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) Completely satisfied with the correct questions of the sages there, the son of Romaharshana [Sûta] tried to reply after thanking them for their words. (2) Sûta said: "He [S'ukadeva] who went away to live with the renounced order without the prescribed ceremony of reform of the sacred thread, made Vyâsadeva, being afraid of the separation exclaim: 'Oh my son!', and all the trees and all living beings responded sympathizing in the heart of the sage. (3) Let me offer my obeisances to him who, from his experience of life, as the only transcendental torchlight in desiring to overcome the darkness of material existence of materialistic men, assimilated the cream of the Vedas and out of his causeless mercy conveyed the very confidential holy story as the master of the great sages.

(4) After offering first one's obeisances to Nara-Nârâyana, the [Lord as the] supermost human being, the goddess of learning and Vyâsadeva, let then all be announced that is needed for the conquering.

(5) O sages, your questions about Lord Krishna are of relevance for the welfare of the world because they satisfy the true self. (6) That duty no doubt is for mankind the highest, of which there is the causeless, uninterrupted devotional service unto Krishna as the One in the Beyond [Vishnu] that leads to the full satisfaction of the soul. (7) The practice of connecting oneself in devotion unto Vâsudeva, the Personality of Godhead, very soon leads to the detachment and spiritual knowledge that relies on its own power. (8) Whatpeople do according to their societal positions,, is useless labor leading nowhere, if it does not lead to the message of Vishvaksena [Krishna as the Supreme Commander].

(9) One's occupational activities are certainly meant for ultimate liberation and not for the end of material gain, neither is, according to the sages, the material progress of the dutiful ones in devotional service meant for the attainment of sense-gratification.

(10) One's longing is not so much there for sense-gratification, profit and self-preservation, instead one's karma is there for no other purpose than inquiring after the Absolute Truth. (11) The learned souls say that the reality of nondual knowledge is known as Brahman, Paramâtmâ, and Bhagavân [the impersonal, localized and personal aspect]. (12) The sages who with the good of knowledge and detachment are of serious inquisition, will see within themselves and the Supersoul in devotional service, exactly that, what they have heard from the Vedas. (13) So by the human being, oh best of the twice-born, the highest perfection of occupational duties according to the divisions of status and vocation is achieved in the pleasing of the Lord.

(14) Therefore one should with a one-pointed mind constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees. (15) Who would not attend to this message of intelligently remembering the Lord which gives one the sword for cutting through the bonds of materially motivated labor [karma]? (16) One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, oh learned ones, and be purified from all vice. (17) Those who developed this hearing of Krishna His own words will find virtue listening and singing and will certainly in their hearts see their desire to enjoy purified by the benefactor of the truthful. (18) By regular attention to that fortune [of the book and the devotee] as good as all the inauspicious will lose its hold, and thus serving the Supreme Lord with transcendental prayers irrevocably loving service will come into being. (19) At that time the consciousness not being spoiled by the effects of passion and ignorance such as lust, greed and whatever else, will be fixed in goodness and find happiness.

(20) The mind, in contact with the devotional service of the Lord thus cleared, becomes, liberated because of the association, then effective in the knowledge of wisdom regarding the Fortunate One. (21) Seeing the [true] self that way as being the master for sure will cut the knots in the heart to pieces, put an end to all doubts and terminate the chain of materially motivated actions [karma]. (22) Therefore all transcendentalists have always delighted in the service of Lord Krishna - it enlivens the soul. (23) The ultimate benefit of the Transcendental Personality, that is associated with the material qualities of nature of goodness, passion and ignorance and with the maintainer Vishnu, the creator Brahmâ and the destroyer S'iva, is of course for the human being found in the form of the quality of goodness [Vishnu]. (24) The way we have the firewood from sacrifices stemming from the earth producing smoke set afire, so we also have passion stemming from ignorance leading to the goodness from which the essential nature is realized.

(25) Whoever follows these sages who previously this way rendered service to the transcendental Lord above these three modes of nature, deserves the same benefit. (26) For that reason they who desire liberation reject the less attractive forms of the demigods, and are sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana]. (27) Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character. (28-29) But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life. (30) From the beginning of the manifestation He, by His internal potency, has been the cause and effect of all forms and the transcendental Absolute of the modes of nature. (31) Although He, manifesting by the modes, having entered them, appears to be affected by the modes, He is the full manifestation of all wisdom. (32) He, as the Supersoul, pervades all living beings as the source of creation like fire does in wood and shines forth as different living entities, at the same time being the Absolute Person. (33)

That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes. (34) Thus He maintains all in the mode of goodness, being incarnated Himself in the performance of His pastimes mastering all worlds of divine, human and animalistic beings."


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Text 1

Completely satisfied with the correct questions of the sages there, the son of Romaharshana [Sûta] tried to reply after thanking them for their words.



Text 2

Sûta said: "He [S'ukadeva] who went away to live with the renounced order without the prescribed ceremony of reform of the sacred thread, made Vyâsadeva, being afraid of the separation exclaim: 'Oh my son!', and all the trees and all living beings responded sympathizing in the heart of the sage.




Text 3

Let me offer my obeisances to him who, from his experience of life, as the only transcendental torchlight in desiring to overcome the darkness of material existence of materialistic men, assimilated the cream of the Vedas and out of his causeless mercy conveyed the very confidential holy story as the master of the great sages.




Text 4

After offering first one's obeisances to Nara-Nârâyana, the [Lord as the] supermost human being, the goddess of learning and Vyâsadeva, let then all be announced that is needed for the conquering.


Text 5

O sages, your questions about Lord Krishna are of relevance for the welfare of the world because they satisfy the true self.

Your questions about Lord Krishna are of relevance for the welfare of the world because they satisfy the true self.


Text 6

That duty no doubt is for mankind the highest, of which there is the causeless, uninterrupted devotional service unto Krishna as the One in the Beyond [Vishnu] that leads to the full satisfaction of the soul.

For mankind it is certainly the best way to attain to uninterrupted service to the transcendental without further motives.

Text 7

The practice of connecting oneself in devotion unto Vâsudeva, the Personality of Godhead, very soon leads to the detachment and spiritual knowledge that relies on its own power.

Serving Krishna this way one will find detachment and causeless knowledge.


Text 8

What people do according to their societal positions, is useless labor leading nowhere, if it does not lead to the message of Vishvaksena [Krishna as the Supreme Commander].

What mankind does in it's duties according to each his own position, is useless labor leading nowhere, if it does not lead to the message of this attraction to God.


Text 9

One's occupational activities are certainly meant for ultimate liberation and not for the end of material gain, neither is, according to the sages, the material progress of the dutiful ones in devotional service meant for the attainment of sense-gratification.




Text 10

One's longing is not so much there for sense-gratification, profit and self-preservation, instead one's karma is there for no other purpose than inquiring after the Absolute Truth.



Text 11

The learned souls say that the reality of nondual knowledge is known as Brahman, Paramâtmâ, and Bhagavân [the impersonal, localized and personal aspect].



Text 12

The sages who with the good of knowledge and detachment are of serious inquisition, will see within themselves and the Supersoul in devotional service, exactly that, what they have heard from the Vedas.




Text 13

So by the human being, oh best of the twice-born, the highest perfection of occupational duties according to the divisions of status and vocation is achieved in the pleasing of the Lord.



Text 14

Therefore one should with a one-pointed mind constantly hear about, glorify, remember and worship the Supreme Lord, the protector of the devotees.

With one's mind thus fixed, the Lord who protects the devotees is heard, glorified, remembered and worshiped constantly.


Text 15

Who would not attend to this message of intelligently remembering the Lord which gives one the sword for cutting through the bonds of materially motivated labor [karma]?




Text 16

One who listens with care and attention in respect of Vâsudeva, will find affinity with the message through the devotional service rendered to pure devotees, oh learned ones, and be purified from all vice.




Text 17

Those who developed this hearing of Krishna His own words will find virtue listening and singing and will certainly in their hearts see their desire to enjoy purified by the benefactor of the truthful.




Text 18

By regular attention to that fortune [of the book and the devotee] as good as all the inauspicious will lose its hold, and thus serving the Supreme Lord with transcendental prayers irrevocably loving service will come into being.



Text 19

At that time the consciousness not being spoiled by the effects of passion and ignorance such as lust, greed and whatever else, will be fixed in goodness and find happiness.

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

The mind, in contact with the devotional service of the Lord thus cleared, becomes, liberated because of the association, then effective in the knowledge of wisdom regarding the Fortunate One.



Text 21

Seeing the [true] self that way as being the master for sure will cut the knots in the heart to pieces, put an end to all doubts and terminate the chain of materially motivated actions [karma].




Text 22

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


Text 23

The ultimate benefit of the Transcendental Personality, that is associated with the material qualities of nature of goodness, passion and ignorance and with the maintainer Vishnu, the creator Brahmâ and the destroyer S'iva, is of course for the human being found in the form of the quality of goodness [Vishnu].





Text 24

The way we have the firewood from sacrifices stemming from the earth producing smoke set afire, so we also have passion stemming from ignorance leading to the goodness from which the essential nature is realized.




Text 25

Whoever follows these sages who previously this way rendered service to the transcendental Lord above these three modes of nature, deserves the same benefit.





Text 26
For that reason they who desire liberation reject the less attractive forms of the demigods, and are sure to worship, without any envy, the many forms of the all-blissfull Lord Vishnu [Nârâyana].

Rejecting the less attractive forms of demigods, they are devoted to the many forms of Lord Vishnu without any envy.


Text 27

Those who are ignorant and of passion, desire wealth, power and progeny, clinging to forefathers and other beings of cosmic control with a likewise character.




Text 28-29

But Vâsudeva is the object of knowledge, the purpose of the sacrifices and the yoga, the controller of all material activity, and the supreme knowledge, austerity, quality, religion and goal of life.



Text 30

From the beginning of the manifestation He, by His internal potency, has been the cause and effect of all forms and the transcendental Absolute of the modes of nature.



Text 31

Although He, manifesting by the modes, having entered them, appears to be affected by the modes, He is the full manifestation of all wisdom.



Text 32

He, as the Supersoul, pervades all living beings as the source of creation like fire does in wood and shines forth as different living entities, at the same time being the Absolute Person.




Text 33

That Supersoul, created the subtle senses influenced by the modes of nature by entering the living beings in His own creation, causing them to enjoy those modes.




Text 34

Thus He maintains all in the mode of goodness, being incarnated Himself in the performance of His pastimes mastering all worlds of divine, human and animalistic beings."

[KALKI]

(1) Sûta said: "In the beginning the Supreme Lord assumed, for the creation of the worlds, the form of the Original Person[: the integrity of the material realm] composed of the sixteen elements [of the ten knowing and working senses, the mind and the five elements] and the cosmic intelligence and such.

(2) Resting in His meditative slumber in that water, out of the lotus that spread from the lake of His navel, Brahmâ was manifested, the master of the progenitors in the universe.

(3) One believes the different worlds [as expansions] to be part of the form of the Fortunate One that constitutes the excellence of the purest existence.

(4) His form thus seen perfectly has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses. (5) This source of the multifarious incarnations is the imperishable seed from which the plenary portions and portions thereof, the gods, the human beings and the animals, originate."

(6) "The sons of Brahmâ [the Kumâras] were first disciplined in austerity for the sake of realizing continuity. (7) He next incarnated for the sake of the welfare of the earth like a boar lifting her up from the lower regions. (8) Thirdly He accepted [in the form of Nârada Muni] His presence among the learned for the sake of evolving Vedic knowledge concerning the service in devotion without further material motives. (9) Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses.

(10) Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation because in the course of time the knowledge was lost. (11) Sixth, born as the son of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about transcendence.

(12) Seventh born from Âkûti as Yajña, the son of Prajâpati Ruci He, assisted the godly, with His son Yama ruled during the period of Svâyambhuva Manu. (13) Eighth, from the wife of King Nâbhi, Merudevî, He took birth as King Rishabha and showed the path of perfection respected by people of all stages of life. (14) Accepting His ninth incarnation in response to the prayers of the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made her beautifully attractive.

(15) Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu protected in a boat afloat the waters when the world was deeply inundated. (16) Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists that served as a pivot in the ocean.

(17) Twelfth there was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists when He gave nectar to the godly. (18) In His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter splitting cane. (19) Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who went to the arena of sacrifice of Mahârâja Bali and begged for three steps of land only, while He in fact wanted to seize the three worlds.
(20) In His sixteenth incarnation [as Bhrigupati or Paras'urâma] He acted twenty-one times against the ruling class that negated the intelligentsia. (21) Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva taking birth from Satyavatî with Parâs'ara Muni as His father, in order to divide the desire tree of the Veda into several branches. (22) Next He performed in a superhuman way in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the godly.

(23) Nineteenth as well as twentieth He appeared as Balarâma and Krishna from the Vrishni family and thus Bhagavân removed the burden from the world. (24) Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious of the theists. (25) Next, at the conjunction of two yugas when there is hardly a ruler to be found who is not a plunderer, the Lord carrying the name of Kalki will take birth as the son of Vishnu Yas'â."

(26) "Oh twice-born ones, the incarnations of the Lord that appeared from the ocean of goodness are as innumerable as the thousands of streams found from the lakes. (27) All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord. (28) All these are part of Lord Krishna, the Supreme Lord [Bhagavân] in person who offers protection during all ages and in all worlds against the enemies of the king of heaven [Indra]. (29) Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life. (30) All these forms of the Lord stem undoubtedly from the One who is without a form and transcendental; they came about in the self from the modes of material energy with their elements.

(31) To the less intelligent spectator they are there to be perceived the way one sees clouds in the sky and dust in the air. (32) This unmanifested self in the beyond that cannot be seen or heard, has no form that is affected by the modes of nature - thàt is the living being that takes birth repeatedly.

(33) As soon as one realizes that all these gross and subtle forms originate in the self because of ignorance, they lose their value and so one achieves association with the divine. (34) With the illusory energy subsided one is enriched with the full knowledge of enlightenment and can thus being established see the glories of the Self. (35) Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas. (36) Residing within every living being He, the omnipotent master of the senses whose play is spotless, is independent and unaffected by creation, destruction and maintenance.

(37) Because of His manipulations He, acting like an actor in a drama, by the ones with a poor fund of knowledge cannot be known in His activities, names and forms by means of speculation and oration. (38) Only he who renders unconditional, uninterrupted, favorable service to His fragrant lotus feet may know the transcendental glories of the all-powerful Creator with the wheel of the chariot in His hand. (39) In this world one can be successful if one knows everything about the Personality of Godhead who embraces all of His universes and who inspires for the complete of the spirit of ecstasy in which one will never find the dreaded vicious circles of worldly interest."

(40) "This book containing the story of the Personality of Godhead and His devotees was compiled by the wise man of God and is, as a supplement to the Vedas, there for the ultimate good of bringing success, happiness and perfection to all people. (41) S'rîla Vyâsadeva delivered this story, which constitutes the cream he managed to extract from all the Vedic literatures and histories, to his son who is the most respectable one among the self-realized.

(42) He [S'uka] on his turn told it to emperor Parîkchit who surrounded by the wise sat down at the Ganges to fast until his death.

(43) Now that Krishna has left for His abode and with Him also proper conduct and spiritual insight have vanished, this Purâna bright as the sun has appeared at the horizon for the sake of everyone who in the Age of Quarrel [Kali-yuga] has lost his vision. (44) When I heard the story from that powerful, great sage, I, being perfectly attentive by his mercy, managed to understand it as well, so that I am now able to relate it to you from my own realization."



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


Text 1

Sûta said: "In the beginning the Supreme Lord assumed, for the creation of the worlds, the form of the Original Person[: the integrity of the material realm] composed of the sixteen elements [of the ten knowing and working senses, the mind and the five elements] and the cosmic intelligence and such.

The Lord as the purusha accepted the universal form of the material world with its sixteen principles of material action to make a start with His creation. (Vedabase)



Text 2

Resting in His meditative slumber in that water, out of the lotus that spread from the lake of His navel, Brahmâ was manifested, the master of the progenitors in the universe.

Dormant in the water, from that navel sprouted out of the lotus of manifestation Brahmâ, the father of all beings as the creator. (Vedabase)



Text 3

One believes the different worlds [as expansions] to be part of the form of the Fortunate One that constitutes the excellence of the purest existence.

It is imagined that the purusha, from the excellence of His existence, expanded into all the worlds. (Vedabase)

Text 4

His form thus seen perfectly has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses.

His form seen perfectly thus has numerous legs, thighs, arms and faces, with wonderful heads, ears, eyes and noses, all glowing with garlands and dresses. (Vedabase)



Text 5

This source of the multifarious incarnations is the imperishable seed from which the plenary portions and portions thereof, the gods, the human beings and the animals, originate.

These multifarious incarnations are the indestructible source from which all the godly, human and animal beings originate. (Vedabase)



Text 6

The sons of Brahmâ [the Kumâras] were first disciplined in austerity for the sake of realizing continuity.

At first the sons of Brahmâ [the Kumâras] were disciplined in austerity for the realization of continuation. (Vedabase)



Text 7

He next incarnated for the sake of the welfare of the earth like a boar lifting her up from the lower regions.

Incarnated next for the sake of its welfare, He, like a boar, uplifted the world out of the lower regions. (Vedabase)



Text 8

Thirdly He accepted [in the form of Nârada Muni] His presence among the learned for the sake of evolving Vedic knowledge concerning the service in devotion without further material motives.

Thirdly He accepted His presence among the learned (rishis) [as Nârada Muni] for the sake of evolving vedic knowledge for service in devotion without further material motives. (Vedabase)



Text 9

Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses.

Fourth born as the twin sons of king Dharma in the form of Nara-Nârâyana He underwent severe penances to attain control over the senses. (Vedabase)



Text 10

Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation because in the course of time the knowledge was lost.

Fifth with the name of Kapila He gave an exposition to the brahmin Âsuri on the nature of metaphysics and the elements of creation as through time the knowledge was lost. (Vedabase)



Text 11

Sixth, born as the son of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about transcendence.

Sixth, born as the son [named Dattâtreya] of Atri from Anasûyâ who prayed for Him, He lectured to Alarka, Prahlâda and others about the transcendental. (Vedabase)



Text 12

Seventh born from Âkûti as Yajña, the son of Prajâpati Ruci He, assisted the godly, with His son Yama ruled during the period of Svâyambhuva Manu.

Seventh born fromâkûti as Yajña, the son of Prajâpati Ruci He, assisted by the godly, ruled over the change of the period of Svâyambhuva Manu together with His son Yama and others. (Vedabase)



Text 13

Eighth, from the wife of King Nâbhi, Merudevî, He took birth as King Rishabha and showed the path of perfection respected by people of all stages of life.

Eighth, from the wife of King Nâbhi, Merudevî He took birth as King Ṛshabha and showed the path of perfection respected by people of all stages of life. (Vedabase)



Text 14

Accepting His ninth incarnation in response to the prayers of the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made her beautifully attractive.

Accepting His ninth incarnation from prayers by the sages, He ruled [as Prithu] the earth for the sake of its cultivation and produces, which made it beautifully attractive. (Vedabase)

Text 15

Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu protected in a boat afloat the waters when the world was deeply inundated.

Like a fish [Mâtsya] in the water He kept Vaivasvata Manu after the period of Câkshusha Manu on a boat of protection afloat the waters when the world was deeply inundated. (Vedabase)



Text 16

Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists that served as a pivot in the ocean.

Eleventh as a tortoise [Kurma] He sustained the Mandarâcala Hill of the theists and atheists which served as a pivot in the ocean. (Vedabase)



Text 17

Twelfth there was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists when He gave nectar to the godly.

Twelfth was Dhanvantari [Lord of medicine] and thirteenth He appeared as an alluring beautiful woman to the atheists while giving nectar to the godly. (Vedabase)



Text 18

In His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter splitting cane.

His fourteenth incarnation He appeared as Nrisimha, who with His nails half as a Lion on His lap tore apart the king of the atheists like a carpenter does cane. (Vedabase)



Text 19

Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who went to the arena of sacrifice of Mahârâja Bali and begged for three steps of land only while He in fact wanted to seize the three worlds.

Fifteenth He assumed the form of Vâmana [the dwarf-brâhmana] who, from the arena of sacrifice of Mahârâja Bali, begged only for three steps of land, while at heart willing to return to the kingdom of the three worlds. (Vedabase)



Text 20

In His sixteenth incarnation [as Bhrigupati or Paras'urâma] He acted twenty-one times against the ruling class that negated the intelligentsia.

In His sixteenth incarnation [as Bhrigupati] He acted twenty-one times against the ruling class that negated the intelligentsia. (Vedabase)



Text 21

Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva taking birth from Satyavatî with Parâs'ara Muni as His father, in order to divide the desire tree of the Veda into several branches.

Seeing the common people as being less intelligent He seventeenth incarnated as Vyâsadeva from Satyavatî by Parâs'ara Muni, to divide the desire tree of the Veda into several branches. (Vedabase)



Text 22

Next He performed in a superhuman way in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the godly.

Next He performed superhuman in controlling the Indian Ocean having assumed the form of a divine human being [Râma] in order to act for the sake of the Godly. (Vedabase)



Text 23

Nineteenth as well as twentieth He appeared as Balarâma and Krishna from the Vrishni family and thus Bhagavân removed the burden from the world.

Nineteenth as well as twentiest He appeared as Balarâma and Krishna from the Vrishni-family and thus Bhagavân removed the burden from the world. (Vedabase)



Text 24

Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious of the theists.

Thereafter in the Age of Kali His birth as Lord Buddha from Añjanâ in Gayâ will take place in order to delude the ones envious with the theists. (Vedabase)



Text 25

Next, at the conjunction of two yugas when there is hardly a ruler to be found who is not a plunderer, the Lord carrying the name of Kalki will take birth as the son of Vishnu Yas'â.

Following that at the conjunction of two Yugas when there is hardly a ruler found that is not a plunderer, the Lord of Creation will take birth with the name of Kalki as the son of Vishnu Yas'â. (Vedabase)



Text 26

Oh twice-born ones, the incarnations of the Lord that appeared from the ocean of goodness are as innumerable as the thousands of streams found from the lakes.

O Twice-born, from the ocean of goodness the incarnations of the Lord are innumerable like the countless streams from thousands of lakes. (Vedabase)



Text 27

All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord.

All the powerful sages, the godly, the Manus and their progeny, as well as the Prajâpatis [founding fathers] are aspects of the Lord. (Vedabase)



Text 28

All these are part of Lord Krishna, the Supreme Lord [Bhagavân] in person who offers protection during all ages and in all worlds against the enemies of the king of heaven [Indra].

All these are part of Lord Krishna, the Supreme Lord [Bhagavân] in person who gives protection in all ages and worlds against the enemies of the King of Heaven [Indra]. (Vedabase)



Text 29

Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life.

Those who in the morning and the evening carefully recite these mysterious births of the Lord, will find relief from all miseries of life. (Vedabase)



Text 30

All these forms of the Lord stem undoubtedly from the One who is without a form and transcendental; they came about in the self from the modes of material energy with their elements.

All these forms of the Lord are certainly of the one without a form that is transcendental; they came about in the self from the modes of the material energy with its elements. (Vedabase)



Text 31

To the less intelligent spectator they are there to be perceived the way one sees clouds in the sky and dust in the air.

To the less intelligent seer they are as clouds in the sky and dust in the air in order to perceive. (Vedabase)



Text 32

This unmanifested self in the beyond that cannot be seen or heard, has no form that is affected by the modes of nature - thàt is the living being that takes birth repeatedly.

This unmanifested beyond, which is without a form affected by the modes of nature and is alike that what is unseen and unheard - thàt is the living being that takes birth repeatedly. (Vedabase)



Text 33

As soon as one realizes that all these gross and subtle forms originate in the self because of ignorance, they lose their value and so one achieves association with the divine.

Whenever one realizes that all these gross and subtle forms originate from the ignorance in the self, at that time one is in association with the divine. (Vedabase)



Text 34

With the illusory energy subsided one is enriched with the full knowledge of enlightenment and can thus being established see the glories of the Self.

With the illusory energy subsided there is enrichment with the full knowledge of enlightenment and knowing in the glories of the self. (35) (Vedabase)



Text 35

Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas.

Thus the inactive unborn Lord of the Heart with His births and activities has been described by the learned as being undetectable even in the Vedas. (Vedabase)



Text 36

Residing within every living being He, the omnipotent master of the senses whose play is spotless, is independent and unaffected by creation, destruction and maintenance.

Being within every living being He, the omnipotent master of the senses who's play is spotless, is independent and unaffected by creation, destruction and maintenance. (Vedabase)



Text 37

Because of His manipulations He, acting like an actor in a drama, by the ones with a poor fund of knowledge cannot be known in His activities, names and forms by means of speculation and oration.

Acting like an actor in a drama, by His manipulations the ones with little knowledge cannot know Him in His activities, names and forms by means of speculation and oration. (Vedabase)



Text 38

Only he who renders unconditional, uninterrupted, favorable service to His fragrant lotus feet may know the transcendental glories of the all-powerful Creator with the wheel of the chariot in His hand.

Only he can know of the transcendental glories of the Creator - who is all-powerful with the wheel of the chariot in His hand - who renders unconditional, uninterrupted, favorable service to His fragrant lotusfeet. (Vedabase)



Text 39

In this world one can be successful if one knows everything about the Personality of Godhead who embraces all of His universes and who inspires for the complete of the spirit of ecstasy in which one will never find the dreaded vicious circles of worldly interest."

In this world one can be successful if one knows in full about the Personality of Godhead who embraces all of His universes and inspires for the complete of the spirit of ecstasy in which one will never find the dreaded repetitions of the worldly interest. (Vedabase)



Text 40

This book containing the story of the Personality of Godhead and His devotees was compiled by the wise man of God and is, as a supplement to the Vedas, there for the ultimate good of bringing success, happiness and perfection to all people.

This book about the story of the Personality of Godhead and His devotees compiled by the wise man of God is, as a supplement to the Vedas, there for the ultimate good of all people, bringing success, happiness and perfection. (Vedabase)



Text 41

S'rîla Vyâsadeva delivered this story, which constitutes the cream he managed to extract from all the Vedic literatures and histories, to his son who is the most respectable one among the self-realized.

S'rîla Vyâsadeva delivered it to his son, the most respectful among the self-realized, having extracted the cream from all the Vedic literatures and histories. (Vedabase)



Text 42

He [S'uka] on his turn told it to emperor Parîkchit who surrounded by the wise sat down at the Ganges to fast until his death.

He on his turn spoke it to emperor Parîkchit who sat at the Ganges surrounded by the wise in penance until his death. (Vedabase)



Text 43

Now that Krishna has left for His abode and with Him also proper conduct and spiritual insight have vanished, this Purâna bright as the sun has appeared at the horizon for the sake of everyone who in the Age of Quarrel [Kali-yuga] has lost his vision.

Just after the return of Lord Krishna to His abode, with which also the sense of duty and the spiritual knowledge and such disappeared, was this brilliant story of God delivered to enlighten the people in the Age of Quarrel [Kali] who lost their vision. (Vedabase)



Text 44

When I heard the story from that powerful, great sage, I, being perfectly attentive by his mercy, managed to understand it as well, so that I am now able to relate it to you from my own realization."

When I heard the story from that powerful great sage, I as well managed to understand it, being perfectly attentive by his mercy, so that I can also tell it to you from my own realization." (Vedabase)

[KALKI]

(1) The elderly and learned S'aunaka, the head of the long-standing ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus: (2) "O most fortunate one of those who are respected to speak, please tell us about the message of the Bhâgavatam the way it was discussed by S'ukadeva Gosvâmî. (3) When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva?

(4) His son, who being equipoised and unwavering always had his mind fixed on the One, was a great devotee and an awakened soul, but unexposed he appeared ignorant. (5) Naked bathing beauties covered their bodies out of shyness when they once saw sage Vyâsa following his son, whereas they astonishingly by him being asked about his son replied that they didn't feel ashamed before him because he looked at them purely without any sexual discrimination.

(6) How was he [S'uka], appearing like a retarded dumb madman as he wandered through the Kuru-jângala provinces, recognized by the inhabitants of Hastinâpura [now: Delhi] the moment he reached the city? (7) How could the discussion, oh dear soul, between the saint and the descendant of Pându, the wise king, take place covering this Vedic truth about Krishna? (8) He, as a pilgrim sanctifying the places he visits, stayed at the door of the householders only for as long as it takes to milk a cow. (9) Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful. (10) What was the reason that the emperor, who enriched the name of Pându, neglected the opulences of his kingdom and sat down to do penance at the Ganges until his death?

(11) Oh why did he, at whose feet all enemies surrendered their wealth for their own sake, in the full of his youth give up his so difficult to relinquish life of royal riches?

(12) Men of devotion for the One Hailed in the Verses, live for the welfare, the affluence and prosperity of all living beings and not for any selfish purpose; for what reason gave he, freed from all attachment, up his mortal body that was the shelter for others? (13) Clearly explain to us all we have asked you by this, for we consider you fully acquainted with all the meanings of the words in the scriptures, except for those of the Vedic hymns."

(14) Sûta Gosvâmî said: "When the second era ran into the third and thus ended, the sage [Vyâsa] was born as the son of Parâs'ara from the womb of the daughter of Vasu. He was a partial expansion of the Lord. (15) One morning when the sun globe rose above the horizon he, after being cleansed by the water of his morning duties, sat down at the bank of the river Sarasvatî to focus his mind. (16) The rishi knowing the past and the future, saw that gradually irregularities were developing in the dharma of his time. It was something that can be observed more often in the different eras on earth as a consequence of unseen, irresistible forces.

(17-18) The sage contemplating with his transcendental vision the welfare of all vocations and stages in life, saw from his elevated position how with the dullness and impatience of the faithless the people lacked in goodness, that the natural capacity of all types of men as well as of other creatures was declining and that the common man was unlucky and short-lived.

(19) According to the insight that there were four sacrificial fires for purifying the work effort of the people, he divided the one original Veda into four divisions of sacrificial activities. (20) Rig, Yajuh, Sâma and Atharva were the names of these four Vedas while the Itihâsas [the single histories] and the Purânas [the collections of histories] were called the fifth Veda.

(21) Thereafter the Rig Veda was propagated by the rishi Paila, the Sâma Veda by the learned Jaimini, while Vais'ampâyana was the only one versed enough to qualify for the defense of the Yajur Veda. (22) The serious respect for the Atharva Veda was heartened by Angirâ - also called Sumantu Muni - while the Itihâsas and the Purânas were defended by my father Romaharshana. (23) All these scholars on their turn distributed the knowledge entrusted to them to their disciples who did the same with their following who did so with their pupils, and thus the different branches of followers of the Vedas came about. (24) In order to assure that the Veda would be assimilated as much by the less intellectual people, the great sage Vyâsa, the Lord in these matters, took care to edit it for the ignorant ones. (25) Motivated this way to serve the welfare of women [see 6.9: 6 & 9], the more foolish working class, and the friends of the twice-born who themselves do not work for understanding, the sage was as merciful to their benefit to take down the story of the Mahâbhârata.

(26) Oh dear twice-born ones, by no means he, who was always working for the welfare of all living beings, could then be content with that. (27) Being purified in seclusion at the bank of the Sarasvatî he, knowing what religion means, thus said from the dissatisfaction of his heart to himself: (28-29) 'With strict discipline I sincerely was of proper worship in my according to the tradition of the Vedic hymns doing the sacrifices in respect of the masters. Even for women, the working class and others I, by compiling the Mahâbhârata, have properly explained what according to the disciplic succession should be stated about the path of religion.

(30) Despite of answering, so it appears, sufficiently to the demands of the vedantists in my discussing the Supreme Soul as situated in the body and even my own self, I feel something is missing. (31) I might not have given sufficient directions about the devotional service that is so dear to the perfect as well as to the Infallible One.'

(32) While Krishna Dvaipâyana Vyâsa thus regretfully thought about his shortcomings, Nârada, as I stated before, reached his cottage. (33) Seeing what fortune that was, he quickly got up to honor him with a respect equal to the respect the godly pay to Brahmâjî, the creator."


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


Text 1

The elderly and learned S'aunaka, the head of the long-standing ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus:

The elderly and learned S'aunaka, the head of the ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus: (Vedabase)


Text 2

"O most fortunate one of those who are respected to speak, please tell us about the message of the Bhâgavatam the way it was discussed by S'ukadeva Gosvâmî.

"O most fortunate one of the ones respected to speak, tell us of the message of the Bhâgavatam, as spoken by S'ukadeva Gosvâmî. (Vedabase)


Text 3

When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva?

When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva? (Vedabase)


Text 4

His son, who being equipoised and unwavering always had his mind fixed on the One, was a great devotee and an awakened soul, but unexposed he appeared ignorant.

His son, a balanced monist with his mind always fixed on the One, was a great devotee, but unexposed he appeared ignorant. (Vedabase)


Text 5

Naked bathing beauties covered their bodies out of shyness when they once saw sage Vyâsa following his son, whereas they astonishingly by him being asked about his son replied that they didn't feel ashamed before him because he looked at them purely without any sexual discrimination.

Seeing the sage Vyâsa following his son, naked bathing beauties covered their bodies out of shyness, whereas astonishingly asked of his son they replied him that they did not do so for him as he regarded them purely without sexual discrimination. (Vedabase)


Text 6

How was he [S'uka], appearing like a retarded dumb madman as he wandered through the Kuru-jângala provinces, recognized by the inhabitants of Hastinâpura [now: Delhi] the moment he reached the city?

How was he [S'uka], appearing like a retarded dumb madman, upon reaching the Kuru-jângala provinces recognized by the inhabitants when he entered Hastinâpura [now: Delhi]? (Vedabase)


Text 7

How could the discussion, oh dear soul, between the saint and the descendant of Pându, the wise king, take place covering this Vedic truth about Krishna?

How could the discussion of this sage with king Parîkchit take place about this essence of the Vedas? (Vedabase)


Text 8

He, as a pilgrim sanctifying the places he visits, stayed at the door of the householders only for as long as it takes to milk a cow.

He, pilgering, only for the time of milking a cow stayed at the door of the householders sanctifying the residence. (Vedabase)


Text 9

Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful.

Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful. (Vedabase)


Text 10

What was the reason that the emperor, who enriched the name of Pându, neglected the opulences of his kingdom and sat down to do penance at the Ganges until his death?

For what reason did the emperor who enriched the name of Pându, neglect the opulences of his kingdom, sitting down for penance at the Ganges until his death? (Vedabase)


Text 11

Oh why did he, at whose feet all enemies surrendered their wealth for their own sake, in the full of his youth give up his so difficult to relinquish life of royal riches?

Why did he, at whose feet all enemies surrendered their wealth for their own sake, in full youth exclaim to give up his life of royal riches? (Vedabase)


Text 12

Men of devotion for the One Hailed in the Verses, live for the welfare, the affluence and prosperity of all living beings and not for any selfish purpose; for what reason gave he, freed from all attachment, up his mortal body that was the shelter for others?

How could he, giving shelter and living for the welfare of others, being as a man unattached and unselfish by devotion to the cause, give up his mortal body? (Vedabase)


Text 13

Clearly explain to us all we have asked you by this, for we consider you fully acquainted with all the meanings of the words in the scriptures, except for those of the Vedic hymns."

Explain this all to us as we consider you fully acquainted with as good as all the meaning of the words in the scriptures." (Vedabase)


Text 14

Sûta Gosvâmî said: "When the second era ran into the third and thus ended, the sage [Vyâsa] was born as the son of Parâs'ara from the womb of the daughter of Vasu. He was a partial expansion of the Lord.

Sûta Gosvâmî said: "When the second millennium that ran into the third, ended, was the sage [Vyâsa] born to Parâs'ara from the womb of the daughter of Vasu as a full aspect of the Lord. (Vedabase)


Text 15

One morning when the sun globe rose above the horizon he, after being cleansed by the water of his morning duties, sat down at the bank of the river Sarasvatî to focus his mind.

One morning at sunrise, after being cleansed by the water of his morning duties, he sat down at the bank of the river Sarasvatî to concentrate. (Vedabase)


Text 16

The rishi knowing the past and the future, saw that gradually irregularities were developing in the dharma of his time. It was something that can be observed more often in the different eras on earth as a consequence of unseen, irresistible forces.

Knowing past and future, he saw from the different ages that in the religion of his time gradually anomalies were accruing. (Vedabase)


Text 17-18

The sage contemplating with his transcendental vision the welfare of all vocations and stages in life, saw from his elevated position how with the dullness and impatience of the faithless the people lacked in goodness, that the natural capacity of all types of men as well as of other creatures was declining and that the common man was unlucky and short-lived.

In the dull and impatient of the faithless lacking in goodness, he saw a decline in the natural power in material actions. By his transcendence seeing the people in general being short-lived and unlucky, he who is full in knowledge contemplated for the welfare of all the vocations and stages in life. (Vedabase)


Text 19

According to the insight that there were four sacrificial fires for purifying the work effort of the people, he divided the one original Veda into four divisions of sacrificial activities.

After seeing that there were four sacrificial fires for purifying the work of the people, he expanded the one Veda accordingly into four. (Vedabase)


Text 20

Rig, Yajuh, Sâma and Atharva were the names of these four Vedas while the Itihâsas [the single histories] and the Purânas [the collections of histories] were called the fifth Veda.

Rig, Yajuh, Sâma and Atharva were the names of these four parts while the original source of knowledge, the purânas were called the fifth Veda. (Vedabase)


Text 21

Thereafter the Rig Veda was propagated by the rishi Paila, the Sâma Veda by the learned Jaimini, while Vais'ampâyana was the only one versed enough to qualify for the defense of the Yajur Veda.

After that the Rig Veda was propagated by the rishi Paila, the Sâma Veda by Jaimini, while Vais'ampâyana was the one well versed enough to be qualified to defend the Yajur Veda. (Vedabase)


Text 22

The serious respect for the Atharva Veda was heartened by Angirâ - also called Sumantu Muni - while the Itihâsas and the Purânas were defended by my father Romaharshana.

The serious respect for the Atharva Veda was with Angirâ [Sumantu Muni], while the records of history, the purânas, were defended by my father Romaharshana. (Vedabase)


Text 23

All these scholars on their turn distributed the knowledge entrusted to them to their disciples who did the same with their following who did so with their pupils, and thus the different branches of followers of the Vedas came about.

They in their turn handed the knowledge entrusted to them down to their disciples who did the same with their following and thus the different branches of followers of the Vedas came about. (Vedabase)


Text 24

In order to assure that the Veda would be assimilated as much by the less intellectual people, the great sage Vyâsa, the Lord in these matters, took care to edit it for the ignorant ones.

In order to have the Veda assimilated as much by the less intellectual ones, the great sage of lordship Vyâsa took care to edit it for the masses. (Vedabase)


Text 25

Motivated this way to serve the welfare of women [see 6.9: 6 & 9], the more foolish working class, and the friends of the twice-born who themselves do not work for understanding, the sage was as merciful to their benefit to take down the story of the Mahâbhârata.

Thinking this way, for the welfare of the more foolish women [see 6.9: 6 & 9], the working class and the friends of the twice-born who themselves do not work for understanding, from the mercy of the sage the benefit of the completion of the history of the Mahâbhârata was achieved. (Vedabase)


Text 26

"Oh dear twice-born ones, by no means he, who was always working for the welfare of all living beings, could then be content with that.

O dear twice-born, by no means could he, who was always working for the welfare of all, find satisfaction at that time. (Vedabase)


Text 27

Being purified in seclusion at the bank of the Sarasvatî he, knowing what religion means, thus said from the dissatisfaction of his heart to himself:

Knowing what religion is, he, purified in seclusion at the bank of the Sarasvatî, thus from the dissatisfaction of his heart said to himself: (Vedabase):


Text 28-29

"With strict discipline I sincerely was of proper worship in my according to the tradition of the Vedic hymns doing the sacrifices in respect of the masters. Even for women, the working class and others I, by compiling the Mahâbhârata, have properly explained what according to the disciplic succession should be stated about the path of religion.

'With strict discipline I sincerely did proper worship to the tradition of the vedic hymns, respecting the masters and doing the sacrifices. For women, s'ûdras and others I properly explained of the disciplic succession what is necessary to know of the path of religion by compiling the Mahâbhârata. (Vedabase)


Text 30

Despite of answering, so it appears, sufficiently to the demands of the vedantists in my discussing the Supreme Soul as situated in the body and even my own self, I feel something is missing.

Although it appears that I did enough for the Supreme to the demands of the vedantists, I feel something is missing. (Vedabase)


Text 31

I might not have given sufficient directions about the devotional service that is so dear to the perfect as well as to the Infallible One.'


I might not have given sufficient directions about the devotional service so dear to as well the perfect as to the Infallible One.' (Vedabase)


Text 32

While Krishna Dvaipâyana Vyâsa thus regretfully thought about his shortcomings, Nârada, as I stated before, reached his cottage.

While Krishna-dvaipâyana Vyâsa was regretfully thinking this way of his shortcomings, Nârada, whom I spoke of before, reached his cottage. (Vedabase)


Text 33

Seeing what fortune that was, he quickly got up to honor him with a respect equal to the respect the godly pay to Brahmâjî, the creator."

Seeing the auspicious arrival of the muni he quickly got up and venerated him with the respect equal to the respect the godly pay Brahmâjî the creator." (Vedabase)

[KALKI]

(1) Sûta said: "Then comfortably seated next to him, the rishi of God of great renown who has a vînâ in his hands outwardly with a smile addressed the learned wise.

(2) He said: 'Oh greatly fortunate son of Parâs'ara, can you in the self-realization of your soul find the satisfaction of the body and the mind? (3) You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata to which you have added your extensive explanations. (4) In spite of the full of your deliberations about the Absolute and Eternal you are, dear master, lamenting that you would n0t have done enough for the purpose of the soul.'

(5) Vyâsa said: 'All you have said is certainly true, but my soul has found no peace with it. What is the root I have missed, I ask you who originated from the soul as a man of unlimited knowledge. (6) You have the all-inclusive knowledge as a confidential devotee of the Supreme Personality, who is the Original Controller of the material and spiritual worlds and in whose mind only, from the transcendence above the modes of material nature, the universe is created and destroyed.

(7) In your goodness you travel the three worlds as the selfrealized witness penetrating the heart of everyone like the all-pervading ether. Please point out what my deficiency is in my being absorbed in the Absolute with discipline and vow concerning matters of cause and effect.'

(8) S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision. (9) Although you, great sage, repeatedly were writing for the sake of the four principles of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva.

(10) Only sparsely using the words describing the glories of the Lord who sanctifies the universe, is something the saintly think of as pilgrimaging to a place for crows; not as something where the perfect ones of the transcendental take pleasure in.

(11) That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the purified and honest ones.

(12) In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look good when one gives up on personal names. What good will it bring to work time and again troublesome for a result when one misses the Lord with it? That leads nowhere! (13) Therefore you as a highly fortunate, spotless and famous perfect seer dedicated to the truth and fixed in the qualities, for the sake of liberation from universal bondage from your trance should think about and describe Him whose actions are supernatural.

(14) Whatever you want to describe that is of a vision separate from Him, will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place. (15) For the matter of religion you have instructed the people according to their natural inclinations

[to kill animals for their food e.g.], which is in truth something reprehensible and quite unreasonable. The people fixed on such instructions for good conduct will not think of the prohibitions. (16) For understanding the unlimited Lord they qualify who are expert in withdrawing from material enjoyment, and therefore you must from your goodness show the ways and activities of the Lord to those who bound to the modes miss the spiritual knowledge.

(17) Inexperienced in devotional service at the lotus feet one may fall down in that position when one forsakes one's own, true nature. But what inauspiciousness wouldn't befall the non-devotee who, engaged in his occupational duties, doesn't reach to that what is His interest?


(18) The philosophically inclined should for that reason endeavor only for that which is not so much found wandering from high to low. In the course of time, the time that is so impetuous and subtle, one will automatically everywhere find the enjoyment - as good as the miseries - as a result of one's work. (19) Failing for some or another reason the devotee has a different experience as others have: once he in his material life has the taste he, remembering the feet of the Lord of Liberation he embraced, will never want to give it up. (20) From the goodness of your self you know that all of this cosmos is the Lord Himself, even though He differs from it. He constitutes the beginning and the end of creation; I am only summarizing it for you.

(21) Please give a true-to-life description of the pastimes of the Supreme Lord. For you from the perfect vision of your own soul are able to discover what the transcendence of the Personality of the Supersoul would be, of which you are a full aspect because you took birth for the sake of the well-being of the entire world. (22) The acknowledged scholars all agree that the unmistakable purpose of each and everyone's austerities, study, sacrifice, attending lectures, fostering intelligence and charity consists of attaining to the descriptions of the transcendental qualities of the Lord glorified in the verses.

(23) Oh sage, in the previous millennium I took birth from a maidservant of certain followers of this conclusion [the Vedânta]. I, only a boy, was engaged in their service when I lived together with them during the months of the rainy season.

(24) These followers of wisdom were unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport, specially merciful, despite of their impartiality towards believers. (25) When the twice-born, during that period, once allowed me to enjoy the remnants of their food, I, by that action, was freed from all my sins and thus the attraction to that dharma manifested itself in me being engaged with purity. (26) Thereafter I heard the descriptions of the life of Krishna every day. Because of their respect for me, dear Vyâsa, I managed to pay close attention and thus develop my taste with every step I took. (27) Oh great sage, as I acquired the taste, I found continuity with the Lord and thus I realized that one accepts all the gross and subtle of life because of one's ignorance concerning the Supreme of transcendence. (28) Thus for the time of two seasons, autumn and the rainy season, constantly hearing nothing but the glories that were chanted by the sages, my devotional service because of those great souls began to flow while the [influence of] the modes of passion and ignorance receded.

(29) As an obedient boy free from sins I, because of those believers being attached to that what is His, thus in my strictly following managed to subjugate [my senses]. (30) When these devotees so full of care for the meek left, they were as merciful to instruct me in this most confidential knowledge which is directly propounded by the Lord Himself. (31) Thus I could easily grasp what the influence is of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one can reach the refuge He is.

(32) Oh learned one, it is said that to dedicate one's actions to the Supreme Lord is the remedy for the threefold misery of life.

(33) Oh good soul, is it not so that the cure for a disease is found in [counteracting] that what caused it? (34) The same way also all dealings of man directed at a material[istic] existence will put an end to that self[hood] when one succeeds in dedicating them to the Transcendent. (35) Whatever one does in this world to please the Lord and what thereto is done in one's dependence on knowledge is bhakti yoga [yoga of devotion]. (36) When one mindful of the will of the Fortunate One performs one's duties, the mind constantly takes to the names and qualities of S'rî Krishna.

(37) So, let us meditate upon the name and glory of Vâsudeva and His full expansions Pradyumna, Aniruddha and Sankarshana. (38) That person who in this way worships the Lord who has no material form with the help of the sound-form [of these names] representing Him, is, in his worship of [Lord Vishnu] the Original Person of Sacrifice, of a perfect vision. (39) While I in this way was engaged, oh learned one, knowing well the confidential part of the Vedic knowledge, the knowledge of His transcendental opulences was bestowed upon me and was also an intimate personal love for Lord Krishna [Kes'ava] installed.

(40) You, dear good soul with your vast Vedic knowledge, also dilate on the Almighty One of whom the wise always have found satisfaction in learning about the transcendental cause. Please describe His activities for the mitigation of the suffering of the masses of common people for whom there is no other way of relief.' "


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


Text 1

Sûta said: "Then comfortably seated next to him, the rishi of God of great renown who has a vînâ in his hands outwardly with a smile addressed the learned wise.
Sûta said: "Comfortably seated next to him, the pleased rishi of God - who has a vînâ in his hands - addressed the learned wise. (Vedabase)


Text 2

He said: 'Oh greatly fortunate son of Parâs'ara, can you in the self-realization of your soul find the satisfaction of the body and the mind?

He said: 'O greatly fortunate son of Parâs'ara, is the confrontation with the body and the mind in the selfrealization of your soul to your satisfaction? (Vedabase)


Text 3

You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata to which you've added your extensive explanations.

You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata adding your extensive explanations. (4) (Vedabase)


Text 4

In spite of the full of your deliberations about the Absolute and Eternal you are, dear master, lamenting that you wouldn't have done enough for the purpose of the soul.'

Despite of the full of your deliberations about the absolute and the eternal are you, dear master, lamenting not having done enough.' (Vedabase)


Text 5

Vyâsa said: 'All you've said is certainly true, but my soul has found no peace with it. What is the root I've missed, I ask you who originated from the soul as a man of unlimited knowledge.

Vyâsa said: 'What you said is certainly true and my soul has found no peace with it. What is the root I missed, I ask you who originated from the soul as a man of unlimited knowledge. (Vedabase)


Text 6

You have the all-inclusive knowledge as a confidential devotee of the Supreme Personality, who is the Original Controller of the material and spiritual worlds and in whose mind only, from the transcendence above the modes of material nature, the universe is created and destroyed.

You have the all-inclusive knowledge as a confidential devotee of the Supreme Personality, who is the Original Controller of the material and spiritual and in whose mind only, from the transcendence above its modes, the universe is created and destroyed. (Vedabase)


Text 7

In your goodness you travel the three worlds as the selfrealized witness penetrating the heart of everyone like the all-pervading ether. Please point out what my deficiency is in my being absorbed in the Absolute with discipline and vow concerning matters of cause and effect.'

In your goodness you travel the three worlds penetrating the heart of everyone like the all-pervading air as the selfrealized witness. Please point out my deficiency in being absorbed in the Absolute with discipline and vow concerning matters of cause and effect' (Vedabase)


Text 8

S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision.

S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who I think is not really pleased by that inferior association. (Vedabase)


Text 9

Although you, great sage, repeatedly were writing for the sake of the four principles of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva.

Although you, great sage, repeatedly were writing for the sake of the four principles of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva. (Vedabase)


Text 10

Only sparsely using the words describing the glories of the Lord who sanctifies the universe, is something the saintly think of as pilgrimaging to a place for crows; not as something where the perfect ones of the transcendental take pleasure in.

Sparsely using the words describing the glories of the Lord who sanctifies the universe, the saintly think of as pilgering to a place for crows; not as something where the perfect of the transcendental take pleasure in. (Vedabase)


Text 11

That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the purified and honest ones.

That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the purified and honest. (Vedabase)


Text 12

In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look good when one gives up on personal names. What good will it bring to work time and again troublesome for a result when one misses the Lord with it? That leads nowhere!

In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look well letting go of designations. What good will it bring to work for a result when one misses the Lord? (Vedabase)


Text 13

Therefore you as a highly fortunate, spotless and famous perfect seer dedicated to the truth and fixed in the qualities, for the sake of liberation from universal bondage from your trance should think about and describe Him whose actions are supernatural.

Therefore you as a highly fortunate, spotless and famous perfect seer being dedicated to the truth and fixed in the qualities, should from your trance think of and describe the one of supernatural activities for the sake of liberation from universal bondage. (Vedabase)


Text 14

Whatever you want to describe that is of a vision separate from Him, will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place.

Whatever you want to describe that is of a vision separate from Him will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place. (Vedabase)


Text 15

For the matter of religion you have instructed the people according to their natural inclinations [to kill animals for their food e.g.], which is in truth something reprehensible and quite unreasonable. The people fixed on such instructions for good conduct will not think of the prohibitions.

You have instructed the people for their natural inclinations which for the matter of religion is in truth reprehensible and quite unreasonable. The people fixed on such instruction of religion will not think of the prohibitions. (Vedabase)


Text 16

For understanding the unlimited Lord they qualify who are expert in withdrawing from material enjoyment, and therefore you must from your goodness show the ways and activities of the Lord to those who bound to the modes miss the spiritual knowledge.

For understanding the unlimited Lord the ones qualify who are expert in withdrawing from material enjoyment and therefore those attached by the modes missing the spiritual knowledge, must by your goodness been shown the ways and activities of the Lord. (Vedabase)


Text 17

Inexperienced in devotional service at the lotus feet one may fall down in that position when one forsakes one's own, true nature. But what inauspiciousness wouldn't befall the nondevotee who, engaged in his occupational duties, doesn't reach to that what is His interest?

Inexperienced in devotional service one may fall down forsaking one's true nature, but then what unfavorable things will happen to the ones engaged in service who are not dedicated to Him? (Vedabase)


Text 18

The philosophically inclined should for that reason endeavor only for that which is not so much found wandering from high to low. In the course of time, the time that is so impetuous and subtle, one will automatically everywhere find the enjoyment - as good as the miseries - as a result of one's work.

The philosophically inclined should endeavor for that reason only for that which is not so much found wandering from high to low; in the course of time one will find - just like the miseries - the enjoyment as a result of one's work automatically everywhere thanks to the subtlety of one's progress. (Vedabase)


Text 19

Failing for some or another reason the devotee has a different experience as others have: once he in his material life has the taste he, remembering the feet of the Lord of Liberation he embraced, will never want to give it up.

Failing for some or another reason the devotee has a different experience than others: once having the taste remembering the divine service he will never want to give it up. (Vedabase)


Text 20

From the goodness of your self you know that all of this cosmos is the Lord Himself, even though He differs from it. He constitutes the beginning and the end of creation; I am only summarizing it for you.

By your good self, you know that all of this cosmos is, although He differs from it, the Lord Himself who is the source and the end of its creation; I am only giving you a synopsis.' (Vedabase)


Text 21

Please give a true-to-life description of the pastimes of the Supreme Lord. For you from the perfect vision of your own soul are able to discover what the transcendence of the Personality of the Supersoul would be, of which you are a full aspect because you took birth for the sake of the well-being of the entire world

Please give a vivid description of the pastimes of the Supreme Lord, as from the perfect vision of your own soul you can search out on the transcendence of the Personality of the Supersoul of which you are a full aspect having taken birth for the wellbeing of the whole world. (Vedabase)


Text 22

The acknowledged scholars all agree that the unmistakable purpose of each and everyone's austerities, study, sacrifice, attending lectures, fostering intelligence and charity consists of attaining to the descriptions of the transcendental qualities of the Lord glorified in the verses.

This attainment of all to the descriptions of the transcendental qualities by means of austerities, study, sacrifice, attending lectures, fostering intelligence and charity, is according the acknowledged scholars the infallible interest of the divine verses that describe the transcendental qualities. (Vedabase)



Text 23

Oh sage, in the previous millennium I took birth from a maidservant of certain followers of this conclusion [the Vedânta]. I, only a boy, was engaged in their service when I lived together with them during the months of the rainy season.

'In the previous millennium I was born from the maidservant of certain followers of this conclusion [Vedânta] and was just a boy engaged in their service while living together in the months of the rainy season. (Vedabase)


Text 24

These followers of wisdom were unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport, specially merciful, despite of their impartiality towards believers.

Being an obedient boy without sportive interests or speaking more than necessary, they, having controlled their senses and being impartial to the faithful, had no further inclinations than bestowing their immaterial mercy upon me. (Vedabase)


Text 25

When the twice-born, during that period, once allowed me to enjoy the remnants of their food, I, by that action, was freed from all my sins and thus the attraction to that dharma manifested itself in me being engaged with purity.

When at that time I once was permitted to take of the remnants of their food, by that action I was freed of all my sins and thus being engaged with purity the attraction to that nature was manifested. (Vedabase)


Text 26

Thereafter I heard the descriptions of the life of Krishna every day. Because of their respect for me, dear Vyâsa, I managed to pay close attention and thus develop my taste with every step I took.

Thereafter, hearing each day the descriptions of the life of Krishna, by their mercy I could, o dear Vyâsa, attentively listen and so develop my taste at every step I took. (Vedabase)


Text 27

Oh great sage, as I acquired the taste, I found continuity with the Lord and thus I realized that one accepts all the gross and subtle of life because of one's ignorance concerning the Supreme of transcendence.

O great sage, that time achieving the taste, I found continuity with the Lord and thus I saw that all the gross and subtle is accepted in one's own ignorance concerning the Supreme of transcendence. (Vedabase)


Text 28

Thus for the time of two seasons, autumn and the rainy season, constantly hearing nothing but the glories that were chanted by the sages, my devotional service because of those great souls began to flow while the [influence of] the modes of passion and ignorance receded.

Thus for two seasons, autumn and the rainy season, constantly hearing of nothing but the glories chanted by the sages, of those great souls my devotional service began to flow with the modes of passion and ignorance receding. (Vedabase)


Text 29

As an obedient boy free from sins I, because of those believers being attached to that what is His, thus in my strictly following managed to subjugate [my senses].

That way attached as a boy in obedience being freed from sins, did I of the faithful manage to subjugate the senses and strictly follow the principles. (Vedabase)


Text 30

When these devotees so full of care for the meek left, they were as merciful to instruct me in this most confidential knowledge which is directly propounded by the Lord Himself.

By the purity of those caring devotees I received, as they left, the instruction on the most confidential of knowledge that is directly propounded by the Lord Himself. (Vedabase)


Text 31

Thus I could easily grasp what the influence is of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one can reach the refuge He is.

Through that I could easily understand the influence of the energy of the Supreme Personality of Godhead, S'rî Krishna, the supreme creator, and how one through that can attain to Him. (Vedabase)


Text 32

Oh learned one, it is said that to dedicate one's actions to the Supreme Lord is the remedy for the threefold misery of life.

O learned one, it was concluded that this dedication of one's prescribed duties to the Supreme Lord is needed to overcome the threefold miseries of life. (Vedabase)


Text 33

Oh good soul, is it not so that the cure for a disease is found in [counteracting] that what caused it?

O good soul, isn't it so that the cure for a disease is found in the same thing that caused it? (Vedabase)


Text 34

The same way also all dealings of man directed at a material[istic] existence will put an end to that self[hood] when one succeeds in dedicating them to the Transcendent.

The same way all the material dealings of men will finish their own materialism once becoming competent in dedication to the transcendental. (Vedabase)


Text 35

Whatever one does in this world to please the Lord and what thereto is done in one's dependence on knowledge is bhakti yoga [yoga of devotion].

Whatever one does in this world to please the Lord and what thereto is done in the dependence on knowledge is bhakti-yoga [yoga of devotion]. (Vedabase)


Text 36

When one mindful of the will of the Fortunate One performs one's duties, the mind constantly takes to the names and qualities of S'rî Krishna.

While doing one's duties thus constantly remembering to the will of the Lord, one takes on the qualities of the names of S'rî Krishna. (Vedabase)


Text 37

So, let us meditate upon the name and glory of Vâsudeva and His full expansions Pradyumna, Aniruddha and Sankarshana.

Let us meditate upon the name and glory of Vâsudeva and His full expansions [Pradyumna, Aniruddha and Sankarshana]. (Vedabase)


Text 38

That person who this way worships the Lord who has no material form with the help of the sound-form [of these names] representing Him, is, in his worship of [Lord Vishnu] the Original Person of Sacrifice, of a perfect vision.

Having the Lord without form represented in the sound of mantras, will one, worshiping the Supreme Personality of Vishnu thus in person, see perfectly. (Vedabase)



Text 39

While I in this way was engaged, oh learned one, knowing well the confidential part of the Vedic knowledge, the knowledge of His transcendental opulences was bestowed upon me and was also an intimate personal love for Lord Krishna [Kes'ava] installed

This way, o learned one, knowing well of the confidential part of the Vedic knowledge, the knowledge of His transcendental opulences as well as the intimate personal affection for Lord Krishna was bestowed upon me. (Vedabase)


Text 40

You, dear good soul with your vast Vedic knowledge, also dilate on the Almighty One of whom the wise always have found satisfaction in learning about the transcendental cause. Please describe His activities for the mitigation of the suffering of the masses of common people for whom there is no other way of relief.' "

You, dear good soul, vast in your Vedic knowledge, who has also heard of the Almighty of whom the wise always have found satisfaction to learn about the transcendental, please describe His activities for the mitigation of the suffering of the masses of people for whom there is no other way of relief'." (Vedabase)

[KALKI]

(1) Sûta said: "Thus hearing from the great sage among the gods about his birth and exploits, sage Vyâsadeva, the son of Satyavatî, asked him: (2) 'What did you, before your present life began, do after the great devotees had departed who instructed you in transcendental wisdom? (3) How were the conditions of the life you spent after this initiation and how have you, in the long run, attained to this body? (4) How could you, oh great sage, remember all of this from a previous era in any detail, isn't it so that time in due course annihilates all?'

(5) S'rî Nârada said: 'The great sages in my previous life gave me the transcendental knowledge I have at present and after they had departed the following took place. (6) I was the only son of my mother who was a simple woman working as a maidservant. I, as her offspring, was completely determined by the emotional bond I had with her and had no one else to protect me.

(7) Although she wanted to take care of me properly, she, being dependent like a puppet on a string, couldn't do so. (8) I, being only five years old, attended the school of the brahmins and lived, depending on her, without having a clue about the time, the direction and country in which we were living. (9) When she once went out at night to milk a cow, she was bitten in the leg by a snake on the path and thus fell victim of the supreme time. (10) I took it as a benediction of the Lord who always wishes the best for His devotees, and with that in mind I headed for the north.

(11) There I found many flourishing big and small towns and villages with farms, mineral and agricultural fields in valleys with flower and vegetable gardens and forests. (12) I saw hills and mountains full of gold, silver and copper and elephants pulling branches from the trees nearby delightful lakes and ponds full of the lotus flowers aspired by the denizens of heaven - and my heart was pleased with the birds and the number of bees hovering about.

(13) I passed through thickets of bamboo, sharp grass and weeds and through caves which were difficult to pass alone, and I reached deep and dangerous forests that were the playground of snakes, owls and jackals. (14) Being physically and mentally tired, I, hungry and thirsty, took a bath and drank from the water of a lake from a river in which I found relief from my fatigue. (15) In that uninhabited forest I sat down under a banyan tree to meditate, intelligently taking shelter of the Supersoul situated within the way I had learned it from the liberated souls.

(16) Thus meditating on the lotus feet of the Supreme Personality, all of my thinking, feeling and willing transformed into transcendental love. I was that eager that tears rolled from my eyes when I saw the Lord appear in my heart without delay.

(17) Fully overwhelmed by an excess of love and transfixed in feelings of happiness all over my body, I oh sage, being absorbed in an ocean of ecstasy, could not distinguish Him from myself any longer. (18) No longer seeing the form of the Lord who removes all disparity from the mind, I all of a sudden got up being perturbed like someone who has lost something desirable. (19) Desiring to experience that again I could, having focussed my mind on the heart, despite of my waiting, not see Him, and got very depressed being frustrated that way. (20) Trying and trying in that lonely place I heard from the beyond pleasing words of gravity being spoken to me that mitigated my grief:

(21) 'Listen, for the duration of your life you will not acquire the vision of Me here, because it is difficult to acquire the vision when one, immature with impurities, is guilty in one's being united. (22) That form was only shown once to raise your desire oh virtuous one, because by the increase of the desire of the devotee all lusts will be driven away from the heart.

(23) When one for a few days only being of service to the Absolute has attained a steady intelligence unto Me someone, having given up on the deplorable of this world, will head for and be of My associates. (24) The intelligence engaged this way in devotion can at no time be separated from Me because, whether beings are becoming or fading away, by My mercy their remembrance will continue.'

(25) After thus having spoken, that great and wonderful sound of the Supreme authority stopped and I, grateful for the grace, bowed my head in obeisance to the great and glorified. (26) Free from formalities exercising the holy name of the Unlimited One and being of the constant remembrance of His mysterious and benedictory activities, I traveled the earth liberated and contented in all modesty, without any resentment awaiting my time.

(27) Thus free from attachment to the material world being absorbed in Krishna oh Vyâsadeva, in due course of time death came to get me as natural as lightning coinciding with a flash.

(28) Having been awarded with a transcendental body worthy of an associate of the Lord, I, seeing that my acquired karma had ended, quitted the body that is composed of the five material elements. (29) At the end of the era the Lord, having laid Himself down in the waters of devastation, took me, with the creator and all, in within His breath.

(30) A thousand ages later, when the creator again was expired I reappeared together with rishis like Marîci. (31) Faithful to the vow traveling within the three worlds as well as in the beyond, I, because of the mercy of Mahâ-Vishnu, am free to go wherever and whenever I want.

(32) This way I move around constantly singing the message of the Lord while I vibrate the transcendentally charged vînâ with which the Godhead has decorated me. (33) Singing thus soon the sight of the Lord of the lotus feet about whose actions one gladly hears, as if called for appears in the seat of my heart. (34) I arrived at the insight that for those who in their desire for the objects of the senses are full of worries, there is a boat to cross over the ocean of material nescience: the repeated singing of the glories of the Lord.

(35) Desire and lust being curbed every time by the discipline of yoga certainly will not be as satisfying to the soul as the devotional service to the Personality of Godhead. (36) I, upon your request, described to you who are free from sin all this about my birth and activities, so that the satisfaction of your as well as of my soul is served.' "

(37) Sûta said: "After thus having addressed the powerful sage, Nârada Muni took leave of the son of Satyavatî and, vibrating his enchanting vînâ, left for wherever. (38) All glory and success to the sage of the gods who takes pleasure in singing the glories of the Personality of Godhead and thus, with the help of his instrument, enlivens the distressed universe."

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

Text 1

Sûta said: 'Thus hearing from the great sage among the gods about his birth and exploits, sage Vyâsadeva, the son of Satyavatî, asked him:

Sûta said: "Thus hearing from the great sage among the gods about his boyhood, the sage Vyâsadeva, the son of Satyavatî, asked him: (Vedabase)


Text 2

'What did you, before your present life began, do after the great devotees had departed who instructed you in transcendental wisdom?

'After the great devotees who instructed you in transcendental wisdom departed, what did you do before the beginning of your present life? (Vedabase)


Text 3

How were the conditions of the life you spent after this initiation and how have you, in the long run, attained to this body?

How were the conditions of the life you spent after this initiation and how did you, in due course of time, attain to this body? (Vedabase)


Text 4

How could you, oh great sage, remember all of this from a previous era in any detail, isn't it so that time in due course annihilates all?'

How could you, O great sage, remember this from a previous epoch in any detail, as time in due course annihilates all.' (Vedabase)


Text 5

S'rî Nârada said: 'The great sages in my previous life gave me the transcendental knowledge I have at present and after they had departed the following took place.

S'rî Nârada said: 'The great sages gave me the transcendental knowledge I have at present and in my previous life I had to live by it after they had departed. (Vedabase)


Text 6

I was the only son of my mother who was a simple woman working as a maidservant. I, as her offspring, was completely determined by the emotional bond I had with her and had no one else to protect me.

Having only one son, my mother, who was as a maidservant a simple woman, was tied to me, her offspring, by her affection, having no other alternative for protection. (Vedabase)


Text 7

Although she wanted to take care of me properly, she, being dependent like a puppet on a string, couldn't do so.

Although she wanted to care properly for me, she, being dependent like a puppet on a string, could not do so. (Vedabase)


Text 8

I, being only five years old, attended the school of the brahmins and lived, depending on her, without having a clue about the time, the direction and country in which we were living.

While attending the school of the learned, I, being only five years old, lived depending on her, having no experience with the direction of time and the country. (Vedabase)


Text 9

When she once went out at night to milk a cow, she was bitten in the leg by a snake on the path and thus fell victim of the supreme time.

When once she went out at night for milking a cow, she was bitten in the leg by a snake on the path and thus she fell victim of the supreme time. (Vedabase)


Text 10

I took it as a benediction of the Lord who always wishes the best for His devotees, and with that in mind I headed for the north.

I took it as a benediction of the Lord who always desires the best for His devotees, and thinking that way, I headed for the north. (Vedabase)


Text 11

There I found many flourishing big and small towns and villages with farms, mineral and agricultural fields in valleys with flower and vegetable gardens and forests.

There I found many flourishing big and small towns and villages with farms, mineral and agricultural fields in valleys with flowery and nursery gardens and forests. (Vedabase)


Text 12

I saw hills and mountains full of gold, silver and copper and elephants pulling branches from the trees nearby delightful lakes and ponds full of the lotus flowers aspired by the denizens of heaven - and my heart was pleased with the birds and the number of bees hovering about.

I saw hills and mountains full of gold, silver and copper and elephants pulling branches from the trees nearby delightful lakes and ponds full of the lotus flowers aspired by the denizens of heaven - and my heart was pleased by the birds and a wealth of bees hovering about. (Vedabase)


Text 13

I passed through thickets of bamboo, sharp grass and weeds and through caves which were difficult to pass alone, and I reached deep and dangerous forests that were the playground of snakes, owls and jackals.

I passed through thickets of bamboo, sharp grass and weeds and through caves which were difficult to pass alone, and I came to deep and dangerous forests which were the playground for snakes, owls and jackals. (Vedabase)


Text 14

Being physically and mentally tired, I, hungry and thirsty, took a bath and drank from the water of a lake from a river in which I found relief from my fatigue.

Being bodily and mentally tired, I, hungry and thirsty, took a bath and drank water in the lake of a river finding relief from my fatigue with it. (Vedabase)


Text 15

In that uninhabited forest I sat down under a banyan tree to meditate, intelligently taking shelter of the Supersoul situated within the way I had learned it from the liberated souls.

In that uninhabited forest I sat down under a banyan tree to meditate intelligently taking shelter of the Supersoul situated within, as I had learned from the liberated souls. (Vedabase)


Text 16

Thus meditating on the lotus feet of the Supreme Personality, all of my thinking, feeling and willing transformed into transcendental love. I was that eager that tears rolled from my eyes when I saw the Lord appear in my heart without delay.

Thus meditating on the lotusfeet of the Supreme Personality, all thinking, feeling and willing transformed in transcendental love, and being eager, tears rolled from my eyes as I saw the Lord appear in my heart without delay. (Vedabase)


Text 17

Fully overwhelmed by an excess of love and transfixed in feelings of happiness all over my body, I oh sage, being absorbed in an ocean of ecstasy, could not distinguish Him from myself any longer.

Fully overwhelmed by an excess of love and transfixed in feelings of happiness all over my body, could I, o sage, being absorbed in an ocean of ecstasy, not distinguish Him from myself any longer. (Vedabase)


Text 18

No longer seeing the form of the Lord who removes all disparity from the mind, I all of a sudden got up being perturbed like someone who has lost something desirable.

Without thereafter seeing any longer the form of the Lord that takes all disparity out of the mind, I all of a sudden got up being perturbed as one is having lost something desirable. (Vedabase)


Text 19

Desiring to experience that again I could, having focussed my mind on the heart, despite of my waiting, not see Him, and got very depressed being frustrated that way.

Desiring to experience that again saw I, having the mind concentrated on the heart, despite of my waiting, Him not, and got I very depressed being frustrated that way. (Vedabase)


Text 20

Trying and trying in that lonely place I heard from the beyond pleasing words of gravity being spoken to me that mitigated my grief:

Thus trying in that lonely place heard I from the beyond pleasing words of gravity being spoken to me that mitigated my grief: (Vedabase)


Text 21

'Listen, for the duration of your life you will not acquire the vision of Me here, because it is difficult to acquire the vision when one, immature with impurities, is guilty in one's being united.

'Listen, for the duration of your life you will not acquire the vision of Me here, because it is difficult to acquire the vision when one, immature with impurities, is guilty in one's being united. (Vedabase)


Text 22

That form was only shown once to raise your desire oh virtuous one, because by the increase of the desire of the devotee all lusts will be driven away from the heart.

That form was only shown once to raise your desire, o virtuous one, as by the increase of the desire of the devotee all the being caught in sleepiness will give way. (Vedabase)


Text 23

When one for a few days only being of service to the Absolute has attained a steady intelligence unto Me someone, having given up on the deplorable of this world, will head for and be of My associates.

By even for a few days being of service to the Absolute having attained a steady intelligence unto Me will one, having given up on the deplorable of this world, go to and be of My associates. (24) (Vedabase)


Text 24

The intelligence engaged this way in devotion can at no time be separated from Me because, whether beings are becoming or fading away, by My mercy their remembrance will continue.'

Intelligence engaged this way in devotion can at no time been separated from Me as whether beings are becoming or even waning, their remembrance will, by My mercy continue. (Vedabase)


Text 25

After thus having spoken, that great and wonderful sound of the Supreme authority stopped and I, grateful for the grace, bowed my head in obeisance to the great and glorified.

'Having thus spoken, that great and wonderful sound of the Supreme authority stopped and I, being favored, bowed my head in obeisance to the great and glorified. (Vedabase)


Text 26

Free from formalities exercising the holy name of the Unlimited One and being of the constant remembrance of His mysterious and benedictory activities, I traveled the earth liberated and contented in all modesty, without any resentment awaiting my time.

Free from formalities, exercising the holy name of the unlimited, mysterious and benedictory activities in constant remembrance, I traveled the earth liberated and contented in all modesty awaiting my time without any envy. (Vedabase)


Text 27

Thus free from attachment to the material world being absorbed in Krishna oh Vyâsadeva, in due course of time death came to get me as natural as lightning coinciding with a flash.

Thus being absorbed in Krishna and free from attachment to the material world, o Vyâsadeva, in due course of time death came to me as natural as the coincidence of illumination with lightening. (Vedabase)


Text 28

Having been awarded with a transcendental body worthy of an associate of the Lord, I, seeing that my acquired karma had ended, quitted the body that is composed of the five material elements.

Having been awarded with that transcendental body worthy of the Lord, I quit the body composed of the five material elements seeing my acquired material activities ended. (Vedabase)


Text 29

At the end of the era the Lord, having laid Himself down in the waters of devastation, took me, with the creator and all, in within His breath.

At the end of the epoch the Lord, having laid Himself down in the waters of devastation took me of the creator in within in His breath. (Vedabase)


Text 30

A thousand ages later, when the creator again was expired I reappeared together with rishis like Marîci.

A thousand ages later, when the creator was again being expired I, together with all the rishis like Marici, appeared again. (Vedabase)


Text 31

Faithful to the vow traveling within the three worlds as well as in the beyond, I, because of the mercy of Mahâ-Vishnu, am free to go wherever and whenever I want.

Traveling as well in the transcendental as in the places of the three material worlds I have, by vow unbroken in my service through the mercy of Mahâ-Vishnu, unrestricted entrance at any time. (Vedabase)


Text 32

This way I move around constantly singing the message of the Lord while I vibrate the transcendentally charged vînâ with which the Godhead has decorated me.

This way I move constantly singing the message of the Lord, vibrating the transcendentally charged vînâ with which the Godhead has decorated Me. (Vedabase)


Text 33

Singing thus soon the sight of the Lord of the lotus feet about whose actions one gladly hears, as if called for appears in the seat of my heart.

Thus singing, the sight of the Lord of the Lotusfeet, of whom the recitations of His activities are pleasant to hear, appears soon, as if called for in the seat of my heart. (Vedabase)


Text 34

I arrived at the insight that for those who in their desire for the objects of the senses are full of worries, there is a boat to cross over the ocean of material nescience: the repeated singing of the glories of the Lord.

I experienced that for the ones so anxious in their desire for the objects of their senses, there is a boat to overcome the ocean of material nescience: the repeated recitation of the glories of the Lord. (Vedabase)


Text 35

Desire and lust being curbed every time by the discipline of yoga certainly will not be as satisfying to the soul as the devotional service to the Personality of Godhead.

Desire and lust being curbed every time by the discipline of yoga evidently will not the same way be as satisfying to the soul as the service to the Personality of Godhead. (Vedabase)


Text 36

I, upon your request, described to you who are free from sin all this about my birth and activities, so that the satisfaction of your as well as of my soul is served.' "

I described all this about my birth and activities to you - who is without sin - as you asked for, for the satisfaction of as well your as my own soul'." (Vedabase)


Text 37

Sûta said: "After thus having addressed the powerful sage, Nârada Muni took leave of the son of Satyavatî and, vibrating his enchanting vînâ, left for wherever.

Sûta said: "After thus addressing the powerful sage, took Nârada Muni leave of the son of Satyavatî for wherever, meanwhile vibrating his enchanting vînâ. (Vedabase)


Text 38

All glory and success to the sage of the gods who takes pleasure in singing the glories of the Personality of Godhead and thus, with the help of his instrument, enlivens the distressed universe."

All success to the sage of the Gods who takes pleasure in singing the glories of the Personality of Godhead, and thus, by his instrument, enlivens the distressed universe." (Vedabase)

[KALKI]

(1) S'rî S'aunaka said: "What did, upon the departure of Nârada Muni, the great lordship of Vyâsadeva do after having heard from the great sage what he wanted to know?"

(2) Sûta replied: "On the western bank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the promotion of transcendental activities. (3) There at home Vyâsadeva sat down surrounded by berrytrees to focus his mind after he had performed his water sacrifice. (4) With his mind aligning in the devotion of yoga he saw, being perfectly fixed without material concerns, the entirety of both the Original Person [the Purusha] and the external energy that depends on Him.

(5) The living entities conditioned to the modes of nature take, in spite of the transcendental nature of their soul, the unwanted for granted and undergo the reactions thereof. (6) For the sake of the common people who are unaware of the cessation of the unwanted that one finds in the yoga of devotion unto the One in the Beyond, the sage, who understood this, composed the different stories relating to the Absolute Truth. (7) Simply attending to the literatures about the Supreme Personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (8) After having assembled and revised the collections of stories, he taught them to his son S'ukadeva Gosvâmî, the sage of the path of self-realization."

(9) S'aunaka asked: "Why would he, who on the path of self-realization is always contented within in contempt of everything else, make any work of such an extensive study?"

(10) Sûta said: "Such are His wonderful qualities that, in spite of the fact that one takes pleasure in the soul, the common people as well as the sages who are freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama. (11) The devotees loved the powerful son of Vyâsa because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord. (12) So let me now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as well as the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

(13-14) When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kauravas had found their heroic fate and the son of King Dhritarâshthra [Duryodhana] was lamenting his broken spine due to being beaten by the club of Bhîma, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master being confronted with this disapproved of this heinous act.

(15) The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said: (16) 'I can only wipe the tears from your eyes oh gentle lady, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so that you can place your foot on it and you, after the cremation of your sons, can take a bath.' (17) Satisfying her with this choice of words Arjuna, he who is guided by the Infallible One, fully armed and equipped ascended his chariot to persecute As'vatthâmâ, the son of his martial teacher.

(18) When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Sûrya did when he fled from from S'iva[*]. (19) Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son, only thinking of himself, resorted to the ultimate weapon [the brahmâstra]. (20) With his life in danger, he touched water and concentrated to recite the mantras, even though he didn't know how to stop the process. (21) A glaring light spreading in all directions shone that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said: (22) 'O, Krishna, Krishna, You are the Almighty who takes away the fears of the devotees, You alone are the path of liberation for those who suffer in their material existence. (23) You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who by means of His own internal potency, from the bliss and knowledge of Your own Self, wards off the material illusion. (24) From that position You in the heart of the ones materially entangled, by virtue of Your power bestow the ultimate good of righteousness and such [characteristics of dharma: truth, purity, penance and compassion]. (25) Thus You incarnate in order to take the burden away from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation. (26) Oh Lord of Lords, I don't know where this highly dangerous, dazzling light that is spreading in all directions originates from.' (27) The Supreme Lord said: 'Take it from Me that it is caused by the son of Drona who, faced with the imminence of his death, launched the weapon of mantras without knowing how to retract it. (28) Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of your own dazzling, martial art.' "

(29) Sûta said: "After hearing what the Supreme Lord said, Arjuna, circumambulating the Lord, sipped water himself and took up the supreme weapon to curb the one of his opponent. (30) From the combined glare of the two weapons thereupon the entire firmament including outer space was covered by an expanding ball of fire as bright as the sun. (31) When the inhabitants of the three worlds saw how the heat of both of the weapons scorched them severely, that reminded them of the fire of annihilation at the end of time [sâmvartaka]. (32) Realizing the disturbance it all created for the common people and their places, Arjuna, on the direction of Vâsudeva, retracted both the weapons. (33) Then Arjuna, angered with eyes red as copper, arrested the son of Gautamî, binding him skillfully with ropes as if it concerned an animal.

(34) When he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, looking on with His lotus eyes, said to the angered Arjuna: (35) 'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep. (36) Someone who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who has lost his chariot.

(37) But someone who shameless and cruel thinks he can rightly maintain his own life at the cost of the lives of others, certainly for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] is brought down by crime. (38) I personally heard you making the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.' (39) He, being not more than the burned ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced.' "

(40) Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons. (41) When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons. (42) Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from the beauty of her nature out of compassion showed the son of the teacher due respect.

(43) She couldn't bear the sight of him brought in ropes and said: 'Release him, for he as a learned one [a brâhmana] is our teacher. (44) By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons. (45) The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife] with a son present didn't follow her husband into death [by means of satî].

(46) Therefore, oh most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family. (47) Do not make his mother, Drona's devoted wife, cry the way I do in constantly shedding tears in distress over a lost child. (48) If the noble administration is of no restraint in relating to the order of the learned, that rule will burn up in no time and will, together with its family members fall to grief.' "

(49) Sûta said: "O learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen as they were in accord with the dharma of justice, merciful, without duplicity and glorious in equity. (50) And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, as well as the ladies and others. (51) Thereupon Bhîma said indignantly: 'About the fact that he without a good reason, neither for himself nor for his master, has killed sleeping children, is stated that he deserves death.'

(52) The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile: (53-54) 'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

(55) Sûta said: "Immediately understanding what the Lord meant, he separated with his sword the jewel from the head of the twice-born one along with his hair. (56) After releasing him from the ropes, he [As'vatthâmâ], who next to the loss of his bodily luster because of the infanticide, also had lost his strength in being deprived of his jewel, was driven out of the camp.

(57) Cutting the hair, confiscating the wealth and banishment are the forms of physical punishment reserved for the relatives of the learned, not any other method of dealing with the body. (58) Thereafter the sons of Pându together with Draupadî, overtaken by grief performed the duties that were needed in respect of the deceased family members."


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


Text 1

S'rî S'aunaka said: "What did, upon the departure of Nârada Muni, the great lordship of Vyâsadeva do after having heard from the great sage what he wanted to know?"

S'rî S'aunaka said: "What did the great sage Vyâsadeva do after having heard from Nârada Muni what he wanted?" (Vedabase)


Text 2

Sûta replied: "On the western bank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the promotion of transcendental activities.

Sûta replied: "At the riverbank of the Sarasvatî where sages meditate there is at S'amyâprâsa an âs'rama for the sake of transcendental activities. (Vedabase)


Text 3

There at home Vyâsadeva sat down surrounded by berrytrees to focus his mind after he had performed his water sacrifice.

There, in his own place sat Vyâsadeva surrounded by berrytrees concentrating his mind after his oblations of water. (Vedabase)


Text 4

With his mind aligning in the devotion of yoga he saw, being perfectly fixed without material concerns, the entirety of both the Original Person [the Purusha] and the external energy that depends on Him.

His mind aligning in the devotion of yoga, being perfectly fixed without material concerns, he saw the purusha and the external energy in perfect control. (Vedabase)


Text 5

The living entities conditioned to the modes of nature take, in spite of the transcendental nature of their soul, the unwanted for granted and undergo the reactions thereof.

The living entities conditioned to the modes of nature take in spite of the transcendental the unwanted for granted and undergo the reactions thereof. (Vedabase)


Text 6

For the sake of the common people who are unaware of the cessation of the unwanted that one finds in the yoga of devotion unto the One in the Beyond, the sage, who understood this, composed the different stories relating to the Absolute Truth.

By means of devotional service in yoga one can find in transcendence the mitigation of the unwanted. For the masses unaware of this Vyâsadeva compiled the vedic literatures relating to this truth. (Vedabase)


Text 7

Simply attending to the literatures about the Supreme Personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear.

Simply attending to the literatures about the supreme personality of Krishna will make the devotional sprout that takes away lamentation, illusion and fear. (Vedabase)


Text 8

After having assembled and revised the collections of stories, he taught them to his son S'ukadeva Gosvâmî, the sage of the path of self-realization."

Having achieved that vedic literature and revising it, he taught it to his son S'ukadeva Gosvâmî, the wise engaged in selfrealization." (Vedabase)


Text 9

S'aunaka asked: "Why would he, who on the path of self-realization is always contented within in contempt of everything else, make any work of such an extensive study?"

S'aunaka asked: "Why should he, fully on the path of self-realization, being contented within in divine indifference, undergo this vast study?" (Vedabase)


Text 10

Sûta said: "Such are His wonderful qualities that, in spite of the fact that one takes pleasure in the soul, the common people as well as the sages who are freed from all material bondage are of pure devotional service unto Lord Vishnu, Urukrama.

Sûta said: "Such are His wonderful qualities that in spite of taking pleasure in the soul, as well the common people as the sages freed from all material bondage do pure devotional service to the Urukrama. (Vedabase)


Text 11

The devotees loved the powerful son of Vyâsa because he, in having taken up the regular study of this great narration, was always absorbed in the transcendental quality of the Supreme Lord.

S'uka, as the son of Vyâsa, with the quality of being absorbed in the thought of the Supreme Lord, was beloved with the devotees in taking up the regular study of this great narration. (Vedabase)


Text 12

So let me now tell you the story about the birth, activities and deliverance of King Parîkchit, the sage among the kings, as well as the story about how the sons of Pându came to renounce the world. These stories lead to the stories about Lord Krishna.

Thus I shall tell you the stories of Krishna about the birth, activities and deliverance of king Parîkchit, the rishi among the kings, as well as of the renunciation of the sons of Pându. (Vedabase)


Text 13-14

When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kauravas had found their heroic fate and the son of King Dhritarâshthra [Duryodhana] was lamenting his broken spine due to being beaten by the club of Bhîma, the son of Dronâcârya [As'vatthâmâ] thought that he could please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a trophy. But the master being confronted with this disapproved of this heinous act.

When on the battlefield of Kurukshetra the warriors of the Pândavas and the Kaurava's had found their heroic fate and the son of King Dhritarâshthra was lamenting his broken spine due to being beaten by the club of Bhîma, the son of Dronâcârya [As'watthâmâ] thought to please his master Duryodhana by delivering the heads of the sleeping sons of Draupadî as a prize - but the master disapproved of this heinous act. (Vedabase)


Text 15

The mother of the children [of the Pândavas], cried aggrieved bitter tears when she heard about the massacre. Arjuna [who headed the Pândavas], tried to pacify her and said:

The mother of the children [of the Pândavas], hearing of the massacre cried bitter tears in lamentation. Arjuna [who headed the Pândavas], trying to pacify her said: (Vedabase):


Text 16

'I can only wipe the tears from your eyes oh gentle lady, when the head of that degraded brahmin aggressor is severed by the arrows of my bow Gândîva. I will present it to you so that you can place your foot on it and you, after the cremation of your sons, can take a bath.'

'I can only take the tears from your eyes away o gentle lady, when the head of that fallen learned aggressor is shot of by the arrows of my bow Gândiva. I will present it to you to stand on for taking your bath, after I have burnt the bodies of your sons.' (Vedabase)


Text 17

Satisfying her with this choice of words Arjuna, he who is guided by the Infallible One, fully armed and equipped ascended his chariot to persecute As'vatthâmâ, the son of his martial teacher.

Satisfying her by these words got Arjuna, he who is guided by the Infallible One, being armed and equipped on his chariot to persecute As'watthâmâ, the son of his martial teacher. (Vedabase)


Text 18

When he from a distance saw him in hot pursuit, the child murderer fearing for his life fled with his chariot in great speed, just like Sûrya did when he fled from from S'iva[*].

Seeing him approaching furiously from a distance, the murderer of the princes panicked and fled in great speed on his chariot to save his life, like Sûrya did fleeing from S'iva[*]. (Vedabase)


Text 19

Finding himself unprotected the moment his horses got tired, [As'vatthâmâ] the brahmin son, only thinking of himself, resorted to the ultimate weapon [the brahmâstra].

Seeing himself unprotected when his horses got tired, the son of the twice-born [As'vatthâmâ] resorted, only thinking of himself, to the ultimate weapon [the brahmâstra]. (Vedabase)


Text 20

With his life in danger, he touched water and concentrated to recite the mantras, even though he didn't know how to stop the process.

Thereto touching water and concentrating on reciting the mantras, he put life in great danger, not knowing how to stop the process. (Vedabase)


Text 21

A glaring light spreading in all directions shone that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said:

A glaring light spread in all directions that fierce, that seeing the life threat Arjuna turned to the Lord [who drove his chariot] and said: (Vedabase):


Text 22

'O, Krishna, Krishna, You are the Almighty who takes away the fears of the devotees, You alone are the path of liberation for those who suffer in their material existence.

'O, Krishna, Krishna, You are the Almighty that takes away the fears of the devotees, You alone are the path of liberation for those suffering in the midst of material miseries. (Vedabase)


Text 23

You are the transcendental, original enjoyer and direct controller of the material energy. You are the one who by means of His own internal potency, from the bliss and knowledge of Your own Self, wards off the material illusion.

You are by transcendence the original enjoyer and direct controller of the material energy; You are the one who by His own internal potency in the bliss and knowledge of Your own Self casts off the material illusion. (Vedabase)


Text 24

From that position You in the heart of the ones materially entangled, by virtue of Your power bestow the ultimate good of righteousness and such [characteristics of dharma: truth, purity, penance and compassion].

From that position are You, in the heart of the ones materially entangled, by Your influence executing the ultimate good of the four principles that characterize the liberation [truth, cleanliness, austerity and compassion]. (Vedabase)


Text 25

Thus You incarnate in order to take the burden away from the earth and to satisfy Your friends and pure devotees as the constant object of their meditation.

Thus You incarnate to remove the burden of the material world for the satisfaction and remembrance of your friends and pure devotees. (Vedabase)


Text 26

Oh Lord of Lords, I don't know where this highly dangerous, dazzling light that is spreading in all directions originates from.'

O Lord of Lords, I don't know where this highly dangerous, dazzling light spreading all around originates from.' (Vedabase)


Text 27

The Supreme Lord said: 'Take it from Me that it is caused by the son of Drona who, faced with the imminence of his death, launched the weapon of mantras without knowing how to retract it.

The Supreme Lord said: 'Take it from Me that it is of the son of Drona, who threw the weapon of mantras, not even knowing how to retract it facing the imminence of his death. (Vedabase)


Text 28

Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of your own dazzling, martial art.' "


Nothing else can counter this weapon but another one; in fact you will have to subdue this immense glare by means of the dazzle of your own martial expertise'." (Vedabase)


Text 29

Sûta said: "After hearing what the Supreme Lord said, Arjuna, circumambulating the Lord, sipped water himself and took up the supreme weapon to curb the one of his opponent.

Sûta said: "After hearing what the Supreme Lord said, Arjuna in the opposition of battle, touched water himself circumambulating the Lord and took up the supreme weapon. (Vedabase)


Text 30

From the combined glare of the two weapons thereupon the entire firmament including outer space was covered by an expanding ball of fire as bright as the sun.

Thereupon of the combined glare of the two weapons the whole firmament and outer space was covered by an expanding ball of fire as bright as the sun. (Vedabase)


Text 31

When the inhabitants of the three worlds saw how the heat of both of the weapons scorched them severely, that reminded them of the fire of annihilation at the end of time [sâmvartaka].

Seeing the heat of both of them affecting all the inhabitants of the three worlds, reminded of the fire of annihilation at the end of time [sâmvartaka]. (Vedabase)


Text 32

Realizing the disturbance it all created for the common people and their places, Arjuna, on the direction of Vâsudeva, retracted both the weapons.

Realizing this disturbance of the people in general and of their places, Arjuna by the command of Vâsudeva, retracted both the weapons. (Vedabase)


Text 33

Then Arjuna, angered with eyes red as copper, arrested the son of Gautamî, binding him skillfully with ropes as if it concerned an animal.

Then Arjuna, angered with eyes red like copper, arrested the son of Gautamî, binding him skillfully with ropes as if it concerned an animal. (Vedabase)


Text 34

When he with force had bound the enemy and was about to take him to the military camp, the Supreme Lord, looking on with His lotus eyes, said to the angered Arjuna:

Having bound up the enemy and bringing him by force to the military camp, the Supreme Lord looking on with lotus eyes said to the angered Arjuna: (Vedabase)


Text 35

'Never let this relative of the learned go, punish him, for he has killed innocent boys in their sleep.

'Never let this relative of the learned go for he has killed innocent boys in their sleep. (Vedabase)


Text 36

Someone who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who has lost his chariot.

One who knows the principles of religion is afraid to kill an enemy who is careless, intoxicated, insane, asleep, of tender age, a woman, foolish, a surrendered soul or someone who lost his chariot. (Vedabase)


Text 37

But someone who shameless and cruel thinks he can rightly maintain his own life at the cost of the lives of others, certainly for his own good deserves to be stopped in his tracks, because the person [of the criminal as well as the one consenting] is brought down by crime.

One who thinks he can properly maintain his own life at the cost of the lives of others by shameless and wretched killing, can certainly be killed for his own good for he will bring himself down by his own fault. (Vedabase)


Text 38

I personally heard you making the promise to the daughter of the King of Pâñcâla: 'I will bring you the head of the one you consider the murderer of your sons.'

I personally heard you promised the daughter of the King of Pâñcâla the head of him who you consider to be the killer of your sons. (Vedabase)


Text 39

He, being not more than the burned ashes of his family, an offending sinner who is responsible for the assassination of your sons and is someone who displeased his own master, must therefore be sentenced.' "

He, being not more than the burnt ashes of his family, an offending sinner who is responsible for the murdering of your sons and one who displeased his own master, will therefore be killed'." (Vedabase)


Text 40

Sûta said: "Although Arjuna, by Krishna being put to a test concerning the matter of his duty, was encouraged to do so, he didn't aspire to kill the son of his teacher, despite of the fact that he was the heinous murderer of his sons.

Sûta said: "Although Arjuna, being examined by Krishna concerning the matter of his duty, was encouraged to do so, He didn't like to kill the son of his teacher, although it was the heinous murderer of his sons. (Vedabase)


Text 41

When he thereafter together with his dear friend and charioteer Govinda reached his own camp, he entrusted the assassin to his dear wife who was lamenting over her murdered sons.

Thereafter having reached his own camp, along with his dear friend Govinda [He who enlivens the senses] and charioteer, he entrusted the assassin to His dear wife who was lamenting over her murdered sons. (Vedabase)


Text 42

Upon seeing the criminal silent from his heinous act thus being brought in like an animal tied in ropes, Draupadî, from the beauty of her nature out of compassion showed the son of the teacher due respect.

Upon seeing the criminal thus brought in like an animal tied in ropes and being silent from his heinous act, Draupadî, of the beauty of her nature out of compassion showed the son of the teacher due respect. (Vedabase)


Text 43

She couldn't bear the sight of him brought in ropes and said: 'Release him, for he as a learned one [a brâhmana] is our teacher.

It was unbearable for her having him brought being bound and she said: 'Release him, for he is a learned one [a brâhmana], our teacher'. (Vedabase)


Text 44

By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons.

By his [Drona's] mercy you yourself have received the confidential knowledge of the martial arts and the release and control of all kinds of weapons. (Vedabase)


Text 45

The lordship of Drona for certain still exists in the form of his son, because his other half Kripî [his wife] with a son present didn't follow her husband into death [by means of satî].

The lordship of Drona for certain still exists in the form of his son, as his other half Kripî [his wife] is still living having him present. (Vedabase)


Text 46

Therefore, oh most fortunate one in knowing the dharma, by the goodness that is in you, cause no grief to the ever respectable and honorable family.

Therefore, o most fortunate one of the principles of religion, by the good of your self do honor to the family by not causing grief to him, as he was always of worship and respect. (Vedabase)


Text 47

Do not make his mother, Drona's devoted wife, cry the way I do in constantly shedding tears in distress over a lost child.

Do not make his mother, Drona's wife, cry the way I do in my chastity shedding tears constantly in distress over a lost child. (Vedabase)


Text 48

If the noble administration is of no restraint in relating to the order of the learned, that rule will burn up in no time and will, together with its family members fall to grief.' "

If the noble administration knows no restrictions relating to the order of the learned, that rule will burn up in no time and will, together with its family members, be put in grief'." (Vedabase)


Text 49

Sûta said: "O learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the queen as they were in accord with the dharma of justice, merciful, without duplicity and glorious in equity.

Sûta said: "o learned ones, the king [of the Pândavas, Yudhishthhira] supported the statements of the Queen as they were in accord with the principles of religion, of justice, merciful, without duplicity and glorious in equity. (Vedabase)


Text 50

And so did Nakula and Sahadeva [the younger brothers of the king] and also Sâtyaki, Arjuna, the Supreme Lord the son of Devakî, as well as the ladies and others.

Nakula and Sahadeva [the younger brothers of the King] and also Sâtyaki, Arjuna, the Supreme Lord - son of Devakî, as well as the ladies and others were with him. (Vedabase)


Text 51

Thereupon Bhîma said indignantly: 'About the fact that he without a good reason, neither for himself nor for his master, has killed sleeping children, is stated that he deserves death.'

Thereupon said Bhîma indignantly: 'To his for no reason, nor for himself nor for his master, having killed sleeping children, is death declared to be the reward.' (Vedabase)


Text 52

The four-armed one [Lord Krishna] who had heard the words spoken by Bhîma and Draupadî and had seen the face of His friend [Arjuna], said with a faint smile:

The four-armed one [Lord Krishna], after hearing the words spoken by Bhîma and Draupadî and having seen the face of His friend [Arjuna], said as if smiling: (Vedabase)


Text 53-54

'One should not kill the relative of a brahmin, even though one kills an aggressor - as far as I am concerned both is prescribed to be carried out when we want to follow the rules. You have to keep to the truth of the promise you made when you pacified your wife and also act to the satisfaction of Bhîma as well as of Me.' "

'The relative of a learned one is not to be killed, although one kills an aggressor - this both is by Me certainly prescribed to be carried out abiding by the rules. You have to keep to the truth as promised by pacifying your wife and also act to the satisfaction of as well Bhîma as of Me'." (Vedabase)


Text 55

Sûta said: "Immediately understanding what the Lord meant, he separated with his sword the jewel from the head of the twice-born one along with his hair.

Sûta said: "Just then understanding the Lord His motives, by his sword he separated the jewel from the head of the twice born along with his hair. (Vedabase)


Text 56

After releasing him from the ropes, he [As'vatthâmâ], who next to the loss of his bodily luster because of the infanticide, also had lost his strength in being deprived of his jewel, was driven out of the camp.

After releasing him from the ropes, he [As'watthâmâ], next to the loss of his bodily luster because of the infanticide, also lost strength being deprived of his jewel and was driven out of the camp. (Vedabase)


Text 57

Cutting the hair, confiscating the wealth and banishment are the forms of physical punishment reserved for the relatives of the learned, not any other method of dealing with the body.

Cutting the hair, taking the wealth and banishment are there for the relatives of the learned, and not any other method of killing concerning the matters of body. (Vedabase)


Text 58

Thereafter the sons of Pându together with Draupadî, overtaken by grief performed the duties that were needed in respect of the deceased family members."

After that, the sons of Pându together with Draupadî, overtaken by grief, performed the duties that are needed to be done for the dead. (Vedabase)




*: When the sun-god chased the demon Vidyunmâlî, darted Lord S'iva in anger against him with his trident. The sun-god fleeing toppled at Kâs'î, where he became known as Lolârka.

[KALKI]

(1) Sûta said: "Thus they headed, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives.

(2) After each had done his offering of water and sufficiently had mourned, they took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (3) There the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî sat in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (4) Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and members, by showing how each is subjected to the Time that cannot be avoided.


(5) Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the hair of the queen [Draupadî]. (6) By the proper performance of three horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who performed that sacrifice a hundred times.

(7) Worshiped by the wise and the learned, the Lord, in response to their farewell, invited the sons of Pându and also Uddhava [another relative and friend of Krishna]. (8) Seated on His chariot He, just as He wanted to leave for Dvârakâ, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (9) She said: 'Protect me, protect me, oh Greatest of the Yogis, oh Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality. (10) Oh all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, oh Protector, but save my embryo!' "

(11) Sûta said: "Patiently hearing her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants. (12) Oh chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons. (13) Seeing that they were in great danger with no other means available, the Almighty One took up His Sudars'ana disc for the protection of His devotees.

(14) From within the soul of all living beings, the Supreme Lord of Yoga, by means of His personal energy, shielded the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty. (15) Oh S'aunaka, even though the brahmâstra weapon can not be stopped by counteractions, it was, being confronted with the strength of Vishnu, neutralized. (16) But do not regard all of this, with everything mysterious and infallible that we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

(17) Being saved from the radiation of the weapon, the chaste Kuntî along with her sons addressed Lord Krishna who was about to leave. (18) Kuntî said: 'My obeisances unto You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without. (19) Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player. (20) You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercise respect for You?

(21) Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana.

(22) My respects for You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotus flowers. (23) You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And oh Lordship, You have protected me and my children against a constant threat.

(24) Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (25) I wish we would have more of those calamities, oh Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death.

(26) The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute. (27) All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One self-contented and most gentle; all my respect for You who are the master of beatitude. (28) I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other.

(29) Oh Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one. (30) Oh Soul of the Universe, with Your vital energy taking birth although You are unborn and acting although You are inactive, You manifesting Yourself with the animals, the human beings, the wise and the aquatics, are veritably bewildering.


(31) It is bewildering for me to see that at the time the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person.

(32) Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu. (33) Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and for the demise of the ones envious with the godly. (34) Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ.

(35) And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You. (36) Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end. (37) Oh Lord, with all that You did for us, You, today going to the kings engaged in enmity, are leaving us behind. Us, Your intimate friends living by Your mercy alone in dependence on Your lotus feet. (38) We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left. (39) The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

(40) All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas. (41) Therefore, oh Lord of the Universe, oh Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis. (42) Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea.

(43) Oh Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, oh Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.' "

(44) Sûta said: "Thus being worshiped in His universal glories with the choice of words of queen Kuntî, the Lord gave a mild smile that was as captivating as His mystic power. (45) Thus accepting all of that the Lord, after further paying respects to other ladies in the palace of Hastinâpura, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king. (46) The learned, the sages and Lord Krishna, of all people the One of superhuman accomplishment Himself, could not convince the king in his distress, nor could he find any solace in the classical stories. (47) King Yudhishthhira, the son of Dharma, from a material conception thinking about the loss of his friends, got, oh sages, carried away by the delusion of his affection when he said: (48) 'Oh, just look at me who in the ignorance of his heart is immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors.

(49) I, having killed so many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, for sure will never ever, not even for a million years, be freed from hell.

(50) It is no sin for a king to kill when he fights his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me. (51) All the enmity that accrued because of the friends that I have killed who left women behind, I cannot expect to be undone with me serving the sake of material welfare. (52) Just like one cannot filter mud through mud or clear wine stains with wine, it is of no avail to counteract one's sin of having killed with the reglementary sacrificing of animals.' "


~~~~~~~~~~~~~~~~~~~~~#

Text 1

Sûta said: "Thus they headed, along with Draupadî and the women put in front, to the Ganges, with the wish to perform the water duties for their relatives.
Sûta said: "For performing the waterduties, the relatives of the deceased, headed by the ladies, went with Draupadî to the Ganges. (Vedabase)


Text 2

After each had done his offering of water and sufficiently had mourned, they took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord.

After each had done his offering of water, and having sufficiently mourned again, they took a bath in the water of the Ganges that is purified by the dust of the lotus feet of the Lord. (Vedabase)


Text 3

There the king of the Kurus [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândârî sat in deep bereavement together with Kuntî, Draupadî and the Lord Himself.

There sat the king of the Kuru's [Yudhishthhira] with his younger brothers, Dhritarâshthra and Ghândarî in deep bereavement together with Kuntî, Draupadî and the Lord Himself. (Vedabase)


Text 4

Lord Krishna together with the munis there pacified the shocked and affected family who had lost their friends and members, by showing how each is subjected to the Time that cannot be avoided.

Lord Krishna together with the muni's there pacified the shocked and affected family who had lost their friends and family members, by demonstrating of the supreme law of the Almighty how to take the reactions for a remedy. (Vedabase)


Text 5

Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, the unscrupulous ones [Duryodhana and his brothers] had been killed who cleverly seized the kingdom and had shortened their lifespan by their insult of touching the hair of the queen [Draupadî].

Because of cheating Yudhishthhira [the eldest of the Pândavas], who had no enemies, the unscrupulous [Duryodhana and brothers], who cleverly seized the kingdom and who had shortened their lifespan by insulting Draupadî in mistreating her by the hair, had been killed. (Vedabase)


Text 6

By the proper performance of three horse sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who performed that sacrifice a hundred times.

By the proper performance of three horse-sacrifices his [Yudhishthhira's] fame spread in all directions like the fame of Indra who did that sacrifice a hundredfold. (Vedabase)


Text 7

Worshiped by the wise and the learned, the Lord, in response to their farewell, invited the sons of Pându and also Uddhava [another relative and friend of Krishna].

Worshiped by the wise and the learned, the Lord invited the sons of Pându along with Uddhava [another relative and friend of Krishna], greeting them in reciprocation to say goodbye. (Vedabase)


Text 8

Seated on His chariot He, just as He wanted to leave for Dvârakâ, saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear.

Seated on His chariot, just as He wanted to leave for Dvârakâ, He saw Uttarâ [the mother expecting Parîkchit] hurrying towards Him in fear. (Vedabase)


Text 9

She said: 'Protect me, protect me, oh Greatest of the Yogis, oh Worshiped One of the Worshiped and Lord of the Universe, apart from You I see no one fearless in this world of death and duality.

She said: 'Protect me, protect me, o worshiped of the worshiped, Lord of the Universe; I see no one else fearless than You, in this world of death and duality. (Vedabase)


Text 10

O all-powerful Lord, a fiery iron arrow is coming towards me. Let it burn me, oh Protector, but save my embryo!' "

O all powerful Lord, a fiery iron is coming towards me. Let it burn me, o protector, but save my embryo'." (Vedabase)


Text 11

Sûta said: "Patiently hearing her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra weapon of the son of Drona who wanted to end the existence of all Pândava descendants.

Sûta said: "Patiently hearing her words the Supreme Lord, who is the caretaker of the devotees, understood that this was the result of a brahmâstra-weapon of the son of Drona who wanted to end the existence of all Pândava descendants. (Vedabase)


Text 12

O chief of the munis [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândavas each took up their own five weapons.

O Chief of the Muni's [S'aunaka], seeing the glaring brahmâstra heading towards them, the Pândava's each took up their own five weapons. (Vedabase)


Text 13

Seeing that they were in great danger with no other means available, the Almighty One took up His Sudars'ana disc for the protection of His devotees.

Seeing that they were in great danger with no other means available, the Almighty took up His own Sudars'ana disc for the protection of His devotees. (Vedabase)


Text 14

From within the soul of all living beings, the Supreme Lord of Yoga, by means of His personal energy, shielded the embryo of Uttarâ in order to protect the progeny of the Kuru dynasty.

Being within the soul of all living beings, the Supreme Lord of Yoga by His personal energy covered the embryo of Uttarâ for the protection of the progeny of the Kuru-dynasty. (Vedabase)


Text 15

O S'aunaka, even though the brahmâstra weapon can not be stopped by counteractions, it was, being confronted with the strength of Vishnu, neutralized.

O S'aunaka, although the brahmâstra weapon went unhindered by counteractions, it was, being confronted with the strength of Vishnu, neutralized. (Vedabase)


Text 16

But do not regard all of this, with everything mysterious and infallible that we know of Him, as something special. The unseen godhead is by means of His material potency of creation, maintenance and annihilation.

Do not think of all this as something wondrous, since, of all of the all-mysterious and infallible, it is the Lord who is considered to be the One who is transcendental by His own energy in creating, maintaining and destroying, although in fact He is unborn. (Vedabase)


Text 17

Being saved from the radiation of the weapon, the chaste Kuntî along with her sons addressed Lord Krishna who was about to leave.

Being saved from the radiation of the weapon, the chaste Kuntî along with her sons, addressed Lord Krishna who was about to leave. (Vedabase)


Text 18

Kuntî said: 'My obeisances unto You, the Purusha, the Original Controller of the Cosmos who is invisible and beyond all existing both within and without.

Kuntî said: 'My obeisances to You, the Purusha, the original controller of the cosmos who is invisible and beyond all existing both within and without. (Vedabase)


Text 19

Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player.

Covered by the deluding [material] curtain, being irreproachably transcendent and not discerned by the foolish, You are like an actor dressed up as a player. (Vedabase)


Text 20

You appear for the sake of the advanced transcendentalists and philosophers who can discriminate between spirit and matter, in order to execute the science that unites them in devotion. But how must we, the women, then exercise respect for You?

Next to Your science of devotional service, with the advanced transcendentalists and philosophers who can discriminate between spirit and matter, how can we, women, see You? (Vedabase)


Text 21

Therefore I offer You my respectful obeisances, You the Protector of the cows and the senses, the Supreme Lord, the son of Vasudeva and Devakî, the One of Nanda and the cowherd men of Vrindâvana.

Therefore My respectful obeisances to You, the Supreme Lord, the son of Vasudeva and Devakî, of Nanda and the cowherd men of Vrindâvana, who is the protector of the cows and the senses. (Vedabase)


Text 22

My respects for You, who has a lotuslike depression in His abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotus flowers.

Unto You my respects, who has a lotuslike depression in his abdomen, who is always decorated with lotus flowers, whose glance is as cool as a lotus flower and whose footprints show the mark of lotus flowers. (Vedabase)


Text 23

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from being imprisoned for so long by the envious [uncle] King Kamsa. And oh Lordship, You have protected me and my children against a constant threat.

You are the master of the senses and have released the distressed Devakî [mother of Krishna] from a long imprisonment by the envious [uncle] King Kamsa and o Lordship, You have protected me and my children against a constant threat. (Vedabase)


Text 24

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona.

Saving us in the past from poison, a great fire, man-eaters, a vicious assembly, sufferings from exile in the forest and against the weapons in battles with great generals, You have now fully protected us against the weapon of the son of Drona. (Vedabase)


Text 25

I wish we would have more of those calamities, oh Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death.

If we would only have more of those calamities, o Master of the Universe, so that we can meet You again and again, because meeting You means that we no longer see the repetition of births and death. (Vedabase)


Text 26

The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever deserve to address You, who are easily approached by the ones destitute.

The ones intoxicated by striving for a good birth, opulences, education, and beauty will never ever in feeling deserve to address You, who are easily approached by the materially exhausted. (Vedabase)


Text 27

All honor to You, the wealth of the ones living in poverty, who transcendental to the emotions one has with the material modes, are the One self-contented and most gentle; all my respect for You who are the master of beatitude.

All honor to You, as You are the property of the ones living in poverty, transcendental to the affection with the material modes, the self-contented and most gentle one; all my respect unto You who are the master of the monists. (Vedabase)


Text 28

I consider You the personification of Eternal Time, the Lord without a beginning or an end, the All-pervasive One distributing Your mercy everywhere equally among the beings who live in dissent with each other.

I consider You to be the eternal Time that is without a beginning or an end - the all-pervasive one distributing Your mercy everywhere equally among the beings living in the dissent of social intercourse. (Vedabase)


Text 29

O Lord, no one understands Your pastimes, that appear to be as conflictuous as the exploits of the common man; people think You are partial, but You favor or dislike no one.

O Lord, no one understands Your pastimes, that appear to be worldly and common, but are completely non-envious and impartial without favoring anyone. (Vedabase)


Text 30

O Soul of the Universe, with Your vital energy taking birth although You are unborn and acting although You are inactive, You manifesting Yourself with the animals, the human beings, the wise and the aquatics, are veritably bewildering.

Being of the vital energy, o Soul of the Universe, taking birth although You are unborn and acting although You are inactive and manifesting with the animals, the human beings, the wise and beings in the water, You are veritably bewildering. (Vedabase)


Text 31

It is bewildering for me to see that at the time the gopî [Yas'odâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off Your eyes, even though You are feared by fear in person.

It bewilders me that when the gopi [Yasodâ, the cowherd foster mother of Krishna] took up a rope to bind You because You were naughty, You were afraid and cried the make-up off of Your eyes, although You are feared by fear personified. (Vedabase)


Text 32

Some say that You, like sandalwood appearing in the Malaya Hills, are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu.

Some say that You are born from the unborn for the glory of the pious kings or the pleasure of the family of dear King Yadu, like sandalwood appearing in the Malaya Hills. (Vedabase)


Text 33

Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and for the demise of the ones envious with the godly.

Others say that You descended from the unborn for the good of Vasudeva and Devakî who prayed for You and the killing of the one envious with the godly. (Vedabase)


Text 34

Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ.

Still others say that You, like a boat on the sea, came to take away the burden of extreme worldly grief and were born from the prayers of Lord Brahmâ. (Vedabase)


Text 35

And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform in hearing, remembering and worshiping You.

And yet others say that You appeared for the ones suffering from desire and nescience in the materially motivated world so that they may perform hearing, remembering and worshiping You. (Vedabase)


Text 36

Those people who take pleasure in continuously hearing, chanting and remembering Your activities, certainly very soon will see Your lotus feet, who put the recurrence of rebirths to an end.

The people in general who take pleasure in continuously hearing and chanting Your activities, certainly very soon will see Your lotus feet who put the recurrence of rebirths to an end. (Vedabase)


Text 37

O Lord, with all that You did for us, You, today going to the kings engaged in enmity, are leaving us behind. Us, Your intimate friends living by Your mercy alone in dependence on Your lotus feet.

O Lord, with all that You did for us, You are leaving us - Your intimate friends living by Your mercy alone in dependence on Your lotus feet - today to the kings engaged in enmity. (Vedabase)


Text 38

We, without You, will, along with the Yadus and Pândavas, be without the fame and name, like a body is without the senses after the spirit has left.

We, without You, will, along with the Yadus and Pândava's, be without the fame and name, like a body is without the senses after the spirit has left. (Vedabase)


Text 39

The land of our kingdom will no longer appear as beautiful as it does now, being dazzled by the marks of Your footprints.

The land of our Kingdom will no longer appear as beautiful as it does now being dazzled by the marks of Your footprints. (Vedabase)


Text 40

All these cities and towns, because of Your glances, flourished more and more with their wealth of herbs, vegetables, forests, hills, rivers and seas.

All these cities and towns flourished in their nature increasing by Your looks with a wealth of herbs, vegetables, forests, hills, rivers and seas. (Vedabase)


Text 41

Therefore, oh Lord of the Universe, oh Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândavas and the Vrishnis.

Therefore, o Lord of the Universe, Personality of the universal form, cut my tie of deep affection for my kinsmen the Pândava's and the Vrishni's. (Vedabase)


Text 42

Make my attraction to You pure and continuously overflowing, like the Ganges flowing down to the sea.

Make my attraction to You pure and continuously overflowing like the Ganges flowing down to the sea. (Vedabase)


Text 43

O Krishna, friend of Arjuna and chief of the Vrishnis, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, the twice-born and the godly, oh Lord of Yoga incarnate, universal preceptor and original proprietor, unto You my respectful obeisances.' "

O Krishna, friend of Arjuna and chief of the Vrishni's, annihilator of the rebellious dynasties on this earth, with Your unrelenting bravery You relieve the distressed cows, brâhmana's and the godly, o Lord of Yoga incarnate, universal preceptor and original proprietor - unto to You my respectful obeisances'. (Vedabase)


Text 44

Sûta said: "Thus being worshiped in His universal glories with the choice of words of queen Kuntî, the Lord gave a mild smile that was as captivating as His mystic power.

Sûta said: "Thus being worshiped in His universal glories by the choice of words of Queen Kuntî, the Lord mildly gave a smile as captivating as His mystic power. (Vedabase)


Text 45

Thus accepting all of that the Lord, after further paying respects to other ladies in the palace of Hastinâpura, upon leaving for His own residence, was stopped by the love of [Yudhishthhira] the king.

Thus accepting all that and after further paying respects to other ladies in the palace of Hastinâpura, the Lord, upon leaving for His own residence, was stopped by the love of the king [Yudhishthhira]. (Vedabase)


Text 46

The learned, the sages and Lord Krishna, of all people the One of superhuman accomplishment Himself, could not convince the king in his distress, nor could he find any solace in the classical stories.

By the will of the learned, the sages and Lord Krishna Himself, he, distressed as he was, could - from the One of superhuman accomplishment - not be convinced nor find solace by evidence of history. (Vedabase)


Text 47

King Yudhishthhira, the son of Dharma, from a material conception thinking about the loss of his friends, got, oh sages, carried away by the delusion of his affection when he said:

King Yudhishthhira, son of Dharma, thinking to the material conception of the loss of his friends, was, o learned ones, carried away by the delusion of his affection as he spoke: (Vedabase)


Text 48

'Oh, just look at me who in the ignorance of his heart is immersed in the sin of with this body, which is meant to serve others, having killed so many formations of warriors.

'O, just look at me in my ignorance of heart, being immersed in the sin of having with this body, which is meant to serve others, killed many formations of warriors. (Vedabase)


Text 49

I, having killed so many boys, twice-born ones, caretakers, friends, elders, brothers and teachers, for sure will never ever, not even for a million years, be freed from hell.

Having killed many boys, twice-born, caretakers, friends, parents, brothers and teachers, I for sure will never find liberation from hell, not for a million years. (Vedabase)


Text 50

It is no sin for a king to kill when he fights his enemies for the right cause of protecting his people, but those words, instituted for the satisfaction of the administration, do not apply to me.

There is no sin for a king who kills in the fight with his enemies for the right cause of protecting his people, but those words set for the satisfaction of the administration do not apply to me. (Vedabase)


Text 51

All the enmity that accrued because of the friends that I have killed who left women behind, I cannot expect to be undone with me serving the sake of material welfare.

All the enmity that accrued because of the women and friends that I have killed, I cannot expect to be undone by dint of working for material welfare. (Vedabase)


Text 52

Just like one cannot filter mud through mud or clear wine stains with wine, it is of no avail to counteract one's sin of having killed with the reglementary sacrificing of animals.' "

Just like one cannot filter mud through mud or clean wine stains with wine, it is of no avail to counteract killing with prescribed sacrifices of animals'." (Vedabase)

[KALKI]

(1) Sûta said: "Yudhishthhira in fear because he had killed went thereafter, from the full of his realization of the religious duty, to the battlefield where he found the dying Bhîshmadeva lying down. (2) Drawn by the best horses decorated with golden ornaments, all the brothers followed him hither, accompanied by Vyâsa, Dhaumya [the priest of the Pândavas] and other rishis.

(3) Also the Supreme Lord came along with Arjuna on the chariot, oh sages among the learned, and thus appearing very aristocratic he [the king] was like Kuvera [the treasurer of the demigods] together with his companions. (4) When Yudhishthhira saw Bhîshma lying on the ground like a demigod fallen from heaven, he together with his brothers and the Lord who carries the disc, Krishna, bowed down before him. (5) At that place were present all the sages among the brahmins, the godly and the royalty, just to see the leader of the descendants of King Bharata [the common ancestor]. (6-7) Parvata Muni, Nârada, Dhaumya, Lord Vyâsa, Brihadas'va, Bharadvâja and Paras'urâma were present there with their disciples and also Vasishthha, Indrapramada, Trita, Gritsamada, Asita, Kakshîvân, Gautama, Atri, Kaus'ika and Sudars'ana had come.

(8) Oh learned ones, also many other sages like S'ukadeva, the instrument of God, and other pure souls like Kas'yapa and Ângirasa arrived there accompanied by their disciples.

(9) Bhîshmadeva, the best among the Vasus knowing well how to behave in respect of the dharma according to time and circumstances, welcomed all the great and powerful ones who had assembled there. (10) Knowing of Krishna's glories he also in worship welcomed Him, the Lord of the Universe who, situated in the heart, manifests His form through His internal potency. (11) Seeing the sons of Pându sitting silently by his side, Bhîshma congratulated them warmheartedly. With tears in his eyes in ecstacy he was overtaken by feelings of love about the gathering. (12) He said: 'Oh how painful and unjust it has been for you good souls, sons of righteousness, to have had such a life of suffering you never really deserved under the protection of the learned, the religion and the Infallible One. (13) When after the death of the great general Pându, the children of Kuntî, my daughter in law, were still tender of age, she had to suffer a great deal on your account, and that continued even after you boys had grown up.

(14) All the unpleasant that happened I think, is the inescapable effect of Time; you, just like the rest of the world with its ruling demigods, fall under that control just like the clouds that are carried by the wind. (15) Why else would there be that misfortune with the presence of Yudhishthhira, the son of the ruler of religion, Bhîma with his mighty club, Arjuna carrying his Gândîva and our well-wisher Lord Krishna?

(16) No one may fathom God's plan oh King; it bewilders even the great philosophers who are engaged in exhaustive inquiries. (17) Therefore, I assure you, oh best of the descendants of Bharata, that this was only due to His providence, His desire; 0 ruler - just take care of the helpless subjects 0 master. (18) He [Krishna] who inconceivably moves among the Vrishni family, is no one else but the Supreme Lord, the original, primordial, supreme enjoyer Nârâyana who bewilders each by His energies.

(19) Oh King, Lord S'iva, Nârada the sage among the godly and the great Lord Kapila are the ones who have direct knowledge of the most confidential glories of His Lordship. (20) He is the very same person you consider your maternal cousin, dearest friend, ardent well-wisher, counselor, messenger, benefactor and charioteer. (21) He who is present in everyone's heart, who is equal to all and who being from the Absolute never falsely identifies Himself, is, in His consciousness of making with everything He does a difference at each moment, free from whatever predilection.


(22) Yet, despite of His impartiality with the devotees, see, oh King, how Krishna directly, at the end of my life, cared to be present at my side. (23) Those yoga adepts who with Him in mind devoutly meditate on His holy name and with their mouth sing His glories, will, upon abandoning the material conception of life, find release from the desire proper to their materially motivated actions. (24) May He who in my meditations appears as the four-handed God of the Gods, the Supreme Lord with His cheerful smile, His eyes red like the morning sun and His decorated lotus face await me when I leave this material body.' "



(25) Sûta said: "Yudhishthhira, who heard that from him who was lying on a bed of arrows, asked him, with the rishis listening, about the diverse religious duties. (26) Bhîshma described to him the different stages of life and the vocations as determined by the qualities of the person next to the way how one should deal systematically with both the symptoms of attachment and detachment.

(27) He explained about the duties of charity, rulership and liberation by giving their divisions and gave the general outline of the duties of women and devotional service. (28) Knowing the truth he described, oh sages, the [four basic civil virtues of] religious dutifulness, economy, fulfillment of desires and liberation, to which he cited various known histories. (29) During the time Bhîshma described the duties, the sun ran over the northern hemisphere, which is precisely the desired time preferred by the mystics when they want to leave this world [see B.G. 8: 24].

(30) Bhîshmadeva, the protector of thousands of sciences and arts, then fell silent and with a mind freed from all bondage he fixed his eyes wide open upon the Original Person Lord S'rî Krishna, the Fourhanded One who was standing before him in yellow garments. (31) Simply looking at Him, the Annihilator of the Inauspicious, his meditation purified and his pain from the arrows disappeared instantly. And while he prayed before the material tabernacle all the activities of his senses ceased when he departed for the Controller of All Living Beings.

(32) S'rî Bhîshmadeva said: 'Let me being freed from desires prepare my mind for the Supreme Lord, the Leader of the Devotees, the Great Self-contented One who in the realization of His transcendental joy at times [as an avâtara] takes pleasure in accepting this material world with her creation and destruction.

(33) He is the most desirable person of the higher, lower and middle worlds. Bluish like a tamâla tree, He wears His dress that shines like the golden rays of the sun. He has a body decorated with sandalwood pulp and a face like a lotus. May my love free from material motives repose in the friend of Arjuna. (34) Let the mind be directed towards S'rî Krishna who, with His scattered hair that on the battlefield turned ashen from the dust of the hoofs, with His face decorated with perspiration and His skin pierced by my sharp arrows, wearing His protective armor took pleasure in all of it.

(35) After hearing the command of His friend He drove His chariot between the opposing forces, where positioned He diminished the lifespan of the enemy by simply looking at them. Let there be my love for that friend of Arjuna. (36) While the troops were looking at a distance, He with His transcendental knowledge eradicated the ignorance of him who, because of a polluted intelligence, was reluctant to kill his kinsmen. Let there be the transcendence of my attraction for His feet.

(37) For the sake of the fulfillment of my duty factually to be more of violence and against His own sworn principle [to stay out of the fray], He got down from His chariot, took up its wheel and - while dropping His outer garment - paced towards me like a lion that is about to kill an elephant. (38) Wounded by the sharp arrows and without His shield He, smeared with blood, in the angry mood of the great aggressor moved towards me in order to kill me. May that Supreme Lord who awards salvation become my destination.

(39) Let me, at this hour of death, be of love for the Personality of Godhead who, controlling the horses with a whip in His right hand and the reins in the left, so elegant to behold by all means protected the chariot of Arjuna. It was by looking at Him that those who died at this place realized their original form. (40) Watching the attractive movements of His supremely spirited, fascinating acts and sweet smiles, the gopîs of Vrajadhâma [the village of Krishna's youth] imitating Him in ecstasy, found their original nature.
(41) When King Yudhishthhira performed the [Râjasûya] royal sacrifice where the great sages and kings were assembled, He received the respectful worship of all the members of the elite. I present there recognized Him at the time [and still remember Him now] als the spirit soul, as the object of worship.

(42) Having experienced the absorption of being freed from the misconceptions of duality, I have known [ever since] that He, now present before me, is the One Unborn in the heart of the conditioned soul. It is He who in His being situated as the Supersoul in the heart of all who are created by Him, just like the one sun, is looked upon differently from every angle.' "

(43) Sûta said: "With his mind, speech, sight and actions thus fixed upon Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul.

(44) After hearing this all from Bhîshmadeva as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day.

(45) Thereafter from everywhere drums sounded being beaten by gods and men, accompanied by heartfelt praise from the pious royal order and showers of flowers falling from the sky. (46) Oh descendant of Bhrigu [S'aunaka], after having performed the funeral rites for the dead body, Yudhishthhira was afflicted for a moment.

(47) The sages who were satisfied and happy about the [revelation of the] confidential secret of Lord Krishna's glories, then went back to their own hermitages with Him installed in their hearts. (48) King Yudhishthhira went together with Lord Krishna to Hastinâpura and consoled his uncle [Dhritarâshthra] and ascetic aunt Ghândhârî. (49) With the approval of his uncle and consent of Lord Vâsudeva he thereafter, faithful to the greatness of his forefathers, executed the royal duties over the kingdom."

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

Text

Sûta said: "Yudhishthhira in fear because he had killed went thereafter, from the full of his realization of the religious duty, to the battlefield where he found the dying Bhîshmadeva lying down.


Sûta said: " In fear because of having killed, Yudhishthhira for the sake of the full knowledge of the religious duty, thereafter went to the battlefield, where he found the dying Bhîshmadeva lying down. (Vedabase)


Text 2

Drawn by the best horses decorated with golden ornaments, all the brothers followed him hither, accompanied by Vyâsa, Dhaumya [the priest of the Pândavas] and other rishis.

All the brothers followed him there, drawn by the best horses decorated with golden ornaments, accompanied by Vyâsa, Dhaumya [the priest of the Pândavas] and other rishis. (Vedabase)


Text 3

Also the Supreme Lord came along with Arjuna on the chariot, oh sages among the learned, and thus appearing very aristocratic he [the king] was like Kuvera [the treasurer of the demigods] together with his companions.

The Supreme Lord also followed him with Arjuna on the chariot, o sages among the learned, and thus appearing very aristocratic he was like Kuvera [the treasurer of the demi-gods] and his companions. (Vedabase)


Text 4

When Yudhishthhira saw Bhîshma lying on the ground like a demigod fallen from heaven, he together with his brothers and the Lord who carries the disc, Krishna, bowed down before him.

Upon seeing Bhîshma lying on the ground like a demi-god fallen from heaven, Yudhishthhira together with his brothers and Lord Krishna, bowed down before him. (Vedabase)


Text 5

At that place were present all the sages among the brahmins, the godly and the royalty, just to see the leader of the descendants of King Bharata [the common ancestor].

There the rishis of goodness amongst the learned, the godly and the kings were present just to see the chief of the descendants of King Bharata [the common ancestor]. (Vedabase)


Text 6-7

Parvata Muni, Nârada, Dhaumya, Lord Vyâsa, Brihadas'va, Bharadvâja and Paras'urâma were present there with their disciples and also Vasishthha, Indrapramada, Trita, Gritsamada, Asita, Kakshîvân, Gautama, Atri, Kaus'ika and Sudars'ana had come.

Parvata Muni, Nârada, Dhaumya, Lord Vyâsa, Brihadas'va, Bharadvâja and Paras'urâma were there with their disciples as also Vasishthha, Indrapramada, Trita, Gritsamada, Asita, Kakshîvân, Gautama, Atri and Kaus'ika as well as Sudars'ana. (Vedabase)


Text 8

Oh learned ones, also many other sages like S'ukadeva, the instrument of God, and other pure souls like Kas'yapa and Ângirasa arrived there accompanied by their disciples.

O learned ones, also many other sages like Sukhadeva and other pure souls as Kas'yapa and Ângirasa arrived there accompanied by their disciples. (Vedabase)


Text 9

Bhîshmadeva, the best among the Vasus knowing well how to behave in respect of the dharma according to time and circumstances, welcomed all the great and powerful ones who had assembled there.

Bhîshmadeva, the best amongst the Vâsu's, knowing well how to behave religiously according time and circumstances, welcomed all the great and powerful ones he had received there. (Vedabase)


Text 10

Knowing of Krishna's glories he also in worship welcomed Him, the Lord of the Universe who, situated in the heart, manifests His form through His internal potency.

Knowing of His glories he also in worship welcomed Lord Krishna, the Lord of the Universe situated in the heart who manifests His form through His internal potency. (Vedabase)


Text 11

Seeing the sons of Pându sitting silently by his side, Bhîshma congratulated them warmheartedly. With tears in his eyes in ecstacy he was overtaken by feelings of love about the gathering.

Seeing the sons of Pându sitting silently nearby, Bhîshma, overtaken by feelings of love about the gathering, congratulated them warmheartedly, overwhelmed by tears of ecstasy. (Vedabase)


Text 12

He said: 'Oh how painful and unjust it has been for you good souls, sons of righteousness, to have had such a life of suffering you never really deserved under the protection of the learned, the religion and the Infallible One.

He said: 'O what terrible sufferings and injustice has been done that were not deserved by you, remaining alive with that suffering under the protection of the learned, the pious and the Infallible One. (Vedabase)


Text 13

When after the death of the great general Pându, the children of Kuntî, my daughter in law, were still tender of age, she had to suffer a great deal on your account, and that continued even after you boys had grown up.

After the death of the great general Pându, Kuntî, my daughter in law, having young children, suffered a great deal and that continued, despite of having the boys grown up, on your account. (Vedabase)


Text 14

All the unpleasant that happened I think, is the inescapable effect of Time; you, just like the rest of the world with its ruling demigods, fall under that control just like the clouds that are carried by the wind.

All this, I think, is the result of the workings of time, as also with you, however detestable the rulers might be, the time rules as everywhere - just like the wind carrying a line of clouds. (Vedabase)


Text 15

Why else would there be that misfortune with the presence of Yudhishthhira, the son of the ruler of religion, Bhîma with his mighty club, Arjuna carrying his Gândîva and our well-wisher Lord Krishna?

And where there is Yudhishthhira, the son of the ruler of religion, Bhîma with his mighty club, Arjuna carrying his Gândiva and our well-wisher Lord Krishna, the effect of time is a reversal. (Vedabase)


Text 16

No one may fathom God's plan oh King; it bewilders even the great philosophers who are engaged in exhaustive inquiries.

Of His plan no one knows, o King; even great philosophers engaged in exhaustive inquiries for sure are bewildered. (Vedabase)


Text 17

Therefore, I assure you, oh best of the descendants of Bharata, that this was only due to His providence, His desire; oh ruler, just take care of the helpless subjects oh master.

Therefore, I assure you, o best of the descendants of Bharata, that this was only the enchantment of His providence, His desire, o ruler - just take care of the helpless subjects o master. (Vedabase)


Text 18

He [Krishna] who inconceivably moves among the Vrishni family, is no one else but the Supreme Lord, the original, primordial, supreme enjoyer Nârâyana who bewilders each by His energies.

This Supreme Lord S'rî Krishna is no one else but the original primordial supreme enjoyer Nârâyana who bewilders each by His energies and moves inconceivably amongst the Vrishni family. (Vedabase)


Text 19

Oh King, Lord S'iva, Nârada the sage among the godly and the great Lord Kapila are the ones who have direct knowledge of the most confidential glories of His Lordship.

Of Him, o King, we have the direct confidential knowledge of the divine glories of Lord S'iva, the rishi Nârada and Kapila. (Vedabase)


Text 20

He is the very same person you consider your maternal cousin, dearest friend, ardent well-wisher, counselor, messenger, benefactor and charioteer.

He is the same person that you think of as your maternal cousin, dearest friend, ardent well-wisher, counselor, messenger, benefactor and charioteer. (Vedabase)


Text 21

He who is present in everyone's heart, who is equal to all and who being from the Absolute never falsely identifies Himself, is, in His consciousness of making with everything He does a difference at each moment, free from whatever predilection.

He, being present in everyone's heart and equal to all, is from the Absolute enacting unidentified in the consciousness of differentiation and never attached in any stage. (Vedabase)


Text 22

Yet, despite of His impartiality with the devotees, see, oh King, how Krishna directly, at the end of my life, cared to be present at my side.

Yet, being steadfast with the devotees, see, o King, how directly with the ending of my life Krishna has made His presence with me. (Vedabase)


Text 23

Those yoga adepts who with Him in mind devoutly meditate on His holy name and with their mouth sing His glories, will, upon abandoning the material conception of life, find release from the desire proper to their materially motivated actions.

Those yoga-adepts who in their words meditate devoutly on His holy name, singing His glories, will, upon abandoning the material conception of life, find release from the desire of their materially motivated actions. (Vedabase)


Text 24

May He who in my meditations appears as the four-handed God of the Gods, the Supreme Lord with His cheerful smile, His eyes red like the morning sun and His decorated lotus face await me when I leave this material body.' "

May He, the God of the Gods, the Supreme Lord, in the line of my meditation on the four-handed one [Vishnu], receive me with His cheerful smile, His eyes red like the morning sun and His decorated lotus face, as soon as I leave this material body'." (Vedabase)


Text 25

Sûta said: "Yudhishthhira, who heard that from him who was lying on a bed of arrows, asked him, with the rishis listening, about the diverse religious duties.

Sûta said: "Yudhishthhira hearing that from him who was lying down on a bed of arrows, asked him, with the rishis listening, about the diverse religious duties. (Vedabase)


Text 26

Bhîshma described to him the different stages of life and the vocations as determined by the qualities of the person, next to the way how one should deal systematically with both the symptoms of attachment and detachment.

Bhîshma described to him the different stages of life and the vocations as prescribed by the qualities of the person next to the way how to deal systematically with both the symptoms of attachment and detachment. (Vedabase)


Text 27

He explained about the duties of charity, rulership and liberation by giving their divisions and gave the general outline of the duties of women and devotional service.

He explained on the duties of charity, rulership and liberation by giving their divisions and gave the general explicit of the duties of women and devotional service. (Vedabase)


Text 28

Knowing the truth he described, oh sages, the [four basic civil virtues of] religious dutifulness, economy, fulfillment of desires and liberation, to which he cited various known histories.

Knowing the truth, he described, o sages, the religion, the economy, the fulfillment of desires and the enlightenment, citing from the various known histories. (Vedabase)


Text 29

During the time Bhîshma described the duties, the sun ran over the northern hemisphere, which is precisely the desired time preferred by the mystics when they want to leave this world [see B.G. 8: 24].

At the time when Bhîshma described the duties, the sun ran over the northern hemisphere which according to the mystics is the exact time desired for leaving this world [see B.G. 8: 24]. (Vedabase)


Text 30

Bhîshmadeva, the protector of thousands of sciences and arts, then fell silent and with a mind freed from all bondage he fixed his eyes wide open upon the Original Person Lord S'rî Krishna, the Fourhanded One who was standing before him in yellow garments.

Then Bhîshmadeva, the protector of thousands of sciences and arts, fell silent and with a mind freed from all bondage he fixed his vision on the Original Person Lord S'rî Krishna, the fourhanded one who was standing before him in yellow dress. (Vedabase)


Text 31

Simply looking at Him, the Annihilator of the Inauspicious, his meditation purified and his pain from the arrows disappeared instantly. And while he prayed before the material tabernacle all the activities of his senses ceased when he departed for the Controller of All Living Beings.

Simply looking at Him, the annihilator of the inauspicious, his meditation purified and his pain from the arrows instantly disappeared - and while praying the material tabernacle all the activities of his senses stopped as he quit for the Controller of All Living Beings. (Vedabase)


Text 32

S'rî Bhîshmadeva said: 'Let me being freed from desires prepare my mind for the Supreme Lord, the Leader of the Devotees, the Great Self-contented One who in the realization of His transcendental joy at times [as an avâtara] takes pleasure in accepting this material world with her creation and destruction.

S'rî Bhîshmadeva said: 'Let me, being freed from desires, put my thought, feelings and willing on the Supreme Lord, the leader of the devotees, the great self-contented one who in the realization of His transcendental joy at times takes pleasure in accepting this material world with its creation and destruction. (Vedabase)


Text 33

He is the most desirable person of the higher, lower and middle worlds. Bluish like a tamâla tree, He wears His dress that shines like the golden rays of the sun. He has a body decorated with sandalwood pulp and a face like a lotus. May my love free from material motives repose in the friend of Arjuna.

The most desirable from the high, low and middle worlds, bluish like a Tamalâ tree, wearing His dress shining like the golden rays of the sun, His body decorated with sandalwood pulp and His face like a lotus - may the attraction repose on the friend of Arjuna without any material motives. (Vedabase)


Text 34

Let the mind be directed towards S'rî Krishna who, with His scattered hair that on the battlefield turned ashen from the dust of the hoofs, with His face decorated with perspiration and His skin pierced by my sharp arrows, wearing His protective armor took pleasure in all of it.

Let the mind be directed towards S'rî Krishna who, with His scattered hair on the battlefield turned ashen from the dust of the hoofs, His face decorated with perspiration and His skin pierced by my sharp arrows, with His protecting armor took pleasure in all of it. (Vedabase)


Text 35

After hearing the command of His friend He drove His chariot between the opposing forces, where positioned He diminished the lifespan of the enemy by simply looking at them. Let there be my love for that friend of Arjuna.

After hearing the command of His friend He drove the chariot between the opposing powers and while staying there, He diminished the lifespan of the enemy by merely looking it over - let there be an intimate relation to that friend of Arjuna. (Vedabase)


Text 36

While the troops were looking at a distance, He with His transcendental knowledge eradicated the ignorance of him who, because of a polluted intelligence, was reluctant to kill his kinsmen. Let there be the transcendence of my attraction for His feet.

With the soldiers looking from a distance, He by transcendental knowledge eradicated the lack of knowledge from the one who, from a polluted intelligence, was reluctant to kill his kinsmen - let there be the transcendence of my attraction for His feet. (Vedabase)


Text 37

For the sake of the fulfillment of my duty factually to be more of violence and against His own sworn principle [to stay out of the fray], He got down from His chariot, took up its wheel and - while dropping His outer garment - paced towards me like a lion that is about to kill an elephant.

Against His own truth to my own promise of factually doing it, He, getting down from His chariot, took up its wheel, pacing towards me like a lion about to kill an elephant, meanwhile dropping His outer garment. (Vedabase)


Text 38

Wounded by the sharp arrows and without His shield He, smeared with blood, in the angry mood of the great aggressor moved towards me in order to kill me. May that Supreme Lord who awards salvation become my destination.

Wounded by the sharp arrows and without His shield, He, smeared with blood, in the angry mood of the great aggressor, began to move for the purpose of killing me - may that Supreme Lord who awards salvation become my destination. (Vedabase)


Text 39

Let me, at this hour of death, be of love for the Personality of Godhead who, controlling the horses with a whip in His right hand and the reins in the left, so elegant to behold by all means protected the chariot of Arjuna. It was by looking at Him that those who died at this place realized their original form.

Let me, at this hour of death, be attracted to the Personality of Godhead who, controlling the horses with a whip in His right hand and the reins in the left, in His high-hearted posture by all means protected the chariot of Arjuna; it was by looking at Him that those who died in this world attained their original form. (Vedabase)


Text 40


Watching the attractive movements of His supremely spirited, fascinating acts and sweet smiles, the gopîs of Vrajadhâma [the village of Krishna's youth] imitating Him in ecstasy, found their original nature.

Looking upon the attractive movements of His supremely spirited fascinating acts and sweet smiles, the gopîs of Vrajadhâma [the village of Krishna's youth] underwent the characteristics of madness, in ecstasy having copied them. (Vedabase)


Text 41

When King Yudhishthhira performed the [Râjasûya] royal sacrifice where the great sages and kings were assembled, He received the respectful worship of all the members of the elite. I present there recognized Him at the time [and still remember Him now] als the spirit soul, as the object of worship.

In a royal performance of sacrifice of King Yudhishthhira, where the great sages and kings were assembled, He received the respectful worship of all the elites, with me personally present recognizing Him as my object of attraction. (Vedabase)


Text 42

Having experienced the absorption of being freed from the misconceptions of duality, I have known [ever since] that He, now present before me, is the One Unborn in the heart of the conditioned soul. It is He who in His being situated as the Supersoul in the heart of all who are created by Him, just like the one sun, is looked upon differently from every angle.' "

Him, now present before me, I know, having experienced the absorption of being freed from the misconceptions of duality, to be the Unborn of the conditioned body, situated in the heart of all speculators as the Supersoul, who, like the sun that looks different from every angle, is One to me." (Vedabase)


Text 43

Sûta said: "With his mind, speech, sight and actions thus fixed upon Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul.

Sûta said: "With his mind, speech, sight and activities thus fixed on Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul. (Vedabase)


Text 44

After hearing this all from Bhîshmadeva as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day.

After hearing this all from Bhîshmadeva as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day. (Vedabase)


Text 45

Thereafter from everywhere drums sounded being beaten by gods and men, accompanied by heartfelt praise from the pious royal order and showers of flowers falling from the sky.

Thereafter drums sounded beaten by gods and men from everywhere, with praise from the honest royal order and showers of flowers falling from the sky. (Vedabase)


Text 46

Oh descendant of Bhrigu [S'aunaka], after having performed the funeral rites for the dead body, Yudhishthhira was afflicted for a moment.

O descendants of Bhrigu [S'aunaka], after having performed the funeral rites for the dead body, Yudhishthhira for a moment became sad. (Vedabase)


Text 47

The sages who were satisfied and happy about the [revelation of the] confidential secret of Lord Krishna's glories, then went back to their own hermitages with Him installed in their hearts.

Then, the sages, satisfied and happy by the confidentiality of the glories of Lord Krishna, went with Him in their hearts back to their own hermitages. (Vedabase)


Text 48

King Yudhishthhira went together with Lord Krishna to Hastinâpura and consoled his uncle [Dhritarâshthra] and ascetic aunt Ghândhârî.

King Yudhishthhira with Lord Krishna went to Hastinâpura to console his uncle [Dhritarâshthra] and ascetic aunt Ghândhârî. (Vedabase)


Text 49

With the approval of his uncle and consent of Lord Vâsudeva he thereafter, faithful to the greatness of his forefathers, executed the royal duties over the kingdom."

With the approval of his uncle he thereafter executed the royal duties over the kingdom, as was confirmed by Lord Vâsudeva, to the greatness of his forefathers." (Vedabase)

[KALKI]

(1) S'aunaka Muni asked: "How did King Yudhishthhira, the greatest of the strict followers of the religion, together with his younger brothers rule the kingdom after having killed the aggressors who wanted to usurp the legal inheritance? They had to accept a restriction on the joys of life, didn't they?"

(2) Sûta said: "After the exhausting bamboo fire of the Kuru dynasty, the Lord, the maintainer of the creation, was pleased to see how the seedling of Yudhishthhira's kingdom had been restored. (3) After having heard what Bhîshma and the Infallible One had said, Yudhishthhira, enlightened by perfect knowledge, was freed from his bewilderment and ruled, followed by his brothers and protected by the invincible Lord, over the earth and the seas like he was the king of heaven [Indra].

(4) All the rain that was needed showered, the earth yielded everything desired and the cows out of sheer joy moistened the pastures with their filled udders. (5) The rivers, oceans and hills assured him in every season of all necessary vegetables, greenery and medicinal herbs. (6) Never was, because of themselves, nature or because of others, any living being troubled by anxieties, diseases or extreme temperatures, as always happens with a king who has no enemies.

(7) In order to appease His family and please His sister [Subhadrâ, who was married to Arjuna], the Lord stayed for a few months in the city of Hastinâpura. (8) After that time He, after duly asking permission, was permitted to leave. After embracing the king and bowing down to him He ascended His chariot, receiving from others the same respects and embraces. (9-10) His sister, [the wife of the Pândavas] Draupadî, [their mother] Kuntî, [Parîkchit's mother] Uttarâ and also [the blind grandfather] Dhritarâshthra and [his wife] Gândhârî, [their son] Yuyutsu, [the Kuru priest] Kripâcârya, [the twin brothers] Nakula and Sahadeva together with Bhîma, and [the Pândava priest] Dhaumya and the other ladies from the palace and [Vyâsa's mother] Satyavatî, had great difficulty with the departure of the One with the conch in His hands, and almost fainted.

(11-12) An intelligent person will, concerning the fame that is sung, in good company being liberated from materialistic association, never think of giving it up when he but once has heard the pleasing. How could the Pândavas who gave Him their heart then tolerate it to be separated from Him having seen Him face to face and touching, sleeping, sitting and eating together with Him? (13) All of them, looking at Him with wide open eyes, melted for Him and moved restlessly, bound as they were by pure affection.

(14) The ladies of the family who came from the palace, had difficulty checking their tears from overflowing, as they were afraid that because of it inauspicious things might happen to the son of Devakî.

(15) At that time mridangas [drums used in devotional service], conch shells, horns, strings, flutes and more drums, bells and other rhythm instruments were sounded. (16) To have a good view the ladies of the Kuru dynasty climbed on the roof of the palace, from where they showered flowers upon Krishna with love and shy smiles.

(17) For the Most Beloved of the Beloved [Arjuna] the conqueror of sleep took up an embroidered sunshade decorated with perls and lace that had a handle inlaid with jewels. (18) He, as the master of Madhu, resplendently sitting on flowers scattered all around was on His way fanned by Uddhava, His cousin brother and His driver Sâtyaki.

(19) From all sides the truthful respects and sayings of the brahmins could be heard that to the occasion were neither befitting or unbefitting considering the fact that the Absolute Truth was present there in a form subjected to the modes of nature. (20) The ladies of the capital of the king of the Kurus were with their hearts absorbed in talking amongst each other about Him hailed in the scriptures, in such a manner that it sounded more attractive than the hymns of the Vedas themselves:

(21) 'Him we will definitely remember as the Personality of Godhead, as the Original One who existed materially unmanifested in His own Self before the creation of the modes of nature. He is that Supersoul, that Supreme Lord, in whom the living beings merge with their energies suspended, like going asleep at night.

(22) He as the one who puts the revealed scriptures in practice thus gives, when He excercises His own personal potency, the individual soul time and again names and forms when He [in the form of an avatâra] creates the outer illusion of material nature. And these names He assigns to that what factually cannot be named. (23) He happens to be the same Personality of Godhead as the one by those great devotees seen who managed to control their senses and life and who, by the grace of their devotion, may see the development of a pure mind; it is they who by dint of this, only this, deserve a purified existence.

(24) Oh friends, it is He who for His excellent pastimes, that are confidentially described in the Vedas as also discussed by the intimate devotees, is respected as the one and only Supreme Controller and Supersoul of the complete creation, as He who by the manifestation of His pastimes, creates, maintains and destroys without ever becoming attached to it.

(25) Whenever there are rulers who ignorantly like animals go against the divine principles, He manifests, for sure out of goodness, His supreme power and positive truth, mercy and wonderful activities in various forms for the sake of maintaining [the dharma] in the different periods and ages [see also B.G 4: 7]. (26) O, how supremely glorified the dynasty of King Yadu is and how elevated the virtue of the land of Mathurâ, for He who has appeared and roamed here is the supreme leader of all the living beings and the husband of the goddess of fortune. (27) How wonderful Dvârakâ is [the island where Krishna resides], that place that, adding to the virtue and fame of the earth, defeats the glory of the heavenly worlds, that place of which the inhabitants are used to constantly see the soul of the living being [Krishna] who bestows His grace with the benediction of His smiling glance.

(28) For the wives He married to relish His lips again and again, they no doubt by vow, bath, fire-sacrifice and such must have been of perfect worship for the Lord, oh friends. Often the damsels of Vraja fainted with that in their minds! (29) Of the lady of Dvârakâ [Rukminî, Krishna's first wife], who with great valor was taken away by Him from the open selection of the bridegroom as the price that had to be paid by the harassing powerful kings headed by S'is'upâla, and of the other ladies that were similarly brought home after the killing of thousands of wicked kings [headed by Bhaumâsura], there are the children like Pradyumna, Sâmba and Amba. (30) All these very fine women of the highest stature who were bereft of their individuality and purity were, being touched by their lotus-eyed husband who drew them in His heart, thus never left alone in their homes.'

(31) While the ladies of the capital were praying and talking this way about Him, He granted them the grace of His glance and greeting them with a smile on His face the Lord departed.

(32) Yudhishthhira, the man without enemies, out of affection and being anxious, engaged four divisions of soldiers [on horseback, elephant, chariot and foot] for the protection of the enemy of the atheists. (33) After thus having accompanied Him over a long distance, the Lord persuaded politely and full of affection the determined Pândavas to return. They were overtaken by the thought of their future separation. Thereafter He with His dear companions proceeded towards Dvârakâ.

(34-35) Traveling through Kurujângala [the province of Delhi], Pâñcâlâ [part of Punjab], S'ûrasenâ, Brahmâvarta [Uttar Pradesh its north] and the districts along the Yamunâ river, He passed Kurukshetra where the battle was fought and traversed the province of Matsyâ, Sârasvatân [another part of Punjab] and so on. Then crossing the land of deserts [Rajasthan] and the land where there is hardly any water [Madhya Pradesh], and after passing through the provinces of Sauvîra [Saurastra] and Âbhîra [part of Gujarat], He, oh S'aunaka, finally reached the western side of the province of Dvârakâ with His horses slightly overtaken by fatigue from the long journey.

(36) In several places it so happened that the Lord was welcomed and served in different ways when He arrived in the evening after the sun had passed the eastern sky to be gone where the ocean is."

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~##



Text 1

S'aunaka Muni asked: "How did King Yudhishthhira, the greatest of the strict followers of the religion, together with his younger brothers rule the kingdom after having killed the aggressors who wanted to usurp the legal inheritance? They had to accept a restriction on the joys of life, didn't they?"


S'aunaka Muni asked: "How did King Yudhishthhira, the greatest of the strict followers of the religion, with his younger brothers rule the kingdom after killing the aggressor who wanted to usurp the legal inheritance - surely they out of necessity had to accept restrictions." (Vedabase)


Text 2

Sûta said: "After the exhausting bamboo fire of the Kuru dynasty, the Lord, the maintainer of the creation, was pleased to see how the seedling of Yudhishthhira's kingdom had been restored.

Sûta said: "After the exhausting bamboo-forest fire of the Kuru dynasty, the Lord, the Maintainer of the Creation, became contented about having reestablished the seedling of Yudhishthhira his own kingdom. (Vedabase)


Text 3

After having heard what Bhîshma and the Infallible One had said, Yudhishthhira, enlightened by perfect knowledge, was freed from his bewilderment and ruled, followed by his brothers and protected by the invincible Lord, over the earth and the seas like he was the king of heaven [Indra].

After having heard what Bhîshma and the Infallible One had said, Yudhishthhira was, enlightened by perfect knowledge, purified from his bewilderment and ruled, followed by his brothers, over the earth and the seas like the king of the heavenly planet [Indra] protected by the invincible Lord. (Vedabase)


Text 4

All the rain that was needed showered, the earth yielded everything desired and the cows out of sheer joy moistened the pastures with their filled udders.

All the rain that was needed showered and the land produced everything wanted to which the cows out of sheer joy moistened the pastures with their filled udders. (Vedabase)


Text 5

The rivers, oceans and hills assured him in every season of all necessary vegetables, greenery and medicinal herbs.

The rivers, oceans and hills assured him of all necessary vegetables, greenery and medicinal herbs. (6) Never, because of themselves, nature or others, was any living being troubled by anxieties, diseases or extreme temperatures, as always happens with a king who has no enemies. (Vedabase)


Text 6

Never was, because of themselves, nature or because of others, any living being troubled by anxieties, diseases or extreme temperatures, as always happens with a king who has no enemies.

(6) Never, because of themselves, nature or others, was any living being troubled by anxieties, diseases or extreme temperatures, as always happens with a king who has no enemies. (Vedabase)


Text 7

In order to appease His family and please His sister [Subhadrâ, who was married to Arjuna], the Lord stayed for a few months in the city of Hastinâpura.

For appeasing His family and pleasing His sister [Subhadrâ, who was married with Arjuna], the Lord stayed a few months in the city of Hastinâpura. (Vedabase)


Text 8

After that time He, after duly asking permission, was permitted to leave. After embracing the king and bowing down to him He ascended His chariot, receiving from others the same respects and embraces.

Upon duly asking permission He was permitted to leave and after embracing and bowing down with the king He ascended His chariot with receiving from the others the same respects and embraces. (Vedabase)


Text 9-10

His sister, [the wife of the Pândavas] Draupadî, [their mother] Kuntî, [Parîkchit's mother] Uttarâ and also [the blind grandfather] Dhritarâshthra and [his wife] Gândhârî, [their son] Yuyutsu, [the Kuru priest] Kripâcârya, [the twin brothers] Nakula and Sahadeva together with Bhîma, and [the Pândava priest] Dhaumya and the other ladies from the palace and [Vyâsa's mother] Satyavatî, had great difficulty with the departure of the One with the conch in His hands, and almost fainted.

His sister, the wife of the Pândavas Draupadî, their mother Kuntî, Uttarâ and also the father Dhritarâshthra and mother Gândhârî of Duryodhana, their son Yuyutsu, the priest Kripâcârya, the twinbrothers Nakula and Sahadeva together with Bhîma and Dhaumya and also other ladies of the palace and Bhîshma's stepmother Satyavatî, couldn't bear the separation from the One with the conch in His hands and almost fainted. (Vedabase)


Text 11-12

An intelligent person will, concerning the fame that is sung, in good company being liberated from materialistic association, never think of giving it up when he but once has heard the pleasing. How could the Pândavas who gave Him their heart then tolerate it to be separated from Him having seen Him face to face and touching, sleeping, sitting and eating together with Him?

The one who has understood of the Lord's glorifying and fame, liberated from materialistic association by the right company, having only heard once the pleasing, will never think of giving it up. How could the Pândava's who gave Him their mind then tolerate separation from Him having seen Him face to face, touching, sleeping, sitting and eating together with Him? (Vedabase)


Text 13

All of them, looking at Him with wide open eyes, melted for Him and moved restlessly, bound as they were by pure affection.

All of them, looking at Him with open eyes, melted for Him and bound as they were by pure affection, they were moving restlessly. (Vedabase)


Text 14

The ladies of the family who came from the palace, had difficulty checking their tears from overflowing, as they were afraid that because of it inauspicious things might happen to the son of Devakî.

The ladies of the family who came out of the palace, had it difficult to check their tears from overflowing, as they were afraid that because of it inauspicious things might happen to the son of Devakî. (Vedabase)


Text 15

At that time mridangas [drums used in devotional service], conch shells, horns, strings, flutes and more drums, bells and other rhythm instruments were sounded.

At that time mridanga's [drums used in devotional service], conchells, horns, strings, flutes and more drums, bells and other rhythm-instruments were sounded. (Vedabase)


Text 16

To have a good view the ladies of the Kuru dynasty climbed on the roof of the palace, from where they showered flowers upon Krishna with love and shy smiles.

For onlooking the ladies of the Kuru-dynasty got on the roof of the palace, from where they showered flowers upon Krishna with love and shy smiles. (Vedabase)


Text 17

For the Most Beloved of the Beloved [Arjuna] the conqueror of sleep took up an embroidered sunshade decorated with perls and lace that had a handle inlaid with jewels.

For the most beloved of the beloved the conqueror of sleep [Arjuna] took up an embroidered sun-shade decorated with perls and lace with a handle inlaid with jewels. (Vedabase)


Text 18

He, as the master of Madhu, resplendently sitting on flowers scattered all around was on His way fanned by Uddhava, His cousin brother and His driver Sâtyaki.

Uddhava, His cousin brother and His driver Sâtyaki fanned Him while He, as the master of Madhu, sitting on flowers scattered all around, commanded them on the road. (Vedabase)


Text 19

From all sides the truthful respects and sayings of the brahmins could be heard that to the occasion were neither befitting or unbefitting considering the fact that the Absolute Truth was present there in a form subjected to the modes of nature.

It was being heard here and there that the respects and sayings of the twice born at that time were nor befitting nor unbefitting because it was done for the Absolute that was playing the role of a human being. (Vedabase)


Text 20

The ladies of the capital of the king of the Kurus were with their hearts absorbed in talking amongst each other about Him hailed in the scriptures, in such a manner that it sounded more attractive than the hymns of the Vedas themselves:

The ladies of the capital of the king of the Kuru's were with their hearts absorbed in talking amongst each other about the Supreme, so hailed by the scriptures, in such a manner that it sounded more attractive than the hymns of the Vedas themselves: (Vedabase)


Text 21

'Him we will definitely remember as the Personality of Godhead, as the Original One who existed materially unmanifested in His own Self before the creation of the modes of nature. He is that Supersoul, that Supreme Lord, in whom the living beings merge with their energies suspended, like going asleep at night.

'He, as we definitely remember this Personality of Godhead, is the original one who existed materially unmanifested in His own Self before the creation of the modes of nature - and with that Supersoul, that Supreme Lord, the living beings merge with their energies suspended as if during the night. (Vedabase)


Text 22

He as the one who puts the revealed scriptures in practice thus gives, when He excercises His own personal potency, the individual soul time and again names and forms when He [in the form of an avatâra] creates the outer illusion of material nature. And these names He assigns to that what factually cannot be named.

He thus by the performance of His own personal potency, in the re-creation of the outer illusion of the living beings in material nature, entrusts them again, as the compiler of the revealed scriptures, with names and forms desiring to award them without any mundane designation. (Vedabase)


Text 23

He happens to be the same Personality of Godhead as the one by those great devotees seen who managed to control their senses and life and who, by the grace of their devotion, may see the development of a pure mind; it is they who by dint of this, only this, deserve a purified existence.

(23) He by providence is the same Personality of Godhead with those great devotees who managed to control their senses and life and who, by the grace of their devotion, can see the development of a pure mind and certainly by this only, deserve a purified existence. (Vedabase)


Text 24

Oh friends, it is He who for His excellent pastimes, that are confidentially described in the Vedas as also discussed by the intimate devotees, is respected as the one and only Supreme Controller and Supersoul of the complete creation, as He who by the manifestation of His pastimes, creates, maintains and destroys without ever becoming attached to it.

O friends, this is He who is spoken of and confidentially described in the Vedas as also by the confidential devotees, as the one and only Supreme Controller and Supersoul of the complete creation, who, by the manifestation of His pastimes creates, maintains and destroys, without ever becoming attached to it. (Vedabase)


Text 25

Whenever there are rulers who ignorantly like animals go against the divine principles, He manifests, for sure out of goodness, His supreme power and positive truth, mercy and wonderful activities in various forms for the sake of maintaining [the dharma] in the different periods and ages [see also B.G 4: 7].

Whenever there are rulers, who ignorantly, like animals, go against the divine principles, He manifests, for sure out of goodness, His supreme power and positive truth, mercy and wonderful activities, in various forms, for the sake of maintenance in the different periods and ages. (Vedabase)


Text 26

O, how supremely glorified the dynasty of King Yadu is and how elevated the virtue of the land of Mathurâ, for He who has appeared and roamed here is the supreme leader of all the living beings and the husband of the goddess of fortune.

O, how supremely glorified is the dynasty of King Yadu and the virtue of the land of Mathurâ, because this, of all the living beings, is the supreme leader and husband of the goddess of fortune who appeared and [in His youth] wandered here. (Vedabase)


Text 27

How wonderful Dvârakâ is [the island where Krishna resides], that place that, adding to the virtue and fame of the earth, defeats the glory of the heavenly worlds, that place of which the inhabitants are used to constantly see the soul of the living being [Krishna] who bestows His grace with the benediction of His smiling glance.

How wonderful is Dvârakâ [the island where Krishna resides], that place that, adding to the virtue and fame of the earth, defeats the glory of the heavenly worlds and whose inhabitants are used to constantly see the soul of the living being [Krishna] bestowing His grace with the benediction of his smiling glance. (Vedabase)


Text 28

For the wives He married to relish His lips again and again, they no doubt by vow, bath, fire-sacrifice and such must have been of perfect worship for the Lord, oh friends. Often the damsels of Vraja fainted with that in their minds!

For the wives He married to relish His lips again and again, must they certainly by vow, bath, fire-sacrifice and such have been of perfect worship with the Controller, o friend; often fainted the damsels of Vraja with their minds set on that! (Vedabase)


Text 29

Of the lady of Dvârakâ [Rukminî the first wife of Krishna], who with great valor was taken away by Him from the open selection of the bridegroom as the price that had to be paid by the harassing powerful kings headed by S'is'upâla, and of the other ladies that were similarly brought home after the killing of thousands of wicked kings [headed by Bhaumâsura], there are the children like Pradyumna, Sâmba and Amba.

Of the lady of Dvârakâ [Rukminî, Krishna's first wife], who with great valor was taken away by Him from the open selection of the bridegroom, as the price that had to be paid by the harassing powerful kings headed by S'is'upâla, or as with other ladies similarly brought after the killing of thousands of wicked kings [headed by Bhaumâsura], there are children like Pradyumna, Sâmba and Amba. (Vedabase)


Text 30

All these very fine women of the highest stature who were bereft of their individuality and purity were, being touched by their lotus-eyed husband who drew them in His heart, thus never left alone in their homes.'


All these woman of the highest stature that were bereft of their individuality and purity were auspiciously glorified and were never left alone in their homes by their lotus-eyed husband who made His presence in their endeared hearts '. (Vedabase)


Text 31

While the ladies of the capital were praying and talking this way about Him, He granted them the grace of His glance and greeting them with a smile on His face the Lord departed.

While the ladies of the capital were praying and talking this way about Him, He granted them the grace of His glance and greeting them with a smile on His face the Lord departed. (Vedabase)


Text 32

Yudhishthhira, the man without enemies, out of affection and being anxious, engaged four divisions of soldiers [on horseback, elephant, chariot and foot] for the protection of the enemy of the atheists.

Yudhishthhira who was without enemies, out of affection and being afraid, engaged four divisions of defense for the protection of the enemy of the atheists. (Vedabase)


Text 33

After thus having accompanied Him over a long distance, the Lord persuaded politely and full of affection the determined Pândavas to return. They were overtaken by the thought of their future separation. Thereafter He with His dear companions proceeded towards Dvârakâ.

After thus having accompanied Him for a long distance, the Lord politely and full affection persuaded the determined Pândava's, who were overtaken by the thought of future separation, to return - upon which He proceeded for Dvârakâ with His dear companions. (Vedabase)


Text 34-35

Traveling through Kurujângala [the province of Delhi], Pâñcâlâ [part of Punjab], S'ûrasenâ, Brahmâvarta [Uttar Pradesh its north] and the districts along the Yamunâ river, He passed Kurukshetra where the battle was fought and traversed the province of Matsyâ, Sârasvatân [another part of Punjab] and so on. Then crossing the land of deserts [Rajasthan] and the land where there is hardly any water [Madhya Pradesh], and after passing through the provinces of Sauvîra [Saurastra] and Âbhîra [part of Gujarat], He, oh S'aunaka, finally reached the western side of the province of Dvârakâ with His horses slightly overtaken by fatigue from the long journey.

Through Kurujângala [the province of Delhi] and Pâncâlâ [part of Punjab] and Sûrasenâ and Brahmâvarta [Uttar Pradesh its North] and the districts along the Yamunâ river, He came along Kurukshetra where the battle was fought and the province of Matsyâ, Sârasvatân [part of Punjab] and so on. Then through the land of deserts [Rajasthan] and the land where there is hardly any water [Madhya Pradesh], and after passing through the provinces of Sauvîra [Saurastra] and Âbhîra [part of Gujarat], He, o S'aunaka, finally reached the western side of the province of Dvârakâ with His horses slightly overtaken by fatigue of the long journey. (Vedabase)


Text 36

In several places it so happened that the Lord was welcomed and served in different ways when He arrived in the evening after the sun had passed the eastern sky to be gone where the ocean is."

At different places it so happened that the Lord was welcomed and served variously in the evening after the sun had passed the eastern sky to be gone where the ocean is." (Vedabase)