श्रीमद्भागवतमहापुराणम् द्वादश: स्कन्ध: षष्ठ: अध्याय: सूत उवाच - Soota said - एतन्निशम्य मुनिनाभिहितं परीक्षिद् व्यासात्मजेन निखिलात्मदृशा समेन ।
तत्पादमूलमुपसृत्य नतेन मूर्ध्ना बद्धाञ्जलिस्तमिदमाह स विष्णुरात: ॥१॥
एतत्-निशम्य मुनिना-अभिहितम् this hearing, from the sage described,
परीक्षित् व्यास-आत्मजेन Pareekshit, by Vyaasa's son, निखिल-आत्मदृशा समेन whole universe like self seeing, with equal sight, तत्-पाद-मूलम्-उपसृत्य to his feet bottom approached नतेन मूर्ध्ना बद्ध-अञ्जलि:- with bowed head, joined palms, तम्-इदम्-आह स: विष्णुरात: to him this said, he, by Vishnu protected Pareekshit, who was protected by Lord Vishnu, on hearing this discourse from Vyaasa's son Shuka, who saw the universe within himself, and looked upon all with an equal eye, approached the soles of the sage's feet, and with his head bowed and joined palms, said to him this,.....


राजा-उवाच - The King said - सिद्धोऽस्म्यनुगृहीतोस्मि भवता करुणात्मना ।
श्रावितो यच्च मे साक्षादनादिनिधनो हरि: ॥२॥
सिद्ध:-अस्मि-अनुगृहीत:-अस्मि fulfilled of purpose am I, obliged am I,
भवता करुण-आत्मना by you compassionate self, श्रावित: यत्-च मे told, in that and to me, साक्षात्-अनादि-निधन: हरि: directly of without beginning, end, Shree Hari In that I have been told by you the compassionate self, directly of Shree Hari, The One without a beginning and end, I am fulfilled of purpose and I am humbly obliged.


नात्यद्भुतमहं मन्ये महतामच्युतात्मनाम् ।
अज्ञेषु तापतप्तेषु भूतेषु यदनुग्रह: ॥३।
न-अति-अद्भुतम्-अहम् मन्ये not very surprising I consider
महताम्-अच्युत-आत्मनाम् of the great souled, The Immortal Lord minded अज्ञेषु ताप-तप्तेषु for the ignorant, by agonies tormented, भूतेषु यत्-अनुग्रह: living beings, that grace I do not consider it very surprising that the great souled, who have given their minds to The Immortal Lord, should grace the living beings who are ignorant and are tormented by agonies.


पुराणसंहितामेतामश्रौष्म भवतो वयम् ।
यस्यां खलूत्तमश्लोको भगवाननुवर्ण्यते ॥४॥
पुराण-संहिताम्-एताम् Puraana compilation this
श्रौष्म भवत: वयम् heard from you, we, यस्याम् खलु-उत्तम-श्लोक: in which indeed, highly famed भगवान्-अनुवर्ण्यते The Lord is described We have heard from you this compilation of the Purana's in which The highly famed Lord is described.


भगवंस्तक्षकादिभ्यो मृत्युभ्यो न विभेम्यहम् ।
प्रविष्टो ब्रह्म निर्वाणमभयं दर्शितं त्वया ॥५॥
भगवन्-तक्षकादिभ्य: O Lord! From Takshaka and others
मृत्युभ्य: न विभेमि-अहम् from deaths, not am afraid I प्रविष्ट: ब्रह्म निर्वाणम्- have entered Brahma realization अभयम् दर्शितम् त्वया fearlessness shown by you O Lord! I am not afraid of Takshaka and other agencies of death, since I have entered the fearless state of Brahma realization, shown by you.


अनुजानीहि मां ब्रह्मन् वाचं यच्छाम्यधोक्षजे ।
मुक्तकामाशयं चेत: प्रवेश्य विसृज्याम्यसून् ॥६॥
अनुजानीहि माम् ब्रह्मन् permit me, O Lord!
वाचम् यच्छामि-अधोक्षजे speech hold, in The Lord beyond sense perception मुक्त-काम-आशय: चेत: devoid of desires craving mind प्रवेश्य विसृज्यामि-असून् entering, will give up life O Lord! Permit me, so that I may withdraw my speech and senses, and being devoid of desire cravings, enter my mind in the thought of The Lord, Who is beyond sense perceptions, and give up life breath.


अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया ।
भवता दर्शितं क्षेमं परं भगवत: पदम् ॥७॥
अज्ञानम् च निरस्तम् मे ignorance and destroyed mine
ज्ञान-विज्ञान-निष्ठया by the knowledge and its Realization with faith भवता दर्शितम् क्षेमम् by you directed the beneficial परम् भगवत: पदम् Supreme The Lord's state By having faith in the Knowledge and its Realization, my ignorance is destroyed, and the beneficial supreme state of The Lord, I am directed to, by you.


सूत उवाच - Soota said - इत्युक्तस्तमनुज्ञाप्य भगवान् बादरायणि: ।
जगाम भिक्षुभि: साकं नरदेवेन पूजित: ॥८॥
इति-उक्त:-तम्-अनुज्ञाप्य so told, him taking leave of,
भगवान् बादरायणि: divine Shree Shuka जगाम भिक्षुभि: साकम् went away with the ascetics, नरदेवेन पूजित: by the king worshipped Thus addressed by Pareekshit, the divine sage Shree Shuka took leave of him, was worshipped by the King, and went away with the ascetics.


परीक्षिदपि राजर्षिरात्मन्यात्मानमात्मना ।
समाधाय परं दध्यावस्पन्दासुर्यथा तरु: ॥९॥
परीक्षित्-अपि राजर्षि:- Pareekshit also, the royal sage,
आत्मनि-आत्मानम्-आत्मना in The Self, the Self by The Self, समाधाय परम् दध्यौ- placing, The Supreme meditated on, अस्पन्द-असु:-यथा तरु: breathless life, like a tree The royal sage Pareekshit also, united His own Self, with The Self by The Self, and meditated on the Supreme, remaining breathless, like a tree.


प्राक्कूले बर्हिष्यासीनो गङ्गाकूल उदङ्मुख: ।
ब्रह्मभूतो महायोगी नि:सङ्गश्छिन्नसंशय: ॥१०॥
प्राक्-कूले बर्हिषि-आसीन: with pointing Kusha's mat sitting on,
गङ्गा-कूले उदङ्मुख: on The Gangaa bank, North facing ब्रह्म-भूत: महा-योगी identified with Brahman, the great Yogi, नि:सङ्ग:-छिन्न-संशय: without attachments, resolved of doubts The great yogi, sat on a mat of Kusha, the points facing North, on the banks of the river Ganga, identified himself with Brahman, resolved of all doubts and without attachments.


तक्षक: प्रहितो विप्रा: क्रुद्धेन द्विजसूनुना ।
हन्तुकामो नृपं गच्छन् ददर्श पथि कश्यपम् ॥११॥
तक्षक: प्रहित: विप्रा: Takshaka, directed, O Braahmanas!
क्रुद्धेन द्विज-सूनुना by the enraged, Braahmana son (Shringi) हन्तु-काम: नृपम् गच्छन् to kill desiring, to the king when going, ददर्श पथि कश्यपम् saw on the way Kashyapa O Braahmanas! Then, directed by the enraged son of a Braahmana, Shringi, Takshaka went towards the King with the intention of biting him to death, when, on the way, he saw the Braahmana Kashyapa.


तं तर्पयित्वा द्रविणैर्निवर्त्य विषहारिणम् ।
द्विजरूपप्रतिच्छन्न: कामरूपोऽदशन्नृपम् ॥१२॥
तम् तर्पयित्वा द्रविणै:- him, satisfying with money,
निवर्त्य विष-हारिणम् sending him back, the poison counter actor, द्विज-रूप-प्रतिच्छन्न: Braahmana's form assuming, काम-रूप:-अदशत्-नृपम् on will taking forms, bit the King, He sent back the poison counter actor, the Braahmana Kashyapa, satisfying him with money, and being able at taking on forms at will, took on the form of a Braahmana and bit the King.


ब्रह्मभूतस्य राजर्षेर्देहोऽहिगरलाग्निना ।
बभूव भस्मसात् सद्य: पश्यतां सर्वदेहिनाम् ॥१३॥
ब्रह्म-भूतस्य राजर्षे:- with Brahma having become one, of the King
देह:-अहि-गरल-अग्निना body, by the snake's poison fire बभूव भस्मसात् सद्य: became ash, instantly, पश्यताम् सर्व-देहिनाम् as looked on all the embodied beings The King, who had become one with Brahma, his body was instantly reduced to ashes, by the fire of the poison of the snake, as all the embodied beings looked on.


हाहाकारो महानासीद् भुवि खे दिक्षु सर्वत: ।
विस्मिता ह्यभवन् सर्वे देवासुरनरादय: ॥१४॥
हाहाकार: महान-आसीत् outcry terrible was
भुवि खे दिक्षु सर्वत: on earth, in sky, in quarters, everywhere विस्मिता: हि-अभवन् सर्वे: wonder struck of course became all देव-असुर-नर-आदय: the gods, demons, men and others There was a terrible outcry on the earth, in the sky, in all the quarters, everywhere. All the gods, demons, men and others were wonder struck.


देवदुन्दुभयो नेदुर्गन्धर्वाप्सरसो जगु: ।
ववृषु: पुष्पवर्षाणि विबुधा: साधुवादिन: ॥१५॥
देव-दुन्दुभय: नेदु:- gods trumpets sounded,
गन्धर्वा-अप्सरस: जगु: Gandharvas, Apsaras, sang, ववृषु: पुष्प-वर्षाणि showered flower rains, विबुधा: साधु-वादिन: gods shouts of applauses raised The gods sounded the trumpets, Gandharvas and Apsaras, sang, and showered rains of flowers, and the gods raised shouts of applauses.


जनमेजय: स्वपितरं श्रुत्वा तक्षकभक्षितम् ।
यथा जुहाव संक्रुद्धो नागान् सत्रे सह द्विजै: ॥१६॥
जनमेजय: स्व-पितरम् Janmejaya, own father
श्रुत्वा तक्षक-भक्षितम् hearing by Takshaka bitten, यथा जुहाव संक्रुद्ध: ritually offered as oblation, enraged, नागान् सत्रे सह द्विजै: the snakes, in sacrifice, with the Braahmanas Janmejaya was enraged when he heard that his father was bitten by Takshaka. With the help of the Braahmanas he conducted a sacrifice, in which he ritually offered the snakes as oblation.


सर्पसत्रे समिद्धाग्नौ दह्यमानान् महोरगान् ।
दृष्ट्वेन्द्रं भयसंविग्नस्तक्षक: शरणं ययौ ॥१७॥
सर्प-सत्रे समिद्ध-अग्नौ in the snake sacrifice enflamed fire,
दह्यमानान् महा-उरगान् burning the great snakes दृष्ट्वा-इन्द्रम् भय-संविग्न:- seeing, to Indra with fear agitated, तक्षक: शरणम् ययौ Takshaka for protection went Takshaka, on seeing the great snakes being burnt in the blazing fire of the snake sacrifice, was agitated with fear and went to Indra for protection.


अपश्यंस्तक्षकं तत्र राजा पारीक्षितो द्विजान् ।
उवाच तक्षक: कस्मान्न दह्येतोरगाधम: ॥१८॥
अपश्यन्-तक्षकम् तत्र not seeing Takshaka, there,
राजा पारीक्षित: द्विजान् the king, born of Pareekshita, to Braahmanas उवाच तक्षक: कस्मात्-न said, 'Takshaka why not us दह्येत-उरग-अधम: is burning, the wicked snake' The king Janmejaya, born of Pareekshita, not seeing Takshaka there, asked the Braahmanas, 'Why is Takshaka the wicked snake, not burning us?'


तं गोपायति राजेन्द्र शक्र: शरणमागतम् ।
तेन संस्तम्भित: सर्पस्तस्मान्नाग्नौ पतत्यसौ ॥१९॥
तम् गोपायति राजेन्द्र him has hidden, O Ruler of kings!
शक्र: शरणम्-आगतम् Indra, in protection having reached, तेन संस्तम्भित: सर्प:- by him is held back the snake, तस्मात्-न-अग्नौ पतति-असौ therefore, not in fire falls he O Ruler of kings! Indra has kept him hidden as he had sought his protection. He is held back by Indra, therefore he does not fall into the fire.


पारीक्षित इति श्रुत्वा प्राहर्त्विज उदारधी: ।
सहेन्द्रस्तक्षको विप्रा नाग्नौ किमिति पात्यते ॥२०॥
पारीक्षित इति श्रुत्वा Pareekshita son this hearing,
प्राह-ऋत्विज उदार-धी: said, O Presiding priests, the highly intelligent, सह-इन्द्र:-तक्षक: विप्रा with Indra, Takshaka, O Braahmanas, न-अग्नौ किम्-इति पात्यते not in fire why not is made to fall On hearing this, the highly intelligent, Pareekshita son, said, 'O Presiding priests, Braahmanas, why not make Indra fall along with Takshaka, in the fire?'


तच्छ्रुत्वाऽऽजुहुवुर्विप्रा: सहेन्द्रं तक्षकं मखे ।
तक्षकाशु पतस्वेह सहेन्द्रेण मरुत्वता ॥२१॥
तत्-श्रुत्वा-आजुहुवु:-विप्रा: that hearing, invoked the Braahmanas,
सह-इन्द्रम् तक्षकम् मखे with Indra, Takshaka in the sacrifice, तक्षक-आशु पतस्व-इह 'Takshaka! Soon fall here, सह-इन्द्रेण मरुत्वता with Indra, having the Maruts' Hearing this the Braahmanas invoked Takshaka with Indra in the sacrifice, 'O Takshaka fall soon here with Indra, who has the Maruts'.


इति ब्रह्मोदिताक्षेपै: स्थानादिन्द्र: प्रचालित: ।
बभूव सम्भ्रान्तमति: सविमान: सतक्षक: ॥२२॥
इति ब्रह्म-उदित-आक्षेपै: thus, by the Braahmanas cajoled,
स्थानात्-इन्द्र: प्रचालित: from his abode, Indra was moved, बभूव सम्भ्रान्त-मति: became paranoid minded, स-विमान: स-तक्षक: with his aerial car and with Takshaka Thus cajoled with bad words, by the Braahmanas, Indra was made to move from his abode, he became paranoid in the mind, along with his aerial car and with Takshaka.


तं पतन्तं विमानेन सहतक्षकमम्बरात् ।
विलोक्याङ्गिरस: प्राह राजानं तं बृहस्पति: ॥२३॥
तम् पतन्तम् विमानेन him falling from the aerial car,
सह-तक्षकम्-अम्बरात् with Takshaka from the sky विलोक्य-आङ्गिरस: प्राह seeing, Angirasa's son said, राजानम् तम् बृहस्पति: to the king, him Brihaspati Angirasa's son Brihaspati saw Indra falling from the aerial car along with Takshaka, from the sky, and said to the king Janmejaya,...


नैष त्वया मनुष्येन्द्र वधमर्हति सर्पराट् ।
अनेन पीतममृतमथ वा अजरामर: ॥२४॥
न-एष त्वया मनुष्येन्द्र not this, by you, O King!
वधम्-अर्हति सर्प-राट् to be killed is possible, the snake king, अनेन पीतम्-अमृतम्- by him is drunk nectar, अथ वा अजर-अमर: now, is without decay and without death O King! This serpent king is not possible to be killed by you, as he has drunk nectar and is immune to old age and death.


जीवितं मरणं जन्तोर्गति: स्वेनैव कर्मणा ।
राजंस्ततोऽन्यो नान्यस्य प्रदाता सुखदु:खयो: ॥२५॥
जीवितम् मरणम् जन्तो:- life and death of a living being
गति: स्वेन-एव कर्मणा existence (is) by own only doings, राजन्-तत:-अन्य: न-अन्यस्य O King! Therefore, another is not of the other प्रदाता सुख-दु:खयो: giver of happiness and sorrow O King! Life and death of a living being and even its existence after death is determined by his own doings. No one give the other person any happiness or sorrow.


सर्पचौराग्निविद्युद्भ्य: क्षुत्तृड्व्याध्यादिभिर्नृप ।
पञ्चत्वमृच्छते जन्तुर्भुङ्क्त आरब्धकर्म तत् ॥२६॥
सर्प-चौर-अग्नि-विद्युद्भ्य: by snake, thief, fire, lightening,
क्षुत्-तृड्-व्याध-आदिभि:-नृप hunger, thirst, disease, and others, O King! पञ्चत्वम्-ऋच्छते जन्तु:- death attains a being, भुङ्क्त आरब्ध-कर्म तत् experiences of the former actions that O King! When a living being attains death due to snake, thief, fire, lightening, hunger, thirst, disease, and others, he experiences the results of his former actions.


तस्मात् सत्रमिदं राजन् संस्थीयेताभिचारिकम् ।
सर्पा अनागसो दग्धा जनैर्दिष्टं हि भुज्यते ॥२७॥
तस्मात् सत्रम्-इदम्-राजन् therefore, sacrifice, this, O King!
संस्थीयेत-अभिचारिकम् may be stopped, malevolent, सर्पा: अनागस: दग्धा: snakes, innocent are burnt जनै:-दिष्टम् हि भुज्यते by people previous results are reaped O King! Therefore, this malevolent sacrifice may be stopped, as the innocent snakes are being burnt. People reap the fruits of their former actions.


सूत उवाच - Soota said - इत्युक्त: स तथेत्याह महर्षेर्मानयन् वच: ।
सर्पसत्रादुपरत: पूजयामास वाक्पतिम् ॥२८॥
इति-उक्त: स: तथा-इति-आह so told, he 'so be it', said,
महर्षे:-मानयन् वच: of the holy sage respecting the words सर्प-सत्रात्-उपरत: from the snake sacrifice desisting, पूजयामास वाक्पतिम् worshipped the Master of speech, Brihaspati So told, king Janmejaya desisted from the snake sacrifice honouring the words of the great sage. He then worshipped the master of speech, Brihaspati.


सैषा विष्णोर्महामायाबाध्ययालक्षणा यया ।
मुह्यन्त्यस्यैवात्मभूता भूतेषु गुणवृत्तिभि: ॥२९॥
सा-एषा विष्णो:-महा-माया- that this is Vishnu's great (potency) Maayaa
अबाध्यया-अलक्षणा यया in avertable, unconceivable, by which, मुह्यन्ति-अस्य-एव-आत्म-भूता (beings) deluded from His alone Self formed, भूतेषु गुण-वृत्तिभि: in fellow beings, by Gunas passion forces This is that great enchanting potency of Lord Vishnu, which is inavertible and unconceivable, by which, beings, though formed of His own Self, are deluded and play foul with their fellow beings, by force of the passion of the Gunas.


न यत्र दम्भीत्यभया विराजिता मायाऽऽत्मवादेऽसकृदात्मवादिभि: ।
न यद्विवादो विविधस्तदाश्रयो मनश्च सङ्कल्पविकल्पवृत्ति यत् ॥३०॥
न यत्र दम्भी-इति-अभया not where, in arrogant, thus, fearless
विराजिता माया-आत्मवादे- stays Maaya, in Self inquiry, असकृत्-आत्म-वादिभि: always, of Self the exponents न यत्-विवाद: विविध:- not is for Him discussion various तत्-आश्रय: मन:-च on that (Maayaa) supported mind and सङ्कल्प-विकल्प वृत्ति यत् ideation and doubt is nature whose In an arrogant person, thus fearless Maaya stays, and not where the exponents of the Self are always engaged in Self inquiry. The mind, which is supported by Maayaa and whose nature is of ideation and doubt, that also refrains from various discussions about Him.


नयत्र सृज्यं सृजतोभयो: परं श्रेयश्च जीवस्त्रिभिरन्वितस्त्वहम् ।
तदेतदुत्सादितबाध्यबाधकं निषिध्य चोर्मीन् विरमेत् स्वयं मुनि: ॥३१॥
न-यत्र सृज्यम् सृजत-उभयो: in whom, Karma, and the material both,
परम् श्रेय:-च जीव:- beyond adjunct, and Jiva, त्रिभि:-अन्वित:-तु-अहम् by the three accompanied, indeed, ego, तत्-एतत्-उत्सादित- that this, not capable of बाध्य-बाधकम् निषिध्य being opposed, nor of opposing, renouncing, च-उर्मीन् विरमेत् स्वयम् मुनि: and waves, revel in Self a sage In Whom, (The Self) the Karma and the material for Karma, which bear the fruits of joy and sorrow, and the Jiva, accomplishing the Karma, accompanied by the three, and the Ego are not there, that this Self is not capable of being opposed or of opposing. Such waves of ego, renouncing, a sage should revel in The Self.


परं पदं वैष्णवमामनन्ति तद् यन्नेति नेतीत्यतदुत्सिसृक्षव: ।
विसृज्य दौरात्म्यमनन्यसौहृदा हृदोपगुह्यावसितं समाहितै: ॥३२॥
परम् पदम् वैष्णवम्-आमनन्ति The Supreme State of Vishnu, consider to be,
तत् यत्-न-इति न-इति- that which, 'not this, not this,' अतत्-उत्सिसृक्षव: rejecting, realization seeker, विसृज्य दौरात्म्यम्- giving up wrong identification (of body etc.,) अनन्य-सौहृदा हृदा- with unmatched devotion, with heart उपगुह्य-अवसितम् समाहितै: embracing, have achieved by meditation The realization seeker, declare the State of Vishnu, to be the Supreme state. By giving up wrong identifications with the body etc., and rejecting everything, except The Lord, by saying 'not this, not this,' with unmatched devotion, embracing in the heart what they have achieved in Samaadhi, with the control of mind senses and body.


त एतदधिगच्छन्ति विष्णोर्यत् परमं पदम् ।
अहं ममेति दौर्जन्यं न येषां देहगेहजम् ॥३३॥
ते एतत्-अधिगच्छन्ति they, this achieve,
विष्णो:-यत् परमम् पदम् Vishnu's that Supreme State, अहम् मम-इति दौर्जन्यम् of 'me, mine,' this evil notion न येषाम् देह-गेहजम् not whose arising from body home They who do not have the evil notion of 'me and mine' arising from the body, home etc., achieve this Supreme State of Vishnu.


अतिवादांस्तितिक्षेत नावमन्येत कञ्चन ।
न चेमं देहमाश्रित्य वैरं कुर्वीत केनचित् ॥३४॥
अतिवादान्-तितिक्षेत abuses bear with,
न-अवमन्येत कञ्चन do not disrespect anyone, न च-इमम् देहम्-आश्रित्य not and this body supported by वैरम् कुर्वीत केनचित् hostility enter with anyone One should put up with abuses, and not disrespect anyone, and should not enter into hostility with anyone for the sake of this body.


नमो भगवते तस्मै कृष्णायाकुण्ठमेधसे ।
यत्पादाम्बुरुहध्यानात् संहितामध्यगामिमाम् ॥३५॥
नम: भगवते तस्मै Salutations to The Lord, Him,
कृष्णाय-अकुण्ठ-मेधसे to Krishna, of infinite knowledge, यत्-पाद-अम्बुरुह-ध्यानात् Whose feet lotuses meditating by, संहिताम्-अध्यगाम्-इमाम् the compilation learnt this (Bhaagavatam) Salutations to Him, Lord Krishna, of infinite knowledge, by meditating on Whose feet lotuses, I learnt this compilation, The Bhaagavata.


शौनक उवाच - Shaunaka said - पैलादिभिर्व्यासशिष्यैर्वेदाचार्यैर्महात्मभि: ।
वेदाश्च कतिधा व्यस्ता एतत् सौम्याभिधेहि न: ॥३६॥
पैल-आदिभि:-व्यास-शिष्यै:- by Paila and other, Vyaasa's decuples,
वेदा-आचार्यै:-महात्मभि: by Veda's teachers, the great souls, वेदा:-च कतिधा: व्यस्ता: Vedas, and in how many divided, एतत् सौम्य-अभिधेहि न: this, O Revered One! Relate to us O Revered One! Do relate to us, into how many schools were the Vedas divided by the great souls, the teachers of Vedas, Paila and others, who were the disciples of Vyaasa.


सूत उवाच - Soota said - समाहितात्मनो ब्रह्मन् ब्रह्मण: परमेष्ठिन: ।
हृद्याकाशादभून्नादो वृत्तिरोधाद् विभाव्यते ॥३७॥
समाहित-आत्मन: ब्रह्मन् meditating, on Self, O Brahman Shaunaka!
ब्रह्मण: परमेष्ठिन: of Brahman the highest in creation, हृद्य-आकाशात्-अभूत्-नाद: in the heart cavity arose a sound, वृत्ति-रोधात् विभाव्यते by controlling the senses is percieved O Brahman Shaunaka! As Brahmaa, the highest in the creation, meditated, in the cavity of his heart arose a sound which is percieved by controlling the senses.


यदुपासनया ब्रह्मन् योगिनो मलमात्मन: ।
द्रव्यक्रियाकारकाख्यं धूत्वा यान्त्यपुनर्भवम् ॥३८॥
यत्-उपासनया ब्रह्मन् by concentrating on which, O Braahmanas!
योगिन: मलम्-आत्मन: the yogis impurities of the mind, द्रव्य-क्रिया-कारक-आख्यम् Adhibhoota, Adhyaatma, and Adhidaiva, called धूत्वा यान्ति-अपुनर्भवम् shaking off, attain to not again being born O Braahmanas! Concentrating on which, the yogis shake off the impurities of their minds, named as Adhibhoota, Adhyaatma, and Adhidaiva, and attain the state of not being reborn.


ततोऽभूत्त्रिवृदोङ्कारो योऽव्यक्तप्रभव: स्वराट् ।
यत्तल्लिङ्गं भगवतो ब्रह्मण: परमात्मन: ॥३९॥
तत:-अभूत्-त्रि-वृत्-ओङ्कार: from that, (sound) originated three parts OM
य:-अव्यक्त प्रभव: स्वराट् which is of unmanifest, the origin, self effulgent यत्-तत्-लिङ्गम् भगवत: which that is the mark of The Lord, ब्रह्मण: परमात्मन: of Brahman, The Supreme Spirit From that sound, originated OM comprising of three syllables, A,U,M, which is the origin of the unmanifest Prakriti, and is self-effulgent, the mark of The Lord Brahman, The Supreme Spirit.


शृणोति य इमं स्फोटं सुप्तश्रोत्रे च शून्यदृक् ।
येन वाग् व्यज्यते यस्य व्यक्तिराकाश आत्मन: ॥४०॥
शृणोति य: इमम् स्फोटम् hears who this sound,
सुप्त-श्रोत्रे च शून्य-दृक् on closed ears, and closed eyes, येन वाक् व्यज्यते यस्य by which Vedas originate, whose व्यक्ति:-आकाश आत्मन: origination is from the cavity of The Supreme Self Who hears this sound even when the ears are closed, and the eyes are closed, it is this, from which the Vedas originate, and whose origination is from the cavity of the heart of The Supreme Spirit.


स्वधाम्नो ब्रह्मण: साक्षाद् वाचक: परमात्मन: ।
स: सर्वमन्त्रोपनिषद्वेदबीजं सनातनम् ॥४१॥
स्व-धाम्न: ब्रह्मण: साक्षात् of own origin, of Brahman directly
वाचक: परमात्मन: expressive, of The Supreme Spirit, स: सर्व-मन्त्र-उपनिषत्- that, of all Mantra, Upanishads, वेद-बीजम् सनातनम् Vedas' seed, eternal It is directly expressive of its origin, Brahman, The Supreme Spirit, the eternal seed of all Mantras, Upanishads, and The Vedas.


तस्य ह्यासंस्त्रयो वर्णा अकाराद्या भृगूद्वह ।
धार्यन्ते यैस्त्रयो भावा गुणनामार्थवृत्तय: ॥४२॥
तस्य हि-आसन्-त्रय: वर्णा: of that indeed were three alphabets,
अकार-आद्या: भृगूद्वह 'A' and others, O Jewel of the Bhrigus! धार्यन्ते यै:-त्रय: भावा: upheld by which are three entities, गुण-नाम-अर्थ-वृत्तय: Gunas, names, meaning, and states O Jewel of the Bhrigus! And of that indeed were three alphabets, 'A' and others, AUM, by which were upheld the three entities of the Gunas, Sattva, Rajas and Tamas, the three names of the Vedas, Rik, Yajur, and Saama, the three meanings of Bhoo, Bhuvah, and Swaha, and the three states, of wakefulness, dream and deep sleep.


ततोऽक्षरसमाम्नायमसृजद् भगवानज: ।
अन्त:स्थोष्मस्वरस्पर्शह्रस्वदीर्घादिलक्षणम् ॥४३॥
तत:-अक्षर-समाम्नायम्- then, the alphabets' set
असृजत् भगवान्-अज: created the almighty Brahma, (the Birth-less) अन्त:स्थ-ऊष्म-स्वर-स्पर्श- semi-vowels, aspirants, vowels, sibilants, ह्रस्व-दीर्घ-आदि-लक्षणम् short and long such demarcations The Birth-less almighty Brahmaa, then created the set of alphabets, consisting of semi-vowels, aspirants, vowels, sibilants, with demarcation of short, long and prorated measures of sound.


तेनासौ चतुरो वेदांश्चतुर्भिर्वदनैर्विभु: ।
सव्याहृतिकान् सोङ्कारांश्चातुर्होत्रविवक्षया ॥४४॥
तेन-असौ चतुर: वेदान् by that, He, the four Vedas,
चतुर्भि:-वदनै:-विभु: from four mouths, the mighty, स-व्याहृतिकान् स-ओङ्कारान्- with the Vyaahriti, with AUM sound, चातुर्होत्र-विवक्षया to the four officiating priests, directing He, the mighty Brahmaa, then from his four mouths brought out the four Vedas, with the Vyaahriti, Bhu, Bhuva, Swaha, and with the sound of Aum, giving direction of duties for the four officiating priests at a sacrifice.


पुत्रानध्यापयत्तांस्तु ब्रह्मर्षीन् ब्रह्मकोविदान् ।
ते तु धर्मोपदेष्टार: स्वपुत्रेभ्य: समादिशन् ॥४५॥
पुत्रान्-अध्यापयत्-तान्-तु to the sons taught them indeed,
ब्रह्म-ऋषीन् ब्रह्म-कोविदान् the Braahmana sages, in Vedas, the experts, ते तु धर्म-उपदेष्टार: they indeed of righteousness advocates, स्व-पुत्रेभ्य: समादिशन् to own sons taught He taught them to his sons, the Braahmana sages, who were experts in the recitation of the Vedas. They, the advocates of righteousness, then taught them to their own sons.


ते परम्परया प्राप्तास्तत्तच्छिष्यैर्धृतव्रतै: ।
चतुर्युगेष्वथ व्यस्ता द्वापरादौ महर्षिभि: ॥४६॥
ते परम्परया प्राप्ता:- they, from generation to generation, received,
तत्-शिष्यै:-धृत-व्रतै: by their pupils, observing vows, चतु:-युगेषु-अथ व्यस्ता: in four parts, then divided, द्वापर-आदौ महर्षिभि: in Dwaapara beginning, by the great seers The Vedas were received from generation to generation by the pupils who observed the vows. In the beginning of Dwaapara Yuga, they were then divided into four parts, by the great seers.


क्षीणायुष: क्षीणसत्त्वान् दुर्मेधान् वीक्ष्य कालत: ।
वेदान् ब्रह्मर्षयो व्यस्यन् हृदिस्थाच्युतचोदिता: ॥४७॥
क्षीण-आयुष: क्षीण-सत्त्वान् short lived, deficient in energy,
दुर्मेधान् वीक्ष्य कालत: dull witted, seeing, because of Time, वेदान् ब्रह्म-ऋषय: व्यस्यन् the Vedas, the Braahmana seers, rearranged हृदि-स्थ-अच्युत-चोदिता: in the hearts residing The Immortal Lord, prompted by The Braahmana seers observed that the men were short lived, deficient in energy and dull witted due to the course of Time. They, prompted by The Immortal Lord residing in their hearts, rearranged the Vedas.


अस्मिन्नप्यन्तरे ब्रह्मन् भगवाँल्लोकभावन: ।
ब्रह्मेशाद्यैर्लोकपालैर्याचितो धर्मगुप्तये ॥४८॥
अस्मिन्-अपि-अन्तरे ब्रह्मन् in this, also, Manvantara, O Sage Shaunaka!
भगवान्-लोक-भावन: The Lord, of the universe the life giver, ब्रह्मेश-आद्यै:-लोक-पालै:- Brahmaa, Shankara and other guardians, याचित: धर्म-गुप्तये requested, for righteousness protection O Braahmana Sage Shaunaka! In this Manvantara also, Brahmaa, Shankara and other guardians of the spheres, for the protection of righteousness, had requested The Lord, The life giver to the universe.


पराशरात् सत्यवत्यामंशांशकलया विभु: ।
अवतीर्णो महाभाग वेदं चक्रे चतुर्विधम् ॥४९॥
पराशरात् सत्यवत्याम्- from Paraashara, in Satyavati,
अंशांशकलया विभु: the part of the part of The Lord, अवतीर्ण: महाभाग descended the highly blessed, वेदम् चक्रे चतु:-विधम् the Vedas rendered in four parts The part of the part of The Lord, Vedavyaasa, descended from Paraashara, into Satyavati, he, the highly blessed, rendered the Vedas into four parts.


ऋगथर्वयजु:साम्नां राशीनुद्धृत्य वर्गश: ।
चतस्र: संहिताश्चक्रे मन्त्रैर्मणिगणा इव ॥५०॥
ऋक्-अथर्व-यजु:-साम्नाम् of Rik, Atharva, Yajur, Saama,
राशीन्-उद्धृत्य वर्गश: material picking up, categorizing, चतस्र: संहिता:-चक्रे four compilations, formed, मन्त्रै:-मणि-गणा: इव by the Mantras, (there in) gems collections like He, Vedavyaasa, picked up the materials of the Vedas, and categorized them in four compilations, of Rik, Atharva, Yajur, Saama, with the Mantras there in, like collections of gems.


तासां स चतुर: शिष्यानुपाहूय महामति: ।
एकैकां संहितां ब्रह्मन्नेकैकस्मै ददौ विभु: ॥५१॥
तासाम् स: चतुर: शिष्यान्- of them, he, four pupils
उपाहूय महामति: summoned, of mighty intellect, एक-एकाम् संहिताम् ब्रह्मन्- one each compilation, O Brahman! एक-एकस्मै ददौ विभु: to one each gave, O Shaunaka! O Brahman! O Shaunaka! He the mighty intellect One, summoned four of his pupils and gave one compilation each, to each one of the students.


पैलाय संहितामाद्यां बह्वृचाख्यामुवाच ह ।
वैशम्पायनसंज्ञाय निगदाख्यं यजुर्गणम् ॥५२॥
पैलाय संहिताम्-आद्याम् to Paila the compilation first, (Rik)
बह्वृच-आख्याम्-उवाच ह Brihavricha, called, taught indeed, वैशम्पायन-संज्ञाय to Vaishampaayana named, (pupil) निगद-आख्यम् यजु:-गणम् Nigada called, of the Yajur compilation He taught the first compilation of the Rik Veda, called Brihavricha, to the pupil named Paila, and the second, compilation of the Yajur, called Nigada, to the pupil named Vaishampaayana.


साम्नां जैमिनये प्राह तथा छन्दोगसंहिताम् ।
अथर्वाङ्गिरसीं नाम स्वशिष्याय सुमन्तवे ॥५३॥
साम्नाम् जैमिनये प्राह Saama to Jaimini said,
तथा छन्दोग-संहिताम् and the Chandoga Samhitaa अथर्व-अङ्गिरसीम् नाम Atharva, the Angeerasi, named, स्व-शिष्याय सुमन्तवे to own pupil Sumantu He taught the Saama, the songs, Chandoga Samhitaa to Jaimini, and taught the Angeerasi of the Atharva Veda, to his own pupil Sumantu.


पैल: स्वसंहितामूच इन्द्रप्रमितये मुनि: ।
बाष्कलाय च सोऽप्याह शिष्येभ्य: संहितां स्वकाम् ॥५४॥
पैल: स्व-संहिताम्-ऊचे Paila, own Samhitaa spoke to
इन्द्रप्रमितये मुनि: Indrapramiti sage, बाष्कलाय च स:-अपि-आह to Baashkala and he also said, शिष्येभ्य: संहिताम् स्वकाम् to the pupils, Samhitaa own Paila spoke of one part of his own Samhitaa to the sage Indrapramiti, and also the second to the pupil Baashkala.


चतुर्धा व्यस्य बोध्याय याज्ञवल्क्याय भार्गव ।
पराशरायाग्निमित्रे इन्द्रप्रमितिरात्मवान् ॥५५॥
चतुर्धा व्यस्य बोध्याय in four arranging, to Bodhya,
याज्ञवल्क्याय भार्गव to Yaagyavalkya, O Scion of the Bhrigus'! पराशराय-अग्निमित्रे to Paraashara, and to Agnimitra, इन्द्रप्रमिति:-आत्मवान् Indrapramiti, the self controlled O Scion of the Bhrigus'! The self controlled Indrapramiti, arranged his part in four and taught one each to Bodhya, Yaagyavalkya, Paraashara, and Agnimitra.


अध्यापयत् संहितां स्वां माण्डूकेयमृषिं कविम् ।
तस्य शिष्यो देवमित्र: सौभर्यादिभ्य ऊचिवान् ॥५६॥
अध्यापयत् संहिताम् स्वाम् taught Samhitaa, his own,
माण्डूकेयम्-ऋषिम् कविम् to Maandookeya Rishi, the learned, तस्य शिष्य: देवमित्र: his student, Devamitra, सौभरि-आदिभ्य: ऊचिवान् to Saubhari and others taught He taught his own Samhitaa to the learned Rishi Maandookeya, and his student Devamitra taught it to Saubhari and others.


शाकल्यस्तत्सुत: स्वां तु पञ्चधा व्यस्य संहिताम्।
वात्स्यमुद्गलशालीयगोखल्यशिशिरेष्वधात् ॥५७॥
शाकल्य:-तत्-सुत: स्वाम् तु Shaakalya, his son, own indeed
पञ्चधा व्यस्य संहिताम् in five divided the compilation, वात्स्य-मुद्गल-शालीय- to Vaatsya, Mudgala, Shaaleeya, गोखल्य-शिशिरेषु-अधात् Gokhalya, Shishira, taught Maandukya's son, Shaakalya, divided his compilation into five parts and taught them to Vaatsya, Mudgala Shaaleeya, Gokhalya, and Shishira.


जातूकर्ण्यश्च तच्छिष्य: सनिरुक्तां स्वसंहिताम् ।
बलाकपैजवैतालविरजेभ्यो ददौ मुनि: ॥५८॥
जातूकर्ण्य:-च तत्-शिष्य: Jaatukarnya, and his pupil,
स-निरुक्ताम् स्व-संहिताम् with the Nirukta, own compilation, बलाक-पैज-वैताल- to Balaaka, Paija, Vaitaala, विरजेभ्य: ददौ मुनि: Viraja gave the sage The sage Jaatukarnya, also Shaakalya's pupil, with the Nirukta, the meanings, imparted his compilation to his pupils, Balaaka, Paija, Vaitaala and Viraja.


वाष्कलि: प्रतिशाखाभ्यो बालखिल्याख्यसंहिताम् ।
चक्रे बालायनिर्भज्य: कासारश्चैव तां दधु: ॥५९॥
वाष्कलि: प्रति-शाखाभ्य: Baashkala, from all the branches,
बालखिल्य-आख्य-संहिताम् the Baalakhilya named compilation, चक्रे बालायनि:-भज्य: compiled, to Baalaayani, Bhajya, कासार:-च-एव ताम् दधु: Kaasaara and also that gave Baashkala son Baashkala, from all the branches, compiled the collection named Baalakhilya, which he gave to Baalaayani, Bhajya, and also to Kaasaara.


बह्वृचा: संहिता ह्येता एभिर्ब्रह्मर्षिभिर्धृता: ।
श्रुत्वैतच्छन्दसां व्यासं सर्वपापै: प्रमुच्यते ॥६०॥
बह्वृचा: संहिता: हि-एता: the Mantras, of Rik Veda, compilation, indeed, these,
एभि:-ब्रह्मर्षिभि:-धृता: by these, Braahmana sages were learnt, श्रुत्वा-एतत्-छन्दसाम् व्यासम् hearing this of the Mantras the arrangement, सर्व-पापै: प्रमुच्यते from all sins is absolved These are the compilation of the Mantras of the Rik Veda. These were learnt by the Braahmana sages. On hearing this arrangement of the Mantra, one is absolved of all sins.


वैशम्पायनशिष्या वै चरकाध्वर्यवोऽभवन् ।
यच्चेरुर्ब्रह्महत्यांह:क्षपणं स्वगुरोर्व्रतम् ॥६१॥
वैशम्पायन-शिष्या: वै Vaishampaayana disciples, indeed
चरकाध्वर्यव:-अभवन् Charakadvaryavas became, यत्-चेरु:-ब्रह्म-हत्याम्- who performed, Braahminicide अह:-क्षपणम् स्व-गुरो:-व्रतम् sin penance for own preceptor, the vow The disciples of Vaishampaayana, became Charakadvaryavas, for, on the part of their preceptor, they undertook the vow of penance, to expiate the sin of Braahminicide.


याग्यवल्क्यश्च तच्छिष्य आहाहो भगवन् कियत् ।
चरितेनाल्पसाराणां चरिष्येऽहं सुदुश्चरम् ॥६२॥
याग्यवल्क्य:-च तत्-शिष्य: Yaagyavalkya, and, his disciple,
आह-अहो भगवन् कियत् said, 'O! Venerable Sir! How much चरितेन-अल्प-साराणाम् by the performance of low strength, चरिष्ये-अहम् सुदुश्चरम् I will carry out the difficult (course) Yaagyavalkya, another of Vaishmapaayana's disciple, said, 'O! Venerable Sir! How much do we gain by the performance of the low strength of these people? I will carry out the difficult course of the penance.'


इत्युक्तो गुरुरप्याह कुपितो याह्यलं त्वया ।
विप्रावमन्त्रा शिष्येण मदधीतं त्यजाश्विति ॥६३॥
इति-उक्त:-गुरु:-अपि-आह so told, the preceptor, also said,
कुपित: याहि-अलम् त्वया enraged, 'go away, enough of you' विप्रा-अवमन्त्रा शिष्येण Braahmanas are ridiculed by a disciple, मत्-अधीतम् त्यज-आशु-इति my taught, give up at once, thus So told, the offended preceptor said in rage, 'Go away, I have had enough of you. The Braahmanas are ridiculed by a pupil that you are. Give up at once, all that I have taught you.'


देवरातसुत: सोऽपि च्छर्दित्वा यजुषां गणम् ।
ततो गतोऽथ मुनयो ददृशुस्तान् यजुर्गणान् ॥६४॥
देवरातसुत: स:-अपि Devaraata's son, (Yaagyavalkya), he also,
छर्दित्वा यजुषाम् गणम् vomited of the Yajur Veda, the portions तत: गत:-अथ मुनय: from there went away, then the sages ददृशु:-तान् यजु:-गणान् saw them, the Yajur portions He also, Yaagyavalkya, Devaraata's son, vomited the portions of the Yajur Veda, and went away from there. Then the sages saw the portions of Yajur Veda there.


यजूंषि तित्तिरा भूत्वा तल्लोलुपतयाऽऽददु: ।
तैत्तिरीया इति यजु:शाखा आसन् सुपेशला: ॥६५॥
यजूंषि तित्तिरा भूत्वा the Yajur Veda's potions, partridge becoming,
तत्-लोलुपतया-आददु: by them enamoured, took up, तैत्तिरीया इति यजु:-शाखा Taitiriyaa thus, Yajur branches आसन् सुपेशला: became attractive The sages, enamoured by the portions of Yajur, became partridges and picked them up. Thence they became the attractive branches of Yajur, known as Taitiriyaa.


याज्ञवल्क्यस्ततो ब्रह्म्न् छन्दांस्यधिगवेषयन् ।
गुरोरविद्यमानानि सूपतस्थेऽर्कमीश्वरम् ॥६६॥
याज्ञवल्क्य:-तत: ब्रह्म्न् Yaagyavalkya, then, O Braahmana sage!
छन्दांसि-अधिगवेषयन् Mantras, to obtain looking for, गुरो:-अविद्यमानानि with the preceptor not present, सूपतस्थे-अर्कम्-ईश्वरम् well worshipped The Sun Almighty O Braahmana sage! then, Yaagyavalkya, looking for Mantras, which were not known to the preceptor also, worshipped the almighty Sun, well, so as to obtain them.


याज्ञवल्क्य उवाच - Yaagyavalkya said - ऊँ नमो भगवते आदित्यायाखिलजगतामात्मस्वरूपेण कालस्वरूपेण चतुर्विधभूतनिकायानां
ब्रह्मादिस्तम्बपर्यन्तानामन्तर्हृदयेषु बहिरपि चाकाश इवोपाधिनाव्यवधीयमानो भवानेक
एव क्षणलवनिमेषावयवोपचितसंवत्सरगणेनापामादानविसर्गाभ्यामिमां लोकयात्रामनुवहति ॥६७॥
ऊँ नमो भगवते आदित्याय- OM! Salutations to almighty Sun!
अखिल-जगताम्-आत्म-स्वरूपेण of the entire universe soul form, काल-स्वरूपेण चतु:-विध- Time form, of four types, भूत-निकायानाम् the beings collective, ब्रह्मा-आदि-स्तम्ब-पर्यन्तानाम्- from Brahmaa to straw down to, अन्त:-हृदयेषु बहि:-अपि च-आकाश in the inner heart outside also, the sky, इव-उपाधिना-अव्यव-धीयमान: like attributes, unlimited conditions upholding, भवान्-एक: एव क्षण-लव-निमेष- You, one alone, in instant, moment, eye twinkling, अवयव-उपचित-संवत्सर-गणेन- parts made up years collections, अपाम्-आदान-विसर्गाभ्याम्- of the waters, taking and releasing, इमाम् लोक-यात्राम्-अनुवहति of this world, the journey carry on O Mighty Sun! denoted by OM! In the entire universe You dwell in the form The Soul, in the form of Time, in the beings of four types, mammals, oviparous creatures, the sweat-born and the ones sprouting under the soil. You dwell in their inner heart and also in the outer sky, upholding unlimited conditions and attributes. You, one alone form the collection of years, constituted of the parts of Time, like, instant moment, eye twinkling etc.,. By the process of taking and releasing the waters, you make the three worlds carry on the journey.


यदु ह वाव विबुधर्षभ सवितरदस्तपत्यनुसवनमहरहराम्नायविधिनोपतिष्ठमानानामखिल-
दुरितवृजिनबीजावभर्जन भगवत: समभिधीमहि तपनमण्डलम् ॥६८॥
यत्-उ ह वाव विबुध-ऋषभ That, indeed, surely, of the gods the scion,
सवित:-अद:-तपति-अनुसवनम्- Sun burn, yonder, every three times, अह:-अह:-अम्नाय-विधिना- day after day, by the manner of the Vedas, उपतिष्ठमानानाम्-अखिल- those waiting upon You, entire, दुरित-वृजिन-बीज-अवभर्जन sins sufferings, seeds burning away भगवत: समभिधीमहि O Lord! Devoutly contemplate on You, तपन-मण्डलम् The burning orb O Lord! The burning Orb! The jewel of all the gods! You burn yonder, day after day three time a day. Those who wait upon You in the manner prescribed in the Vedas, You burn away their entire lot of sins and sufferings. We devotedly contemplate on You.


य इह वाव स्थिरचरनिकराणां निजनिकेतनानां
मन-इन्द्रियासुगणाननात्मन: स्वयमात्मान्तर्यामी
प्रचोदयति ॥६९॥
य: इह वाव स्थिर-चर-निकराणाम् who, here, certainly, mobile, immobile, multitudes
निज-निकेतनानाम् (Your) own bodies constituting, मन-इन्द्रिय-असु-गणान्- mind, senses, vital airs, collectively, अनात्मन: स्वयम्-आत्मा-अन्तर्यामी material, by Your Self, The Inner controller, प्रचोदयति direct You, The Inner controller of all the immobile and mobile multitudes, constituted by Your own body, by Your Self direct, their minds, senses and vital airs.


य एवेमं लोकमतिकरालवदनान्धकारसंज्ञाजगरग्रहगिलितं
मृतकमिव विचेतनमवलोक्यानुकम्पया परमकारुणिक
ईक्षयैवोत्थाप्याहरहरनुसवनं श्रेयसि स्वधर्माख्यात्मावस्थाने
प्रवर्तयत्यवनिपतिरिवासाधूनां भयमुदीरयन्नटति ॥७०॥
य: एव-इमम् लोकम्- (You) who, only, this world,
अति-कराल-वदन-अन्धकार- by the very fierce faced, darkness, संज्ञा-अजगर-ग्रह-गिलितम् called python diabolical, swallowed, मृतकम्-इव विचेतनम्- dead like, unconscious, अवलोक्य-अनुकम्पया seeing, with compassion, परम-कारुणिक ईक्षया-एव- by supreme compassion, by sight only, उत्थाप्य-अह:-अह:-अनुसवनम् arousing, day after day, one after other thrice, श्रेयसि स्व-धर्म-आख्य- in wellbeing bringing own duties, called, आत्मा-अवस्थाने प्रवर्तयति- self upliftment engage, अवनि-पति:-इव-असाधूनाम् the earth's Lord, like, of the wicked भयम्-उदीरयन्-अटति fear generating, go about The world, which is swallowed by the fierce faced python, called darkness, lies dead like, unconscious, it is You, The Compassionate, who seeing it thus, with supreme compassion arouse it day after day, three times a day, make it perform the acts bearing the highest good, called their own duties, engage them in self upliftment. Like The Lord of the earth You go about generating fear in the wicked and unholy.


परित आशापालैस्तत्र तत्र कमलकोशाञ्जलिभिरुपहृतार्हण: ॥७१॥
परित: आशा-पालै:- surrounded by the quarters' guardians,
तत्र तत्र कमल-कोश- here there, with lotus buds, अञ्जलिभि:-उपहृत-अर्हण: in joined palms, brought offerings Here and there, the guardians of the quarters, surround You, and bring offerings of lotus buds and water, in their joined palms.


अथ ह भगवंस्तव चरणनलिनयुगलं त्रिभुवनगुरुभिर्व-
न्दितमहमयातयामयजु: काम उपसरामीति ॥७२॥
अथ ह भगवन्- now, certainly, O Almighty!
तव चरण-नलिन-युगलम् Your feet lotus pair, त्रिभुवन-गुरुभि:-वन्दितम्- by the three world's preceptors worshipped अहम्-अयातयाम-यजु: काम I, the unknown, Yajur desiring, उपसरामि-इति have come, thus, So now certainly for this reason, O Almighty! I have come to worship Your feet which are worshipped by the preceptors of the three worlds, desiring the knowledge of the Yajur Vedas, which are yet unknown.


सूत उवाच - Soota said - एवं स्तुत: स भगवान् वाजिरूपधरो हरि: ।
यजूंष्ययातयामानि मुनयेऽदात् प्रसादित: ॥७३॥
एवम् स्तुत: स: भगवान् thus extolled, he, The mighty,
वाजि-रूप-धर: हरि: horse form assuming, The Sun god, यजूंषि-अयातयामानि the Yajur portions, unknown, मुनये-अदात् प्रसादित: to the sage, gave pleased Thus extolled, The mighty Sun God, well pleased, assumed the form of a horse and imparted portions of Yajur Veda which were not yet known.


यजुर्भिरकरोच्छाखा दशपञ्च शतैर्विभु: ।
जगृहुर्वाजसन्यस्ता: काण्वमाध्यन्दिनादय: ॥७४॥
यजुर्भि:-अकरोत्-शाखा of the Yajur, made branches,
दश-पञ्च शतै:-विभु: fifteen, of the hundreds, the powerful, जगृहु:-वाजसनि:-ता: learnt the Vaajasanis those, काण्व-माध्यन्दिन-आदय: Kaanva, Maadhyandin and others The powerful Yagyavalkya divided the hundreds of Mantras of the Yajur Veda into fifteen branches. They, compiled into Vaajasanis, were learnt by Kaanva Maadhyandin and others.


जैमिने: सामगस्यासीत् सुमन्तुस्तनयो मुनि: ।
सुन्वांस्तु तत्सुतस्ताभ्यामेकैकां प्राह संहिताम् ॥७५॥
जैमिने: सामगस्य-आसीत् of Jaimini, the Saama Veda chanter's was,
सुमन्तु:-तनय: मुनि: Sumantu the son, sage, सुन्वान्-तु तत्-सुत:-ताभ्याम्- Sunvaan, and, his son, to them both, एक-एकाम् प्राह संहिताम् one each imparted the compilation The Saama Veda chanter, Jaimini had a son, the sage Sumantu, his son was Sunvaan. Jaimini taught one compilation each to both of them.


सुकर्मा चापि तच्छिष्य: सामवेदतरोर्महान् ।
सहस्रसंहिताभेदं चक्रे साम्नां ततो द्विज: ॥७६॥
सुकर्मा च-अपि तत्-शिष्य: Sukarmaa and also his disciple,
सामवेद-तरो:-महान् of the Saama Veda tree great, सहस्र-संहिता-भेदम् चक्रे a thousand compiled divisions made साम्नाम् तत: द्विज: of the Psalms, then, the Braahmana Then, the Braahmana, Sukumaar, also the disciple of Jaimini, made a thousand compiled divisions of the Psalms, of the great tree Saama Veda.


हिरण्यनाभ: कौसल्य: पौष्यञ्जिश्च सुकर्मण: ।
शिष्यौ जगृहतुश्चान्य आवन्त्यो ब्रह्मवित्तम: ॥७७॥
हिरण्यनाभ: कौसल्य: Hiranyanaabha, of Kausalas,
पौष्यञ्जि:-च सुकर्मण: Paushyanji and of Sukarma, शिष्यौ जगृहतु:-च-अन्य: the two disciples, learnt, and the other, आवन्त्य: ब्रह्म-वित्तम: Aavantya, of the Brahman knowers the foremost Sukarma's two disciples, Hiranyanaabha, of Kausalas, and Paushyanji, and another disciple, Aavantya, the foremost of Brahman knowers, learnt them.


उदीच्या: सामगा: शिष्या आसन् पञ्चशतानि वै ।
पौष्यञ्ज्यावन्त्ययोश्चापि तांश्च प्राच्यान् प्रचक्षते ॥७८॥
उदीच्या: सामगा: शिष्या: from the North, Saama Veda chanters, disciples
आसन् पञ्च-शतानि वै were, five hundred, indeed, पौष्यञ्ज्या-अवन्त्ययो:-च-अपि of Paushyanji, of Aavantya, and also, तान्-च प्राच्यान् प्रचक्षते to them and Praachyas, (ancients) are called There were five hundred disciples of Paushyanji, Aavantya, and Hiranyanaabha, from the north, who were the chanters of the Saamaveda. They were also called Praachyas, the ancients.


लौगाक्षिर्माङ्गलि: कुल्य: कुसीद: कुक्षिरेव च ।
पौष्यञ्जिशिष्या जगृहु: संहितास्ते शतं शतम् ॥७९॥
लौगाक्षि:-मङ्गलि: कुल्य: Laugaakshi, Maangali, Kulya,
कुसीद: कुक्षि:-एव च Kusida, Kukshi also and पौष्यञ्जि-शिष्या: जगृहु: Paushyanji's disciples learnt संहिता:-ते शतम् शतम् the compilations, hundred each Paushyanji's disciples Laugaakshi, Maangali, Kulya, Kusida, and also, Kukshi, each learnt a hundred of the collections.


कृतो हिरण्यनाभस्य चतुर्विंशतिसंहिता: ।
शिष्य ऊचे स्वशिष्येभ्य: शेषा आवन्त्य आत्मवान् ॥८०॥
कृत: हिरण्यनाभस्य Krita, Hiranynanabha's
चतुर्विंशति-संहिता: twenty four, compilations, शिष्य: ऊचे स्व-शिष्येभ्य: the disciple, taught to his own pupils, शेषा: आवन्त्य: आत्मवान् the rest, Aavantya, the self controlled Hiranynanabha's disciple, Krita, taught twenty four of them to his own pupils, the rest, the self controlled Aavantya, taught to his pupils.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे वेद शाखाप्रणयनं नाम षष्ठ: अध्याय: ॥६॥
Thus ends the sixth discourse entitled 'The classification of the Vedas into (so many) Shakhas schools', in Book Twelve of the great and glorious Bhaagavata-Puraana.