श्रीमद्भागवतमहापुराणम्
प्रथम: स्कन्ध:
अथ चतुर्थ: अध्याय:
व्यास उवाच -
Vyaas said -
इति ब्रुवाणं संस्तूय मुनीनां दीर्घसत्रिणाम् ।
वृद्ध: कुलपति: सूतं बृह् वृच: शौनकोऽब्रवीत् ॥१॥
इति ब्रुवाणम्
thus saying
संस्तूय मुनीनाम्
applauding (him Soota), of the sages' (who were doing)
दीर्घ-सत्रिणाम्
the long session of sacrifice
वृद्ध: कुलपति:
the oldest of the assembled sages
सूतम् बृह् वृच:
to Soota, knowing the Rig-Veda
शौनक:-अब्रवीत्
Shaunaka said
When Soota was saying thus, the oldest of the sages assmbled for the performance of the long session of sacrifice, and the scholar of Rigveda, Shaunaka, applauded him and said to him…..
शौनक उवाच -
Shaunaka said -
सूत सूत महाभाग वद नो वदतां वर ।
कथां भागवतीं पुण्यां यदाह भगवाञ्छुक: ॥२॥
सूत सूत महाभाग
Soota, O Soota! most blessed!
वद न: वदताम् वर
tell us, (you) of the expositor's foremost,
कथाम् भागवतीम् पुण्याम्
the story of the Lord sacred
यत्-आह भगवान्-शुक:
which said divine Shuka (to Pareekshit)
Soota! O most blessed Soota! You are the foremost among the expositors. Do tell us the story of The Lord to us, which was told to Pareekshit by Shukadev.
कस्मिन् युगे प्रवृत्तेयं स्थाने वा केन हेतुना ।
कुत: संचोदित: कृष्ण: कृतवान् संहितां मुनि: ॥३॥
कस्मिन् युगे
in which era
प्रवृत्ता-इयम्
started this (discourse)
स्थाने वा
in place which or
केन हेतुना
by what purpose
कुत: संचोदित:
by what inspired
कृष्ण: कृतवान्
Veda Vyaasa composed
संहिताम् मुनि:
(this) massive poem, the sage
In which era, and in which place and with what purpose and inspired by what did the great sage Veda Vyaas compose this Samhitaa, the great collection of poems.
तस्य पुत्रो महायोगी समदृङ् निर्विकल्पक: ।
एकान्तमतिरुन्निद्रो गूढो मूढ इवेयते ॥४॥
तस्य पुत्र: महायोगी
his son (Shukadeva), a great yogi
समदृक्-निर्विकल्पक:
viewing all alike, above dualities
एकान्त-मति:-उन्निद्र:
single minded, awoken (from the worldly slumber)
गूढ: मूढ: इव-ईयते
secretive, a stupid fellow like moves about
His son, Shukadeva, is a great yogi, who views everything alike, is above the dualities, is single minded, has awoken from the worldly slumber, lives unknown, and appears to be a stupid person, as he romes about.
दृष्ट्वानुयान्तमृषिमात्मजमप्यनग्नं देव्यो ह्रिया परिदधुर्न सुतस्य चित्रम् ।
तद्वीक्ष्य पृच्छति मुनौ जगदुस्तवास्ति, स्त्रीपुम्भिदा न तु सुतस्य विविक्तदृष्टे: ॥५॥
दृष्ट्वा-अनुयान्तम्-
perceiving, following
ऋषिम्-आत्मजम्-
the sage, his son
अपि-अनग्नम्
though clothed
देव्य: ह्रिया
the ladies, with shame
परिदधु:-न
covered (themselves) not
सुतस्य चित्रम्
his son's, surprising
तत्-वीक्ष्य
that observing
पृच्छति मुनौ
asked the sage
जगदु:-तव-अस्ति
(the ladies) said - you have
स्त्री-पुम्-भिदा
a woman and man difference
न तु सुतस्य
not but (your) son
विविक्तदृष्टे:
(who) is clear in vision
When sage Veda Vyaas was following his son Shukadeva, the ladies out of modesty covered themselves, even though he was fully cloathed. But the ladies did not do so even seeing Shukadeva stark naked. Surprised, the sage asked the ladies as to the reason of their awkward behaviour. They said that his son was of a clear vision, and so did not recognize the difference in man and woman, whereas that was not so with him.
कथमालक्षित: पौरै: सम्प्राप्त: कुरुजाङ्गलान् ।
उन्मत्तमूकजडवद्विचरन् गजसाह्वये ॥६॥
कथम्-आलक्षित:
how was (he) recognized
पौरै: सम्प्राप्त:
by the citizens, (when he) reached
कुरुजाङ्गलान्
Kuru - Jaangala
उन्मत्त-मूक-जड-वत्-
(in a) mad, dumb and dull like (state)
विचरन् गजसाह्वये
wandering in Hastinaapura
When he reached the country of Kuru - Jaangala, he was in the state of a mad, dumb and dull person wandering about. How was he recognised by the citizens of Hastinaapura?
कथं वा पाण्डवेयस्य राजर्षेर्मुनिना सह ।
संवाद: समभूत्तात यत्रैषा सात्वती श्रुति: ॥७॥
कथम् वा पाण्डवेयस्य
how then (with) the scion of Paandus
राजर्षे:-मुनिना सह
the royal sage (Pareekshit) with the sage
संवाद: समभूत्-तात
conversation start, O Sir!
यत्र-एषा सात्वती श्रुति:
where this sacred (text) was recited
How did then, the scion of Paandus, Pareekshit happen to talk to Shuka, the royal sage? And how then was this sacred text recited?
स गोदोहनमात्रं हि गृहेषु गृहमेधिनाम् ।
अवेक्षते महाभागस्तीर्थीकुर्वंस्तदाश्रमम् ॥८॥
स: गो-दोहन-मात्रम्
he (Shukadeva), cow milking period (till)
हि गृहेषु गृहमेधिनाम्
only in the houses, of the householders
अवेक्षते महाभाग:-
stays, the blessed sage
तीर्थी-कुर्वंन्-तत्-आश्रमम्
pilgrimage like purifying, their houses
That blessed sage Shukadeva, terries only till the time it takes to milk a cow, in the houses of the householders, to sanctify their houses.
अभिमन्युसुतं सूत प्राहुर्भागवतोत्तमम् ।
तस्य जन्म महाश्चर्यं कर्माणि च गृणीहि न: ॥९॥
अभिमन्यु-सुतम्
Abhimanyu's son (Pareekshit)
सूत प्राहु:-
O Soota! is said (to be)
भागवत-उत्तमम्
in devotees highest
तस्य जन्म महा-आश्चर्यम्
his birth wonderful
कर्माणि च गृणीहि न:
and deeds, tell us
Abhimanyu's son Pareekshit is said to be the foremost among the devotees. O Soota! Do tell us about his wonderful birth and his deeds.
स सम्राट् कस्य वा हेतो: पाण्डूनां मानवर्धन: ।
प्रायोपविष्टो गङ्गायामनादृत्याधिराट् श्रियम् ॥१०॥
स: सम्राट्
that emperor
कस्य वा हेतो:
but for what purpose
पाण्डूनाम् मानवर्धन:
of the Paandu's glory enhancing
प्रायोपविष्ट: गङ्गायाम्-
sat to fast until death, at the bank of Ganges
अनादृत्य-अधिराट् श्रियम्
dishonouring the imperial fortune
Pareekshit, that emperor, who enhances the glory of the Paandus, for what purpose, did he sit on the banks of the ganges, to fast until death, dishonouring the imperial fortune.
नमन्ति यत्पादनिकेतमात्मन: शिवाय हानीय धनानि शत्रव: ।
कथं स वीर: श्रियमङ्गदुस्त्यजाम् युवैषतोत्स्रष्टुमहो सहासुभि: ॥११॥
नमन्ति यत्-पाद-निकेतम्-
bow down at whose foot stool
आत्मन: शिवाय
for ones own well being
हानीय धनानि शत्रव:
bringing riches, of the enemies
कथम् स: वीर: श्रियम्-
how that valiant, fortune,
अङ्ग-दुस्त्यजाम्
O Soota! not easy to give up
युवा-ऐषत-उत्स्रष्टुम्-
this young (prince) wanted to relinquish,
अहो सह-असुभि:
what a wonder, along with (his) life
O Soota! It is indeed inceredible, how this young and valiant prince willed to give up the coveted fortune along with his life, when, his enemies bowed at his foot stool and brought riches to him for their own well being.
शिवाय लोकस्य भवाय भूतये य उत्तमश्लोकपरायणा जना: ।
जीवन्ति नात्मार्थमसौ पराश्रयं मुमोच निर्विद्य कुत: कलेवरम् ॥१२॥
शिवाय लोकस्य
for the welfare of the people
भवाय भूतये
and prosperity and affluence
ये उत्तमश्लोक-
those in the excellent famed Lord
परायणा: जना: जीवन्ति
devoted people live
न-आत्म-अर्थम्-
not for their own sake,
असौ पराश्रयम्
this, supporter of others
मुमोच निर्विद्य
cast off, in aversion
कुत: कलेवरम्
how his body
People who are devoted to the excellent famed Lord, do not live for their own sake, they live for the welfare prosperity and affluence of others. Why then he, Pareekshit, in a fit of aversion cast off his body? He who was a support to others?
तत्सर्वं न: समाचक्ष्व पृष्टो यदिह किंचन ।
मन्ये त्वां विषये वाचां स्नातमन्यत्र छान्दसात् ॥१३॥
तत्-सर्वम् न: समाचक्ष्व
that all, to us do tell
पृष्ट: यत्-इह किंचन
asked that here whatever
मन्ये त्वाम् विषये वाचाम्
I consider you, in subjects of various lore's
स्नातम्-अन्यत्र छान्दसात्
an expert, besides the Vedas
Do tell us about all that we have asked here. I consider you to be an expert in all the subjects of sacred lore, of course beside the Vedas.
सूत उवाच -
Soota said -
द्वापरे समनुप्राप्ते तृतीये युगपर्यये ।
जात: पराशराद्योगी वासव्यां कलया हरे: ॥१४॥
द्वापरे समनुप्राप्ते
in the Dwaapara age, having come
तृतीये युग-पर्यये
the third yuga changing
जात: पराशरात्-योगी
was born of yogi Paraashara
वासव्याम् कलया हरे:
through Vaasavee (Satyavati), by part of Hari
When the third yuga had come to change, in the Dwaapara age, through Vaasavee, (Satyavati), of yogi Paraashara, as a part of Hari, Vyaasa was born.
स कदाचित्सरस्वत्या उपस्पृश्य जलं शुचि ।
विविक्तदेश आसीन उदिते रविमण्डले ॥१५॥
स कदाचित्-सरस्वत्या:
he one day, in Saraswati (river)
उपस्पृश्य जलम् शुचि:
taking a bath, in the water sacred
विविक्तदेशे आसीन:
in a secluded place sat
उदिते रवि-मण्डले
after had arisen the sun in the sky
One day, after the sun had risen in the sky, having taken a bath in the sacred waters of the Sarasvati river, he sat in a secluded place.
परावरज्ञ: स ऋषि: कालेनाव्यक्त रंहसा ।
युगधर्म व्यतिकरं प्राप्तं भुवि युगे युगे ॥१६॥
पर-अवरज्ञ: स ऋषि:
past and future knower, that sage
कालेन-अव्यक्त रंहसा
by the time undisclosed pace
युग-धर्म व्यतिकरम्
in that age's duties, the change
प्राप्तम् भुवि युगे युगे
occurring on the earth in every age
That sage, who had the knowledge of the past and future, saw how with the slow pace of time, there ensued, undisclosed, a change in the duties of that age, and in every consequent age, on the earth.
भौतिकानां च भावानां शक्तिह्रासं च तत्कृतम् ।
अश्रद्दधानान्नि:सत्त्वान् दुर्मेधान् ह्रसितायुष: ॥१७॥
भौतिकानाम् च भावानाम्
of materials and objects
शक्तिह्रासम् च तत्-कृतम्
potency diminishing and because of that
अश्रद्दधानान्-नि:सत्त्वान्
of the faithless, weak,
दुर्मेधान् ह्रसित-आयुष:
dull witted reduced life span (saw)
The sage saw, as a result, the potency of the material objects diminishing, and saw the people becoming faithless, weak, dull witted and of reduced life span.
दुर्भगांश्च जनान् वीक्ष्य मुनिर्दिव्येन चक्षुषा ।
सर्ववर्णाश्रमाणां यद्दध्यौ हितममोघदृक् ॥१८॥
दुर्भगान्-च जनान् वीक्ष्य
and the unfortunate people seeing
मुनि:-दिव्येन चक्षुषा
the sage by divine eyes
सर्ववर्ण-आश्रमाणाम्
for all casts (Varna) and stages (of life) (aashramas)
यत्-दध्यौ हितम्-
that meditated welfare
अमोघ-दृक्
the one with unfailing insight
The sage with his unfailing divine insight saw the people so unfortunate. He then, meditated upon that which would be of ultimate welfare for people of all varnas and aashramas.
चातुर्होत्रं कर्म शुद्धं प्रजानां वीक्ष्य वैदिकम् ।
व्यदधाद् यज्ञसन्तत्यै वेदमेकं चतुर्विधम् ॥१९॥
चातु:होत्रम् कर्म
of four priests performing
शुद्धम् प्रजानाम्
sacred for the people
वीक्ष्य वैदिकम्
perceiving of the Vedic
व्यदधादत् यज्ञ-सन्तत्यै
divided, for the yagyas continuance
वेदम्-एकम् चतु:-विधम्
Veda one, four into
Percieving the sacred Vaidic sacrifices, performed by four priests, to be beneficial for the people, and for the continuance of the Yagyas, the sage divided the one Veda into four parts.
ऋग्यजु:सामाथर्वाख्या वेदाश्चत्वार उद्धृता: ।
इतिहासपुराणं च पञ्चमो वेद उच्यते ॥२०॥
ऋग्यजु:-साम-अथर्व-
Rig, Yajur, Saama, Atharva
आख्या वेदा:-चत्वार
called Vedas four
उद्धृता:
were separated
इतिहास-पुराणम् च
Itihaasa and Puraana
पञ्चम: वेद उच्यते
fifth Veda is called
The one Veda was seperated in four and are called Rig, Yajur, Saama and Atharva. The Itihaasa and Puraana are called the fifth Veda.
तत्रर्ग्वेदधर: पैल: सामगो जैमिनि: कवि: ।
वैशम्पायन एवैको निष्णातो यजुषामुत ॥२१॥
तत्र-ऋग्वेद-धर: पैल:
of those, Rig Veda was held by Paila
साम-ग: जैमिनि: कवि:
Saama Veda chanting Jaimini sage (learnt)
वैशम्पायन: एव-एक:
Vaishampaayana (was) only one
निष्णात: यजुषाम्-उत
master in Yujur indeed
In those Vedas, Paila was the one who held the Rig Veda. Sage Jaimini was the one who knew how to chant the Saama Veda. And Vaishampaayana was the only one who was the master of Yajur Veda, indeed.
अथर्वाङ्गिरसामासीत्सुमन्तुर्दारुणो मुनि: ।
इतिहासपुराणानां पिता मे रोमहर्षण: ॥२२॥
अथर्व-अङ्गिरसाम्-
of Atharva angirasa (Veda)
आसीत्-सुमन्तु:-
was (first) Sumantu
दारुण: मुनि:
(son) of Daaruna sage
इतिहास-पुराणानाम्
of Itihaasa and Puraana
पिता मे रोमहर्षण:
father mine Romaharshana
In the Atharva Veda, Daaruna's son sage Sumantu was efficient. While my (Soota's) father, Romaharshana, was a master of Itihaasas and Puraanas.
त एत ऋषयो वेदं स्वं स्वं व्यस्यन्ननेकधा ।
शिष्यै: प्रशिष्यैस्तच्छिष्यैर्वेदास्ते शाखिनोऽभवन् ॥२३॥
ते एते ऋषय:
those these sages
वेदम् स्वम् स्वम्
the Vedas, their own
व्यस्यन्-अनेकधा
dividing in many
शिष्यै: प्रशिष्यै:-
by pupils, their pupils,
तत्-शिष्यै:-
and their pupils
वेदा:-ते
Vedas those
शाखिन:-अभवन्
in many branches became
Those, these sages, Paila and others, divided their own Vedas into many parts. Then, by their pupils, and by the pupils of their pupils, the Vedas further got divided into further more branches.
त एव वेदा दुर्मेधैर्धार्यन्ते पुरुषैर्यथा ।
एवं चकार भगवान् व्यास: कृपणवत्सल: ॥२४॥
ते एव वेदा:
those only Vedas,
दुर्मेधै:-धार्यन्ते
by dim witted (people), may be retained
पुरुषै:-यथा
by people, so as
एवम् चकार
in such a manner, compiled
भगवान् व्यास:
the divine Vyaas
कृपण-वत्सल:
of the poor witted compassionate
In order that only those Vedas may be retained by the dim witted, the divine sage Veda Vyaas, who is compassionate to the poor witted, divided them in such a manner.
स्त्रीशूद्रद्विजबन्धूनां त्रयी न श्रुतिगोचरा ।
कर्मश्रेयसि मूढानां श्रेय एवं भवेदिह ।
इति भारतमाख्यानं कृपया मुनिना कृतम् ॥२५॥
स्त्री-शूद्र-द्विज-
women, Shudras, fallen Braahmanas,
बन्धूनाम् त्रयी न
Kshatriyas and Vaishyas, the Vedas were not
श्रुति-गोचरा कर्म-श्रेयसि
to hear available, in acts for the good
मूढानाम् श्रेय एवम्
unable (to perform) good in this manner
भवेत्-इह इति
will be, in this world, this (thinking)
भारतम्-आख्यानम्
Mahabharata epic
कृपया मुनिना कृतम्
benevolently by the sage (Veda Vyaas) was composed
The women, fallen Braahmanas, Kshatriyas and Vaishyas, were debarred from hearing the Vedas. They were also not good at performing the acts which are for the benefit of human beings. So, thinking of the way in which their good can be done, the sage Veda Vyaas benevolently composed the epic of Mahaabhaarata.
एवं प्रवृत्तस्य सदा भूतानां श्रेयसि द्विजा: ।
सर्वात्मकेनापि यदा नातुष्यद् हृदयं तत: ॥२६॥
एवम् प्रवृत्तस्य सदा
in this manner, involved always
भूतानाम् श्रेयसि द्विजा:
of human beings, in doing good, O Braahmanas!
सर्व-आत्मकेन-अपि
whole heartedly even
यदा न-अतुष्यद्
when, was not satisfied
हृदयम् तत:
heart from that
O Shaunaka and other Braahmanas! In this manner, even though always involved in doing good, for the human beings, when Veda Vyaasa's heart was not satisfied by that,…..
नातिप्रसीदद्धृदय: सरस्वत्यास्तटे शुचौ ।
वितर्कयन् विविक्तस्थ इदं प्रोवाच धर्मवित् ॥२७॥
न-अति-प्रसीदत्-हृदय:
not very pleased hearted
सरस्वत्या:-तटे शुचौ
on Sarasvati's banks sacred
वितर्कयन् विविक्तस्थ:
reasoning in a secluded spot sitting
इदम् प्रोवाच धर्मवित्
this said (to himself), the righteousness knower
The knower of righteousness, Veda Vyaas, with not a very pleased heart, sat in a secluded spot on the sacred banks of river Sarasvati, and reasoning , said to himself thus ..
धृतव्रतेन हि मया छन्दांसि गुरवोऽग्नय: ।
मानिता निर्व्यलीकेन गृहीतं चानुशासनम् ॥२८॥
धृत-व्रतेन हि मया
observing the vows, indeed by me
छन्दांसि गुरव:-अग्नय:
Vedas, teachers and (sacrificial) fires
मानिता निर्व्यलीकेन
given reverence, without malice
गृहीतम् च-अनुशासनम्
followed and (their) precepts
'I have observed the vows of celibacy etc., and have given reverence to the Vedas, the teachers and the sacrificial fires. I have also followed their precepts without malice,…..
भारत व्यपदेशेन ह्याम्नायार्थश्च दर्शित: ।
दृश्यते यत्र धर्मादि स्त्रीशूद्रादिभिरप्युत ॥२९॥
भारत व्यपदेशेन
by Mahabharata, excuse
हि-आम्नाय-अर्थ:-च
again, the Veda's meaning and
दर्शित: दृश्यते यत्र
revealed, is seen wherein
धर्म-आदि
duties and other (things)
स्त्री-शूद्र-आदिभि:-अपि-उत
to women, Shudras and others, also so that
I have, through Mahaabhaarata revealed the meanings of the Vedas. Therein is also explained the duties and other things, which the women Shudras and others also can find.
तथापि बत मे दैह्यो ह्यात्मा चैवात्मना विभु: ।
असम्पन्न इवाभाति ब्रह्मवर्चस्यसत्तम: ॥३०॥
तथा-अपि बत
in spite of it also alas,
मे दैह्य: हि-आत्मा
my physical indeed (my) soul
च-एव-आत्मना विभु:
and also by my own self permeated
असम्पन्न: इव-आभाति
incomplete like seems
ब्रह्म-वर्चस्य सत्तम:
with Brahma oneness engulfed
In spite of the fact that my physical and spiritual self is permeeted by the divine soul, and engulfed by the power of Brahma, alas, it seems like it is incomplete.
किं वा भागवता धर्मा न प्रायेण निरूपिता: ।
प्रिया: परमहंसानां त एव ह्यच्युतप्रिया: ॥३१॥
किम् वा भागवता: धर्मा:
or is it that to the Lord (related) duties
न प्रायेण निरूपिता:
not enough expounded (by me)
प्रिया: परमहंसानाम्
dear are to the God realized saints
ते एव हि-अच्युत-प्रिया:
they only certainly are dear to the Lord
Or is it that I have not expounded well the duties to be followed for God realization? In fact, this only is dear to the God realized saints and to the Lord also.
तस्यैवं खिलमात्मानं मन्यमानस्य खिद्यत: ।
कृष्णस्य नारदोऽभ्यागादाश्रमं प्रागुदाहृतम् ॥३२॥
तस्य-एवम् खिलम्-आत्मानम्
his like this, incomplete self
मन्यमानस्य खिद्यत:
understanding, sorrowful
कृष्णस्य नारद:-
of Krishnadwepaayana (Veda Vyaasa), Naarada
अभ्यागात्-आश्रमम्
reached the hermitage
प्राक्-उदाहृतम्
before mentioned
When Krishnadwepaayana, Veda Vyaasa was thus finding himself to be wanting, and sorrowing over it, Naarada reached his hermitage, mentioned before.
तमभिज्ञाय सहसा प्रत्युत्थायागतं मुनि: ।
पूजयामास विधिवन्नारदं सुरपूजितं ॥३३॥
तम्-अभिज्ञाय सहसा
him recognizing suddenly
प्रत्युत्थाय-आगतम् मुनि:
getting up, the arrived, the sage (Veda Vyaas)
पूजयामास विधिवत्-नारदम्
worshipped duly, Naarada
सुर-पूजितम्
(who is) by the gods worshipped
As Naarada approached, Sage Veda Vyaas recognized him and instantly arose to welcome him, and duly worshipped him, who is worshipped even by the gods.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
नैमिषीयोपाख्याने चतुर्थ: अध्याय: ॥४॥
Thus ends the fourth discourse, forming part of the story relating to the Nainmisa forest, in Book One of the great and glorious Bhaagavata Puraana.