मैत्रेय उवाच हिरण्यकशिपुत्वे च रावणत्वे च विष्णुना । अवाप निहतो भोगानप्राप्यानमरैरपि ॥ ४,१५.
Maitreya said: In the forms of Hiraṇyakaśipu and Rāvaṇa, though slain by Viṣṇu, he obtained enjoyments not attained even by the immortals.
न लयं तत्र तेनैव निहतः स कथं पुनः । संप्राप्तः शिशुपालत्वे सायुज्यं शाश्वते हरौ ॥ ४,१५.
Yet, being slain by Him, he did not attain dissolution then; how did he again, in the form of Śiśupāla, obtain eternal union with Hari?
एतदिच्छाम्यहं श्रोतुं सर्वधर्मभृत्तां वर । कौतूहलपरेणैतत्पृष्टो मे वक्तुमर्हसि ॥ ४,१५.
This I wish to hear from you, O best of those upholding all dharma; prompted by curiosity, I have asked this—please tell me.
श्रीपराशर उवाच दैत्येश्वरस्य वधायाशिललोकोत्पत्तिस्थितिविनाशकारिणा पूर्वं तनुग्रहणं कुर्वता नृसिंह रूपमाविष्कृतम् ॥ ४,१५.
Śrī Parāśara said: For the destruction of the lord of the Daityas, assuming a form that creates, sustains, and dissolves the worlds, the Lord first manifested as Narasiṃha.
तत्र च हिरण्यकशिपोर्विष्णुरयमित्येतन्न मनस्यभूत् ॥ ४,१५.
And there, the thought did not arise in Hiraṇyakaśipu's mind that this was Viṣṇu.
निरतिशयपुण्यसमुद्भूतमेतत्सत्त्वाजातमिति ॥ ४,१५.
He thought, 'This being has arisen from an unsurpassed accumulation of merit.'
रजोद्रेकप्रेरितैकाग्रमतिस्तद्भावनायोगात्ततोवाप्तवधहैतुकीं निरतिशयामेवाखिलत्रैलोक्यकारीणीं दशाननत्वे भोगसंपदमवाप ॥ ४,१५.
With a mind made one-pointed by the surge of passion, and through the practice of that contemplation, he attained, in the form of Daśānana, a state of supreme enjoyment and prosperity, which affects all the three worlds, as a result of the cause of his death.
न तु स तस्मिन्ननादिनिधने परब्रह्मभूते भगवत्यनालंबिनि कृते मनसस्तल्लयमवाप ॥ ४,१५.
But in that Lord, who is the beginningless and endless Supreme Brahman, who is unattached, his mind did not attain dissolution.
एवं दशाननत्वेप्यनङ्गपराधीनतया जानकीसमासक्तचेतसा भगवता दाशरथि रूपधारिणा हतस्य तद्रूपदर्शनमेवासीत्नायमच्युत इत्यासक्तिर्विपद्यतोन्तःकरणे मानुषबुद्धिरेव केवलमस्याभूत् ॥ ४,१५.
Thus, even in the form of Daśānana, being subject to the sway of desire and with his mind attached to Jānakī, when slain by the Lord in the form of the son of Daśaratha, his perception was only of that form; there was no attachment to the imperishable one—his inner mind was overcome by merely human understanding.
पुनरप्यच्युतविनिपातमात्रफलमखिलभूमण्डलश्लाघ्यचेदिराजकुले जन्म अव्याहतैश्वर्यं शिशुपालत्वेप्यवाप ॥ ४,१५.
Again, as the fruit of falling by the hand of the Imperishable, he was born in the illustrious royal line of Cedi, praised throughout the world, and even as Śiśupāla, he enjoyed unobstructed sovereignty.
तत्र त्वखिलानामेव स भगवन्नाम्नां त्वङ्कारकारणमभवत् ॥ ४,१५.
There, indeed, he became the cause of the utterance of all the Lord's names.
ततश्च तत्कालकृतानां तेषामशेषणामेवाच्युतनाम्नामनवरतमनेकजन्मसु वर्धितविद्वेषानुबन्धिचित्तो विनिन्दनसंतर्जनादिषूच्चारणमकरोत् ॥ ४,१५.
Then, due to the enmity accumulated over many births, ever increasing, his mind was bound to reviling and threatening the Lord's names, and he uttered them constantly in censure and anger, as was his habit from previous times.
तच्च रूपमुत्फुल्लपद्मदलामलाक्षिमत्युज्ज्वलपीतवस्त्रधार्यमलकिरिटकेयूरहारकटकादिशोभितमुदारचतुर्बाहुशङ्खचक्रगदाधरमतिप्ररूढवैरानुभावादटनभोजनस्नानासनशयनादिष्वशेषावस्थान्तरेषु नान्यत्रोपययावस्य चेतसः ॥ ४,१५.
And that form—resplendent, with eyes like fully blossomed lotus petals, adorned with brilliant yellow garments, a spotless crown, armlets, necklaces, bracelets, and so on, noble, four-armed, bearing conch, discus, and mace—because of his deeply rooted enmity, in all circumstances such as walking, eating, bathing, sitting, lying down, and others, his mind did not turn elsewhere.
ततस्तमेवाक्रोशेषूच्चारयंस्तमेव हृदयेन धारयन्नात्मवधाय यावद्भगवद्धस्तचक्रांशुमालोज्ज्वालमक्षयतेजःस्वरूपं ब्रह्मभूतमपगतद्वेषादिदोषं भगवन्तमद्राक्षीत् ॥ ४,१५.
Thus, constantly uttering His name in abuse, yet holding Him in his heart, as long as he lived, he beheld the Lord—brilliant, with rays from the discus in His hand, of inexhaustible splendor, the embodiment of Brahman, free from faults such as enmity—when the Lord appeared before him for his own destruction.
तावच्च भगवच्चक्रेणाशु व्यापादितस्तत्स्मरणदग्धाखिलाघसंचयो भगवतान्तमुपनीतस्ततस्मिन्नेव लयमुपययौ ॥ ४,१५.
Then, swiftly slain by the Lord's discus, all his accumulated sins burned away by remembrance of the Lord, he was brought to the Lord and there attained dissolution.
एतत्तवाखिलंमयाभिहितम् ॥ ४,१५.
All this I have declared to you.
अयं हि भगवान् कीर्तितश्च संस्मृतश्च द्वेषानुबन्धेनापि अखिलमुरासुरादिर्दुल्लभं फलं प्रयच्छति किमुत सम्यग्भक्तिमत्मिति ॥ ४,१५.
Indeed, when this Blessed Lord is praised or even remembered, even if with feelings of enmity, he grants all the exceedingly rare rewards that are difficult for gods and demons to obtain—how much more so for one who possesses true devotion!
वसुदेवस्य त्वानकदुन्दुभेः पौरवीरोहिणीमदिराभद्रादेवकीप्रमुखा बह्व्यः पत्न्योऽभवन् ॥ ४,१५.
Vasudeva, son of Anakadundubhi, had many wives, chief among whom were Devakī, Rohiṇī, Madirā, Bhadrā, and others.
बलभद्रशठसारणदुर्मदादीन्पुत्रार्त्नोहिण्यानकदुन्दुभिरुत्पादयामास ॥ ४,१५.
From Rohiṇī, Anakadundubhi (Vasudeva) begot sons such as Balabhadra, Śaṭha, Sāraṇa, Durmada, and others.
बलदेवोपि रेवत्यां विशठोल्मुकौ पुत्रावजनयत् ॥ ४,१५.
Baladeva also begot two sons, Viśaṭha and Ulmuka, through Revati.
सार्ष्टिमार्ष्टिशिशुसत्यसत्यधृतिप्रमुखाः सारणात्मजाः ॥ ४,१५.
Sāraṇa’s sons were Sārṣṭi, Mārṣṭi, Śiśu, Satya, Satyadhṛti, and others.
भद्राश्वभद्रबाहुदुर्दमभूताद्याः रोहिण्याः कुलजाः ॥ ४,१५.
From Rohiṇī were born the noble sons Bhadrāśva, Bhadrabāhu, and Durdama, among others.
नन्दोपनन्दकृतकाद्य मदिरायास्तनयाः ॥ ४,१५.
From Madirā were born sons such as Nanda, Upananda, and Kṛtaka.
भद्रायाश्चोपनिधिगदाद्याः ॥ ४,१५.
From Bhadrā came sons such as Upanidhi and Gadā.
वैशाल्यां च कौशिकमेकमेवाजनयत् ॥ ४,१५.
And in Vaiśālī, he begot only one son, Kauśika.
आनकदुन्दुभेर्देवक्यामपि कीर्तिमत्सुषेणोदायुभद्रसेनऋजुदासभद्रदेवाख्याः षट्पुत्रा जज्ञिरे ॥ ४,१५.
From Devakī, Anakadundubhi had six sons: Kīrtimān, Suṣeṇa, Udāyu, Bhadrasena, Ṛjudāsa, and Bhadradeva.
तांश्च सर्वानेव कंसोघातितवान् ॥ ४,१५.
And all of them were slain by Kaṃsa.
अनन्तरं च सप्तमं गर्भमर्धरात्रे भगवत्प्रहितायोगनिद्रा रोहिण्या जठरमाकृष्य नीतवती ॥ ४,१५.
Then, at midnight, the divine sleep sent by the Lord transferred the seventh embryo from Devakī’s womb to Rohiṇī’s.
कर्षणाच्चासावपि संकर्षणाख्यामगमत् ॥ ४,१५.
And because he was drawn forth (karṣaṇa), he became known as Saṃkarṣaṇa.
ततश्च सकलजगन्महातरुमूलभूतोभूतभविष्यदादिसकलसुरासुरमुनिजनमनसामप्यगोचरोऽब्जभवप्रमुखैरनलमुखैः प्रणम्यावनिभारहरणाय प्रसादितो भगवाननादिमध्यनिधनोदेवकीगर्भमवततार वासुदेवः ॥ ४,१५.
Then, the Lord Vāsudeva, who is the root of the great tree of the entire universe, who is beyond the perception of all gods, demons, sages, and even the minds of beings past, present, and future, who was worshipped by Brahmā and other gods led by Agni to relieve the burden of the earth, descended into the womb of Devakī, he who has neither beginning, middle, nor end.