श्रीमद्भागवत् महापुराणम् द्वादश: स्कन्ध: चतुर्थ: अध्याय: श्री शुक उवाच - Shree Shuka said - कालस्ते परमाण्वादिर्द्विपरार्धावधिर्नृप ।
कथितो युगमानं च शृणु कल्पलयावपि ॥१॥
काल:-ते परमाणु-आदि Time, to you, from scratch the beginning,
द्वि-परार्ध-अवधि:-नृप to two Paraardha period, O King! कथित: युग-मानम् च is told about, of the Yugas the duration and, शृणु कल्प-लयौ-अपि hear of the creation and dissolution also O King! From the minutest part of the beginning of Time, to the two Paraardhaas, of the span of that period has been told to you. Now hear of the duration of the Yugas and of the creation and dissolution also.


चतुर्युगसहस्रं च ब्रह्मणो दिनमुच्यते ।
स कल्पो यत्र मनवश्चतुर्दश विशाम्पते ॥२॥
चतु:-युग-सहस्रम् च of the four yugas, one thousand and
ब्रह्मण: दिनम्-उच्यते of Brahmaa's day is called स: कल्प: यत्र मनव:- that is Kalpa, where the Manus चतुर्दश विशाम्पते fourteen are there, O King! O King! The four yugas in one thousand revolutions, is called Brahmaa's one day. This is also known as Kalpa, wherein there are fourteen Manus.


तदन्ते प्रलयस्तावान् ब्राह्मी रात्रिरुदाहृता ।
त्रयो लोका इमे तत्र कल्पन्ते प्रलयाय हि ॥३॥
तत्-अन्ते प्रलय:-तावान् at its end, Dissolution, of that many,
ब्राह्मी रात्रि:-उदाहृता Brahmaa's night is stated त्रय: लोका: इमे तत्र the three worlds these, in that कल्पन्ते प्रलयाय हि are merged in Dissolution only At the end of the Kalpa, for as much period is the period of Dissolution, which is stated to be one night of Brahmaa. During this period, there, these three worlds remain submerged.


एष नैमित्तिक: प्रोक्त: प्रलयो यत्र विश्वसृक् ।
शेतेऽनन्तासनो विश्वमात्मसात्कृत्य चात्मभू: ॥४॥
एष: नैमित्तिक: प्रोक्त: this, Naimittika is called
प्रलय: यत्र विश्वसृक् Pralaya, where, The World's Creator शेते-अनन्त-आसन: विश्वम्- sleeps on Ananta's bed, the world आत्मसात्-कृत्य च-आत्मभू: in Self contained, and the self-born, (Brahmaa) This is called the Naimittika Pralaya, during which The World's Creator sleeps on the bed of Ananta, with the world contained in His own Self, and so does, the self-born, Brahmaa.


द्विपरार्धे त्वतिक्रान्ते ब्रह्मण: परमेष्ठिन: ।
तदा प्रकृतय: सप्त कल्पन्ते प्रलयाय वै ॥५॥
द्विपरार्धे तु-अतिक्रान्ते two Paraardhaas having passed,
ब्रह्मण: परमेष्ठिन: of Brahmaa, The Supreme Jiva, तदा प्रकृतय: सप्त then, the Prakriti seven, कल्पन्ते-प्रलयाय वै gather for Pralaya indeed When the two Paraardhaas of the Supreme Jiva, Brahmaa, have passed, then the seven causal principles, gather and dissolve in Prakriti and cause Praakrita Pralaya.


एष प्राकृतिको राजन् प्रलयो यत्र लीयते ।
आण्डकोशस्तु सङ्घातो विघात उपसादिते ॥६॥
एष: प्राकृतिक: राजन् this, is Praakritika, O King!
प्रलय: यत्र लीयते Pralaya, where is dissolved आण्ड-कोश:-तु the cosmic egg even, सङ्घात: विघात: उपसादिते by the five elements dissolution, the cause presented O King! This is the Praakritika Pralaya, where even the cosmic egg is dissolved, by the dissolution of the five elements, when the disturbance cause is presented.


पर्जन्य: शतवर्षाणि भूमौ राजन् न वर्षति ।
तदा निरन्ने ह्यन्योन्यं भक्षमाणा: क्षुधार्दिता: ॥७॥
पर्जन्य: शत-वर्षाणि rains for hundred years
भूमौ राजन् न वर्षति on earth, O King! Do not rain तदा नि:-अन्ने हि-अन्य:-अन्यम् then, without grains, indeed, one-another भक्षमाणा: क्षुधा-अर्दिता: eating, hunger tormented O King! There are no rains on the earth for a hundred years. Left with no grains, indeed, tormented by hunger, they eat one another.


क्षयं यास्यन्ति शनकै: कालेनोपद्रुता: प्रजा: ।
सामुद्रं दैहिकं भौमं रसं सांवर्तको रवि: ॥८॥
क्षयम् यास्यन्ति शनकै: to destruction proceed gradually
कालेन-उपद्रुता: प्रजा: by Time persecuted, the people, सामुद्रम् दैहिकम् भौमम् of the ocean, the living bodies, and earth, रसम् सांवर्तक: रवि: waters (suck) the dissolution's Sun Persecuted by Time, the people gradually proceed towards destruction, and perish. The fierce Sun of the time of Dissolution, sucks away the waters of the ocean, the living bodies and the earth.


रश्मिभि: पिबते घोरै: सर्वं नैव विमुञ्चति ।
तत: संवर्तको वह्नि: सङ्कर्षणमुखोत्थित: ॥९॥
रश्मिभि: पिबते घोरै: by the rays sucked fierce,
सर्वम् न-एव विमुञ्चति all, does not even release तत: संवर्तक: वह्नि: then, the dissolution fire, सङ्कर्षण-मुख-उत्थित: from Sankarshana's mouth sprung The fierce rays do not even release the moisture that they have sucked. Moreover, the fire of Dissolution, which is sprung from the mouth of lord Sankarshana, ….


दहत्यनिलवेगोत्थ: शून्यान् भूविवरानथ ।
उपर्यध: समन्ताच्च शिखाभिर्वह्निसूर्ययो: ॥१०॥
दहति-अनिल-वेग-उत्थ: burns, by air blowing, aroused
शून्यान् भूविवरान्-अथ the desolate earth spots, then, उपर्यध: समन्तात्-च up and down, and all around, शिखाभि:-वह्नि-सूर्ययो: by the flames of fire and Sun The flames of the fire and the Sun aroused by the blowing air, burns the desolate regions of the earth, from up, down and all around.


दह्यमानं विभात्यण्डं दग्धगोमयपिण्डवत् ।
तत: प्रचण्डपवनो वर्षाणामधिकं शतम् ॥११॥
दह्यमानम् विभाति-अण्डम् when burning, looks like the (cosmic) egg
दग्ध-गोमय-पिण्ड-वत् burning cow dung ball like तत: प्रचण्ड-पवन: then fierce wind (blows) वर्षाणाम्-अधिकम् शतम् for years more than a hundred When burning, the cosmic egg looks like a burning ball of cow dung. Then a fierce wind keeps blowing for more than a hundred years.


पर: सांवर्तको वाति धूम्रं खं रजसाऽऽवृतम् ।
ततो मेघकुलान्यङ्ग चित्रवर्णान्यनेकश: ॥१२॥
पर: सांवर्तक: वाति then, strong dissolution, blows
धूम्रम् खम् रजसा-आवृतम् smoke the sky by dust covered, तत: मेघ-कुलानि-अङ्ग then clusters of clouds, O Dear! चित्र-वर्णानि-अनेकश: of various colours many O Dear Pareekshit! Then a strong wind keeps blowing, characteristic of dissolution and covers the sky with dust making it look smoky. Then, there are clusters of clouds of various colours.


शतं वर्षाणि वर्षन्ति नदन्ति रभसस्वनै: ।
तत एकोदकं विश्वं ब्रह्माण्डविवरान्तरम् ॥१३॥
शतम् वर्षाणि वर्षन्ति for a hundred years rain
नदन्ति रभस-स्वनै: resound with loud sounds तत: एक-उदकम् विश्वम् then in one sheet of water, the world ब्रह्म-अण्ड-विवर-अन्तरम् the cosmic egg, in its hollow (covers) Those clouds resound with violent loud sounds and rain for a hundred years. Then, the world, the cosmic egg is engulfed in the hollow of one sheet of water.


तदा भूमेर्गन्धगुणं ग्रसन्त्याप उदप्लवे ।
ग्रस्तगन्धा तु पृथिवी प्रलयत्वाय कल्पते ॥१४॥
तदा भूमे:-गन्ध-गुणम् then, of the earth, smell property
ग्रसन्ति-आप: उदप्लवे will devour the waters, of dissolution, ग्रस्त-गन्धा तु पृथिवी devoid of smell, indeed, the earth प्रलयत्वाय कल्पते for dissolution is ready By the deluge of water everywhere, the waters of dissolution, robs the earth of its property of smell. Devoid of smell, indeed, the earth is dissolved in the waters.


अपां रसमथो तेजस्ता लीयन्तेऽथ नीरसा: ।
ग्रसते तेजसो रूपं वायुस्तद्रहितं तदा ॥१५॥
अपाम् रसम्-अथ: तेज:- of the waters, taste, then, fire,
ता: लीयन्ते-अथ नीरसा: they become then tasteless, ग्रसते तेजस: रूपम् devours fires form वायु:-तत्-रहितम् तदा the wind, without that then The property of water, taste, is then taken away by fire, and renders the waters tasteless. Then devoid of that, taste, then, the form of fire (colour) is snatched by the wind.


लीयते चानिले तेजो वायो: खं ग्रसते गुणम् ।
स वै विशति खं राजंस्ततश्च नभसो गुणम् ॥१६॥
लीयते च-अनिले तेज: merges with wind, fire,
वायो: खम् ग्रसते गुणम् of wind devours the sky, the property (touch) स: वै विशति खम् राजन्- that, indeed, enters into sky, O King! तत:-च नभस: गुणम् then and of sky the property The fire merges with wind and looses its property of colour, and the wind is devoured by the sky, and O King! losses its property of touch, and gets dissolved in the sky,….


शब्दं ग्रसति भूतादिर्नभस्तमनुलीयते ।
तैजसश्चेन्द्रियाण्यङ्ग देवान् वैकारिको गुणै: ॥१७॥
शब्दम् ग्रसति भूतादि:- sound is devoured by Bhootas (Tamasic Ahankaara)
नभ:-तम्-अनुलीयते sky in that is dissolved, तैजस:-च-इन्द्रियाणि-अङ्ग by Taijasa and the Indriyas, O Dear! देवान् वैकारिक: गुणै: the gods of Indriyas by Saattvik Ahankaara O Dear Pareekshit! The sound, the property of sky is devoured by the Taamasic Ahankaara, the Indriyas by the Raajasic Ahankaara, and the gods of the Indriyas by the Saattvik Ahankaara.


महान् ग्रसत्यहङ्कारं गुणा: सत्वादयश्च तम् ।
ग्रसतेऽव्याकृतं राजन् गुणान् कालेन चोदितम् ॥१८॥
महान् ग्रसति-अहङ्कारम् Mahat-tatva devours the Ahankaara,
गुणा: सत्-आदय:-च तम् the Gunas, Sattva and others, and that, ग्रसते-अव्याकृतम् राजन् devours, unmanifest Prakriti, O King! गुणान् कालेन चोदितम् the Gunas, by Time prompted The three types of Ahankaara are dissolved by Mahat-tatva, and Mahat-tatva is absolved by the Gunas, and the Gunas are dissolved into equilibrium by the unmanifest Prakriti, prompted by Time.


न तस्य कालावयवै: परिणामादयो गुणा: ।
अनाद्यनन्तमव्यक्तं नित्यं कारणमव्ययम् ॥१९॥
न तस्य काल-अवयवै: not its (Prakriti's), by Time's divisions,
परिणाम-आदय: गुणा: modifications and other qualities, अनादि-अनन्तम्-अव्यक्तम् beginning-less, end-less, unmanifest, नित्यम् कारणम्-अव्ययम् constant, the Cause non decaying Prakriti is not subject to modifications caused by the division of Time, or any other qualities. It is beginning-less, end-less, unmanifest, constant, the Cause of all and non-decaying.


न यत्र वाचो न मनो न सत्वं तमो रजो वा महदादयोऽमी ।
न प्राणबुद्धीन्द्रियदेवता वा न सन्निवेश: खलु लोककल्प: ॥२०॥
न यत्र वाच: न मन: not where speech, not mind,
न सत्वम् तम: रज: वा not Sattva, Tamas, Rajas or, महत्-आदय:-अमी Mahaa-tatva, and others, न प्राण-बुद्धि-इन्द्रिय- not breath, intellect, senses, देवता वा न सन्निवेश: the gods, or, are not present, खलु लोक-कल्प: indeed, lokas' locations It is the state where there is no presence what-so-ever of speech, mind, the modifications of Prakriti, Sattva, Rajas and Tamas, or their products, the Mahat-tatva and others, even of breath and intellect, the Indriyas and the gods presiding over them, and also of the lokas or their locations.


न स्वप्नजाग्रन्न च तत् सुषुप्तं न खं जलं भूरनिलोऽग्निरर्क: ।
संसुप्तवच्छून्यवदप्रतर्क्यं तन्मूलभूतं पदमामनन्ति ॥२१॥
न स्वप्न-जाग्रत्- no dream, waking,
न च तत् सुषुप्तम् न खम् not and the deep sleep, not sky, जलम् भू:-अनिल:-अग्नि:-अर्क: water, earth, wind, fire, Sun, संसुप्त-वत्-शून्य-वत्- in deep slumber like, vacuum like, अप्रतर्क्यम् तत्-मूल-भूतम् beyond conception, that (state), the root cause पदम्-आमनन्ति state is declared Where there is no dream, waking, deep sleep, no sky, wind, fire or Sun, that state is like deep slumber, and like vacuum, beyond conception, and the root cause of the universe, so is declared by the Vedas.


लय: प्राकृतिको ह्येष पुरुषाव्यक्तयोर्यदा ।
शक्तय: सम्प्रलीयन्ते विवशा: कालविद्रुता: ॥२२॥
लय: प्राकृतिक: हि-एष: dissolution, Praakritika (Pralaya) indeed this is,
पुरुष-अव्यक्तयो:-यदा of Supreme Person and unmanifest Prakriti, when, शक्तय: सम्प्रलीयन्ते potencies are withdrawn विवशा: काल-विद्रुता: helplessly, by Time compelled This dissolution, indeed is the Praakrita Pralaya, when the potencies of The Supreme Person and of The unmanifest Prakriti are helplessly withdrawn into their roots, compelled by Time.


बुद्धीन्द्रियार्थरूपेण ज्ञानं भाति तदाश्रयम् ।
दृश्यत्वाव्यतिरेकाभ्यामाद्यन्तवदवस्तु यत् ॥२३॥
बुद्धि-इन्द्रिय-अर्थ-रूपेण intellect, Indriyas and their objects, in the form
ज्ञानम् भाति तत्-आश्रयम् consciousness shines, on it supported दृश्यत्व-अव्यतिरेकाभ्याम्- being perceptible, having no existence, आदि-अन्त-वत्-अवस्तु यत् beginning and end like, is unreal that It is consciousness which shines in the form of intellect, the senses and their objects, supported by it alone. Objects which have a beginning and an end, and are perceptible, have no existence of their own, and so are unreal.


दीपश्चक्षुश्च रूपं च ज्योतिषो न पृथग् भवेत् ।
एवं धी: खानि मात्राश्च न स्युरन्यतमादृतात् ॥२४॥
दीप:-चक्षु:-च रूपम् च light, eye, and colour, and
ज्योतिष: न पृथक् भवेत् from fire do not different become एवम् धी: खानि-मात्रा:-च so also, intellect, sense objects and न स्यु:-अन्यतम्-आदृतात् do not become different from Brahman Just as the light, eye and colour are not different from fire, so also, the intellect, senses and the objects are not different from consciousness, The Brahman.


बुद्धेर्जागरणं स्वप्न: सुषुप्तिरिति चोच्यते ।
मायामात्रमिदं राजन् नानात्वं प्रत्यगात्मनि ॥२५॥
बुद्धे:-जागरणम् स्वप्न: of intellect, wakefulness, dreaming
सुषुप्ति:-इति च-उच्यते deep sleep this and is said माया-मात्रम्-इदम् राजन् to be illusion mere, this, O King! नानात्वम् प्रत्यक्-आत्मनि varieties attributed to Self O King! The states of intellect, wakefulness, dream, deep sleep, all are said to be mere illusions, varieties attributed to the pure Self.


यथा जलधरा व्योम्नि भवन्ति न भवन्ति च ।
ब्रह्मणीदं तथा विश्वमवयव्युदयाप्ययात् ॥२६॥
यथा जलधरा: व्योम्नि as the clouds in the sky
भवन्ति न भवन्ति च are, not are and ब्रह्मणि-इदम् तथा विश्वम्- in Brahman this and the universe अवयवि-आदि-अप्ययात् in parts, because of having beginning and end Just as the clouds in the sky appear to be there, and are not there, like that, this universe made up of parts and having a beginning and end, appear to be in Brahman.


सत्यं ह्यवयव: प्रोक्त: सर्वावयविनामिह ।
विनार्थेन प्रतीयेरन् पटस्येवाङ्ग तन्तव: ॥२७॥
सत्यम् हि-अवयव: प्रोक्त: real indeed the parts are called,
सर्व-अवयविनाम्-इह of all the objects here, विना-अर्थेन प्रतीयेरन् without meaning are observed पटस्य-इव-अङ्ग तन्तव: of cloth like, O Dear! The threads O Dear! Here, of all the objects, consisting of parts, the parts are said to be real because they can be observed even when the objects are not there, like the threads of the cloth.


यत् सामान्यविशेषाभ्यामुपलभ्येत स भ्रम: ।
अन्योन्यापाश्रयात् सर्वमाद्यन्तवदवस्तु यत् ॥२८॥
यत् सामान्य-विशेषाभ्याम्- that which as cause, effect
उपलभ्येत स: भ्रम: is grasped, that is illusion अन्योन्य-अपाश्रयात् on one another are dependent, सर्वम्-आदि-अन्त-वत्-अवस्तु यत् all that beginning and end having, unreal that All that which is taken as a cause or an effect, is illusion, as they are inter dependent. All that which has a beginning and an end is unreal.


विकार: ख्यायमानोऽपि प्रत्यगात्मानमन्तरा ।
न निरूप्योऽस्त्यणुरपि स्याच्चेच्चित्सम आत्मवत् ॥२९॥
विकार: ख्यायमान:-अपि modification, though seeming to be,
प्रत्यक्-आत्मानम्-अन्तरा from Brahman the Self is different न निरूप्य:-अस्ति-अणु:-अपि not explainable is in the least, even, स्यात्-चेत्-चित्-सम आत्मवत् is if so, will be conscious like, Self like The modifications, though seem to be real, are different from Brahman, The Self, and are not in the least explainable in context of it. If it were so, it would be self effulgent like conscience, and unitary as Self.


न हि सत्यस्य नानात्वमविद्वान् यदि मन्यते ।
नानात्वं छिद्रयोर्यद्वज्ज्योतिषोर्वातयोरिव ।३०॥
न हि सत्यस्य नानात्वम्- not indeed is of The Real diversity
अविद्वान् यदि मन्यते an ignorant if believes, नानात्वम् छिद्रयो:-यत्-वत्- in diversity, of a hollow, that like ज्योतिषो:-वातयो:-इव of the Sun, of the air like Indeed there is no diversity of The Real, Truth. If an ignorant believes in diversity, it will be like space in a hollow and space in the sky, like The Sun and its reflection, like the air inside and air outside.


यथा हिरण्यं बहुधा समीयते नृभि: क्रियाभिर्व्यवहारवर्त्मसु ।
एवं वचोभिर्भगवानधोक्षजो व्याख्यायते लौकिकवैदिकैर्जनै: ॥३१॥
यथा हिरण्यम् बहुधा just as gold, many times,
समीयते नृभि: क्रियाभि:- is wrought by men in forms व्यवहार-वर्त्मसु for practical use purpose, एवम् वचोभि:-भगवान्-अधोक्षज: like that, by words The Lord, beyond senses, व्याख्यायते लौकिक- is explained in secular वैदिकै:-जनै: and Vedic parlance, by people Many times, just as gold is wrought in many forms by men for the purpose of practical use, so, The Lord, Who is beyond the senses, is explained in secular and Vedic parlance by people.


यथा घनोऽर्कप्रभवोऽर्कदर्शितो ह्यर्कांशभूतस्य च चक्षुषस्तम: ।
एवं त्वहं ब्रह्मगुणस्तदीक्षितो ब्रह्मांशकस्यात्मन आत्मबन्धन: ॥३२॥
यथा घन:-अर्क-प्रभव:- just as cloud is Sun's product
अर्क-दर्शित: हि-अर्क-अंश by Sun is seen, indeed, of Sun the part, भूतस्य च चक्षुष:-तम: born and of the eye is darkness एवम् तु-अहम् ब्रह्म-गुण: like that, indeed, ego, has source in Brahman तत्-ईक्षित: ब्रह्म-अंशकस्य- by Him is seen, of Brahman's part आत्मन: आत्म-बन्धन: the Jiva, of Jiva is the bondage Just as the cloud is a product of the Sun and is seen in the light of the Sun, but becomes the darkness or veil for the eyes, which are a part of the Sun, the Sun not letting it to be seen. Like that, ego is born of Brahman and is seen in the effulgence of Brahman, but becomes the bondage of the Jiva, which is a part of Brahman, not letting it realize Brahman.


घनो यदार्कप्रभवो विदीर्यते चक्षु: स्वरूपं रविमीक्षते तदा ।
यदा अहङ्कार उपाधिरात्मनो जिज्ञासया नश्यति तर्ह्यनुस्मरेत् ॥३३॥
घन: यदा-अर्क-प्रभव: विदीर्यते cloud, when, of Sun the product, scatter,
चक्षु: स्व-रूपम् रविम्- eyes, own form The Sun ईक्षते तदा observes then, यदा अहङ्कार उपाधि:- when ego, the conjunct (of Jiva) आत्मन: जिज्ञासया नश्यति by Self enquiry is destroyed, तर्हि-अनुस्मरेत् then remembers, (its true nature) When the clouds, the products of Sun, disperse, the eye is able to observe its own form The Sun, and when the ego, a quality of the Self, and a product of Brahman, is destroyed by enquiry into The Self, then the Jiva remembers its true nature.


यदैवमेतेन विवेकहेतिना मायामयाहङ्कारणात्मबन्धनम् ।
छित्वाच्युतात्मानुभवोऽवतिष्ठते तमाहुरात्यन्तिकमङ्ग सम्प्लवम् ॥३४॥
यदा-एवम्-एतेन विवेक-हेतिना when thus, by this wisdom dagger
मायामय-अहङ्कारण- Maayaa projected ego, आत्म-बन्धनम् The Self bondage, छित्वा-अच्युत-आत्मा-अनुभव:- cut off, the perfect Self is realized, अवतिष्ठते तम्-आहु:- (the Jiva) remains, (fulfilled) that is called अन्तिकम्-अङ्ग सम्प्लवम् The Ultimate, O dear! Dissolution When, thus, by the dagger of wisdom the Maayaa projected ego is cut off the bondage of The Self, the perfect Self is realized and the Jiva remains fulfilled, this, O Dear! is called The Ultimate Dissolution.


नित्यदा सर्वभूतानां ब्रह्मादीनां परन्तप ।
उत्पत्तिप्रलयावेके सूक्ष्मज्ञा: सम्प्रचक्षते ॥३५॥
नित्यदा सर्व-भूतानाम् constantly, of all beings
ब्रह्मा-आदीनाम् परम्-तप of Brahma and others, O Tormentor of foes! उत्पत्ति-प्रलयौ-एके creation, dissolution, some सूक्ष्मज्ञा: सम्प्रचक्षते subtle knowledge having, declare O Tormentor of foes! Some people who have the subtle knowledge of things, declare that there is a constant creation and dissolution of all the beings, from Brahma downwards.


कालस्रोतोजवेनाशु ह्रियमाणस्य नित्यदा ।
परिणामिनामवस्थास्ता जन्मप्रलयहेतव: ॥३६॥
काल-स्रोत:-जवेन-आशु by Time stream's force, rapidly,
ह्रियमाणस्य नित्यदा worn away every moment परिणामिनाम्-अवस्था:- of the changing things, the state, ता: जन्म-प्रलय-हेतव: they are of appearance dissolution the cause Prompted by the force of the stream of Time, the state of all changing things, ( like the stream of water, flame of a lamp) are worn away every moment and they are the cause of their appearance and dissolution.


अनाद्यन्तवतानेन कालेनेश्वरमूर्तिना ।
अवस्था नैव दृश्यन्ते वियति ज्योतिषामिव ॥३७॥
अनादि-अन्त-वत्-अनेन without beginning endless like by this,
कालेन-ईश्वर-मूर्तिना Time, of The Almighty the form अवस्था न-एव दृश्यन्ते stages are not seen वियति ज्योतिषाम्-इव in the sky of the luminaries like Controlled by this Time, which is without a beginning and an end, and is a form of The Almighty, the successive stages of growth and decay are not percieved, like the course of movement of the luminaries in the sky.


नित्यो नैमित्तिकश्चैव तथा प्राकृतिको लय: ।
आत्यन्तिकश्च कथित: कालस्य गतिरीदृशी ॥३८॥
नित्य: नैमित्तिक:-च-एव Nitya (constant) Naimittika (occasional) and also
तथा प्राकृतिक: लय: and Praakritika (final) dissolution आत्यन्तिक:-च कथित: Aatyantika (everlasting) and is described, कालस्य गति:-ईदृशी of Time the course is such Nitya (constant) Naimittika (occasional) and Praakritika (final) and also Aatyantika (everlasting) dissolution are described by me. Such is the course of Time.


एता: कुरुश्रेष्ठ जगद्विधातुर्नारायणस्याखिलसत्वधाम्न: ।
लीलाकथास्ते कथिता: समासत: कार्त्स्न्येन नाजोऽप्यभिधातुमीश: ॥३९॥
एता: कुरु-श्रेष्ठ these, O Scion of the Kurus!
जगत्-विधातु:-नारायणस्य- of the universe creator's Naaraayana's, अखिल-सत्व-धाम्न: of all potencies Holder's लीला-कथा:-ते कथिता: sports and stories to you are told, समासत: कार्त्स्न्येन in short extensively, न-अज:-अपि-अभिधातुम्-ईश: not Brahmaa also to say is capable O Scion of the Kurus! These sports and stories of Naaraayana the creator of the universe, The Holder of all the potencies, are told to you, in short and extensively, which even The Birth-less Brahmaa is not capable of narrating.


संसारसिन्धुमतिदुस्तरमुत्तितीर्षोर्नान्य: प्लवो भगवत: पुरुषोत्तमस्य ।
लीलाकथारसनिषेवणमन्तरेण पुंसो भवेद् विविधदु:खदवार्दितस्य ॥४०॥
संसार-सिन्धुम्-अति-दुस्तरम्- the material world ocean very difficult to cross,
उत्तितीर्षो:-न-अन्य: प्लव: for one willing to cross, not another boat, भगवत: पुरुषोत्तमस्य of The Lord Purushottama लीला-कथा-रस-निषेवणम्- sporting stories nectar imbibing अन्तरेण पुंस: भवेत् by the heart, of the men, may become, विविध-दु:ख-दव-अर्दितस्य various sorrows wild fire tormented The ocean of the material world is very difficult to cross. There is no other boat to cross it, other than imbibing within the heart the sports and stories of The Lord Purushottama by men who are tormented by the various wild fire like sorrows, and are willing to cross that ocean.


पुराणसंहितामेतामृषिर्नारायणॊऽव्यय: ।
नारदाय पुरा प्राह कृष्णद्वैपायनाय स: ॥४१॥
पुराण-संहिताम्-एताम्- Puraana compilation this
ऋषि:-नारायण:-अव्यय: Rishi Naaraayana immortal नारदाय पुरा प्राह to Naarada in the past said कृष्णद्वैपायनाय स: to Krishna Dwepaayana he In the past, this compilation of the Puraanas, was told to Naarada by The Immortal Rishi Naaraayana. Naarada then taught it to Krishna Dwepaayana.


स वै मह्यं महाराज भगवान् बादरायण: ।
इमां भागवतीं प्रीत: संहितां वेदसम्मिताम् ॥४२॥
स: वै मह्यम् महाराज He indeed, to me, O Great King!
भगवान् बादरायण: The Lord Baadaraayana इमाम् भागवतीम् प्रीत: this divine, delighted, संहिताम् वेद-सम्मिताम् compilation by the Vedas equal to O Great King! The Lord Baadaraayana, Sage Veda Vyaasa, with delight taught to me this divine compilation, which is equal to the Vedas.


एतां वक्ष्यत्यसौ सूत ऋषिभ्यो नैमिषालये ।
दीर्घसत्रे कुरुश्रेष्ठ सम्पुष्ट: शौनकादिभि: ॥४३॥
एताम् वक्ष्यति-असौ सूत this, will expound this Soota,
ऋषिभ्य: नैमिष-आलये to the sages in Naimisha forest दीर्घ-सत्रे कुरु-श्रेष्ठ in the large congregation, O Jewel of Kurus! सम्पुष्ट: शौनक-आदिभि: requested by Shaunaka and others, O Jewel of Kurus! Requested by Shaunaka and others, this will be expounded by the yonder sage Soota, in a large sacrificial congregation of sages in the Naimisha forest.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे चतुर्थ: अध्याय: ॥४॥
Thus ends the fourth discourse in Book Twelve of the great and glorious Bhaagavata-Puraana.