·Copyright 1973
Şukrtındra Oriental
Rescarch Institute,
Cochin - 682002, India
First Printed in 1973
Price Rs 15 00
Printed at
The Hindi Prachar Press,
Ernakulam, Cochin-16
Published by
G Ananta Par,
Secretary, Sukrtındra O R Instituto,
Cochin - 682002

·To
The Revered Memory of
H. H. SRIMAD SUKRITEENDRA TEERTHA SWAMI
of
KASHI MATH SAMSTHAN

·CONTENTS
Pages
ix
xiii
Preface
Foreword
Introduction
Text & Translation
Notes
Index
Corrections
IIIIII
1
128
143
159

·Preface The present edition of Suniti-Bhagavata ascribed to Sāgara Rāmācārya has been prepared based on a palmleaf Manuscript in Malayalam characters available in the Institue, and also with the aid of a printed edition of the same work with a Marathi Translation published by Dattatreya Govinda Sadekar (Khanapur, 1922). A translation in English and elucidatory notes explaining the allusions have been added in order to make it easy for those who have no knowledge of Sanskrit and for wider circulation. I am grateful to the authorities of the Sukſtīndra 0. R. Institute for having agreed to publish this edition of Sunīti-Bhāgavata as the first publication of the Institute, I must express my sincerest thanks to Dr. S. Venkitasubramonia Iyer, Professor of Sanskrit, Kerala University, Trivandrum for having favoured me by writing a Foreword in appreciation of the work. I am especially thankful to the Hindi Prachar ess Ernakulam, for the excellent printing and get-up of the work finished in the shortest time possible. I shall consider myself rewarded if the labours of Sāgara Rāmācārya be appreciated by the readers and the work considered a treasure-house of practical wisdom. Sukrtindra O. R. Institute, Cochin - 682002 G. K. PAI ·Foreword The Sukſtindra Oriental Research Institute in Cochin, which has been founded to provide facilities for research in Sanskrit literature and Indian philosophy and culture has come out with its first publication, the Suniti-Bhāgavata of Rāmācārya. This is an interesting metrical work dealing with the stories narrated in the Bhāgavatapurāņā in order, the verses being composed in such a manner that the first half of each verse forms a worldly maxim and the other half an illustration of this, but forming, at the same time, a part of the story. The former halves of the verses, therefoie, constitute a set of maxims and the latter halves arranged consecutively constitute a summary of the Bhāgavata in a simple form. The author Sāgara Rāmācārya belonged to the Gauda-Särasvata group of Madhvas, and is one of the less known luminaries among the writers on Dvaita Ve. danta. From the references in his Sannitirāmāyaṇa, a companion to the present work, we are able to know that he is the author of other works also like Katbāsangraha, Sabdanirņaya , Tattvasangraha, Jyotişanitiratna and Madhvamantravyākhyā. He is also the author of a more important work, the Korkanābhyadaya which aims at establishing the full-fledged Brahmin status of the Gauda- Sārasvatas, which was apparently disputed by some. From internal evidence the author can be placed in the 17th Century. The present edition of the Sunītibbāgavata, carefully propared by Dr. G. K. Pai, the Director of the Institute, is based on an old edition with Marathi trans-

·sii
lation and a palm-leaf manuscript. He has noticed the
variant readings and added an English translation which
would make the work accessible even to those who are
not very familiar with Sanskrit. He has also provided
Notes at the end explaining mainly the allusions in the
text.
I hope that the scholarly world will welcome this
publication which combines in itself Ethics, Religion and
Poetry, and that the enthusiastic enterprise of Dr. Pai
will result in further valuable publications from the
Sukſtindra 0. R. Institute.
Professor and Head of tho
Department of Sanskrit,
University of Kerala,
University Campus,
Karavattom,
Trivandrum,
29-3-73
Dr. S. Venkitasubramonia Iyer.

·Introduction 1 From very early times we come across two kindred spirits that find expression in Sanskrit Literature-one is the didactic spirit and the other the gnomic spirit. The Satakas of BhartȚhari are expressions of the didactic spirit and are of higher values than gnomic verses which contain traditional maxims of sententious wisdom. These gnomic verses contain terse and epigrammatic sayings and are mostly in the Anuşthubh 'metre. The Mahābhārata contains quite rich masses of them in the Santi and Udyoga Parvas. These verses embody the quintessence of traditional wisdom. Kşemendra of Kastmir chalked out a new-line of composition and composed a poem of 100 verses, the first half of each verse being a maxim of sententious wisdom and the second half an illustration from practical life. Sāgara Rāmācārya followed the same pattern and produced a collection of gnomic verses which be called Sunīti-Bhāgavatam.' It is a unique work consisting of 470 verses which, the author declares, is composed for singing the glory of Vişņu and his devotees. The author has adopted the Bhāgavata Purāņa as the basic text and source for the material. The method he has adopted is to choose contexts from the Bhāgavata Purāņa and to justify the outcome with a moral maxim, the moral maxim forming the first half of the verse and the context chosen from the Bhāgavata Purāņa, which serves as an example, forming the second half. The examples appear in the Supiti-Bhāgavata almost in the samo sequence in which they appear in the Bhāgavata ·xiv Purāņa, Tho contents of the Sunīti.Bhāgavata are also arranged in twelve skandhas and the tenth skandha is divided into two halves, viz. pūrvārdha and uttarardha thus following the pattern of the Bhāgavata Purāņa. That the material source is Bhagavata and the aim of the author is to recount the glory of the devotees of the Supreme Being have been expressed by the author in the following verse which with a little modification is repeated in all the skandhas of the text. वणितं प्रथमे स्कन्धे भगवद्भक्तसद्यशः । गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ।। -9.22 Tho predominating motre is Anustubh but Indravajrā and Sārdülavikriditam are also found used in the beginning and end of each skandha. A work intended for inculcating practical wisdom doos not require an elevated style and naturally the author has adhered to a simple and mattor-of-fact style throughout. Ho has not employed even the common figures of speech such as Utprokşā and Rüpaka to embollisb his oxpression. In short it is a performanco meant for pleasure and profit to his readers, oxecuted by the author aftor going through the Bhāgavata with thought and reflection ·ХУ of the religious Maths such as Kāśī Math, Gokarna Nath, Uttarādi Math and Kumbhakoņa Math. Rāmācārya was the younger son of Sāgara Ven. kateśa. His elder brother was Koneri, Rāmācārya was an adherent of Mādhya School of philosophy. He was & versatile genius and bas produced excellent works in the different branches of Literature. His published works are the Suniti-Bhāgavatam and the Sanniti-Rāmāyaṇam, Another work of the same category named Suniti Bhāratam is also ascribed to him. Besides these he has written a work on the origin and history of the Gaud Sarasvat Brahmins. The book is titled "Konkaņābhyudayam". Unfortunately a complete manuscript of this work has not come into view. A philosophical treatise named Tattvasangraha and an astrological work named Jyotişanitiratna are found ascribed to him. He has also written commentaries on works such as Bhāratatātparyanirnaya, Daśāvatārastuti, Sauramantra and Madhvamantra. Texts consulted Two texts of Suniti-Bhāgavata have been utilised in the preparation of this edition. Their particulars are given below: I Palm-leaf manuscript 7.5" x 1.8". 35 leaves with 11 to 12 lines on each; Malayalam characters, Complete and in good condition, Available in the Institute. II सार्थ सुनीतिभागवत (Text with Marathi Translation). Printed and published by Dattatreya Gorinda Sadekar, Khadapur, 1922. - Editor

·श्रीमत्सुनीतिभागवतम्
प्रथमः स्कन्धः
श्रीकृष्णाय नमः
11
लक्ष्मौसद्दयिते पयोभृदसिते संदत्तसद्वाञ्छिते
दोषोधरहिते गुणविलसिते मुख्यानिलान्तर्गते ।
सर्वेरप्यजिते सदव्यवहिते नारायणाख्यान्विते
ब्रह्माद्यविनुते दृढं मम हिते कृष्णे मनोस्त्वच्युते ॥ १
SRIMAT SUNITI-BHAGAVATA
SKANDHA I
Salutations to Sri Kršna
1. Ho, whose truo beloved is Lakşmi, who like thin
clouds is dark-complexioned, who granted tho wake
of tho virtuous doroid of the group of vicer, vlin
shines forth with the virtues, who has entered thing
Vital .Airs (Prana) and hence invincible, who is
always present in the proximity of the sages, who
is known by the namo Nārāyani, specially lauded
by Brahms and others, who does not fail his de.
Votces-on that Krsna let my mind remain fixed.

·2 निपीय यद्भागवतामृतं सज्जनोग्यसंसारभयं' जहाति । ब्रह्मादिवन्द्यं प्रणमामि वेदव्यास हरिं मध्वहृदब्जवासम् ॥ २ 2. My oboisance to that Vedavyāsa, drinking the nectar of whose Bhāgavata the virtuous get rid of the fear of the mighty saṁsāra (cycle of birth and death), who is lauded by Brahmā and other deities, who is Hari himself and who resides in the lotus of the heart of Madhya, सुदुर्गमैर्दुष्टवचस्तमिश्रे- निगूहितो भागवतार्थ उच्च. । प्रकाशितो येन सदुक्तिभाभिः सा मध्वभानुर्हरतात्तमो मे ॥ ३ 3. May that Sun in the form of Madhva-who by means of the rays in the form of wise sayings well illumined the substance of Bhāgavata which was hidden by the darkness in the form of the speech of the wioked and was hence difficult to understand - remove my ignorance. प्रबोधयद्वालममि सुमध्वः- शास्त्रं बुधेन्द्ररपि दुर्विबोधम् । येनाजसा सविवृत निषेवे जयप्रदं त जयतीर्थराजम् 4. He, by whose spotless elucidation of the teachings of Madhya, difficult to be understood even by the fore. most of the intelligent made it easily comprehensible even to a child, who bescoW3 success on the devotees, to that king of preceptors, Jayatirtha, I pay my obeisance. 1. सुजातीयपससारमय-1 2. जपाघम्-- 3. स्म मध्य-II - ४ - .

·3 आनन्दतीर्थोक्तिमहानखाने- विदार्य दुर्वादिजनान्धरण्याम् । जहार सन्मार्गगतान्तराया- न्स व्यासराट् सिंहवरोऽवतान्माम् ।।। ५ I 5. May tho kingly Vyāsa-the foremost among tho lions who after having, by the huge pointed claws in tho form of tho, sayings of Anandatirtha, pierced the elephants in the form of the evil sayings in the world and removed the obstacles from the good path protect mo. रम्या यदीया बहवो निवन्धा अद्यापि लोकस्य हरन्ति हृत्स्थम् । तमो वितन्वन्ति च मङ्गलं मां सपातु जीवोत्तमतीर्थवर्याः ॥ ६ 6. He whoso soveral charming works even now banish the ignorance from tho minds of the pooplo and disseminato happiness, may that forcmost Jivotta. matirtha protect mo. गोकर्णसत्क्षेत्रवरेऽनवद्यः श्रीविठ्ठलं कोङ्कणविप्रवन्धः । अपूजयद्यो रघुचन्द्रतीर्थः संजुष्टगङ्गादिसमस्ततीर्थः ॥ यतीश्वराद्योऽखिललोकहृद्यो विरक्तिभूपः परिभूतदोप. । शास्त्राधिचन्द्रो हरिभक्तिसान्द्रो भवेत्प्रसन्नः परमो गुरुनः ।। 1. दरम्यम्-1 मात जी-1 3. पत्रि- .. ५ ·7-8. He who is faultless, who is worshipped by the Brāhmaṇas of the Konkaņa (Gauda Sārasvatas), who worshipped Sri Vitthala in Gokarna, the foremost among the holy places, who has visited Gangā and all other holy spots, the foremost among the sages, the coveter of all hearts, whose adornment is desirelessness, who has conquered all passions, the moon of the ocean of śāstras, and is saturated with the devotion tawards Hari-may that Raghucandra, the supreme preceptor, be pleased with us. लक्ष्मीशभक्तो बहुधर्मसक्तो विवृद्धसंपत्परिनाशितापत्' सदातिदान्तः प्रगुणः प्रशान्तः स तिम्मपाख्यः कृतसाधुसख्यः ॥ ९ द्विजोऽच्युताराधनतः सुपुत्रं लेभे गुणाढ्यं भुवि सर्वमित्रम् । महावुधं सागरवेङ्कटेशं सच्छास्त्रविज्ञं तपनप्रकाशम् १० ॥ 9.10 Ho, who has a devotee of the Lord of Lakşmi who always adhered to righteousness, who accumulated riches and removed adversity, who vas always well restrained, upright, tranquil and a friend of the virtuous, that Brahmana, Timmapa by name, after having Forshipped Acynta (Vișpu) begot a good son named Sagara Venkateśn abounding in virtues, a friend of all, of great wisdom, knower of auspicious sistras and who shone with razliance. 1.

·6 १३ ब्राह्मण्यमास्थाप्य बुधाः समस्ता येनैव दुस्तर्कभृतो निरस्ताः । आनन्दितः कोकणविप्रसार्थः प्रमोदितः श्री रघुचन्द्रतीर्थः ॥ ११ सद्ब्रह्मसूत्रोत्तमभाष्यटीका- टीका कृता तत्त्वसुकौस्तुभाख्या । धर्मा महाभागवता जनेषु संस्थापिता येन च भूयुपायैः ।। १२ प्रदशितो येन च साधुमार्ग- स्तिरस्कृतोऽभूद्भुवि दुष्टवर्गः । दत्ता द्विजेभ्यः सकलाश्च विद्या विस्तारिता कीतिरथानवद्या । येनोपदिष्टं शुभमुत्तमेभ्यः श्रीमध्वशास्त्रं बहुशो जनेभ्यः । व्यथं कृतं चैकमपि स्म नाहः प्रसादितः श्री रमणो नृसिंहः ॥ १४ तस्य प्रियायामथ शान्तवाय्यां कोनेरिरामो तनयो प्रजाती । बभूवतू' राघवलक्ष्मणो स- न्महानुरागाविव बुद्धिमन्तौ ।। १५ 11-15. He who after having refutod the ill-founded systems of all the so-called vise established the wisdom of the Korikapa (Gaudí Sárasvata) Brăiimaņas and thus mndo them as well as Sri Raghucandratirtha happy, who composed the Tattvaknustubha commentary on tho Tnstvaprakasiki (commentary composed by Sri Jayatirtha) on the best elucidation ·6 (of Madhva) of the Brahmasutra, who again by various means established the Mahābhāgavata code of conduct among the people, who showed the good path and humbled the wicked on the earth, imparted all lores of knowledge to the twice-born and spread one's own faultless fame, preached the auspicious Madhvaśāstra to several persons and thus did not waste even a day of his life, and who propitiated Narasimha, the consort of Sri (Laksmi), he and his beloved, Sāptabāyi were blessed with two intelligent sons, viz, Koneri and Rama who were like Rama and Lakşmaņa in mutual affection. तं सद्गुणं सागरवेङ्कटेशं विपश्चिदाचार्यवरं प्रणम्य । ज्येष्ठं च कोनेरिबुधप्रबह सद्वैष्णावाग्यानखिलांस्तथैव ।। श्रीकृष्णभक्तानुचरः सलक्ष्मी- नारायणप्रेरणयव रामः मुदे मुकुंदस्य च वैष्णवानां सुनीति सद्भागवतं करोति ।। १७ 16-17. After having paid obeisance to that virtuous, learned and best of preceptors, Sāgara Venkatesa and also to his elder brother Koneri and similarly to all those foremost excellent Vaişnavas, Rāma, tho attendant of the devotees of Kļşņa, hereby composes the good Suniti Bhagavata, guided by Lakşminārāyana, for propitiating Mukunda (Vispu) and pleasing the devotees of Vişnu.

·दयालवः साधुजना गुणज्ञा विमत्सराः सद्गुणशालिनश्च । तुष्यन्तु मे वीक्ष्य कृति समस्ताः अहं यथा स्यां नितरां कृतार्थः ॥ १८ 18. If only the compassionate, good people, who know tho virtues, who are free from cnvy and practiso virtues feel happy at my composition I shall be ever satisfied. अज्ञस्य बालस्य कृपास्पदस्य प्रवर्तमानस्य सुदुष्करेऽयें । संगृह्णतः स्वल्पपदैः प्रभूत- मर्थ च संकोचनिपक्तयुद्धः ।। १९ नम्रत्वभाजो मम सर्वसन्तो वात्सल्यवन्तोऽन्यगुणेषु तुष्टाः । न्यूनाधिकं काव्य कृतिथमज्ञाः किमप्युदारा स्खलनं सहध्वम् । २० 10-20. Ob, yo who aro affectionnte, who nrc happy at tho virtucs of others, knovers of tho labour of Poctic composition and generous and wire once! Knowing mo to be an ignorant child cxpecting (descrving) mercy. who is engaged in the difficult task of composing this work ishing to convey much senso in a few words and intent on condensing (the material) and of hurnble disposition-such asi am-ict the crrors of cunimission and omission mado by mo in this work be excuse!! 2. :-11 ·8 सूतोक्तं किल नारदस्तुतमभूद्यत्सत्पदं यः स्वयं व्यासः फल्गुनभीष्मयो.' प्रियतमो भक्तेष्टकृद्धर्मजः । प्रोचे यद्गतिर्जुनों विरहितः खिन्नश्च पार्था ययुः शप्तोऽयं कलिजित्परीक्षिदभजत्कृष्णः स नो रक्षतात् ॥ १९ 21. He, the glory of whose real abode as lauded; by Nārada was narrated (to Saunaka and otbers) by Sita, who manifested himself aa Vyāsa, who was most dear to Arjuna and Bhisma, who. fulfilled the desires of the devotees, whose departure from the world has been related by Yudbisthira, (at whose departure) Arjuna felt forlorn and the Pandavas set out for heaven, who was cursed (by sage Sprigt) and vanquished Kali-whom Pariksit adored-may that Kļşpa protect us. वणितं प्रथमे स्कन्धे भगवद्भक्तसद्यशः । गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ॥ २२ 22. That excellent glory of the devotees of the Supreme Being whiob is described in the tirst skandha (of the Bhagavata Purăpa) is being recounted here in the form of moral maxims for the pleasure of Vişņu and the Vaişpavas, ग्राह्या विद्योत्तमा हीनजन्मनोऽपि विमत्सरः । श्रीमद्भागवतं सूताच्छुश्रुवुः शौनकादयः ॥ २३ 23. The highest knowledge (loro) must be obtained with even-mindedness even from a low-born, e. g. Saunaka and others heard the glorions -Bhamrata from (the lips of) Sita. 1. फाल्गुन-II 2. सुदाति-1 - ·9 अदयमपि संदयं तत्रवेच्छाविवृद्धये शूद्रात्मने हरी रूपं नारदाय न्यदर्शयत् ॥ २४ 24. Though rules forbid, a thing is to be shown to a person in exceptional cases to increase that person's interest in it. (Though revealing one's form to a Sūdra is fordidden, yet) the Lord revealed himself before Nārada who was a Sūdra with a view to inspire him. मनस्तुष्टिहरं कार्यशेष धीमान शेषयेत्' । चक्रे भागवतं व्यासो नारदोक्तोऽखिलार्थकृत् ॥ २५ 25. Tho viso should not keep pending any work which would destroy peace of mind and hence Vyāsa tho compiler of the entire scripture immediately composed the Bhagavata at the instance of Narada. कृतं परेण यत्कर्म कार्या तदुचिता क्रिया । ब्रह्मास्ने द्रौणिनोत्सृप्टे तन्मुमोच धनंजयः ॥ 20. Ono must always do only that fitting deed which serves as a counter to the deed done by others.c.g., when the son of Drona (Asvatthămă) released the Brahmastra, Dhananjaya (Arjuna) also released tho samo (as a counter). द्विजस्याकर्मणः कार्यों निग्रहो हननं विना । मणि कृष्णोदितो दोर्हतवान शिरोऽर्जुनः ॥ २७ 27. A trice-born who has offended must be punished without being slain c. 6., as ndrised by Kfşpa, 1. पद-1 2. परतो-1 3. नस्मारनांग:-11 ·10 - Arjuna appropriated from Drauņi (Aśratthāmā) the (erest) jewel but not (his) head, न भवेन्महतोप्युक्तौ विश्रम्भ.' पक्षपातिनः । प्रबोधितोऽपि कृष्णाद्यैर्भीष्मं पपृच्छ धर्मराट् ।। २८ 28. Those who aro partisans (in their attitude) do not trust the words of even the illustrious ones. 0. &., Yudhişthira sought Bhışma's advice even though well instructed by Kșspa (that no sin is accrued by him by slaying the wicked). वाञ्छितादधिकं पुण्यकृतोऽभीष्टं प्रसिध्यति । भीष्मस्यासीत्पुरः कृष्णो मुमूर्षोरुत्तरायणे । २९ . - 29. The meritorious ones achieve more than what they desire for e.g., Krsna appeared before Bhisma who was desirous of dying in the Uttarāyaṇa. खेदे प्राप्तेऽपि नो मोच्यमव कर्मणि मङ्गले । कृष्णे निर्याति नेताम्बु न्यरुन्धन् पाण्डवस्त्रिः ।। ३० 30. Tears must not be shed on an auspicious occasion even though there is cause for grief; the womenfolk (of the harem) of Pandavas suppressed the tears at the time of Krsna's departure. । -- ज्येष्ठमध्यमनीचाश्च माननीया यथोचितम् स्त्रित्रयः प्रजाश्च पिनादीनभगवान्सममानयत् 31. Ono must be courteous to one's superiors, equals and inferiors as befits them; e. g. The Lord 1. विसम्मः-गा 2. न्यरधन्पा...II

·il
is honoured the ladies, subjects and the superiors
(elders) in a fitting manner,
स्थितिज्ञः स्वोचितं कुर्यात्स्वबुद्धया वान्यचोदितः ।
'धृतराष्ट्रः सभार्योऽगाद्वंनं विदुरबोधितः ॥
132. One who knows the situation must on one's'own
for at other's bidding do what is fitting e. &.,
Dhịtarāştra accompanied by his wife repaired to
the forest as advised by Vidura.
क्लेशो न कार्यः श्रीविष्णुवशत्वात्संपदापदोः ।
पिनादिशोकं तत्याज धर्मजो नारदोदितः ।
-
33, Prosperity and adversity being controlled by Vişnu
one must not grieve; e. g., the son of Dharma
(Yudhisthira) abandoned all grief (caused) due to
(the death of) his forefather (Dhrtarastra).
निमित्तरेव धीमद्भिर्भविष्यदवगम्यते ।
दृष्टोत्पातोऽवदद्भौमं धर्मराट् भगवद्गतिम् ।। ३४
34. The wise, verily, infer the future from the portents.
On seeing the (ill) omens, Yudhisthira expressed to
Bhima (his fears about) the condition of Bhagavān
(Sri Krsna).
व्यर्थेशवलहीनस्य बहुसाधनता मता ।
गाण्डीवाद्यर्जुनस्यासीत्कृष्णस्त्रीरक्षणे वृथा ।
36. To a person devoid of the support of God, all
accessories are useless. e. g., (After the departure
of Krsna to hearen) the Gindiva, etc. (and other

·12
weapons) of Arjuna proved to be useless in reaching
succour to the wives of Sri Kļşņa,
यम्मिंदेशे न सुहृदो न मित्रं तन नो वसेत् ।
श्रुत्वार्जुनोक्तां' कृष्णस्वधामाप्तिं पाण्डवा ययुः ।। ३६
36. One must not stay in a place devoid of friends and
well-vishers. The Pandavas set out (of their capital)
on hearing from Arjuna, Krsna's attainment of his
own abode.
दुष्ट उत्तमवेषोपि सतामातनुते व्यथाम् ।
पीडयामास गोयुग्मं कलिपतिलाञ्छनः ॥
37. The wicked though in the best guise cause intense
pain to the good. c. g.. Kali wearing the royal
o insignia tormented the pair of a bull and a cow.
रक्ष्यः पूर्वमनम्रोपि खलोपि पतितः पदोः
कलयेऽदाद्वधोधुक्तः परीक्षित्स्थानपञ्चकम् ॥
,
38. Even a mischievous person who falls at the feet
must be given refuge though he was arrogant before.
e.g., Pariksit who was bent upo killing Kali
rewarded him instead with five mediums to live in.
श्रांतोऽतिक्षुधितो वेत्ति स्वयोग्यं न विवेक्यपि ।
मुनेरंसे मृतं सर्प परीक्षिन्निदधे रुपा
।
39. One who is tired and famished does not know, oven
though capable of discrimination, what behoves
1. नोक्तवृष्ण-I
2.
रक्षा:-

·13 ४० oneself. e. g., Pariksit in a fit of anger dropped a dead snake on the shoulder of the sage. त्यज गर्व' जय क्रोधं हितं ब्रूहि भज क्षमाम् । दत्तशापं सुतं राज्ञे प्रणिनिंद मुनिः क्षमी ॥ 40. One must (always) añandon pride, conquer anger, speak what is good and resort .to patience. The well-restrained sage upbraided his son who imprecated the king. प्रत्यासन्ने मृतेः काले विहायान्यद्धरिं भजेत् । श्रुतशापोऽच्युतं भेजे परीक्षिन्मुनिसंमतः ॥ .४१ 41. At the approach of the time of death one must always worship Hari, abandoning all other thoughts. 0. 8., The king on hearing about the curse worshipped Acyuta as approved by the sages. ब्रवीति चतुरः पृष्टः सन्नेवादरतः परः । पृष्टः परीक्षिता राज्ञा श्रीशुक: प्रत्यभाषत ।। 42. A shrewd person speaks only when repuested to respectfully by others. e.g. Suka replied only on boing requested by king Parikşit. लक्ष्मीशोरुमतेलंसद्गुणतते: सन्मध्वपूजारते: श्रीमत्सागरवेंकटेशविबुधाद्यं शांतवायी सुतम् । रामं प्राप सुनीति भागवत उत्कृप्टेऽन्न तनिमिते सच्छलोकर्दशभिलंसन्द्विगुणितः स्कंधोऽतमाद्योऽगमत् ।। ४३ पशि मीसुनीति मागयते प्रयमसन्धः समासः ॥ ४२ 1. दग्ग-1 2. दामम्-1 3. सुर-1 दगुणवरी:-1 ·14 43. Rāma was born son to Santabāyi and to that learned man, Sāgara Venkatesa whose mind was excessively dovoted to the consort of Lakşmi, who shone with an abundance of virtues and who was always engrossed in the adoration of Sriman Madhvācārya. The first Skandha, constituted of twice illuminating verses, of the excellent Suniti Bbāgavata composed by that Rāma, bas come to an end. Thus ends the first Skandha of the sacred Suniti Bhagavata, ten

·द्वितीयः स्कन्धः
संप्रोक्ता च शुकेन वाञ्छितकरी यद्धारणोचेन्जजो
यद्वीयं च यदीरिताः प्रससृजुर्ब्रह्माण्डमग्र्यं सुराः ।
यः सद्बह्वरतारभागसुरहृत्संप्राप्य बोधं विधि-
यस्मात्सर्वजगत्ससर्ज हितकृत्कृष्णः' स नो रक्षतात् ॥ १
Skandha II
1. For whose realisation Suka explained the Dhāraņā
(concentration) (to Pariksit), whose valour was
described (to Nārada) by the Lotus-born (Brahma),
at whose bidding the gods in the beginning created
the cosmic Egg, who killed (innumerable) asuras
(demons) by assuming various excellent forms, on
attaining wisdorn from whom Brahmā created the
entire universe-may that benevolent Kịşņa protect
us.
ब्रह्मादिप्रणुते विचिनचरिते विज्ञानदानोद्यते
सद्रक्षानिरते गुणोधभरिते निःशेषदोषोज्झिते ।
व्यासे वागमृतेऽनिशं प्रमुदिते श्रीमध्वहृत्संस्थिते
भक्तिर्मेऽत्युचिते सदाप्रतिहते स्यात्सत्यवत्याः सुते ॥
2. He who is praised by Brahmā and others, who is of
wondrous deeds, who is ever ready to impart higher
knowledge, who is engaged in protecting the good,
who possesses an abundance of virtues, who is
entirely devoid of defects, whose speech is like nectar,
who is always blissful, who is established in the heart
1. हितत्क-1
2. गवेग 3. चिते-

·16 of Sri Madhvācārya, who is never frustrated, on that excollent Vyasa, the son of Satyavati, may my devotion remain fixed. द्वितीये वणितं स्कंधे भगवद्भक्तसद्यशः गौयते नीतिरूपेण विष्णुवैष्णवतुष्टये । ३ 3. That'excellent glory of the devotees of the Supreme Being which is described in the second skandha (of the Bbāga vata Purāņa) is being recounted here in the form of moral maxims for the pleasure of Vişņu and the Vaişnavas. क्षिप्रं प्रवृत्तये ब्रूयात् पण्डितः फलनिश्चयम् । जगाद धारणां धातृस्मृतिलब्धिकरी शुकः ॥ 4. For tho quick accomplishment of anything an expert who knows of certain what fruits can be gained (by the performance of that act) must advise accordingly. e. g. Suka related (to Parikșit) how Brahmä remenabered by resorting to Dhāruņā (all that happened before the creation of the cosmic Egg). स्वयोग्यतानुसारेण प्रवर्तते मनीषिणः । केचिद्भजन्ति वैराज हृत्स्थं रूपं हरेः परे । ५ 5. The wise act according to their own capabilities. Some worship Virát whereas others worship the form of Hari fixed in the heart. परिपृच्छेदविज्ञातमहंकारसमुज्झितः स्वाज्ञातं नारदस्तत्त्वमपृच्छच्चतुराननम्' । -6. What is unknown must be enquired into by one givall pride; e.g. Narada asked the Four-faced - ६ ing up 1. पृच्छचच्चतुराननम्-II ·17 One (Brahmā) about that principle which he was ignorant about. कार्य कर्तुमशक्तोऽपि शक्नुयाच्छ्रेप्ठचोदितः । ब्रह्माण्ड ससृजुर्विष्णुप्रेरिताः संहताः सुराः ॥ 7. Though by himself a person is unable to accomplish a thing, on being urged by superiors he vill accomplish it, e. g., The gods together created the 'Brahmānda (universe) on being inspired by Visnu. दुष्टाजहि सतो रक्ष सन्मार्गमनुदर्शय । वराहाद्यवतारोऽभूदेतदर्थं जनार्दनः 8..One must destroy the wicked, protect the virtuous and show (them) the path of virtue. It is for this purpose that Janārdana (Vişnu) assumed the form of Boar, etc. ८ साधने सत्यपि ज्ञानं विना कार्य न सिध्यति । जगत्कृतिदृशे ब्रह्मा र्यादिप्टस्तपोऽचरत् ॥ 9. Though the materials are at hand, without knowledge no task can be accomplished. e. g., In order to gain the knowledgo preliminary to the creation of the universe Brahmā performed austerities as advised by Hari (Visnu) न तुष्यति मनः कस्य परमाद्भुतदर्शने । स्वलोकसंस्थितं विष्णुं दृष्ट्वा तुप्टोऽनमद्विधिः ।। 10. Who does not feel happy at the sight of an extraord. inary marvel? Beholding Vişnu in his own abode (Vaikuptha) Brahmã was pleased and saluted him.

·18 - किमलभ्यं भवेत्पुंसः सुप्रसन्ने महात्मनि प्रीतात्सकलविज्ञानं स्वयंभूः प्राप्तवान्हरेः । ११ Il. What is unattainable to one with whom the Great Lord is pleased? The Self-born (Brahma) attained the entire spiritual knowledge from Hari who tras pleased with him, समस्तमपि कुर्वीत स्वाम्यनुग्रहभाइनर ससर्ज निखिलं वेधा हरिणेक्षाप्रचोदितः । १२ 12. A person who receives the blessings of the Lord becomes capable of doing everything. e. g., Brahma created the entire universe inspired by the (com. passionate) glance of Hari (Visnu). सम्यक् परहितं सत कुर्वन्त्येवाप्यनथिताः ब्रह्माचरच्च भद्रार्थ प्रजाना नियमान्यमान् ॥ 13. The virtuous indeed uniformly do good to others even without being requested to. Brahmā practised the yamas (restraints) and niyamas (accessory vows) for the welfare of creatures. लक्ष्मीशोरुमतेर्लसद्गुणततेः सन्मध्वपूजारते: श्रीमत्सागरवेकटेशविबुधाचं शान्तबायी सुतम् रामं प्राप सुनीतिभागवत उत्कृष्टेऽन तनिर्मिते सच्छलोकर्दशभिर्वरो विलसितः स्कंधो द्वितीयोऽगमत् ।। १४ इति श्री सुनीतिभागवते द्वितीयस्कन्धः समाप्तः 14. Rāma was born son to sāntabāyi and to that learned man, Sagara Venkatesa, whose mind was excessively devoted to the consort of Lakşmi, who sbone with an abundance of virtues and who as always engrossed in the adoration of Sriman Al..dhvacarya. The second skandha, constituted of ten illuminating verses, of the excellent Supiti Bhāgapata composed by that Rima, has come to an end. Thus onds the second skandha of the sacred Suniti Bhagavata. ॥

·तृतीयः स्कन्धः मैत्रयो निजगाद यत्परकथा ब्रह्म सृजच्चोदितो येनाशेषमयासुरं समंवधीद्योऽभूद्धिरण्याक्षहत्' भक्ताभीप्सितदो वराहतनुभाग्यः कर्दमस्येष्टक- साक्षाद्यः कपिलो हितं ह्यकथयत्कृष्णः स नो रक्षतात् । مه SKANDHA III 1. He, whose glory has been related (to ividura) by Maitreya, by whose inspiration ,Brahma created (the entire universe), by whom the entire race of demons was extirpated, who was the slayer of Hiranyakia, who granted the wishes of the devotees, who assumed the form of a boar, who fulfilled the desiro of Kardama; who incarnating) "'as“ Kapild' instructed (Devahuti) in the knowledge sought after-may that Kļşņa protect us. लक्ष्मीशं भजते जगद्भयहृते द्वैपायनाज्ञाधृते मोहं नाशयतेऽसुरान्विजयते सच्छास्त्रमातन्वते । साधूनुद्धरते प्रधानमरुते मध्वाख्यया राजते गीर्वाणष्टकृते नमो गुणवते तस्मै सदा श्रीमते 2. He who is devoted to the Lord of Lakşmi, who dispels the fear of the world (universe), who practises the command of Dvaipāyana (Vyāsa), the remover of illusion, the conqueror of the wicked, who dissem. inates the knowledge of the scripture, who is the ॥ २ I. कृत् - I ·20 mr ४ - redeemer of the good, the accomplisher of the desires of gods, to that virtuous and radiant Prime Breath, descended as Madhyācārya, my salutations ! तृतीये वर्णितं स्कन्धे भगवद्भक्तसद्यशः गीयते नीतिरूपेग विष्णुवैष्णवतुष्टये 3. The excellent glory of the devotees of the Supremo Being which is described in the third skandha (of the Bhagavata Purāpa) is being recounted here in the form of moral maxims for the pleasure of Vişnu and the Vaisnavas, हितमप्युपदेष्टव्यं न मूर्खेभ्यो विशारदः चकार विदुरस्तीर्थयात्रां भ्रातृजधिक्कृतः 4. The wise must not render advice (though good) to the stupid though beneficial to him. Vidura was scoffed by the sons of his brother and consequently) went on a pilgrimage (to holy places). न कार्योऽपरिहार्येऽर्थे शोको विज्ञानशालिभिः श्रुत्वोद्धवात्सुहृन्नाशं नातनोद्विदुरः शुचम् ॥ ५ 5. The discerning must not grieve at what is inevitable. Vidura was not much afflicted on bearing from Uddhave the news of the destruction of his friends (Yadus). प्राप्त विद्यार्थिनं शान्तं श्रेयोऽर्थी न परित्यजेत् । मैत्रेयो माधवादिष्टो विदुरं प्रत्यबोधयत् ॥ 8. A seeker after glory must not forsake a student who is gentle and who has approached him (for instruction) e. 8., Maitreya instructed Vidura in the koowledge of Reality at the command of Alădhave (Krspa).

·21 । अज्ञानं संभवत्येव कदाचिन्महतामपि .: नात्मानमपि नाभ्यब्जजातो विधिरबुध्यत 7. Even the.great are sometimes deluded by ignorance. eg., Brahma, born from the lotus of (Visntu's) nivel, did not know (who he was). महानपि विना सेवामभीष्टं न ददात्यहो !! ज्ञानार्थ प्रणुतो' विष्णुब्रह्मणे -तप आदिशत् ॥ 8. Even the great do not grant the wishes (of a person) 4*without sorvice. e. g., Vişņu who was praised by Brahma in order to attain knowledge recommended to him austerities (which is a form of service to Visnu). कृतेऽनिष्टकृतां मूलोन्मूलने स्वेष्टभाग्भवेत् पीत्वा सहाम्भसा वायुं धाता लोकान्विभक्तवान् ॥ ९ 0. Ono attains one's desired object only after uprooting those who perpetrate undesired actions. e.g., Brahma could creato the worlds only after swallowing tho wind along with the waters. वालस्य रोदनादन्यदलं नास्तीप्टसाधनम् नामानि ब्रह्मणो रुद्रः स्यानानप्याप्तवान् रुदन् । १० 10. Nothing is stronger for a child than crying, to achiere his desired object. e.g.. by crying: Rudra obtained from Brahma, other names and mediums (of worship). अचीर्णतपसा पुंसा प्रजा साध्वी न लभ्यते रुद्रसृष्टां प्रजामुयां वीक्ष्यादिणदजस्तपः- ॥ 11, Virtuous progeny cannot be obtained by ono with out obscrring austerities. On seeing the fierco progeny created by Rudra, the god without beginning (Brahmi) commanded him (to perform) austerities. 1. प्रा- दे.... ११ ·22 1 आचरंति महीयांसः कर्म दुष्टविमोहकम् इच्छन्निव विधिर्वाचं तत्याज तनयोक्तितः १२ 12. Great souls (at times) practise acts which delude the wicked; e. g. though Brahmā liked Vák, he abandoned her at the words of his sons, यतेत पितृशुश्रूषाकृतयेऽनुक्त आत्मजः प्रजावनाय चादिष्टो विधानानंदितो मनुः 13. Even without being asked the son must try to render service to his father; e.g., Manu became extremely happy when commanded by Brahmi to protect the subjects. कुर्यादतिप्रियस्येष्टं प्रागेव वचसार्थनात् वराहो ब्रह्मनासोत्थोऽसुरं हत्वा क्षिति न्यधात् ॥ १४ 14. One must do what is desired by one's dearest before being requested orally even. Varāba who originated from the nose of Brahmă killed the demon (Hirapyäksa) and stabilised the earth. तावद्विनीतो लज्जावाजनो यावन्न कामुकः कश्यपस्याहरद्वास: संध्यायां रतये दितिः ॥ १५ 15. A person is modest and shy only so long as he is not overwholmed by love. e.g, at twilight Diti stripped the clothes off Kaśyapa for amorous sports. अकालाचरित कर्म महानर्थफलप्रदम् दुष्पुती भाविनौ प्रोचे कश्यपो रतिकृद्दितिम् ॥ 18. Untimely performance of a deed results in misfortune. Kaśyapa foretold the birth of two wicked sons to Diti who sported with him (at dusk). विनाशकाले संप्राप्ते विपरीता मतिर्भवेत् जयेन विजयेनापि संरुद्धाः सनकादयः ॥

·23 17. In times of adversity one's intellect gets distorted. 0.8., Jaya and Vijnya obstructed (the revered sages) Sanaka and others (from entering Vişnu's presence.) सर्वैरप्यनुमन्तव्यं प्रभोरनुमतं हि यत् भृत्यशापविमोक्षोऽभूद्विष्णूवतोऽनुमतो द्विजः ॥ 18. That which is agrecable to the Lord must be appror. ed by all. With the permission of the Brāhmaṇas Vişpu spoko and his servants were redeemed from tho imprccation. धोमानवगते कार्यतत्त्वे न लभते भयम् दितिगर्भाद्भियं देवा मुमुचुः कंजजोदिताः ॥ १९ 10. When the wise realise the basic principle, they are 'no moro afraid. The gods gavo up the fear of the cmbryo in Diti's womb when properly informed by tho Lotus-born (Bralima.) रक्षकालानुसारी स्वं गणयेन पराभवम् निलीना निर्जरा प्रेक्ष्य हिरण्याक्षं रणोद्यतम् ॥ २० 20. With duo regard to timo one must always try to Barc oneself without feeling humilinted. The god! hid themsolves at tho sight of Hiranyaka who was cager to fight. इच्छन्ति फलहं दुष्टाः शान्तिमिच्छन्ति सज्जनाः । परणो हरिमेयोने हिरण्याक्षस्य मुद्धदम् 21. The micke desire quarrel wherra, the food Fish for peacr. Vorups said Hari nlone is capable of giring a fight to Hiranyika, दुरविवारी मायापीन स्पारगांतिकारकः । हिरनाक्षी पराहन यमोसन पिनागितः ॥ २२ ·24 22. One must never, speak harsh or be deceitfal or cause distress to others. (For these offences) Hiranyākṣa was killed by Varāha at the request of Brabmā. अज्ञात्वा कुर्वतेऽनिष्टं स्वस्वरूपं निवेदयत् । ब्रह्मणा बोधिता जग्धं प्रवृत्ता यक्षराक्षसाः ।। २३ . - - - 23. One must reveal one's true form to those who wish a to do evil to that one without knowing him. The Yakşas and Rākşasas who were going to devour Brahma were informed of his true form by the creator. तदेव विसृजेत्स्वस्य यदर्थं स्यात्पराभवः विससर्ज विधिविष्णुप्रोक्तो जघनविग्रहम् ॥ २४ 24. One must discard that which might cause humiliation to oneself, As advised by Vişņu,, Brabmā cast away his body originated from the hips. स्यादत्याराधनात्प्राप्यं प्रार्थितादधिकं प्रियम् दयितार्थी तपःप्रीतात्प्रापेप्टं कर्दमो हरेः २५ 25. ,By excessive devotion more tban what is wished for ..can be obtained. Kardama who practised austerities wishing for wife accomplished all his other, desires also प्रोणयेत्स्वांतिकं प्राप्तं पूजया वचनैरपि मनोः स्वायंभुवस्यवं कर्दमः प्रीतिमावहत् ॥ 20. When approached by a visitor, one must always please him by (sweat) words and adoration. Thus did Kardama gain the pleasure of Manu Svāyambhuva. प्राथितः सन्नवाप्नोति स्वाभीष्टं सुकृती नरः देवहूतिं मुनिलेभे कर्दमो मनुनाथितः ॥ २७ - ·25 ॥ 27. Meritorious persons realise their wishes through other's prayers. Sage Kardama obtained Depahuti at the request of Manu. स्यानोपस्करणत्यक्तमिष्टमप्यतिहर्षदम् देवहूतिर्धवे तुष्ट ऐच्छद्रतिगृहादिकम् २८ 28. What is desired might not give one extreme pleasure if one is wanting in the accessories (to enjoy it.) When (Kardama,) the husband of Devahuti was enamoured of her she requested for a house fit for amorous sports, etc. सिद्धिर्मनोरथादेव क्षणेन स्यान्महीयसाम् कर्दमो नवरूपः सन् विमानेऽरमत स्त्रिया २९ 29. The desires of the esteemed ones are fulfilled in a moment at the mere thought of the same. Kardama in his new form sported with (his) wife in the (celestial) car. निजेप्सितं निरुध्यापि' कुर्यात्स्वजनवाञ्छितम् । भार्याथितः सुते जाते तनयाः कर्दमो ददौ ३० 30. One must fulfil the desires of one's kith and kin even though restraining one's own rish. At the ro. quest of his wifo (Devahuti), Kardama (putting off his departure for forest) begot n son and gavo his daughters in marriago (to the rsis). अवाप्य बृहतोऽनुज्ञां कृतं कार्य शुभप्रदम् सद्गतिं कपिलाशप्तः परिवाद प्राप कर्दमः । 31. Whatever trork done with the permission of tho grent would bring auspicious result. The mendicant 1. नापि.1 । ३१ ·26 Kardama attained the blessed state at the command of Kapila. ३२ समस्तैः प्रभुणा हीनः कार्य कर्तुं न शक्यते नोदतिष्ठद्विराड्वह्निपूर्वेष्वनुगतेष्वपि । 32. In the absence of (the blessing of) the Lord nothing can be achieved even with the joint eftorts of all, Though Agni and other deities antered Virāt, they were unable to raise the Virat-body. सन्मार्ग एव लोकानामच्छिन्नसुखसाधनम् कपिलोदितमार्गेण हरि प्राप मनोः सुता । 33. (Treading) the good path alone ensures for the world (uninterrupted) happiness The daughter of Manu (Devahuti) attained (the abode of) Hari by (following) the path chalked out by Kapila. लक्ष्मीशोरुमतेर्लसद्गुणतते मन्मध्वपूजारते: श्रीमत्सागरवेंकटेशविवुधाद्य शांतबायीसुतम् रामं प्राप सुनीतिभागवत उत्कृष्टेऽत्र तन्निमिते सच्छ्लोकर्दशभिर्लसस्त्रिगुणित स्कंधस्तृतीयोऽगमत् ॥ ३४ इति श्री सुनीतिभागवते हतीयः स्कन्यः समासः ॥ 34. Rāma was born son to sāntabāyi and to that learned man, Sāgara Verikatesa, whose mind was excessively devoted to the consort of Lahşmı, who shone with an abundance of virtues and who was always engrossed in the adoration of Som 11 Madhvācārya. The third skandha, constituted of thirty illuminating verses, of that Suniti-Bhāgavata composed by that Rama, has come to an end. Thus ends the third skandha of the sacred Şuniti. Bhāgavata. -- ·चतुर्थः स्कन्धः १ अन्नदक्षसुयज्ञनाशनकृतो रुद्रस्य सर्वाचित- श्वके यश्च मुदं ध्रुवाय परमं प्रीतः पदं यो ददौ । अङ्गस्यापि पृथोरभीष्टमकरोद्योऽभूत्प्रचेतः प्रियो मुक्तो यत्कृपया पुरंजननृपः कृष्णः स नो रक्षतात् ।। Skandha IV 1. He, who delighted Atri and Rudra who caused destruction of tho great sacrifice of Dakşa, who is adored by all, who when pleased bestowed upon Dhruva the highest region, who fulfiled the desiro of (the king of) Aliga and Prthu, who became the favourite of Pracetas, by whose grace tho king of Purañjana gained emancipation--may tbat Krşņa protect us. श्रीविष्णु नमते प्रियं विदधते ग्रन्यान्वहुन्कुर्वते मध्वोक्ति स्तुवते खलान्नमयते धैर्य महाभूभृते संभग्नद्विपते सते भगवते साधून् जनान् रक्षते नित्यं श्रीजयतीर्थराण्मुनियते' तुभ्यं नमो धीमते ।। २ 2. Oh illustrious sage Jayatirtha! Our daily salutations to you who adore Sri Vişnu, who act pleasingly, who have composed several (sacred) texts, who praiso the sayings of Madhva, who fumble thc wicked, who aro like the great mountain in firmness, sho shatter tho enemics, rho are a truo Bhäga rata, ho protect tho virtuous, who has restrained all passions and who arc wisc. 1. मुनी.....

·28
चतुर्थे वणितं स्कन्धे भगवद्भक्तसद्यशः
गीयते नोतिरूपेण विष्णुवैष्णवतुष्टये
3. That excellent glory of the Supreme Being which is
described in the fourth skandha (of the Bbāgavata
Purāņa) is being recounted here in the form of moral
maxims for the pleasure of Vişnu and the Vaişpavas.
महोद्योगेन सिध्यन्ति कार्याण्यतिमहान्त्यपि
चन्द्रं दुर्वाससं दत्तं लेभेऽत्रिस्तपसा सुतान्:
4. Strenuous perseverance leads to success in achieving
even great results. Atri by means of austerities
obtained three sons, by name, Candra, Durvāsa and
Datta (who were partial incarnations of Brabmā,
Rudra and Vişnu respectively).
अवमानं करोत्येव स्वावमोऽप्यवमानितः
दक्षो रुरोध रुद्रस्य यज्ञभागमनुत्थितः
॥
5. A person of inferior status, when insulted (by
superiors), certainly retaliates. Daksa. wbo felt in.
sulted because Rudra did not rise from the seat,
witbheld his (Rudra's) share in the sacrifice.
--
एकदा नारभेतैव विद्वेषं बहुभिः सह
नंदिशप्तेषु विप्रेषु सदक्षेष्वशपभृगुः
6. One must not offend several persons at the same time.
When all the Brāhmaṇas along with Dakşa were cursed
by Nandi, Bhrgu imprecated (in roturm all the devo.
tees of Siva).

·11 ७ ८ 10. On a difficult mission one must despatch a clever knight who is equal to oneself. Isu (Rudra) ordered 29 न शुभं वाऽशुभं कुर्यात्पत्नी भर्ती निवारिता सती गता मखस्थानं' दक्षेणानादृताभवत् 7. When restrained by the husband a wife must not do anything whether propitious or unpropitious, Sati who (disregarding the words of her husband, Siva) went to the sacrifice was insulted by Dakşa. प्राणानप्युत्सृजेन्नैव श्रृणुयाच्छ्रेष्ठनिन्दनम् रुद्रावज्ञाकरं दक्षं सती वीक्ष्य जहावसून् 8. One might rather sacrifice one's life than listen to the distinguished ones being censured. Sati gavo up her life seeing Dakșa treat with scorn, Rudra. कुर्यादुपद्रवप्राप्तौ ज्ञातायां तत्प्रतिक्रियाम् ऋभुभि गुरीशस्य पार्षदान्संन्यवारयत् ॥ ९ 9. Realising that misfortune is impending ono must avert it. When faced with misfortuno from the attendants of Iſa (Rudra), Sage Bhrgu averted it with tho help of the Rbhus, संप्रेष्यो विषमे कार्य समर्थः स्वसमोभट: दक्षयज्ञक्षयायेशो वीरभद्रं समादिशत् । १० - Virabhadra to spoil the sacrifice of Dakşa. श्रेष्ठावज्ञाकृतः पुंसो नानुकुलो भवेद्बुधः भगोऽदृग्भृगुरश्मथुः पूपादन्तोज्झितोऽभवत्' 11. Tho wise must not becomo abettors in vilifying the distinguished. e. 8., (for inciting Dakşa in vilifying 1. मसो... 2. न्तीक्षियो....I ११ ·30 Siva) Bhaga was deprived of his eyes, Bhrgu lost his beard and Pūşā's teeth were uprooted. पुनर्यथैव नोत्तिष्ठेद्धन्याद्युक्त्या तथा रिपुम् दक्षिणाग्नी जुहावेशश्छित्वा' दक्षपशोः शिरः ॥ १२ 12. The enemy must be so (completely) destroyed as not to be able to rise up again (in arms). e... Isa (Rudra) cut off the head of Dakşa, thus making him the sacrificial beast, and sacrificed it in the daksina tire. अपकारिषु रुष्टस्य साम्ना सनाशयेद्रुषम् देवनिवेदितो ब्रह्मा रुद्रस्याशमयत्नुधम् ॥ १३ 13. The wrath of a person who is furious at an offender must be allayed by conciliation. Brahmā when appealed to by the gods appeased Rudra (by praising him). पूर्वस्थिति प्रसन्नोपि प्रापयेन्नापराधिनः पूषादीनां स्वनिर्वाहं चक्रेऽन्यावयवैः शिवः ॥ १४ 14. One must not allow offenders, though pleased with them, to attain their former state. Siva provided Püşā and others with other limbs. संदृष्ट: पूर्वपुण्येन पूजनीयोऽखिलः पृथक प्रादुर्भूतं हरि दक्षयज्ञे सर्वे प्रतुष्टुवुः ॥ १५ 15. He who is seen only by dint of previous merit must bo adored by everyone personally. Hari who appear. ed at the sacrifice of Daksa was praised by all, 1. स्थित्वा...1 ·31 कार्याकार्ये न जानाति कान्तया विजितः पुमान् । सुरुच्याक्षिप्त उत्तानपादेनोपेक्षितो धूवः 16. A man who is under the influence of his (dearly loved) wife is not able to distinguish between right and wrong. Uttānapāda abandoned Dhruva when the latter was insulted by Suruci. कोपितो दुष्करमपि कुर्यात्खिन्नोऽन्यबोधित: अगमत्तपसे बाजः सुनीत्या प्रेरितो ध्रुवः 17. Ono who is onraged and distressed may do what is difficult to be accomplished when induced by others. Dhruva, a mere child, set out for performing penance, advised by Suniti. परीक्ष्य मानसं सम्यक्पश्चात्कार्यविधि वदेत् नारदः सुस्थिरं मत्वा ध्रुवमूचे तपोविधिम् १८ 18. The method of nccomplishing one's objective is to be imparted to ono only after properly testing one's mind. Närada imparted to Dhruva tho method of austeritics only after finding him to be very firm (in undertaking austerities). । महात्माङ्गीकृतं सर्वलोकानां दुस्त्यजं भवेत् ध्रुवेण स्वीकृते प्राणरोधे विश्वस्य सोऽभवत् 19. What is accepted by cmincnt persons becomes in. disponsabio to the cntiro world. c. &., When Dhruva practiscd restraint on prāņa, it was experienced by tho cntirc universe.

·32 शीघ्रं संतुष्टिमभ्येति शिशुनाराधितः पुमान् वरं स्थान ध्रुवायादाद्वासुदेव: सुरार्थितः ॥ २० 20. A man is soon propitiated at the solicitation of a child. Vasudeva (when adored by Dhruva) gare Dhruva the choicest region at the request of gods. कृतापराधा हन्तव्या बहवोऽपि महाश्रयाः हतोत्तमा ध्रुवेणाजी धनदानुचरा हताः ॥ २१ 21. Even if the offenders are many and dependents of powerful persons, they must be destroyed. When Uttama was slain by Kubera's attendants Dhruva killed many of them. निर्वैरो विगतक्रोधो महतां मानदो भवेत् ध्रुवो मनूक्तिभिः शान्तः कुबेराद्वरमग्रहीत् " २२ 22. Bereft of enmity and devoid of anger, one must respect the great. At the advise of Manu, Dhruva gave up his anger (saluted Kubera) and as a result received (boons) from Kubera. आत्मनो हितकर्तारं कार्ये जाते न विस्मरेत् स्थानं ध्रुवो विमानेन गच्छन् मातरमस्मरत् २३ 23. One must not forget one's benefactor after the accomplishment of the object. Dhrura who was approaching the (exalted) region by (the aerial) car remembered his mother. विहीनः सदपत्येन धर्मात्मापि विनिंद्यते अश्वमेधेऽङ्गराजस्य देवा न जगृहुर्हविः ॥ २४ 24. Even a righteous person is despised if devoid of virtuous progeny. The gods did not accept the - ·33 । ॥ oblations at the Aśvamedha performed by the king of Anga (who had no issues). दुष्टसंगतितो रक्ष्या बाल्ये बाला.' शुभार्थिभिः । लब्ध इष्ट्वा हरि वेनो मृत्युसङ्गादधर्म्यभूत् २५ 25. Well-wishers must save a boy from association with the wicked, Vena who was born (to the king of Anga) after propitiating Hari by means of sacrifices became unrighteous due to contact with Mſtyu. सुत उल्लवितस्वाज्ञे गच्छेद्देशांतरं पिता त्यक्त्ताज्ञेऽङ्गः शठे वेने सर्वान्हित्वा ययौ निशि २६ 26. When the son disobeys the command of the fathor, the father must leave that place. When the wicked Vena disobeyed his command, the king of Anga de. parted (for forest) at night, giving up everything. हन्यात्स्ववधितमपि दुष्टमुत्पथगामिनम् निजघ्नुर्मुनयो वेनं स्वाभिपिवतं कृतागसम् ॥ २७ 27. A wicked one who is treading the wrong path must bo killed even though he was reared by oneself. The Bages killed the sinful Vena who was crowned king by themselves, गुणा एव प्रपूज्यन्ते महत्वं वयसा वृथा वैनाङ्गात्प्रागभूज्जातो निषादो भूपतिः पृथः 28. Virtues alono are honoured: age is of no consequonce, Tho first one born of the limbs of Vena became Nirada; but Prthu (rho was born next) became the lord of the earth. 1. दुष्टसंगतिनो क्ष: पाल्पेमा I २८ ·34 'महतः संनिधानेन मानयंत्यखिला जनाः अभिषिक्ताय वर्मादि ब्रह्माद्या पृथवे ददुः । २९ 29. The entire world honours a person when he is accomp. anied with the great; Brahma and others (convinced from the signs of mace and lotus on his body that he was part of Visnu) gave armour, etc., to Pxthu who was consecrated. . लज्जामवाप्य गुणिना निंदनीयात्मनः स्तुतिः सूताद्या पृथुराजेन स्वस्तोत्नाद्विनिवारितः H 30. The virtuous must out of modesty discourage others from praising him. e.g. Suta and others who were praising king Ppthu were dissuaded by him. परोपजीवनायव वर्धयेदात्मसंपदः प्रजान्नार्थ पृथुर्भीता प्रणतां प्रदुदोह गाम् ३१ 31. One must increase one's own prosperity for the benefit of others. e.g., Prthu milked the alarmed and submissive cow for feeding the subjects. सुखं न लभते कोऽपि धर्मविघ्नकरः पुमान् पृथुवाजिहरं शक्रमृत्विजो होतुमुद्यता: ३२ 32. A persen who creates obstacles to righteous conduct will never attain happiness. The Chief Priests (rtvik) at the sacrifice of Pșthu prepared to sacri. fice Sakra (Indra) who stole away Prthu's (sacrificial horse). नाचरेद्धर्ममप्यग्र्यं महतां कीर्तिनाशकम् वारितोऽभूद्विरिञ्चेन यज्ञ. शततमः पृथोः ॥ 33. One must not practise righteousness oven if it bo of tbo highest kind it it casts a slur on the famo of ·36 the great. (That was why) Brahmā prevented the hundredth sacrifice of Pșthu, प्रभुणा परिहर्तव्यो द्वेष आत्मीययोमिथः अनुशास्य पृथु चके शचीपतिसखं हरिः ॥ ३४ 34. The lord must confute enmity between bis own men. (Hence) Vişnu consoled Pfthu and turned him a friend of Indra, ॥ निःशेपं कथयेत्पृष्ठं भक्त्या संप्रार्थितः सता पृथु सनत्कुमारो हि क्षेमोपायं भवेऽब्रवीत् ३५ 35. The virtuous when requested with devotion must reply to the queries without any reservation; Sanatkumāra (when requested by Pșthu) advised Prthu how to ensure welfare in the world. । अनुगम्यः पतिः पल्या श्रोमान्नि.स्वो मृतोऽपि वा। अचिर्वभूव देवीभिः संस्तुतानुगता पृथुम् ॥ 36. The vife must always follow her husband whether he be rich, poor or dead. Arci who followed Prthu became worthy of praise oven by goddesses, सज्जनस्य हितोपायं कृपालुः कथयेत्स्वयम् हरः प्रचेतसो वहिप्मदाख्यं चाह नारदः ३७ 37. 'rhe benerolent must voluntarily instruct the good for thoir benefit. Siva imparted the means to Pracetas and Närada to Barhismad, बहुव्यापारसयतेन कालवेगो न बुध्यते सक्तः प्रियारतो फालं बुबुधे न पुरंजनः 38. Ono who is engaged in multifarious activities is not araroof the passage of time. c. g. Puranjana who 1. बारदारप....1 ·36 was immersed in amorous sports with his beloved did not perceivo timo (fleeting). स्वोदितास्वीकृती दुष्टा दुरुक्ति थावयन्ति हि' । स्वयासाविमुखं मूढा नारदं दुर्भगाशपत् 39. The wicked abuso those whodo not listen to their words. Durbhagā who was infatuated, corsed Nārada finding him indifferent to her soliciation (to be her husband). कुटुम्बी दुर्बलो ह्यते' बहून् क्लेशानवाप्नुयात् तापांपुरंजनाः प्राप गंधर्वादिभिरदितः ४० 40. A householder who is weak experiences in the end many hardships. 0. g., Purañjana (who was an affectionate househo!der) was stricken with sorrow when tormented by the Gandharvas. न हिंस्याः प्राणिनः कार्या विषयातिरतिर्न च निरये पशुभिच्छिन्नो वैदासीत्पुरंजनः । ४१ 41. One must injure po being nor must one excessively indulge in wordly pleasures. Purañjana (who killed the animals at the sacrifices) was cut to pieces by the beasts in bell; (as a result of his constant thoughts on women) he was born a. woman, Vaidarbhi by name. संपद्येव जनः सर्वो हितकृन्मित्रमापदि शोक नाशितवान्पूर्वो वैदा ब्राह्मणः सखा ॥ ४२ 42. To a man in prosperity all people render service; in adversity only a friend (come to his help). Vaidar- 1. 2. याचा ..II 3. दुर्लभो यन्ते.... 4. बहुल्लेशा....1 ·37 bhi's grief (due to the death of her husband) was mitigated by a Brahmana who was an old friend. प्रीणयेदतियत्नेन महान्तं निखिलार्थदम् हरिप्रीतिकृतः प्रापुः सर्वाः सिद्धीः प्रचेतसः 43. Every effort must be made to please that eminent person who is the bestower of all riches. The Pracetas attained all siddhis by propitiating (Lord) Hari, लक्ष्मीशोरुमतेलंसद्गुणततेः सन्मध्वपूजारते: श्रीमत्सागरवेंकटेशविबुधाचं शान्तबायी सुतम् । रामं प्राप सुनीतिभागवत उत्कृप्टेऽन्न तन्निमिते स्कंधोऽगाद्धि चतुर्गुणश्चदशभिः श्लोकश्चतुर्थोलसन् ।।४४ इति श्रीसुनीतिभागवते चतुर्थः स्कन्धः समाप्तः ।। 44. Rāma was born son to Sântabāyi and to that learned man, Sāgara Venkatesa, whose mind was excessively devoted to the consort of Lakşmi, who shono with an abundance of virtues and who was always on. grossed in the adoration of Sriman Madhvācāryathe fourth skandha, containing 44 verses, of the excellent Suniti - Bhāgavata composed by that Rāma. has come to an end. Thus cnds the fourth skandha of the sacred Suniti. Bhagarata.

·पंचमः स्कन्धः साम्राज्यं समगात्प्रियव्रतनृपश्चाग्नीध्रराण्नाभिराट् यत्पादाब्जरतः स्वयं य ऋपभो धर्मानथादर्शयत् । यद्भक्तो भरतो गयश्च सुयशा यः सर्वलोकस्थितैः पूज्यो यद्विमुखाः पतन्ति नरके कृष्णः स नो रक्षतात् ॥ १ Skandha V 1. By virtue of devotion to whose lotus-feet the kings Priyavrata, Agnidhra and Nābhi gained universal sovereignty, who as Rşabha himself revealed righteousness, whose devotees Bharata and Gaya earned fame, who is adored by the people of all regions and by indifference to whom people reach hell-may that Krsna protect us. सद्धर्मे सुमतेर्ययातिनृपतेराराधितश्रीपतेः सत्ये शैलपतेर्जये रतिपतेः साक्षाच्च गौरीपतेः । दानेऽङ्गाधिपते रिपो पितृपतेर्वाण्या च वाचस्पतेः श्रीमद्व्यासयते दयास्तु मयि ते पूर्णा क्षमायां सितेः ।।२ 2. Oh eminent sage Vyasa ! You who are like king Yayāti, in righteousness, who have propitiated the Lord of Sri (Kxspa). who are, firm in the matter of truth like Mt. Meru, verily like the husband of Gauri (i. e. Siva) in vanquishing (Kāma) the lord of Rati, like (Karna) the king of Anga in mangnanimity, like Yama with regard to enemies, like Bphaspati in speech and like the earth in patienco - may your compassion devolve upon mo in abundance.

·39 वणितं पञ्चमे स्कन्धे भगवद्भक्तसद्यश: गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये । 3. That excellent glory of the devotees of the Supreme Being which is described in the fifth skandha (of the Bhāgavata Purāņa) is being recounted here in the form of moral maxims for the pleasure of Vişnu and Vaisnavas. नाश्रयेद्धर्ममन्यस्य विहायोचितमात्मनः प्रियव्रतस्य संन्यासं ब्रह्मागत्य न्यवारयत् ४ 4. One must not resort to other's code of conduct ne. glecting one's own proper code. (That was why.) Brabmā approached Priyavrata and dissuaded bim from resorting to Samnyāsa. कार्यमत्यद्भुतं कर्म स्वप्रभावप्रकाशकम् चक्रे प्रियव्रतः सप्तसमुद्रांश्चकनेमिभिः ॥ 6. One must do that marvellous deed which would bring to light one's own prowess. Priyavrata caused seven seas (to come into being) by the wheel-fellies (of his chariot). -- प्रयस्येन्न बुधः सत्सु परेप्वात्मार्थकारिपु भूमि विभज्य पुनेभ्यः संन्यास्यासीप्रियव्रतः ६ 6. A wise man must not exert himself when there are others to do what is desired. Priyavrata divided the earth among his sons and resorted to Samnyāsa. मस्कन्धे ... 2. पवार ·40 योगिनोऽपि विमोहः स्यात्कामिनीमुखदर्शने संप्रार्थ्य भेज आग्नीध्रः पूर्वचित्ति विमूढधीः 7. Even the Yogis are deluded at the sight of adamsel's face, Agnidhra wbose intellect became bewildered at the sight of Pūrvacitti, made overtures to her and indulged in amorous sports with her, कामी देहं विनाश्यापि लन्धुमिच्छति सुन्दरीम् । अयजद्धरिमाग्नीध्रः प्रियासालोक्यसिद्धये । द 8. The lover desires to obtain his beloved even sacrificing his body. Agnidhra (who was infatuated with Pūrvacitti) performed a Bacifice to propitiate Hari in I order to attain (after death) the same region as his wife did. - श्रद्धावाञ्छुद्धभावेन कर्म स्वचितमाचरेत् मुकुंदो यजतो नाभे. प्रसन्न. पुनतामगात् ९ 9 'One must perform one's duties with faith and with "a pure mind. Mukunda (Vişnu) who was pleased by the sacifice performed by Nabhi was born his son. अदातुः स्पर्धया स्वेप्टं नेच्छेत्तत्साधयेत्स्वयम् स्ववर्ष ऋपभोऽवृष्टावभ्यवर्षीत्स्वशक्तितः ॥ १० 10. Ono must not wish to have what one desires from him who out of rivalry does not part with it; it inust be obtained by one's own (effort). When tho usual rains did not occur, Rşabla by virtuc of his powers caused heavy rains in his own kingdom, ·41 शिक्षणीयाः सुताः पिना स्वयं संशिक्षिता अपि । अनुशिष्टान्स्वतनयानृषभः समशिक्षयत् ॥ ११ 11. The father must instruct his sons though they are themselves well-taught. (That was why) Rşabha imparted instruction to his own sons who were well disciplined. आचरेदुत्तमान्धर्मान् शिक्षयन्सज्जनान्महान् ऋषभो मुनिशिक्षार्थमवधूत इवाचरत् ॥ १२ • 12. One must practise supreme righteousness exemplifying the same to the good and the eminent; e.g., Rsabha conducted himself like an avadhūta (one who is free from all worldly ties) in order to teach the sages, महत्युल्लंङ्कितेऽप्यल्पमलंध्यं देवतो भवेत् भरतस्य विरक्तस्य दुस्त्यजोऽभून्मृगार्भक: ॥ १३ 13. To a person who has overcome big obstacles, some: times & small obstacle, by stroke of fate, becomes insurmountable. Bharata who renounced (everything) could not turn out the young one of a doo (owing to force of destiny), पुनः कुर्यान्न दुष्कर्म फले जातेऽनुतापवान् अत्यजद्भरतोऽसङ्गः सङ्गाप्तं मृगविग्रहम् 14. After suffering the consequences of evil deeds one must repent and not repeat the same. rid of all attachment, Bharata abandoned the body of tho deer which he got as the result of his (prior) attachment, ॥ १४ । After getting

·42
व्यायासनिवृत्त्यर्थं स्वस्याज्ञत्वं प्रकाशयेत्
विप्रजन्मात्मनो जाढचं भरतः समदर्शयत्
।
१५
15. In order to avoid futile effort one may announce
one's own ignorance. Bharata who was born &
Brāhmaṇa admitted his stupidity.
कृतसाधुवधोद्योगः स्वयमेव विनश्यति
हन्तुकामा द्विजं भद्रकाल्या हि वृषला: हता: ॥ १६
16. One who attempts to kill a virtuous man would de.
stroy oneself. The low born fellows who tried to
kill the twice born (Bharata) were themselves killed
by Bhadrakali.
॥
अपराधमपि श्रेष्ठं सहेताज्ञानिना कृतम्
उवाह शिबिकां राज्ञो गृहीतो भरतो द्विज. १७
17. Even a great offence done by an ignorant person is
to be endured by the wise. Hence Bharata who
was caught by the (ignorant) king bore his palanquin,
परस्वरूपं विज्ञेयं वचनादेव नाकृतेः
स्वत्सितं द्विजं जानन्ननामोक्ते' रहूगण. ॥ १८
18. One must measure another's personality, not from
his form, but from his speech. Knowing from his
speech that the one whom he scolded
Brāhmaṇa, the king (at onco) saluted him.
1. जानन्नुक्ते रहुणणोनमत्-
Y98

·20. One must engage oneself in the service of the virtuous, in devotion, in righteousness and in earning glory, knowledge and tranquillity of mind. The eminent king, Gaya by name, became unequalled in all the प्राप्यं बहुभिराकारैर्बहुस्थानेषु पूजनम् 21. Different forms receive adoration in different register गुर्वप्यत्यन्तमन्यस्य नैवस्यान्महतो गुरु शेषस्य शिरसि क्षोणीमण्डलं सर्पपायते 22. What is (in reality) very beary to some is not HH all heavy to the great. To (the entire earth (globe) resting on his hood is (an 43 विधायानुग्रह विद्वानशं सम्यवप्रबोधयत् विप्रो रहूगणं भूपं बोधयामास सूक्तिभिः ॥ १९ 19. A learned man after bestowing kindness upon the ignorant must instruct him well. The (learned) Brāhmana (Bharata) imparted instruction to the king Rahugana by means of wise sayings. सत्सेवाभक्तिधर्मश्रीज्ञानोपशमभाग्भवेत् गयो नाम महाराजः सर्वेष्वप्रतिमोऽभवत् (fields). नानाकृतिर्हरिः सर्वैर्नानास्थानेषु पूज्यते ॥ २० Different forms of Hari are in different regions. worshipped by the spin ॥ २५ serpent) Erge as) a mustard-secd.

·सर्वभूत्तसुहृदांत: सदाचारी' सदा भवेत् नरकेषु यमः पापानिपातयति निर्दयः २३ 23. One must always be a friend to all beings, well re. straiged and of virtuous conduct. For otberwise, Yama morcilessly hurls down the sioners into the bell. लक्ष्मीशोरुमतेर्लसद्गुणततेः सन्मध्वपूजारते.. श्रीमत्सागरवेकटेशविबुधाचं शान्तबायी सुतम् रामं प्राप सुनीतिभागवत उत्कृष्टेऽत्र तनिर्मिते सच्छलोकैर्दशभिर्लसन्द्विगुणितः स्कंधोऽगमत्पञ्चमः ।। २४ इति श्रीसुनीतिमागवते पञ्चमः स्कन्धः समासः ॥ 24. Rāma was born son to Sāntabāyi and to that learned man, Sāgara Venkatesa whose mind was 'excessively devoted to the consort of Lakşmi, who sbone with an abundance of virtues and who was always engrossed in the adoration of Sriman Madhvācārya. The fifth Skandha, constituted of twice ten illuminating verses, of the excellent Supti-Bbägavata composed by that Rāma, has come to an end. Thus ends the fifth skandha of the sacred Saniti- Bhāgayata. 1. दाचार-1 2 श्रीमद-1 ·celebrated ones gained success, Indra, having obtainsiddhi (suceess in austerities) and Indra cut asunder पष्ठः स्कन्धः यत्सेवाकृदजामिलो जयमगाद्धर्यश्वमुख्यास्तथा श्रीनारायणवर्म वयधिगतः सद्विश्वरूपोदितम् वृत्तं सन्यवधीत्सुसिद्धिमगमद्राट चित्रकेतुर्दिते- गर्भ प्राणहरं चकर्त मघवा कृष्णः स नो रक्षतात् ॥ १ SKANDHA VI 1. By devotion to whom, -Ajāmila, Haryasya and other ed the Sri Nārāyaṇa armour from the glorious Vi. the destructive embryo in Diti's womb-may that Krsna protect us. श्रीशार्चाधिकृतेः कृतात्युपकृतेराचीर्णसत्सत्कृते: सद्ग्रंथादिकृतेनिरस्तनिकृतेनित्योज्झिताहंकृतेः संशुद्धप्रकृतेरचित्तविकृते. पादौ सुसौम्याकृतेः श्रीजीवोत्तमसंयमिप्रवर ते नौमीप्सिताप्तेः कृते ॥२ 2. Oh illustrious sage Jivottama (eminent soul)! You whose chief prerogative is tho devotion to Hari, who have rendered much service to the fellow-beings), who have honoured the esteemed people, who have done many good deeds, like the composing of works, who have permanently expelled dishonesty and cast away arrogance: who are of pure nature, whose mind 1. सत ब्रह्मादि कृतेनि... I 2. संसिद्ध प्रकृते....I ·46 18 free from agitation, who have a very pleasant form-at your feet I salute for the fulfilment of my desires. स्कन्धेऽथ वणित षष्ठे भगवद्भक्तसद्यश गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये 3. That excellent glory of the devotees of the Supreme Being which is described in the sixth shandha (of the Bhāgavata Purāna) is being recounted here in the form of moral maxıms for the pleasure of Visņu and the Vaisnavas ४ ।। सुखावह वर वस्तु कथचिदपि सेवितम् नारायणेति चाहूय मुक्त पुत्रमजामिल ॥ 4 A virtuous deed performed in any manner is conducivo to happiness Ajamila was liberated by calling (at the time of his death) his son, "Narayana'' सगत्या क्षीयते साधु सगत्यैव प्रजायते शूद्रस्याजामिल पापो दूताना सङ्गत सुधी 5 A good (virtuous) man goes to ruia by (bad) company, (good) company improves him Ajamila became a sinner due to his contact with śūdra, contact with the celestial mossengers made him harbour virtuous thoughts मानयेन्महतो वाक्य भद्रार्थी तोपयेत्प्रभुम् कन्या प्रचेतस प्राप्ता दक्षोऽप्यापेप्सित हरे ॥ 6 One who wishes one's own welfare must becd to the words of tho great and please one's master The Pracetas (as advised by Soma) accepted the (celestial) ६ ·47 11 ७ damsel; Dakșa too got what he desired from (his propitiation of) Hari. संगतिर्यादृशां जाता यस्य स स्यात्तु तादृशः हर्यश्वाः संतताविच्छां जहुर्नारदसंगतेः 7. Whatever type of company one finds oneself in that type one becomes. Due to the contact of Nārada (who is childless) the Haryaśvas gave up the desire of having progeny. तितिक्षोरपि कोप: स्यात्पुनरप्यप्रिये कृते भिक्षून्श्रुत्वाशपदक्षो' नारदं शबलाश्वकान् 1॥ 8. Even a man of enduring patience gets annoyed at the repetition of disagrecable acts. Hearing that the Sabalāśvas had turned mendicants (as advised by Narada), Daksa. cursed Narada. अवमानकरं श्रेष्ठमपि धीरः परित्यजेत् अदृशोऽभूद्गुरुर्मत्तं विमुच्येन्द्रमनुत्थितम् ९ 9. A courageous man must abandon even an eminent person if he is the cause of humiliation. e. g., the preceptor (of the gods), Brhaspati, disappeared abandoning intosicated Indra, who did not rise from the scat (at the entrance of Brhaspati and thus showed disrespect towards him). वयसोनमपि प्राशं द्विज सेवेत संपदे विश्वरूपं विरिञ्चोक्ता भेजुर्देत्यादिताः सुराः 10. An intelligent Brahmana though younger in must be waited upon if it is conducive to one's own 1. अन् मर्याधु...1 ॥ १० years ·48 prosperity. The gods tyrannised by the demons propitiated Viſvarūpa (who was the son of Tvaştę, one of the gods and hence younger) as advised by Brahmā. भवेत्सम्यग्धृता विद्या सर्वत्र विजयावहा जिगाय दितिजानिन्द्र. श्रीनारायणवर्मधृत् ॥ ११ 11. Knowledge well-received brings success. Indra who Fore the Sri Nārāyana armour (in the proper manner) vanquished the sons of Diti, i, e., the demons. दुष्टस्नेहो न कर्तव्यो न कार्य मित्रवञ्चनम् हत इन्द्रेण दैत्येभ्यो विश्वरूपो ददद्धविः ॥ १२ 12. One must not cherish friendship with the wicked nor must one betray one's own friends. Visvarupa who was (clandestinely) giving oblations to the daityas (demons) was killed by Indra. न साध्वसाधु वा कर्म महान्तमपि मुञ्चति अब्दान्ते ब्रह्महत्या, शक्रो भ्वादौ विभक्तवान् १३ 13. Even the great are not free from the fruits of their actions, good as well as bad. Indra divided the sin of killing a Brahmana (Visvarupa) at the end of a. year among the earth, etc., (woman, tree and water). श्रृणुयाद्विजयोपायमज्ञोऽपि प्राज्ञभापितम् शुश्रुवुर्विष्णुना प्रोक्तं वृत्रासुरजिता: सुराः । १४ 11. He who is ignorant must listen to the words of the wise who advise as to how to succeed, The gods who were vanquished by the demon Vſtra listened to the advise of Vişnu.

·49 । परोपकृतये धारः स्वशरीरमपि त्यजेत् दधीचिरमरैः सेन्द्रर्याचितः स्वतनुं जही ॥ १५ 16. A bold man must sacrifice even one's own body for the benefit of others. Dadhici sacrificed his own body when requested by the gods Indra and others. मुखरोऽवसरे युद्धे शूरः स्याद्धीर आपदि वृत्रो धैर्यादिना तुष्टः पूजितोभूत्सुरासुरैः । ॥ १६ 16. One must be talkative at proper time, valient in war and brave in adversity. Vſtra was honoured by the gods and demons alike who were pleased at his courage and other virtues, दुष्पक्षपाती हन्तव्यो विद्वानप्यतियत्नतः कुक्षेनिष्क्रम्य वृत्तस्य वजेणेन्द्रोऽहरच्छिरः १७ 17. Even a learned man who is partial to the wicked must be killed with much effort. Indra (who was swallowed by Vstra) emerged out of his belly and cut off his head with his thunderbolt. क्षीयन्ते दुस्तरा दोषाः कृते महति कर्मणि हयमेधकृतो वृत्रहत्या नष्टा शचीपतेः 18. Performance of great deeds destroys (even) unpardonable sins. Indra got rid of the sin of killing Vſtra by performing an Aśvaniedha sacrifice. पूर्वमेव वदेद्भावि बुद्धिमान्साध्वसाधु च प्रोचे हर्षार्तिदं पुनमङ्गिराश्चित्रकेतवे १९ 19. A wise man must always foretell the future, good as well as bad. Angiras foretold the birth of a ॥ १८ ॥

·50 son to Citraketu who would be the cause of his happiness as well as misory, अमान्यमप्यतिक्षुद्रं नावमन्येत कंचन कृतद्युतेः शिशुः स्त्रीभिर्भर्तुद्वेषाद्धि' मारितः । २० 20. A mean person, though does not deserve to be honoured, must not be neglected. The offspring of Kộtadyuti (the eldest queen of king Citraketu) was murdered by the other co-wives on account of their hatred towards their husband (in retaliat. ion to their treatment by the king). क्षिप्रं फलति सद्विद्या प्रसन्नगुरुणोदिता नारदोदितया सिद्धश्चित्रकेतुर्हि विद्यया २१ 21. True knowledge imparted by a well propitiated teacher bears fruit very soon. Citraketu (soon) attained siddhi (success in austerities) by means of the knowledge imparted by Nārada. 'आलम्ब्य धृष्टतां श्रेष्ठं पर नोपहसेत्सुधी. चित्रकेतुर्हसन्द्रं दुर्योनि शिवयापित. २२ 22. A wise man must not with impudence deride one's superior. Citraketu rediculed Rudra and was driven to an inferior birth by (the curse of) siva (Umā.) निहन्यादेव संलब्धच्छिद्रः प्राणहर रिपुम् गर्भः शक्रेण संध्याया सुप्ताया दारितो दितेः । २३ 23. A deadly enemy must be killed at the very first opportunity. Indra rent asunder the embryo in Diti's womb while she was asleep. 1. षाद्विमा ...1 ·51 . लक्ष्मीशोरुमतेर्लसद्गुणततेः सन्मध्वपूजारते: श्रीमत्सागरवेंकटेश विबुधाधं शान्तवायी सुतम् । रामं प्राप सुनीतिभागवत उत्कृष्टेऽन्न तन्निमिते सच्छ्लोकर्दशभिर्लसन्द्विगुणितैः स्कन्धश्च पष्टोऽगमत् ॥ २४ इति श्रीसुनीतिभागवते पष्ठ:स्कन्धः समाप्तः ॥ 24. Rāma was born son to Sāntabāyi and to that learned man, Sāgara Venkateśa, whose mind was excessively devoted to thc consort of Lakşmi, who shone with an abundance of virtues and who was always en. grossed in the adoration of Sriman Madhvācārya. The sixth skandha, constituted of twice ten illumi. nating verses, of the excellent Suniti-Bhāguvata comosed by that Rama, has come to an end. Thus ends the sixth skandha of the sacred Suniti- Bhāgavata, ·सप्तमः स्कन्धः प्राप्तब्रह्मवराद्धिरण्यकशिपोर्भीतामरेभ्योऽभयं योऽदात्ततनयस्य दुःखहृदभूद्धत्वा तमिष्टप्रदः गौः पीतामृतसद्रसस्त्रिपुरद्रुद्रप्रियो योऽभव- च्छूद्रोयं श्रित आस नारदमुनिः कृष्णः स नो रक्षतात् SKANDHA VII 1. He, who gave freedom from fear to the gods afraid of Hiranyakaśipu who had obtained boons from Brahma, who after killing him dispelled the distress of his son (Prahlada) and fulfilled his desires, who became the friend of Rudra, who in the guise of a cow having drunk the best beverage of nectar killed Tripura (demon), resorting to whom a bornsūdra was raised to the status of sage Nārada-may that Kțşņa protect us. श्रीनाथाधिगतेः कृताजितनुतेरत्यक्तमध्वस्मृते- र्गोकर्णावसतेः सुनिर्मलमतेरुत्सृष्टदुःसंगतेः सद्भक्तेः प्रथिते मते दशमतेर्देवादिभिः सेविते दास्यं श्री रघुचन्द्रमस्करियतेः स्यान्मेऽभिवन्द्यस्थितेः ॥२ 2. He who bas paid bomage to Vişnu, who has lauded the invincible (Visnu), who has not given up remembering Nadbrācārya, who resides in Gokarna, whose intellect is quite pure, who has abandoned ovjl company and who is immersed in the religion of Madhva ·53 which is recognised even by gods, may that much. adored sage Sri Raghucandra receive my service. वणितं सप्तमे' स्कन्धे भगवद्भक्तसद्यश: गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये 3. That excellent glory of the devotees of the Supreme Being which is described in the seventh skandha (of the Bhāgavata Purāņa) is being recounted here in the from of moral maxims for the pleasure of Vişnu and the Vaişņa vas वालं मत्वातिसामर्थ्यभाज नैवावमानयेत् सनंदनादिभी रुद्धैः शप्तश्च विजयो जयः ॥ 4. An extremely powerful person must not be humbled thinking bim to be a mere child. Sanandana and the other sages who were angered cursed Jaya and Vijaya, प्राप्तेऽप्यनुभवे दुष्ट: पापं कर्म करोति हि हिरण्यकशिपुर्धर्मविघ्नं चक्रे हतानुजः ५ 5. The wicked do sinful deeds even after knowing the result. Hiraṇyakasipu continued obstructing righteousness even after his brother (a sinner, as a result of his sins) was killed. गतशोको न कर्तव्यो विचिन्त्यं कार्यमुत्तरम् । व्याधोऽविध्यत्कुलिङ्ग हि शोचन्तं दयितां चिरम् ॥ 6. One must not lament over the past but must turn bis thoughts to what is to bo done in future. The sparrow who (without thinking about the future हिता....1 ६ 2. सप्तमः स्कन्धे-1 ·64. course of action) was long lamenting over (the loss of) his beloved was shot down by the fowler. ७ स - ! मानयेथुक्तिभिर्युक्तं शिशोरपि वचो बुधः सुयज्ञज्ञातयोऽगृह्णन् बालरूपियमोदितम् । 7. A wise man must appreciate the just and appropriate words of even a child. Suyajña listened to the advice rendered by (Yama) in the guise of a boy. मतिर्न दुष्टसंसर्गानि शेपा क्षीयते सतः दित्या अकथयत्तत्वं हिरण्यकशिपु: परम् 8. The intellect of the good does not get completely ruined owing to evil company. e.g, Hiranyakasipu (king of demons) preached (imparted) to Diti the Supreme knowledge (higest lore). *निवेदनीया प्रभवे स्वोपद्रवसमागतिः ब्रह्मणेऽवर्णयन्देवा दितिजेन्द्रतपोऽर्दिताः ९ 9. One's own encounter with misfortuno must always be represented to the Lord (Master). The gods afflicted by the austerities of the lord of daityas communi. cated the same to Brahma, अदेयमपि दातव्यं महत्कार्य प्रपश्यता दैत्येन्द्राय वरानुग्रान्प्रददौ चतुराननः । १० 10. A wise man with an eye on a great accomplishment may give away even that which cannot be parted with; e. g. Brahmă gavo very powerful boons to the lord of daityas. * 1 पुस्तके श्लोकोऽयं नोपलभ्यते ।

·65 ॥ संपद्दुरात्मनो लोकसंतापायव जायते हिरण्यकशिपुर्लन्धवरः सर्वानतापयत् ११ 11. 'The prosperity of the evil-minded causes misery to mankind; Hiranyakasipu on getting the 'boons tor. mented all įbeings). सर्वेभ्योऽप्यभयं देयं विशेषाच्छरणार्थिने देवेभ्यो दैत्यभीतेभ्यो दत्तवानभयं हरिः १२ 12. One must always extend safety to all and especially to one seeking refuge. Lord Hari (Visnu) gave refuge to the gods who were afraid of the daitya, Hiranyakasipu पथ्यमेवाप्रियमपि पर. पृष्टो वदेत्सुधीः पिना पृष्टोऽवदत्साधु प्रह्लादो हरिसेवनम् । 13. When questioned by others a wise man must always speak that wbich is beneficial though unpleasant.(to hear). Thus Prahlāda, wlien questioned by his father spoke of refuge of Hari to be the best course, उपद्रवा न बाधन्ते कृते महत आश्रये प्रह्लादे कारितं पित्रा निष्फलं ताडनाद्यभूत् १४ 14. No affliction is caused when one seeks refuge of the great. Thus the chastising of Prahlāda eftected by his father proved futile. विस्मृता न भवेद्विद्या गुर्वनुग्रहशालिनः न प्रह्लादो विसस्मार सत्तत्त्वं नारदोदितम् १५ 15. One who has the blessings of the teacher does not forget the knowledge he has gained. Prahlada did not forget the Supreme Truth explained by Nārada.

·56 परोक्तिदूषितधियो विद्वानज्ञानप्रबोधयेत् सत्तत्त्वं दैत्यपुन्नेभ्य प्रह्लादः संन्यवेदयत् १६ 16. The learned must enlighten the ignorant whose intellect is defiled by the (wrong) advice of others. Prahlāda proclaimed the Self Existent Principle to sons of daityas. अत्युत्कट सुदुष्कर्म न कुर्यादकुतोभयः स्तम्भोन्येन नृसिंहेन हिरण्यकशिपुर्हत. १७ 17. Thinking that one need have no fear from any quarter, one must not do exceedingly wicked deeds; Hiranyakasipu (who did exceedingly wicked deeds) was killed by Nțsimha (man-lion) who sprang up from the pillar. । कोपं विहाय कुर्वन्ति बालके प्रीतिमुत्तमाः हित्वा ब्रह्मादिकान्प्रीतः प्रह्लादस्याभवद्धरिः १८ 18. The best of men giving up anger take delight in children. Hari (Vişnu) (abandoning all anger as Nộisha and) ignoring Brahmā and others was pleased with Prahlāda. तातमुद्धरते दोषात्सुपुनः स्वेन तेजसा प्रह्लादः पितरं पूतं नृसिंहवरतो व्यधात् 19. A good son by his owo prowess raises up tho father from his sins. Thus Prahiada got his father (Hirany. akasipu) purified (from his sins) through the boon from Nrsimba. पूर्व नाश्यमुपायेन बलं शन्नोर्वधेच्छुना विष्णुमयस्य गौर्भूत्वा सिद्धामृतरसं पपी 11 २० 20. A person wishing to kill the enemy must at first, by some means destroy his strength, Vișpu assuming

·57
the form of Maya's cow drank the divine nectar
(which revived the dead asuras).
अन्यतोऽपि बलं प्राप्य शत्रूनुन्मूलयेत्सुधीः
ददाह त्रिपुरं गुप्तो भगवत्तेजसा शिवः
॥ २१
21. The intelligent must destroy the enemy resorting
to even external help. Siva with the aid of the power
of Vişņu burnt the Tripura.
असंग्रहपरश्च स्यादवलब्धप्रतोपवान्
मुनिर्मधुव्रताग्र्याह्योः शिक्षयारमतेदृशः
॥ २२
22. One must not be given to boarding and must remain
ever-contented with what comes of its own accord.
A sage taking lessons from a (honey-) bee and a
python remains ever contented under that vow.
विरोधान्महतां नष्टाधिका' स्यालीरनुग्रहात्
प्राप नारदतां प्राप्तः शूद्रतामुपबर्हण:
२३
23. One incurs much loss due to the enmity of the
great; the prosperity that is gained with their bless.
ing is greater. Upabarhana (a gandharva) became a
Sudra (due to the curso of the creators of the world);
(but due to the blessings of Brahmavādins) he was
born Nārada (the son of Brahmā).
लक्ष्मीशोरुमतेलंसद्गुणततेः सन्मध्वपूजारतेः
श्रीमत्सागरवेंकटेशविबुधाचं शान्तवायी सुतम् ।
नाष्ट्याधिका-I

·58 रामं प्राप सुनोतिभागवत उत्कृष्टेऽत्र तन्निमिते सच्छलोकदशभिर्लसन्द्विगुणितः स्कधोऽगमत् सप्तमः २४ इति श्रीसुनीतिभागवते सप्तम.स्वन्धः समाप्तः ॥ 24. Rāma was born son to Sāntabāyi and to that learned man, Sagara Venkatesa, whose nind was excessiv. ely devoted to the consort of Lakşmi, who sbone with an abundance of virtues and who was always ongrossed in the adoration of Sriman Madhyācārya. The soventh skandha, constituted of twico ten illu. minating verses, of the ercellent Suniti-Bhāgavata composed by that Rāma, has come to an end. Thus ends the seventh skindha of the sacred Suniti- Bhagavata.

·अष्टमः स्कन्धः
यः स्वायंभुवसन्मनोश्च जगतः संरक्षको हस्तिनो
दधे मंदरभूभृतं मथन कृद्वार्धेः सुधां यो ददौ ।
देवेभ्योऽथ विमोहयं दितिसुतांसंतापयन्वब्रिणे
स्वर्ग बद्धवलिः श्रुतिश्चविधये कृष्णः स नो
1 १
रक्षतात्
SKANDHA VIII
1. He who gave protection to the illustrious Svāyamb.
huva Manu, tho universe and the elepbant (Gajendra),
who supported the mountain Mandara, churned tlo
ocean, gave the nectar to the gods deluding the
sons of Diti, oppressed the demons, assigned heaven
to Indra, bound Bali und gave the Veda to Brahma,
may that Kțşņa protect us.
लक्ष्मीप्राणपतेर्जये दिनपतेर्युत्यां मती गीर्पतेः
कोती देवपते(तो गिरिपतेः शान्तौ च तारापतेः ।
व्याख्यानेऽहिपतेबलेऽनिलपतेर्गाम्भीर्यकेऽपांपते-
वक्तुं श्रीरघुचन्द्रसद्गुरुयतेः कोऽलं गुणान्सत्पतेः ॥
2. Who, verily, is compotent to describo (cnumerate)
the qualities of the illustrious lord and eminent pre.
ceptor Sri Raghucandra who is like the dearly lorca
lord of Lakşmi (i. c., Vişnı) in victory, like the lord
of the day (i.c., the sun) in effulgence, like the lord
of specch (i.c., Prhaspati) in intellect, like the lord
of gods (i. C., Indra) in famc, like the lord of mount.
ains (i. c., limarin) in firmnces, like the lord of stars

·60 - ४ (i. e., the moon) in patience, like the lord of serpents (i. e., Seșa! in eloquence, like the lord of winds (i. o., Prāņa or Vāyu) in strength, and like the lord of rivers (i, e., Ocean) in depth? अष्टमे वणितं स्कन्धे भगवद्भक्तसद्यशः गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ॥ ३ 3. That excellent glory of the devotees of the Supreme Being, which is described in the eighth skandha (of the Bhagavata Purāņa) is being recounted here in the form of moral maxims for the pleasure of Vişnu and the Vaişpavas. श्रेष्ठाराधनसक्तस्य नैव' कुर्यादुपद्रवम् यज्ञेनाप्ता हता दैत्या जग्धुं स्वायंभुवं मनुम् । 4. One who is engrossed in the propitiation of the great must not be pestered. The daityas who wished to swallow Svāyambhura Manu were slain by Vişņu, Yajña by name. असत्यवादि दुःशीली भूतद्रोही च नो भवेत् एवं विधान यक्षाद्या सत्यसेनेन घातिता: 5. One must not speak (untruth), do evil deeds or injare other beings. It was such Yakşas (who violated these rules) that were slain by Satyasena (Lord Hari), उपायान्तरहीनस्तु कार्य स्तुत्यैव साधयेत् गजेन्द्रः श्रीहरि स्तुत्वा विमुक्तो नक्रववत्रतः । ६ 6. In the absence of other means one must achieve one's object by resorting to praise. Gajendra (the elepbant) got released from the jaws of the crocodile by praising Hari. 1. स्प वे कु-I ·61 ७ गुरु संपादयेत्कायं सन्धि कृत्वापि शत्रुभिः अमृतार्थे हरिप्रोक्ता देवा दैत्यः सहोद्यताः 7. Great deeds must be accomplished, if needs be, by associating oneself with enemies, e. g., in order to get nectar (from the ocean) the gods made a joint effort with the daityas as advised by Hari (Vişnu). उद्योगो न महाकार्ये कार्य. स्वानुचिते बलात् । देवदैत्योद्धृतोऽद्रिस्तान्मन्दरोऽचूर्णयत्पतन् 8. Ono must not attempt to do great deeds beyond ono's capability. Mount Mandara which was raised by the gods and demons (whilo churning the occan) foll down and crushed them. ॥ यतोचितो य आकारो विभृयात्तन तं बुध: कूर्मरूपेण गोविन्द उद्दधार हि मन्दरम् ९ 9. Tho wiso must at a particular time and place resort to that particular form (naturo) which would suit that particular environment. Thus Govinda (Vispu) raised Mandara only after assuming tho form of Karma (tortoiso). नव प्राप्यं प्रतिष्ठाय वरं वस्तु विनाशकृत् धान्ता' अतितरां दैत्या गृहोत्या यामुफेर्मुगम् ॥ १० 10. One must not ask for a thing which is destructivo thinking it to bo better for one's prosperity; C.E., thin dnityam who took holl of the hood of Vasuki (thinking it to be better than its tail) got cuiremely fatigued.

·62 परद्वारा न सिद्धं चेत्स्वयं कार्य प्रसाधयेत् ममन्थ सर्वमथितमजितोऽब्धिं सुधाप्तये ॥ ११ 11. One must, on one's own, got the work accomplished which one could not succeed in getting through others. The ocean which was churned by all, for the sake of nectar, was (again) churned by Ajita, i. e., Lord Hari, लोकोपकृतये प्राप्तो नैव भङ्गोपि दूषणम् रुद्रस्य विषपानोत्थो भूषणं गलकालिमा । १२ 12. The failure that one faces while ondeavouring for a public cause does not become a black mark. The blackness on the tbroat of Rudra which resulted from his drinking the poison (at the churning of the ocean) is rather an adornment. प्रार्थयन्तमपि त्यक्त्वा दोषिणं गुणिनं भजेत्' लक्ष्मी सुरासुरान्हित्वा वने नारायणं पतिम् । १३ 13. Abandoning the wicked, though they solicit, a virtvous man is to be resorted to. Lakşmi after abandoning all the gods and demons chose Nārāyaņā as Lord. 1॥ परेषां सत्यनाशाय स्वाशक्तिं दर्शयेत्क्वचित् धन्वन्तरिः समर्थोऽपि दैत्येभ्योऽमृतमत्यजत् १४ 14. In order to destroy others, honesty one must some times pretend that one is weak. Dhanvantari handed over the nectar to the daityas (though capable of refusing them). 1. वेत-1 ·63 ।। त्यक्तसत्यर्बलानीतं प्रसाध्यं वस्तु कूटतः स्त्रीरूपो मोयन्दैत्यांदेवेभ्योऽदात्सुधां हरिः १५ 15. A thing which was taken away by dishonest people resorting to force must be regained by one by resorting to cuaning. Lord Hari in the guise of & damsel deluded the daityas and (carried away and) gave the nectar to the gods. 11 स्वायोग्यं प्राप्नुयान्नव कपटेन समन्वितः अमृतं पिवतो राहोश्चकर्त हि शिरोऽच्युतः । १६ 16. One must not, resorting to cunning, appropriate what one is not qualified to possess. Acyuts (Lord Visnu), verily, severed the head of Rahu while drinking nectar (which he was not qualified to drink). महतां दर्शनेनैव मायाजालं विनश्यति विष्णुदर्शनतो नष्टा माया दैत्यविनिर्मितः १७ 17. At tho very sight of the illustrious, tho snoro of dolusion is destroyed. The delusion created by the daityas disappeared at the sight of Vişpıı. क्षीणं पूर्वगतं पश्यन्कार्यार्थ न स्वयं प्रजेत् जंभासुरो हतो युध्यन्वचिणा बलिघातिना १८ 18. One must not engage oneself in accomplishing some. thing altos sccing the destruction of tho others who mndo an attempt at it. Jambhisura who, after sccing Bali slain by Indra, himself fought with Indra and was slain by him.

·64 क्वचित्क्षुद्रेण यत्सिध्येन्महता तन्न सिध्यति फेनेनेन्द्रोऽहरद्वजाच्छेद्यं हि नमुचेः शिरः 19. Sometimes a midget succcods in doing what tuo giants do not. The head of Namuci which could not be sovered oven by the thunderbolt, was severed by Indra by means of foam. । प्राप्तार्थः कलहं मुञ्चेन्मध्यस्थेन निवारितः विहाय समरं देवा नारदोक्ता दिवं ययुः 20. Once the object has been rcaliscd ono must giro up quarrel when appealed to by a mediator, to giro it up. (On getting nectar) the gods gave up tho ight (vrith the daityas) and departed for hearen as advised by Narada. दुस्तरा मायिनो माया निमगपंण्डितरपि योपिद्रूपं हरेः पश्यन्मायया मोहितो हरः 21. Tho illusion of the conjurer is difficult to overcomo rron for the learned who have given up all artach mcnt. Siva was infatunted at the right of the woninly form created by Jinri through illurinn. ॥ २२ रायम्यं न ममापि प्रापयेत्प्रापरारम् अतिरिन्द्रहाः सर्व शायोग्जीवितो ददी ... One must propitialt onr'parlour bir gifting all one's belonging. Hali filim all his belonging to Sukra ulio brought him back to life after lxirgulain by Indra.

·05
२५
समर्थोपि भवेत्रस्तः शनोविद्यावदाश्रयात्
शुक्रगुप्तादलेीता देवास्त्यक्त्वा दिवं ययुः ॥ २३
23. Even a clever man gets frightened when the enemy
resorts to a learned man for help. The gods, afraid
of Bali who was protected by Sukra, fled from heaven.
स्वात्मानमपि संदद्यादत्यंताराधितः पुमान्
आत्मानमेव तनयं प्रीतो दित्यै हरिददी ॥ २४
24. An extremely pleased man may surrender even his
own self (in return). Hari who was pleased by Diti
gave himself as son (to her).
अवाप्नोति फलं सद्यो महतो विप्रियं ब्रुवन्
आप्तवाञ्छुक्रतः शापं वलिः स्वश्रीक्षयप्रदम् ॥
25. By speaking what is unpleasant to the great, one
attains the bitter fruit thereof immediately. Thus
Bali contracted the curse of losing his own prosperity
from Sukra (who was angered by Bali's conferring
upon Vamana tho three paccs of land, in spite of his
command not to confer).
प्रकाशनीयं विद्भिः स्वरूपं कार्यसिद्धये
वामनो बलये व्याप्त स्वरूपं समदर्शयत् ।
20. Tho wiso must display their true form for the accomp•
lishment of their object. Hence Vāmana manifested
his expanded form to Bali.
माननीयो महान्दैवात्संप्राप्तः स्वगृहान्तिकम्
विविक्रमपदं व्याप्तं द्वितीयं विधिरचंयत्
27. One must shor proper respect to the great who pro.
videntially happen to reach ono's door.
Brohma

·66 worshipped the foot of Trivikrama (Vamana) which covered the lower yorlds (and reached Satyaloka) at his second pace. कार्ये गते तु कलहं नैव कुर्याद्रुषान्वितः दैत्या हन्तुं हरि प्राप्तास्ताडिता विष्णुपार्षदैः २८ 28. When the object is lost, one must not quarrel in anger. The daityas who rushed at Hari (Vamana) in order to kill him were beaten by the attendants of Visnu. अनुमन्येत सद्भक्त्या प्रभुणाविप्रियं कृतम् प्रह्लादो वामनहतामनुमेने बलेः श्रियम् ॥ २९ 29. One must with devotion appreciate even an unpleasant deed done by the Lord. Thus though Bali was shorn of all his wealth by Vāmana, it was well appreciated by Prahlada. दीनोऽपि भ्रंशितः स्थानान्निबद्धो न त्यजेद्वतम् । वलेः सत्यव्रतस्त्वासीद्वामनो द्वारपालक: 30. Even though poor, displaced (dislodged) from position and bound, one must not givo up one's vow of truth. As Bali was true to his word, Vāmana bocamo hig door-kcepcr. भिक्षित्वापीप्सितं देयं वयःश्रेष्ठाय बंधवे स्वगं ददौ महेन्द्राय याचित्वा वामनो बलेः ३१ 31, To a kinsman eldor in ago ono must give tho desired object oren by begging (it from others). Thus Vamana begged from Bali the three paces of land and garo the heaven to Mahendra. ।। - ·61 आप्तोक्तं भावयन्भावि विदध्यात्तन तूचितम्' सत्यव्रतो हि मत्स्योक्ति शृण्वन्नावि स्थितोऽभवत् ॥ ३२ 32. When foretold about the future by a trustworthy person one must, after giving proper consideration to it do what is befitting as advised by the person. Satyavrata hearing the words of the fish remained in the boat. नीचं रूपमपि ग्राह्यं भवेद्येन प्रयोजनम् हरिर्मत्स्यो हयग्रीवं हत्वा वेदान्विधेरदात् ॥ 33. One may assume even a low form if it becomes useful.' Hari in the form of the fish slev Hayagriva and gave the Vedas to Brabmā. लक्ष्मीशोरुमतेलंसद्गुणततेः सन्मध्वपूजारतेः श्रीमत्सागरवेंकटेशविबुधाद्यं शान्तवायी सुतम् रामं प्राप सुनीतिभागवत उत्कृष्टेऽत्र तन्निमिते सच्छ्लोकर्दशभिर्लसंस्त्रिगुणितः स्कन्धः समाप्तोऽप्टमः इति श्रीसुनीतिमागवते सष्टम:स्कन्धः समाप्तः ॥ 34. Rāma was born son to Santabāyi and that learned man, Sāgara Venkatesa, whoso mind was cxccssivoly dorotcd to the consort of Laksmi, who blono with an abundance of virtues of and was always engrossed in the adoration of Sriman Jad- hvăcărya. Tho cighth skandba, constituted of thrico ten illuminating verscs, of the excellent Sunlti-Bhagavata coinposcd by tbat Rima, has come to an end. Thus cnds the eighth skandha of tho sacred Suniti- Bhagavata. 1. सवितम्....

·69 । वर्णितं नवमे' स्कन्धे भगवद्भक्तसद्यशः गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ३ 3. That excellent glory of the devotees of the Supreme Being which is described in the ninth skandha (of the Bbāgavata Purāņa) is being recounted here in the form of moral maxims for the pleasure of Vişnu and the Vaisnavas. : गुरुमाराधयेत्कार्ये महति प्रत्युपस्थिते गुरुप्रसादतः पुंस्त्वं प्राप्तेला हि मनोः सुता 11 4. When about to attempt a great dead one must worship the preceptor. Manu's daughter Ila, attained manhood by the grace of the preceptor, स्वरूपहानिकृहोपो ज्ञानाद्वाज्ञानतः कृतः वृषध्रो हतगुः प्राप शूद्रतां गुरुशापतः 11 6. A (grave) sin committed by one knowingly or un. wittingly becomes the cause of destruction of one's own form. Thus Vrsadhra who killed the cow (un. wittingly) became a Sūdra due to the curse of the preceptor. उत्तमोऽप्यल्पकार्यार्थमाचरेद्दासवत्क्रियाम् मरुतः परिवेष्टारो मरुत्तस्य मखेऽभवन् 0. The best person may sometimes, have to act like a slavo for the benefit of a lesser person. The Maruts became the attenders (at tho feast) on the occasion of tho great sacrifice performed by Marutta. 1. गमगन्ध-1 । ॥

·70
विद्ययव हि संसिध्येत्स्त्रीपुत्रादीष्टसाधनम्
प्रदाय विश्रवा विद्यां तृणविन्दोः सुतां ह्यगात्
7. Learning alone leads one to success in getting the
desired objects like wife, son, etc, e, g., Viśravā
imparted knowlege to Trņabindu and got his daughter
(Ilavilā as wife).
स्त्रीणा हि सत्पतिप्राप्तावदृष्टं कारणं भवेत्
सुकन्या च्यवनं भेजे युवानं जरठं पुरा ॥
8. Providence alone is responsible for women attaining
good husbands., 6. g., Sukanyā enjoyed with the
youthful Cyavana who was a decrepit before (at the
time of her marriage).
कालं नोल्लङ्घयेदिष्टे महतः संमतीच्छ्या
रेवत्या हि वरा नाप्ताः कृता हृदि ककुमिना ॥ ९
9. Onc must not let time pass in the hope of getting the
approval of the great for the performance of what
is desirable. Revati (daughter of Kakudmin) could
not get any of the bridegrooms, cherished in heart
by Kakudmin.
अर्जयेद्दविणं सत्यवाद्यनिच्छपराजितम्
ऋतवादी हि नाभागो बहुलं धनमाप्तवान् ॥ १०
0. One must, without coveting others' property, earn
wealth by honest means. Nābhāga who always spoke
the truth received much wealth.
पीडयेद्वष्णवान्नैव महानपि तपस्व्यपि
अम्बरीपातिकृत्प्राप्तो दुर्वासा असमां दशाम्
1॥
११

·71 11. However great an ascetic one might be, one must not harm a devotec of Vişnu, Sage Durvāsā who harassed Ambarişa (a devotee of Vişnu) had very bitter experience नोल्लङ्घनीयः सकलैरपि प्राणात्यये विधिः इक्ष्वाकुणा विकुक्ष्याख्यः सुतस्त्यक्तः शशादनः १२ 12. One must never give up one's duty (enjoined in the Vedas) even at the peril of death. Ikşvāku abandoned his son tamed Vikukşi who ate the flesh of a hare (and gave the remainder for śrāddba purposes, thereby violating the rite). स्वकीयकार्यसंप्राप्त्य लभेत लधुतां सुधी: शको घातयतो दैत्यान्ककुत्स्थस्यास वाहनम् ॥ १३ 13. Tho loarnod must practiso humility for the accomplishment of one's own object. Indra (in guise of a bull) became the vehicle of Kakutstha who slew the daityas. वधे शक्तोऽपि नो कुर्याद्विग्रहं क्रूरवैरिणा धुन्धुमारसुता दग्धा धुन्धुनापि विनश्यता ॥ ૧૪ 14. Even though capable of slaying the cruel enemy ono must not quarrel with him. The sons of Dhund. humăra (i. o. Kurnlayāśva) were burnt (by the firo that issued from tho mouth of Dhundhu) though Dhundhu himself was killed (by Kuvalayāśva and Henco his name Dhundhumāra). लोकस्य नैव बुद्ध्यादिवलं देवबलं वलम् मान्धाता निर्गतः कुर्युवनाश्वश्व नोमृतः १५ ·72 15. Intelligence and other virtues of a person are not really powerful. Fate alone is really powerful. Yuv. anāśva (through providence) did not die though Mandhātā burst forth from his abdomen. सर्वथापि त्यजेदेव मुमुक्षुः सङ्गमन्यतः मत्स्यसङ्गात्प्रियापुत्रबन्धन प्राप सौभरिः ." १६ 16. He who is desirous of mokşa must always avoid attachment to all other things in the world. Saubhari (while performing penance in the river Yamunā) observed the pleasures of fishes and got himself attached to (fifty) wives and (five thousand) children. स्वयशो गायतः पुंसः साध्वसं ध्वंसयेद्बुधः गंधर्वान्तस्मृतेः सत्पुरुकुत्सोऽहरद्भयम् 11 १७ 17. The wise must remove the fear of a person who sings his glory. Purukutsa extracted a promise from the serpent (king) that whoever remembers the story of his (Purukutsa's) killing of the Gandharvas, would be rid of the fear from the serpents. - पराभूतस्तु महता महांतं परमाश्रयेत् गुरुशप्तस्त्रिशकुः स्वर्गतः कौशिकतेजसा १८ 18. When humbled by a great man, one must always resort to another great person. Trišarku who was cursed by his preceptor reached heaven through tho power of Višvāmitra's austerities. अशुभं वारयेत्प्राप्त कालस्यातिविलड्धनात् हरिश्चन्द्रसुतस्त्रातो वरुणाद्रोहितो न किम् १९ 19. One must always prevent evil by postponing it. Was not Rohita, son of Hariſcandra. rescued from Varuna, (by always postponing the sacrifico)?

·giring him in crchange that which is desired by ॥ 24. One must got one'sdesired object from another by 73 'स्वदुष्कृतोदये संपत्क्षणमाताद्विनश्यति बाहुकोऽरिहतश्रीको ममार विपिने नृपः २० 20. At the maturity of the fruits of one's sins, one's property gets instantly destroyed. King Bahuka, robbed of his wealth by enemics, died in forest. नाशहेतौ कृतेप्यन्य व्यं नियमतो भवेत् सपत्नीदत्तविपतः सहैव सगरोऽजनि २१ 21. What is to happen will as a rule como to pass in spite of the measures taken to prevent it. Sagara was born with the poison (gara) administered to his mother (by the co-wives). अतिक्रमस्तु महतो न कार्यों बहुभिजन: सागराः कपिलद्रोहान्मृताः पष्टिसहस्रिणः २२ 22. Soveral persons together must not violato a great person. The sixty-thousand sons of Sagara dicd duo to thoir having offended Kapila. यत्नो देहव्ययेनापि कार्यो बंधुशुभाप्तये प्रख्यातावंशुमत्पूर्वी गङ्गानयनतत्परी २३ 23. For the welfnre of kinsmen ono must put all effort eren at the expense of one's own body. c.g., Dillpa and his predecessor Aṁſumin becamo well-known in their efforts to bring down the Gangi (to rejuvc. nato thu sons of Sagara). दत्त्वा परेप्टं किमपि लभेत स्वप्रियं ततः ऋतुपर्णोऽशाहृदयदोश्वविद्यां नलादगात् २४ 11 - - ।

·74 - him. Rtuparņa imparted the Akşahşdayavidyā (the Science of playing at chess) to Nala and received Asvavidya (equestrian science) (in return). यादृशं कर्म कुरुते तादृशं फलमश्नुते ब्राह्मण्या रतिहृन्नव कल्माषाधी रति ययौ ॥ २५ 25. Whatever (deed) one does, one derives the fruit therepe of. Kalmāşapāda who deprived the wife of a Brāhmana of amorous sports (with her husband) could not have the same pleasure with his wife (due to tho : curse of the Brahmana's wife). आयुषोपचयं जानन कार्य प्रागेव साधयेत् मुहूर्तमायुर्ज्ञात्वा स्वं खट्वाङ्गो बंधनं जही । २६ 26. Realising that life ebbs away every moment ono must do what is to be done botimes. Khatvānga gave up all attachment knowing that only ono muh. ūrta of his life remained. माननीयः पितावश्यं स्त्रीवशोऽकुशलोऽपि वा रामो दशरथस्याज्ञां स्वीकृत्य प्रययौ वनम् ॥ २७ 27. One's father must always be honoured be he henpecked or inefficient. 0.5, Rama ropaired to forost obeying the command of Dasaratha, आत्मानं यत्नतो रक्षन्नश्यत्स्वकुलमुद्धरेत् सूर्यवंशं कलेरन्ते मरुः' कि नोरिष्यति २८ 28. Saving oneself with effort, one must savo one's family (race) from being extinct. Will Maru not save the Solar race (from being extinct?) at the end of tho Kali Ago? 1. मस्कि-1 1 - ।

·76 परघातकरो लोके वृहन्नपि न जीवति वसिष्ठस्तु निर्मि शप्त्वा मृतोऽभूत्तस्य शापतः 11 २९ 29. Even the great who do harm to others, do not live (long). Vasistha who cursed Nimi, died instantly at the counter curse of Nimi. दुर्जया विषया पुंसा विदुषापि विवेकिना चन्द्रो बृहस्पतेर्भार्या जहार विषयातुरः 30. Temptation to enjoy (worldly objects) is difficult to be overcome even by a learned man who has acquired discrimination. Candra (Soma) (overcome by desire) kidnapped the wife of Brhaspati. विश्वासो नैव कर्तव्यो नारीषु स्वरवृत्तिषु विहाय प्रययौ कान्तं पुरूरवस मुवंशी ३१ 31. One should not trust a self-willed woman. Urvasi (a self-willed celestial damsel) departed (for her heavenly abode) deserting her husband, Purāravas. यत्नेन दुर्लभं दत्त्वा प्राप्नुयाद्वस्तु तादृशम् लेभे सत्यवती गाधेर्ऋचीकोऽश्वसहस्रदः ३२ 32. Giving away with effort something that is difficult to obtain, one must obtain a thing of similar naturo (i.e.difficult to obtain). Rcika. gave a thousand horses to Gādhi and receired in return Satyavati (daughter of Gadhi) as wife. दुर्लभं वस्तु मित्रस्य लुब्धः सन्न नयेद्वलात् जमदग्नेहरन्धेनुं कार्तवीर्यो हतोऽर्जुनः ॥ 33. One must .not, out of greed, take away by force something belonging to a friend which is dificult to ·76 obtain. Kārtavirya Arjuna who carried away (by force) the cor of (sage) Jamadagni was (on that account) slain (by Parasurāma). अविचार्येव कुर्वीत त्वरया वचन पितु माना राम सह भ्रातृन् जमदग्न्युदितोऽवधीत् ॥ ३४ 31. One must without any besitation carry out the com mand of one's father immediately. Rama (Para. śurāma) at the command of (his father) Jamadagni killed his mother along with his brothers न हन्याद् दुर्बलो दैवाच्छिद्रे प्राप्ते महात्मन. जमदग्न्यन्तका नष्टा न किमर्जुनसूनव 35. A weak man must not, tak'ng advantage of chance that has come to him slay great persons Did theythe sons of Kärtavıryārjuna who sleir Jamadagninot perish? विनश्यति कुल सर्वमेकस्यैवापराधत अर्जुनात्मजदोषेण क्षीणा क्षत्रियसन्ततिः ॥ 36. The entire family goes to ruin due to the fault of one member. e.g., due to wickedness of the sons of Kārtaviryārjuna the entire Ksatriya race perished. आत्मवोद्धारक स्वस्य पिता माता न वापर विमुक्त पितृविक्रीत. शुन शेप सुरान्स्तुवन् ॥ ३७ 37. Oneself rather than one's father or mother, or another person is one's oma saviour. Sunahsopa who was sold by his parents saved bimself propitiating the gods.

·Sarmişthā which resulted in his decrepitude. ॥ ३९ against the wishes of the great. Yayāti following the code of conduct (of & Kşatriys) enjoyed with 77 भजेत संपदं भोगे दक्षश्विरतरं स्थिराम् अलर्को बुभुजे पृथ्वी बहुवर्षसहस्रकम् ३८ 38. Only those who are clever at enjoying riches attain steady. and lasting fortune. Alarka enjoyed (overlordship of) the earth for several thousand years. स्ववशे स्थापितं द्रव्यं प्रतिदद्याद्रहोऽथितः इन्द्रायाप्रतियच्छन्तः स्वर्ग नष्टा रजेः सुताः ॥ 39. When begged secretly one must return the deposit entrusted to bim. The sons of Rāji, who did not return the kingdom of heaven to Indra, perished (killed by Indra). नेच्छेत्सुधीर्महैश्वर्यमहंकारमदप्रदम् नहुषेण यतिर्दत्तं राज्यं न जगृहे यतः 40. The wise must not desire for sovereignty which would produce arrogance and intoxication That was why Yati did not accept the kingdom offered by Nahuşa. गृह्णीयादनभिप्रेतं स्वायोग्यमपि चाथितः देवयानीमुदवहद्ययातिः शुक्रकन्यकाम् ४१ 41. When entreated, one may accept even that which is not liked by one nor worthy of one's position. Yayāti married Devayādi, the daughter of Sukracāryā (at her entreaties). धर्ममप्याचरेन्नैव प्रतिकूलं महात्मनः शर्मिष्ठा रमयन्धर्माद्ययातिलब्धवान् जराम् 42. One must not do even an approved deed if it goes ॥ ४० ४२

·78
याचितस्तनयः पिने प्राणानपि समर्पयेत्
अर्पितस्ववयाः पूरुर्जातो भूमण्डलाधिपः
43. At the request of the father the son must surrender
even his own life; Pūra who surrendered his own
youth (to his father) became the overlord of the
entire Earth.
स्वमनो रमते यस्मिन्नाचरेत्तन्महामतिः
मनः प्रवृत्तेर्दुष्यन्त उपयेमे शकुन्तलाम्
४४
44. A man of great understanding must act according
to the dictates of his conscience. As his mind was
attracted towards Sakuntalā, Duşyanta married her.
कथंचिदपि सत्पुतं लभेतातिप्रयत्नवान्
भरतः प्राप देवेभ्यो भरद्वाजं सुतं यथा
४५
45. One must with great effort and by any means get a
yood (virtuous) son, just as Bharata obtained from
the gods, the son Bharadvāja.
दद्यादेवाथिने किचिदपि धीमानकिंचनः
रन्तिदेवो ददद्भोज्यं क्षुधितोऽप्याप सद्यशः " ४६
46. The wise, though of meagre means, must give some
thing to one who begs, Rantideva though himself
hungry offered his food to the guests and thereby
attained great fame.
यद्वस्तु महतां योग्यं तेभ्यः प्राङ्न लभेत तत्
शन्तनोः परिवेत्तुर्यदिन्द्रो राष्ट्रे ववर्ष न ॥ ४७
47. What is worthy of the great must not be appro.
priated by lesser persons even boforo thoy do. Indra

·79 did not send rain in the kingdom of Santanu because he ascended the throne before his elder brother Deväpi). स्वपुत्रायैव शान्ताय विद्यामुपदिशेद्वराम् व्यासः शुकाय पैलादीन्हित्वा भागवतं जगो ॥ ४८ 48. The highest knowledge must be imparted only to one's own son who is of tranquil nature. Vyāsa narrated the Bhāgavata to (his own son) Suka, ignoring Paila and others. श्रीहरि शरणं गच्छेत्प्राप्तायां परमापदि द्रोणेब्रह्मास्त्रत. कृष्णो ररक्ष हि परीक्षितम् ॥ 49. When facing great danger one must resort to Hari (Vişnu). Parikşit was rescued by Krşņa from the Brahmästra released by Asvatthāmā (son of Drona). दुष्टाः सर्वेऽपि हन्तव्या एकस्मिन्नपकारिणि तक्षकारिरहीनग्नी जुहाव जनमेजयः ५० 50. All the wicked persons must be destroyed though the offender is only onc. Janamejaya sacrificed all the snakes into the fire because of his enmity towards Takşaka (who killed Parīkşit, his father). अयत्नेनैव दुर्लभ्यं प्राप्यते पुण्यशालिना ऋष्यश्रृङ्गो नृपसुतां कणं चाधिरथो ह्यगात् ५१ 51, Tho meritorious attain without any effort what is difficult to obtain. Sago Rşyaśnga obtained tho daughter of the king (Romapada?) and the king Adhiratho got Korņa (as child). 1 ·80 -- द्वितीयां नोद्वहैद्भार्यां सुतार्थी त्वरयान्वितः ज्यामघो नाप किं पुत्रं शैब्यायामेव कालतः ॥ ५२ 52. One must not, in haste marry a second wife, aspiring for a son, Did Jyāmagha not beget a son in Saibyā in course of time? वृथा विद्यां परीक्षेत नवाधर्म तु नाचरेत् । कुन्ती प्राप्ता रवेः पुत्रं कृष्णेनार्मिणो हताः ॥ 53. One must not in vain put to test one's knowledge; nor must one practise unrighteousness. To Kunti (who invoked the sun to test the powers of the Mantra) was born a son Karņa; and the unrighteous were slain by Kęşņa, लक्ष्मीशोरुमतेलंसद्गुणततेः सन्मध्वपूजारते: श्रीमत्सागरवेकटेशविबुधाद्य शान्तबायी सुतम् रामं प्राप सुनीतिभागवत उत्कृ'टेऽत्र तन्निमिते स्कन्धोऽन्तं नवमोगमत्परिलसछ्लोकैश्च पञ्चाशत. ॥ इति श्रीसुनीतिमागवते नवमः स्कन्धः समाप्तः ॥ 54. Rāma was born son to Sántabāyſand to that learned man, Sāgara Verbațeśa, whose mind was excessively devoted to the consort of Lakşmi, who shone with an abundance of virtues and who was always en. grossed in the adoration of Sriman Madhvacāryā. The ninth skandha, constituted of fifty verscs, of the excellent Suniti-Bhagavata composed by tbat Rāma, has come to an end. Thus ends the ninth skandha of tho sacred Suniti- Bhagavata. . ।

·52990.
दशमः स्कन्धः
देवक्यामुदभून्नुतो विधिमुखैनन्देष्टकृदुष्टहृद्
गोपीर्योऽरमयत्सतश्च सबलं कंसं च वाहद्रथम् ।
जित्वाजौ नरकादिकानपि कुरून्संनाश्य पार्थप्रियो
रेमे स्त्रीसुतपूर्वकैनिरुपमैः कृष्णः स नो रक्षतात् ॥ १
SKANDHA X
1. He who at the request of the gods led by Brahmā,
was born of Devaki, who fulfilled the desires of Nanda,
slew the wicked, gave delight to the gopis, slew
Kamsa and vanquished Jarāsandha, Naraka and
othor asuras in battle, destroyed the Kuras and be.
came dear to the Pandavas, who rejoiced in the
company of wives and sons who had no equals in
the world-may that Krsna protest us.
लक्ष्मीशोरुमते लसद्गुणतते सन्मध्वपूजारते
चीर्णाय्यानुसृते जितारिसमिते
व्याख्यातशास्त्रश्रुते
निर्दोपावगते बुधाहितनते सत्कीर्तिपूर्णक्षिते
सेवे सागरवेंकटेशबुध ते पादाम्बुजं सदृते
2. Oh, learned Sagara Venkatesa, whose mind is ex.
cossively devoted to the consort of Lakşmi, who
is radiant with an abundance of virtues, who is
alsvays engrossed in thic adoration of the illustrious
Madhyācārya, who accepts the authority of the

·82 elders, who has vanquished the rivals in the assembly, who has explained the Sāstra contained in the Veda, who has acquired the faultless knowledge, who is praised by the learned, whose excellent fame has pervaded the entired world, who is endowed with the true essence-your lotus-feet, I adore. वणितं दशमे स्कन्धे भगवद्भक्तसद्यश. गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ३ 3. That excellent glory of the devotees of the Supremo Being which is described in the tenth skandha (of the Bhagavata Purāņa) is being recounted hero in the form of moral maxims for the the pleasure of Vişņu and the Vaişpavas. स्वार्थादप्यधिकं सन्तः परकार्यार्थमुद्यता: भूभारहृतये ब्रह्मा विष्णूक्तमवदत्सुरान् 4. The virtuous are more concerned with the welfare of others rather than their oirn. Brahmā related to the gods what Vişņu told him regarding tho lessening of the burden of Earth. दुष्टस्य मिनभावेन विश्वस्यान्न विचक्षणः श्रुताशरीरवाक्कसो भगिनी हन्तुमुद्ययो 5. A clovor person must not trust a tricked one who behaves like a friend. Katsa (who with roins in hand, was driving his sister Devaki and brother-inlaw Vasudeva to their city of Sūraseno) on hearing the incorporoal voice got ready to kill his own sistor, at once.

·83 विनाशं विविधोपायः सद्यः प्राप्त निवारयेत् उक्त्वा पुत्रार्पणं शौरिररक्षत्कंसतः प्रियाम् 6. A danger that one has to face (unexpectedly) must somehow be averted by resorting to any means. Vasudeva (Sauri) saved his wife (Devaki) from (being slain by) Kamsa promising (to bring to) bim all his sons (born of her). नैव विश्वसनीया वागसतोऽविजितात्मनः कंसेन प्रतिदत्तेऽपि नानन्दच्छोरिरात्मजे । 7. The words of a wicked person who has no control over himself must not be trusted. Though Kamsa returned his son (namely Kirtimān) to Vasudeva (Sauri), Vasudeva did not feel happy. सन्मार्ग संत्यजन्त्यज्ञाः परवाग्भिन्नयुद्धयः सर्वानिपीडयामास कंसो नारदबोधितः । 8, Tho ignorant abandon the right path on losing their (power of) discernment due to the (wrong) advice of others. Instigated by Nārada, Kamsa began to oppress all. कर्तु यथा यदीशेन प्रोक्तं कार्य तथैव तत् देवक्या अनयद्गर्भ योगमाया हि रोहिणीम् 9. Whatorer may be the deed the master has advised to perform in a particular manner, it must be dono in that manner itself. Yogamayā substituted (remored) the ombryo from Doraki's womb and deposited it into Rohini's womb.

·84 संधूतस्वमहाकार्यभार स्तुत्या प्रहर्षयेत् प्रादुर्भूतोऽथ देवक्यां विष्णुर्ब्रह्मादिभिः स्तुतः ॥ 10. Ho, who has undertaken a great deed for us, must be praised in order that he may be pleased. Vişnu who manifested in (the womb of) Devaki, was worshipped by Brahma and others. वस्तूत्तममतिक्लेशं विना न प्राप्यते जनः पितृस्तुतो हरिः प्रोचे स्वजन्म प्राक्तपः फलम् ११ 11. Great things are not achieved without great effort. (Krsna) when praised by his parents (Vasudeva and Devaki) explained his own birth (as their son) as the result of the austerities practised (by them) before. सति देवसहाये किं कर्तुं न प्रभवेन्नरः वसुदेवो बजे कृष्णं न्यस्यानिन्ये हि चण्डिकाम् ॥ १२ 12. What is it that cannot be achieved by a man who is blessed with God's grace? Vasudeva after depositing Krsna. in Gokula, brought back Candika (to Mathura). वारितोऽपि विनाश्येष्टं मूर्खः पश्वात्प्रतप्यते कंसस्ताडितकन्योक्तः स्वसृशौरी असान्त्वयत् ॥ 13. The foolish even though dissuaded, destroy what is desirable and repent later. Kansa, (did not pay heed to Dovaki's words but later on) hearing the words of Capļikā repented and tried to console Sauri (Vasu. deva) and his own sister (Devaki).

·85 १४ अतिविभ्रष्टबुद्धिः स्यात्स्वयमज्ञोऽज्ञबोधितः सदधायादिशद्देत्यान्कसः संमन्व्य मन्त्रिभिः 14. The intellect of one, who is by nature ignorant and is counselled by the ignorant, gets extremely bewildered. Thus after consulting the ministers, Kamsa ordered the daityas to persecute the pious. वाले दृष्टेऽपि सामर्थ्य जायते न महत्वधी: रक्षां विदधिरे गोप्यः पूतनाघातिनो हरेः १५ 16. Even in spite of demonstration people do not believe that a child may possess extraodinary strength. The gopis did many things (such as making him wear amulets etc.) to protect the body of the slayer of Pūtanā (as though he were an ordinary human child). साक्षाद्रष्टुक्तमज्ञो न श्रद्दधाति कुयुक्तिभाक् अनोक्षभङ्ग स्वीचपुर्न गोपः कृष्णनिर्मितम् 16. Tho ignorant ono of ill-reasoning does not believe the words of an eye-witness. Nanda did not believe Krsna to be responsible for the brcoking of tho polo of the cart. रुद्धो येन न तं मुञ्चेत्तेन त्यक्तुमपीच्छितः श्रीशो गुरुस्तृणावर्तनीतोऽमुञ्चस्तमावधीत् 17. A person must not leave him by whom he is taken prisoner oventhough that person wishes to set him freo. Trpávarta who was carrying away Ktspa de. sired to set him frec on account of bis heaviness; Krson did not leave him, but killed lim, - ·86 केनाप्युपायेनात्मीयं महिमानं प्रकाशयेत् जृम्भमाणो मुखेऽनन्तो विश्वं मातुरदर्शयत् ॥ १८ 18. One must by some means reveal one's greatness. e.g.. The Infinite One (Krşņa) showed his mother the entire universo in his yawning mouth, स्वकार्य साधयेद्गूढो रहस्याप्तेऽप्यरेभये चकार नामकरणं गर्ग: श्रीरामकृष्णयोः' 19. When there is fear from enemies, one must get the things done, in secret. Garga performed the naming ceremony of Rāma and Kșşņa in secret. यादृशो धृत आकारः कर्म तादृशमाचरेत्। विततान विभुर्बालो बाललीलाः पृथग्विधा: 11 २० 20. One must perform those deeds wbich suit the form assumed by one. Thus the Lord as a child indulged in different types of childish sports, मनस्वी न स्वमाहात्म्यं ब्रूयारिकतु प्रदर्शयेत् मृदोऽशनाद्धरित्रिोपालब्धोऽदर्शयज्जगत् ॥ २१ 21. A wise man must not speak about one's own greatness by word of mouth, but, on the contrary, must show it in deeds. Krsna (Hari) when reproached by his mother for swallowing earth, showed tho entire world to his mother by opening his mouth. 1. श्रीमकृष्ण यो:-- 2. तादृश आ-I ·87 स्वभक्तवश्थतां यायाद्दर्शयित्वात्मदक्षताम् बन्धं प्राप यशोदाया भित्त्वेशो' दध्यमनकम् । २२ 22. After showing one's powers one must submit oneself to one's votaries. After breaking the pot containing the curd (and after foiling Yasodā's all attempts to tie him up) the Lord (Krsna) allowed himself to be bound by Yasoda. उद्धरन्ति विपद्भ्योऽन्यानस्वस्था' अपि साधवः । कुवेरपुत्री देवर्षेः शापात्प्रभुरमोचयत् ॥ २३ 23. The virtuous, though themselves not feeling comfortable, rescue others from adversity. e. g., the Lord (Krsna) who was tied to the mortar by Yasoda) delivered the sons of Kubera from the curse of the devarsi Narada). सर्वो भजति कार्यार्थ प्रियः कोऽपि न कस्यचित् । गोपा वृंदावनं जग्मुर्दृष्ट्वोत्पातान्बृहद्वने ॥ २४ 24. In the world one waits upon another only to serve ono's own purpose; no one is dear to anothor, The gopas who were residing in forest abandoned it, and repaired to Vīndāvann, on seeing some ill-omens there. सत्संगतिर्न वा जातिर्दुःशीलस्य सुखप्रदा कृष्णेन रक्षता वत्सान्वत्सरूपोऽसुरो हतः २५ 25. Neither excellent company. nor (high) birth gives happiness to the wiked (minded). The demon in the guiso of a call tas slain by Krspa who was tending the cattle. 1. मिरवेपो." पन्यानम्याचा-1 ॥ 2.

·88 दशितेऽपि स्वसामर्थ्य हन्याद्भूयः कृतागसम् मुक्तोऽर्यास्यं दहन्कृष्णोऽभिनद्घातोद्यतं वकम् ॥ 26. Even after having been shown one's valour if the enemy repeats the offence, he must be killed. Once Krşqa burnt the throat of Baka while being swallowed, and freed him, but again the asura attempted to kill Krşņa and was slain. - अभीष्टं सुलभं पुंसां विनष्टे विघ्नकर्तरि रामेण निहते तालफलान्यादन्हि धेनुके ॥ २७ 27. Once the obstructor has been destroyed, the desired objects become easily available to people. When Dhenuka was killed by Rāma the people verily enjoyed the froits of the palmyra tree (in the Tala grove). ॥ सर्वसंपत्करं नृणां महत्कारुण्यवीक्षणम् अजीवन्हरिणा दृष्टा गोपा पीतविषाम्भसः २८ 28. A compassionate glance of the great brings all kinds of prosperity to people. The gopas who drank the poisoned water of Yamunā were revived by a (mere) look from Hari (Krsna). वहूनामर्थ इष्टानां प्रियमेकं परित्यजेत् ममर्द कालियं वीक्ष्य नंदादीदुःखितान्विभुः ॥ 29: One may sacrifice a dear object in order to accomplish several desired objects. The Lord (Krsna) tormented Kaliya preceiving tbe distress of Nanda and others, ·89 " । लोकोपद्रवकर्तारं साधु निष्कासयेदपि यमुनायाः स्तुतः कृष्णः कृष्णाहिमुदवासयत् ॥ ३० 30. One who torments the people, though honourable must be expelled. e.g., Krsna who was praised by the wives of Kāliya expelled the serpent from (the L river) Yamuna. व्यसनं केन न प्राप्तं प्रभूणां किं तु दुष्करम् दहन्तं निशि गोपालान्दावाग्निमपिवत्प्रभुः ३१ 31. Who has not experienced sorrow? What is impossible to the powerful? The Lord (Krsna) devoured the forestfire which was consuming the cowherds at night. निहन्याद्वञ्चक मित्रं शठत्वे प्रकटे सति प्रलम्बो हलिना गोपरूप्युह्य द्रवन्हतः 32. The friend who choats must be slain when his fraud is exposed. Thus Pralamba who in the guise of a çowherd speedily carried away Balarāma, was slain by him when his real form was revealed. सुकरं महतोऽन्येषां प्रयत्नैरपि दुष्करम् गोपेरलब्धान्विभ्रष्टांगोगणान्हरिराह्वयत् ॥ 33. That which is hard for others to do even with great effort, is easily done by the great. The cattle that went astray and could not be traced by the cowherds was brought back by Hari (Krşņa) (by merely calling them.) व्यज्यते महतां शक्तिरापद्येव न संपदि दह्यमानान् जुगोपेशो गोपान्पीत्वा वनानलम् ॥ 34. The prowess of the illustrious is revealed not in pros. perity, but in adversity. The Lord (Krsna) deroured । ३४

·90
the forest-fire and protected the cowherds from being
burnt.
जह्यान्नैव सखीन्योग्यान्भोजनक्रीडनादिपु
क्रीडन् जलान्तिके गौपैर्बुभुजेऽन्नं वनेऽच्युत: ॥
35. One must not abandon well-suited companions at
times of eating, playing, etc. Hence Acyuta (Krşna)
played with his friends near water (of ponds and
lakes) in the forest and also ate rice in their company.
-
सद्गुणा यदि विद्यन्ते वर्ण्यन्ते ते स्वतो जनैः
श्रुतवेणुरवाः कृष्णक्रीडा गोप्यो ह्यवर्णयन् ॥
36. The people, on their own, praise the virtues of a
person if there are any. On hearing the music of
Kyşpa's flute the gopis (damsels of Vraja) described
his sports.
स्ववस्त्वप्यनुसृत्यैव लभेताग्र्यस्य हस्तगम्
मज्जने गोपिका नग्नाः कृष्णाद्वासांसि लेभिरे
37. One's property gone into the hands of an important
person can be recovered only by obeying him. Tho
gopis who took the dip (completely) nudo recovered
their clothes from Krşņa by obeying his command.
गुरवोऽपि विमुह्यन्ति क्कचिन्नाज्ञा जन. अपि
मुकुन्दायार्पयन्नन्नं ब्राह्मण्यो न द्विजातयः
३८
38. Occasionally the learned are confounded (and do
Wrong) where the ignorant are not; tho Brahmanay
did not offer food to Kyşma but their wives did.

·91 अपहार्य स्वभक्तस्यापीष्टं दर्पनिवृत्तये निवार्येन्द्रमखं रूपांतरेणादद्धरिबलिम् 33. One must take away even from one's devotee that which is dear to him in order to remove his pride. Krsna thwarted the sacrifice (which was to be. per. formed in honour) of Indra and also partook tho oblations assuming a different form (that of a mountain). प्राप्तापद्यनिमित्तं या वार्या तेनैव सा भवेत् इन्द्रातिवृष्टेधृत्वावीवजं गोवर्धनं विभुः ॥ 40. A calamity is to bo averted only by him who caused it. Hence the Lord (Krsna) because of whom. Indra. caused torrential rains, himself protected the cattlo of Vraja by raising the Govardhana, कुपिता अपि योगेन मृदवः स्युहि सज्जनाः स्तुतोऽभिपिक्तो गोविन्दः स्वर्ग शक्रमवापयत् ॥ ४१ 41. The virtuous though annoyed are calmed down by means of ingenious and soothing words. Govinda (Krsna) who was eulogised and consecrated by Indra, gave him Svarga (Heaven). सिद्ध्य विधेय उद्योगः स्वयोग्योऽपि महात्मभिः । पाशिलोकं प्रभुगत्वा पितरं प्रत्युपानयत् ॥ ४२ 42. Eron tho grcat must make an endeavour suitable to their position in order to attain success. The Lord (krspa) having zone to the region of Parupa brought back his father (Wanda, who was led to that region by the attendants of l'arupa). 1. मपापग-1 2. गि-1

·92
है
महताङ्गीकृतोऽभीष्टदानेन परिपाल्यते
दर्शयामास नंदादीन्वैकुण्ठं नन्दनन्दनः । ४३
43. Ho who has been accepted hy his master as his own
is protected by him with the fulfilment of his desires.
Thus Kļşņa, the son of Nanda, garo Nanda and
others a vision of Vaikuntha.
प्राप्तस्यात्मगतित्वेन कार्य सर्वमभीप्सितम्
कालिंद्यां गोपिका गानाकृष्टा हरिररीरमत् ॥ ४४
44. One must fulfil all the wishes of a person who appro.
:. aches one considering one to be the only resort.
Thus Kļşņa the discus-bearer, delighted the gopis
(satiating all their desires) who rushed to the river
Kālindi (Yamunā) drawn by his music.
-
मदाहंकारनाशाय स्वकीयमपि खेदयेत्
अन्तहितो विभु. स्त्रीभिः क्रीडन्नप्येकया पुन. । ४५
45. One may cause sorrow to one's own people for the
annihilation of delusion and arrogance. Hence the
Lord (Krsna) disappeared from the midst of the gopis,
sometimes sported with several gopis simultaneously
and sometimes with only one.
.
स्वजनस्य गते गर्वे विद्ध्यादधिकं प्रियम्
गोपिकाभिः स्तुतो रासोत्सवेनारमयत्प्रभुः ४६
46. Once the pride of one's own people is humiliated,
one must please them the more. Praised by the gopis,
Kęsna delighted them with the festivo (dance) known
as Rasa,

·93 ४७ . ४८ वरं पादप्रहारोऽपि श्रेष्ठान्मानो न नीचतः सुदर्शनोऽभूच्छ्रीशा ः स्पर्शान्नन्दं ग्रसन्नहिः 47. Even a kick from the illustrious is to be preferred to honour from a base fellow, The serpent that devoured Nanda was transformed into Sudarśana (a gandharva) at the touch of Krsna's foot. .. आपत्प्रदोऽविवेकोऽतो न कुर्यात्सहसा क्रियाम् विभुना कालयन्गोपीः शङ्खचूडो निपातितः 48. Want of discrimination, verily, produces misfortune. Hence one must not take any precipitate action. Sankbacüda who chused the gopis was slain by the Lord (Krsna). संस्तुवन्ति परोक्षेऽपि गुणाढ्यं गुणिनो जनाः रेमिरेऽहस्सु गायन्त्यः कृष्णलीलां व्रजस्त्रियः 11 ४९ 49. Virtuous people eulogise a virtuous person even at his back. e. g., the damsels of the Vrajas during the day took delight in singing about the amorous sports of Krşņa. साधूपद्रवकृत्साधुरूपशाल्यपि भज्यते वृषाश्वरूपो निहती प्रभुणारिप्टकेशिनी 50. Even a virtuous person is ruined in case ho torments the good. Arişta and Kesin who assumed tho form of tho bull and horso wero slain by tho Lord (Krspa). मिथो विरोधिनोर्दक्षः स्याद्वयोरपि संमतः कंसेन मानितोऽभ्येत्य श्रीशं तुष्टाव नारदः ५१ 01. A clorer person manages to be favourite with both tho partics inimical to each other. Narada tho was honoured bs Knmsa approached Krşqa and propi. tiated him. ।

·क्रीडार्थं गदितं व्याजात्सत्यं कुर्वन्विपद्यते व्योमो मेषायितान्गोपाश्चोरयन्हरिणा हतः ॥ ५२ 52. Putting into practice, by vile means, what has been told as a joke, one woos danger. Hari (Krsna) slew Vyoma for stealing away the gopas who played as lambs. - ५४ गूढमन्त्रोऽर्थतत्त्वज्ञो' दयालुर्दुःखिते भवेत् अक्रूराकारितोऽनन्तो गच्छन्गोपीरसान्त्वयत् 53. One must always keep one's resolve secret, know the facts as they are and must be compassionate towards the afflicted ones. The Infinite One (Krsna) who was summoned by Akrūra visited the gopis and consoled them. प्रवृध्देऽनुग्रहेऽभीष्टं विदध्याद्विबुधोऽधिकम् माधवोऽदर्शयद्रूपं स्वमक्रूराय मज्जते ॥ 54. At the accumulation of merit the wise must exceedingly fulfil his desire. Mādbava (Krşņa) showed his true form to Akrüra who was taking a dip in Kalindi). कोपप्रसादयो/मान्फलं सद्यः प्रदर्शयेत् कृष्णो रजकसदप्तृसुदाम्नां पर्यदर्शयत् ॥ 55. An intelligent person must show the effect of his annoyance (anger) as well as pleasure at once. Krsna exhibited these in Lis treatment of the washerman, the good weaver and Sudāma, 1. गूढमित्रो....I ·95 असाधु साधु कुरुते प्रभुश्याग्र्यमनुत्तमम् ऋज्वी चक्रे निवक्रां च वभञ्ज धनुरीश्वरः 56. The Lord can convert a bad thing into good and an excellent one into something inferior. e. g. Krsna straightened the body of Trivakrā and snapped the (mighty) bow into two. स्वयं व्रजेन्न युद्धार्थ न मुञ्चेत्समुपागतान् चापरक्षाबलं चेशो गज मल्लाननाशयत् ५७ 67. One must not commence a war; nor must one sparo those who cause the same. Hence Krşpa slew the guards of the mighty bow, the entire army, the elephant (Kuralayapida) and the (foremost among tho) wrestlers. ॥ परोऽपि हितकारी स्व आत्मीयोऽप्यहितः परः निहत्य मातुलं कसं कृष्णः सर्वाननन्दयत् 58. Even a stranger who is beneficent must be con. Bidered as one's own (kinsman); but one's own (kinsman) who is harmful is to bo considered on enemy. Hence by killing Karnsn, his orn uncle, Kisna delighted all. सतामनुसरेन्मार्ग निपेवेत विपश्चित: गर्गोपनीतो गोविन्दो भेने सांदीपनि गुरुम् 60. One must always follor the path trodden by the good and honour the Savants. Gorinda (Kirspa) Initinted lis Ciaren attended upon the preceptor Sandipani. ५९ ·96 को न वध्यः कृतद्रोहः किं न देयं महात्मने यमाचितः पञ्चजनं हत्वेशोऽदाद्गुरोः सुतम् ॥ 60. Who does not deserve to be killed after causing affliction ? What is not fit to be gifted to the great? Kţşma killed (the demon by name) Pañcajana and returned to the preceptor (Sandipani) his son who was worshipfully offered to him (Krsna) by Yama, 11 . ॥ भवेन्मनः समाधानं निजवल्लभभाषितः उद्धवः कृष्णसदेशहाराधिं व्रजौकसाम् ६१ 61. Peace of mind is produced by the (soothing) words of one's lord. Thus relating the message of Krsna, Uddhava banished the agony of the gopas and gopis. इष्टं स्वसनतस्यैव विदधाति महानपि सैरधी च तथाङ्करं भगवान्पर्यतोषयत् 62. Even the great fulfil the desire of only those who bow down before them in humility, e. g. The Lord '(Krşpa) delighted Sairandhri as well as Akrūra. निराश्रये कृपां कुर्यात्खिन्ने बाले च दुर्वले बुबुधे पार्थवृत्तान्त संप्रेष्याक्रूरमच्युतः । 03. One must always be compassionate towards the de. stitute, the distressed, children and the seak. Henco Acyuta (Krsna) sent Akrura (to Hastinapura) and obtained news about the welfare of the Pandavas (because he had compassion towards them). -- ·97 + लक्ष्मीशोरुमतेर्लसद्गुणततेः सन्मध्वपूजारतेः श्रीमत्सागरवेंकटेशविबुधाद्यं शान्तवायी सुतम् रामं प्राप सुनीतिभागवत उत्कृष्टेऽन्न तन्निमिते पष्ट्या श्लोकवरैर्लसध्दिदशमे स्कंधेऽर्धमाद्यं त्वगात् ॥ ६४ इति श्रीसुनीतिभागवते दशमस्कन्धे पूर्वादः समाप्तः ॥ 64. Rāma was born son to sāntabāyi and to that learned man, Sāgara Venkatesa, whoso mind tras excessively dovoted to the consort of Lakşmi, who shone with an abundance of virtues and scho was always ongrossed in the adoration of Sriman Bladhrācārya-- tho (formor) half of tho tenth skandha - constituted of sixty illuminating verses of the escellent Suniti- Bhagarata composed by that Rama, has come to an ond. Thus cnds the former half of the tentlı skandha of the sacred Suniti-Bhagavata. UTTARARDDHA मुख्यं प्रागेव नोहन्यादुष्टमप्यपकारिणम् जरासंघ मुमोचाजः सैन्यं हत्या मुहुर्महत् 05. Eren though vilc and maleficent. the foremost must not be killed first. Hence the Lord without a begin. ning (Krspa) Apored Jarjsindha nſter destroying tho mighty army repeatedly. मन्यतेनुगुणं कायें विप्रयारयं जनार्दनः स्वपुरानिर्गतो रामायनुगामाप साग्रजः GO. Janiniana (tirina) fives propis consideration to the Honda of A vellorernel Beshmana befuse bo sets out 11 ·98 on a mission. While stopping out of his fort along with his elder brother (Balarama), (in order to see mt. Gomanta), Krsna obtained permission of Para- Surāma (?) ॥ स्वभ्रातापि प्रहर्तव्यः पापात्मा स्ववधोद्यतः सृगालवासुदेवः श्रीवासुदेवेन सूदित: 07. A wicked person who tries to kill cne must be slnin though he is one's own brother. Hence Sri Vasudeva (Krsna) killed Srgala Vasudeva (King Paundraka). सिध्यति स्वयमेवेष्टं पुरुषस्य महात्मनः कृष्णमूनि हरेर्मोलि गोमन्ते गरुडो न्यधात् 68. The desires of great souls are fultilled of their own accord., e. g., Garuda placed Hari's (Visnu's) orest (crown) on the head of Krsna at the mt. Gomanta (Pravarsana). महात्मानो विना यत्नं दुर्घटं घटयन्त्यही निनाय द्वारकां श्रीशो मधुरायां स्थितान्निजान् ॥ 69. The illustrious accomplish without any effort what could be accomplished by others only with diffiulty. The Lord of Sri (i. e., Krsns) transported his own kinsmen from Mathurā to Drārakā (by means of his Yoga power). स्वानुग्रहाय भक्तेन कारयेन्महतो क्रियाम् ददाह यवनं शाी मुचुकुदाक्षिवह्नितः ॥ 70. In order to bless a votary one must get accomplished through that votary great deeds. Thus Krsna (Sarigi) got Yavana reduced to ashes by means of fire that blazed through fucukunda's eyes. 1 .. ७० ·from Kistavarman the facin erfariling Dripada being 69 ७२ फलन्ति निजकर्माणि पुंसां नैव महान्पुमान् मुचुकुन्दो मुदं कृष्णादयान्म्लेच्छबलं क्षयम् ७१ 71. Man derives the fruits of his own actions; verily, there is no other superhuman bestower. Mucukunda due to his (meritorious deed of) devotion to Krsna attained happiness whereas the army of mlecchas (duo to its sinful actions) was destroyed by Krsna. विद्रवन्तमपि श्रेष्टमशक्तोऽप्यनुधावति रामकृष्णो जरासंधोऽन्वगच्छत्सह सेनया 72. Even a weak man goes in pursuit of a fleoing ominent one. Thus Jarāsandha along with his army pursuod Ratna and Krsna (who fled to the mt. Pravarsapa). न क्षुद्रोपद्रवं धौरो गणयत्युरुपौरुपः हरिरुत्पत्य गोमन्ताद्दह्यमानाद्ययो पुरीम् ७३ 73. An immensely bravo and valorous person is not bothered by the annoyance from a wretch. o.g., Krşpa jumped down from the burning Gomanta mt. and returned to his city. निश्चयेन सती वार्ता या कोतुककारिणी प्रभुद्रुपदबंधादि जातवान्तयमतः 74. One must alrays ascertain the correctness of in. credible noirs, Thus the Lord (Kippa) ascertained . ॥ taken captire or the PIPAYA ·100 ५ ওও प्राप्तियोग्यं हि यद्यस्य संप्राप्नोति तमेव तत् प्रपेदे रेवती रामः प्रियामादियुगोद्भवाम् ॥ 75. One obtains only that for which one is fit. Thus Rāma (born in Dvāpara) obtained as wife Revati born in the Kștayuga. गुणवान्प्रार्थ्यते सर्वेवलवाल्लभतेऽखिलम् रुक्मिण्याथित आपेशः पार्थिवान्परिभूय ताम् ॥ ७६ 76. The virtuous are solicited by all and the powerful obtain all thoy wish for; though Rukmini offered herself to him, the Lord (Kxspa) won her after Vanquishing all the kings, च्यवते देवहीनस्य ह्येक संधित्सतोऽपरम् आनेतुं रुक्मिणी यातुश्च्युतं श्मवादि रुक्मिणः ।। 77. A person forsaken by fortune loses something in the attempt of gaining something else. Rukmi who went to fetch Rukmini lost in that attempt his beard (It was cut off by Krşņa). एका क्रिया द्वयर्थकरी क्रियाविधिविदा भवेत् मणि जाम्बवती चार मण्यर्थ प्रगतः प्रभुः 78. The experts who know how to act, accomplish thereby two objects by the performance of one act. Thus the Lord (Krsna) who went in search of the Syamaatake jewel obtained both the jewe) and Jambavati, हेतुः सर्वार्थसंसिध्देर्दानादन्यो न विद्यते सवाजिद्धरये सत्यां स्वागोऽपहृतये ददौ ७९ 79. There is no other means of attaining all desired objects except by bestowing liberal gifts. Satrăjit ॥ ॥

·101 gavo away (his daughter) Satya in marriage to Kīşņa ab an atonement for his sin. लोकानुसार्यभिज्ञोऽपि विधध्यात्समयोचितम् grueat: prara: Halats: T71441 !! 80. A person even though very learned must conduct himself as a worldly man according to the needs of the hour. Thus the Lord who has no beginning (Kışņa) on hearing about the Pāņdavas being burnt to death (though knowing the truth), departed for the Kuru country to attend to the obsequies; similarly he bowailed aloud (as an ordinary human being) on hearing from Satya about the slaying of 'hor father (Satrājit) by Satadhanu, प्रवृत्तिमहतो न स्यानिःस्पृहस्यापि निष्फला विद्धलक्ष्यांददर्शशः पार्थान् द्रुपदराटपुरे 59 81. The deeds of the illustrious though performed with no desire for tho fruits thercoſ, do not become useless (futilo). Krşpa met tho Pandavas who shot through the target in the capital of king Drupada. न श्रोतव्यं परप्रोक्तमात्मय फल भुग्यतः गतधन्या हतोऽरनिरस्तचत्रिणा द्रयन् 82. As oneself is the cnjoyer of the fruits of one's on action, one must not hecd to the (ill) adrico rendered by others. Satndhanu who killed Satrijit at the instigation of AkrOra and Kylarnonian mas pursued and killed to the Discus bearer (Kroa) after being refufced protection by themselves.

·102 साम्ना सिध्यन्ति कार्याणि दुःसाध्यान्यखिलान्यपि । प्रकाश्य मणिमक्रूरेऽक्रोधं रामं विभुर्व्यधात् ॥ 83. Conciliation succeeds in accomplishing all those deeds which are otherwise difficult to be accomplished. By exposing the jewel (Syamantaka) that was in the possession of Akrūra (through conciliation) the Lord (Krsna) thereby appeased the anger of Balarama. स्वाभीस्टमप्यवाप्नोति परेष्टकरणे रतः गतेंद्रप्रस्थ ईशोगात्कालिन्दी यमुनातटे 11 84. One who is constantly engaged in the welfare of others gains thereby one's own desired object also. The Lord (Krşna) who went to Indraprastha in order to please the Pāņdavas, won Kälindi as wifo on the banks of Yamunā. यस्याहं यद्भवेद्वस्तु प्रसाध्यं तस्य तत्कृते धर्मजस्य विभुर्विश्वकर्मणाचीकरत्पुरम् 85. That which is fitting for a person must be achioved by him for his own benefit. Lord (Kripa) caused a city to be built by Viśvakarmau for Yudhiştbira. स्वेष्टं क्वचिद्वलात्प्राप्यं स्कचित्कृत्वा परेप्सितम् । मिनविदा जहाराजो नीला बध्द्वाप गोवृपान् ॥ 86. Some of the desired objects aro to be obtained by valour, whereas some others can be obtained by tho fulfilment of others' desires. Thus the Lord without a beginning (Krsna) snatched away Bitravinds by forco and obtained Nila (Nagnajiti), by curbing the (fierce) bulls (as desired by king Nagnajit).

·00. Even an eminent person fulfils the desires,of a virtuous one. Knowing their virtues, the Lord rouchsafed protection to Bhagadatta (son of Naraka) and 103 स्वप्रियं प्राप्नुयात्तं निरुध्दं निजपौरुषात् . प्रदत्तां जगृहे भद्रां लक्षणां जह ईश्वरः ५७ 87. One must obtain the object of one's desire if it is gifted; but if a stranger prevents the gift being made over, then one must attain it by one's own valour, e. g., the Lord (Krsna) espoused Bhadra (daugter of Srutakirti) who was conferred upon him (by her brothors) whereas He snatched away Lakşaņā (the daughter of Brhatsena, king of the Madra country), endowed with auspicious marks. संविज्ञापितमात्रः स्यात्सत्प्रभुः कार्यकारकः शक्रविज्ञापितो भौमं हन्तुं सत्यापतिययौ । 88. A good master at the very first request fulfils the desired objective. At the request of Indra, tho husband of Satya, i. e., Krsna. issued out to kill Bhauma (Naraka). क्रियासिद्धिर्भवेत्सत्त्वे' महतां न तु साधने ॥ ८९ मुरादौनप्यसेनोऽहन्नरकं तार्यवाहनः 80. Success in any endeavour depends upon the resolution of the great and not upon tho means. Krşqa borno by Garuda and unaccompanied by any army, slev Afura, Naraka and others. तस्येप्टं कुरुतेय्योऽपि यस्य संत्युत्तमा गुणाः भगदत्तं प्रमान्येशः कामिनीः प्राहिणोत्पुरीम् ९० 1. श्रीपागि.... 12. खेरपोपि- ·104 sent the (sixteen thousand and one hundred) maidens to his city, Dvārakā. यदथं हि महान्यत्नः कृतोऽन्ते तन्न विस्मरेत् इन्द्राचितोऽदितेः प्रीति कुण्डलाभ्यां विभुय॑धात् ।। ९१ 91. The purpose for the realisation of which much effort has been expended must not be forgotten. When honoured by Indra, the Lord (Krsna) earned the pleasure of Aditi by giving her the ear-rings (snat. ched away from her by Naraka) स्वमित्रादपि भीतः सन्नुत्तमं वस्तु गोपयेत् पारिजातं प्रजग्राह सत्यभामाथितोऽच्युतः 92. An excellent object must be well-bidden by a person out of fear from even his own friend. For, Krspa carried away the Pārijāta tree urged on by (h18 consort) Satyabhāmā. स्वस्वरूपमविज्ञाय क्षीयते रचितोद्यमाः सर्वे देवा गता योध्दं सेशेन्द्राः शाङ्गिणा जिताः ।। ९३ 93. Those who make great endeavour without realising their own strength do thereby weaken themselves, All the gods inclusive of Siva and Indra who fought with sarigi (Krsna), were vanquished by him, त्यजातिवरमात्मीये प्रकृतार्थ प्रसाधय पुरीमिन्द्रस्तुतोऽभ्येप्य स्वर्गुणानन्दयत्प्रभुः ॥ ९४ 94. Abandon enmity towards kinsmen and accomplisti what has been resolved. Eulogised by Indra, Krşpa. returned to Dvārakā and delighted his pcoplo with the pārijāta tree he fetched from heaven. -- ·of Syamantapancaka nt tho timo of solar eclipse. - - - 98. A virtuous person must visit tho holy places even during auspicious period like tho Lord of STI (Krspa) who accompanied by his wires visited the templo. 105 निज एव निजो हि स्याद्यः परः पर एव सः प्रद्युम्नः शम्बरं हत्वा पितृप्रीति व्यधत्त यत् 95. Only he who is one's own, will remain one's owth; a stranger will after all be a stranger. e. g., Pradyumna (who was nourished by Māyāváti at Sambara's house) killed Sambara (after knowing the story of his own former life) and caused delight to his parents. महत्सादृश्यमाप्तोऽपि किं नीचस्तत्समो गुणः धृतोरुशङ्खचक्रादिः पौण्डकश्चक्रिणा हतः ॥ 96. Does a similarity (in form) achieved by a wretch make him equal in virtue to an eminent person ? Paundraka who wore the conch, discus and other insignia (imitating Krsna) was slain by Krsna. स्वस्य स्वकृतमेव स्यानाशायावलिनः खलु ॥ सुदक्षिणं स्वकृत्याग्निश्चक्रप्रतिहतोऽदहत् ९७ 97. Once own despicable deeds indeed cause destruction of a weak person. The malevolent fire created by Sudakşiņa (son of Paundraka) burnt himself when thwarted by the discus (of Krsna). पुण्यक्षेत्राणि सेवेत पुण्यकालेपि सन्मतिः स्यमन्तपञ्चकं श्रीशः सभार्योऽगादविग्रहे ९८ः - । ।

·108 को न याति मुदं लोके सत्कृतः प्रभुणा भृशम् । नंदपार्थमुखास्तुप्टा मिलिता हरिमानिता' ९९ 99. Who does not attain delight in the world when immensely honoured by one's own Lord ? The gopas led by Nanda, Pāņdavas and others were delighted when honoured by Hari (Krsna). सत्यां साधनसंपत्तावेव धर्म समाचरेत् वसुदेवोऽध्वरं कृत्वा मुन्युक्तो द्वारकामयात् ॥ १०० 100. One must practise righteousness even when one is rich in all amenities. Hence as commanded by the sages (Vyasa. and others) Krsna performed the great sacrifice and departed for Dvärakā. पुत्रः स एव योऽभीष्टं कुर्यान्मातुस्तथा पितु तत्त्वान्युक्त्वाच्युतो मातुर्बलोड्योऽदर्शयत्सुतान् ॥ १०१ 101. He alone is called a son who fulfils the desires of his mother and father. Krsna (Acyuta) gave a spiritual discourse (to his father, Vasudeva) and after being eulogised by Bali (wbile in Sutala) brought Devaki's sons from Sutala and showed them to her (his mother}. भवत्यसो हासार्थमुक्तमप्यतिविप्रियम् भैष्म्या नर्मोक्तितः खेदं प्रेक्ष्येशस्तामसान्त्वयत् ॥ १०२ 102. That which is very unpleasant spoken even by way of joke becomes very unbearable. On seeing tho agony experienced by Rukmiņi at his joko tho Lord (Krsna) consoled her. 1. हरिमन्तित:-1 ·108 - बहुभिर्हेतुभिः कार्यमेकमारभते बुधः इन्द्रप्रस्थं स उक्तोऽयाद्भूतनारदसूध्दवै. ॥ १०७ 107. A wise man commences a deed with different objects in view After hearing the words of the messenger (from the kings held captire by Jarı. sandha) and also from Närada and Uddhava, Kyşpa 800 out for Indraprastha. सुसंमन्य प्रवृत्तस्य सिद्धिरव्यभिचारिणी भीमः प्राप्य जरासंधं जघान हरिसंमतः १०८ 108. The endeavour made by a person after due deliberation succeeds without fail. (After discussing well with Yudhisthira and other Pāņļavas and) on being permitted by Hari (Krsna) Bhima found out Jara- Bandha and slew him. । स्वयं यदि भवेत्साधुर्लभेतेव स मङ्गलम् सहदेवोऽभिषिक्तश्च भूपाः कृष्णेन मोचिताः 109. If a person is virtuous by nature, he certainly attains prosperity. Sahadera (son of Jarasandha, by his virtuous conduct) was consecrated king (of Magadha) by Kţşņa and similarly the kings (held captive by Jarāsandha) were also liberated by Kįspa. न श्रावयेद्वचः क्रूरं मत्सरं च परित्यजेत् यज्ञोत्सवे जघानाजश्चैद्यमाप्ताग्रपूजनः ॥ ११० 110, One must not speak harsh; envy must be eschewed. The Lord without a beginning (Kșşņa) who received the honour of first place on the festive occasion of the sacrifice of Yudhişthira slew Caidya (Sisupala).

·114. Eron merr contact mrith the great proclurrs immense 100 महानारब्धकार्यस्य समाप्तिकरणं गुणः पार्थानां पूरयित्वागाद्राजसूयं प्रभुः पुरम् ॥ ૧૧૧ 111. Completion of what has been undertaken is indeed a great virtue. The Lord (Krsna) saw that the Rājasūya sacrifico of the Pāņļavas was successfully comploted and then returned to his own capital. अपकारप्रतीकारं सद्यः कुर्यात्स्वभीतये प्रेक्ष्याद्रुत्य पुरं भग्नं शाल्वं हत्वाच्युतोऽविशत् ॥ ११२ 112, In order to instil (in the minds of people) fear for ono i, o., as & deterrent punishment, the offender must be punished at oncc. Seeing the destruction caused to the capital (Dvārakā) by Sālva, Krşpa hastened towards Sālva, slew him and then entered the capital. मित्रं विपदि संपत्तावपि तुल्यक्रियं हि यत् आफाप्तवनान्पार्थानावास्येशोऽगमरपुरम् ११३ 113. lo alonc is a friend who beharcs equally in ad. versity as well as in prosperity. llcaring that tho Pandavas were living in exile in the forest, the Lord (Krspa) went there and consoled them and returned to the capital. संसर्ग एव महतां फलाय महते भवेत् गृष्णहस्ताम्युजरुपन्निगो मुक्तः योनितः ११४ 11 Sitect. Sisan lecamn liberaled from lia low birile (as a litanij af the very contact of the lotus-palma of Knva.

·110 अकृतोपद्रवो लोके पूज्यते न महानपि ब्रज गतेन रामेणाकृष्टा त यमुना,यत् ॥ ११५ 115 Even a mighty person is not respected in the world if he is harmless Balarama who visited the Vraja country (Gokula) was honoured by Yamună only after he forcibly dragged her with his plough स नश्यत्येव शीघ्र य करोत्युत्तमहेलनम् लोकद्विट् द्विविदो धूर्तो हलिना निहत कपि ॥ ११६ 116 He who holds in contempt the illustrious, does thereby hasten his ruin Dvivida, the monkey, who was hostile to the people and mischievous was slain by Balarama नीचात्सिध्यति कोप्यर्थो न साम्ना किन्तु दडत । ससाम्बोगाद्वल पुर्यां कृष्टाया कुरुभिस्तुत ११७ 117 From a vile person nothing can be gained by con ciliation, but only by punishment (chastisement) As the capital of Hastinapura was being dragged (towards the Ganga by Balarama), the Kurus propitiated Balarāma and Balarāma returned to his city (Dvarakā) accompanied with Samba (and his wife Laksmana) धनिके निर्धने वापि भक्ते कार्योऽत्यनुग्रह हरिर्गत्वा मुद चके मैथिलश्रुतदेवयो ११८ 118 One must show much favour towards one's own votary, bo he rich or poor Going to Mithila, Hari (Krsna) delighted the king of Mithila and also Srutadera (who was poor) ॥

·111
उपकारं-न कुर्वीत नाशे प्राप्तेऽपि दुर्मतेः
शंभुर्दत्तवरो भीतो वृकाद्वैकुंठमाव्रजत् ॥ ११९
119.: A villain must not be given any help even though
he is on the verge of destruction. . Siva (Sambhu)
who bestowed the desired boons on Vșka had to
flee for fear of life (from Výka) to Vaikuntha.
युक्त्या यत्सुकरं भूरिपौरुषस्तन्न साधयेत्
वाक्यय॑नाशयद्विष्णुर्दारको मोहयन्वृकम् १२०
120. Ono must not try to accomplish with much valour
what one could easily accomplish by strategem.
Vişpu in the guiso of a young Brahmacāri beguiled
Výka by more words and then caused his destruction.
ते श्रेष्ठा विक्रियन्ते न ये हेतौ विकृते. सति
भृगुणाधिप्रहारोऽपि नतोऽग्र्यो निश्चितोच्युतः ।। १२१
121. Thoy are the most excellent who are not perturbed
oven when there is sufficient causo for perturbation.
Acyuta (Visnu) who, even when kicked by Bbrgu,
bowed boforc him, was fically recognised as the
best among the gods.
भावि जानन्नपि हितं वदेदनपकीर्तये
उपप्लाव्ये गतः पार्थान्दूत्यं चक्रे जगत्पतिः १२२
122. Ono must for fear of infamy, always render good
advico though knowing the futuro well. The Lord
of the world (though knowing the doom of the
Kauravas has ncared) met tho Papdaras in the
city of Upaplárya and set out as thcir messenger
(to tho Kauravas).

·112
नझ्यन्तं न स्वतो हन्याभीषयेताभिभावुकम्
प्रदानन्तरूपत्वं कृष्णोगाघ्दुमिच्छितः ॥ १२३
12.3. One must rather instil fear than kill an attacking
person who would cause his own destruction. Hence
Krşņa showed bis infinite form to Duryodhona, who
desired to bind Krşņa (hand and foot), and then
returned to the Pāņdavas.
दूषणत्वमवाप्नोति गुणोऽप्यसमये नृणाम्
प्रबोध्येशेन युद्धाय विरक्तः प्रेरितोर्जुनः ॥ १२४
124. Virtue becomes a blemish when the time is not
proper. Arjuna. who was disgusted (while on the
battle-field) was encouraged to fight by the Lord
(Krsna) through proper advice,
} १२५
नैव कुर्यात्समर्थोऽपि किंचिदन्यस्य कीर्तये
नीत्वार्जुनं शिवोपान्तं प्राप्तेऽस्त्रेऽभ्यागमद्धरिः ॥
125. Though capable, one must not perform that deed
by the performance of which another can gain famo.
Hence Kțşņa led Arjuna to the presence of Siva
and returned with him after he obtained the
weapons (from Siva).
भवितव्यं भवत्येव स्वकाले समुपस्थिते
शान्तेनापि हतः सूतो रामेण मुनिमानितः । १२६
126. That which is to take place certainly takes place
at the approach of proper time. Sūta, honoured
even by the sages, was killed by Balarama who is
rcputed to be forbearing.

·113 - . ' अपकृत्या सुधीः खिन्नानुपकृत्या प्रहर्षयेत् 'ऋषीणामिष्टकृत्यमवधीद्वल्वलं बलः ॥ १२७ 127. The wise through whom misery has been caused, must please those who were made miserable, by giving them help. Balarāma fulfilled the wishes of the sages by killing the demon Balvala. द्वेषं कुर्यान्न कस्यापि विशेषादलशालिनः दुर्योधनोऽपि भीमेन सानुबंधो हतो द्विषन् १२८ 128. One must not create ill-will towards others, especially towards the strong. Even Duryodhana, along with all his brothers, was slain by Bhima due to ill-will. समर्थेनापि कार्याप्त्य कर्तव्यो बृहदाश्रयः प्रपेदिरे महद्राज्यं पाण्डवाः केशवं श्रिताः ॥ १२९ 129. Even a clever person must resort to the mighty for the realisation of one's object. The Pandavas attained the huge kingdom by resorting to Kesava (Krsna). गृहीत्वैकमसंख्यातं प्रददाति महामतिः संपदोऽदात्कुचेलाय हरिः पृथुकमुष्टिभुक् 130. In exchango for one thing tho generous give away many things in return. Hari (Krsna, who atos handful of beaten rico garo Kucela in return all sorts of wealth. 1. महाराग्यं-1 १३० ·114 कार्या नैवात्मनः श्लाघा प्रतिज्ञाप्यतिगर्वितः द्विजात्मजप्रदानेऽतिक्लेशमवाप यतोऽर्जुन: ॥ १३१ 131. One must not out of arrogance resort to self-praise or undertake a vow (thoughtlessly). Arjuna who promised to tho Brāhmapa return of bis sons, had to face much misery. अश्वमेधमपि त्यक्त्वा कुर्यान्मिनेप्सितं द्रुतम् आनीयेश. स्वधाम्नोऽदात्सार्जुनो विप्रबालकान् ॥ १३२ 132. One must rush to fulfil a friend's desires even though one has to abandon the Ašvamedha sacri. fice. The Lord (Krsna) led Arjuna to his own abode, revived the sons of the Brāhmaṇa and were restored by him to the Brahmapa. - न करोति स यो वक्ति विधत्ते स न वक्ति य विकत्थमानः कृष्णेन दंतवक्रो निसूदित. ॥ १३३ 133. One who boasts does not act, he who performs tho deed does not speak. Dantavakra, the boaster, was slain by Krsna. निस्तीर्णसर्वकर्याब्धिनितरा परिमोदिते रेमे स्त्रीपुत्रपौनाधरिकायां श्रिय. पति.' ॥ १३४ 134. One who has safely crossed the ocean of one's entire duty, gets extremely delighted. Thus (on com. pletion of all his deeds) the Lord of Sri (Krsna) delighted in the company of his consorts, sons and grandsons in Dvārakā. 1. या श्रिय:-1 --

·115
लक्ष्मी शोरुमतेलंसद्गुणततेः सन्मध्वपूजारतेः
श्रीमत्सागरवेंकटेशविबुधा द्यं शान्तबायी सुतम् ।
रामं प्राप सुनीतिभागवत उत्कृष्टेऽत्र तन्निमिते
सप्तत्या दशमेऽर्धमन्तमपरं स्कन्धे सुपीरगात् ॥ १३५
इति श्रीसुनीतिमागवते दशमस्कन्धे उत्तरार्द्ध समाप्तम् ।।
135. Rāma was born son to sāntabāyi and to that
learned man, Sāgara Venkatesa, whose .mind was
oxcessively devoted to the consort of Lakşmi, who
shone with an abundance of virtuos and who was
always engrossed in tho adoration of Sriman Ma.
dhvācārya. The latter half of the tenth skandha,
constituted of seventy good verses, of the excellent
Suniti-Bhagavata composed by that Rama, has
come to an end.
Thus onds the latter half of the tenth skandha
of the sacred Suniti-Bhāgavata,

·एकादशः स्कन्धः
यस्य प्रेरणया द्विजा यदुकुलं शेपुश्च यो वर्णितः
कव्यायैरपि नारदेन गतये धाम्नोऽथितोऽजादिभिः ।
सद्विप्रोद्धवमुख्यभक्तसुखकृन्नीत्वा क्षयं यादवान्
धामाप्तो विजयो यदिष्टमकरोत्कृष्ण. स नो रक्षतात् ॥ १
SKANDHA XI
1, He, at whose instance the Brāhmaṇas cursed the
family (race) of the Yadus, who was panegyrised by
Kavi and others and by Nārada, who was requested
by Brahma and others to return to One's own realm,
who bestowed happiness on one's devotees led by
the excellent Brāhmaṇa, Uddhava, who caused tbe
destruction of the Yādavas, after whoso return to
one's own realm, Arjuna (Vijaya) performed what
was desired (by leading the wives and children to
Indraprastha) may that Krşņa protect us.
श्रीकृष्णं वृणुते जगन्ति पुनते मध्वं च ये प्रीणते
सद्धर्मान्दुवते भियं प्रददते सत्तत्त्वमामन्वते
न स्वान्संस्तुवते गुणान्विदधते श्रेयो यशस्तन्वते
दुष्टान्संधुनते ह्यधं विलुनते सन्तः प्रसीदन्तु ते ॥ २
2. He who is devoted to Sri Kripa, who purifies the
world, propitiates Madura, proaches the good codo
of conduct, bestowing what is desired, diſfusing tho
highest principle, not resorting to self.praise, possess•
ing virtues, pervading bliss and famc, making tho

·tho austerities of sago Nariyapa) obtained the beauti. - with you. . ३ cstcemed ones cren by offending them. Kama and 117 wicked tremble, destroying sin such as you are Oh Sāgara Venkatesa, may the virtuous be pleased गीतमेकादशे स्कन्धे भगवद्भक्त सद्यशः गीयते नीतिरूपेण विष्णुवैष्णवतुष्टये ॥ 3. That excellent glory of the devotees of the Supreme Being which is described in the eleventh skandha (of the Bhāgavata Purāņa) is being recounted here in the form of moral maxims for the pleasure of Vişou and the Vaişņavas. फलत्येव द्विजस्योक्तिविशिष्टस्य विशेषतः संप्राप्तं मुसलं विप्रशापाद्यदुकुमारकैः 4. Tho sayings of Brāhmaṇaz certainly take effect, of a distinguished one in particular. Due to the effect of the curse of the Brāhmanas the Yādava youths found a club (born to Sãmba who was disguised as a woman). लभते महतोऽभीष्टमपकुर्वन्नपि क्वचित् फामाद्या उर्वशी चार्वी प्रापुर्नारायणान्मुने: ५ 5. Occasionally the desired object is gained from the - ॥ others (tho at the bchest of Indra tried to disturb ful Urrast from soge Nårāyana, 1. पारा-1 ·118 स्वयमेव हितोपायं पृच्छेत्कुर्याद्यथोदितम् कव्याधुक्तानिमिधर्मानातिष्ठन्नाप सद्गतिम् ॥ 6. One must find out by enquiry the means to ensure one's own bliss and then practise as advised. King Nimi following the code of conduct described by Kavi and others (nine sons of Rşabha) attained the excellent path. - ७ सतां गुरौ प्रकृत्यैव विनयो व्यसनं श्रुती वसुदेवो भागवतान्धर्मान् शुश्राव नारदात् 7. The good are by nature humble towards the preceptor and are assiduous in listening to him. Thus Vasudeva heard (with humility and devotion) the course of conduct for the devotees of the Bhagavat as related by Närada. योग्यं किंचिदपि स्वेष्टं सतां संमतमाचरेत् इयेष धाम गन्तुं स्वं कृष्णो ब्रह्ममुखार्थितः ॥ 8. One must always do what is befitting, of one's own líking and that which is approved by the virtuous. Kļspa desired to repair to his own realm when 80 requested by Brahmā and other deities. हिताहिते नरं स्वीयं वेदयन्त्येव सज्जना: उत्पातेपूद्धवं भवतं कृष्णो दृष्टेष्ववोधयत् ॥ 9. The virtuous point out both good and bad to ono's own kinsmen. Beholding evil portents (in Dvaraki) Krşpa advised his own derotee Uddhava regarding what is good and what is bad.

·119 + ॥ स्ववुद्ध्यैव प्रकर्तव्यं स्वकीयं सकलं जनः अवधूतो गुरूनूचे यदवे बुद्ध्युपाश्रितान् १० 10. One must always conduct oneself guided' by one's own instinct. The Avadhūta (one who has dissociated oneself from all worldly attachments) when accosted by Yadu, named his preceptors (24 in all) from whom he acquired wisdom. महाधिकारिणोभीप्टं चिंतनादेव सिध्यति हंसोऽजचिन्तितस्तत्वं सनकादिभ्य उक्तनान् ११ 11. The desires of persons with great prerogative are fulfillod (accomplished) at the mere thought. When tho Lord without Beginning (Brahma) remembered Sri Hari, the latter sought his presence in the form of a Swan and explained the highest principle to Sanaka and others. सर्वसंपत्सु नष्टासु सद्बुद्धिर्जायते नृणाम् खिन्नः क्षीणधनो भिक्षुरावन्त्योऽभूद्विजः सुधीः ॥ १२ 12. When doprived of all wealth man attains wisdom. Thus the Brāhmaṇa from Avanti, shorn of all wcalth and grief stricken, turncd wiso and becamo a mendicant. स्यधर्मानोच्चलेज्जानन्मुखदुःखप्रदं मनः न चुकोप स्वधर्मस्थो भिक्षुर्दुप्टरुपद्रुतः १३ 13. Knoring mind to be the cause of happiness and gricf, ono must not sterre from righteousness. Tho mendicant (tho Brahimnpa from Arantı) stuck to his own code of conduct and was riot angered when annoyed by the ricked.

·120 १४ - ॥ दुःखकृद्विषयासङ्गो वैराग्यं सुखसाधनम् निर्वेदेनोर्वशीत्यक्तः सुखं प्राप पुरूरवाः ॥ 14. Attachment to the objects of senses is the cause of suffering. Non-attachment is the means to bliss, Forsaken by Urvasi, Purūravas attained Jiberation through desirelessness. प्राशं प्रत्येव साधूपदेशः स्यान्न निरर्थक: उद्धवो हरिणा प्रोक्तो ययौ बदरिकाश्रमम् ॥ १५ 15. Proper advice does not become ineffective when rendered to the learned. Advised by Hari (Krsne) Uddhava proceeded to Badarihāśrama. यतेत श्रेयसे तावद्यावत्स्वस्थं कलेवरम् प्रभासमाप्य कृष्णोक्ता यादवा धर्ममाचरन् १६ 16. So long as the body is healthy, (till then) one must endeavour for the ultimate bliss. As advised by Kysna, the Yādavas went to Prabhāsa and continued to perform religious rites prescribed to them. अदृष्टवशतो भावि निरोद्धं कः प्रभुभवेत् उन्मत्ता: यादवाः प्राप्ताः क्षयं प्रन्तो मिथस्तृणैः ।। १७ 17. Who, verily is capable of preventing the future course of Destiny? The inebriate Yādavas attained destruction by killing each other (fighting with weapons at first and when the weapons wero exhausted) with grass. नोपकारोऽपकारश्च भक्तिरेव प्रयोजिका विद्धः स्तुतो जराव्याधं भगवाननयद्दिवम् १८ 18. Neither help nor barm, but dovotion alone is the moans (to attain liberation). The fowler, by namo 11 ·121 २० Jara, who pierced (the foot of Krsna with an arrow) at first and then (after realising his offence) worshipped Krşņa, attained heaven by His blessing. सर्वानप्युद्धरेत्कृच्छाद्विशेषेणोद्धरेन्निजान् इन्द्रप्रस्थाप्तयेऽन्येषां कृष्णो दारुकमादिशत् ॥ १९ 19. All people, one's own in particular, must be saved (delivered) from adversity; Krsna commanded Daruka. to advise the remaining clansmen' to proceed to Indraprastha. प्रभुः संमान्यते सर्वेनितान्तमुपकारक: 'कृष्णो विवेश धाम स्वं स्तूयमानोऽब्जजादिभिः ।। 20. The Lord is honoured by all and constantly by those whom He has helped. Kțşņa entered his own realm eulogised by the Lotus-born (Brahmā) and other deities (for having lessened the burden of the Earth). किं देहेनाखिलाथैः किं महात्मविरहो यदि कृष्णादीन्वसुदेवाद्या अपशन्तो जहुस्तनूः २१ 21. of what use is the body or the entiro prosperity after the separation of the eminent? Not finding Kršpa and others (for long) Vasudeva and others abandoned their body. धीरो हि कुरुते धैर्य विहितं च विपद्यपि अर्जुनः कारयामास बन्धूनां सांपरायिकम् । 22. The brave alone can courageously do what is befitte ing even in adversity. (The bravo) Arjuna caused the funeral rites of tho relatives to bo performed. 1. काम् । । 11 २२ ·122 स सुहृद्यो दादातीष्ट न जहाति विपद्गतम् सर्वान्नीत्वार्जुनो वज्रमिन्द्रप्रस्थेऽभ्यषेचयत् २३ - 23. He is (true) friend who bestows the desired object and does not forsake one in (times of) adversity. Arjuna led all (those who remained) to Indraprastha and installed Vajra (king of Indraprastha). लक्ष्मीशोरुमतेर्लसद्गुणतते. सन्मध्वपूजारते श्रीमत्सागरवेकटेशविबुधाद्य शातवायी सुतम् ॥ राम प्राप सुनीतिभागवत उत्कृष्टेऽन्न तनिर्मितेऽ गाच्छ्लोकर्दशभिलसन्द्विगुणिते. स्कन्धोऽन्तमेकादश. ।। २४ .इति श्रीसुनीतिभागवते एकादशस्कन्दः समासः ॥ 24. Rama was born son to Sāntabāyi and to that learned * .man, Sagara Venkatesa, whose mind was excessively devoted to the consort of Lakşmi, who shone with an abundance of virtues and who was always engrossed in the adoration for Sriman Madhyācārya. The eleventh Bhandha constituted of twenty-four verses, of the excellent Suniti–Bhāgavata compoşed by tbat Rama, has come to an end. Thus ends the eleventh skandha of the sacred Şuniti- Bhagavata.

·द्वादशः स्कन्धः
"-
ब्रह्माद्याः स्तुवते रमापि जुषते सम्यङ्न यं जानते
केऽप्युत्पादयते जगत्समुचिते काले स्म यस्त्रायते
एक: संहरते तथा स नुदते ज्ञानादिदो द्योतते
भक्तान् प्रोणयते स्वधाम नयते नारायणः प्रीयताम् ॥ १
SKANDHA XII
-
1. He who, though eulogised by Brahmā and other gods
and served by Ramā, who is not properly realised by
anyone, who, alone cieates the world, sustains and
destroys it at proper times and also impels it who
bestows on the world knowledge, etc., radiates,
pleases his devotees and leads them to his own
realm may that Nārāyaṇa be pleased,
कल्की यो जनमेजय. पितृवधादारब्धसध्विरा-
द्यद्दासो विरतो यजूषि सवितुः श्रीयाज्ञवल्क्योऽध्यगात् ।
मार्कण्डेयमुनिजितस्मरमुखोऽपश्यल्लयं चाच्युत
यद्भक्त्यादि वरानवाप गिरिशात्कृष्ण स नो रक्षतात् ॥ २
2. He who will manifest as Kalki, serving whom Jana.
mejaya on account of the death of his father
commenced the snake sacrifice and (after destroying
numerous snakes) was dissuaded from continuing
the sacrifice (by Brhaspati), (by whose grace) shi
Yajñavalkya learnt the Yajus from the sun, he whom
sago Mārkaņdeya after having overcome Kāma and
1. म्यग् वयं-

·124 ३ ४ others perceived at the deluge and received from Siva boons like unflinching devotion, etc. - may that Krsna protect us. वणितं द्वादशे स्कन्धे भगवद्भक्तसद्यशः गीयते नौतिरूपेण विष्णुवैष्णवतुष्टये ॥ 3. That excellent glory of the devotees of the Supreme Being which is described in the twelfth skandha (of the Bhagavata Purāņa) is being recounted horo in the form of moral maxims for the pleasure of Vişnu and the Vaisnavas. कार्योऽन्येषु न विश्वासः सर्वेष्वपि कलौ युगे रिपुंजयाद्या निहताः स्वकीयमुनिकादिभिः ॥ Strangers are not to be trasted; none (not even one's own) is to be trusted in the Kali Yuga. .Ripunjaya and other kings were killed by their own (trusted counsellors), Munika, etc.; यदा यदुचितं प्राज्ञो विदधाति तदैव तत् हनिष्यत्यसत: कल्की शुको राज्ञाचितो ययौ ५ 5. A wise man performs whatever is befitting at its proper time. Kalki will slay the wicked (at the close of the Kali age). Suka (after having narrated the Bhāgavata Purāņa and) receiving duo honour from the king, made his departure. धनैः को वश्यतां नैति प्रयत्नैः कि न साध्यते काश्यपं तर्पयित्वार्थ पति तक्षकोऽदशत् । ६ 6. Who verily is not a slave to riches ? What, verily, cannot be attained by efforts ? Takşaka, after having pleased Kasyapa by wealth, bit the king (Pariksit). 1. द्वादशस्कन्धे- 1 ·126 ७ क्षुद्रान्कृतपरद्रोहान्नाङ्गीकुर्याबृहन्नपि तक्षकाङ्गीकृतेरिन्द्रः सर्पसत्रे प्रचालितः 7. The mighty must not give refuge to the wicked who torment others. Indra who extended protection to 'Takşaka during the snake sacritice was himself dethroned from his position (by the mantras of the Brahmanas). मान्यान्समानयेज्जह्यात्स्वायोग्यकरणे रतिम् सर्पसतान्निववृते गुरूक्तो जनमेजयः 11 8. Honour must be shown to those worthy of honour. Interest in unfit persuit must be abandoned. Henco Janamejaya desisted from continuing the snakesacrifice as advised by Brhaspati. न नश्यति दुरुक्त्या कि सदुक्त्या कि न सिध्यति । याज्ञवल्क्यो गुरुत्यक्तो यजूप्याप स्तुताद्रवेः ९ 9. By harsh speech one loses everything: sweet words win overything. Yājñavalkya (as a result of his harsh words) was expelled by his preceptor, and by his panegyric of the sun received the Yajus. निःस्पृहस्य तृणं सर्व महदुल्लंधितुस्तया जेतुं शेकुर्न कामाद्या मार्फण्डेयं जितान्तकम् १० 10. To tho dosireless one and to the one who has overcome great obstacles tho (entire) world is of no con. Bequenco. Kima and otbors could not ranquish Harkandeya, tbo conqueror of Death, "

·126
-
कामयन्ते गरीयांसो बृहदेव न चात्यणु
मायां द्रष्टुं ययाचे स मुनिर्नारायणं मुनिम् ११
II. Great are the ambitions of the lofty; they do not
wish for a fig. The sage (Markandeya) expressed to
sage Nārāyana, his wish of seeing the māyā (of Vişnu).
क्वचिद्विभेति धौरोपि क्वचिद्धृष्यति विस्मितः ।
मार्कण्डेयो लये भीतो दृष्टे विष्णावमोदता १२
12. Even a brave man occasionally gets frightened and
at times he is pleased and surprised. -On perceiving
the deluge, Mārkandeya was frightened and was
delighted on seeing Vişņu
गुणिनामेव कुर्वन्ति प्रियमप्रार्थिता अपि
विष्णुभक्त्यादि रुद्रोऽदान्मार्कण्डेयाय मोदित. ॥
13. The wishes of the virtuous are served unsolicited.
Rudra who was propitiated, granted to Mārkandeya
boons like (unflinching) devotion to Vişou, etc,
लक्ष्मीशोरुमतेर्लसद्गुणततेः सन्मध्वपूजारतेः
श्रीमत्सागरवेकटेशविबुधाद्यं शान्तवायी सुतम्
रामं प्राप सुनीतिभागवत उत्कृष्टेऽत्र तनिर्मिते
सच्छ्लोकर्दशभि. शुभविलसितः स्कन्धोऽगमद्वादशः।। १४
14. Rāma was born son to Sântabāyi and to that learned
man, Sagara Venkatesa, whose mind was excessively
devoted to the consort of Lakşmi,' who shone with
an abundance of virtues and who was always en.
grossed in the adoration of Sriman Madhvācārya.
1. वमोचत-1

·127 The twelfth skandha constituted of ten good and auspicious verses of the excellent Sunīti-Bhāgavata composed by that Rama, has come to an end. " श्रीमद्भागवताखिलातिपृयुलस्कन्धार्थसबोधिनी सद्भक्त्यावधृता चतु शतलघुश्लोकोयमुर्वी बुधैः । पापं नाशयति ह्यशेषविपद. श्रीकृष्णभक्ति महा- सपत्ति च ददाति मुक्तिमतुला धर्मार्थकामान् शुभम् ।। इति श्रीमत्सागरवेङ्कटेशाचार्यपुत्रेण रामेण कृते सुनीतिमागवते द्वादशः स्कन्धः समाप्तः !! श्रीकृष्णाय नमः ॥ श्री वेदव्यासापनमः ॥ 15. This tiny (composition) of four hundred verses, which elucidates the meaning of the vast sacred Bhāgavata consisting of several skandbas, and which has been well reflected upon with good faith (do. votion) by the wise men of the world, destroys sin, completely annibilates adversity and bestows (upon ono) devotion to Sri Krşņa, great prosperity, righto. ousness, wealth, pleasure and eternal salvation. Thus ends the twelfth skandba of the Suniti. Bhagavnta composed by Rāma, son of Srimad Sāgara Venkatesācărya. Salutations to Sri Krsna !! Salutations to Sri Vedavyasa 1!

·NOTES SKANDHA I Verse 24. Nārada, in his previous birth-was born of a maid-seryant wbo served some Brāhmaṇas wellversed in Vedic lore. Even as a child Nārada was engaged by his mother to serve the Brāhmaṇas. By constant hearing of the praises of the Lord sung by the Brāhmaṇas, the soul of Nārada gradually attained purity. Subsequent to the acoidental death of his mother by snake bite, Nārada left the house of the Brāhmaṇa and practised meditation in the loneliness of a forest. It was in the course of that meditation that the Lord Nārāyana mercifully appeared before him for a short while and then disappeared in order to augment his eagerness for Him. Nārada spent * the rest of his life solely dedicated to Him and after death assumed a pure and divine form. Verse 27. In order to gratify the dying Duryodhana, Asvatthāmā, the son of Dropa, broke into the camp of the Pandavas at night and slew the five sleeping sons of Draupadi. In order to punish him for this dastardly crime, Arjuna chased and caught hold of him and binding him hand and foot dragged him before Draupadi, who was wailing at tho loss of her sons. Though Draupadi was much aggrieved sho pleaded for his release firstly because he was a Brahmapa who was not to be slain and secondly because he was the son of their preceptor, and as such a proceptor to themselves Bhima, on the other hand maintained that killing him would be the only fit ·► king, Pariksit felt hungry and thirsty. His search for watcr lcd hini to the hermitage of sago Samiks, Tho sago trlo tras in meditation was not consc 129 + atonement for his despicable crime. Kļşpa advised Arjuna that, a Brāhmaṇa was not to be killed, but one, whoever he may be, aiming at killing others must be killed. In order to respect the wishes of Kļşna, Arjuna cut off the gem that grew on Aśvatthāmā's head and drove him out of the camp. The shaving of the head, robbing of riches and driving out of the country were the punishments beyond which there was no other physical punishment prescribed for a Brāhmaṇa. Verses 37–38. In order to bring out the deterioratiog condition of dharma in the four yugas, dharma is usually compared to a bull standing on all four legs oach leg representing one quarter of it; in Kota yuga it bad four loga; in Tretā it had only thrce legs, in Dvāpara it stood only on two legs and at present (in Kali yuga) it stands devoid of three legs. The cow represented Earth. It was this helpless pair of bull and cow that the king, Parikşit, eav being morcilessly beaten with a club by Kali, the Südra, wearing the guiso of a king. Tho king with a viest to kill Kali drew his sword. But as Kali begged for incrcy his life ras spared on condition thut he must leavo tho kingdom and live in places where gambling, drinking of wino, frequenting of bad Fromen and slaying of lives prevail. Kali begged for further accommodations and the king granted lim firo mediums, vin, untruth, pride, passion, envy and enmity, to live in. Verscs 3940. Once whilo on a hunting excursion, tbo ·1301 of the king's arrival and so did not extend hospitality to the king. The king who felt insulted, dropped a dead snake around the neck of the sage and retraced his steps from the hermitage. Sğrgi, tho son of the sage, who was enraged at the misconduct of the king, thereupon cursed the king to die bitten by the snake Tahsaka, The sage who came to know of the happenings after arousal from meditation, did not commend the action of his son, but upbraided him instead. Verse 42. King Parıkşit who was cursed to die bitten by Takşaka, renounced all earthly attachments and undertook the vow of asceticism. He sought the advice of the numerous sages assembled in his presence, as to the choicest mode of action that is to be followed by one desirous of salvation But there was no consensus and a dispute arose among the sages as to the proper code of conduct. It was at this junoture that Suka, who roamed at will happened to reach there. The king with all humility and with folded palms sought the advice of Suka, as to the code of conduct to be followed by one who is on the verge of death and who is desirous of salvation, Suka who was thus solicited with humble words by King Pariksit thereupon rendered him proper advice. SKANDHA III Verse 4. The Pandavas who returned from exile deputed Krşpa to solicit possession of their former kingdom according to the original terms. But the words of Kţşqa were not acted upon by King Dhstaraştra, although they wero commended by Bbişma and ·131 others. As Dhịtarāşțra in private sought counsel of his brother Vidura, he advised the king to return 'to the Pāņļavas the portion of the kingdom duo to them; Vidura also advised the king to renounco Duryodhana, who was sin personified, if he did not agree to return the due portion. At this Duryodhana raccompanied by Karņa, Duḥśāsana, and Sakuni 80- verely rebuked him and ordered that he bo driven 'out of the city after robbing him of all wealth. But Vidura left the city before being actually driven out by Duryodhana. Verse 10. The story regarding the birth of Siva and his obtaining names and mediums of worship bas been related in the Sutapatha Brāhmaṇa (6.1.3.1-16) and several Purāņas. In the Satapatha Brāhmana it is stated that when the Lifo Principle becamo manifest, it had no name, so it cried. Prajāpati then first named him as Rudra and then gave him tho following names. Sarva, Pasupati, Ugra, Asani, Bhava, Mabādeva and Iśāna, [The Bhāgavata (III, 12. 12) mentions tho following cleven names : Mangu, Manu, Mahinas, Mahān, Siva, Rtadbraja, Ugraretas, Bhava, Kāla, Vāmadeva and Dhstavrata). His oight mediums of worship are sûrya, jala (water, mahi (carth), rahni (firo), vāyu (air), ākāśa (sky) and diksita Brāhmana (a Brāhmana under vow). Tho eleven mediums which are mentioned by Bhagavata (III. 12. 11) are hrt (Leart), indriyas (scnsc organs), asu (lifo), vyoma (other), riyu (air), agni (firo), jala (water), mahi (carth); sürya (sun), candra (moon) and tapas (austeritics). Verse 12. Tho referenco is to the acute passion that Brahin) felt for his own daughter, Visk, Secing him ·132 set his heart on the unholy act, bis sons Marici etc. dissuaded him from committing the unrighteous act suggesting that he must set an example to the people to act righteously. Brabmā who felt ashamed at his own conduct instantly renounced his body. Verse 27, Sage Kardama who was commanded by Brahmā to create people, undertook severe austerities on the bank of river Sarasvati, desiring for a suitable wife. It was to this sage Kardama that Manu personally approached with a request to accept his daughter Devahuti as wife and subsequently con. ferred his daughter upon him. SKANDHA IV Verse 11. Several Purāņas inclusive of the Vāyu, Vişņu, Bhāgavata, Vāmana and Linga give variously modified versions of Dakşa's sacrifice. Virabhadra who was deputed by Siva for the destruction of Dakşa's sacrifice, invaded the sacrificial enclosure and punished all those present at the sacrifice. He plucked out both the eyes of Bhaga (who by his looks incited Dakşa in vilifying Siva). rooted out all the teeth of Püşā (who indulged in laughter displaying his teeth while Dakşa was vilifying Siva) and deprived Bhrgu (who rediculed Siva in tho assembly) of his beard and moustache. Verse 25. Though Vena sas born as a result of tho propitiation of Hari by the King of Anga, he was born to Sunsta, Queen of Arga and daughter of Mstyu who was born from a portion of uorighteousness. Hence the grandson of Dirtyu also grew unrightcous, ·133 Verse 33. Indra in order to prevent the hundredth horsesacrifice of King Pșthu, the completion of which would make Pșthu equal to Indra, repeatedly stole the sacrificial horse which was iegained by Vijitāśva, the son of Pșthu. after chasing Indra. Pịthu who was furious at these incidents instantly took up his bow and aimed a powerful arrow at Indra. But the stviks dissuaded the king from killing Indra as it would not behove a king to slay anything but a sacrificial beast. The ſtviks thought it better to • Bacrifice Indra himself, who had been obstructiog tho sacrifice. With this in view they commenced the homa ceremony proper but at the intervention and advice of Brahmā, Pșthu desisted from celebrating the sacrifice. Verse 37 Siva imparted to the Pracetas the knowledge by means of which one can casily cross over any difficulty and obtain all desired for objects. Nārada imparted the same spiritual instruction to Barhişmad. SKANDHA VI Verso 4. The Brāhmann Ajamila who led n sinful life frith a sadrn femalo slave died calling aloud his youngest son (born of that slave) whoso namc mas Náriyann. Because ho died with the name of tho Almighty Lord on his lips the cmissaries of Vispu roacued him from the noosc of Yama; for, thc mero uttornnce of the name of Vişpu either mcaning another person or in jokc. or in derision or in a rong or in neglect, consciously or unconsciously, destroys all aing.

·134 Vorse 22. The Vidyādhara ,Citraketu was a great Yogi who wandered in the sky, One day, while thus travelling in theisky,' he saw before him 'Siva surrounded by ascetics and embracing within closed arms his wife, the goddess Umā, seated on this lap. At .this Citraketu with a'loud laugh spoke about Siva in an indecent and derisive manner in the :hearing of Umā. Though Siva remained silent, Umā imho was enraged oursed him to be born an asura iso that he might no longer be able to speak ill of the exalted ones. Due to this curse, Citraketu was born as Výtra. SKANDHA VII Verse 4. Sanandana and other sons of Brahmā who were stark naked and looked like tender boys, one day arrived at the region of Vişna. Sisupāla and Dantavakra, the gate-keepers of 'Vişpu "prevented -them from entering thinking them to be ordinary children. The sages thereupon cursed them to be born asuras as a result of which they were born as Hiranyakaśipu and Hiraṇyākşa. Verse 22. The enemies of a wealthy man after slaying him, rob him of the wealth that he hoarded just as the bees are deprived of the honey they collected, Hence an intelligent man must notamass wealth. The python does not exert for its food but lies inactive for days together. It is satisfied with what comes of its own'accord. Thus'non-accumulation of riches and a fecling of satisfaction with what comes of .jst own accord are the two lessons which the yogis learn from tho boney-bees and the python.

·135' SKANDHA VIII Verse 19. In the war between the gods and demons,, the thunderbolt that Indra discharged against the demon Namuci could not even bruise his skin owing to the powerful boon that he received, according to which he was not to meet with death through any dry or wet object. As Indra was baffled at the failure of the thunderbolt an areal voice reminded Indra of the boon; Indra then cut off Namuci's head with mere foam which was neither dry nor wet (Bhāgavatar VIII. ch, 11). Verse 32. On the eve of the deluge (dissolution) in which all the three regions were doomed to perish the Lord assuming the form of a fish approached King Satyavrata and advised him to get on board a huge boat (which was to approach him at dissolution) taking with him all sorts of Oşadhis, and to fasten the boat to the horn of the Fish. The king did as he was instructed and was rescued by the Fish. SKANDHA IX Verse 8. In order to avert a calamity bofalling his kingdom, duo to the offence of his daughter Sukanyā who unwittingly pierced the eyes of Sage Cyavana (thinking them to bo a pair of luminaries in the holes of an ant-bill), King Saryati gave hor in marringe to tho old and decropit sago. Lator through the grace of the Asvins who happenod to visit tho hermitage of tho sago, Cyarana regninod youth and bonuty.. Vorso 9. Taking his daughter Rerati alongKakadmin fent to Brahma in Bralımaluka in search of a buitablo ·136 bridegroom, But as a musical concert was in progress be could not broach his subject. When the opportunity came he spoke. But then Brahmā told him that death has removed those whom he had contemplated in inind; for, twenty-seven caturyugas had passed by. Brahmă also suggested Balarāma as a suitable bridegroom, As directed by Brahmā, Kakudmin gave his daughter Revati, in marriage to Balarama (Bhāgavata IX. 3. 29–36). Verse 10. Nābhāga who had just returned from his preceptor's house, finding that no share of his paternal property has been set apart for him by his elder brothers, questioned his father on the subject. His father advised him to go to the place where the Argiras were performing sacrifices and to cbant there two hymns by virtue of which the Angiras would depart for heaven bestoving upon him all that remains of their wealih in the yajña, Nābhāga followed this instruction and the Angiras ascended to heaven giving over to him what remained after the yajña. But as he was collecting the wealth, a darklooking person claimed that the entire wealth be. longed to him. He also asked Nābhāga to consult his father on this subject. Nābhāga referred the matter to his father and was told that the gages allotted to Rudra all the wealth on the sacrificial ground and hence Rudra took it all. Nabbāga faithfully repeated to Rudra his father's words and saluted him. Rudra who was much pleased at the truthfulness of Nābhaga conferred upon him knowledge of Brahman and all the tealth. Verse 28. Maru, son of Sighra, observing the signs of / extinction of the Solar race at the close of Kali, ·sword and seized Deraki by her hair with a view to kill her but she was rescued by Vasudova pro. mising to bring to him all the sons born of her. 52990 137 procreated a son namely Prasuśruta. His son was Sandhi. To him was born Amarşaņa and his son was Mahāsvana. Mahāsyana's son was Visvavahu to whom was born Prasenajit and to Prasenajit was born Takşaka. Bịhadbala who was killed in battle by Abhimanyu was the son of Takşaka. These are the kings that preceded. The Bhāgavata also gives the names of the future kings of this line (Bhāgavata, IX. 12. 5-16). Verse 42. Though Yayāti's acceptance of the solicitation of Sarmişthā and enjoyment with her were not inconsistent with the code of conduct of a Kşatriya, Sarmişthā being the daughter of King Vrşaparvan and hence fit to be enjoyed, this was exactly what Yayāti was expressly forbidden to do by Sukra, the father of Devayāni and the preceptor of asuras. At this transgression of Yayāti, the enraged Sukra cursed Yayāti which resulted in his decrepitude. SKANDHA X Verse 5. Vasudeva with his newly married wife, Devaki, ascended his chariot to return to his own city, Sürasena. Kaṁsa being desirous of pleasing his sister took the reins of the horses of that chariot and drove along. On the way, an incorporeal voice addressing him said that the eighth issue of the very samo lady (Deraki) whom ho Tould be his slayer. Kamsa at once grasped his was driving, ·138 Verse 8. Nārada appraised Kaṁsa of the fact that the cow-herds Nanda and others who resided in Vraja, the Vīşņis led by Vasudeva, the wives of Yadus headed by Devaki, and the friends and allies of these two races were all celestials, Nārada also informed Kamsa of the preparations of the celestials for the extiipation of the daityas on earth, Kamsa thereby commenced hostilities against the Yadus and their allies (Bhāgavata X. I. 62-69). Vorge 13. Reprimanding the miserable Devaki who implored the safety of her child whom sho ardently clasped to her heart, Kamga snatched away the child from her breast and with extreme vehemence dashed her against the surface of a stone. But Devaki's daughter (Caņạikā), flying off bis grasp rose upwards to heavens and from there spoke to Kamsa to the effect that killing her would not serve his purpose; for, his slayer had been born elsewhere and as such he need not kill any more innocent children in vain. On hearing these words Kamsa liberated Devaki and Vasudeva and with repentance and humility tried to console them, Verse 16. Kţşņa, while he was yet a suckling baby was one day laid down to sleep by his mother underneath a cart. As she was busy elsewbere she did not hear the cries of the baby desiring a buok from his mother's breast. In anger the baby flung its feet in air and being struck with his tiny foet the cart was thrown off at a distance sbattering its wheels, polo and yoke. The cow.herds including Nanda, ignorant of the unmeasurablo protege of Kyspa, did not believe the accounts of the eyewitness, who saw the up-turning of the cart.

·gatata does not refer to Garuda's placing of Vişnu's crest on tho head of Krsna. Probably this incident has been borrowed by author from the Mahābhārata 139 Verse 55. Krşņa slow the washerman who not only refused him clothes but reprimanded him, bestowed on the weaver (who adorned Krşņa and Balarāma with flowers and ornaments) prosperity, prowess, wealth, memory and keepness and conferred on Sudāmā, the florist (who received them with duo honour), all the desired boons and also blessed him with over growing prosperity, longevity fame and beauty. Verse 56. Trivakrā, the female attendant of Kamsa who was deformed in three parts of the body, smeared the unguents meant for Kamsa, on the bodies of Kțşņa and Balarāma, pleased at which Kșşņa made her body perfectly straight and erect. Entering the place where the Dhanu-sacrifice was to be held, Kțşņa lifted the mighty bow with ease and attaching the bow-string and bending it, snapped it into two. UTTARĀRDHA Verso 66. Kļşņa's departure for Mt. Gomanta after obtaining permission from Paraśurāma is not referred to in the Bhāgavata Purāņa. But it is referred to in the Harivaņģa (Cr, ed. Vol. II Appendix No. 18 verses 300-416). Verse 68. Mt. Gomanta is not referred to in the Bhā. gavata Purāņa. But it seems to be dit. Pravarşana which is mentioned in the same. Similarly the Bha.

·140 (Harivamsa Cr, ed. Vol. II, Appendix No. 18 verses 590-595). Verse 73. The Bhāgavata (X. Uttarārdha, ch. 62, 10-13) names Pravarşaņa as the mount which Krşña and Rāma resorted to when chased by Jarāsandha. The Harivañía (Cr. ed. Vol. II, Appendix 18. verses 770-778) names Gomanta whilo describing the episode, Verse 74. Kștavarma's meeting with Krşņa bearing news regarding the Pāndavas who took king of Drupada captive are incidents not referred to in the Bhagavata. Verso 75. See note on IX, 9 Verse 81. Krşpa's meeting with the Pāņļavas who won Draupadi by shooting through the target, takes place in Indraprastha (Bhāgavata, X. Uttarārdha, 58,1-5), Verse 95. The story of Pradyumna is narrated in detail in the Bhāgavata (X, Uttarārdha ch. 55). Kānadeva who was burnt to ashes by the fire of Rudra's anger resorted to Vasudeva for regaining his form. He was begotten by Krşņa on Vaidarbhi and was known by the name of Pradyumna. The daitya Sambara knowing Pradyumna to be his mortal enemy, stole him while he was a mero boy ten days old, and threw him into the ocean whence be was devoured by a huge fish. This fish was caught by the fishermen who presented it to the daitya Sambara. The cooks who cut the fish found out the handsome boy and made bim over to Māyāvati (who was none other than Rati, the wife of Kāmadeva waiting for the resuscitation of her husband's body)whom Sambara had engaged as cook.

·141 Thereupon Nārada related unto Māyāvati all about the boy, When the boy attained youth, Māyāvati made him vise segarding his parentage, and tho incidents that brought him there Aided by the Mabāmāyā-vidya conferred on him by Māyāvati, Pradyumna thereupon engaged the asura in battle and beheaded him. Verse 107. Kțşņa set out for Indraprastha with the three motives of successful completion of the Rājasūya sacrifice commeneed by Yudhişțbira, for getting Jarãsandba slain by Bhima and for affording protection to the kings held captive by Jarāsandha. Verse 113. The circumstance is to be traced to the Mahābhārata and is not found in the Bhāgavata. Verses 122–125. Kļşņa's meeting with the Pāņdavas in the city of Upaplāvya, his setting out as their messenger, showing of his infinito form to Duryodhana and others in the assembly, his advice to Arjuna in the battlefield and leading Arjuna to tho presence of Siva and gaining the weapons incidents which aro not referred to in the Bhāgavata but aro to bo traced to the Mabābhārata, ure all Vorso 130. The Bhagavata refers to the Brāhmaṇa as Sridam, "Kucela" means one wearing dirty garments. SKANDHA XI Versc 4. Tho sages Vigvamitra, Asita, Kaņva, Bhrgu, Durres, Angiras, Kaśyapa, Atri. Vasiştha, Vāma. deva, Naradn and others were, once upon a time, staying in tho shrinc of Piddaraka ncar Drāraka.

·142 The foolish Yadu princes while sporting there, having Jambāvati's son Samba attired in female robe, approached the sages with great humility, told them that the lady is in an advanced stage of pregnancy, and enquired of those ascetics whether she would give birth to a son or a daughter. The enraged ascestics replied that she will give birth to a club which will destroy the race. As a result of the curse, the princes who removed the false dress of Samba found an iron club inside, Verse 10. The Bhagavata (XI, 7. 33-34) names the twenty four preceptors as pithivi (earth), vāyu (air), ākāśa (sky), āpa (water), agni (fire), candramā (moon), ravi (sun), kapota (pigeon), ajagara (python), sindhu (ocean), patanga (moth), madhukſt (honey-bee), gaja (elephant), madhubā (honey gatherer), hariņa (deer). mīna (fish), Pongalā (a courtesan by that name), kurara (osprey), arbhaka (infant), kumāri (maiden), ſarakſt (the forger of arrows), sarpa (serpent), ūrņanābhi (spider) and supeśakſt (a kind of wasp). The lessons learnt by the ascetic from the conduct of these twenty-four preceptors severally are related in the two succeeding chapters of the Bhāgavata. Verse 17. The hard eraka sticks are said to be as strong as iron clubs (cf. Bhāgavata, XI, 30. 20-23).

·श्रीमत्सुनीतिभागवतश्लोकार्धसूची (Index of Half Verses of Suniti bhagavata) 3.16 10.115 10.53 4.17 4.1 अकालाचरितं अकृतोपद्रवो अक्रूराकारितो अगमत्तपसे अनस्यापि पृथो अचीणतपसा अजीवन्हरिणा अहास्यबालस्य अज्ञात्वा कुर्वते मज्ञानं संभवत्येव अतिक्रमस्तु अतिविमस्ट अत्युत्कटं सुदुष्कर्म अर्दक्षसुयज्ञ अदर्यमपि 3.11 10.28 1.19 3.23 3.7 9.22 10.14 7.17 4.1 1.24 5.10 6.9 11.17 7.10 4-36 8.29 अन्तहितो विभुः अन्यतोऽपिबलं अपकारप्रतीकार अपकारिषु अपकृत्या सुधी: अपराधमपि अपहार्य स्वभक्त अपूजयद्यो रघु अब्दान्ते ब्रह्महत्या अभिषिक्ताय अभीष्ट सुलभ अमान्यमप्यति अमृतं पिबतो अमृतार्थे हरि अम्बरीपार्तिकृत अपजद्धरिमामीघ्रः अमत्नेनैव दुर्लम्म अचिर्वमूव अर्जयेन्द्रविणं अर्जुन: कारयामास अर्जुनात्मजदोषेण अपिंतस्ववयाः अटो बुभुजे अवधूतो गुस्नूचे 10.45 7.21 10.112 4.13 10.127 5.17 10.39 1.7 6.13 4.29 10.27 6.20 8.16 8.7 9.11 5.8 9.61 4.36 9.10 11.22 9.36 9.43 0.38 II.10 अदातुः स्पर्धपा अहशोभूदगुरु अष्टवशतो अदेयमपि अनुगम्य: अनुमन्येत अनुशास अनुशिष्टानस्व अनोऽक्षमङ्गं 4.34 5.11 10.16 ·144 अवमान अवमानकर श्रेष्ठ अवाप्नोति फलं अवाप्य बृहतो अविचाव अशुभं वारयेत् अश्वमेधमपि अश्वमेधेऽङ्ग अष्टमे वर्णितं असंग्रहपरव असत्यवादी असाधु साधु श्राकात आचरन्ति आचरेदुत्तमान् आत्मानं यनतो आत्मानमेव तनयं मात्मनो हितकार आत्मैवोद्धारकः आनन्दतीर्थोक्ति आनन्दितः कोकण आनीयेश: आनेतुं रुक्मिणी आपत्प्रदोऽविवेको प्राप्तवाञ्छुकतः श्रासोक्तं भावयन् आयुषोऽपचयं बालम्ब्य घृष्टता इक्ष्वाकुणा 3.21 3.12 10.107 11.19 10.40 9.39 10.91 11.8 10.62 10.6 9.6 11.9 4.5 6.9 8.25 3.31 9.34 9.19 10.132 4.24 8.3 7.22 8.5 10.56 10.113 3.12 5.12 9.28 824 4.23 9.37 1.5 इच्छन्ति कलह इच्छन्निव विधि इन्द्रप्रस्थं स इन्द्रप्रस्थाप्तये इन्द्रातिवृष्टे इन्द्रायाप्रति इन्द्राचितो इयेष घाम इष्ट स्वसनत उरत्वा पुतार्पणं उत्तमोऽप्यल्प उत्पातेपूद्धवं उद्योगो न उद्धरन्ति विपदभ्यो उद्धव:कृष्ण उद्धवो हरिणा उन्मत्ता यादवा उपकारं न उपप्लाव्ये गतः उपद्रवा न उपायान्तरहीनस्तु उवाह शिविकां ऋज्वी चके ऋतवादी हि ऋतुपर्णोऽक्ष ऋभुभि गुरीशस्य ऋषमो मुनिशिक्षा ऋषीणाभिष्टक ऋष्यशृङ्गो नृपसुतां 8.8 10.23 10.61 11.16 11.17 10.119 10.122 7.14 8.6 5.17 10.56 9.10 9.24 4.9 5.12 10.127 9.61 1.11 10.132 10.77 10.48 8.25 8.32 9.26 6.22 9.12 ·146 एक: संहरते एकदा नारभेतेव एका क्रिपा 12.1 4.6 10.78 10.103 एकैकशो दशदश एव विधाय 8.5 कसस्ताडित कसेन प्रतिदत्तेऽपि कसेन मानितो कथचिदपि कन्या प्रचेतसः कपिलोदित कर्तुं यथा कर्दमो नवरूपः कलयेऽदाद्वधो किं देहेनाखिला किमलभ्य भवेत् कुक्षेनिष्क्रम्प कुटुम्बी दुर्बलो कुन्ती प्राप्ता कुपिता अपि कुबेरपुती कुर्यादतिप्रियस्य कुर्यादुपद्रवप्राप्ती कुल्यहेतोः कूर्मरूपेण कृत परेण यत् कृतदयुते शिशु कृतसाघुवधो कृतापराधा हन्तव्या कृतेऽनिष्टकृता कृष्णमूर्ध्नि कृष्णहस्ताम्बु कृष्णादीन्वसुदेवाचा कृष्णेन रक्षता कृष्णे निर्याति कृष्णो (जकसदप्त वृष्णो विवेश केचिद्भजन्ति केनाप्युपायेन को न याति को न वध्यः कोपप्रसादयो फोपितो दुप्परमपि कोप विहाय 10.13 10.7 10.51 9.45 6.6 3.33 10.9 3.29 1.38 12.2 11.6 315 1211 11.5 5.8 2.7 5.5 4.16 10.106 10.131 11.21 2.11 6.17 4.40 9.53 1041 10.23 3.14 4.9 10.80 8.9 1.26 6.20 5.16 4.21 3.9 10.68 10114 11.21 10.25 1.30 1056 11.20 2.5 10.18 10.99 10.60 10.55 4.17 7.18 कल्की यो कटयादयुक्तानिमि कश्यपस्याहर कामयन्ते गरीयासो कामाद्या उर्वशी कामी देह कार्य कर्तुमशक्तो कार्पमत्यदभुत कार्याकार्येन कार्याणि निर्वहत्येकः कार्या नैवात्मनः का गते तु कार्योऽन्येषु न काल नोष्ठाइयेदिष्टे कालिन्द्या गोपिका काश्यप तर्पयित्वा 8.28 12.4 9.9 10.44 12.6 ·146 - क्रियाकृतारदेनेशो 10.106 क्रियासिद्धिर्भवेत् 10.89 क्रीडजलान्तिके 10.35 क्रीडार्थ गदितं 10.52 क्लेशो न कार्य: J.33 वचित्क्षुद्रण 8.19 वचिद्विभति 12,12 क्षिप्रं प्रवृत्तये 2.4 क्षिप्रं फलति 6.21 क्षीणं पूर्व 8.18 क्षीयन्ते दुस्तरा 6.18 क्षीरोदातिहितेश 9.2 क्षुद्रान्कृतपर 12.7 खट्वाङ्गो रघुपः खिनः क्षीणधनो 11.12 खेदे प्राप्तेऽपि 1.30 गजेन्द्रः श्रीहरि 8.6 गतशोको न 7.6 गतेन्द्रप्रस्थ 10.84 गन्धर्वान्तस्मृतेः 9.17 गयो नाम 5.20 गर्गापनीतो 10.59 गर्भः शक्रेण 6.23 गाण्डीवाधर्जुन 1.35 गीतमेकादशे 11.3 गीयते नीति 1.22; 2.33 3.3, 4,33; 5.33B 6.3; 7.3; 8.3; 9.33 10.3; 11.3; 12.3 गुणवान्प्राय॑ते 10.76 गुणा एव गुणिनामेव गुर्वप्यत्यन्त गुरवोऽपि गुरुप्रसादतः गुरुमाराधयेत् गुरुशप्तस्त्रिशइकुः गुरुसंपादयेक्तार्य गूढमन्त्रोऽर्थ गृहीत्वैकमसंख्यातं गृह्णीयादनभिप्रेतं गोकर्णसत्क्षेत गोपा वृन्दावन गोपिकाभिः स्तुतो गोपेरलब्धा गौः पीतामृतः माझा विद्योत्तमा चकार नामकरण चकार विदुर चक्रे प्रियव्रत: चत्रे भागवतं चतुर्थ वर्णित चन्द्र दुर्वास चन्द्रोबृहस्पतेर्मापा चापरक्षादल चिसकेतह सन् उपवते देवहीनस्प जगत्कृतिहरे जगाद धारण जमदहरन्धेर्नु 4.28 12.13 5.22 10.38 9.4 9.4 9.18 8.7 10.53 10.130 9.41 1.7 10.24 10.16 10.33 71 I.23 10.19 3.4 5.5 1.25 4.3 4.4 9.30 10.57 6.22 10.77 2.9 2.4 9.33 ·141 त्यत्तसत्पैर्वला त्यताझेऽङ्ग त्यज गर्व त्यजातिवैर दक्षयज्ञक्षयायेशो दक्षिणाग्नौ दक्षो रुरोध दत्तशापं सुत जमदग्न्यन्तका जम्मासुरो हतो जयेन विजयेनापि जरासन्ध मुमोच जहार सन्मार्ग जह्यान्नेव सखीन् जिगाय दितिजानू जित्वाजी नरका जृम्भमायो जेतु शेर्न ज्ञानार्थ प्रणुतो ज्यामधो नाप ज्येष्ठं च कोनेरि ज्येष्ठमध्यमनीचा त सदगुण तक्षकाङ्गीकृते तक्षकारिरहीनग्नी तत्वान्युक्त्वा तदेव विसृजेत् तमो वितन्वन्ति तस्य प्रियायामथ तस्येष्टं कुरुते तातमुद्धरते तापा पुरजनाः तायद्विनीतो तितिक्षोरपि 9.35 8.18 3.17 10.65 1.5 10.36 6.11 10.1 10.18 12.10 3.8 952 1.16 1.31 1.16 12.7 9.50 10.101 3.24 1.6 1.15 10.00 7.19 4.40 3.15 6.8 1.18 3.3 10.121 8.27 दत्ता द्विजेभ्यः दत्वा परेष्ट ददाह त्रिपुर ददाह यवन दद्यादेवार्थिने दधीचिरमरैः दयालवः साधुजना दयितार्थी तपः दर्शपामास दर्शितोऽपि दहन्त निशि दह्यमाना दानेऽनाधिपते दितिगर्माद्रिय दित्या अक्थयत्तत्व दीनोऽपि मशितः दुख द्विषया दुर्जया विषपा: दुर्योधनोऽपि दुर्रम वस्तु दुरुतिवादी दुष्ट उसमयोऽपि 8.15 4.26 1.40 10.94 4.10 4.12 4.5 1.40 1.13 9.24 7.21 10.70 9.46 6.15 1.18 3.25 10.13 10.26 10.31 10.34 62 3.19 7.8 8.30 11.14 9.30 10.128 9.33 3.22 1.37 तुप्यन्तु मे तृतीये वर्णित ते श्रेष्ठा सिविक्रमपद ·148 दुष्टः सर्वेऽपि दुष्टसंगतितो दुष्टस्नेहो न दुष्टस्य मिनभावन दुष्टामहि सतो दुष्पक्षपाती दुष्पुत्रौ भाविनी दुस्तरा मायिनो दूषणत्वमवाप्नोति दृष्टोत्पातो देवक्या अनयदगर्भ देवक्पामुदभू देवदैत्योद्घृतो देवयानीमुदवहद्यः देवहूति मुनिर्लेभे देवहूतिधवेतुष्ट देवेभ्योऽथ देवेभ्यो दैत्य देवनिवेदितो दैत्या हन्तुं देत्येन्द्राय वरान् द्रोणेब्रह्मास्त्रतः द्विजस्यार्मणः द्विजात्मजप्रदाने द्विजोऽच्युताराधनतः द्वितीयां नोद्वहेद्राया द्वितीये वर्णित द्वेष कुर्यान धनिके निर्धने धनः यो वश्यतां 9.50 4.25 6.12 10.5 2.8 6.17 3.16 8.21 10.124 1.34 10.9 10.1 8.8 9.41 3.27 3.28 8.1 7.12 4.13 8.28 7.10 9.49 1.27 10.131 1.10 9.52 2.3 10.128 10.118 12.6 धन्वन्तरिः धर्मजस्य विभु धर्ममप्पाचरेव धर्मा महामागवता धीमानवगते धीरो हि कुस्ते धुन्धुमारसुता घृतराष्ट्र:सभार्यो धृतोरुश ध्रुवेण स्वीकृते ध्रुवो मनूक्तिभिः न करोति स न कार्योऽपरि न क्षुद्रोपद्रवं नइक्ष्यन्तं न न चुकोप न तुष्यति न नश्यति नन्दपार्थमुखा नन्दिशप्तेपु न प्रह्लादो न भवेन्महतो नमत्वभाजो नरवेषु यमः न शुभं वा न श्रावयेद्वषः न श्रोतव्य न साध्वसाधुवा न स्वान्सस्तुवते न हत्याद 8.14 10.85 9.42 1.12 3.19 11,22 9.14 1.32 10.16 4.19 4.22 10.133 3.5 10.73 10.123 11.13 2.10 12.9 10.99 4.6 7.15 1.28 1.20 5.23 4.7 10.110 10.82 6.13 11.2 0.35 ·149 न हिस्याः नहुपेण यति नाचरेद्धर्ममप्यग्रयं नात्मानमपि नानाकृतिहरि नामानि ब्रह्मणो नारदः सुस्थिर नारदोदितया नारायणेति च नाशहेती कृतेप्यन्यै नाश्रयेद्धर्ममन्यस्य नास्त्येव वनिताभ्यो निज एव निजोहि निजेप्सितं निरुध्यापि निनाय द्वारका निपीय यद्भागवता न भवेन्महतो निमित्तैरेव निर्दीपावगते निर्वेदेनोर्वशी निरो विगत निरये पशुभि निराश्रये कृपा निलीना निर्जरा: निवार्येन्द्रमखं निवेदनीया प्रभवे निश्चयेन सती निस्तीर्णसर्वकार्या निःशेपंकथयेत्पृष्टं नि:स्पृहस्य तृणं 4.41 9.40 4.33 3.7 5.21 3.10 4.18 6.21 6.4 9.21 5.4 10.105 10.15 3.30 10.69 1.2 1,28 1.34 10.2 11.14 4.22 4.41 10.63 निहत्य मातुलं निहन्यादेव निहन्यावश्यक नीचं रूपमपि नीचासिध्यति नीत्वार्जुनं शिवो नेच्छेत्सुधी नैव कुर्यात्समर्थोपि नैव प्रार्य नैव विश्वसनीया नोदतिष्ठद्विराद नोपकारोऽपकारश्च नोष्ठाचनीय: न्यूनाधिकं पथ्यमेवाप्रियमपि परद्वारा न सिद्ध परघातकरो परस्वरूपं पराभूतस्तु महता परिपृच्छेदविज्ञात परीक्ष्यमानस परेषां सत्य परोक्तिदूषित परोपकृतये परोपजीवनायव परोऽपि हितकारी पापं नाशयति पार्थानां पूरपित्वा पारिजात प्रजयाह 10.58 6.23 10.32 8.33 10.117 10.125 9.40 10.125 8.10 10.7 3.32 11.18 9.12 1.20 7.13 8.11 9.29 5.18 9.18 2.6 4.18 8.14 7.16 6.15 4.31 10.58 12.15 10.111 10.92 10.42 3.20 10.39 7.9 10.74 10.134 4.35 12.10 पाशिलोकं प्रभु ·150. -- पितृस्तुतो हरि पिनादिशोकं पिता पृष्टोऽवदत् पीडयामास गो पीव्येवैष्णवाव पीत्वा सहाम्भसा पुण्यक्षेत्राणि पुतः स एव पुनः कुर्यान पुनर्यथैव पुरीमिन्द्रस्तुतो पूर्व नाश्यमुपायेन पूर्वमेय वनावि पूर्वस्थिति प्रसन्नोपि पूषादीनां स्वनिर्वाह पृथु सनत्कुमारो पृथुवाजिहर पृष्टः परीक्षिता प्रकाशनीय प्रकाशितो येन प्रकाश्य मणि प्रख्यातावशु प्रजानार्थ पृथु प्रजावनाय प्रत्यासन्ने मृते प्रपत्तां जगृहे प्रदर्शितो येन प्रदर्यानन्तरूपत्वं प्रदाय विश्रवा प्रद्युमः शम्बर 10.11 1.33 7.13 1.37 9.11 3.9 10.98 10.101 5.14 4.12 10.94 7.20 6.19 4,14 4.14 4.35 4.32 1.42 .8.26 1.3 10,83 9.23 4.31 3.13 1,41 10.87 1.13 10.123 9.7 10.95 प्रपेदिरे महद्राज्य प्रपेदे रेवती प्रबोधपद्वालमपि प्रबोधितोऽपि प्रमोध्येशेन प्रभासमाप्य पभुः समान्यते प्रमुणा परिहर्तव्यो प्रभुद्रपदबंधादि प्रपस्येन बुध: प्रलम्बो हलिना प्रवृत्तिर्महतो न प्रवृद्धेऽनुग्रहे प्रहादः पितर प्रहादे कारितं प्रहादो वामन प्राज्ञं प्रत्येव प्राणानप्पुत्सृजेन्नैव प्रादुर्भूतं हरि प्रादुर्भूतोऽथ प्राप नारदतां प्राप्त विद्यार्थिन प्रासब्रह्मवरा प्राप्तस्सारमगति प्राप्तापन्निमित प्रासार्थः कलहं प्राप्तियोग्य हि प्राप्तप्पनुभवे प्राप्य बहुभि प्रार्थयन्तमपि 10.129 10.75 1.4 1.28 10.124 11.16 11.20 4.34 10.74 5.6 10.32 10.81 10.54 7.19 7.14 8.29 11.15 4.8 4.15 10.10 7.23 3.6 7.1 10.44 10.40 8.20 10.75 7.6 5.21 8.13 ·151 प्रार्थितः सन् 3.27 प्रियवतस्प संन्यास प्राणयेत्स्वान्तिक प्रीणयेदतिपत्नेन प्रीतात्सकल प्रेक्ष्यागुत्यपुर प्रोचे पदगति प्रोचे हर्षातिद फलत्येव फलन्ति निज फेनेनेन्द्रो बन्धं प्राप बभूवतु राघव बलिरिन्द्रहतः बलेः सत्यवत बहुभिर्हेतुभिः बहुव्यापारसक्तेन बहूनामर्थ बाल मत्वा बालस्प रोदनाद बाले हष्टेऽपि बाहुकोऽरिदत बुबुधे पार्थ ब्रवीति चतुरः ब्रह्मणा बोधिता ब्रह्मणेऽवर्णपन् प्रेमाचरच 3.26 4.13 2.11 10.112 121 6.19 11.4 10.71 8.19 10.2 115 8.22 8.30 10.107 4.38 10.29 7.4 3.10 10.15 9.20 10.63 1.42 3.23 7.3 2.13 2.7 2.2 1.2 ब्रह्माद्याः स्तुवते ब्रह्मास्त्रे द्रौणि ब्राह्मण्यमास्थाय ब्राह्मण्या रति भक्ताभीप्सितदो भगदत्तं प्रमान्येश: भगोऽग भजेत संपदं भरतः प्राप भरतस्य विरक्तस्प भवत्यसा भवितव्यं भवत्येव भवेत्सम्यग्धृता भवेन्मन; समाधानं मार्यार्थितः सुते मावि जानन्नपि मिक्षित्वापीटिसतं भिक्षुनश्रुत्वा भीम: प्राप्य भीष्मस्पासीत्पुरत भूमारहतये मूमि विभज्य भृगुणानि मृत्यशापविमोक्षो भेष्म्या नोक्तितः मजने गोपिका मणि कृष्णोदितो मणि जाम्रवती मत्स्ससहातिप्रया मति दुष्ट 12.1 1.26 1.11 9.25 3.1 10.90 4.11 9.38 9.45 5.13 10.102 10.126 6.11 10.61 3.30 10.122 8.31 6.8 10.108 1.29 10.4 5.6 10.121 3.18 10.102 10.37 1.27 10.78 9.16 7.8 ब्रह्माण्ड समजु ब्रह्मादिपणुते ब्रह्मादिवन्ध ·162 मार्कण्डेयमुनि मार्कण्डेयो लये मितं विपदि मित्तविन्दां जहार मियो विरोधिनो मुकुन्दायार्पयन् मुकुन्दो यजतो मुक्तोऽस्यि मुखरोऽवसरे मुख्य प्रागेव मदाहंकार मनःप्रवृत्तेर्दुष्यन्त मनस्तुष्टिहर मनखी न मनो: स्वायंभुवस्प मन्यतेऽनुगुणं ममन्थ सर्वमथित ममर्द कालियं मरुतः परिवेष्टारो महत्सादृश्यमाप्तोऽपि महतः सनिघानेन महताङ्गीकृतो महतां दर्शनेनेव महत्युल्लइघिते महात्माजीकृतं महात्मानो विना महाधिकारियो महानपि विना महानारब्ध महाबुध सागर महोद्योगेन माता रामः सह माधवोऽदर्शयदूपं मान्धाता निर्गत: माननीयः पिता माननीयो महान् मानयेदयुक्तिमि मानपेन्महतो मान्यान्समानयेत मापां द्रष्टुं 10.45 9.44 1.25 10.21 3.26 10.66 8.11 10.29 9.6 10.96 4.29 10.43 8.17 5.13 4.19 10.69 "11.11 3.8 10.111 1.10 4.4 9.34 10.54 9.15 9.27 8.27 7.7 6.6 12.8 12.11 मुचुकुन्दो मुर्द मुदे मुकुन्दस्य मुनिर्मधुव्रता मुनेरसे मृत मुरादीनप्यसेनो मुहूर्तमायुर्ज्ञात्वा সূত্ৰীমানা मैतेयो निजगाद मैत्रेयो माघवादिष्टो यः सदहवतार यः सायंभुव पशोरावे पतीश्वरायो यतेत पितृशश्रपा यतेत यसे यौन दुर्लम पत्नो देहव्ययेनापि यशोचितोय यत्सेवाकृदजामिलो यदर्थ हि 12.2 12.12 10.113 10.86 10.51 10.38 5.9 10.26 6.16 10.65 10.71 1.17 7.22 1.39 10.89 9.26 10.21 3.1 3.6 2.1 8.1 IO.I10 1.8 3.13 11.10 9.32 9.23 8.9 6.1 10.1 ·163 याज्ञवल्क्यो गुरु यादृशो घृत यदा यदुचित 12.5 यद्भक्तो भरतो 5.1 यद्वस्तु महतां 9.47 यमार्चितः 10.60 यमुनायाः स्तुत: 10.30 यस्मिदेशे न 1.36 यस्य प्रेरणया 11.1 यस्याहं यद्वेवस्तु 10.85 याचितस्तनयः 9.43 12.9 यादृशं कर्म 9.25 10.20 युक्त्या यत् 10.120 येनालसा 1.4 पेनोपदिष्टं 1.14 योगिनोऽपि विमोहः 5.7 योग्य किंचिदपि 11.8 योपिदप हरेः 8.21 यौवनं भर्तृसङ्गेन 10.103 रक्षन्कालानुसारी 3.20 रक्षां विदधिरे 10.15 रक्ष्यः पूर्वमनमोऽपि 1.38 9.46 रम्या यदीया 1.6 1.43; 2.1438 3.34; 4.44; 5.24; 6.24; 7.24; 8.34%3 0.54; 10.64; 10.135%; 11.24; 12.14 रामकृष्णो जरासंघो रामेण निहते 10.27 रामो दशरथस्याज्ञा 9.27 रिपुंजयाद्या 12.4 रुक्मिणं ग्लहजिद्राम: 10.104 रुक्मिण्यार्थित 10.76 स्द्रसृष्टां 3.11 रुद्रस्य विषपानो 8.12 रुद्रावज्ञाकर 4.8 रुद्धोयेन न तं 10.17 रेमिरेऽहस्सु 10.49 रेमे स्त्रीपुत्रपौता 10.134 रेवत्या हि वरा 9.9 लक्ष्मी: सुरासुरान् 8.13 लक्ष्मी प्राणपते 8.2 लक्ष्मीशं भजते 3.2 लक्ष्मीशभक्तो 1.9 लक्ष्मीशोस्मते 1.433; 2.14; 3.34%9B 4.44; 5.24%B 6.24; 7.24%8 8.34; 9.543B 10.2; 10.64; 10.1353 11.24; 12.14 लक्ष्मीसहमिते 1.1 लज्जामवाप्य 4.30 लब्ध इष्ट्रवा 4.25 लभते महतो लेभे रात्पवती सोरविद्विविदो टोक्स्पनेन रन्तिदेवो ददत् रामं प्राप 11.5 9.32 10.J16 9.15 10.72 ·154 लोकानुसार्यभिज्ञो लोके कल्पलतेव लोकोपकृतये लोकोपद्रवकार वदेच्छलेन यो वधे शक्तोऽपि वयसोनमपि वर पादप्रहारोऽपि वर स्थान वराहाद्यवतारो वराहो ब्रह्म 10.80 92 8.12 10.30 10.104 9.14 6.10 10.47 4.20 2.8 3.14 3.21 10.3 12.3 9.3 5.3 1.22 7.3 9.29 10.100 11.7 10.12 10.11 10.120 1.29 8.26 10.13 4.33 10.133 10.20 वरुणो हरिमेवोचे वर्णितं दशमे वर्णित द्वादशे वर्णित नवमे वर्णितं पञ्चमे वर्णित प्रथमे वर्णित सप्तमे वसिष्ठस्तु निमि वसुदेवोऽध्वर वसुदेवो भागवतान् वसुदेवो व्रजे वस्तूत्तममति वाक्यैद्यनाशयत् वाच्छितादधिक वामनो बलये वारितोऽपि विनाश्य वारितोऽभूद्विरिञ्चेन विकत्थमान: विततान विभु विद्यमेव हि विद्रवन्तमपि विद्धः स्तुतो विद्धलक्ष्यां ददर्जेशः विधापानुयह विनश्यति कुलं विनाशं विविवो विनाशकाले विप्रजन्मात्मनो विप्रो रहगणं विभुना कालयन् विमुक्तः पितृ विरोधान्महतां विश्वरूपं विश्वासो नैव विष्णुदर्शनतो विष्णुभक्त्यादि विष्णुर्मयस्य विससर्ज विधि विस्मृता न भवेत् विहाय प्रययौ विहाय समर विहीनः सदपत्येन वृतं सन्यवधीत् वृतो धैर्यादिना 9.7 10.725 11.18 10.81 5.19 9.36 10.6 3.17 5.15 5.19 10.48 9.37 7.23 6.10 9.31 8.17 12.13 7.20 3.24 7.15 9.31 8.20 4.24 6.1 वृथा विद्या वृषनो हतगुः वृषाश्वरूपो वेनाङ्गात्प्राग- व्यज्यते महता 6.16 9.53 9.5 10.50 4.28 10.34 ·155 व्ययं कृतं व्यायास व्ययेंशबलहीनस्प व्यसन केन पारपानेऽहिपते ट्यायोऽविव्यत्कु व्यास: शुकाय ट्यासे वागमते प्पोमो मेषायितान् ग्रज गतेन शक्रविज्ञापितो राको घातयतो गतवन्वा हतो गन्तनो: परिवस्तु सम्मुदत्तवरो शर्मियां रमपन् रान्तेनापि इत: गरयाम्धिचन्द्रो शिराणीया: गुवा: सामं राय रागमाले 1.14 5.15 1.35 10.31 8.2 7.6 9.48 2.2 10.52 10.115 10.88 9.13 10.82 9.47 10.119 9.42 10.120 1.8 6.11 4.20 8.23 614 0.6 1.24 0.14 6.22 श्रीकृष्णं वृणते श्रीकृष्णभक्तानु श्रीनाथाद्धि श्रीनामागसदम्बरीप श्रीमद्भागवतं श्रीमद्भागवताखिला श्रीविष्णुं नमते श्रीशः पोडस श्रोशा विवृतेः श्रीगुरु श्रीहरिशरणं श्रुतवेणुरवाः श्रुतशापोऽच्युतं श्रुताशरीरवापसो भुत्यार्जुनोरतां श्रुत्योदवात्रा श्रेष्ठाराघन श्रेष्ठावशावृतः संगतियांश संगत्या शीयरो संगमतः रयत्प परः पूर्वपुण्पेन गवतस्वमदा- पदोऽसार- गपरामनो- गपर जनः समा मेर गंवाएं मुगलं 11.2 1.17 7.2 9.1 1.23 12.15 4.2 10.105 0.2 10.17 9.49 10.30 1.41 10.5 1.36 3.5 8.4 4.11 6.7 0.5 1.10 4.15 10.10 10.130 7.11 4.42 5.7 गुधमुर्विगुना लस्सागामिल: पूसारमगे हो मागनियो सपिरति नारिवान् प्रज्ञापारपरमारेग भारतात मारवादियो 5.0 8.10 1.30 महाप 4.10 2.1 ·156 संभाद्विषते सविज्ञापित संशुद्धप्रकृते समथेनापि समर्थोऽपि समस्तमपि समस्तैः : प्रभुणा ससर्ग एवं सम्यक् परहित संस्तुवन्ति परोक्षे सक्तः प्रियारती सज्जनस्य हितोपायं सतां गुरौ प्रकृत्यैव सतामनुसरेन्मार्ग सतिदेवसहाये सती गता मख- सत्तत्वं दैत्य सत्यवतो हि सत्यां साधन सत्राजिद्धरये सत्संगतिन वा सत्सेवाभक्ति सदातिदान्त: सद्गति कपिला- 4.2 10.88 6.2 10.114 10.19 4.38 4.37 11.7 1059 10.12 4.7 7.16 8.32 10.100 10.79 10.25 5.20 1.9 3.31 10.36 5.2 1.12 7.2 10.14 11.1 7.4 10.116 10.8 3.33 9.21 सर्पसतान्निववृते सर्वथापित्यजेदेव सर्वमूतसुहदान्तः सर्वसपत्कर सर्वसंपत्सु नष्टासु सर्वस्वं च सर्वांनप्युद्धरेत् सर्वान्निपीडयामास सर्वानीत्वार्जुनो सर्वे देवा गता सर्वेभ्योऽप्यमयं सरप्यजिते सवेरप्यनुमन्तव्यं सर्वो भजति ससर्ज निखिल ससाम्बोगावल: स सुहृद्योददातीष्टं सहदेवोऽभिषिक्तय साक्षाद्रष्टुक्तमज्ञो सागरा: कपिल सावने रात्यपि साधूनुद्धरते साधूपद्रव साम्ना सिध्यन्ति सामाज्यं समगात् 10.129 8.23 2.12 3.32 2.13 12.8 9.16 5.23 10.28 11.12 8.22 11.19 10.8 11.23 10.93 7.12 1.1 3.18 10.24 2.12 10.117 11.23 10.109 10.16 9.22 2.9 3.2 10.50 10.83 5.1 सदगुणा यदि सद्धर्म सुमते सदब्रह्मसूतोत्तम सद्भक्तेः प्रथिते सद्वधायादिश दैत्या सद्विपोद्धवमुख्य सनन्दादिभी स नश्यत्येव • सन्मार्ग सन्त्यज सन्मार्ग एव सपत्नीदत्त- ·157 सिद्धिर्मनोरथादेव सिध्यतिस्वयमेव सिध्ये विधेप सुकन्या च्यवनं सुकर महतो सुखं न लमते सुखावह वर सुत उठवित सुदक्षिणं स्वकृत्याग्नि सुदर्शनोऽभूधीशा सुंदुर्गमैदुष्ट सुपज्ञज्ञातयो सुल्व्याक्षिप्त सुसमन्त्र्य सूताधाः पृथु सूतोक्तं किल सूर्यवंशं कले. सृगालवासुदेवः सेरन्ध्री च स्कन्धेऽय स्तम्मोत्थेन स्तुतोऽभिषिक्तो स्त्रियः प्रजाय स्त्रीणां हि स्त्रीरूपो स्थानं ध्रुवो स्पमन्तपय स्थितिज्ञः सोषित सादत्याराधनाद स्पालोपरवरण 3.29 10.68 10.42 9.8 10.33 4.32 6.4 4.26 10.97 10.47 1.3 7.7 4.16 10.108 4.30 1.21 9.28 10.67 1062 6.3 7.17 10.41 1.31 0.8 8.15 4.23 10.98 1.32 3.25 3.28 स्वकार्यसाधयेत् खकीयकार्य खजनस्य गते खदुष्कृतोदये खधर्मानोचलेत् सपुवायव खपुराभिर्गतो खप्रियं प्राप्नुयाइत्तं खबुध्येव खभक्तवश्यता सुभासितं द्विज खभातापि खमनो रमते स्वमितादपि स्वयं यदि स्वयं व्रजेन स्वयमेव हितोपाय स्वपशो गायत: स्वपानाविमुखं स्वयोग्यतानु- स्वरूपहानिकृत् स्वर्ग ददी स्वलोकस्थित स्ववर्ष ऋपभो स्ववस्यापित स्ववस्वप्यनुसत्य स्वस स्वस्तमेव मुसस्पमविद्याय साहातं नारद पारमानमपि 10.19 9.13 1046 9.20 11.13 9.48 10.66 10.87 11.10 10.22 5.18 10.67 9.44 10.92 10.109 10.67 11.6 9.17 4.39 2.5 9.5 8.31 2.10 5.10 9.39 10.37 10.97 10.03 2.0 8.24 ·158 खानुपहाप खाभीष्टमय खायोग्य प्राप्नुया- खार्थादप्यधिक स्वेष्ट इचिद्बलात् खोदिताखीकृती हसोऽजचिन्तित हत इन्द्रेण हतोत्तमा ध्रुवणाजी हनिष्यत्यसतः हन्तुकामा द्विजं हन्यात्ववर्चितमपि हयमेधकृतो 10.70 10.84 8.16 10.4 10.86 4.39 11-11 6.12 4.21 12.5 5.16 4.27 6.18 हर: प्रचेतसो हरिणीतिकृतः हरिगत्वामुद हरिमत्स्यो हरिश्चन्द्रसुत हरिस्त्पत्य हर्यश्वा: संतता हितमप्युपदेष्टव्यं हिताहिते नर हित्वा ब्रह्मादिकान् हिरण्यकशिपु हिरण्याक्षो हेतुः सर्वार्थ 437 4.43 10.118 8.33 9.19 10.73 6.7 3.4 11.9 7.18 7.53 7.11 3.22 10.79 ·Corrections Page Line Read Page Line Read 4 19 6 81 82 85 5 9 16 3 16 22 8 10 10 25 87 " 88 21 2 92 19 28 34 35 सेवे entire extra ordinary wicked बहूनामर्थ omitting "tho discus bearer" विदध्यादधिक रामादनु (in return) abodo and Brahmana. who 21 20 8 26 36 towards श्रीरमणो गतिमर्जुनो वस्त्रिय स्त्रिय ब्रह्मास- सुतान् person पृष्ट solicitation comos क्षिते magnanimity पस्यविगत tbough ho does mposed highest धुती असत्यवादी others' 7 97 113 114 22 " 38 26 17 23 3 11 12 " Wero 19 45 50 51 54 119 0 5 14 13 16 18 22 22 59 60 62 07 125 134 135 136 138 सर्वशी उत्तवा pursuit its aerial had been appriscd 11 29 8 12 1 virtuos and

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