Bhagavata Purana — Skandha 5 — Chapter 9
SB 5 9.1
_* श्री-शुक उवाच अथ कस्यचिद् द्विज-वरस्याङ्गिरः-प्रवरस्य शम-दम-तपः-स्वाध्यायाध्ययन-त्याग-सन्तोष-तितिक्षा-प्रश्रय-विद्यानसूयात्म-ज्ञानानन्द-युक्तस्यात्म-सदृश-श्रुत-शीलाचार-रूपौदार्य-गुणा नव सोदर्या अङ्गजा बभूवुर् मिथुनं च यवीयस्यां भार्यायाम्
_* śrī-śuka uvāca atha kasyacid dvija-varasyāṅgiraḥ-pravarasya śama-dama-tapaḥ-svādhyāyādhyayana-tyāga-santoṣa-titikṣā-praśraya-vidyānasūyātma-jñānānanda-yuktasyātma-sadṛśa-śruta-śīlācāra-rūpaudārya-guṇā nava sodaryā aṅgajā babhūvur mithunaṃ ca yavīyasyāṃ bhāryāyām
Śrī Śuka said: Then to a certain best of brāhmaṇas, foremost among the descendants of Aṅgiras, who was endowed with tranquility, self-restraint, austerity, recitation of the Veda, study, renunciation, contentment, forbearance, humility, learning, freedom from envy, knowledge of the self and bliss, there were born nine sons of one mother, like himself in learning, character, conduct, beauty, magnanimity and qualities, and a twin pair (a boy and a girl) by his younger wife.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.2
_* यस् तु तत्र पुमांस् तं परम-भागवतं राजर्षि-प्रवरं भरतम् उत्सृष्ट-मृग-शरीरं चरम-शरीरेण विप्रत्वं गतम् आहुः
_* yas tu tatra pumāṃs taṃ parama-bhāgavataṃ rājarṣi-pravaraṃ bharatam utsṛṣṭa-mṛga-śarīraṃ carama-śarīreṇa vipratvaṃ gatam āhuḥ
They say that the male of that pair was that supreme devotee, foremost of royal sages, Bharata, who, having cast off the deer body, had attained brāhmaṇahood with his final body.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.3
_* तत्रापि स्वजन-सङ्गाच् च भृशम् उद्विजमानो भगवतः कर्म-बन्ध-विध्वंसन-श्रवण-स्मरण-गुण-विवरण-चरणारविन्द-युगलं मनसा विदधद् आत्मनः प्रतिघातम् आशङ्कमानो भगवद्-अनुग्रहेणानुस्मृत-स्व-पूर्व-जन्मावलिर् आत्मानम् उन्मत्त-जडान्ध-बधिर-स्वरूपेण दर्शयाम् आस लोकस्य
_* tatrāpi svajana-saṅgāc ca bhṛśam udvijamāno bhagavataḥ karma-bandha-vidhvaṃsana-śravaṇa-smaraṇa-guṇa-vivaraṇa-caraṇāravinda-yugalaṃ manasā vidadhad ātmanaḥ pratighātam āśaṅkamāno bhagavad-anugraheṇānusmṛta-sva-pūrva-janmāvalir ātmānam unmatta-jaḍāndha-badhira-svarūpeṇa darśayām āsa lokasya
There too, greatly alarmed at association with his own kin, and apprehending a hindrance to himself, he mentally held the pair of lotus feet of the Lord — the hearing of which, the remembering of which, and the recounting of whose qualities destroy the bondage of karma. Having by the Lord's grace recollected the series of his own previous births, he displayed himself to people in the form of a madman, an idiot, a blind man and a deaf man.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.4
_* तस्यापि ह वा आत्मजस्य विप्रः पुत्र-स्नेहानुबद्ध-मना आसमावर्तनात् संस्कारान् यथोपदेशं विदधान उपनीतस्य च पुनः शौचाचमनादीन् कर्म-नियमान् अनभिप्रेतान् अपि समशिक्षयद् अनुशिष्टेन हि भाव्यं पितुः पुत्रेणेति
_* tasyāpi ha vā ātmajasya vipraḥ putra-snehānubaddha-manā āsamāvartanāt saṃskārān yathopadeśaṃ vidadhāna upanītasya ca punaḥ śaucācamanādīn karma-niyamān anabhipretān api samaśikṣayad anuśiṣṭena hi bhāvyaṃ pituḥ putreṇeti
Of this son too the brāhmaṇa, his mind bound by affection for his son, performed the purificatory rites according to the injunctions up to the return home (from studentship); and when he had been invested with the sacred thread, he further taught him the rules of ritual action, purification, sipping water and so on, though they were not desired (by the son) — thinking, "A son must be instructed by his father."
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.5
_* स चापि तद् उ ह पितृ-सन्निधाव् एवासध्रीचीनम् इव स्म करोति छन्दांस्य् अध्यापयिष्यन् सह व्याहृतिभिः सप्रणव-शिरस् त्रिपदीं सावित्रीं ग्रैष्म-वासन्तिकान् मासान् अधीयानम् अप्य् असमवेत-रूपं ग्राहयाम् आस
_* sa cāpi tad u ha pitṛ-sannidhāv evāsadhrīcīnam iva sma karoti chandāṃsy adhyāpayiṣyan saha vyāhṛtibhiḥ sapraṇava-śiras tripadīṃ sāvitrīṃ graiṣma-vāsantikān māsān adhīyānam apy asamaveta-rūpaṃ grāhayām āsa
And he, in his father's very presence, would indeed do it all as if improperly. Intending to teach him the Vedic metres, (the father) during the months of summer and spring made him take up the three-footed Sāvitrī with the vyāhṛtis and with the praṇava at its head, though he recited it in a form that did not hang together.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.6
_* एवं स्व-तनुज आत्मन्य् अनुरागावेशित-चित्तः शौचाध्ययन-व्रत-नियम-गुर्व्-अनल-शुश्रूषणाद्य्-औपकुर्वाणक-कर्माण्य् अनभियुक्तान्य् अपि समनुशिष्टेन भाव्यम् इत्य् असद्-आग्रहः पुत्रम् अनुशास्य स्वयं तावद् अनधिगत-मनोरथः कालेनाप्रमत्तेन स्वयं गृह एव प्रमत्त उपसंहृतः
_* evaṃ sva-tanuja ātmany anurāgāveśita-cittaḥ śaucādhyayana-vrata-niyama-gurv-anala-śuśrūṣaṇādy-aupakurvāṇaka-karmāṇy anabhiyuktāny api samanuśiṣṭena bhāvyam ity asad-āgrahaḥ putram anuśāsya svayaṃ tāvad anadhigata-manorathaḥ kālenāpramattena svayaṃ gṛha eva pramatta upasaṃhṛtaḥ
Thus, with his mind possessed by affection for his own son, holding the false conviction, "He must be well instructed," he taught his son the duties of a brahmacārin — purity, study, vows, restraints, service to the guru and the sacred fire, and the rest — although (the son) was not applying himself to them; and he himself, his desire meanwhile unattained, was carried off by unheedful time while he himself was heedless, right there in his home.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.7
_* अथ यवीयसी द्विज-सती स्व-गर्भ-जातं मिथुनं सपत्न्या उपन्यस्य स्वयम् अनुसंस्थया पतिलोकम् अगात्
_* atha yavīyasī dvija-satī sva-garbha-jātaṃ mithunaṃ sapatnyā upanyasya svayam anusaṃsthayā patilokam agāt
Then the younger wife, the chaste brāhmaṇa lady, entrusted the twin pair born of her own womb to the co-wife, and herself went to her husband's world by following him (in death).
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.8
_* पितर्य् उपरते भ्रातर एनम् अतत्-प्रभाव-विदस् त्रय्यां विद्यायाम् एव पर्यवसित-मतयो न पर-विद्यायां जड-मतिर् इति भ्रातुर् अनुशासन-निर्बन्धान् न्यवृत्सन्त
_* pitary uparate bhrātara enam atat-prabhāva-vidas trayyāṃ vidyāyām eva paryavasita-matayo na para-vidyāyāṃ jaḍa-matir iti bhrātur anuśāsana-nirbandhān nyavṛtsanta
When the father had passed away, the brothers, not knowing his power, their minds settled on the threefold Vedic knowledge alone and not on the higher knowledge, desisted from insisting on instructing their brother, thinking "He is dull-minded."
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.9
_* स च प्राकृतैर् द्विपद-पशुभिर् उन्मत्त-जड-बधिर-मूकेत्य् अभिभाष्यमाणो यदा तद्-अनुरूपाणि प्रभाषते कर्माणि च कार्यमाणः परेच्छया करोति विष्टितो वेतनतो वा याच्ञ्या यदृच्छया वोपसादितम् अल्पं बहु मृष्टं कदन्नं वाभ्यवहरति परं नेन्द्रिय-प्रीति-निमित्तम् नित्य-निवृत्त-निमित्त-स्व-सिद्ध-विशुद्धानुभवानन्द-स्वात्म-लाभाधिगमः सुख-दुःखयोर् द्वन्द्व-निमित्तयोर् असम्भावित-देहाभिमानः
_* sa ca prākṛtair dvipada-paśubhir unmatta-jaḍa-badhira-mūkety abhibhāṣyamāṇo yadā tad-anurūpāṇi prabhāṣate karmāṇi ca kāryamāṇaḥ parecchayā karoti viṣṭito vetanato vā yācñyā yadṛcchayā vopasāditam alpaṃ bahu mṛṣṭaṃ kadannaṃ vābhyavaharati paraṃ nendriya-prīti-nimittam nitya-nivṛtta-nimitta-sva-siddha-viśuddhānubhavānanda-svātma-lābhādhigamaḥ sukha-duḥkhayor dvandva-nimittayor asambhāvita-dehābhimānaḥ
And when he was addressed by ordinary two-legged beasts as "madman, idiot, deaf man, mute," he would speak in ways suited to that; and being made to do work, he would do it at another's will, whether pressed into service or for wages; and whatever was brought to him by begging or by chance — little or much, tasty or bad food — he would eat, but never for the sake of pleasing his senses. Since he had attained the finding of his own self, the pure self-established experience and bliss whose (external) cause is forever ceased, he had no conception of identification with the body in respect of pleasure and pain, which arise from the pairs of opposites.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.10
_* शीतोष्ण-वात-वर्षेषु वृष इवानावृताङ्गः पीनः संहननाङ्गः स्थण्डिल-संवेशनानुन्मर्दनामज्जन-रजसा महामणिर् इवानभिव्यक्त-ब्रह्म-वर्चसः कुपटावृत-कटिर् उपवीतेनोरु-मषिणा द्विजातिर् इति ब्रह्म-बन्धुर् इति संज्ञयातज्-ज्ञजनावमतो विचचार
_* śītoṣṇa-vāta-varṣeṣu vṛṣa ivānāvṛtāṅgaḥ pīnaḥ saṃhananāṅgaḥ sthaṇḍila-saṃveśanānunmardanāmajjana-rajasā mahāmaṇir ivānabhivyakta-brahma-varcasaḥ kupaṭāvṛta-kaṭir upavītenoru-maṣiṇā dvijātir iti brahma-bandhur iti saṃjñayātaj-jñajanāvamato vicacāra
In cold, heat, wind and rain, his limbs uncovered like a bull's, stout, with well-knit limbs, dirty from lying on bare ground and from not being massaged or bathed, his brahminical splendour unmanifest like a great gem (uncut), his loins wrapped in a rag, wearing a very dirty sacred thread, he wandered about, despised by people who did not know him, under the names "twice-born" and "mere kinsman of brāhmaṇas."
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.11
_* यदा तु परत आहारं कर्म-वेतनत ईहमानः स्व-भ्रातृभिर् अपि केदार-कर्मणि निरूपितस् तद् अपि करोति किन्तु न समं विषमं न्यूनम् अधिकम् इति वेद कण-पिण्याक-फली-करण-कुल्माष-स्थालीपुरीषादीन्य् अप्य् अमृतवद् अभ्यवहरति
_* yadā tu parata āhāraṃ karma-vetanata īhamānaḥ sva-bhrātṛbhir api kedāra-karmaṇi nirūpitas tad api karoti kintu na samaṃ viṣamaṃ nyūnam adhikam iti veda kaṇa-piṇyāka-phalī-karaṇa-kulmāṣa-sthālīpurīṣādīny apy amṛtavad abhyavaharati
But when he sought food from others as wages for work, and was appointed even by his own brothers to work in the paddy fields, he would do that too; yet he did not know even and uneven, less and more. Chaff, oil-cake, worm-eaten grain, half-cooked pulse, the burnt scrapings from the pot and the like — even these he ate as though they were nectar.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.12
_* अथ कदाचित् कश्चिद् वृषल-पतिर् भद्र-काल्यै पुरुष-पशुम् आलभतापत्य-कामः
_* atha kadācit kaścid vṛṣala-patir bhadra-kālyai puruṣa-paśum ālabhatāpatya-kāmaḥ
Then once a certain chief of śūdras, desiring offspring, was about to offer a human victim to Bhadra Kālī.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.13
_* तस्य ह दैव-मुक्तस्य पशोः पदवीं तद्-अनुचराः परिधावन्तो निशि निशीथ-समये तमसावृतायाम् अनधिगत-पशव आकस्मिकेन विधिना केदारान् वीरासनेन मृग-वराहादिभ्यः संरक्षमाणम् अङ्गिरः-प्रवर-सुतम् अपश्यन्
_* tasya ha daiva-muktasya paśoḥ padavīṃ tad-anucarāḥ paridhāvanto niśi niśītha-samaye tamasāvṛtāyām anadhigata-paśava ākasmikena vidhinā kedārān vīrāsanena mṛga-varāhādibhyaḥ saṃrakṣamāṇam aṅgiraḥ-pravara-sutam apaśyan
When that victim escaped by fate, his attendants ran along its track; and at night, at the hour of midnight, in darkness that had covered (everything), not finding the victim, by an accidental turn (of events) they saw the son of the best of the Aṅgirases guarding the paddy fields from deer, boars and the like, seated in the vīrāsana posture.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.14
_* अथ त एनम् अनवद्य-लक्षणम् अवमृश्य भर्तृ-कर्म-निष्पत्तिं मन्यमाना बद्ध्वा रशनया चण्डिका-गृहम् उपनिन्युर् मुदा विकसित् अ-वदनाः
_* atha ta enam anavadya-lakṣaṇam avamṛśya bhartṛ-karma-niṣpattiṃ manyamānā baddhvā raśanayā caṇḍikā-gṛham upaninyur mudā vikasit a-vadanāḥ
Then they, examining him and finding him of faultless marks, thinking their master's rite accomplished, bound him with a rope and, their faces beaming with joy, led him to the temple of Caṇḍikā.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.15
_* अथ पणयस् तं स्व-विधिनाभिषिच्याहतेन वाससाच्छाद्य भूषणालेप-स्रक्-तिलकादिभिर् उपस्कृतं भुक्तवन्तं धूप-दीप-माल्य-लाज-किसलयाङ्कुर-फलोपहारोपेतया वैशस-संस्थया महता गीत-स्तुति-मृदङ्ग-पणव-घोषेण च पुरुष-पशुं भद्र-काल्याः पुरत उपवेशयाम् आसुः
_* atha paṇayas taṃ sva-vidhinābhiṣicyāhatena vāsasācchādya bhūṣaṇālepa-srak-tilakādibhir upaskṛtaṃ bhuktavantaṃ dhūpa-dīpa-mālya-lāja-kisalayāṅkura-phalopahāropetayā vaiśasa-saṃsthayā mahatā gīta-stuti-mṛdaṅga-paṇava-ghoṣeṇa ca puruṣa-paśuṃ bhadra-kālyāḥ purata upaveśayām āsuḥ
Then the traders, having bathed him according to their own rite, having covered (him) with a new garment, adorned with ornaments, unguents, a garland, forehead-marks and the rest, and having fed (him), with incense, lamps, garlands, parched grain, young shoots, sprouts and fruit offerings, with a great sacrificial arrangement for slaughter, and with a loud noise of songs, hymns of praise, mṛdaṅga and paṇava drums, seated the human sacrificial animal before Bhadra Kālī.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.16
_* अथ वृषल-राज-पणिः पुरुष-पशोर् असृग्-आसवेन देवीं भद्र-कालीं यक्ष्यमाणस् तद्-अभिमन्त्रितम् असिम् अति-कराल-निशितम् उपाददे
_* atha vṛṣala-rāja-paṇiḥ puruṣa-paśor asṛg-āsavena devīṃ bhadra-kālīṃ yakṣyamāṇas tad-abhimantritam asim ati-karāla-niśitam upādade
Then the headman of those low-born men, intending to sacrifice to the goddess Bhadra Kālī with the liquor of the human victim's blood, took up a sword, exceedingly terrible and sharp, over which mantras had been chanted for that purpose.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.17
_* इति तेषां वृषलानां रजस्-तमः-प्रकृतीनां धन-मद-रज-उत्सिक्त-मनसां भगवत्-कला-वीर-कुलं कदर्थी-कृत्योत्पथेन स्वैरं विहरतां हिंसा-विहाराणां कर्माति-दारुणं यद् ब्रह्म-भूतस्य साक्षाद् ब्रह्मर्षि-सुतस्य निर्वैरस्य सर्व-भूत-सुहृदः सूनायाम् अप्य् अननुमतम् आलम्भनं तद् उपलभ्य ब्रह्म-तेजसाति-दुर्विषहेण दन्दह्यमानेन वपुषा सहसोच्चचाट सैव देवी भद्र-काली
_* iti teṣāṃ vṛṣalānāṃ rajas-tamaḥ-prakṛtīnāṃ dhana-mada-raja-utsikta-manasāṃ bhagavat-kalā-vīra-kulaṃ kadarthī-kṛtyotpathena svairaṃ viharatāṃ hiṃsā-vihārāṇāṃ karmāti-dāruṇaṃ yad brahma-bhūtasya sākṣād brahmarṣi-sutasya nirvairasya sarva-bhūta-suhṛdaḥ sūnāyām apy ananumatam ālambhanaṃ tad upalabhya brahma-tejasāti-durviṣaheṇa dandahyamānena vapuṣā sahasoccacāṭa saiva devī bhadra-kālī
Thus, when that goddess Bhadra Kālī herself perceived this exceedingly cruel act of those low-born men — whose natures were of passion and darkness, whose minds were puffed up with the intoxicating dust of wealth, who roamed at will by the wrong path, holding in contempt the community of heroes who are portions of the Lord, whose sport was violence — namely the slaughter, not sanctioned even in a slaughterhouse, of one who had become Brahman, the very son of a brahmin sage, who was without enmity and the friend of all beings: (then) she suddenly burst forth (from the image), her body blazing with the utterly unbearable brahminical fire.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.18
_* भृशम् अमर्ष-रोषावेश-रभस-विलसित-भ्रु-कुटि-विटप-कुटिल-दंष्ट्रारुणेक्षणाटोपाति-भयानक-वदना हन्तु-कामेवेदं महाट्ट-हासम् अति-संरम्भेण विमुञ्चन्ती तत उत्पत्य पापीयसां दुष्टानां तेनैवासिना विवृक्ण-शीर्ष्णां गलात् स्रवन्तम् असृग्-आसवम् अत्युष्णं सह गणेन निपीयाति-पान-मद-विह्वलोच्चैस्तरां स्व-पार्षदैः सह जगौ ननर्त च विजहार च शिरः-कन्दुक-लीलया
_* bhṛśam amarṣa-roṣāveśa-rabhasa-vilasita-bhru-kuṭi-viṭapa-kuṭila-daṃṣṭrāruṇekṣaṇāṭopāti-bhayānaka-vadanā hantu-kāmevedaṃ mahāṭṭa-hāsam ati-saṃrambheṇa vimuñcantī tata utpatya pāpīyasāṃ duṣṭānāṃ tenaivāsinā vivṛkṇa-śīrṣṇāṃ galāt sravantam asṛg-āsavam atyuṣṇaṃ saha gaṇena nipīyāti-pāna-mada-vihvaloccaistarāṃ sva-pārṣadaiḥ saha jagau nanarta ca vijahāra ca śiraḥ-kanduka-līlayā
Her face exceedingly terrible with the display of arched, branch-like brows tossed up in the violence of her surge of intolerance and rage, with crooked fangs and reddened eyes, as if wishing to destroy this (world), releasing with great fury a great loud laugh — leaping down from there and, with that very sword, cutting off the heads of those most sinful and wicked men, she drank down together with her troop the exceedingly hot liquor of blood flowing from their necks, and overwhelmed with the intoxication of excessive drinking she sang very loudly together with her attendants, and danced, and played, sporting with the heads as balls.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.19
_* एवम् एव खलु महद्-अभिचाराति-क्रमः कार्त्स्न्येनात्मने फलति
_* evam eva khalu mahad-abhicārāti-kramaḥ kārtsnyenātmane phalati
Indeed, just so does the transgression of employing black magic against a great soul bear its fruit wholly upon oneself.
AI translation rendered from the Sanskrit, not a published edition
SB 5 9.20
_* न वा एतद् विष्णुदत्त महद्-अद्भुतं यद् असम्भ्रमः स्व-शिरश्-छेदन आपतिते ऽपि विमुक्त-देहाद्य्-आत्म-भाव-सुदृढ-हृदय-ग्रन्थीनां सर्व-सत्त्व-सुहृद्-आत्मनां निर्वैराणां साक्षाद् भगवतानिमिषारि-वरायुधेनाप्रमत्तेन तैस् तैर् भावैः परिरक्ष्यमाणानां तत्-पाद-मूलम् अकुतश्चिद्-भयम् उपसृतानां भागवत-परमहंसानाम्
_* na vā etad viṣṇudatta mahad-adbhutaṃ yad asambhramaḥ sva-śiraś-chedana āpatite 'pi vimukta-dehādy-ātma-bhāva-sudṛḍha-hṛdaya-granthīnāṃ sarva-sattva-suhṛd-ātmanāṃ nirvairāṇāṃ sākṣād bhagavatānimiṣāri-varāyudhenāpramattena tais tair bhāvaiḥ parirakṣyamāṇānāṃ tat-pāda-mūlam akutaścid-bhayam upasṛtānāṃ bhāgavata-paramahaṃsānām
And this, Viṣṇudatta, is no great wonder — that there is no agitation, even when the cutting off of one's own head has befallen, in those Bhāgavata paramahaṃsas whose knots of the heart, firmly fastened by identification with the body and the rest, have been loosened, who are in their very selves the friends of all creatures, who are without enmity, who are guarded unremittingly, by these and those means, by the Lord himself whose weapon is the excellent unblinking discus, and who have resorted to the shelter of his feet, where there is fear from nothing whatever.
AI translation rendered from the Sanskrit, not a published edition