Bhagavata Purana — Skandha 7 — Chapter 1
SB 7 1.1
श्रीराजोवाच समः प्रियः सुहृद्ब्रह्मन् भूतानां भगवान् स्वयम् इन्द्रस्यार्थे कथं दैत्यान् अवधीद्विषमो यथा
śrīrājovāca samaḥ priyaḥ suhṛdbrahman bhūtānāṃ bhagavān svayam indrasyārthe kathaṃ daityān avadhīdviṣamo yathā
The king said: O brāhmaṇa, the Lord himself is impartial, affectionate, the friend of all beings; how then did he slay the Daityas for Indra's sake, as though he were partial?
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.2
न ह्यस्यार्थः सुरगणैः साक्षान् निःश्रेयसात्मनः नैवासुरेभ्यो विद्वेषो नोद्वेगश्चागुणस्य हि
na hyasyārthaḥ suragaṇaiḥ sākṣān niḥśreyasātmanaḥ naivāsurebhyo vidveṣo nodvegaścāguṇasya hi
For he whose very self is the highest good has no interest to gain from the hosts of gods, nor has he any hatred toward the asuras, nor any alarm—since he is beyond the qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.3
इति नः सुमहाभाग नारायणगुणान् प्रति संशयः सुमहान् जातस्तद्भवांश्छेत्तुमर्हति
iti naḥ sumahābhāga nārāyaṇaguṇān prati saṃśayaḥ sumahān jātastadbhavāṃśchettumarhati
Thus, O most greatly fortunate one, a very great doubt has arisen in us concerning the qualities of Nārāyaṇa; you ought to cut it away.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.4
श्रीऋषिरुवाच साधु पृष्टं महाराज हरेश्चरितमद्भुतम् यद्भागवतमाहात्म्यं भगवद्भक्तिवर्धनम्
śrīṛṣiruvāca sādhu pṛṣṭaṃ mahārāja hareścaritamadbhutam yadbhāgavatamāhātmyaṃ bhagavadbhaktivardhanam
The sage said: Well have you asked, great king, about the wondrous conduct of Hari, which is the glory of the Lord's devotees and increases devotion to the Lord.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.5
गीयते परमं पुण्यमृषिभिर्नारदादिभिः नत्वा कृष्णाय मुनये कथयिष्ये हरेः कथाम्
gīyate paramaṃ puṇyamṛṣibhirnāradādibhiḥ natvā kṛṣṇāya munaye kathayiṣye hareḥ kathām
It is sung as supremely purifying by the sages headed by Nārada. Having bowed to Kṛṣṇa the sage, I shall relate the tale of Hari.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.6
निर्गुणो ऽपि ह्यजो ऽव्यक्तो भगवान् प्रकृतेः परः स्वमायागुणमाविश्य बाध्यबाधकतां गतः
nirguṇo 'pi hyajo 'vyakto bhagavān prakṛteḥ paraḥ svamāyāguṇamāviśya bādhyabādhakatāṃ gataḥ
Though free of the qualities, unborn, unmanifest, beyond prakṛti, the Lord, having entered the qualities of his own māyā, came to the condition of being restrainer and restrained.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.7
सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः न तेषां युगपद्राजन् ह्रास उल्लास एव वा
sattvaṃ rajastama iti prakṛternātmano guṇāḥ na teṣāṃ yugapadrājan hrāsa ullāsa eva vā
Sattva, rajas and tamas — these are qualities of prakṛti, not of the Self; and there is no simultaneous decrease or increase of them, O king.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.8
जयकाले तु सत्त्वस्य देवर्षीन् रजसो ऽसुरान् तमसो यक्षरक्षांसि तत्कालानुगुणो ऽभजत्
jayakāle tu sattvasya devarṣīn rajaso 'surān tamaso yakṣarakṣāṃsi tatkālānuguṇo 'bhajat
But at the time of sattva's victory he favoured the gods and the sages; (at the victory) of rajas, the asuras; (at that) of tamas, the yakṣas and rākṣasas — conforming to the quality of that time.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.9
ज्योतिरादिरिवाभाति सङ्घातान् न विविच्यते विदन्त्यात्मानमात्मस्थं मथित्वा कवयो ऽन्ततः
jyotirādirivābhāti saṅghātān na vivicyate vidantyātmānamātmasthaṃ mathitvā kavayo 'ntataḥ
He shines like fire and the other (elements), and is not distinguished from the aggregate (of the body); the wise, churning (their minds), in the end know the Self that abides within the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.10
यदा सिसृक्षुः पुर आत्मनः परो रजः सृजत्येष पृथक् स्वमायया सत्त्वं विचित्रासु रिरंसुरीश्वरः शयिष्यमाणस्तम ईरयत्यसौ
yadā sisṛkṣuḥ pura ātmanaḥ paro rajaḥ sṛjatyeṣa pṛthak svamāyayā sattvaṃ vicitrāsu riraṃsurīśvaraḥ śayiṣyamāṇastama īrayatyasau
When the Supreme One desires to create the bodies of himself, he brings forth rajas separately by his own māyā; when the Lord wishes to take pleasure among the various (forms), sattva; and when he is about to lie down, he stirs up tamas.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.11
कालं चरन्तं सृजतीश आश्रयं प्रधानपुम्भ्यां नरदेव सत्यकृत् य एष राजन्नपि काल ईशिता सत्त्वं सुरानीकमिवैधयत्यतः तत्प्रत्यनीकान् असुरान् सुरप्रियो रजस्तमस्कान् प्रमिणोत्युरुश्रवाः
kālaṃ carantaṃ sṛjatīśa āśrayaṃ pradhānapumbhyāṃ naradeva satyakṛt ya eṣa rājannapi kāla īśitā sattvaṃ surānīkamivaidhayatyataḥ tatpratyanīkān asurān surapriyo rajastamaskān pramiṇotyuruśravāḥ
The Lord, whose making is true, creates moving Time as the support for pradhāna and puruṣa, O god among men. And this Time, O king, though itself ruled, is a ruler; by it he makes sattva grow, as he does the host of the gods; and, dear to the gods, of far-reaching fame, he destroys the asuras opposed to them, who are made of rajas and tamas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.12
अत्रैवोदाहृतः पूर्वमितिहासः सुरर्षिणा प्रीत्या महाक्रतौ राजन् पृच्छते ऽजातशत्रवे
atraivodāhṛtaḥ pūrvamitihāsaḥ surarṣiṇā prītyā mahākratau rājan pṛcchate 'jātaśatrave
On just this (matter) an old account was related affectionately by the sage of the gods at a great sacrifice, O king, to Ajātaśatru (Yudhiṣṭhira) who asked.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.13
दृष्ट्वा महाद्भुतं राजा राजसूये महाक्रतौ वासुदेवे भगवति सायुज्यं चेदिभूभुजः
dṛṣṭvā mahādbhutaṃ rājā rājasūye mahākratau vāsudeve bhagavati sāyujyaṃ cedibhūbhujaḥ
Having seen the great wonder — the merging of the king of Cedi into the Lord Vāsudeva at the great Rājasūya sacrifice — the king...
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.14
तत्रासीनं सुरऋषिं राजा पाण्डुसुतः क्रतौ पप्रच्छ विस्मितमना मुनीनां शृण्वतामिदम्
tatrāsīnaṃ suraṛṣiṃ rājā pāṇḍusutaḥ kratau papraccha vismitamanā munīnāṃ śṛṇvatāmidam
...the king, the son of Pāṇḍu, his mind amazed, asked this of the sage of the gods who was seated there at the sacrifice, while the sages listened.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.15
श्रीयुधिष्ठिर उवाच अहो अत्यद्भुतं ह्येतद्दुर्लभैकान्तिनामपि वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः
śrīyudhiṣṭhira uvāca aho atyadbhutaṃ hyetaddurlabhaikāntināmapi vāsudeve pare tattve prāptiścaidyasya vidviṣaḥ
Śrī Yudhiṣṭhira said: Oh, this is most wondrous indeed — that the hater Caidya attained Vāsudeva, the supreme reality, which is hard to reach even for the single-minded.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.16
एतद्वेदितुमिच्छामः सर्व एव वयं मुने भगवन्निन्दया वेनो द्विजैस्तमसि पातितः
etadveditumicchāmaḥ sarva eva vayaṃ mune bhagavannindayā veno dvijaistamasi pātitaḥ
All of us wish to know this, O sage: through reviling the Lord, Vena was cast down into darkness by the brāhmaṇas.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.17
दमघोषसुतः पाप आरभ्य कलभाषणात् सम्प्रत्यमर्षी गोविन्दे दन्तवक्रश्च दुर्मतिः
damaghoṣasutaḥ pāpa ārabhya kalabhāṣaṇāt sampratyamarṣī govinde dantavakraśca durmatiḥ
The sinful son of Damaghoṣa, from the time he began to babble (as a child), and the evil-minded Dantavakra as well, have up to now been intolerant of Govinda.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.18
शपतोरसकृद्विष्णुं यद्ब्रह्म परमव्ययम् श्वित्रो न जातो जिह्वायां नान्धं विविशतुस्तमः
śapatorasakṛdviṣṇuṃ yadbrahma paramavyayam śvitro na jāto jihvāyāṃ nāndhaṃ viviśatustamaḥ
Though the two of them repeatedly abused Viṣṇu, who is Brahman, supreme, imperishable, no white leprosy arose on their tongues, nor did they enter blinding darkness.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.19
कथं तस्मिन् भगवति दुरवग्राह्यधामनि पश्यतां सर्वलोकानां लयमीयतुरञ्जसा
kathaṃ tasmin bhagavati duravagrāhyadhāmani paśyatāṃ sarvalokānāṃ layamīyaturañjasā
How did they, in the sight of all the worlds, straightway attain dissolution into that Lord whose abode is so hard to grasp?
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.20
एतद्भ्राम्यति मे बुद्धिर्दीपार्चिरिव वायुना ब्रूह्येतदद्भुततमं भगवान् ह्यत्र कारणम्
etadbhrāmyati me buddhirdīpārciriva vāyunā brūhyetadadbhutatamaṃ bhagavān hyatra kāraṇam
At this my understanding wavers, like the flame of a lamp in the wind. Explain this most wondrous thing, for the Lord is surely the cause in this matter.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.21
श्रीबादरायणिरुवाच राज्ञस्तद्वच आकर्ण्य नारदो भगवान् ऋषिः तुष्टः प्राह तमाभाष्य शृण्वत्यास्तत्सदः कथाः
śrībādarāyaṇiruvāca rājñastadvaca ākarṇya nārado bhagavān ṛṣiḥ tuṣṭaḥ prāha tamābhāṣya śṛṇvatyāstatsadaḥ kathāḥ
Śrī Bādarāyaṇi said: Hearing that speech of the king, Nārada, the divine sage, pleased, addressed him and spoke, while that assembly listened to the accounts.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.22
श्रीनारद उवाच निन्दनस्तवसत्कार न्यक्कारार्थं कलेवरम् प्रधानपरयो राजन्नविवेकेन कल्पितम्
śrīnārada uvāca nindanastavasatkāra nyakkārārthaṃ kalevaram pradhānaparayo rājannavivekena kalpitam
Śrī Nārada said: The body, O king, is fashioned through lack of discrimination for pradhāna and the supreme (self), for the purpose of blame and praise, honour and dishonour.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.23
हिंसा तदभिमानेन दण्डपारुष्ययोर्यथा वैषम्यमिह भूतानां ममाहमिति पार्थिव
hiṃsā tadabhimānena daṇḍapāruṣyayoryathā vaiṣamyamiha bhūtānāṃ mamāhamiti pārthiva
Injury (arises) through identification with that (body), as (a sense of injury arises) in punishment and harsh speech; here, O king, the differentiation among beings (comes) from 'mine' and 'I'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.24
यन्निबद्धो ऽभिमानो ऽयं तद्वधात् प्राणिनां वधः तथा न यस्य कैवल्यादभिमानो ऽखिलात्मनः परस्य दमकर्तुर्हि हिंसा केनास्य कल्प्यते
yannibaddho 'bhimāno 'yaṃ tadvadhāt prāṇināṃ vadhaḥ tathā na yasya kaivalyādabhimāno 'khilātmanaḥ parasya damakarturhi hiṃsā kenāsya kalpyate
The killing of living beings is (really) the destruction of that (body) to which this false sense of self is bound; but he who, being the Self of all, has no such conceit because of his absolute (aloneness/purity) — how can violence be attributed to him, the Supreme, the inflicter of chastisement?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.25
तस्माद्वैरानुबन्धेन निर्वैरेण भयेन वा स्नेहात् कामेन वा युञ्ज्यात् कथञ्चिन् नेक्षते पृथक्
tasmādvairānubandhena nirvaireṇa bhayena vā snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak
Therefore, by (any means) — by the bond of enmity, or by freedom from enmity, by fear, by affection, or by desire — one should somehow join (one's mind to him); he does not regard (these) as different.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.26
यथा वैरानुबन्धेन मर्त्यस्तन्मयतामियात् न तथा भक्तियोगेन इति मे निश्चिता मतिः
yathā vairānubandhena martyastanmayatāmiyāt na tathā bhaktiyogena iti me niścitā matiḥ
As a mortal may attain absorption in him through the bond of enmity, not so (readily) by the yoga of devotion — such is my settled opinion.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.27
कीटः पेशस्कृता रुद्धः कुड्यायां तमनुस्मरन् संरम्भभययोगेन विन्दते तत्स्वरूपताम्
kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṃ tamanusmaran saṃrambhabhayayogena vindate tatsvarūpatām
A worm shut up in a wall by a wasp, constantly thinking of it, through the combination of agitation and fear attains that very form.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.28
एवं कृष्णे भगवति मायामनुज ईश्वरे वैरेण पूतपाप्मानस्तमापुरनुचिन्तया
evaṃ kṛṣṇe bhagavati māyāmanuja īśvare vaireṇa pūtapāpmānastamāpuranucintayā
So too, (those men) purified of their sins through enmity toward Kṛṣṇa, the Lord, the sovereign, who took birth as (Indra's) younger brother by his māyā, attained him by (constantly) thinking of him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.29
कामाद्द्वेषाद्भयात् स्नेहाद्यथा भक्त्येश्वरे मनः आवेश्य तदघं हित्वा बहवस्तद्गतिं गताः
kāmāddveṣādbhayāt snehādyathā bhaktyeśvare manaḥ āveśya tadaghaṃ hitvā bahavastadgatiṃ gatāḥ
Just as by devotion, so also out of lust, out of hatred, out of fear, out of affection, many, having fixed the mind on the Lord and given up that sin, have gone to his destination.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.30
गोप्यः कामाद्भयात् कंसो द्वेषाच् चैद्यादयो नृपाः सम्बन्धाद्वृष्णयः स्नेहाद्यूयं भक्त्या वयं विभो
gopyaḥ kāmādbhayāt kaṃso dveṣāc caidyādayo nṛpāḥ sambandhādvṛṣṇayaḥ snehādyūyaṃ bhaktyā vayaṃ vibho
The gopīs out of lust, Kaṃsa out of fear, Śiśupāla and the other kings out of hatred, the Vṛṣṇis through kinship, you (Pāṇḍavas) out of affection, and we out of devotion, O mighty one.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.31
कतमो ऽपि न वेनः स्यात् पञ्चानां पुरुषं प्रति तस्मात् केनाप्युपायेन मनः कृष्णे निवेशयेत्
katamo 'pi na venaḥ syāt pañcānāṃ puruṣaṃ prati tasmāt kenāpyupāyena manaḥ kṛṣṇe niveśayet
Whichever one of the five it may be, it would not be (like) Vena's (attitude) toward the Supreme Person; therefore by any means whatever one should fix the mind on Kṛṣṇa.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.32
मातृष्वस्रेयो वश्चैद्यो दन्तवक्रश्च पाण्डव पार्षदप्रवरौ विष्णोर्विप्रशापात् पदच्युतौ
mātṛṣvasreyo vaścaidyo dantavakraśca pāṇḍava pārṣadapravarau viṣṇorvipraśāpāt padacyutau
Your maternal aunt's sons, Caidya (Śiśupāla) and Dantavakra, O Pāṇḍava, were the foremost attendants of Viṣṇu, fallen from their place by a brahmin's curse.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.33
श्रीयुधिष्ठिर उवाच कीदृशः कस्य वा शापो हरिदासाभिमर्शनः अश्रद्धेय इवाभाति हरेरेकान्तिनां भवः
śrīyudhiṣṭhira uvāca kīdṛśaḥ kasya vā śāpo haridāsābhimarśanaḥ aśraddheya ivābhāti harerekāntināṃ bhavaḥ
Śrī Yudhiṣṭhira said: What sort of curse was it, and whose, that could touch the servants of Hari? The (fall into worldly) birth of those who are exclusively devoted to Hari seems almost incredible.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.34
देहेन्द्रियासुहीनानां वैकुण्ठपुरवासिनाम् देहसम्बन्धसम्बद्धमेतदाख्यातुमर्हसि
dehendriyāsuhīnānāṃ vaikuṇṭhapuravāsinām dehasambandhasambaddhametadākhyātumarhasi
You ought to explain this — how those dwellers in Vaikuṇṭha, who are without (material) body, senses and life-breath, came to be bound by a connection with a body.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.35
श्रीनारद उवाच एकदा ब्रह्मणः पुत्रा विष्णुलोकं यदृच्छया सनन्दनादयो जग्मुश्चरन्तो भुवनत्रयम्
śrīnārada uvāca ekadā brahmaṇaḥ putrā viṣṇulokaṃ yadṛcchayā sanandanādayo jagmuścaranto bhuvanatrayam
Śrī Nārada said: Once the sons of Brahmā, Sanandana and the others, wandering through the three worlds, came of their own accord to the world of Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.36
पञ्चषड्ढायनार्भाभाः पूर्वेषामपि पूर्वजाः दिग्वाससः शिशून् मत्वा द्वाःस्थौ तान् प्रत्यषेधताम्
pañcaṣaḍḍhāyanārbhābhāḥ pūrveṣāmapi pūrvajāḥ digvāsasaḥ śiśūn matvā dvāḥsthau tān pratyaṣedhatām
Looking like children of five or six years, though they were born before even the eldest, and naked, they were taken for infants by the two gatekeepers, who barred them.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.37
अशपन् कुपिता एवं युवां वासं न चार्हथः रजस्तमोभ्यां रहिते पादमूले मधुद्विषः पापिष्ठामासुरीं योनिं बालिशौ यातमाश्वतः
aśapan kupitā evaṃ yuvāṃ vāsaṃ na cārhathaḥ rajastamobhyāṃ rahite pādamūle madhudviṣaḥ pāpiṣṭhāmāsurīṃ yoniṃ bāliśau yātamāśvataḥ
Angered, they cursed them thus: "You two do not deserve to dwell at the foot of the enemy of Madhu, which is free from passion and darkness. Go at once, you fools, to a most sinful demonic womb."
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.38
एवं शप्तौ स्वभवनात् पतन्तौ तौ कृपालुभिः प्रोक्तौ पुनर्जन्मभिर्वां त्रिभिर्लोकाय कल्पताम्
evaṃ śaptau svabhavanāt patantau tau kṛpālubhiḥ proktau punarjanmabhirvāṃ tribhirlokāya kalpatām
Thus cursed and falling from their own abode, they were told by the compassionate ones: "After three births let there be (a return) for you to (your) world."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 7 1.39
जज्ञाते तौ दितेः पुत्रौ दैत्यदानववन्दितौ हिरण्यकशिपुर्ज्येष्ठो हिरण्याक्षो ऽनुजस्ततः
jajñāte tau diteḥ putrau daityadānavavanditau hiraṇyakaśipurjyeṣṭho hiraṇyākṣo 'nujastataḥ
The two were born as sons of Diti, honoured by the Daityas and Dānavas: Hiraṇyakaśipu was the elder, and Hiraṇyākṣa (Hiraṇyākṣa/Hiraṇyākṣa = Hiraṇyākṣa) the younger of the two.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.40
हतो हिरण्यकशिपुर्हरिणा सिंहरूपिणा हिरण्याक्षो धरोद्धारे बिभ्रता शौकरं वपुः
hato hiraṇyakaśipurhariṇā siṃharūpiṇā hiraṇyākṣo dharoddhāre bibhratā śaukaraṃ vapuḥ
Hiraṇyakaśipu was slain by Hari in the form of a lion, and Hiraṇyākṣa by him who, to raise up the earth, bore the body of a boar.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.41
हिरण्यकशिपुः पुत्रं प्रह्लादं केशवप्रियम् जिघांसुरकरोन् नाना यातना मृत्युहेतवे
hiraṇyakaśipuḥ putraṃ prahlādaṃ keśavapriyam jighāṃsurakaron nānā yātanā mṛtyuhetave
Hiraṇyakaśipu, wishing to kill his son Prahlāda, who was dear to Keśava, inflicted various tortures on him to cause his death.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.42
तं सर्वभूतात्मभूतं प्रशान्तं समदर्शनम् भगवत्तेजसा स्पृष्टं नाशक्नोद्धन्तुमुद्यमैः
taṃ sarvabhūtātmabhūtaṃ praśāntaṃ samadarśanam bhagavattejasā spṛṣṭaṃ nāśaknoddhantumudyamaiḥ
He was not able, with (all) his efforts, to kill him, who had become the self of all beings, who was perfectly calm and equal in vision, and who was touched by the Lord's power.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.43
ततस्तौ राक्षसौ जातौ केशिन्यां विश्रवःसुतौ रावणः कुम्भकर्णश्च सर्वलोकोपतापनौ
tatastau rākṣasau jātau keśinyāṃ viśravaḥsutau rāvaṇaḥ kumbhakarṇaśca sarvalokopatāpanau
Then those two were born as Rākṣasas, sons of Viśravas by Keśinī — Rāvaṇa and Kumbhakarṇa, tormentors of all the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.44
तत्रापि राघवो भूत्वा न्यहनच् छापमुक्तये रामवीर्यं श्रोष्यसि त्वं मार्कण्डेयमुखात् प्रभो
tatrāpi rāghavo bhūtvā nyahanac chāpamuktaye rāmavīryaṃ śroṣyasi tvaṃ mārkaṇḍeyamukhāt prabho
There too, having become Rāghava (Rāma), he slew (them) for the release from the curse. You will hear of Rāma's prowess from the mouth of Mārkaṇḍeya, O lord.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.45
तावत्र क्षत्रियौ जातौ मातृष्वस्रात्मजौ तव अधुना शापनिर्मुक्तौ कृष्णचक्रहतांहसौ
tāvatra kṣatriyau jātau mātṛṣvasrātmajau tava adhunā śāpanirmuktau kṛṣṇacakrahatāṃhasau
Here those two have been born as kṣatriyas, sons of your mother's sister; now they are freed from the curse, their sin destroyed by Kṛṣṇa's discus.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.46
वैरानुबन्धतीव्रेण ध्यानेनाच्युतसात्मताम् नीतौ पुनर्हरेः पार्श्वं जग्मतुर्विष्णुपार्षदौ
vairānubandhatīvreṇa dhyānenācyutasātmatām nītau punarhareḥ pārśvaṃ jagmaturviṣṇupārṣadau
By intense meditation arising from the bond of enmity, they were brought to identity with the Infallible One, and, being Viṣṇu's attendants, they went again to Hari's side.
AI translation rendered from the Sanskrit, not a published edition
SB 7 1.47
श्रीयुधिष्ठिर उवाच विद्वेषो दयिते पुत्रे कथमासीन् महात्मनि ब्रूहि मे भगवन् येन प्रह्लादस्याच्युतात्मता
śrīyudhiṣṭhira uvāca vidveṣo dayite putre kathamāsīn mahātmani brūhi me bhagavan yena prahlādasyācyutātmatā
Śrī Yudhiṣṭhira said: How did hatred arise toward the beloved son, a great soul? Tell me, O lord, by what means Prahlāda came to have Acyuta as his very self.
AI translation rendered from the Sanskrit, not a published edition