Shrimad Bhagavatam - Cantos 1

[KALKI]

Chapter 1: Questions by the Sages

(1) Let there be the salutation of the original appearance of Him, Vâsudeva, the Fortunate One, from whom, being present here and in the beyond, for the purpose of recollection and full independence, the Vedic knowledge was imparted in the heart of the first created being [Lord Brahmâ]. About Him the enlightened [as surely also the ordinary] souls are, like with a mirage of water to the [fire of the] sun, in a state of illusion wherein, through the action and reaction of the modes of material nature, there is the [apparent] certainty of the factual. I meditate upon Him who is always self-sufficient, the transcendental [supreme and absolute] truth and the negation free from illusion.

(2) In this book deceitful religiosity [of ulterior motives] is rejected. One finds in it the highest that can be comprehended by selfless, truth-loving people. Herein that is offered what factually implies the well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What would be the need of other stories when one finds in this book the beautiful story of the Fortunate One that was compiled by the great sage [Vyâsadeva] which, with the help of the pious ones who are diligently of service, forthwith establishes the Controller in the heart. (3) It is the ripened fruit from the desire tree of the Vedic literatures that flowing from the lips of S'ukadeva manifested as sweet nectar perfect in every way. Oh you expert and thoughtful ones delighting in devotion, ever relish the home of the S'rîmad Bhâgavatam!

(4) In the forest of Naimishâranya, a spot favored by Vishnu, sages headed by the sage S'aunaka performed a thousand-year sacrifice for the Lord of heaven and the devotees on earth. (5) One morning, burning the sacrificial fire, the sages asked with due respect S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following: (6) "You, free from all vice as you are and familiar with the stories and historical records, are said to be well versed in the religious scriptures that you explained as well. (7) As the eldest of the scholars of the Vedas you know Vyâsadeva, the Lord among them - and Sûta, you know also the other ones well versed in physical and metaphysical knowledge. (8) Please your honor tell us therefore, because you are well-informed, pure and simple by their grace, about the secrets you as a submissive disciple have learned from those spiritual masters.

(9) Being blessed therefore with a long life, please tell us in simple terms from your heart of goodness what you could ascertain to be the absolute and ultimate good that all people deserve.

(10) In general, oh honorable one, the people in this age of Kali are lazy, misguided, unlucky and above all disturbed. (11) There are many scriptures with as many prescribed duties that each separately demand attention. Therefore oh sage, tell us for the good of all living beings what, to the best of your knowledge, would be the essence that satisfies the soul. (12) You are blessed Sûta because you know the purpose for which the Supreme One, the protector of the devotees, appeared in the womb of Devakî as the son of Vasudeva. (13) Please Sûta you should, according to the tradition, tell us who are aching for it about His incarnation for the good and upliftment of all living beings.

(14) Entangled in the complications of birth and death we will find liberation even if we are not fully aware engaged in respecting the name of the Lord who is feared by fear itself. (15) Oh Sûta, those who have taken shelter of the lotus feet of the great sages who are absorbed in devotion immediately find purification by simply associating with them, whereas such purification with the water of the Ganges is only achieved when one cultivates it. (16) Is there anyone eager for liberation who wouldn't rather want to hear about the Lord His worshipable, virtuous deeds and glories as the sanctifier for the Age of Quarrel [Kali]? (17) He is hailed by the great souls for His transcendental glories. Please tell us, eager believers, about the pastimes of His descend in time. (18) Describe for that reason to us, oh sagacious one, the auspicious adventures and pastimes of the multiple incarnations of the Supreme Controller His personal energies. (19) We who know to appreciate the taste are never tired of continually praying and hearing about the adventures of The One Glorified that delight us time and again. (20) In the guise of a human being He with Balarâma [His elder brother] was of a superhuman performance.

(21) Knowing of the onset of the Age of Kali, we for a longer period have assembled to sacrifice here at this place reserved for the devotees and take time to listen to the stories about the Lord. (22) We by providence have met your goodness who can help us as a captain on a ship through this insurmountable age of Kali that constitutes such a threat to one's good qualities. (23) Please tell us to whom we should turn to to take shelter now the Lord of Yoga, S'rî Krishna, who is the Absolute Truth and the protector of the religion, has left for His abode."


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Text 1

Let there be the salutation of the original appearance of Him, Vâsudeva, the Fortunate One, from whom, being present here and in the beyond, for the purpose of recollection and full independence, the Vedic knowledge was imparted in the heart of the first created being [Lord Brahmâ]. About Him the enlightened [as surely also the ordinary] souls are, like with a mirage of water to the [fire of the] sun, in a state of illusion wherein, through the action and reaction of the modes of material nature, there is the [apparent] certainty of the factual. I meditate upon Him who is always self-sufficient, the transcendental [supreme and absolute] truth and the negation free from illusion.

My obeisances unto the personality of Godhead, Vâsudeva [Lord S'rî Krishna, the son of Vasudeva], the primeval Lord of the creation, destruction and sustenance of the manifested universe. Directly [present] and indirectly [outside of it] is He, for the purpose of consciousness, the fully independent one imparting the vedic knowledge in the heart of the original created being. About Him even the great sages and demi-gods are illusioned like one can be with a mirage of water to the [fire of the] sun, as through the action and reaction of the modes of material nature He creates the illusion of the factual. Upon Him I meditate who is always self-sufficient and of the transcendental, the negation free from illusion and the Absolute of the truth.



Text 2

In this book deceitful religiosity [of ulterior motives] is rejected. One finds in it the highest that can be comprehended by selfless, truth-loving people. Herein that is offered what factually implies the well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What would be the need of other stories when one finds in this book the beautiful story of the Fortunate One that was compiled by the great sage [Vyâsadeva] which, with the help of the pious ones who are diligently of service, forthwith establishes the Controller in the heart.

Herein [in this book] is rejected deceitful religiosity [of ulterior motives], and finds one the highest, comprehensible to selfless truthloving ones. Herein is offered the factual substance of well-being that uproots the threefold miseries [as caused by oneself, others and by nature]. What is the need of others [other stories] when in here is found the beautiful story of the Fortunate One as compiled by the great sage [Vyâsadeva] which, with help of the ones pious and diligently of service, forthwith in the heart confines the Controller.



Text 3

It is the ripened fruit from the desire tree of the Vedic literatures that flowing from the lips of S'ukadeva manifested as sweet nectar perfect in every way. Oh you expert and thoughtful ones delighting in devotion, ever relish the home of the S'rîmad Bhâgavatam!

It is the ripened fruit of the desire tree of the vedic literature taken as nectar from the lips of S'ukadeva [the son of Vyâsadeva], who made it, perfect as it is, even more sweet and relishable - even to ones already expert and thoughtful in relating to the Lord.



Text 4

In the forest of Naimishâranya, a spot favored by Vishnu, sages headed by the sage S'aunaka performed a thousand-year sacrifice for the Lord of heaven and the devotees on earth.

In the forest of Naimishâranya, a spot favored by Vishnu, sages headed by the sage S'aunaka performed a thousand-year sacrifice for the Lord of heaven and the devotees on earth.


Text 5

One morning, burning the sacrificial fire, the sages asked with due respect S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following:

One morning, burning the sacrificial fire, with due respect, the sages asked S'rîla Sûta Gosvâmî, who was offered a seat of honor, the following:


Text 6

"You, free from all vice as you are and familiar with the stories and historical records, are said to be well versed in the religious scriptures that you explained as well.

"You, free from all vice as you are and familiar with the stories and historical records, are said to be well versed in the religious scriptures having explained them also.



Text 7

As the eldest of the scholars of the Vedas you know Vyâsadeva, the Lord among them - and Sûta, you know also the other ones well versed in physical and metaphysical knowledge.

As the eldest of the scholars of the Vedas you know Vyâsadeva, the Lord among them - and Sûta, you know as well the other ones well versed in physical and metaphysical knowledge.


Text 8

Please your honor tell us therefore, because you are well-informed, pure and simple by their grace, about the secrets you as a submissive disciple have learned from those spiritual masters.

Being well conversant, pure and simple by their grace, tell us, your Honor, of the secrets you have learned as a submissive disciple from those spiritual masters.


Text 9

Being blessed therefore with a long life, please tell us in simple terms from your heart of goodness what you could ascertain to be the absolute and ultimate good that all people deserve.

Being blessed thereof with ease and a long life, from your goodness please tell us, what you could ascertain to be the absolute and ultimate good that all people deserve.



Text 10

In general, oh honorable one, the people in this age of Kali are lazy, misguided, unlucky and above all disturbed.

People educated in the society of modern time are mostly short lived and as a public lazy, misguided, unlucky and above all disturbed in this age.


Text 11

There are many scriptures with as many prescribed duties that each separately demand attention. Therefore oh sage, tell us for the good of all living beings what, to the best of your knowledge, would be the essence that satisfies the soul.

There are many scriptures with many prescribed duties. Therefore tell us for the good of all living beings what to the best of your knowledge is the essence by which the soul is satisfied.



Text 12

You are blessed Sûta, because you know the purpose for which the Supreme One, the protector of the devotees, appeared in the womb of Devakî as the son of Vasudeva.

O honored Sûta, You know why the Supreme One, the protector of the devotees, appeared in the womb of Devakî as the son of Vasudeva. (Vedabase)



Text 13

Please Sûta you should, according to the tradition, tell us who are aching for it about His incarnation for the good and upliftment of all living beings.

O Sûta, you should uplift us, who are eager to learn, by telling about Him, who descended for the good of all beings - and about His teachings as passed on by previous teachers.



Text 14

Entangled in the complications of birth and death we will find liberation even if we are not fully aware engaged in respecting the name of the Lord who is feared by fear itself.

Entangled in the complications of birth and death, even not being fully conscious we will find liberation if we respect the name of the Lord who is feared by fear itself.


Text 15

Oh Sûta, those who have taken shelter of the lotus feet of the great sages who are absorbed in devotion immediately find purification by simply associating with them, whereas such purification with the water of the Ganges is only achieved when one cultivates it.


O Sûta, simply associating in devotion will sanctify us directly, as Ganges water would do but only after using it.


Text 16

Is there anyone eager for liberation who wouldn't rather want to hear about the Lord His worshipable, virtuous deeds and glories as the sanctifier for the Age of Quarrel [Kali]?

Who eager for liberation wouldn't rather want to hear of the Lord His worshipable virtuous deeds and His glories as the sanctifier in the Age of Quarrel [Kali]?


Text 17

He is hailed by the great souls for His transcendental glories. Please tell us, eager believers, about the pastimes of His descend in time.

He is hailed by the great souls for His transcendental glories. Please tell us, who are eager to believe, about the pastimes of His descend in time. (Vedabase)



Text 18

Describe for that reason to us, oh sagacious one, the auspicious adventures and pastimes of the multiple incarnations of the Supreme Controller His personal energies.

Therefore, describe us, o sagacious one, the auspicious adventures and pastimes of the multiple incarnations of the Supreme Controller His internal potency.


Text 19

We who know to appreciate the taste are never tired of continually praying and hearing about the adventures of The One Glorified that delight us time and again.

With the heart established like that, one will be fixed in goodness and become happy without further being affected by the lust, desire and yearning that arises from passion and ignorance.


Text 20

In the guise of a human being He with Balarâma [His elder brother] was of a superhuman performance.

The mind enlivened in that association of service to the Lord, will find the reality of liberated wisdom becoming effective.


Text 21

Knowing of the onset of the Age of Kali, we for a longer period have assembled to sacrifice here at this place reserved for the devotees and take time to listen to the stories about the Lord.

Seeing the self that way as being the master will certainly cut the knots in the heart and terminate the chain and misery of materially motivated actions [karma].


Text 22

We by providence have met your goodness who can help us as a captain on a ship through this insurmountable age of Kali that constitutes such a threat to one's good qualities.

Therefore all transcendentalists have for certain always delighted in the service to Lord Krishna - it enlivens the soul.



Text 23

Please tell us to whom we should turn to to take shelter now the Lord of Yoga, S'rî Krishna, who is the Absolute Truth and the protector of the religion, has left for His abode."

[KALKI]

(1) Sûta said: "Reaching the border of the land of the Ânartas [the land of the ones free from the unwanted, Dvârakâ], He for the arrival in His own prosperous city sounded His conch shell [the Pâñcajanya], which, evidently, ended the dejection of the inhabitants.

(2) The brilliant white of the round form of the conch shell, even though it was reddened by the lips of the Great Adventurer, looked, as it was loudly sounded in His hands, like a swan ducking at the stems of lotus flowers.

(3) Having heard the sound that is even feared by the fear of a material existence itself, all the citizens rapidly proceeded in the direction of the sound to have an audience with the protector of the devotees they had awaited for so long.

(4-5) Thereupon they offered their presentation of welcome to the Self-contented One who by dint of His own potency was their unrelenting provider. It was like offering a lamp to the sun. With cheerful, affectionate faces they ecstatically gave gladdened speeches before the Father, the way friends and protégées do for their guardian.


(6) They said: 'We have always bowed down to Your lotus feet like one does within the worship of Brahmâ and his sons and the king of heaven, because You, for the one who desires the supreme welfare in this life, are the Master of Transcendence upon whom the inevitable time has no grip. (7) For the sake of our welfare be the Creator of our world and also be our mother, well-wisher, husband, father, Lord and spiritual master. Following in the footsteps of You as our idol and supreme lordship we have succeeded in our lives.

(8) Oh how lucky we are to see Your all-auspicious form and enjoy again the protection of Your good Self, because the sight of Your affectionate, loving, smiling face even by the demigods is rarely seen. (9) Whenever, oh lotus-eyed One, You leave from here to meet Your friends and relatives among the Kurus [in Hastinâpura] and the people of Mathurâ, oh Infallible One, each moment seems to take a million years and our eyes are as useless as they would be without the sun.

(10) How can we, with You being elsewhere, live without the satisfaction of Your glance that vanquishes the miseries of the world; how can we live without seeing your beautiful smiling and decorated, attractive face?'

With the sound of these words of the citizens in His ears the caretaker of the devotees, He who teaches humanity humaneness by the distribution of His glances, entered the city of Dvârakâ.

(11) The way the city of Bhogavatî was protected by the Nâgas, Dvârakâ was protected by the strength of the descendants of Vrishni [Krishna's family], Bhoja, Madhu, Das'ârha, Arha, Kukura, Andhaka etc. [together called the Yadus], who were all as good as Krishna Himself. (12) During all seasons there was the wealth of orchards and flower gardens that with their trees, plants and also with the hermitages that were found there, formed beautiful parks around ponds filled with lotuses which made the city extra beautiful.

(13) The gateway of the city as well as the different roads were decorated with arches and flags that, painted with all the known signs, were casting shadows in the sunshine. (14) The lanes, alleys, the marketplace and public meeting places were thoroughly cleansed, sprinkled with scented water and strewn with fruits, flowers and unbroken seeds.

(15) At the door of each residential house there was a display of curd, unbroken fruits, sugar cane, decorations, pots of water and articles for worship like incense and lamps. (16-17) Hearing that their dearest friend was coming home, His father Vasudeva and the magnanimous Akrûra, Ugrasena, Krishna's superhumanly powerful elder brother Balarâma, Pradyumna, Cârudeshna and Sâmba the son of Jâmbavatî, were all by the force of an extreme happiness alerted from their resting, sitting and dining. (18) Headed by elephants, with auspicious articles, the sound of conch shells and the glorifying chanting of hymns, they hurried, together with the brahmins excited in cheerful expectancy on their chariots towards Him. (19) Hundreds of courtesans with dazzling earrings that enhanced the beauty of their cheeks, very anxious to meet Him followed in their vehicles. (20) There were entertainers, dancers, singers, historians, genealogists and learned speakers who spirited sang the praises of the superhuman activities of the Lord.

(21) The Supreme Lord approached each of the friends and citizens who came to receive and welcome Him, as it should with due honor and respect. (22) He, the Almighty One, with the encouragement of His glancing smile bowed His head, greeted them in words, embraced them and shook hands with them, down to the lowest as desired giving His benedictions. (23) Then, accompanied by the esteemed elders and the brahmins and their wives, He entered the city where He was welcomed with blessings and praises from other admirers.

(24) While He passed through the public roads of Dvârakâ the ladies of standing climbed on the roofs of their houses, oh learned ones, to feast their eyes on the sight of Him.

(25) Even though it was their habit to look at Him this way, the inhabitants of Dvârakâ could never get enough of the compelling sight of the reservoir of beauty who was the embodiment of the Infallible One. (26) In His chest the Goddess of Fortune resides, from the cup of His face the eyes are drinking, by His arms the ruling demigods abide, and His lotus feet are the shelter for the singing and talking devotees.

(27) Being served with a white parasol, fans and a road covered by a shower of flowers the Lord with His yellow garments and flower garlands resembled a cloud surrounded by the sun, the moon, lightening and a rainbow combined.

(28) But after He entered His parental home He was embraced by His seven mothers [His own mother, the wife of the priest, of the guru and of the king, the cow, the nurse and mother earth] who joyously were headed by Devakî to whom He bowed His head down in obeisance. (29) After they all had put Him on their laps, their breasts got wet of their affection and delight and also of the water of the tears that overwhelmed them. (30) Thereafter He entered His personal quarters that, inhabited by His wives who numbered over sixteen thousand, offered all that one could wish for. (31) From a distance seeing their husband now returned home the ladies within their minds rejoicing rose up at once from their seats and meditations with a coyly looking face. (32) As soon as they saw Him the shy ones first sent their sons and embraced Him in their hearts in an insuperable ecstasy but, oh leader of the Bhrigus, in spite of that they choked up with tears that inadvertently fell like water from their eyes. (33) Although He was always present at their side, even when they were alone, His feet nevertheless every time appeared completely new to them - after all, who could let go of the feet of the Eternal One that are never abandoned by the Goddess of Fortune?

(34) He, without being part of it Himself, created the enmity between the rulers who from the day they were born had become a burden to the earth with their military control over their surroundings. He brought relief by killing them just like the wind does with bamboos when he creates fire by friction. (35) The Supreme Lord, from His own causeless mercy, out of His own appeared among all those who are part of this human world, to enjoy a life, with the worthiest of women, as if it concerned an ordinary worldly affair.

(36) Even though they were spotless and exciting with their charming smiles, the way they with their grave expression looking from the corners of their eyes even convinced Cupid to give up his bow, they, as maddening, first-class women, were never able to perturb His senses with their magic.

(37) Ordinary people who see how He, in spite of His detachment, is actively engaged, consider in their ignorance Him for that reason a human being full of attachment who is as affected as they are. (38) Such is the divinity of the Personality of Godhead that He, despite of being in touch with material nature, is never affected by its qualities; and the same is true for the intelligence of the ones situated in the eternal of the Lord who is their refuge. (39) The women in their simplicity and weakness held it for true that He would be like someone who follows because he is dominated and isolated by his wife. They, unaware of the glories of their husband, were the way the atheists think of Him who do not know Him as the supreme controller."


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Text 1

Sûta said: "Reaching the border of the land of the Ânartas [the land of the ones free from the unwanted, Dvârakâ], He for the arrival in His own prosperous city sounded His conch shell [the Pâñcajanya] which, evidently, ended the dejection of the inhabitants.

Sûta said: "Reaching the border of the land of the Ânarta's [the ones free from the unwanted, Dvârakâ], He sounded for the arrival at His own prosperous city His conch shell [the Pâncajanya], which, evidently, ended the dejection of the inhabitants. (Vedabase)


Text 2

The brilliant white of the round form of the conch shell, even though it was reddened by the lips of the Great Adventurer, looked, as it was loudly sounded in His hands, like a swan ducking at the stems of lotus flowers.

The brilliant white of the big conch shell, although reddened by the lips of the Great Adventurer, as it was being loudly sounded in His hands, looked like a ducking swan at the stems of lotus flowers. (Vedabase)


Text 3

Having heard the sound that is even feared by the fear of a material existence itself, all the citizens rapidly proceeded in the direction of the sound to have an audience with the protector of the devotees they had awaited for so long.

Having heard the sound that is the threat to the fear of material existence, all the citizens rapidly proceeded towards the protector of the devotees for the so long awaited audience. (Vedabase)


Text 4-5

Thereupon they offered their presentation of welcome to the Self-contented One who by dint of His own potency was their unrelenting provider. It was like offering a lamp to the sun. With cheerful, affectionate faces they ecstatically gave gladdened speeches before the Father, the way friends and protégées do for their guardian.

Thereupon they made their presentation that could be considered like offering a lamp to the sun relative to the selfcontented satisfied one who by His own potency supplied them incessantly. With cheerfully affectionate faces they ecstatically held gladdened speeches to the Father like friends and protegees to their guardian. (Vedabase)


Text 6

They said: 'We have always bowed down to Your lotus feet like one does within the worship of Brahmâ and his sons and the king of heaven, because You, for the one who desires the supreme welfare in this life, are the Master of Transcendence upon whom the inevitable time has no grip.

They said: 'We have always bowed down to Your lotusfeet like one does with the worship of Brahmâ and His sons and the king of heaven, as for the one who desires the supreme welfare in this life You are the master of transcendence upon whom the inevitable time has no influence. (Vedabase)


Text 7

For the sake of our welfare be the Creator of our world and also be our mother, well-wisher, husband, father, Lord and spiritual master. Following in the footsteps of You as our idol and supreme lordship we have succeeded in our lives.

Just for our welfare You became the Creator of our world and also the mother, well-wisher, husband, father and our Lord and spiritual teacher; our supreme and our idol in whose footsteps we have become successful. (Vedabase)


Text 8

Oh how lucky we are to see Your all-auspicious form and enjoy again the protection of Your good Self, because the sight of Your affectionate, loving, smiling face even by the demigods is rarely seen.

Oh how lucky we are, now that we see Your all-auspicious form, to be again under the protection of Your good Self, as also by the demi-gods your affectionate, lovingly smiling face is rarely seen. (Vedabase)


Text 9

Whenever, oh lotus-eyed One, You leave from here to meet Your friends and relatives among the Kurus [in Hastinâpura] and the people of Mathurâ, oh Infallible One, each moment seems to take a million years and our eyes are as useless as they would be without the sun.

Whenever, o lotus-eyed One, You go away to see Your relatives and the inhabitants of Mathurâ - at that time, o Infallible One, each moment seems to be like a million years, like our eyes that are useless being without the sun. (Vedabase)


Text 10

How can we, with You being elsewhere, live without the satisfaction of Your glance that vanquishes the miseries of the world; how can we live without seeing your beautiful smiling and decorated, attractive face?'


With the sound of these words of the citizens in His ears the caretaker of the devotees, He who teaches humanity humaneness by the distribution of His glances, entered the city of Dvârakâ.

How can we, with You being abroad, live without the satisfaction of your glance that vanquishes the universal miseries and without seeing your beautiful smiling and decorated, attractive face.' Thus hearing of the words of the citizens, the caretaker of the devotees who teaches kindness by the distribution of His glances, approached the city of Dvârakâ. (Vedabase)


Text 11

The way the city of Bhogavatî was protected by the Nâgas, Dvârakâ was protected by the strength of the descendants of Vrishni [Krishna's family], Bhoja, Madhu, Das'ârha, Arha, Kukura, Andhaka etc. [together called the Yadus], who were all as good as Krishna Himself.

Like the city Bhogavatî, protected by the Nâgas, it was protected by the strength of the descendants of Vrishni [Krishna's family-name]: Bhoja, Madhu, Das'ârha, Arha, Kukura, Andhaka etc., who were all as good as Krishna Himself. (Vedabase)


Text 12

During all seasons there was the wealth of orchards and flower gardens that with their trees, plants and also with the hermitages that were found there, formed beautiful parks around ponds filled with lotuses which made the city extra beautiful.

With the trees, greenery and hermitages, there were all the opulences of the seasons from orchards, flower gardens and parks surrounded by ponds with lotuses, who added to the beauty. (Vedabase)


Text 13

The gateway of the city as well as the different roads were decorated with arches and flags that, painted with all the known signs, were casting shadows in the sunshine.

The gateway of the city as well as different roads were decorated with arches and flags painted with the foremost signs throwing shadows in the sunshine. (Vedabase)


Text 14

The lanes, alleys, the marketplace and public meeting places were thoroughly cleansed, sprinkled with scented water and strewn with fruits, flowers and unbroken seeds.

The lanes, alleys, the market and public meeting places were thoroughly cleansed, sprinkled with scented water and strewn with fruits, flowers and unbroken seeds. (Vedabase)


Text 15

At the door of each residential house there was a display of curd, unbroken fruits, sugar cane, decorations, pots of water and articles for worship like incense and lamps.

At the door of each residential house there was a display of curd, unbroken fruits, sugar cane, decorations, pots of water and articles for worship like incense and lamps. (Vedabase)


Text 16-17

Hearing that their dearest friend was coming home, His father Vasudeva and the magnanimous Akrûra, Ugrasena, Krishna's superhumanly powerful elder brother Balarâma, Pradyumna, Cârudeshna and Sâmba the son of Jâmbavatî, were all by the force of an extreme happiness alerted from their resting, sitting and dining.

Hearing that the dearmost was coming home, His father Vasudeva and the magnanimous Akrûra, Ugrasena, Krishna's superhumanly powerful elder brother Balarâma, Pradyumna, Cârudeshna and Sâmba the son of Jâmbavatî, were all by the force of extreme happiness alerted from their resting, sitting and dining. (Vedabase)


Text 18

Headed by elephants, with auspicious articles, the sound of conch shells and the glorifying chanting of hymns, they hurried, together with the brahmins excited in cheerful expectancy on their chariots towards Him.

Headed by brâhmana's and elephants, with all-auspicious signs, the sound of conch shells and the glorifying chanting of hymns, they hurried on their chariots towards Him immersed in cheerfulness and an all-respectful affection. (Vedabase)


Text 19

Hundreds of courtesans with dazzling earrings that enhanced the beauty of their cheeks, very anxious to meet Him followed in their vehicles.

Hundreds of well known courtesans very anxious to meet Him followed with their vehicles, with dazzling earrings enhancing the beauty of their foreheads. (Vedabase)


Text 20

There were entertainers, dancers, singers, historians, genealogists and learned speakers who spirited sang the praises of the superhuman activities of the Lord.

There were dancers, singers, historians, genealogists and learned speakers chanting their inspiration on the superhuman activities of The Lord. (Vedabase)


Text 21

The Supreme Lord approached each of the friends and citizens who came to receive and welcome Him, as it should with due honor and respect.

The Supreme Lord approached each of the friends and citizens who came to receive and welcome Him, as it should with due honor and respect. (Vedabase)


Text 22

He, the Almighty One, with the encouragement of His glancing smile bowed His head, greeted them in words, embraced them and shook hands with them, down to the lowest as desired giving His benedictions.

The Supreme Lord approached each of the friends and citizens who came to receive and welcome Him, as it should with due honor and respect. (Vedabase)


Text 23

Then, accompanied by the esteemed elders and the brahmins and their wives, He entered the city where He was welcomed with blessings and praises from other admirers.

Then, accompanied by the elderly relatives and invalid brâhmana's and their wives, He entered the city where He was also welcomed with blessings and praises of other admirers. (Vedabase)


Text 24

While He passed through the public roads of Dvârakâ the ladies of standing climbed on the roofs of their houses, oh learned ones, to feast their eyes on the sight of Him.

While passing over the public roads of Dvârakâ the respectable ladies got on top of their palaces for looking at Krishna, o learned ones, as they considered it the greatest festival. (Vedabase)


Text 25

Even though it was their habit to look at Him this way, the inhabitants of Dvârakâ could never get enough of the compelling sight of the reservoir of beauty who was the embodiment of the Infallible One.

Although they always were looking at Him this way regularly, the inhabitants of Dvârakâ never tired of the compelling sight of the bodily reservoir of beauty of the Infallible. (Vedabase)


Text 26

In His chest the Goddess of Fortune resides, from the cup of His face the eyes are drinking, by His arms the ruling demigods abide, and His lotus feet are the shelter for the singing and talking devotees.

In His chest the goddess of fortune resides, from His face the eyes are drinking, by His arms the ruling demi-gods abide, and His lotus feet are the shelter for the singing and talking devotees. (Vedabase)


Text 27

Being served with a white parasol, fans and a road covered by a shower of flowers the Lord with His yellow garments and flower garlands resembled a cloud surrounded by the sun, the moon, lightening and a rainbow combined.

Being served by a white parasol, fans and a road covered by a shower of flowers, with His yellow garments and flower garlands, the Lord looked like a cloud surrounded by sun, moon, lightening and rainbow together. (Vedabase)


Text 28

But after He entered His parental home He was embraced by His seven mothers [His own mother, the wife of the priest, of the guru and of the king, the cow, the nurse and mother earth] who joyously were headed by Devakî to whom He bowed His head down in obeisance.

But after entering the houses of His father He was embraced by His own seven mothers [the real one, the wife of the priest, the guru and the king, the cow, the nurse and mother earth] gladly headed by Devakî to whom He bowed His head down in obeisance. (Vedabase)


Text 29

After they all had put Him on their laps, their breasts got wet of their affection and delight and also of the water of the tears that overwhelmed them.

After all of them had put Him on their laps their breasts got wet of affection and delight and the water of the tears that overwhelmed them. (Vedabase)


Text 30

Thereafter He entered His personal quarters that, inhabited by His wives who numbered over sixteen thousand, offered all that one could wish for.

Thereafter He entered His personal palaces that answered all desires to the full with His wives that numbered over sixteen thousand. (Vedabase)


Text 31

From a distance seeing their husband now returned home the ladies within their minds rejoicing rose up at once from their seats and meditations with a coyly looking face.
With their minds rejoicing the ladies, from a distance seeing their husband now returned home, at once got up from their seats and meditations with a, according the custom, coyly looking face. (Vedabase)


Text 32

As soon as they saw Him the shy ones first sent their sons and embraced Him in their hearts in an insuperable ecstasy but, oh leader of the Bhrigus, in spite of that they choked up with tears that inadvertently fell like water from their eyes.

Sending their sons at the sight of Him embracing Him from within their hearts in insuperable ecstasy first, they in spite of that choked up with tears that inadvertently fell like water from their eyes in shyness. (Vedabase)


Text 33

Although He was always present at their side, even when they were alone, His feet nevertheless every time appeared completely new to them - after all, who could let go of the feet of the Eternal One that are never abandoned by the Goddess of Fortune?

Although He was just standing by the side all alone, still His feet appeared newer and newer at each step - who can be detached from the feet of the eternal that are never quit by the goddess of fortune? (Vedabase)


Text 34

He, without being part of it Himself, created the enmity between the rulers who from the day they were born had become a burden to the earth with their military control over their surroundings. He brought relief by killing them just like the wind does with bamboos when he creates fire by friction.

He without being part of it Himself created the enmity between the rulers who became a burden of the earth, born as they were with their military strength and conceit about their surroundings. He gave relief by killing them alike the wind that creates fire from friction between bamboos. (Vedabase)


Text 35

The Supreme Lord, from His own causeless mercy, out of His own appeared among all those who are part of this human world, to enjoy a life, with the worthiest of women, as if it concerned an ordinary worldly affair.

He appeared amongst all of these in this human world by Himself from His own causeless mercy, enjoying the worthiest of women as if it concerned an ordinary worldly affair. (Vedabase)


Text 36

Even though they were spotless and exciting with their charming smiles, the way they with their grave expression looking from the corners of their eyes even convinced Cupid to give up his bow, they, as maddening, first-class women, were never able to perturb His senses with their magic.

Although they were spotless and exciting in their grave expression looking from the corners of their eyes in a way that even won Cupid to give up his bow, they as maddening women first class were never able to perturb His senses by their magical feats. (Vedabase)


Text 37

Ordinary people who see how He, in spite of His detachment, is actively engaged, consider in their ignorance Him for that reason a human being full of attachment who is as affected as they are.

All of the materially conditioned souls certainly speculate that He who is unattached in spite [of being in the material world], would compare to an ordinary person like themselves that is foolish out of ignorance. (Vedabase)


Text 38

Such is the divinity of the Personality of Godhead that He, despite of being in touch with material nature, is never affected by its qualities; and the same is true for the intelligence of the ones situated in the eternal of the Lord who is their refuge.

Such is the divinity of the Personality of Godhead that He, although He is in contact with material nature, is never affected by its qualities, as is also true for the intelligence of the ones situated in the eternal of the Lord who gives them shelter. (Vedabase)


Text 39

The women in their simplicity and weakness held it for true that He would be like someone who follows because he is dominated and isolated by his wife. They, unaware of the glories of their husband, were the way the atheists think of Him who do not know Him as the supreme controller."

The delicate women out of simplicity took it for true that He would be like someone who is dominated and isolated by his wife in following her, being unaware of the glories of their husband the way the atheists suppose of Him not knowing Him as the Supreme Controller." (Vedabase)

[KALKI]

(1) S'aunaka said: "The [embryo in the] womb of Uttarâ, that was tormented by the enormous heat of the invincible weapon released by As'vatthâmâ, was brought back to life by the Lord. (2) How was Emperor Parîkchit born who was highly intelligent and proved to be a great soul? How exactly did his demise take place and where did that death take him? (3) Please tell it to us, we all want to hear everything about what you deem worth mentioning about him. We are of the greatest respect for you to whom S'ukadeva Gosvâmî delivered the knowledge of the Supreme."

(4) Sûta said: "King Yudhishthhira brought wealth, the way his father did, in pleasing his subjects without in his observance of Krishna's feet being motivated for the ulterior of any material gain or sense gratification. (5) The fame of his wealth, sacrifices, what he stood for, his queens, his brothers and his sovereignty over the planet earth where we are living, even spread to the heavens. (6) But, just as only food may satisfy a hungry man and nothing else, he in his hunger as a God-fearing person, oh brahmins, was not moved by all those earthly desirables that are aspired by even the denizens of heaven.

(7) At the time Parîkchit the great fighter, as a child in his mother's womb, was suffering from the heat of the brahmâstra weapon, oh son of Bhrigu, he could see the Purusha [the original person] in a shining appearance. (8) In the blaze he saw at the size of not more than a thumb the transcendental, infallible Lord beautiful with a dark skin, a golden helmet and lightening clothes.
(9) With the riches of His four arms, earrings of the purest gold, bloodshot eyes and a club in His hands, He was moving about, constantly circling the club around like it was a torch. (10) As He was vanquishing the radiation of the brahmâstra like the sun evaporating dew drops, He was observed by the child who wondered who He was.

(11) He saw how the all-pervading Supersoul, the Supreme Lord and protector of righteousness, took away the glare upon which the Lord who stretches in all directions all of a sudden disappeared from his sight. (12) Thereupon, when the good signs of a favorable position of the stars gradually evolved, he who would prove himself as being of a prowess equal to that of Pându, took his birth as the heir apparent of Pându. (13) King Yudhishthhira gladdened had priests like Dhaumya and Kripa perform the birth ritual with the recitation of auspicious hymns. (14) Knowing where, when and how, he in charity rewarded for the occasion the learned ones with good food and gifts of gold, cows, land, housing, elephants and horses.

(15) The brahmins happily addressed the king, the chief of the Purus, communicating that they felt very obliged to the descent in the line of the Purus [of the descendants of their ancestor King Puru].

(16) They said: 'For the purpose of obliging you to Him this son by the all-pervasive and all-powerful Lord has been saved from being destroyed by the irresistible, supernatural weapon. (17) Therefore he shall become well known in all the worlds as the one protected by Vishnu. No doubt he will be a most fortunate, supreme devotee endowed with all good qualities.'

(18) The good king said: 'Oh best of the truthful, will he follow in the footsteps of all the great souls of this family of saintly kings? Will he, to the honor of his family name, be meritorious and true to his word in his achievements?'



(19) The brahmins answered: 'Oh son of Prithâ [Kuntî], he will be the maintainer of all living entities, exactly like King Ikshvâku, the son of Manu, and he will be faithful to his promises and have respect for the learned just like Râma, the son of Das'aratha. (20) He will be as charitable as King S'ibi of Us'înara and protect the ones of surrender, and like Bharata, the son of Dushyanta who performed many sacrifices, he will spread the name and fame of his family.

(21) Among the archers he will be as good as the two Arjunas [his grandfather and the king of Haihaya], he will be as irresistible as fire and as unsurpassable as the ocean. (22) As powerful as a lion and as worthy for taking shelter as the Himalayas, he will be as forbearing as the earth and as tolerant as his parents.

(23) With a spirit as good as that of the original father Brahmâ, he will be as generous and equanimous as Lord S'iva and be the refuge of all living beings as good as the Supreme Lord with whom the Goddess of Fortune resides. (24) Following in the footsteps of Lord Krishna he will be of the majesty of all divine virtues, he will have the greatness of King Rantideva and be as pious as Yayâti.

(25) Being as patient as Bali Mahârâja this child will be as devoted as Prahlâda was unto Lord Krishna and he will perform As'vamedha [horse] sacrifices and be faithful to the elderly and experienced. (26) He will bring forth kings as good as sages, will chastise the upstarts and crush the quarrelsome for the sake of world peace and the religion. (27) After having heard of his personal death, that is caused by a snakebird sent by the son of a brahmin, he will free himself from his attachments and take to the shelter of the Lord. (28) Having inquired after the right self-knowledge with the son of sage Vyâsa he, oh King, will abandon his material life on the banks of the river Ganges and attain a life of fearlessness.'

(29) After they thus had informed the king and were generously rewarded, they who are learned in matters of astrology and birth ceremonies returned to their homes. (30) He, oh master [S'aunaka], would become famous in this world as Parîkchit, the examiner, because he from what he had seen before his birth, keeping Him constantly in mind would be examining all men. (31) Just like the waxing moon growing day by day, the royal prince under the care of his protective parents soon grew up day by day to what he would be.

(32) King Yudhishthhira, desiring to perform a horse sacrifice to be freed from the burden of having fought his kinsmen, thought about acquiring funds because all he received stemmed from collecting taxes and fines. (33) In respect of his mindful wishes his brothers, advised by the Infallible One, went north to collect sufficient riches.

(34) With the result of that collected wealth Yudhishthhira, the pious king who was so anxious, managed to conduct three horse sacrifices with which he worshiped Lord Hari perfectly. (35) The Supreme Lord, with the help of whom the twice-born could perform the sacrifices, then invited by the king stayed for a few months more to please the ones who loved Him. (36) Thereafter, dear brahmins, He, with the permission of the king, Draupadî and His relatives, went back to Dvârakâ accompanied by Arjuna and other members of the Yadu dynasty."

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


Text 1

S'aunaka said: "The [embryo in the] womb of Uttarâ, that was tormented by the enormous heat of the invincible weapon released by As'vatthâmâ, was brought back to life by the Lord.

S'aunaka said: "The womb of Uttarâ, that was spoiled by the release of the heat of the invincible weapon of As'watthâmâ, was brought back to life by the Lord. (Vedabase)


Text 2

How was Emperor Parîkchit born who was highly intelligent and proved to be a great soul? How exactly did his demise take place and where did that death take him?

How did the birth of Emperor Parîkchit, who was highly intelligent and performed as a great soul, take place? What did really happen at his death and what did he attain to thereafter? (Vedabase)


Text 3

Please tell it to us, we all want to hear everything about what you deem worth mentioning about him. We are of the greatest respect for you to whom S'ukadeva Gosvâmî delivered the knowledge of the Supreme."

Please tell us, we all want to hear everything about what you think can be told of Him as we are full of respect for the one whom S'ukadeva Gosvâmî delivered the knowledge of the Supreme." (Vedabase)


Text 4

Sûta said: "King Yudhishthhira brought wealth, the way his father did, in pleasing his subjects without in his observance of Krishna's feet being motivated for the ulterior of any material gain or sense gratification.

Sûta said: "King Yudhishthhira brought wealth the way his father did, pleasing all those who took birth without further motives for material gain or sense gratification, unrelenting as he was in his service to the feet of Lord Krishna. (Vedabase)


Text 5

The fame of his wealth, sacrifices, what he stood for, his queens, his brothers and his sovereignty over the planet earth where we are living, even spread to the heavens.

His fame about his wealth, sacrifices, what he was working for, his queens, his brothers and his sovereignty over the planet earth where we are living, spread all over the three worlds. (Vedabase)


Text 6

But, just as only food may satisfy a hungry man and nothing else, he in his hunger as a God-fearing person, oh brahmins, was not moved by all those earthly desirables that are aspired by even the denizens of heaven.

His opulence was such that even the Godly aspired for it, because, being a god-fearing person, o twice born, nothing else that would please could satisfy the hunger of the king. (Vedabase)


Text 7

At the time Parîkchit the great fighter, as a child in his mother's womb, was suffering from the heat of the brahmâstra weapon, oh son of Bhrigu, he could see the Purusha [the original person] in a shining appearance.

At the time of being in the womb of his mother, the great fighter, the child Parîkchit, suffering from the heat of the brahmâstra weapon, could, o son of Bhrigu, see the purusha [the original person] as someone else. (Vedabase)


Text 8

In the blaze he saw at the size of not more than a thumb the transcendental, infallible Lord beautiful with a dark skin, a golden helmet and lightening clothes.

In the blaze he saw at the size of a thumb the transcendental Infallible Lord beautifully blackish with a golden helmet and lightening clothes. (Vedabase)


Text 9

With the riches of His four arms, earrings of the purest gold, bloodshot eyes and a club in His hands, He was moving about, constantly circling the club around like it was a torch.

He was, with the riches of his four arms, earrings of molten gold, eyes red of blood and a club in His hands, circling the club all around Himself like a shooting star, going here and there. (Vedabase)


Text 10

As He was vanquishing the radiation of the brahmâstra like the sun evaporating dew drops, He was observed by the child who wondered who He was.

Vanquishing the radiation of the brahmâstra like the sun evaporating dew drops, He was observed by the child that wondered who He was. (Vedabase)


Text 11

He saw how the all-pervading Supersoul, the Supreme Lord and protector of righteousness, took away the glare upon which the Lord who stretches in all directions all of a sudden disappeared from his sight.


While he observed the all-pervading Supersoul, the Supreme Lord and protector of righteousness taking away the glare, the Lord who stretches in all directions suddenly disappeared out of his sight. (Vedabase)


Text 12

Thereupon, when the good signs of a favorable position of the stars gradually evolved, he who would prove himself as being of a prowess equal to that of Pându, took his birth as the heir apparent of Pându.

Thereupon, with the gradual evolving of good signs and under a favorable constellation, he took birth as the heir apparent of Pându being exactly alike Pându himself in prowess. (Vedabase)


Text 13

King Yudhishthhira gladdened had priests like Dhaumya and Kripa perform the birth ritual with the recitation of auspicious hymns.

King Yudhishthhira, gladdened, had priests like Dhaumya and Kripa perform the birth ritual with the recitation of auspicious hymns. (Vedabase)


Text 14

Knowing where, when and how, he in charity rewarded for the occasion the learned ones with good food and gifts of gold, cows, land, housing, elephants and horses.

He, knowing where, when and how, rewarded with gifts of gold, cows, land, housing, elephants and horses, in charity, together with good food, the learned ones for the occasion. (Vedabase)


Text 15

The brahmins happily addressed the king, the chief of the Purus, communicating that they felt very obliged to the descent in the line of the Purus [of the descendants of their ancestor King Puru].

Gladdened the brâhmins addressed the king, the chief amongst the Puru's, communicating that they felt very obliged to the descent in the line of the Puru's [to the forefather King Puru of Yudhishthhira]. (Vedabase)


Text 16

They said: 'For the purpose of obliging you to Him this son by the all-pervasive and all-powerful Lord has been saved from being destroyed by the irresistible, supernatural weapon.

They said: 'This son has been saved by the all-pervasive and all-powerful Lord from destruction by the all-devouring supernatural weapon, for the sake of obliging you. (Vedabase)


Text 17

Therefore he shall become well known in all the worlds as the one protected by Vishnu. No doubt he will be a most fortunate, supreme devotee endowed with all good qualities.'

Therefore he shall become well known in all the worlds as one protected by Vishnu; no doubt he will be a most fortunate supreme devotee endowed with all good qualities. (Vedabase)


Text 18

The good king said: 'Oh best of the truthful, will he follow in the footsteps of all the great souls of this family of saintly kings? Will he, to the honor of his family name, be meritorious and true to his word in his achievements?

The good king said: 'O great spirits, will he be a follower of all the great souls of this family of saintly kings, pious by the very name in his achievements and his glorification?' (Vedabase)


Text 19

The brahmins answered: 'Oh son of Prithâ [Kuntî], he will be the maintainer of all living entities, exactly like King Ikshvâku, the son of Manu, and he will be faithful to his promises and have respect for the learned just like Râma, the son of Das'aratha.

The brâhmins answered: 'O son of Prithâ [Kuntî], he will be the maintainer of all who are born, exactly like King Ikshvâku, son of Manu, and he will be loyal in his promises and respect for the learned ones just like Râma, the son of Das'aratha. (Vedabase)


Text 20

He will be as charitable as King S'ibi of Us'înara and protect the ones of surrender, and like Bharata, the son of Dushyanta who performed many sacrifices, he will spread the name and fame of his family.

Like King S'ibi of Us'inara he will be charitable and protect the surrendered ones and like Bharata, the son of Dushyanta, who performed many sacrifices, he will spread the name and fame of his family. (Vedabase)


Text 21

Among the archers he will be as good as the two Arjunas [his grandfather and the king of Haihaya], he will be as irresistible as fire and as unsurpassable as the ocean.

Amongst the archers he will be as good as Arjuna, being as well irresistible as fire as unsurpassable as the ocean. (Vedabase)


Text 22

As powerful as a lion and as worthy for taking shelter as the Himalayas, he will be as forbearing as the earth and as tolerant as his parents.

As powerful as a lion and as worthy for taking shelter like the Himalaya's, he will be as forbearing as the earth and as tolerant as his parents. (Vedabase)


Text 23

With a spirit as good as that of the original father Brahmâ, he will be as generous and equanimous as Lord S'iva and be the refuge of all living beings as good as the Supreme Lord with whom the Goddess of Fortune resides.

With a spirit as good as that of Brahmâ, he will be as generous and equanimous as Lord S'iva and be the resort of all living beings like the Supreme Lord with whom the goddess of fortune resides. (Vedabase)


Text 24

Following in the footsteps of Lord Krishna he will be of the majesty of all divine virtues, he will have the greatness of King Rantideva and be as pious as Yayâti.

Following in the footsteps of Lord Krishna he will abide by the glory of all godly attributes, he will have the greatness of King Rantideva and be like Yayâti concerning the religion. (Vedabase)


Text 25

Being as patient as Bali Mahârâja this child will be as devoted as Prahlâda was unto Lord Krishna and he will perform As'vamedha [horse] sacrifices and be faithful to the elderly and experienced.

Patient as Bali Mahârâja this child will be a devotee like Prahlâda unto Lord Krishna and will perform as'wamedha [horse]-sacrifices and be loyal to the elderly and experienced. (Vedabase)


Text 26

He will bring forth kings as good as sages, will chastise the upstarts and crush the quarrelsome for the sake of world peace and the religion.

He will bring forth kings as good as sages, will chastise the upstarts and will put the quarrelsome to an end for the sake of worldpeace and the religion. (Vedabase)


Text 27

After having heard of his personal death, that is caused by a snakebird sent by the son of a brahmin, he will free himself from his attachments and take to the shelter of the Lord.

After hearing of his personal death, caused by a snakebird sent by the son of a brâhmin, he will be freed from attachment and take to the shelter of the Lord. (Vedabase)


Text 28

Having inquired after the right self-knowledge with the son of sage Vyâsa he, oh King, will abandon his material life on the banks of the river Ganges and attain a life of fearlessness.'

Having inquired about the right self-knowledge from the son of the sage Vyâsa he, o King, will abandon his material life on the bank of the river the Ganges and will attain to the life of fearlessness. (Vedabase)


Text 29

After they thus had informed the king and were generously rewarded, they who are learned in matters of astrology and birth ceremonies returned to their homes.

After having thus informed the king, the ones well versed in the vedic knowledge, astrology and the ceremony of birth who had received sumptuous remuneration, returned to their respective homes. (Vedabase)


Text 30

He, oh master [S'aunaka], would become famous in this world as Parîkchit, the examiner, because he from what he had seen before his birth, keeping Him constantly in mind would be examining all men.

He, o master [S'aunaka], would become famous in this world as Parîkchit, the examiner, because, from what he had seen before his birth, he would be examining all man in constant contemplation. (Vedabase)


Text 31

Just like the waxing moon growing day by day, the royal prince under the care of his protective parentssoon grew up day by day to what he would be.

Very soon the royal prince under the care of his parental guardians luxuriantly grew up, the way the waxing moon grows day by day. (Vedabase)


Text 32

King Yudhishthhira, desiring to perform a horse sacrifice to be freed from the burden of having fought his kinsmen, thought about acquiring funds because all he received stemmed from collecting taxes and fines.

King Yudhishthhira, desiring to perform a horse-sacrifice to be freed from fighting his kinsmen, thought about acquiring funds as he received only from taxes and fines. (Vedabase)


Text 33

In respect of his mindful wishes his brothers, advised by the Infallible One, went north to collect sufficient riches.

In respect of his mindful wishes his brothers, advised by the Infallible one, went north to collect sufficient riches. (Vedabase)


Text 34

With the result of that collected wealth Yudhishthhira, the pious king who was so anxious, managed to conduct three horse sacrifices with which he worshiped Lord Hari perfectly.

With the result of that collected wealth the pious King Yudhishthhira, out of his anxiety could conduct three horse sacrifices, with which he perfectly worshiped Lord Hari. (Vedabase)


Text 35

The Supreme Lord, with the help of whom the twice-born could perform the sacrifices, then invited by the king stayed for a few months more to please the ones who loved Him.

The Supreme Lord, being called for by the king, saw to it that the sacrifices on his behalf were performed by the twice-born, meanwhile residing a few months there to the pleasure of the relatives. (Vedabase)


Text 36

Thereafter, dear brahmins, He, with the permission of the king, Draupadî and His relatives, went back to Dvârakâ accompanied by Arjuna and other members of the Yadu dynasty."

Thereafter, o learned ones, with the permission of the king, Draupadî and His relatives, He went back to Dvârakâ, accompanied by Arjuna and other members of the Yadu-dynasty." (Vedabase)

[KALKI]

(1) Sûta said: "Vidura* as he was traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya, and since he by that knowledge was sufficiently acquainted with everything to be known, he returned to the city of Hastinâpura. (2) After all the questions that Vidura put before Maitreya in his presence an undivided devotion unto Govinda had grown in him and he refrained from further questioning.


(3-4) Arriving in Hastinâpura he, oh brahmins, was welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons. (5) Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances. In their affection they emotionally shed tears because of the anxiety and grief they had felt because of the separation. King Yudhishthhira offered him a seat and then arranged for a reception.

(7) After he was fed sumptuously, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody. He said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson? (9) How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet?


(10) Devotees like your goodness are converted into holy places themselves, oh powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (11) Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?'

(12) Thus being questioned by the king he properly described, discussing one subject after the other, all he had experienced, but did not mention the destruction of the dynasty.


(13) Because he did not want to upset them he was as graceful not to expound on this in fact so unpalatable and unbearable aspect of mankind's behavior. (14) The sage, who was treated like a god, thus resided for a few days with them so that he could mean something to his eldest brother and all would be happy. (15) Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones**.

(16) Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom that he had retrieved and enjoyed together with his politically gifted brothers a life of great wealth. (17) But Time, insurmountable and imperceptible in its being, surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs. (18) Vidura who knew this said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear has taken the lead in your life. (19) In this material world there is no help of anyone or anything to escape from this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time.

(20) Inevitably overtaken by the pull of time a person must, just like that, give up this life as dear as it is to everyone, not to mention the wealth and such he has acquired. (21) With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home.

(22) You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (23) Alas, how powerful the living being its attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew]. (24) How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom? (25) Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment. (26) Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly.


(27) Anyone in this world who, by his own understanding or having it learned from others, arrives at consciousness when he has awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first-class human being. (28) Therefore, please leave for the north without letting your relatives know where you are heading for; hereafter soon the time will arrive of a general diminishing of the qualities of men [Kali-yuga].'


(29) Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, broke determined with the strong family ties and left in that direction which was set for the path of liberation. (30) He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimacy of a good beating.

(31) Returning to the palace he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay his respects to the elderly. But he couldn't find his two uncles or aunt Gândhârî.


(32) Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle? (33) Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, distressed in a mind of doubt about my offenses drowned himself together with his wife in the Ganges? (34) After the downfall of my father King Pându they were the well-wishers who protected us all who were still small children - where have my uncles gone from here?' "

(35) Sûta said: "Sañjaya, who worried in the love for his master couldn't find him, was upset about the separation and could, being too aggrieved, not speak a word in reply. (36) Thinking about the feet of his master he with his hands wiped the tears from his face and tried to regain his composure to answer King Yudhishthhira.


(37) Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have led me by the nose.' (38) At that moment the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had got up from their seats to welcome him properly by offering him their obeisances, the king said: (39) 'Oh Supreme One, I do not know in which direction my uncles and my ascetic aunt who is so aggrieved about the loss of her sons, have left. (40) Just like a captain on a ship in the great ocean you are the Lord to guide us to the other side.'

Thus being addressed the divine personality Nârada, the greatest among the wise philosophers of the eternal, began to speak:


(41) 'Oh King, never lament for whatever reason, for you are controlled by the Supreme Lord. All living beings and their leaders in this world perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses us again. (42) The way a cow is tied by a rope through the nose, one is likewise tied by the hymns and precepts of the Veda so as to follow according the demands of the Supreme.


(43) The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again. (44) Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation; one is only of that state because one is emotionally involved or has lost one's mind. (45) Therefore, oh King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you. (46) How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake?

(47) Those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings]. Living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones and thus one living being feeds on the other. (48) Therefore only have eyes for the outer form of Him who by the power of illusion appears as a diversity; He, oh King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as the object as well as the subject of the different living beings.


(49) That Unborn One, the Father of Creation, has, oh King, at present descended in this world in a form of [the all-devouring] Time in order to eliminate all the enemies of the enlightened. (50) The Lord did for the enlightened souls what had to be done and is now awaiting the rest. You Pândavas must observe in the same way and wait for as long as He is present in this world.

(51) Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge. (52) The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches.

(53) By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from the dependency he had with his family. (54) With the help of sitting postures, breath-control and turning one's mind inward away from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance.

(55) By allowing his self to merge in the wisdom and the wisdom to merge with the pure witness, he has united with the Absolute [brahman], the reservoir of pure being, the same way the air within a pot merges with the space outside of it. (56) With his breaking with the effects of the operation of the natural modes, his senses and mind will no longer be fed and come to a stop when he, no longer hindered in renouncing all his duties, sits concentrating his mind without moving a limb. (57) I expect that he will quit his body five days from now, oh King, and will allow it to turn to ashes. (58) While she outside observes the body of her husband being [mystically set] afire along with his cottage, his chaste wife fully conscious will follow him in the fire. (59) Vidura, witnessing that wonderful incident, oh son of the Kuru dynasty, will, with mixed feelings of delight and grief, leave that place to embark on an inspiring pilgrimage.' (60) After thus having addressed the king Nârada, along with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions at heart, thereupon gave up all his lamentation."




~~~~~~~~~~~~~~~~~~~~~~~~~~



Text 1

Sûta said: "Vidura[*] as he was traveling to the different places of pilgrimage, had received knowledge about the destination of the self from the great sage Maitreya, and since he by that knowledge was sufficiently acquainted with everything to be known, he returned to the city of Hastinâpura.

Sûta said: " Vidura [a younger brother of Dhritarâshthra, born as a s'ûdra - a laborer, because of being conceived by Vyâsa from a maidservant of the mother of Pându] while traveling to different places of pilgrimage, received knowledge of the destination of the self from the great sage Maitreya and turning back to the city of Hastinâpura by that knowledge he was sufficiently acquainted with everything knowable. (Vedabase)


Text 2

After all the questions that Vidura put before Maitreya in his presence an undivided devotion unto Govinda had grown in him and he refrained from further questioning.

For that knowledge Vidura in the presence of Maitreya had grown one in devotion to Govinda by which he had retired from regarding further questioning the sage. (Vedabase)


Text 3-4

Arriving in Hastinâpura he, oh brahmins, was welcomed by Yudhishthhira and his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kuntî, Gândhârî, Draupadî, Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas and other ladies with their sons.

Arriving there, he was welcomed by Yudhishthhira with his younger brothers, Dhritarâshthra, Sâtyaki and Sañjaya, Kripâcârya, Kunti, Gândhârî, Draupadî - o learned ones - Subhadrâ, Uttarâ, Kripî, other wives of the family members of the Pândavas, and other ladies with their sons. (Vedabase)


Text 5

Like awakened from death they approached him in great delight to receive him with all respect with embraces and obeisances.

They went towards him in great delight as if life had returned to their bodies, approaching him with due respect with embraces and obeisances. (Vedabase)


Text 6

In their affection they emotionally shed tears because of the anxiety and grief they had felt because of the separation. King Yudhishthhira offered him a seat and then arranged for a reception.

In their affection they emotionally shed tears because of the anxiety and grief they had felt from the separation. King Yudhishthhira then arranged for a reception getting him seated. (Vedabase)


Text 7

After he was fed sumptuously, had rested and was seated comfortably, the king humbly bowed down to address him in front of everybody.

After being fed sumptuously, having rested and being seated comfortably, the king from his gentle nature meekly began to speak to him with all of the others listening. (Vedabase)


Text 8

He said: 'Do you remember how we, brought up under the wings of your care, together with our mother were delivered from various calamities like poisoning and arson?

He said: 'Do you remember how we, being educated under your wings, along with our mother were released from various calamities like poisoning and arson? (Vedabase)


Text 9

How did you maintain your livelihood as you traveled the surface of the earth and in which holy places of pilgrimage have you been of service here on this planet?

By which means of your good self did you maintain your livelihood traveling the surface of the earth and at what holy places of pilgrimage did you serve here on this planet? (Vedabase)


Text 10

Devotees like your goodness are converted into holy places themselves, oh powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage.

Devotees like your goodness are converted into holy places themselves, o powerful one; having the Supreme Personality in your heart, you turn all places into places of pilgrimage. (Vedabase)


Text 11

Dear uncle, can you tell us what you saw or heard about our friends and well-wishers? Are the descendants of Yadu, who with Krishna are rapt in their love for God, all happy where they are living?'

O my uncle, can you tell us from seeing or hearing about our friends and well-wishers, if the descendants of Yadu, who are rapt in the service of Krishna, are all happy in their respective abodes? (Vedabase)


Text 12

Thus being questioned by the king he properly described, discussing one subject after the other, all he had experienced, but did not mention the destruction of the dynasty.

Thus being asked by the king, he properly described all that he had experienced one after another, without mentioning the destruction of the dynasty. (Vedabase)


Text 13

Because he did not want to upset them he was as graceful not to expound on this in fact so unpalatable and unbearable aspect of mankind's behavior.

Unable to see them distressed he compassionately did not expound on this in fact unpalatable and unbearable appearance of mankind its own ways. (Vedabase)


Text 14

The sage, who was treated like a god, thus resided for a few days with them so that he could mean something to his eldest brother and all would be happy.

He resided thus for a few days being treated with the amenities befitting a god, doing good to the eldest brother and this way bringing happiness to all the others. (Vedabase)


Text 15

Because of a curse of Mandûka Muni [who under Yama's responsibility was treated unjustly], Vidura for the time of a hundred years had to play the part of a s'ûdra [a working class man]. During that time it was Aryamâ who [in his place] administered punishment as was suitable for the sinful ones [**].

As long as Vidura played the part of a s'ûdra [a working class man], because of a 100-year curse of the sage Mandûka Muni [who under his responS'ibility was treated unjustly], Aryamâ [a son of Aditi and Kas'yapa, officiating for Yamarâja, the Lord of punishment, of whom Vidura was the s'ûdra incarnation] administered punishment as was suitable for the sinful ones. (Vedabase)


Text 16

Yudhishthhira had seen that there was a grandson in the dynasty fit for ruling the kingdom that he had retrieved and enjoyed together with his politically gifted brothers a life of great wealth.

By his seeing the grandson of the dynasty being suitable for ruling over the paternal kingdom together with his capable co-administering brothers, they enjoyed life in uncommon opulence. (Vedabase)


Text 17

But Time, insurmountable and imperceptible in its being, surpasses inimitably those who are inattentive and engrossed in the mind of attachment to family affairs.

Insurmountable, imperceptible eternal Time supremely surpasses all those who are mad and engrossed in their thoughts of attachment to family affairs. (Vedabase)


Text 18

Vidura who knew this said to Dhritarâshthra: 'Oh King, [dear brother], please withdraw yourself without delay, just see how fear has taken the lead in your life.

Vidura, knowing this well, said to Dhritarâshthra: 'O King, please withdraw yourself from here without delay, just see how fear has taken over. (Vedabase)


Text 19

In this material world there is no help of anyone or anything to escape from this fear, because that fear concerns the Supreme Lord who approaches us all in the form of eternal Time.

In this material world there is no remedy of any measure or anyone as that fear concerns the Supreme Lord of eternal Time who arrives for all of us. (Vedabase)


Text 20

Inevitably overtaken by the pull of time a person must, just like that, give up this life as dear as it is to everyone, not to mention the wealth and such he has acquired.

When a person has to give up life dear as it is to everyone, because it is certainly overtaken by the pull of this time - then what to think of the other things he has acquired? (Vedabase)


Text 21

With your father, brother, well-wishers and sons all dead, with your life expended and your body decrepit, you live in another man's home.

With your father, brother, well-wishers and sons all dead, your life expended and your body invalid of old age, you live in another man's home. (Vedabase)


Text 22

You have been blind since you were born, don't hear that well anymore, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus.

You have been blind from the beginning, don't hear so well, your memory fails and recently your teeth loosened, your liver gives you trouble, and you are loudly coughing up mucus. (Vedabase)


Text 23

Alas, how powerful the living being its attachment to life is! It is that strong that it makes you, just like a household dog, eat the remnants of the food left over by Bhîma [your Pândava nephew].

Alas, how powerful are the hopes of living beings for life, eating just like a household-dog the remnants of food given to you by Bhîma [a Pândava brother]. (Vedabase)


Text 24

How can you subsist on the grace of those whom you tried to burn and poison and whose wife you have insulted while usurping their kingdom?

Subsisting on the grace of those whom you tried to set afire, poison and whose wife you insulted usurping their kingdom, is not necessary. (Vedabase)


Text 25

Whether you like it or not, you will, however much you value your life, have to face the fact that this miserly body will dwindle and deteriorate like an old garment.

In spite of your unwillingness, you, who desires to live, will see this miserly body dwindle and deteriorate like an old garment. (Vedabase)


Text 26

Someone is courageous and wise if he, unconcerned in being freed from all obligations, accepts that he has to head for an unknown destination when he is no longer able to use his body properly.

Those who should give up this body are said to be undisturbed if they leave for an unknown destination once they are without the proper use of their bodies and have grown indifferent because of being freed from all obligations. (Vedabase)


Text 27

Anyone in this world who, by his own understanding or having it learned from others, arrives at consciousness when he has awakened from his material attachment and next leaves home with the Lord installed in his heart, is certainly a first-class human being.

Anyone who in this world by his own understanding or by hearing from others awakens from his material attachment and leaves home taken by the consciousness of the Lord in his heart, is certainly a first class human being. (Vedabase)


Text 28

Therefore, please leave for the north without letting your relatives know where you are heading for; hereafter soon the time will arrive of a general diminishing of the qualities of men [Kali-yuga].'

Therefore, please go away heading for the north, without letting your relatives know where you are going to, as soon after this the time will come of the general diminishing of the qualities of men.' (Vedabase)


Text 29

Having heard this the old king of the Ajamîdha family, in respect of the wisdom of his younger brother Vidura, broke determined with the strong family ties and left in that direction which was set for the path of liberation.

Thus the old king of the Ajamîdha family, urged by the wisdom of his younger brother Vidura, by his steadfastness broke with the strong network of familial affection and left in the [northern] direction set for the path of liberation. (Vedabase)


Text 30

He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalayas - the place that is the delight of those who took up the staff of renunciation like they were fighters accepting the legitimacy of a good beating.

He was followed by the chaste and worthy daughter of King Subala [Gândhârî] who went along with her husband to the Himalaya's - the place that is the delight for those who took up the staff of renunciation, like fighters accepting the legitimate of a good beating. (Vedabase)


Text 31

Returning to the palace he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts for the brahmins, wanted to pay his respects to the elderly. But he couldn't find his two uncles or aunt Gândhârî.

Returning to the palace, he who considered no one his enemy [Yudhishthhira], having worshiped the demigods with oblations, obeisances and gifts to the learned ones, wanted to pay respects to the elderly, but did not find his two uncles or aunt Gândhârî. (Vedabase)


Text 32

Anxiously, he turned to Sañjaya the son of Gavalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], and said to him: 'Where is our old, blind uncle?

Anxious, he turned to Sañjaya the son of Gâvalgana [the assistant who gave the blind Dhritarâshthra the account of the battle], saying: 'Where is our old and blind uncle? (Vedabase)


Text 33

Where is my well-wisher Vidura and mother Gândhârî who was grieving over losing her offspring? Has the old king, ungrateful to me for having lost his sons, distressed in a mind of doubt about my offenses drowned himself together with his wife in the Ganges?

Where is my well-wisher Vidura and mother Gândhârî who was in grief of losing her offspring? Has the old king, ungrateful to me of having lost his sons, in a doubtful mind of my offenses, drowned himself with his wife in the Ganges in his distress? (Vedabase)


Text 34

After the downfall of my father King Pându they were the well-wishers who protected us all who were still small children - where have my uncles gone from here?' "

After the fall down of my father King Pându, they were the well-wishers of all of us small children protecting us - where have my uncles gone from here? (Vedabase)


Text 35

Sûta said: "Sañjaya, who worried in the love for his master couldn't find him, was upset about the separation and could, being too aggrieved, not speak a word in reply.

Sûta said: "Sañjaya anxious out of compassion and distressed in separation of not seeing his master, could, being too aggrieved, not reply. (Vedabase)


Text 36

Thinking about the feet of his master he with his hands wiped the tears from his face and tried to regain his composure to answer King Yudhishthhira.

Wiping the tears of his face with his hands and regaining his mind with intelligence he began to reply King Yudhishthhira while thinking of the feet of his master. (Vedabase)


Text 37

Sañjaya said: 'I do not know what your uncles or Gândhârî had in mind, oh descendant of the Kuru dynasty - oh great King, these great souls have led me by the nose.'

Sañjaya said: 'I do not know of the determination of your uncles or Gândhârî, o descendant of the Kuru dynasty - o great King, I've been cheated by those great souls.' (Vedabase)


Text 38

At that moment the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had got up from their seats to welcome him properly by offering him their obeisances, the king said:

At that time the supreme personality Nârada appeared on the scene with his musical instrument and after Yudhishthhira and his younger brothers had gotten up from their seats and had offered him their due obeisances, thus receiving the sage properly, the king said: (Vedabase)


Text 39

'Oh Supreme One, I do not know in which direction my uncles and my ascetic aunt who is so aggrieved about the loss of her sons, have left.

'O Supreme One, I do not know whereto my uncles and my ascetic aunt so aggrieved of the loss of her sons, have left for from here. (Vedabase)


Text 40

Just like a captain on a ship in the great ocean you are the Lord to guide us to the other side.' Thus being addressed the divine personality Nârada, the greatest among the wise philosophers of the eternal, began to speak:

Like the captain on a ship in the extensive ocean you are the Lord to direct us to the other side.' Thus addressed the divine personality Nârada, greatest among the wise philosophers of the eternal, began to speak: (Vedabase)


Text 41

'Oh King, never lament for whatever reason, for you are controlled by the Supreme Lord. All living beings and their leaders in this world perform their ceremonies in order to be protected. He is the one who brings everybody together and also disperses us again.

'O King, never lament for whatever reason, as you are under the control of the Supreme Lord. All living beings and their leaders in this world therefore do carry on worship for their protection. He is the one who brings all together and also disperses them. (Vedabase)


Text 42

The way a cow is tied by a rope through the nose, one is likewise tied by the hymns and precepts of the Veda so as to follow according the demands of the Supreme.

The way a cow is strung by a rope through the nose, likewise one is conditioned by the hymns and precepts of the Veda to carry on with the orders of control of the caring Lord. (Vedabase)


Text 43

The way in this world playthings at will are brought together and separated again, it also happens to the people who subjected to the game of the Lord are brought together and separated again.

As playthings that are brought together and set apart again at will in this world, does, just to have them play their part, the will of the caring Lord so also for certain direct the human beings. (Vedabase)


Text 44

Whether one considers persons eternal [souls] or temporal [bodies] or else as both [embodied souls] or as neither of both [because of the Absolute Truth which is transcendental to all attributes], they never under any circumstance should constitute a reason for lamentation; one is only of that state because one is emotionally involved or has lost one's mind.

Whether you think of the absolute impersonal truth or of persons as a non-reality or of both as such, in all circumstances, never give in to lamentation out of affection or otherwise out of bewilderment. (Vedabase)


Text 45

Therefore, oh King, give up the anxiety you feel because of a lack of self knowledge, and stop thinking how these helpless poor creatures would be able to survive without you.

Therefore, o King, give up your anxiety due to the ignorance of the self, [all the while] thinking how these helpless poor creatures would be able to survive without you. (Vedabase)


Text 46

How is this body, which is made out of the five elements [fire, water, air, earth and ether] and is controlled by time, materially motivated action and the modes of nature [kâla, karma and the gunas], capable of protecting others when it is just as well bitten by that snake?

How can this body and mind made up of the five elements [fire, water, air, earth and ether] that is under the control of time, action and the material modes of nature [kâla, karma and guna's] protect others when it is as well bitten by that snake as all others? (Vedabase)


Text 47

Those who have no hands [the animals] are at the mercy of the ones who do have hands [the human beings]. Living beings without limbs [like grasses] are at the mercy of the four-legged ones [like the cows]. The weaker ones are at the mercy of the stronger ones and thus one living being feeds on the other.

Those without hands are of those with hands, without legs one is of the four-legged, the weak are of the powerful and one living being is the subsistence for the other. (Vedabase)


Text 48

Therefore only have eyes for the outer form of Him who by the power of illusion appears as a diversity; He, oh King, is the Supreme Personality, the Supersoul who self-illuminating manifests Himself as the object as well as the subject of the different living beings.

Therefore look only at this outer form of the Supreme Personality, o King, who is one without a second and the Supersoul who by His energies manifests qualitatively alike Himself within and without, although He appears to be different. (Vedabase)


Text 49

That Unborn One, the Father of Creation, has, oh King, at present descended in this world in a form of [the all-devouring] Time in order to eliminate all the enemies of the enlightened.

That Unborn One, the Father of Creation, has, o King at present descended in this world in a form of time, in order to eliminate all those who are against His will. (Vedabase)


Text 50

The Lord did for the enlightened souls what had to be done and is now awaiting the rest. You Pândavas must observe in the same way and wait for as long as He is present in this world.


For the godly has been performed what needed to be done and the rest is awaited - till that time all of you may observe and wait for Him as long as He is in this world.' (Vedabase)


Text 51

Dhritarâshthra, his brother Vidura and his wife Gândhârî have departed for the southern side of the Himalayas where the sages have their refuge.

'Dhritarâshthra, his brother Vidura and his wife Gândhârî have gone to the southern side of the Himalaya's where sages take shelter. (Vedabase)


Text 52

The place is known as Saptasrota [seven sources] because the river of the heavens [the Svardhunî] sprouted there and to the satisfaction of the respective wise divided herself into the seven currents we know as her branches.

The place is known as Saptasrota [seven sources] as the sacred Ganges there sprouted to the satisfaction of the respective wise from seven currents into seven branches. (Vedabase)


Text 53

By bathing regularly there, sacrificing in the fire according the regulative principles and fasting on drinking water only, Dhritarâshthra has completely subdued his mind and senses and is thus freed from the dependency he had with his family.

By bathing regularly there, sacrificing in the fire according the regulative principles and fasting with water only, Dhritarâshthra has the senses and mind completely controlled and is thus freed from His family concerns. (Vedabase)


Text 54

With the help of sitting postures, breath-control and turning one's mind inward away from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance.

From sitting postures, breath-control and turning inward from the six senses one can, absorbed in the Lord, conquer the contaminations of passion, goodness and ignorance. (Vedabase)


Text 55

By allowing his self to merge in the wisdom and the wisdom to merge with the pure witness, he has united with the Absolute [brahman], the reservoir of pure being, the same way the air within a pot merges with the space outside of it.

Perfectly fixing his intelligence in the wisdom of the living being and merging in the reservoir of the pure spirit of the Supreme [Brahman], he, from his clouded vision, will rise to the spiritual sky. (Vedabase)


Text 56

With his breaking with the effects of the operation of the natural modes, his senses and mind will no longer be fed and come to a stop when he, no longer hindered in renouncing all his duties, sits concentrating his mind without moving a limb.

With the ending of the material modes and the suspension of their effects, his senses and mind will stop from being fed while sitting immovably fixed, never being hindered in renunciation from all duties. (Vedabase)


Text 57

I expect that he will quit his body five days from now oh King, and will allow it to turn to ashes.

Probably he will quit his body five days from today, o King, and will turn to ashes. (Vedabase)


Text 58

While she outside observes the body of her husband being [mystically set] afire along with his cottage, his chaste wife fully conscious will follow him in the fire.

While outside observing the body of her husband being [mystically set] afire along with his cottage, the chaste lady will follow him in full consciousness. (Vedabase)


Text 59

Vidura, witnessing that wonderful incident, oh son of the Kuru-dynasty, will, with mixed feelings of delight and grief, leave that place to embark on an inspiring pilgrimage.'

Vidura, witnessing that wonderful incident, o son of the Kuru-dynasty, will, affected by delight and grief, leave from that place on an enlivening pilgrimage. (Vedabase)


Text 60

After thus having addressed the king Nârada, along with his stringed instrument, rose up into heaven. Yudhishthhira, taking his instructions at heart, thereupon gave up all his lamentation."


After thus having addressed the king, Nârada took out into space along with his stringed instrument. Yudhishthhira, keeping his instructions in his heart, then gave up all lamentations." (Vedabase)


*: Vidura is a younger brother of Dhritarâshthra. He was born as a s'ûdra, a laborer, because of being conceived by Vyâsa from a maidservant of the mother of Pându.
**: Aryamâ was a son of Aditi and Kas'yapa officiating for Yamarâja the Lord of punishment. Vidura is considered the s'ûdra incarnation of Yamarâja.

[KALKI]

(1) Sûta said: "Arjuna went to the city of Dvârakâ to see his friends and Krishna, the One Glorified by the Vedic Hymns, in order to know what His further plans were. (2) After a few months, when Arjuna did not return from there, Yudhishthhira observed various fearful signs. (3) The time had taken an inauspicious turn: he observed seasonal irregularities and saw that the people in their human sinfulness turned to anger, greed and falsehood in heartening their means of livelihood.

(4) There was cheating in ordinary transactions, misunderstanding rose in the regard of well-wishers, fathers, mothers and brothers and also between man and wife there was quarrel. (5) The people gradually were acquiring godless habits as wantonness and such. The king facing these serious matters and bad omens, spoke with his younger brother about it.

(6) Yudhishthhira said [to Bhîma]: 'Arjuna went to see his friends and also wanted to know what Krishna's plans were. (7) It is now seven months ago that your younger brother left, oh Bhîmasena, and I do not know exactly why that is the case.

(8) Is it so, as Nârada instructed, that the Supreme Personality has decided it is time to leave this manifest world? (9) From Him we have our wealth, kingdom and wives - through Him the existence of the dynasty and the life of our subjects has become possible and by His mercy we could defeat our enemies and live for a better world. (10) Just look, oh man with the strength of a tiger, at the position of the planets, how things are faring on earth and what is happening to the body and the mind. All these dreadful signs deluding our intelligence indicate a great danger in the near future. (11) Again and again my thighs, eyes, arms and the left side of my body are quivering and I have heart palpitations due to the fear I have. This is all indicative of undesirable happenings.

(12) See, o Bhîma, how the jackal frantically cries at sunrise and how the dog barks at me without any fear. (13) Oh tiger among man, the cows treat me indifferently and the asses and such are turning around me while my horses seem to weep. (14) The pigeon appears like a messenger of death and the shrieks of the owls and their rivals the crows make my heart tremble as if they wish the void of the cosmos.

(15) Oh Bhîma, see how smoke circles in the sky and how the earth is throbbing along with the hills and mountains with loud thunderbolts out of the blue of a cloudless sky. (16) The wind blows sharply creating darkness with the dust and rain pours like blood from the clouds as an omnipresent disaster. (17) The sun is shining less - see how the stars in the sky seem to clash into one another and how the living beings are confounded and agitated as if they are crying. (18) Rivers and their tributaries, lakes and the mind are all perturbed while fire does not ignite with the help of butter. What is this extraordinary time? What is going to happen?

(19) The calves do not suck the teats and the cows do not want to be milked looking afraid as if they're weeping, while the bulls do not take pleasure in the pasture ground. (20) The deities seem to be crying and perspiring as if they want to leave the temple and also the cities, villages, towns, gardens, mines and hermitages have lost their beauty being bereft of all happiness. What sort of calamities will befall us? (21) I think that all these great upsurges manifest out of the need for the marks of the lotus feet of the Supreme Personality - the earth bereft of the extraordinary quality of the Supreme Person will be unfortunate without those auspicious signs.'

(22) Oh brahmin, while King Yudhishthhira who observed the bad omens thus was thinking to himself, Arjuna returned from the kingdom of the Yadus. (23) Bowing down at the feet of the king his dejection was unprecedented with the tears that fell from the lotus eyes of his downward looking face. (24) Seeing the anxious heart and pale appearance of Arjuna, the king, who remembered what Nârada had said, questioned him in the midst of the friends. (25) Yudhishthhira said: 'Are our Yadu relatives of Madhu, Bhoja, Das'ârha, Ârha, Sâtvata and Andhaka all happy passing their days in Dvârakâ? (26) Is my respectable [maternal] grandfather S'ûrasena in good health passing his last days and are my [maternal] uncle Vasudeva and his younger brothers all well? (27) Are my aunts - his wives - all seven sisters headed by Devakî in person, with their sons and daughters-in-law all happy? (28-29) Are King Ugrasena, whose son was the mischievous one [Kamsa], and his younger brother, Hridîka and his son Kritavarmâ and Akrûra, Jayanta, Gada, Sârana as well as S'atrujit and the rest all happy? Is also the Supreme Personality Balarâma, who is the protector of the devotees, all right?


(30) Are the great warrior Pradyumna [a son of Krishna] and all others of the Vrishni family happy? And is the plenary expansion of Krishna Aniruddha [a grandson of Krishna] faring well? (31) And how are Sushena, Cârudeshna and Sâmba, the son of Jâmbavatî, doing, and the other eminent sons of Krishna as also their very best sons? (32-33) Are likewise the constant companions of Krishna like S'rutadeva, Uddhava and others, Sunanda, Nanda and other leaders doing well? And are the other liberated souls, those best of men in order as well? And are all who are bound in friendship under the protection of Balarâma and Krishna also thinking of our well-being?

(34) Is the Supreme Lord, who is the pleasure of the cows and the senses and always cares for the devoted and the brahmins [the ones versed in sacred knowledge], enjoying the pious assembly of His friends around Him in Dvârakâ? (35-36) For the benefit of the protection and elevation of all worlds in the company of the ocean of members of the Yadu dynasty there resides the Original, Supreme Enjoyer together with Ananta [Balarâma]. Because they deserve it, the members of the Yadu family relish in His city under the protection of His arms the transcendental pleasure alike the residents of heaven. (37) By most importantly managing the comforts at the feet, the sixteen thousand companions of the fair sex who are headed by Sathyabhâmâ, made the Lord subdue the denizens of heaven, so that they could enjoy what is normally the privilege of the wives of the controller of the thunderbolt. (38) The Yadus, enjoying the protection of His arms, always fearlessly enter the Sudharmâ assembly hall which, procured by force [from Indra], was worthy of the best of gods.

(39) My dear brother, are you all healthy? You appear to have lost your luster. Is it because of missing the respect being neglected or, my brother, because you were away so long?

(40) Have you lost your grip because you were addressed unfriendly or have been threatened, or couldn't you give in charity or keep to the hope of doing so? (41) Were you who are approached for the protection of the learned ones, the children, the cows, the old aged, the diseased and the women, unable to offer shelter to any living being who deserves your care?

(42) Have you contacted a reprehensible woman or have you maybe treated an acceptable woman improperly or has your good self on the road been defeated after all by a superior power or by equals? (43) Have you disregarded old men or boys who deserved to dine together with you or did you do something abominable which is hard to forgive? (44) Or is it so that you in your relation to the one most dear, my brother Arjuna, your heart's friend Lord Krishna, you feel a void missing Him all the time? I can think of no other reason why you should suffer such a mental distress.' "


~~~~~~~~~~~~~~~~~~~~~~~~~~~~


Text 1

Sûta said: "Arjuna went to the city of Dvârakâ to see his friends and Krishna, the One Glorified by the Vedic Hymns, in order to know what His further plans were.


Sûta said: "Arjuna went to the city of Dvârakâ to see his friends and Krishna, the one glorified by the vedic hymns, in order to know what His further plans were. (Vedabase)


Text 2

After a few months, when Arjuna did not return from there, Yudhishthhira observed various fearful signs.

After a few months, when Arjuna did not return from there, Yudhishthhira observed various fearful signs. (Vedabase)


Text 3

The time had taken an inauspicious turn: he observed seasonal irregularities and saw that the people in their human sinfulness turned to anger, greed and falsehood in heartening their means of livelihood.

He saw a fearful reversal of the direction of eternal time, observed seasonal irregularities and saw that the people in their human sins turned to anger, greed and falsehood in heartening their means of livelihood. (Vedabase)


Text 4

There was cheating in ordinary transactions, misunderstanding rose in the regard of well-wishers, fathers, mothers and brothers and also between man and wife there was quarrel.

Seeing these serious causes and bad omens in the course of time, preparing humanity at large greed and irreligious habits, the king spoke to his younger brother. (Vedabase)


Text 5

The people gradually were acquiring godless habits as wantonness and such. The king facing these serious matters and bad omens, spoke with his younger brother about it.

There was cheating in ordinary transactions, deception mixed in the regard of well-wishers, fathers, mothers and brothers and also between man and wife there was quarrel. (5) Seeing these serious causes and bad omens in the course of time, preparing humanity at large greed and irreligious habits, the king spoke to his younger brother. (Vedabase)


Text 6

Yudhishthhira said [to Bhîma]: 'Arjuna went to see his friends and also wanted to know what Krishna's plans were.

Yudhishthhira said [to Bhîma]: 'Arjuna went to see his friends and wanted to know what Krishna has planned to do. (Vedabase)


Text 7

It is now seven months ago that your younger brother left, oh Bhîmasena, and I do not know exactly why that is the case.

It is now seven months that your younger brother is gone, o Bhîmasena, for reasons I do not factually know. (Vedabase)


Text 8

Is it so, as Nârada instructed, that the Supreme Personality has decided it is time to leave this manifest world?

Is it so, as Nârada instructed, that the eternal Time has arrived that the Supreme Personality will quit from the manifestation out of His own will? (Vedabase)


Text 9

From Him we have our wealth, kingdom and wives - through Him the existence of the dynasty and the life of our subjects has become possible and by His mercy we could defeat our enemies and live for a better world.

From Him we have our wealth, kingdom and wives - through Him the existence of the dynasty and the life of our subjects has become possible and by His mercy we could defeat our enemies and live for a better world. (Vedabase)


Text 10

Just look, oh man with the strength of a tiger, at the position of the planets, how things are faring on earth and what is happening to the body and the mind. All these dreadful signs deluding our intelligence indicate a great danger in the near future.

Just look, o man with the strength of a tiger, at the position of the planets, how things are going on earth and what is happening to the body and the mind; all these signs, that threaten to delude our intelligence, indicate a great danger in the near future. (Vedabase)


Text 11

Again and again my thighs, eyes, arms and the left side of my body are quivering and I have heart palpitations due to the fear I have. This is all indicative of undesirable happenings.

Again and again my thighs, eyes, arms and the left of my body are quivering and I have heart palpitations due to fear. This is all indicative of undesirable happenings. (Vedabase)


Text 12

See, oh Bhîma, how the jackal frantically cries at sunrise and how the dog barks at me without any fear.

See, o Bhîma, how the jackal cries to the rising sun with a face full of fire and how the dog barks at me without any fear. (Vedabase)


Text 13

Oh tiger among man, the cows treat me indifferently and the asses and such are turning around me while my horses seem to weep.

O tiger among man, cows keep me on their left and asses and such are turning around me while my horses seem to weep. (Vedabase)


Text 14

The pigeon appears like a messenger of death and the shrieks of the owls and their rivals the crows make my heart tremble as if they wish the void of the cosmos.

The pigeon appears like a messenger of death and the shrieks of the owls and their rivals the crows make my heart tremble as if they wish the void of the cosmos. (Vedabase)


Text 15

Oh Bhîma, see how smoke circles in the sky and how the earth is throbbing along with the hills and mountains with loud thunderbolts out of the blue of a cloudless sky.

O Bhîma, see how smoke circles in the sky and how the earth is throbbing along with the hills and mountains with loud thunderbolts out of the blue of a cloudless sky. (Vedabase)


Text 16

The wind blows sharply creating darkness with the dust and rain pours like blood from the clouds as an omnipresent disaster.

The wind blows sharply creating darkness with the dust and rain pours like blood from the clouds as an omnipresent disaster. (Vedabase)


Text 17

The sun is shining less - see how the stars in the sky seem to clash into one another and how the living beings are confounded and agitated as if they are crying.

The sun is shining less - see how the stars in the sky seem to clash into one another and how the living beings are confused and agitated as if they are crying. (Vedabase)


Text 18

Rivers and their tributaries, lakes and the mind are all perturbed while fire does not ignite with the help of butter. What is this extraordinary time? What is going to happen?

Rivers and their tributaries, lakes and the mind are all perturbed while with the help of butter the fire doesn't ignite - what is this extraordinary time? What is going to happen? (Vedabase)


Text 19

The calves do not suck the teats and the cows do not want to be milked looking afraid as if they're weeping, while the bulls do not take pleasure in the pasture ground.

The calves don't suck the teats and the cows don't want to be milked looking afraid as if weeping while the bulls don't take pleasure in the pasture ground. (Vedabase)


Text 20

The deities seem to be crying and perspiring as if they want to leave the temple and also the cities, villages, towns, gardens, mines and hermitages have lost their beauty being bereft of all happiness. What sort of calamities will befall us?

The deities seem to be crying and perspiring as if they want to leave the temple and also the cities, villages, towns, gardens, mines and hermitages have lost their beauty, bereft of all happiness - what sort of calamities shall manifest to us? (Vedabase)


Text 21

I think that all these great upsurges manifest out of the need for the marks of the lotus feet of the Supreme Personality - the earth bereft of the extraordinary quality of the Supreme Person will be unfortunate without those auspicious signs.'

From all these great upsurges I think that they manifest out of the need for the marks of the lotusfeet of the Supreme Personality - the earth bereft of the extraordinary of the Supreme Person will be unfortunate without those auspicious signs. (Vedabase)


Text 22

Oh brahmin, while King Yudhishthhira who observed the bad omens thus was thinking to himself, Arjuna returned from the kingdom of the Yadus.

O learned one, while King Yudhishthhira, observing the bad omens, was thus thinking to himself, Arjuna returned from the kingdom of the Yadu's. (Vedabase)


Text 23

Bowing down at the feet of the king his dejection was unprecedented with the tears that fell from the lotus eyes of his downward looking face.

While he bowed at the feet of the king his dejection was unprecedented with tears falling from the lotus eyes of his downward face. (Vedabase)


Text 24

Seeing the anxious heart and pale appearance of Arjuna, the king, who remembered what Nârada had said, questioned him in the midst of the friends.

Seeing the anxious heart and pale appearance of Arjuna, the king, remembering what Nârada had said, questioned him in the midst of friends. (Vedabase)


Text 25

Yudhishthhira said: 'Are our Yadu relatives of Madhu, Bhoja, Das'ârha, Ârha, Sâtvata and Andhaka all happy passing their days in Dvârakâ?

Yudhishthhira said: 'Are our relatives Madhu, Bhoja, Das'ârha, Ârhâ, Sâtvata, and Andhaka of the Yadus all happy passing their days in Dvârakâ? (Vedabase)


Text 26

Is my respectable [maternal] grandfather S'ûrasena in good health passing his last days and are my [maternal] uncle Vasudeva and his younger brothers all well?

Is my respectable [maternal] grandfather S'ûrasena all good in passing his last days and are my [maternal] uncle Vasudeva and his younger brothers all well? (Vedabase)


Text 27

Are my aunts - his wives - all seven sisters headed by Devakî in person, with their sons and daughters-in-law all happy?

Are my aunts, his wives, all seven sisters headed by Devakî in person, with their sons and daughters-in-law all happy? (Vedabase)


Text 28-29

Are King Ugrasena, whose son was the mischievous one [Kamsa], and his younger brother, Hridîka and his son Kritavarmâ and Akrûra, Jayanta, Gada, Sârana as well as S'atrujit and the rest all happy? Is also the Supreme Personality Balarâma, who is the protector of the devotees, all right?

Are King Ugrasena, who's son was the mischievous one [Kamsa], and his younger brother, Hridîka and his son Kritavarmâ and Akrûra, Jayanta, Gada, Sâranâ and heading S'atrujit all happy? Is also the Supreme Personality Balarâma, who is the protector of the devotees, all right? (Vedabase)


Text 30

Are the great warrior Pradyumna [a son of Krishna] and all others of the Vrishni family happy? And is the plenary expansion of Krishna Aniruddha [a grandson of Krishna] faring well?

Are the great warrior Pradyumna [a son of Krishna] and all others of the Vrishni family happy - and is the the plenary expansion of Krishna Aniruddha [a grandson of Krishna] faring well? (Vedabase)


Text 31

And how are Sushena, Cârudeshna and Sâmba, the son of Jâmbavatî, doing, and the other eminent sons of Krishna as also their very best sons?


And how are Sushena, Cârudeshna and Sâmba, the son of Jâmbavatî, and others - the chieftain sons of Krishna and their sons doing? (Vedabase)


Text 32-33

Are likewise the constant companions of Krishna like S'rutadeva, Uddhava and others, Sunanda, Nanda and other leaders doing well? And are the other liberated souls, those best of men in order as well? And are all who are bound in friendship under the protection of Balarâma and Krishna also thinking of our well-being?

And are likewise the constant companions of Krishna like Srutadeva, Uddhava and others, Sunanda, Nanda and other leaders - are all of them and other liberated souls, who are the best of men, doing well? And are all who are bound in friendship under the protection of Balarâma and Krishna also remembering our doing well? (Vedabase)


Text 34

Is the Supreme Lord, who is the pleasure of the cows and the senses and always cares for the devoted and the brahmins [the ones versed in sacred knowledge], enjoying the pious assembly of His friends around Him in Dvârakâ?

Does the Supreme Lord, who is the pleasure of the cows and the senses and who is always taking care of the devoted of the learned ones, enjoy the pious assembly of His friends around Him in Dvârakâ? (Vedabase)


Text 35-36

For the benefit of the protection and elevation of all worlds in the company of the ocean of members of the Yadu dynasty there resides the Original, Supreme Enjoyer together with Ananta [Balarâma]. Because they deserve it, the members of the Yadu family relish in His city under the protection of His arms the transcendental pleasure alike the residents of heaven.

For the protection and elevation of the good of all and all their worlds there, in the ocean of the Yadu dynasty, is the Original, Supreme Enjoyer in the company of Ananta [Balarâma], whose family members in His own city are protected by His arms as they deserve, relishing the transcendental pleasure like the residents of heaven. (Vedabase)


Text 37

By most importantly managing the comforts at the feet, the sixteen thousand companions of the fair sex who are headed by Sathyabhâmâ, made the Lord subdue the denizens of heaven, so that they could enjoy what is normally the privilege of the wives of the controller of the thunderbolt.

By most importantly managing the comforts at the feet, the sixteen thousand companions of the fair sex headed by Sathyabhâmâ made the Lord subdue the denizens of heaven, so that they, as the wives of the Controller of the thunderbolt, could enjoy what is normally the privilege of the demigods. (Vedabase)


Text 38

The Yadus, enjoying the protection of His arms, always fearlessly enter the Sudharmâ assembly hall which, procured by force [from Indra], was worthy of the best of gods.

(38) The great and in every respect fearless heroes of the Yadu-dynasty, always living under the influence of His arms, constantly overrun by force the heavenly assembly house [called Sudharmâ] which is the deserve of the best among the godly'. (Vedabase)


Text 39

My dear brother, are you all healthy? You appear to have lost your luster. Is it because of missing the respect being neglected or, my brother, because you were away so long?

'My dear brother, are you all healthy? It appears to me that you have lost your luster. Is it because of missing the respect being neglected or, my brother, because you were away so long? (Vedabase)


Text 40

Have you lost your grip because you were addressed unfriendly or have been threatened, or couldn't you give in charity or keep to the hope of doing so?

Weren't you able because you were addressed unfriendly or threatened, or couldn't you give in charity or keep to the hope of doing so? (Vedabase)


Text 41

Were you who are approached for the protection of the learned ones, the children, the cows, the old aged, the diseased and the women, unable to offer shelter to any living being who deserves your care?

Couldn't you, being approached for the protection of the learned ones, the children, the cows, the old aged, the diseased and the women, give shelter to any living being deserving your care? (Vedabase)


Text 42

Have you contacted a reprehensible woman or have you maybe treated an acceptable woman improperly or has your good self on the road been defeated after all by a superior power or by equals?

Did you contact a reprehensible woman or have you improperly treated an acceptable woman, or has your good self on the road been defeated after all by a superior power or by equals? (Vedabase)


Text 43

Have you disregarded old men or boys who deserved to dine together with you or did you do something abominable which is hard to forgive?

Did you leave aside old men or boys deserving to dine with you together or did you do something abominable which is unpardonable? (Vedabase)


Text 44

Or is it so that you in your relation to the one most dear, my brother Arjuna, your heart's friend Lord Krishna, you feel a void missing Him all the time? I can think of no other reason why you should suffer such a mental distress.' "

Or is it that to the most dear one, my brother Arjuna, your hearts friend Lord S'rî Krishna, you feel a void missing Him all the time? I can think of no other reason why you should be in such mental distress'." (Vedabase)

[KALKI]

(1) Sûta said: "Arjuna, the friend of Krishna, emaciated as he was because of his separation from Krishna, thus was subjected to the various forms of doubt and speculation of his elder brother the king. (2) Because of his grief his mouth and lotuslike heart had dried up and his bodily luster had vanished. Preoccupied with thoughts about the Supreme Lord S'rî Krishna he wasn't able to reply properly. (3) The more he with great difficulty checked the force of his sadness while he wiped the tears out of his eyes, the more he eagerly thought about Him in his affection and the more distressed he became. (4) Remembering Him as well-wisher, benefactor, intimate associate and charioteer, Arjuna, overwhelmed and heavily breathing, began to speak to his eldest brother the king.

(5) He said: 'Oh my King, the Personality of Godhead Hari who treated me like His intimate friend has left me. Now I am bereft of the astounding power that even astonished the gods. (6) I lost Him from whom being separated but for a moment all universes appear unfavorable and void of all life, like they are all dead bodies.

(7) By the strength of His mercy I could vanquish all the princes who lusted for power during the selection of the bridegroom at King Drupada's palace where I gained Draupadî's hand by piercing the fish-target with my bow. (8) Because of His support I was able to defeat Indra and his godly associates, I managed to enable the god of fire to set ablaze his forest, and we could realize our wonderfully decorated assembly house built by Maya [out of gratitude for saving him from that fire in the forest named Khândava] where all the princes assembled to your honor bringing presents collected from everywhere.

(9) Under His influence our younger brother [Bhîma], who has the strength of a thousand elephants, for the sake of the [râjasûya] sacrifice managed to kill him [Jarâsandha] who was worshiped by many a king. It was He who saved the kings who by Jarâsandha had been brought [to his capital] to be sacrificed to the lord of the ghosts [Mahâbhairava]. They all paid you tribute afterwards.

(10) He [in turn] took the life of the husbands of the wives [of the Kurus] whose hair was condemned to be loosened because of the fact that the cluster of your wife's [Draupadî's] hair had been loosened, which was beautifully dressed and blessed for the great ceremony. Being caught by the miscreants [the Kurus headed by Duhs'âsana] she in tears fell down at the Feet.

(11) He protected us when we ran into trouble, being endangered in the forest by the intrigue of our enemies in association with Durvâsâ Muni who arrived there to eat with his ten thousand disciples. By simply before they came to it accepting the remnants of the food, He satisfied the three worlds as well as the munis who at the moment were bathing, by giving them the thought that they had been fed already.

(12) Under His influence I once could astonish the Personality of God with the Trident [Lord S'iva] and his wife the daughter of the Himalaya, because of which he and other gods rewarded me with their own weapons. And thus I living in this body succeeded to obtain a half-elevated seat in the House of Indra. (13) As a guest of that heaven I could with both my arms, with my bow Gândîva, Indra and all the gods, because of being empowered by Him, the Supreme Personality whom at present I am bereft of, kill the demon Nivâtakavaca oh descendant of King Ajamîdha.

(14) Because of His friendship alone I, seated on the chariot, could cross the insurmountable ocean of the invincible existence of the military strength of the Kauravas, and thanks alone to His friendship, I could return with the enormous wealth of the enemy; the brilliance of all the jewels I by force took from their heads.

(15) It was He who by the power of His glance ended the mental agitation that sprouted from the motivation for results of all the fighters who with the wealth of their chariots were positioned on the battlefield oh great King, and from whose ranks I stepped forward with before my eyes the immensity of great royal personalities like Bhîshma, Karna, Drona and S'alya. (16) Under His protection the very powerful invincible weapons wielded by Drona, Bhîshma, Karna, Bhûris'ravâ, King Sus'armâ, S'alya, King Jayadratha, Bâhlika [a brother of Bhîshma] etc., could not touch me, just like when Prahlâda [the famous devotee of Nrisimhadev, the lion-incarnation] was threatened by the demons. (17) Thinking erroneously of Him as being only my chariot driver He to whose feet the intelligent ones for the sake of salvation render service delivered me. By His mercy my enemies were absentminded and did not attack me when I alighted for my thirsty horses.

(18) With His smiling face He made jokes and being frank with me He addressed me with 'son of Prithâ', 'friend' and 'son of the Kuru dynasty' and such; heartfelt sayings of my Mâdhava [Krishna] that touch and overwhelm my soul as I remember them. (19) When we were sleeping, sitting, walking and dining together and truthfully confronted each other and so on, I took Him by mistake for a friend just like me, while He, despite of my seeing Him lower in my offenses, tolerated me in the glory of His magnanimity the way a friend accepts a friend or a father accepts his child.

(20) Oh Emperor, without the Supreme Personality, my dear most friend and well-wisher, my heart and soul are vacant. Recently I, just like a weak woman, was defeated by infidel cowherds while I was protecting Krishna's wives. (21) Having the same bow, arrows, chariot and horses, and being the same Arjuna and chariot fighter to whom all the kings offered their respects, all of this in a single moment, with me missing Him, has become as useless as butter offered to ashes, as money obtained by magic or as seeds sown on barren land.

(22-23) Oh King, in reply to your question about our friends and relatives in Dvârakâ I can say that they were cursed by the brahmins. As a consequence of that curse they, being drunk with rice wine, like fools killed one another with sticks, not even recognizing each other in that intoxicated state. Only four or five of them remained.

(24) It is the Supreme Personality, our Lord, His program that sometimes the living beings kill and at other times protect each other. (25-26) Like in the ocean where the bigger ones eat the smaller and the stronger ones devour the weaker oh King, the same way the Omnipotent One removed the burden of all the Yadus in one stroke from the earth by having the stronger Yadu kill the weaker one and the bigger Yadu kill the smaller one in a fight. (27) Bearing in mind the words spoken by Govinda, I remember how attractive they are, and how they, imbued with importance and appropriate to the time and circumstance, put an end to the pain in the heart.' "

(28) Sûta said: "Thus thinking of the lotus feet of the Lord and what He had instructed in the intimacy of deep friendship, Arjuna with his mind freed from all material concerns found his calm. (29) Constantly remembering the feet of Vâsudeva, Arjuna's devotion increased rapidly and the endless ruminations ended. (30) Recalling the instructions of the Supreme Lord about the transcendental in the midst of the battle and thinking of His time and actions he dispelled the darkness of his ignorance and became master of his senses. (31) Free from lamentation, by his spiritual capacity managing to cut with the doubts that were raised by the duality of being identified with the material world, he, due to the transcendence of being without a material form, was freed from the entanglement of birth and death.


(32) Listening to the deliberations about the disappearance of the Supreme Lord to His abode and the end of the Yadu dynasty, Yudhishthhira for the sake of the soul decided to withdraw and also left. (33) Also Queen Kuntî, who had overheard what Arjuna told about the end of the Yadus and the disappearance of the Lord, found, as well as all the others did who were undivided in their devotion for the Lord's transcendence, in her soulful commitment release from her material existence. (34) By taking away the burden of the world that body [of the Yadu dynasty] by the Unborn One was relinquished the way a thorn is thrown away after having been used to extract another thorn, because all those thorns to the Lord are one and the same. (35) Just like with His Matsya incarnation and other incarnations, as a magician giving up one body in order to accept another, He relinquished the body He manifested to diminish the burden of the world. (36) When Mukunda [the Lord of Liberation] the Fortunate One so worthwhile to hear about, left this earth from that very day on Kali[-yuga] manifested itself in full, being inauspicious to all whose minds have not awakened.


(37) Yudhishthhira who keenly in his capital, state and home as also in the self saw things grow worse with the vicious circle of avarice, falsehood, dishonesty, irreligion and violence and such, understood that it was time to leave and dressed himself accordingly. (38) His grandson [Parîkchit], who was properly trained and as for his qualities was alike himself in all respects, was by the emperor for the occasion in the capital of Hastinâpura enthroned as the master of all land bordered by the seas. (39) At Mathurâ he made Vajra [the son of Aniruddha] king of S'ûrasena, after which he had a prâjâpatya sacrifice performed for being able to find the fire in himself in order to attain his goal. (40) Renouncing his belt, ornaments and all of that, he became uninterested perfectly being detached from the unlimited bondage.

(41) He withdrew his speech into his mind, his mind with his other senses into his breath, his breath he withdrew in death, and in full dedication he united that with the body made of the five elements. (42) Having offered those five elements to the three qualities of nature, he united the thoughtfulness in one indifference, fixing the sum total of that in the soul directed to the spiritual soul of the inexhaustible Brahman. (43) Accepting torn clothes, refusing solid food, stopping to talk and untying his hair, he began to look like a dumb madman and an unengaged urchin not listening to anyone as if he had become deaf. (44) Heading for the north he trod, as all others do who go there, the path of his mindful forefathers, passing his days constantly thinking from within his heart of the Supreme Beyond wherever he went.

(45) In accord with their friend seeing that the Age of Kali and its irreligion had overtaken the citizens on earth, all the brothers followed the eldest one and left home. (46) All of them having performed with all the virtue and knowledge of holiness, kept themselves, with the ultimate goal of the living being in mind, steadfast to the lotus feet of the Lord of Vaikunthha. (47-48) That is the destination of those who by positive meditation being purified in devotion found liberation in fixing their mind on the transcendental feet of the One Nârâyana. They with their material contaminations washed away, attained in the same bodies as they were born with, the abode which for the materialists absorbed in material concerns is so very difficult to attain.

(49) Also Vidura who with his mind and actions was devoted to Krishna returned to his own abode [Yama's realm] after quitting his physical self at Prabhâsa in the company of his forefathers. (50) Also Draupadî who realized that her husbands did not care anymore, concentrated on Lord Vâsudeva, the Supreme Personality of Godhead, and reached Him thus. (51) Anyone who with devotion hears about this departure for the ultimate goal of the sons of Pându who are so dear to the Supreme Lord, will find nothing but good fortune and purity and will, gaining in perfection, thus arrive at the devotional service of the Lord."

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


Text 1


Sûta said: "Arjuna, the friend of Krishna, emaciated as he was because of his separation from Krishna, thus was subjected to the various forms of doubt and speculation of his elder brother the king.

Sûta said: "While Arjuna, the friend of Krishna, was thus subjected to the various forms of doubt and speculation by his elder brother the king, he turned out to be very aggrieved of his feelings of separation. (Vedabase)


Text 2

Because of his grief his mouth and lotuslike heart had dried up and his bodily luster had vanished. Preoccupied with thoughts about the Supreme Lord S'rî Krishna he wasn't able to reply properly.

From his grief his mouth and lotuslike heart had dried up and his bodily luster had vanished. Thinking of the Supreme Lord S'rî Krishna he wasn't able to reply properly. (Vedabase)


Text 3

The more he with great difficulty checked the force of his sadness while he wiped the tears out of his eyes, the more he eagerly thought about Him in his affection and the more distressed he became.

While with great difficulty checking the force of his sadness, wiping the tears of his eyes, the more he eagerly thought about Him out of his affection, the more distressed he became. (Vedabase)


Text 4

Remembering Him as well-wisher, benefactor, intimate associate and charioteer, Arjuna, overwhelmed and heavily breathing, began to speak to his eldest brother the king.

Remembering him as well-wisher, benefactor, intimate associate and charioteer, Arjuna, heavily breathing of being overwhelmed, began to speak to his eldest brother the king. (Vedabase)


Text 5

He said: 'Oh my King, the Personality of Godhead Hari who treated me like His intimate friend has left me. Now I am bereft of the astounding power that even astonished the gods.

He said: 'O my King, the Personality of Godhead Hari who treated me like His intimate friend has left me. Now I am bereft of the astounding power that even astonished the gods. (Vedabase)


Text 6

I lost Him from whom being separated but for a moment all universes appear unfavorable and void of all life, like they are all dead bodies.

I lost Him with whom being separated from but for a moment certainly would render all universes appear unfavorable and void of all life, like surely all dead bodies are. (Vedabase)


Text 7

By the strength of His mercy I could vanquish all the princes who lusted for power during the selection of the bridegroom at King Drupada's palace where I gained Draupadî's hand by piercing the fish-target with my bow.

By the strength of His mercy I could vanquish all the princes who lusted for power at the selection of the bridegroom at King Drupada's palace where I gained Draupadî's hand by piercing the fish-target with my bow. (Vedabase)


Text 8

Because of His support I was able to defeat Indra and his godly associates, I managed to enable the god of fire to set ablaze his forest, and we could realize our wonderfully decorated assembly house built by Maya [out of gratitude for saving him from that fire in the forest named Khândava] where all the princes assembled to your honor bringing presents collected from everywhere.

Of His standing by my side I had the dexterity to conquer over Indra and his godly associates and have his forest ablaze by the god of fire and could I attain to the wonderful assembly house of art and workmanship built by Maya [out of gratitude for saving him from that fire in the forest named Khândava] where all the princes assembled to your honor. (Vedabase)


Text 9

Under His influence our younger brother [Bhîma], who has the strength of a thousand elephants, for the sake of the [râjasûya] sacrifice managed to kill him [Jarâsandha] who was worshiped by many a king. It was He who saved the kings who by Jarâsandha had been brought [to his capital] to be sacrificed to the lord of the ghosts [Mahâbhairava]. They all paid you tribute afterwards.

Under His influence your younger brother [Bhîma], who has the strength of a thousand elephants, could kill him who was worshiped by the many kings [Jarâsandha] who had his power collected from them sacrificing to the Lord of the ghosts [Mahâbhairava]. They paid you tribute upon their release. (Vedabase)


Text 10

He [in turn] took the life of the husbands of the wives [of the Kurus] whose hair was condemned to be loosened because of the fact that the cluster of your wife's [Draupadî's] hair had been loosened, which was beautifully dressed and blessed for the great ceremony. Being caught by the miscreants [the Kurus headed by Duhs'âsana] she in tears fell down at the Feet.

He took the life of the husbands [the Kuru's] of the wives whose hair was condemned to be loosened because your wife [Draupadî] had her hair loosened, which was beautifully clustered and sanctified during the great ceremony, as she was caught [from a bet] by the miscreants [the Kuru's headed by Duhs'âsana], upon which she fell down in tears. (Vedabase)


Text 11

He protected us when we ran into trouble, being endangered in the forest by the intrigue of our enemies in association with Durvâsâ Muni who arrived there to eat with his ten thousand disciples. By simply before they came to it accepting the remnants of the food, He satisfied the three worlds as well as the munis who at the moment were bathing, by giving them the thought that they had been fed already.

He protected us when we got into trouble, endangered in the forest by the intrigue of our enemies with Durvâsâ Muni, who came to eat with his ten thousand disciples. By simply beforehand accepting the remnants of the food He satisfied all the three worlds as well as giving the muni's who were bathing at that time the thought that they had been fed already. (Vedabase)


Text 12

Under His influence I once could astonish the Personality of God with the Trident [Lord S'iva] and his wife the daughter of the Himalaya, because of which he and other gods rewarded me with their own weapons. And thus I living in this body succeeded to obtain a half-elevated seat in the House of Indra.

Under His influence once I could astonish the Personality of God with the Trident [Lord S'iva] and his wife the daughter of the Himalaya, because of which He and other Gods rewarded me with their own weapons so that in this body I definitely could obtain a half-elevated seat in the House of Indra. (Vedabase)


Text 13

As a guest of that heaven I could with both my arms, with my bow Gândîva, Indra and all the gods, because of being empowered by Him, the Supreme Personality whom at present I am bereft of, kill the demon Nivâtakavaca oh descendant of King Ajamîdha.

As a guest of that heaven with both my arms I could, with my bow the Gândiva, Indra and all the gods, kill the demon Nivâtakavaca, being empowered, o descendant of King Âjamîdha, by Him, the Supreme Personality whom at present I am bereft of. (Vedabase)


Text 14

Because of His friendship alone I, seated on the chariot, could cross the insurmountable ocean of the invincible existence of the military strength of the Kauravas, and thanks alone to His friendship, I could return with the enormous wealth of the enemy; the brilliance of all the jewels I by force took from their heads.

From His friendship alone I, seated on the chariot, could cross the insurmountable ocean of the invincible existences of the military strength of the Kaurava's, and from His friendship alone, I could return with the enormous wealth of the enemy; the brilliance of jewels I took from their heads by force. (Vedabase)


Text 15

It was He who by the power of His glance ended the mental agitation that sprouted from the motivation for results of all the fighters who with the wealth of their chariots were positioned on the battlefield oh great King, and from whose ranks I stepped forward with before my eyes the immensity of great royal personalities like Bhîshma, Karna, Drona and S'alya.

It was He who by the power of His glance ended the mental agitation sprouting from the fruitive life of all the chariotfighters at the battlefield, o great King, in who's midst I went forward facing the immensity of great royal personalities like Bhîshma, Karna, Drona and S'alya. (Vedabase)


Text 16

Under His protection the very powerful invincible weapons wielded by Drona, Bhîshma Karna, Bhûris'ravâ, King Sus'armâ, S'alya, King Jayadratha, Bâhlika [a brother of Bhîshma] etc., could not touch me, just like when Prahlâda [the famous devotee of Nrisimhadev, the lion-incarnation] was threatened by the demons.

Under His protection the very powerful invincible weapons applied by Drona, Bhîshma, Karna, Bhûris'ravâ, King Sus'armâ, S'alya, King Jayadratha, Bâhlîka [a brother of Bhîshma] etc., couldn't touch me just like when Prahlâda [the famous devotee of Nrisimhadev, the lion-incarnation] was threatened by the demons. (Vedabase)


Text 17

Thinking erroneously of Him as being only my chariot driver He to whose feet the intelligent ones for the sake of salvation render service delivered me. By His mercy my enemies were absentminded and did not attack me when I alighted for my thirsty horses.

Thinking erroneously of Him as only my chariot driver He, whose feet are rendered service by the intelligent for the sake of salvation, delivered me - and by His mercy my enemies were absent minded and didn't attack me when I descended for my thirsty horses. (Vedabase)


Text 18

With His smiling face He made jokes and being frank with me He addressed me with 'son of Prithâ', 'friend' and 'son of the Kuru dynasty' and such; heartfelt sayings of my Mâdhava [Krishna] that touch and overwhelm my soul as I remember them.

With His smiling face he was joking and frank with me addressing me as'son of Prithâ','friend'and'son of the Kuru-dynasty'and such; heartful sayings of my Mâdhava [Krishna] that touch and overwhelm my soul remembering them. (Vedabase)


Text 19

When we were sleeping, sitting, walking and dining together and truthfully confronted each other and so on, I took Him by mistake for a friend just like me, while He, despite of my seeing Him lower in my offenses, tolerated me in the glory of His magnanimity the way a friend accepts a friend or a father accepts his child.

When sleeping, sitting, walking and dining together, confronting one another and so on, I took him mistakingly as a friend alike me in truth, while He tolerated me, like a friend would or a father with a child, being great in His glory, despite my seeing him lower in my offenses. (Vedabase)


Text 20

Oh Emperor, without the Supreme Personality, my dear most friend and well-wisher, my heart and soul are vacant. Recently I, just like a weak woman, was defeated by infidel cowherds while I was protecting Krishna's wives.

O Emperor, without the Supreme Personality, my dearmost friend and well-wisher, my heart and soul are vacant and recently I was defeated like a weak woman by infidel cowherds while protecting Krishna's wives. (Vedabase)


Text 21

Having the same bow, arrows, chariot and horses, and being the same Arjuna and chariot fighter to whom all the kings offered their respects, all of this in a single moment, with me missing Him, has become as useless as butter offered to ashes, as money obtained by magic or as seeds sown on barren land.

Having the same bow, arrows, chariot and horses, I am the same Arjuna and chariot fighter whom all the kings offered their respects - all in a moment this, missing Him, became useless like butter offered to ashes, money obtained by magic or seeds sewn on barren land'. (Vedabase)


Text 22-23

Oh King, in reply to your question about our friends and relatives in Dvârakâ I can say that they were cursed by the brahmins. As a consequence of that curse they, being drunk with rice wine, like fools killed one another with sticks, not even recognizing each other in that intoxicated state. Only four or five of them remained.

'O King, as you inquired about our friends and relatives in Dvârakâ: they were cursed by the brahmins as a consequence of which they like fools killed one another with sticks being drunk with rice wine, not even recognizing one another in that intoxicated state. Only four or five of them remained. (Vedabase)


Text 24

It is the Supreme Personality, our Lord, His program that sometimes the living beings kill and at other times protect each other.

It is from the will of the Supreme Personality, our Lord, that sometimes the living beings kill one another while at other times they of Him protect one another. (Vedabase)


Text 25-26

Like in the ocean where the bigger ones eat the smaller and the stronger ones devour the weaker oh King, the same way the Omnipotent One removed the burden of all the Yadus in one stroke from the earth by having the stronger Yadu kill the weaker one and the bigger Yadu kill the smaller one in a fight.

Like in the ocean where the bigger eat the smaller and the stronger devour the weaker, o King, so also in a duel, the Omnipotent One took the burden of all the Yadus together of the earth, by having the stronger Yadu kill the weaker one and the bigger Yadu killing the smaller one. (Vedabase)


Text 27

Bearing in mind the words spoken by Govinda, I remember how attractive they are, and how they, imbued with importance and appropriate to the time and circumstance, put an end to the pain in the heart.' "


Now I am attracted to the remembrance of the words spoken by the Lord of pleasure, Govinda, which extinguish the burning of the heart by impregnating it with importance according space and time'. (Vedabase)


Text 28

Sûta said: "Thus thinking of the lotus feet of the Lord and what He had instructed in the intimacy of deep friendship, Arjuna with his mind freed from all material concerns found his calm.

Sûta said: "Thus thinking of the lotus feet of the Lord and what He instructed in the intimacy of deep friendship, Arjuna pacified and had his mind freed from all material concerns. (Vedabase)


Text 29

Constantly remembering the feet of Vâsudeva, Arjuna's devotion increased rapidly and the endless ruminations ended.

Constantly remembering the feet of Vâsudeva, Arjuna's devotion expanded instantly, ending the endless ruminations. (Vedabase)


Text 30

Recalling the instructions of the Supreme Lord about the transcendental in the midst of the battle and thinking of His time and actions he dispelled the darkness of his ignorance and became master of his senses.

Reviving the instructions of the Supreme Lord about the transcendental in the midst of the battle and thinking of His time and actions he dispelled the darkness of his ignorance and became the master of his senses. (Vedabase)


Text 31

Free from lamentation, by his spiritual capacity managing to cut with the doubts that were raised by the duality of being identified with the material world, he, due to the transcendence of being without a material form, was freed from the entanglement of birth and death.

Freed of the bereavement, by his spiritual capacity he managed to cut the doubts of duality of being merged with matter and due to the transcendence he was, without the material form, freed from the entanglement of birth and death. (Vedabase)


Text 32

Listening to the deliberations about the disappearance of the Supreme Lord to His abode and the end of the Yadu dynasty, Yudhishthhira for the sake of the soul decided to withdraw and also left.

Upon the deliberations about the disappearance of the Supreme Lord to His abode and the end of the Yadu-dynasty, Yudhishthhira decided to withdraw himself and leave for the sake of the soul also. (Vedabase)


Text 33

Also Queen Kuntî, who had overheard what Arjuna told about the end of the Yadus and the disappearance of the Lord, found, as well as all the others did who were undivided in their devotion for the Lord's transcendence, in her soulful commitment release from her material existence.

Queen Kuntî, who had overheard what Arjuna told about the end of the Yadus and the disappearance of the Lord, as well as all others undivided in their devotion to the Lord's transcendence, found in their soulful commitment release from their material existence. (Vedabase)


Text 34

By taking away the burden of the world that body [of the Yadu dynasty] by the Unborn One was relinquished the way a thorn is thrown away after having been used to extract another thorn, because all those thorns to the Lord are one and the same.

By taking away the burden of the world that body [of the Yadu-dynasty], was relinquished by the Unborn one the way a thorn that picks out another thorn is thrown away, as to the controller they are equally alike. (Vedabase)


Text 35

Just like with His Matsya incarnation and other incarnations, as a magician giving up one body in order to accept another, He relinquished the body He manifested to diminish the burden of the world.

As the Lord eternally accepted the Matsya-incarnation [the Fish-incarnation] and other forms, He evidently relinquishes, exactly like a magician, by letting go of also His own manifestation in relieving the world of its burden. (Vedabase)


Text 36

When Mukunda [the Lord of Liberation] the Fortunate One so worthwhile to hear about, left this earth from that very day on Kali[-yuga] manifested itself in full, being inauspicious to all whose minds have not awakened.

When Mukunda [the Lord of Liberation] the Supreme Lord of whom it is worthwhile to hear from, left this earth - from the time of that very day on Kali-Yuga fully manifested itself, causing ill fortune to all who's thinking is immature. (Vedabase)


Text 37

Yudhishthhira who keenly in his capital, state and home as also in the self saw things grow worse with the vicious circle of avarice, falsehood, dishonesty, irreligion and violence and such, understood that it was time to leave and dressed himself accordingly.

Yudhishthhira who saw that the expansion of the vicious circle of avarice, falsehood, dishonesty, envious violence and irreligion was taking place in his capital, state and home, as also in the person, understood that it was time to leave and dressed himself accordingly. (Vedabase)


Text 38

His grandson [Parîkchit], who was properly trained and as for his qualities was alike himself in all respects, was by the emperor for the occasion in the capital of Hastinâpura enthroned as the master of all land bordered by the seas.

To that in the capital of Hastinâpura the emperor enthroned his grandson [Parîkchit], who was properly trained and equal to himself in all respects by his qualities, as the master of all land bordered by the seas. (Vedabase)


Text 39

At Mathurâ he made Vajra [the son of Aniruddha] king of S'ûrasena, after which he had a prâjâpatya sacrifice performed for being able to find the fire in himself in order to attain his goal.

At Mathurâ he made Vajra [the son of Aniruddha] king of S'ûrasena, after which he had a Prâjâpatya-sacrifice performed for being able to find the fire in himself to attain his goal. (Vedabase)


Text 40

Renouncing his belt, ornaments and all of that, he became uninterested perfectly being detached from the unlimited bondage.

Renouncing his belt, ornaments and all of that, he became uninterested in perfect detachment from the unlimited bondage. (Vedabase)


Text 41

He withdrew his speech into his mind, his mind with his other senses into his breath, his breath he withdrew in death, and in full dedication he united that with the body made of the five elements.

He withdrew his speech into his mind, his mind with his other senses into his breath, his breath he withdrew in death, and in full dedication he united that with the body made of the five elements. (Vedabase)


Text 42

Having offered those five elements to the three qualities of nature, he united the thoughtfulness in one indifference, fixing the sum total of that in the soul directed to the spiritual soul of the inexhaustible Brahman.

Having offered those five elements to the three qualities of nature, he united the thoughtful in one indifference, fixing the sumtotal of that in the soul directed to the spiritual soul of the inexhaustible Brahman. (Vedabase)


Text 43

Accepting torn clothes, refusing solid food, stopping to talk and untying his hair, he began to look like a dumb madman and an unengaged urchin not listening to anyone as if he had become deaf.

Accepting torn clothes, refusing solid food, stopping to talk and untying his hair, he began to look like a dumb madman and an unengaged urchin not listening anymore as if he had become deaf. (Vedabase)


Text 44

Heading for the north he trod, as all others do who go there, the path of his mindful forefathers, passing his days constantly thinking from within his heart of the Supreme Beyond wherever he went.

Heading for the north he treaded, as all others going there, the path of his mindful forefathers, passing his days constantly thinking from within his heart of the Supreme Beyond wherever he went. (Vedabase)


Text 45

In accord with their friend seeing that the Age of Kali and its irreligion had overtaken the citizens on earth, all the brothers followed the eldest one and left home.

Seeing from their friend that the Age of Kali and its irreligion had overtaken all the citizens on earth, all the brothers followed the older one leaving home. (Vedabase)


Text 46

All of them having performed with all the virtue and knowledge of holiness, kept themselves, with the ultimate goal of the living being in mind, steadfast to the lotus feet of the Lord of Vaikunthha.

All of them, having performed with all virtue and knowledge of holiness, kept themselves, with the ultimate of the living being in mind, steadfast to the lotusfeet of the Lord of the place without fear [Vaikunthha]. (Vedabase)


Text 47-48

That is the destination of those who by positive meditation being purified in devotion found liberation in fixing their mind on the transcendental feet of the One Nârâyana. They with their material contaminations washed away, attained in the same bodies as they were born with, the abode which for the materialists absorbed in material concerns is so very difficult to attain.

That is the destination of those who by positive meditation found liberation being purified in devotion, fixed in intelligence on the transcendental feet of the One Nârâyana. They attained, with their material contaminations washed off, by their selfsame bodies to the abode that for the materialists absorbed in material concerns is very difficult to attain. (Vedabase)


Text 49

Also Vidura who with his mind and actions was devoted to Krishna returned to his own abode [Yama's realm] after quitting his physical self at Prabhâsa in the company of his forefathers.

Also Vidura attained, after quitting his body at Prabhâsa, Krishna - being absorbed in thoughts of His words and actions, he found with the inhabitants of Pitriloka [the place of the forefathers] his own abode. (Vedabase)


Text 50

Also Draupadî who realized that her husbands did not care anymore, concentrated on Lord Vâsudeva, the Supreme Personality of Godhead, and reached Him thus.


Draupadî at that time, in the full knowledge of Krishna, being without the care of her husbands, absolutely likewise concentrated herself on Lord Vâsudeva, the Supreme Lord, and thus begot Him. (Vedabase)


Text 51

Anyone who with devotion hears about this departure for the ultimate goal of the sons of Pându who are so dear to the Supreme Lord, will find nothing but good fortune and purity and will, gaining in perfection, thus arrive at the devotional service of the Lord."

Anyone who hears with devotion of this departure for the ultimate goal of the sons of Pându, that are so dear to the Supreme Lord, will find only good fortune and purity, will gain in perfection and obtain the devotional service of the Lord." (Vedabase)

[KALKI]

(1) Sûta said: "Oh learned ones, thereafter Parîkchit, the great devotee, instructed by the twice-born ruled over the earth with all the qualities the astrologers, who predicted the future at the time of his birth, had thought he would have. (2) He married with Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first. (3) At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it. (4) Once on a chastising campaign he, the valiant hero, by dint of his prowess managed to rebuke the master of Kali-yuga who was disguised as a king but lower than a s'ûdra was hurting the legs of a cow and a bull."

(5) S'aunaka inquired: "Why did he during his campaign reprimand the master of Kali who was dressed up as a king but as someone lower than a śūdra was striking the legs of a cow? Please oh fortunate one describe all this to us, viz. as far as it relates to the topics of Krishna. (6) Because for what reason would the ones of liberation who relish the honey at His lotus feet, waste their lives with endless illusory discussions? (7) Oh Sûta, in this world of mortal human beings whose lifespan is but short, for the salvation of those among them who desire eternal life is called for the presence of the Lord of Death, Yamârâja who rules over the propitiatory sacrifice [of animal flesh]. (8) No one will die [so one is convinced] as long as he who rules over death has his place here. For that reason he as the [representative of the] great lord has been invited by the sages. Let [therefore] the ones who fall under his grip drink from the nectar of the narrations about the divine pastimes of the Lord. (9) Is it not so that those who are lazy, of a trivial interest and short-lived, pass their days and nights with aimless activities and sleeping?"

(10) Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, he thought the news was not very palatable and therefore took, in his responsibility of maintaining authority by military means, up his bow and arrows. (11) Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops to assure himself of a victory. (12) Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered, maintaining his authority by exacting tribute. (13-15) Everywhere he went he continuously heard what great souls his forefathers were and found also indications of the glorious acts of Lord Krishna among the people he met. He heard both about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse] among the descendants of Vrishni and Parthâ. Extremely pleased he with eyes wide open of joy, rewarded the people magnanimously with clothes, necklaces and other riches. (16) Serving as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night He who is of Vishnu and Himself obeyed by everyone [Krishna], had acted with prayers and obeisances in relation to the God-fearing sons of Pāndu. This filled the king with devotion for His lotus feet.

(17) Thus absorbed in thoughts about the good qualities of his forefathers he in his everyday activities kept himself close to their example. Now hear from me about a most peculiar incident that took place not far away from where he was. (18) The personality of religion who stood on one leg only [the so-called 'bull' of dharma whose legs stand for the four fundamental human values] wandering around met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child. (19) Dharma said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a relative far away from you, oh mother. (20) Are you lamenting about the diminishing of three of my legs as I am standing on one leg only, or is it because the meat-eaters want to exploit your body? Or is it because the enlightened ones and such are bereft of their share of the sacrifice due to a lack of ceremonies or because the living beings increasingly suffer from scarcity, famine and drought? (21) Are you grieving about the unhappy women and children on earth who miss the protection of their husbands and fathers or are you sorry about the way one in the families of the learned speaks against the principles of the goddess [of learning]? Or do you lament the fact that most of them act against the brahminical culture in taking shelter of the ruling class? (22) Is it because the descendants of the noble class under the influence of Kali-yuga appear to have lost their minds and left and right have messed up the affairs of the state? Or is it because of the wonts that have developed in society to take one's food and drink and how one sleeps, bathes and has intercourse? (23) Could it be, oh mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who diminished your heavy load but is now out of sight? (24) Please inform me, oh reservoir of all riches, about the reason of your sadness that reduced you to such a weakness. Or has oh mother, powerful Time stolen away from you the good fortune that was even extolled by the enlightened souls?'



(25) Mother Earth replied: 'Oh Dharma, I will do my best to answer all the questions you asked me, for you are with your four legs [the vidhi] present in all the worlds to bring happiness. (26-30) Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as also ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. Thanks to Him I myself am, just as the Goddess of Fortune, such a reservoir of qualities, but in the absence of Him who is the pivot, Kali, the source of all sins, is seen in all worlds. (31) I am lamenting for me and also for you, for the best of the enlightened, the gods and the ancestors in heaven, the sages and the devotees, and for all people in their status orientations in society. (32-33) Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods so often were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. As a consequence of what He did I, who on my skin experienced the impressions of the footprints of the Supreme Lord, the proprietor of all opulence, succeeded magnanimously to be victorious in all the worlds, decorated as I was with the special powers of the lotus flower, thunderbolt, flag and driving rod that I myself had obtained. But in the end, just when I was feeling so fortunate, He has left me. (34) He who relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu family, and that He did because you lacking in strength had difficulty to keep standing. (35) Who, I ask you, can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet?'

(36) While the earth and the personality of religion were thus conversing, Parîkchit, who was renown for being the saint among the kings, arrived at the Sarasvatî river that was flowing to the east."


~~~~~~~~~~~~~~~~~~~~~~~~~~


Text 1

Sûta said: "O learned ones, thereafter Parîkchit, the great devotee, instructed by the twice-born ruled over the earth with all the qualities the astrologers, who predicted the future at the time of his birth, had thought he would have.

Sûta said: "o learned ones, thereafter Parîkchit, the great devotee, ruled over the earth under the instructions of the twice-born, with the qualities the astrologers, predicting the future at the time of his birth, had thought he would have. (Vedabase)


Text 2

He married with Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first.

He married Irâvatî, the daughter of King Uttara, and begot four sons in her with Janamejaya as the first. (Vedabase)


Text 3

At the Ganges he performed three horse sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the God-conscious who came into view with it.

At the Ganges he performed three horse-sacrifices with proper rewards for Kripâcârya, whom he selected for his spiritual master, and the godly that came into view with it. (Vedabase)


Text 4

Once on a chastising campaign he, the valiant hero, by dint of his prowess managed to rebuke the master of Kali-yuga who was disguised as a king but lower than a s'ûdra was hurting the legs of a cow and a bull."

Once on a chastising campaign he, the valiant hero, by his prowess managed to punish the master of Kali-yuga who, disguised as a king, lower than a s'ûdra was hurting the legs of a cow and bull." (Vedabase)


Text 5

S'aunaka inquired: "Why did he during his campaign reprimand the master of Kali who was dressed up as a king but as someone lower than a śūdra was striking the legs of a cow? ? Please o fortunate one describe all this to us, viz. as far as it relates to the topics of Krishna.

S'aunaka inquired: "Why did he only punish the master of Kali during his campaign - he was dressed up like a king, but as the lowest of the s'ûdras striking the legs of a cow. Please describe, o fortunate one, all that to us as far as it relates to the discourse about Krishna. (Vedabase)


Text 6

Because for what reason would the ones of liberation who relish the honey at His lotus feet, waste their lives with endless illusory discussions?


What would otherwise, for the liberated ones who relish the honey at His lotusfeet, be the use to listen lifelong to the discussing of illusory topics with which one only wastes one's valuable life. (Vedabase)


Text 7

O Sûta, in this world of mortal human beings whose lifespan is but short, for the salvation of those among them who desire eternal life is called for the presence of the Lord of Death, Yamârâja who rules over the propitiatory sacrifice [of animal flesh].

O Sûta, only short is the life of the human beings who are sure to meet death. The eternal is of those who desire herein to call for the representative of the Lord, Yamârâja, the controller of death, to limit the performances. (Vedabase)


Text 8

No one will die [so one is convinced] as long as he who rules over death has his place here. For that reason he as the [representative of the] great lord has been invited by the sages. Let [therefore] the ones who fall under his grip drink from the nectar of the narrations about the divine pastimes of the Lord.

No one will die as long as the one who causes death is present in this life, for the reason of which the representative has been invited by the sages - let the ones under his grip drink of the nectar of the narrations about His pastimes. (Vedabase)


Text 9

Is it not so that those who are lazy, of a trivial interest and short-lived, pass their days and nights with aimless activities and sleeping?"

Those who are lazy, of trivial interest and short-lived pass their days the way they sleep at night in activities without a purpose." (Vedabase)


Text 10

Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the signs of Kali-yuga had entered the domain of his jurisdiction, he thought the news was not very palatable and therefore took, in his responsibility of maintaining authority by military means, up his bow and arrows.

Sûta said: "When Parîkchit, residing in the Kuru capital, heard that the symptoms of Kali-yuga had entered the domain of his jurisdiction, he thought the news not very palatable and took up his arrows and bow seeing his chance for military action. (Vedabase)


Text 11

Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops to assure himself of a victory.

Well decorated under the protection of the lion in his flag and with black horses pulling his chariot, he left the capital accompanied by charioteers, cavalry, elephants and infantry troops for the purpose of conquering. (Vedabase)


Text 12

Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurusha behind the Himalayas were the lands on earth he conquered, maintaining his authority by exacting tribute.

Bhadrâs'va, Ketumâla, Bhârata, the northern countries of Kuru and Kimpurus'a behind the Himalaya's were the parts of the planet he conquered keeping strength exacting tribute. (Vedabase)


Text 13-15

Everywhere he went he continuously heard what great souls his forefathers were and found also indications of the glorious acts of Lord Krishna among the people he met. He heard both about his own deliverance from the powerful rays of the weapon of As'vatthâmâ and about the devotion for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse] among the descendants of Vrishni and Parthâ. Extremely pleased he with eyes wide open of joy, rewarded the people magnanimously with clothes, necklaces and other riches.

Everywhere he went he continuously heard what great souls his forefathers were and he had also indications of the glorious acts of Lord Krishna from the people he saw. He as well heard of his own deliverance from the powerful rays of the weapon of As'watthâmâ and of the devotion amongst the descendants of Vrishni and Parthâ for Lord Kes'ava [Krishna as the killer of the demon Kes'î, the mad horse]. Extremely pleased of having gained in his outlook he opened his eyes to those people and gave them generously necklaces and other riches. (Vedabase)


Text 16

Serving as a chariot driver, presiding in assemblies, acting as a servant, being a friend and a messenger and keeping the watch at night He who is of Visnu and Himself obeyed by everyone [Krisha], had acted with prayers and obeisances in relation to the God-fearing sons of Pāndu. This filled the king with devotion for His lotus feet.

Figuring as a chariot driver, presiding in assemblies, acting as a servant, being a friend and keeping the watch at night, the one of Vishnu who was universally obeyed Himself [Krishna], had acted with prayers and obeisances relating to the godfearing sons of Pându. This filled the king with devotion unto His lotus feet." (Vedabase)


Text 17

Thus absorbed in thoughts about the good qualities of his forefathers he in his everyday activities kept himself close to their example. Now hear from me about a most peculiar incident that took place not far away from where he was.


"Now you may know from me about how astonishingly he, day after day, kept himself close in being absorbed in such thoughts about the good of the forefathers. (Vedabase)


Text 18

The personality of religion who stood on one leg only [the so-called 'bull' of dharma whose legs stand for the four fundamental human values] wandering around met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother who has lost her child.

The wandering personality of the religion, that stood on one leg only [the so called'bull'of dharma who's legs stand for the four fundamental human values], met with the aggrieved cow [mother Earth] who had tears in her eyes like a mother that has lost her child. (Vedabase)


Text 19

Dharma said: 'Madam, are you hale and hearty? Looking aggrieved with a gloomy face you appear to be affected by a disease or to be preoccupied with a relative far away from you, o mother.

He said: 'Madam, are you hale and hearty? Looking aggrieved with a somewhat darkened face you appear to be affected by a disease or to be thinking of a friend far away, o mother. (Vedabase)


Text 20

Are you lamenting about the diminishing of three of my legs as I am standing on one leg only, or is it because the meat-eaters want to exploit your body? Or is it because the enlightened ones and such are bereft of their share of the sacrifice due to a lack of ceremonies or because the living beings increasingly suffer from scarcity, famine and drought?

Are you lamenting about the diminishing of my legs as I stand on one only, or is it because the offensive meat-eaters are to exploit you? Or is it because the theists are bereft of their share due to a lack of sacrifices or because the living beings increasingly suffer from scarcity, famine and drought? (Vedabase)


Text 21

Are you grieving about the unhappy women and children on earth who miss the protection of their husbands and fathers or are you sorry about the way one in the families of the learned speaks against the principles of the goddess [of learning]? Or do you lament the fact that most of them act against the brahminical culture in taking shelter of the ruling class?

Are you in compassion with the unhappy women and children on earth who are without the protection of their men or the way one speaks in the families of the learned against the principles of the goddess? Or do you lament about the way most of them act against the culture of learning taking shelter with the ruling class? (Vedabase)


Text 22

Is it because the descendants of the noble class under the influence of Kali-yuga appear to have lost their minds and left and right have messed up the affairs of the state? Or is it because of the wonts that have developed in society to take one's food and drink and how one sleeps, bathes and has intercourse?

Is it because the unworthy administrators are bewildered under the influence of Kali-yuga and have put the affairs of the state here and there in disorder? Or is it because of the way society is inclined to take its food and drink and how one sleeps, bathes and has intercourse? (Vedabase)

Text 23

Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who diminished your heavy load but is now out of sight?

Could it be, o mother Earth, that you are thinking of the salvation brought by the activities of the incarnation of the Lord who decreased your heavy load but is now out of sight? (Vedabase)



Text 24

Please inform me, o reservoir of all riches, about the reason of your sadness that reduced you to such a weakness. Or has o mother, powerful Time stolen away from you the good fortune that was even extolled by the enlightened souls?'

Please inform me, o reservoir of all riches, about the reason of your tribulations that reduced you to such weakness. Is it mother, that your good fortune that was even adored by the godly, was forcibly taken away by the very powerful influence of time? (Vedabase)


Text 25

Mother Earth replied: 'O Dharma, I will do my best to answer all the questions you asked me, for you are with your four legs [the vidhi] present in all the worlds to bring happiness.

Mother Earth replied: 'O personality of religion ['Dharma'], I will certainly reply to all that you, from your good self, have asked me, one after another, as by your four legs you exist in all the worlds to bring happiness. (Vedabase)


Text 26-30

Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responsibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as also ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those who are worthy of that greatness. Thanks to Him I myself am, just as the Goddess of Fortune, such a reservoir of qualities, but in the absence of Him who is the pivot, Kali, the source of all sins, is seen in all worlds.


Truthfulness, cleanliness, compassion, self-control, magnanimity, contentment, straightforwardness, concentration, sense-control, responS'ibility, equality, tolerance, equanimity and loyalty. And certainly also knowledge, detachment, leadership, chivalry, influence, power, dutifulness, independence, dexterity, beauty, serenity and kindheartedness, as well as ingenuity, gentility, mannerliness, determination, knowledgeability, propriety, pleasantness, joyfulness, immovability, faithfulness, fame and dignity - all these and many others are the everlasting qualities of the Supreme Lord, the never diminishing higher nature which can be attained by those worthy of that greatness. By Him I am myself, as the goddess of fortune, such a reservoir of qualities, but in the absence of Him as the resting place, Kali, the store of all sins, is seen in all the worlds. (Vedabase)


Text 31

I am lamenting for me and also for you, for the best of the enlightened, the gods and the ancestors in heaven, the sages and the devotees, and for all people in their status orientations in society.

I am also lamenting for you as well as for the best of the godly, the gods and the ancestors in heaven, the sages and the devotees, as well as for all in their status orientations of society. (Vedabase)


Text 32-33

Lakshmî [the Goddess of Fortune] whose grace was sought by demigods like Lord Brahmâ and for whom the gods so often were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. As a consequence of what He did I, who on my skin experienced the impressions of the footprints of the Supreme Lord, the proprietor of all opulence, succeeded magnanimously to be victorious in all the worlds, decorated as I was with the special powers of the lotus flower, thunderbolt, flag and driving rod that I myself had obtained. But in the end, just when I was feeling so fortunate, He has left me.

Lakshmî [the goddess of fortune] who's grace was sought by demigods like Brahmâ, who for many days were doing penance in surrender to the Lord, has for the sake of worship forsaken her own abode in the forest of lotus flowers out of attachment to the all-blissful feet. From Him, having myself obtained the special powers of the lotusflower, thunderbolt, flag and driving rod, I could, being under the impression of the marks of the feet of the Supreme Lord, the owner of all opulence, being decorated that way beautifully supersede the three worlds - but at the end when I was feeling so fortunate, He has left me. (Vedabase)


Text 34

He who relieved me of the burden of the hundreds of military divisions of atheïst kings, incarnated also for you in the Yadu family, and that He did because you lacking in strength had difficulty to keep standing.

He who certainly relieved me of the burden of the hundreds of military divisions of atheist kings, incarnated also for you in the Yadu-family, as you were in difficulty lacking in strength to keep yourselves standing. (Vedabase)


Text 35

Who, I ask you, can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person who conquered the passionate wrath and gravity of women like Satyabhâmâ and made my hair [my grasses] stand on end out of the pleasure of being imprinted by His feet?

Who therefore can tolerate it to be separated from the love, glances, smiles and hearty appeal of the Supreme Original Person that conquered the passionate wrath and gravity of women like Sathyabhâmâ and made my hair [grass] stand on end out of pleasure under the imprint of His feet.' (Vedabase)


Text 36

While the earth and the personality of religion were thus conversing, Parîkchit, who was renown for being the saint among the kings, arrived at the Sarasvatî river that was flowing to the east."

While the earth and the personality of religion were thus conversing, arrived Parîkchit, who had the name to be the saint among the kings, at the Sarasvatî river flowing to the east." (Vedabase)

[KALKI]

(1) Sûta said: "There [at the Sarasvatî river] the king observed how a s'ûdra who was dressed like a king was beating a cow and a bull with a club, as if there was no one to protect them. (2) The bull, that was as white as a lotus, terrified of being beaten by the s'ûdra urinated and trembled out of fear, standing on one leg only. (3) The cow also, on itself a religious example but now rendered poor and distressed because of the s'ûdra who beat her legs, was without a calf and had tears in her eyes while she in her weakness hankered for some grass to eat. (4) From his with gold embossed chariot Parîkchit, well equipped with bow and arrows, asked with a thundering voice: (5) 'Who are you to think that you in this place can violently kill the helpless who fall under my protection! As an actor you make a powerful appearance dressed up like a God-conscious man, but you behave like someone who never saw the light of civilization [of being twice-born]. (6) Do you think that because Lord Krishna and the carrier of the bow the Gândîva [Arjuna] have disappeared from the scene, you can secretly beat an innocent cow? Being a culprit that way you deserve it to be killed!'

(7) 'And you', he said turning to the bull, 'are you just a bull that, as white as a lotus, moves on one leg and has lost three legs or are you some demigod who in the form of a bull makes us sad? (8) Except for the case of you having tears in your eyes because of someone else, under the protection [of the arms] of any of the kings of the Kuru dynasty there has never been such grievance on earth. (9) Oh son of Surabhi [the celestial cow], in my kingdom there will be no lamentation and therefore do not fear the s'ûdra, and dear mother cow, do not cry.

As long as I am alive as the ruler and subduer of the envious you will fare well! (10-11) Oh chaste one, he in whose state the living beings are terrified because of miscreants, will lose his fame, longevity, fortune and good birth. It is certainly the supreme duty of the kings to subdue in order to put an end to the misery of the ones who suffer and therefore I shall kill this most wretched man who is so violent with other living beings. (12) Who is the one who has cut your three legs, oh son of Surabhi? What happened to you has never happened before in this royal state of kings who live in respect of Lord Krishna. (13) Oh bull, you are honest and without offenses, tell me therefore about him who mutilated you and tarnished the reputation of the sons of Prithâ. (14) Those who make the sinless suffer may fear me wherever they are, for I will curb the actions of the miscreants and restore the welfare of the ones who are honest. (15) The upstart who offends innocent living beings I shall forthwith defeat, whether he is a demigod from heaven with armor and decorations or not. (16) It is certainly the holy duty of the head of state to always protect the ones who faithfully perform their duty and, safely according to the scriptures, chastise those in this world who have strayed from the path.'

(17) The personality of religion said: 'All you said speaking for the sake of the freedom from anxiety of those who are suffering is befitting for someone of the Pândava dynasty, the dynasty of which the qualities led Lord Krishna to behave like a servant and such.

(18) Oh greatest among the human beings, because the person is bewildered as a consequence of all the differences of opinion, we cannot tell who [or what] would be the cause of all human suffering. (19) Some declare in defiance of all duality that one suffers because of one's own actions, others speak of supernatural causes, while still others say that it is all due to the operation of material nature or the consequence of accepting outside authorities. (20) Some also conclude that it is a matter which defies explanation and comprehension. Who of them would be right in this matter oh sage amongst the kings, is left to your own power of judgement.' "

(21) Sûta said: "Parîkchit, who attentively had followed what the personality of religion had to say, oh best among the brahmins, mindfully replied. (22) 'You oh knower of the duties, oh dharma in the form of a bull, speak this way [of the unknown cause] only because you know that [just as it is with a guru who pointing out the karma takes the karma upon him] he who points out the culprit ends up in the position of doing wrong himself.

(23) In other words: the Lord His ways with the material world cannot be put in words nor be conceived by living beings. (24) Penance, cleanliness, compassion and truthfulness [tapas, s'auca, dayâ, satya] are the legs that established the age of truth [Satya-yuga, the 'old days'], but because of irreligiosity three of them have broken in conceit, clinging to intercourse and intoxication. (25) At present, oh personality of religion, you are hobbling along on the one leg of truthfulness while quarrel personified [Kali] who flourishes on deceit, irreligiously tries to destroy that leg too.

(26) Through the actions of the Supreme Lord personally mother earth has been relieved of a great burden. His all-auspicious footprints brought good fortune everywhere. (27) Lamenting with tears in her eyes the unfortunate and chaste one [mother earth] who was deserted by Him is now enjoyed by lower-class people who, devoid of the culture of learning, pose as rulers in my place.'

(28) Thus the personalities of religion and mother earth were pacified by the great warrior who took up his sharp sword in order to kill Kali, the root cause of irreligion.

(29) Realizing that the king wanted to kill him, Kali, stressed from the fear, abandoned his royal atire and in full surrender bowed his head down at the feet. (30) Out of compassion he who is kind to the poor and capable of handling worship with a smile refrained from killing the one who had fallen at the feet of the hero that he was, he, the hero of whom one says that he is worthy of being glorified. (31) The king said: 'Do not fear, for you have surrendered yourself with folded hands. We certainly inherited the fame of Arjuna, but that does not mean that you can be allowed to stay in my kingdom. You are a friend of irreligion after all.

(32) With you physically present as a god of man, everywhere the irreligion of greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity and all of that will be abound in the masses. (33) For that reason, oh friend of irreligion, you do not deserve it to remain in the vicinity of those places where the experts of religion and the truth duly and expertly are of worship with sacrifices for the Lord of Sacrifices. (34) In such sacrificial ceremonies the Supreme Personality of God, the Lord, is worshiped as the Soul of all worshipable deities. In that form He spreads welfare, for He is the to all desires inviolable Supersoul who is present both inside and outside, just like the air is for all that moves and does not move.' "

(35) Sûta said: "That way being addressed by king Parîkchit, the personality of Kali seeing him ready with a raised sword speaking like Yamarâja, the Lord of Death, trembled. (36) Kali said: 'Wherever I may live under your order, oh Emperor, I will always have to face the reign of your bow and arrows. (37) Therefore please, oh chief of the protectors of the religion, allot me a place where I may count on a permanent stay under your rule.' "

(38) Sûta said: "Thus being petitioned, he gave Kali permission to dwell in places where the four sinful activities of gambling, drinking, prostitution and animal slaughter [dyûtam, pânam, striyah, sûnâ] were taking place. (39) Next to that the master, upon his insistent begging, allotted him the place where there is gold, for gold by passion is the fifth sin bringing falsity, intoxication, lust and enmity. (40) Thus under the direction of the son of Uttarâ the five dwelling places were given to Kali where irreligion is encouraged. (41) For that reason a person desiring his well-being should never resort to any of these places, especially not those persons who follow the path of liberation, the royalty, the state officials and the teachers.

(42) By encouraging activities that restored the bull's three lost legs of austerity, cleanliness and compassion, the earth was perfectly improved [by King Parîkchit]. (43-44) The present rule we have of him; the throne that was handed over by the king, grandfather [Yudhishthhira] when he wished to withdraw into the forest. From that rule that sage among the kings and chief of the Kuru dynasty is now known in Hastinâpura as the most fortunate and famous emperor. (45) Because of this experience of the son of Abhimanyu the king, thanks to his rule over the earth, you may all now have the initiation of the performance of sacrifices like this one."



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Text 1


Sûta said: "There [at the Sarasvatî river] the king observed how a s'ûdra who was dressed like a king was beating a cow and a bull with a club, as if there was no one to protect them.

Sûta said: "It was there [at the Sarasvatî river] that the king observed that a cow and bull were beaten with a club as if they had no owner, by a s'ûdra [one of the lowest class] dressed up as a king. (Vedabase)


Text 2

The bull, that was as white as a lotus, terrified of being beaten by the s'ûdra urinated and trembled out of fear, standing on one leg only.

The bull, that was as white as a lotus, was terrified of being beaten by the s'ûdra and urinated and trembled out of fear, standing on one leg only. (Vedabase)


Text 3

The cow also, on itself a religious example but now rendered poor and distressed because of the s'ûdra who beat her legs, was without a calf and had tears in her eyes while she in her weakness hankered for some grass to eat.

The cow also, on itself a religious example but now rendered poor and distressed from the s'ûdra who had beaten her legs, was without a calf and had tears in her eyes being very weak hankering after some grass to eat. (Vedabase)


Text 4

From his with gold embossed chariot Parîkchit, well equipped with bow and arrows, asked with a thundering voice:

From his with gold embossed chariot Parîkchit, well equipped with bow and arrows, with a thundering voice inquired: (Vedabase)


Text 5

'Who are you to think that you in this place can violently kill the helpless who fall under my protection! As an actor you make a powerful appearance dressed up like a God-conscious man, but you behave like someone who never saw the light of civilization [of being twice-born].

'Who are you, that under my protection, at this place, you think you can violently kill the helpless! Although you appear to be of strength having dressed up like a man of God as if you are an actor, you behave like someone who never saw the light of culture [to be twice born]. (Vedabase)


Text 6

Do you think that because Lord Krishna and the carrier of the bow the Gândîva [Arjuna] have disappeared from the scene, you can secretly beat an innocent cow? Being a culprit that way you deserve it to be killed!'

Do you think that because Lord Krishna and the carrier of the bow the Gândiva [Arjuna] are out of sight, you can secretly beat an innocent cow? Being a culprit that way you deserve to be killed!' (Vedabase)


Text 7

'And you', he said turning to the bull, 'are you just a bull that, as white as a lotus, moves on one leg and has lost three legs or are you some demigod who in the form of a bull makes us sad?

'And you', he said turning to the bull,'are you just a bull as white as a lotus moving on one leg that has lost three legs or are you some demigod in the form of a bull causing us grief? (Vedabase)


Text 8

Except for the case of you having tears in your eyes because of someone else, under the protection [of the arms] of any of the kings of the Kuru dynasty there has never been such grievance on earth.

Never under the protection of the arms of any of the kings of the Kuru dynasty there has been grieving on this earth, except with for you having tears in your eyes because of someone else. (Vedabase)


Text 9

Oh son of Surabhi [the celestial cow], in my kingdom there will be no lamentation and therefore do not fear the s'ûdra, and dear mother cow, do not cry. As long as I am alive as the ruler and subduer of the envious you will fare well!

O son of Surabhi [the celestial cow], in my kingdom there will be no lamentation, so do not fear the s'ûdra, and mother cow, do not cry; as long as I am alive as the ruler and subduer of the envious, everything will be good for you. (Vedabase)


Text 10-11

Oh chaste one, he in whose state the living beings are terrified because of miscreants, will lose his fame, longevity, fortune and good birth. It is certainly the supreme duty of the kings to subdue in order to put an end to the misery of the ones who suffer and therefore I shall kill this most wretched man who is so violent with other living beings.

O chaste one, he will lose his fame, longevity, fortune and a good birth, in whose state the living beings are terrified by miscreants. It is certainly the supreme duty of the kings to subdue in order to end the misery of the ones who suffer and therefore I shall kill this most wretched man so violent against other living beings. (Vedabase)


Text 12

Who is the one who has cut your three legs, oh son of Surabhi? What happened to you has never happened before in this royal state of kings who live in respect of Lord Krishna.

Who is he who could cut off your legs, o son of Surabhi - as it happened with you it has never happened before in the state of the kings that live following Lord Krishna. (Vedabase)


Text 13

Oh bull, you are honest and without offenses, tell me therefore about him who mutilated you and tarnished the reputation of the sons of Prithâ.

Just tell me, o bull, for you are honest and without offenses, about him who mutilated you and tarnished the reputation of the sons of Parthâ. (Vedabase)


Text 14

Those who make the sinless suffer may fear me wherever they are, for I will curb the actions of the miscreants and restore the welfare of the ones who are honest.

Those who make the offenseless suffer may fear me wherever they are, as I will curb the actions of the miscreants and restore the good fortune of the honest ones. (Vedabase)


Text 15

The upstart who offends innocent living beings I shall forthwith defeat, whether he is a demigod from heaven with armor and decorations or not.

The upstart who offends innocent living beings, I shall forthwith defeat, whether he's a demigod from heaven with armor and decorations or not. (Vedabase)


Text 16

It is certainly the holy duty of the head of state to always protect the ones who faithfully perform their duty and, safely according to the scriptures, chastise those in this world who have strayed from the path.'

It is certainly the holy duty of the head of state to always protect the ones who live in loyalty and rule safely according to the scriptures over others who are in fact straying. (Vedabase)


Text 17

The personality of religion said: 'All you said speaking for the sake of the freedom from anxiety of those who are suffering is befitting for someone of the Pândava dynasty, the dynasty of which the qualities led Lord Krishna to behave like a servant and such.

The personality of religion said: 'All you said speaking for the freedom from anxiety of the sufferers just befits one of the Pândava dynasty by whose qualities even Lord Krishna acted as a servant. (Vedabase)


Text 18

Oh greatest among the human beings, because the person is bewildered as a consequence of all the differences of opinion, we cannot tell who [or what] would be the cause of all human suffering.

O greatest among the human beings, from the bewilderment of the person by all the differences of opinion, we cannot tell what would be the cause of all human suffering. (Vedabase)


Text 19

Some declare in defiance of all duality that one suffers because of one's own actions, others speak of supernatural causes, while still others say that it is all due to the operation of material nature or the consequence of accepting outside authorities.

Some who deny all kinds of duality declare that it is from one self that one suffers, others say that it is from the superhuman, while still others say that it is all due to the activities of material nature or of adopting outside authorities. (Vedabase)


Text 20

Some also conclude that it is a matter which defies explanation and comprehension. Who of them would be right in this matter oh sage amongst the kings, is left to your own power of judgement.' "

It is beyond the power of reasoning and thinking to tell which of them is right, some for sure concluded about this, o sage amongst the kings; the judgment is left to your own intelligence'." (Vedabase)


Text 21

Sûta said: "Parîkchit, who attentively had followed what the personality of religion had to say, oh best among the brahmins, mindfully replied.

Sûta said: "Parîkchit, who attentively heard the personality of religion thus speak, o best among the brahmins, mindfully replied. (Vedabase)


Text 22

'You oh knower of the duties, oh dharma in the form of a bull, speak this way [of the unknown cause] only because you know that [just as it is with a guru who pointing out the karma takes the karma upon him] he who points out the culprit ends up in the position of doing wrong himself.

The king said: 'To the religion you say, being the personality of the principles in the disguise of a bull, that whatever those who act against the religion do also becomes identified with the place of the one who lays his finger on it. (Vedabase)


Text 23

In other words: the Lord His ways with the material world cannot be put in words nor be conceived by living beings.
In other words: the Lord His ways with the material world are inconceivable and to all it is clear that nor thinking nor speaking is of avail. (Vedabase)


Text 24

Penance, cleanliness, compassion and truthfulness [tapas, s'auca, dayâ, satya] are the legs that established the age of truth [Satya-yuga, the 'old days'], but because of irreligiosity three of them have broken in conceit, clinging to intercourse and intoxication.

Austerity, cleanliness, compassion and thruthfullness [tapas, s'auca, dayâ, sathya] are the legs that established the age of truth [Sathya Yuga, the'old days'], but from irreligiosity three of them broke in pride, too much association with women and intoxication. (Vedabase)


Text 25

At present, oh personality of religion, you are hobbling along on the one leg of truthfulness while quarrel personified [Kali] who flourishes on deceit, irreligiously tries to destroy that leg too.

At present, o personality of religion, you are hobbling along on the one leg of truthfulness while quarrel personified [Kali], flourishing on deceit, irreligiously tries to destroy that leg too. (Vedabase)


Text 26

Through the actions of the Supreme Lord personally mother earth has been relieved of a great burden. His all-auspicious footprints brought good fortune everywhere.

A great burden was taken from the face of the earth by the Supreme Lord personally and others also - His all-auspicious footprints brought good fortune everywhere. (Vedabase)


Text 27

Lamenting with tears in her eyes the unfortunate and chaste one [mother earth] who was deserted by Him is now enjoyed by lower-class people who, devoid of the culture of learning, pose as rulers in my place.'

Lamenting with tears in her eyes, the unfortunate and chaste one deserted by Him, is now enjoyed by the lower-class devoid of the culture of learning who pose themself as rulers in my place. (Vedabase)


Text 28

Thus the personalities of religion and mother earth were pacified by the great warrior who took up his sharp sword in order to kill Kali, the root cause of irreligion.

Thus the personalities of religion and mother earth were pacified by the great warrior, who took up his sharp sword in order to kill Kali, the root cause of irreligion. (Vedabase)


Text 29

Realizing that the king wanted to kill him, Kali, stressed from the fear, abandoned his royal atire and in full surrender bowed his head down at the feet.

Knowing that the king prepared to kill him, Kali, under the pressure of fear, abandoned the royal dress and fully surrendered himself bowing his head at the feet. (Vedabase)


Text 30

Out of compassion he who is kind to the poor and capable of handling worship with a smile refrained from killing the one who had fallen at the feet of the hero that he was, he, the hero of whom one says that he is worthy of being glorified.

Out of compassion, he who is kind to the poor and capable of handling worship, with a smile refrained from killing the one fallen at the feet of the hero of whom it is said that he is worthy of being sung to. (Vedabase)


Text 31

The king said: 'Do not fear, for you have surrendered yourself with folded hands. We certainly inherited the fame of Arjuna, but that does not mean that you can be allowed to stay in my kingdom. You are a friend of irreligion after all.

The king said: 'Do not fear as you surrendered with folded hands; we certainly inherited the fame of Arjuna, but there can be no question either of being allowed to stay in my kingdom as you are the friend of irreligion. (Vedabase)


Text 32

With you physically present as a god of man, everywhere the irreligion of greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity and all of that will be abound in the masses.

With you present in the body as a god of men, everywhere all the irreligion of greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will be abound in the masses. (Vedabase)


Text 33

For that reason, oh friend of irreligion, you do not deserve it to remain in the vicinity of those places where the experts of religion and the truth duly and expertly are of worship with sacrifices for the Lord of Sacrifices.

Therefore, o friend of irreligion, you do not deserve to remain with the religion and truth in a place of sacrifice where one duly and expertly is offering in service to the Lord of Sacrifices. (Vedabase)


Text 34

In such sacrificial ceremonies the Supreme Personality of God, the Lord, is worshiped as the Soul of all worshipable deities. In that form He spreads welfare, for He is the to all desires inviolable Supersoul who is present both inside and outside, just like the air is for all that moves and does not move.' "

In such sacrificial ceremonies the Supreme Personality of God, the Lord, is being worshiped as the soul of all worshipable deities, in the form of which he spreads welfare as He is the inviolable Supersoul to all desires being inside as well as outside like the air is to all the moving and unmoving.' (Vedabase)


Text 35

Sûta said: "That way being addressed by king Parîkchit, the personality of Kali seeing him ready with a raised sword speaking like Yamarâja, the Lord of Death, trembled.

Sûta said: "That way being addressed by king Parîkchit, the personality of Kali was trembling seeing him ready with a raised sword speaking like Yamarâja, the Lord of Death. (Vedabase)


Text 36

Kali said: 'Werever I may live under your order, oh Emperor, I will always have to face the reign of your bow and arrows.

Kali said: 'Wherever that I may live under your Order, o Emperor, I will always see the reign of your bow and arrows also. (Vedabase)


Text 37

Therefore please, oh chief of the protectors of the religion, allot me a place where I may count on a permanent stay under your rule.' "

Therefore please, o chief of the protectors of the religion, allot me a place where for certain I can find a permanent residence under your rule'." (Vedabase)


Text 38

Sûta said: "Thus being petitioned, he gave Kali permission to dwell in places where the four sinful activities of gambling, drinking, prostitution and animal slaughter [dyûtam, pânam, striyah, sûnâ] were taking place.

Sûta said: "Thus being petitioned, at that time he gave Kali the permission to dwell in places where the four sinful activities of gambling, drinking, prostitution and animal slaughter [dyûtam, pânam, striyah, sûnâ] were taking place. (Vedabase)


Text 39

Next to that the master, upon his insistent begging, allotted him the place where there is gold, for gold by passion is the fifth sin bringing falsity, intoxication, lust and enmity.

Next to that the master gave him, upon his insistent begging, the place where there is gold as gold by passion is the fifth sin bringing falsity, intoxication, lust and enmity. (Vedabase)


Text 40

Thus under the direction of the son of Uttarâ the five dwelling places were given to Kali where irreligion is encouraged.

Those five places, where surely irreligion is encouraged, were thus by the son of Uttarâ given as the dwelling places under his direction. (Vedabase)


Text 41

For that reason a person desiring his well-being should never resort to any of these places, especially not those persons who follow the path of liberation, the royalty, the state officials and the teachers.

Therefore all who seek well-being should never contact all this, specifically not those on the path of liberation, the royalty, the state officials and the teachers. (Vedabase)


Text 42

By encouraging activities that restored the bull's three lost legs of austerity, cleanliness and compassion, the earth [by King Parîkchit] was perfectly improved.

By encouraging activities he thus perfectly improved the earth by reestablishing the bull its three lost legs of austerity, cleanliness and mercy. (Vedabase)


Text 43-44

The present rule we have of him; the throne that was handed over by the king, grandfather [Yudhishthhira] when he wished to withdraw into the forest. From that rule that sage among the kings and chief of the Kuru dynasty is now known in Hastinâpura as the most fortunate and famous emperor.

Of him is the present rule; the throne that was handed over by the grandfather king [Yudhishthhira] who desired to withdraw in the forest. From that rule, that sage among the kings and chief of the Kuru-dynasty, is now known in Hastinapura as the most fortunate and famous emperor. (Vedabase)


Text 45

Because of this experience of the son of Abhimanyu the king, thanks to his rule over the earth, you may all now have the initiation of the performance of sacrifices like this one."

Because of this experience of the son of Abhimanyu, the king; thanks to his rule over the earth, you can all have the initiation of the performing of sacrifices like this." (Vedabase)

[KALKI]

(1) Sûta said: "He [Parîkchit] who in the womb of his mother was scorched by the weapon of the son of Drona, did not die thanks to the mercy of the Supreme Lord S'rî Krishna whose actions are so wonderful. (2) Cursed by a brahmin to die by a snake-bird, he was never overwhelmed by the great fear of death because he had consciously surrendered himself to the Supreme Lord.

(3) After he had left behind all the ones surrouding him and had understood the actual position of the Invincible One, he as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî] gave up his material body at the bank of the Ganges.

(4) They who remembering His feet occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified, will not even at the time of their death be confounded. (5) Even though he is present everywhere, the personality of Kali cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one who factually rules. The moment the Supreme Lord left this earth, Kali, he who promotes irreligion, appeared in this world.

(7) The emperor who as a realist lived for the essence was never envious of the personality of Kali. Like a bee going for the nectar, he knew that auspicious things lead to immediate success, while working for the inauspicious one never attains. Kali, who in the eyes of the weaker ones appears to be a great power, is to the self-controlled a cause of apprehension, and thus Parîkchit as a tiger among man was the one who among the careless took care. (9) Upon your request I have related almost all the stories that in relation to Vâsudeva can be told about the pious Parîkchit. (10) Those who want to develop and prove themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke about."

(11) The sages said: "O Sûta, may you live a long, happy and particularly eternally famous life, because you speaking so nicely about Lord Krishna grant us mortals certainly the nectar of eternity. (12) In this performance of sacrifice, of which the outcome is uncertain, we are black of the smoke, but by the pleasing of Govinda's feet of your good self we enjoy the nectar of a lotus flower. (13) Attaining higher worlds or liberation from matter, not even mentioning the worldly benedictions of those who inevitably head for their death, is nothing compared to finding but for a moment one's perfect balance in enjoying the company of a devotee of the Lord.

(14) Once having acquired the taste someone will never get enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities could never be measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva. (15) Be so kind oh learned one to describe to us who are eager to hear about it, His impartial transcendental activities, for He to the good self of you, our most important person in relation to the Supreme Lord, is the one and only shelter, the greatest of the great.

(16) Evidently Parîkchit, as a first-class devotee, attained the lotus feet of Him who has Garuda in His banner, after he had strengthened his intelligence with the knowledge that was voiced by the son of Vyâsa in order to inform him about the path of liberation. (17) Please tell us therefore about the supreme and purifying that is so wonderfully contained in bhakti [devotion]. Describe to us, the way it was spoken to Parîkchit, the activities of the Unlimited One that are so particularly dear to the pure devotees."

(18) Sûta said: "See how we, this way being connected to the great ones in conversation, despite of having a mixed background, today clearly are promoted to take [a higher] birth [in the spirit of the Lord]. By serving the ones who are advanced in knowledge one is quickly freed from the suffering that is a consequence of one's being born in a lower [material] sense. (19) And, again, what to say of those who exclusively take to the shelter of the great devotees and thereto chant the holy name of Him who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes? (20) To give a description of Him unlimited in His attributes and equal to none, it suffices to say, that the Goddess of Fortune, with rejecting others who asked for it, wished to serve in the dust of His feet, while He Himself never asked for it.

(21) Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] from whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe.

(22) Those who are firmly attached to Him are capable of instantly leaving aside the attachments of the gross body and the subtle mind and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life in which nonviolence and renunciation is found. (23) Because you who are as strong as the sun asked me, I can give you an account of the knowledge I have acquired; it is in this matter as with the birds who fly as far as they can: I can enlighten you on Vishnu as far as my realization permits.

(24-25) Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed. (26) Having restrained his sense organs, breath, mind and intelligence he, in quality equal to the Supreme Absolute, had ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness]. (27) He was covered by his long, compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water. (28) Not being properly received with a place to sit, water and nice words, he felt neglected and so he got angry. (29) Oh brahmins, given the circumstance of being distressed because of his hunger and thirst, his anger and hostility against the brahmin was unprecedented. (30) Having lost his respect he with the tip of his bow picked up a lifeless snake and placed it angrily over the shoulder of the sage as he left to return to his palace.

(31) There he wondered whether or not the sage's meditative state of withdrawing from the senses with closed eyes was a false, pretended trance to remain in avoidance of seeing a lower ruler.

(32) When the sage's son, who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some children, he said this: (33) 'Just see how irreligious these rulers are! Enriching themselves like crows they defy what is settled for servants, while they are nothing but dogs keeping watch at the door! (34) The sons of the ruling class are to guard the learned ones like watchdogs - on what grounds would he who is supposed to stay at the door deserve it to enter the house of the master and eat from the same plate?


(35) Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, I shall today punish them myself, just witness my power!' (36) Thus with eyes red-hot of anger speaking to his playmates, the son of the rishi touched the water of the Kaus'ika river and discharged the following thunderbolt of words: (37) 'Verily, seven days from now the wretched one of the dynasty who offended my father will, because of breaking with the etiquette, be bitten by a snake-bird.' (38) When the boy thereafter returned to the hermitage, he saw the snake over his father's shoulder and wept aloud over that sorry plight.

(39) Oh S'aunaka, when the rishi heard his son crying in distress, he who was born in the family of Angirâ slowly opened his eyes and saw the dead snake on his shoulder. (40) Throwing it aside, he asked: 'My dear son, what are you crying about? Has someone wronged you?' Thus being requested, the boy told him everything.

(41) After hearing about the curse pronounced against the king who should never have been condemned because he is the best among man, he did not compliment his son, but lamented instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for such an insignificant offense!

(42) In fact no one may ever place a transcendental man of God on the same footing with common men - your command of intelligence is immature... by his unsurpassable prowess his subjects completely protected enjoy the prosperity. (43) Oh my boy, the Lord who carries the wheel of the chariot is represented by this monarch; once he is abolished, this world will be full of thieves who immediately will vanquish the ones unprotected like they were lambs. (44) Because of us negating the monarch, from this day on, the reaction upon this sin will overtake us causing great social disorder. The wealth will be taken by thieves and among the people there will be murder and molestation as also abuse of women and animals. (45) The righteous civilization of human progress in the vocations and stages of life according the vedic injunctions will at that time systematically be vanquished, and with the economy then only serving sense-gratification will result in an unwanted population on the level of dogs and monkeys. (46) The protector of the religion, the king, is a highly celebrated emperor, a direct, first class devotee of the Lord and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue he never deserves it to be cursed by us like this.'

(47) Next the sage addressed the Supreme, All-pervading Lord in order to beg His pardon for the great sin that by the child immature of intelligence was committed against a sinless, worthy and subordinate soul.

(48) [He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one of them is killed, the forbearing devotees of the Lord for certain never will avenge themselves for any of this.'

(49) Thus the sage regretted the sin of his son while he personally didn't consider the king insulting him sinful. (50) Generally the saints in this world prove themselves not distressed or happy when they because of others are engaged in worldly duality, because they are situated in the transcendence of the soul."



~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Text 1

Sûta said: "He [Parîkchit] who in the womb of his mother was scorched by the weapon of the son of Drona, did not die thanks to the mercy of the Supreme Lord S'rî Krishna whose actions are so wonderful.
Sûta said: "The one who was sure not to be burned by the weapon of the son of Drona in the womb of his mother, met his death by the mercy of the Supreme Lord S'rî Krishna who's acts are wondrous. (Vedabase)


Text 2

Cursed by a brahmin to die by a snake-bird, he was never overwhelmed by the great fear of death because he had consciously surrendered himself to the Supreme Lord.

Cursed by a brahmin to die by a snake-bird, he was never overwhelmed with the great fear of death because he had consciously surrendered himself to the Supreme Lord. (Vedabase)


Text 3

After he had left behind all the ones surrouding him and had understood the actual position of the Invincible One, he as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî] gave up his material body at the bank of the Ganges.

After leaving behind all the associates around him he understood the actual position of the Invincible One, giving up his own material body at the bank of the Ganges as a disciple of the son of Vyâsa [S'ukadeva Gosvâmî ]. (Vedabase)


Text 4

They who remembering His feet occupy themselves with His hymns and appreciate the nectarine stories in which He is glorified, will not even at the time of their death be confounded.

Never will those who live on and are engaged in service to the one glorified by the hymns suffer from misconceptions at the end of their own time, if they then also remember His lotusfeet. (Vedabase)


Text 5

Even though he is present everywhere, the personality of Kali cannot flourish as long as the mighty ruler, the son of Abhimanyu, is the one who factually rules.

Even though present everywhere, the personality of Kali cannot flourish as long as the great powerful Lord, the son of Abhimanyu, is the factual emperor. (Vedabase)


Text 6

The moment the Supreme Lord left this earth, Kali, he who promotes irreligion, appeared in this world.

The moment the Supreme Lord left this earth aside, at that time he, Kali, promoting irreligion, followed in this world. (Vedabase)


Text 7

The emperor who as a realist lived for the essence was never envious of the personality of Kali. Like a bee going for the nectar, he knew that auspicious things lead to immediate success, while working for the inauspicious one never attains.

Never being envious with the personality of Kali, the emperor was a realist going for the essence, like a bee does for the nectar, knowing that auspicious things lead to immediate success, while for the inauspicious one must perform attaining never. (Vedabase)


Text 8

Kali, who in the eyes of the weaker ones appears to be a great power, is to the self-controlled a cause of apprehension, and thus Parîkchit as a tiger among man was the one among the careless who took care.

What to the weak ones might be a powerful Kali was to the one who existed like a tiger among men, a challenge of self-control facing the fearful and a mission of taking care facing the careless. (Vedabase)


Text 9

Upon your request I have related almost all the stories that in relation to Vâsudeva can be told about the pious Parîkchit.

As you asked me what could be stated by me in connection with the narrations about Vâsudeva concerning the pious Parîkchit, I have now described almost everything to you about this. (Vedabase)


Text 10

Those who want to develop and prove themselves should take notice of all and everything about the Supreme Lord His wonders, transcendental qualities and uncommon deeds I spoke about."

Those desiring their own welfare ought to hear, of all the topics that I spoke of, whatever they are about, as they concern the Supreme Lord His wonders, transcendental qualities and uncommon deeds." (Vedabase)


Text 11

The sages said: "O Sûta, may you live a long, happy and particularly eternally famous life, because you speaking so nicely about Lord Krishna grant us mortals certainly the nectar of eternity.

The sages said: "O Sûta, may you live a long, grave and particularly eternally famous life, because speaking so nicely about Lord Krishna you grant us mortals certainlYour nectar of eternity. (Vedabase)


Text 12

In this performance of sacrifice, of which the outcome is uncertain, we are black of the smoke, but by the pleasing of Govinda's feet of your good self we enjoy the nectar of a lotus flower.

In this performance of sacrifice with an uncertain outcome, our bodies and minds are blackened by the smoke, but the pleasing by your your good self of Govinda's feet is like the honey from a lotus flower. (Vedabase)


Text 13

Attaining higher worlds or liberation from matter, not even mentioning the worldly benedictions of those who inevitably head for their death, is nothing compared to finding but for a moment one's perfect balance in enjoying the company of a devotee of the Lord.

Finding one's balance in the association of a devotee of the Lord but for a moment never compares to attaining to higher worlds or the liberation from matter, not mentioning the worldly benedictions of those who are heading for their death. (Vedabase)


Text 14

Once having acquired the taste someone will never get enough of relishing the nectar of the stories about the greatest and only refuge among the living beings, He whose transcendental qualities could never be measured by even the greatest masters of mystic union like Lord Brahmâ and Lord S'iva.

Who is he, specifically relishing this nectar, who will ever be fully satisfied, despite of his exclusively taking to the shelter of the narrations about the greatest among the living beings whose end of transcendental attributes could never be ascertained by whatever mystic yogi in respect of the feet leading him? (Vedabase)


Text 15

Be so kind oh learned one to describe to us who are eager to hear about it, His impartial transcendental activities, for He to the good self of you, our most important person in relation to the Supreme Lord, is the one and only shelter, the greatest of the great.

Therefore describe to us who are eager to hear about it, His impartial transcendental activities, as of your good self you certainly relate to the Supreme Lord as the greatest of the great exclusively. (Vedabase)


Text 16

Evidently Parîkchit, as a first-class devotee, attained the lotus feet of Him who has Garuda in His banner, after he had strengthened his intelligence with the knowledge that was voiced by the son of Vyâsa in order to inform him about the path of liberation.

For certain Parîkchit, who was a first-class devotee, had fixed his intelligence on liberation by means of the knowledge that was spoken by the son of Vyâsa after having taken to the feet that are the shelter of the king of the birds, Garuda [the bird by which Vishnu travels]. (Vedabase)


Text 17

Please tell us therefore about the supreme and purifying that is so wonderfully contained in bhakti [devotion]. Describe to us, the way it was spoken to Parîkchit, the activities of the Unlimited One that are so particularly dear to the pure devotees."

For that reason tell us about the supreme and purifying so wonderfully contained in bhakti [devotion] and describe to us, of the Unlimited One the activities that are so particularly dear to the pure devotees, the way it was spoken to Parîkchit." (Vedabase)


Text 18

Sûta said: "See how we, this way being connected to the great ones in conversation, despite of having a mixed background, today clearly are promoted to take [a higher] birth [in the spirit of the Lord]. By serving the ones who are advanced in knowledge one is quickly freed from the suffering that is a consequence of one's being born in a lower [material] sense.

Sûta said: "See how we, being connected to the great ones in conversation, clearly are promoted, although we are from a mixed background, in taking birth today, becoming purified very soon of the sufferings of a disqualifying birth by means of servicing the ones advanced in knowledge. (Vedabase)


Text 19

And, again, what to say of those who exclusively take to the shelter of the great devotees and thereto chant the holy name of Him who is called Ananta because of the fact that He is unlimited in His potency and unmeasurably great by His attributes?

And, again, what to speak about the ones taking exclusively to the shelter of the great devotees chanting the holy name of He who is called Ananta as He is unlimited in His potency and unmeasurably great by his attributes. (Vedabase)


Text 20

To give a description of Him unlimited in His attributes and equal to none, it suffices to say, that the Goddess of Fortune, with rejecting others who asked for it, wished to serve in the dust of His feet, while He Himself never asked for it.

It is now ascertained that it needs no description that by the immeasurability of His attributes there is no one equal to Him. And that leaving aside others who ask for the favor of the Goddess of Fortune who herself serves the dust of the feet of He who does not demand for that service. (Vedabase)


Text 21

Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] from whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe.

Who else would be worth the position of carrying the name of Supreme Lord besides Mukunda [Lord Krishna as the one granting liberation] of whose toenails the water [of the Ganges] collected by Brahmâjî emanated that via Lord S'iva purifies the whole universe. (Vedabase)


Text 22

Those who are firmly attached to Him are capable of instantly leaving aside the attachments of the gross body and the subtle mind and go away to take shelter of the highest stage of perfection [sannyâsa], the stage of life in which nonviolence and renunciation is found.

Those who are firmly attached to Him certainly can all of a sudden leave the attachments of the gross body and the subtle mind aside and go away to take shelter of the highest stage of perfection [sannyâsa] in the nature of which non-violence and renunciation is found. (Vedabase)


Text 23

Because you who are as strong as the sun asked me, I can give you an account of the knowledge I have acquired; it is in this matter as with the birds who fly as far as they can: I can enlighten you on Vishnu as far as my realization permits.


To you, who are as powerful as the sun, I may, as you asked my humble self, describe the knowledge of Vishnu from the learned - as far as permitted by my knowledge herein the way similarly birds in the sky fly as far as they can." (Vedabase)


Text 24-25

Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed.

"Once upon a time when Parîkchit was hunting stags with bow and arrows, he got very fatigued, hungry and thirsty. Looking for a reservoir of water he entered the hermitage of the famous rishi S'amîka where he saw the sage silently sitting down with his eyes closed. (Vedabase)


Text 26

Having restrained his sense organs, breath, mind and intelligence he, in quality equal to the Supreme Absolute, had ceased all activity while he remained unaffected in trance elevated above the three modes of consciousness [wakefulness, dream and unconsciousness].

Having restrained his sense organs, breath, mind and intelligence he had, in quality equal with the Supreme Absolute, ceased all activity remaining unaffected in transcendence over the three modes of consciousness [wakefulness, dream and unconsciousness]. (Vedabase)


Text 27

He was covered by his long, compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water.

He was covered with his long compressed hair as also by the skin of a stag. The king, whose palate was dry of thirst, asked for water. (Vedabase)


Text 28

Not being properly received with a place to sit, water and nice words, he felt neglected and so he got angry.

Not being received with a place to sit, water and nice words, he felt neglected and became angry that way. (Vedabase)


Text 29

Oh brahmins, given the circumstance of being distressed because of his hunger and thirst, his anger and hostility against the brahmin was unprecedented.

Although he was distressed of the circumstance of being hungry and thirsty, his anger and envy against the brâhmana was unprecedented, o learned ones. (Vedabase)


Text 30

Having lost his respect he with the tip of his bow picked up a lifeless snake and placed it angrily over the shoulder of the sage as he left to return to his palace.

Having lost his respect he picked up a lifeless snake with the tip of his bow and placed it in anger on the shoulder of the sage while he left to return to his palace. (Vedabase)


Text 31

There he wondered whether or not the sage's meditative state of withdrawing from the senses with closed eyes was a false, pretended trance to avoid an encounter with a lower ruler.

There he wondered whether or not the meditative state of withdrawing from the senses with closed eyes by the sage was a false pretended trance to remain in avoidance of seeing a lower ruler. (Vedabase)


Text 32

When the sage's son, who was a very powerful personality, heard of the grief the king had caused his father while he was playing with some kids, he said this:

"At the time the sages son, who was a very powerful personality, heard, while he was playing with childish kids, of the distress the king had occasioned his father, he had said this: (Vedabase)


Text 33

'Just see how irreligious these rulers are! Enriching themselves like crows they defy what is settled for servants, while they are nothing but dogs keeping watch at the door!

'Just see how the irreligion of the rulers, with one who was brought up to behave like a crow and watchdog to his master, has led to what is a sin to servants. (Vedabase)


Text 34

The sons of the ruling class are to guard the learned ones like watchdogs - on what grounds would he who is supposed to stay at the door deserve it to enter the house of the master and eat from the same plate?

To the learned the sons of the ruling class are verily watchdogs - on what grounds can he who is supposed to stay at the door think that he deserves to enter the house of the master and eat from the same pot? (Vedabase)


Text 35

Since Krishna our protector, who is the Supreme Lord and ruler of those upstarts, has departed, I shall today punish them myself, just witness my power!'

Krishna, the Supreme Lord and ruler of those upstarts has departed being our protector - today I shall punish them myself, just witness my power.' (Vedabase)


Text 36

Thus with eyes red-hot of anger speaking to his playmates, the son of the rishi touched the water of the Kaus'ika river and discharged the following thunderbolt of words:

Thus speaking with red-hot eyes to his playmates, the son of the rishi touched the water of the Kaus'ika river and discharged the following thunderbolt of words: (Vedabase)


Text 37

'Verily, seven days from now the wretched one of the dynasty who offended my father will, because of breaking with the etiquette, be bitten by a snake-bird.'

'Because of breaking the etiquette, a snakebird, at the seventh day, will for certain bite the wretched one of the dynasty who offended my father.' (Vedabase)


Text 38

When the boy thereafter returned to the hermitage, he saw the snake over his father's shoulder and wept aloud over that sorry plight.

Thereafter when the boy had returned to the hermitage, he saw the snake on his fathers shoulder and of that sorry plight he cried out aloud." (Vedabase)


Text 39

Oh S'aunaka, when the rishi heard his son crying in distress, he who was born in the family of Angirâ slowly opened his eyes and saw the dead snake on his shoulder.

O S'aunaka, on hearing his son crying in distress, the rishi who was born in the family of Angirâ, gradually opened his eyes and saw the dead snake on his shoulder also. (Vedabase)


Text 40

Throwing it aside, he asked: 'My dear son, what are you crying about? Has someone wronged you?' Thus being requested, the boy told him everything.

Throwing it aside, he asked'My dear son, what are you crying about? Has someone done something wrong?'Thus being asked, the boy told him everything. (Vedabase)


Text 41

After hearing about the curse pronounced against the king who should never have been condemned because he is the best among man, he did not compliment his son, but lamented instead: 'Alas! What a great sin you have committed yourself today in awarding such a heavy punishment for such an insignificant offense!

After hearing of the cursing of the king, who should never have been condemned as he was the best among men, he did not compliment his son, but in stead lamented: 'Alas! What a great sin you have committed yourself today awarding such a heavy punishment for such an insignificant offense. (Vedabase)


Text 42

In fact no one may ever place a transcendental man of God on the same footing with common men - your command of intelligence is immature... by his unsurpassable prowess his subjects completely protected enjoy the prosperity.

In fact no one may ever place a transcendental man of God on an equal footing with common man - your command of intelligence is immature... by his unsurpassable prowess his subjects enjoy prosperity being completely protected. (Vedabase)


Text 43

Oh my boy, the Lord who carries the wheel of the chariot is represented by this monarch; once he is abolished, this world will be full of thieves who immediately will vanquish the ones unprotected like they were lambs.

O my boy, once this monarchical representative of the Lord who carries the wheel of the chariot is abolished, this world will be full of thieves instantly vanquishing the unprotected as if they were lambs. (Vedabase)


Text 44

Because of us negating the monarch, from this day on, the reaction upon this sin will overtake us causing great social disorder. The wealth will be taken by thieves and among the people there will be murder and molestation as also abuse of women and animals.


For this reason, from this day on the reaction upon this sin will overtake us causing great social disruptions because of abolishing the monarch - the wealth will be plundered by thieves and between one another there will be killing and injuring and the stealing of animals and women. (Vedabase)


Text 45

The righteous civilization of human progress in the vocations and stages of life according the vedic injunctions will at that time systematically be vanquished, and with the economy then only serving sense-gratification will result in an unwanted population on the level of dogs and monkeys.

At that time the righteous civilization of human progress in the vocations and stages of life to the respect of the vedic injunctions, is systematically vanquished, whereafter economic development for the sake of sense-gratification only will result in an unwanted population on the level of dogs and monkeys. (Vedabase)


Text 46

The protector of the religion, the king, is a highly celebrated emperor, a direct, first class devotee of the Lord and a saint of nobility; a great performer of horse sacrifices - and when he hungry and thirsty is stricken with fatigue he never deserves it to be cursed by us like this.'

The protector of the religion, the king, is a highly celebrated emperor; a direct devotee first class of the Lord and a saint amongst the royal order; a great performer of horse sacrifices - and when from hunger and thirst he is stricken with fatigue he never deserves to be cursed by us like this'. (Vedabase)


Text 47

Next the sage addressed the Supreme, All-pervading Lord in order to beg His pardon for the great sin that by the child immature of intelligence was committed against a sinless, worthy and subordinate soul.


To pardon for the great sin committed by the child immature of intelligence to a sinless, deserving and subordinate one, he then turned himself to the Supreme All-pervading Lord: (Vedabase)


Text 48

[He prayed:] 'Whether they are defamed, cheated, cursed, disturbed, neglected or even when one of them is killed, the forbearing devotees of the Lord for certain never will avenge themselves for any of this.'

'Whether they are defamed, cheated, cursed, disturbed of negligence, or even being killed, for certain never for all of this will the forbearing devotees of the Lord avenge themselves.' (Vedabase)


Text 49

Thus the sage regretted the sin of his son while he personally did not consider the king insulting him sinful.

Thus the sage regretted the sin of his son while he personally did not think of the king his insulting him as a sin. (Vedabase)


Text 50

Generally the saints in this world prove themselves not distressed or happy when they because of others are engaged in worldly duality, because they are situated in the transcendence of the soul."

Generally are the saints in this world not distressed being engaged by others in duality, nor do they take pleasure in it because they are situated in the transcendence of the soul." (Vedabase)

[KALKI]

(1) Sûta said: "Going home the king thought that what he had done was something abominable and he was very depressed saying to himself: 'Alas, it was uncivilized and evil what I did to the faultless, grave and powerful brahmin. (2) I will no doubt because of going against the injunctions very soon meet with a very troublesome calamity. I certainly hope that that will happen as soon as possible so that I wil be relieved of my sins and never do anything like that again.

(3) May I, on this very day, burn with my kingdom, strength and wealth of riches in the fire ignited by the brahmin community, so that the inauspiciousness of sinning against the Lord, the culture and the cows may not return to me.' (4) Thus pondering the message reached him of the curse of death pronounced by the sage's son. That curse in the form of the fire of a snake bird he accepted as something auspicious because that expected happening would be the logical consequence of the indifference of an all too attached person.

(5) He decided to give up on this world as also on the next, for he already had concluded that both worlds were inferior compared to a life of service at the feet of Krishna. So he sat down at the bank of the transcendental river [the Ganges] in order to fast. That was to his opinion the best thing he could do. (6) That river, always flowing mixed with tulasî leaves [a plant used in worship], consists of the auspicious water carrying the dust from the feet of Lord Krishna that sanctifies both the worlds inside and outside and even the Lord of Destruction [Lord S'iva]. What person destined to die would not turn to that river?

(7) With that decision he, the worthy descendant of the Pândavas, with his sitting down at the river which flows from the feet of Vishnu, surrendered himself to the mercy of Mukunda till he died. He, free from all kinds of material attachment, would complete his fasting without deviating from the spirit of the vows respected by the sages.

(8) All the great minds and thinkers who together with their pupils are capable of elevating the entire world, then came to gather there on the plea of a pilgrimage. It is because of their personal presence that the holy places enjoy their status of sanctity. (9-10) Atri, Cyavana, S'aradvân, Arishthanemi, Bhrigu, Vasishthha, Parâs'ara, Vis'vâmitra, Angirâ, Paras'urâma, Uthathya, Indrapramada, Idhmavâhu, Medhâtithi, Devala, Ârshthisena, Bhâradvâja, Gautama, Pippalâda, Maitreya, Aurva, Kavasha, Kumbhayoni, Dvaipâyana and the great personality Nârada arrived. (11) Also many other divine personalities, saintly brahmins, the best saintly advisors of the most prominent nobles and many other sages like Aruna appeared to the occasion. All the heads of the dynasties of sages assembling there were respectfully welcomed by the emperor bowing his head.

(12) When all of them were seated comfortably he, with folded hands present before them as someone whose mind is detached from worldly affairs, after again having offered them his obeisances, thereupon humbly spoke about his decision to fast. (13) The king said: 'We are truly grateful to be the most fortunate of all the kings who are trained to be receptive to the favors granted by the greatest of souls, because at the feet of the brahmins the royal orders because of their reprehensible actions are but refuse to be kept at a distance.

(14) Because of my sins the Controller of the transcendental and mundane worlds pronounced a curse against me via that brahmin, I who out of attachment always thought of family matters. Having assumed that form He, inspiring with fear, very soon will overtake my mundane attachment. (15) Therefore oh brahmins, just accept me as someone who with the Lord in his heart in surrender has taken to the divine mother Ganges. Let the snakebird, or whatever magical thing the twice-born called for, bite me forthwith. You please continue reciting the deeds of Lord Vishnu. (16) And, again, let it be so that wherever that I in relation to the Supreme, Unlimited Lord and the association He attracts in the material world may take birth, I will find friendly relations everywhere in obeisance to the twice-born.'

(17) And so it came to pass that the king, with the same perseverance as he had shown before, fully self-controlled seated himself on kus'a grass laid to the east, while facing the north from the southern bank of the wife of the sea [the Ganges]. The charge of his administration he had handed over to his son. (18) To that occasion the gods, who from the sky had seen that the king would fast until his end, all in praise scattered the earth with flowers, continually beating celestial drums in pleasure.

(19) All the great sages who had assembled there praised him for the wisdom he had thus shown and in approval said from the power of their goodness for the living beings, a goodness that in its quality is as beautifull as the divine praised in the scriptures: (20) 'It is not astonishing that this saintly king, the chief of all of us who strictly follow Krishna, being seated on the throne that is decorated with the helmets of kings, immediately gave up his life out of his desire to achieve association with the Fortunate One. (21) We all will stay at this place as long as it takes the king to give up his body and return to the world of the Supreme, where this foremost devotee will be completely free from worldly concerns and lamentation.'

(22) After having heard the assembled sages speak thus impartially, sweet to hear, grave and perfectly true, Parîkchit complimented them all with their appropriate show of respect and said, desirous to hear about the activities of Vishnu: (23) 'You all have assembled here as the representatives of the One above the three worlds [Brahmâ], with no other intention in this world or a world hereafter but to act for the good of others according to your innate nature. (24) Therefore I beg you to tell me now, as trustworthy Vedic men of learning, after due deliberation, what of all the different duties of each and especially of those who are about to die, to your opinion would be the proper and befitting conduct.'



(25) At that moment, as if called for, the powerful son of Vyâsa, S'ukadeva Gosvâmî appeared. He, looking like a mendicant, satisfied in self-realization freely traveled around in the company of children without any concern about material comforts or an identity. (26) He, only sixteen years old, had a body with delicate legs, hands, thighs, arms, shoulders and forehead. His eyes were beautifully wide in a face with a high nose, similar ears, nice eyebrows and a neck as shapely as a conch shell. (27) With a fleshy collarbone, a broad chest and a deep navel he had nice folds in his abdomen. Stark naked with curly, scattered hair and long arms he had the hue of the best among the gods [Krishna; a dark complexion].

(28) Even though he covered his nakedness the sages, who had a keen eye for physiognomy, recognized the symptoms of the blackish skin, the beauty of his tender age and the attraction for the fair sex with his beautiful smiles. And so they all stood up from their seats. (29) To welcome the new guest, he who is always protected by Vishnu [Parîkchit] bowed before him and offered his obeisances, whereupon his less educated following of boys and women withdrew the moment he took his exalted seat in regard of the respect shown. (30) Surrounded there by the greatest of the great saints among the brahmins, the kings and the godly ones, S'ukadeva as the greatest lord shone as resplendent as the moon surrounded by the planets, heavenly bodies and stars.

(31) Calm, intelligent and self-assured sitting down the sage was approached by the great devotee, the king, who properly bowing down with folded hands asked him questions in a polite and friendly manner.

(32) Parîkchit said: 'Oh brahmin, what a blessing it is for us from the ruling class today to be chosen as a servant of the devotee, by your mercy of being our guest to be considered worthy the visit of all these relations of your good self. (33) When we think of your person that immediately purifies all the places we inhabit, not to mention what it means to see you, touch you, wash your feet and offer you a seat. (34) Through your presence, oh great mystic, our gravest sins are immediately vanquished, even as the nonbelievers are by the presence of Vishnu. (35) Finally Krishna, the Supreme Lord so dear to the sons of Pându, is of mercy for me and has, for the satisfaction of His cousins and brothers, accepted me, their descendant, as one of theirs. (36) How else could it be possible that you, out of your own free will, specially for someone in his last hours before death have appeared here to meet us, while you normally, all-perfect as you are, cannot be found among the common people? (37) Therefore I beg you as the supreme spiritual master of all ascetics, to clarify what, in this life, the perfection, the final beatitude would be for a person and what for someone about to die all would be the duty. (38) Please explain what the people in general, oh master, should attend to and chant about, what they should do, what they should remember and share, as also what would be against the principle. (39) This I ask because, oh supreme devotee, in the house of the householders one rarely sees you staying for longer than the exact time of milking a cow.' "

(40) Sûta said: "Thus pleasantly being addressed and questioned by the king, the supreme son of Vyâsadeva who was so well versed in the knowledge of what is one's actual duty, began his reply."



Thus the first Canto of the S'rîmad Bhâgavatam ends named: Creation.


~~~~~~~~~~~~~~~~~~~~~~~~~~~


Text 1

Sûta said: "Going home the king thought that what he had done was something abominable and he was very depressed saying to himself: 'Alas, it was uncivilized and evil what I did to the faultless, grave and powerful brahmin.
Sûta said: "While going home the king thought that the act of what he had done was abominable and he was very depressed saying to himself: 'Alas, it was uncivilized and evil what I did to the faultless grave and powerful brahmin. (Vedabase)


Text 2

I will no doubt because of going against the injunctions very soon meet with a very troublesome calamity. I certainly hope that that will happen as soon as possible so that I will be relieved of my sins and never do anything like that again.

For sure it is because of going against the injunctions that very soon I will meet with a very troublesome calamity. I certainly hope that that will happen as soon as possible, so that I shall be relieved of my sins and never do something like that again. (Vedabase)


Text 3

May I, on this very day, burn with my kingdom, strength and wealth of riches in the fire ignited by the brahmin community, so that the inauspiciousness of sinning against the Lord, the culture and the cows may not return to me.'

May I, on this very day, burn with my kingdom, strength and wealth of riches in the fire of the brahmin community, so that the inauspiciousness of sinning against the Lord, the culture and the cows may not return to me.' (Vedabase)


Text 4

Thus pondering the message reached him of the curse of death pronounced by the sage's son. That curse in the form of the fire of a snake bird he accepted as something auspicious because that expected happening would be the logical consequence of the indifference of an all too attached person.

While he thought like this he came to hear of the curse of death of the sages son, which he accepted as well and good to happen in the nearby future as the fire of the snakebird caused by the indifference of one who is too attached. (Vedabase)


Text 5

He decided to give up on this world as also on the next, for he already had concluded that both worlds were inferior compared to a life of service at the feet of Krishna. So he sat down at the bank of the transcendental river [the Ganges] in order to fast. That was to his opinion the best thing he could do.

Thus giving up this and the next world, thinking of all that happened before as being insignificant, he sat himself in poise down at the bank of the transcendental river to fast in Krishna-consciousness, considering it the greatest achievement. (Vedabase)


Text 6

That river, always flowing mixed with tulasî leaves [a plant used in worship], consists of the auspicious water carrying the dust from the feet of Lord Krishna that sanctifies both the worlds inside and outside and even the Lord of Destruction [Lord S'iva]. What person destined to die would not turn to that river?

That river, always floating mixed with tulasi-leaves (a plant used in worship], carries the auspicious water with the dust from the feet of Lord Krishna that sanctifies both the worlds inside and outside as well as the Lord of Destruction [Lord S'iva] - who else but the one about to die any moment is to worship that river? (Vedabase)


Text 7

With that decision he, the worthy descendant of the Pândavas, with his sitting down at the river which flows from the feet of Vishnu, surrendered himself to the mercy of Mukunda till he died. He, free from all kinds of material attachment, would complete his fasting without deviating from the spirit of the vows respected by the sages.

Thus having decided he, the worthy decendant of the Pândavas sat down at the feet of Vishnu to fast until the death of giving himself up to the mercy of Mukunda without deviation from the spirit of the vows of sages in being freed from all kinds of association." (Vedabase)


Text 8

All the great minds and thinkers who together with their pupils are capable of elevating the entire world, then came to gather there on the plea of a pilgrimage. It is because of their personal presence that the holy places enjoy their status of sanctity.

"There as good as on the plea of pilgering came together all the world's power of grace of great minds and thinkers along with their disciples that sanctify all places of pilgrimage by their presence: (Vedabase)


Text 9-10

Atri, Cyavana, S'aradvân, Arishthanemi, Bhrigu, Vasishthha, Parâs'ara, Vis'vâmitra, Angirâ, Paras'urâma, Uthathya, Indrapramada, Idhmavâhu, Medhâtithi, Devala, Ârshthisena, Bhâradvâja, Gautama, Pippalâda, Maitreya, Aurva, Kavasha, Kumbhayoni, Dvaipâyana and the great personality Nârada arrived.

Atri, Cyavana, S'aradvân, Arishthanemi, Bhrigu, Vasishthha, Parâs'ara, Vis'vâmitra, Angirâ, Paras'urâma, Uthathya, Indrapramada, Idhmavâhu, Medhâtithi, Devala, Ârshthisena, Bhâradvâja, Gautama, Pippalâda, Maitreya, Aurva, Kavasha, Kumbhayoni, Dvaipâyana and the great personality Nârada. (Vedabase)


Text 11

Also many other divine personalities, saintly brahmins, the best saintly advisors of the most prominent nobles and many other sages like Aruna appeared to the occasion. All the heads of the dynasties of sages assembling there were respectfully welcomed by the emperor bowing his head.

The many other wise of God, saintly brahmins, the best of the holy kings and Arunâdaya's [a special rank of them] and many other heads of the dynasties of sages who assembled there in worship, were welcomed by the emperor who bowed his head. (Vedabase)


Text 12

When all of them were seated comfortably he, with folded hands present before them as someone whose mind is detached from worldly affairs, after again having offered them his obeisances, thereupon humbly spoke about his decision to fast.

With all sitting down in comfort and after again having offered them his obeisances, he thereupon humbly with folded hands present before them spoke, as one who's mind is detached from worldly affairs, of his decision to fast. (Vedabase)


Text 13

The king said: 'We are truly grateful to be the most fortunate of all the kings who are trained to be receptive to the favors granted by the greatest of souls, because at the feet of the brahmins the royal orders because of their reprehensible actions are but refuse to be kept at a distance.

The king said: 'We indeed are grateful to be the most fortunate of all the kings trained to get favors from the great souls, as to the feet of the brahmins the royal orders are but refuse to be kept at a distance on acount of condemnable activities. (Vedabase)


Text 14

Because of my sins the Controller of the transcendental and mundane worlds pronounced a curse against me via that brahmin, I who out of attachment always thought of family matters. Having assumed that form He, inspiring with fear, very soon will overtake my mundane attachment.

Because of my sins, the Controller of the transcendental and mundane worlds certainly cursed me via that twice-born one because of my attachment of always thinking about family affairs - and taking that form very soon by means of fear He will overtake my being affected. (Vedabase)


Text 15

Therefore oh brahmins, just accept me as someone who with the Lord in his heart in surrender has taken to the divine mother Ganges. Let the snakebird, or whatever magical thing the twice-born called for, bite me forthwith. You please continue reciting the deeds of Lord Vishnu.

Therefore just accept me, o brahmins, as one who has taken in surrender to the divine mother Ganges with the Lord in his heart. Let the snakebird or whatever magical the twice-born called for bite me forthwith and please continue with the recitation of the deeds of Lord Vishnu. (Vedabase)


Text 16

And, again, let it be so that wherever that I in relation to the Supreme, Unlimited Lord and the association He attracts in the material world may take birth, I will find friendly relations everywhere in obeisance to the twice-born.'

And again let it be so that wherever unto the Supreme Unlimited Lord and the association He attracts in the material world, that I may take my birth, I will find friendly relations everywhere in obeisance to the twice-born.' (Vedabase)


Text 17

And so it came to pass that the king, with the same perseverance as he had shown before, fully self-controlled seated himself on kus'a grass laid to the east, while facing the north from the southern bank of the wife of the sea [the Ganges]. The charge of his administration he had handed over to his son.

"Thus, as persevering as in the past, the king sat himself on Kusa-gras layed down to the east in selfcontrol facing the north from the southern bank of the wife of the sea [the Ganges], while having given the administration over to his son. (Vedabase)


Text 18

To that occasion the gods, who from the sky had seen that the king would fast until his end, all in praise scattered the earth with flowers, continually beating celestial drums in pleasure.

To that, from the sky seeing that the king would fast until his end, all the gods in praise scattered the earth with flowers, continually beating celestial drums in pleasure. (Vedabase)


Text 19

All the great sages who had assembled there praised him for the wisdom he had thus shown and in approval said from the power of their goodness for the living beings, a goodness that in its quality is as beautifull as the divine praised in the scriptures:

All the great sages that had assembled there thus praised him wise and approvingly said, from the power of their goodness to the living beings, that is in quality as beautifull as the divine praised in the scriptures: (Vedabase)


Text 20

'It is not astonishing that this saintly king, the chief of all of us who strictly follow Krishna, being seated on the throne that is decorated with the helmets of kings, immediately gave up his life out of his desire to achieve association with the Fortunate One.

'It is not astonishing that this saintly king, the chief of all of us who are strict in following Krishna, seated on the throne decorated with the helmets of kings, immediately gave up desiring to achieve association with the Fortunate One. (Vedabase)


Text 21

We all will stay at this place as long as it takes the king to give up his body and return to the world of the Supreme, where this foremost devotee will be completely free from worldly concerns and lamentation.'

All of us, will stay as long at this place as it takes the king to give up his body to attain to the world of the Supreme where this foremost devotee returns to complete freedom from worldy concerns and lamentation.' (Vedabase)


Text 22

After having heard the assembled sages speak thus impartially, sweet to hear, grave and perfectly true, Parîkchit complimented them all with their appropriate show of respect and said, desirous to hear about the activities of Vishnu:

After hearing the assembled sages speaking thus impartially, sweet to hear, grave and perfectly true, Parîkchit complimented them all with the appropriate presentation and, desiring to hear of the activities of Vishnu, he said: (Vedabase)


Text 23

'You all have assembled here as the representatives of the One above the three worlds [Brahmâ], with no other intention in this world or a world hereafter but to act for the good of others according to your innate nature.

'Being assembled here from all directions certainly all of you, as the personification of the vedic knowledge of the Pure Truth over the three worlds [heaven, purgatory and hell], have no other interest in this world nor in the next or any other, but to do good to the very soul of others. (Vedabase)


Text 24

Therefore I beg you to tell me now, as trustworthy Vedic men of learning, after due deliberation, what of all the different duties of each and especially of those who are about to die, to your opinion would be the proper and befitting conduct.'

From this, I am begging you, as trustworthy vedic learned ones, to tell me therefore what out of all the different duties of all and especially of those who are about to die, would be perfectly correct as dutiful and befitting to your complete deliberation.' (Vedabase)


Text 25

At that moment, as if called for, the powerful son of Vyâsa, S'ukadeva Gosvâmî appeared. He, looking like a mendicant, satisfied in self-realization freely traveled around in the company of children without any concern about material comforts or an identity.

At that moment, as if called for, the powerful son of Vyâsa, S'ukadeva Gosvâmî, appeared who, satisfied in selfrealization, traveled around disinterested without any concerns of identity, surrounded by children and dressed in neglect of others [naked]. (Vedabase)


Text 26

He, only sixteen years old, had a body with delicate legs, hands, thighs, arms, shoulders and forehead. His eyes were beautifully wide in a face with a high nose, similar ears, nice eyebrows and a neck as shapely as a conch shell.

Being only sixteen years of age he had delicate legs, hands, thighs, arms, shoulders, forehead and body. His eyes were beautifully wide and with a high nose and similar ears he had a face with nice brows and a neck as well formed as a conch shell. (Vedabase)


Text 27

With a fleshy collarbone, a broad chest and a deep navel he had nice folds in his abdomen. Stark naked with curly, scattered hair and long arms he had the hue of the best among the gods [Krishna; a dark complexion].

With a fleshy collarbone, a broad chest and a deep navel he had a striped abdomen and was naked with curly scattered hair and elongated hands with the hue of the best among the gods [Krishna; a dark complexion]. (Vedabase)


Text 28

Even though he covered his nakedness the sages, who had a keen eye for physiognomy, recognized the symptoms of the blackish skin, the beauty of his tender age and the attraction for the fair sex with his beautiful smiles. And so they all stood up from their seats.

Even though he covered his nakedness, the sages, who had a keen eye for physiognomy, recognized the symptoms of the blackish skin, the beauty of young age and the attraction for the fair sex with his beautiful smiles - and they all stood up from their seats. (Vedabase)


Text 29

To welcome the new guest, he who is always protected by Vishnu [Parîkchit] bowed before him and offered his obeisances, whereupon his less educated following of boys and women withdrew the moment he took his exalted seat in regard of the respect shown.

To welcome the guest arriving, the one always protected by Vishnu [Parîkchit], bowed before him offering his obeisances, upon which his less intelligent following of boys and women was sure to withdraw itself as he took his exalted seat in reception of the respect. (Vedabase)


Text 30

Surrounded there by the greatest of the great saints among the brahmins, the kings and the godly ones, S'ukadeva as the greatest lord shone as resplendent as the moon surrounded by the planets, heavenly bodies and stars.

S'ukadev, surrounded there by the greatest of the great saints amongst the brahmins, the kings and the godly ones, well deserved made a supreme and able presence, that compared to the moon surrounded by planets, heavenly bodies and stars. (Vedabase)


Text 31

Calm, intelligent and self-assured sitting down the sage was approached by the great devotee, the king, who properly bowing down with folded hands asked him questions in a polite and friendly manner.

Sitting down in calm and self-assured of intelligence the sage was approached by the great devotee, the king, who properly bowed down with folded hands inquiring in sweet polite words. (Vedabase)


Text 32

Parîkchit said: 'Oh brahmin, what a blessing it is for us from the ruling class today to be chosen as a servant of the devotee, by your mercy of being our guest to be considered worthy the visit of all these relations of your good self.

Parîkchit said: 'O brahmin, today we have become eligible to serve the devotee and to be, ruling class, alike friends by your mercy - as in making your presence as a guest, your good self brings about all the good qualities. (Vedabase)


Text 33

When we think of your person that immediately purifies all the places we inhabit, not to mention what it means to see you, touch you, wash your feet and offer you a seat.

Thinking of your person certainly instantly purifies all the places we inhabit, not mentioning what it means to see you, touch you, wash your feet and offer you a seat. (Vedabase)


Text 34

Through your presence, oh great mystic, our gravest sins are immediately vanquished, even as the nonbelievers are by the presence of Vishnu.

On account of your being present, o great mystic, our sins in spite of their invulnerability are immediately vanquished, which is certainly from your being as a person alike Vishnu Himself so different from the other demigods. (Vedabase)


Text 35

Finally Krishna, the Supreme Lord so dear to the sons of Pându, is of mercy for me and has, for the satisfaction of His cousins and brothers, accepted me, their descendant, as one of theirs.

Definitely, the Supreme Lord granted us the pleasure of Krishna so dear to the sons of Pându, accepting us as a friend in relating to the father like cousins do to the satisfaction of the descent. (Vedabase)


Text 36

How else could it be possible that you, out of your own free will, specially for someone in his last hours before death have appeared here to meet us, while you normally, all-perfect as you are, cannot be found among the common people?

Otherwise, how could you, specifically for me in my last hours before death, out of your own free will appear here to meet us, while normally you are invisible among the common man, being all-perfect as you are? (Vedabase)


Text 37

Therefore I beg you as the supreme spiritual master of all ascetics, to clarify what, in this life, the perfection, the final beatitude would be for a person and what for someone about to die all would be the duty.


Therefore I beg you to tell us about the way of perfection of the saints, as you are the supreme spiritual master of a person in this life, whatever the duty would be of someone about to die, however you look at it. (Vedabase)


Text 38

Please explain what the people in general, oh master, should attend to and chant about, what they should do, what they should remember and share, as also what would be against the principle.

What would be worth hearing of and repeating the mantra's about as well as what should the common people do, o master, of that which is either remembered or of worship - and please tell what would be against the principle. (Vedabase)


Text 39

This I ask because, oh supreme devotee, in the house of the householders one rarely sees you staying for longer than the exact time of milking a cow.' "

This because, o supreme devotee, in the house of the householders one rarely sees you staying for longer than the exact time of milking a cow'." (Vedabase)


Text 40

Sûta said: "Thus pleasantly being addressed and questioned by the king, the supreme son of Vyâsadeva who was so well versed in the knowledge of what is one's actual duty, began his reply."

Sûta said: "Thus pleasantly being adressed and questioned by the king, the supreme son of Vyâsadeva so well versed in the knowledge of the true duty, began with his reply." (Vedabase)