श्रीमद्भागतमहापुराणम् चतुर्थ: स्कन्ध: अष्टाविंश: अध्याय: नारद उवाच - Naarada said - सैनिका भयनाम्नो ये बर्हिष्मन् दिष्टकारिण: ।
प्रज्वारकालकन्याभ्यां विचेरुरवनीमिमाम् ॥१॥
सैनिका: भय-नाम्न: soldiers of Bhaya by name
ये बर्हिष्मन् दिष्ट-कारिण: they, O Barhishman! of fate the agents प्रज्वार-काल-कन्याभ्याम् with Prajwaara and Kaala's daughter विचेरु:-अवनीम्-इमाम् ranged the earth this O Barhishman! The lord of the Yavanas, Bhaya by name, who was the agent of fate, ranged this earth along with his soldiers, Prajwaara, and the daughter of Kaala.


त एकदा तु रभसा पुरञ्जनपुरीं नृप ।
रुरुधुभौंमभोगाढ्यां जरत्पन्नगपालिताम् ॥२॥
ते एकदा तु रभसा they, one day, indeed, with great speed
पुरञ्जनपुरीम् नृप the city Puranjana puri, O King! रुरुधु:-भौम भोग-आढ्याम् besieged, the earth's material enjoyments replete जरत्-पन्नग पालिताम् by aging serpent, guarded Indeed, one day, with great speed, they besieged the city of Puranjanapuri which was rich and repleat with the earth's material enjoyments, and was gaurded by the aging serpant.


कालकन्यापि बुभुजे पुरञ्जनपुरं बलात् ।
यथाभिभूत: पुरुष: सद्यो नि:सारतामियात् ॥३॥
काल-कन्या-अपि बुभुजे Kaala's daughter also enjoyed
पुरञ्जनपुरम् बलात् the city Puranjana, forcefully यथा-अभिभूत: पुरुष: just as overpowered man सद्य: नि:सारताम्-इयात् soon, non-descript becomes The daughter of Kaala enjoyed the city of Puranjana by force, just as overpowered by her any man will become non-descript.


तथोपभुज्यमानां वै यवना: सर्वतोदिशम् ।
द्वार्भि: प्रविश्य सुभृशं प्रार्दयन् सकलां पुरीम् ॥४॥
तथा-उपभुज्यमानाम् वै like this, being consumed, indeed
यवना: सर्वत:-दिशम् by the Yavanas, from all sides द्वार्भि: प्रविश्य सुभृशम् the gates entering, very badly प्रार्दयन् सकलाम् पुरीम् oppressing the whole city The city , thus being consumed by her, the Yavanaas also entered the city from the gates on all sides, and badly oppressed the whole city.


तस्यां प्रपीड्यमानायामभिमानी पुरञ्जन: ।
अवापोरुविधांस्तापान् कुटुम्बी ममताकुल: ॥५॥
तस्याम् प्रपीड्यमानायाम्- she being tormented
अभिमानी पुरञ्जन: the self-adoring Puranjana अवाप-उरु-विधान्-तापान् incurred many types of agonies कुटुम्बी ममता-आकुल: the family man, with mine-ness (feeling) troubled As the city was thus tormented, Puranjana, who was a family man, incurred many types of agonies springing from the feeling of mine-ness, and was very troubled.


कन्योपगूढो नष्टश्री: कृपणो विषयात्मक: ।
नष्टप्रज्ञो हतैश्वर्यो गन्धर्वयवनैर्बलात् ॥६॥
कन्या-उपगूढ: नष्ट-श्री: by the maid embraced, losing his glory
कृपण: विषय-आत्मक: wretched, in senses engrossed नष्ट-प्रज्ञ: हत-ऐश्वर्य: lost his discrimination, robbed of powers गन्धर्व-यवनै:-बलात् by Gandharvas and Yavanas forcibly Puranjana lost his glory being embraced by the maid, he became wretched. He lost his power of discrimination being engrossed in sense pleasures. He was focibly robbed of his powers by the Gandharvas and the Yavanas.


विशीर्णां स्वपुरीं वीक्ष्य प्रतिकूलाननादृतान् ।
पुत्रान् पौत्रानुगामात्याञ्जायां च गतसौहृदाम् ॥७॥
विशीर्णाम् स्वपुरीम् वीक्ष्य destroyed own city seeing
प्रतिकूलान्-अनादृतान् rebellious and disrespectful पुत्रान् पौत्रान्-अनुग-आमात्यान्- sons, grandsons, followers and ministers, जायाम् च गत-सौहृदाम् wife and devoid of affection Seeing his own city destroyed, his sons, grandsons, followers and minsters became rebellious and disrespectful. Even his wife was devoid of affection.


आत्मानं कन्यया ग्रस्तं पञ्चालानरिदूषितान् ।
दुरन्तचिन्तामापन्नो न लेभे तत्प्रतिक्रियाम् ॥८॥
आत्मानम् कन्यया ग्रस्तम् himself, in the maid's snares
पञ्चालान्-अरि-दूषितान् Paanchaala, by enemies overrun दुरन्त-चिन्ताम्-आपन्न: in great anxiety plunged न लेभे तत्-प्रतिक्रियाम् did not get its remedy He himself was caught in the snares of the maid, and Panchaala was overrun by the enemies. He was plunged into great anxiety and did not see any remedy to it.


कामानभिलषन्दीनो यातयामांश्च कन्यया ।
विगतात्मगतिस्नेह: पुत्रदारांश्च लालयन् ॥९॥
कामान्-अभिलषन्-दीन: sense objects hankering for miserable,
यातयामान् कन्यया tasteless, by the maid विगत-आत्म-गति स्नेह: devoid of spiritual moorings, affectionately पुत्र-दारान्-च लालयन् sons and wife caring for The king hankered for sensuous pleasures, which were rendered tasteless by the maid. Though he cared for his progeny and wife, he lost his spiritual moorings.


गन्धर्वयवनाक्रान्तां कालकन्योपमर्दिताम् ।
हातुं प्रचक्रमे राजा तां पुरीमनिकामत: ॥१०॥
गन्धर्व-यवन-आक्रान्ताम् by the Gandharvas and Yavanas seized
काल-कन्या-उपमर्दिताम् by Kaala's daughter devastated हातुम् प्रचक्रमे राजा to abandon proceeded the king ताम् पुरीम्-अनिकामत: that city unwillingly The king unwillingly proceeded to abondon that city which was possessed by the Gandharvas and the Yavanas, and was devastated by the daughter of Kaala.


भयनाम्नोऽग्रजो भ्राता प्रज्वार: प्रत्युपस्थित: ।
ददाह तां पुरीं कृत्स्नां भ्रातु: प्रियचिकीर्षया ॥११॥
भय-नाम्न:-अग्रज: भ्राता Bhaya named elder brother
प्रज्वार: प्रत्युपस्थित: Prajwaara appeared ददाह ताम् पुरीम् कृत्स्नाम् and burnt the city whole भ्रातु: प्रिय-चिकीर्षया brother's pleasure wanting Prajwaara, the elder brother of the Yavanas, Bhaya by name, appeared and set fire to the whole city with an intention to please his brother.


तस्यां सन्दह्यमानायां सपौर: सपरिच्छद: ।
कौटुम्बिक: कुटुम्बिन्या उपातप्यत सान्वय: ॥१२॥
तस्याम् सन्दह्यमानायाम् as that (city) was burning
सपौर: सपरिच्छद: along with the citizens, retinue कौटुम्बिक: कुटुम्बिन्या the householder with the housewife उपातप्यत सान्वय: suffered agony (untold), along with the progeny The householeder, the housewife, suffered untold agony along with the citizens, the retenue, and the progeny, as the city burnt in flames.


यवनोपरुद्धायतनो ग्रस्तायां कालकन्यया ।
पुर्यां प्रज्वारसंसृष्ट: पुरपालोऽन्वतप्यत ॥१३॥
यवन-उपरुद्ध-आयतन: by the Yavanas besieged abode
ग्रस्तायाम् काल-कन्यया being occupied by Kaala's daughter पुर्याम् प्रज्वार-संसृष्ट: the city by Prajwaara attacked पुर-पाल:-अन्वतप्यत the city guard was badly distressed When the city was occupied by the daughter of Kaala, and was attacked by Prajwaara, The Yavanas had besieged the abode of Prajaagara, the serpant, then the city's guard, Prajaagara was badly distressed.


न शेके सोऽवितुं तत्र पुरुकृच्छ्रोरुवेपथु: ।
गन्तुमैच्छत्ततो वृक्षकोटरादिव सानलात् ॥१४॥
न शेके स:-अवितुम् तत्र was not able he, to save there
पुरु-कृच्छ्र-उरु-वेपथु: greatly stressed, violently shivering गन्तुम्-ऐच्छत्-तत: to go wanted from there वृक्ष-कोटरात्-इव from a tree's hollow like स-अनलात् on fire He was unable to save the city, and was greatly stressed. He was shivering violently and wanted to get out of there, just as serpant wants to get out of the hollow of a burning tree.


शिथिलावयवो यर्हि गन्धर्वैर्हृतपौरुष: ।
यवनैररिभी राजन्नुपरुद्धो रुरोद ह ॥१५॥
शिथिल-अवयव: यर्हि feeble limbed, when
गन्धर्वै:-हृत-पौरुष: by the Gandharvas, deprived of prowess यवनै:-अरिभी राजन्- by the Yavanas enemies, O King! उपरुद्ध: रुरोद ह detained, cried indeed O King! All his limbs were feeble and he was deprived of his manliness, by the Gandharvas. When he tried to escape, he was detained by the Yavana enemies, then, he actually wept.


दुहितृ: पुत्रपौत्रांश्च जामिजामातृपार्षदान् ।
स्वत्वावशिष्टं यत्किञ्चिद् गृहकोशपरिच्छदम् ॥१६॥
दुहितृ: पुत्र-पौत्रान्-च daughter, son, grandsons and
जामि-जामातृ-पार्षदान् daughter-in-law, son-in-law, ministers स्वत्व-अवशिष्टम् यत्-किञ्चित् name (alone) remained, what ever गृह-कोश-परिच्छदम् house, treasury and retinue As far as the daughters, sons, grand children, daughter-in-laws, sons-in-laws, and minster were concerned, his name only remained in what ever was left of the house, treasury and retinue.


अहं ममेति स्वीकृत्य गृहेषु कुमतिर्गृही ।
दध्यौ प्रमदया दीनो विप्रयोग उपस्थिते ॥१७॥
अहं ममेति स्वीकृत्य 'me', 'mine' this, accepting
गृहेषु कुमति:-गृही in house, perverted, the householder दध्यौ प्रमदया दीनो was rendered by the wife's infatuation miserable विप्रयोग उपस्थिते at the separation time having come The house holder, King Puranjana, stuck to the concept of 'me', and 'mine', in house body and other material things, became mentally perverted. He was rendered miserable by the snares of his wife's affection and so was wretched when the time of seperation came.


लोकान्तरं गतवति मय्यनाथा कुटुम्बिनी ।
वर्तिष्यते कथं त्वेषा बालकाननुशोचती ॥१८॥
लोकान्तरम् गतवति मयि- to the other world having gone, me
अनाथा कुटुम्बिनी support less housewife वर्तिष्यते कथम् तु-एषा will behave how indeed she बालकान्-अनुशोचती the children worrying about When I have departed to the other world, how will this supportless housewife carry on, indeed she being worried about the children?


न मय्यनासिते भुङ्क्ते नास्नाते स्नाति मत्परा ।
मयि रुष्टे सुसंस्त्रस्ता भर्त्सिते यतवाग्भयात् ॥१९॥
न मयि-अनासिते भुङ्क्ते not me having eaten does not she eats
न-अस्नाते स्नाति मत्-परा not having bathed, does not bathe, to me devoted मयि रुष्टे सुसंस्त्रस्ता me being angry, is very disturbed भर्त्सिते यत-वाग्-भयात् being scolded, loses speech with fear She, devoted to me, does not eat if I have not eaten, and does not bathe if I have not bathed. If I am angry she is very distressed and loses speech out of fear if she is scolded.


प्रबोधयति माविज्ञं व्युषिते शोककर्शिता ।
वर्त्मैतद् गृहमेधीयं वीरसूरपि नेष्यति ॥२०॥
प्रबोधयति मा-अविज्ञम् admonishes me, having erred
व्युषिते शोक-कर्शिता being away from home, with grief is emaciated वर्त्म-एतत् गृह-मेधीयम् system this, of house holders' वीर-सू:-अपि नेष्यति heroic son's bearing though, (how) will carry on She admonishes me when I have erred, and if I am away from home she is emiciated due to grief. Though she has boarne heroic sons, how will she carry on this householders' system?


कथं नु दारका दीना दारकीर्वापरायणा: ।
वर्तिष्यन्ति मयि गते भिन्ननाव इवोदधौ ॥२१॥
कथम् नु दारका: दीना: how indeed, sons miserable
दारकी:-वा-परायणा: daughters or dependents वर्तिष्यन्ति मयि गते will survive, me having gone भिन्न-नाव इव-उदधौ broken boat like in the ocean When I am gone, how at all will miserable sons or daughters survive, who are entirely dependent on me, even like the inmates of a broken boat in the ocean.


एवं कृपणया बुद्ध्या शोचन्तमतदर्हणम् ।
ग्रहीतुं कृतधीरेनं भयनामाभ्यपद्यत ॥२२॥
एवम् कृपणया बुद्ध्या thus, feeble minded
शोचन्तम्-अतत्-अर्हणम् sorrowing for this not worthy ग्रहीतुम् कृतधी:-एनम् to seize deciding, him भय-नाम-अभ्यपद्यत Bhaya named (Yavanas) came Thus feeble minded, as he was sorrowing, of which he was not worthy, the Yavana named Bhaya, bent upon seizing him, came there.


पशुवद्यवनैरेष नीयमान: स्वकं क्षयम् ।
अन्वद्रवन्ननुपथा: शोचन्तो भृशमातुरा: ॥२३॥
पशु-वत्-यवनै:-एष: beast like, by the Yavanas this (Puranjana)
नीयमान: स्वकम् क्षयम् was lead to their own place अन्वद्रवन्-अनुपथा: ran after followers शोचन्त: भृशम्-आतुरा: grieving, in great anxiety When the Yavans lead him like a beast to take him to their own place, the followers who were in great anxiety, also ran after him grieving.


पुरीं विहायोपगत उपरुद्धो भुजङ्गम: ।
यदा तमेवानु पुरी विशीर्णा प्रकृतिं गता ॥२४॥
पुरीम् विहाय-उपगत the city deserting, having gone ,
उपरुद्ध: भुजङ्गम: held (till now) the serpent यदा तम्-एव-अनु पुरी when him only followed विशीर्णा प्रकृतिम् गता the city was destroyed, to elements reduced The serpent who was holding the city till now, when he went away deserting the city, he followed Puranjana only. The city was then destroyed and reduced to the elements.


विकृष्यमाण: प्रसभं यवनेन बलीयसा ।
नाविन्दत्तमसाऽऽविष्ट: सखायं सुहृदं पुर: ॥२५॥
विकृष्यमाण: प्रसभम् dragged along forcefully
यवनेन बलीयसा by the Yavanas mighty न-अविन्दत्-तमसा-आविष्ट: did not remember, by ignorance engulfed सखायम् सुहृदम् पुर: the friend well-wisher of old When he was being dragged forcefully by the mighty Yavana, he was engulfed by ignorance and did not remember his friend (Avigyaata) and wellwisher of old time.


तं यज्ञपशवोऽनेन संज्ञप्ता येऽदयालुना ।
कुठारैश्चिच्छिदु: क्रुद्धा: स्मरन्तोऽमीवमस्य तत् ॥२६॥
तम् यज्ञ-पशव:-अनेन him, the sacrifice beasts, by him
संज्ञप्ता: ये-अदयालुना sacrificed those by (this) cruel कुठारै:-चिच्छिदु:क्रुद्धा: by axes chopped स्मरन्त:-अमीवम्-अस्य तत् remembering The animals which were mercilessly slaughtered by him for offering in the sacrifices, were very much angered and chopped him with axes, remembering that crime of his.


अनन्तपारे तमसि मग्नो नष्टस्मृति: समा: ।
शाश्वतीरनुभूयार्तिं प्रमदासङ्गदूषित: ॥२७॥
अनन्तपारे तमसि मग्न: endless in ignorance immersed
नष्ट-स्मृति: समा: lost memory for years together शाश्वती:-अनुभूय-आर्तिम् endless suffering agony प्रमदा-सङ्ग-दूषित: with wife infatuation perverted He suffered endless and unlimited agony, immeresed in deep ignorance, and lost his memory for years together, that he was reduced to pervertedness being attached to his wife.


तामेव मनसा गृह्णन् बभूव प्रमदोत्तमा ।
अनन्तरं विदर्भस्य राजसिंहस्य वेश्मनि ॥२८॥
ताम्-एव मनसा गृह्णन् her alone, mentally holding on to
बभूव प्रमदा-उत्तमा (he) became girl beautiful अनन्तरम् विदर्भस्य in the next birth, of Vidarbha राज-सिंहस्य वेश्मनि king lion's in house Even at the time of death he was mentally holding on to her. In his next birth he was born as a beautiful girl in the house of the king of Vidarbha, the lion among kings.


उपयेमे वीर्यपणां वैदर्भीं मलयध्वज: ।
युधि निर्जित्य राजन्यान् पाण्ड्य: परपुरञ्जय: ॥२९॥
उपयेमे वीर्य-पणाम् married, in valour bequeathed
वैदर्भीम् मलयध्वज: Vaidarbha's daughter, Malayadhwaja युधि निर्जित्य राजन्यान् in battle conquering, the kings पाण्ड्य: पर-पुरञ्जय: Paandya, the enemies' land conqueror The conqueror of the lands of the enemies, the king of Paandya, Malayadhwaja, having conquered all other kings, married the valour bequeethed daughter of Vidarbha.


तस्यां स जनयाञ्चक्रे आत्मजामसितेक्षणाम् ।
यवीयस: सप्त सुतान् सप्त द्रविड भूभृत: ॥३०॥
तस्याम् स: जनयान्-चक्रे from her, he made to be born
आत्मजाम्-असित-ईक्षणाम् one daughter, dark eyed यवीयस: सप्त सुतान् younger seven sons सप्त द्रविड भूभृत: seven of Dravid the kings From her, Malayadhwaja begot a dark eyed daughter and seven younger sons, the seven rulers of the Dravida kingdom.


एकैकस्याभवत्तेषां राजन्नर्बुदमर्बुदम् ।
भोक्ष्यते यद्वंशधरैर्मही मन्वन्तरं परम् ॥३१॥
एक-एकस्य-अभवत्-तेषाम् to each one of was born , to them
राजन्-अर्बुदम्-अर्बुदम् O King! many many भोक्ष्यते यत्-वंश-धरै:- will rule whose progeny मही मन्वन्तरम् परम् the earth, (through) the Manvantara and beyond To each one of them were born many many sons, whose descendents will rule the earth, all through the Manvantara and even beyond.


अगस्त्य: प्राग्दुहितरमुपयेमे धृतव्रताम् ।
यस्यां दृढच्युतो जात इध्मवाहात्मजो मुनि: ॥३२॥
अगस्त्य: प्राक्-दुहितरम्- Agastya, the first daughter
उपयेमे धृत-व्रताम् married, the holder of vows यस्याम् दृढच्युत: जात: from whom Dridhachyuta was born इध्मवाह:-आत्मज: मुनि: Idhmavaaha son the sage Agastya married the first daughter of Malayadhwaja, who was holding vows. From her was born Dridhachyuta, and his son was sage Idhmavaaha.


विभज्य तनयेभ्य: क्ष्मां राजर्षिर्मलयध्वज: ।
आरिराधयिषु: कृष्णं स जगाम कुलाचलम् ॥३३॥
विभज्य तनयेभ्य: क्ष्माम् dividing, among the sons the kingdom
राजर्षि:-मलयध्वज: the emperor Malayadhwaja आरिराधयिषु: कृष्णम् desiring to worship Krishna स: जगाम कुलाचलम् he went to Kulaachala The royal sage Malayadhwaja, desiring to worship Krishna, divided the kingdom among the sons and went away to Kulaachala.


हित्वा गृहान् सुतान् भोगान् वैदर्भी मदिरेक्षणा ।
अन्वधावत पाण्ड्येशं ज्योत्स्नेव रजनीकरम् ॥३४॥
हित्वा गृहान् सुतान् भोगान् abandoning homes, sons, luxuries
वैदर्भी मदिर-ईक्षणा Vaidarbhee the intoxicating eyed अन्वधावत पाण्ड्येशम् followed Pandyaa's lord ज्योत्स्ना-इव रजनीकरम् moonlight like the moon Vaidarbhee, Vidarbha's daughter, abonded the luxuries and the sons and followed the lord of Paandyaa to the forest just as moonlight follows the moon.


तत्र चन्द्रवसा नाम ताम्रपर्णी वटोदका ।
तत्पुण्यसलिलैर्नित्यमुभयत्रात्मनो मृजन् ॥३५॥
तत्र चन्द्रवसा नाम there Chandravasaa named,
ताम्रपर्णी वटोदका Taamraparnee, Vatodakaa तत्-पुण्य-सलिलै:-नित्यम्- in that holy waters every day उभयत्र-आत्मन: मृजन् both selves (mind and body) purified There, in the waters of the three rivers, named Chandravasaa, Taamraparnee, Vatodakaa, they purified both their mind and body, everyday.


कन्दाष्टिभिर्मूलफलै: पुष्पपर्णैस्तृणोदकै: ।
वर्तमान: शनैर्गात्रकर्शनं तप आस्थित: ॥३६॥
कन्द-अष्टिभि:-मूल-फलै: bulbs, seeds, roots, fruits,
पुष्प-पर्णै:-तृण-उदकै: flowers, leaves, grass and water वर्तमान: शनै:-गात्र- subsisting on gradually, body कर्शनम् तप: आस्थित: emaciated in austerities engaged He engaged in austerities, and subsisting on bulbs, seeds, roots, fruits, flowers, leaves, grass and water, so that his body emaciated gradually.


शीतोष्णवातवर्षाणि क्षुत्पिपासे प्रियाप्रिये ।
सुखदु:खे इति द्वन्द्वान्यजयत्समदर्शन: ॥३७॥
शीत-उष्ण-वात-वर्षाणि cold and heat, storm and rain
क्षुत्-पिपासे प्रिय-अप्रिये hunger and thirst, like and dislikes सुख-दु:खे इति द्वन्द्वानि- happiness and sorrow these dualities अजयत्-समदर्शन: won over, equally viewing He won over the dualities, like, cold and heat, storm and rain, hunger and thirst, likes and dislikes, happiness and sorrow, viewing everything equally.


तपसा विद्यया पक्वकषायो नियमैर्यमै: ।
युयुजे ब्रह्मण्यात्मानं विजिताक्षानिलाशय: ॥३८॥
तपसा विद्यया पक्व-कषाय: by asceticism and worship, latent desires
नियमै:-यमै: by religious vows and self control युयुजे ब्रह्मणि-आत्मानम् joined to Brahman himself विजित-आक्ष-अनिल-आशय: winning over the senses, the breath and the mind By asceticism and worship, he eradicated his desires, by practicing rereligious vows and self control, he won over his senses, the breath and the mind, and thus he united himself with Brahman.


आस्ते स्थाणुरिवैकत्र दिव्यं वर्षशतं स्थिर: ।
वासुदेवे भगवति नान्यद्वेदोद्वहन् रतिम् ॥३९॥
आस्ते स्थाणु:-इव-एकत्र remained dried tree like at one place
दिव्यम् वर्ष-शतम् स्थिर: for divine hundred years, steady वासुदेवे भगवति न-अन्यत्- in Vaasudeva Bhagavaan, not any other वेद-उद्वहन् रतिम् did know, supremely delighted He remained steady in one place like a dried out tree for a hundred celestial years. Supremely delighted in Vaasudeva Bhagavaan, he did not know anything else.


स व्यापकतयाऽऽत्मानं व्यतिरिक्ततयाऽऽत्मनि ।
विद्वान् स्वप्न इवामर्शसाक्षिणं विरराम ह ॥४०॥
स: व्यापकतया-आत्मानम् he (Malayadhwaja) by extensiveness of himself
व्यतिरिक्ततया-आत्मनि different from (body etc.,) in self विद्वान् स्वप्न इव-आमर्श- the wise one, in dream like in his heart साक्षिणम् विरराम ह as a witness indifferent became He, the wise Malayadhwaja, percieved his own self in himself by the extensiveness, as distinct from the body, and as in a dream, in his heart, he became like an indifferent witness.


साक्षाद्भगवतोक्तेन गुरुणा हरिणा नृप।
विशुद्धज्ञानदीपेन स्फुरता विश्वतोमुखम् ॥४१॥
साक्षात्-भगवता-उक्तेन personally by The Lord spoken
गुरुणा हरिणा नृप by the preceptor Shri Hari, O King! विशुद्ध-ज्ञान-दीपेन pure knowledge lustre स्फुरता विश्वतो-मुखम् shedding, all around the directions O King! By The Lord Hari, the preceptor, personally spoken of the pure knowledge, its luster was shed all around the directions (and also in his heart).


परे ब्रह्मणि चात्मानं परं ब्रह्म तथाऽऽत्मनि ।
वीक्षमाणो विहायेक्षामस्मादुपरारम ह ॥४२॥
परे ब्रह्मणि च-आत्मानम् in Supreme Brahman and self
परम् ब्रह्म तथा-आत्मनि Supreme Brahman and in self वीक्षमाण: विहाय-ईक्षाम्- realizing, abandoning this consciousness अस्मात्-उपरारम ह from this (world) indifferent became indeed He percieved himself in the Supreme Brahman and in himself the Supreme Brahman. Then, abondoning the realization of this consciousness, he gave up this world and became indifferent to it.


पतिं परमधर्मज्ञं वैदर्भी मलयध्वजम् ।
प्रेम्णा पर्यचरद् हित्वा भोगान् सा पतिदेवता ॥४३॥
पतिम् परम-धर्म-ज्ञम् (her) husband highly in religion knowing
वैदर्भी मलयध्वजम् Vaidarbhee to Malayadhwaja प्रेम्णा पर्यचरत् हित्वा lovingly served, renouncing भोगान् सा पति-देवता sense pleasures, she (treating) husband as god Vaidarbhee, treated her husband Malayadhwaja, as a god, who was well versed in scriptures, and served him lovingly renouncing all sense pleasures.


चीरवासा व्रतक्षामा वेणीभूतशिरोरुहा ।
बभावुपपतिं शान्ता शिखा शान्तमिवानलम् ॥४४॥
चीर-वासा व्रत-क्षामा rags clothed in, by vows enfeebled
वेणी-भूत-शिरोरुहा stuck in knots head hair बभौ-उपपतिम् शान्ता became near (her) husband, subdued शिखा शान्तम्-इव-अनलम् flame, flameless like fire She was cloathed in rags and was enfeebled by vows and hunger. She shone near her husband like a subdued flame like near a flameless fire.


अजानती प्रियतमं यदोपरतमङ्गना ।
सुस्थिरासनमासाद्य यथापूर्वमुपाचरत् ॥४५॥
अजानती प्रियतमम् not knowing her beloved
यदा-उपरतम्-अङ्गना when to be dead, the lady सुस्थिर-आसनम्-आसाद्य steady posture, going to यथा-पूर्वम्-उपाचरत् like formerly served When the lady Vaidarbhee did not know that her beloved was dead, she went near him who was sitting in a steady posture, and served him as before.


यदा नोपलभेताङ्घ्रावूष्माणं पत्युरर्चती ।
आसीत्संविग्नहृदया यूथभ्रष्टा मृगी यथा ॥४६॥
यदा न-उपलभेत-अङ्घ्रौ- when did not get, in the feet
ऊष्माणम् पत्यु:-अर्चती warmth of husband, when serving आसीत्-संविग्न-हृदया became sorrow hearted यूथ-भ्रष्टा मृगी यथा from herd strayed doe like When, however, she did not feel the warmth of the feet of her husband, whom she was serving, she became very much sorrowful at heart, like a doe having strayed from the herd.


आत्मानं शोचती दीनमबन्धुं विक्लवाश्रुभि: ।
स्तनावासिच्य विपिने सुस्वरं प्ररुरोद सा ॥४७॥
आत्मानम् शोचती दीनम्- herself lamenting as miserable
अबन्धुम् विक्लव-अश्रुभि: and friendless, by sorrowful tears स्तनौ-आसिच्य विपिने breasts drenching, in the forest सुस्वरम् प्ररुरोद सा loudly very much cried she She lamented her lot for being miserable and friendless, and drenched her breasts with sorrowful tears, and in that forest cried very loudly.


उत्तिष्ठोत्तिष्ठ राजर्षे इमामुदधिमेखलाम् ।
दस्युभ्य: क्षत्रबन्धुभ्यो बिभ्यतीं पातुमर्हसि ॥४८॥
उत्तिष्ठ-उत्तिष्ठ राजर्षे Arise, arise, O royal sage!
इमाम्-उदधि-मेखलाम् this (land) by sea encircled दस्युभ्य: क्षत्रबन्धुभ्य: by plunderers, and renegade Kshatriyas बिभ्यतीम् पातुम्-अर्हसि very much afraid of, to save you are capable Arise, arise, O royal sage! this earth encircled by the sea, is very much afraid of the plunderers and renegrade Kshatriyas, do protect her.


एवं विलपती बाला विपिनेऽनुगता पतिम् ।
पतिता पादयोर्भर्तु रुदत्यश्रुण्यवर्तयत् ॥४९॥
एवम् विलपती बाला in this manner, wailing the young woman
विपिने-अनुगता पतिम् in the forest followed husband पतिता पादयो:-भर्तु: fell prostate at feet of husband रुदति-अश्रुणि-अवर्तयत् crying tears profusely In this manner, that young woman who had followed her husband to the woods, fell prostate at her husband's feet and cried and wailed with profuse tears.


चितिं दारुमयीं चित्वा तस्यां पत्यु: कलेवरम् ।
आदीप्य चानुमरणे विलपन्ती मनो दधे ॥५०॥
चितिम् दारुमयीम् चित्वा pyre with wood piling up
तस्याम् पत्यु: कलेवरम् on it, husband's body (laid) आदीप्य च-अनुमरणे setting fire to it, and to die after him विलपन्ती मन: दधे crying, mind made up She piled up a pyre of wood and laid the body of her husband on it, and set fire to it. Then, continuously crying, she made up her mind to die after him.


तत्र पूर्वतर: कश्चित्सखा ब्राह्मण आत्मवान् ।
सान्त्वयन् वल्गुना साम्ना तामाह रुदतीं प्रभो ॥५१॥
तत्र पूर्वतर: कश्चित्-सखा there, of before, some friend
ब्राह्मण: आत्मवान् Braahmana of self-knowledge सान्त्वयन् वल्गुना साम्ना consoling by soothing words ताम्-आह रुदतीम् प्रभो to her said (who) was crying, O King! O King! There, some friend of hers of before, a Braahmana with the knowledge of self, consoled her and with soothing words said to her, who was crying …


ब्राह्मण उवाच - Braahmana said - का त्वं कस्यासि को वायं शयानो यस्य शोचसि ।
जानासि किं सखायं मां येनाग्रे विचचर्थ ह ॥५२॥
का त्वम् कस्य-असि who are you, whose (daughter) are you
क: वा-अयम् शयान: who, or this is lying यस्य शोचसि whom worried of जानासि किम् सखायम् माम् know do you, friend me येन-अग्रे विचचर्थ ह with whom formerly, moved about 'Who are you? Whose daughter are you? Who is this lying here, whom you are mourning? Do you know me, your friend of old times, when you moved about with me?'


अपि स्मरसि चात्मानमविज्ञातसखं सखे ।
हित्वा मां पदमन्विच्छन् भौमभोगरतो गत: ॥५३॥
अपि स्मरसि च-आत्मानम्- also remember and of yourself
अविज्ञात-सखम् सखे the Avigyaata friend, O Friend! हित्वा माम् पदम्-अन्विच्छन् leaving me, abode looking for भौम-भोग-रत: गत: earthly pleasures, inclined went Do remember, O Friend! Your own friend Avigyaata. Leaving me, you went away searching for an abode as you were inclined to earthly pleasures.


हंसावहं च त्वं चार्य सखायौ मानसायनौ ।
अभूतामन्तरा वौक: सहस्रपरिवत्सरान् ॥५४॥
हंसौ-अहम् च त्वम् two swans, me and you
च-आर्य सखायौ and O Noble One! As friends मानस-अयनौ on Maanasarovar living अभूताम्-अन्तरा वा-ओक: remained without any shelter सहस्र-परिवत्सरान् for thousands of years O Noble One! There on Maanasarovar, we lived as two swans friends, and remained there for thousands of years, without shelter.


स त्वं विहाय मां बन्धो गतो ग्राम्यमतिर्महीम् ।
विचरन् पदमद्राक्षी: कयाचिन्निर्मितं स्त्रिया ॥५५॥
स: त्वम् विहाय माम् बन्धो that you leaving me, O Friend!
गत: ग्राम्य-मति:-महीम् went, sense pleasure inclined, to the earth विचरन् पदम्-अद्राक्षी: roaming, place saw कयाचित्-निर्मितम् स्त्रिया some, built by a woman O Friend! That you left me, as you were inclined to sense pleasure, you went to the earth. There, roaming about you saw a place constructed by some woman.


पञ्चारामं नवद्वारमेकपालं त्रिकोष्ठम् ।
षट्कुलं पञ्चविपणं पञ्चप्रकृति स्त्रीधवम् ॥५६॥
पञ्च-आरामम् नव-द्वारम्- five gardens, nine entrances
एक-पालम् त्रि-कोष्ठम् one porter, three boundary walls षट्-कुलम् पञ्च-विपणम् six families, five markets पञ्च-प्रकृति स्त्री-धवम् five materials, and a woman mistress That place had five gardens, nine entrances, one porter, three boundry walls, six families, five markets, five building materials, and a woman as its mistress.


पञ्चेन्द्रियार्था: आरामा द्वार: प्राणा नव प्रभो ।
तेजोऽबन्नानि कोष्ठानि कुलमिन्द्रियसंग्रह: ॥५७॥
पञ्च-इन्द्रिय-अर्था: आरामा the five senses' objects, the gardens
द्वार: प्राणा: नव प्रभो the entrances (location of ) the senses nine, O King! तेज:-अप्-अन्नानि कोष्ठानि fire, water and earth, the boundary walls कुलम्-इन्द्रिय-संग्रह: the families the senses and mind (constituting) O King! The objects of the five senses are the gardens, the location of the senses are the nine entrences, fire, water and earth are the three boundry walls, and the senses and the mind constitute the six families.


विपणस्तु क्रियाशक्तिर्भूतप्रकृतिरव्यया ।
शक्त्यधीश: पुमांस्त्वत्र प्रविष्टो नावबुध्यते ॥५८॥
विपण:-तु क्रिया-शक्ति:- market indeed the action power
भूत-प्रकृति:-अव्यया the elements material undecaying शक्ति-अधीश: पुमान्-तु- intellect dominated, man indeed अत्र प्रविष्ट: न-अवबुध्यते here entering, does not know himself The organs of action are the market indeed, the five elements are the undecaying materials, it is dominated by the intellect, and entering here, a man does not know himself.


तस्मिंस्त्वं रामया स्पृष्टो रममाणोऽश्रुतस्मृति: ।
तत्सङ्गादीदृशीं प्राप्तो दशा: पापीयसीं प्रभो ॥५९॥
तस्मिन्-त्वम् रामया स्पृष्ट: in that you, by the woman touched
रममाण:-अश्रुत-स्मृति: enjoying, lost memory (of scriptures) तत्-सङ्गात्-ईदृशीम् प्राप्त: by her company, to this attained दशा: पापीयसीम् प्रभो state wretched, O Master of Self! O Master of Self! It is in that you were touched by her and enjoying her company lost the memory of the scriptures and attained this wretched state.


न त्वं विदर्भदुहिता नायं वीर: सुहृत्तव ।
न पतिस्त्वं पुरञ्जन्या रुद्धो नवमुखे यया ॥६०॥
न त्वम् विदर्भ-दुहिता not you (are) Vidarbha's daughter
न-अयम् वीर: सुहृत्-तव nor this hero, husband your न पति:-त्वम् पुरञ्जन्या neither (are) husband you of Puranjanee रुद्ध: नव-मुखे यया captive in nine gates by whom You are not the daughter of the king of Vidarbha, nor is this hero your husband. Neither are you the husband of Puranjanee by whom you were the captive of the city of nine gates.


माया ह्येषा मया सृष्टा यत्पुमांसं स्त्रियं सतीम् ।
मन्यसे नोभयं यद्वै हंसौ पश्यावयोर्गतिम् ॥६१॥
माया हि-एषा मया सृष्टा illusion indeed this is by me created
यत्-पुमांसम् स्त्रियम् सतीम् that as a man, woman noble मन्यसे न-उभयम् यत्-वै consider, not both, because actually हंसौ पश्य-आवयो:-गतिम् two swans realize our true nature All this indeed is illusion created by me. Actually, you are not both, either a man or the noble woman, because we both are two swans. Realize our true nature.


अहं भवान्न चान्यस्त्वं त्वमेवाहं विचक्ष्व भो: ।
न नौ पश्यन्ति कवयश्छिद्रं जातु मनागपि ॥६२॥
अहम् भवान्-न च-अन्य:- me you are not and different
त्वम् त्वम्-एव-अहम् you (are) you only (are) me विचक्ष्व भो: do understand O friend! न नौ पश्यन्ति कवय:-छिद्रम् do not us both see the wise, fault जातु मनाक्-अपि anywhere the least also O Friend! Do understand that we two are not different. You are you and you only is me. The wise also do not ever see any where and the least fault of difference in us both.


यथा पुरुष आत्मानमेकमादर्शचक्षुषो: ।
द्विधाभूतमवेक्षेत तथैवान्तरमावयो: ॥६३॥
यथा पुरुष: आत्मानम्-एकम्- just as a person himself one
आदर्श-चक्षुषो: in mirror (and) eyes द्विधा-भूतम्-अवेक्षेत two types may see तथा-एव- like that only, difference is of ours Just as a person may see his own self in the mirror and in the eyes of the others, differently, the same type of difference is between we two.


एवं स मानसो हंसो हंसेन प्रतिबोधित: ।
स्वस्थस्तद्व्यभिचारेण नष्टामाप पुन: स्मृतिम् ॥६४॥
एवम् स: मानस: हंस: thus that Maanasa swan
हंसेन प्रतिबोधित: by the swan, was made to understand स्वस्थ:-तत्-व्यभिचारेण (he) regained, by his company giving up नष्टाम्-आप पुन: स्मृतिम् lost regained, again the memory Thus, by the swan the Maanasa swan was made to understand, by which he regained his memory, which he had lost by giving up his company.


बर्हिष्मन्नेतदध्यात्मं पारोक्ष्येण प्रदर्शितम् ।
यत्परोक्षप्रियो देवो भगवान् विश्वभावन: ॥६५॥
बर्हिष्मन्-एतत्-अध्यात्मम् O Barhishman! this spiritual (knowledge)
पारोक्ष्येण प्रदर्शितम् indirectly is indicated यत्-परोक्ष-प्रिय: because indirect indication is dear देव: भगवान् विश्व-भावन: to The Lord Bhagavaan, the world's Creator O Barhishman! I have indicated this spiritual knowledge of truth to you indirectly. It is so because, The Lord God, the creator of this universe, loves to remain undisclosed.


इति श्रीमद्भागवते महापुराणे पारमह्स्यां संहितायां चतुर्थस्कन्धे पुरञ्जनोपाख्याने अष्टाविंश: अध्याय: ॥२८॥ Thus ends the twenty-eighth discourse forming part of the parable of Puranjana, in Book Four of the great and glorious Bhaagavata-Puraana.