श्रीमद्भागवतमाहात्म्यम्
अथ प्रथमोऽध्याय:
सच्चिदानन्द रूपाय विश्वोत्पत्त्यादिहेतवे।
तापत्रयविनाशाय श्रीकृष्णाय वयं नुम: ॥१॥
सत चित् आनन्द रूपाय
for, Truth, Consciousness, Bliss, in the form of,
विश्व उत्पत्ति आदि हेतवे
for, world's creation, so on cause of,
तापत्रय विनाशाय
for, sufferings of three kinds, annihilation of,
श्रीकृष्णाय वयम् नुम:
for Shree Krishna, we prostrate
We sing the glory of Shree Krishna, Whose form is Reality, Wisdom and Bliss, who is the cause of the creation, sustenance and destruction of the world, and for the annihilation of the three kinds of sufferings, We prostrate to Him.
यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव।
पुत्रेति तन्मयतया तरवोऽभिनेदुस्तं सर्वभूतहृदयं मुनिमानतोऽस्मि॥२॥
यम् प्रव्रजन्तम्
him going away
अनुपेतम्
unendowed with (yagyopaweet) sanskaar,
अपेत कृत्यम्
not performing secular duties (to him)
द्वैपायन: विरह कातर:
Veda Vyaas, separation pangs (suffering)
अजुहाव पुत्र इति
called, 'Oh son!'
तन्मयतया तरव: अभिनेदु:
being one with (him -Shukdeva) trees responded
तम् सर्व भूत-हृदयम्
(to) him the whole universe's spirit,
मुनिम्-आनत: अस्मि
(to that) sage, I do bow down
To him, Shuka, who was going away, who was not endowed with the Yagyopaweet sanskaar, who was not entitled to perform secular rites, Veda Vyaas called ' Oh son!' as he suffered the pangs of separation from his son. To that sage Shukdeva I bow, who being one with the whole universal Spirit, the trees responded to his father's call, on his behalf.
नैमिषे सूतमासीनमभिवाद्य महामतिम्।
कथामृतरसास्वादकुशल: शौनकोऽब्रवीत् ॥३॥
नैमिषे
in Naimishaaranya
सूतम् आसीनम्
to Soota (who was) seated
अभिवाद्य महामतिम्
bowing (to him) the most wise,
कथा अमृत
of stories nectar like
रस आस्वाद कुशल:
the essence in enjoying, adapt
शौनक: अव्रवीत
Shaunaka spoke …
Shaunaka who is adapt at enjoying the nectar like essence of the stories, bowed down to the most wise Soota who was seated in Naimishaaranya, and spoke to him, (thus)…
अज्ञानध्वान्तविध्वंसकोटिसूर्यसमप्रभ।
सूत आख्याहि कथासारं मम कर्णरसायनम् ॥४॥
अज्ञान ध्वान्त विध्वंस
ignorance's darkness, dispeller
कोटि सूर्य सम प्रभ
like thousands of sun's splendour
सूत आख्याहि
O Soota! You tell (me)
कथा सारम्
the story's gist
मम कर्ण रसायनम्
for my ears, nectar like medicine
O Soota! You have the knowledge like the splendour of a thousand suns, and so are capable of dispelling completely the darkness of ignorance, tell me the core of the story, which may be the nectar medicine for my ears.
भक्तिज्ञानविरागाप्तो विवेको वर्धते महान् ।
मायामोहनिरासश्च वैष्णवै: क्रियते कथम् ॥५॥
भक्ति ज्ञान विराग-
devotion knowledge dispassion
आप्त: विवेक:
generated discernment
वर्धते महान्
increases, valuable
माया मोह निरास: च
delusion and infatuation are rid
वैष्णवै:
by the Vaishnaviets
क्रियते कथम्
is done how
What do the Vaishnaviets do, so that the valuable discernment generated by devotion, knowledge, and dispassion, increases, and delusion and infatuation are got rid of?
इह घोरे कलौ प्रायो जीवश्चासुरतां गत:।
क्लेशाक्रान्तस्य तस्यैव शोधने किं परायणम् ॥६॥
इह् घोरे कलौ
here, in the dreadful Kaliyug
प्राय: जीव: च
mostly human beings
आसुरताम् गत:
demonish-ness attained
क्लेश आक्रान्तस्य
for the agonies assailed of
तस्य एव शोधने
for his redeeming only
किम् परायणम्
what is the best refuge
Here in this dreadful Kali Yuga, human beings have mostly attained a demonish nature. They are assailed by various agonies. For their redemption only, what is the best refuge.
श्रेयसां यद्भवेच्छ्रेय: पावनानां च पावनम्।
कृष्णप्राप्तिकरं शश्वत्साधनं तद्वदाधुना ॥७॥
श्रेयसाम् यत् भवेत् श्रेय:
of the beneficial, which may be most beneficial
पावनानाम् च पावनम्
of the pure and the purest
कृष्ण प्राप्ति-करम्
of Krishna's attainment instrumental
शश्वत् साधनम्
eternal means
तत् वद अधुना
that (please) tell now
Of all the beneficial means, which is the most beneficial, and of all the purifying agencies, which is the most purifying, which may eternally be instrumental to the attainment of Shri Krishna, please tell us that now.
चिन्तामणिर्लोकसुखं सुरद्रु: स्वर्गसम्पदम् ।
प्रयच्छति गुरु: प्रीतो वैकुण्ठं योगिदुर्लभम् ॥८॥
चिन्तामणि: लोकसुखम्
(the gem) Chintaamani, worldly objects
सुरद्रु: स्वर्ग सम्पदम्
the celestial tree, heavenly riches
प्रयच्छति
can provide
गुरु प्रीत: वैकुण्ठम्
preceptor when pleased, (will provide) Vaikuntha
योगि-दुर्लभम्
for the yogis also hard to attain
The gem Chintaamani, capable of providing worldly riches, can provide only that. The celestial tree, capable of providing heavenly riches, can provide only that. But a pleased Guru (preceptor) can grant the realm of Vishnu, Vaikuntha, which is hard to win even for the Yogis.
सूत उवाच -
Soota replied -
प्रीति: शौनक चित्ते ते ह्यतो वच्मि विचार्य च।
सर्वसिद्धान्तनिष्पन्नं संसारभयनाशनम् ॥९॥
प्रीति: शौनक
love, O Shaunaka!
चित्ते ते हि
in heart yours definitely is
अत: वच्मि
therefore (I will) tell (the story)
विचार्य च
and after thinking
सर्व सिद्धान्त निष्पन्नम्
in all systems of thought established
संसार भय नाशनम्
of mortal world fear dispeller
O Shaunaka! definitely there is love in your heart for The Lord. Therefore, I will, after due consideration, tell you the story, which is well established in all the systems of thought, and which is the dispeller of the fear of the mortal world.
भक्त्योघवर्धनं यच्च कृष्णसंतोषहेतुकम् ।
तदहं तेऽभिधास्यामि सावधानतया शृणु ॥१०॥
भक्ति ओघ-वर्धनम्
of the devotion tide increases
यत् च कृष्ण
and which of Krishna's
संतोष हेतुकम्
gratification is conducive
तत् अहम् ते-अभिधास्यामि
that (story) I will to you disclose
सावधानतया शृणु
attentively hear
That story which increases the tide of devotion and is conducive to Shri Krishna's gratification, I will disclose to you. Pray hear attentively.
कालव्यालमुखग्रासत्रासनिर्णाशहेतवे ।
श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥११॥
काल-व्याल-मुख-ग्रास
the Time serpent's mouth's mouthful
त्रास निर्णाश हेतवे
that fear, to destroy, for that purpose
श्रीमद्भागवतम् शास्त्रम्
Shrimad Bhagavatam shaastra
कलौ कीरेण भाषितम्
in Kali Yuga, by Shuka deva Muni was expounded
The scripture Shrimad Bhagavatam was expounded by Shuka deva Muni, in Kali yuga, with the purpose of destroying the fear of being caught in the jaws of the Time serpent.
एतस्मदपरं किञ्चिन्मन:शुद्ध्यै न विद्यते ।
जन्मान्तरे भवेत्पुण्यं तदा भागवतं लभेत् ॥१२॥
एतस्मात्-अपरम् किञ्चित्
from this, other nothing
मन:-शुद्धै न विद्यते
(for) mind purification, does not exist
जन्म-अन्तरे भवेत् पुण्यम्
many lives after, are done meritorious deeds
तदा भागवतम् लभेत्
then, Bhaagavatam is got (to be heard)
Other than this, nothing exists that can purify the mind. As a result of meritorious deeds of past lives, one earns the benefit of hearing Bhaagavatam.
परीक्षिते कथां वक्तुं सभायां संस्थिते शुके ।
सुधाकुम्भं गृहीत्वैव देवास्तत्र समागमन् ॥१३॥
परीक्षिते कथाम् वक्तुम्
for Pareekshit, the story to tell
सभायाम् संस्थिते शुके
in the assembly, was seated Shuka
सुधा कुम्भम् गृहित्वा एव
the nectar pitcher, holding it
देवा: तत्र समागमन्
the gods there arrived
When Shuka Deva Muni was seated in the assembly to expound the scripture for King Pareekshit, the gods arrived there, holding indeed a pitcher full of nectar.
शुकं नत्वावदन् सर्वे स्वकार्यकुशला: सुरा: ।
कथासुधां प्रयच्छस्व गृहीत्वैव सुधामिमाम् ॥१४॥
शुकम् नत्वा-अवदन् सर्वे
to Shuka bowing, said all of them
स्व-कार्य-कुशला: सुरा:
in their interest skilled, the gods
कथा-सुधाम् प्रयच्छस्व
the story nectar, (please) give
गृहीत्वा-एव सुधाम्-इमाम्
taking also nectar this
All the gods, skilled as they are in accomplishing their end, bowed to Shuka and requested him to take the nectar brought by them and to give them this Bhaagavatam nectar instead.
एवं विनिमये जाते सुधा राज्ञा प्रपीयताम् ।
प्रपास्यामो वयं सर्वे श्रीमद्भागवतामृतम् ॥१५॥
एवम् विनिमये जाते
in this manner, (when) the barter is made
सुधा राज्ञा प्रपीयताम्
the nectar, by the king (Pareekshit) be drunk
प्रपास्याम: वयम् सर्वे
will drink we all
श्रीमद्भागवत-अमृतम्
the Shrimad Bhaagavatam nectar
In this manner, when the barter is made, may King Pareekshit drink the nectar and we all here, will drink the nectar of the story of Shrimad Bhaagavatam.
क्व सुधा क्व कथा लोके क्व काच: क्व मणिर्महान् ।
ब्रह्मरातो विचार्यैवं तदा देवाञ्जहास ह ॥१६॥
क्व सुधा क्व कथा
where does nectar stand, where the scripture
लोके क्व काच:
in this world, where does a piece of glass stand
क्व मणि:-महान्
where a gem precious
ब्रह्मरात: विचार्य-एवम्
Shuka thinking, thus
तदा देवान्-जहास ह
then, the gods laughed away
Shuka, to whom the knowledge of Brahman was revealed, thought that nectar did not stand in comparison to the scripture, just as a piece of glass did not liken to a precious gem. And so thinking, he laughed away the gods, it is said.
अभक्तांस्तांश्च विज्ञाय न ददौ स कथामृतम् ।
श्रीमद्भागवती वार्ता सुराणामपि दुर्लभा ॥१७॥
अभक्तान्-तान्-च विज्ञाय
non devotees them, and knowing
न ददौ स: कथा-अमृतम्
did not give he, the scripture nectar
श्रीमद्भागवती वार्ता
the Shrimad Bhaagavatam story
सुराणाम्-अपि दुर्लभा
for gods also (is) unachievable
Shree Shuka knowing them to be non devotees, did not give them the nectar like scripture. So, the story of Shrimad Bhagavatam is unachievable for the gods also.
राज्ञो मोक्षं तथा वीक्ष्य पुरा धाताऽपि विस्मित: ।
सत्यलोके तुलां बद्ध्वातोलयत्साधनान्यज: ॥१८॥
राज्ञ: मोक्षम् तथा वीक्ष्य
King's liberation, thus seeing
पुरा धाता-अपि विस्मित:
in the past, Brahmaa also was surprised
सत्यलोके तुलाम् बद्ध्वा-
in Satyaloka, a balance setting up
अतोलयत्-साधनानि-अज:
weighed the disciplines, Brahmaa
In the past, thus, seeing the liberation of King Pareekshit, by hearing of the scripture, even Brahmaa was surprised. So, in Satyaloka he set up a balance and proceeded to weigh the various spiritual disciplines.
लघून्यन्यानि जातानि गौरवेण इदं महत् ।
तदा ऋषिगणा: सर्वे विस्मयं परमं ययु: ॥ १९॥
लघूनि-अन्यानि जातानि
small, all others became
गौरवेण इदम् महत्
in superiority, this was great
तदा ऋषिगणा: सर्वे
at that time, the hosts of sages
विस्मयम् परमम् ययु:
surprise great achieved
All other disciplines became smaller in weight in comparison to its (Bhaagavatam's) greatness. At that time, seeing this, the hosts of sages were greatly surprised.
मेनिरे भगवद्रूपं शास्त्रं भागवतं कलौ ।
पठनाच्छ्रवणात्सद्यो वैकुण्ठफलदायकम् ॥२०॥
मेनिरे भगवत्-रूपम्
(they) regarded, Lord embodied (as)
शास्त्रम् भागवतम् कलौ
the scripture of Bhaagavatam, in Kali Yuga
पठनात्-श्रवणात्-सद्य:
by reading or hearing, soon
वैकुणठ-फल-दायकम्
Vaikuntha as a result, confers
The sages regarded the scripture of Bhaagavatam as The Lord Himself embodied. In the age of Kali Yuga, the reading or hearing of this scripture soon confers Vaikuntha, as a result.
सप्ताहेन श्रुतं चैतत्सर्वथा मुक्तिदायकम् ।
सनकाद्यै: पुरा प्रोक्तं नारदाय दयापरै: ॥२१॥
सप्ताहेन श्रुतम् च एतत्-
within a week's time, hearing and this,
सर्वथा मुक्ति-दायकम्
total liberation bestower
सनक-आद्यै: पुरा प्रोक्तम्
by Sanaka and others, in the past was said
नारदाय दया-परै:
to Naarada, (who were) compassion full
When this is heard within a week's time, it certainly bestows total liberation. In the past Sanaka the kind hearted and others said this to Naarada.
यद्यपि ब्रह्मसम्बन्धाच्छ्रुतमेतत्सुरर्षिणा ।
सप्ताहश्रवणविधि: कुमारैस्तस्य भाषित: ॥२२॥
यदि-अपि
even though
ब्रह्म-सम्बन्धात्
with Brahmaa, due to the relationship
श्रुतम्-एतत्-सुर-ऋर्षिणा
this (Bhaagavatam) was heard, by divine sage, Naarada
सप्ताह श्रवण विधि:
the one week hearing procedure
कुमारै: तस्य भाषित:
by the Kumaras for him was said
Though Naarada had already heard the story of Bhagavatam due to his relationship with Brahmaa, the procedure of hearing it in a week's time was told to him by the Kumaraas.
शौनक उवाच -
Shaunaka said -
लोकविग्रहमुक्तस्य नारदस्यास्थिरस्य च ।
विधिश्रवे कुत: प्रीति: संयोग: कुत्र तै: सह ॥२३॥
लोक-विग्रह-
of worldly controversies
मुक्तस्य नारदस्य-
free Naarada
अस्थिरस्य च
and who is unstationary,
विधि-श्रवे
in procedural hearing
कुत: प्रीति:
how was (he) interested
संयोग: कुत्र तै: सह
meeting where, with them
Naarada, who is always moving about, and is free from all worldly controversies, how did he become interested in the procedural hearing of Bhaagavatam? And where did he meet the Sanat-kumaaras?
सूत उवाच -
Soota said -
अत्र ते कीर्तयिष्यामि भक्तियुक्तं कथानकम् ।
शुकेन मम यत्प्रोक्तं रह: शिष्यं विचार्य च ॥२४॥
अत्र ते कीर्तयिष्यामि
here, to you, I will tell
भक्तियुक्तम् कथानकम्
connected with Bhakti, (devotion), a story
शुकेन मम यत्-प्रोक्तम्
by Shuka, to me which was said
रह: शिष्यम् विचार्य च
in private, and a disciple considering (me)
In this context, I will tell you an episode connected with Bhakti, devotion, which was told to me by Shuka, in private, and considering me to be his disciple.
एकदा हि विशालायां चत्वार ऋषयोऽमला: ।
सत्सङ्गार्थं समायाता ददृशुस्तत्र नारदम् ॥२५॥
एकदा हि विशालायाम्
once upon a time, in Badrikaashrama
चत्वार: ऋषय: अमला:
the four (Sanat-kumaaras) saints, sinless
सत्सङ्ग-अर्थम् समायाता:
for Satsang, for,(meeting with saints), came together
ददृशु:-तत्र नारदम्
they saw there, Naarada
Once upon a time the four sinless saints, the Sanat-kumaaras, came to Badrikaashrama to meet other saints, for the purpose of Satsang. There they happened to meet Naarada.
कुमारा: ऊचु: _
Kumaraas said -
कथं ब्रह्मन् दीनमुख: कुतश्चिन्तातुरो भवान् ।
त्वरितं गम्यते कुत्र कुतश्चागमनं तव ॥२६॥
कथम् ब्रह्मन् दीन-मुख:
why, O Self realized saint! Is sad your face
कुत:-चिन्ता-आतुर:
why, worried and bothered
भवान् त्वरितम् गम्यते कुत्र
you, hastily are going where
कुत:-च-आगमनम् तव
and from where have you come
O self realized saint! Why is your face sad? Why are you looking worried and bothered? Where to are you going hastily, and from where have you come?
इदानीं शून्यचित्तोऽसि गतवित्तो यथा जन: ।
तवेदं मुक्तसङ्गस्य नोचितं वद कारणम् ॥२७॥
इदानीम् शून्य-चित्त:-असि
at this time, lost minded you are
गत-वित्त: यथा जन:
has lost wealth, like a man
तव-इदम् मुक्त-सङ्गस्य
for you this, (who is) free of attachments
न-उचितम् वद कारणम्
is not proper, (pray) tell the reason
At this moment you look like your mind is blank, like a man who has lost his wealth. This does not become a person like you who is free of all attachments. Pray tell us the reason.
नारद उवाच -
Naarada said -
अहं तु पृथिवीं यातो ज्ञात्वा सर्वोत्तमामिति ।
पुष्करं च प्रयागं च काशीं गोदावरीं तथा ॥२८॥
अहम् तु पृथिवीम् यात:
I certainly, to the earth went
ज्ञात्वा सर्वोत्तमाम् इति
knowing, the best (sphere) thus
पुष्करम् च प्रयागम् च
and to Pushkara to Prayaag and
काशीम् गोदावरीम् तथा
to Kaashee, to Naasik also
Knowing the earth to be the best of spheres, certainly, I went there. I also went to Pushkara, Prayaaga and to Kaashi and Naasik.
हरिक्षेत्रं कुरुक्षेत्रं श्रीरङ्गं सेतुबन्धनम् ।
एवमादिषु तीर्थेषु भ्रममाण इतस्तत: ॥२९॥
हरिक्षेत्रम् कुरुक्षेत्रम्
to Haridwar, to Kurukshetra,
श्रीरङ्गम् सेतुबन्धनम्
Shreerangam, Raameshwaram
एवम् आदिषु तीर्थेषु
such and other pilgrimages
भ्रममाण: इत:-तत:
wandering here and there
I went to Haridwar, Kurukshetra, Shreerangam and Raameshwaram, and to other such pilgrimage places. I wandered here and there.
नापश्यं कुत्रचिच्छर्म मन:सतोषकारकम् ।
कलिनाधर्ममित्रेण धरेयं बाधिताधुना ॥३०॥
न-अपश्यम् कुत्रचित्-शर्म
did not see, anywhere peace
मन:-संतोष-कारकम्
mind satisfaction giving
कलिना अधर्म-मित्रेण
by Kaliyug, unrighteousness's friend
धरा-इयम् बाधिता-अधुना
earth this, is tormented, at this time
I did not find peace anywhere, which would give satisfaction to my mind. At present the earth is tormented by the friend of unrighteousness, the Kaliyug.
सत्यं नास्ति तप: शौचं दया दानं न विद्यते ।
उदरम्भरिणो जीवा वराका: कूटभाषिण: ॥३१॥
सत्यम् न अस्ति
truthfulness is not there
तप: शौचम्
austerities and purity
दया दानम् न विद्यते
sympathy, charity, are not present
उदरम्भरिण: जीवा:
belly fulfilling people
वराका: कूट-भाषिण:
are wretched and speaking lies
On the earth there is no truthfulness. Neither are there any austerities or purity, nor sympathy or charity. People are wretched and are only engaged in filling their stomach. They only make false statements.
मन्दा: सुमन्दमतयो मन्दभाग्या ह्युपद्रुता: ।
पाखण्डनिरता: सन्तो विरक्ता: सपरिग्रहा: ॥३२॥
मन्दा: सुमन्द-मतय:
lazy, very dull headed
मन्द-भाग्या: हि-उपद्रुता:
with poor luck, indeed engaged in squalor
पाखण्ड-निरता:
in false teachings engrossed
सन्त: विरक्ता: सपरिग्रहा:
though detached, are hoarders
People are lazy and very dull headed. They are afflicted with poor luck and are always engaged in creating trouble. They are engrossed in preaching falsehood and saints who are supposed to be detached are hoarders.
तरुणी प्रभुता गेहे श्यालको बुद्धिदायक: ।
कन्याविक्रयिणो लोभाद्दम्पतीनां च कल्कनम् ॥३३॥
तरुणी प्रभुता गेहे
women rule the house
श्यालक: बुद्धि-दायक:
brother in law is the counsellor
कन्या-विक्रयिण: लोभात्
daughters' selling off, out of greed
दम्पतीनाम् च कल्कनम्
and couples quarrel
The households are ruled by women and the brothers in law are the counsellors. People sell their daughters out of greed. And there is discord between man and wife.
आश्रमा यवनै रुद्धास्तीर्थानि सरितस्तथा ।
देवतायतनान्यत्र दुष्टैर्नष्टानि भूरिश: ॥३४॥
आश्रमा: यवनै: रुद्धा:-
hermitages
तीर्थानि सरित:-तथा
pilgrimages and rivers also
देवता-आयतनानि-अत्र
gods' abodes (temples) here
दुष्टै:- नष्टानि भूरिष:
by wicked people destroyed many
Here, hermitages, places of pilgrimage, and rivers are controlled by foreigners. Many temples of gods are destroyed by wicked people.
न योगी नैव सिद्धो वा न ज्ञानी सत्क्रियो नर: ।
कलिदावानलेनाद्य साधनं भस्मतां गतम् ॥३५॥
न योगी न एव सिद्ध:
no yogi, not even perfectionist
वा न ज्ञानी सत्क्रिय: नर:
or not enlightened, noble deeds doing person
कलि-दावानलेन अद्य
by Kaliyug wild fire, today,
साधनम् भस्मताम् गतम्
all discipline, to ashes are reduced
On this earth, there is no yogi, nor is there any siddha person. There is no enlightened person and no one is performing any noble deeds. Today, the wild fire of Kaliyug has reduced all discipline to ashes.
अट्टशूला: जनपदा: शिवशूला द्विजातय: ।
कामिन्य: केशशूलिन्य: सम्भवन्ति कलाविह ॥३६॥
अट्ट-शूला: जनपदा:
food grain sellers are people
शिव-शूला: द्विजातय:
Veda sellers are Braahmanas
कामिन्य: केश-शूलिन्य:
women are taking to prostitution
सम्भवन्ति कलौ-इह
thus engaged are in Kaliyug here
Here, in this Kaliyug, most of the people have become food grain sellers. Braahmanas are selling Vedas. Women are taking to prostitution. People are engaged thus.
एवं पश्यन् कलेर्दोषान् पर्यटन्नवनीमहम् ।
यामुनं तटमापन्नो यत्र लीला हरेरभूत् ॥३७॥
एवम् पश्यन् कले:-दोषान्
like this, seeing Kaluga's evils
पर्यटन्-अवनीम्-अहम्
touring the earth, I,
यामुनम् तटम्-आपन्न:
to the Yamuna banks reached
यत्र लीला हरे:-अभूत्
where the sports of Krishna had taken place
In this manner, touring the earth, and seeing the evils of Kaliyug, I reached the banks of river Yamuna, where the sports of Shree Krishna had taken place.
तत्राश्चर्यं मया दृष्टं श्रूयतां तन्मुनीश्वरा: ।
एका तु तरुणी तत्र निषण्णा खिन्नमानसा ॥३८॥
तत्र-आश्चर्यम् मया दृष्टम्
there, a wonder, by me was seen
श्रूयताम् तत्-मुनीश्वरा:
listen, to it Oh! Great sages
एका तु तरुणी तत्र
one young woman there
निषण्णा खिन्न-मानसा
was sitting distressed at heart
There I saw a wonderful sight. O great sages! Listen to that. One young woman was sitting there with a distressed heart.
वृद्धौ द्वौ पतितौ पार्श्वे नि:श्वसन्तावचेतनौ ।
शुश्रूषन्ती प्रबोधन्ती रुदती च तयो: पुर: ॥३९॥
वृद्धौ द्वौ पतितौ पार्श्वे
old men two, lying near by
निश्वसन्तौ अचेतनौ
breathing hard, unconscious
रुदती च तयो: पुरा:
and crying, before them
शुश्रूषन्ती प्रबोधन्ती
nursing, awakening (them)
Two old men were lying near her. They were unconscious and breathing hard. The woman was nursing them, and was trying to awaken them and was also crying before them.
दशदिक्षु निरीक्षन्ती रक्षितारं निजं वपु: ।
वीज्यमाना शतस्त्रीभिर्बोध्यमाना मुहुर्मुहु: ॥४०॥
दश-दिक्षु निरीक्षन्ती
in ten directions, looking for
रक्षीतारम् निजम् वपु:
protector, of her body
वीज्यमाना शत-स्त्रीभि-:
being fanned, by hundreds of women
बोध्यमाना मुहु:- मुहु:
consoled, again and again
She looked around in all the ten directions for the protector of her body. She was being fanned by hundreds of women and was again and again consoled by them.
दृष्ट्वा दूराद्गत: सोऽहं कौतुकेन तदन्तिकम् ।
मां दृष्ट्वा चोत्थिता बाला विह्वला चाब्रवीद्वच: ॥४१॥
दृष्ट्वा दूरात्-गत: स:-अहम्
seeing from far, went that I
कौतुकेन तत्-अन्तिकम्
with curiosity, near her
माम् दृष्ट्वा च-उत्थिता बाला
me seeing, and getting up, the girl
विह्वला च-अब्रवीत्-वच:
agitated and spoke words
Seeing that, from far, I, out of curiosity, went near her. The girl arose when she saw me, and with agitation said these words -
बाला उवाच -
The girl said -
भो भो: साधो क्षणं तिष्ठ मच्चिन्तामपि नाशय ।
दर्शनं तव लोकस्य सर्वथाघहरं परम् ॥४२॥
भो भो: साधो
Hail O good man!
क्षणम् तिष्ठ
for a moment stay
मत्-चिन्ताम्-अपि नाशय
my worries also remove
दर्शनम् तव लोकस्य
sight of you, the world's
सर्वथा-अघ-हरम् परम्
altogether sins dispeller, great
Hail O good man! Stay for a moment and put an end to my worries also. Your sight itself is a great expeller of the world's sins, altogether.
बहुधा तव वाक्येन दु:खशान्तिर्भविष्यति ।
यदा भाग्यं भवेद्भूरि भवतो दर्शनं तदा ॥४३॥
बहुधा तव वाक्येन
much, by your words
दु:ख-शान्ति भविष्यति
sorrows pacified will be
यदा भाग्यम् भवेत्-
when good luck prevails
भूरि भवत: दर्शनम् तदा
great your sight is got then
Much of my grief will be pacified by your words. When good luck prevails, then only one gets your great sight.
नारद उवाच -
Naarada said -
कासि त्वं काविमौ चेमा नार्य: का: पद्मलोचना: ।
वद देवि सविस्तारं स्वस्य दु:खस्य कारणम् ॥४४॥
का-असि त्वम्
who are you
कौ इमौ च
who are these two, and
इमा: नार्य: का:
these women, who are they
पद्मलोचना:
lotus eyed (girls)
वद देवि सविस्तारम्
say O lady! In detail
स्वस्य दु:खस्य कारणम्
your sorrows' cause
Who are you and who are these two by your side? Who are these lotus eyed women? O Lady! Tell me in detail the cause of your sorrow.
बाला उवाच -
the girl said -
अहं भक्तिरिति ख्याता इमौ मे तनयौ मतौ।
ज्ञानवैराग्यनामानौ कालयोगेन जर्जरौ ॥४५॥
अहम् भक्ति:
I am Bhakti
इति ख्याता
thus well known
इमौ मे
these two my
तनयौ मतौ
sons are known to be
ज्ञान-वैराग्य-नामानौ
Gyaan and Vairaagya named
काल-योगेन जर्जरौ
by time process, worn out
I am well known as Bhakti (devotion), and these two are known to be my sons, Gyaan (enlightenment) and Vairaagya (dispassion) by name. By the process of Time, they have worn out.
गङ्गाद्या: सरितश्चेमा मत्सेवार्थं समागता: ।
तथापि न च मे श्रेय: सेविताया: सुरैरपि ॥४६॥
गङ्गा-आद्या:
Gangaa and other
सरित:-च-इमा:
rivers and these
मत्-सेवा-अर्थम्
my service to render
समागता: तथापि
have come, even then
न च मे श्रेय:
and not to my benefit
सेविताया: सुरै:-अपि
waited upon, by gods also
These are Gangaa and other rivers who have come together to render service to me. Even though I am waited upon by gods, I am not much relieved.
इदानीं शृणु मद्वार्तां सचित्तस्त्वं तपोधन ।
वार्ता मे वितताप्यस्ति तां श्रुत्वा सुखमावह ॥४७॥
इदानीम् शृणु मत्-वार्ताम्
now hear my story
सचित्त:-त्वम् तपोधन
attentively you O saint!
वार्ता मे वितता-अपि-अस्ति
my story long also is
ताम् श्रुत्वा सुखम्-आवह
hearing which, consolation give
O Saint! Now attentively hear my story. Though my story is long, your hearing it will give me consolation.
उत्पन्ना द्रविडे साहं वृद्धिं कर्णाटके गता ।
क्वचित्क्वचिन्महाराष्ट्रे गुर्जरे जीर्णतां गता ॥४८॥
उत्पन्ना द्रविडे सा-अहम्
born in Dravid, that me
वृद्धिम् कर्णाटके गता
maturity in Karnataka attained,
क्वचित्-क्वचित् महाराष्ट्रे
here and there, in Maharashtra (was respected)
गुर्जरे जीर्णताम् गता
in Gujarat, old age attained
I was born in Dravid and attained maturity in Karnataka. In Maharashtra I was respected in some places and attained old age in Gujarat.
तत्र घोरकलेर्योगात्पाखण्डै: खण्डिताङ्गका ।
दुर्बलाहं चिरं याता पुत्राभ्यां सह मन्दताम् ॥४९॥
तत्र घोर-कले:-योगात्
there, by intense Kaliyuga's influence
पाखण्डै: खण्डित-अङ्गका
by heretics, mutilated limbed
दुर्बला-अहम् चिरम् याता
weak I, for long became
पुत्राभ्याम् सह मन्दताम्
along with the two sons, sluggish
Then, due to the intense influence of Kaliyug, my limbs were mutilated by heretics. For a long time I became weak and sluggish along with my two sons.
वृन्दावनं पुन: प्राप्य नवीनेव सुरूपिणी ।
जाताहं युवती सम्यक्प्रेष्ठरूपा तु साम्प्रतम् ॥५०॥
वृन्दावनम् पुन: प्राप्य
to Vrindaavana, again reaching
नवीना-इव सुरूपिणी
newly like charming
जाता-अहम् युवती
became I young woman
सम्यक्-प्रेष्ठ-रूपा
with good looking appearance
तु साम्प्रतम्
indeed now
Reaching Vrindaavana again, with a newly acquired charm, I became a young woman. Indeed, now, was endowed with a good looking appearance.
इमौ तु शयितावत्र सुतौ मे क्लिश्यत: श्रमात् ।
इदं स्थानं परित्यज्य विदेशं गम्यते मया ॥५१॥
इमौ तु शयितौ अत्र सुतौ मे
these two but, lying here, my two sons
क्लिश्यत: श्रमात्
are in agony, because of exhaustion
इदम् स्थानम् परित्यज्य
this place leaving
विदेशम् गम्यते मया
to other place, going am I
These two sons of mine, who are lying here, are in agony due to exhaustion. I am leaving this place and going away to another place.
जरठत्वं समायातौ तेन दु:खेन दु:खिता।
साहं तु तरुणी कस्मात्सुतौ वृद्धाविमौ कुत: ॥५२॥
जरठत्वम् समायातौ
old age have attained,
तेन दु:खेन दु:खिता
by this sorrow, am sad
सा अहम् तु तरुणी
that I am indeed young
कस्मात्-सुतौ
how come two sons
वृद्धौ-इमौ कुत:
old these why
I am sad by the agony that my these two sons are old aged. That I am indeed young, and how have my two sons become old?
त्रयाणां सहचारित्वाद्वैपरीत्यं कुत: स्थितम् ।
घटते जरठा माता तरुणौ तनयाविति ॥५३॥
त्रयाणाम् सहचारित्वात्-
of the three, living together
वैपरीत्वम् कुत: स्थितम्
inconsistency, why is there
घटते जरठा माता
it is proper, old becomes mother
तरुणौ तनयौ-इति
young two sons, thus
Why is there discrepancy when the three of us live together. It is only proper that the mother gets old and the two sons are young.
अत: शोचामि चात्मानं विस्मयाविष्टमानसा ।
वद योगनिधे धीमन् कारणं चात्र किं भवेत् ॥५४॥
अत: शोचामि च आत्मानम्
so, I am worried, and myself am
विस्मयाविष्ट मानसा
seized with wonder mentally
वद योगनिधे धीमन्
say , O repository of Yoga! O sage!
कारणम् च अत्र किम् भवेत्
and the cause here, what can be
Therefore I am worried and my mind is seized with wonder. Tell me, O Repository of yoga, O sage! What can be the cause of this.
नारद उवाच -
Naarada said -
ज्ञानेनात्मनि पश्यामि सर्वमेतत्तवानघे ।
न विषादस्त्वया कार्यो हरि: शं ते करिष्यति ॥५५॥
ज्ञानेन-आत्मनि पश्यामि
by intuition in my mind, I see
सर्वम्-एतत्-तव-अनघे
all this of yours, O sinless one!
न विषाद:-त्वया कार्य:
not lament by you should be done
हरि: शम् ते करिष्यति
Shri Hari, peace for you, will do
In my mind, by intuition I can see your state and its cause. O sinless one! You should not lament, as Shree Hari will give you peace.
सूत उवाच -
Soota said -
क्षणमात्रेण तज्ज्ञात्वा वाक्यमूचे मुनीश्वर: ॥५६॥
क्षण-मात्रेण
in a moment
तत्-ज्ञात्वा
that knowing
वाक्यम्-ऊचे
words spoke
मुनीश्वर:
the great sage
Knowing the reality in a moment, the great sage spoke these words -
नारद उवाच -
Naarada said -
शृणुष्वावहिता बाले युगोऽयं दारुण: कलि: ।
तेन लुप्त: सदाचारो योगमार्गस्तपांसि च ॥५७॥
शृणुष्व-अवहिता बाले
listen attentively O young woman!
युग:-अयम् दारुण: कलि:
age this of terrible Kaliyug
तेन लुप्त: सदाचार:
because of this, disappeared right conduct
योग-मार्ग:-तपांसि च
the path of Yoga and austerities
O young woman! Listen attentively. This is the age of terrible Kaliyug. Because of which right conduct, the path of Yoga and austerities have disappeared.
जना अघासुरायन्ते शाठ्यदुष्कर्मकारिण: ।
इह सन्तो विषीदन्ति प्रहृष्यन्ति ह्यसाधव: ।
धत्ते धैर्यं तु यो धीमान् स धीर: पण्डितोऽथवा ॥५८॥
जना अघासुरायन्ते
people are becoming (like) Aghaasura
शाठ्य-दुष्कर्म-कारिण:
roguery and evil deeds practisers
इह सन्त: विषीदन्ति
here, virtuous people are dejected
प्रहृष्यन्ति हि-असाधव:
joyous are indeed wicked people
धत्ते धैर्यम् तु य:
maintains firmness indeed who
धीमान् स: धीर:
wise that person
पण्डित:-अथवा
is learned or
People are becoming like Aghaasura, because they are doing evil deeds and are rogues. Here, virtuous people are dejected and wicked people are indeed joyous. Indeed a wise person who maintains firmness, he is clever or learned.
अस्पृश्यानवलोक्येयं शेषभारकरी धरा ।
वर्षे वर्षे क्रमाज्जाता मङ्गलं नापि दृश्यते ॥५९॥
अस्पृश्या-अनवलोक्या-इयम्
untouchable, unworthy of looking at, this
शेषभारकरी धरा
burden to (Lord) shesha, this earth
वर्षे वर्षे क्रमात्-जाता
year by year, gradually is becoming
मङ्गलम् न-अपि दृष्यते
auspiciousness not even is seen
Year by year gradually this earth is becoming a burden for Lord Shesha as it is becoming untouchable and unworthy of to be looked at. No auspiciousness is to be seen anywhere.
न त्वामपि सुतै: साकं कोऽपि पश्यति साम्प्रतम् ।
उपेक्षितानुरागान्धैर्जर्जरत्वेन संस्थिता ॥६०॥
न त्वाम्-अपि सुतै: साकम्
not you also, with your sons
क:-अपि पश्यति साम्प्रतम्
anybody looks at, at this time
उपेक्षिता अनुराग अन्धै:
neglected by lust blinded (people)
जर्जरत्वेन संस्थिता
enfeebled you remain
At this time, lust blinded people do not even look at you or your sons. Thus neglected, you remain enfeebled.
वृन्दावनस्य संयोगात्पुनस्त्वं तरुणी नवा ।
धन्यं वृन्दावनं तेन भक्तिर्नृत्यति यत्र च ॥६१॥
वृन्दावनस्य संयोगात्-
by Vrindaavan's contact
पुन:-त्वम् तरुणी नवा
again you are young and fresh
धन्यम् वृन्दावनम् तेन
praises to Vrindaavana, by whom
भक्ति:-नृत्यति यत्र च
Bhakti dances where and
With your contact with Vrindaavana, you have again become fresh and young. So Vrindaavana deserves to be praised, because of whom and where Bhakti (devotion) rejoices and dances.
अत्रेमौ ग्राहकाभावान्न जरामपि मुञ्चत: ।
किंचिदात्मसुखेनेह प्रसुप्तिर्मन्यतेऽनयो: ॥६२॥
अत्र-इमौ ग्राहक-अभावात्-
here these two, for dearth of people giving value,
न जराम्-अपि मुञ्चत:
do not old age also give up
किंचित्-आत्म-सुखेन-इह
somewhat, by internal peace here
प्रसुप्ति:- मन्यते-अनयो:
are in sound sleep, I believe, these two
For the dearth of people knowing their value, these two, Gyaan and Vairaagya are not able to give up old age. I believe, here in Vrindaavana, by getting some internal peace the two of them are sleeping soundly.
भक्ति: उवाच -
Bhakti said -
कथं परीक्षिता राज्ञा स्थपितो ह्यशुचि: कलि: ।
प्रवृत्ते तु कलौ सर्वसार: कुत्र गतो महान् ॥६३॥
कथम् परीक्षिता राज्ञा
how, by king Pareekshit
स्थापित: हि अशुचि: कलि:
(was) established indeed, impious Kali
प्रवृत्ते तु कलौ
by the setting of Kali
सर्व-सार: कुत्र गत: महान्
all essences, where have vanished, valuable
How was impious Kali established by king Pareekshit? By the setting in of Kali, where have all the valuable essences vanished?
करुणापरेण हरिणाप्यधर्म: कथमीक्ष्यते ।
इमं मे संशयं छिन्धि त्वद्वाचा सुखितास्म्यहम् ॥६४॥
करुणापरेण हरिणा-
by the gracious Lord
अपि-अधर्म: कथम्-ईक्ष्यते
also, this unrighteousness how is tolerated
इमम् मे संशयम् छिन्धि
this is my doubt, clear
त्वत्-वाचा
by your words
सुखिता-अस्मि-अहम्
consoled am I
How does the gracious Lord also tolerate all this unrighteousness? This is my doubt. Please clear it. I feel gratified by your words.
नारद उवाच -
Naarada said -
यदि पृष्टस्त्वया बाले प्रेमत: श्रवणं कुरु ।
सर्वं वक्ष्यामि ते भद्रे कश्मलं ते गमिष्यति ॥६५॥
यदि पृष्ट:-त्वया बाले
if asked, by you O young lady!
प्रेमत: श्रवणम् कुरु
with love listen to
सर्वम् वक्ष्यमि ते भद्रे
all I will say to you O blessed One!
कश्मलम् ते गमिष्यति
grief your will go away
O young lady! If you ask me, listen with love all that I will tell you. O blessed One! Then your grief will go away.
यदा मुकुन्दो भगवान् क्ष्मां त्यक्त्वा स्वपदं गत: ।
तद्दिनात्कलिरायात: सर्वसाधनबाधक: ॥६६॥
यदा मुकुन्द: भगवान्
when, Shree Krishna Bhaagavatam
क्ष्माम् त्यक्त्वा स्वपदम् गत:
the earth abandoned, to own realm went
तत्-दिनात्-कलि:-आयात:
from that day, Kali set in
सर्व-साधन-बाधक:
all endeavours negating
When Shree Krishna Bhagavaan abandoned this earth and went to His own realm, from that day, the negator of all spiritual endeavours, Kali set in.
दृष्टो दिग्विजये राज्ञा दीनवच्छरणं गत: ।
न्अ मया मारणीयोऽयं सारङ इव सारभुक् ॥६७॥
दृष्ट: दिग्विजये राज्ञा
was seen during his conquests, by the king
दीनवत्-शरणम् गत:
like a pitiable person, protection seeking
न मया मारणीय:-
not by me is to be killed
अयम् सारङ: इव सारभुक्
this black bee like, essence taker
During his conquests of all the quarters, the king saw him in a pitiable state, seeking protection. King Pareekshit thought he should not be killed, because like a black bee he had taken away the essence of all things.
यत्फलं नास्ति तपसा योगेन समाधिना ।
तत्फलं लभते सम्यक्कलौ केशवकीर्तनात् ॥६८॥
यत्-फलम् न-अस्ति
that result is not achieved
तपसा योगेन समाधिना
by austerities, yoga and meditation
तत्-फलम् लभते सम्यक्-
that result is achieved well,
कलौ केशव-कीर्तनात्
in Kali, by Krishna's chanting
That result which is not achieved by austerities or Yoga or meditation, is well achieved in Kaliyug by merely chanting the name of Shri Krishna.
एकाकारं कलिं दृष्ट्वा सारवत्सारनीरसम् ।
विष्णुरात: स्थापितवान् कलिजानां सुखाय च ।।६९॥
एक-आकारम् कलिम् दृष्ट्वा
in one form, Kali perceiving,
सारवत्-सार-नीरसम्
essence holding, but of essence devoid
विष्णुरात: स्थापितवान्
Vishnu's devotee, established
कलिजानाम् सुखाय च
for those born in Kaliyug, well being and
Perceiving Kali valuable in just one manner, that is, holding one essence, though, devoid of all other essence, king Pareekshit, devotee of Vishnu, established Kali for the well being of those born in Kaliyug.
कुकर्माचरणात्सार: सर्वतो निर्गतोऽधुना ।
पदार्था: संस्थिता भूमौ बीजहीनास्तुषा यथा ॥७०॥
कुकर्म-आचरणात्-सार:
evil deeds being practiced, substance
सर्वत: निर्गत:-अधुना
every where has disappeared now
पदार्था: संस्थिता भूमौ
every thing present on the earth
बीज-हीना:-तुषा: यथा
grain-less husk like
At present, due to the practice of evil deeds, substance of everything present on earth has disappeared, like the husk devoid of grain.
विप्रैर्भागवती वार्ता गेहे गेहे जने जने ।
कारिता कणलोभेन कथासारस्ततो गत: ॥७१॥
विप्रै: भागवती वार्ता
by Braahmanas, Bhaagavatam story
गेहे गेहे जने जने
in every house, to every person
कारिता कण-लोभेन
is said, for food grain greed
कथा-सार:-तत: गत:
the story's essence from there is lost
For the greed of food grain, Braahmanas tell the story of Bhaagavatam in every house and to any and every person. So the essence and value of the story is lost.
अत्युग्रभूरिकर्माणो नास्तिका रौरवा जना: ।
तेऽपि तिष्ठन्ति तीर्थेषु तीर्थसारस्ततो गत: ॥७२॥
अति-उग्र-भूरि-कर्माण:
very cruel various deeds' doers
नास्तिका: रौरवा: जना:
non believers, fit for hell, people
ते-अपि तिष्ठन्ति तीर्थेषु
they also live in pilgrimage places
तीर्थ-सार:-तत: गत:
of pilgrimages, the value from there has gone
People who are fit for hell because of doing various cruel deeds, they have also started living in places of pilgrimage. Hence the places of pilgrimage have lost their value.
कामक्रोधमहालोभतृष्णाव्याकुलचेतस: ।
तेऽपि तिष्ठन्ति तपसि तपस्सारस्ततो गत: ॥७३॥
काम-क्रोध-महा-लोभ-
passion, anger, great greed
तृष्णा-व्याकुल-चेतस:
lust engrossed minded
ते-अपि तिष्ठन्ति तपसि
they also sit for meditation
तप:-सार-तत: गत:
the value from there has gone
People whose minds are full of passion, anger, great greed and lust, they also practice meditation. So the value of meditation is also lost.
मनसश्चाजयाल्लोभाद्दम्भात्पाखण्डसंश्रयात् ।
शास्त्रानभ्यसनाच्चैव ध्यानयोगफलं गतम् ॥७४॥
मनस:-च-अजयात्-
of mind and non-control
लोभात्-दम्भात्-
due to greed, false pride,
पाखण्ड-संश्रयात्
hypocrisy depending on
शास्त्र-अनभ्यसनात्-
by non practising of scriptures
च-एव ध्यानयोग
and also of Dhyaan yoga (meditation)
फलम् गतम्
the fruit is lost
The people do not have control on their minds, due to greed, false pride and depending on hypocrisy, and due to not practicing the scriptures, and so, the fruit of Dhyaan yoga, meditation, is lost.
पण्डितास्तु कलत्रेण रमन्ते महिषा इव ।
पुत्रस्योपादने दक्षा अदक्षा मुक्तिसाधने ॥७५॥
पण्डिता: तु कलत्रेण
Pundits, indeed, with wives
रमन्ते महिषा इव
are sexually engrossed, buffaloes like
पुत्रस्य-उत्पादने दक्षा
in sons producing are expert
अदक्षा मुक्ति-साधने
fools in liberation procedures
The Pundits, or so called learned people are engrossed sexually with their wives, like buffaloes. They are experts in procreating sons but are stupid in procedures of gaining liberation.
न हि वैष्णवता कुत्र सम्प्रदायपुर:सरा ।
एवं प्रलयतां प्राप्तो वस्तुसार: स्थले स्थले ॥७६॥
न हि वैष्णवता कुत्र
not indeed (is) devotion anywhere
सम्प्रदाय-पुरस्सरा एवम्
of a tradition following, thus,
प्रलयताम् प्राप्त:
to extinguish have reached
वस्तुसार: स्थले स्थले
things of essence, everywhere
Devotion, following a tradition is not to be seen anywhere. In this manner, the things of substance have become extinct everywhere.
अयं तु युगधर्मो हि वर्तते कस्य दूषणम् ।
अतस्तु पुण्डरीकाक्ष: सहते निकटे स्थित: ॥७७॥
अयम् तु युगधर्म: हि
this however, times' nature only
वर्तते कस्य दूषणम्
abides, who's misdeed is it
अत:-तु पुण्डरीकाक्ष:
that is why, the lotus eyed Lord Vishnu
सहते निकटे स्थित:
tolerates, close by staying
However, this is the inherent nature of present times. It is no ones misdeed and so none is to be blamed. Even staying so near, the lotus eyed Lord Vishnu tolerates it.
सूत उवाच -
Soota said -
इति तद्वचनं श्रुत्वा विस्मयं परमं गता ।
भक्तिरूचे वचो भूय: श्रूयतां तच्च शौनक ॥७८॥
इति तत्-वचनम् श्रुत्वा
such his words hearing
विस्मयम् परमम् गता
wonder great got she
भक्ति-ऊचे वच: भूय:
Bhakti said words, again
श्रूयताम् तत्-च शौनक
listen that also, O Shaunaka!
Hearing such words of Naarada, Bhakti was greatly wonder struck. She again said some words. Listen to them O Shaunaka!
सुरर्षे त्वं हि धन्योऽसि मद्भाग्येन समागत: ।
साधूनां दर्शनं लोके सर्वसिद्धिकरं परम् ॥७९॥
भक्ति: उवाच -
Bhakti said -
सुरर्षे त्वम् हि
O esteemed sage! You indeed
धन्य:-असि
blessed are
मत्-भाग्येन समागत:
by my good fortune, have come
साधूनाम् दर्शनम् लोके
saints' encounter, in this world
सर्व-सिद्धिकरम् परम्
every thing accomplishing best
O esteemed sage! You are indeed blessed. You have come here by my good fortune. Encounter with saintly people is best for accomplishing every thing in this world.
जयति जगति मायां यस्य कायाधवस्ते,
वचनरचनमेकं केवलं चाकलय्य ।
ध्रुवपदमपि यातो यत्कृपातो ध्रुवोऽयम्,
सकलकुशलपात्रं ब्रह्मपुत्रं नतास्मि ॥८०॥
जयति जगते मायाम्
conquered, in this world, Maya,
यस्य कायाधव:-ते
whose, son of Kayaadhu, Prahalaad, your,
वचन-रचनम्-एकम् केवलम्
word spoken, one only
च-आकलय्य ध्रुव-पदम्-अपि
and following, Dhruva abode also
यात: यत्-कृपात:
achieved by whose grace
ध्रुव:-अयम्
certain this is,
सकल-कुशल-पात्रम्
of all well being the abode
ब्रह्म-पुत्रम् नता-अस्मि
to Brahmaa's son, bowed am I
To him, by holding on to whose just one teaching in this world, Maya was conquered by Kayaadhu's son, Prahalaad, and by whose grace Dhruva achieved the abode, to that certain abode of all well being, Brahmaa's son, (you) bowed am I.
इति श्री पद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमहात्म्ये
भक्तिनारदसमागमो नाम प्रथम: अध्याय: ॥१॥
Thus ends the first discourse 'Meeting of Bhakti with Naarada' a part of Bhaagavatam Maahaatmyam, in the glorious Padma Puraan.