? (35) Those who reside in Vaikunthha are not concerned with a material body, material senses or a material life. Please describe how they could be bound to a physical body.'

(36) S'rî Nârada said: 'One day it happened that the sons of Brahmâ, Sanandana and the others [the Kumâras], traveling around the three worlds arrived at the place where Vishnu resides. (37) When they [Jaya and Vijaya] saw them approaching who, despite being born before the ancients of the universe [see 1.3: 6], looked like boys of five or six years old, the two guards thought they were naked children and denied them access. (38) And so they full of anger cursed them: 'Oh, you two unworthy souls, residing at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, oh fools, you will soon hereafter be born from the womb of an unenlightened mother [see 3.17].' (39) Thus being cursed to fall down from their abode the merciful sages also said to them: 'May it be so that after three births you turn back to your abode.'

(40) The two were thereafter born as the sons of Diti and by the Daityas and Dânavas honored as Hiranyakas'ipu, the older brother and Hiranyâksha, the younger one. (41) Hiranyakas'ipu was killed by the Lord appearing in the form of a lion [Lord Nrisimhadeva] and Hiranyâksha was killed by Him when He in the form of a boar had appeared to uplift the world [Lord Varâha, see 3.18-19]. (42) Hiranyakas'ipu desirous to kill his son Prahlâda, the beloved devotee of Kes'ava, tried different ways of torture to cause his death. (43) But since his son protected by the power of the Supreme Lord [was focussed on] Him, the Soul in all living beings who is peaceful and equal towards all, he with all the might he displayed could not kill him. (44) Next the two demons with the names of Râvana and Kumbhakarna took their birth from Kes'inî as the sons of Vis'ravâ and caused a lot of trouble to all the people. (45) In order to relieve the two of the curse, thereupon Râmacandra manifested Himself and killed them. You will hear about the exploits of Râma [see 9: 10 & 11] from the mouth of Mârkandeya, my best. (46) In their third birth the two were born in this world as kshatriya sons [as S'is'upâla and Dantavakra] to your aunt. They are now freed from the curse by Krishna who destroyed their sins with His cakra. (47) The gate keepers of Vishnu by meditating in a bond of intense hatred managed to get near to Hari again and found absorption in the essence of the infallible Lord.'

(48) S'rî Yudhishthhira said: 'How could there [with Hiranyakas'ipu] be such a hatred for that great soul, his own son? Please tell me oh supreme sage, how Prahlâda managed to develop such an attachment to Acyuta [the Infallible Lord].'

 

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Third revised edition, loaded January 29, 2012.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king said: 'How could the Supreme Lord being loved as a friend equally disposed towards all living beings oh brahmin, in support of Indra kill the demons as if He would be partial [see also B.G. 9: 29]?
The king said: 'How could the Supreme Lord beloved as an equal friend towards all living beings, o brahmin, in support of Indra kill the demons as if He were partial Himself [see also B.G. 9.29]? (Vedabase)

 

Text 2

Being of the highest bliss and free from the material modes there is for Him absolutely no personal need to side with the enlightened community or fear and fight the demons.

Being of the highest bliss there is certainly no need for Him to side personally with the enlightened community and not being of any material mode, is it for certain not in His nature to fear or compete with the ones of darkness. (Vedabase)

 

Text 3

Oh glorious one, can you please remove the great doubt that thus has risen in us concerning the qualities of Nârâyana?'

Thus, o glorious one, is in consideration of the qualities of Nârâyana, the magnitude of the doubt that rose with us; could you please dispel it?' (Vedabase)

 

Text 4-5

The honorable rishi said: 'What an excellent question to ask oh great King! Because of the wonderful activities of the Lord, that are sung by the leading souls of piety, the sages headed by Nârada, we see more and more the glories and devotion of His devotees. I will discuss with you all the topics relating to the Lord, but let me first offer my obeisances to Krishna's greatest sage [Vyâsadeva].

The honorable rishi said: 'What an excellent question to ask o great King! From the wonderful activities of the Lord, sung by the foremost of piety, the sages headed by Nârada, are there more and more the glories and the devotion of His devotees. I will discuss all the relating topics of the Lord with you, but let me first pay homage to the great sage of Krishna [Vyâsa]. (Vedabase)

 

Text 6

Even though He is free from the modes, unborn and unmanifest, the Supreme Lord transcendental to the material world enters the material qualities of His illusory energy [in the form of the guna avatâras Brahmâ, S'iva and Vishnu] and accepts obligations and responsibilities [compare B.G. 9: 11].

Although above the modes, surely unborn and unmanifest, does the Supreme Lord transcendental to the material world by His own potency enter the material qualities accepting obligations and responsibilities [compare B.G. 9:11]. (Vedabase)

 

Text 7

The qualities of sattva, rajas and tamas belong to material nature and not to the spirit soul oh King. For the spiritual self there is no question of their combined prominence or decay, the on and off [of the fickleness one has with material things].

The sattva, rajas and tamas to that belong to the material of nature and not to the quality of the spirit soul, o King, to the spiritual soul there is not the on and off [one normally has with material things]. (Vedabase)

 

Text 8

According to the time of their prevalence one with the mode of sattva [goodness] finds the devas and the rishis [the gods and sages], with the mode of rajas [passion] one encounters Asuras [the unenlightened ones] and with the mode of tamas [inertia] one is faced with Yakshas and Râkshasas [ghosts and demons, see also B.G. 14: 11-13].

All according their particular time does one when sattva [goodness] dominates find the deva's and the rishi's [the gods and sages], with the prominence of rajas [passion] has one the asuras [the unenlightened] and with tamas [inertia] finds one the yaksa's and râksasa's [the ghosts and the demons, see also B.G. 14:11-13]. (Vedabase)

 

Text 9

The way one knows fire as residing in other elements [like wood], the sages, the expert knowers, perceive the Supersoul as present within themselves and this [divine self] is not visible when one looks at all appearances in the outer world [see B.G. 10: 10].

To the elements of light and such that appear with the differently embodied can the ones who know from the Supersoul within distinguish who of them are of discrimination and who not [see B.G. 10:10]. (Vedabase)

 

Text 10

When He desires to create material bodies for the living entities, the Supreme One manifests them on the basis of His creative potency in the mode of passion. Desiring to engage in different bodies He is of the nature of goodness and when the Lord is about to put an end to it all He in accordance with that quality [of destruction] engages the mode of ignorance [see B.G. 9: 10].

When desiring to create material bodies for the living entities manifests the Supreme, He dominating in His own creation, the mode of passion; desiring to act in different forms is He in the mode of goodness and when the Controller is about to round it all up gives He as such rise to the mode of ignorance [see: B.G. 9.10]. (Vedabase)


Text 11

Oh ruler of man, the true cause that is the male principle, the original unmanifest foundation of matter [pradhâna], is the [primal, expanding] movement of time [as the fourth dimension] which forms the shelter of the Lord [to meditate upon, see also B.G. 11: 32].

O Ruler of Man, the true Creator, Controller in Person of the matter and Shelter for the beings is the Time that by its movements conditions [see also B.G 11:32]. (Vedabase)

 

Text 12

Oh King, also being this [authentic notion of] Time, the Supreme Lord of name and fame increases in the mode of goodness the numbers of enlightened souls and is consequently, as the friend of the demigods, inimical to and destructive with the unenlightened ones [the materialists] who are ruled by passion and ignorance.

It is but with this Time that the Supreme Lord His glories are widespread, o King, by which to sattva the certainty of the numbers of gods is furthered and hence with those who are covered by rajas and tamas the inimical if found whereto He as the friend of the enlightened destroys the unenlightened. (Vedabase)


Text 13

Concerning this [destruction/protection plan] in the past upon the request of King Yudhishthhira, the man without enemies, the following story was lovingly told by the great sage of enlightenment [Nârada] at the grand sacrifice.

To this was earlier with great joy at the great sacrifice of Yudhishthhira upon his request by the Rishi of Enlightenment [Nârada] recounted the following story. (Vedabase)

 

Text 14-15

The king, the son of Pându, after having seen how at the great offering called Râjasûya the King of Cedi [S'is'upâla] so wondrously had merged into the Supreme Personality of Vâsudeva, had as the ruler wonder-stricken at the sacrifice, before all the sages listening, asked Nârada who sat there the following question.

The king, the son of Pându, after having seen how at the great offering called Râjasûya the King of Cedi [Sisupâla] so wondrously had merged with the Supreme Personality of Vâsudeva, had as the ruler being struck with wonder at the sacrifice asked the following from Nârada who sat there with the sages listening. (Vedabase)

 

Text 16

Yudhishthhira had said: 'Oh how wonderful and for sure difficult to achieve for even the transcendentalists is the attainment of S'is'upâla behaving so impudently towards Vâsudeva, the Supreme Absolute Truth.

Yudhishthhira had said: 'Oh how wonderful and for sure difficult to attain for even the transcendentalists the attainment is of the impudent Sisupâla to Vâsudeva, the Supreme Absolute Truth. (Vedabase)
 
Text 17

We all would like to know how this can be oh sage; from insulting the Lord Vena was sent to hell by the brahmins.

We all long to know how this could happen, o sage, how from insulting the Lord [he could merge while] Vena [for such a thing] was thrown in hell by the brahmins. (Vedabase)

 

Text 18

That sinful son of Damaghosha fostered from his earliest prattle to his last days anger towards Govinda, just as did the evil-minded Dantavakra [his brother].

That sinful son of Damaghosa fostered from his earliest prattle to his last days anger towards Govinda just as did the evil-minded Dantavakra [his brother]. (Vedabase)

 

Text 19

No white leprosy appeared on their tongues nor did they land in the darkness of hell because of their repeated offenses against Lord Vishnu, the Supreme Personality of Brahman [compare B.G. 10: 12].

Of both their unrelenting repetitions against the Lord of Vishnu, the Supreme Personality of Brahman [compare B.G. 10.12], didn't any white leprosy appear on their tongues nor did they land in the darkness of hell. (Vedabase)

 

Text 20

How could they for everyone to see, so easily find absorption [sâyujya-mukti] in the Supreme Lord whose supreme position is so hard to attain?

How could they with everyone looking, so easily find absorption [sâyujya-mukti] in the Supreme Lord whose nature is so hard to attain? (Vedabase)

 

Text 21

My intelligence concerning this matter is as fickle as a candle flickering in the wind. Please oh man of all fortune, tell us more about the particular cause of this great wonder.'

To this matter is my intelligence flickering like a candle in the wind, please o man of all knowledge tell us here about the particular cause of this great wonder.' (Vedabase)

 

Text 22

The son of Vyâsa said: 'After hearing the words of the king asking questions in the midst of the assembly, Nârada, the greatest among the sages, felt satisfied and addressed him about the topics.

The son of Vyâsa said: 'After hearing the words of the king questioning him on the tale in the midst of the assembly, did Nârada the greatest of sages, being satisfied, address him. (Vedabase)

 

Text 23

S'rî Nârada said: 'This body subject to insults, praise, honor and dishonor is the product of a lack of discrimination between the primal state of material nature [pradhâna] and the supreme [position of the transcendental witness] oh King [see also B.G. 2: 14, 12: 18-19].

S'rî Nârada said: 'In order to experience insults, praise, honor and dishonor without discrimination has the Supreme of the Primary Nature [pradhâna] created this vehicle of time, o King [see also B.G. 2:14, 12:18-19]. (Vedabase)

 

Text 24

Oh earthly ruler, because of this the living beings in this world suffer from the misconception of 'I' and 'mine', just as from the reproach and punishment associated with it.

Suffering from the false notion of being this body is there thus the 'I and mine' to which there is the rod of punishment, o earthly ruler. (Vedabase)


Text 25

Living with this false conception one thinks that the destruction of bodies is the same as the destruction of living beings. The misconception [including reproaching Him and the fear for punishment] is there not because of Him [but  because of being without Him] who is the beatitude of detachment and emancipation in person. How could there from His side, the side of the Soul of all, the Supreme One and Highest Control be any question of violence [mentally and physically]?

Bound in this false conception does the annihilation of bodies seem to be the same as the annihilation of living beings; not being of Him as the one without a second is one of the false idea, but how can there be any harm done by the certainty of Him, the Soul of all, the Supreme One and Highest Control? (Vedabase)


Text 26

Therefore, whether one is of a constant enmity, of devotion, of fear, of affection or of lusty desires, one should stay connected and not care about anything else.

Therefore, whether one is of constant enmity, of devotion, of fear, of affection or of lusty desires, should one, being of whatever way, concentrate oneself [on the Lord] and not look for something else. (Vedabase)

 

Text 27

The absorption [though] attained by someone in enmity might not be the same as the absorption attained by someone in devotional service, that is my definite opinion.

A person may by [single] constant enmity not attain the like of being absorbed one finds in being unified in devotion, that is my definite opinion. (Vedabase)

 

Text 28-29

A larva checked by a bee in a comb may be filled with anxiety and resentment, but because of that bee attain the same form. Just the same one may [like S'is'upâla and Dantavakra] with Krishna, who as the Supreme Lord assumed a human form, [even] be freed from one's sins by constantly thinking of Him in enmity.

A larva checked by a bee in a niche may be filled with anxiety and resentment, but of that bee it attains the same form; thus also can one with Krishna who as the Supreme Lord out of His own appeared as a man be filled with obstinacy towards the Supreme while those who found purification of their sins attained by the constant thought of Him. (Vedabase)

 

Text 30

Moved by lust, hatred, fear, affection and devotion many who united their mind in the Lord consequently gave up on sin and thus attained their destination.

Of in lust, hatred, fear, affection and devotion having a mind absorbed in the Supreme have many given up the sin and by that attained the path of liberation. (Vedabase)

 

Text 31

Oh King, the gopîs realized this by their lusty desires, Kamsa by his fear, S'is'upâla and other kings by their hatred, Krishna's family members by their kinship, You [Pândavas] by your affection for Him and we through our bhakti.

The gopi's with their lusty desires, Kamsa out of fear, Sisupâla and others out of hatred, many Kings out of kinship, Krishna's family out of affection and you and us through bhakti did so o King. (Vedabase)

 

Text 32

Not to be someone like Vena, who couldn't adopt any of these five forms of respect in regard of the Original Person, one must fix one's mind on Krishna in one of these ways.

Anyone but Vena would adopt one of these five in regard to the Original Person and therefore should one by any means fix one's mind on Krishna. (Vedabase)

 

Text 33

S'is'upâla and Dantavakra, the sons of your maternal aunt oh Pândava, were [incarnations of] the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins [the Kumâras] fell from grace.'

The sons of your mothers sister, Sisupâla and Dantavakra, o Pândava, were the two exalted attendants of Vishnu [Jaya and Vijaya, see 3.15-16] who because of a curse of the brahmins fell away from the feet.' (Vedabase)

 

Text 34

S'rî Yudhishthhira said: 'Who pronounced that curse and what kind of curse was that? It is difficult to believe that such a thing might happen to a servant of the Lord. How can it be that those exclusively devoted to Him have to take another birth [see B.G. 4: 9 and 8: 16]?

S'rî Yudhishthhira said: 'Who did that and what kind of curse was used; a servant of the Lord thus overcome seems an incredible thing to me, how can those exclusively devoted to Him take birth again [see B.G. 4:9 and 8:16]? (Vedabase)

 

Text 35

Those who reside in Vaikunthha are not concerned with a material body, material senses or a material life. Please describe how they could be bound to a physical body.'

Those who reside in Vaikunthha have nothing to do with a material body, material senses or a material life, please describe how they could thus be bound to a physical body.' (Vedabase)

 

Text 36

S'rî Nârada said: 'One day it happened that the sons of Brahmâ, Sanandana and the others [the Kumâras], traveling around the three worlds arrived at the place where Vishnu resides.

S'rî Nârada said: 'Once happened the sons of Brahmâ, Sanandana and the others, who traveled around the three worlds, to arrive at that place. (Vedabase)

 

Text 37

When they [Jaya and Vijaya] saw them approaching who, despite being born before the ancients of the universe [see 1.3: 6], looked like boys of five or six years old, the two guards thought they were naked children and denied them access.

Approaching like boys of five or six year old even though they were born before the ancients of the universe [see 1.3:6], forbade the two guards them the entrance thinking they were naked children. (Vedabase)

 

Text 38

And so they full of anger cursed them: 'Oh, you two unworthy souls, residing at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, o fools, you will soon hereafter be born from the womb of an unenlightened mother [see 3.17].'

And so they were full of anger cursed by them: 'O, the two of you undeserving ones, at the feet of the Slayer of Madhu it is most sinful not to be free from passion and ignorance and therefore, o fools, will you soon hereafter be born from an unenlightened womb [see: 3.17]. (Vedabase)

 

Text 39

Thus being cursed to fall down from their abode the merciful sages also said to them: 'May it be so that after three births you turn back to your abode.'

Thus being cursed to fall down from their abode did they from the merciful sages hear: 'May it be so that after three births you return again to your abode'. (Vedabase)

 

Text 40

The two were thereafter born as the sons of Diti and by the Daityas and Dânavas honored as Hiranyakas'ipu, the older brother and Hiranyâksha, the younger one.

The two thereafter were born as the sons of Diti and worshiped by all the daityas and Danava's as Hiranyakas'ipu the older one and Hiranyâksa the younger brother. (Vedabase)

 

Text 41

Hiranyakas'ipu was killed by the Lord appearing in the form of a lion [Lord Nrisimhadeva] and Hiranyâksha was killed by Him when He in the form of a boar had appeared to uplift the world [Lord Varâha, see 3.18-19].

Hiranyakas'ipu was killed by the Lord in the form of a lion [Lord Nrisimhadeva] and Hiranyâksa by Him when He in the form of a boar had appeared to uplift the world [Lord Varâha, see 3.18-19]. (Vedabase)

 

Text 42

Hiranyakas'ipu desirous to kill his son Prahlâda, the beloved devotee of Kes'ava, tried different ways of torture to cause his death.

Hiranyakas'ipu desirous to kill his son Prahlâda, the beloved devotee of Kesava, enacted various ways of torture to cause his death. (Vedabase)

 

Text 43

But since his son protected by the power of the Supreme Lord [was focussed on] Him, the Soul in all living beings who is peaceful and equal towards all, he with all the might he displayed could not kill him.

With the protection by the power of the Supreme Lord, the Soul of mercy and equality towards all, was he by all the might displayed not able to kill him. (Vedabase)

 

Text 44

Next the two demons with the names of Râvana and Kumbhakarna took their birth from Kes'inî as the sons of Vis'ravâ and caused a lot of trouble to all the people.

Next were the two demons as Râvana and Kumbhakarna born from Kes'inî as the sons of Visravâ and gave they misery to all the people. (Vedabase)

 

Text 45

In order to relieve the two of the curse, thereupon Râmacandra manifested Himself and killed them. You will hear about the exploits of Râma [see 9: 10 & 11] from the mouth of Mârkandeya, my best.

To relieve them from the curse manifested thereupon Râmacandra Himself to kill them, but you better hear about the exploits of Râma [see 9: 10 &11] from the lips of Mârkandeya, my best. (Vedabase)

 

Text 46

In their third birth the two were born in this world as kshatriya sons [as S'is'upâla and Dantavakra] to your aunt. They are now freed from the curse by Krishna who destroyed their sins with His cakra.

The two in their third birth were [as Sisupâla and Dantavakra] born here as kshatriya sons to your mothers sister and are now freed from the curse with their sins destroyed by Krishna's cakra. (Vedabase)

 

Text 47

The gate keepers of Vishnu by meditating in a bond of intense hatred managed to get near to Hari again and found absorption in the essence of the infallible Lord.'

By meditation in a bond of acute hatred getting near to Him did the gate keepers of Vishnu, again attain the effulgence of the infallible Lord.' (Vedabase)

 

Text 48

S'rî Yudhishthhira said: 'How could there [with Hiranyakas'ipu] be such a hatred for that great soul, his own son? Please tell me oh supreme sage, how Prahlâda managed to develop such an attachment to Acyuta [the Infallible Lord].'

S'rî Yudhishthhira said: 'How could there be such a hatred for his own son that great soul, please tell me o exalted one how Prahlâda became so close to Acyuta [the Infallible Lord]. (Vedabase)

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The image of Yudhishthhira talking to Nârada is from the Kalyana Kalpataru 1959. Source.
Production:
Filognostic Association of The Order of Time


  

 

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