The Supreme Lord Is Equal to Everyone

Verse 1 (bhagavata.7.1.1)

श्रीराजोवाच समः प्रियः सुहृद्ब्रह्मन् भूतानां भगवान् स्वयम् । इन्द्रस्यार्थे कथं दैत्यानवधीद्विषमो यथा ॥ १ ॥

śrī-rājovāca samaḥ priyaḥ suhṛd brahman bhūtānāṁ bhagavān svayam indrasyārthe kathaṁ daityān avadhīd viṣamo yathā

King Parikshit said: O brahmana, Bhagavan Himself is equal, dear, and a well-wisher to all beings. Then for Indra's sake, why did He kill the demons like one who is partial?

Verse 2 (bhagavata.7.1.2)

न ह्यस्यार्थः सुरगणैः साक्षान्निःश्रेयसात्मनः । नैवासुरेभ्यो विद्वेषो नोद्वेगश्चागुणस्य हि ॥ २ ॥

na hy asyārthaḥ sura-gaṇaiḥ sākṣān niḥśreyasātmanaḥ naivāsurebhyo vidveṣo nodvegaś cāguṇasya hi

The Lord, whose very nature is the highest good, has no direct self-interest to serve with the gods, nor any hatred for the demons, nor, being free of material qualities, any anxiety at all.

Verse 3 (bhagavata.7.1.3)

इति नः सुमहाभाग नारायणगुणान् प्रति । संशयः सुमहाञ्जातस्तद्भवांश्छेत्तुमर्हति ॥ ३ ॥

iti naḥ sumahā-bhāga nārāyaṇa-guṇān prati saṁśayaḥ sumahāñ jātas tad bhavāṁś chettum arhati

O most fortunate one, thus a very great doubt has arisen in us regarding the qualities of Narayana; you alone are fit to dispel it.

Verse 4 (bhagavata.7.1.4)

श्रीऋषिरुवाच साधु पृष्टं महाराज हरेश्चरितमद्भुतम् । यद् भागवतमाहात्म्यं भगवद्भक्तिवर्धनम् ॥ ४ ॥

śrī-ṛṣir uvāca sādhu pṛṣṭaṁ mahārāja hareś caritam adbhutam yad bhāgavata-māhātmyaṁ bhagavad-bhakti-vardhanam

The sage said: O great King, you have asked an excellent question. The wondrous deeds of Hari, which are the very glory of the Bhagavata, increase devotion to the Lord.

Verse 5 (bhagavata.7.1.5)

गीयते परमं पुण्यमृषिभिर्नारदादिभिः । नत्वा कृष्णाय मुनये कथयिष्ये हरेः कथाम् ॥ ५ ॥

gīyate paramaṁ puṇyam ṛṣibhir nāradādibhiḥ natvā kṛṣṇāya munaye kathayiṣye hareḥ kathām

This supremely purifying account is sung by sages headed by Narada. Having bowed to the sage Krishna Dvaipayana, I shall now narrate the story of Hari.

Verse 6 (bhagavata.7.1.6)

निर्गुणोऽपि ह्यजोऽव्यक्तो भगवान्प्रकृतेः परः । स्वमायागुणमाविश्य बाध्यबाधकतां गतः ॥ ६ ॥

nirguṇo ’pi hy ajo ’vyakto bhagavān prakṛteḥ paraḥ sva-māyā-guṇam āviśya bādhya-bādhakatāṁ gataḥ

Although the Lord is without material qualities, unborn, unmanifest, and beyond material nature, by entering into the modes of His own maya He appears to take on the roles of the one restrained and the one who restrains.

Verse 7 (bhagavata.7.1.7)

सत्त्वं रजस्तम इति प्रकृतेर्नात्मनो गुणाः । न तेषां युगपद्राजन् ह्रास उल्लास एव वा ॥ ७ ॥

sattvaṁ rajas tama iti prakṛter nātmano guṇāḥ na teṣāṁ yugapad rājan hrāsa ullāsa eva vā

O King, sattva, rajas, and tamas are the qualities of material nature, not of the self. They do not simultaneously wane and wax.

Verse 8 (bhagavata.7.1.8)

जयकाले तु सत्त्वस्य देवर्षीन् रजसोऽसुरान् । तमसो यक्षरक्षांसि तत्कालानुगुणोऽभजत् ॥ ८ ॥

jaya-kāle tu sattvasya devarṣīn rajaso ’surān tamaso yakṣa-rakṣāṁsi tat-kālānuguṇo ’bhajat

When sattva is ascendant, the gods and sages flourish; when rajas is ascendant, the demons flourish; and when tamas is ascendant, the yakshas and rakshasas flourish, for the Lord favors whichever quality suits that particular time.

Verse 9 (bhagavata.7.1.9)

ज्योतिरादिरिवाभाति सङ्घातान्न विविच्यते । विदन्त्यात्मानमात्मस्थं मथित्वा कवयोऽन्ततः ॥ ९ ॥

jyotir-ādir ivābhāti saṅghātān na vivicyate vidanty ātmānam ātma-sthaṁ mathitvā kavayo ’ntataḥ

Just as light and the like appear indistinguishable when blended within an aggregate, the Lord too seems mixed within beings; but the wise, churning deeply, at last recognize that Self dwelling within themselves.

Verse 10 (bhagavata.7.1.10)

यदा सिसृक्षुः पुर आत्मनः परो रजः सृजत्येष पृथक् स्वमायया । सत्त्वं विचित्रासु रिरंसुरीश्वरः शयिष्यमाणस्तम ईरयत्यसौ ॥ १० ॥

yadā sisṛkṣuḥ pura ātmanaḥ paro rajaḥ sṛjaty eṣa pṛthak sva-māyayā sattvaṁ vicitrāsu riraṁsur īśvaraḥ śayiṣyamāṇas tama īrayaty asau

When the Supreme, wishing to create bodies, projects rajas separately through His own maya, that same Lord, desiring to sport amid varied creations, stirs sattva into motion, and when about to bring about dissolution, stirs tamas.

Verse 11 (bhagavata.7.1.11)

कालं चरन्तं सृजतीश आश्रयं । प्रधानपुम्भ्यां नरदेव सत्यकृत् ॥ ११ ॥

kālaṁ carantaṁ sṛjatīśa āśrayaṁ pradhāna-pumbhyāṁ nara-deva satya-kṛt

O king of men, the Lord, the fulfiller of His own truth, through the union of primal matter and the soul, brings forth time in motion together with its shelter, the created world.

Verse 12 (bhagavata.7.1.12)

य एष राजन्नपि काल ईशिता सत्त्वं सुरानीकमिवैधयत्यतः । तत्प्रत्यनीकानसुरान् सुरप्रियो रजस्तमस्कान् प्रमिणोत्युरुश्रवाः ॥ १२ ॥

ya eṣa rājann api kāla īśitā sattvaṁ surānīkam ivaidhayaty ataḥ tat-pratyanīkān asurān sura-priyo rajas-tamaskān pramiṇoty uruśravāḥ

O King, this same time, though ruled by the Lord Himself, thereby causes sattva to flourish like an army of gods; and He, dear to the gods, destroys the demons opposed to them who are governed by rajas and tamas — hence He is called Urushrava, of far-spreading fame.

Verse 13 (bhagavata.7.1.13)

अत्रैवोदाहृतः पूर्वमितिहासः सुरर्षिणा । प्रीत्या महाक्रतौ राजन् पृच्छतेऽजातशत्रवे ॥ १३ ॥

atraivodāhṛtaḥ pūrvam itihāsaḥ surarṣiṇā prītyā mahā-kratau rājan pṛcchate ’jāta-śatrave

O King, on this very subject, the celestial sage Narada once related an ancient history, out of affection, to Ajatashatru (Yudhishthira), who had asked him during a great sacrifice.

Verse 14 (bhagavata.7.1.14)

दृष्ट्वा महाद्भुतं राजा राजसूये महाक्रतौ । वासुदेवे भगवति सायुज्यं चेदिभूभुजः ॥ १४ ॥

dṛṣṭvā mahādbhutaṁ rājā rājasūye mahā-kratau vāsudeve bhagavati sāyujyaṁ cedibhū-bhujaḥ

Having witnessed, at the great Rajasuya sacrifice, the wondrous sight of the king of Chedi, Shishupala, merging into oneness with Bhagavan Vasudeva, King Yudhishthira,

Verse 15 (bhagavata.7.1.15)

तत्रासीनं सुरऋषिं राजा पाण्डुसुतः क्रतौ । पप्रच्छ विस्मितमना मुनीनां शृण्वतामिदम् ॥ १५ ॥

tatrāsīnaṁ sura-ṛṣiṁ rājā pāṇḍu-sutaḥ kratau papraccha vismita-manā munīnāṁ śṛṇvatām idam

with an astonished mind, questioned the celestial sage Narada, who was seated there in the sacrifice, while the other sages listened.

Verse 16 (bhagavata.7.1.16)

श्रीयुधिष्ठिर उवाच अहो अत्यद्भुतं ह्येतद्दुर्लभैकान्तिनामपि । वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विद्विषः ॥ १६ ॥

śrī-yudhiṣṭhira uvāca aho aty-adbhutaṁ hy etad durlabhaikāntinām api vāsudeve pare tattve prāptiś caidyasya vidviṣaḥ

Yudhishthira said: How truly astonishing it is that attainment of the Supreme Truth, Vasudeva — rare even for exclusive devotees — was obtained by the hostile king of Chedi.

Verse 17 (bhagavata.7.1.17)

एतद्वेदितुमिच्छामः सर्व एव वयं मुने । भगवन्निन्दया वेनो द्विजैस्तमसि पातितः ॥ १७ ॥

etad veditum icchāmaḥ sarva eva vayaṁ mune bhagavan-nindayā veno dvijais tamasi pātitaḥ

O sage, we are all eager to understand this — for earlier, King Vena, on account of reviling the Lord, was cast down into darkness by the brahmanas.

Verse 18 (bhagavata.7.1.18)

दमघोषसुतः पाप आरभ्य कलभाषणात् । सम्प्रत्यमर्षी गोविन्दे दन्तवक्रश्च दुर्मतिः ॥ १८ ॥

damaghoṣa-sutaḥ pāpa ārabhya kala-bhāṣaṇāt sampraty amarṣī govinde dantavakraś ca durmatiḥ

O sinless one, the son of Damaghosha, from his very first lisping words to the end, remained intolerant of Govinda, and the ill-minded Dantavakra was the same.

Verse 19 (bhagavata.7.1.19)

शपतोरसकृद्विष्णुं यद्ब्रह्म परमव्ययम् । श्वित्रो न जातो जिह्वायां नान्धं विविशतुस्तमः ॥ १९ ॥

śapator asakṛd viṣṇuṁ yad brahma param avyayam śvitro na jāto jihvāyāṁ nāndhaṁ viviśatus tamaḥ

Though they repeatedly reviled Vishnu, the imperishable Supreme Brahman, neither did white leprosy appear on their tongues nor did they enter the blinding darkness.

Verse 20 (bhagavata.7.1.20)

कथं तस्मिन् भगवति दुरवग्राह्यधामनि । पश्यतां सर्वलोकानां लयमीयतुरञ्जसा ॥ २० ॥

kathaṁ tasmin bhagavati duravagrāhya-dhāmani paśyatāṁ sarva-lokānāṁ layam īyatur añjasā

How, then, before the eyes of all the worlds, did those two so effortlessly merge into that Lord, whose abode is so difficult to grasp?

Verse 21 (bhagavata.7.1.21)

एतद्भ्राम्यति मे बुद्धिर्दीपार्चिरिव वायुना । ब्रूह्येतदद्भुततमं भगवान्ह्यत्र कारणम् ॥ २१ ॥

etad bhrāmyati me buddhir dīpārcir iva vāyunā brūhy etad adbhutatamaṁ bhagavān hy atra kāraṇam

My intelligence wavers over this like a lamp's flame in the wind. O venerable one, please explain — you alone can tell the cause of this most wondrous event.

Verse 22 (bhagavata.7.1.22)

श्रीबादरायणिरुवाच राज्ञस्तद्वच आकर्ण्य नारदो भगवानृषिः । तुष्टः प्राह तमाभाष्य शृण्वत्यास्तत्सदः कथाः ॥ २२ ॥

śrī-bādarāyaṇir uvāca rājñas tad vaca ākarṇya nārado bhagavān ṛṣiḥ tuṣṭaḥ prāha tam ābhāṣya śṛṇvatyās tat-sadaḥ kathāḥ

Shri Shukadeva said: Hearing the King's words, the venerable sage Narada was pleased, and addressing him, began to speak this account while the whole assembly listened.

Verse 23 (bhagavata.7.1.23)

श्रीनारद उवाच निन्दनस्तवसत्कारन्यक्कारार्थं कलेवरम् । प्रधानपरयो राजन्नविवेकेन कल्पितम् ॥ २३ ॥

śrī-nārada uvāca nindana-stava-satkāra- nyakkārārthaṁ kalevaram pradhāna-parayo rājann avivekena kalpitam

Shri Narada said: O King, it is because of a lack of discernment between matter and the self that this body is fashioned — and it is this body that experiences blame and praise, honor and insult.

Verse 24 (bhagavata.7.1.24)

हिंसा तदभिमानेन दण्डपारुष्ययोर्यथा । वैषम्यमिह भूतानां ममाहमिति पार्थिव ॥ २४ ॥

hiṁsā tad-abhimānena daṇḍa-pāruṣyayor yathā vaiṣamyam iha bhūtānāṁ mamāham iti pārthiva

O King, from this false identification with the body arise such violence as punishment and harsh speech, and it is from it that beings experience division through the notions of "mine" and "I."

Verse 25 (bhagavata.7.1.25)

यन्निबद्धोऽभिमानोऽयं तद्वधात्प्राणिनां वधः । तथा न यस्य कैवल्यादभिमानोऽखिलात्मनः । परस्य दमकर्तुर्हि हिंसा केनास्य कल्प्यते ॥ २५ ॥

yan-nibaddho ’bhimāno ’yaṁ tad-vadhāt prāṇināṁ vadhaḥ tathā na yasya kaivalyād abhimāno ’khilātmanaḥ parasya dama-kartur hi hiṁsā kenāsya kalpyate

Since it is this bodily self-identification that makes the destruction of the body seem like the killing of the being, and since the all-pervading Lord, being the sole controller, has no such self-identification, being one without a second — how then could violence ever be attributed to Him?

Verse 26 (bhagavata.7.1.26)

तस्माद्वैरानुबन्धेन निर्वैरेण भयेन वा । स्नेहात्कामेन वा युञ्ज्यात् कथञ्चिन्नेक्षते पृथक् ॥ २६ ॥

tasmād vairānubandhena nirvaireṇa bhayena vā snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak

Therefore, whether through the bond of enmity or of friendship, through fear, affection, or desire, in whatever way the mind is fixed on Him, He never regards anyone as separate or apart.

Verse 27 (bhagavata.7.1.27)

यथा वैरानुबन्धेन मर्त्यस्तन्मयतामियात् । न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥ २७ ॥

yathā vairānubandhena martyas tan-mayatām iyāt na tathā bhakti-yogena iti me niścitā matiḥ

A mortal may become absorbed in Him through the bond of enmity to a degree not even reached through devotional service — this is my settled conviction.

Verse 28 (bhagavata.7.1.28)

कीटः पेशस्कृता रुद्धः कुड्यायां तमनुस्मरन् । संरम्भभययोगेन विन्दते तत्स्वरूपताम् ॥ २८ ॥

kīṭaḥ peśaskṛtā ruddhaḥ kuḍyāyāṁ tam anusmaran saṁrambha-bhaya-yogena vindate tat-svarūpatām

Just as a grub, sealed inside a wall-hole by the wasp, becomes the wasp's very form through constant, fearful, resentful remembrance of it,

Verse 29 (bhagavata.7.1.29)

एवं कृष्णे भगवति मायामनुज ईश्वरे । वैरेण पूतपाप्मानस्तमापुरनुचिन्तया ॥ २९ ॥

evaṁ kṛṣṇe bhagavati māyā-manuja īśvare vaireṇa pūta-pāpmānas tam āpur anucintayā

so too those who through enmity constantly contemplate Bhagavan Krishna, the Lord who through His maya has assumed a human form, become purified of sin and attain Him.

Verse 30 (bhagavata.7.1.30)

कामाद् द्वेषाद्भयात्स्नेहाद्यथा भक्त्येश्वरे मनः । आवेश्य तदघं हित्वा बहवस्तद्गतिं गताः ॥ ३० ॥

kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ

Through desire, hostility, fear, affection, or devotion — by fixing the mind on the Lord in any of these ways, many have shed their sins and attained His own destination.

Verse 31 (bhagavata.7.1.31)

गोप्यः कामाद्भयात्कंसो द्वेषाच्चैद्यादयो नृपाः । सम्बन्धाद् वृष्णयः स्नेहाद्यूयं भक्त्या वयं विभो ॥ ३१ ॥

gopyaḥ kāmād bhayāt kaṁso dveṣāc caidyādayo nṛpāḥ sambandhād vṛṣṇayaḥ snehād yūyaṁ bhaktyā vayaṁ vibho

The gopis through desire, Kamsa through fear, kings like the ruler of Chedi through hatred, the Vrishnis through kinship, you, O lord, through affection, and we through devotion — each attained Him.

Verse 32 (bhagavata.7.1.32)

कतमोऽपि न वेनः स्यात्पञ्चानां पुरुषं प्रति । तस्मात् केनाप्युपायेन मनः कृष्णे निवेशयेत् ॥ ३२ ॥

katamo ’pi na venaḥ syāt pañcānāṁ puruṣaṁ prati tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet

A man like Vena could not, through any of these five means, direct himself toward the Supreme Person. Therefore, by whatever means possible, one should fix the mind on Krishna.

Verse 33 (bhagavata.7.1.33)

मातृष्वस्रेयो वश्चैद्यो दन्तवक्रश्च पाण्डव । पार्षदप्रवरौ विष्णोर्विप्रशापात्पदच्युतौ ॥ ३३ ॥

mātṛ-ṣvasreyo vaś caidyo dantavakraś ca pāṇḍava pārṣada-pravarau viṣṇor vipra-śāpāt pada-cyutau

O Pandava, your maternal aunt's sons, the king of Chedi and Dantavakra, were once foremost attendants of Vishnu, who fell from their station because of a brahmana's curse.

Verse 34 (bhagavata.7.1.34)

श्रीयुधिष्ठिर उवाच कीदृशः कस्य वा शापो हरिदासाभिमर्शनः । अश्रद्धेय इवाभाति हरेरेकान्तिनां भवः ॥ ३४ ॥

śrī-yudhiṣṭhira uvāca kīdṛśaḥ kasya vā śāpo hari-dāsābhimarśanaḥ aśraddheya ivābhāti harer ekāntināṁ bhavaḥ

Yudhishthira said: What kind of curse, and whose, could touch even a servant of Hari? That Hari's exclusive devotees should fall again seems almost unbelievable.

Verse 35 (bhagavata.7.1.35)

देहेन्द्रियासुहीनानां वैकुण्ठपुरवासिनाम् । देहसम्बन्धसम्बद्धमेतदाख्यातुमर्हसि ॥ ३५ ॥

dehendriyāsu-hīnānāṁ vaikuṇṭha-pura-vāsinām deha-sambandha-sambaddham etad ākhyātum arhasi

The residents of Vaikuntha are without material bodies, senses, or life-airs. You alone can explain this matter, bound up as it is with taking on a body — please do so.

Verse 36 (bhagavata.7.1.36)

श्रीनारद उवाच एकदा ब्रह्मणः पुत्रा विष्णुलोकं यदृच्छया । सनन्दनादयो जग्मुश्चरन्तो भुवनत्रयम् ॥ ३६ ॥

śrī-nārada uvāca ekadā brahmaṇaḥ putrā viṣṇu-lokaṁ yadṛcchayā sanandanādayo jagmuś caranto bhuvana-trayam

Shri Narada said: Once Brahma's sons, Sanandana and the others, while wandering through the three worlds, happened by chance to arrive at Vishnu's abode.

Verse 37 (bhagavata.7.1.37)

पञ्चषड्ढायनार्भाभाः पूर्वेषामपि पूर्वजाः । दिग्वाससः शिशून् मत्वा द्वाःस्थौ तान् प्रत्यषेधताम् ॥ ३७ ॥

pañca-ṣaḍḍhāyanārbhābhāḥ pūrveṣām api pūrvajāḥ dig-vāsasaḥ śiśūn matvā dvāḥ-sthau tān pratyaṣedhatām

Though appearing like five- or six-year-old children, they were in truth elder even to sages like Marichi. Mistaking these naked figures for mere children, the two gatekeepers barred their way.

Verse 38 (bhagavata.7.1.38)

अशपन् कुपिता एवं युवां वासं न चार्हथः । रजस्तमोभ्यां रहिते पादमूले मधुद्विषः । पापिष्ठामासुरीं योनिं बालिशौ यातमाश्वतः ॥ ३८ ॥

aśapan kupitā evaṁ yuvāṁ vāsaṁ na cārhathaḥ rajas-tamobhyāṁ rahite pāda-mūle madhudviṣaḥ pāpiṣṭhām āsurīṁ yoniṁ bāliśau yātam āśv ataḥ

Being thus obstructed, they cursed the two gatekeepers in anger: "You are unfit to dwell at the feet of Madhusudana, which are free of rajas and tamas. Foolish ones, go at once to a most sinful, demoniac womb."

Verse 39 (bhagavata.7.1.39)

एवं शप्तौ स्वभवनात् पतन्तौ तौ कृपालुभिः । प्रोक्तौ पुनर्जन्मभिर्वां त्रिभिर्लोकाय कल्पताम् ॥ ३९ ॥

evaṁ śaptau sva-bhavanāt patantau tau kṛpālubhiḥ proktau punar janmabhir vāṁ tribhir lokāya kalpatām

As the two, thus cursed, fell from their abode, the compassionate sages told them: "After three more births, you shall again become fit for this realm."

Verse 40 (bhagavata.7.1.40)

जज्ञाते तौ दितेः पुत्रौ दैत्यदानववन्दितौ । हिरण्यकशिपुर्ज्येष्ठो हिरण्याक्षोऽनुजस्ततः ॥ ४० ॥

jajñāte tau diteḥ putrau daitya-dānava-vanditau hiraṇyakaśipur jyeṣṭho hiraṇyākṣo ’nujas tataḥ

The two were then born as sons of Diti, revered by the daityas and danavas — the elder Hiranyakashipu, and the younger Hiranyaksha.

Verse 41 (bhagavata.7.1.41)

हतो हिरण्यकशिपुर्हरिणा सिंहरूपिणा । हिरण्याक्षो धरोद्धारे बिभ्रता शौकरं वपुः ॥ ४१ ॥

hato hiraṇyakaśipur hariṇā siṁha-rūpiṇā hiraṇyākṣo dharoddhāre bibhratā śaukaraṁ vapuḥ

Hiranyakashipu was slain by Hari in His lion form, while Hiranyaksha was slain by that same Lord bearing a boar's body, at the time of lifting up the earth.

Verse 42 (bhagavata.7.1.42)

हिरण्यकशिपुः पुत्रं प्रह्लादं केशवप्रियम् । जिघांसुरकरोन्नाना यातना मृत्युहेतवे ॥ ४२ ॥

hiraṇyakaśipuḥ putraṁ prahlādaṁ keśava-priyam jighāṁsur akaron nānā yātanā mṛtyu-hetave

Wishing to kill his own son Prahlada, dear to Keshava, Hiranyakashipu subjected him to many kinds of torture meant to cause his death.

Verse 43 (bhagavata.7.1.43)

तं सर्वभूतात्मभूतं प्रशान्तं समदर्शनम् । भगवत्तेजसा स्पृष्टं नाशक्नोद्धन्तुमुद्यमैः ॥ ४३ ॥

taṁ sarva-bhūtātma-bhūtaṁ praśāntaṁ sama-darśanam bhagavat-tejasā spṛṣṭaṁ nāśaknod dhantum udyamaiḥ

But that Prahlada — at peace, seeing all with an equal eye, and the very self of all beings, touched as he was by the Lord's own splendor — he could not kill, for all his efforts.

Verse 44 (bhagavata.7.1.44)

ततस्तौ राक्षसौ जातौ केशिन्यां विश्रवःसुतौ । रावणः कुम्भकर्णश्च सर्वलोकोपतापनौ ॥ ४४ ॥

tatas tau rākṣasau jātau keśinyāṁ viśravaḥ-sutau rāvaṇaḥ kumbhakarṇaś ca sarva-lokopatāpanau

Thereafter the two were born as rakshasas, sons of Vishrava through Keshini — Ravana and Kumbhakarna, tormentors of all the worlds.

Verse 45 (bhagavata.7.1.45)

तत्रापि राघवो भूत्वा न्यहनच्छापमुक्तये । रामवीर्यं श्रोष्यसि त्वं मार्कण्डेयमुखात्प्रभो ॥ ४५ ॥

tatrāpi rāghavo bhūtvā nyahanac chāpa-muktaye rāma-vīryaṁ śroṣyasi tvaṁ mārkaṇḍeya-mukhāt prabho

In that birth too, becoming a scion of Raghu, He slew them to release them from the curse. O lord, you shall hear of Rama's valor from the mouth of Markandeya.

Verse 46 (bhagavata.7.1.46)

तावत्र क्षत्रियौ जातौ मातृष्वस्रात्मजौ तव । अधुना शापनिर्मुक्तौ कृष्णचक्रहतांहसौ ॥ ४६ ॥

tāv atra kṣatriyau jātau mātṛ-ṣvasrātmajau tava adhunā śāpa-nirmuktau kṛṣṇa-cakra-hatāṁhasau

Those same two have now been born here as kshatriyas, the sons of your maternal aunt, and with their sins destroyed by Krishna's discus, they are now released from the curse.

Verse 47 (bhagavata.7.1.47)

वैरानुबन्धतीव्रेण ध्यानेनाच्युतसात्मताम् । नीतौ पुनर्हरेः पार्श्वं जग्मतुर्विष्णुपार्षदौ ॥ ४७ ॥

vairānubandha-tīvreṇa dhyānenācyuta-sātmatām nītau punar hareḥ pārśvaṁ jagmatur viṣṇu-pārṣadau

Through their intense, unbroken dwelling upon Him in enmity, they attained oneness with the Infallible One, and those two attendants of Vishnu returned again to Hari's side.

Verse 48 (bhagavata.7.1.48)

श्रीयुधिष्ठिर उवाच विद्वेषो दयिते पुत्रे कथमासीन्महात्मनि । ब्रूहि मे भगवन्येन प्रह्लादस्याच्युतात्मता ॥ ४८ ॥

śrī-yudhiṣṭhira uvāca vidveṣo dayite putre katham āsīn mahātmani brūhi me bhagavan yena prahlādasyācyutātmatā

Yudhishthira said: O lord, how did such hostility arise in Hiranyakashipu toward his own beloved and great-souled son? Please tell me by what means Prahlada attained oneness with the Infallible One.