श्रीमद्भागवतमहापुराणमहात्म्यम् अथ पञ्चम: अध्याय: सूत उवाच - Soota said - पितर्युपरते तेन जननी ताडिता भृशम् ।
क्व वित्तं तिष्ठति ब्रूहि हनिष्ये लत्तया न चेत् ॥१॥
पितरि-उपरते father's retiring after
तेन जननी by him (Dhundhukaari) mother ताडिता भृशम् beaten severely क्व वित्तम् तिष्ठति 'where wealth is kept ब्रूहि हनिष्ये लत्तया tell me, beat with burning sticks न चेत् otherwise' After the father Aatmadeva retiring to the forest, Dhundhukaari beat his mother severely, and said, 'Tell me where the wealth is kept, otherwise I will beat you up with a burning stick.'


इति तद्वाक्यसंत्रासाज्जनन्या पुत्रदु:खत: ।
कूपे पात: कृतो रात्रौ तेन सा निधनं गता ॥२॥
इति तत्-वाक्य-संत्रासात्- thus, by his words' threat
जनन्या पुत्र-दु:खत: by the mother, due to son's torture कूपे पात: कृत: रात्रौ in the well jump, was done at night तेन सा निधनम् गता by that she death met Due to the son's torture and his threatening words, the mother leaped into the well at night and died.


गोकर्णस्तीर्थयात्रार्थं निर्गतो योगसंस्थित: ।
न दु:खं न सुखं तस्य न वैरी नापि बान्धवा: ॥३॥
गोकर्ण:-तीर्थ-यात्रा- Gokarna, pilgrimage travel
अर्थम् निर्गत: to undertake, proceeded योग-संस्थित: in yoga established न दु:खम् न सुखम् तस्य not sorrow nor happiness his (was) न वैरी न-अपि बान्धवा: no enemy, not even friends Gokarna, established in yoga, set out to undertake pilgrimage travel. He had neither sorrow nor happiness. He had no enemies not even any friends.


धुन्धुकारी गृहेऽतिष्ठत् पञ्चपण्यवधूवृत: ।
अत्युग्रकर्मकर्ता च तत्पोषणविमूढधी: ॥४॥
धुन्धुकारी गृहे-अतिष्ठत् Dhundhukaari in the house lived
पञ्च-पण्यवधू-वृत: five prostitutes accompanying अति-उग्र-कर्म-कर्ता च very heinous actions doing and तत्-पोषण विमूढधी: their upkeep's (having) anxiety Dhundhukaari stayed on in the house in the company of five prostitutes. He conducted very heinous actions as he was always anxious of their upkeep.


एकदा कुलटास्तास्तु भूषणान्यभिलिप्सव: ।
तदर्थं निर्गतो गेहात्कामान्धो मृत्युमस्मरन् ॥५॥
एकदा कुलटा:-ता:-तु one day, unchaste indeed
भूषणानि-अभिलिप्सव: ornaments sought तत्-अर्थम् निर्गत: गेहात्- that for, went from home काम-अन्ध: desire blinded मृत्युम्-अस्मरन् death forgetting One day those unchaste women demanded ornaments from him. With that purpose he went from home, blinded by desire and forgetful of his own death.


यतस्ततश्च संहृत्य वित्तं वेश्म पुनर्गत:।
ताभ्योऽयच्छत् सुवस्त्राणि भूषणानि कियन्ति च ॥६॥
यत:-तत:-च संहृत्य वित्तम् from here and there, stole money
वेश्म पुन:-गत: home again went ताभ्यो:-अयच्छत् to them gave सुवस्त्राणि भूषणानि good clothes, ornaments कियन्ति च and some He stole money from here and there and went back home. He gave them costly clothes and some ornaments.


बहुवित्तचयं दृष्ट्वारात्रौ नार्यो व्यचारयन् ।
चौर्यं करोत्यसौ नित्यमतो राजा ग्रहीष्यति ॥७॥
बहु-वित्त-चयम् दृष्ट्वा much wealth collected, seeing,
रात्रौ नार्यो व्यचारयन् in the night, the women thought चौर्यम् करोति-असौ नित्यम्- theft he does, everyday so अत: राजा ग्रहीष्यति the king will catch him The women saw the collection of wealth, that night, and thought, 'He commits theft everyday, so the king will catch him.'


वित्तं हृत्वा पुनश्चैनं मारयिष्यति निश्चितम् ।
अतोऽर्थगुप्तये गूढमस्माभि: किं न हन्यते ॥८॥
वित्तम् हृत्वा पुन:-च- the wealth taking away, again and
एनम् मारयिष्यति निश्चितम् him will kill surely अत:-अर्थ-गुप्तये therefore for the money's preservation गूढम्-अस्माभि: secretly by us किं न हन्यते why not kill (him) 'Again, taking away this wealth, the king will surely kill him. So to preserve this wealth, why should we not secretly kill him?'


निहत्यैनं गृहीत्वार्थं यास्यामो यत्र कुत्रचित् ।
इति ता निश्चयं कृत्वा सुप्तं सम्बद्ध्य रश्मिभि: ॥९॥
निहत्य-एनम् गृहीत्वा-अर्थम् killing him, taking the wealth
यास्याम: यत्र कुत्रचित् will go to, anywhere else इति ता: निश्चयम् कृत्वा this they, decision making सुप्तम् सम्बद्ध्य रश्मिभि: (him) sleeping tied with ropes We will kill him and take away the wealth and go to anywhere else.' So deciding, they tied him with ropes while he was asleep.


पाशं कण्ठे निधायास्य तन्मृत्युमुपचक्रमु: ।
त्वरितं न ममारासौ चिन्तायुक्तास्तदाभवन् ॥१०॥
पाशम् कण्ठे निधाय-अस्य noose in the neck, putting his
तत्-मृत्युम् उपचक्रमु: his death conspired त्वरितम् न ममार-असौ soon did not die he चिन्ता-युक्ता: तदा-अभवन् worried they then became They put a noose in his neck and conspired his death. But he did not die soon. So they were very worried.


तप्ताङ्गारसमूहांश्च तन्मुखे हि विचिक्षिपु:।
अग्निज्वालातिदु:खेन व्याकुलो निधनं गत: ॥११॥
तप्त-अङ्गार-समूहान्-च live coals heap and
तत्-मुखे हि विचिक्षिपु: in his mouth even thrust अग्नि-ज्वाला-अति-दु:खेन fire burning extreme agony व्याकुल: निधनम् गत: tormented to death went They then thrust heaps of live coal even in his mouth. He was tormented by the extreme agony of the fire flames and succumbed to death.


तं देहं मुमुचुर्गर्ते प्राय: साहसिका: स्त्रिय: ।
न ज्ञातं तद्रहस्यं तु केनापीदं तथैव च ॥१२॥
तम् देहम् मुमुचु:-गर्ते that (dead) body, threw in a pit
प्राय: साहसिका: स्त्रिय: generally, daring are women न ज्ञातम् तत्-रहस्यम् तु not known (was) that secret also केन-अपि-इदम् by any one this तथा-एव च and in such way That dead body they threw in a pit, as women are generally daring. No one came to know of this mystery and how it all happened.


लोकै: पृष्टा वदन्ति स्म दूरं यात: प्रियो हि न: ।
आगमिष्यति वर्षेऽस्मिन् वित्तलोभविकर्षित: ॥१३॥
लोकै: पृष्टा: वदन्ति स्म by people asked (they) said
दूरम् यात: प्रिय: हि न: far away has gone lover indeed ours आगमिष्यति वर्षे-अस्मिन् will come back within this year वित्त-लोभ-विकर्षित: wealth greed pulled away When people questioned them, they replied that attracted by the greed of wealth, their lover had indeed gone far away. He would return within the year.


स्त्रीणां नैव तु विश्वासं दुष्टानां कारयेद् बुध: ।
विश्वासे य: स्थितो मूढ: स दु:खै: परिभूयते ॥१४॥
स्त्रीणाम् न-एव in women not indeed
तु विश्वासम् should be trusted दुष्टानाम् कारयेत् बुध: of wicked should do the wise विश्वासे य: स्थित: मूढ: in trust who stays, fool स: दु:खै: परिभूयते he by sorrow is overcome A wise person should not repose trust in wicked women. Fools who put trust in such women are overcome by sorrow.


सुधामयं वचो यासां कामिनां रसवर्धनम् ।
हृदयं क्षुरधाराभं प्रिय: को नाम योषिताम् ॥१५॥
सुधामयम् वच: यासाम् nectar like speech whose
कामिनाम् रस-वर्धनम् of passionate people, delight increasing हृदयम् क्षुर-धार-आभम् heart, razor's edge like (sharp) प्रिय: को नाम योषिताम् beloved who can be, of women These women have speech like nectar which increases the delight of the passionate. But their heart is sharp as a razor's edge. Who ever is a beloved of such women?


संहृत्य वित्तं ता याता: कुलटा बहुभर्तृका: ।
धुन्धुकारी बभूव अथ महान् प्रेत: कुकर्मत: ॥१६॥
संहृत्य वित्तम् ता: याता: collecting the wealth they went
कुलटा: बहु-भर्तृका: wicked many paramours (having) धुन्धुकारी बभूव अथ Dhundhukaari became then महान् प्रेत: कुकर्मत: dreadful ghost, due to evil deeds Those unchaste women, who had many paramours, collected the wealth and fled. And Dhundhukaari became a dreadful ghost due to his evil deeds.


वात्यारूपधरो नित्यं धावन् दशदिशोऽन्तरम् ।
शीतातपपरिक्लिष्टो निराहार: पिपासित: ॥१७॥
वात्या-रूप-धर: नित्यम् whirlwind form taking, always
धावन् दश-दिश:-अन्तरम् ran, ten directions in between शीत-आतप-परिक्लिष्ट: cold heat tormented निराहार: पिपासित: foodless and thirsty He took to the form of a whirlwind and always ran about in between the ten directions, tormented by cold and sun, going without food and water.


न लेभे शरणं क्वापि हा दैवेति मुहुर्वदन् ।
कियत्कालेन गोकर्णो मृतं लोकादबुध्यत ॥१८॥
न लेभे शरणम् क्व-अपि did not get protection anywhere
हा दैव-इति मुहु:-वदन् O goodness! This, again and again saying कियत्-कालेन गोकर्ण: in some time, Gokarna मृतम् लोकात्-अबुध्यत (he) died, from people heard Dhundhukaari, in that form did not get protection anywhere and kept saying 'O goodness' every now and then. After some time Gokarna came to know of his death from the people.


अनाथं तं विदित्वैव गयाश्राद्धमचीकरत् ।
यस्मिंस्तीर्थे तु संयाति तत्र श्राद्धमवर्तयत् ॥१९॥
अनाथम् तम् विदित्त्वा-एव shelter-less him knowing only
गया-श्राद्धम् अचीकरत् in Gayaa Shraaddha performed यस्मिन्-तीर्थे तु संयाति whichever holy place even went to तत्र श्राद्धम्-अवर्तयत् there Shraaddha performed Knowing him to be shelter less, Gokarna performed his Shraaddha in Gayaa. And to which so ever holy place he went, even there he performed the Shraaddha.


एवं भ्रमन् स गोकर्ण: स्वपुरं समुपेयिवान् ।
रात्रौ गृहाङ्गणे स्वप्तुमागतोऽलक्षित: परै: ॥२०॥
एवम् भ्रमन् स: गोकर्ण: in this manner roaming, that Gokarna
स्व-पुरम् समुपेयिवान् to (his) own town came near रात्रौ गृह-अङ्गणे in the night, in the house courtyard स्वप्तुम्-आगत:- to sleep came अलक्षित: परै: unseen by others In this manner, roaming about, that Gokarna reached near his own town. In the night, he came to sleep in the courtyard of his house, unseen by anyone.


तत्र सुप्तं स विज्ञाय धुन्धुकारी स्वबान्धवम् ।
निशीथे दर्शयामास महारौद्रतरं वपु: ॥२१॥
तत्र सुप्तम् स: विज्ञाय there sleeping, he knowing
धुन्धुकारी स्व-बान्धवम् Dhundhukaari, to his own brother निशीथे दर्शयामास in the night showed महा-रौद्रतरम् वपु: very fierce form Dhundhukaari came to know that his own brother was sleeping there. In the night he showed to him a very fierce form.


सकृन्मेष: सकृत् हस्ती सकृच्च महिषोऽभवत् ।
सकृदिन्द्र: सकृच्चाग्नि: पुनश्च पुरुषोऽभवत् ॥२२॥
सकृत्-मेष: सकृत्-हस्ती now sheep now elephant
सकृत्-च महिष:-अभवत् now and bull became सकृत्-इन्द्र: सकृत्-च-अग्नि now Indra now and fire पुन:-च पुरुष:-अभवत् again and man became He once became sheep, then he became elephant, and then bull. He became Indra then again fire, and then again he became a man.


वैपरीत्यमिदं दृष्ट्वा गोकर्णो धैर्यसंयुत: ।
अयं दुर्गतिक: कोऽपि निश्चित्याथ तमब्रवीत् ॥२३॥
वैपरीत्यम्-इदम् दृष्ट्वा inconsistency, this seeing
गोकर्ण: धैर्य-संयुत: Gokarna, firmness gathering अयम् दुर्गतिक: this (is in) evil plight क:-अपि निश्चित्य- some one, deciding अथ तम्-अब्रवीत् then, to him said Gokarna seeing this inconsistency, decided that this was some one in an evil plight, and so, firm as he was, said to him.


गोकर्ण उवाच - Gokarna said - कस्त्वमुग्रतरो रात्रौ कुतो यातो दशामिमाम् ।
किं वा प्रेत: पिशाचो वा राक्षसोऽसीति शंस न: ॥२४॥
क:-त्वम्-उग्रतर: who are you, most fierce
रात्रौ कुत: यात: in the night, from where have you come दशाम्-इमाम् condition this किम् वा प्रेत: पिशाच: are you if a fiend, or spirit वा राक्षस:-असि- or are you a demon इति शंस न: this tell us 'Who are you the very fierce? In the night from where have you come? How did you come to this condition? Tell us if you are a fiend or a spirit or a demon.'


सूत उवाच - Soota said - एवं पृष्टस्तदा तेन रुरोदोच्चै: पुन: पुन: ।
अशक्तो वचनोच्चारे संज्ञामात्रं चकार ह ॥२५॥
एवम् पृष्ट:-तदा thus asked then
तेन रुरोद-उच्चै: he cried loudly पुन: पुन: again (and) again अशक्त: वचन-उच्चारे unable in word speaking संज्ञा-मात्रम् चकार ह by gestures alone, indicated it is said When he was thus asked, then, he started crying loudly again and again. It is said that, as he was unable to utter words, he indicated in gestures alone.


ततोऽञ्जलौ जलं कृत्वा गोकर्णस्तमुदैरयत् ।
तत्सेकहतपापोऽसौ प्रवक्तुमुपचक्रमे ॥२६॥
तत:-अञ्जलौ जलं कृत्वा then in both palms, water taking
गोकर्ण: तम्-उदैरयत् Gokarna, on him sprinkled तत्-सेक-हत-पाप:-असौ by that sprinkling, destroyed sins he प्रवक्तुम्-उपचक्रमे to speak started Then in the hollow of both palms taking water ,Gokarna sprinkled on him (the spirit). By this sprinkling, some of his sins were destroyed, and so he started to speak.


प्रेत उवाच - The spirit said - अहं भ्राता त्वदीयोऽस्मि धुन्धुकारीति नामत: ।
स्वकीयेनैव दोषेण ब्रह्मत्वं नाशितं मया ॥२७॥
अहम् भ्राता त्वदीय:-अस्मि I brother of you am
धुन्धुकारी-इति नामत: Dhundhukaari this by name स्वकीयेन-एव दोषेण by my own only misdeeds ब्रह्मत्वम् नाशितम् मया (the status) of Braahmana is destroyed by me 'I am your brother only, named Dhundhukaari. By my own faults I have destroyed the status of being a Braahmana.'


कर्मणो नास्ति संख्या मे महाज्ञाने विवर्तिन: ।
लोकानां हिंसक: सोऽहं स्त्रीभिर्दु:खेन मारित: ॥२८॥
कर्मण: ना-अस्ति संख्या of evil deeds' not is number
मे महा-अज्ञाने विवर्तिन: of mine, in deep ignorance, living लोकानाम् हिंसक:-अहम् of peoples' killer, I स्त्रीभि:-दु:खेन मारित: by women tortured was killed I revolving in sheer ignorance, committed innumerable evil deeds. I, the killer of people, was tortured and killed by women.


अत: प्रेतत्वमापन्नो दुर्दशां च वहाम्यहम् ।
वाताहारेण जीवामि दैवाधीनफलोदयात् ॥२९॥
अत: प्रेतत्वम्-आपन्नो therefore, to a spirit's state have fallen
दुर्दशाम् च वहामि-अहम् and a miserable plight, bearing am I वात-आहारेण जीवामि air as food taking, am living दैव-आधीन फल-उदयात् fortune controlled result coming up That is why I have attained this state of a spirit and have fallen into to a miserable plight. I am subsisting on air as food, and bearing the results sprouting out as controlled by destiny.


अहो बन्धो कृपासिन्धो भ्रातर्मामाशु मोचय ।
गोकर्णो वचनं श्रुत्वा तस्मै वाक्यमथाब्रवीत् ॥३०॥
अहो बन्धो कृपा-सिन्धो O friend! compassion's ocean!
भ्रात:-माम्-आशु मोचय brother, me soon redeem गोकर्ण: वचनम् श्रुत्वा Gokarna, words hearing तस्मै वाक्यम्-अथ-अब्रवीत् to him sentence then said 'O friend! O ocean of compassion! O brother! Soon redeem me.' Hearing his words, Gokarna said to him these words, then.


गोकर्ण उवाच - Gokarna said - त्वदर्थं तु गयापिण्डो मया दत्तो विधानत: ।
तत्कथं नैव मुक्तोऽसि ममाश्चर्यमिदं महत् ॥३१॥
त्वत्-अर्थम् तु for your sake, even
गया-पिण्ड: in Gayaa oblation मया दत्त: विधानत: by me was given, according to rules तत्-कथम् न-एव then how not even मुक्त:-असि liberated are you मम-आश्चर्यम्- my concern इदम् महत् this is great In Gayaa I gave oblation according to prescribed rules, for your sake. Then how is it that you are not liberated in spite of that. It is a matter of great concern to me.


गयाश्राद्धान्न मुक्तिश्चेदुपायो नापरस्त्विह ।
किं विधेयं मया प्रेत तत्त्वं वद सविस्तरम्॥३२॥
गया-श्राद्धात्-न by Gayaa Shraaddha not
मुक्ति:-चेत्-उपाय: liberation if, way out न-अपर:-तु-इह not another then here किम् विधेयम् मया प्रेत what should be done, by me O spirit तत्-त्वम् वद सविस्तरम् that you say, in detail 'O spirit if there is no liberation even by performing Shraaddha at Gayaa, then there is no other remedy. In that case tell me in detail what should I do.'


प्रेत उवाच - The spirit said - गयाश्राद्धशतेनापि मुक्तिर्मे न भविष्यति ।
उपायमपरं कंचित्त्वं विचारय साम्प्रतम् ॥३३॥
गया-श्राद्ध-शतेन-अपि by Gayaa Shraaddha, hundreds also
मुक्ति:-मे न भविष्यति redemption mine, will not be उपायम्-अपरम् कंचित्- way out another, any त्वम् विचारय साम्प्रतम् you think of now 'My redemption will not be done even if hundreds of Shraaddha in Gayaa are performed. Now, you will have to think of some other way out.


इति तद्वाक्यमाकर्ण्य गोकर्णो विस्मयं गत: ।
शतश्राद्धैर्न मुक्तिश्चेदसाध्यं मोचनं तव ॥३४॥
इति तत्-वाक्यम्-आकर्ण्य this, his words hearing
गोकर्ण: विस्मयम् गत: Gokarna, was wonder struck शत-श्राद्धै:-न मुक्ति:-चेत्- hundreds of Shraaddha do not liberate if, असाध्यम् मोचनम् तव impossible, (is) redemption yours Gokarna was wonder struck by hearing the spirit's words, and said, 'If by a hundred Shraaddha also you are not liberated, then, your redemption is impossible.'


इदानीं तु निजं स्थानमातिष्ठ प्रेत निर्भय: ।
त्वत्मुक्तिसाधकं किंचिदाचरिष्ये विचार्य च ॥३५॥
इदानीम् तु निजम् स्थानम् for now but, (in) your own place
तिष्ठ प्रेत निर्भय: stay O spirit! Fearlessly त्वत्-मुक्ति साधकम् किंचित्- your liberation, working out something आचरिष्ये विचार्य च will do, having thought and 'O Spirit! For now you fearlessly stay in your own place. For your redemption, I will think of some way out and do something.'


धुन्धुकारी निजस्थानं तेनादिष्टस्ततो गत: ।
गोकर्णश्चिन्तयामास तां रात्रिं न तदध्यगात् ॥३६॥
धुन्धुकारी निज-स्थानम् Dhundhukaari, (to) own place
तेन-आदिष्ट: तत: गत: by his instruction, from there went गोकर्ण: चिन्तयामास Gokarna thought (and thought) ताम् रात्रिम् that night न तत्-अध्यगात् not that understood As instructed, Dhundhukaari went to his place. Gokarna, thought and thought but, that night he could not understand what to do.


प्रातस्तमागतं दृष्ट्वा लोका: प्रीत्या समागता: ।
तत्सर्वं कथितं तेन यज्जातं च यथा निशि ॥३७॥
प्रात: तम्-आगतम् दृष्ट्वा in the morning, him having come seeing
लोका: प्रीत्या समागता: people affectionately came तत्-सर्वम् कथितम् तेन that all was told by him यत्-जातम् च यथा निशि what happened and how that night When people saw that Gokarna had come, they came with affection to meet him. He related to them all what had happened that night and how .


विद्वांसो योगनिष्ठाश्च ज्ञानिनो ब्रह्मवादिन: ।
तन्मुक्तिं नैव तेऽपश्यन् पश्यन्त: शास्त्रसंचयान् ॥३८॥
विद्वांस: योगनिष्ठा:-च learned men, men established in yoga
ज्ञानिन: ब्रह्मवादिन: wise men, exponents of Veda तत्-मुक्तिम् न-एव his redemption not even ते-अपश्यन् they comprehend पश्यन्त: शास्त्र-संचयान् (even) by consulting, scriptural text heaps The learned men, the men established in yoga, wise men and the exponents of the Vedas, they also did not comprehend the method of his redemption, even after consulting heaps of scriptural texts.


तत: सर्वै: सूर्यवाक्यं तन्मुक्तौ स्थापितं परम् ।
गोकर्ण: स्तम्भनं चक्रे सूर्यवेगस्य वै तदा ॥३९॥
तत: सर्वै: सूर्य-वाक्यम् then by every one, Sun's verdict
तत्-मुक्तौ स्थापितम् परम् (for) his redemption, (was) established as ultimate गोकर्ण: स्तम्भनम् चक्रे Gokarna arrest made सूर्य-वेगस्य वै तदा Sun's speed so then Everyone there then decided that Sun's verdict in this case was the ultimate. So, Gokarna then arrested the speed of the Sun.


तुभ्यं नमो जगत्साक्षिन् ब्रूहि मे मुक्तिहेतुकम् ।
तच्छ्रुत्वा दूरत: सूर्य: स्फुटमित्यभाषत ॥४०॥
तुभ्यम् नम: जगत्-साक्षिन् to You I bow, O Witness of the world!
ब्रूहि मे मुक्ति-हेतुकम् tell me, to liberation the means तत्-श्रुत्वा दूरत: सूर्य: that hearing, from afar the Sun स्फुटम्-इति-अभाषत clearly this said 'I bow down to you, O Witness of the world! Please tell me the means of liberation.' The Sun hearing that, from afar, clearly said ..


श्रीमद्भागवतान्मुक्ति: सप्ताहं वाचनं कुरु ।
इति सूर्यवच: सर्वैर्धर्मरूपं तु विश्रुतम् ॥४१॥
श्रीमद्भागवतात्-मुक्ति: by Shrimad Bhaagavatam, liberation (is possible)
सप्ताहम् वाचनम् कुरु seven days' reading do इति सूर्यवच: सर्वै: this Sun's word by all धर्मरूपम् तु विश्रुतम् righteousness embodied, was definitely heard 'Liberation is possible by the reading of Shrimad Bhaagavatam in seven days time. So do that.' These words spoken by the righteousness embodied Sun, were clearly heard by everyone present.


सर्वेऽब्रुवन् प्रयत्नेन कर्तव्यं सुकरं त्विदम् ।
गोकर्णो निश्चयं कृत्वा वाचनार्थं प्रवर्तित: ॥४२॥
सर्वे-अब्रुवन् everyone said
प्रयत्नेन कर्तव्यम् with effort should be done सुकरम् तु-इदम् easy indeed this is गोकर्ण: निश्चयम् कृत्वा Gokarna decision made वाचन-अर्थम् प्रवर्तित: for reading purpose proceeded Everyone said that this should be accomplished with sincerity and that this was quite easy to do. Gokarna made up his mind and proceeded to read it.


तत्र संश्रवणार्थाय देशग्रामाज्जना ययु: ।
पङ्ग्वन्धवृद्धमन्दाश्च तेऽपि पापक्षयाय वै ॥४३॥
तत्र संश्रवण-अर्थाय there, for hearing purpose
देश-ग्रामात्-जना: ययु: from countries villages, people came पङ्गु-अन्ध-वृद्ध- lame, blind, old and मन्दा:-च ते-अपि stupid and they also पाप-क्षयाय वै for sin's annihilation, of course To listen to the expounding of Shrimad Bhaagavatam, people came from different countries and also from the villages. Lame, blind, old and stupid people also came to annihilate their sins.


समाजस्तु महाञ्जातो देवविस्मयकारक: ।
यदैवासनमास्थाय गोकर्णोऽकथयत्कथाम् ॥४४॥
समाज:-तु महान्-जात: gathering also, big collected
देव-विस्मय कारक: to god's wonder creating यदा-एव-आसनम्-आस्थाय when as on the seat taking position गोकर्ण:-अकथयत्-कथाम् Gokarna expounded the story To the wonder of even the gods, a big gathering collected, when and as Gokarna took the seat and started expounding the story.


स प्रेतोऽपि तदाऽऽयात: स्थानं पश्यन्नितस्तत: ।
सप्तग्रन्थियुतं तत्रापश्यत्कीचकमुच्छ्रितम् ॥४५॥
स: प्रेत:-अपि तदा-आयात: that spirit also, then came
स्थानम् पश्यन्-इत:-तत: place looking for here and there सप्त-ग्रन्थि-युतम् seven joints having तत्र-अपश्यत् there saw कीचकम्--उच्छ्रितम् (a) bamboo standing up Then the spirit also came there looking here and there for a place to sit. Just then he saw a tall bamboo with seven joints standing erect.


तन्मूलच्छिद्रमाविश्य श्रवणार्थं स्थितो ह्यसौ ।
वातरूपी स्थितिं कर्तुमशक्तो वंशमाविशत् ॥४६॥
तत्-मूल-छिद्रम्-आविश्य in its lower most hole entering
श्रवण-अर्थम् स्थित: hearing for, settled हि-असौ वात-रूपी indeed he (in) air form स्थितिम् कर्तुम्-अशक्त: (else where) place taking unable वंशम्-आविशत् in the bamboo entered Entering the lower most hole of the bamboo, he settled there, to hear the story. He, being in air form , was unable to take place else where, so he entered the bamboo.


वैष्णवं ब्राह्मणं मुख्यं श्रोतारं परिकल्प्य स: ।
प्रथमस्कन्धत: स्पष्टमाख्यानं धेनुजोऽकरोत् ॥४७॥
वैष्णवम् ब्राह्मणम् a devotee Braahmana
मुख्यम् श्रोतारम् main listener परिकल्प्य स: taking to be he (Gokarna) प्रथम-स्कन्धत: from the first chapter स्पष्टम्-आख्यानम् clearly expounding धेनुज:-अकरोत् the cow born, did Taking a devout Brahman to be the chief listener, Gokarna, the cow born, in a clear voice expounded the story from the first chapter, in detail.


दिनान्ते रक्षिता गाथा तदा चित्रं बभूव ह ।
वंशैकग्रन्थिभेदोऽभूत्सशब्दं पश्यतां सताम् ॥४८॥
दिन-अन्ते रक्षिता गाथा at day's end, adjourned exposition
तदा चित्रम् बभूव ह then a wonder happened indeed वंश-एक-ग्रन्थि- the bamboo's one joint भेद:-अभूत्-सशब्दम् burst happened with sound पश्यताम् सताम् (while) looked on good men At the day's end, the exposition was adjourned and a wonder took place. One joint, the lowest, of the bamboo burst with a sound while the good men looked on.


द्वितीयेऽह्नि तथा सायं द्वितीयग्रन्थिभेदनम् ।
तृतीयेऽह्नि तथा सायं तृतीयग्रन्थिभेदनम् ॥४९॥
द्वितीये-अह्नि तथा सायं on second day, and evening
द्वितीय ग्रन्थि-भेदनम् second joint was split तृतीये-अह्नि तथा सायं on third day and in the evening तृतीय-ग्रन्थि भेदनम् third joint split On the second day, in the evening, the second joint split, and similarly, on the third day, in the evening, the third joint split open.


एवं सप्तदिनैश्चैव सप्तग्रन्थिविभेदनम् ।
कृत्वा स द्वादशस्कन्धश्रवणात्प्रेततां जहौ ॥५०॥
एवम् सप्त-दिनै:- in this manner, in seven days
च-एव सप्त-ग्रन्थि- and also seven joints विभेदनम् कृत्वा स: burst doing he द्वादश-स्कन्ध-श्रवणात्- twelfth chapter by hearing प्रेतताम् जहौ the state of spirit gave up In this manner, in seven days, all the seven joints of the bamboo, he could burst open. On hearing the twelfth, the last chapter, the spirit gave up the form of a spirit.


दिव्यरूपधरो जातस्तुलसीदाममण्डित: ।
पीतवासा घनश्यामो मुकुटी कुण्डलान्वित: ॥५१॥
दिव्य-रूप-धर: जात:- divine form taking (he) became
तुलसी-दाम-मण्डित: with Tulasi strings adorned पीतवासा घन-श्याम: yellow garmented cloud like dark मुकुटी कुण्डल-अन्वित: with a diadem, and earrings wearing He, Dhundhukaari, took on a divine form, cloud like dark in complexion, adorned with Tulasi strings, wearing a yellow garment, and was bedecked with a diadem and ear-rings.


ननाम भ्रातरं सद्यो गोकर्णमिति चाब्रवीत् ।
त्वयाहं मोचितो बन्धो कृपया प्रेतकश्मलात् ॥५२॥
ननाम भ्रातरम् सद्य: greeted brother instantly
गोकर्णम्-इति च-अब्रवीत् to Gokarna this and said त्वया-अहम् मोचित: बन्धो by you I am rid O brother! कृपया प्रेत-कश्मलात् Kindly, from spirit's delusions He instantly greeted his brother and said this to Gokarna, 'O Brother! You have kindly rid me of the delusion of the state of a spirit.


धन्या भागवती वार्ता प्रेतपीडाविनाशिनी ।
सप्ताहोऽपि तथा धन्य: कृष्णलोकफलप्रद: ॥५३॥
धन्या भागवती वार्ता meritorious is Bhaagavata story
प्रेत-पीडा विनाशिनी a spirit's torment curtails सप्ताह-अपि तथा धन्य: seven days (procedure) also, and is praise worthy कृष्ण-लोक फल-प्रद: Krishna's abode, as a result bestows The story of Bhaagavata is meritorious, as it destroys the suffering of a spirit's state. And the seven day procedure also is praiseworthy because, as a result of hearing it, it bestows the abode of Krishna.


कम्पन्ते सर्वपापानि सप्ताहश्रवणे स्थिते ।
अस्माकं प्रलयं सद्य: कथा चेयं करिष्यति ॥५४॥
कम्पन्ते सर्व-पापानि tremble all sins
सप्ताह-श्रवणे स्थिते seven days hearing when is to start अस्माकम् प्रलयम् सद्य: 'Our destruction is soon कथा च-इयम् करिष्यति story and he is doing' All the sins tremble, at the thought that when a story of Bhaagavata is expounded in seven days, their destruction is near at hand.


आर्द्रं शुष्कं लघु स्थूलं वाङ्मन:कर्मभि: कृतम् ।
श्रवणं विदहेत्पापं पावक: समिधो यथा ॥५५॥
आर्द्रम् शुष्कम् लघु स्थूलम् wet (new) dry (old), small big
वाङ्-मन: कर्मभि: कृतम् by speech, mind, action done (sins) श्रवणम् विदहेत्-पापम् the hearing burns the sins पावक: समिध: यथा fire wood as Just as fire burns all wood, wet or dry, big or small, likewise, the hearing of the one weeks' exposition, eradicates all sins, done in the past, or recent, minor or major, committed by speech, mind or by action.


अस्मिन् वै भारते वर्षे सूरिभिर्देवसंसदि ।
अकथाश्राविणां पुंसां निष्फलं जन्म कीर्तितम् ॥५६॥
अस्मिन् वै भारते वर्षे in this certainly, Bhaaratvarsha
सूरिभि:-देव-संसदि by the gods', in the assembly of gods अकथा-श्राविणाम् पुंसाम् not the story hearing people's निष्फलम् जन्म कीर्तितम् worthless birth is decided In the assembly of gods, it is declared by the gods, that in this land of Bhaaratvarsha, the birth of a person is worthless, who has not heard the story of Bhaagavatam.


किं मोहतो रक्षितेन सुपुष्टेन बलीयसा ।
अध्रुवेण शरीरेण शुकशास्त्रकथां विना ॥५७॥
किम् what (use is of)
मोहत: रक्षितेन fondly cared for सुपुष्टेन बलीयसा nourished to strength अध्रुवेण शरीरेण unstable body शुक-शास्त्र- Shuka Shaastra (Bhaagavatam) कथाम् विना story devoid of Of what consequence is this body, fondly cared for, nourished to strength, yet unstable, if it is devoid of having heard the Shuka shaastra, the story of Bhaagavatam?


अस्थिस्तम्भं स्नायुबद्धं मांसशोणितलेपितम् ।
चर्मावनद्धं दुर्गन्धं पात्रं मूत्रपुरीषयो: ॥५८॥
अस्थि-स्तम्भम् a bone pillar
स्नायु-बद्धम् by nerves tied togather मांस-शोणित-लेपितम् flesh and blood smeared चर्म-अवनद्धम् with skin covered दुर्गन्धम् पात्रम् foul smelling, container of मूत्र-पुरीषयो: urine and faeces This body is a column of bones tied by nerves, smeared with flesh and blood and covered with skin. It is foul smelling and is a container of urine and faeces.


जराशोकविपाकार्तं रोगमन्दिरमातुरम् ।
दुष्पूरं दुर्धरं दुष्टं सदोषं क्षणभङ्गुरम् ॥५९॥
जरा-शोक- old age, sorrow
विपाक-आर्तम् because of aggrieved रोग-मन्दिरम्- disease house आतुरम् दुष्पूरम् full of anxiety, insatiable दुर्धरम् दुष्टम् not easy to bear, wicked सदोषम् क्षण-भङ्गुरम् full of faults, momentary This body is always in grief because of old age and sorrow. It houses disease, is full of anxiety, is insatiable, is not easy to bear, is full of faults, wicked and momentary.


कृमिविङ्भस्मसंज्ञान्तं शरीरमिति वर्णितम् ।
अस्थिरेण स्थिरं कर्म कुतोऽयं साधयेन्न हि ॥६०॥
कृमि-विङ्-भस्म- worms, faeces, ashes
संज्ञा-अन्तम् शरीरम्- called in the end body इति वर्णितम् thus described अस्थिरेण स्थिरम् कर्म with unstable (body), steady action कुत:-अयम् साधयेत्-न हि why this, performs not indeed In the end, this body, as it is called, is described as worms, faeces, ashes etc. With this unstable body then, why does not one perform steady action, (leading to immortality)?


यत्प्रात: संस्कृतं चान्नं सायं तच्च विनश्यति ।
तदीयरससंपुष्टे काये का नाम नित्यता ॥६१॥
यत्-प्रात: संस्कृतम् that in the morning, cooked
च-अन्नम् सायम् and rice, in the evening तत्-च विनश्यति and that rots तदीय-रस-संपुष्टे काये of its essence nourished body का नाम नित्यता what indeed is permanence The rice cooked in the morning, rots the same evening. What permanence can be ascribed to the body which is nourished by the essence of such food?


सप्ताहश्रवणाल्लोके प्राप्यते निकटे हरि: ।
अतो दोषनिवृत्त्यर्थमेतदेव हि साधनम् ॥६२॥
सप्ताह-श्रवणात्- by seven days hearing
लोके प्राप्यते निकटे हरि: people get near Hari अत: दोष-निवृत्ति-अर्थम्- so, for sin driving away purpose एतत्-एव हि साधनम् this only is the means By the hearing of the seven days of Bhaagavatam, people get close to Shree Hari. So it is the only means of driving away all the sins.


बुद्-बुदा इव तोयेषु मशका इव जन्तुषु ।
जायन्ते मरणायैव कथाश्रवणवर्जिता: ॥६३॥
बुद्-बुदा इव तोयेषु bubbles like in water
मशका इव जन्तुषु insects like in living beings जायन्ते मरणाय-एव are born to die only कथा-श्रवण वर्जिता: story hearing, deprived of Those who are deprived of hearing the exposition of Bhaagavatam, they are merely born to die, like bubbles in water and insects on living beings.


जडस्य शुष्कवंशस्य यत्र ग्रन्थिविभेदनम् ।
चित्रं किमु तदा चित्तग्रन्थिभेद: कथाश्रवात् ॥६४॥
जडस्य शुष्क-वंशस्य of material of a dry bamboo
यत्र ग्रन्थि-विभेदनम् where, joints were split open चित्रम् किमु तदा surprising what then चित्त-ग्रन्थि-भेद: of mind (of ignorance) knot opening कथाश्रवात् by hearing the story Where the joints of a material dry bamboo were burst open, by hearing the story, there, it is no surprise if the knot of the mind having ignorance is opened.


भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशय: ।
क्षीयन्ते चास्य कर्माणि सप्ताहश्रवणे कृते ॥६५॥
भिद्यते हृदय-ग्रन्थि: pierced is heart's knot
छिद्यन्ते सर्व-संशय: broken are all doubts क्षीयन्ते च-अस्य कर्माणि cut away and are his Karmas सप्ताह-श्रवणे कृते seven days hearing due to When a seven day exposition is heard, the knots of the heart are pierced, all doubts are dissolved, and the Karmas are cut asunder.


संसारकर्दमालेपप्रक्षालनपटीयसि ।
कथातीर्थे स्थिते चित्ते मुक्तिरेव बुधै: स्मृता ॥६६॥
संसार-कर्दम-आलेप- the worldly mud smeared
प्रक्षालन-पटीयसि to wash competent कथा-तीर्थे स्थिते चित्ते in the story pilgrimage, established mind मुक्ति:-एव बुधै: स्मृता liberation alone by wise is ascertained In the story pilgrimage, which is competent in washing the worldly mud, if the mind is settled, the wise declare that liberation is undoubtedly achieved.


एवं ब्रुवति वै तस्मिन् विमानमागमत्तदा ।
वैकुण्ठवासिभिर्युक्तं प्रस्फुरद्दीप्तिमण्डलम् ॥६७॥
एवम् ब्रुवति वै तस्मिन् thus saying, indeed when he was
विमानम्-आगमत्-तदा an Ariel car arrived then वैकुण्ठ-वासिभि:-युक्तम् with Vaikuntha residents, manned प्रस्फुरत्-दीप्ति-मण्डलम् shining (with) a dazzling halo Just when Dhundhukaari was saying so, there arrived an Ariel car manned by residents of Vaikuntha, and dazzling with a shining halo.


सर्वेषां पश्यतां भेजे विमानं धुन्धुलीसुत: ।
विमाने वैष्णवान् वीक्ष्य गोकर्णो वाक्यमब्रवीत् ॥६८॥
सर्वेषाम् पश्यताम् (as) everyone looked on
भेजे विमानम् धुन्धुलीसुत: boarded the Ariel car, Dhundhuli's son विमाने वैष्णवान् वीक्ष्य in the Ariel car, the Vaishnavas seeing गोकर्ण: वाक्यम्-अब्रवीत् Gokarna, words said (to them) As everyone looked on, the son of Dhundhulee, Dhundhukaari boarded the Ariel car. Gokarna saw that the Ariel car was manned by the residents of Vaikuntha, so he said these words ….


गोकर्ण उवाच - Gokarna said - अत्रैव बहव: सन्ति श्रोतारो मम निर्मला: ।
आनीतानि विमानानि न तेषां युगपत्कुत: ॥६९॥
अत्र-एव बहव: सन्ति here alone many are there
श्रोतार: मम निर्मला: listeners mine pure आनीतानि विमानानि brought Ariel cars न तेषाम् युगपत्-कुत: not for them, together why 'Right here, there are many sinless listeners of my discourse. Why are Ariel cars not brought for them also?'


श्रवणं समभागेन सर्वेषामिह दृश्यते ।
फलभेद: कुतो जात: प्रब्रुवन्तु हरिप्रिया: ॥७०॥
श्रवणम् सम-भागेन hearing (in) equal measure
सर्वेषाम्-इह दृश्यते by all here is seen फल-भेद: कुत: जात: result different how happened प्रब्रुवन्तु हरि-प्रिया: please say O lovers of Hari! O Lovers of Hari! Here everyone partook the hearing of Bhaagavatam in equal measure. Kindly say, how then is there a difference in the result.


हरिदासा: ऊचु: - Haridaasas said - श्रवणस्य विभेदेन फलभेदोऽत्र संस्थित: ।
श्रवणं तु कृतं सर्वैर्न तथा मननं कृतम् ।
फलभेदस्ततो जातो भजनादपि मानद ॥७१॥
श्रवणस्य विभेदेन in the hearing diversity
फल-भेद-अत्र संस्थित: in result difference has occurred श्रवणम् तु कृतम् सर्वै:- hearing of course, was done by all न तथा मननम् कृतम् not that kind of reflection was done फल-भेद:-तत: जात: the result difference, therefore has resulted भजनात्-अपि मानद in devotion also, O respected One! O Respected One! Gokarna! Here, the difference in the result has occurred due to the difference in the quality of hearing. Though everyone was hearing, no one did that sort of reflection, resulting into this difference, in spite of everyone's' devotion.


सप्तरात्रमुपोष्यैव प्रेतेन श्रवणं कृतम् ।
मननादि तथा तेन स्थिरचित्ते कृतं भृशम् ॥७२॥
सप्त-रात्रम्-उमुपोष्य-एव seven nights, fasting only
प्रेतेन श्रवणम् कृतम् by the spirit hearing was done मनन-आदि तथा तेन reflection etc and by him स्थिरचित्ते कृतम् भृशम् with a composed mind, was done thoroughly The spirit heard the exposition of Bhaagavata for seven days even without food and drink. He even reflected on what he heard, thoroughly with a composed mind.


अदृढं च हतं ज्ञानं प्रमादेन हतं श्रुतं ।
संदिग्धो हि हतो मन्त्रो व्यग्रचित्तो हतो जप: ॥७३॥
अदृढम् च हतम् ज्ञानम् infirm, and is worthless knowledge
प्रमादेन हतम् श्रुतम् by laziness, is wasted Scriptural learning व्यग्र-चित्त: हत: जप: restless mind devalues Japa When knowledge is not firm, it is worthless. Scriptures are not learnt well if one is lazy. Doubt kills the value of Mantra and Japa brings no fruit if done with a restless mind.


अवैष्णवो हतो देशो हतं श्राद्धमपात्रकम् ।
हतमश्रोत्रिये दानमनाचारं हतं कुलम् ॥७४॥
अवैष्णव: हत: देश: devotee less, is inconsequential a country
हतम् श्राद्धम्-अपात्रकम् meaningless is Shraaddha, to the undeserving हतम्-अश्रोत्रिये दानम्- valueless is, to a non learned gift अनाचारम् हतम् कुलम् by bad conduct, wasted is a clan A country is inconsequential if it is devoid of devotees. A Shraaddha performed by giving oblations to the unworthy is meaningless. A gift given to an unlearned Braahmana is futile. A clan diminishes due to bad conduct.


विश्वासो गुरुवाक्येषु स्वस्मिन्दीनत्वभावना ।
मनोदोषजयश्चैव कथायां निश्चला मति: ॥७५॥
विश्वास: गुरु-वाक्येषु faith, in a preceptor's words
स्वस्मिन्-दीनत्व-भावना in one's own, humbleness feeling मन:-दोष-जय:-च-एव of mind's evils overcoming and also कथायाम् निश्चला मति: in the exposition (Bhaagavatam story) unwavering mind Having faith in one's preceptor's words, feeling of humbleness in oneself, overcoming of ones mind's evils and also an unwavering mind in the exposition of the Bhaagavata.


एवमादि कृतं चेत्स्यात्तदा वै श्रवणे फलम् ।
पुन: श्रवान्ते सर्वेषां वैकुण्ठे वसतिर्ध्रुवम् ॥७६॥
एवम्-आदि like this and other things
कृतम् चेत्-स्यात्- done if are तदा वै श्रवणे फलम् then certainly of hearing fruit पुन: श्रवान्ते सर्वेषाम् again after hearing to all वैकुण्ठे वसति:-ध्रुवम् in Vaikuntha residing is certain Thus all that is prescribed, if are done, then certainly the fruit of hearing is achieved. When for the second time, Bhaagavata is heard then all of them will surely attain to reside in Vaikuntha.


गोकर्ण तव गोविन्दो गोलोकं दास्यति स्वयम् ।
एवमुक्त्वा ययु: सर्वे वैकुण्ठं हरिकीर्तना: ॥७७॥
गोकर्ण तव गोविन्द: O Gokarna! For you, Govinda
गोलोकम् दास्यति स्वयम् will give Goloka (His realm), Himself एवम्-उक्त्वा ययु: सर्वे thus saying went away all वैकुण्ठम् हरि-कीर्तना: to Vaikuntha, Hari's name chanting 'O Gokarna! Govinda Himself will give you His divine abode Goloka.' Thus saying they went away to Vaikuntha, chanting Shree Hari's names.


श्रावणे मासि गोकर्ण: कथामूचे तथा पुन: ।
सप्तरात्रवतीं भूय: श्रवणं तै: कृतं पुन: ॥७८॥
श्रावणे मासि गोकर्ण: in the month of Sraavana (rainy season) Gokarna
कथाम्-ऊचे तथा पुन: exposition did and again सप्त-रात्रवतीम् with the seven night's procedure भूय: श्रवणम् again hearing did तै: कृतम् पुन: by them again In the month of Sraavana, the rainy season, Gokarna did the exposition again, according to the seven night's procedure. All of them did the hearing again.


कथासमाप्तौ यज्जातं श्रूयतां तच्च नारद ॥७९॥
कथा-समाप्तौ
यत्-जातम् at the end of the story
श्रूयताम् तत्-च what happened नारद listen that and 'O Naarada! What happened at the end of the exposition, listen to that now.'


विमानै: सह भक्तैश्च हरिराविर्बभूव ह ।
जयशब्दा नमश्शब्दास्तत्रासन् बहवस्तदा ॥८०॥
विमानै: सह भक्तै:-च by Ariel cars, and with devotees
हरि:-आविर्बभूव ह Hari descended indeed जय-शब्दा: नम:-शब्दा: sounds of triumph, sounds of greetings तत्र-आसन् बहव:-तदा there were many then Hari descended in Ariel cars along with the devotees. At that time, sounds of triumph and sounds of greetings were uttered in great numbers.


पाञ्चजन्यध्वनिं चक्रे हर्षात्तत्र स्वयं हरि: ।
गोकर्णं तु समालिङ्ग्याकरोत्स्वसदृशं हरि: ॥८१॥
पाञ्चजन्य-ध्वनिम् चक्रे Paanchajanya (conch) sound did
हर्षात्-तत्र स्वयम् हरि: joyfully there Himself Hari गोकर्णम् तु समालिङ्ग्य- Gokarna indeed closely embracing अकरोत्-स्व-सदृशम् हरि: made him Himself like, Hari Hari, full of joy, himself blew and sounded His own conch the Paanchajanya. Then He closely embraced Gokarna indeed and made him like Himself.


श्रोतृनन्यान् घनश्यामान् पीतकौशेयवासस: ।
किरीटिन: कुण्डलिनस्तथा चक्रे हरि: क्षणात् ॥८२॥
श्रोतृन्-अन्यान् the hearers others
घनश्यामान् dark cloud like पीत-कौशेय-वासस: yellow silk wearing किरीटिन: कुण्डलिन:-तथा adorning diadems, and earrings चक्रे हरि: क्षणात् made Hari, in a moment Shree Hari transformed the other hearers also, with dark cloud like complexion, wearing yellow silk garments, and adorned with diadems and earrings.


तद्ग्रामे ये स्थिता जीवा आश्वचाण्डालजातय: ।
विमाने स्थापितास्तेऽपि गोकर्णकृपया तदा ॥८३॥
तत्-ग्रामे ये स्थिता: जीवा: in that village, those living beings
आ-श्व-चाण्डाल-जातय: from dogs and lowly casts विमाने स्थापिता: ते-अपि in Ariel cars were seated, they also गोकर्ण-कृपया तदा by Gokarna's grace then At that time, in that village, all those beings living there, by Gokarna's grace were seated in the Ariel cars, even if they were dogs or belonged to the lowly casts..


प्रेषिता हरिलोके ते यत्र गच्छन्ति योगिन: ।
गोकर्णेन स गोपालो गोलोकं गोपवल्लभम्
कथाश्रवणत: प्रीतो निर्ययौ भक्त्वत्सल:॥८४॥
प्रेषिता: हरि-लोके ते were sent to Hari's abode they
यत्र गच्छन्ति योगिन: where go the yogis गोकर्णेन स: गोपाल: by Gokarna, He Gopala गोलोकम् गोप-वल्लभम् to Goloka, to the Gopas dear कथा-श्रवणत: प्रीत: निर्ययौ by the story hearing, pleased proceeded भक्त्वत्सल: fond of His devotees By Gokarna they were sent to Hari's abode, Vaikuntha. With Gokarna, Gopala, Krishna, fond as He is of His devotees, pleased by the hearing of the story, proceeded to Goloka, which is dear to the Gopas.


अयोध्यावासिन: पूर्वं यथा रामेण संगता: ।
तथा कृष्णेन ते नीता गोलोकं योगिदुर्लभम् ॥८५॥
अयोध्या-वासिन: Ayodhyaa residents
पूर्वम् यथा रामेण संगता: in the past, just as with Raama went to तथा कृष्णेन ते नीता: like that by Krishna, they were taken गोलोकम् योगि-दुर्लभम् to Goloka, for yogis unattainable In the past just as the residents of Ayodhyaa went with Raama to His divine abode, Saaketa, they were taken to Goloka by Krishna, His divine abode, unattainable by even the yogis.


यत्र सूर्यस्य सोमस्य सिद्धानां न गति: कदा ।
तं लोकं हि गतास्ते तु श्रीमद्भागवतश्रवात् ॥८६॥
यत्र सूर्यस्य सोमस्य where the Sun, the Moon
सिद्धानाम् न गति: the Siddhas do not have excess कदा तम् लोकम् हि ever, to that realm indeed गता:-ते तु went they indeed श्रीमद्भागवत-श्रवात् by Shrimad Bhaagavatam's hearing They went to that divine realm where even the Sun, the Moon or the Siddhas do not have excess, by hearing to the exposition of Shrimad Bhaagavata.


ब्रूमोऽत्र ते किं फलवृन्दमुज्ज्वलम्, सप्ताहयज्ञेन कथासु संचितम् ।
कर्णेन गोकर्णकथाक्षरो यै:, पीतश्च ते गर्भगता न भूय: ॥८७॥
ब्रूम:-अत्र ते किम् say, here, to you what (about)
फल-वृन्दम्-उज्ज्वलम् the fruits bouquet bright सप्ताह-यज्ञेन by seven days ceremony कथासु संचितम् कर्णेन exposition collected by the ears गोकर्ण-कथा-अक्षर: Gokarna's exposition's word यै: पीत:-च ते even by whom and is drunk, they गर्भ-गता: न भूय: in wombs enter, do not again What can we tell you here about the bright bouquet of fruits collected during the seven days ceremony of Bhaagavatam's exposition? If by anyone, by the ears, even a word of exposition by Gokarna is drunk, he does not have to enter a mother's womb again.


वाताम्बुपर्णाशनदेहशोषणैस्तपोभिरुग्रैश्चिरकालसंचितै: ।
योगैश्च संयान्ति न तां गतिं वै सप्ताहगाथाश्रवणेन यान्ति याम् ॥८८॥
वात-अम्बु-पर्ण-अशन air, water, leaves eating
देह-शोषणै:-तपोभि:-उग्रै: by body emaciating, austerities rigorous चिरकाल-संचितै: for long collected योगै:-च संयान्ति by yoga also and achieved न ताम् गतिम् वै not that destiny surely सप्ताह-गाथा-श्रवणेन by seven day exposition hearing यान्ति याम् is achieved which People surely do not achieve that destiny by subsisting on air water or leaves, or by emaciating the body by rigorous austerities, or by yoga collected for long, which is achieved by the hearing of Bhaagavata in a seven day course.


इतिहासमिमं पुण्यं शाण्डिल्योऽपि मुनीश्वर: ।
पठते चित्रकूटस्थो ब्रह्मानन्दपरिप्लुत: ॥८९॥
इतिहासम्-इमम् पुण्यम् story this sacred
शाण्डिल्य:-अपि मुनीश्वर: Shaandilya also, the great sage पठते चित्रकूटस्थ: reads staying in Chitrakoota ब्रह्मानन्द परिप्लुत: in ultimate bliss immersed The great sage Shaandilya, staying in Chtrakoota, also reads this sacred story immersed in ultimate bliss.


आख्यानमेतत्परमं पवित्रं श्रुतं सकृद्वै विदहेदघौघम् ।
श्राद्धे प्रयुक्तं पितृतृप्तिमावहेन्नित्यं सुपाठादपुनर्भवं च ॥९०॥
आख्यानम्-एतत्- story this
परमम् पवित्रम् highly sacred श्रुतम् सकृत्-वै heard once even विदहेत्-अघ-औघम् burns up sins' heaps श्राद्धे प्रयुक्तम् in Shraaddha applied पितृ-तृप्तिम्-आवहेत्- of ancestor's satiation brings about नित्यम् सुपाठात्- by every days careful reading अपुनर्भवम् च non rebirth and (brings about) This highly sacred story, even if read once, burns up heaps of sins. If read at the time performing Shraaddha, satiates the ancestors. What more, by careful reading everyday, leads to cessation of rebirth.


इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्यमे
विप्रमोक्षो नाम पञ्चम: अध्याय: ॥५॥
Thus ends the fifth discourse entitled 'A Description of Gokarna's Liberation' forming part of the 'Glory of Shrimad Bhaagavata' in the Uttara-Khanda of the glorious Padma-Puraana.