श्रीमद्भागवतमहापुराणमहात्म्यम् अथ: चतुर्थ: अध्याय: सूत उवाच - Soota said - अथ वैष्णवचित्तेषु दृष्ट्वा भक्तिमलौकिकीम् ।
निजलोकं परित्यज्य भगवान् भक्तवत्सल: ॥१॥
अथ वैष्णव-चित्तेषु then, in the minds of Vaishnavas
दृष्ट्वा भक्तिम्-अलौकिकीम् perceiving devotion extraordinary निज-लोकम् परित्यज्य own abode leaving भगवान् भक्त-वत्सल: The Lord, lover of devotees Then, the Lord, perceiving extraordinary devotion in the minds of the Vaishnavas, leaving his own abode..


वनमाली घनश्याम: पीतवासा मनोहर: ।
काञ्चिकलापरुचिर: लसन्मुकुटकुण्डल: ॥२॥
वनमाली adorning a garland of forest flowers
घनश्याम: पीतवासा dark complexioned, with yellow garment मनोहर: charming काञ्चि-कलाप-रुचिर: with many stringed girdle, captivating लसत्-मुकुट-कुण्डल: with beautiful crown and earrings The Lord, was adorned with a garland of forest flowers, dark complexioned, wearing a charming yellow garment, looking striking with a girdle of many strings, and beautiful crown and earrings.


त्रिभङ्गललितश्चारुकौस्तुभेन विराजित: ।
कोटिमन्मथलावण्यो हरिचन्दनचर्चित: ॥३॥
त्रिभङ्ग ललितश्चारु with three bends (in the body), charming, beautiful
कौस्तुभेन विराजित: Kaustubha adorned कोटि-मन्मथ-लावण्य: millions of Cupid's grace having हरि-चन्दन-चर्चित: with heavenly sandal smeared Standing charmingly with three beautiful bends in the body, adorned with the Kaustubha, having the grace of a million Cupids, and smeared with heavenly sandal paste.


परमानन्दचिन्मूर्तिर्मधुरो मुरलीधर: ।
आविवेश स्वभक्तानं हृदयान्यमलानि च ॥४॥
परम-आनन्द- supreme bliss
चित्-मूर्ति:- consciousness embodied मधुर: मुरलीधर: charming, holding the flute आविवेश स्व भक्तानाम् entered His own devotees' हृदयानि अमलानि च hearts pure and The Lord the embodied supreme bliss and consciousness, and charmingly holding the flute, entered the pure hearts of His devotees.


वैकुण्ठवासिनो ये च वैष्णवा उद्धवादय: ।
तत्कथाश्रवणार्थं ते गूढरूपेण संस्थिता: ॥५॥
वैकुण्ठ-वासिन: ये च in Vaikuntha dwelling, those and
वैष्णवा उद्धव-आदय: Vaishnavas, Uddhava and others तत्-कथा-श्रवण-अर्थम् that story in hearing interested ते गूढ-रूपेण संस्थिता: they in disguised attire were present Those devotees who were dwelling in Vaikuntha, and those Vaishnavas like Uddhava and others, who were interested in hearing the story, they were present there in disguised attire.


तदा जयजयारावो रसपुष्टिरलौकिकी ।
चूर्णप्रसूनवृष्टिश्च मुहु: शङ्खरवोऽप्यभूत् ॥६॥
तदा जय जय आराव: then, glory, glory calls
रस-पुष्टि:-अलौकिकी joy increasing extraordinarily चूर्ण-प्रसून-वृष्टि:-च (red) powder and flowers showerings मुहु: शङ्ख-रव:-अपि- again and again conch sounding also अभूत् happened Then, the joy increasing calls of 'Glory, glory to the Lord' were heard accompanied with the blowing sound of the conch. Again and again, there was an extraordinary showering of vermillion powder and flowers also.


तत्सभासंस्थितानां च देहगेहात्मविस्मृति: ।
दृष्ट्वा च तन्मयावस्थां नारदो वाक्यमब्रवीत् ॥७॥
तत्-सभा-संस्थितानाम् च in that assembly of the seated and
देह-गेह-आत्म-विस्मृति: their body, house and self were forgotten दृष्ट्वा च तन्मय-अवस्थाम् perceiving and this engrossed state नारद: वाक्यम्-अब्रवीत् Naarada sentence spoke Those present in the assembly, had forgotten all about their bodies, houses and themselves also. Perceiving this state of engrossment, Naarada said these words…


अलौकिकोऽयं महिमा मुनीश्वरा: सप्ताहजन्योऽद्य विलोकितो मया ।
मूढा: शठा ये पशुपक्षिणोऽत्र सर्वेऽपि निष्पापतमा भवन्ति ॥८॥
अलौकिक:-अयम् महिमा unearthly this glory
मुनीश्वरा: सप्ताह-जन्य:-अद्य O sages! for a week's emanating, today विलोकित: मया is witnessed by me मूढा: शठा: ये पशु-पक्षिण:-अत्र ignorant wicked those beasts birds here सर्वे-अपि निष्पापताम् भवन्ति all even, to sinlessness, have become 'O Great Sages! the great and unearthly glory emanating from the week's hearing has been witnessed by me here today. Ignorant and wicked people, beasts and birds as well have become entirely sinless'.


अतो नृलोके ननु नास्ति किंचिच्चित्तस्य शोधाय कलौ पवित्रम् ।
अघौघविध्वंसकरं तथैव कथासमानं भुवि नास्ति चान्यत् ॥९॥
अत: नृलोके ननु न-अस्ति therefore, in human world, indeed not is there
किञ्चित् चित्तस्य शोधाय anything for minds purification कलौ पवित्रम् in Kaliyuga most pure अघ-ओघ-विध्वंस-करं sins heaps destruction causing तथा-एव कथा-समानम् also and to the story, in comparison भुवि न-अस्ति च अन्यत् on the earth is not and anything Therefore, without a doubt, in this Kaliyug, in the human world, there is nothing so pure to purify the mind. On this earth, for the destruction causing of the heaps of sins, nothing stands in comparison to the story of Bhaagavata.


के के विशुद्ध्यन्ति वदन्तु मह्यम् सप्ताहयज्ञेन कथामयेन ।
कृपालुभिर्लोकहितं विचार्य प्रकाशित: कोऽपि नवीनमार्ग: ॥१०॥
के के विशुद्ध्यन्ति who all become pure
वदन्तु मह्यम् tell me सप्ताह-यज्ञेन कथामयेन by the seven day Yagya, story comprising कृपालुभि:-लोक-हितम् by the compassionate, the benefit of people विचार्य प्रकाशित: considering, brought to light क:-अपि नवीन-मार्ग: this unusual, new method 'Pray! Tell me who all will become pure by this seven days Yagya consisting of the Bhaagavata story. You compassionate people, for the benefit of the world, have brought to light, this unique new method.'


कुमारा ऊचु: - Kumaras said - ये मानवा: पापकृतस्तु सर्वदा सदा दुराचाररता विमार्गगा: ।
क्रोधाग्निदग्धा: कुटिलाश्च कामिन: सप्ताहयज्ञेन कलौ पुनन्ति ते ॥११॥
,
ये मानवा: those people
पापकृत:-तु सर्वदा who do sinful deeds always सदा दुराचार-रता: always in wrong practices indulging विमार्गगा: taken to evil ways क्रोध-अग्नि-दग्धा: in anger fire burning कुटिला:-च कामिन: wicked, full of passion सप्ताह-यज्ञेन by the week Yagya कलौ पुनन्ति ते in Kaliyug are purified By the Yagya conducted in a week's time, those people who always do sinful deeds, are indulging in wrong practices, are taken to evil ways, are burning with the fire of anger, are wicked, and full of passion, they are purified, in Kaliyuga.


सत्येन हीना: पितृमातृदूषकास्तृष्णाकुलाश्चाश्रमधर्मवर्जिता: ।
ये दाम्भिका मत्सरिणोऽपि हिंसका: सप्ताह यज्ञेन कलौ पुनन्ति ते ॥१२॥
सत्येन हीना: devoid of truth
पितृ-मातृ-दूषका: father and mother blemishing तृष्णा-आकुला:-च- by desire restless, and आश्रम-धर्म वर्जिता: own Ashram's duties neglecting ये दम्भिका: मत्सरिण:- those who are boastful, jealous अपि हिंसका: सप्ताह यज्ञेन also cruel, by the week's Yagya कलौ पुनन्ति ते in Kaliyuga become pure they Those people who are devoid of truthfulness, who blemish their parents, who are restless due to desire, who neglect the duties of their ashram, those who are boastful and also jealous and are cruel, they become pure by the week's Yagya.


पञ्चोग्रपापाश्छलछद्मकारिण: क्रूरा: पिशाचा इव निर्दयाश्च ये ।
ब्रह्मस्वपुष्टा व्यभिचारकारिण: सप्ताह यज्ञेन कलौ पुनन्ति ते ॥१३॥
पञ्च-उग्र-पापा:- of five serious sins, the committers
छल-छद्म-कारिण: who practice hypocrisy and deceit क्रूरा: पिशाचा: इव are merciless demons like निर्दया:-च ये cruel and those ब्रह्मस्व-पुष्टा who Braahmanas wealth enjoy व्यभिचार-कारिण: adultery committing सप्ताह यज्ञेन by week's Yagya कलौ पुनन्ति ते in Kaliyug, purified are they Those who commit the five serious sins (of drinking, killing a Brahmin, stealing gold, having sex with his teacher's wife, and treacherous) who practice hypocrisy and deceit, who are merciless and cruel like demons, who enjoy Brahmin's wealth, commit adultery, they are purified by the week's Yagya.


कायेन वाचा मनसाऽपि पातकम्, नित्यं कुर्वन्ति शठा हठेन ये ।
परस्वपुष्टा मलिना दुराशया:, सप्ताह यज्ञेन कलौ पुनन्ति ते ॥१४॥
कायेन वाचा physically verbally
मनसा-अपि पातकम् mentally even sin नित्यम् कुर्वन्ति daily committing शठा हठेन ये fools obstinately परस्व-पुष्टा other's wealth enjoying मलिना: दुराशया: foul minded and foul intentioned सप्ताह यज्ञेन by week's Yagya कलौ पुनन्ति ते in Kaliyug purified are they Those obstinate fools who always commit sins physically, verbally and mentally, who enjoy other's wealth, who are foul minded and foul intentioned, they are purified by the week's Yagya.


अत्र ते कीर्तयिष्याम इतिहासं पुरातनम् ।
यस्य श्रवणमात्रेण पापहानि: प्रजायते ॥१५॥
अत्र ते कीर्तयिष्याम here to you (we) will narrate
इतिहासम् पुरातनम् a story of old यस्य श्रवण-मात्रेण which listening to alone पाप-हानि: प्रजायते sins end take place In this context we will narrate to you an old story, by merely listening to which sins are destroyed.


तुङ्गभद्रातटे पूर्वमभूत्पत्तनमुत्तमम् ।
यत्र वर्णा: स्वधर्मेण सत्यसत्कर्मतत्परा: ॥१६॥
तुङ्गभद्रा-तटे on the banks of Tungabhadraa (river)
पूर्वम्-अभूत्- in the past there was पत्तनम्-उत्तमम् a town excellent यत्र वर्णा: स्वधर्मेण where, castes, carried out their duties सत्य-सत्-कर्म-तत्परा: were truth speaking, performed righteous deeds In the past there was an excellent town on the banks of the river Tungabhadraa. There the people of various castes, carried out their duties and willingly spoke the truth and performed righteous deeds.


आत्मदेव: पुरे तस्मिन् सर्ववेदविशारद: ।
श्रौतस्मार्तेषु निष्णातो द्वितीय इव भास्कर: ॥१७॥
आत्मदेव: पुरे तस्मिन् Aatmadeva, in town that
सर्व-वेद-विशारद: in all the Vedas well versed श्रौत-स्मार्तेषु निष्णात: in Vedic and Puraana expert द्वितीय इव भास्कर: second like the Sun In that town lived a Braahmanas, named Aatmadeva. He was well versed in all the Vedas, and was competent in performing the rites of Vedas and Puraanas. He was glorious as a second Sun.


भिक्षुको वित्तवांल्लोके तत्प्रिया धुन्धुली स्मृता ।
स्ववाक्यस्थापिका नित्यं सुन्दरी सुकुलोद्भवा ॥१८॥
भिक्षुक: वित्तवान्-लोके alms taker, rich in this world
तत्-प्रिया धुन्धुली स्मृता his wife, Dhundhulee known as स्व-वाक्य-स्थापिका नित्यम् own words ruling, always सुन्दरी सुकुल-उद्भवा beautiful and born in a good family He was an alms earner, in this world, but was rich. His wife named Dhundhulee always had her say. She was beautiful and was born in a good family.


लोकवार्तारता क्रूरा प्रायशो बहुजल्पिका ।
शूरा च गृहकृत्येषु कृपणा कलहप्रिया ॥१९॥
लोक-वार्ता-रता क्रूरा in worldly gossips engaged, cruel
प्रायश: बहु-जल्पिका mostly talkative शूरा च गृह-कृत्येषु sturdy in household duties कृपणा कलह-प्रिया miserly and quarrelsome She was mostly engaged in worldly gossip, was cruel most of the times, very talkative, though good in household duties, she was miserly and quarrelsome.


एवं निवसतो: प्रेम्णा दम्पत्यो रममाणयो: ।
अर्था कामास्तयोरासन्न सुखाय गृहादिकम् ॥२०॥
एवम् निवसतो: living like this
प्रेम्णा दम्पत्यो: affectionately the couple रममाणयो: अर्था: कामा:- enjoying wealth and desires तयो:-आसन्-न सुखाय of those two, were not happy गृह-आदिकम् house etc. The couple lived affectionately enjoying their wealth. They had enough to fulfil their desires and also a good house, but they were not happy.


पश्चाद्धर्मा: समारब्धा: ताभ्यां सन्तानहेतवे ।
गोभूहिरण्यवासांसि दीनेभ्यो यच्छत: सदा।
पश्चात्-धर्मा: समारब्धा: later, righteous deeds started
ताभ्याम् सन्तान-हेतवे by them, for begetting an issue गो-भू-हिरण्य-वासांसि cow, land, gold, clothes दीनेभ्य: यच्छत: सदा to the needy gave always In the later years, the couple started doing righteous deeds with the purpose of begetting a child. They always gave away, cows, land, gold and clothes to the needy.


धनार्धं धर्ममार्गेण ताभ्यां नीतं तथापि च ।
न पुत्रो नापि पुत्री ततश्चिन्तातुरो भृशम् ॥२२॥
धन-अर्धम् धर्म-मार्गेण wealth's half, in righteous ways
ताभ्यां नीतम् by them was spent तथा-अपि च then also and, न पुत्र: न-अपि पुत्री neither son nor even daughter तत:-चिन्ता-आतुर: भृशम् by this worried and shaken greatly Half of their wealth they spend in righteous methods and then also, they did not get either a son or a daughter. This disturbed and worried the Braahmana greatly.


एकदा स द्विजो दु:खाद् गृहं त्यक्त्वा वनं गत: ।
मध्याह्ने तृषितो जातस्तडागं समुपेयिवान् ॥२३॥
एकदा स द्विज: one day that Brahman
दु:खात् गृहम् त्यक्त्वा with remorse leaving his house वनम् गत: to the forest went मध्य-अह्ने तृषित: जात:- at mid-day, he was thirsty तडागम् समुपेयिवान् to a tank approached One day, the Braahmana, full of remorse, left his house and went to the forest. At mid-day he was very thirsty and so he approached a tank.


पीत्वा जलं निषण्णस्तु प्रजादु:खेन कर्शित: ।
मुहूर्त्तादपि तत्रैव संन्यासी कश्चिदागत: ॥२४॥
पीत्वा जलम् after drinking water
निषण्ण:-तु as he sat प्रजा-दु:खेन कर्शित: by issuelessness saddened and week मुहूर्तात्-अपि तत्र-एव within some time even, there only संन्यासी कश्चित्-आगत: sanyaasi some came Feeble as he was, being saddened by issuelessness, he drank water, and just as he sat, within some time, there came a sanyaasi.


दृष्ट्वा पीतजलं तं तु विप्रो यातस्तदन्तिकम् ।
नत्वा च पादयोस्तस्य नि:श्वसन् संस्थित: पुरा ॥२५॥
दृष्ट्वा पीत-जलम् seeing having drunk water
तम् तु विप्र: यात:- him indeed the Braahmana went तत्-अन्तिकम् नत्वा च his near bowing and पादयो:-तस्य in feet his नि:श्वसन् संस्थित: पुरा sighing, stood in front Seeing that the sanyaasi had drunk water, the Braahmana went near him. He bowed at his feet, and stood sighing in front of him.


यति:-उवाच - The sanyaasi said - कथं रोदिषि विप्र त्वं का ते चिन्ता बलीयसी ।
वद त्वं सत्वरं मह्यं स्वस्य दु:खस्य कारणम् ॥२६॥
कथम् रोदिषि विप्र त्वम् why crying, O Brahman are you
का ते चिन्ता बलीयसी what is your sorrow great वद त्वम् सत्वरम् मह्यम् tell you soon to me स्वस्य दु:खस्य कारणम् your sadness reason O Brahman why do you weep? What is your great sorrow? Tell me soon the reason of your sadness.


ब्राह्मण उवाच - Braahmana said - किं ब्रवीमि ऋषे दु:खं पूर्वपापेन सञ्चितम् ।
मदीया: पूर्वजास्तोयं कवोष्णमुपभुञ्जते ॥२७॥
किम् ब्रवीमि what should I say
ऋषे दु:खम् O Sage! (my) sorrow पूर्व-पापेन सञ्चितम् by formerly done evils collected मदीया: पूर्वजा:-तोयम् my ancestors, water कव-उष्णम्-उपभुञ्जते by sighs heated drink O Sage! What should I say of my sorrows, which are a collection of my evil deeds of the past? My ancestors drink water which is heated by their sighs.


मद्दत्तं नैव गृह्णन्ति प्रीत्या देवा द्विजातय: ।
प्रजादु:खेन शून्योऽहं प्राणांस्त्यक्तुमिहागत: ॥२८॥
मत्-दत्तम् न-एव by me given (water) do not also
गृह्णन्ति प्रीत्या accept happily देवा: द्विजातय: gods and Brahmans प्रजा-दु:खेन by issuelessness sorrow शून्य:-अहम् void am I प्राणान्-त्यक्तुम्- to life end इह-आगत: here have come Gods and Brahmans even do not accept happily offerings given by me. I have become void with the sorrow of childlessness. I have come here to end my life.


धिग्जीवितं प्रजाहीनं धिग्गृहं च प्रजां विना ।
धिग्धनं चानपत्यस्य धिक्कुलं संततिं विना ॥२९॥
धिक्-जीवितम् प्रजा-हीनम् worthless is life child without
धिक्-गृहम् च प्रजाम् विना worthless is house, child without धिक्-धनम् च-अनपत्यस्य worthless is wealth and of a childless person धिक्-कुलम् संततिं विना worthless is family, child without Life without an issue is worthless. A house without a child is worthless. A childless person's wealth is worthless. A family without a child is worthless.


पाल्यते या मया धेनु: सा वन्ध्या सर्वथा भवेत् ।
यो मया रोपितो वृक्ष: सोऽपि वन्ध्यत्वमाश्रयेत् ॥३०॥
पाल्यते या मया धेनु: is kept which, by me cow
सा वन्ध्या सर्वथा भवेत् that barren altogether is य: मया रोपित: वृक्ष: that which by me, is planted tree स:-अपि वन्ध्यत्वम्-आश्रयेत् that also to barrenness resorts The cow that I keep is absolutely barren. The tree which I plant resorts to barrenness and produces no fruit.


यत्फलं मद् गृहायातं तच्च शीघ्रं विनश्यति ।
निर्भाग्यस्यानपत्यस्य किमतो जीवितेन मे ।
यत्-फलम् मत् गृहम्-आयातम् that fruit (which) to my house is brought
तत्-च शीघ्रम् विनश्यति and that soon decays निर्भाग्यस्य-अनपत्यस्य of the unfortunate, issueless किम्-अत: जीवितेन मे what therefore, of living my Even a fruit which is brought to my house, that also soon decays. Unfortunate and issueless that I am, what is the use of my living?


इत्युक्त्वा स रुरोदोच्चैस्तत्पार्श्वं दु:खपीडित: ।
तदा तस्य यतेश्चित्ते करुणाभूद्गरीयसी ॥३२॥
इति-उक्त्वा स रुरोद-उच्चै:- this saying, he cried loudly
तत्-पार्श्वम् दु:ख-पीडित: in his near, by sorrow tormented तदा तस्य यते:-चित्ते then in of that ascetic's heart करुणा-अभूत्-गरीयसी pity arose, great Saying so, tormented by grief he wept loudly near the ascetic. The ascetic's heart was overcome with pity.


तद्भालाक्षरमालां च वाचयामास् योगवान् ।
सर्वं ज्ञात्वा यति: पश्चाद्विप्रमूचे सविस्तरम् ॥३३॥
तत्-भाल-अक्षर-मालाम् च his forehead written lines and
वाचयामास योगवान् read (he) the one knowing yoga सर्वम् ज्ञात्वा यति: पश्चात्- everything understanding, the ascetic then विप्रम्-ऊचे सविस्तरम् to the Braahmana said, in detail The ascetic, who was established in yoga, read the lines on the forehead of the Braahmana and then said to him in detail.


यति:-उवाच - The sanyaasi said - मुञ्चाज्ञानं प्रजारूपं बलिष्ठा कर्मणो गति: ।
विवेकं तु समासाद्य त्यज संसारवासनाम् ॥३४॥
मुञ्च-अज्ञानम् प्रजा-रूपम् give up ignorance, issue pertaining
बलिष्ठा कर्मण: गति: strong (is) action (generated) result विवेकम् तु समासाद्य wisdom only acquiring, त्यज संसार-वासनाम् give up worldly cravings Give up the ignorance pertaining to not having an issue. Strong are the results generated by one's action. Take recourse to wisdom and give up worldly cravings.


शृणु विप्र मया तेऽद्य प्रारब्धं तु विलोकितम् ।
सप्तजन्मावधि तव पुत्रो नैव च नैव च ॥३५॥
शृणु विप्र मया listen O Braahmana! by me
ते-अद्य प्रारब्धम् today your past Karma तु विलोकितम् indeed is looked into सप्त-जन्म-अवधि: seven births until तव पुत्र: न-एव your son will not be च न-एव च and will not be O Braahmana! listen, today I have looked into your past deeds' results. Until seven births, you will not have a son, at all.


सन्तते: सगरो दु:खमवापाङ्ग: पुरा तथा ।
रे मुञ्चाद्य कुटुम्बाशां सन्यासे सर्वथा सुखम् ॥३६॥
सन्तते: सगर: दु:खम्-अवाप- of children, Sagar suffering got
आङ्ग: पुरा तथा and Anga (also) formerly रे मुञ्च-अद्य hallo! Give up today कुटुम्ब-आशाम् family's hope सन्यासे सर्वथा सुखम् in sanyaas, is every happiness In the past, Sagar and Anga suffered a lot due to their children. Hello! Give up today itself, the hope of a family. In sanyaas, renunciation, there is every happiness.


ब्राह्मण उवाच- Braahmana said - विवेकेन भवेत्किं मे पुत्रं देहि बलादपि ।
नो चेत्त्यजाम्यहं प्राणांस्त्वदग्रे शोकमूर्च्छित: ॥३७॥
विवेकेन भवेत्-किम् by wisdom, will happen what
मे पुत्रम् देहि to me, son give बलात्-अपि नो चेत्- perforce even, if not त्यजामि-अहम् प्राणान्- will end I, life त्वत्-अग्रे शोक-मूर्च्छित: in your front, by grief (becoming) unconscious How will wisdom help me? Pray, perforce let me have a son, if not I will end my life by becoming unconscious due to grief, here in your presence.


पुत्रादिसुखहीनोऽयं संन्यास: शुष्क एव हि ।
गृहस्थ: सरसो लोके पुत्रपौत्रसमन्वित: ॥३८॥
पुत्र-आदि-सुख-हीन:- sons' etc happiness
अयम् संन्यास: devoid is this, sanyaas (renunciation) शुष्क एव हि dry only indeed गृहस्थ: सरस: लोके family life is interesting in this world पुत्र-पौत्र-समन्वित: sons and grandsons contained of Sanyaas, renunciation, is dry indeed devoid of the happiness of sons etc., whereas, in this world, family life is interesting contained of having sons and grandsons around.


इति विप्राग्रहं दृष्ट्वा प्राब्रवीत्स तपोधन: ।
चित्रकेतुर्गत: कष्टं विधिलेखविमार्जनात् ॥३९॥
इति विप्र-आग्रहम् thus, the Braahmana's persistence
दृष्ट्वा प्राब्रवीत्- seeing, spoke स: तपोधन he, the ascetic चित्रकेतु:-गत: कष्टम् Chitraketu went to sufferings विधि-लेख-विमार्जनात् destiny inscribed, undoing On seeing the Braahmana's persistence, the meditation rich ascetic said, 'Chitraketu was led to great suffering, by trying to undo what was inscribed by destiny.'


न यास्यसि सुखं पुत्राद्यथा दैवहतोद्यम: ।
अतो हठेन युक्तोऽसि ह्यर्थिनं किं वदाम्यहम् ॥४०॥
न यास्यसि सुखम् पुत्रात्- will not get happiness by a son,
यथा दैव-हत-उद्यम: just as by destiny is wiped away the effort अत: हठेन युक्त:-असि therefore, by insistence inclined are हि-अर्थिनम् so, to a seeker किम् वदामि-अहम् what say can I You will not get any happiness by getting a son because your destiny wipes away the effort of getting one. But you are a seeker and are inclined by insistence, so what can I say?


तस्याग्रहं समालोक्य फलमेकं स दत्तवान् ।
इदं भक्षय पत्न्या त्वं पुत्रो भविष्यति ॥४१॥
तस्य-आग्रहम् समालोक्य his persistence well seeing
फलम्-एकम् स दत्तवान् fruit one he gave इदम् भक्षय पत्न्या त्वम् this make eat, by (your) wife you पुत्र: भविष्यति son will be born Seeing his pressing demand, the ascetic gave him a fruit and said, 'let your wife eat this and she will give birth to a son.'


सत्यं शौचं दया दानमेकभक्तं तु भोजनम् ।
वर्षावधि स्त्रिया कार्यं तेन पुत्रोऽतिनिर्मल: ॥४२॥
सत्यम् शौचम् truthfulness, cleanliness,
दया दानम् kind-heartedness, charity एक-भक्तम् तु भोजनम् one meal only eating वर्ष-अवधि: स्त्रिया कार्यम् one year's time, by the lady should be done तेन पुत्र:-अति-निर्मल: by that, son will be very virtuous For one year's time the lady should practice truthfulness, cleanliness, kind-heartedness, and give alms. By doing this the son will be very virtuous.


एवमुक्त्वा ययौ योगी विप्रस्तु गृहमागत: ।
पत्न्या: पाणौ फलं दत्त्वा स्वयं यातस्तु कुत्रचित् ॥४३॥
एवम्-उक्त्वा ययौ योगी so saying, went away the ascetic
विप्र:-तु गृहम्-आगत: Braahmana also, home came पत्न्या: पाणौ फलम् दत्त्वा in wife's hand, fruit giving स्वयम् यात:-तु कुत्रचित् himself went indeed somewhere So saying the ascetic departed and the Braahmana also returned home. He gave the fruit in the hand of his wife and himself went away somewhere.


तरुणी कुटिला तस्य सख्यग्रे रुरोद ह ।
अहो चिन्ता ममोत्पन्ना फलं चाहं न भक्षये ॥४४॥
तरुणी कुटिला the young lady crooked
तस्य सखी-अग्रे रुरोद ह her friend's front, cried so अहो चिन्ता मम-उत्पन्ना O! worry to me has come फलम् च-अहम् न भक्षये fruit and I (will) not eat The crooked young lady wept in front of her friend saying' O I am so worried, I will not eat this fruit.'


फलभक्षेण गर्भ: स्याद्गर्भेणोदरवृद्धिता ।
स्वल्पभक्षं ततोऽशक्तिर्गृहकार्यं कथं भवेत् ॥४५॥
फल-भक्षेण गर्भ: स्यात्- by fruit eating, pregnancy will be
गर्भेण-उदर-वृद्धिता by pregnancy, belly will be big स्वल्प-भक्षम् तत:-अशक्ति:- by less eating, then weakness गृह-कार्यम् कथम् भवेत् household work, how will be done By eating the fruit there will be pregnancy. By pregnancy I will become big bellied. By eating less I will become week, how will the household work be done?


दैवाद् घाटी व्रजेद् ग्रामे पलायेद्गर्भणी कथम् ।
शुकवन्निवसेद्गर्भस्तं कुक्षे: कथमुत्सृजेत् ॥४६॥
दैवात् घाटी व्रजेत् ग्रामे unfortunately, dacoits come to the village
पलायेत्-गर्भणी कथम् escapes pregnant woman how शुक-वत्-निवसेत्- Shuka like stays on गर्भ:-तम् कुक्षे: in the womb him from the belly कथम्-उत्सृजेत् how delivers In case, the dacoits attack the village how does a pregnant woman escape? If like Shuka, the celebrated sage, if he lingers in the womb, how does she deliver?


तिर्यक्चेदागतो गर्भस्तदा मे मरणं भवेत् ।
प्रसूतौ दारुणं दु:खं सुकुमारी कथं सहे ॥४७॥
तिर्यक्-चेत्-आगत: गर्भ:- slanting if comes the foetus
तदा मे मरणम् भवेत् then my death happens प्रसूतौ दारुणं दु:खम् in childbirth sever pain सुकुमारी कथम् सहे delicate woman how bears If the foetus comes out in a slanting position, then my death is certain. At the time of childbirth there is sever pain, how will a delicate woman like me bear it?


मन्दायां मयि सर्वस्वं ननान्दा संहरेत्तदा ।
सत्यशौचादिनियमो दुराराध्य: स दृश्यते ॥४८॥
मन्दायाम् मयि सर्वस्वम् on feeble me (becoming), everything
ननान्दा संहरेत्-तदा husband's sister takes away then सत्य-शौच-आदि नियम: truthfulness, cleanliness, and other vows दुराराध्य: स दृश्यते difficult to follow, it seems Knowing me to be feeble, my husband's sister will take away all my possessions. More over, it seems that the vows of truthfulness and cleanliness etc are difficult to follow.


लालने पालने दु:खं प्रसूताया:-च वर्तते ।
वन्ध्या वा विधवा नारी सुखिनी चेति मे मति: ॥४९॥
लालने पालने दु:खं in bringing up, suffering
प्रसूताया:-च वर्तते having borne, and remains वन्ध्या वा विधवा नारी barren or widowed woman सुखिनी च-इति मे मति: happy and this my view Having borne a child the woman has to suffer a lot in bringing up the child. In my view a barren or a widowed women is most happy.


एवं कुतर्कयोगेन तत्फलं नैव भक्षितम् ।
पत्या पृष्टं फलं भुक्तं भुक्तं चेति तयेरितम् ॥५०॥
एवं कुतर्क योगेन thus on false arguments deriving
तत्-फलम् that fruit न-एव भक्षितम् not indeed was eaten पत्या पृष्टम् by the husband asked फलं भुक्तम् fruit eaten भुक्तं च-इति eaten and so तया-ईरितम् by her was said Thus deriving on false arguments, she did not eat that fruit. When her husband asked if she had eaten the fruit, she answered that she had eaten it.


एकदा भगिनी तस्यास्तद् गृहं स्वेच्छयाऽऽगता ।
तदग्रे कथितं सर्वं चिन्तेयं महती हि मे ॥५१॥
एकदा भगिनी तस्या:- one day, sister her's
तत् गृहम् स्वेच्छया-आगता to her house, on her own accord, came तत्-अग्रे कथितम् सर्वम् in her front, said everything चिन्ता-इयम् महती हि मे concern this is great my One day, her sister came to her house of her own accord. She related everything to her and said that this was her great concern.


दुर्बला तेन दु:खेन ह्यनुजे करवाणि किम् ।
साब्रवीन्मम गर्भोऽस्ति तं दास्यामि प्रसूतित: ॥५२॥
दुर्बला तेन दु:खेन हि- weak, by this anxiety only
अनुजे करवाणि किम् O sister! should do what सा-अब्रवीत्- she said मम गर्भ:-अस्ति I am expecting (a child) तम् दास्यामि प्रसूतित: him will give, after delivery 'O Sister! I am becoming weak due to this anxiety, what should I do?' She (the sister) said, 'I am expecting a child, I will give it to you when it is born.'


तावत्कालं सगर्भेव गुप्ता तिष्ठ गृहे सुखम् ।
वित्तं त्वं मत्पतेर्यच्छ स ते दास्यति बालकम् ॥५३॥
तावत्-कालम् सगर्भ- until that time, pregnant
एव गुप्ता तिष्ठ only secretly stay गृहे सुखम् in the house comfortably वित्तम् त्वम् money you मत्-पते:-यच्छ स: to my husband give, he ते दास्यति बालकम् to you will give, the child Until that time, pretending to be pregnant, stay secretly and comfortably in the house. You then give money to my husband, he will give you the child.


षाण्मासिको मृतो बाल इति लोको वदिष्यति ।
तं बालं पोषयिष्यामि नित्यमागत्य ते गृहे ॥५४॥
षाण्मासिक: in six months
मृतो बाल इति died the child this लोक: वदिष्यति the people will say तम् बालम् पोषयिष्यामि that child will suckle नित्यम्-आगत्य ते गृहे daily coming, to your house 'My child died in six months,' so the people will say. I will come every day to your house and suckle this child.


फलमर्पय धेन्वै त्वं परीक्षार्थं तु साम्प्रतम् ।
तत्तदाचरितं सर्वं तथैव स्त्रीस्वभावत: ॥५५॥
फलम्-अर्पय धेन्वै fruit give to the cow
त्वम् परीक्षा-अर्थम् you for testing purpose तु साम्प्रतम् even now तत् तत्-आचरितम् that and that was carried out सर्वम् तथा-एव all in that way only स्त्री स्वभावत: women's nature because of 'You now give the fruit to the cow to test its effect. As is the nature of women she did all what her sister had said, exactly in the same manner.


अथ कालेन सा नारी प्रसूता बालकं तदा ।
आनीय जनको बालं रहस्ये धुन्धुलीं ददौ ॥५६॥
अथ कालेन then in due time
सा नारी प्रसूता that lady delivered बालकम् तदा child then आनीय जनक: brought father बालम् रहस्ये the child in secrecy धुन्धुलीम् ददौ to Dhundhulee gave In due time, that lady delivered a child. The father of the child brought him secretly and gave him to Dhundhulee.


तया च कथितं भर्त्रे प्रसूत: सुखमर्भक: ।
लोकस्य सुखमुत्पन्नमात्मदेवप्रजोदयात् ॥५७॥
तया च कथितं भर्त्रे by her, and was said to the husband
प्रसूत: सुखम्-अर्भक: delivered easily (was) the child लोकस्य सुखम्-उत्पन्नम्- everyone happy became, आत्मदेव-प्रजा-उदयात् by Aatmadeva son's birth Then Dhundhulee informed her husband that she had delivered the child comfortably. Everyone else also was happy to know about the birth of a son to Aatmadeva.


ददौ दानं द्विजातिभ्यॊ जातकर्म विधाय च ।
गीतवादित्रघोषोऽभूत्तद्द्वारे मङ्गलं बहु ॥५८॥
ददौ दानम् द्विजातिभ्य: gave gifts, to the Braahmanas
जातकर्म विधाय च Jaatakarma, (birth rites) and conducting गीत-वादित्र- songs and musical instruments' घोष:-अभूत्- sound was there तत्-द्वारे मङ्गलम् बहु on his door ceremonies many Aatmadeva gave gifts to Brahmans, having performed Jaatakarma, the birth rites. There were sounds of songs and musical instruments at his door as many ceremonies took place.


भर्तुरग्रेऽब्रवीद्वाक्यं स्तन्यं नास्ति कुचे मम ।
अन्यस्तन्येन निर्दुग्धा कथं पुष्णामि बालकम् ॥५९॥
भर्तु:-अग्रे अब्रवीत्-वाक्यम् in husband's front, said words
स्तन्यम् न-अस्ति breast milk is not कुचे मम in breasts my अन्य-स्तन्येन by others milk निर्दुग्धा कथम् पुष्णामि milk less I, how will nourish बालकम् the child Dhundhulee said to her husband these words, 'there is no milk in my breasts. Milk less as I am, how will I nourish the child on other's milk?'


मत्स्वसुश्च प्रसूताया मृतो बालस्तु वर्तते ।
तामाकार्य गृहे रक्ष सा तेऽर्भं पोषयिष्यति ॥६०॥
मत्-स्वसु:-च प्रसूताया: and my sister, delivered
मृत: बाल:-तु वर्तते a dead child, it is so ताम्-आकार्य गृहे रक्ष her calling, in the house keep सा ते-अर्भम् पोषयिष्यति she your child will nourish It so happens that my sister just delivered a dead child. Call her and keep her in the house, she will nourish your child.


पतिना तत्कृतं सर्वं पुत्ररक्षणहेतवे ।
पुत्रस्य धुन्धुकारीति नाम मात्रा प्रतिष्ठितम् ॥६१॥
पतिना तत्-कृतम् सर्वम् by the husband, that was done all
पुत्र-रक्षण-हेतवे son's protection for पुत्रस्य धुन्धुकारी-इति son's Dhundhukaari this नाम मात्रा प्रतिष्ठितम् name was by the mother given The husband did all that was told to be done, for the protection of the child. The name Dhundhukaari was given to the son by the mother.


त्रिमासे निर्गते चाथ सा धेनु: सुषुवेऽर्भकम् ।
सर्वाङ्गसुन्दरं दिव्यं निर्मलं कनकप्रभम् ॥६२॥
त्रिमासे निर्गते च-अथ three months passing, and then
सा धेनु: सुषुवे-अर्भकम् that cow, delivered a child सर्व-अङ्ग सुन्दरम् दिव्यम् all limbs beautiful, god-like निर्मलम् कनक प्रभम् pure, and (like) gold shining And then, as three months passed, the cow also delivered a child. All its limbs were beautiful, he was godlike, pure and shining like gold.


दृष्ट्वा प्रसन्नो विप्रस्तु संस्कारान् स्वयमादधे ।
मत्वाऽऽश्चर्यं जना: सर्वे दिदृक्षार्थं समागता: ॥६३॥
दृष्ट्वा प्रसन्न: विप्र:-तु seeing, delighted Braahmana indeed
संस्कारन् स्वयं आदधे rites himself conducted मत्वा-आश्चर्यं जना: सर्वे taking it as a wonder, people all दिदृक्षा-अर्थं समागता: to see assembled The Braahmana was very delighted to see the child, and himself conducted all the rites. This was considered to be a wonder and so all the people assembled to see it .


भाग्योदयोऽधुना जात आत्मदेवस्य पश्यत ।
धेन्वा बाल: प्रसूतस्तु देवरूपीति कौतुकम् ॥६४॥
भाग्य-उदय:-अधुना जात: fortune arisen now happened
आत्मदेवस्य पश्यत of Aatmadeva, look धेन्वा बाल: प्रसूत-तु by the cow, a child is borne देवरूपी-इति कौतुकम् god-like, this is amazing 'Now, Aatmadeva fortune has bloomed. Look! the cow has also borne a child, and it is amazing that it is god-like.'


न ज्ञातं तद्रहस्यं तु केनापि विधियोगत: ।
गोकर्णं तं सुतं दृष्ट्वा गोकर्णं नाम चाकरोत् ॥६५॥
न ज्ञातम् तत्-रहस्यम् तु not known, that secret but
केन-अपि विधि-योगत: by any body, by fate conjured गोकर्णम् तम् सुतम् दृष्ट्वा cow eared that son seeing गोकर्णम् नाम च-अकरोत् Gokarna name and gave Fatefully no one came to know the secret. Aatmadeva saw that the son had cow-like ears, so he named him Gokarna.


कियत्कालेन तौ जातौ तरुणौ तनयावुभौ ।
गोकर्ण: पण्डितो ज्ञानी धुन्धुकारी महाखल: ॥६६॥
कियत्-कालेन in some time
तौ जातौ तरुणौ they two became young तनयौ-उभौ sons both गोकर्ण: पण्डित: ज्ञानी Gokarna, learned wise धुन्धुकारी महा-खल: Dhundhukaari, very wicked In some time, the two of them became youths. Of both the sons, Gokarna was learned, and wise and Dhundhukaari was very wicked.


स्नानशौचक्रियाहीनो दुर्भक्षी क्रोधवर्धित: ।
दुष्परिग्रहकर्ता च शवहस्तेन भोजनम् ॥६७॥
स्नान-शौच क्रिया-हीनो bathing, cleanliness, actions devoid of
दुर्भक्षी क्रोध-वर्धित: undesirables eater, anger boundless दुष्परिग्रह-कर्ता च evil collector and doer He was devoid of actions of cleanliness, like bathing and washing. He ate undesirable things. His anger was boundless. He was a doer and collector of evil things, and ate food even if touched by a corpse's hand.


चौर: सर्वजनद्वेषी परवेश्मप्रदीपक: ।
लालनायार्भकान्धृत्वा सद्य: कूपे न्यपातयत् ॥६८॥
चौर: सर्व-जन-द्वेषी thief, with all people enimosity
पर-वेश्म-प्रदीपक: others houses put on fire लालनाय-अर्भकान् धृत्वा to fondle, children taking सद्य: कूपे न्यपातयत् soon, in the well threw He was a thief, and had enimosity with all people. He set fire to other peoples houses, and would take children in his arms to play with them and soon threw them in the well.


हिंसक: शस्त्रधारी च दीनान्धानां प्रपीडक:।
चाण्डालाभिरतो नित्यं पाशहस्त: श्वसंगत: ॥६९॥
हिंसक: शस्त्रधारी च killer and weapons carrying
दीन-अन्धानाम् प्रपीडक: poor and blind (people's), tormentor चाण्डाल-अभिरत: of low casts interacting नित्यम् पाश-हस्त: always noose in hand श्व-संगत: dogs accompanied Dhundhukaari was a killer and always carried weapons. He tormented the poor and blind people, and interacted with the lowest casts and always had a noose in his hand. Dogs accompanied him everywhere.


तेन वेश्याकुसङ्गेन पित्र्यं वित्तं तु नाशितम् ।
एकदा पितरौ ताड्य पात्राणि स्वयमाहरत् ॥७०॥
तेन वेश्या-कुसङ्गेन by him, in prostitutes' evil company
पित्र्यम् वित्तम् तु नाशितम् father's wealth even destroyed एकदा पितरौ ताड्य one day, parents threw out पात्राणि स्वयम्-आहरत् utensils, himself took away Giving in to the evil company of prostitutes, he destroyed all the wealth of his father. One day he drove away his parents from the house, and himself took away all the utensils.


तत्पिता कृपण: प्रोच्चैर्धनहीनो रुरोद ह ।
वन्ध्यत्वं तु समीचीनं कुपुत्रो दु:खदायक: ॥७१॥
तत्-पिता कृपण: प्रोच्चै:- his father, miserly, loudly
धनहीन: रुरोद ह wealth less, wailed out वन्ध्यत्वम् तु समीचीनम् barren indeed, is desirable कुपुत्र: दु:खदायक: an evil son is troublesome His miserly father, who had lost his wealth wailed out loudly, 'Barrenness, indeed, is desirable, because an evil son gives agony.'


क्व तिष्ठामि क्व गच्छामि को मे दु:खं व्यपोहयेत् ।
प्राणांस्त्यजामि दु:खेन हा कष्टं मम संस्थितम् ॥७२॥
क्व तिष्ठामि क्व गच्छामि where should I live, where should I go
क: मे दु:खम् व्यपोहयेत् who will my sorrow eradicate प्राणान्-त्यजामि दु:खेन life will end, by sorrow हा कष्टम् मम संस्थितम् O distress for me, has come Where should I live? Where should I go? Who will dispel my sorrow? This suffering will end my life. O calamity has befallen me.


तदानीं तु समागत्य गोकर्णो ज्ञानसंयुत: ।
बोधयामास जनकं वैराग्यं परिदर्शयन् ॥७३॥
तदानीम् तु समागत्य at that time only, coming
गोकर्ण: ज्ञान-संयुत: Gokarna wisdom endowed बोधयामास जनकम् appeased his father वैराग्यम् परिदर्शयन् dispassion's benefits showing Just then Gokarna, endowed with wisdom came. He tried to appease his father, and pointed out to him the benefits of dispassion.


असार: खलु संसारो दु:खरूपी विमोहक: ।
सुत: कस्य धनं कस्य स्नेहवाञ्ज्वलतेऽनिशम् ॥७४॥
असार: खलु संसार: baseless, indeed is this world
दु:खरूपी विमोहक full of misery, deluding सुत: कस्य धनम् कस्य son whose, wealth whose स्नेहवान् ज्वलते-अनिशम् enamoured, burns day and night This world is baseless, full of misery and is deluding. Here, a son or wealth belongs to non. A person attached to these suffers day and night.


न चेन्द्रस्य सुखं किंचिन्न सुखं चक्रवर्तिन: ।
सुखमस्ति विरक्तस्य मुनेरेकान्तजीविन: ॥७५॥
न च-इन्द्रस्य and not is Indra's
सुखम् किंचित्- happiness a bit न सुखम् चक्रवर्तिन: nor is happiness monarch's सुखम्-अस्ति विरक्तस्य happiness is for a dispassionate मुने:-एकान्त-जीविन: of sages, in seclusion livers Neither Indra has a bit of happiness, nor does a monarch have any happiness. Happiness comes to the dispassionate sage, who lives a secluded life.


मुञ्चाज्ञानं प्रजारूपं मोहतो नरके गति: ।
निपतिष्यति देहोऽयं सर्वं त्यक्त्वा वनं व्रज॥७६॥
मुञ्च-अज्ञानम् प्रजा-रूपम् give up foolishness, in son's form
मोहत: नरके गति: by attachment, to hell is the way निपतिष्यति देह:-अयम् will fall, body this सर्वम् त्यक्त्वा everything renouncing वनम् व्रज to forest go away Do give up the foolishness of having a son. Attachment leads one to hell. This body will fall. Renounce everything and proceed to the forest.


तद्वाक्यं तु समाकर्ण्य गन्तुकाम: पिताऽब्रवीत् ।
किं कर्तव्यं वने तात तत्त्वं वद सविस्तरम् ॥७७॥
तत्-वाक्यम् तु समाकर्ण्य his sentence then, well hearing
गन्तु-काम: पिता- to go willing, father अब्रवीत् किम् कर्तव्यम् said, what has to be done वने तात तत्त्वं वद in the forest, O son! substance tell सविस्तरम् in detail Hearing his advice, the father Aatmadeva, willing to go to the forest asked, ' O son! what should I do in the forest, tell me that substance, in detail.'


अन्धकूपे स्नेहपाशे बद्ध: पङ्गुरहं शठ:।
कर्मणा पतितो नूनं मामुद्धर दयानिधे ॥७८॥
अन्ध-कूपे in the dark well
स्नेह-पाशे बद्ध: by attachments tied down पङ्गु:-अहम् शठ: lame, I the wretched कर्मणा पतित: नूनम् by past deeds fallen, surely माम्-उद्धर दयानिधे me retrieve, O compassionate One Tied down in a noose of attachments, lame and wretched I have fallen in the dark well, of worldly pursuits. O compassionate One! do surely lift me up!'


गोकर्ण उवाच - Gokarna said - देहेऽस्थिमांसरुधिरेऽभिमतिं त्यज त्वं, जायासुतादिषु सदा ममतां विमुञ्च।
पश्यानिशं जगदिदं क्षणभङ्गनिष्ठं, वैराग्यरागरसिको भव भक्तिनिष्ठ: ॥७९॥
देहे-अस्थि-मांस-रुधिरे- in body, bones, flesh and blood
अभिमतिम् त्यज त्वम् identity give up you जाया-सुत-आदिषु wife son and others सदा ममताम् विमुञ्च always affection leave पश्य-अनिशम् perceive constantly जगत्-इदम् world this क्षण-भङ्ग-निष्ठम् in a moment destroys is natured वैराग्य-राग-रसिक: in dispassion's joy be engaged भव भक्ति-निष्ठ: become in devotion established You should give up the identity with this body of bones flesh and blood. Also always give up affection towards wife son and others. Understand that by nature, this world is being destroyed every moment. Revel in the joy of dispassion and be established in devotion to the Lord.


धर्मं भजस्व सततं त्यज लोकधर्मान् सेवस्व साधुपुरुषाञ्जहि कामतृष्णाम् ।
अन्यस्य दोषगुणचिन्तनमाशु मुक्त्वा सेवाकथारसमहो नितरां पिब त्वम् ॥८०॥
धर्मम् भजस्व सततम् duties practice, regularly
त्यज लोक-धर्मान् give up worldly ways सेवस्व साधु-पुरुषान्- serve righteous people जहि काम-तृष्णाम् kill desires and longings अन्यस्य दोष-गुण- other's bad and good चिन्तनम्-आशु मुक्त्वा observing soon give up सेवा-कथा-रसम्-अहो service (to the Lord), His stories' nectar O नितराम् पिब त्वम् exclusively, drink you You should regularly practice your spiritual duties and altogether give up worldly ways. Serve righteous people and kill all desires and longings. You should also soon give up observing bad and good in others, and submerge yourself in the service of the Lord, and enjoy the nectar of His stories incessantly.


एवं सुतोक्तिवशतोऽपि गृहं विहाय यातो वनं स्थिरमतिर्गतषष्टिवर्ष: ।
युक्तो हरेरनुदिनं परिचर्ययासौ श्रीकृष्णमाप नियतं दशमस्य पाठात् ॥८१॥
एवम् thus,
सुत-उक्ति-वशत:-अपि by son's words enabled only गृहम् विहाय यात: वनम् house renouncing, went to the forest स्थिर-मति:- the firm of purpose (Aatmadeva) गत-षष्टि-वर्ष: of passed sixty years युक्त: हरे:-अनुदिनम् engaged in Lord's everyday परिचर्यया-असौ service, he श्रीकृष्णम्-आप to Shree Krishna attained नियतम् दशम्-अस्य पाठात् regularly, tenth of this reading Thus enabled by the son's advice only, he renounced the house and proceeded to the forest. Firm of purpose, Aatmadeva, though past the age of sixty, engaged himself in the service of the Lord, everyday. He attained to Shree Krishna by regularly reading the tenth chapter of this Shrimad Bhaagavatam.


इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमहात्म्ये
विप्रमोक्षो नाम चतुर्थ: अध्याय: ॥४॥
Thus ends the fourth discourse entitled 'The Deliverance of Aatmadeva'


forming part of the 'Glory of Shrimad Bhaagavata' in the


Uttara-Khanda of the glorious Padma-Puraana.