श्रीमद्भागवतमहापुराणम्
द्वादश: स्कन्ध:
द्वादश: अध्याय:
सूत उवाच -
Soota said -
नमो धर्माय महते नम: कृष्णाय वेधसे ।
ब्राह्मणेभ्यो नमस्कृत्य धर्मान् वक्ष्ये सनातनान् ॥१॥
नम: धर्माय महते
I bow to virtues exalted,
नम: कृष्णाय वेधसे
bow to Krishna, The universe creator
ब्राह्मणेभ्य: नमस्कृत्य
to the Braahmanas bowing,
धर्मान् वक्ष्ये सनातनान्
virtues will speak of, the eternal
I bow to the excellent virtues, I bow to Shree Krishna, The Creator of the universe, and bowing to the Braahmanas, I will speak of the eternal virtues.
एतद् व: कथितं विप्रा विष्णोश्चरितमद्भुतम् ।
भवद्भिर्यदहं पृष्टो नराणां पुरुषोचितम् ॥२॥
एतत् व: कथितम् विप्रा:
this to you all is told, O Braahmanas!
विष्णो:-चरितम्-अद्भुतम्
of Vishnu the story wonderful,
भवद्भि:-यत्-अहम् पृष्ट:
by you all which I was asked of,
नराणाम् पुरुष-उचितम्
for the men with manlike traces
O Braahmanas! I have told this wonderful story of Lord Vishnu, of which you people had asked, and which is worth hearing for men who have man like traces.
अत्र सङ्कीर्तित: साक्षात् सर्वपापहरो हरि: ।
नारायणो हृषीकेशो भगवान् सात्वतां पति: ॥३॥
अत्र सङ्कीर्तित: साक्षात्
in this is praised Himself,
सर्व-पाप-हर: हरि:
of all sins The Dispeller, Shree Hari,
नारायण: हृषीकेश:
Lord Naaraayana, The Ruler of the senses,
भगवान् सात्वताम् पति:
The Lord of the devotees The Protector
In this text, the glories of The Lord Naaraayana, Shree Hari, are sung of, who Himself is The Dispeller of the sins of all, is The Ruler of the senses, The Lord Naaraayana, and Who is The Protector of the devotees.
अत्र ब्रह्म परं गुह्यं जगत: प्रभवाप्ययम् ।
ज्ञानं च तदुपाख्यानं प्रोक्तं विज्ञानसंयुतम् ॥४॥
अत्र ब्रह्म परम् गुह्यम्
here, Brahman, the highly mysterious,
जगत: प्रभव-अपि-अयम्
of universe, creation, end also He
ज्ञानम् च तत्-उपाख्यानम्
the knowledge and its awakening, (Realization)
प्रोक्तम् विज्ञान-संयुतम्
is said about, enlightenment accompanied with
Here, The mysterious Brahman is spoken of, He, who is the source of the creation and end of the universe, and also, The Knowledge, and its Realization, accompanied with enlightenment is also talked about.
भक्तियोग: समाख्यातो वैराग्यं च तदाश्रयम् ।
पारीक्षितमुपाख्यानं नारदाख्यानमेव च ॥५॥
भक्ति-योग: समाख्यात:
of devotion the discipline is well discussed
वैराग्यम् च तत्-आश्रयम्
Vairaagya (dispassion) and its support,
पारीक्षितम्-उपाख्यानम्
of Pareekshit the story,
नारद-आख्यानम्-एव च
of Naarada the story also and
In this, the discipline of devotion is well discussed, and also its support, dispassion, Vairaagya. Then, the story of Pareekshit and the story of Naarada are also narrated.
प्रायोपवेशो राजर्षेर्विप्रशापात् परीक्षित: ।
शुकस्य ब्रह्मर्षभस्य संवादश्च परीक्षित: ॥६॥
प्रायोपवेश: राजर्षे:-
fast until death of the royal sage,
विप्र-शापात् परीक्षित:
by the Braahmana's curse, of Pareekshit,
शुकस्य ब्रह्म-ऋषभस्य
of Shuka of the Braahmana's the foremost
संवाद:-च परीक्षित:
dialogue and of Pareekshit
Then, Pareekshit's vow of fasting till death, following the curse of the Braahmana, and then, the opening of the dialogue between Pareekshit and the foremost of the Braahmana's, sage Shuka. (Book One)
योगधारणयोत्क्रान्ति: संवादो नारदाजयो: ।
अवतारानुगीतं च सर्ग: प्राधानिकोऽग्रत: ॥७॥
योग-धारणया-उत्क्रान्ति:
through Yogic concentration, ascent,
संवाद: नारद-अजयो:
dialogue between Naarada and Brahmaa,
अवतार-अनुगीतम् च
the descents sequentially described and
सर्ग: प्राधानिक:-अग्रत:
cosmic evolution from Prakriti, from the beginning
Then, is described the ascent of a soul to higher regions, through Yogic concentration. Then, there is the dialogue between Naarada and his father Brahma, and the descent of The Lord are sequentially described, and also the cosmic evolution from Prakriti, is described from the very beginning. (Book Two)
विदुरोद्धवसंवाद: क्षत्तमैत्रेययोस्तत: ।
पुराणसंहिताप्रश्नो महापुरुषसंस्थिति: ॥८॥
विदुर-उद्धव-संवाद:
of Vidura, Uddhava, the dialogue,
क्षत्त-मैत्रेययो:-तत:
of Vidura and Maitreya, then,
पुराण-संहिता-प्रश्न:
of Puraana the collection inquiry
महापुरुष-संस्थिति:
of The Supreme Person's state, (at delusion)
Then there is the dialogue between Vidura and Uddhava, and after that the dialogue between Vidura and Maitreya. Then there is the inquiry into the collection of the Bhaagavata Puraana, and also of the dormant state of the Supreme Person at the time of delusion.
तत: प्राकृतिक: सर्ग: सप्त वैकृतिकाश्च ये ।
ततो ब्रह्माण्डसम्भूतिर्वैराज: पुरुषो यत: ॥९॥
तत: प्राकृतिक: सर्ग:
after that, of Prakriti, the evolution
सप्त वैकृतिका:-च ये
(developing into) seven categories, and which
तत: ब्रह्म-अण्ड-सम्भूति:-
then, of cosmic egg evolution,
वैराज: पुरुष: यत:
The Cosmic Person from where
After that, there is the description of the evolution of Prakriti, developing into seven categories, then the evolution of the cosmic egg, from where the Cosmic Person Brahmaa, came into being.
कालस्य स्थूलसूक्ष्मस्य गति: पद्मसमुद्भव: ।
भुव उद्धरणेऽम्भोधेर्हिरण्याक्षवधो यथा ॥१०॥
कालस्य स्थूल-सूक्ष्मस्य
of Time, gross and subtle,
गति: पद्म-समुद्भव:
the states, of Lotus the appearance,
भुव: उद्धरणे-अम्भोधे:-
in the earth's uplifting from the ocean,
हिरण्याक्ष-वध: यथा
Hiranyaaksha's slaying, as
Then, there is the description of the states of gross and subtle forms of time. Then, the appearance of the lotus, and the killing of Hiranyaaksha, in the uplifting of the earth from the ocean.
ऊर्ध्वतिर्यगवाक्सर्गो रुद्रसर्गस्तथैव च ।
अर्धनारीनरस्याथ यत: स्वायम्भुवो मनु: ॥११॥
ऊर्ध्व-तिर्यक्-अवाक्-सर्ग:
of the higher, subhuman, subterranean creation,
रुद्र-सर्ग:-तथा-एव-च
Rudra's creation, also even and,
अर्ध-नारी-नरस्य-अथ
of half woman man then,
यत: स्वायम्भुव: मनु:
from which Swaayambhuva Manu
Then there was the creation of the higher order, the subhuman's and the subterranean, the creation of Rudra, and also of the half man and woman from Brahmaa, whence the creation of Swaayambhuva Manu.
शतरूपा च या स्त्रीणामाद्या प्रकृतिरुत्तमा ।
सन्तानो धर्मपत्नीनां कर्दमस्य प्रजापते: ॥१२॥
शतरूपा च या स्त्रीणाम्-
Shataroopaa and who, of the woman
आद्या प्रकृति:-उत्तमा
the first, pattern foremost
सन्तान: धर्म-पत्नीनाम्
the progeny, virtues of the wedded wives,
कर्दमस्य प्रजापते:
of Kardama the lord of creation
Then the creation of Shataroopaa, the first and foremost pattern of woman. Then, the progeny, description of the virtues of the wedded wives of Kardama, the lord of creation.
अवतारो भगवत: कपिलस्य महात्मन: ।
देवहूत्याश्च संवाद: कपिलेन च धीमत: ॥१३॥
अवतार: भगवत:
descent of The Lord,
कपिलस्य महात्मन:
of Kapila The Supreme,
देवहूत्या:-च संवाद:
Devahooti's and conversation,
कपिलेन च धीमत:
with Kapila and the embodiment of wisdom
Then is described the descent of The Supreme Spirit, Lord Kapila, and the conversation between Devahooti and Kapila, the embodiment of wisdom. (Book Three)
नवब्रह्मसमुत्पत्तिर्दक्षयज्ञविनाशनम् ।
ध्रुवस्य चरितं पश्चात्पृथो: प्राचीनवर्हिष: ॥१४॥
नव-ब्रह्म-समुत्पत्ति:-
of the nine lords of creation, the progeny,
दक्ष-यज्ञ-विनाशनम्
Daksha's Yagya's destruction,
ध्रुवस्य चरितम् पश्चात्-
Dhruva's narrative, after that,
पृथो: प्राचीनवर्हिष:
of King Prithu, then of Praacheenabarhi
Then is described the progeny of the nine lords of creation, Marichi and others, the destruction of the sacrifice of Daksha. Then is the narrative of the young devotee Dhruva, and then of King Prithu, and of Praacheenabarhi the dialogue,…..
नारदस्य च संवादस्तत: प्रैयव्रतं द्विजा: ।
नाभेस्ततोऽनुचरितमृषभस्य भरतस्य च ॥१५॥
नारदस्य च संवाद:-
And of Naarada, the dialogue,
तत: प्रैयव्रतम् द्विजा:
then of Priyavrata, O Braahmanas!
नाभे:-तत:-अनुचरितम्-
of Naabhi, then the narrative
ऋषभस्य भरतस्य च
of Rishabha and Bharata
And then, of Naarada, the dialogue, O Braahmanas! Then the narratives of King Priyavrata, Naabhi, Rishabha and Bharata.
द्वीपवर्षसमुद्राणां गिरिनद्युपवर्णनम् ।
ज्योतिश्चक्रस्य संस्थानं पातालनरकस्थिति: ॥१६॥
द्वीप-वर्ष-समुद्राणाम्
continents, their divisions, oceans,
गिरि-नदी-उपवर्णनम्
mountains, rivers, description,
ज्योति:-चक्रस्य संस्थानम्
of the luminous spheres the disposition,
पाताल-नरक-स्थिति:
of subterranean worlds' infernal regions' location
Then, there is the description of the continents, (Dvipas), their Divisions, (Varshas) the oceans, the mountains and rivers, the disposition of the luminous spheres, and the location of the subterranean worlds and of the infernal regions.
दक्ष जन्म प्रचेतोभ्यस्तत्पुत्रीणां च सन्तति: ।
यतो देवासुरनरास्तिर्यङ्नगखगादय: ॥१७॥
दक्ष जन्म प्रचेतोभ्य:-
Daksha's birth from the Praachetas,
तत्-पुत्रीणाम् च सन्तति:
his daughters' progeny,
यत: देवा-असुर-नरा:-
from whom gods, demons, human beings,
तिर्यङ्-नग-खग-आदय:
animals, immobile, birds and others
Then is the description of Daksha's birth from the Praachetas, the progeny of his daughters, from whom came the gods, demons, human beings, immobile, birds and others.
त्वाष्ट्रस्य जन्म निधनं पुत्रयोश्च दितेर्द्विजा: ।
दैत्येश्वरस्य चरितं प्रह्लादस्य महात्मन: ॥१८॥
त्वाष्ट्रस्य जन्म निधनम्
Twashtra's son Vritraasura's birth, death
पुत्रयो:-च दिते:-द्विजा:
of the two sons of Diti, O Braahmanas!
दैत्य-ईश्वरस्य चरितम्
of the demons' the lord's narration,
प्रह्लादस्य महात्मन:
of Prahlaada, the high souled
Then there is the description of the birth and death of Twashtra's son Vritraasura, O Braahmanas! Of the two sons of Diti, and of the high souled Prahlaada the lord master of the demons. (Book Six and Seven )
मन्वन्तरानुकथनं गजेन्द्रस्य विमोक्षणम् ।
मन्वन्तरावताराश्च विष्णोर्हयशिरादय: ॥१९॥
मन्वन्तर-अनुकथनम्
of the Manvantaras the account,
गजेन्द्रस्य विमोक्षणम्
of the King of elephants, deliverance,
मन्वन्त-अवतारा:-च
in the Manvantaras, the descents and
विष्णो:-हय-शिर-आदय:
of Lord Vishnu, Hayagreeva and others
Then there is the account of the Manvantaras, the deliverance of the king of elephants, the descents of Lord Vishnu in consecutive Manvantaras, as Hayagreeva and others.
कौर्मं धान्वन्तरं मात्स्यं वामनं च जगत्पते: ।
क्षीरोदमथनं तद्वदमृतार्थे दिवौकसाम् ॥२०॥
कौर्मम् धान्वन्तरम् मात्स्यम्
of divine Tortoise, of Lord Dhanvantaree, of divine Fish,
वामनम् च जगत्पते:
of divine dwarf, and of the Universe's Ruler,
क्षीरोद-मथनम् तत्-वत्
milk ocean churning, that like,
अमृत-अर्थे दिवौकसाम्
for nectar's sake, of the gods
Like that of The Ruler of the universe, descent of the divine Tortoise, Lord Dhanvantaree, the divine Fish, the divine dwarf, and the churning of the milk ocean, for the sake of nectar, by the gods,…… (Book Eight)
देवासुरमहायुद्धं राजवंशानुकीर्तनम् ।
इक्ष्वाकुजन्म तद्वंश: सुद्युम्नस्य महात्मन: ॥२१॥
देव-असुर-महा-युद्धम्
of the gods, demons the great combat,
राज-वंश-अनुकीर्तनम्
of the kings' genealogy, the description,
इक्ष्वाकु-जन्म तत्-वंश:
Ikshvaaku's birth, his genealogy,
सुद्युम्नस्य महात्मन:
of Sudyumna, the great soul
The description of the great war between the gods and demons, the genealogy of the kings, then the birth of Ikshwaaku and his genealogy, and the narrative of the great souled Sudyumna.
इलोपाख्यानमत्रोक्तं तारोपाख्यानमेव च ।
सूर्यवंशानुकथनं शशादाद्या नृगादय: ॥२२॥
इला-उपाख्यानम्-अत्र-उक्तम्
Ilaa's narrative is here given,
तारा-उपाख्यानम्-एव च
Taaraa's narrative also and
सूर्य-वंश-अनुकथनम्
of Solar dynasty the description,
शशाद-आद्या: नृगादय:
of Shashaada and Nriga, and other kings
The narrative of Ilaa is given here, and also the narrative of Taaraa. Then there is the description of the Solar dynasty and of the kings like Shashaada, Nriga and others.
सौकन्यं चाथ शर्याते: ककुत्स्थस्य च धीमत: ।
खट्वाङ्गस्य च मान्धातु: सौभरे: सगरस्य च ॥२३॥
सौकन्यम् च-अथ शर्याते:
of Sukanyaa, and then, of Sharyaati,
ककुत्स्थस्य च धीमत:
of Kakustha and the wise,
खट्वाङ्गस्य च मान्धातु:
of Khatwaanga, and Maandhaataa,
सौभरे: सगरस्य च
of Saubhari and Sagara
And then, of Sukanyaa, of Sharyaati, and of Kakustha the wise, of Khatwaanga and Maandhaataa, of Saubhari and Sagara.
रामस्य कोसलेन्द्रस्य चरितं किल्बिषापहम् ।
निमेरङ्गपरित्यागो जनकानां च सम्भव: ॥२४॥
रामस्य कोसल-इन्द्रस्य
of Raama, of Kausalas the Ruler,
चरितम् किल्बिष-अपहम्
the narrative, sins removing
निमे:-अङ्ग-परित्याग:
of Nimi the body casting off,
जनकानाम् च सम्भव:
of the Janaka's and origin
The narrative of the Ruler of Kausalas, Raama, which removes the sins, of Nimi and the casting off of his body and the origin of the line of Janaka's.
रामस्य भार्गवेन्द्रस्य नि:क्षत्रकरणम् भुव: ।
ऐलस्य सोमवंशस्य ययातेर्नहुषस्य च ॥२५॥
रामस्य भार्गव-इन्द्रस्य
of Parashuraama, of Bhrigu's the scion,
नि:क्षत्र-करणम् भुव:
sans Kshatriyas rendering the earth,
ऐलस्य सोम-वंशस्य
of Aila, (Pururavaa), of the Lunar line,
ययाते:-नहुषस्य च
of Yayaati and Nahusha
Then there is the description of Parashuraama, of Bhrigu's the scion, and his rendering the earth sans the Kshatriyas, of Ilaa's son Pururavaa, first of the Lunar line, and of Yayaati and Nahusha.
दौष्यन्तेर्भरतस्यापि शन्तनोस्तत्सुतस्य च ।
ययातेर्ज्येष्ठपुत्रस्य यदोर्वंशोऽनुकीर्तित: ॥२६॥
दौष्यन्ते:-भरतस्य-अपि
of Dushyanta's son, Bharata also,
शन्तनो:-तत्-सुतस्य च
of Shantanu and his son,
ययाते:-ज्येष्ठ-पुत्रस्य
of Yayaati's eldest son (Yadu)
यदो:-वंश-अनुकीर्तित:
of Yadu's lineage the description
Then there are the stories of Dushyanta's son Bharata, of Shantanu and his son, (Bhishma) of Yayaati's eldest son (Yadu) and the description of the lineage of Yadu. (Book Eight and Nine)
यत्रावतीर्णो भगवान् कृष्णाख्यो जगदीश्वर: ।
वसुदेवगृहे जन्म ततो वृद्धिश्च गोकुले ॥२७॥
यत्र-अवतीर्ण: भगवान्-
where descended The Lord
कृष्ण-आख्य: जगत्-ईश्वर:
Krishna named, of the universe The Ruler,
वसुदेव-गृहे जन्म
in Vasudeva's house, the birth,
तत: वृद्धि:-च गोकुले
then, growing up and in Gokula
In which The Ruler of the universe, The Lord named Krishna descended, Who was born in the house of Vasudeva and grew up in Gokula.
तस्य कर्माण्यापाराणि कीर्तितान्यसुरद्विष: ।
पूतनासुपय:पानं शकटोच्चाटनं शिशो: ॥२८॥
तस्य कर्माणि-अपाराणि
His exploits endless,
कीर्तितानि-असुर-द्विष:
are highlighted, of The demons' enemy,
पूतना-असु-पय:-पानम्
of Pootana's life with milk drinking
शकट-उच्चाटनम् शिशो:
the cart's upturning by Him as a child
Here are highlighted, the enemy of the demons' endless exploits, like the drinking of the life of Pootanaa with her breast milk, and the upturning of the cart as a child.
तृणावर्तस्य निष्पेषस्तथैव वकवत्सयो: ।
धेनुकस्य सहभ्रातु: प्रलम्बस्य च संक्षय: ॥२९॥
तृणावर्तस्य निष्पेष:-
of Trinaavarta, the crushing,
तथा-एव वक-वत्सयो:
and also, of Bakaasura and Vatsa, the calf,
धेनुकस्य सह-भ्रातु:
of Dhenuka, with the brother,
प्रलम्बस्य च संक्षय:
of Pralamba and the destruction
The crushing of Trinaavarta, and also of Bakaasura and Vatsaasura, disguised as a calf, destruction of Dhenukaasura, along with the brother, and of Pralambaasura.
गोपानां च परित्राणं दावाग्ने: परिसर्पत: ।
दमनं कालियस्याहेर्महाहेर्नन्दमोक्षणम् ॥३०॥
गोपानाम् च परित्राणम्
of the Gopas' and saving
दावा-अग्ने: परिसर्पत:
from forest fire, spreading,
दमनम् कालियस्य-अहे:-
of strangling of Kaaliya, the snake,
महा-अहे:-नन्द-मोक्षणम्
from the great snake Nanda's deliverance
The saving of the Gopas from the spreading forest fire, of strangling the snake Kaaliya, and of deliverance of Nanda from the great snake.
व्रतचर्या तु कन्यानां यत्र तुष्टोऽच्युतो व्रतै: ।
प्रसादो यज्ञपत्नीभ्यो विप्राणां चानुतापनम् ॥३१॥
व्रत-चर्या तु कन्यानाम्
vow observing of the maidens
यत्र तुष्ट:-अच्युत: व्रतै:
where is satisfied The Immortal Lord by vows
प्रसाद: यज्ञ-पत्नीभ्य:
grace on sacrifice conducting Braahmanas' wives
विप्राणाम् च-अनुतापनम्
of the Braahmanas and repentance
Then there is the detail of the vows observed by the maidens of Vraja, which pleased The Immortal Lord, the showering of grace on the wives of the sacrifice conducting priests, and the remorse of the Braahmanas.
गोवर्धनोद्धारणं च शक्रस्य सुरभेरथ ।
यज्ञाभिषेकं कृष्णस्य स्त्रीभि: क्रीडा च रात्रिषु ॥३२॥
गोवर्धन-उद्धारणम् च
of Govardhana, the uplifting, and
शक्रस्य सुरभे:-अथ
of Indra and Surabhi, the cow, then,
यज्ञ-अभिषेकम् कृष्णस्य
for sacrifice bathed with milk, Krishna,
स्त्रीभि: क्रीडा च रात्रिषु
with the damsels pastimes and for nights
Then, there is the uplifting of Mount Govardhana, and then Indra's and the Surabhi cow's bathing of Shree Krishna with milk, for sacrifice, and the pastimes of Krishna with the damsels of Vraja, through many nights.
शङ्खचूडस्य दुर्बुद्धेर्वधोऽरिष्टस्य केशिन: ।
अक्रूरागमनं पश्चात् प्रस्थानं रामकृष्णयो: ॥३३॥
शङ्खचूडस्य दुर्बुद्धे:-
of Shankhachooda, the evil minded
वध:-अरिष्टस्य केशिन:
the slaying, of Arishta and Keshi
अक्रूर-आगमनम् पश्चात्
of Akroora's coming, afterwards
प्रस्थानम् राम-कृष्णयो:
the departure of Balaraama and Krishna
The slaying of the evil minded Shankhachooda, and of Arishta and Keshi. The coming of Akroora, and afterwards, the departure of Balaraama and Krishna.
व्रजस्त्रीणां विलापश्च मथुरालोकनं तत: ।
गजमुष्टिकचाणूरकंसादीनां च यो वध: ॥३४॥
व्रज-स्त्रीणाम् विलाप:-च
of the Vraja women's wailing, and
मथुरा-आलोकनम् तत:
Mathura's touring after that,
गज-मुष्टिक-चाणूर-
of the elephant, Mushtika, Chaanoora,
कंस-आदीनाम् च य: वध:
Kansa and others' that killing
Then, there is the description of the wailing of the women of Vraja, and after that, the touring of the city of Mathura, and then that killing of the elephant, Mushtika Chaanoora, Kansa and the others.
मृतस्यानयनं सूनो: पुन: सान्दीपनेर्गुरो: ।
मथुरायां निवसता यदुचक्रस्य यत्प्रियम् ।
कृतमुद्धवरामाभ्यां युतेन हरिणा द्विजा: ॥३५॥
मृतस्य-आनयनम् सूनो:
of the dead, bringing of son
पुन: सान्दीपने:-गुरो:
again, of Sandeepani preceptor,
मथुरायाम् निवसता
in Mathura, when living
यदुचक्रस्य यत्-प्रियम्
of the Yadu clan, the good
कृतम्-उद्धव-रामाभ्याम्
doing, with Uddhava and Balaraama
युतेन हरिणा द्विजा:
accompanied, by Shree Hari, O Braahmanas!
O Braahmanas! Then, Shree Hari's bringing back of the dead son of the preceptor Sandeepani, and while living in Mathura, doing good for the clan of Yadus, accompanied by Uddhava and Balaraama.
जरासन्धसमानीतसैन्यस्य बहुशो वध: ।
घातनं यवनेन्द्रस्य कुशस्थल्या निवेशनम् ॥३६॥
जरासन्ध-समानीत-
by Jaraasandha led
सैन्यस्य बहुश: वध:
of army many times, killing
घातनम् यवन-इन्द्रस्य
destruction of the Yavana king, (Kaalayavana)
कुशस्थल्या: निवेशनम्
of Kushasthali (Dwaarakaa) founding
Then, is described the killing of the huge armies many times, which were led in by Jaraasandha, then the destruction of the Yavana king, Kaalayavana, and the founding of the city of Kushasthali (Dwaarakaa).
आदानं पारिजातस्य सुधर्माया: सुरालयात् ।
रुक्मिण्या हरणं युद्धे प्रमथ्य द्विषतो हरे: ॥३७॥
आदानम् पारिजातस्य
bringing of Paareejaatas (tree)
सुधर्माया: सुर-आलयात्
of Sudharmaa, (meeting hall) from gods' realm
रुक्मिण्या: हरणम् युद्धे
Rukmini's abduction, in the battle,
प्रमथ्य द्विषत: हरे:
crushing the enemies of Shree Hari
There is also the description of The Lord bringing the Paareejaatas tree and the meeting hall Sudharmaa, from the realm of the gods. Then the abduction of Rukmini by crushing the enemies of Shree Hari in a battle.
हरस्य जृम्भणं युद्धे बाणस्य भुजकृन्तनम् ।
प्राग्ज्योतिषपतिं हत्वा कन्यानां हरणं च यत् ॥३८॥
हरस्य जृम्भणम् युद्धे
of Lord Shiva using the Jimbhranam in battle,
बाणस्य भुज-कृन्तनम्
of Bakaasura's arms severing,
प्राग्ज्योतिष-पतिम् हत्वा
of Praagjyotish's ruler (Narakaasura) having killed,
कन्यानाम् हरणम् च यत्
of the maidens taking and which
The account of Lord Shiva's using of the Jimbhranam weapon in battle and severing the arms of Baanaasura. And Lord Krishna's killing of the Ruler of Praagjyotish's, Narakaasura, and taking away the (sixteen thousand) maidens, detained by him.
चैद्यपौण्ड्रकशाल्वानां दन्तवक्त्रस्य दुर्मते: ।
शम्बरो द्विविद: पीठो मुर: पञ्चजनादय: ॥३९॥
चैद्य-पौण्ड्रक-शाल्वानाम्
of Chaidya, (Shishupaala) Paundraka, Shaalva,
दन्तवक्त्रस्य दुर्मते:
Dantavaktra, the evil minded,
शम्बर: द्विविद: पीठ:
of Shambara, Dvivida, Peetha,
मुर: पञ्चजन-आदय:
Mura, Panchajana, and others
There is the description of Chaidya, (Shishupaala) Paundraka, Shaalva, and Dantavaktra, the evil minded, also of Shambara, Dvivida, Peetha, Mura, Panchajana, and others.
माहात्म्यं च वधस्तेषां वाराणस्याश्च दाहनम् ।
भारावतरणं भूमेर्निमित्तीकृत्य पाण्डवान् ॥४०॥
माहात्म्यम् च वध:-तेषाम्
glorifying of The Lord, and killing of them (demons)
वाराणस्या:-च दाहनम्
of Vaaraanasi and set on fire,
भार-अवतरणम् भूमे:-
burden relieving of the earth
निमित्ती-कृत्य पाण्डवान्
instrumentalizing the Paandavas
There is the glorifying of The Lord, the killing of those demons, setting on fire of Vaaraanasi, and relieving the earth of her burden by instrumentalizing the Paandavas. (Book Ten)
विप्रशापापदेशेन संहार: स्वकुलस्य च ।
उद्धवस्य च संवादो वासुदेवस्य चाद्भुत: ॥४१॥
विप्र-शाप-अपदेशेन संहार:
by the Braahmana's curse effect, destruction
स्व-कुलस्य च
of (His) own race and
उद्धवस्य च संवाद:
Uddhava's and dialogue
वासुदेवस्य च-अद्भुत:
of Vaasudeva and wonderful
The destruction of His own race by the effect of the curse of the Braahmana, is described. Then, there is the wonderful dialogue of Uddhava and Vaasudeva, Shree Krishna.
यत्रात्मविद्या ह्यखिला प्रोक्ता धर्मविनिर्णय: ।
ततो मर्त्यपरित्याग आत्मयोगानुभावत: ॥४२॥
यत्र-आत्म-विद्या हि-अखिला
in which of Self knowledge indeed, entire,
प्रोक्ता धर्म-विनिर्णय:
is expounded duties of human beings, conclusively
तत: मर्त्य-परित्याग:
then, the mortal (garb) giving up,
आत्म-योग-अनुभावत:
by (His) own Yogic power using
The dialogue in which, indeed, the entire range of Self-Knowledge is expounded, and the duties of human beings is conclusively ascertained. Then, there is the giving up of The Lord's mortal semblance by dint of His own Yogic power.
युगलक्षणवृत्तिश्च कलौ नृणामुपप्लव: ।
चतुर्विधश्च प्रलय उत्पत्तिस्त्रिविधा तथा ॥४३॥
युग-लक्षण-वृत्ति:-च
of Yugas the characteristics, conduct and
कलौ नृणाम्-उपप्लव:
in Kali, of the men, perversion,
चतु:-विध:-च प्रलय:
four types and Pralaya,
उत्पत्ति:-त्रि-विधा तथा
creation three types and
The characteristics of the Yugas and the conduct of human beings at that time. The perversion of men in Kaliyuga, the four types of Pralaya, dissolution, and the threefold creation, Saattvik, Raajasic and Taamasic.
देहत्यागश्च राजर्षेर्विष्णुरातस्य धीमत: ।
शाखाप्रणयनमृषेर्मार्कण्डेयस्य सत्कथा ।
महापुरुषविन्यास: सूर्यस्य जगदात्मन: ॥४४॥
देह-त्याग:-च राजर्षे:
body casting off and of the royal sage,
विष्णुरातस्य धीमत:
of Vishnu's favoured, the wise,
शाखा-प्रणयनम्-
branches dividing into of (Vedas)
ऋषे:-मार्कण्डेयस्य सत्-कथा
of sage Maarkandeya, the holy narrative,
महा-पुरुष-विन्यास:
of The Supreme Person's disposition,
सूर्यस्य जगदात्मन:
of The Sun (the entourage), the world's Soul
Then is described the casting off of the body by the wise royal sage Pareekshit, the favoured of Lord Vishnu, the classification of the Vedas into Branches, the holy narrative of the sage Maarkandeya, the description of the disposition of The Supreme Person, and the entourage of the Sun god, The Soul of the world.
इति चोक्तं द्विजश्रेष्ठा यत्पृष्टोऽहमिहास्मि व: ।
लीलावतारकर्माणि कीर्तितानीह सर्वश: ॥४५॥
इति च-उक्तम् द्विजश्रेष्ठा:
this and is said, O Best of Braahmanas!
यत्-पृष्ट:-अहम्-इह-अस्मि व:
which is asked to me, here am, by you all
लीला-अवतार-कर्माणि
the sportive avataaras, and exploits,
कीर्तितानि-इह सर्वश:
are highlighted here in totality
O Best of Braahmanas! Here, I have told to you about all that you have asked to me, and also about the sportive avataaras, and the exploits of The Lord are highlighted in totality.
पतित: स्खलितश्चार्त: क्षुत्त्वा विवशो ब्रुवन् ।
हरये नम इत्युच्चैर्मुच्यते सर्वपातकात् ॥४६॥
पतित: स्खलित:-च-आर्त:
fallen, tripped, and afflicted,
क्षुत्त्वा विवश: ब्रुवन्
sneezing, helplessly, uttering
हरये नम: इति-उच्चै:-
to Hari I bow' this loudly
मुच्यते सर्व-पातकात्
is absolved of all sins
Any one, when falling, tripping, afflicted, sneezing and helplessly, utters the words, 'I bow to Hari', is absolved of all sins.
सङ्कीर्त्यमानो भगवाननन्त: श्रुतानुभावो व्यसनं हि पुंसाम् ।
प्रविश्य चित्तं विधुनोत्यशेषं यथा तमोऽर्कोऽभ्रमिवातिवात: ॥४७॥
सङ्कीर्त्यमान: भगवान्-अनन्त:
chanting, of The Lord Eternal
श्रुत-अनुभाव: व्यसनम् हि पुंसाम्
hearing glories, sorrows of men,
प्रविश्य चित्तम् विधुनोति-अशेषम्
entering the mind, washes away total
यथा तम:-अर्क:-अभ्रम्-इव-अति-वात:
just as darkness Sun, clouds like much wind
When chanting the names of The Eternal Lord, and when hearing of His glories, they enter the minds of men and wash away all their miseries, just as darkness is expelled by the Sun and the clouds are dispersed by temptuous gale.
मृषा गिरस्ता ह्यसतीरसत्कथा न कथ्यते यद् भगवानधोक्षज: ।
तदेव सत्यं तदुहैव मङ्गलं तदेव पुण्यं भगवद्गुणोदयम् ॥४८॥
मृषा: गिर:-ता: हि-असती:-
false speech those indeed are ignoble,
असत्-कथा न कथ्यते
baseless stories, do not speak
यद् भगवान्-अधोक्षज:
which of The Lord Vishnu, beyond sense perception
तत्-एव सत्यम् तत्-उह-एव
that alone is true, that indeed only
मङ्गलम् तत्-एव पुण्यम्
is benedictory, that alone is meritorious,
भगवत्-गुण-उदयम्
of The Lord's glories is fountainhead
That speech is false, ignoble, baseless stories, which do not speak of the glories of Lord Vishnu, Who is beyond sense perception. That speech alone is true, that alone is benedictory, that alone is meritorious, and is the fountainhead of Lord glories,...
तदेव रम्यं रुचिरं नवं नवं तदेव शश्वन्मनसो महोत्सवम् ।
तदेव शोकार्णवशोषणं नृणां यदुत्तमश्लोकयशोऽनुगीयते ॥४९॥
तत्-एव रम्यम् रुचिरम् नवम् नवम्
that alone is enchanting, beautiful, ever new,
तत्-एव शश्वत्-
that alone is eternal
मनस: महा-उत्सवम्
of the mind great rejoicing,
तत्-एव शोक-अर्णव-शोषणम्
that alone of the sorrow ocean's drying up,
नृणाम् यत्-उत्तमश्लोक-
of men, which of The Sacred renowned (Vishnu's)
यश:-अनुगीयते
glory is constantly sung
That speech alone is enchanting, beautiful, ever new, that alone is eternally delightful, greatly rejoicing for the mind, the only means of drying up the ocean of men's grief, which, constantly sings of the glories of Lord Vishnu, of Sacred Renown.
न तद् वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित् ।
तद् ध्वाङ्क्षतीर्थं न तु हंससेवितं यत्राच्युतस्तत्र हि साधवोऽमला: ॥५०॥
न तद् वच:-चित्र-पदम्
not that speech, floral,
हरे:-यश: जगत्-पवित्रम्
of Hari the glory, world sanctifying,
प्रगृणीत कर्हिचित्
utters, ever
तत् ध्वाङ्क्ष-तीर्थम्
that is leftovers for crows thrown, wallowing in,
न तु हंस-सेवितम्
not indeed by the wise entertained,
यत्र-अच्युत:-तत्र हि
where The Immortal Lord, (is sung of) there alone
साधव:-अमला:
the noble sinless
That speech, which is although floral, but does not speak of Shree Hari, in that the stupid wallow, which is like the leftovers thrown for the crows, and where the wise do not venture. Where the glories of The Immortal Lord are sung of, which are world sanctifying, there the noble and sinless are.
स वाग्विसर्गो जनताघसंप्लवो यस्मिन्प्रतिश्लोकमबद्धवत्यपि ।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छ्रण्वन्ति गायन्ति गृणन्ति साधव: ॥५१॥
स: वाक्-विसर्ग:
that of speech is composition,
जनता-अघ-संप्लव:
of people's sin washing away,
यस्मिन्-प्रति-श्लोकम्-
in which every verse
अबद्धवति-अपि
uncomposed even,
नामानि-अनन्तस्य
names of The Immortal
यश:-अङ्कितानि-यत्-शृण्वन्ति
glories marked with, which hear
गायन्ति गृणन्ति साधव:
sing and repeat the pious
It is that composition of speech, in which, even though in every verse, the composition is faulty, but contains the names and is marked with the glories of The Immortal Lord, which the pious hear, sing and repeat and which wash away the sins of people.
नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् ।
कुत: पुन: शश्वदभद्रमीश्वरे न ह्यर्पितं कर्म यदप्यनुत्तमम् ॥५२॥
नैष्कर्म्यम्-अपि-अच्युत-
desire-less action, even, of Immortal Lord
भाव-वर्जितम् न शोभते
thoughts devoid of, do not adorn
ज्ञानम्-अलम् निरञ्जनम्
the knowledge, enough without blemish,
कुत: पुन: शश्वत्-अभद्रम्-
where then, eternally, unconsecrated
ईश्वरे न हि-अर्पितम्
to The Lord, not indeed is dedicated,
कर्म यत्-अपि-अनुत्तमम्
the action, how ever much superior
Much of knowledge, without blemishes, if devoid of the thought of The desire-less Immortal Lord, is purposeless, what then of the actions, if not consecrated by dedicating to the Eternal Lord, how ever superior they may be?
यश:श्रियामेव परिश्रम: परो वर्णाश्रमाचारतप:श्रुतादिषु ।
अविस्मृति: श्रीधरपादपद्मयोर्गुणानुवादश्रवणादिभिर्हरे: ॥५३॥
यश:-श्रियाम्-एव परिश्रम: पर:
glory prosperity alone, of pains extreme,
वर्ण-आश्रम-आचार-
in Varna, Aashrama, behaviour
तप:-श्रुत-आदिषु
austerities, learning of scriptures and others,
अविस्मृति: श्रीधर-
non-forgetting of Shree Laxmi's spouses'
पाद-पद्मयो:-गुण-अनुवाद-
feet lotuses, qualities repeatedly
श्रवण-आदिभि:-हरे:
hearing, and so on of Shree Hari
The extreme pains undertaken in conducting the duties of ones Varna, Aashrama, behaviour, austerities, learning of scripture, result is procuring only glory and prosperity. Whereas, the repeated hearing chanting and adoring of the lotus feet of Shree Laxmi's spouse, results in securing unceasing remembrance of Shree Hari.
अविस्मृति: कृष्णपदारविन्दयो: क्षिणोत्यभद्राणि शमं तनोति च ।
सत्त्वस्य शुद्धिं परमात्मभक्तिं ज्ञानं च विज्ञानविरागयुक्तम् ॥५४॥
अविस्मृति: कृष्ण-पद-अरविन्दयो:
non-forgetting of Krishna's feet lotuses,
क्षिणोति-अभद्राणि
depreciates evil,
शमम् तनोति च
peace enhances and
सत्त्वस्य शुद्धिम्
of intellect purity,
परमात्म-भक्तिम्
of The Supreme Spirit's devotion,
ज्ञानम् च विज्ञान-विराग-युक्तम्
knowledge and enlightenment dispassion coupled with
The constant remembrance of the lotus feet of Shree Krishna, depreciates evil, enhances peace and purity of intellect, and promotes devotion to The Supreme Spirit, entailing knowledge, enlightenment, coupled with dispassion.
यूयं द्विजाग्र्या बत भूरिभागा यच्छश्वदात्मन्यखिलात्मभूतम् ।
नारायणं देवमदेवमीशमजस्रभावा भजताविवेश्य ॥५५॥
यूयम् द्विज-अग्र्या:
you all, of Braahmana's the foremost,
बत भूरिभागा:
surely are highly blessed
यत्-शश्वत्-आत्मनि-
in that, eternally, in your self
अखिल-आत्म-भूतम्
of all The Inner Controller
नारायणम् देवम्-अदेवम्-ईशम्-
Naaraayana, the God, without a god, The Lord
अजस्र-भावा भजत-अविवेश्य
with constant devotion worship, installed
O Braahmana's the foremost! Surely you all are highly blessed, in that, You all have eternally installed in your self, Lord Naaraayana, The God without a god, The Inner Controller of all and worship him with unceasing devotion.
अहं च संस्मारित आत्मतत्त्वं श्रुतं पुरा मे परमर्षिवक्त्रात् ।
प्रायोपवेशे नृपते: परीक्षित: सदस्यृषीणां महतां च शृण्वताम् ॥५६॥
अहम् च संस्मारित
I and am reminded
आत्म-तत्त्वम् श्रुतम् पुरा मे
The Spirit's essence, heard before, by me,
परम-ऋषि-वक्त्रात्
from the great seer's mouth,
प्रायोपवेशे नृपते: परीक्षित:
(when, for) fast until death, of Pareekshit
सदसि-ऋषीणाम्
in the congregation of sages,
महताम् च शृण्वताम्
and the exalted and hearing
I am also blessed in that, I am reminded of the essence of The Spirit, which I had heard of, before, from the mouth of the great seer Shuka, when, king Pareekshita sat fasting until death, and he was hearing along with the congregation of sages and exalted souls.
एतद्व: कथितं विप्रा: कथनीयोरुकर्मण: ।
माहात्म्यं वासुदेवस्य सर्वाशुभविनाशनम् ॥५७॥
एतत्-व: कथितम् विप्रा:
this to you is told, O Braahmanas!
कथनीय-उरु-कर्मण:
worthy of narration of the great exploits
माहात्म्यम् वासुदेवस्य
the supreme glory of Vaasudeva,
सर्व-अशुभ-विनाशनम्
of all evils the destroyer
O Braahmanas! I have told to you all, of the great exploits, worthy of narration, and of the supreme glory of Vaasudeva, which is the destroyer of all evil.
य एवं श्रावयेन्नित्यं यामक्षणमनन्यधी: ।
श्रद्धावान् योऽनुशृणुयात् पुनात्यात्मानमेव स: ॥५८॥
य: एवम् श्रावयेत्-नित्यम्
who thus, repeats daily,
याम-क्षणम्-अनन्य-धी:
three hours, one moment, unwavering mind
श्रद्धावान् य:-अनुशृणुयात्
with reverence, who hears,
पुनाति-आत्मानम्-एव स:
purifies, himself also he
He who repeats this daily for three hours, or even for a moment, with an unwavering mind, and he who hears this with reverence, also purifies himself.
द्वादश्यामेकादश्यां वा शृण्वन्नायुष्यवान् भवेत् ।
पठत्यनश्नन् प्रयतस्ततो भवत्यपातकी ॥५९॥
द्वादश्याम्-एकादश्याम् वा
on the twelfth, eleventh or (days)
शृण्वन्-आयुष्यवान् भवेत्
hearing long lived becomes,
पठति-अनश्नन् प्रयत:-
reads without food, devotedly
तत: भवति-अपातकी
then becomes sin-less
One who reads this on the twelfth or eleventh day of a fortnight, enjoys long life, and one who reads it devoutly, without having food, becomes sin-less.
पुष्करे मथुरायां च द्वारवत्यां यतात्मवान् ।
उपोष्य संहितामेतां पठित्वा मुच्यते भयात् ॥६०॥
पुष्करे मथुरायाम् च
in Pushkara, Mathura and
द्वारवत्याम् यत-आत्मवान्
in Dwaarakaa, with controlled mind,
उपोष्य संहिताम्-एताम्
fasting, compilation this
पठित्वा मुच्यते भयात्
reading, is freed from fear
One who reads this compilation, with a controlled mind, and observing fast, in Pushkara, Mathura or Dwaarakaa, is freed of the fear of rebirth.
देवता मुनय: सिद्धा: पितरो मनवो नृपा: ।
यच्छन्ति कामान् गृणत: शृण्वतो यस्य कीर्तनात् ॥६१॥
देवता मुनय: सिद्धा:
the gods, sages, Siddhas,
पितर: मनव: नृपा:
manes, Manus, kings
यच्छन्ति कामान् गृणत:
confer the desired, repeating,
शृण्वत: यस्य कीर्तनात्
hearing Whose chantings
On chanting, repeating and hearing which, the gods, sages, Siddhas, manes, Manus and kings, confer the desired boons.
ऋचो यजूंषि सामानि द्विजोऽधीत्यानुविन्दते ।
मधुकुल्या घृतकुल्या: पय:कुल्याश्च तत्फलम् ॥६२॥
ऋच: यजूंषि सामानि
Rik, Yajur, Saamaas
द्विज:-अधीत्य-अनुविन्दते
Braahmanas reading, entertain
मधु-कुल्या घृत-कुल्या:
honey streams, ghee streams,
पय:-कुल्या:-च तत्-फलम्
milk streams, and its reward
When a Braahmana reads this, he attains streams of honey, streams of ghee and streams of milk as the reward, which the rewards for reading Rik, Yajur, Saamaas.
पुराणसंहितामेतामधीत्य प्रयतो द्विज: ।
प्रोक्तं भगवता यत्तु तत्पदं परमं व्रजेत् ॥६३॥
पुराण-संहिताम्-एताम्-
Puranas compilation this,
अधीत्य प्रयत: द्विज:
having studied, devoutly, a Braahmana,
प्रोक्तम् भगवता यत्-तु
spoken of by The Lord which, indeed,
तत्-पदम् परमम् व्रजेत्
that state, highest, reaches
A Braahmana, who devotedly studies this compilation of the Puranas, even The Lord has spoken of which, reaches the highest state.
विप्रोऽधीत्याप्नुयात् प्रज्ञां राजन्योदधिमेखलाम् ।
वैश्यो निधिपतित्वं च शूद्र: शुद्धयेत पातकात् ॥६४॥
विप्र:-अधीत्य-आप्नुयात् प्रज्ञाम्
Braahmana, studying, gains insight
राजन्य-उदधि-मेखलाम्
Kshatriya, up to the ocean as girdle, (the land)
वैश्य: निधि-पतित्वम् च
Vaishya, of treasury ownership, and
शूद्र: शुद्धयेत पातकात्
Shoodra, is purified of sins
By studying this Puraana, a Braahmana, gains insight, a Kshatriya, the rulership of the land up to the ocean as the girdle, a Vaishya, the ownership of the treasury, and a Shoodra is purified of all sins.
कलिमलसंहतिकालनोऽखिलेशो हरिरितरत्र न गीयते ह्यभीक्ष्णम् ।
इह तु पुनर्भगवानशेषमूर्ति: परिपठितोऽनुपदं कथाप्रसङ्गै: ॥६५॥
कलि-मल-संहति-कालन:-
of Kali the impurities' mound, The Destroyer,
अखिल-ईश: हरि इतर्-अत्र
of all The Ruler, Shree Hari, other than here
न गीयते हि-अभीक्ष्णम्
are not sung of, indeed frequently,
इह तु पुन:-भगवान्-अशेष-मूर्ति:
here indeed, again, The Lord with all forms
परिपठित:-अनुपदम्
is celebrated on every step
कथा-प्रसङ्गै:
in narrative episodes
The Destroyer of the mound of impurities of Kali, The Ruler of all, Shree Hari, is not frequently sung of in other texts, as He, The Lord, is celebrated here, in this Puraana, on every step, in narrative episodes.
तमहमजमनन्तमात्मतत्त्वं जगदुदयस्थितिसंयमात्मशक्तिम् ।
द्युपतिभिरजशक्रशङ्कराद्यैर्दुरवसितस्तवमच्युतं नतोऽस्मि ॥६६॥
तम्-अहम्-अजम्-अनन्तम्-
to Him, I The birth-less, end-less,
आत्म-तत्त्वम् जगत्-उदय-
the consciousness principle, of universe appearance,
स्थिति-संयम-आत्म-शक्तिम्
continuance, dissolution, own potency,
द्युपतिभि:-अज-शक्र-शङ्कर-
by lord of spheres, Brahmaa, Indra, Shankara
आद्यै:-दुरवसित-स्तवम्-
and others, not knowing glorification,
अच्युतम् नत:-अस्मि
to The Infinite Lord, bowed am I
I am bowed down to Him, The birth-less, end-less, Conscious principle, by Whose own potency the universe appears, continues and is dissolute, Whose glorification, the lords of the spheres, Brahmaa, Indra, Shankara, and others, hardly know.
उपचितनवशक्तिभि: स्व आत्मन्युपरचितस्थिरजङ्गमालयाय ।
भगवत उपलब्धिमात्रधाम्ने सुरऋषभाय नम: सनातनाय ॥६७॥
उपचित-नव-शक्तिभि:
by collecting the nine potencies,
स्व आत्मनि-उपरचित-
in Own Self evolved
स्थिर-जङ्गम-आलयाय
to The immobile mobile abode,
भगवत: उपलब्धि मात्र-धाम्ने
The Lord's consciousness alone the state,
सुर-ऋषभाय
of the gods' the foremost,
नम: सनातनाय
I bow to The Eternal
I bow to The Eternal Lord, The Foremost of the gods, Who is the very state of the consciousness of The Lord, Who has evolved in Himself, with His nine potencies, and created an abode of the immobile and the mobile.
स्वसुखनिभृतचेतास्तद्व्युदस्तान्यभावोऽप्यजितरुचिरलीलाकृष्टसारस्तदीयम् ।
व्यतनुत कृपया यस्तत्त्वदीपं पुराणं तमखिलवृजिनघ्नं व्याससूनुं नतोऽस्मि ॥६८॥
स्व-सुख-निभृत-चेता:-
in own blissfulness revelling minded,
तत्-व्युदस्त-अन्य-भाव:-
so, abandoning other notions,
अपि-अजित-रुचिर-लीला-
though, of The Invincible charming stories,
आकृष्ट-सार:-तदीयम्
attracted by, the substance in there,
व्यतनुत कृपया य:-
brought out, compassionately who,
तत्त्व-दीपम् पुराणम्
the Truth revealing Puraana,
तम्-अखिल-वृजिन-घ्नम्
to that entire sins destroyer
व्यास-सूनुम् नत:-अस्मि
Vyaasa's son (Shuka) bowed am I
I am bowed to Vyaasa's son, Shuka, whose mind revels in his own characteristic bliss, and so, even though, who has abandoned all other notions, attracted by the charming stories of The Invincible Lord, has compassionately brought out the substance therein, in the Truth revealing Puraana, which is the destroyer of the entire sins of all.
श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे अर्थ निरूपणं नाम द्वादश: अध्याय: ॥१२॥
Thus ends the twelfth discourse entitled 'A Synopsis of all the twelve Skanda', in Book Twelve of the great and glorious Bhaagavata-Puraana.