श्रीमद्भागवतमहापुराणम् तृतीय स्कन्ध: अथ सप्तम: अध्याय: श्री शुक उवाच - Shri Shuka said - एवं ब्रुवाणं मैत्रेयं द्वैपायनसुतो बुध: ।
प्रीणयन्निव भारत्या विदुर: प्रत्यभाषत ॥१॥
एवम् ब्रुवाणम् मैत्रेयम् to the thus speaking Maitreya
द्वैपायन-सुत: बुध: Dwepaayana's son, the learned प्रीणयन्-इव भारत्या pleasing as if, by words विदुर: प्रत्यभाषत Vidura spoke To Maitreya, who was thus speaking, Dwepaayana's son the learned Vidura spoke as if pleasing him with his words.


विदुर उवाच - Vidura said - ब्रह्मन् कथं भगवतश्चिन्मात्रस्याविकारिण: ।
लीलया चापि युज्येरन्निर्गुणस्य गुणा: क्रिया: ॥२॥
ब्रह्मन् कथम् भगवत:- O Holy Sage! How can, The Lord's
चिन्मात्रस्य-अविकारिण: pure consciousness, unqualified (untainted) लीलया च-अपि युज्येरन्- in sport even also, if associated (with), निर्गुणस्य गुणा: क्रिया: (Who is) free of gunas, the gunas be the activity O Holy Sage! Lord's pure consciousness, which is unqualified, untainted and free of the three gunas, how can it be associated with the activities of the gunas even in sport?


क्रीडायामुद्यमोऽर्भस्य कामश्चिक्रीडिषान्यत: ।
स्वतस्तृप्तस्य च कथं निवृत्तस्य सदान्यत: ॥३॥
क्रीडायाम्-उद्यम:-अर्भस्य in play the effort of a child
काम:-चिक्रीडिषा-अन्यत: is desire of wanting to play, with others (or playthings) स्वत:-तृप्तस्य च कथम् of the Self-satisfied and how निवृत्तस्य सदा-अन्यत: without attachment, always to others The effort of a child to play with other children or with play things is prompted by the desire to play. But how come it is so with the One Who is Self-satisfied and is always unattached to others?


अस्राक्षीद्भगवान् विश्वं गुणमय्याऽऽत्ममायया ।
तथा संस्थापयत्येतद्भूय: प्रत्यपिधास्यति ॥४॥
अस्राक्षीत्-भगवान् विश्वम् created The Lord, the universe
गुणमयी-आत्म-मायया consisting of the gunas, by His own Maayaa तथा संस्थापयति-एतत्- and sustains it (the universe) भूय: प्रत्यपिधास्यति again, withdraws The Lord created this universe consisting of the three Gunas, by His own Maayaa. He sustains the universe with the same Maayaa, He will also withdraw it again with His Maayaa.


देशत: कालतो योऽसाववस्थात: स्वतोऽन्यत: ।
अविलुप्तावबोधात्मा स युज्येताजया कथम् ॥५॥
देशत: कालत: य:-असौ- by space time, He Who
अवस्थात: स्वत:-अन्यत: (and) by circumstances, by Himself or others अविलुप्त-अवबोध-आत्मा unobscured knowledge personified स: युज्येत-अजया कथम् He associates with Maayaa how He Who is Knowledge Himself, Who by space, time or circumstances, and by Himself or by any other force, is altogather unobscured, how can He be associated with Maayaa?


भगवानेक एवैष सर्वक्षेत्रेष्ववस्थित: ।
अमुष्य दुर्भगत्वं वा क्लेशो वा कर्मभि: कुत: ॥६॥
भगवान्-एक: एव-एष: the Lord alone
सर्व-क्षेत्रेषु-अवस्थित: in all bodies, present अमुष्य दुर्भगत्वम् वा in them misfortune either क्लेश: वा कर्मभि: कुत: agony or by Karmas how come Only The Lord alone is present in all the bodies, how come either misfortune or agony come to Him due to the Karmas?


एतस्मिन्मे मनो विद्वन् खिद्यतेऽज्ञानसङ्कटे ।
तन्न: पराणुद विभो कश्मलं मानसं महत् ॥७॥
एतस्मिन्-मे मन: विद्वन् in this my mind, O Wise One!
खिद्यते-अज्ञान-सङ्कटे is puzzled, in ignorance danger तत्-न: पराणुद विभो therefore to me, remove, O lord! कश्मलम् मानसम् महत् confusion of mind great O Wise One! In this case, my mind is puzzled due to the danger of ignorance. So, O lord! Do remove the great confusion of my mind.


श्री शुक उवाच - Shri Shuka said - स इत्थं चोदित: क्षत्त्रा तत्त्वजिज्ञासुना मुनि: ।
प्रत्याह भगवच्चित्त: स्मयन्निव गतस्मय: ॥८॥
स: इत्थम् चोदित: क्षत्त्रा he (Maitreya) thus implored, by Vidura
तत्त्व-जिज्ञासुना मुनि: the truth seeker, the sage प्रत्याह भगवत्-चित्त: answered, Lord minded स्मयन्-इव गत-स्मय: smiling as if free of conceit When the truth seeker Vidura, thus implored sage Maitreya, whose mind is fixed in The Lord, he, free of all conceit, smilingly answered,.. .


मैत्रेय उवाच - Maitreya said - सेयं भगवतो माया यन्नयेन विरुध्यते ।
ईश्वरस्य विमुक्तस्य कार्पण्यमुत बन्धनम् ॥९॥
सा-इयम् भगवत: माया that this (is) Lord's Maayaa
यत्-नयेन विरुध्यते which by logic is against ईश्वरस्य विमुक्तस्य of The Lord unbondaged कार्पण्यम्-उत बन्धनम् miserable-ness or bondage This itself is the Lord's Maayaa, which is against all logic, that The Lord, Who is boundless should be miserable or be in bondage.


यदर्थेन विनामुष्य पुंस आत्मविपर्यय: ।
प्रतीयत उपद्रष्टु: स्वशिरश्छेदनादिक: ॥१०॥
यत्-अर्थेन विना-अमुष्य which knowledge without, this
पुंस: आत्म-विपर्यय: man in self (experiences) contradictions प्रतीयत उपद्रष्टु: experiences, a dreamer स्व-शिर:-छेदन-आदिक: own head, severed and others It is without this knowledge that this man experiences contradictions in himself, just as a dreamer, in the dream sees his own head severed, but it is not so.


यथा जले चन्द्रमस: कम्पादिस्तत्कृतो गुण: ।
दृश्यतेऽसन्नपि द्रष्टुरात्मनोऽनात्मनो गुण: ॥११॥
यथा जले चन्द्रमस: just as in water, of the moon
कम्प-आदि:-तत्- trembling etc., its कृत: गुण: दृश्यते- cause characteristics, is seen (in the same way) असन्-अपि द्रष्टु:- not present even in the witness आत्मन:-अनात्मन: गुण: Soul, of the body's characteristics Just as the trembling of the moon, its reflection in the water, is the characteristic of the water not of the moon, in the same way, the characteristics of the body are attributed to the witness Soul, because of its having identified with the body.


स वै निवृत्तिधर्मेण वासुदेवानुकम्पया ।
भगवद्भक्तियोगेन तिरोधत्ते शनैरिह ॥१२॥
स: वै निवृत्ति-धर्मेण that (identification) of course, by dispassion practice
वासुदेव-अनुकम्पया by Vaasudeva's grace भगवत्-भक्ति-योगेन (and) by The Lord's devotion yoga तिरोधत्ते शनै:-इह vanishes, gradually in this world In this world, gradually, by the practice of dispassion and by the yoga of devotion to The Lord, and by the grace of Vaasudeva, that false identification with the body vanishes.


यदेन्द्रियोपरामोऽथ द्रष्ट्रात्मनि परे हरौ ।
विलीयन्ते तदा क्लेशा: संसुप्तस्येव कृत्स्नश: ॥१३॥
यदा-इन्द्रिय-उपराम:-अथ when the senses cease then
द्रष्ट्रात्मनि परे हरौ in the witness Soul, Supreme Shree Hari विलीयन्ते तदा क्लेशा: merge then agonies संसुप्तस्य-इव कृत्स्नश: (like of a man) in deep sleep, all of them When the senses cease, and withdraw merging into the witness Supreme Soul, Shree Hari, all the agonies vanish like those of a man in deep sleep.


अशेषसंक्लेशशमं विधत्ते गुणानुवादश्रवणं मुरारे: ।
कुत: पुनस्तच्चरणारविन्दपरागसेवारतिरात्मलब्धा ॥१४॥
अशेष-संक्लेश-शमम् विधत्ते endless sufferings' end brings about
गुण-अनुवाद श्रवणम् मुरारे: glories uttering (and) hearing of Shree Krishna कुत: पुन:-तत्-चरण- where again, His feet अरविन्द-पराग-सेवा-रति:- lotus dust's worship fondness आत्म-लब्धा by one achieving When all sufferings of a person ends by uttering and hearing about the praises and glories of Lord Krishna, the slayer of demon Mura, what of the person who achieves the fondness of worshipping the dust of His lotus feet?


विदुर उवाच - Vidura said - संछिन्न: संशयो मह्यं तव सूक्तासिना विभो ।
उभयत्रापि भगवन्मनो मे सम्प्रधावति ॥१५॥
संछिन्न: संशय: मह्यम् cut asunder (are) doubts mine
तव सूक्त-असिना विभो by your reasoning's sword O lord! उभयत्र-अपि भगवन्- in both (Lord's freedom and Jiva's dependence) also, O lord! मन: मे सम्प्रधावति mind mine well understands O lord! By the sword of your reasoning my doubts are cut asunder, and in both cases, the freedom of the Lord and the dependence of the Jiva, my mind understands well.


साध्वेतद् व्याहृतं विद्वन्नात्ममायायनं हरे: ।
आभात्यपार्थं निर्मूलं विश्वमूलं न यद्बहि: ॥१६॥
साधु-एतद् very well this
व्याहृतम् विद्वन्- is explained O Sage! आत्म-माया- by His own Maayaa अयनम् हरे: the cause of Hari आभाति-अपार्थम् appears the unreal निर्मूलम् विश्वमूलम् baseless, world's root न यत्-बहि: is not besides (Maayaa) O Sage you have very well explained how Hari's own Maayaa is the cause of His creation. The cause of the unreal, baseless and rootless world is nothing besides His Maayaa.


यश्च मूढतमो लोके यश्च बुद्धे: परं गत: ।
तावुभौ सुखमेधेते क्लिश्यत्यन्तरितो जन: ॥१७॥
य:-च मूढतम: लोके who and (is) most ignorant in the world
य:-च बुद्धे: परम् गत: who and mind's beyond has gone तौ-उभौ सुखम्-एधेते they both happiness get क्लिश्यति-अन्तरित: जन: miserable is the middle person The one who is the most ignorant, and the one who has gone beyond the mind, has realized God, they both get happiness in this world. But the person who is in the middle, that is, neither ignorant nor wise, he is miserable.


अर्थाभावं विनिश्चित्य प्रतीतस्यापि नात्मन: ।
तां चापि युष्मच्चरणसेवयाहं पराणुदे ॥१८॥
अर्थ-अभावम् विनिश्चित्य material (world) unreal concluding
प्रतीतस्य-अपि न-आत्मन: appearing also not truth ताम् च-अपि युष्मत्-चरण- that and also by your feet सेवया-अहम् पराणुदे service, I will be rid I have concluded that the material world is unreal and that it is not the truth, even if it appearse to be so. That hint of false appearance also I will get rid of by doing service at your feet.


यत्सेवया भगवत: कूटस्थस्य मधुद्विष: ।
रतिरासो भवेत्तीव्र: पादयोर्व्यसनार्दन: ॥१९॥
यत्-सेवया भगवत: by which service, of The Lord
कूटस्थस्य मधु-द्विष: immutable, Madhu's (demon's) enemy (Krishna) रतिरास: भवेत्-तीव्र: devotion will be intense पादयो: व्यसन-अर्दन: in the feet birth and death ending By such service, of the feet of the sages, in the feet of the immutable Lord, the enemy of the demon Madhu, devotion will be intense, by which the agony of birth and death ends.


दुरापा ह्यल्पतपस: सेवा वैकुण्ठवर्त्मसु ।
यत्रोपगीयते नित्यं देवदेवो जनार्दन: ॥२०॥
दुरापा हि अल्प-तपस: difficult to achieve very, of less penance (people)
सेवा वैकुण्ठ-वर्त्मसु service of Vishnu's approach यत्र-उपगीयते नित्यम् where are sung always देव-देव: जनार्दन: the devotee's Lord Krishna For the people who have not done enough penances, for them it is very difficult to get to the devotees of Lord Krishna, the devotees who are an approach to Lord Vishnu, and where His glories are always sung.


सृष्ट्वाग्रे महदादीनि सविकाराण्यनुक्रमात् ।
तेभ्यो विराजमुद्धृत्य तमनु प्राविशद्विभु: ॥२१॥
सृष्ट्वा-अग्रे महत्-आदीनि creating in the beginning, Mahat etc. (Tatva)
सविकाराणि-अनुक्रमात् with their evolutes, in sequence तेभ्य: विराजम्-उद्धृत्य from them Cosmic Body bringing forth तम्-अनु प्राविशत्-विभु: in them then, entered The Almighty Lord In the beigining, The Almighty Lord created the Mahat Tattva etc., along with their evolotues, in sequence, and from them brought forth the Cosmic Body, then He entered it.


यमाहुराद्यं पुरुषं सहस्राङ्घ्र्यूरुबाहुकम् ।
यत्र विश्व इमे लोका: सविकासं समासते ॥२२॥
यम्-आहु:-आद्यम् पुरुषम् whom called (the Vedas), The Primal Person
सहस्र-अङ्घ्रि-ऊरु-बाहुकम् thousands of feet thighs (and) arms (having) यत्र विश्वे इमे लोका: where, the entire these worlds सविकासम् समासते with their expanse abide The Vedas called Him, The Cosmic Body, The Primal Person, having thousands of feet, thighs and arms, and in Whom all these entire worlds with their expances exist.


यस्मिन् दशविध: प्राण: सेन्द्रियार्थेन्द्रियस्त्रिवृत् ।
त्वयेरितो यतो वर्णास्तद्विभूतीर्वदस्व न: ॥२३॥
यस्मिन् दशविध: प्राण: in which (Primal Person), ten types of (vital) airs
स-इन्द्रिय-अर्थ- with the senses, purpose इन्द्रिय:-त्रिवृत् strength three types त्वया-ईरित: यत: by you was described, from where वर्णा: तत्-विभूती:- the (four) classes, His glorious manifestations वदस्व न: tell us You have described how in that Primal Person the ten vital airs with their three types (sense, purpose and strength), abide, and how from Him is emanated the four classes of society, Now, please tell us about His glorious manifestations, Brahmaa and all others.


यत्र पुत्रैश्च पौत्रैश्च नप्तृभि: सह: गोत्रजै: ।
प्रजा विचित्राकृतय आसन् याभिरिदं ततम् ॥२४॥
यत्र पुत्रैश्च पौत्रैश्च नप्तृभि: where, with sons
सह: गोत्रजै: with kinsmen प्रजा विचित्राकृतय आसन् the living beings of various forms याभि:-इदम् ततम् by whom this universe is contained It is in the Cosmic Being, where, Brahma and all and other living beings of various forms, along with their sons grandsons and great grand sons, and kins men were present, by whom this universe is contained.


प्रजापतीनां स पतिश्चक्लृपे कान् प्रजापतीन् ।
सर्गांश्चैवानुसर्गांश्च मनून्मन्वन्तराधिपान् ॥२५॥
प्रजापतीनाम् स: पति:- of the Prajaapatis (lords of created beings)
चक्लृपे कान् प्रजापतीन् evolved which Prajaapatis सर्गान्-च-एव- categories (of beings) and also अनुसर्गान्-च-मनून्- further categories and the Manus मन्वन्तर-अधिपान् of the Manvantaras presiders Which Prajaapatis, lords of created beings, did the head Prajaapati Brahmaa evolve? Which are the different categories of beings and which are their further categories? Which are the Manus who presides over the Manvantaras?


एतेषामपि वशांश्च वंशानुचरितानि च ।
उपर्यधश्च ये लोका भूमेर्मित्रात्मजासते ॥२६॥
एतेषाम्-अपि वंशान्-च of their also lineage and
वंश-अनुचरितानि च the descendants' activities and उपरि-अध:-च ये लोका: upper and lower and those spheres भूमे: मित्रात्मज-आसते of earth, O Maitreya! Present Also tell about their lineage and the activities of their descendents. O Maitreya! Also say about the upper and lower spheres of the earth which are present.


तेषां संस्थां प्रमाणं च भूर्लोकस्य च वर्णय ।
तिर्यङ्-मानुषदेवानां सरीसृपपतत्त्रिणाम् ।
वद न: सर्गसंव्यूहं गार्भस्वेदद्विजोद्भिदाम् ॥२७॥
तेषाम् संस्थाम् प्रमाणम् च of these, (the spheres') creation's extent and
भू:-लोकस्य च वर्णय the earth's region's and describe तिर्यङ्-मानुष देवानाम् the beasts, man, gods, सरीसृप-पतत्त्रिणाम् reptiles, birds वद न: सर्ग-संव्यूहम् tell us of beings in totality गार्भ-स्वेद- (born off) the womb, sweat, द्विज-उद्भिदाम् eggs and sprouting Do describe the creation of all these spheres, the extent and the regions of the earth. Also do tell us about the creation of the beasts, man, gods, reptiles, birds, the totality of all beings, about those born off the womb, sweat, eggs or by sprouting.


गुणावतारैर्विश्वस्य सर्गस्थित्यप्ययाश्रयम् ।
सृजत: श्रीनिवासस्य व्याचक्ष्वोदारविक्रमम् ॥२८॥
गुण-अवतारै:-विश्वस्य the prominent manifestations, of the universe
सर्ग-स्थिति-अप्यय- creation, preservation, dissolution आश्रयम् सृजत: supporting, when creating श्रीनिवासस्य of Vishnu, The Abode of Shree, व्याचक्ष्व-उदार-विक्रमम् explain the glorious exploits Do explain at length, the prominent manifestations of Vishnu, in the universe, The Abode of Shree, while creating, as Brahmaa, for creation, Vishnu, for preservation, and Shiva for dissolution, and also His glorious exploits.


वर्णाश्रमविभागांश्च रूपशीलस्वभावत: ।
ऋषीणां जन्मकर्मादि वेदस्य च विकर्षणम् ॥२९॥
वर्ण-आश्रम विभागान्-च classes and stages of classification and
रूप-शील-स्वभावत: looks, conduct and temperament ऋषीणाम् जन्म-कर्म-आदि of the sages, birth and doings etc., वेदस्य च विकर्षणम् and of the Vedas, details About the classification of the society into Varnas, and the stages of a person's life into Aashramas, the birth and doings of the sages as per their looks, conduct and temperament and also the details of the Vedas.


यज्ञस्य च वितानानि योगस्य च पथ: प्रभो ।
नैष्कर्म्यस्य च सांख्यस्य तन्त्रं वा भगवत्स्मृतम् ॥३०॥
यज्ञस्य च वितानानि of the sacrifices and the details
योगस्य च पथ: प्रभो of Yoga and the path O lord! नैष्कर्म्यस्य च सांख्यस्य dispassionate action and of Saankhya तन्त्रम् वा भगवत्-स्मृतम् or of the Tantra, by The Lord expounded O lord! Tell us the details of sacrifices, and the path of Yoga, of dispassionate action and of Sankhya, and of the Tantra expounded by The Lord.


पाखण्डपथवैषम्यं प्रतिलोमनिवेशनम् ।
जीवस्य गतयो याश्च यावतीर्गुणकर्मजा ॥३१॥
पाखण्ड-पथ-वैषम्यम् the heretic path, (causing) calamity
प्रतिलोम-निवेशनम् race born off a higher caste mother than the father, standing जीवस्य गतय: या:-च of the beings state which and यावती:-गुण-कर्मजा how much, of Gunas and Karma born The calamity caused by the heretic doctrines, and the standing of the race born off a high caste mother and lower caste father, the state of beings after their death, according to their Gunas, characteristics, and Kramas, deeds.


धर्मार्थकाममोक्षाणां निमित्तान्यविरोधत: ।
वार्ताया दण्डनीतेश्च श्रुतस्य च विधिं पृथक् ॥३२॥
धर्म-अर्थ-काम-मोक्षाणाम् of religion, riches, sensuous enjoyment, and final beatitude
निमित्तानि-अविरोधत: means, (mutually) supportive वार्ताया: दण्ड-नीते:-च of trade, justice and श्रुतस्य च विधिम् पृथक् of Veda, method, separately The means of religion, worldly riches, sensuous enjoyment and final beatitude, unopposed to each other, of trade and justice and the separate methods of the Vedas.


श्राद्धस्य च विधिं ब्रह्मन् पितृणां सर्गमेव च ।
ग्रहनक्षत्रताराणां कालावयवसंस्थितिंम् ॥३३॥
श्राद्धस्य च विधिम् ब्रह्मन् of Shraadha the method, O Holy Braahmana!
पितृणाम् सर्गम्-एव च of the Pitris (the manes), evolution also and ग्रह-नक्षत्र-ताराणाम् of planets, lunar mansions, stars काल-अवयव संस्थितिम् time division determining O Holy Braahmana! the method of Shraadha, ceremony to honour dead relatives, the evolution of the Pitris, the manes, and the position of the planets, lunar mansions and stars, determined by the division of the time.


दानस्य तपसो वापि यच्चेष्टापूर्तयो: फलम् ।
प्रवासस्थस्य यो धर्मो यश्च पुंस उतापदि ॥३४॥
दानस्य तपस: of charity and austerities
वा-अपि यत्-च-इष्टा or also that of and desire पूर्तयो: फलम् of (public) welfare result प्रवासस्थस्य य: धर्म: of (the one) living abroad, what duties य:-च पुंस: उत-आपदि what and of people indeed in trouble What are the results of charity, austerities, and also that of the desire of doing work for public welfare. What are the duties of those living abroad, and of those who are indeed in adverse circumstances?


येन वा भगवांस्तुष्येद्धर्मयोनिर्जनार्दन: ।
सम्प्रसीदति वा येषामेतदाख्याहि चानघ ॥३५॥
येन वा भगवान्-तुष्येत्- by what or, The Lord is pleased
धर्म-योनि:-जनार्दन: the religion core, Janaardana, Krishna सम्प्रसीदति वा येषाम्- is pleased or on whom एतत्-आख्याहि च-अनघ this do say and O Sinless One! O Sinless One! Do say, what pleases The Lord Janaardana, who is compassionate to people, and with whom is He pleased, and the core of relogion.


अनुव्रतानां शिष्याणाम् पुत्राणां च द्विजोत्तम ।
अनापृष्टमपि ब्रूयुर्गुरवो दीनवत्सला: ॥३६॥
अनुव्रतानाम्-शिष्याणाम् to the obedient pupils
पुत्राणाम् च द्विजोत्तम sons and O Chief of the Braahmanas! अनापृष्टम्-अपि ब्रूयु:- unasked also, do say गुरव: दीन-वत्सला: the Teachers to the meek are kind The Teachers who are kind to the meek, even tell about the things which are not asked about, to the obedient pupils and sons, O Chief of The Braahmanas!


तत्त्वानां भगवंस्तेषां कतिधा प्रतिसंक्रम: ।
तत्रेमं क उपासीरन् क उ स्विदनुशेरते ॥३७॥
तत्त्वानाम् भगवन्-तेषाम् of the Tatva (Mahat etc.), O lord! Of them
कतिधा प्रतिसंक्रम: how many ways return (to their source) तत्र-इमम् क: उपासीरन् there, Him, which ones wait on Him क: उ स्वित् अनुशेरते which indeed also get merged O Lord! In how many ways do the Mahat Tattva and others return to their source, the Primordial Matter, and which of them wait on Him, and also which ones get merged into Him?


पुरुषस्य च संस्थानं स्वरूपं वा परस्य च ।
ज्ञानं च नैगमं यत्तद् गुरुशिष्यप्रयोजनम् ॥३८॥
पुरुषस्य च संस्थानम् and of the Jiva the nature
स्वरूपम् वा परस्य च or the character of the Supreme and ज्ञानम् च नैगमम् the knowledge and of the Upanishads यत्-तद् that which गुरु-शिष्य-प्रयोजनम् of teacher pupil mutual use What is the true nature of the Jiva, and the essential characteristics of the Supreme? What is the wisdom of the Upanishads and again what is the mutual use of teacher and pupil?


निमित्तानि च तस्येह प्रोक्तान्यनघ सूरिभि: ।
स्वतो ज्ञानं कुत: पुंसां भक्तिर्वैराग्यमेव वा ॥३९॥
निमित्तानि च तस्य-इह means and of it (the wisdom) here
प्रोक्तानि-अनघ सूरिभि: are said O Sinless One! by the stalwarts स्वत: ज्ञानम् कुत: पुंसाम् by itself knowledge how is (possible for) men भक्ति:-वैराग्यम्-एव वा devotion dispassion also or O Sinless One! What are the means to attain that wisdom, given by the stalwerts? Because, knowledge, devotion or dispassion also cannot be had by itself.


एतान्मे पृच्छत: प्रश्नान् हरे: कर्मविवित्सया ।
ब्रूहि मेऽज्ञस्य मित्रत्वादजया नष्टचक्षुष: ॥४०॥
एतान्-मे पृच्छत: प्रश्नान् these by me asked questions
हरे: कर्म-विवित्सया The Lord's exploits desiring to know ब्रूहि मे-अज्ञस्य मित्रत्वात्- tell to me the ignorant, being friendly अजया नष्ट-चक्षुष: by Maayaa blinded As you are friendly to me, do answer these questions asked by me, which I have asked with the desire to know the exploits of The Lord, ignorant that I am and also blinded by Maayaa.


सर्वे वेदाश्च यज्ञाश्च तपो दानानि चानघ ।
जीवाभयप्रदानस्य न कुर्वीरन् कलामपि ॥४१॥
सर्वे वेदा:-च यज्ञा:-च all the Vedas and sacrifices and
तप: दानानि च-अनघ austerities, charity and O Pure One! जीव-अभय-प्रदानस्य for the Jiva, non fear to give न कुर्वीरन् कलाम्-अपि does not do, (any good) one fraction also O Pure One! The study of all the Vedas, sacrifices, austerities and charity, do not do one sixteenth fraction good also to the Jiva, than giving him the fearlessness from birth and death cycle.


श्री शुक उवाच - Shri Shuka said - स इत्थमापृष्टपुराणकल्प: कुरुप्रधानेन मुनिप्रधान: ।
प्रवृद्धहर्षो भगवत्कथायां सञ्चोदितस्तं प्रहसन्निवाह ॥४२॥
स: इत्थम्-आपृष्ट he (Maitreya) was thus asked
पुराण-कल्प: to the Puraana related कुरु-प्रधानेन by the chief of the Kurus मुनि-प्रधान: the chief of the sages प्रवृद्ध-हर्ष: with great delight भगवत्-कथायाम् in the Lord's stories सञ्चोदित:-तम् urged, him प्रहसन्-इव-आह smilingly as if spoke He Maitreya, the chief of the sages was thus asked by the chief of the Kurus, Vidura, questions related to the Puraanas. He was greatly delighted to be urged to relate the stories of The Lord, and as if smilingly spoke.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे सप्तम: अध्याय: ॥७॥ Thus ends the seventh discourse in Book Three of the great and glorious Bhaagavata-Puraana.