श्रीमद्भागवतमहापुराणम्
द्वितीय स्कन्ध:
अथ चतुर्थ: अध्याय:
सूत उवाच -
Soota said -
वैयासकेरिति वचस्तत्त्वनिश्चयमात्मन: ।
उपधार्य मतिं कृष्णे औत्तरेय: सतीं व्यधात् ॥१॥
वैयासके:-इति वच:-
of the son of Vyaasa, Shukadeva, this word,
तत्त्व-निश्चयम्-आत्मन:
the truth ascertaining of the self
उपधार्य मतिम् कृष्णे
engaging mind into Krishna
औत्तरेय:
the Uttaraa's son Pareekshita
सतीम् व्यधात्
pious devoted
The son of Vyaasa, Shukadeva's, these words, ascertaining the truth of the self, engaging his mind into that, Uttaraa's son, Pareekshita, devoted his pious mind to Krishna.
आत्मजायासुतागारपशुद्रविणबन्धुषु ।
राज्ये चाविकले नित्यं विरूढां ममतां जहौ ॥२॥
आत्मन्-जाया-सुत-
(own) body, wife, son,
आगार-पशु-द्रविण-बन्धुषु
residence, animals, wealth and kinsmen
राज्ये च-अविकले
in kingdom as well trouble less
नित्यम् विरूढाम्
always attached to,
ममताम् जहौ
attachment shook off
He, shook off the long standing attachment to his own body, wife, son, animals, kinsmen as well as to the troubleless kingdom.
पप्रच्छ चेममेवार्थं यन्मां पृच्छथ सत्तमा: ।
कृष्णानुभावश्रवणे श्रद्दधानो महामना: ॥३॥
पप्रच्छ च-इमम्-एव-
asked and this same
अर्थम् यत्-माम् पृच्छथ
question which to me ask
सत्तमा:
(you) Shaunaka and others
कृष्ण-अनुभाव
Krishna's sports
श्रवणे श्रद्दधान:
to hear with reverence
महामना:
the high minded (Pareekshita)
The high minded Pareekshita, asked the same question, which you, O Shaunaka sages, are asking me now, in order to hear with full reverance the glories of Shri Krishna.
संस्थां विज्ञाय संन्यस्य कर्म त्रैवर्गिकं च यत् ।
वासुदेवे भगवति आत्मभावं दृढं गत: ॥४॥
संस्थाम् विज्ञाय
death knowing
संन्यस्य कर्म
giving up duties
त्रैवर्गिकम् च यत्
of the three kinds and which
वासुदेवे भगवति
in Vaasudeva Lord
आत्म-भावम्
self identity
दृढम् गत:
complete established
Pareekshita, knowing of his death beforehand, gave up his three types of duties, (Dharma, Artha and Kaama) and established complete self identification with Lord Vaasudeva.
राजा-उवाच -
The king said -
समीचीनं वचो ब्रह्मन् सर्वज्ञस्य तवानघ ।
तमो विशीर्यते मह्यं हरे: कथयत: कथाम् ॥५॥
समीचीनम् वच: ब्रह्मन्
appropriate are words, O Divine Sage!
सर्वज्ञस्य तव-अनघ
all knowing your sinless
तम: विशीर्यते मह्यम्
darkness tears apart mine
हरे: कथयत: कथाम्
Shree Hari's relating discourses
O All knowing, sinless divine sage! Your words are appropriate. While you are relating the discourses of Shree Hari, the darkness of my ignorance is tearing apart.
भूय एव विवित्सामि भगवानात्ममायया
यथेदं सृजते विश्वं दुर्विभाव्यमधीश्वरै: ॥६॥
भूय: एव विवित्सामि
more over, I want to know
भगवान्-आत्म-मायया
The Lord by His own Maaya
यथा-इदम् सृजते विश्वम्
how this creates the universe
दुर्विभाव्यम्-अधीश्वरै:
unintelligible by the leading gods
I, moreover, want to know how the Lord with His own Maayaa, creates this universe, which is unintelligible even by the leading gods, like Brahmaa.
यथागोपायति विभुर्यथा संयच्छते पुन: ।
यां यां शक्तिमुपाश्रित्य पुरुशक्ति: पर: पुमान् ।
आत्मानं क्रीडयन् कीडन् करोति विकरोति च ॥७॥
यथा-गोपायति विभु:-
how protects The All Pervading,
यथा संयच्छते पुन:
how destroys again
याम् याम् शक्तिम्-
which which power
उपाश्रित्य पुरु-शक्ति:
resorting to the Most Powerful
पर: पुमान् आत्मानम्
Supreme Person by Himself
क्रीडयन् कीडन्
toying playthings
करोति विकरोति च
makes destructs and
How, The All Pervading Supreme Person protects and again destroys the universe. By which which power resorting to, The Most Powerful, toying with Himself makes various playthings, and distructs them?
नूनं भगवतो ब्रह्मन् हरेरद्भुतकर्मण: ।
दुर्विभाव्यमिवाभाति कविभिश्चापि चेष्टितम् ॥८॥
नूनम् भगवत: ब्रह्मन्
certainly, of The Lord's, O divine sage!
हरे:-अद्भुत-कर्मण:
Shree Hari's strange deeds
दुर्विभाव्यम्-इव-आभाति
incomprehensible like seem
कविभि:-च-अपि चेष्टितम्
by the wise even, the doings
O Divine Sage! Certaily, it seems that the doings of The Lord Shree Hari of strange deeds, are not easily comprehensible to even the wise.
यथा गुणांस्तु प्रकृतेर्युगपत् क्रमशोऽपि वा ।
बिभर्ति भूरिशस्त्वेक: कुर्वन् कर्माणि जन्मभि: ॥९॥
यथा गुणान्-तु
how the Gunas indeed
प्रकृते:-युगपत्
of the Prakriti, all at once
क्रमश:-अपि वा
one at a time and or
बिभर्ति भूरिश:-
takes on different
तु-एक: कुर्वन्
even all alone
कर्माणि जन्मभि:
sporting manifestations
Because, how all at once, The Lord takes on the three Gunas of Prakriti, and again how indeed He takes the Gunas one at a time, He being the One only, and thus manifests and sports His different forms and deeds.
विचिकित्सितमेतन्मे ब्रवीतु भगवान् यथा ।
शाब्दे ब्रह्मणि निष्णात: परस्मिंश्च भवान्खलु ॥१०॥
विचिकित्सितम्-एतत्-मे
doubt this mine
ब्रवीतु भगवान् यथा
answer O divine Sage! Because
शाब्दे ब्रह्मणि निष्णात:
in the Veda Brahman, well versed
परस्मिन्-च भवान्-खलु
and in the Supreme Brahman, you surely are
O Divine Sage! Kindly answer to this doubt of mine, as you surely are well versed in the Veda Brahman and are also realised in the Supreme Brahman.
सूत उवाच -
Soota said -
इत्युपामन्त्रितो राज्ञा गुणानुकथने हरे: ।
हृषीकेशमनुस्मृत्य प्रतिवक्तुं प्रचक्रमे ॥११॥
इति-उपामन्त्रित: राज्ञा
thus requested by the king
गुण-अनुकथने हरे:
the excellences to describe of Shree Hari
हृषीकेशम्-अनुस्मृत्य
Lord Shri Krishna remembering
प्रतिवक्तुम् प्रचक्रमे
to speak started
The sage, thus requested by the king to describe the excellences of Shree Hari, fixed his mind on Shree Krishna and started to speak.
श्री शुक उवाच -
Shree Shuka said -
नम: परस्मै पुरुषाय भूयसे सदुद्भवस्थाननिरोधलीलया ।
गृहीतशक्तित्रितयाय देहिनामन्तर्भवायानुपलक्ष्यवर्त्मने ॥१२॥
नम: परस्मै पुरुषाय
salutations to The Supreme Person,
भूयसे सद्-उद्भवस्थान-
again and again the universe creating, preserving
निरोध-लीलया
and destroying sports
गृहीत-शक्ति-त्रितयाय
taking on the power, in three forms
देहिनाम्-अन्तर्भवाय-
of the beings, The Controller
अनुपलक्ष्य-वर्त्मने
of undisclosed nature and (ways)
Salutations, again and again to the Supreme Person, taking on the power of the three gunas for the purpose of creating, preserving and destroying the universe. Salutations to He who is The Controller of all beings and Whose true nature and ways are undisclosed.
भूयो नम: सद्वृजिनच्छिदेऽसतामसम्भवायाखिलसत्त्वमूर्तये ।
पुंसां पुन: पारमहंस्य आश्रमे व्यवस्थितानामनुमृग्यदाशुषे ॥१३॥
भूयो नम:
again salutations
सद्-वृजिन-छिदे-
of the pious (people's) sorrows expeller
असताम्-असम्भवाय-
of the impious 's development curtailer
अखिल-सत्त्व-मूर्तये
of all beings' personification
पुंसाम् पुन: पारमहंस्ये-
of the virtuous , again in the Paaramhansya
आश्रमे व्यवस्थितानाम्-
stage residing
अनुमृग्य-दाशुषे
sought (by them) boon giver (of realization)
Salutations again to the uprooter of the sorrows of the pious people, and to the controller of the growth of the unpious. To the One who is the personification of all the beings. Again, salutations to Him Who gives the boon of Self Realization, which is saught after by the virtuous who have reached the stage of Paaramhansya.
नमो नमस्तेऽस्त्वृषभाय सात्वतां विदूरकाष्ठाय मुहु: कुयोगिनाम् ।
निरस्तसाम्यातिशयेन राधसा स्वधामनि ब्रह्मणि रंस्यते नम: ॥१४॥
नम: नम:-ते-अस्तु-
hail, hail to You
ऋषभाय सात्वताम्
to the foremost of the virtuous
विदूर-काष्ठाय
far away from the reach
मुहु: कुयोगिनाम्
always of the unvirtuous
निरस्त-साम्य-
beating any resemblance
अतिशयेन राधसा
(because of) the extreme prosperity
स्व-धामनि ब्रह्मणि
in own abode, Brahman
रंस्यते नम:
delight, salutations
Hail, hail to You the nurturer of the virtuous, and being always out of reach of the unvirtuous. You delight in Your own unequalled and unsurpassed essence, Brahman! the Absolute! Salutations to You.
यत्कीर्तनं यत्स्मरणं यदीक्षणं यद्वन्दनं यच्छ्रवणं यदर्हणम् ।
लोकस्य सद्यो विधुनोति कल्मषं तस्मै सुभद्रश्रवसे नमो नम: ॥१५॥
यत्-कीर्तनम् यत्-स्मरणम्
Whose praise singing, Whom remembering
यत्-ईक्षणम् यत्-वन्दनम्
Whom seeing, Whom worshipping
यत्-श्रवणम् यत्-अर्हणम्
Whom hearing of, Whom adoring
लोकस्य सद्य:
of the peoples', soon
विधुनोति कल्मषम्
thrashed away are the sins
तस्मै सुभद्र-श्रवसे
for Him of auspicious renown
नम: नम:
Salutations, salutations
Salutations and salutation for Him of the auspecious renown, by singing Whose praises, remembering Whom, by seeing, worshipping, hearing of Whom and adoring Whom, the sins of people are soon thrashed away.
विचक्षणा यच्चरणोपसादनात् सङ्गं व्युदस्योभयतोऽन्तरात्मन: ।
विन्दन्ति हि ब्रह्मगतिंगतक्लमास्तस्मै सुभद्रश्रवसे नमो नम: ॥१६॥
विचक्षणा: यत्-चरण-
the wise, Whose feet
उपसादनात् सङ्गम् व्युदस्य-
by worshipping, attachment shaking off
उभयत:-अन्तरात्मन:
from both (this and the other world) from their minds
विन्दन्ति हि ब्रह्म-गतिम्-
achieve indeed, the Brahman state
गत-क्लमा:-तस्मै
without effort, to Him
सुभद्र-श्रवसे नम: नम:
of blessed renown, prostrate again and again
I again and again prostrate to Him of blessed renown, by worshipping Whose feet, the wise shake off all attachment to this and the other world and without effort, but with pure minds achieve the state of Brahman.
तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविद: सुमङ्गला: ।
क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमो नम: ॥१७॥
तपस्विन: दान-परा:
ascetics and devoted to charity
यशस्विन: मनस्विन:
reputed and dispassionate
मन्त्र-विद: सुमङ्गला:
the knowers of Mantras and the righteous
क्षेमम् न विन्दन्ति
blessedness do not attain
विना यत्-अर्पणम्
without to Whom dedicating (themselves)
तस्मै सुभद्र-श्रवसे
to Him of blessed renown
नम: नम:
salutations and salutations
Ascetics and men devoted to charity, reputed and dispassionate people, the knowers of Mantras and the righteous men, even they do not attain blessedness, without dedicating themselves to Him of absolute blessed renown. Salutations and salutations to Him.
किरातहूणान्ध्रपुलिन्दपुल्कसा आभीरकङ्का यवना: खसादय: ।
येऽन्ये च पापा यदुपाश्रयाश्रया: शुध्यन्ति तस्मै प्रभविष्णवे नम: ॥१८॥
किरात-हूण-आन्ध्र-
the Kiraatas, Hoonas, Aandhraas,
पुलिन्द-पुल्कसा आभीर-
Pulindaas, Pulkasaas, Aabheeraas
कङ्का: यवना: खस-आदय:
Kankaas, Yavanas, Khasas and others
ये-अन्ये च पापा:
those other and sinful
यत्-उपाश्रय-आश्रया:
Whom surrendered (devotees), supported
शुध्यन्ति तस्मै
are cleansed, to Him
प्रभविष्णवे नम:
all powerful Lord, prostrations
The Kiraatas, Hoonas, Aandhraas, Pulindaas, Pulkasaas, Aabheeraas, Kankaas, Yavanas, Khasas and the other sinful races, if they find shelter in those devotees who have surrendered to Whom, to Him the all powerful Lord, prostrations.
स एष आत्माऽऽत्मवतामधीश्वरस्त्रयीमयो धर्ममयस्तपोमय: ।
गतव्यलीकैरजशङ्करादिभिर्वितर्क्यलिङ्गो भगवान् प्रसीदताम् ॥१९॥
स: एष:
That This
आत्मा-आत्मवताम्-
The Self of the Self realised
अधीश्वर:-त्रयीमय:
The Lord of the devotees, the Vedas (personified)
धर्ममय:-तपोमय:
The Righteous, The Ascetic
गत-व्यलीकै:-
purged of untruth
अज-शङ्कर-आदिभि:-
by Brahmaa, Shankara and others
वितर्क्य-लिङ्ग:
with wonder recognized
भगवान् प्रसीदताम्
The Lord may be gracious
That This Lord, Who is the Self of the self-realised, The Lord of the devotees, Who is personified Vedas, Righteousness, and an Ascetic Himself, Whom, purged of untruth, Brahmaa, Shankar and others recognise with most wonder, may He be gracious.
श्रिय: पतिर्यज्ञपति: प्रजापतिर्धियां पतिर्लोकपतिर्धरापति: ।
पतिर्गतिश्चान्धकवृष्णिसात्वतां प्रसीदतां मे भगवान् सतां पति: ॥२०॥
श्रिय: पति:-यज्ञ-पति:
Lakshmi's Lord, Receiver of the sacrifices
प्रजा-पति:-धियाम् पति:-
creation's Master, of intellectuals' The Ruler
लोक-पति:-धरा-पति:
the beings' Lord, earth's Lord
पति:-गति:-च-अन्धक-वृष्णि-
protector and resort of Andhakas and Vrishnees
सात्वताम् प्रसीदताम् मे
and of the Saatvata', may be gracious to me
भगवान् सताम् पति:
The Lord, of the holy ones' Lord
May The Lord, Who is the Lord of Shri, Lakshmi, the Reciever of sacrifices, the Master of creations, the Ruler of intellectuals, The Lord of the beings, The Lord of the Earth, The Protector and Resort of the Andhakas, Vrishnees and Saatwatas, be gracious to me.
यदङ्घ्र्यभिध्यानसमाधिधौतया धियानुपश्यन्ति हि तत्त्वमात्मन: ।
वदन्ति चैतत् कवयो यथारुचं स मे मुकुन्दो भगवान् प्रसीदताम् ॥२१॥
यद्-अङ्ग्घ्रि-अभिध्यान-
Whose feet meditation
समाधि-धौतया
Samaadhi, (by which) purified
धिया-अनुपश्यन्ति
mind, realise
हि तत्त्वम्-आत्मन:
indeed the truth of the self
वदन्ति च-एतत् कवय:
speak of (which) and this
यथा-रुचम् स: मे
the wise as to their taste, He to me
मुकुन्द: भगवान् प्रसीदताम्
Mukunda Lord, be gracious
The minds of the wise are purified by the Samaadhi got from meditating on the Whose feet, by which they then realise the truth of their own self, and they describe that according to their own inclinations, That Lord Mukunda may be gracious to me.
प्रचोदिता येन पुरा सरस्वती वितन्वताजस्य सतीं स्मृतिं हृदि ।
स्वलक्षणा प्रादुरभूत् किलास्यत: स मे ऋषीणामृषभ: प्रसीदताम् ॥२२॥
प्रचोदिता येनपुरा
inspired by Whom, in the past,
सरस्वती
Saraswati (the goddess of learning)
वितन्वता-अजस्य
while creating was Brahmaa
सतीम् स्मृतिम् हृदि
of the previous creation memory in the heart
स्वलक्षणा प्रादु:-अभूत्
with own form appeared
किल-आस्यत:
indeed, from the mouth,
स: मे ऋषीणाम्-ऋषभ:
He to me, of the wise The Foremost
प्रसीदताम्
be gracious
In the past, godess Saraswati emerged in her own form, from the mouth of Brahmaa who was inspired while doing creation, to remember the previous creation, by Him, Who is the Foremost of the wise, may He be gracious to me.
भूतैर्महद्भिर्य इमा: पुरो विभुर्निर्माय शेते यदमूषु पूरुष: ।
भुङ्क्ते गुणान् षोडश षोडषात्मक: सोऽलङ्कषीष्ट भगवान् वचांसि न: ॥२३॥
भूतै:-महद्भि:-
by the elements elemental
य: इमा: पुर:
Who these bodies
विभु:-निर्माय शेते
the All-pervading created and dwells
यत्-अमूषु पूरुष:
Who within, the (Primal) Person
भुङ्क्ते गुणान्
enjoys the fruits
षोडश षोडष-आत्मक:
sixteen by sixteen senses
स:-अलङ्कषीष्ट
He, may make charming
भगवान् वचांसि न:
The Lord speech ours
The All pervading Lord, Who by the elemental five elements creats these bodies, and then dwells in them as the Primal Person, enjoying the fruits of the sixteen objects by the sixteen senses (five of perception, five of action, the five vital airs and the mind) May He The Lord make our speech charming.
नमस्तस्मै भगवते वासुदेवाय वेधसे ।
पपुर्ज्ञानमयं सौम्या यन्मुखाम्बुरुहासवम् ॥२४॥
नम:-तस्मै
hail to him
भगवते वासुदेवाय
Lord Vaasudeva
वेधसे पपु:-ज्ञानमयम्
to Veda Vyaas, drank knowledge like (nectar)
सौम्या: यत्-मुख-
devotees, from Whose mouth
अम्बुरुह-आसवम्
lotus, the nectar
Hail to Lord Vaasudeva and Lord Veda Vyaasa, from Whose mouth lotus the devotees get to drink the knowledge like nectar.
एतदेवात्मभू राजन् नारदाय विपृच्छते ।
वेदगर्भोऽभ्यधात् साक्षाद् यदाह हरिरात्मन: ॥२५॥
एतत्-एव-आत्मभू:
this same, Brahmaa
राजन् नारदाय विपृच्छते
O king! to Naarada asked by
वेद-गर्भ:-
Veda's repository
अभ्यधात् साक्षात्
taught, Himself
यत्-आह हरि:-आत्मन:
which said Hari to him
O King Pareekshit! This is the very gospel which the repository of Veda Brahmaa gave to Naarada, when he asked about it, and the very one which Lord Himself taught to Brahmaa.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वितीय स्कन्धे चतुर्थ: अध्याय: ॥४॥
Thus ends the fourth discourse in Book Two of the great and glorious Bhaagavata-Puraana.