श्रीमद्भगवतमहापुराणम् प्रथम: स्कन्ध: अथ एकोनविंश: अध्याय: सूत उवाच - Soota said - महीपतिस्त्वथ तत्कर्म गर्ह्यं विचिन्तयन्नात्मकृतं सुदुर्मना: ।
अहो मया नीचमनार्यवत्कृतं निरागसि ब्रह्मणि गूढतेजसि ॥१॥
महीपति:-तु-अथ तत्-कर्म the king indeed, then, his deed
गर्ह्यम् विचिन्तयन्- demeaning, thinking आत्म-कृतम् सुदुर्मना: by himself done, very sad अहो मया नीचम्-अनार्य- 'Alas by me lowly, un-noble वत्-कृतम् निरागसि like done, to the unattached ब्रह्मणि गूढ-तेजसि Braahmana of hidden spirituality The king, then was very sad for himself having done such a deplorable deed and thought 'Alas! A most lowly and diplorable act was done by me towards the unattached Braahmana, whose spirituality is hidden to the world.


ध्रुवं ततो मे कृतदेवहेलनाद् दुरत्ययं व्यसनं नातिदीर्घात् ।
तदस्तु कामं त्वघनिष्कृताय मे यथा न कुर्यां पुनरेवमद्धा ॥२॥
ध्रुवम् तत: मे कृत certainly, as a result, by me done
देव-हेलनात् दुरत्ययम् व्यसनम् Lord's dishonour, a great calamity न-अति-दीर्घात् not very late (soon) तत्-अस्तु कामम् that should happen desireably तु-अघ-निष्कृताय मे indeed for sin to atone mine यथा न कुर्याम् so that not will do पुन:-एवम्-अद्धा again like this surely Certainly, as a result of my having done dishonour to the Lord, not very late, a great calamity should befall me, and desireably this should happen soon, because it will atone my sin and surely it will make me not do it again.


अद्यैव राज्यं बलमृद्धकोशं प्रकोपितब्रह्मकुलानलो मे ।
दहत्वभद्रस्य पुनर्न मेऽभूत् पापीयसी धीर्द्विजदेवगोभ्य: ॥३॥
अद्य-एव राज्यम् बलम्- today itself, kingdom, army
ऋद्ध-कोशम् the rich treasury प्रकोपित-ब्रह्म-कुल- by the angered Braahmana race अनल: मे दहतु- fire my may burn अभद्रस्य पुन:-न मे-अभूत् of the wretched, again not to me may be पापीयसी धी:- sinful desire द्विज-देव-गोभ्य: (towards) Braahmana, gods and cows Today itself, the kingdom, army and rich treasury of my wretched self, may burn into the wrath fire of the Braahmana race, so that I may again not have sinful feelings towards the Braahmanas, gods and cows.


सचिन्तयन्नित्थमथाशृणोद् यथा मुने: सुतोक्तो निर्ऋतिस्तक्षकाख्य: ।
स साधु मेने नचिरेण तक्षकानलं प्रसक्तस्य विरक्तिकारणम् ॥४॥
स:-चिन्तयन्-इत्थम्- he pondering thus
अथ-अशृणोत् यथा then heard that मुने: सुत-उक्त: the sage's son said निर्ऋति:-तक्षक-आख्य: punishment Takshaka named स: साधु मेने न-चिरेण he as good took it, soon तक्षक-अनलम् प्रसक्तस्य Takshaka's fire, his passionate selves’ विरक्ति-कारणम् dispassion cause As he was lamenting thus, he heard that the sage's son had inflicted a punishment on him by the name of Takshaka. He took this to be for his good only because the fire of the snake Takshaka would quickly become the cause of his passionate self to become dispassionate.


अथो विहायेमममुं च लोकं विमर्शितो हेयतया पुरस्तात् ।
कृष्णाङ्घ्रिसेवामधिमन्यमान उपाविशत् प्रायममर्त्यनद्याम् ॥५॥
अथो विहाय-इमम्- Hence giving up this
अमुम् च लोकम् and the other world's विमर्शित: हेयतया पुरस्तात् concluding inferior before only कृष्ण-अङ्घ्रि-सेवाम्- Krishna's feet adoration अधिमन्यमान उपाविशत् supreme recognizing, sat प्रायम्-अमर्त्य-नद्याम् to fast (till death) on gods' river (Gangaa) Hence, knowing from before the inferiority of and giving up the attachment to this and the other world, and concluding that the service to Krishna's feet is supreme, he, Pareekshit, sat on the banks of the gods' river Ganga with a decision to fast until death.


या वै लसच्छ्रीतुलसीविमिश्रकृष्णाङ्घ्रिरेण्वभ्यधिकाम्बुनेत्री ।
पुनाति लोकानुभयत्र सेशान् कस्तां न सेवेत मरिष्यमाण: ॥६॥
या वै लसत्- who indeed beautiful
श्री-तुलसी-विमिश्र- holy Tulasi mixed कृष्ण-अङ्घ्रि-रेणु- Krishna's feet's' dust अभ्यधिक-अम्बु-नेत्री most pure water carries पुनाति लोकान्- purifies the worlds उभयत्र स-ईशान् both with the guardians क:-तां न सेवेत who her would not resort to मरिष्यमाण: when dying The beautiful Ganges carries the most pure water mixed with Tulsi from Krishna's feet dust, which sanctifies both the worlds along with their gaurdiens. Which man who is about to die would not resort to her?


इति व्यवच्छिद्य स पाण्डवेय: प्रायोपवेशं प्रतिविष्णुपद्याम् ।
दध्यौ मुकुन्दाङ्घ्रिमनन्यभावो मुनिव्रतो मुक्तसमस्तसङ्ग:॥७॥
इति व्यवच्छिद्य स this deciding he,
पाण्डवेय: प्रायोपवेशम् of Paandavas lineage, fast until death, to, प्रति-विष्णु-पद्याम् on (banks of) from Vishnu's feet flowing (Gangaa) दध्यौ मुकुन्द-अङ्घ्रिम्- meditated, on Krishna's feet अनन्यभाव: मुनि-व्रत: with unshaken attitude, like a sage's vow मुक्त-समस्त-सङ्ग: free from all attachments He, Pareekshit, of the Paandava lineage, meditated on Krishna's feet, on the banks of the Ganga, which flows from the feet of Vishnu, to fast until death. He undertook it as a sages vow with an unshaken attitude and free from all attachments.


तत्रोपजग्मुर्भुवनं पुनाना महानुभावा मुनय: सशिष्या: ।
प्रायेण तीर्थाभिगमापदेशै: स्वयं हि तीर्थानि पुनन्ति सन्त: ॥८॥
तत्र-उपजग्मु:-भुवनम् पुनाना there reached, the world sanctifying
महानुभावा: मुनय: स-शिष्या: highly spiritual sages with their pupils प्रायेण तीर्थ-अभिगम- often to holy places, the coming, अपदेशै: स्वयम् हि is a pretexts, themselves indeed तीर्थानि पुनन्ति सन्त: the holy places sanctify the sages The highly spiritual sages who sacntify the world reached there with their pupils. Often, the sages themselves go to the holy places in the pretext to sanctify them.


अत्रिर्वसिष्ठश्च्यवन: शरद्वानरिष्टनेमिर्भृगुरङ्गिराश्च ।
पराशरो गाधिसुतोऽथ राम उतथ्य इन्द्र्प्रमदेध्मवाहौ ॥९॥
अत्रि:-वसिष्ठ:-च्यवन: Atri, Vasishtha, Chyavana,
शरद्वान्-अरिष्टनेमि:- Sharadvaana, Arishtanemee, भृगु:-अङ्गिरा:-च Bhrigu, Angiraa and पराशर: गाधिसुत:-अथ Paraashara, Gaadhee's son (Vishwaamitra), and then राम: उतथ्य: Raama, Utathya, इन्द्र्प्रमद-इध्मवाहौ Indrapramada and Idhmavaaha Atri, Vashishtha, Chyavana, Sharadvaana, Arishtanemee, Bhrigu, Angiraa and Paraashara, Gaadhee's son Vishwaamitra, and then Parashuraama, Utathya, Indrapramada and Idhmavaaha, all came there.


मेधातिथिर्देवल आर्ष्टिषेणो भारद्वाजो गौतम: पिप्पलाद: ।
मैत्रेय: और्व: कवष: कुम्भयोनिर्द्वैपायनो भगवान्नारदश्च ॥१०॥
मेधातिथि:-देवल: Medhaatithi, Devala,
आर्ष्टिषेण: भारद्वाज: Aarshtishena, Bhaaradvaaja:, गौतम: पिप्पलाद: Gautama, Pippalaada, मैत्रेय: और्व: कवष: Maitreya, Aurva, Kavasha, कुम्भयोनि:-द्वैपायन: Kumbhayoni, Dwaipaayana, भगवान्-नारद:-च and Bhagavaan Naarada Medhaatithi, Devala, Aarshtishena, Bhaaradvaaja, Gautama, Pippalaada, Maitreya, Aurva, Kavasha, Kumbhayoni (Agastya), Dwaipaayana (VedaVyaasa), and Bhagavaan Naarada also had come.


अन्ये च देवर्षिब्रह्मर्षिवर्या राजर्षिवर्या अरुणादयश्च ।
नानार्षेयप्रवरान् समेतानभ्यर्च्य राजा शिरसा ववन्दे ॥११॥
अन्ये च देवर्षि-ब्रह्मर्षि-वर्या: and others celestial sages, Braahmana sages
राजर्षि-वर्या: अरुण-आदय:-च royal sages distinguished, Aruna and others नाना-आर्षेय प्रवरान् various Rishis leading, समेतान्-अभ्यर्च्य राजा assembled, greeting, the king शिरसा ववन्दे by (his) head honoured And other celestial, Brahmana sages, and distinguished royal sages, Aruna and other various leading Rishis having gathered there, the king honoured and greeted them with his head bowed.


सुखोपविष्टेष्वथ तेषु भूय: कृतप्रणाम: स्वचिकीर्षितं यत् ।
विज्ञापयामास विविक्तचेता उपस्थितोऽग्रेऽभिगृहीतपाणि: ॥१२॥
सुख-उपविष्टेषु-अथ तेषु comfortably seated then, they were,
भूय: कृत-प्रणाम: again, doing pranaama स्व-चिकीर्षितम् यत् self intention what विज्ञापयामास विविक्त-चेता: let known, with pure mind उपस्थित:-अग्रे- standing in front अभिगृहीत-पाणि: joining palms When they were all seated comfortably, the king Pareekshit again did pranaam to them, and with a pure mind revealed his intention to them. Then, he stood in front of them with folded hands.


राजोवाच - The King said - अहो वयं धन्यतमा नृपाणां महत्तमानुग्रहणीयशीला: ।
राज्ञां कुलं ब्राह्मणपादशौचाद् दूराद् विसृष्टं बत गर्ह्यकर्म ॥१३॥
अहो वयम् धन्यतमा नृपाणाम् Oh! We are most blessed, of the kings
महत्तम-अनुग्रहणीय-शीला: of noble souls' grace deserving राज्ञाम् कुलम् of the kings' race ब्राह्मण-पाद-शौचात् of the Braahmanas' feet sanctified (water) दूरात् विसृष्टम् far flung बत गर्ह्य-कर्म alas! (due to) reproachful deeds Oh! We are the most blessed of the kings, as to deserve the grace of the noble souls. Alas! We, the kings' race are deprived of the sanctified water of the feet of the Braahmanas, because of our reproachful deeds.


तस्यैव मेऽघस्य परावरेशो व्यासक्तचित्तस्य गृहेष्वभीक्ष्णम् ।
निर्वेदमूलो द्विजशापरूपो यत्र प्रसक्तो भयमाशु धत्ते ॥१४॥
तस्य-एव of that also
मे-अघस्य my sin पर-अवर-ईश: that and this Lord व्यासक्त-चित्तस्य of attached minded गृहेषु-अभीक्ष्णम् in the world always निर्वेद-मूल: unattachment द्विज-शाप-रूप: Braahmana's curse form यत्र प्रसक्त: where attached (people) भयम्-आशु धत्ते fear soon grips To me, that sin commited by me, whose mind is attached to the world, the Braahmana's curse is a form of the Lord of that and this world, for the unattachment of the attached people whom the fear soon grips.


तं मोपयातं प्रतियन्तु विप्रा गङ्गा च देवी धृतचित्तमीशे ।
द्विजोपसृष्ट: कुहकस्तक्षकॊ वा दशत्वलं गायत विष्णुगाथा: ॥१५॥
तम् मा-उपयातम् that to me, having come
प्रतियन्तु विप्रा: bless the Braahmana's गङ्गा च देवी and Ganges Devi धृत-चित्तम्-ईशे fixed mind in the Lord द्विज-उपसृष्ट: by the Braahmana's (son) flung कुहक:-तक्षक: वा fake or (real) Takshaka दशतु-अलम् bite may be गायत विष्णु-गाथा: sing Vishnu's tale To me, who has come seeking shelter, and has the mind fixed on the Lord, the Braahmanas and the goddess Ganges bless. The Takshaka, flung by the Braahmana's son, fake or real, may bite me, but you keep singing the stories of Vishnu.


पुनश्च भूयाद्भगवत्यनन्ते रति: प्रसङ्गश्च तदाश्रयेषु ।
महत्सु यां यामुपयामि सृष्टिं मैत्र्यस्तु सर्वत्र नमो द्विजेभ्य: ॥१६॥
पुन:-च भूयात्- again and may be
भगवति-अनन्ते रति: in the Lord Vishnu devotion प्रसङ्ग:-च तत्-आश्रयेषु company and of His devotees महत्सु याम् याम्-उपयामि सृष्टिम् of the noble, in which ever attain birth मैत्रि-अस्तु सर्वत्र friendship may be with all नम: द्विजेभ्य: (I) bow to the Braahmanas I bow to the Braahmanas, I pray that in my every birth, I may have devotion to the Lord Vishnu, and may get the company of His devotees and noble people. May I have friendship for everyone.


इति स्म राजाध्यवसाययुक्त: प्राचीनमूलेषु कुशेषु धीर: ।
उदङ्गमुखो दक्षिणकूल आस्ते समुद्रपत्न्या: स्वसुतन्यस्तभार: ॥१७॥
इति स्म राजा- thus was the king
अध्यवसाय-युक्त: with determination holding प्राचीन-मूलेषु कुशेषु in east the roots of Kusha (grass) धीर: उदङ्ग-मुख: the composed, north facing दक्षिण-कूले आस्ते on the southern bank, sat समुद्र-पत्न्या: of the ocean's wife (Gangaa) स्व-सुत-न्यस्त-भार: on his own son placing the responsibilities The king then, with firm determination, sat on the southern bank of the ocean's wife, Ganges', on the kusha grass with its roots facing the east, himself facing the north. He had put all the responsibilities of the kingdom on his son, Janmejaya.


एवं च तस्मिन्नरदेवदेवे प्रायोपविष्टे दिवि देवसङ्घा: ।
प्रशस्य भूमौ व्यकिरन् प्रसूनैर्मुदा मुहुर्दुन्दुभयश्च नेदु: ॥१८॥
एवम् च तस्मिन्-नरदेव- thus and that of the kings'
देवे प्राय-उपविष्टे the king, to fast until death, seated दिवि देव-सङ्घा: in heaven the gods in hosts प्रशस्य भूमौ व्यकिरन् praising, on the earth showering प्रसूनै:-मुदा मुहु:- flowers, happily, again and again दुन्दुभय:-च नेदु: trumpets and blew When, in this manner, the king of kings, emperor Pareekshit was seeted to fast until death, the hosts of gods in the heaven, showered flowers on the earth, and happily blew the trumpets again and again.


महर्षयो वै समुपागता ये प्रशस्य साध्वित्यनुमोदमाना: ।
ऊचु: प्रजानुग्रहशीलसारा यदुत्तमश्लोकगुणाभिरूपम् ॥१९॥
महर्षय: वै समुपागता: ये the great sages, indeed, (who) had come, they
प्रशस्य साधु-इति-अनुमोदमाना: praising, 'good', thus applauding ऊचु: प्रजा-अनुग्रह-शील-सारा: spoke, on the public benevolent natured, यत्-उत्तम-श्लोक गुण-अभिरूपम् that well renowned, (Lord's) accordingly The great sages who had assmbled there, were by nature benevolent to the public, also praised Pareekshit's resolve and applauded it by saying that it was indeed very good. They then spoke of Him who was highly renowned and confirmed to His virtues.


न वा इदं राजर्षिवर्य चित्रं भवत्सु कृष्णं समनुव्रतेषु ।
येऽध्यासनं राजकिरीटजुष्टं सद्यो जहुर्भगवत्पार्श्वकामा: ॥२०॥
न वा इदम् राजर्षि-वर्य not but this, for the royal sages supreme
चित्रम् भवत्सु strange, in you कृष्णम् समनुव्रतेषु in Krishna devoted ये-अध्यासनम् who the throne राज-किरीट-जुष्टम् royal crown comprising सद्य: जहु:- soon gave up भगवत्-पार्श्व-कामा: Lord's proximity desiring But this is not strange that you, the supreme of the royal sages, and a devotee of Krishna, gave up the throne along with the royal crown, seeking the proximity to the Lord.


सर्वे वयं तावदिहास्महेऽद्य कलेवरं यावदसौ विहाय ।
लोकं परं विरजस्कं विशोकं यास्यत्ययं भागवतप्रधान: ॥२१॥
सर्वे वयम् तावत्- all of us till then
इह-आस्महे-अद्य here will stay, now कलेवरम् यावत्- body, till when असौ विहाय he (the king) giving up लोकम् परम् the world highest विरजस्कम् विशोकम् without blemish and without sorrow यास्यति-अयम् goes this भागवत-प्रधान: the Lord's main devotee All of us, now will stay here, untill this king here, the main devotee of the Lord, sheds his body, and attains the highest abode which is without blemish and without sorrow.


आश्रुत्य तदृषिगणवच: परीक्षित् समं मधुच्युद् गुरु चाव्यलीकम् ।
आभाषतैनानभिनन्द्य युक्तान् शुश्रुषमाणश्चरितानि विष्णो: ॥२२॥
आश्रुत्य तत्-ऋषि-गण-वच: hearing that, the sages' group statement
परीक्षित् समम् मधुच्युद् Pareekshit impartial, sweet गुरु च-अव्यलीकम् great and true आभाषत-एनान्- said to them अभिनन्द्य युक्तान् greeting (them) in yoga (established) शुश्रुषमाण:-च- and eager to hear चरितानि विष्णो: the stories of Vishnu When Pareekshit, who was eager to hear the stories of Vishnu, heard the impartial, sweet, great and true statement of the group of sages, he greeted them, who were established in Yoga.


समागता: सर्वत एव सर्वे वेदा यथा मूर्तिधरास्त्रिपृष्ठे ।
नेहाथवामुत्र च कश्चनार्थ ऋते परानुग्रहमात्मशीलम् ॥२३॥
समागता: सर्वत: एव सर्वे assembled, from everywhere only all (of you)
वेदा यथा मूर्ति-धरा:-त्रिपृष्ठे Vedas like, in physical form in Satyaloka न-इह-अथवा-अमुत्र neither here nor elsewhere च कश्चन-अर्थ: and any purpose ऋते परानुग्रहम्- besides others' benefit आत्म-शीलम् by own nature 'You all have gathered here from everywhere, like the Vedas in physical form in Satyaloka. But for the benefit and good of others, which is your innate nature, you do not have any purpose to fulfill in this world or in the other world.'


ततश्च व: पृच्छ्यमिमं विपृच्छे विश्रभ्य विप्रा इतिकृत्यतायाम् ।
सर्वात्मना म्रियमाणैश्च कृत्यं शुद्धं च तत्रामृशताभियुक्ता: ॥२४॥
तत:-च व: पृच्छ्यम्- therefore and, to you, worth asking
इमम् विपृच्छे विश्रभ्य विप्रा: this (I) ask, (having) faith , O Braahmanas इति-कृत्यतायाम् this towards duty सर्व-आत्मना म्रियमाणै:- by all creatures about to die च कृत्यम् शुद्धम् च and duty pure and तत्र-अमृशत-अभियुक्ता: in this considering, (you) the learned Therefore, O Braahmanas, I ask with full faith, to you the learned, this, which is worth asking, in regard to the duties. What is the pure duty of any creature who is about to die. Do say after due consideration.


तत्राभवद्भगवान् व्यासपुत्रो यदृच्छया गामटमानोऽनपेक्ष: ।
अलक्ष्यलिङ्गो निजलाभतुष्टो वृतश्च बालैरवधूतवेष: ॥२५॥
तत्र-अभवत्-भगवान् व्यास-पुत्र: there happened (to come)Bhagavaan Vyaasa's son
यदृच्छया गाम्-अटमान:- at will, earth roaming अनपेक्ष: अलक्ष्य-लिङ्ग: indifferent, non visible of any mark निज-लाभ-तुष्ट: in self achievement contended वृत:-च बालै:-अवधूत-वेष: surrounded by children, in an ascetic's form There, happened to come, Bhagavaan Veda Vyaas's son Shukdeva, roaming at will on the earth. He was indifferent and had no visible mark of caste or status, was in an appearance of an ascetic, surrounded by children, and was contended in the achievement of his Self.


तं द्व्यष्टवर्षं सुकुमारपाद करोरुबाह्वंसकपोलगात्रम् ।
चार्वायताक्षोन्नसतुल्यकर्ण सुभ्र्वाननं कम्बुसुजातकण्ठम् ॥२६॥
तम् द्वि-अष्ट-वर्षम् him, two eight (sixteen) years (of age)
सुकुमार-पाद कर-उरु- tender feet, hands, thighs, बाहु-अंस-कपोल-गात्रम् arms, shoulders, cheeks and body चारु-आयत-अक्ष- beautiful and big eyes उन्नस-तुल्य-कर्ण shapely nose, even ears सुभ्रु-आननम् beautiful eyebrows and face कम्बु-सुजात-कण्ठम् conch shaped neck Everyone there saw, him, Shukdeva, who was sixteen years of age, his body, with tender feet, hands, thighs, arms, shoulders and cheeks. He had a beautiful face with beautiful big eyes, shapely nose, symmetrical ears, beautiful eyebrows and a shapely conch like neck.


निगूढजत्रुं पृथुतुङ्गवक्षसमावर्तनाभिं वलिवल्गूदरं च ।
दिगम्बरं वक्त्रविकीर्णकेशं प्रलम्बबाहुं स्वमरोत्तमाभम् ॥२७॥
निगूढ-जत्रुम् hidden collar bone
पृथु-तुङ्ग-वक्ष- broad and prominent chest समावर्त-नाभिम् spiral (like) naval वलि-वल्गु-उदरम् च three folded charming belly and दिगम्बरम् unclothed वक्त्र-विकीर्ण-केशम् on face scattered hair प्रलम्ब-बाहुम् long arms सु-अमर-उत्तम-आभम् high gods' supreme lustre His (Shukdevaji) collar bones were hidden under his flesh, he had a broad and prominent chest, a spiral like naval, a charming belly with three folds. He was absolutely unclad, his hair was scatterred on his face, his arms were long and he had the supreme lustre of the high gods.


श्यामं सदापीच्यवयोऽङ्गलक्ष्म्या स्त्रीणां मनोज्ञं रुचिरस्मितेन ।
प्रत्युत्थितास्ते मुनय: स्वासनेभ्यस्तल्लक्षणज्ञा अपि गूढवर्चसम् ॥२८॥
श्यामम् सदा-अपीच्य-वय:- dark, always of charming age
अङ्ग-लक्ष्म्या स्त्रीणाम् मनोज्ञम् by limbs' beauty, to the women attractive रुचिर-स्मितेन प्रत्युत्थिता:- a winsome smile, arose ते मुनय: स्व-आसनेभ्य:- they, the sages, from their seats तत्-लक्षणज्ञा: his characteristics knowing अपि गूढ-वर्चसम् though concealed glory The sages arose from their seats as they saw him ,who had a dark complexion, with an always charming age, the beauty of his limbs were attrractive to the women, and he had a winsome smile. The sages recognized his characteristics, though his glory was concealed.


स विष्णुरातोऽऽतिथय आगताय तस्मै सपर्यां शिरसाऽऽजहार ।
ततो निवृत्ता ह्यबुधा: स्त्रियोऽर्भका महासने सोपविवेश पूजित: ॥२९॥
स: विष्णुरात:-अतिथये He, the Vishnu protected, (Pareekshit)to the guest,
आगताय तस्मै सपर्याम् who had come, to him, homage शिरसा-आजहार by head performed तत: निवृत्ता: हि-अबुधा: from there went away, indeed the ignorant स्त्रिय:-अर्भका: women and children महासने स:-उपविवेश पूजित: on the exalted seat, he sat, worshipped by all He, Pareekshit, who was protected by Vishnu when still in the womb, paid homage with his bowed head to the guest, Shuka, who had come there of his own accord. Seeing him, the ignorant women and children went away from there. He, Shuka, then sat on an exalted seat after being worshipped by all others.


स संवृतस्तत्र महान् महीयसां ब्रह्मर्षिराजर्षिदेवर्षिसङ्घै: ।
व्यरोचतालं भगवान् यथेन्दुर्ग्रहर्क्षतारानिकरै: परीत: ॥३०॥
स: संवृत:-तत्र he, (Shuka) surrounded there
महान् महीयसाम् the most great, by the great ब्रह्मर्षि-राजर्षि- Braahmana sages, royal sages देवर्षि-सङ्घै: celestial sages' hosts व्यरोचत-अलम् (looked) splendid incessantly भगवान् यथा-इन्दु:- the Lord, like moon ग्रह-ऋक्ष-तारा- planets, constellations, stars निकरै: परीत: clusters, surrounded He, Shukadeva, the most great, shone with incessent splendour among the great Braahmana sages, royal sages and celestial sages, just like the moon shines surrounded by the clusters of planets, constellations and stars.


प्रशान्तमासीनमकुण्ठमेधसं मुनिं नृपो भागवतोऽभ्युपेत्य ।
प्रणम्य मूर्ध्नावहित: कृताञ्जलिर्नत्वा गिरा सूनृतयान्वपृच्छत् ॥३१॥
प्रशान्तम्-आसीनम् well composed seated
अकुण्ठ-मेधसम् मुनिम् of unfailing wisdom to the sage नृप: भागवत:-अभ्युपेत्य the king devoted to the Lord, coming near प्रणम्य मूर्ध्ना-अवहित: bowing down his head, carefully कृताञ्जलि:-नत्वा folding his hands, greeting गिरा सूनृतया-अन्वपृच्छत् in a voice soft, asked When the well composed sage of unfailing wisdom Shuka, had taken his seat, the Lord's devotee , king Pareekshit came to him and bowed down his head to him, and carefully folding his hands, again greeted him and with a soft voice asked him.


परीक्षित्-उवाच- Pareekshit said - अहो अद्य वयं ब्रह्मन् सत्सेव्या: क्षत्रबन्धव: ।
कृपयातिथिरूपेण भवद्भिस्तीर्थका: कृता: ॥३२॥
अहो अद्य वयं Oh! today we,
ब्रह्मन् सत्-सेव्या: O Brahman! of sages serving worthy क्षत्र-बन्धव: (we the) vile Kshatriyas कृपया-अतिथि-रूपेण gracefully, in guest form भवद्भि:-तीर्थका: कृता: by yourself, sanctified are O Brahman! Today, we the vile Kshatriyas are blessed, as you have graciously sanctified us by becoming our guest.


येषां संस्मरणात् पुंसां सद्य: शुद्ध्यन्ति वै गृहा: ।
किं पुनर्दर्शनस्पर्शपादशौचासनादिभि: ॥३३॥
येषाम् संस्मरणात् पुंसाम् by whose remembering, of people
सद्य: शुद्ध्यन्ति वै गृहा: soon purified are homes किम् पुन:-दर्शन-स्पर्श- what again, by sight, touch, पाद-शौच-आसन-आदिभि: feet washing, seat (offering) etc. By just remembering whom, the homes of the people are purified, more so, by your sight, touch, washing your feet, and offering you a seat.


सांनिध्यात्ते महायोगिन् पातकानि महान्त्यपि ।
सद्यो नश्यन्ति वै पुंसां विष्णोरिव सुरेतरा: ॥३४॥
सांनिध्यात्-ते महायोगिन् by presence of you, O great Yogi!
पातकानि महान्ति-अपि sins, severe also सद्य: नश्यन्ति वै पुंसाम् soon are destroyed, indeed of people विष्णो:-इव सुर-इतरा: by Vishnu's like, demons O Great Yogi! By your mere presence, the most severe sins of people are also destroyed, like by the presence of Vishnu the demons are destroyed.


अपि मे भगवान् प्रीत: कृष्ण: पाण्डुसुतप्रिय: ।
पैतृष्वसेयप्रीत्यर्थं तद्गोत्रस्यात्तबान्धव: ॥३५॥
अपि मे भगवान् प्रीत: surely with me, Lord is pleased
कृष्ण: पाण्डु-सुत-प्रिय: Krishna, of the Paandavas beloved पैतृष्वसेय-प्रीति-अर्थम् for His cousin's pleasure inclined तत्-गोत्रस्य-आत्त-बान्धव: in his clan born, has taken as a friend It is sure that Lord Krishna is pleased with me. For the pleaure of His dear cousins, the Paandavas, He has taken me, as a friend, who is born in their clan.


अन्यथा तेऽव्यक्तगतेर्दर्शनं न: कथं नृणाम् ।
नितरां म्रियमाणानां संसिद्धस्य वनीयस: ॥३६॥
अन्यथा ते-अव्यक्त-गते:- otherwise, your of undisclosed movement
दर्शनम् न: कथम् नृणाम् meeting to us how, people नितराम् म्रियमाणानम् almost to die संसिद्धस्य वनीयस: of one who has realized, one who lives in a forest Otherwise how is a meeting possible for people like us who are about to die, with you whose movements are undisclosed, who is a realized soul and who lives in a forest?


अत: पृच्छामि संसिद्धिं योगिनां परमं गुरुम् ।
पुरुषस्येह यत्कार्यं म्रियमाणस्य सर्वथा ॥३७॥
अत: पृच्छामि संसिद्धिम् therefore, I ask for that tried means
योगिनाम् परमम् गुरुम् to the Yogis', highest teacher पुरुषस्य-इह यत्-कार्यम् of a man here, that duty म्रियमाणस्य सर्वथा of about to die altogether Therefore, I ask the highest of the teachers of Yoga, about that one tried means and the only one duty of a person who is about to die.


यच्छ्रोतव्यमथो जप्यं यत्कर्तव्यं नृभि: प्रभो ।
स्मर्तव्यं भजनीयं वा ब्रूहि यद्वा विपर्ययम् ॥३८॥
यत्-श्रोतव्यम्- that which is to be heard
अथ: जप्यम् and that which should be repeated यत्-कर्तव्यम् that which should be done नृभि: प्रभो by people, my lord स्मर्तव्यम् remembered भजनीयम् वा or what should be resorted to ब्रूहि यत्-वा do say that or विपर्ययम् which should be avoided My lord! Do tell us, about what people should hear, what they should repeat, what they should do and remember, or resort to, and what they should avoid.


नूनं भगवतो ब्रह्मन् गृहेषु गृहमेधिनाम् ।
न लक्ष्यते ह्यवस्थानमपि गोदोहनं क्वचित् ॥३९॥
नूनम् भगवत: ब्रह्मन् surely, of (you) O divine sage!
गृहेषु गृहमेधिनाम् in the houses of the householders न लक्ष्यते हि-अवस्थानम्- is not seen indeed (your) halting अपि गो-दोहनम् क्वचित् also, cow's milking (time) at all Because, surely enough, O divine sage! Your halting in the houses of the housholders is never seen even for the time space of milking of a cow.


सूत उवाच -
एवमाभाषित: पृष्ट: स राज्ञा श्लक्ष्णया गिरा ।
प्रत्यभाषत धर्मज्ञो भगवान् बादरायणि: ॥४०॥
एवम्-आभाषित: thus spoken to
पृष्ट: स राज्ञा asked by the king श्लक्ष्णया गिरा in soft voice प्रत्यभाषत धर्मज्ञ: answered the righteous भगवान् बादरायणि: Lord the son of Baadaraayana Thus, in a soft voice spoken to, and asked by the king, the son of Baadaraayana, the righteous Lord Shuka, answered.


इति श्रीमद्भागवते महापुराणे वैयासिक्याम् अष्टादशसाहस्र्यां पारमहंस्यां संहितायां प्रथमस्कन्धे
शुकागमनं नाम एकोनविंश: अध्याय: ॥१९॥
Thus ends the nineteenth discourse entitled 'The visit of Shuka', in Book One of the great and glorious Bhaagavata-Puraana.