·IN SACRED MEMORY
of
The late philanthropist, SHETH SHREE
MAFATLAL GAGALBHAI, this treasure of
knowledge, the crown of Hindu mythology,
epitomising systems of Indian philosophy,
this abridged edition of Shrimad Bhagawat
in English is respectfully dedicated to him in
all humbleness by the Trust for his manifold
qualities of head and heart
RAMANLAL K SHASTRI
Bhagawat Bhushan'
for and on behalf of
Shss Janata Janardas Bhagawat Trust
Ahmedabad-7

·तदेव रम्यं रुचिरं नवं नवं
तदेव शश्वन्मनसो महोत्सवम् ।
तदेव शोकार्णवशोपणं नृणां
यदुत्तमश्लोकययोऽनुगीयते
॥

·I have great pleasure in putting before the general public the English version of the Gujarati-Sanskrit abridged edition of Shrimad Bhagawat by Shri Ramanlal K. Shastri, the Managing Trustee of this Trust. The English translation has been properly done and hope it will be received by the public with the same warmth with which the Gujarati version was received. The translators are the trustees of this Janata Janardan Bhagawat Trust and they have out of sheer regard and respect for Shrimad Bhagawat translated it for the Trust without any consideration or reward. The Trust appreciates their efforts and thanks them for all they have done for the publication to help the Trust. I am very thankful to all those who have helped the Trust by their kind donations. I congratulate Shri R. K. Shastri, our Managing Trustee for successfully piloting this publication which will soon be inaugurated by Sheth Shri Arvind Mafatlal, who has rendered considerable help for this publication. I wish the Janata Janardan Bhagawat Trust godspeed and hope it will flourish from publication to publication and present material to the people for their good and well being. MATHURDAS MANGALDAS President, Janata Janardan Bhagawat Trust ·FOREWORD In India, religious literature has grown side by side with the growth of religion and worship, and with the social changes that inspired them. The carliest religion of the Aryans in India was that of offering sacri. fices to various heavenly and terrestrial gods with a view to gaining material prosperity in the form of happy families, valiant sons, fertile lands and conquest over enemies. The literature required to implement such a religion was provided by the hymns of the Vedas and the prose treastises called the Brahmanas. On the social side, we find that the developement of social classes such as the Priests, the Rulers etc., was reflected in religious practices and liturgical works. As the institution of sacrifice became complicated and lengthy, the special class called the Brahmins mastered the ceremonies, the Vedic texts and the art of producing fire by friction. The wealthy, landed class, called the Rajanyas or the Kshatriyas, came into existence to look after the safety of the pcople and property. Tuo more classes, the cultivators and the workers also came into existence as the provision of food and tending of cattle assumed importance in course of time. Thus the four Varnas (castes ) mentioned in the Vedas became a distinguishing work of the Aryan society. Also the four stages in life of individuals consisting of (a) the student's life, (b) the householder's life, (c) the life of retirement and meditation, and (d) the life of final renunciation of worldly interesus—the aslıramas, as they arc called-came to be distinguished. In response to the needs of the ashramas, various courses of Icarning the Vedas and worldly sciences, such as archery, agriculture, poetry, medicine, ctc., also developed. This de clopment came, where the Aryans had taken to comparatively stable and quiet life. The blessings of quict life began ·7 to show themselves. The Aryans developed sciences and arts such as astronomy, mathematics, grammer, etymology, philosophy, logic and what not. These came to be regarded as the Vedangas (Limbs of the Vedas) as they helped to understand the Vedas and their importance. The final culminating period of Vedic literature produced the famous philosophical works called the Upanishads (or the Vedants, i.e. the end or culmination of the Vedas). Later writers like Jaimini, Badarayana, Kanada, Gotam codified them into Sutras or aphoristic statements on which later teachers wrote explanatory and exegetic works called Bhashyas, which gave rise to six systems of Indian philosophy. In the cities, teachers were busy codifying social, religious, spiritual practices, and the great literature of Smritis by Manu, Yajnavalkya, Parashara, and so on come into existence. They also regulated seculor transactions, called Vyavahara, and established the procedures to be followed in law courts. The modern legal system of India is mainly based on these law-givers like Manu, Yajnavalkya and others. On the religious side the taste and practices changed. Though the old religion of sacrince was never abolished, new forms of worship developed in which the ancient Vedic gods like Vishnu, Rudra, etc. assumed more human forms and their worship as human beings, called puja, developed. This lead to the various branches of Hinduim. The Shaivism or the worship of Shiva (Rudra); the Vishnuism or the worship of Vishnu; the Saktism, the worship of the female aspect of god, responsible for creation, sustenence and destruction of the universe; the worship of the Sun, the worship of Ganapati or the elephant-god; and so on. The worship of personal god created a need for the corresponding literature which was an answer in the production of the famous epic litera. ture consisting of Ramayana and Mahabharata. They propounded the theory of incarnation of God, how God, in order to help his devotees and the world often takes birth or the human form and guides people to the path of religion by his own actions. Rama and Krishna were the two most famous and prominent incarnations praised in Ramayana and Maha. bharat respectively. These epics cast such a spell on Hindu community, that the works have been translated, abridged, paraphrased in all ·calanguages of India and the religious forms of worshipping Rama and Krishna developed and are developing even in our own time. As time passed, various anecdotes, stories, exploits, mythical descriptions developed round these gods. They became so enormous that a need for codifying them arose. Thus arose the literature called Puranas, the encyclopedic work in which not only the stories connected with gods and godesses, their various incarnations and exploits were included, but every kind of old stuff not covered by earlier literature was collected, and eighteen colossal works were composed after the names of various gods and dieties as Agnipurana, Vayupurana, Sivapurana, Devipurana, Vishnu. hurana, Bhagawatapurana, each containing thousands of verses and innumerable anecdotes, stories, prayers, philosophical exegeties. The Purana literature represents the largest religious literature in the world in point of size and bulk. There are some minor Puranas also called the upapurana. Shrimad Bhagawata is one of these Puranas and being composed almost at the end of the Purana period represents all the good points and developments in different Puranas. It is attributed to Vyas and is in the form of a dialogue between Vyasa's son Sliukadeva and the King Pareekshita, a decendent of Pandvas. It aims at teaching the worship of Vishnu and his incarnations, ten in number in a general way, but is specially meant to teach devotion (Bhakti) of Shri Krishna, the most prominent incarnation of Vishnu. It says that know. ledge (jnana), distaste for worldly affairs (vairagya ) and devotion (Bhakti) to Lord Krishna leads to final emancipation or freedom from the worldly bondage and grants the happiness of perpetual company and worship of Vishnu This is the most popular Purana in India at present and its recit. ations, lasting for a week (called Saptaha) are held over India in hundreds of places every year. But for an ordinary person it is very big and takes long time to read it for himself. Shri Ramanlal K Shastri a well known scholar of the Purana has abridged it with Gujarati translation and the Bhagawata Trust of Ahmedabad has published it. This abridgement became so popular that it was thought desirable to publish an English translation of it so that people of other parts of India and outside it can be bencfitted by it.

·Shri Bhimbhai D. Mehta and Shri Krishnashanker Vyas have translated it into elegent English and the same is published for non-Gujarati readers. It is hoped that the work will receive hearty welcome it deserves from readers for whom it is meant, Shivaratri, Samvat 2030 20 Fedruaey, 1974. Dr. T. N. DAVE 1. A. Phd. (London) “BHAYA BHUTI" Suredra Mangaldas Road, AHMEDABAD-15.

·PREFACE It is a convention mostly observed by the writers that a book should have a preface introducing the subject matter to the readers. Preface is a bird's eyeview of the realm of letters factually, intelligently and artistically set to shape to a pattern visualised by the writer, bc it a story, a fiction, history, religion, poetry etc. Here we have in this volume stories and accounts dexterously woven in the warp and woof of religion and philosophy that has devotion, knowledge, restrain and the sport of immaculate love of the divine, as the design and colours that beautify this woven fabric. Maharshi Vyas has coalesced the culture of the Vedas and the Upanishads with the tradition of the Puranas that has flowed down these millenneums and sustained the Sanatan Dharma of Bharatvarsha, and will sustain it even in this age of science and technology because this ancient culture has the elasticity to embrace all these new dimen. sions in which our society grew. In our cultural heritage, we have the legendary literature of four hundred thousand verses in which Shrimad Bhagavat stands at the sum. mit. The cause of this exalted status is the marshalling of diverse systems of philosophy so skillfully done by Maharshi Vyas. This presentation of the apparent perfection by the Maharshi raises questions which are highly thought provoking and calls for investigation and research by the vigilant and the wise. Some of them are- 1. Who is the creator of this cosmos, this universe, that upholds this ancient order of the day to day conduct, in mathematical precision and perfection. 2. The trees, the leaves, the animals, the birds, the sun, the moon, the ·11 + high soaring mountains, the vast oceans, the composition of foetus in the mother's womb, the ether, wherein rotate and revolve withcut any stay or support countless orbs of universe, the earth that supp. orts all beings, matter, and objects, water the life giving essence, heat that shines, digests and delights; the Atman, that becomes manifest from the unmanifest, creates, sustains and desolves the universe and disappears. 3. Which is the true form of death? Who am I? Who art thou ? Who is that ? Time gait of action, disparity in nature between the chil. dren of the same parents, the seven variegated colours in a peacock's plumage, sweet melody of the singing birds and the majesty of a lion. Who created all this for what purpose and with what end. This and many other questions of a like nature confront the human mind a challenge to his acumen. To solve some out of these even a life time's labour has been rendered futile. Many such questions were raised by the seers of Upanishads. Bhagawat has also raised such questions in substance with brevity. The philosophers of yore have endeavoured to reply to these questions as plausibly and as explicably as they possibly could, nevertheless the questions have remained inscrutable. Modern science also endeavours and attempts to render scrutable the inscrutable. How far they will succeed is a matter for posterity to decide. One of the eminent philosophers of the West has said that these questions are the source of human miseries. They may, therefore, be left alone and not bothered with. The experience of the wise and the great tells us that this mundane happiness with all its glamour will not liberate us from miseries nor will it ever endow that peace eternal so earnestly craved by mankind. So, this mundane happiness which is illusory like a mirage should be shunned by the prudent and the discreet. The world is a direct perception and as such it gives us direct knowledge of its constituents. The scriptures are the supporting receptacles of this knowledge. Amongst these Shrimad Bhagawat enjoys a status unequalled in the realm of religion because the relation of Shrimad Bhagawat and the Vedie expositions is that of the container and the ·12 contained. That is why Bhagawat is called the manual of (the perfect, the accomplished recluse) Paramahansas. In that appellation lies the truc glory of Shrimad Bhagawat. In a way Bhagawat is the test of the eru. dites because it has the six systems of Indian philosophy such as Sankhya, Vaisheshika, Vedants, Nyaya, Mimansa and Yoga adumbrated in it, in one form or the other, which calls for a searching mind, mature thin. king and a robust sense of understanding. Maharshi Vyas has done yeoman service to humanity in as much as he has portrayed consummation of true love that is sanctifying and elevat. ing. Along with the remarkable blending of jnan, yoga, and bhakti he has defined the preporderence of essentials of devotion no were else to be found. There is no other literature as authentic as Shrimad Bha. gawat on Vaishnava thought says Vallabha and Shri Chaitanya of Bengal. Shrimad Vallabhacharya calls it a treatise on Bhagawad Gita. He does not stop at that but he extols it, gives it a grandeur and equates it with Prasthan Trayi (9f4r7z21) the quintessance trio of metaphysics, and the terminology of Shrimad Bhagawat, he calls Samadhi Bhasha (carfer14T), a language which ostensibly looks simple but its meaning is hidden and needs to be revealed by the Guru. For instance, Dharma had thirteen wives, faith, friendship, mercy, peace, contentment, in telligence, talent, modesty, forbearance etc. Through them Dharma had many sons namely benevolence, happiness, fearlǝssness, pleasure, yoga, arrogance, wealth, memory, prosperity, courtsey etc. Putana the amazon with demoniacal design is ignorance, nescience. Bakasura is deciept and so on. Bhagawat is replete withsuch illustration of Samadhi Bhasha in the life of Puranajana and scores of other accounts of a like nature. The readers are requested to look for its elucidation in my book Samadhi Bhasha of Maharshi Vyas, to be published by the trust hereaiter, All the Vaishnawacharya besides Vallabh such as Ramanuja, Nimbark, Madhva Bopdev down to Eknath and Purshottama have contributed comprehensive cxposition of Shrimad Bhagawat. In the evolution of Vaislinavism we find Geeta is the first repository of teachings of Krishna Vasudev. Krishna is referred to as Bhagawan in Gecta. So, Geeta becomes the first authentic pronouncement of Bhagawat Dharma. This Dharma evolves in its full bloom in Shrimad Bhagawat, which is considered the mature fruit of the Vedas. A large number ·19 of saints were attracted to this religion, the stalwarts among them were Narad and Shandilya. According to Bhagawat, Bhagawan Shri Krishna in his blissful nature revaled powers and activities in which the Ras (the dance transcendental) stands highest in the ecstatic exhuberance wherein the Gopis were previledged to participate. I will deal at length with Ras in the foreword of my second volume of this book. Bhagawat is like a museum of wonderfull materials culled and chosen that will inspire the students and awaken the ignorant. It has materials for women, children, valiants, historians, artists, geographers, geologists, politicians, literateures, gods, demons and greatman. It has also material for humanity suffering form ignorance, pride, likes, dislikes, anger and fears, the constituents of bondage. In a sense Maharshi Vyas has furnished umpteen materials for research students and also for the righteous, the unrighteous, the anchorites, the hermits, the mercyful and the cruel, for their uplift and deliverance. It embodies the determined substance of all Puranas. The life accounts of Dhuva, Prahlada, Prithu, Ambarish, Narad and many others who attained the divine grace described in different skandhas are highly eloquent in the praise of devotion and surrender to the Lord. There are others also like Hirnyakashyapu, Shishupal and Rawana, that have attained the divine grace through animosity. The Gopies attained ecstatic bliss of the divine through their immaculate love, free from any taint. The tenth and eleventh skandhas of Shrimad Bhagawat symbolised as the head and heart of the body celestian of the Lord describes devotion, knowledge, restraint and the sport of liberation Attachment it says to Lord Krishna, forgetful of plurality is restrain. To banish ignorance and illusion from life and be merged in the divine is devotion of pure selfless love. To bloom and be transformed into the eternal from the individual is deliverance, liberation. Bhagawat is unique in its investigation of these aspects of approach to the divine. Thus Bhagawat has shown the different ways to attain the divine be it through devotion and surrender, through animosity or through pure selfless love. Though much emphasis has been laid on devotion and selfiess love by the author and it is this emphasis that lends popularity to this Maha. * ·purana both in the original and its renderings in the regional languages, so well recieved with reverence by the faithful and the devouts, nevertheless, if one dıyes deep into the language of this monumental composition, he will find a steady under current of knowledge and renunciation flowing sedately that leads him to liberation and attunes him to the Absolute. The very foundation of Shrimad Bhagawat if we observe is laid on the bed rock of truth and knowledge. The very first verse of the book (जन्माद्यस्य यतः ....... सत्य परं धीमहि ) is transparent and sets at rest all controversy of sectarian partisanship. The author is as much sincere in his advocacy of knowledge and detechment (917-677) of Vedas and Upanishads as he is of devotion and surrender of Bhagavad-geeta. That is why it has earned the glorious appellation of (TCHÉT fear in the colophone of every chapter. From evolution to dissolution there is hardly any phase in the creation which has not been embellished by the touch of Maharshi in S. Bhagawat. Briefly speaking devotion to the divine tempered with love and knowledge is the sumum bonum of Maharshi Vyasa's endevours to exhort mankind to the ultimate efflorescence About eighty ears ago, I published the Gujarati edition of the Sank. hshipt Bhagawat, which was admired and well received by the Vaishnvite public. I, then suggested to the Board of Trustees, that if an English edition of this Gujarati version of Shrimad Bhagawat is published, I am very hopeful that it will be welcomed both in the country and outside by those acquainted with this international language. The Board acquiesced and I proceeded with the work of translation. As is usual ( me E faarfa) after hurdles and hindrances when faced with despondence, 1 approached my friends Shri Bhimbhai Mehta and Shri Krishnashanker Vyas who readily responded to my request to translate the Gujarati version of Shrimad Bhagawat into English out of regard and good feeling for me, and I am sanguine that the English reading public will appreciate the translation so well done. Thus a translation which would have cost the trust a fairly big amount running into thousands has been done by my friends without any cost or consiedration. I am indeed grateful to them. Then came the next stage of printing. To get a proofreader for both Sanskrit and English became a headache with us. We tried over half ·13 dozen, one after the other, and had to wait for months before we could locate one who under our guidance and direction did the job. I am thankful to my friend Shri Bhimbhai Mehta but for whose interest and valuable help in printing, proofreading, and other details the publica. tion of this volume would have been considerably delayed. Here I take this opportunity of expressing my heartfelt gratitude to our worthy philanthropist magnate Sheth Shree Arvindbhai Mafatlal for his munificence and generocity for donating a very substansial sum for the publication of this English version of Shrimad Bhagawat. I am also thankful to those who have contributed towards the funds of the trust both in big and small measure for other publications to follow as scheduled. My special thanks are due to Shri Ochhaylal Gordhandas Shab, who has donated a sum of Rs. 1.000/- towards the cost of publication of this volume, and also to the trastees of the Lallubhai Karshandas trust for so kindly donating a sum of Rs. 1,000/- towards the cost of publication. Both these donations have encouraged me in reducing the price of this volume. I am very thankfal to both of them. I cannot forget my indebtedness to my learned friend Dr. T N. Dave, the philologist of repute and an erudite of eminence for going through the typed manuscript of this volume despite has being otherwise preoccupied. His suggestions and directions have beenquite helpful to me. I am also thankful to Shri Manilal Chhaganlal Shah, the proprietor of Shri Nav prarbhat Printing Press for the care and precision which he showed in the publication of this volume. Lastly in all humbleness I pay my respectful obeisance to Bhagawan Shri Krishna without whose kindness, compassion, and benediction I would not have been able to do a fraction of what little I have done. May the almighty the Supreme Godhead Bhagwan Shri Krishna in his boundless mercy bless the faithful, and the devout readers of this book. Ramanlal Krishnaram Shasti

·Town
bagi
SHRI
RADHA KRISHNA

·॥ ॐ नमः श्रीकृष्णाय ॥
तदेव रम्यं रुचिरं नवं नवं
तदेव शश्वन्मनसो महोत्सवम् ।
तदेव शोकार्णवशोपणं नृणां
यदुत्तमश्लोकयशोऽनुगीयते ॥

·।। ॐ नमो भगवते वासुदेवाय ।।
श्रीमद्भागवतमाहात्म्यम्
अथ प्रथमोऽध्यायः
सच्चिदानन्दरूपाय विश्वोत्पत्यादिहेतवे।
तापत्रयविनाशाय श्रीकृष्णाय वयं नुमः ॥११॥
यं प्रवजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुस्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥२॥
नैमिषे सूतमासीनमभिवाद्य महामतिम् ।
कथामृतरसास्वादकुशलः शौनकोऽब्रवीत् ॥३॥
शौनक उवाच
भक्तिज्ञानविरागाप्तो विवेको वर्धते महान् ।
मायामोहनिरासश्च वैष्णवः क्रियते कथम् ॥४॥
इह घोरे कली प्रायो जीवश्चासुरतां गतः।
रोशाक्रान्तस्य तस्यैर शोधने किं परायणम् ॥५॥
श्रेयसां यद्भवेच्छेयः पापनानां च पावनम् ।
कृष्णप्राप्तिकरं शश्वत्साधनं तदाधुना ॥६॥
सूत उवाच
सर्वसिद्धान्तनिप्पन्न संसारभयनाशनम् ।
तदहं तेऽभिधास्यामि सावधानतया शृणु ॥७॥
कालव्याटमुखग्रासगासनिर्णाशहेतवे
श्रीमद्भागवत गावं की वीरेण भाषितम् ॥८॥
एतस्मादपरं मिचिन्मनःशृद्ध न विद्यते ।
जन्मान्तरे भवेत्पुण्यं तदा भागात लभेत् ॥९॥

·GRANDEUR OF THE SHREEMAD BHAGAVATAM CHAPTER 1 We pray to Shree Krishna, the embodiment of the ultimate Reality, perception and delight, who is the cause of creation, maintenance and destruction of the universe, and who is capable of destroying the three kinds of miseries caused by mental attitudes, destiny and worldly objects 1. I bow down to that sage Shukadeva, whom Vyasa, distressed by parting with him, who though was not yet invested with the sacred thread; who had no interest in wordly activities and was, therefore, going away with the object of renouncing wordly attachments, called out, "Oh son!” The trees responded to the call, since the sage constituted the heart of all creatures. 2. Shaunaka, who was capable of relishing the savour of nectar of the accounts (relating to incarnations of Vishnu), bowed down to the highly talented Soota, who was then seated in a religious session in the forest of Nimisha. 3. Shaunaka said : How can the power of discrimination between the visible world and the invisible spirit, obtained by devotional fervour, spiritual knowledge and frecdom from passion, be increased? And how can the devotees of Vishnu destroy the infatuation caused by illusion ? 4. The soul has mostly become demonical in this world in the terrific age of Kali. Which is the best remedy for purifying the soul, which has been overcome with the distress caused by worldly activities? 5. Please tell us now about the means which would be instrumental in permanently getting into the presence of Krishna, 'which has religious merit and is the most sanctifying of all sanctifying objects. 6. Soota said : I will tell thee what has sprung from the logical conclusion of all views, and which destroys the apprehension of metempsychosis. Please hear it attentively. 7. Shukadeva has composed the sacred treatise entitled “The Shreemad Bhagavata" for the purpose of total destruction of the danger of being swallowed into the mouth of the cobra in the guise of the age of Kali. 8. There is nothing clse than this for purifying one's mind. One could have access to the Bhagavata if one has religious merits of previous births. 9.

·4
अ०१
श्रीमद्भागवतमाहात्म्यम्
परीक्षिते कथा वस्तुं सभायां संस्थिते शुके ।
मुधाकुम्भ गृहीत्वैव देवास्तत्र समागमन् ॥१०॥
शुकं नत्वावदन्सर्वे स्वकार्यकुशलाः मुराः ।
कथासुधां प्रयच्छस्व गृहीत्वैव सुधामिमाम् ।।
अभक्तांस्तांश्च विज्ञाय न ददौस कथामृतम् ॥११॥
राज्ञो मोक्षं तथा वीक्ष्य पुरा धातापि विस्मितः।
सत्यलोके तुलां बद्ध्वातोलयत्साधनान्यजः ॥१२॥
लघून्यन्यानि जातानि गौरवेण इदं महत् ।
तदा ऋपिगणाः स विस्मयं परमं ययुः ॥१३॥
सनकाद्यैः : पुरा प्रोक्तं नारदाय दयापरैः।
सप्ताहश्रवणविधिः कुमारैस्तस्य भापितः॥१४॥
एकदा हि विशालायां चत्वार ऋपयोऽमलाः।
सत्सङ्गार्थ समायाता ददृशुस्तत्र नारदम् ॥१५॥
कुमारा ऊचुः
कथं ब्रह्मन्दीनमुसः कुतश्चिन्तातुरो भनान् ।
तवेदं मुक्तसगस्य नोचितं बद कारणम् ॥१६॥
नारद उवाच
अहं तु पृथिवीं यातो ज्ञात्वा सर्वोत्तमामिति ।
पलिनाधर्ममित्रेण धरेयं वाधिताधुना ॥१७॥
सत्यं नास्ति तपः गौचं दया दानं न विद्यते ।
उदगम्भरिणी जीवा कराराः इटभापिणः ॥१८॥
पासण्टनिरताः सन्नो चिरकाः सपरिग्रहाः।
तग्गीप्रभुना गेहे ग्यालरो बुद्धिदायकः ॥१९॥
भाश्रमा यान द्धास्तीयांनि सरितस्तथा ।
देवनायतनान्यत्र दुनिष्टानि भरिशः ॥२०॥

·Mahatmya 5 Chap. When Shuka was seated in the assembly for reciting the treatise to Pareekshit, gods, with a pot of nectar, came there in a body. 10. Skilful as they were in securing their interests, all the gods bowed to Shukadeva and told him : “Please accept this nectar and give us the nectar-like treatise. But knowing that they were not true devotees of Vishnu he did not give them the nectar in the form of The Bhagavatakatha. 11. Similarly, when Brahma, formerly, came to know about the salvation of the king, he was filled with wonder. Thereupon, he fixed scales in his domain of Satya and weighed the means of attaining beatitude therewith. 12. All other means were found to be lighter and this epic was found to be weightier in estimation. All the groups of sages thereupon were struck with wonder. 13. The eompassionate Sanatkumar and others had formerly recited this epic to Narada and had also told him about the rules of hearing it, in a weekly session. 14. The four sinless sages, once came down to Vishala (Badarikashram in the Himalayas ) with a view to seeking company of saintly persons and beheld Narada there. 15. The Kumaras said : “O Spiritual Sage! How is it that Your Reverence has a downcast face? Why are you depressed with anxiety? This is not proper for you, since you have renounced wordly attachments. Please tell us the reason. 16. Narada said : Since I knew that the Earth was the best of all the worlds, I went there. This Earth is, however, being troubled by the age of Kali, which is an ally of unrighteousness. 17. There is no truth, no practice of penance, no piety, no compassion and no charity there. The creatures there care only to nourish their bellies. They are pitiable and liars. 18. (So-called) saints are engrossed in heresy. Recluses are amassing wealth. Wives are all powerful in homes. The house-holder's adviser is his wife's brother. 19. Hermitages, centres of pilgrimage and rivers have been infested by the non-aryans and temples have been despoiled by wicked persons in large numbers. 20.

·6
थ.
चौमद्भागवतमाहात्म्यम्
अदृशूला जनपदाः शिवशूला द्विजातयः ।
कामिन्यः केशशूलिन्यः सम्भवन्ति कलाविद ॥२१॥
एवं पश्यन् कलेोपान् पर्यटन्नवनीमहम् ।
यामुनं तटमापनो यत्र लीला हरेरभूत् ॥२२॥
तत्राश्चर्य मया दृष्टं श्रूयतां तन्मुनीश्चराः ।
एका तु तरुणी तत्र निपण्णा खिनमानसा ॥२३॥
वृद्धौ द्वौ पतितो पायें निःश्वसन्तावचेतनौ ।
शुश्रूपन्ती प्रबोधन्ती रुदती च तयोः पुरः॥२४॥
दृष्ट्वा दूराद्गतः सोऽहं कौतुकेन तदन्तिकम् ।
मां दृष्ट्वा चोत्थिता वाला विड़ला चाब्रवीद्वचः॥२५॥
वालोवाच
अहं भक्तिरिति ख्याता इमौ मे तनयौ मतौ ।
ज्ञानवैराग्यनामानी कालयोगेन जर्जरी ॥२६॥
उत्पन्ना द्रविडे साहं वृद्धि कर्णाटके गता।
क्वचित्क्वचिन्महाराष्ट्रे गुर्जरे जीर्णतां गता ॥२७॥
तत्र घोरकलेोगात्पाखण्डैः खण्डितागका ।
वृन्दावन पुनः प्राप्य नपीनेव मुरूपिणी ।
जाताई युवती सम्यक्प्रेष्टरूपा तु साम्प्रतम् ॥२८॥
दमौ तु शयितावत्र मुतौ मे लिश्यतः श्रमात् ।
जरठत्वं समायातो तेन दुःखेन दुःखिता ॥२९॥
घटते जरठा माता तरुणौ तनयाविति ।
वद योगनिये धीमन् कारणं चात्र किं भवेत् ॥३०॥
नारद उवाच
गृणुप्यायहिना चाले युगोऽयं दारणः कलिः।
तेन लमः सदाचारो योगमार्गस्तपांसि च ॥३॥

·Mahatmya 7 Chap. I Here, in the age of Kali, community waxes on the sale of cooked food, the twice-borns have become the vendors of the Vedas and the beautiful women market themselves as harlots. 21. Thus observing the blemishes of the Kali-age and moving about on the Earth, I reached the banks of the Yamuna, where Krishna had sported. 22. I saw there a wonderful sight. O Great sages! Please give me audience. A youthful lady was sitting there in a dejected mood. 23. Two old men who had lost consciousness and were heaving were lying beside her. The lady was weeping in front of them, while nursing them and trying to awaken them. 24. Observing this from a distance, I, as such, approached her out of curiosity. On seeing me, the young lady, though confused, stood up and uttered the following words. 25. “I am known as 'Bhakti' (Devotion to God) and these two men named Jnyana (spiritual knowledge) and Vairagya ( detachment from wordly desires) are hailed as my sons. They have been worn out by the power of destiny. 26. I, as you behold, was born in Dravida, and prospered in Karnataka and at some places in Maharashtra, but became out in Gujarat. 27. My limbs have been shattered by heretics there, due to the advent of the terrific age of Kali. Having, however, arrived in Vrindavana I have again now turned into a fresh youthful and beautiful lady with lovely features. 28. These my two sons, who are lying here, are being afflicted with distress. They have become decrcpit. I am unhappy because of that distress. 29. It seems proper that the mother should be decrepit and the two sons be lively. O Wise One! Abode of abstract meditation, please tell me what could be the cause in this matter, 30. Narada said : Young Lady! Hear me attentively. This is the terrific Age of Kali. It has destroyed moral conduct, the cult of abstract meditation and also the practice of performing penance, 31, worn

·8
अ.
-~-~~-~-
श्रीमभागवतमाहात्म्यम्
जना अघासुरायन्ते शाठयदुष्कर्मकारिणः ।
इह सन्तो विपीदन्ति प्रहृप्यन्ति वसाधयः ॥३२॥
न त्वामपि सुतः साकं कोऽपिपश्यति साम्प्रतम् ।
उपेक्षितानुरागान्धैर्जर्जरत्वेन संस्थिता ॥३३॥
वृन्दावनस्य संयोगात्पुनस्त्वं तरुणी नवा ।
धन्यं घृन्दावनं तेन भक्तिर्नृत्यति यत्र च ॥३४॥
अत्रेमौ ग्राहकाभावान्न जरामपि मुश्चतः।
किञ्चिदात्मसुखेनेह प्रसुप्तिर्मन्यतेऽनयोः ॥३५।।
यदा मुकुन्दो भगवान् क्ष्मां त्यक्त्वा स्वपदं गतः।
तदिनात्कलिरायातः सर्वसाधनवाधकः ॥३६॥
यत्फलं नास्ति तपसा न योगेन समाधिना।
तत्फलं लभते सम्यकलौ केशवकीर्तनात् ॥३७॥
विप्रैर्भागवती वार्ता गेहे गेहे जने जने ।
कारिता कणलोभेन कथासारस्ततो गतः ॥३८॥
अत्युग्रभूरिकर्माणो नास्तिका रौरवा जनाः ।
तेऽपि तिष्ठन्ति तीर्थेषु तीर्थसारस्ततो गतः ॥३९॥
कामक्रोधमहालोभतृष्णाव्याकुलचेतसः
तेऽपि तिष्ठन्ति तपसि तपःसारस्ततो गतः॥४०॥
मनसश्चाजयाल्लोभाइम्भात्पाखण्डसंश्रयात् ।
शास्त्रानभ्यसनाच्चैव ध्यानयोगफलं गतम् ।
अयं तु युगधर्मों हि वर्तते कस्य दृपणम् ॥४१॥
भक्तिरुवाच
जयति जगति मायां यस्य कायाधवस्ते
वचनरचनमेक केवलं
चाकलय्य ।
ध्रुवपदमपि यातो यत्कृपातो ध्रुवोऽयं
सकलकुशलपात्रं ब्रह्मपुत्रं नतास्मि ॥४२॥
॥ इति श्रीमद्भागवतमाहात्म्ये भक्तिनारदसमागमो नाम प्रथमोऽध्यायः ॥३॥

·Mahatmya 9 Chap. I People are becoming demonish like the demon Agha and engage in roguery and other wicked activities. Saintly persons come to grief in this land and wicked persons exult in wordly happiness. 32. Even now no one cares for thee and thy sons. Since thou hast been Jieglected by people, who have been blinded with infatuation, thou hast been worn out. 33. Thou hast, however, again become a fresh young lady on account of thy contact with the land of Vrindavana. Vrindavana is blessed since devotion to Krishna has full play here. 34. These two, however, cannot get rid of their decrepitude, because none wants them. They have, as if fallen into a sort of slumber on account of spiritual bliss ( which they have received here ). 35. The day on which His Divinity Krishna left the Earth and went to His own abode, the age of Kali, which thwarts means of attaining bliss, has arrived. 36. All the same, what religious merit cannot be achieved with even penance, concentration of mind on God and abstract meditation on the supreme spirit could be achieved completely by reciting the name of Krishna in the age of Kalı. 37. Since Brahmins have been reciting stories pertaining to His Divinity Krishna in all homes without discrimination because of their greed, the main point in reciting the stories has escaped attention. 38. Even those men, who are engaged in several frightful activities and arc atheistic and fraudulent are also residing in the centres of pilgrimage, the real purpose of visiting such centres is, thence, frustrated. 39. Even men, whose minds are corrupted by lust, anger, excessive greed, and desires are engaged in performing penance. The merit of penance has, therefore, vanished. 40. The fruit of abstract meditation has also vanished due to failure to control the mind, resort to cupidity religious hypocrisy, and also failure to study scriptures. This is, indeed, the characteristic properly of the Age. With whom shall we find fault? 41. Bhakti said : Victory to your Holiness! Prahlad mastered the "Illusion" about the reality of the world on hearing only one sentence from you. Dhruva also attained the position of the Polar Star through your favour. I bow down to your Reverence, the son of Brahma and the receptacle of entire welfare. 42. Thus in the Shreemad Bhagawata Mahatmya ends the First Chapter entịcled "'The Meeting between Bhakti and Narada." ૨ ·अथ द्वितीयोऽध्यायः नारद उवाच पृथा खेदायसे वाले अहो चिन्तातुरा कथम् । श्रीकृष्णचरणाम्भोजं स्मर दुःखं गमिष्यति ॥१|| द्रौपदी च परित्राता येन कौरवकश्मलात् । पालिता गोपसुन्दर्यः स कृष्णः क्यापि नो गतः॥२॥ त्वं तु भक्तिः प्रिया तस्य सततं प्राणतोऽधिका । त्वयाऽऽहृतस्तु भगवान् याति नीचगृहेप्यपि ॥३॥ सत्यादित्रियुगे योधवैराग्यौ मुक्तिसाधको । कलौ तु केवला भक्तिब्रह्मसायुज्यकारिणी ॥४॥ इति निश्चित्य चिद्रूपः सद्रूपां त्वां ससर्ज ह । त्वां तदाऽऽज्ञापयत्कृष्णो मद्भक्तान् पोपयेति च ॥५॥ मुक्ति दासीं ददौ तुभ्यं ज्ञानवैराग्यकाविमौ । कृतादिद्वापरस्यान्तं महानन्देन संस्थिता ॥६॥ कलौ मुक्तिः क्षयं प्राप्ता पाखण्डामयपीडिता। पुत्रीकृत्य त्वयेमी च पायें स्वस्यैव रक्षितौ ॥७|| उपेक्षातः कलौ मन्दी वृद्धी जातौ मुतौ तव । तथापि चिन्तां मुश्च त्वमुपायं चिन्तयाम्यहम् ।।८।। कलिना सदृशः कोऽपि युगो नास्ति वरानने । तस्मिंस्त्वां स्थापयिष्यामि गेहे गेहे जने जने ॥९॥ न तपोभिर्न दैश्च न ज्ञानेनापि कर्मणा । हरिहि साध्यते भवत्या प्रमाणं तत्र गोपिकाः॥१०॥ अलं तैरलं तीर्थरलं योगैरलं अलं ज्ञानकथालापैतिरेकैय मुक्तिदा ॥११॥ मसः ।

·CHAPTER II Narada said : Young lady! Ah! Thou art unnecessarily being distressed. Why art thou overcome with anxiety? Recall to thy mind the lotuslike feet of Shree Krishna and thy misery would disappear. 1. That Krishna, who had succoured Draupadi from the disgraces meted out to her by the Kauravas and who had cherished the milkmaids, has not gone any where. 2. Thou, Bhakti, art ever dearer to Him than His own life. His Divinity would visit houses of even low persons, when invoked by thee. 3. Spiritual knowledge and detachment from wordly desires afford salvation in the three ages of Satya, Treta and Dwapara. In the age of Kali, however, only devotion to His Divinity affords unification with the Sup. reme Spirit. 4. Having thus resolved, the supreme spirit created thee in thy true form and then Krishna bade thee foster His devotees. 5. He assigned to thee Mukti (salvation ) as thy maid and both the Jnana (spiritual knowledge) and Vairagya (detachment from worldly desires) as thy sons. Thou wast revelling in great delight from the beginning of the age of Satya to the end of the age of Dwapara. 6. In the age of Kali, however, thou hast decayed, since thou art amicted with the disease of heresy. Thou hast adopted these Jnana and Vairagya as thy sons and art keeping them by thy side and affordest protection to them. 7. These thy sons have grown dull and decrepit due to neglect in the age of Kali. All the same, do away with anxiety. I am thinking of a remedy. 8. Fair Lady! There is no age, which can match the age of Kali. I will establish thee in each home-nay, in each person in this age. 9. Lord Vishnu cannot be won over by performing penance, by recital of the Vedas, by acquisition of spiritual knowledge or by performing religious rites, but he can be won over by devotional fervour, as evidenced by thc example of the milk-maids. 10. Away with religious observances, visits to pilgrim-centres, abstract meditation and ritual sacrifices. Avay with other hnowledge and religious scminars. Only devotion to Vishnu affords salvation. 11.

·12
म०२
श्रीमद्भागवतमाहात्म्यम्
भक्तिरुवाच
कृपालुना त्वया साधो मद्वाधा ध्वंसिता क्षणात् ।
पुत्रयोश्चेतना नास्ति ततो वोधय योधय ॥१२॥
सूत उवाच
तस्याः वचः समाकर्ण्य कारुण्यं नारदो गतः ।
तयोर्वोधनमारेभे कराग्रेण
विमर्दयन् ॥१३॥
वेदवेदान्तघोपैश्च गीतापाठर्मुहुर्मुहुः।
योध्यमानौ तदा तेन कथंचिच्चोत्थितौ वलात् ॥१४॥
क्षुत्क्षामौ तौ निरीक्ष्यैव पुनः स्वापपरायणी ।
ऋपिश्चिन्तापरो जातः किं विधेयं मयेति च ॥१५॥
अहो निद्रा कथं याति वृद्धत्वं च महत्तरम् ।
चिन्तयन्निति गोविन्दं स्मारयामास भार्गव ॥१६॥
व्योमवाणी तदैवाभून्या ऋषे खिद्यतामिति ।
उद्यमः सफलस्तेऽयं भविष्यति न संशयः ॥१७॥
एतदर्थ तु सत्कर्म सुरऐं त्वं समाचर ।
तत्ते कर्माभिधास्यन्ति साधवः साधुभूपणाः ॥१८॥
इत्याकाशयचः स्पष्टं तत्सर्वैरपि विश्रुतम् ।
नारदो विस्मयं लेभे नेदं ज्ञातमिति ब्रुवन् ।।१९।।
नारद उवाच
अनयाऽऽकाशवाण्यापि गोप्यत्वेन निरूपितम् ।
किंवा तत्साधनं कार्य येन कार्य भवेत्तयोः ॥२०॥
का भविष्यन्ति सन्तस्ते कथं दास्यन्ति साधनम् ।
मयात्र किं प्रकर्तव्यं यदुक्तं व्योमभापया ॥२१॥
सूत उवाच
तत्र द्वावपि संस्थाप्य निर्गती नारदो मुनिः।
तीर्थ तीर्थ मिनितम्य पृच्छन्मार्गे मुनीश्वरान् ॥२२॥
चंदवदान्तपोपश्च गीतापाठवित्रोधितम् ।
भक्तिज्ञानविरागाणां नोदतिष्ठस्तिकं यदा ॥२३॥
उपायो नापरोऽस्तीति वर्णे वर्णेऽजपज्जनाः ।
नृतचिन्तातुरः सोऽय यदरीयनमागतः ॥२४॥

·Mahatmya 13 Chap. II Bhakti said : Saint ! Thou hast destroyed my affliction in a moment, benign as thou art. My sons are, however, unconscious. Kindly restore them to consciousness Please do. 12. Soota said : On hearing her request Narada felt compassion for her and began to restore to consciousness her sons by patting them with his finger-tips. 13. When he tried to awaken them with repeated recitation of the Vedic hymns, treatises on metaphysics and verses from Bhagavadgeeta (The Lord's Song), they somehow became barely awake. 14. When, however, the sage observed that they were emaciated because of the want of proper nutrition and were sleepy, he was overcome with anxiety as to what he should do. 15. “Oh! how could the sleepiness and much more the prematurc oldness of these two be removed ?” Thus reflecting, O Shaunaka, he remembered God. 16. Thereupon, there was a voice from the heaven saying: "Sage! Do not be dejected. There is no doubt that your effort would be successful. 17. Divine sage! You should perform a meritorious act. Sages, who are ornaments to even saints, shall tell you what this act is." 18. This voice from the heaven was distinctly heard by all. Narada, how. ever, was confounded and said : “I do not know what the meritorious act is ” 19. Narada said : What this voice from the heaven has said is enveloped in secrccy. Which means shall I adopt so that these two sons of Bhakti could be benefitted ? 20. Where could these sages be? How would they impart to me the means which I shall have to adopt as instructed by the voice from heaven? 21. Soota said : After leaving those two sons of Bhakti, to stay behind, Narada set out therefrom. He went from one pilgrim-centre to another, making inquiries from eminent sages on his way. 22. “When I tried to awaken the trio of Bhakti, Jnana and Vairagya by the recital of the Vedas, metaphysical treatises and the Bhagavadgeeta, they did not rise. (So what is the way out?)" 23 People whispered from ear to ear, “There is no other remedy." Thereupon overcome with anxiety he repaired to the forest of Badari. 14.

·14
०३
www
श्रीमद्भार्गवतमाहात्म्यम्
तपश्चरामि चानेति तदर्थ कृतनिश्चयः ।
तावद्ददर्श पुरतः सनझादीन्मुनीश्वरान् ॥२५॥
नारद उवाच
इदानी भूरिभाग्येन भवद्भिः सगमोऽभवत् ।
कुमारा ब्रुरता शीघ्रं कृपा कृत्वा ममोपरि ॥२६॥
भवन्तो योगिनः सर्ने बुद्धिमन्तो बहुश्रुताः।
पञ्चहायनसंयुक्ताः पूर्वेपामपि पूर्वजाः ॥२७॥
सदा वैकुण्ठनिलया हरिकीर्तनतत्पराः ।
लीलामृतरसोन्मचाः कथामात्रैग्जीविनः ॥२८॥
हरिः शरणमेवं हि नित्य येषा मुखे वचः ।
अतः कालसमादिष्टा जरा युप्मान वाधते ॥२९॥
अशरीरगिरोक्त यत्तक्ति साधनमुच्यताम् ।
अनुष्ठेयं कथं तावत्प्रनुमन्तु सविस्तरम् ॥३०॥
भक्तिज्ञाननिरागाणा सुसमुत्पद्यते कथम् ।
स्थापनं सर्वनणेपु प्रेमपूर्व प्रयत्नतः ॥३१॥
कुमारा ऊचु
मा चिन्ता पुरु देव हर्ष चित्ते समावह ।
उपायः मुससाध्योऽत्र वर्तते पूर्व एव हि ॥३२॥
अहो नारद धन्योऽसि विरक्ताना शिरोमणिः ।
सदा श्रीकृष्णदासानामग्रणीर्योगभास्वरः ॥३३॥
सम तय निर्दिष्टं व्योमवाचा तु यत्पुरा ।
तदुन्यते शृणुप्पाद्य स्थिरचित्तः प्रसन्नपीः ॥३४॥
द्रव्ययज्ञास्तपोयना योगयजास्तथापरे।
स्वाध्यायमानयताच ते तु मपिमूचाः ॥३५॥
सत्यममा नूनं जानयतः स्मृतो बुधैः ।
श्रीमद्भागवतालापः स तु गीतः गुमादिभिः ॥३६॥

·Chap. II Mahatmya 15 “Here shall I perform penance for their benefit," so did he decide. At that time, he saw before him the great sages Sanaka and others. 25. Narada said : It is my great luck that I have met your Reverences. Kumaras! Please tell me what are the means which the incorporeal speech proclaimed. Please do me the favour of telling me about it soon. 26. All your Reverences are intellectual and well-informed contemplative sages. Though you are ancestors of even ancestors, you appear to be only five years old, 27. You reside permanently in Vaikuntha and are exclusively devoted to singing eulogies of Vishnu. You are intoxicated with the liquor of the amours of Vishnu and sustain yourselves only on meditating on the accounts pertaining to Him. 28. The words “Vishnu is our only resort are always in your mouths. It is, therefore, that old age, which is ordained by time, does not assail 99 you. 29. Please tell me in detail how the means, proclaimed by the incorporeal speech, are to be employed. 30. And tell me how happiness could be brought to Bhakti, Jnana and Vairagya and how could the means be implanted in all communities with loving endeavour. 31. The Kumaras said : Divine sage! Do not entertain any anxiety about this. Be of joyous mind. Means, which could be employed with ease already exist from yore in this world. 32. Oh Narada ! you are blessed. You are the crest-jewel of men, who are free from wordly attachments! You are foremost among devotees of Shree Krishna and are like the sun among contemplative ascetics. 33. We are now telling you about that meritorious act which was enjoined by the speech from Heaven. Listen to us with a steady mind and clear intellect. 34. Ritual sacrifices which are performed with materials, devotional acts of performing penance, abstract meditation, study of sacred literature, metaphysics etc. suggest action. 35. Learned men have, however, prescribed the devotional act of acquiring spiritual knowledge, which verily suggests only a meritorious act consisting of recital of Shreemad Bhagavatam, which had been (previously) recited by Shukadeva and others, 36.

·श्रीमद्भागवतमाहात्म्यम् 16 भक्तिज्ञानविरागाणां तद्घोपेण यलं महत् । अजिप्यति द्वयोः कप्टं मुखं भक्तेर्मविप्यति ॥३७॥ ज्ञानवैराग्यसंयुक्ता भक्तिः प्रेमरसावदा । प्रतिगेई प्रतिजन ततः क्रीडां करिष्यति ॥३८॥ नारद उवाच वेदवेदान्तघोपैश्च गीतापाठः प्रबोधितम् । भक्तिज्ञानविरागाणां नोदतिष्ठत्रिकं यदा। श्रीमद्भागवतालापात्तत्कथं वोधमेष्यति ॥३९॥ कुमारा ऊचुः वेदोपनिपदां साराज्जाता भागवती कथा । अत्युत्तमा ततो भाति पृथग्भूता फलाकृतिः॥४०॥ इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् । भक्तिज्ञानविरागाणां स्थापनाय प्रकाशितम् ॥४१॥ वेदान्तवेदमुस्नाते गीताया अपि कर्तरि । परितापवति व्यासे मुद्यत्यज्ञानसागरे ॥४२॥ तदा त्वया पुरा प्रोक्तं चतुःश्लोकसमन्वितम् । तदीयश्रवगात्सद्यो निबांधो वादरायणः ॥४३॥ तत्र ते विस्मयः केन यतः प्रश्नपरो भवान् । श्रीमद्भागवतं श्राव्यं शोकदुःखविनाशनम् ॥४४॥ नारद उवाच माग्योदयेन बहुजन्मसमार्जितेन सत्सङ्गमं च लभते पुरुषो यदा वै । अशानहेतृकतमोदमदान्धकारनाशं विधाय हि तदोदयते विवेकः ॥४५॥ इति श्रीमागवतमाहात्म्ये कुमारनारदसंवादो नाम द्वितीयोऽध्यायः ॥२।।

·Chap. DI Mahatmya 17 A loud recital of this epic would impart a good deal of vigour to Bhakti, Jnana and Vairagya Distress will only result from the first two, while happiness will accrue from des otion. 37. When Bhakti will be joined by Jaana and Vairagra, she would produce the sentiment of divine love and would then revel in the heart of every person and in every home. 38. Narada said : When the trio of Bhakti, Jnana and Vairagya did not return to consciousness by the recitals of the Vedas, treatises on metaphsics and the Bhagavadgceta, how could they regain consciousness by the recital of the Shreemad Bhagavata ? 39. The Kumaras said : The Bhagavata is born of the gist of the Vedas and the Upanishads. The sum of its effect is, therefore, most excellent and of a spiritual character. 40. This epic named the B jagavata is equal to the Vedas in estimation and has been manifested in order to bring about concentration of the mind on devotion to God, spiritual knowledge and detachment from worldly affairs. 41. When Vyasa, who was proficient in the Vedas and metaphysics and who was the author of even the Bhagavadgeeta, was fainting in the occan of spiritual ignorance full of anguish, you had formerly recited the Bhagavata, which then consisted of four serses. On hearing it, Vyasa had become free from anguish. 42-43. Why are you then, astonished in that matter so that you are questioning its efficacy? Hearing of the Shreemad Bhagavata does destroy sorrow and anguish. 44. Narada said : When a man comes to be associated with saints due to the dawn of his good luck, as the result of his meritorious acts of several births; he brings about destruction of the spiritual ignorance involving lust which is the result of infatuation and then the power of uzsu.imination between reality and illusion daitis. 45. Thus in the Shreemad Bhagavata Mahatmya ends the Second Chapter entitled "The Dialogue between the Kamaras aad Narada." 3

·अथ तृतीयोऽध्यायः
-
नारद उवाच
ज्ञानयज्ञं करिष्यामि शुकशास्त्रकथोज्ज्वलम् ।
भक्तिज्ञानचिरागाणां स्थापनार्थ प्रयत्नतः ॥१॥
कुत्र कार्यों मया यज्ञः स्थलं तद्वाच्यतामिह ।
को विधिस्तत्र कर्तव्यो ममेदं त्रुपतामितः ॥२॥
कुमारा ऊचुः
शृणु नारद वक्ष्यामो विनम्राय विवेकिने ।
गगाद्वारसमीपे
तु तटमानन्दनामकम् ॥३॥
यत्समीपस्थजीवानां वैरं चेतसि न स्थितम् ।
ज्ञानयज्ञस्त्वया तत्र कर्तव्यो ह्यप्रयत्नतः ।
अपूर्वरसरूपा च कथा तत्र भविष्यति ॥४॥
पत्र भागवती वार्ता तत्र भक्त्यादिकं व्रजेत् ।
कथाशब्दं समाकर्ण्य तत्रिक तरणायते ॥५॥
सूत उवाच
एवमुक्त्वा कुमारास्ते नारदेन समं ततः ।
गगातटं समाजग्मुः कथापानाय सत्वराः ॥६॥
श्रीभागवतपीयूपपानाय रसलम्पटाः।
धावन्तोऽप्याययुः सर्वे प्रथमं ये च वैष्णवाः ॥७॥
योगेश्वरौ व्यासपराशरौ च छायाशुको जाजलिजहनुमुख्याः ।
सर्वेऽप्यमी मुनिगणाः सहपुरशिष्या स्वस्त्रीभिराययुरतिप्रणयेन युक्ताः ॥८॥
वेदान्तानि च वेदाश्च मन्त्रास्तन्त्राः समूर्तयः ।
दशसप्तपुराणानि पट्शास्त्राणि तथाऽऽययुः ॥९॥
गङ्गायाः सरितस्तत्र पुपरादिसरांसि च ।
नगादयो यस्तन देवगन्धर्वदानवाः ॥१०॥

·CHAPTER MI Narada said : I will perform the sacred act of imparting spiritual knowledge to which splendour is lent by the recital of the epic composed by Shukadeva in my effort to establish Bhakti (devotion to God), Jnana (spiritual knowledge) and Vairagya (detachment from worldly attachments). 1. Please tell me the particular place on this Earth where I should perform the sacred act. Please tell me now also the procedure to be adopted by me. 2. The Kumaras said : Narada ! we will tell you this; since you are humble and courteous. There is a slope named Ananda near the place where the Ganges enters the plains. 3. The creatures residing in the vicinity of this slope do not harbour hostility for any one in their minds. You should perform the sacred act of imparting spiritual knowledge there, since you will be able to perform it effortlessly. There the recital of the Bhagavata would be unprecedentally interesting. 4. Bhakti and her two sons would go to any place where the Bhagavata is recited. On hearing the recital of the epic, the trio would be rejuvenated. 5. Soota said : Having said this, the Kumaras accompanied by Narada, hurriedly went together to the bank of the Ganges, for enjoying the recital of the epic. 6. All those who were the devotees of Vishnu went there running in order to be first in drinking the nectar in the form of the recital of the Bhagavata, since they coveted the sentiment of devotional fervour. 7. Vyasa and Parashara, the two great devout master saints, groups of sages accompanied by their sons, disciples and wives, principal among whom where Chhayashuka, Jajali and Jahnu came there, with great joy. 8. The systems of philosophy, the Vedas, sacred formulas, mystical formularities for worship of certain deities, seventeen epics and six sciences similarly arrived there in corporeal forms. 9. The Ganges and other rivers, Pushkara and other lakes, mountains, deities, divine minstrels and demons also came there. 10.

·20
१०३
.
श्रीमनागवतमाहात्म्यम्
दीक्षिता नारदेनाथ दत्तमासनमुत्तमम् ।
कुमारा वन्दिताः सर्वनिषेदुः कृष्णतत्पराः ॥११॥
वैष्णवाश्च विर काश्च न्यासिनो ब्रमचारिणः ।
मुखभागे स्थितास्ते च तदने नारदः स्थितः॥१२॥
एकभागे ऋपिगणास्तदन्यत्र दिवौकसः ।
वेदोपनिपदोऽन्यत्र तीर्थान्यत्र सियोऽन्यतः ॥१३॥
एवं तेष्वेकचित्तेपु श्रीमद्भागवतस्य च ।
माहात्म्यमूचिरे स्पष्टं नारदाय महात्मने ॥१४॥
कुमारा ऊचुः
अथ ते वर्ण्यतेऽस्माभिर्महिमा शुकशास्त्रजः ।
यस्य श्रवणमात्रेण मुक्तिः करतले स्थिता ॥१५॥
सदा सेव्या सदा सेव्या श्रीमद्भागवती कथा ।
यस्याः श्रवणमात्रेण हरिश्चित्तं समाश्रयेत् ॥१६॥
ग्रन्थोऽष्टादशसाहस्रो द्वादशस्कन्धसम्मितः ।
परीक्षिच्छुकसंवादः शृणु भागवतं च तत् ॥१७॥
तावत्संसारचक्रेऽस्मिन् भ्रमतेऽज्ञानतः पुमान ।
यावत्कर्णगता नास्ति शुकशास्त्रकथा क्षणम् ॥१८॥
तावत्पापानि देहेऽम्मिन्निवसन्ति तपोधनाः ।
यावन्न श्रूयने सम्याट्रीमद्भागवतं नरैः ॥१९॥
वेदादिदमाता च पौरुषं सूक्तमेव च ।
त्रयी भागवतं चैव द्वादशाक्षर एव च ।२०॥
द्वादशात्मा प्रयागश्च साल: संवत्सरात्मकः ।
ग्रामणाधाग्निहोत्रं च सुरभिादशी तथा ॥२१॥
तुलसी च वसन्तश्च पुरुषोत्तम एव च ।
एतेषां तत्रातः प्रजिन पृथग्भाव इप्यते ॥२२॥
या भागवतं गात्रं वाचयेटर्थतोऽनिगम् ।
जन्मोटिकृतं पापं नश्यते नान संशयः ॥२॥

·Mahatmya 21 Chap. Then having been consecrated and assigned seats by Narada, all of them bowed to the Kumaras and took their seats, since they were devotees of Krishna, 11. Devotees of Vishnu, saints who were free from worldly attachments, recluses and celibates sat in front. At their head sat Narada. 12. Groups of sages sat in one part of the assembly, gods sat in another part, the Vedas and the philosophical treatises, centres of pilgrimage and women sat in the other parts of the assembly. 13. When their minds became concentrated, they (Kumaras) described specific grandeur of the Shreemad Bhagavata to high-souled Narada. 14. The Kumaras said : We are now describing to you the greatness of the sacred treatise composed by Shukadeva, since hearing thereof makes salvation handy. 15. One should always verily resort to the treatise of the Shreemad Bhagavata, since by only hearing it, God Vishnu becomes fixed in the mind. 16. Listen to the Bhagavata, which consists of eighteen thousand verses which constitute its twelve cantoes and which consists of the discourse between king Pareekshit and Shukadeva. 17. A man wanders in this whirl-pool of worldly existence through spiritual ignorance so long as the treatise of the epic composed by Shukadeva has not come to his ears even for a moment. 18. Oh ye rich in penance ! sins have hold of this body so long only as the Shreemad Bhagavata is not well heard by men. 19. Wise men do not feel basically any distinctness between the Vedas, the mother of the vedas, i. e. Gayatri,the sacred hymn called Purushasookta, dealing with the Supreme Spirit, the triad of the important philosophical treatises, the aphorisms of philosophy composed by Vyasa, the Bhagavata, the twelve-lettered prayer addressed to Krishna, the Sun, the pilgrim centre of Prayaga (modern Allahabad), time composed of the years, the Brahmins, maintenance of sacred fire and offering oblations to it in accordance with prescribed rites, the cost, observing of fasts on the eleventh day of cach half of lunar months, the holy basil, the spring and Vishnu. 20-21-22. If a man reads the epic of the Bhagavata ceaselessly and understands its depth of meaning, the sins of his millions of births would perish. There is no doubt in this respect. 23.

·मं०
श्रीमद्भागवतमाहात्म्यम्
22
उक्तं भागवतं नित्यं कृतं च हरिचिन्तनम् ।
तुलसीपोपणं चैव धेनूनां सेवनं समम् ॥२४॥
,
दुर्लभैव कथा लोके श्रीमद्भागवतोद्भवा ।
कौटिजन्मसमुत्थेन पुण्येनैव तु लभ्यते ॥२५॥
तेन योगनिधे धीमन् श्रोतव्या सा प्रयत्नतः ।
दिनानां नियमो नास्ति सर्वदा श्रवणं मतम् ॥२६॥
मनोवृत्तिजयश्चेव नियमाचरणं
तथा।
दीक्षां कर्तुमशक्यत्वात् सप्ताहश्रवणं मतम् ॥२७॥
मनसश्चाजयाद्रोगात्पुंसां चैवायुपः क्षयात् ।
कलेोपबहुत्वाच्च सप्ताहश्रवणं मतम् ॥२८॥
यत् फलं नास्ति तपसा न योगेन समाधिना ।
अनायासेन तत् सर्व सप्ताहश्रवणे लभेत् ॥२९॥
सूत उवाच
यदा कृष्णो धरां त्यक्त्वा स्वपदं गन्तुमुद्यतः।
एकादशं परिथुत्याप्युद्धवो वाक्यमब्रवीत् ॥३०॥
उद्धव उवाच
स्वं तु यास्यसि गोविन्द भक्तकार्य विधाय च ।
मच्चित्ते महती चिन्ता तां श्रुधा मुखमावह ॥३१॥
आगतोऽयं कलिपोरो भविप्यन्ति पुनःखलाः।
सरसनव सन्तोऽपि गमिप्यन्त्युग्रतां यदा ॥३२॥
तदा भारवनी भूमि!रूपेयं कमाश्रयेत् ।
अन्यो न दृश्यते त्रातासत्तः कमललोचन ॥३३॥

·Mahatmya 23 Chap. III Daily recital of the Bhagavata, meditation on Vishnu. rearing the holy basil aud service of cows are equal in merit. 24, The recital of the Shreemad Bhagavata is invested with rare merit in this world. It is achieved as the result of meritorious acts of millions of births. 25. Contemplative intelligent sage ! You should, therefore, listen to the epic with perseverance. Here is no rule governing particular days on which it should be heard, since its continuous hearing is highly esteemed. 26. Since, however, control of mind and observance of prescribed rules of conduct required for conservation for hearing it are impossible for all the time, hearing of the complete epic in a week has been prescribed. 27. The hearing of the complete epic in a week has been prescribed also because men are unable to control their mind, are subject to disease, and because of continuous diminution of life-span and abundance of dangers of the age of Kali. 28. What merit could not be obtained by penance, abstract meditation and absorption of the mind in the Supreme Spirit, can be obtained effortlessly by hearing the complete epic in a week. 29. Soota said : When Krishna made ready to abandon the Earth with a view to going to his original abode, Uddhava said as under after hearing the cleventh canto of the epic. 30. Uadhava said : Govind ! Thou shalt depart from the Earth after accomplishing tasks of thy devotees; here is, however, a great anxiety in my mind. Please listen to it and relieve me of my uneasiness. 31. This horrible age of Kalı has arrived. Wicked persons would, therefore, again flourish. Since saints also would then become violent due to contact with them, to whom would this Earth, which is like a cow, and which would be burdened with these people, resort? O Lotus-eyed Krishna, none other than Thee is seen capable of succouring it. 32-33,

·-..-
धीमद्भागवतमाहात्म्यम्
24
अतः सत्सु दयां कृत्वा भक्तवत्सल मा ब्रज ।
भकार्य सगुणो जातो निराकारोऽपि चिन्मयः॥३४॥
त्वद्वियोगेन ते भक्ताः कथं स्थास्यन्ति भूतले ।
निर्गुणोपासने कप्टमतः किंचिद् विचारय ॥३५॥
इत्युद्धववचः श्रुत्वा प्रभासेऽचिन्तयद्धरिः ।
भक्तावलम्बनार्थाय कि विधेयं मयेति च ॥३६॥
स्वकीयं यद्भवेत्तेजस्तच्च भागवतेऽदधात् ।
तिरोधाय प्रविष्टोऽयं श्रीमद्भागवतार्णवम् ॥३७॥
तेनेयं वाङ्मयी मूर्तिः प्रत्यक्षा वर्तते हरेः ।
सेवनाच्छ्रवणात्पाठादर्शनात्पापनाशिनी રૂટની
सूत उवाच
आश्चर्यमेकं समभूत्तदानीं तदुच्यते संशृणु शौनक त्वम् ।
भक्तिः सुती ती तरुणी गृहीत्वा प्रेमकरूपा सहसाऽऽविरासीत् ।
श्रीकृष्ण गोविन्द हरे मुरारे नाथेति नामानि मुहुर्वदन्ती ॥३९॥
-
भक्तिरवाच
भवद्भिरधैव कृतास्मि पुष्टा कलिप्रणशापि कथारसेन ।
यसादं तु तिष्ठाम्यधुना ग्रुपन्तु ब्राह्मा इदं तां गिरमूविरे ते ॥४०॥
मनपु गोविन्दसरूपी प्रेमकधी भवरोगहन्त्री।
मा च तिष्ठस्व मुधैर्यसंश्रया निरन्तरं वैष्णवमानसानि ॥४१॥
सालभुरनमध्ये निधनाम्नेऽपि धन्या नियमति हृदि येषां श्रीहरभक्तिरेका ।
हरिपि निनलोफ. मथातो विदाय प्रविगति हृदि तेषां भक्तिसूत्रोपनद्धः ॥६५॥
रति धीममागयनमादात्म्पे मनिरप्टनियर्तनं नाम हतीयोऽपायः ॥३॥

·Mahatmya 25 Chap. III Hence, O Lover of Devotees, please have mercy on saintly persons and do not go. Though thou hast not corporeal body and consistest of only spirit, thou hast incarnated thyself as one possessed of the constituents of nature. 84. How will thy devotees survive on the face of the Earth, when they are separated from thee ? Since worship of the Supreme spirit, which is not affected by the constituents of nature is frought with hardship, please lend some thought to this problem. 35. On hearing these words of Uddhava, Krishna who was then in Prabhas, pondered on the matter as to what he should do for assisting His devotees. 36. Then, he transferred what majesty he had to the Bhagavata. He disappeared from His corporeal body and entered the ocean in the form of the Shreemad Bhagavata. 37. The latter is, therefore, the visible image of Vishnu, consisting of words. It destroys sins by resorting to it, by hearing its recital, by reading it and by its darshan-seeing it. 38. Soota said : Thereafter, a miracle took place. Shaunaka! listen to it being described by me. Taking her two youthful sons, Bhakti, the very image of love for Vishnu, suddenly appeared there; repeatedly muttering Vishnu's names : O Shree Krishna, Govinda, Hari, O Murari (Destroyer of the demon Mura), O My Lord ! 39. Bhakti said : Though I was ruined by the age of Kali, I have been nourished by Your Worship with the portion of the epic of the Bhagavata. Sons of Brahma ! please tell me where I should stay now.” 40. (The Sanatkumars told her these words) : "Since thou makest Vishnu's devotees assume forms similar to His, art the abode of only love for Vishnu and destroyest the malady of worldly existence, thou shouldst ceaselessly reside in the minds of devotees of Vishnu with great firmness, 41. Even those who are moneyless, are blessed in the whole world, if devotion to Vishnu exclusively dwells in favour in their hearts. Vishnu, too, who is tied with the thread of devotional world, completely leaves His own abode and enters their hearts, 42. Thus in the Shreemad Bhagvata Mahatmya ends the Third Chapter entitled “Relievia, the agonies of Devotion."

·-
अथ चतुर्थोऽध्यायः
सूत उवाच
अय वैष्णवचिचेषु दृष्ट्वा भक्तिमलौकिकीम् ।
निजलोकं परित्यज्य भगवान् भक्तवत्सलः ||१||
परमानन्दचिन्मृतिमधुरो मुरलीधरः।
आविवेश स्वभकानां हृदयान्यमलानि च ॥२॥
वैकुण्ठवासिनो ये च वैष्णवा उद्धवादयः ।
तत्कथाश्रवणाय ते गृहरूपेण संस्थिताः ॥३॥
तत्सभासंस्थितानां च देगेहात्मविस्मृतिः।
दृष्ट्वा च तन्मयावस्थां नारदो चास्यमत्रपीत् ॥४॥
नारद उवाच
के के विशुद्धद्यन्ति बदन्तु मा सप्ताहयजेन कथामयेन ।
पालुभिर्लोकहितं विचार्य प्रकाशितः कोऽपि नवीनमार्गः ||५||
फुमारा ऊचुः
सत्येन हीनाः पितृमापकास्तृष्णाकुलावाश्रमधर्मवर्जिताः।
पे दाम्भिा मत्सरिणोऽपि हिंसकाः सप्ताहयतेन कलौ पुनन्ति ते ॥६॥
पायेन याचा मनसापि पातकं नित्यं प्रकुर्वन्ति शठा हठेन ये ।
परस्वपृष्टा मलिना दुराशयाः सप्ताहयजेन कली पुनन्ति ते ॥७॥
अत्र ते कीर्तयिष्याम इतिहासं पुगतनम् ।
यस्य श्रमणमात्रण
पापहानिः प्रजायते ॥८॥
तृभद्राटे
पूर्वमभून्
पत्तनमुत्तमम् ।
भारमटयः पुरं तम्मिन् मदविशारदः ॥९॥
मिरी शिनगंडारे तत्प्रिया धुन्धुली रमृता।
मारपधापिश नित्यं गुदरी मुगलोया ॥१०॥
गरपाग्निा ग प्रायो पानस्पिरा ।
प गपाप फपणा पगप्रिया ॥११॥

·are CHAPTER TV Soota said : On observing rare super-mundane-devotional favour n the hearts of His devotees, His divinity who loves his devotes and who is the very image of extreme joy and spirit entered the pious hearts of his devotees, holding His flute. 1-2 Uddhava and other devotees of Vishnu, who were then residing in Vaikuntha attended the session together in disguise in order to hear the recitation of the epic. 3 Those who had attended the session were oblivious of even their bodies, homes and souls. On observing that they were wholly absorbed in devotional fervour, Narada said (to the Sanatkumaras) as under : 4 Narada said : Your graces may please tell me which type of persons are purified by the week-long devotional act of hearing the epic, since you have chalked out some novel way in consideration of the interests of the general public. 5. The Kumaras said : Even those who devoid of truthfulness, who have offened against their parents, who are full of avi. dity, who are not observing the duties prescribed for the respective stages of their lives, who are kypocrites. who are envious, and who are lustful are purified by the devotional act of attending the week-long session in the age of Kali. 6. Those rogues, who persist in continuously committing sins by mind word or deed, who maintain themselves on the property of others, who are vile and who are evil-minded are purified in the age of Kali (by hearing the week-long recital of the epie). 7. In this respect, I will narrate to you an old story, only on hearing which sins are destroyed, 8. There was a prominent city on the bank of the Tungabhadra in former times. One, Atmadeva, who was well-versed in all the Vedas, was residing in that city. 9. Though he was wealthy, he used to beg alms. His wife Dhundhulec was known to be dear to him. She was beautiful and hailed from a good family, but she used to insist upon getting done what she said. 10. She took interest in public rumours, was cruel and much garrulous. She concentrated her mind in her house-hold tasks and was miserly and quarrelsome. 11.

·28
•••••••••
श्रीमद्भागवतमाहात्म्यम्
एवं निवसतोः प्रेम्णा दम्पत्यो रममाणयोः।
न पुत्रो नापि वा पुत्री ततचिन्तातुरो भृशम् ।।१२।।
एकदास द्विजो दुःखाद गृहं त्यक्त्वा वनं गतः ।
पीत्वा जलं निषण्यास्तु प्रजादुःखेन कर्शितः ॥१३॥
मुहृतादपि तत्रैव संन्यासी कश्चिदागतः ।
नत्वा च पादयोस्तस्य निःश्वसन संस्थितः पुरः ॥१४॥
यतिरुवाच
कथं रोदिपि विप्र त्वं का ते चिन्ता वलीयसी।
वद त्वं सत्वरं मह्यं स्वस्य दुःखस्य कारणम् ॥१५॥
ब्राह्मण उवाच
किं ब्रवीमि ऋषे दुःखं पूर्वपापेन संचितम् ।
प्रजादुःखेन शून्योऽहं प्राणांस्त्यक्तुमिहागतः॥१६॥
पास्यते या मया धेनुः सा वन्ध्या सर्वथा भवेत्।
यो मया रोपितो वृक्षः सोऽपि वन्ध्यत्वमाश्रयेत् ॥१७॥
निर्भाग्यस्यानपत्यस्य किमतो जीवितेन मे।
तदा तस्य यतेश्चित्ते करुणाभूगरीयसी ॥१८॥
यतिख्याच
मुश्चाज्ञानं प्रजापं पलिष्ठा कर्मणो गतिः।
विवेकं तु रामासाद्य त्यन संसारवासनाम् ॥१९॥
भृणु विन मया तेऽद्य प्रारब्धं तु विलोकितम् ।
सप्तजन्मावधि तव पुत्रो नैव च नैव च ।
रे भुञ्चाद्य कुटुम्मागां संन्यासे सर्वथा मुखम् ॥२०॥
प्रासण उवाच
विषकन भवेत् कि मे पुत्रं देहि बलादपि ।
तस्याग, समालोक्य फलमे स दत्तवान् ।
इर्द भक्षय पल्या नतः पुनो भविष्यति ॥२१॥

·nor Mahatmya 29 Chap. iv All the same, the couple was living in love and enjoying itself. Since, it had neither a son a daughter consequently, Atmadeva was much overcome with anxiety, 12. Once that Brahmin left his home through grief and went to a forest. He drank water and sat down as he felt miserable due to want of progeny. 13. Within a short time, a certain recluse come to the very place. The Brahmin bowed to him and stood before him sighing. 14, The Recluse said : O Brahmin ! why art thou weeping ? What gteat anxiety hast thou ? Please tell me immediately the cause of thy distress. 15. The Brshmin said : "O Sage! which misery may I describe to you, since it is the result of the accumulation of my past sins. I have become disspirited due to the distress of want of progeny and have come here to commit suicide. 16. The cow which keep remains absolutely barren. The tree which I plant also becomes barren. 17. What is, therefore, the use of this life to me, since I am so unlucky and childless ?” Thereupon, the mind of the ascetic was filled with great compassion, 18. The Recluse said : Cast away this ignorance about progeny. The course of destiny is inexplicable. Have recourse to discretion and abandon the ambition for mundane happiness. 19. Brahmin ! hear about they fate, as observed by me. Thou shalt have no son-none at all-for seven births. Do not nurse any hope of any progeny. There is, however, complete happiness in the life of recluse. 20. a The Brahmin said : What use have I of the distinction between the mundane world and supreme bliss ? Please give me a son notwith. standing the writ of destiny. After reflecting on the Brahmin's obstinacy the recluse gave him a fruit (and told him) : “Ask thy wife to eat it. She shall thereupon have a son.” 21.

·"
30
१०४
।
भीमबागपतमाहात्म्यम्
सत्यं शौचं दया दानमेकमक्तं तु भोजनम् ।
वर्षावधि स्त्रिया कार्य तेन पुत्रोऽतिनिर्मलः ॥२२॥
एवमुक्त्वा ययौ योगी विप्रस्तु गृहमागतः।
पत्न्याः पाणौ फलं दत्त्वा स्वयं यातस्तु कुत्रचित् ।।२३।।
तरुणी कुटिला तस्य सख्यग्रे च रुरोद ह ।
प्रसूती दारुणं दुःखं सुकुमारी कथं सहे ॥२४॥
सत्यशौचादिनियमो दुराराध्यः स दृश्यते ।
वन्ध्या वा विधवा नारी सुखिनी चेति मे मतिः ॥२५॥
एवं कुतर्फयोगेन तत्फलं नैव भक्षितम् ।
पत्या पृष्टं फलं भुक्तं भुक्तं चेति तयेरितम् ॥२६॥
एकदा भगिनी तस्यास्तद्गृहे स्वेच्छयाऽऽगता।
साब्रवीन्मम गर्भोऽस्ति तं दास्यामि प्रसूतितः॥२७॥
वित्तं त्वं मत्पतेर्यच्छ स ते दास्यति वालकम् ।
तं वालं पोपयिष्यामि नित्यमागत्य ते गृहे ॥२८॥
फलमर्पय धेन्वै त्वं परीक्षार्थ तु साम्प्रतम् ।
तत्तदाचरितं सर्व तथैव स्त्रीस्वभावतः ॥२९॥
अथ कालेन सा नारी प्रसूता बालकं तदा ।
आनीय जनको वालं रहस्ये धुन्धुली ददौ ।
लोकस्य सुखमुत्पन्नमात्मदेवप्रजोदयात् ॥३०॥
पुत्रस्य धुन्धुकारीति नाम मात्रा प्रतिष्ठितम् ।
विमासे निर्गते चाथ सा धेनुः सुपुवेऽर्भकम् ॥३॥
दृष्ट्वा प्रसन्नो विग्रस्तु संस्कारान् स्वयमादधे ।
गोकर्ण तं मृतं दृष्ट्वा गोकर्ण नाम चाकरोत् ॥३२॥
कियस्कालेन ती जाती तरुणी तनयावुभौ ।
गोकर्णः पण्डितो ज्ञानी धुन्धुकारी महाखलः ॥३३॥

·Mahatmya 31 Cihap: IV “She should observe truthfulness, purity and mercy and perform charity, She should eat only once in a day. Thy wife should observe this vow for one year. As a result of it, she shall have an extremely virtuous son." 22. After telling him this, the recluse went away and the Brahmin returned home. He placed the fruit in the hand of his wife and him. self went somewhere. 23. His insincere wife, however, bewailed before her friend, saying: “There is terrible pain in giving birth to a child. Being very delicate, how can I endure it ? 24, It is said that the vow of observing truthfulness, purity etc. is difficult to observe. My view is that a barren woman or a widow is happy." 25. As a result of such perverse reasoning, she did not eat the fruit. When her husband asked her whether she had eaten the fruit, shc replied that she had it. 26. Once her sister came to her house of her own accord. She told her: "I am pregant. I will give my child to thee as soon as it is born. 27. Give money to my husband and he shall give the child to thee. I will come to thy house daily and will suckle the child. 28. Give the fruit to thy cow now with a view to testing its efficacy." The woman did all this due to her natural feminine tendency. 29. Now, when, in course of time, that woman give birth to a child its father took it to Dhundhulce and gave it to her secretly. When people learnt that Atmadeva had a child, they felt happy. 30. The foster-mother cercmoniously gave the name 'Dhundhukari' to her son. After threc months had clapsed, that cow also gave birth to a child. 31. On seeing it, the Brahmin became delighted and personally performed purificatory rites for it. Observing that the child had cars of a cow, he gave it the name of Gokama. 32. In a short time, both the sons become youngsters. Whilc Golarna became learned and obtained spiritual knowledge, Dhundhuhari became a great rogue. 33.

·१०.४
114
riminarrint
श्रीमद्भागवतमाहात्म्यम्
32
स्नानशौचक्रियाहीनो दुर्भक्षी क्रोधवर्धितः ।
दुप्परिग्रहकर्ता च शवहस्तेन भोजनम् ॥३४॥
चौरः सर्वजन द्वेपी परवेश्मनदीपकः।
हिंसकः शस्त्रधारी च दीनान्धानां प्रपीडकः ॥३५॥
तेन वेश्याकुसङ्गेन पित्यं वित्तं तु नाशितम् ।
एकदा पितरौ ताडय पात्राणि स्वयमाहरत् ॥३६॥
तत्पिता कृपणः प्रोच्चैर्धनहीनो रुरोद ह ।
वन्ध्यत्वं तु समीचीनं कुपुत्रो दुःखदायकः ॥३७॥
तदानीं तु समागत्य गोकर्णो ज्ञानसंयुतः ।
वोधयामास जनकं वैराग्यं परिदर्शयन् ॥३८॥
असारः खलु संसारो दुःखरूपी विमोहकः ।
सुतः कस्य धनं कस्य स्नेहवाग्ज्यलतेऽनिशम् ॥३९॥
न चेन्द्रस्य सुखं किंचिन्न सुखं चक्रवर्तिनः ।
मुखमस्ति
विरतस्य मुनेरेकान्तजीविनः ।
मुश्चाज्ञानं प्रजारूपं सर्व त्यक्त्वा वनं ब्रज ॥४०॥
तद्वाक्यं समाकर्ण्य गन्तुकामः पिताब्रवीत् ।
किं कर्तव्यं वने तात तत्त्वं वद सविस्तरम् ॥४१॥
गोकर्ण उवाच
देहेऽस्थिमांसरुधिरेऽभिमति त्यज वं जायामुतादिपु सदा ममतां विमुश्च ।
पश्यानिशं जगदिदं क्षणभङ्गनिष्ठं चैराम्परागरसिको भव भक्तिनिष्ठः ॥४२॥
धर्म भजस्व सततं त्यज लोकधर्मान् सेवस्त्र साधुपुरुपाञ्जहि कामतृप्णाम् ।
अन्यस्य दोपगुणचिन्तनमाशु मुक्त्वा सेवाकथारसमहो नितरां पिव त्वम् ॥४३॥
एवं मुतोक्तिवशतोऽपि गृहं विहाय यातो वन स्थिरमतिर्गतपष्टिवर्यः ।
युक्तो हरेरनुदिनं परिचर्ययासौ श्रीकृष्णमाप नियतं दशमस्य पाठात् ॥४४॥
॥ इति धीमागवतमाहात्म्ये कुमारनारदसंवादो नाम चतुर्थोऽध्यायः ॥६॥

·rrra rrr since a Vicious son causes Mahatmya 33 Chap. TV He neither bathed nor performed purificatory rites He ate prohi. bited food and became irritable He accepted prohibited charity and ate food placed in the hands of corpses 34 He was a thief, borc malice towards all and burnt houses of others. He caused injuries to others, thrashed arms and tortured the poor and the blind " 35 As a result of his vile as ociation with a prostitute, his paternal wealth perished. Once he beat up his parents and himself carried away vessels 36 His miserable father, wło had thus lost his wealth, wept aloud and said, "It is good to be without a child misery." 37. At that time, Gokarna, who was endowed with spiritual knowledge, came there, preached disassociation from worldly life and gave advice to his father 38 He said, " The worldly life is worthless, full of misery and delusive. To whom does a son really belong? To whom does wealth really belong ? A man who entertains love for others is consumed day and night (with fire of misery) 39 Even Indra (King of gods ) has no happiness at all, nor has a sovereign Only an ascetic, sho has no worldly attachments and who lives in solitude, is happy Do away with your wrong, notion about achieving happiness by having a son Renounce all you have and take to forest 40 Hearing his words, the father, who desired to go to the forest said, “My child 'please tell me in detail what I should do when I go to the forest 41 Gokarna said : "Abandon your regard for the body, which but consists of bones, flesh and blood Do away with the feeling of meum in respect of your wife, son and others. Day and night think over the fact that this world is transient Tale delight in the joy of detachment from worldly life and be firm in desqtion to God 42 Devote yourself incessantly to religiosity and abandon worldly activities. Serve saintly men and abundon thinking about the faults and virtues of others and drink deep into the delight of serving and hear. ing accounts of Vishnu " 43 Depending on the aduce of his son, Atmadera, who was then sixty years old, left home, went to a forest, stradıcd his mind, took recourse to Vishnu, served Him daily and merged in Krishna by regular recital of the tenth canto of Shreemad Bhagavata. 44 Thus in the Shreemad Bhagawata Mabatmya ends the Fourth Chapter entitled Salvation of the Brahmin," 5 35 ·अथ पञ्चमोऽध्यायः सूत उवाच पितर्युपरते तेन जननी ताडिता भृशम् । क वित्तं तिष्ठति ब्रूहि हनिप्ये लत्तया न चेत् ॥१॥ इति तद्वाक्यसंत्रासाजनन्या पुत्रदुःखतः । कूपे पातः कृतो रात्री तेन सा निधनं गता ॥२॥ गोकर्णस्तीर्थयात्रार्थ निर्गतो योगसंस्थितः । धुन्धुकारी गृहेऽतिष्ठत् पञ्चपण्यवधृतः ॥३॥ एकदा कुलटास्तास्तु भूपणान्यभिलिप्सवः । पाशं कण्ठे निधायास्य तन्मृत्युमुपचक्रमुः ॥४॥ तप्ताहारसमूहांश्च तन्मुखे हि विविक्षिपुः । अग्निज्वालातिदुःखेन व्याकुलो निधनं गतः ।।५।। स्त्रीणां नैन तु विश्वासं दुष्टानां कारयेद् बुधः । विश्वासे यः स्थितो मूढः सः दुःखैः परिभूयते ॥६॥ संहृत्य वित्तं वा याताः कुलटा बहुभर्तृकाः । धुन्धुकारी यभूवाथ महान् प्रेतः कुकर्मतः ॥७॥ वात्यारूपधरी नित्यं धायन् दशदिशोऽन्तरम् । शीतातपपरिसिप्टो निराहारः पिपासितः ॥८॥ क्रियत्काडेन गोरों मृत लोरादयुध्यत । अनायं तं विदित्वैर गयाश्राद्धमचीपरत् ।।९।। एवं प्रमन् स गोर्णः म्वपुरं समुपेयिवान् । रानी गृहाहणे गुप्ता धुन्धुकारी स्वपाधयम् ॥१०॥ निशीये दर्शयामाग अशको वचनोच्चारे मंगामानं चमार ह ॥११॥ ततोऽअली उलं कृत्वा गोवर्णम्न मुग्यन् । उत्रनपापोडमी प्रस्तुमुपचक्रमे ॥१२॥ प्रेन उपाच भी प्राता पदीगोऽस्मि धुन्धमार्गनि नामनः । स्वरीयनर दोषण ब्रह्मरं नागिनं मया ॥१३॥ महारौटतरं यः।

·CHAPTER V Soota said : When his father died, Dhundhukari severely beat his mother and said : “Where is money ? Tell me where it is; otherwise, I will strike thee with my lick” 1 Alarmed at these words and pained at the behaviour of her son, his mother fell into a well during the night and committed suicide. 2. Gokarna, who was steady in contemplation of the Supreme Spirit, went on a pilgrimage to holy places. Dhundhulari, however, stayed in his house, with five harlots. 3. Once those unchaste women, who desired to appropriate to them. selves his jewellery, endeavoured to murder him by strangling him with a noose. 4. Then, they threw burning charcoal on to his face. Feeling a good deal of pain and distressed by the flames of the fire, he died. 5. A wise man should not, therefore, repose confidence in wicked women. A' fool, who places confidence in them is overcome with miseries. 6. These prostitutes who had several paramours, took away the wealth and fled. And Dhundhukarı became a powerful ghost due to his evil actions. 7. Assuming the form of a hurricane and afflicted with rigours of cold, heat, hunger and thirst, he rambled about in all the ten quarters. 8. After some time, Gokarna learnt from people that Dhundhukari was dead. Realizing that the latter was forlorn, he performed his obsequials at Gaya. 9. Travelling thus, Gokarna came to his native place. When he was sleeping in the courtyard of his house, the ghost Dhundhukari showed his extremely terrific form to his brother at midnight. Since he was incapable of speaking, he made only gestures. 10-11. Thereupon, Goharna tool (enchanted) water in the hollow of his hand, sprinkled it on the ghost and made him capable of speaking. Since the sins of the latter (ghost) were destroyed by the sprinkling of the water, he started talking. 12. The Ghost said : I am thy brother, named Dhundhukari. I had brought about destruction of my Brahiminhood by my own sins. 13.

·36
०५
श्रीमद्भागवतमाहात्म्यम्
कर्मणो नास्ति संख्या मे महाज्ञाने विवर्तिनः ।
अतः प्रेतत्वमापन्नो भ्रातर्मामाशु मोचय ॥१४॥
गोकर्ण उवाच
त्वदर्थ तु गयापिण्डो मया दत्तो विधानतः ।
गयाश्राद्धान्न मुक्तिश्चेदुपायो नापरस्त्विह ॥१५॥
प्रेत उवाच
गयाश्राद्धशतेनापि मुक्तिौ न भविष्यति ।
उपायमपरं कंचिचं विचारय साम्प्रतम् ॥१६॥
• सूत उवाच
गोकर्णः स्तम्भनं चक्रे सूर्यवेगस्य वै तदा ।
तुभ्यं नमो जगत्साक्षिन् ब्रूहि मे मुक्तिहेतुकम् ।
तन्मृत्वा दूरतः सूर्यः स्फुटमित्यभ्यभापत ॥१७॥
श्रीमद्भागवतान्मुक्तिः सप्ताहं पाचनं कुरु ।
गोकर्णो निथयं कृत्वा वाचनार्थ प्रवर्तितः ॥१८॥
समानस्तु महाजातो देवविस्मयकारकः ।
यदेवासनमास्थाय
गोकर्णोऽकथयत्तधाम् ॥१९॥
स प्रेतोऽपि तदाऽऽयातः स्थानं पश्यन्नितस्ततः।
सप्तग्रन्धियुतं तत्रापश्यत्कीचकच्छितम् ॥२०॥
नन्मूलन्छिद्रमाविश्य श्रवणार्य स्थितो बसौ ।
यातरूपी स्थिति कमाको वंशमाविशत् ।।२१।।
वैष्णवं ब्राह्मणं मुग्न्यं श्रोतारं परिकल्प्य सः ।
प्रथमम्मन्यतः स्पष्टमाग्यानं धेनुनोऽकगेत् ॥२२॥
एवं गप्तदिनाचर सप्पग्रन्धिविभेदनम् ।
कुत्या ग द्वादशस्कन्धश्रवणात्येततां जहाँ ।।२।।
दिव्यरूपधरी गर्या गोकर्णमिति चात्रसीद ।
वयाई मोनितो यन्धी कृपया प्रेनकम्मलान् ॥२४॥
पन्या भागवती घानां प्रेतपीटाविनामिनी ।
गमाहोऽपि नया धन्यः कृष्णलांमफलप्रदः ॥२५॥
नडस्य भूपांगग्य यत्र ग्रन्धिविभेदनम् ।
चित्र रिमु नदा पिनायिभेदः यथाश्रयन् ॥२६॥

·Mahatmya 37 Chap. V Since I was labouring under great spiritual ignorance, I have committed numberless sins. I have been, thereforc, rcduced to the plight of a ghost. O Brother ! plcasc relicve me of this plight. 14. Gokarna said : 1 offered a lump of cooked rice at Gaya as an obsequial ceremony for benefit of thy soul. If, however, thou didst not have salvation by the obsequial ceremony at Gaya, there is no other remedy in this world. 15. The Ghost said : I shall not have salvation by cven a hundred obsequial ceremonics at Gaya. Pleasc, therefore, think of some other remedy now. 16. Soota said : Gokarna then stopped the revolution of thc sun and prayed, saying, "Observer of the world !•I bow to thee. Please tell me the mcans by which this ghost could attain salvation." On hearing the prayer the Sun said clearly from afar. 17. "He shall attain salvation by hearing the Shrccmad Bhagavata. Recite it, therefore, so as to complete it in a wcch." Thercupon, Gokarna, came to a decision and resolved to recite it accordingly. 18. When Gokarna took his scat and recited thc cpic, a great assembly, which caused astonishment even to gods, collected there. 19. The ghost also then came there and while it was looking here and there for a suitable room, he saw there a tall bamboo having seven knots. 20. It entered a hole in its root and sat there for hearing the epic. Since it had the form of a hurricane, it was incapablc of sitting clsc. where. 21. It entcrcd, therefore, thic bamboo. Golarna appointed a devotec of Vishnu as the chief hcarcr and recited the cpic with clarity, starting from its first canto. 22. The scven knots of the bamboo burst (one by onc) in scven days. As the result of hearing all the twelsc cantos of the cpic, the ghost got rid of its ghosthood. 23. It immediately assumed the form of a celestial bcing and told Gokarna, “My brother, I havc been liberated by thy favour from the ignominous ghosthood. 24. Blessed is the cpic of the Bhagavata, since it is capable of destroying the agony of ghosthood. Blessed is also its wech-long rccital, since it is capable of conferring the gift of duclling in thic domain of Krislina 25. When it caused thc splitting of the knots of the inanimate bamboo, is there any wonder if the knot of attachment of the mind to worldly life is shattered by lcaring thc cpic? 26.

·38
०५
1
श्रीमद्भागवतमाहात्म्यम्
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि सप्ताहश्रवणे कृते ॥२७॥
एवं ब्रुवति वै तस्मिन् विमानमागमत्तदा ।
सर्वेषां पश्यतां भेजे विमानं धुन्धुलीसुतः ॥२८||
गोकर्ण उवाच
अत्रैव यहवः सन्ति श्रोतारो मम निर्मलाः ।
फलभेदः कुतो जातः प्रत्रुवन्तु हरिप्रियाः ॥२९॥
हरिदासा ऊचुः
सप्तरात्रमुपोप्यैव प्रेतेन श्रवणं कृतम् ।
मननादि तथा तेन स्थिरचिते कृतं भृशम् ॥३०॥
अहं च हतं ज्ञानं प्रमादेन हतं श्रुतम् ।
संदिग्धो हि हतो मन्त्रो व्यग्रचित्तो हतो जपः ॥३१॥
विश्वासो गुरुवाक्येपु स्वस्मिन्दीनत्वभावना ।
मनोदोपजयश्चैव कथायां निश्चला मतिः ॥३२॥
एवमादि कृतं चेत्स्यात्तदा चै श्रवणे फलम् ।
एवमुक्त्वा ययुः सर्वे चैकुण्ठं हरिकीर्तनाः ॥३३॥
श्रावणे मासि गोकर्णः कथामूचे तथा पुन: ।
कथासमाप्तौ यज्जातं श्रूयतां तच्च नारद ॥३४॥
विमानैः सह भक्तैश्च हरिराविर्वभूव ह ।
गोकर्ण तु समालिङ्गयाकरोत्स्वसदृशं हरिः॥३५॥
यत्र सूर्यस्य सोमस्य सिद्धानां न गतिः कदा ।
तं लोकं हि गतास्ते तु श्रीमद्भागवतश्रवात् ॥३६॥
इतिहासमिमं पुण्यं शाण्डिल्योऽपि मुनीश्वरः ।
पठते चित्रकूटस्थो ब्रह्मानन्दपरिप्लुतः ॥३७॥
आध्यानमेतत्परमं पवित्रं श्रुतं सवै विदहेदघौघम् ।
श्राद्ध प्रयुक्नं पितृप्तिमारहेनित्यं मुपाठादपुनर्भवं च ॥३८॥
॥रति श्रीमद्भागवतमाहात्म्ये गोकर्णमोक्षयणनं नाम पञ्चमोऽध्यायः ॥५॥

·Mahatmya 39 Chap. V By one week-long hearing of the epic, the knot of attachment of the heart to worldly life is shattered, all doubts of a man in spiritual matters are resolved and the effects of his actions are worn out." 27. When the ghost was thus speaking, an airchariot arrived and the son of Dhundhulee ascended within the sight of all. 28. Gokarna said (to the Servants of Vishnu who came by the airchariot): 0 Favourites of Vishnu ! there are here many sinless men who have heard me. Why have you not simultaneously brought airchariots for all of them? Please tell me why there has been this difference in the result? 29. The Servants of Vishnu said: The ghost had observed a fast for seven nights, when it heard the epic. It has similarly reflected much on it with a steady mind. 30. When knowledge is not firmly fixed in the mind, it perishes. What is heard perishes by negligence. A sacred formula becomes worthless if it is unintelligible. Muttering of a prayer with a distracted mind be. comes inefficacious. 31. One would get the reward of hearing the epic if one has faith in the sermons of one's preceptor, meekness for oneself, triumph over faults of the mind, a steady mind in hearing the epic etc After saying thus, all the messengers of Vishnu went to Vaxhuntha. 32-33. Gokarna again recited the epic in accordance with their instructions in the month of Shravana. Narada! please hear what happened on the conclusion of the recital, 34. Vishnu himself appeared there, accompanied by his devotees, with airchariots. Vishnu closely embraced Gokarna and made him resemble Himself. 35. All those who had heard the recital went to the region, which canont be penetrated even by the Sun, the Moon and accomplished souls, as the result of hearing the recital of the Shreemad Bhagavata. 36. Even the great sage Shandilya, who resides in Mount Chitrakoota and who has delved deep into the joy of spiritual experience, recites this meritorious story. 37. If this account, which is very sacred, were hcard even once, it would burn a multitude of sins. If it were recited on the occasion of performing a religious ceremony for beatification of manes, it would give contentment to the latter and if it were recited daily, it prevents repeated births. 38. Thus in the Shreemad Bhagavata Mahatmya ends the Fifth Chapter entitled The Description of the Salvation of Gokarna,"

·अथ पष्ठोध्यायः
चात्र
फुमारा ऊचुः
अथ ते सम्प्रवक्ष्यामः सप्ताहश्रवणे विधिम् ।
'सहायैर्वसुभिश्चैव प्रायः साध्यो विधिः स्मृतः ॥१॥
दैवज्ञं तु समाहूय मुहुतै पृच्छय यत्नतः ।
विवाहे यादृशं वित्तं तादृशं परिकल्पयेत् ॥२॥
नभस्य आश्विनोर्जी च मार्गशीर्पः शुचिर्नभाः ।
एते मासाः कथारम्भे श्रोतृणां मोक्षसूचकाः ॥३॥
देशे देशे तथा सेयं वार्ता प्रेप्या प्रयत्नतः ।
भविष्यति कथा चात्र आगन्तव्यं कुटुम्विभिः ॥४॥
सतां समाजो भविता सप्तरात्रं सुदुर्लभः ।
अपूर्वरसरूपैव कथा
भविष्यति ॥५॥
नाचकाशः कदाचिच्चेदिनमात्रं तथापि तु ।
सर्वथाऽऽगमनं कार्य क्षणोऽत्रैव सुदुर्लभः ॥६॥
तीर्थे वापि वने वापि गृहे वा श्रवणं मतम् ।
विशाला वसुधा यत्र कर्तव्यं तत्कथास्थलम् ॥७॥
कर्तव मण्डपः प्रोच्चैः कदलीसण्डमण्डितः ।
चतुर्दिक्षु वजारोपो बहुसम्पद्विराजितः ॥८॥
वक्तुश्चापि तदा दिव्यमासनं परिकल्पयेत् ।
उदमुखो भवेद्वक्ता श्रोता वै प्रामुखस्तदा ॥९॥
प्रामुखश्चेद्भवेद्वक्ता श्रोता चोदङ्मुखस्तदा ।
अथवा पूर्वदिग्जेया पूज्यपूजकमध्यतः ॥१०॥
विरक्तो वैष्णवों विप्रो वेदशास्त्रविशृद्धिकृत् ।
दृष्टान्तकुलो धीरो यक्ता कार्योऽतिनिःस्पृहः ॥११॥
चन पाय सदायार्यमन्यः स्थाप्यस्तथाविधः ।
कथाविघ्नविपाताय गणनार्थ प्रपूजयेत् ॥१२॥

·CHAPTER VI The Kumaras said We will nou tell you the procedure to be followed in hearing the weel long recital of the epic It is, as a rule, prescribed that the procedure can be gone through with wealth and with the aid of help mates 1 Inviting an astrologer, and having asked him diligently to ascertain auspicious time for the recital one should get ready as much wealth as would be requred for a wedding ceremony ? Bhadrapada, Ashwina Kartika, Vargasheersha, Varshakha and Shravana-these months are indicative of salvation of the hearers, if they are chosen for undertaking the recital of the epic Intelligence about the recital of the epic should be sent to each region with perseverance bearing the message 'Recital of the epic shall be held here Householders should, therefore, come to attend it. 4 There shall be a rare assembly of suntly persons for seven nights and there shall be the recital of the Bhagavati, having unprecedented charm 5 In case you have not enough t mre, you should, by all means, come even for a single day, since even a moment here is extremely rare" 6 Hearing of the recital either in a pilgrim centre or in a cluster of trees or in one's house is prescribed The place of the recital should be fixed where there is a spacious ground 7 A tall pavilion should be erected and it should be decorated with stems of plantain trees Banners should be hoisted in all its directions and a lot of riches should be displayed in it 8 A beautiful seat should be contrued for the exponent of the epic If, he faces the North, the chief hearer snould face the East 9 If however he faces the East, the chief hearer should face the North In the alternative the space between the exponent of the epic, who deserves to be revered and the chief hearer, who reveres the former, should be recognized as the Eastern direction 10 A learned Brahmin who is immune from worldly attachments, who is capable of removing contradictions between the Vedas and other scriptures, is expert in giving illustrations self possessed and completely devoid of avarice, should be chosen to recite the epic 11 Another Brahmin, who has the same qualifications as the reciter of the epic should be posted ncar the latter for assisting hum At the commencement of the session, Ganapati should be worshipped in order 10 des obstacles in the recital of the epic 12

·42
अ०६
श्रीमद्भागवतमाहात्म्यम्
पितृन संतर्य शुद्धचर्य प्रायश्चित्तं समाचरेत् ।
मण्डलं च प्रकर्तव्यं तत्र स्थाप्यो हरिस्तथा ॥१३॥
कृष्णमुद्दिश्य मन्त्रेण चरेत्पूजाविधि क्रमात् ।
प्रदक्षिणनमस्कारान् पूजान्ते स्तुतिमाचरेत् ॥१४॥
संसारसागरे मग्नं दीनं मां करणानिधे ।
कर्ममोहगृहीताई
मामुद्धर भवार्णवात् ॥१५॥
श्रीमद्भागवतस्यापि ततः पूजा प्रयत्नतः ।
कर्तव्या विधिना प्रीत्या धूपदीपसमन्विता ॥१६॥
श्रीमदभागवताग्योऽयं प्रत्यक्षः कृष्ण एव हि ।
स्वीकृतोऽसि मया नाथ मुक्त्यर्थ भवसागरे ॥१७॥
मनोरथो मदीयोऽयं सफलः सर्वथा त्वया ।
निर्विघ्नेनैव कर्तव्यो दासोऽहं तर केशर ॥१८॥
एवं दीननचः प्रोच्य वक्तारं चाथ पूजयेत् ।
संभूप्य वस्त्रभूपाभिः पूजान्ते तं च संस्तवेत् ॥१९॥
शुरुरूप
प्रबोधन सर्वशाखविशारद ।
एतत्कथाप्रसाशेन मदनानं
विनाशय ॥२०॥
चरणं पञ्चविप्राणां कथाभानिवृत्तये।
वर्तव्यं तहरेर्जाप्यं द्वादशाक्षरविद्यया ॥२१॥
लोरपित्तधनागारपुनचिन्तां च्युदस्य च।
यथाचिनः शुद्धमतिः स लभेत्फलमुत्तमम् ॥२२।।
आमर्योदयमारम्य सार्धविग्रहरान्तरम् ।
पाचनीया कथा सम्पग्धीरकण्टं मुधीमता ॥२३॥
पयाविगमः पर्तव्यो मायाले घटियाहयम् ।
तस्वधामनु पार्य में फीवनं वष्णयम्तदा ॥२४॥

·Chap. VÌ Mahatmya 43 Oblations of water should be offered to manes and the religious rite of atonement for sins should be performed. The prescribed mystical diagram should be drawn with talcum powder for invoking Vishnu. 13. An idol of Vishnu should be installed in its middle and worship of Krishna should be performed with Vedic hymns. At the conclusion of the ceremony of worship, the worshipper should circumambulate the deity, bow to Him and pray to Him (saying ) : 14. "Reservoir of Mercy! Kindly succour me from the ocean of the worldly existence, since I have become miserable, as my limbs have been paralysed by my infatuation for worldly activities." 15. Thereafter the Shreemad Bhagavata should be energetically worshipped in accordance with prescribed rites, consisting of incense, a lump of clarified butter etc. and prayer offered to it. 16. (Saying:) “This epic of the Shreemad Bhagavata is the visible image of Krishna Hiinself. My Master ! I have resorted to Thee for being succoured from the ocean of the worldly existence. 17. O Keshava, this desire of mine for hearing the recital should please be made successful by Thee, without any obstacle impeding it, thy servant as I am." 18. After thus praying to Vishnu with words of humility, the reciter of the epic should be worshipped and he should be honoured with clothes and ornaments. After concluding his worship, he should be prayed. 19. (Saying :) "You represent Shukadeva. You are endowed with spiritual knowledge and are well-versed in all the scriptures. Please destroy my spiritual ignorance with the light of this epic."* 20. In order to avert dislocation in the recital of the epic, five Brahmins should be chosen. They should mutter the sacred formula consisting of twelve letters (viz., Om Namo Bhagavate Vasudevaya, meaning: I bow to His Divinity Vasudeva). 21. A man, who casts away anxiety about the world, his property, wealth, house and children, concentrates his mind on the recital of the epic and has a pure mind, obtains the best fruit of hearing the epic. 22. Commencing at sunrise, the intelligent preceptor should read the epic for three praharas and a half (ie. about ten hours and a half a day) with a grave commanding. 23. A recess in the recital should be observed for about forty eight minutes at mid-day. After the recital for the day, devotees of Vishnu should sing songs in praise of Krishna. 24.

·थ०६
,
श्रीमभागवतमाहात्म्यम्
44
मलमूत्रजयार्थं हि लघ्याहारः मुसावदः ।
हविप्यान्नेन कर्तव्यो ह्येकवारं कथार्थिना ॥२५॥
उपोप्य सप्तरात्रं चै शक्तिश्चेच्तृणुयाचदा ।
फलाहारेण या भाव्यमेकमक्तेन वा पुनः ।
सुखसाध्यं भवेद्यत्तु कर्तव्यं श्रवणाय तत् ॥२६॥
भोजनं तु वरं मन्ये कथाश्रवणकारकम् ।
नोपयासो वरः प्रोक्तः कथाविघ्नकरो यदि ॥२७॥
सप्ताहवतिनां पुंसां नियमान्दृणु नारद ।
वि णुदीक्षाविहीनानां नाधिकारः कथाश्रये ॥२८॥
ब्रह्मचर्यमधःसुप्तिः पत्रावल्यां च भोजनम् ।
कथासमाप्ती मुक्ति च कुर्यान्नित्य कथावती ॥२९॥
द्विदलं मधु तैलं च गरिष्ठान्नं तथैव च।
भावदुष्टं पर्युपितं जह्यान्नित्यं कथावती ॥३०॥
कामं क्रोधं मदं मानं मत्सरं लोभमेव च ।
दम्भं मोहं तथा द्वेषं दूरयेच्च कथावती ॥३१॥
वेदवैष्णवविप्राणां गुरुगोत्रतिनां तथा ।
स्त्रीराजमहतां निन्दां वर्जयेद्यः कथावती ॥३२॥
सत्यं शौचं दयां मौनमार्जव विनयं तथा ।
उदारमानसं तद्वदेवं कुर्यात्कथाप्रती ॥३३॥
दरिद्रश्च क्षयी रोगी निर्भाग्यः पापकर्मवान् ।
अनपत्यो मोक्षकामः शृणुयाच्च कथामिमाम् ।।३४॥
एवं कृत्वा
व्रतविधिमुद्यापनमथाचरेत् ।
अकिंचनेषु भक्तेषु प्रायो नोद्यापनाग्रहः ॥३५॥
एवं नगाहयजेऽस्मिन् समाप्ते श्रोतृभिस्तदा ।
पुस्तकम्य च वस्तुश्च पूजा कार्यातिभक्तितः ॥३६॥

·A Mahatmya 45 Chap. VI A man, who desires to hear the recital of the еріс, should take frugal food (consisting of fruits, roots and products of milk) as would give ease to the body, once a day, in order to control answering the call of nature and urination 25 In the alternative, he should observe fast for seven nights, if he is able to do so and hear the recital of the epic or should take only fruits or should eat once in a day, whichever food can be taken without causing discomfort should be taken during the days of the recital of the epic 26 If fasting impedes the hearing of the recital, one should not observe it In such a case, I consider taking of usual food preferable, if it enables a man to hear the recital attentively 27 Narada, listen to the rules to be observed by men, who take a vow to hear the week long recital of the Bhagavata Those who have not been consecrated as devotees of Vishnu are not privileged to hear the recital 28 A man who takes the vow of hearing the recital of the epic should observe celibacy, sleep on the ground and take food from a plate made of leaves, after the day's recital is concluded 29 He should avoid pulses, honey, oil, heavy food, food which is rem pugnant to taste, and stale food 30 He should abandon lust, anger, arrogance, haughtiness, jealousy, avarice, hypocrisy, infatuation and hatred 31 He should cease reviling the Vedas, devotees of Vishnu Brahmins, men who are devoutedly serving preceptors, cows, females, kings and great men 32 He should observe truth purity, restraint of speech, modesty, uprightness and have compassionate feeling and a generous mind 33 The poor, the consumptive, the diseased, the luckless, the sinner, one who has no issue and one who is desirous of attaining salvation should (particularly) hear the epic 34 еріс, After having thus gone through the vowed recital of the the chief hearer should perform the ceremony of its conclusion This ceremony is generally not insisted on in the case of the devotees, who have no means 35 When this ritual weck long session is concluded, the hearers should perform with great devotional fervour worship of the Book and of the Reciter

·46
श्रीमद्भागवतमाहात्म्यम्
विरक्तश्चेद्भवेच्छ्रोता गीता वाच्या परेऽहनि ।
गृहस्थश्चेत्तदा होमः कर्तव्यः कर्मगान्तये ॥३७॥
प्रतिश्लोकं तु जुहुयाद्विधिना दशमस्य च ।
पायस मधु सर्पिश्च तिलानादिकसंयुतम् ।।३८॥
अथवा हयनं कुर्याद्गायत्र्या मुसमाहितः ।
तन्मयत्वात्पुराणस्य परमस्य च तत्वतः ॥३९॥
द्वादश ब्राह्मणान् पश्चाोजयेन्मधुपायसैः।
दद्यात्सुवर्ण धेनुं च व्रतपूर्णत्वहेतवे ॥४०॥
शक्ती पलत्रयमितं स्वर्णसिंहं विधाय च ।
तत्रास्य पुस्तकं स्थाप्यं लिखितं ललिताक्षरम् ॥४१॥
आचार्याय सुधीर्दत्त्वा मुक्तः स्याद्भववन्धनैः ।
एवं कृते विधाने च सर्वपापनिवारणे ।
फलदं स्यात् पुराणं तु श्रीमद् भागवतं शुभम् ॥४२॥
सूत उवाच
इत्युक्त्वा
ते महात्मानः प्रोचुर्भागवतीं कथाम् ।
तदन्ते ज्ञानवैराग्यभक्तीनां पुष्टता परा ॥४३॥
नारद उवाच
धन्योऽस्म्यनुगृहीतोऽस्मि भवद्भिः करुणापरः ।
अद्य मे भगवाल्लब्धः सर्वपापहरो हरिः ॥४४॥
सूत उवाच
एवं वति – तत्र नारदे वैष्णवोत्तमे ।
परिभ्रमन् समायातः शुको योगेश्वरस्तदा ॥४५॥
दृष्ट्वा सदस्याः परमोरुतेजसं सद्यः समुत्थाय ददुर्महासनम् ।
प्रीत्या मुरपिस्तमपूजयत्मुखं स्थितोऽवदत्संशृणुतामलां गिरम् ॥४६॥
श्रीशुक उवाच
स्वर्गे सत्ये च कैलासे वैकुंठे नास्त्ययं रसः ।
अतः पिबन्तु सद्भाग्या मा मा मुञ्चत कर्हिचित् ॥४७॥
सूत उवाच
एवं त्रुयाणे सनि यादरायणी मध्ये सभायां हरिराविरासीत् ।
प्रहलादयल्युद्भवफाल्गुनादिभिर्वृतः मुरपिस्तमपूजयच्च तान् ॥४८॥

·Mahatmya 47 Chap.-V1 If the chief hearer were free from worldly attachment, he should read the Bhagavadgeeta (The Sermon of the Lord) on the next day. If he were a householder, he should offer oblations of a mixture of rice, cooked in milk, honey, clarified butter, sesamum, food-grains etc, into sacred fire as a propitiatory rite. offering one oblation for each verse of the tenth canto of the epic. 37-38. In the alternative, he should offer the oblations into fire, reciting the sacred "Gayatri" verse for each oblation with complete composure, since this verse virtually represents the great epic. 39. Thereafter, he should feed twelve Brahmins with sweet milk-pudd. ing and donate to each of them a cow and a gold coin for the purpose of fulfilment of the vowed hearing of the recital of the epic. 40. A generous-minded chief hearer may get manufactured a statue of a lion of twelve tolas (about 5 oz.) of gold, place on it a copy of the epic written in elegant hand, donate it to the preceptor and get liberated from the bond of worldly life. On going through this ceremony which is capable of warding off all sins, the hearing of the eminent epic would be fruitful. 41-42. Soota Said : After telling (Narada) this, the Kumaras, the highsouled ones, recited the epic of the Bhagavata. At the conclusion of the recital Jnana, Vairagya and Bhakti became very stout. 43. Narada said : I am lucky, since I have been favoured by you; as you are compassionate, I have today attained Vishnu who is capable of des oying all sins. 44. Soota said : When Narada, the eminent devotee of Vishnu, was speaking thus the master of abstract meditation (Shukadeva) arrived there in the course of his travels. 45. On seeing him, who was extremely lustrous, members of the audi. ence got up and offered to him a prominent seat. The divine sage Narada affectionately worshipped him. When he was comfortably seated, he said, "Hear the pious speech”. 46. Shree Shukadeva said : Lucky men, this savour of the Bhagavata is not to be had (even) in heaven, Vaikuntha or in the region of Brahma. You should, therefore, enjoy its recital. Never abandon it. 47. Soota said : When Shukadeva, the son of the sage Badarayant, was thus speaking, Vishnu appeared in the midst of the assembly. He was accompanied by Prahlada, Bali, Uddhava, Arjuna and others. The divine sage Narada worshipped them along with Him. 48, ·श्रीममागयतमाहात्म्यम् 48 ५०६ ननर्त मध्ये त्रिकमेव तत्र भक्त्यादिकानां नटवत्सुतेजसाम् । अलौकिक कीर्तनमेतदीक्ष्य हरिः प्रसन्नोऽपि यचोऽब्रवीचत् ॥४९॥ मत्तो वर भाववृत्ताद् वृणुध्वं प्रीतः कथाकीर्तनतोऽस्मि साम्प्रतम् । श्रुत्वेति तद्वाक्यमतिप्रसन्नाः प्रेमाईचित्ता हरिमृचिरे ते ॥५०॥ नगाहगाथासु च सर्वभक्तैरेभिस्त्वया भाव्यमिति प्रयत्नात् । मनोरथोऽयं परिपूरणीयस्तथेति चोक्त्वान्तरधीयताच्युतः ॥५१॥ एतां यो नियततया शृणोति भक्त्या यश्चैनां कथयति शुद्धचैप्णयाग्रे । तौ सम्यविधिकरणात्फलं लभेते याथार्थ्यान्न हि भुवने किमप्यसाध्यम् ॥५२॥ ॥ इति श्रीद्भागवतमाहात्म्ये श्रवणविधिकथनं नाम पप्ठोऽध्यायः॥६॥ समाप्तमिदं श्रीमद्भागवतमाहात्म्यम् हरिः ॐ तत्सत् There in the midst of the most lustrous ones Devotion and others, the Trio (Jnana, Vairagya and Devotion) like a dancer began to dance. Observing that their eulogy was extraordinary, Vishnu was pleased and said: 49. "Choose a boon from Me, since I am delighted with your sincere devotion and am pleased at present with the recital of the epic and your eulogy." On hearing these words, they were much delighted, their minds were melted with love and they told Vishnu (as follows) : 50. "May you remain present with your all these devotees without fail during week-long recitals of the Bhagavata. Alay this ambition of ours be fulfilled.” Having assented with words, "So be it" Vishnu disappeared. 51. Soota said : Whoever constantly hears this epic with devotional fervour and whoever recites it before pious devotees of Vishnu, both, of them obtain the fruit thereof by doing the same respectively in accordance with the prescribed procedure. In truth, what is there on this earth that cannot be accomplished by doing so? 52. Thus in the Shreemad Bhagavata Mahatmya ends the Sixth Chapter entitled "The Description of the Ceremony of Hearing."

·BOJE SHRI GOVARDHAN NATHJI ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् प्रथमः स्कन्धः अथ प्रथमोऽध्यायः जन्माद्यस्य यतोऽन्ययादितरश्चार्थेष्वभिमः स्यराट तेने ब्रह्म हुदा य आदिकयये मुह्यन्ति यत्सूरयः । तेजोवारिमृदां यथा विनिमयो यत्र विमोऽमृपा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि । १॥ धर्मः प्रोज्झितकैनवोऽत्र परमो निर्मत्सराणां सता वेद्य वास्तवमत्र यस्तु शिवदं तापत्रयोन्मूलनम् । श्रीमद्भागवते महामुनिकृते किं वा परैरीभ्यरः सद्यो हृधवरुध्यतेऽत्र कृतिभिः शुथूपिभिस्तत्क्षणात् ॥२॥ CHAPTER I Oh Lord, we bow to Thee, Thou who art the creator, the protector and the destroyer of this universe. Thou art the causc of the ether and the elements, as, clod is the cause of the pot. Thou art omniscient and art the fountainhead of all wisdom. Thou hast enlightened the world with the Vedas through the primordial poet Brahma, wherein the mighty erudites and the wise have been bewildered; and just as clay and water when reflected in light creates an illusion like that of a mirage this world also which to all intents and purposes though false and fictitious like the illusive mirage, assumes a semblance of reality in Thee, and Thou, who art beyond the three stages and'the time always dispelleth such illusion and deceipt by Thy own splendour. On Thee, oh Truth sublime, we meditate. 1 This Shrimad Bhagawat is composed by Maharshi Vyas. It expounds the dharma for the good, who are free from malice. It portrays in its correct perspective the object that leads to welfare, and dispels the trio of affliction,2 7 ·थीसंक्षिप्तभागयते. 50 प्रथमस्कन्धे प्रथमोऽध्यायः निगमकल्पतरोगलितं फलं शुकमुखादमृतद्रयसंयुतम् । पिवत भागवत रसमालयं मुहूरहो रसिफा भुधि भाषुकाः ॥३॥ नेमिपेऽनिमिपक्षेत्र पयः शौनकादयः । सनं स्वर्गाय लोकाय सहस्रसममासत ॥५॥ त पकदा तु मुनयः प्रातर्तुतहुताग्नयः । सत्कृतं सूतमासीनं पप्रच्छुरिदमादरात् ॥५॥ ऋपय ऊचुः त्वया सलु पुराणानि सेतिहासानि चानघ । आख्यातान्यायधीतानि धर्मशास्त्राणि यान्युत ॥५॥ तत्र तत्राजसाऽऽयुप्मन् भवता यद्विनिधितम् । पुंसामेकान्ततः थेयस्तमः शंसितुमईसि ॥ हि नः श्रद्दधानानां येनात्मा सम्प्रसीदति ॥७॥ सूत जानासि भद्रं ते भगवान् सात्वतां पतिः। देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया ॥८॥ शुश्रूपमाणानामर्हस्यगानुवर्णितुम् । यस्यावतारो भूतानां क्षमाय च भधाय च ॥१॥ तस्य फर्माण्युदाराणि परिगीतानि सूरिभिः । हि नः श्रद्दधानानां लीलया वधतः फलाः ॥१०॥ अपाण्याहि हरेधीमन्नवतारकथाः शुभाः । लीला विदधतः स्वैरमीश्वरस्यात्ममायया ॥११॥ Those that hear this Bhagwat with faith and devotion have their hearts soon arrested in the divine. Oh ye devouts, this Shrimad Bhagawat is the luscious fruit of Kalpa Vriksha', the Vedas. It flows as nectar from the mouth of the holy Shri Shukadev. Taste, oh virtuous, this elixir and relish its sweetness all your life. 3 In the days of yore in Vishnukshetra Naimisharanya Shaunak and other maharshis, to attain the heaven and the worlds beyond, began a 'Yajna' that was to run for a thousand years. 4 During its course, one day, after the morning oblations were over, the maharshis welcomed Soota Ugrashravas and respectfully asked him.5 The sages said : Sire! you have studied the history, the epics and tlic scriptures and have also explained and interpreted their teachings. please tell us the faithful, the supreme good that you have found or determined for the well being of mankind, which will please us. Oh Soota may good bctide you ! you know the purpose for which the divine incarnated as Shree Krishna at Vasudev's through Devaki. His manifestations, as you know, are all for the good and bcatitude of mankind. Oh dear, desirous as wc arc to hear, please tell us all about the decds of tic divine play and his glories sung by the wise. The divinc though esoteric and abstrusc incarnates at will in the human form and performs deeds superliuman and celestial. 6-11 ·. 5168 थीसंक्षिप्तभागवते 51 KHERARI प्रथमस्कन्धे द्वितीयोऽध्यायः कृतवान् किल पीयांणि सह रामेण केशवः । अतिमत्यांनि भगवान् मृदः कपटमानुपः ॥१२॥ अहि योगेश्वरे कृष्णे ब्रह्मण्ये धर्मधर्मणि । म्यां काडामधुनोपेते धर्मः कं शरणं गतः ॥१३॥ ॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कन्धे नैमिपीयोपाख्याने प्रथमोऽध्यायः ॥ अथ द्वितीयोऽध्यायः ध्यास उवाच इति संप्रश्नसंहप्टो विप्राणां रोमहर्षणिः । प्रतिपूज्य पचस्तेषां प्रवक्तुमुपयझमे ॥१॥ सूत उवाच यं प्रयजन्तमनुपतमपेतकृत्य द्वैपायनो विरहकातर थाहाघ । पुति तन्मयतया तरघोऽभिनेदुस्तं सर्वभूतहदयं मुनिमानतोऽस्मि ॥२॥ यः स्वानुभावमखिलथुतिसारमेकमध्यात्मदीपमतितितीर्पता तमोऽन्धम् । संसारिणां करुणयाऽऽह पुराणगुह्य तं व्याससूनुमुपयामि गुरं मुनीनाम् ॥m नारायणं नमस्कृत्य नरं चैव नरोत्तमम् । देवीं सरस्वती व्यासं ततो जयमुदीरयेत् ॥ Please tell us all about those deeds and exploits that Lord Krishna performed along with his brother Balaram and also tell us where Dharma sought resort after the return of Yogeshwar Shree Krishha to his celestial abode. 12-13 Thus ends in the Abridged Bhagawat the First Chapter of Book One utled the "Naimishiya Upakhyana." CHAPTER I Vyasaji said : Soota Ugrashirawa, son of Romaharsha, pleased at the question of these Saints, said. 1 Soota spoke : I bow to that Shukadev who roams about the carth as an anchorite, and who is present in the heart of every being through his Yogic power. His father Shree Vyas, the accomplished, and lover of wiride, who is ever on the rise (spañol) when distaessed by the sepse ation of his son followed him and repeatedly cried aloud "Oh my son, oh my son." Shree Shukadev did not reply but because of his immanence in the objects all around, he replied through the trees instead. 2 I resort to that Shukadev, son of Vyas, who is the (Guru) the preceptor of the sages and the best amongst the munis, who through sheer kindness read and explained this incomparable Bhagawat, the epitome of all Shrutis, to transgress this ocean of ignorance, the world, for the welfare of mankind. 3 I bow to Bhagawan Nara Narayan, Bhagawati Saraswati, and Vyas and begin this auspicious composition, 4 ·प्रासंक्षिप्तभागवते 52 प्रथमस्कन्धे द्वितियोऽध्यायः मुनयः साधु पृप्टोऽहं भवद्भिर्लोकमलम् । यत्कृतः कृष्णसंप्रश्नो येनात्मा सुनमीदति ॥५॥ स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे । अहितुझ्यप्रतिहता ययाऽऽत्मा सम्प्रसीदति ॥६॥ वासुदेवे भगवति भक्तियोगः प्रयोजितः । जनयत्याशु चैराग्यं शानं च यहिनुकम् ॥ धर्मः स्वनुष्ठितः पुंसां विप्वक्सेन कथासु यः । नोत्पादयेद्यदि रतिं श्रम ण्य हि फेयलम् ॥८॥ वदन्ति तत्तत्त्वविदस्तत्त्वं यज्शानमद्वयम् । ब्रह्मेति परमात्मेति भगवानिति शय्यते ॥९॥ तच्छ्रद्दधाना मुनयो शानवैराग्ययुक्तया । पश्यन्त्यात्मनि चात्मानं भक्तया श्रुतगृहीतया ॥१०॥ अतः पुम्भिद्विजश्रेष्ठा वर्णाश्रमविभागशः । स्वनुप्ठितम्य धर्मस्य संसिद्धिरितोपणम् ॥११॥ तस्मादेकेन मनसा भगवान् सात्वतां पतिः। श्रोतव्यः कीर्तितव्यश्च ध्येयः पूज्यश्च नित्यदा ॥१२॥ शुश्रूपोः श्रद्दधानस्य वासुदेवकथारुचिः । स्यान्महत्सेवया विमाः पुण्यतीर्थनिपेयणात् ॥१३॥ शृण्वतां स्वकथां कृष्णः पुण्यश्रवणकीर्तनः । हृद्यन्तःस्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥१४॥ नष्टप्रायेप्वभद्रेपु नित्यं भागवतसेवया। भगवत्युत्तमालोके भक्तिर्भवति नैष्ठिफी ॥१५॥ तदा रजस्तमोभावाः कामलोभादयश्च ये । चेत पतैरनाविद्धं स्थितं सत्ये प्रसीदति ॥१६॥ Oh Munis, you have put me a very auspicious and interesting question, which is about Shree Krishna. His very mention fills the heart with joy. Devotion to the Divine without any object or interruption pleases the Self, the Atman. This is the highest dharma for mankind. Such selfless devotion to Lord Vasudev generates knowledge and abnegation. If dharma imbibed in life through the Bhagawat Katha does not inspire devotion, all that labour of religious conduct is futile. The wise, call such superb quientessance as, Brahma, Parmatman and Bhagawan. 5-9 The sages who have unshakeable faith in the Lord see Him, through their devotion generated by knowledge and renunciation in their own selves. 10 Thus the fruit of practising religion as determined by the Varnashrama, is, that, the Lord is pleased and propitiatied. Oh Rishis, it is therefore imperative that one should always sing his praises, hear his anecdotes, worship him and visit places of pilgrimage; it is then, that the Lord manifests himself within, and a friend, removes all the dross of demerit from the saints. 11-14 In this way by the constant company of the devouts, the evils disappear and there dawns that devotion for the Divine. 15 Evils like kama and lobha (passion and greed), the outcome of rajas and tamas are destroyed, and mind, thus liberated gets poised in the Atman and attains happiness. Bereſt of all attachment, as ·53 श्रीसंक्षिप्तभागवते प्रथमस्कन्धे तृतीयोऽध्यायः एवं प्रसन्नमनसो भगवद्भक्तियोगतः। भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥१७॥ भिद्यते हृदयप्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि दृप्ट एवात्मनीश्यरे ॥२८॥ अतो चै कवयो नित्यं भक्ति परमया मुदा । वासुदेव भगवति कुर्वन्त्यात्मप्रसादनीम् ॥१९॥ स एवेदं ससांगे भगवानात्ममायया । सदसद्पया चासौ गुणमय्यागुणो विभुः ॥२०॥ तया विलसितेष्वेपु गुणेषु गुणवानिय । अन्त प्रविष्ट आभाति विज्ञानेन विजृम्भितः ॥२१॥ भावयत्येप सत्त्वेन लोकान् वै लोकभावनः । लीलावतारानुरतो देवतिर्यड्नराविषु ॥२२॥ ॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कंधे नैमिपीयोपाख्याने द्वितीयोऽश्यायः ॥ अथ तृतीयोऽध्यायः सूत उवाच नगृहे पीरुपं रूपं भगवान् महदादिभिः । संभूतं पोडशकलमादी लोकसिसृक्षया ॥१॥ यस्याचयवसंस्थानः कल्पितो लोकधिस्तरः । तद्वै भगवतो रूपं विशुद्धं सत्वमूजितम् ॥२॥ his doubts dispelled, and his ignorance destroyed, the devout experiences the presence of the Divine in him. That is why the wise lovingly devote themselves to Lord Vasudev to attain that peace and ecstacy of the self. 16-19 The Lord who is above all attributes and qualities created this universe in the beginning by his (Trigunatmika Maya ) the illusion trio, in a form, with a blending of truth and untruth. 20 The Lord though resplendant with his own Maya, having entered the quality trio appears, as if, it is He that enjoys the gunas whereas, as a matter of fact, He is beyond them. 21 This creator of the Univsrse, the Lord, incarnates in divinities, human beings and birds, and protects the world with sattva guna. 22 Thus ends in the Abridged Bhagawat the Second Chapter of Book One titled “Naimishiya Upakhyao.” । .. CHAPTER III Soota spoke : The Lord in the beginning with a desire to create the universe assumed the form of Purusha with the Aſahat (the cosmic mass, the evolute from Prakriti), the Ego and the five subtle evolutes, the sound, touch, vision, taste and smell and sixteen categories, eleven senses and the five main elements. 1 It is this immaculate and brilliant form of the Lord in which are imagined and visualised all the components of the universe as the various limbs of this Purush,2 ·श्रीसक्षिप्तभागवते 54 प्रथमस्कन्धे तृतीयोऽध्याय पश्यन्त्यदो रूपमद्भचभुपा सहस्रपादोरभुजाननाद्भुतम् । सहस्रमूर्धश्रवणाक्षिनासिक सहस्रमौल्यम्बरकुण्डलोलसत् ॥३॥ एतन्नानावताराणा निधान बीजमययम् । यस्याशाशेन सृज्य ते देवतिर्यड्नरादय ॥४॥ स एव प्रथम देव कोमार सर्गमास्थित । चचार दुश्चर ब्रह्मा ब्रह्मचर्यमसण्डितम् ॥५॥ द्वितीय तु भवायास्य रसातलगता महीम् । उद्धरिप्यन्नुपादत्त यझेश, सीकर वपु ॥६॥ तृतीयमृपिसर्ग च देवपित्वमुपेत्य स । तन्न सात्वतमाचप्ट नैष्कर्म्य फर्मणा यत ॥७॥ तुर्ये धर्मकलासर्गे नरनारायणावृपी । भूत्वाऽऽत्मोपशमोपेतमकरोद् दुश्चरं तप nen पञ्चम कपिलो नाम सिद्धेश कालविप्लुतम् । प्रोवाचासुरये सारय तत्त्वग्रामविनिर्णयम् ॥९॥ पप्ठे मोरपत्यत्व वृत प्राप्तोऽनसूयया । आन्वीक्षिकीमलर्काय प्रहलादादिभ्य ऊचिवान् ॥१०॥ तत सप्तम आकृत्या रुचेर्यज्ञोऽभ्यजायत । स यामाद्यै सुरगणैरपात्स्यायम्भुपान्तरम् ॥११॥ It is only the Yogis that behold by their sight celestial, the majesty and magnificence of this Virat, the cosmic Purusha with thousand of hands and feet mouths, heads, ears, eyes and noses, resplendent with multifarious ornaments and dresses 3 It is from him that the celestials, the human beings and other animals emanate This is the same Vırat which is also the cause of the descent of the divine in different forms on this universe 4 This Lord in the beginning through Brahma took the quadruple form and became Sanak, Sanandan, Sanatan and Sanatkumar, and practised the austere vow of Brahmacharya ( rigid continence) 5 In the second incarnation the Lord, the Yajna Swarup assumed the form of a Boar to raise the earth that had sunk deep into the depths of the ocean reaching the Rasatal, one of the nether worlds. 6 In the third incarnation, he came as Narad, the Devarshi in the family of Rishis and composed a code Satvat Tantra (a doctrine of detotion without any expectations or desires ) 7 In the fourth Avatar he came in the dynasty of Dharma as Rishi, Nar and Narayan and practised austere penance, with a tranquil mind 8 In the fifth manifestation, he came as hapıl, the Lord of all Siddhıs and revealed to Asuri, a Brahmin, the Sanklya philosophy which propounded the determining essentials of the quintessance g Dattatraya was the sixth incarnation of the Lord as a son to Atri and Ansooy ? as prayed by them and preached Atma vıdya (the science of the Licrnal) to Prahlad and Alark 10 In the seventh form lic was borne 13 Yajna to Ahuti, wife of Ruchs I'rajapatı He lived a long life and ruled the whole Swayambhuva Manvantar with his sons Yama and the other group of celestials 11 ·श्रोसंक्षिप्तभागवते 55 प्रथमस्कन्धे तृतीयोऽध्याय: अष्टमे मेरुदेव्यां तु नामेजांत उरुफमः । दर्शयन् वम धीराणां सर्वाश्रमनस्कृतम् ॥१२॥ ऋषिभियांचितो मेजे नधर्म पार्थिव पपुः । दुग्धेमामोपधीपिंप्रास्तेनार्य स उशप्तमः ॥१३॥ रूपं स जगृहे मात्स्य चाक्षुपोधिसंप्लधे । नान्यारोप्य महीमय्यामपाद्वैवस्वत मनुम् ॥१५॥ सुरासुराणामुधिं मथ्नतां मन्दराचलम् । दधे कमठरूपेण पृष्ठ एकादशे धिभुः ॥१५॥ धाम्धन्तरं द्वादशमं त्रयोदशममेव च । अपाययत्सुरानन्यान्मोहिन्या मोहयन लिया ॥१६॥ चतुर्दश नारसिंहं बिभ्रदैत्येन्द्रमूर्जितम्। ददार फरजैर्घक्षस्येरकां फटकृयथा ॥१७॥ पञ्चदशं पामनकं कृत्वागादध्वरं बलेः। पदप्रयं याचमानः प्रत्यादिसुनिधिष्टपम् ॥१८॥ अवतारे पोडशमे पश्यन् ब्रह्मद्रुहो नृपान् । त्रिःसप्तकृत्वः कुपितो निक्षत्रामकरोन्महीम् ॥१९॥ He incarnated for the eighth time as Rishabhadeva at king Nabhi's through his wife Merudevi, and showed the way of the highest stage (The Paramahansas) of the wise. 12 Being invoked and prayed by the Rishis, he was borne as King Pruthu, in his ninth incarnation; where he with his skill produced bumper crops and vegetation and brought out from the earth precious metals and materials through excavation and exploration hitherto not known and made his subjects happy and prosperous. This act of his made him very popular. In the Chakshus Manvantar; at the time of great deluge the Lord in his tenth incarntation became a big fish and rescued Vaivaswata Manu by putting him on a boat. 13-14 In his eleventh manifestation the Lord become a tortoise and supported the Mount Mandar on his back when the gods and the demons churned the ocean. 15 His twelveth incarnation was that of Dhanvantari, the physician of gods and the thirteenth was that of Mohini, the beautiful enchantress who, infatuated the demons, dodged them, and distributed nector to the gods only. 16 In the fourteenth avatar the Lord as Narainh (Man Lion) killed Hiranyakashyapu by tearing open his abdomen with his claus as casily as the mat-maker will split open a bamboo reed. 17 In his fifteenth incarnation he assumed the form of Vaman (a dwarf) and came to the sacrifice of Bali, the king of demons, and begged of him three strides of land in alms, which Bali gave, and the Lord then in the form of Virat took three gigantic strides and covered the three worlds and restored the heaven to the gods 18 As Parashuram in the sixteenth avatar, the Lord seeing the kshatriya kings oppressing the brahmins, annihilated them and swept them off the globe, twenty one times, 19 ·धीसंक्षिप्तभागवते 56 प्रथमस्कन्धे तृतीयोऽध्यायः ततः सप्तदशे जात सत्यवत्यां पराशरात् । चक्रे वेदतरोः शाखा दृष्ट्वा पुंसोऽल्पमेधसः IRON नरदेवत्वमापन्नः सुरकार्यचिकीर्पया। समुद्रनिग्रहादीनि चने चीर्याण्यतः परम् ॥२१॥ एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी । रामशरणाविति भुवो भगवानहरगरम् ॥२२॥ तत कलौ संप्रवृत्ते सम्मोहाय सुरद्विपाम् । बुद्धो नाम्नाअनसुत कीकटेपु भविष्यति ॥२३॥ अथाली युगसन्यायां दस्युप्रायेपु राजसु । जनिता विष्णुयशसो नाम्ना फकिर्जगत्पतिः ॥२४॥ ऋपयो मनवो देवा मनुपुत्रा महौजसः। फलाः सर्वे हरेरेव सप्रजापतयस्तथा ॥२५॥ पते चांशफलाः पुंसः कृष्णस्तु भगवान् स्वयम् । इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥२६॥ स चा इदं विश्वममोघलीलः सृजत्यवत्यत्ति न सज्जतेऽस्मिन् । भूतेषु चान्तहित आत्मतन्त्रः पाइवर्गिकं जिनति पइगुणेशः ॥२७॥ In the seventeenth he was born at rishi Parashar by his wife Satyavati, as Vyas. Shree Vyas found that people had grown dull in intellect and understanding, so, for them to understand and learn the Vedas, he divided the text into branches and sub-branches. 20 In the manifestation that followed known as the eighteenth, the Lord was born as king Ramachandra for the good of the celestials and performed god-like deeds such as bridging the gulf, controlling the waters of the seas etc.21 In the nineteenth and the twenticth descent the Lord appeared as Rama and Krishna in the dynasty of Vrishnıs, to lighten the burden of the earth that was groaning under the weight of the wicked, 22 With the onset of Kaliyuga the Lord to dclude the demons and destroy them will incarnate for the twenty first time as Buddha, the son of Anjana, in the province of Gaya, and in the end of Kaliyuga when disintcrgration will have set in all around and when even hings and princes, the protectors of the people, will sink low in morals and behave like thieves and robbers, the Lord then, well manifest as Bhagawan Kalki at a Brahmin named Vishnuyashas in the 22nd and the last of the incarnations in the order of descent. 23-24 Thus the Rishus, thc Manus and lus sons and the Prajapatis arc the Kalavataras (incarnations of graded categories ) and there are others which are the Anshav ataras (the descents wherein the Lord is partially manifest), But, in this incarnation of Bhagawan Slirec Krishna the Divine is manifested fully in all lus glory. It is the descent of the drine in all its completeness In all these aratars the Lord liberates the world from the tyranny and oppression of the weled. This Lord wlio crcatcs, presenes and destroys the uniscrsc, though, lic dwells in the heart of every being and regulates the six senses nevertheless, he remains comp letely detached and unaffected by it. 25-27 ·मोसंक्षिप्तभागवते 57. प्रथमस्कन्धे चतुर्थोऽध्यायः इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् । उत्तमश्लोकचरितं चकार भगवानृपिः ॥२८॥ मिःश्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् । तदिदं प्राहयामास सुतमात्मयतां परम् ॥२९॥ सर्ववेदेतिहासानां सारं सारं समुद्धृतम् । स तु संश्रावयामास महाराज परीक्षितम् ॥३०|| मायोपविष्टं गलायां परीतं परमपिभिः। कृष्णे स्वधामोपगते धर्ममानादिभिः सह ॥३१॥ भई चाध्यगमं तत्र निविष्टस्तदनुग्रहात् । सोऽहं वः श्रावयिप्यामि यथाधीतं यथामति ॥३२॥ ॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कंघे नैमिपीयोपाख्याने कृतीयोऽध्यायः ॥३॥ अथ चतुर्थोऽध्यायः शौनक उवाच सूत सूत महाभाग वद नो वदतां वर । कथां भागवती पुण्यां यदाह भगवाछुकः ॥१॥ कस्मिन् युगे प्रवृत्तेयं स्थाने वा केन हेतुना । कुतः सञ्चोदितः कृष्णः कृतवान् संहितां मुनिः ॥२॥ सस्य पुत्रो महायोगी समदृनिर्विकल्पकः । पकान्तमतिरुन्निद्रो गूढो भूढ इयेयते ॥३॥ This Shreemad Bhagawat which is equal in merit to the Vedas and which describes the play of the Lord and his incarnations from age to age was composed by Maharshi Vyas for the welfare of humanity, He first taught it to his son Shukadev, the best amongst the learned. Shree Shukadev in his turn explained this Bhagawat the substance of history and the Vedas on the banks of river Ganges to king Parikshit who heard it all the while with rapt attention without touching food or water, Several rishis and maharshis were present there, and I was also there to hear. By His grace I followed what he said so, now I will describe to you all that I have heard and learnt from him. 28-32 Thus ends in the Abridged Bhagawat the Third Chapter of Book Onc titled "The Naimishiya Upakhyan." CHAPTER IV Sage Shaunak then requested Sootaji, the best among the speakers, to narrate to them the holy Bhagawat that he had heard from Muni Shukadev. 1 He further requested him to tell them as to where and when and at whose inspiration Shree Ved Vyas composed this great work and what was the object or purpose behind it. 2 His son Shukadev was a great Yogi and a Brahmajnani, ever alert and wise and being solely devoted to the Lord he preferred to remain incognito. 3 8 ·श्रीसंक्षिप्तभागवत 58 प्रथमस्कन्धे चतुर्थोऽध्यायः कथं पा पाण्डवेयस्य राजपेर्मुनिना सह । संघादः समभूत् तात यौपा सात्वती युतिः nan स गोदोहनमात्रं हि गृहेषु गृहमेधिनाम् । अवेक्षते महाभागस्तीर्थीकुवंस्तदाश्रमम् ॥५॥ अभिमन्युसुतं सूत प्रादुर्भागवतोत्तमम् । तस्य जन्म महाश्चर्य कर्माणि च गृणीहि नः ॥६॥ ससम्राह् कस्य या हेतोः पाण्डूनां मानवर्धनः। प्रायोपविष्टो गनायामनाहत्याधिराश्रियम् ॥१७॥ सूत उवाच द्वापरे समनुप्राप्ते तृतीये युगपर्यये । जातः पराशराद्योगी पासव्यां फलया हरेः ॥८॥ परवरक्षः स ऋषिः कालेनाव्यक्तरंहसा। युगधर्मव्यतिकरं प्राप्तं भुवि युगे युगे ॥९॥ दुर्भगांश्च जनान् वीक्ष्य मुनिर्दिव्येन चक्षुपा। सर्ववर्णाश्रमाणां यद्दध्यो हितममोघदृक् ॥१०॥ चातुर्होत्रं कर्म शुद्ध प्रजानां वीक्ष्य वैदिकम् । व्यदधाद् यक्षसन्तत्यै वेदमेकं चतुर्विधम् ॥११॥ When he left his father in the quest of the Divine, Maharshi- Vyas ran after him to dissuade him from going. On the way that time on the road side, some damsels were sporting in the waters of the lake. These damsels did not even notice Shukadev who was stark naked, nor did they feel abashed as young maidens would, when they see a nude young man passing by, but, when they saw Maharshi Vyas well clothed running after his son, they became conscious and covered themselves with their clothings. Vyasji wanted to know the reason of this strange conduct of these damsels, of distinguishing, between the father and the son. The damsels told him that the maharshi was sex-conscious whereas his son, the talented and devout bhramajnani had no such consciousness or appeal. The dwellings of the householders where such yogi tarries even for that much time that takes for milking a cow are rendered holy by his presence. Please tell us where and how the discourse between Rajarshi Parikshit and such muni took place. Parikshit, son of Abhimanyu, is also considered a great devout. Please tell us all about his birth and his deeds of valour, and why that great emperor who enhanced the glory of the Pandavas renounced his regal splendour and took to fasting. 4-7 Shree Soota said : In the relentless march of time in the third Dwapar yuga the great Vyas was born to Satyawati wife of Maharshi Parashar, 8 The Rishi, the knower of past, present and future, saw with his divinc sight mankind becoming miserable and the dharma of yore declining and desccrating; so, for the benefit of the four Varnas and four Ashramas lic decided to divide the Vedas into four parts-the Rik;

·59 श्रीसंक्षिप्तभागवते प्रथमस्कन्धे चतुर्थोऽध्यायः ऋग्यजु सामायरिया वेदाश्चत्वार उद्धृताः। इतिहासपुराणं च पञ्चमो घेद उच्यते ॥१२॥ तबर्वेदधरः पैलः सामगो जैमिनिः कविः । वैशम्पायन एवैको निष्णातो यजुषामुत ॥१३॥ अथर्वाङ्गिरसामासीत् सुमन्तुर्दारुणो मुनिः । इतिहासपुराणानां पिता मे रोमहर्पणः ॥१४॥ त एत ऋषयो वेदं स्यं स्वं व्यस्यन्ननेकया। शिष्यैः प्रशिष्यैस्तच्छिप्येवेदास्ते शखिनोऽभवम्॥१५॥ स्त्रीशूद्रद्विजवन्धूनां त्रयी न श्रुतिगोचरा । कर्मथ्रेयसि मूढानां श्रेय एवं भवेदिछ । इति भारतमारयानं कृपया मुनिना कृतम् ॥१६॥ पवं प्रवृत्तस्य सदा भूतानां श्रेयसि द्विजाः । सर्वात्मकेनापि यदा नातुष्यद्धृदयं ततः ॥१७॥ तस्यैवं खिलमात्मानं मन्यमानस्य सिद्यतः। कृष्णस्य नारदोऽभ्यागादाश्रमं प्रागुदाहृतम् ॥१८॥ समभिशाय सहसा प्रत्युत्थायागतं मुनिः । पूजयामास विधिवन्नारदं सुरपूजितम् ॥१९॥ इति संक्षिप्तभागयते प्रथमस्कन्धे नैमिषीयोपाण्याने चतुर्थोऽध्यायः ॥४॥ , the Yajur, the Sam and the Atharwaved for the spread of Yajna as he firmly believed that it was the practice of the Vedic Karma that was sanctifying to mankind. History and Mythology came to be known u the fifth Ved. 9-12 In this he taught Rigved to Paila and Samaved to Jaimini. Vaisham. payan alone became proficient in Yajurved. Sumantu, son of Darun, became quite clever in Atharwaved and Angiras in the Mantras. 13-14 These Rishis then distributed their Vedas amongst their disciples; and thus came into being the various divisions and branches of the Vedas. 15 Study of these Vedas was denied to women, the shoodras and the low. The Maharshi out of compassion for them composed the great cpic Mahabharat for their good and welfare. 16 In spite of doing all this, Vyas, the wellwisher of all beingy, remained dissatisfied and dejected at his imperfections. 17 Thus it was in his hour of despair that devarsbi Narad came to his ashram. 18 On seeing him the Maharshi rose, bowed to him and received him with due honours. 19 Thus ends in the Abridged Bhagawat the Fourth Chapter of Book One diled "Naimishiya Upakhyan" ·श्रीसंक्षिप्तभागयते 60 प्रथमस्कन्धे पञ्चमोऽध्यायः अथ पञ्चमोऽध्यायः सूत उवाच अथ तं सुखमासीन उपासीनं वृहच्छ्याः । देवपिः प्राह विप्रपि वीणापाणिः स्मयन्निय ॥१॥ नारद उवाच जिशासितं सुसंपन्नमपि ते महद्भुतम् । कृतवान् भारतं यस्त्वं सर्यार्थपरिहितम् ॥२॥ जिशासितमधीतं च यत्तद्ब्रह्म सनातनम् । अथापि शोचस्यात्मानमकृतार्थ इव मभो ॥३॥ व्यास उवाच अस्त्येव मे सर्वमिदं त्वयोक्तं तथापि नात्मा परितुप्यते मे। तन्मूलमव्यक्तमगाधवोधं पृच्छामहे त्वाऽऽत्मभवात्मभूतम् ॥ell त्वं पर्यटन्नर्क इव त्रिलोकीमन्तश्वरो वायुरियात्मसाक्षी । परावरे ब्रह्मणि धर्मतो व्रतैः स्नातस्य मे न्यूनमलं विचक्ष्य ॥५॥ श्रीनारद उवाच भवतानुदितप्राय यशो भगवतोऽमलम् । येनैवासौ न तुप्येत मन्ये तदर्शनं खिलम् ॥६ CHAPTER V Soota said : The renowned sage Narad with his inseperable Vina thus duly welcomed, when comfortably seated, smiled at Vyasji and addressed him as under. 1 Naradji said : You have known all that was worth knowing, you have also practised it in your life. You have composed the great cpic the Mahabharat, you have also well meditated on the eternal Brahma, and with all this you look sad and morose and lament as if you are imperfect. What is the reason ? 2-3 Shree Vyas replied : It is true, I have done all that you have said. Nevertheless my soul is not happy. I therefore, ask son of Brahma of boundless wisdom the cause of my dissatisfaction. You travel in the three worlds like the sun. You are the seer of every heart like the air. You remain absorbed in Brahma, the supreme divine through dharına and austerity. Please tell me where am I found wanting. 4-5 Shree Narad Said : You are grieved because you have not described the immaculate glory of the Lord. That knowledge which does not propitiate the Lord is imperfect even if it may have the literary charm and grace, but if it does not sing the glory of the Lord you the ।

·श्रीसंक्षिप्तभागवते 61 प्रथमस्कन्धे पञ्चमोऽध्यायः न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कहिंचित् । तद्वायसं तीर्थमुशन्ति मानसा न यत्र हंसा निरमन्युशिक्षियाः ॥७॥ तद्वाग्विसर्गो जनताघविप्लयो यस्मिन् प्रतिश्लोकमबद्धयत्यपि । नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्यन्ति गायन्ति गृणन्ति साधवः ॥८॥ नैष्कर्म्यमप्यच्युतभावर्जितं न शोभते ज्ञानमलं निरञ्जनम् । फुतः पुनः शश्यदभद्रमीयरे न चार्पितं कर्म यदप्यकारणम् ॥२॥ जुगुप्सितं धर्मकृतेऽनुशासतः स्वभावरक्तस्य महान व्यतिमामः । यद्वाक्यतो धर्म इतीतरः स्थितो न मन्यते तस्य निवारणं जनः ॥१०॥ इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवाः । तद्धि स्वयं वेद भवांस्तथापि वै प्रादेशमात्रं भवतः प्रदर्शितम् ॥११॥ इदं हि पुंसस्तपसः श्रुतस्य या स्विष्टस्य सूक्तस्य च बुद्धिदत्तयोः । अविच्युतोऽर्थः कविभिनिरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥१२॥ it is all like a desolate land fit for the crows, so believe the wisc, because the meritorious do not tarry there. Any composition that dwells on the glory of the Divine is holy and sanctifying, no matter if it does not have the terminology or pleasing rhythm, nevertheless the good always delight in reading, reciting and hearing such composition as it removes all the sins of humanity. 6-8 Deeds done without any expectation or reward are even not handsome or beautifying if they are devoid of emotional thrill for the Lord because as such they are inauspicious, more so, if such actions are not dedicated to the Lord. 9 In trying to sublimate dharma you have extolled deeds of infamy and slander. This is a great mistake in as much as it is likely to be misconstrued as the only dharma and nobody will ever endcavour to understand it correctly and avoid its indulgence so essential for the good of mankind. 10 It will only be the skillful or the wise that will enjoy this pleasure of the infinite by withdrawing himself from the worldly environments and entanglements. Pray, therefore, describe the deeds of the Lord for the good of the ignorant and the sensualists engrossed in actions for their selfish ends. This universe is the Divine incarnate; nonetheless the Divine is beyond the universe. He is both immanent and transcendent and it is He who creates, sustains and destroys the universe. You know all this nevertheless, I once again tell you by way of suggestion, that to describe the virtucs of the Lord and to sing his praises, is the fruit clcrnal of all penance, erudition and sacrifices, so say the wise. 11-12 ·धोसंक्षिप्तभागवत्ते 62 प्रथमस्कन्धे पञ्चमोऽध्यायः अहं पुरातीतभवेऽभवं मुने दास्णस्तु फस्याथन घेत्यादिनाम्। निरूपितो बालक एव योगिनां शुश्रूपणे प्रावृषि निर्विविक्षताम् ॥१३॥ ते मय्यपेतामिलचापलेऽर्भके दान्तेऽधृतकीडनकेऽनुयतिनि। चक्रु. कृपां यद्यपि तुल्यदर्शनाः शुथपमाणे मुनयोऽपभाषिणि ॥१४॥ तत्रान्वहं कृष्णकथाः प्रगायतामनुग्रहेणायण मनोहराः। ताः श्रद्धया मेऽनुपदं विशृण्वतः प्रियश्रवस्यन ममाभवद्रुचिः ॥५॥ इत्थं शरत्प्रावृपिकावृतू हरेविटण्यतो मेऽनुसवं यशोऽमलम् । संकीर्त्यमान मुनिभिर्महात्मभिर्भक्तिः प्रवृत्ताऽऽमरजस्तमोऽपहा ॥१६॥ तस्यैवं मेऽनुरक्तस्य प्रश्रितस्य हतैनसः। श्रद्दधानस्य यालस्य दान्तस्यानुचरस्य च ॥१७॥ ज्ञानं गुह्यतमं यत्तत्साक्षाद्भगवतोदितम् । अन्वयोचन गमिष्यन्तः कृपया दीनवत्सलाः ॥१८॥ येनैवाहं भगवतो वासुदेवस्य वेधसः। मायानुभावमविदं येन गच्छन्ति तत्पदम् ॥१९॥ त्वमप्यद्भश्रुतविश्रुतं विभोः समाप्यते येन विदां युभुत्सितम् । आरयाहि दुःखैर्मुहुरदितात्मनां संक्लेशनिर्वाणमुशन्ति नान्यथा ॥२०॥ ॥ इति श्रीसंक्षिप्तभागयते प्रथमस्कन्धे व्यासनाप्दसंवादे पंचमोऽध्याय ॥५॥ Oh Muniraj, in my former birth, I was the son of some maid servant who was in the service of the Brahmanas well-versed in the Vedas. I was employed to serve these yogis who observed the chaturmas in the monsoon. 13 Though I was a child I had not the agility of the age. By way of selfcontrol I had given up playing with the toys and followed the wishes of the sages whom I served. They were kind to me and told me pleasing tales of the Lord to which I listened with devotion. This destroyed both rajas and tamas from me. Thus when these yogis, compassionate to the poor, were about to leave they revealed to me the devout, the humble, and the sinless, that abstruse knowledge by which the munis attain that stage supreme. I, therefore, request you oh learned Vyas, pray describe to us the glory of the Lord which would appcase the urge of the intellectuals. There is no other remedy for the peace of the mortals suffering the miseries of the world over and over again from birth to birth. 14-20 Thus ends in the Abridged Bhagawat the Fifth Chapter of Book Onę titled " Vyasa-Narada Samvad."

·श्रीसंक्षिप्तभागयते 63 प्रथमस्कन्धे पठोऽध्यायः अथ पप्ठोऽध्यायः ध्यास उवाच भिक्षुमिधिप्रयसिते विधानादेमिस्तव । वर्तमानो यस्याघे ततः किमफरोद्भधान ॥१॥ प्राक्कल्पविपयामेतां स्मृति ते सुरसत्तम ।न ऐप व्यवधात् काल पप सर्वनिराकृतिः ॥२॥ नारद उवाच भिभिपिंप्रवसिते विज्ञानादेष्टमिर्मम । वर्तमानो धयस्याधे तत एतदकारपम् ॥३॥ एकात्मभा मे जननी योपिन्मूढाच किङ्करी ।मथ्यात्मजेऽनन्यगतो चके स्नेहानुपन्धनम् ॥४॥ अहं च तद्ब्रह्मकुले अधिवांस्तदवेक्षया । दिग्देशफालाव्युत्पन्नो बालकः पञ्चायनः १५ एकदा निर्गतां गेहादुहन्ती निशि गा पथि। सोऽदशत् पदा स्पृष्टः कृपणां कालचोदित. ॥६॥ सदा तदहमीशस्य भक्तानां शमभीप्सतः। अनुग्रहं मन्यमानः प्रातिप्ठं दिशमुत्तराम् | एक पयातियातोऽहमद्राक्षं विपिन महत् । स्नात्या पीत्वा दे नद्या उपस्पृष्टो गतश्रम ॥८॥ तस्मिग्निर्मनुजेऽरण्ये पिप्पलोपस्थ आस्थितः। आत्मनाऽऽत्मानमात्मस्थं यथाश्रुतमचिन्तयम्॥९॥ स्यायतश्चरणाम्भोजं भावनिर्जितचेतसा । मोत्कण्ट्याथुकलाशस्य हृद्यासीन्मे शनैहरिः ॥१०॥ भेमातिमरनिर्मिन्नपुलकाङ्गोऽतिनिवृतः । आनन्दसंप्लवे लीनो नापश्यमुभयं मुने ॥११॥ CHAPTER VI Shree Vyas then inquired of Devarshi Narad as to what he did when the rishis that gave him the knowledge in his childhood had gone away. He also desired to know why time, the master devastator did not destroy the memory of his previous birth. 1-2 Shree Narad Said : After the munis had left I did as follows : My mother was an ignorant woman and that too a maid servant. I being her only child and her sole source of support she loved me very much. I was living with the rishis the brahamajnanis (the knoweri of Brahma) cagerly awaiting to be free from her care and affection. 3-5 Once when she went out at night to milk the cow she trampled upon a snake which, bit her and she died. Acknowledging this act, as the grace of God, the benefactor of the devouts, I left the placc and went to the north. 6-7 There I saw a big forest, wherc, in the river flowing by I took my bath and felt refreshed. 8 This was all wilderness devoid of any human life. I sat under a pipal tree and as heard from the munis I began to meditate on the Lord and was soon merged in Him. 9 I was emotionally clevated and with tears trichling down my che I experienced that ccstacy and cxuberence of His benign presence within me, and, I forgot myself and forgot the world, 10-11 ·भीसंक्षिप्तभागवते 64 प्रथमस्कन्धे पष्ठोऽध्यायः पयं पतन्तं विजने मामाहागोचरी गिराम् । गम्भीरश्लक्ष्णया वाचा शुचः प्रशमयन्निध ॥१२॥ हप्तास्मिजन्मनि भवान्न मां द्रष्टुमिहाईति । अविपक्यफपायाणां दुर्दशोऽहं कुयोगिनाम् ॥ हित्वावधमिमं लोफ गन्ता मजनतामसि ॥१३॥ मतिमयि नियद्धयं न विपोत कहिंचित् । प्रजासर्गनिरोघेऽपि स्मृतिश्च मदनमहात् ॥५॥ पतारदुषत्वोपरराम तन्महद्भूतं नभोलिङ्गमलिङ्गमीश्वरम् । अहं च तस्मं महतां महीयसे शीणांचनाम विधेऽनुकम्पितः ॥१५॥ नामान्यनन्तस्य हतनप. पठन् गुह्यानि भद्राणि स्तानि च स्मरन् । गां पर्यटस्तुएमना गतस्पृहः कालं प्रतीक्षन् विमदो विमत्सरः ॥१६॥ पर्य एप्पमतेह्मन्नसक्तस्यामलात्मनः । फालः प्रादुरभूत् काले तडित्सौदामनी यथा ॥१७॥ प्रयुज्यमाने मयि तां शुद्धां भागवती तनुम् । आरब्धकर्मनिर्वाणो न्यपतत् पाञ्चभौतिकः ॥१८॥ फन्यात दमादाय शयानेऽम्भस्युदन्यतः । शिशयिपोरनुप्राणं विविशेऽन्तर विभोः ॥१९॥ Whilc thus striving in solitude the intisible Lord to remove my sufferings spoke to me in a voice sweet and sonorous 12 It is very regretful that you will not sce me in person in this lifc. My darshan is difficult to those, who though yogis, are immaturc, and shose dross of vasana (deep and rigid impressions of past actions) is not destroyed, but, you will become my attendant after you leave this censurable existence, and by my grace even in crcation and destruction of beings, your memory and your sense of understanding will not persh 13 14 Thus when the Lord invisible like the ctlicr stopped speaking I, the object of luis mercy, bowcu doun to this greatest of the great, in liomage and reserence 15 I, then, gasc up all my modesty and baslıfulness and begin to chant the blues, giving names of the Lord and rormed about the earth discsted of all my cgo, arrogance and desires, biding my time 16 Thus detached from all worldly objects and rendered holy and immaculate, I was soon engroased in Shree Krishna and at the right moment death carne to inc lake lightening and my communion with the Lord iring complete, and my destiny fulfilled, Ipsc up this tabernacle 17-18 Ar the close of the areaſier tlıc deluge when Virayan desired to Trilie repyosad on the si'ers or the ocean withdrawing and absorbing the entire creation in tus own stlf I was also drawn, in that all any entity, through the nostrils of Brahma 19 ·65 श्रीसंक्षिप्तभागवते प्रथमस्कन्धे सप्तमोऽध्यायः संहलयुगपर्यन्त उत्थायेदं सिसृक्षतः । मरी घिमिथा ऋषयः प्राणेभ्योऽहं च जझिरे ॥२०॥ अन्तर्बहिश्च लोकांस्त्रीन पर्येभ्यस्कन्दितवतः । अनुग्रहान्महाविष्णोरविधातगतिः क्वचित्॥२१॥ देवदत्तामिमां वीणां स्वरब्रह्मविभूपिताम् । मूर्च्छयित्वा हरिकथां गायमानश्चराम्यहम् ॥२२॥ सूत उवाच पर्व संभाष्य भगवान्नारदो पासवीसुतम् । आमन्त्र्य वीणां रणयन् ययौ यादृच्छिको मुनि ॥२३॥ इति श्रीसक्षिप्तभागवते प्रथमस्कन्धे व्यासनारदसवादे षष्ठोऽध्याय ॥६॥ अथ सप्तमोऽध्यायः शौनक उवाच निर्गते नारदे सूत भगवान् बादरायणः । श्रुतवांस्तदभिप्रेतं ततः किमकरोद्विभुः ॥१॥ सूत उवाच ब्रह्मनद्यां सरस्वत्यामाश्रमः पश्चिमे तटे । शम्याप्रास इति प्रोक्त ऋषीणां सप्रवर्धनः ॥२॥ तस्मिन् स्व आश्रमे व्यासो बदरीपण्डमण्डिते । आसीनोऽप उपस्पृश्य प्रणिदथ्यो मनः स्वयम् ॥३॥ भफ्तियोगेन मनसि सम्यक प्रणिहितेऽमले । अपश्यत् पुरंप पूर्व मायां च तदपाश्रयाम् ॥en A thousand ages after, when Brahma once again desired to create was also created with Marichi and other rishis from his lap 20 By the grace of the Lord my motion is never hampered. I am ever on the move and observing rigid continence, I travel the three worlds playing upon the lyre given by the Lord singing the glories of his divine play. 21-22 Shree Soota then said that Devarshi Narad, having thus narrated his story to Shree Ved Vyas, son of Satyavati, left the place playing upon his vina. Thus ends the Clapter Sixth of Book one CHAPTER--VII Shaunak said-: Oh Soota having heard Narad what did Bhagawan Vyas do after he left. 1 Soota said : There is an ashram, a hermitage, called Shamyapras on the western bank of the holy river Saraswati. This ashram mainly advocates and supports sacrifices and other allied ceremonies. It is beautified with berry trees all around. Once Vyas after his morning ablutions sat in meditation and in his mind that had becomc pure and poised by concentration and devotion, he first saw the Lord and then His Maya. 2-4 9 ·थीसंक्षिप्तभागवते 66 प्रथमस्कन्धे सप्तमोऽध्याय अनर्थोपशमं साक्षाद् भक्तियोगमधोक्षजे । लोकस्याजानतो विद्वांश्च सात्वतसंहिताम् ॥५ यस्यां वै श्रयमाणायां कृष्ण परमपूरुपे । भक्तिरुत्पद्यते पुंसः शोकमोहभयापहा ॥६ स संहितां भागवतीं कृत्वानुक्रम्य चात्मजम् । शुकमध्यापमास निवृत्तिनिरतं मुनिः ॥७ शौनक उवाच सधै निवृत्तिनिरतः सर्वत्रोपेक्षको मुनिः । कस्य वा वृहतीमेतामात्मारामः समभ्यसत् ॥८ सूत उवाच आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे । कुर्वन्त्य हैतुकी भक्तिमित्यम्भूतगुणो हरिः॥९ हरेर्गुणाक्षिप्तमतिर्भगवान् बादरायणिः । अध्यगान्महदाख्यानं नित्यं विष्णुजनप्रियः ॥१० परीक्षितोऽथ राजर्जन्मकर्मविलापनम् । संस्थां च पाण्डपुत्राणां वक्ष्ये कृष्णकथोदयम् ॥११ यदा मृधे कौरवसृजयानां धीरेष्वथो वीरगति गतेषु । वृकोदराविद्धगदाभिमर्शभग्नोरुदण्डे धृतराष्ट्रपुत्रे ॥१२॥ भर्तुः प्रियं द्रौणिरिति स्म पश्यन् कृष्णासुतानां स्वपता शिरांसि । उपाहरद्विप्रियमेव तस्य जुगुप्सितं कर्म विगर्हयन्ति ॥१३॥ He found that people do not know that it was only the devotion to thi divine alone that was instrumental in destroying all the evils of humanity So, for those that were ignorant, bereft of devotion and deference to the divine, he composed Shreemad Bhagawat, which dispels all grief, fea and delusion, and if, heard with faith and reverence inspires devotior in the Lord Supreme. 5-6 He first taught this Bhagawat Samhita to his son Shukdey who livec in scclusion away from the entanglements of active life. 7. Shree Shaunak then asked Soota, as to what led Shree Shukadev to study the Bhagwat Samhita when he was already living in scclusior bereſt of all desires and merged in the Self, the Atman. 8. Shree Soota replied: Though the saints delight in the Atman and though they are free from all ego, they worship and meditate on the Lord without any motive or interest, likewise shree Shukadev being attracted by the glory of the Lord studied this great Epic, without any motive. 9-10 Now I will tell you about the birth of Rajarshi Parikshit, his deed. and his end, thc cause of the Krishna-Katha and the cxodus of the Pandavas. Wlien in the great war between the Kauravas, and Pandava: numcrous valiant warriors ucrc hilled and when the thighs of Duryodhar were battered with the heavy blows of Bhima's mace and when Ashwastha. ma perpetrated the slanderous act distasteful even to Duryodhan of cutting the throats of the childran of Draupadi who were fast aslecp imagining that this act of lsis will please Duryodhan. At that time, when Arjun ·श्रीसंक्षिप्तभागवते ही प्रथमस्कन्धे सप्तमोऽध्यायः माता शिशूनां निधनं सुतानां निशम्य घोरं परितप्यमाना। तदारुदद्वाप्पकलाकुलाक्षी तां सान्त्वयन्नाह किरीटमाली ॥१४॥ तदा शुचस्ते प्रमृजामि भद्रे यद्ब्रह्मवन्धोः शिर आततायिनः । गाण्डीवमुक्तैर्विशिखैरुपाहरे त्वाऽऽक्रम्य यास्नास्यसि दग्धपुत्रा ॥१५॥ इति प्रियां वल्गुधिचित्रजल्पैः स सान्त्वयित्वाव्युतमित्रसूतः । अन्यायदंशित उप्रधन्या कपिध्वजो गुरुपुत्रं रथेन ॥१६॥ यदाशरणमात्मानमैक्षत श्रान्तवाजिनम् । अस्त्रं ब्रह्मशिरो मेन आत्मवाणं द्विजात्मजः ॥१७॥ अथोपस्पृश्य सलिलं संदधे तत्समाहितः । अजानन्नुपसंहारं प्राणकृच्छू उपस्थिते ॥१८॥ ततः प्रादुष्कृतं तेजः प्रचण्ड सर्वतोदिशम् । प्राणापदमभिप्रेक्ष्य विष्णुं जिष्णुरुवाच ह ॥१९॥ अर्जुन उवाव किमिदं स्विस्कुनो वेति देवदेव न वेद्यहम् । सर्वतोमुखमायाति तेजः परमदारुणम् ॥२०॥ श्रीभगवानुवाच वेत्येदं द्रोणपुत्रस्य ब्राह्ममत्रं प्रदर्शितम् । जात्रतेज उन्नद्धमत्रशो हस्त्रतेजसा ॥२१॥ was consoling his wife who was distressed, and lugubriously lamenting the murder of her sons said to her, "Oh blessed darling, I will chop off the head of this felon a low and debased brahmin with the sharp arrows of my Gandiva and bring it before you for you to sit on it, and bathe and remove your grief." Thus pacifying and consoling his wife with sweet words Arjun whose friend and guide was Lord Krishna, donned his armour, took his bow, mounted his chariot and followed Ashwa tthama, the son of his guru. 11-16 When Ashwathama's horses were tired and when he found that he was quite helpless, he thought, Brahmastra was the only weapon that can save him though, he did not know how to recall it, once it was released. Thus hanging between life and death he had no other but to hurl this formidable missile, which he did, and there emanated from it a dazzling blaze of light which spread in all directions. Arjun saw this great danger to life and in this hour of peril addressed the Lord. 17-19 Arjun said : Oh God of Gods, pray tell me as I do not know this dazzling glow so frightful and devastating, and where does it come from. 20 It is the Brahmastra of Ashwasthama, said Shree Bhagawan; you can only ward off his target and render it redundant by hurling the same missile brahmastra which you know very well. 21 recourse .

·श्रीसंक्षिप्तभागवते 70 प्रथमस्कन्धे अष्टमोऽध्यायः विमुच्य रशनावद्धं बालहत्याहतप्रभम् । तेजसा मणिना हीनं शिविरान्निरयापयत् ॥४०॥ वपनं द्रविणादाने स्थानान्निर्यापणं तथा । एप हि ब्रह्मबन्धूनां वधो नान्योऽस्ति दैहिकः ॥४॥ पुत्रशोकातुराः सर्वे पाण्डवाः सह कृष्णया । स्वानां मृतानां यत्कृयं चकुनिहरणादिकम् ॥४२॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कन्धे द्रोणविग्रहो नाम सप्तमोऽध्यायः ॥७॥ अथाप्टमोऽध्यायः सूत उवाच अथ ते संपरेतानां स्वानामुदकमिच्छताम् । दातुं सकृष्णा गङ्गायां पुरस्कृत्य ययुः स्त्रियः ॥१॥ ते निनीयोदकं सर्वे विलप्य च भृशं पुनः । आप्लुता हरिपादाजरजःपूतसरिजले ।।२।। सान्त्वयामास मुनिभिर्हतबन्धूछुचापितान् । भूतेषु कालस्य गति दर्शयन्नप्रतिक्रियाम् ॥३॥ गन्तुं कृतमतिब्रह्मन् द्वारकां रथमास्थितः। उपलेमेऽभिधावन्तीमुत्तरां भयवितलाम् ॥४॥ उत्तरोवाच अभिद्रवति मामीश शरस्तप्तायसो विभो । कामं दहतु मां नाथ मा मे गर्भो निपात्यताम् ॥५॥ the camp humbled and crest fallen. For a brahmin to shave his head, to deprive him of his wealth and to displace him, tentamounts to killing him. He need not be physically beheaded. The bereaved Pandavas then, along with Draupadi performed the obsequies of their dead sons. Thus ends the Chapter Seventh of book one. CHAPTER VIII Shree Soota continued : The Pandavas then, with their womenfolk and Shree Krishan went to the banks of the Ganges to propitiate the manes and prayed for the welfare of the dead. 1 They deplored the dead over and over again and bathed in the waters of the Ganges that was rendered holy by the touch of the feet of the Lord. 2 There, the Lord consoled and pacified the Pandavas who were much grieved at the murder of their dear ones and explained to them that nothing can prevent the relentless march of time and it was futile to bemoan it. 3 Then, the Lord after installing the Pandavas on the throne, decided to go to Dwaraka. When he mounted his chariot and was about to leave, Uttara, wife of Abhimanyu mad with fright rushed in front of his chariot and said, "Oh Lord I the spitfire, the missile of Ashwasthama rushes towards me forcefully with great speed. Let it burn me but pray do something that will spare the child in my womb." 4-5 ·श्रीसंक्षिप्तभागवते 71 प्रथमस्कन्धे अष्टमोऽध्यायः सूत उवाच उपधार्य घचस्तस्या भगवान् भक्तवत्सलः । अपाण्डवमिदं कर्तु द्रोणेरखमबुध्यत ॥६॥ प्यसनं वीक्ष्य तत्तेपामनन्यविषयात्मनाम् । सुदर्शनेन स्वास्त्रेण स्वानां रक्षा व्यघाद्विभुः ॥७॥ मन्तःस्थः सर्वभूतानामात्मा योगेश्वरो हरिः। स्वमाययाऽऽवृणोद् गर्भ वैराटयाः कुरुतन्तवे ॥८॥ प्रझतेजोविनिर्मुफ्तैरात्मजैः सह कृष्णया । प्रयाणाभिमुख कृष्णमिदमाह पृथा सती ॥९॥ कुन्त्युवाच कृष्णाय वासुदेवाय देवकीनन्दनाय च । नन्दगोपकुमाराय गोविन्दाय नमो नमः ॥१०॥ नमः पङ्कजनाभाय नमः पङ्कजमालिने । नमः पङ्कजनेत्राय नमस्ते पङ्कजाङ्मये ।११|| विपान्महाग्नेः पुरुपाददर्शनादसत्सभाया वनवासकृच्छ्रतः। मृधे मृधेऽनेकमहारथास्त्रतो द्रोण्यत्रतश्चास्म हरेऽभिरक्षिताः ॥१२॥ विपदः सन्तु नः शश्वत्तत्र तत्र जगद्गुरो । भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥१३॥ जन्मैश्वर्यश्रुतश्रीभिरेधमानमदः पुमान् । नैवाहत्यभिधातुं वै त्वामकिञ्चनगोचरम् ॥१४॥ Soota said: Paramatman the darling of the devouts, hearing these words of Uttara knew that Ashwasthama, son of Drona, has darted his brahmastra to exterminate the Pandavas; so, to protect the dynasty of the kurus the omnipresent Lord Shree Hari hurled his Sudarshan Chakra to protect his devotees from this devastating danger. 6-7 Shree Hari, who lives in the hearts of all being shrouded the embryo in the womb of Uttara, the daughter of Virat with his yogic prowess. 8 Thus relieved of the danger of brahmastra Kuntajee, with her sons and Draupadi, extolled Shree Krishna who was about to depart for Dwaraka. 9 Kunti said : we bow to thee Govind, son of Devaki, dear child of gopa Nanda, to thee, oh, one, with lotus like eyes feet and the navel, adorned with garland of lotuses, we pay our homage. Oh Lord you have protected us from poison, fire, and demons, and from the assemblage of the wicked, and hardships of the forest and from the arms and weapons of great warriors in wars, the last one being the brahmastra of Ashwasthama. 10-12 Lord of the Universe, let all adversities and misfortunes befall us, so that, we can always think about you and remember you who is the liberator and benefactor of mankind. One who is born in a noble family, and who has majesty, learing and wealth, the root cause of all ego does not think of you, who are easily approachable to the devotees devoid of all desires, 13-14 ·धीसक्षिप्तमागते 72 प्रथमस्कन्धे अप्टमोऽध्यायः नमोऽकिञ्चमवित्ताय निवृत्तगुणवृतये । आत्मारामाय शान्ताय कैवल्यपतये नमः ॥१५॥ मन्ये त्वां कालमीशानमनादिनिधनं विभुम् । समं चरन्तं सर्वत्र भूतानां यन्मिथः कलिः ॥१६॥ अथ विश्वेश विश्वात्मन् विश्वमूर्ते स्वकेपु मे । स्नेहपाशमिमं छिन्धि दृढं पाण्डपु पृष्णिपु ॥१७॥ त्वयि मेऽनन्यविषया मतिर्मधुपतेऽसकृत् । रतिमुद्वहतादद्धा गड्बोधमुदन्वति ॥१८॥ सूत उवाच तो पाढमित्युपामन्त्र्य प्रविश्य गजसाह्वयम् । स्त्रियश्च स्वपुरं यास्यन् प्रेरणा राशा निवारितः ।। आह राजा धर्मसुतश्चिन्तयन् सुहृदां वधम् । न मे स्यान्निरयान्मोसो ह्यपि वायुतायुतैः॥२०॥ यथा पड्केन पकाम्भः सुरया या सुराकृतम् । भूतहत्यां तथैकां न यज्ञैर्माटुमर्हति ॥२१॥ इति श्रीमक्षिातभागवते प्रथमस्कन्धे कुन्तीस्तुतियुधिष्टिरानुतापो नामाष्टमोऽध्यायः ॥८॥ To one who has nothing to call his own, you are his sole treaure. You are tranquil and sedate, delighting in your own form, my salutations to thee oh ye Lord of absolution. 15 Time is the cause of all mutual conflicts, the ruler of all beings and objects, which has neither beginning nor end and is all pervading. You are that (Kal) the Time personified Oh God, thou art the Lord of the universe its idol. Pray remove the stubborn attachment that I bear towards all those whom I call my own, both the Yadavas and the Pandavas, and may all the flow of my feelings emotional and intellectual constantly rush towards you unabatedly, as the flow of the Ganges rushes towards the ocean. 16-18 Soota said : Shree Krishna then blessed Kuntaji and returned to Hastinapur. When he was about to depart for Dwaraka with his women-folk Yudhishthir anxious and perturbed at the annihilation of his kinsmen moved with feelings stopped him and said : Sire, I will not be able to extricate myself from this hell even after a thousand years because of my sins. Sins or crimes, perpetrated with purpose cannot be cleansed by any number of sacrifices as muddy water cannot be got rid of its mud, nor winc can be got rid of its evil by wine. 19-21 Thus ends in the the Chapter Eighth of Book One.

·भोसंक्षिप्तभागयते 73 प्रथमस्कन्धे नवमोऽध्यायः अथ नवमोऽध्यायः सूत उवाच इति भीतः प्रजाद्रोहात् सर्वधर्मविवित्सया । ततो विनशन प्रागाद् यत्र देववतोऽपतत् ॥१॥ सदा ते भ्रातरः सर्वे सवैः स्वर्णभूपितैः । अन्वगच्छन् स्थैविप्रा व्यासधौम्यादयस्तथा ॥२॥ भगवानपि विप्रर्षे रथेन सधनंजयः । स तैय॑रोचत नृपः फुचेर इव गुह्यकैः ॥३॥ दृष्टा निपतितं भूमौ दिवश्च्युतमिवामरम् । प्रणेमुः पाण्डवा भीष्मं सानुगाः सह चक्रिणा ॥४। तत्र ब्रह्मर्पयः सर्वे देवर्षयश्च सत्तम । राजर्पयश्च तमासन् द्रष्टुं भरतपुङ्गवम् ॥५॥ तान समेतान् महाभागानुपलभ्य वसूत्तमः । पूजयामास धर्मशो देशकालविभागवित् ॥६॥ कृष्णं च तत्प्रभाव आसीनं जगदीश्वरम् । इदिस्थं पूजयामास माययोपात्तविग्रहम् ॥७॥ अहो कप्यमहोऽन्याय्यं यद्यूयं धर्मनन्दनाः । जीवितुं नाहथ क्लिष्ट विप्रधर्माच्युताश्रयाः ॥८॥ सर्व कालकृतं मन्ये भवतां च यदप्रियम् । सपालो यद्वशे लोको पायोरिव घनावलिः ॥९॥ CHAPTER IX Shree Suta Continued : Then King Yudhishthira disconsolate at the sins of destruction of his kinsmen went to Devarata, Bhishma (who was lying on the battlefield biding his time to leave this world) for consolation and advice. His brothers followed him along with Shree Vyas, Dhaumya and other sages in the golden chariots drawn by beautiful horses. Lord Krishna went with Arjuna in his chariot. Bhishma lying on the bed of arrows sorrounded by relations and other admirers, who had come there to see him looked like a god that had fallen on this earth from heaven. Shree Krishna and the Pandavas paid their homage to him. 1-4 There at the moment, had also come for his darshan, the best among the brahmins, the gods and the royal sages; to them all that had gathered around Bhishma, the best amongst the Vasus, who knew both time and place appropriately, and was also well versed in religion, addressed them with the words of welcome. He also welcomed the Lord of the universe Shree Krishna, (who adorns the hearts of all beings) whose prowess he knew very well, and who was there, in the human form by his own Maya, and said 5-7 Oh Pandavas, you are sons of dharma, as you follow the Brahmins, dharma, and Lord Krishna, so all of you are righteous and god fearing. You should have no trouble whatsoever. It is wrong that you should be unhappy; whatever unpleasant that has happened to you is caused by time. This whole universe is bound by time as are the clouds by the wind, 8-9 ·धीसंक्षिप्तभागपते 74 प्रथमस्कन्धे मपमोश्यापा यत्र धर्म सुतोराजा गदापाणिवृकोदरः । कृष्णोऽस्त्री गाण्डिवं चापं सुहत्यष्णस्ततो विपत् ॥१०॥ महास्य कहिचिद्राजन् पुमान् वेद विधिसितम्। यद्विजिशामया युक्ता मुरान्ति फययोऽपि दि॥ तस्मादिदं दैवतन्त्रं व्ययस्य भरतर्षभ । तस्यानुविहितोऽनाथा नाथ पाहि प्रजाः प्रभो ॥१२॥ वै भगवान् साक्षादाद्यो नारायणः पुमान् । मोहयन्मायया लोकं गूढश्चरति पृष्णिपु ॥१३॥ पं मन्यसे मातुलेयं प्रिय मित्रं सुहृत्तमम् । अकरोः सचिचं दूतं सौहदादय सारथिम् ॥१en तथाप्येकान्तभक्तेपु पश्य भूपानुकम्पितम् । यन्मेऽसुंत्यजतः साक्षात्रष्णो दर्शनमागतः ॥१५॥ स देवदेवो भगवान् प्रतीक्षतां फलेवरं यावदिदं हिनोम्यहम् । प्रसन्नहासारुणलोचनोल्लसन्मुसाम्बुजो ध्यानपयश्चतुर्भुजः ॥१६॥ सूत उवाच युधिष्ठिरस्तदाकर्ण्य शयानं शरपञ्जरे । अपृच्छद् विविधान् धर्मानुषीणां चानुटण्यताम् ॥१७॥ धर्मार्थकाममोक्षांश्च सहोपायान् यथा मुने । नानाख्यानेतिहासेपु वर्णयामास तत्त्ववित् ॥१८॥ Why should there be any adversity where there is Yudhishthira son of dharma, Bhimsen the arch mace wielder and Arjuna the great archer with his Gandiva and Shree Krishna the Lord of Lords as friend and guide. 10 Oh King, nobody can know what is ordained for him. Even the best of the talented are confused. Therefore believing all this as ordaindd by providence, accept them as they are and protect your subjects. 11-12 Oh Pandavas, Sliree Krishna whom you believe as your maternal uncle's son, your dear friend and benefector and whom you have made your counseller, messanger of peace and charioteer out of affection is the Supreme being, the Adi Narayana, who remains incognito, and moves amongst the Yadavas delighting us all. Nevertheless how kind and compassionate he is for such an isolated devotee like me that he has come to me to bless me with his presence when I am about to die. I pray him the four armed Lord of Lords not to leave this place but tarry, and give me Darshan of his sweet charming lotus eyed countenance, till I leave this tabernacle. 13-16 Soata said : On hearing this Yudhishthira requested Bhishma lying on the bed of arrows, to explain to him different aspects of religion in the presence of the rishis that had assembled there. 17 Bhishma great philosopher and thinker that he was described to him with illustrations and anecdotes the true form of dharma, artha, kama and moksha and the ways and means to achieve them, 18 to ·श्रीसंक्षिप्तभागवते 15 प्रथमस्कन्धे नवमोऽध्यायः धर्म प्रवदतस्तस्य स कालः प्रत्युपस्थितः। यो योगिनश्छन्दमृत्योवान्छितस्तूत्तरायणः ॥१९॥ तदोपसंहृत्य गिरः सहस्रणीचिमुक्तसङ्ग मन आदिपुरुषे । निवृत्तसर्वेन्द्रियवृत्तिविभ्रमस्तुष्टाव जन्यं विसृजञ्जनार्दनम् ॥२०॥ श्रीभीष्म उवाच त्रिभुवनकमनं तमालवण रविकरगीरवराम्बरं दधाने । वपुरलककुलावृताननाजं विजयसखे रतिरस्तु मेऽनवद्या ॥२॥ सपदि सखियचो निशम्य मध्ये निजपरयोर्यलयो रथं निवेश्य । स्थितवति परसैनिकायुरक्ष्णा हृतवति पार्थसखे रतिर्ममास्तु ॥२२॥ व्यवहितपृतनामुसं निरीक्ष्य स्वजनवधान् विमुखस्य दोपबुद्धया । कुमतिमहरदात्मविद्यया यश्चरणरतिः परमस्य तस्य मेऽस्तु ॥२३॥ स्वनिगममपहाय मत्प्रतिक्षामृतमधिकर्तुमवप्लुतो रथस्यः । धृतरथचरणोऽभ्ययाच्यलद्गुहरिरिव हन्तुमिमं गतोत्तरीयः ॥२५॥ Thus in religious discourses the time passed on and Uttarayana set in when that great leader of multitude Bhishma, stopped speaking linked his' mind, which had become free from all desires, in the Lord and prayed to him while living his body as under 19-20 Bhisma said: Oh the most beautiful in the three worlds, luminous like the rays of the Sun with a complexion radiant like copper, the wearer of the yellow silk raiment, whose charming face strewn with tresses of hair further beautifies the countenance and who has assumed this human form, in Thee, Oh Lord of Lords Shree Krishna may my mind ever remain devoted with affection; in that friend of Parth, who on a mere mention from Arjuna to plant his chariot between the two hostile armies did it and who by his mere sight deprives the enemy soldiers of their lives. 21-22 my love always remain the feet of that supreme being who, when, Arjuna was overwhelmed with grief, under a mistaken notion, thought that if he fought in the battle, he would be the cause of destruction of his kinsmen and his elders, like Bhishma and Drona, whom he saw arrayed in the front rank of the enemy's army, revealed to him in his hour of despair the nature of the soul and dispelled his delusion. May my mind ever remain in that Lord, who to fulfill my vow, set aside his promise, not to hold any weapon during the war, jumped out of his chariot and with the wheel of that chariot in his hand rushed towards me like a lion charging an elephant. His assault was so severe and wrathful that the earth underneath was shaken and in that agitation, the Lord did not even notice that his scarf was blown off. 23-24 May all on ·थीसंक्षिप्तभागयते 76 মথম নামালায় विजयरथकुटुम्य आत्ततोत्र धृतहयररिमनि तजियेक्षणीये । भगवति रतिरन्तु मे मुमूर्यमिद निरीक्ष्य हना गताः सम्पम् ॥२५॥ तमिममहम शरीरभाजां हदि हदि धिष्ठितमात्मकलितानाम् । प्रतिदृशमिव नकधार्फमेकं समधिगतोऽस्मि विधृतभेदमोदः ।।२।। सूत उवाच कृष्ण एवं भगयति मनोवाग्दृष्टिवृत्तिभिः। आत्मन्यात्मानमावेश्य सोऽन्तःश्याम उपाग्मन् ॥२७॥ तत्र दुन्दुभयो नेदुर्देवमानववादिताः । शशंसुः साधयो राशां सापेतुः पुष्पवृष्टयः ॥२८॥ तस्य निर्हरणादीनि सम्परेतस्य भार्गव । युधिष्ठिरः कारयित्वा मुहत दुःसितोऽभवत् ॥२९॥ तुष्टुवुर्मुनयो हृष्टाः कृष्णं तद्गुह्यनामभिः ततस्ते सप्णहृदयाः स्वाश्रमानु प्रययुः पुनः ॥३०॥ पित्रा चानुमतो राजा वासुदेवानुमोदितः । चकार राज्यं धर्मेण पितृपैतामदं विभुः ॥३१॥ इति श्रीसक्षिप्तभागवते प्रथमस्कन्धे युधिष्ठिरराज्यप्रलम्भो नाम नयमोऽध्यायः ॥९॥ Now that I am dying let my heart be in Him, whose mere sight. (darshan) with the whip and the reins of the fine steed of his friend Arjuna's chariot in his hands was so grand and magnificant that even the dying warriors on the battlefield attained absolution by it. 25 Just as the sun though only one appears many when reflected in mirror, gem and water, likewise the Lord though one, without a second living alike in all beings created by him, appears in different forms. Blessed indeed I am, now that I have known him, (without distinction and illusion) in all his grandeur. 26. Soota continued : Bhishma then marshalled all his senses, sight, mind and specch and concentrating them all in the Lord Krishna posited his soul in the soul universal the Parmatman; with held his life breath, dissolved it into his body, and passed away in all tranquility. Men and gods sounded the music, Alowers fell in showers from the skies. The saints admired such death, 27-28 Oh Shaunak, King Yudhishthira then performed his obsequies, and was deeply grieved for sometime. 29 The munis that had assembled there sang the hymns of the Lord with his names, and appelations esoteric and unknown. Thus having become Krishna minded they returned to their respective ashrams. 30 King Yudhishthira then with the consent of Dhritarashtra and Lord Krishna ascended the throne and rule his ancestral kingdom on the tenets of religion. 31 Thus ends The chapter ninth of book onc.

·श्रीसंक्षि तभागवते 17 प्रथमस्कन्धे दशमोऽध्याय: अथ दशमोऽध्यायः सूत उवाच वंशं कुरोवंशवाग्निनिहतं संरोहयित्वा भवभावनो हरिः। निवेशयित्वा निजराज्य ईश्वरो युधिष्टिर : प्रीतमना बभूव ह ॥१॥ निशम्य भीष्मोक्तमथाच्युतोक्तं प्रवृत्तविज्ञानविधृतविभ्रमः । शशास गामिन्द्र इवाजिताश्रयः परिध्युपान्तामनुजानुवर्तितः ॥२॥ नद्यः समुद्राः गिरयः सबनस्पतिवीरुधः । फलन्त्योपघयः सर्वाः काममन्तु तस्य वै ॥३॥ नाधयो व्याधयः क्लेशा देवभूतात्महेतवः। अजातशत्रावभवजन्तूनां राशि कहिंचित् ॥४॥ उपित्या हास्तिनपुरे मासान् कतिपयान हरिः। सुहृदां च विशोकाय स्वमुश्च प्रियकाम्यया ॥५॥ आमन्त्र्य चाभ्यनुज्ञातः परिप्वज्याभिवाद्य तम् । आरुरोह रयं कैश्चित्परिप्वक्तोऽभिवादितः ॥६॥ तस्मिन्न्यस्तधियः पार्थाः सहेरन् विरहं कथम् । दर्शनस्पर्शसंलापशयनासनभोजनः ॥७॥ मृदङ्गशसमेर्यश्च वीणापणवगोमुखाः । धुन्धुनिकयण्टाद्या नेदुदुन्दुभयस्तथा ॥८॥ प्रासादशिखरारूढाः कुरुनार्यों विक्षया । वपुः कुसुमैः कृष्ण प्रेमब्रीडास्मितेक्षणाः ॥९॥ CHAPTER X Suta proceeded : The Lord by saving Parikshit and installing Yudhishthira on the throne felt very happy as he thus revived the dynasty of Kurus which was charred by the conflagration of fratricidal quarrel and strife. Dharmraj was now free from all doubts and delusion after hearing Shree Krishna's and Bhishma's words of wisdom and advice. He ruled the earth of the seven seas with faith in the divine as Indra ruled the Heaven. His brothers followed him in every way. 1-2 The seas, the rivers, the mountains, the creepers, the vegetables the trees and the fields all, seasonally yielded bumper crops and abundant fruits. Nature also thus fully co-operated with Dharmaraj. There was also no trouble whatsoever of any kind, spiritual, temporal, or providential among the subjects. 3-5 The Lord thereafter, stayed behind in Hastinapur for a few months more to console his sister and his other relatives; and when he was ready to go to Dwaraka, he went to meet Yudhi shthira bowed to him out of respect for him embraced Arjuna with affection and accepting salutations of Sahadev and Nakul and waving to all the rest bidding good-bye he mounted his chariot. 6 For the Pandvas, who were deeply attached to the Lord in all their activities day in and day out, it was impossible to suffer such a separation from him. When he was about to leave, all the musical instruments such as drums, bugles, conches, bells and vina were played L.

·धोसंक्षिप्तभागयते 78 प्रथमस्कन्धे दशमोऽध्यायः अन्योन्यमासीत्संजल्प उत्तमश्लोकचेतसाम् । कौरवेन्द्रपुरस्त्रीणां सर्वश्रुतिमनोहरः ॥१०॥ स वै किलायं पुरुषः पुरातनो य एक आसीदविशेप आत्मनि । अग्रे गुणेभ्यो जगदात्मनीश्वरे निमीलितात्मग्निशि सुप्तशक्तिपु ॥११॥ स पर भूयो निजवीर्यचोदितां स्वजीवमायां प्रकृति सिसृक्षतीम् । अनामरूपात्मनि रूपनामनी विधिसमानोऽनुससार शास्त्रकृत् ॥१२॥ स या अयं यत्पदमन सूरयो जितेन्द्रिया निजितमातरिश्वनः । पश्यन्ति भक्त्युत्कलितामलात्मना नन्वेप सत्त्वं परिमाटुमर्हति ॥१३॥ यदा हाधर्मेण तमोधियो नृपा जीवन्ति तत्रैप हि सत्त्वतः किल । धत्ते भगं सत्यमृतं दयां यशो भवाय रूपाणि दधद्युगे युगे ॥१४॥ एवंविधा गदन्तीनां स गिरः पुरयोपिताम् । निरीक्षणेनाभिनन्दन सस्मितेन ययो हरिः ॥१५॥ अजातशत्रुः पृतनां गोपीथाय मधुद्विषः। परेभ्यः शङ्कितः स्नेहात्मायुक्त चतुरगिणीम् ॥१६॥ in concert, the bashful women of the family that were on the terraces of the palace to see the Lord, with smiles on their faces showered flowers on the Lord and talked amongst themselves about Shree Krishna as below. 7-10 Oh friend, this is that Prime being, the soul universal, in whom rests the souls of all beings, in their immaculate magnificience, along with the qualities of satwa, rajas and tamas, which existed in the beginning and which will be in the end of this creation, 11 This is that very Shree Krishna who enjoined his illusory powers, inspired by his free will to create this universe and give it a name and a form which it had never before. 12 This is that very Lord Shree Krishna, whose paramapad that stage supreme is experienced and realised by the high souled Yogis whose minds have been rendered pure and whose intellect rendered immaculate by their great devotion. 13 When the Kings with predominance of tamas in them become unrighteous and lead life of infamy, the Lord, to protect the earth from them descends on this carth with his divine qualities, of majesty, truth and mercy and manifests himself in the human form. 14. When women of the town were conversing thus, the Lord smilling affectionately and hailing everybody took their Icave and left Hastinapur for Dwarala. 15 The benign king Yudhishthira (onc who has no enemy) scnt his army to guard Shree Krishna on the way from the enemies. 16 .

·भीसंक्षिप्तभागवते 79 प्रथमस्कन्धे एकादशोऽध्यायः अथ दूरागताशौरिः कौरवान् विरहातुरान् । संनिवर्त्य दृढं निग्धान् प्रायात्स्यनगरी प्रियः।१० मरुधन्वमतिकम्य सौवीरामारयोः परान् । सायं मेजे दिशं पश्चाद्गविष्ठो गां गतस्तदा ॥१८॥ पति श्री संक्षिप्तमागवते प्रथमस्कन्धे नैमिपीयोपाख्याने श्रीकृष्णद्वारग्रगमनं नाम दामोऽध्यायः ॥१०॥ : अर्थकादशोऽध्यायः सूत उवाच आनान् स उपद्रज्य स्वृद्धाजनपदान् स्वकान् दध्मौ दरवरं तेषां विपादं शमयन्निव ॥१॥ तमुपश्रुत्य निनदं जगद्भयमयावहम् । प्रत्युद्ययुः प्रजाः सर्वा भर्तृदर्शनलालसाः ॥२॥ प्रीत्युत्फुल्लमुखाः मोचुर्हर्पगद्गदया गिरा। पितरं सर्वसुदृदमवितारमिधामकाः ॥३॥ भवाय नस्त्वं भव विश्वमावन त्वमेव माताथ सुहृत्पतिः पिता । त्वं सद्गुरुनः परमं च दैवतं यस्यानुवृत्त्या कृतिनो वभूषिम ||४|| यीम्युजाक्षापससार भो भवान् फुरुन्मधून वाय सुहृद्दिदृक्षया । तत्रादकोटिप्रतिमः क्षणो भवेद् रवि विनाक्ष्णोरिव नस्तवाच्युत ॥५॥ The Pandavas who went with Lord, to some distance to bid him good bye were sent back by him and he went his way with his kinsmen, and crossing Meru, abhir and other countries he entered Dwaraka, on the west coast of Bharat at the close of the day. 17-18 Thus ends the chapter eleventh of book one. CHAPTER XI Shree Soota continued : Shree Krishna returned to his country of Anart his prosperous domain and blew his conch, Panchjanya, which appeased the hearts of his subject. 1 On hearing the blast of that conch which dispels all grief and fear, the people of the city anxious to see their Lord rushed out to welcome him.2 The populace delighed at seeing the Lord were so much overjoyed and moved with emotion that they prayed for him their protector and friend as children would pray for their father. 3 Oh Lord of the Universe, thou art the mother, father, friend, husband, and our Guru by whose service we are blessed. 4 Oh one with the lotus eyes, since the time you leave us to see your relations in Hastinapur or Mathura till the time you return every moment of sepration becomes of infinite duration as it would become to the eyes without the Sun. 4-5 ·धोसंक्षिप्तभागयते 80 प्रथमस्कन्धे पकादशोऽध्यायः इति चोदीरिता वाचः प्रजानां भक्तवत्सलः । शृण्वानोनुग्रहं दृष्ट्या वितन्वन् प्राविशत्पुरीम् ॥६॥ धारणेन्द्रं पुरस्कृत्य ब्राह्मणैः ससुमङ्गलैः । प्रत्युज्जग्मू रथैधाः प्रणयागतसाध्वसाः ॥७॥ भगवांस्तत्र वन्धूनां पौराणामनुवर्तिनाम् । यथाविध्युगसङ्गम्य सर्वेषां मानमादधे ॥८॥ स्वयं व गुरुभिविगैः सदारैः स्थविरैरपि । आशीभियुज्यमानोऽन्यैर्यन्दिभिश्चाविशत्पुरम् ॥९॥ श्रियो निवासो यस्योरः पानपात्रं मुखं दृशाम् । पाहयो लोकपालानां सारङ्गाणां पदाम्बुजम् ।। प्रविष्टस्तु गृहं पित्रोः परिप्यक्तः स्वमातृभिः । ववन्दे शिरसा सप्त देवकीप्रमुखा मुदा ॥११॥ अथाविशत्स्वभवनं सर्वकाममनुत्तमम् । प्रासादा यत्र पत्नीनां सहस्त्राणि च पोडश ॥१२॥ पत्न्यः पति प्रोप्य गृहानुपागतं विलोक्य संजातमनोमहोत्सवाः । उत्तस्थुरारात्सहसाऽऽसनाशयात् साकं व्रतैीडितलोचनाननाः ॥१३॥ एवं नृपाणां क्षितिभारजन्मनामक्षौहिणीभिः परिवृत्ततेजसाम् । विधाय धैरं श्वसनो यथानलं मिथो वधेनोपरतो निरायुधः ॥१४॥ The darling of the devotees thus hearing these words full of feeling from his subjects entered the capital. 6 Pradumna and others with a decorated elephant, and accompanied by brahmins singing auspicious hymns came to receive the Lord out of their great affection. 7 The Lord Shree Krishna also met with due respect all those that had come to welcome him. 8 The elders, the Brahmins, with their wives and the older folks of the city blessed him The servants and the attendants sang hymns of his praises when he entered the town. 9 Shrcc Krishna whose brcast is the abode of Laxmi and whose charming face is an object of delight for all beings to drink deep in to that ncctor of rarc bcauty and in whosc arms live the protectors of the carth and whose fcct are the haven of his devotees when he entered the house, his mothers embraced him. He, then bowed to cach one of them and lay prostrate before all the seven of them. 10-11 Then he want to the palaces of his sixteen thousand queens which were full of splendour. 12 They were all excited with joy on sccing their Lord returned after a long time They all rose from their scats and with their faces flushed with modesty they stood before their Lord. 13 Just as a strong wind calises bamboos in a forest to collide with cach other and ignites firc and is extinguished only after tlic forcst is destroyed, similarly Lord Shrec Krishna himsilf remained unarmed and ·श्रीसंक्षिप्तमागवते 81 प्रथमस्कन्धे द्वादशोऽध्यायः पतदीशनमीशस्य प्रकृतिस्थोऽपि तद्गुणैः। न युज्यते सदाऽऽत्मस्थैर्यथा बुद्धिस्तदाश्रया ॥१५॥ ॥ इति श्रसक्षिप्तमागवले प्रथमस्कन्धे नैमिषीयोपाख्याने श्रीकृष्णाद्वारकाप्रवेशो नामकादशोऽध्यायः ॥१ अथ द्वादशोऽध्यायः शौनक उवाच अभ्यत्थानोपरटेन ब्रह्मशीणोरतेजसा । उत्तराया हतो गर्भ ईशेनाजीवितः पुनः ॥१॥ तस्य जन्म महायुद्धेः कर्माणि च महात्मनः । तदिदं श्रोतुमिच्छामः स प्रेत्य गतवान् यथा ॥२॥ सूत उवाच मातुर्गर्भगतो वीरः स तदा भृगुनन्दन । ददर्श पुरुषं कंचिद्दह्यमानोऽस्त्रतेजसा ॥३॥ अंगुष्ठमात्रममलं स्फुरत्पुरटमौलिनम् । अपीच्यदर्शनं श्याम तडिहाससमच्युतम् ||en अनतेजः स्वगदया नीहारमिव गोपतिः। विधमन्तं संनिक पर्वक्षत क इत्यसौ ॥५॥ विधूय तदमेयात्मा भगवान् धर्मगुन् विभुः । मिपतो दशमास्यस्य तत्रैवान्तर्दधे हरिः ॥६॥ ततः सर्वगुणोदकै सानुलग्रहोदये। जज्ञे वंशधरः पाण्डोभूयः पाण्डरिवौजसा ॥७॥ contrived to make the kings who were a burden to the soil fight onc another and rested only after they and their vast armies were completely destroyed. 14 The Lord eventhough shrouded by prakrati is never affected by it or bound by its qualities, therein lies his greatness. The same is true of intellect which remains unaffected by Maya when it resorts to the Lord. 15 Thus Ends Chapter alevank of Book I - CHAPTER XII Shaunak Said : What happened to that babe of Uttara that was well nigh killed by the brilliant Brahmastra of Ashavtthama, and which was saved by the Lord. We wish to know all about the life and deeds of that talented child and what happened to him after his death. 1-2 Shree Soota said: When that child who was in the womb of the Mother was about to be burnt by the heat of the Brahmastra, it sawa brilliant tiny little man of the size of a thumb bluish in colour with a crown of gold clad in yellow silk raiment dispelling the blaze of the missile with his mace like the morning due which is dispelled by the light of the Sun. It then wondered as to who could that be? But the invincible Lord the protector of faith having destroyed the blaze and quelled the heat of the weapon, vanished before the very eyes of that child. Then at the auspicious moment under lucky stars this son of the Pandu family Parikshit was born with the halo around him as if king Pandu himself was born again. 3-7 11 ·धोसंक्षिप्तभागवते 82 प्रथमस्कन्धे बादशोऽध्यायः तस्य प्रीतमना राजा विप्रैधौम्यपादिभिः । जातकं कारयामास याचयित्या च मालम् ॥८॥ समूयुाह्मणास्तुश राजानं प्रश्रयान्वितम् । एप घस्मिन् प्रजातन्तौ पुरूणां पौरवर्षभ ॥९॥ देवेनाप्रतिघातेन शुम्ले संस्थामुपेयुपि । रातो वोऽनुग्रहार्थाय विष्णुना प्रभविष्णुना ॥१०॥ तस्मान्नाना विष्णुरात इति लोके यहच्छ्रवाः । भविष्यति न संदेहो महाभागवतो महान् ॥१९ ब्राह्मणा ऊचुः सर्वसद्गुणमाहात्म्ये एष कृष्णमनुवतः । निग्रहीता फलेरेप भुयो धर्मस्य कारणात् १२॥ तक्षकादात्मनो मृत्युं द्विजपुत्रोपसर्जितात् । प्रपत्स्यत उपश्रुत्य मुक्तसङ्गः पदं हरेः ॥१३॥ जिशासितात्मयाथात्म्यो मुनेयाससुतादसौ । हित्वेदं नृप गहायां यास्यत्यद्धाकुतोभयम् ॥१४॥ इति राक्ष उपादिश्य विप्रा जातककोविदाः। लन्धापचितयः सर्वे प्रतिजग्मुः स्वकान् गृहान् ॥१५॥ स एप लोके विख्यातः परीक्षिदिति यत्प्रभुः । गर्भे दृष्टमनुध्यायन परीक्षेत नरेयिह ॥१६॥ स राजपुनो ववृधे आशु शुक्ल इवोडपः । आपूर्यमाणः पितृभिः काष्ठाभिरिव सोऽन्यहम् ॥१७॥ Emperor Yudhishthira who was happy at the birth of the child summoned Dhaumya, Kripacharya, and others who came and performed the “Jatkarma-sanskar" (birth rites performed by the Brahmins with blessings and benedictions to the new born), and blessed the child. All the Brahmins that were present there were highly satisfied with the welcome and honour done to them by the Emperor said to him, Rajan! when your dynasty of the Kurus was on the verge of extinction, as was ordained by the all powerful fate Bhagwan Vishnu out of compassion for you gave this son. He will, therefore, be known as Vishnurat' He will be a glorious king and devotee of a very high order. There is no doubt about it. 8-11 He will follow religiously Shree Krishna, in his great virtues He will humble Kali for the protection of this earth and dharma, and knowing his death by the bite of the cobra Takshak as imprecated by the rishi's son, he will give up all his wordly attachments and surrender himself to the Lord. He will know the true form of the Atman from Muni Shukadev, son of Maharshi Vyas, and give up his body on the banks of the Ganges and attain that stage supreme which is free from all fear and fright. 12-14 Thus prophesying all the brahmins and rishis, well versed in astrology were duly honoured with gifts and presents by the King, went home. 15 That royal child under the paternal care of Yudhishthira and other clders, began to grow up quickly as the moon waxes from day to day in the bright half, and became famous as Parikshit because of his minute observation of the tiny figure of the Divine seen in the womb of his Mother, 16-17 ·श्रीसंक्षिप्तभागवते 83 प्रथमस्कन्धे त्रयोदशोऽध्याय: ततः सम्भृतसम्भारो धर्मपुत्रो युधिष्ठिरः । वाजिमेधैनिभिभीतो यः समयजसरिम् ॥२८॥ याहूतो भगवान् राशा याजयित्वा द्विजेनूपम् । उयास कतिचिन्मासान् सुहृदां प्रियकाम्यया ॥१९॥ सतो राशाभ्यनुज्ञातः कृष्णया सह अन्धुभिः । ययो हारवती ब्रह्मन् सार्जुनो यदुभिर्वृतः ॥२०॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कन्धे नैमिषीयोपाख्याने परीक्षिजन्माद्युत्कों नाम द्वादशोऽध्यायः ॥१२॥ अथ त्रयोदशोऽध्यायः सूत उवाच विदुरस्तीर्थयात्रायां मैत्रेयादात्मनो गतिम् । शात्यागाचास्तिनपुरं तयावाप्तवियित्सितः ॥ ते यन्धुमागतं दृष्ट्वा धर्मपुत्रः सहानुजः। राजा तमर्हयांचक्रे तासनपरिग्रहम् ॥२॥ तं भुक्तयन्तं विश्रान्तमासीनं सुखमासने । प्रश्रयावनतो राजा प्राह तेषां च शृण्वताम् ॥३॥ युधिष्ठिर उवाच अपि स्मरथ नो युष्मत्पक्षच्छायासमेधितान् । विपद्गणाद्विपाग्न्यादेमांचिता यत्समातृकाः ॥४॥ कया वृत्या पतितं घश्वरद्भिः क्षितिमण्डलम् । तीर्थानि क्षेत्रमुख्यानि सेवितानीह भूतले ॥५॥ Emperior Yudhishthira then with the help of his brothers collected all the material for Yajna, invoked Lord Hari and propitiated Him by performing three Ashwamedh Yajnas. The king invited Shree Krishna to witness these Yajnas which were being performed by the learned Brahmins. Bhagawan Krishna, stayed there for few months for the good of his kinsmen, and after sometime, with the permission of King Yudhishthira, Draupadi and other relatives and friends returned to Dwarka with Arjun and Yadavas. 18-20 Thus Ends Chapter twelvth of Book I CHAPTER XIII Sooata said : Shree Vidur while on pilgrimage learned from Shri Maitreya knowledge about the Atman, and hearing about Lord Shree Krishna's going to his celestial abode soon repaired to Hastinapur. King Yudhishthira and his brothers welcomed him with due respects. When he was relaxing after dinner, the Emperor questioned Vidurjee in the presence of all. 1-3 Yudhishthira spoke: oh venerable one ! As the birds protect their young ones by their wings, so, you have protected us and saved us along with our mother from various adversities like poison, fire, etc. Please, tell us - what was your attitude to life, in your travels, and ·श्रीसंक्षिप्तभागवते 84 प्रथमस्कन्धे प्रयोदशोऽध्याय भवद्विधा भागवतास्तीर्थभूताः स्वयं विभो । तीर्थीफुर्वन्ति तीर्थानि स्वान्तःस्थेन गदाभृता ॥६॥ अपि नः सुहृदस्तात वान्धवाः कृष्णदेवताः । दृष्टाः श्रुता वा यदवः स्वपुर्या सुसमासते ॥७॥ इत्युक्तो धर्मराजेन सर्व तत् समवर्णयत् । यथानुभूतं फ्रमशो विना यदुकुलक्षयम् ॥८॥ नन्वप्रिय दुर्विपहं नृणां स्वयमुपस्थितम् । नावेदयत्सकरुणो दुःसितान् द्रष्टुमक्षमः ॥९॥ कंचित्कालमथावात्सीत्सत्कृतो देवयत्सुसम् । अत्यकामदविशातः कालः परमदुस्तरः ॥१०॥ विदुरस्तदभिप्रेत्य धृतराष्ट्रमभापत । राजन्निर्गम्यतां शीघ्रं पश्येदं भयमागतम् ॥११॥ प्रतिक्रिया न यस्येह कुतश्चित्कहिचित्प्रभो । स एव भगवान् कालः सर्वेषां नः समागतः ॥१२॥ येन चैवाभिपन्नोऽयं प्राणैः प्रियतमैरपि । जनः सद्यो वियुज्येत किमुतान्यैर्धनादिभिः ॥१३॥ पिवभ्रातसुहृत्पुत्रा हतास्ते विगतं धयः । आत्मा च जरया ग्रस्तः परगेहमुपाससे ॥१॥ अहो महीयसी जन्तोर्जीविताशा यया भवान् । भीमापवर्जितं पिण्डमादत्ते गृहपालवत् ॥१५॥ what principal places of pilgrimage you visited. Votaries of the Lord like your venerable self, are, in a sense themselves like these holy places. They know that the mace bearing Lord resides in their hearts and that is why they sanctify these places of pilgrimage by frequenting them. Oh ye revered one! please tell us whether you met or saw in Dwarka our Yadav friends and relatives who believe Shree Krishna as their Lord. Have you heard anything about them, are they all happy? 4-7 Thus questioned by Yudhishthira Vidur gradually described to them in order all the incidents he knew, and experiences he had, except the destruction of the Yadavas. This he purposely did with a view not to see them unhappy, at the sad news of the extirpation of the Yadavas because all unpleasant happenings inflicted by time become unbearable. 8-10 In this way Vidurjee passed some happy time amongst the Pandavas who treated him very hospitably and respectfully like a god. Considerable time thus clapsed and visualising the approaching end of his brother Dhritrashtra, Vidurjce told him, Rajan I it is now time for all of us to Icave this ſrail world. Mark the approaching danger. It has come for all of us. We can neither avoid it nor escape it. When caught in the mazc of time man is separated cven from his own dear soul, then, what to talk of wealth and other material possessions. 11-13 Your elders, your brotlicrs, your sons and your relatives all are Lilled, You arc now fairly old and infirm, living on the mercy of others. How strong is the desire to live in a human being? Why should you cat that piece of bread so contemptuously thrown at you by Bhima. 14-15 ·- श्रीसंक्षिप्तभागवते प्रथमस्कन्ये प्रयोदशोऽध्यायः गतस्वार्थमिमं देहं विरक्तो मुक्तवन्धनः । अविशातगतिर्जद्यात्स , धीर उदाहृतः ॥१६॥ पः स्पकात्परतो वेह नातनिर्वेद आत्मवान् । हृदि कृत्वा हरि गेहात्मवजेत्स नरोत्तमः ॥१७॥ एवं राजा विदुरेणानुजेन प्रज्ञाचक्षुर्वोधितोहाजमीढः । छिया स्वेपु स्नेहपाशान् द्रढिम्नो निश्चक्राम भ्रातृसंदर्शिताध्या ॥१८॥ पति प्रयान्तं सुवलस्य पुत्री पतियता चानुजगाम साध्वी । हिमालयं न्यस्तदण्डप्रहपं मनस्विनामिव सत्सम्प्रहारः ॥१९॥ अजातशत्रुः कृतमैत्रो हुताग्निविप्रान्नत्वा तिलगोभूमिरुक्मैः । गृहं प्रविष्टो गुरुवन्दनाय न चापदयत्पितरी सोथली च ॥२०॥ सत्र सक्षयमासीनं पप्रच्छोद्विग्नमानसः । गायल्गणे के नस्तातो वृद्धो होनश्च नेत्रयोः ।। अम्या च हतपुत्राऽऽतां पितृव्यः क गतः सुहृत् ॥२१॥ समय उवाच नाहं वेद व्यवसितं पित्रोर्वः कुलनन्दन । गान्धार्या या महायाहो मुपितोऽस्मि महात्मभिः ॥२२॥ He alone is wise in this world who soon realises the utter futility of this body rendered infirm and incapacitated by old age for any selfish motive, gets detached and freed from all bonds, gives up his body without anybody, knowing anything about it. He is the best among men who either by himself or through somebody else's precept, knows the truth; and fixing his mind on the Lord leaves his home for good. 16-17 Dhritrashtra the head of the Ajmidh family though blind was now able to see truth through the knowledge imparted by his younger brother. He cut off all his family ties and left home as directed by Vidurjee. 18 Gandhari the benign daughter of Subala who was deeply devoted to her husband followed him to the Himalayas with joy, like that of a warrior who delights when wounded in the battle field. 19 Emperor Yudhishthira the ajatshatru after his puja and distribution of alms to the brahmins in the morning went to the palace to pay his respects to his elders. 20 He was greatly perturbed at not seeing Vidur, Dhritrashtra, and Gandhari there. He asked Sanjaya who was the only person seated there. Sanjaya ! said the Emperor where is my blind father, and where is my mother grieved by the loss of all her sons, and the affectionate uncle Vidur--where have they all gone ? 21 Sanjaya said : Oh! giver of joy to the family, I donot know what they have thought about. They have dodged me. At that moment ·- श्रीसंक्षिप्तभागवते 86 प्रथमस्कन्धे प्रयोदशोऽध्याय भधाजगाम भगवान्नारदः सहतुम्बु । प्रत्युत्थायाभिवाद्याह सानुजोऽभ्यर्चयम्निय ॥२॥ युधिष्ठिर उवाच नाहं वेद गति पित्रोभगवन के गतावित अम्बा वा हतपुत्राऽऽतो क गता च तपस्थिनी ॥२५॥ नारद उवाच मा कंचन शुचो राजन् यदीश्वरवशं जगत् । स संयुनक्ति भूतानि स पथ यियुनक्ति घ ॥२५॥ तस्माज्जाङ्ग वैलध्यमशानकृतमात्मनः । कथं त्यनाथा कृपणा वर्तेरस्ते च मां घिना ॥२६॥ कालकर्मगुणाधीनो देहोऽयं पाञ्चभौतिकः । कथमन्यांस्तु गोपायेत्सर्पग्रस्तो यथा परम् ॥२७॥ धृतराष्ट्रः सह भ्राना गान्धार्या च स्वभार्यया । दक्षिणेन हिमवत पीणामाश्रमं गतः ॥२८॥ जितासनो जितश्वासः प्रत्याहतपडिन्द्रियः । हरिभावनया ध्वस्तरजः सत्यतमोमलः ॥२९॥ स घा अद्यतनाद् राजन् परत पञ्चमेऽहनि । कलेवरं हास्यति स्वं तय भस्मीभविष्यति ॥३०॥ दधमानेऽग्निभिदेहे पत्युः पत्नी सहोटजे । बहिः स्थितापति साध्वी तमग्निमनु येक्ष्यति ॥३१॥ विदुरस्तु तदाश्चयं निशाम्य कुरुनन्दन । हर्पशोकयुतस्तस्माद् गन्ता तीर्थनिषेधकः ॥३२॥ इत्युक्त्याथारुहत्स्वर्ग नारदः सहतुम्वुरुः । युधिष्ठिरो वचस्तस्य हवि कत्वाजधाच्छुचः ॥३३॥ ॥ इति श्रीसक्षिप्सभागवते प्रथमस्क धे नैमिपोयोपाख्याने प्रयोदशोऽध्याय ॥१३॥ Naradjı arrived there with Gandharva Tumburu singing songs of the Lord on his Vina Yudhishthira and his brothers welcomed them with due obeisance, and then he spoke to him. 22-23 Yhdkiskthira said: I do not know where my elders Ring Dhrataraska tra, Vidur and queen Gandhari whose sons are dead have gone. 24 Narad said : Never mind where they have gone but do not lament their disappearance This universe is bound by laws of Nature. The Union and separation of beings in this world is brought about by His will 25 How will poor Dhritarashtra and others live without me? Banish such anxiety It is rank ignorance 26 This human body of five elements is bound by time, actions and qualities. How can he protect others when he is himself being devoured by that snake of death 27 Dhritarashtra, with his brother and his wife Gandharı has gone to the Ashram of the ascetics in the Himalayas 28 There he will control his breath and his senses and meditate on the Lord and when in communion with Him give up his frail body on the fifth day from now which will be consumed by sacrifival fire 29-30 When Gandhari will find the body of her husband reduced to ashes by the sacrificial fırc, she will also cnter that fire and perish, and Vidur amazed at this phenomenon will again go on a pilgrimage. Yudhishthira thus consoled by Narad was relieved of his sorrow. Narad then left with Tumburu for the heaven 31-33 Thus cnds Chaper thirteenth of Book I.

·श्रीसंक्षिप्तभागवढे 87 प्रथमस्कन्धे चतुर्दशेऽध्यायः अय चतुर्दशोऽध्यायः सूत उवाच सम्पस्थिते द्वारकायां जिष्णो बन्धुदिक्षया । ज्ञातुं च पुण्यश्लोकस्य कृष्णस्य च विचेष्टितम् ॥१॥ प्यतीताः फतिचिन्मासास्तदा नायात्ततोऽर्जुन: । ददर्श घोररूपाणि निमित्तानि कुरुद्वहः ॥२॥ जिलप्राय व्यवहृतं शाट्यमिश्रं च सौहदम् । पितृमातृसुहृद्भातृदम्पतीनां च कल्कनम् ॥३॥ निमित्तान्यत्यरिष्टानि काले त्यनुगते नृणाम् । लोभायधर्मप्रतिं दृष्ट्वोवाचानुजं नृपः ren युधिष्ठिर उवाच सम्प्रेषितो द्वारफायां मिष्णुर्वन्धुदिदृक्षया । गता. सप्ताधुना मासा भीमसेन तथानुजः ।। नायाति कस्य वा हेतोनादं वेदेदमअसा ॥१॥ अपि देवपिणाऽऽदिष्टःस फालोऽयमुपस्थितः । यदाऽऽत्मनोऽगमाक्रीडं भगवानुत्सिसृक्षति ॥६॥ पश्योत्पातानर ध्यान दिव्यान भीमान् सदैहिकान् । दारणान् शंसतोऽरा भयं नो पुद्विमोद्दनम् मद्यो नदाश्च क्षुभिताः सरांसि च मनांसि च । न ज्वलत्यग्निराज्येन कालोऽयं किं विधास्यति ।।८।। देयतानि रुवन्तीव स्विद्यन्ति धुञ्चलन्ति च । इमे जनपदा प्रामाः पुरोद्यानाकराधमाः ॥ भ्रष्टथियो निरानन्दाः किमयं दर्शयन्ति नः ॥९॥ CHAPTER XIV Shree Soota continued : Arjun had gone to Dwarka to inquire about Lord Shree Krishna and his other relatives and friends. He did not return for months, King Yudhishthira, during this period visualised inauspicious happenings all around such as deciept prevalent in transactions, fraud in friendship, strife and quarrel amongst near and dear ones like father, mother, brothers, wives, husbands and friends. He saw man becoming unrightcous and unjust, on account of greed and saw many other evils forboding approach of bad times. Thus mentally perturbed he spoke to his younger brother Bhimsen. 1-4 Yudhishthira said : Seven months have elapsed since Arjun hasgone to Dwarka. I cannot understand why has he not returned, as yet. Has that time, when the Lord will give up his body, as prophesyed, by Narad, arrived ? 5-6 Oh best among men, the thunderous storm in the skies, the carthquakes, the physical maladies, all these prognosticate frightful danger that would make us crazy. 7 Rivers big and small are in spate, lakes and great reservoirs of water arc overflowing, fire does not ignite, nor does it blaze though clarificd butter (Chee) is poured on them in oblation what great calamity will this time unveil. The idols of Gods in the temples, look like weeping and ·धीसंक्षिप्तभागवते 88 प्रथमस्कन्धे चतुर्दशोऽध्यायः इति चिन्तयतस्तस्य दृष्टारिप्टेन चेतसा। राज्ञः प्रत्यागमद् ब्रह्मन् यदुपुर्याः कपिध्वजः ॥१०॥ तं पादयोनिपतितमयथापूर्वमातुरम् । अधोवदनमन्विन्दून् सृजन्तं नयनाब्जयोः ॥११॥ विलोक्योद्विग्न हृदयो विच्छायमनु नृपः । पृच्छति स्म सुहन्मध्ये संस्मरन्नारदेरितम् ॥१२॥ युधिष्ठिर उघाच कश्चिदानर्तपुर्या नः स्वजनाः सुखमासते । मधुभोजदशाहहिंसात्वतान्धकवृष्णयः ॥१३॥ मातुलः सानुजः कश्चित्कुशल्यानकदुन्दुभिः । आसते सस्नुपाःक्षेमं देवकीप्रमुखाः स्वयम् ॥१४॥ कश्चिदास्ते सुखं रामो भगवान् सात्वतां प्रभुः । तथैवानुचराः शौरैः श्रुतदेवोद्धघादयः ॥१५॥ भगवानपि गोविन्दो ब्रह्मण्यो भक्तवत्सलः । कच्चित्पुरे सुधर्मायां सुखमास्ते सुहृमृतः ॥१६॥ कचितेऽनामयं तात भ्रष्टतेजा विभासि मे । यलम्धमानोऽवज्ञातः किंवा तात चिरोपितः ॥१७॥ फश्चिन्नाभिवतोऽभावैः शब्दादिभिरमङ्गलैः। न दत्तमुक्तमर्थिभ्य आशया यत्प्रतिश्रुतम् ॥१८॥ perspiring The country, towns, cities, gardens and ashrams of ascetics all look dull and dreary, shorn of all joy and beauty. What does all this portend? 8-9 Oh Brahman, when King Yudhishthira thus grieved was reflecting on these evil omen, Arjun came from Dwarka and bowed to the king. Hc did not look his former self. Seeing him unhappy, listless and dull, with down cast face and tears trickling down his eyes, the king felt dejected and remembering the words of Narad asked him. 10-12 Yudhishthira said Are all over relatives, the Madhavas, the Bhojas, the Dasharha, the Arha, the Satvatas, the Andhakas and Vrishnis quite happy there 13 Our maternal uncle Shree Vasudev and his brothers, Devaki and other maternal aunts and all their daughters-in-law-are they all well ? 14 Is Shree Ram quite happy ? Uddhava, Shrutdev and other servants of the Lord-are they all doing well? 15 Is our great Lord Govind-the darling of the devotees-surrounded by his kingsmen in the assembly quite happy and gay? 16 Oh Brother ! are you not well ? Why do you look so languid and morosc? Did anyonc insult you there, or were you not respected there? Why were you delayed so long? 17 It is that you have not given to the mendicants having promised them to fulfil there desires ? 18 Have you | forsaken any brahmin, a boy, a cow, an old man, a patient or a woman who had come to you for protection ? I know you will never do this as you always givc shelter to the needy and the distressed. 19 As is conventional the old, thc infirm, and the children should always be fed before we dinc. Have you dined before they took their ·भोसंक्षिप्तभागवते 89 प्रथमस्कन्धे पञ्चदशोऽध्यायः कश्चित्त्वं ब्राह्मणं यालं गांवृद्ध रोगिणं खियम् । शरणोपसृतं सत्त्वं नात्याक्षीः शरणप्रदः ॥१९॥ अपिस्वित्पर्यभुझ्यास्त्वं सम्भोज्यान वृद्धयालकान् । जुगुप्सितं कर्म किंचित्कृतवान्न यदक्षमम् कञ्चित्प्रेष्ठतमेनाथ हृदयेनात्मवन्धुना । शुन्योऽस्मि रहितो नित्यं मन्यसे तेऽन्यथा न रुक् ॥२१॥ ॥ इति श्री संक्षिप्तभागवते प्रथास्कन्धे युधिष्ठिरवितको नाम चतुर्दशोऽध्यायः ॥१४॥ अथ पञ्चदशोऽध्यायः सूत उवाच एवं कृष्णसखः कृष्णो भ्रागा राक्षा विकस्पितः। नानाशकास्पदं रूपं कृष्णविश्लेपकर्शितः ॥१॥ सख्यं मैत्री सौहद च सारयादियु संस्मरन् । नृपमननमित्याह वापगढ़दया गिरा ॥२॥ अर्जुन उवाच पञ्चितोऽहं महाराज हरिणा वन्धुरूपिणा । येन मेऽपहृतं तेजो देवविस्मापनं महत् ॥३॥ यस्य क्षणवियोगेन लोको ह्यप्रियदर्शनः । उक्थेन रहितो ोप मृतकः प्रोच्यते यथा ॥४॥ यत्संश्रयाद् द्रुपदरोहमुपागतानां राज्ञां स्वयंवरमुसे स्मरदुर्मदानाम् । तेजो हृतं खलु मयाभिहतश्च मत्स्यः सग्जीकृतेन धनुपाधिगता च कृष्णा ॥५॥ meals ? Have you done anything derogatory or disgraceful ? I am sure my brother Arjun would never do such a thing. Or, is it that you are separated for ever from Shree Krishna so dear to you ? Without this there is no reason why you should look so sad and melancholy. 13-21. Thus ends Chapter lautteenth of Book 1. CHAPTER XV Shree Soota, said : Thus Arjun who was emaciated because of the pangs of separation of the Lord and for whom Yudhishthira had entertained superstition began to shed tears overwhelmed with feelings, for, his great friendship and love for Slıree Krishna, to whom out of his great affection he had asked him to be his charioteer in the battle field. Choked with emotions he said to his elder brother. 1-2. Arjun Said : Maharaj ! I have been duped by Shree Hari who was like my brother. The bloom and the lustre on my face that astonished even the gods has vanished and just as a lifeless body is disliked this world also is disliked by me because my Lord has left the world. It was with His help and support that I subdued the arrogance and pride of haughty kings who had come to the swayamvar jubilations at king Drupad's It was at his instance that I took up my bow and shot the fish with my arrow and won Draupadi as prize, To harass us, when 12 ·श्रीसंक्षिप्तभागयते 90 प्रथमम्कन्धे पशदशोऽध्यायः TA पो नो जुगोप यनमेत्य दुरन्तराच्याद् दुवांसमोरिविदितादयुतामभुग्यः । शाकान्नशिष्टमुपभुज्य यतखिलोकी हप्ताममस्त मलिले विनिमग्नसाः ॥६॥ यो भीष्मकर्णगुरुशल्यचप्पदभ्रराजन्यवयंरथमण्डलमण्डिताम् । अप्रेचरो मम विभो रथयूथपानामायुर्मनांसि च दशा सह बोज आच्छत् ॥ सौत्ये वृतः फुमतिनाऽऽत्मद ईयरो मे यत्पादपद्ममभयाय भजान्त भन्याः । मां थान्तवाहमरयो रथिनो भुविठं न प्राहरन्यदनुभावनिरस्तचित्ताः ॥८॥ नर्माण्युदाररुचिरस्मितशोभितानि है पार्थ हेऽर्जुन सखे पुरुनन्दनेति । संजल्पितानि नरदेव हृदिस्पृशानि स्मर्तु ठन्ति हृदयं मम माधवस्य ॥९॥ शय्यासनाटनविकत्थनभोजनादिप्वैक्याद्वयस्य ऋतयानिति विप्रलन्धः । सख्युः सखेव पितवत्तनयस्य सर्व सेहे महान् मद्वितया फुमतेरघं मे ॥१०॥ सोऽहं नृपेन्द्र रहितः पुरुषोत्तमेन सख्या प्रियेण सुदृदा हृदयेन शून्यः । अध्वन्युरुक्रमपरिग्रहमह रक्षन् गोपैरसद्भिरवलेव विनिर्जितोऽस्मि ॥११॥ तद्वै धनुस्त इपवः स रथो ह्यास्ते सोऽहं रथी नृपतयो यत आनमन्ति । सर्व क्षणेन तदभूदसदीशरिक्तं भस्मन् हुतं कुद्दकराद्धमिवोप्तमृप्याम् ॥१२॥ Durvasa and his band of ten thousand rishis were sent to us in the forest by our crafty enemies to dine at our place, we were all unnerved. It was He then who appeased the hunger of the entire multitude of rishis bathing in the river (getting ready for their feed) by tasting a leaf stuck in the washed basin used for cooking. That Lord, has left us. It was He who as a charioteer and a constant companion remained by my side, when I was confronted by great warriors like Bhishma, Drona and Shalya with their vast armies It was the Lord then that deprived them of their lives, skill, strength and zeal, merely by looking at them. How mean of me to have asked him to be my charioteer though I knew that he was venerated and invoked by the great. Even the enemies, struck by his prowess, did not strike me when I fell down and my horses werc fatigued. My heart is churned when I recollect his expressions of kindness. Oh parth ! Oh Arjun! Oh friend ! Oh Son of Kurus ! so affectionally spoken by that sweet smiling face of the Lord. We always moved together, conversed, dined, and even slept together. In a sense our mind was one. If on any occasion perchance anything happened contrary to what he said then I used to slight him saying. "Oh what 'a speaker of truth thou art?" But he was so great and generous that he forgave all my faults just as a friend would forgive the faults of his friend or a father would forgive the faults of his son. Maharaj ! my lieart has ·थीसंक्षिप्तभागयते 91 प्रथमस्कन्धे पञ्चदशोऽध्यायः राजंस्त्वयामिपृष्टानां सुहृदां नः सुहृत्पुरे । विप्रशापविमूढानां निमतां मुष्टिमिमियः ॥१३॥ पारुणी मदिरां पीत्वा मदोन्मथितचेतसाम् । अजानतामिवान्योन्यं चतुःपञ्चावशेषिताः ॥१४॥ देशकालार्थयुक्तानि हत्तापोपशमानि च । हरन्ति स्मरतश्चित्तं गोविन्दामिहितानि मे ॥१५॥ सूत उवाच गीतं भगवता झानं यत्तत्संग्राममूर्धनि । कालकर्मतमोरुद्धं पुनरध्यगमद् विभुः ॥१६॥ विशोको ब्रह्मसम्पत्त्या संछिन्नद्वैतसंशयः । लीनप्रकृतिनैर्गुण्यादलिङ्गत्वादसम्मवः ॥१७॥ पृथाप्यनुश्रुत्य धनंजयोदितं नाशं यदूनां भगवद्गति च ताम् । पकान्तभरत्या भगवत्यधोक्षजे निवेशितात्मोपरराम संसृतेः ॥१८॥ become a void. I am deprived of my dear friend so noble minded and catholic Bhagwan Purushottam. When I was returning, escorting the wives of the Lord, on the way I was attacked and robbed by some wicked gopas and was easily vanquished as if I were a woman, though, I had the same bow, the same arrows, the same horses and I was the same warrior riding my chariot, who was respected and saluted even by the great kings; But just as seed sown on barren soil, ghee poured on ashes instead of fire and money got from a magician-all this is useless so has everything become useless for me without Shree Krishna. 3-12 Mabaraj ! Our friends and relatives living in Dwarka about whom you inquired, lost all their sense as imprecated by the brahmins, drank wine, came to blows and fought with one another, till they were all destroyed. Four or five of them only survived. It is only when I remember the words of Gita-significant of time and place-addressed to me by Govind, that my heart is pacified and my mental agony is removed. 13-15 Sootaji said : In this way the wisdom of Gita preached by the Lord to Arjun on the battle field of Kurukshetra, though it was eclipsed for the time being by time, objects, and their environments was now completely restored to him once again. It was by this wealth of wisdom that he got over all his grief. The feeling of duality in pleasure and pain, conquest and defeat so deep and firm in him because of ignorance, totally disappeared. He became gunatit, beyond the three qualities of satva, rajas and tamas, and the deep sense of possession of his ego for the body both physical and subtle vanished. 16-17. When Kunta-the mother of the Pandavas heard-from Arjun about the destruction of the Yadavas and Shree Krishna's leaving ·92 श्रीसंक्षिप्तभागवते प्रथमस्कन्धे पश्चदशोऽध्यायः यदा मुकुन्दो भगवानिमां महीं जही स्वतन्या श्रवणीयसत्कथः । तदाहरेवाप्रतिबुद्धचेतसामधर्महेतुः फलिरन्यवर्तत ॥१९॥ युधिष्ठिरस्तत्परिसर्पणं युधः पुरे च राष्ट्रे च गृहे तथाऽऽत्मनि । विभाव्य लोभानृतजिलहिंसनाद्यधर्मचकं गमनाय पर्यधात् १२०॥ स्वराह पौत्रं विनयिनमात्मनः सुसम गुण । तोयनीव्याः पतिं भूमेरभ्यपिञ्चद् गजातये ॥२१॥ मथुरायां तथा वज्रं शूरसेनपति ततः। निर्ममो निरहंकार. संछिन्नाशेषवन्धनः ॥२॥ उदीची 'प्रविवेशाशा गतपूर्वी महात्मभिः । हदि ब्रह्म परं ध्यायन्नावर्तेत यतो सर्वे तमनु निर्जग्मुर्भातरः कृतनिश्चयाः । कलिनाधर्ममित्रेण दृष्ट्वा स्पृष्टाः प्रजा भुवि ॥२४॥ तस्मिन्नारायणपदे एकान्तमतयो गतिम् । अवापुर्दुरवापां ते असद्भिविपयात्मभिः ॥२५॥ द्रौपदी च तदाऽऽशाय पतीनामनपेक्षताम् । वासुदेवे भगवति हकान्तमतिराप तम् ॥२६॥ ॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कन्धे पाण्डवस्वर्गारोहणं नाम पञ्चदशोऽध्यायः ॥१५|| गतः . was, the world, deeply devoted to the Lord that she she became *80 miserable with these tidings that she gave up her body and died. The day the Lord physically left this world, Kali, the unrighttous, the indiscriminate and evil, raised his head & began his sway. Saitnly Yudhisthira discreet that he was, when he saw greed, falsehood, deceipt, and violence-this circle of evil spreading all over in cities, "towns, habitations and in his own self, he decided to leave this world. 18-20. He therefore crowned Parikshit his grand son who was like him in qualities and virtues, as the soverign of this earth, girdled by the seven seas, on the throne of Hastinapur. Vajra was made the Lord of Mathura and the territories of shursen Divested of all ego and mental Whibitions and meditating on the Lord, king Yudhishnira went towards the north on the path trodden by the mahatmas and rishies of yore from where nobody returns. His brothers also sceing the subjects influenced by Kali followed him. The Pandavas went to Narayan Ashram and attained that single minded devotion to the feet of the Lord which is denied to the sensualist or the wicked. Draupadı also by her stcadfast devotedness to the Lord attained that stage so earnestly 'covcted by her. Vidur went to Prabhas and died there. 21-26. Thus ends Chapter fifteenth of Book 1.

·93 - यीसंक्षिप्तभागवते प्रथमस्कन्धे पोडशोऽध्यायः अय पोडगोऽध्यायः सूत उवाच ततः परीक्षिद् द्विजवर्यशिक्षया मही महामागयतः शशास ह । यथा हि सूत्यामभिजातकोविदाः समादिशन् विप्र महद्गुणस्तथा ॥१॥ स उत्तरस्य तनयामुपयेम इरावतीम् । जनमेजयादींश्चतुरस्तस्यानुत्पादयत् सुतान् ॥२॥ निजमाहौजसा वीरः कलिं दिग्विजये क्यचित् । नृपलिट्धरं शूद्रं नन्त गोमिथुनं पदा ॥३॥ शौनक उवाच कस्य हेतोनिजग्राह कलि दिग्विजये नृपः । नृदेवचिह्नधृक् शुद्रः कोऽसौ गां यः पदाहन ॥४॥ सूत उवाच यदा परीक्षित् कुरुजाङ्गलेऽवसत् कलिं प्रविष्ट निजचक्रवर्तिते । निशम्य वातामनतिप्रियां ततः शरासनं संयुगौण्डिराददे ॥२॥ स्वलंकृतं श्यामतुरङ्गयोजितं रथं मृगेन्द्रध्वजमाश्रितः पुरान् । घृतो रथाश्यद्विपपत्तियुक्तमा बसेनया दिग्विजयाय निर्गतः ॥६॥ CHAPTER XVI Sootaji Said : Thereafter king Parikshit, a great devout that he was ruled his kingdom as counselled by the Brahmins He displayed all the distinguishing qualities as propheysied by the astrologers, at the time of his birth. He married Iravati-daughter of Uttara, He had four sons, Janmejaya and others by her. This valiant young king in his campaign of conquest subdued Kali who was beating earth in the form of a cow rand dharma in the form of a bull 1-3. Shaunak asked: When Parikshit in his round of conquest knew that Kali-the Shudra-had donned the apparel of a king and had kicked the earth in the form of a cow. wicy did he not kill him instead of punishing him. 4. Soota replied : When, the skilled warrior king Parikshit, was living in Kuru Jangal-his territory he learnt that Kali had entered his kindom. Hearing this bad news, he took up his bow, mounted his chariot yoked with black horses and flying a standard that had a lion as its insignia left his capital with an army of infantry, cavalry, and elephants on his campaign of conquest He conquered the territories of Bhadrashravas, Ketumal & Utter Kuru and Kimupurush and got rich tributes from them as was generally done by his ancestors. In this campaign he once saw a wonderful phenomenon which amazed him. There was Dharma in the ·श्रीसंक्षिप्तभागवते 94 प्रथमस्कन्धे पोडशोऽध्यायः तस्यैवं वर्तमानस्य पूर्वेषां वृत्तिमन्यहम् । नातिदूरे किलाश्चर्य यदासीत तन्नियोध मे १७॥ धर्मः पदकेन चरन् विच्छायामुपलभ्य गाम् । पृच्छति स्माश्रुवदनां विवत्सामिय मातरम् ॥८॥ धर्म उवाच कच्चिद्भद्रेऽनामयमात्मनस्ते विच्छायासि म्लायतेपन्मुखेन । आलक्षये भवतीमन्तराधिं दूरे बन्धुं शोचसि कंचनाम्य ॥९॥ पादैन्यूँनं शोचसि मैकपादमात्मानं वा वृपलैक्ष्यिमाणम् । आहो सुरादीन् हृतयज्ञभागान् प्रजा उत स्विन्मघवत्यवति ॥१०॥ अरक्ष्यमाणाः स्त्रिय उचि वालान् शोचस्यथो पुरुपादेरिवार्तान् । याचं देवीं ब्रह्मकुले कुकर्मण्यव्रह्मण्ये राजकुले कुलाम्यान् ॥११॥ इदं ममाचक्ष्व तवाधिमूलं वसुन्धरे येन विकर्शितासि । कालेन वा ते वलिनां वलीयसा सुरार्चितं किं हृतमम्व सौभगम् ॥१२॥ धरण्युवाच सत्यं शौचं दया क्षान्तिस्त्यागःसंतोप आर्जवम् । शमो दमस्तपः साम्यं तितिक्षोपरतिः श्रुतम् ज्ञान विरक्तिभ्यर्य शौर्य तेजो वलं स्मृतिः। स्वातंत्र्यं कौशल कान्तिधैंय मार्दवमेव च ॥१४॥ form of a bull standing on one leg, the other three having been cut off, asking carth in the form of a cow, shorn of all grace and wailing like a mother who had lost her child. 5-8. Dharma Said : Oh Ye blessed one! Art thou quite happy? Your face looks shrivelled and listless. There must be some hidden grief tormenting you. Do you moan the separation of some one near and dear to you, or do you bemoan my plight beholding me standing on one leg-truth, the other three austerity, purity and mercy, having been chopped off ? Are you unhappy because you think in future you will be ruled by the shudra kings or you feel sorry because the gods will be deprived of their « Yajnabhag (share in the Yajna), or because the people are unhappy as there have been no rains this year or because the women and children do not get the protection they need, or for Goddess Saraswati who lives in the brahmins who depraved, because of their misdeeds or you lament the fate of the noble and the good, under a wicked rule? Devi Vasundhara ! do tell me the root cause of your grief Has time that deprives even the strong of their strength, robbed you of your weal ? 9-12. The Earth replied : Truth, Purity, Mercy, Peace, renunciation, contentment rectitude control, restrain, austerity, cquanimity endurance, resignation, learning, wisdom, non-attachment, grandeur, prowess, effulgence, strength, memory, independence, proficiency, calmness, " are now ·श्रीसंक्षिप्तमागयते 96 प्रथमस्कन्धे सादशोऽध्यायः पप गश परी धर्मो ह्यातांनामातिनिप्रहः । अत पर्न पधिप्यामि भूननुहमसत्तमम् ॥६॥ आख्याहि वृप भद्र वः साधूनामशतागसाम् । आत्मवैरुप्यफर्तारं पार्थानां कीर्तिदूषणम् ॥७॥ राशो हि परमो धर्मः स्वधर्मस्यानुपालनम् । शासतोऽन्यान् यथाशास्त्रमनापालथानिह ॥८॥ धर्म उवाच न वयं फ्लेशयोजानि यतः स्युः पुरुषर्षभ । पुरुपं ते विजानीमो विमृश स्वमनीपया ॥९॥ केचिद् विकल्पघसना आहुरात्मानमात्मनः । देवमन्ये परे कर्म स्वभावमपरे प्रभुम् ॥१०॥ राजोवाच धर्म बीपि धर्मश धर्मोऽसि वृषरूपधृक् । यदधर्मरुतः स्थानं सूचकस्यापि तद् भवेत् ॥११॥ तपः शौचं दया सत्यमिति पादाः कृते कृताः । अधमाशस्त्रयो भनाः स्मयसङ्गमदैस्तव ॥१२॥ इदानीं धर्म पादस्ते सत्य निर्वतयेद् यतः । तं जिघृक्षत्यधर्मोऽयमन्तेनैधितः कलिः ॥१३॥ शोचत्यथफला ध्वी दुर्भगेयोज्झिताधुना । अब्रह्मण्या नृपव्याजाः शूद्रा भोक्ष्यन्ति मामिति ॥ इति धर्म महीं चैव सान्त्वयित्वा महारथः । निशातमाददे खई फलयेऽधर्महेतवे ॥१५॥ duty as king to remove the miseries of the miserables. 1 shall therefore slay this villain, the enemy of the animals-Oh bull may good betide you, who has deformed you-you the innocent and the good ? This act of deformation is a blemish on the glory of the Pandavas. To protect the good and the righteous and to suppress the rebels in times. of peace. is the highest duty of a monarch." 1-8 Dharma said : What causes anguish, or suffering, who inflicts it, We donot know. The yogis believe the physical body to be the cause of all miseries. There are others, who believe the fate to be the cause of all miseries. There are some who attribute it to Karma, action. There are others who advocate that the cause of sufferings is one's own nature. So you think for yourself and decide the cause." 9-10 The King replied : Ye knower of Dharma ! you speak of dharma, you are Dharma in the guise of a bull-One who instigates heresy meets with the same fate that one who practises heterodoxy meets with. Austerity, mercy, piety and truth were the four pillars of Satya Yuga : The first three are destroyed by arrogance, attachment, and pride. Now the only leg on which thou art standing is truth, which Kali, the iniquit ous, fattened on falschood wants to destroy. This holy goddess the ill fated earth-deprived of divine grace, is grieved as she apprehends that the despicable shudras will become kings and rule over her. 11-14 Thus consoling and pacifying Dharma and Carth the warrior king unshcathed his sword to kill Kali, the root cause of all cvil, but when ·यत्र श्रीसंक्षिप्तभागवते 97 प्रथमस्कन्धे सप्तदशोऽध्यायः पतितं पादयोरिः कृपया दीनवत्सलः । शरण्यो नायधीच्छ्लोक्य याह चेदं हसन्निय ॥१६॥ राजोवाच यां वर्तमान नरदेवदेहेप्यनुप्रवृत्तोऽयमधर्मपूगः । लोभोऽनृतं चौर्यमनार्यमहो ज्येष्टा च माया फलहश्च दम्भः ॥१७॥ न. वर्तितव्यं तदधर्मवन्धो धर्मेण सत्येन च घर्तितव्ये । ब्रह्मावर्ते यजन्ति यज्ञैर्यशेभ्यरं यशवितानविज्ञाः ॥१८॥ फलिरुवाच तन्मे धर्मभृतां श्रेष्ठ स्थान निर्देष्टुमईसि । यत्रैव नियतो वत्स्य आतिप्टस्तेऽनुशासनम् ॥१९॥ सूत उवाच अभ्यर्थितस्तदा तस्मै स्थानानि कलये ददौ । द्यूतं पानं स्त्रियः सूना यताधर्मश्चतुर्विधः ॥२०॥ पुनश्च याचमानाय जातरूपमदात्प्रभुः । ततोऽनृतं मदं कामं रजो घेरं च पञ्चमम् ॥२१॥ अथैतानि न सेवेत युभूपुः पुरुषः क्वचित् । विशेपतो धर्मशीलो राजा लोकपतिर्मुरः ॥२२॥ वृपस्य नष्टांस्त्रीन् पादान तपः शौचं दयामिति । प्रतिसंदध आश्वास्य महीं च समवर्धयत् ॥२३॥ इत्यम्भूतानुभावोऽयमभिमन्युसुतो नृपः । यस्य पालयतः क्षोणीं यूयं सत्राय दीक्षिताः ॥२४॥ ॥ इति श्रीसक्षिप्तभागवते प्रथमस्कन्धे कलिनिग्रहो नाम सप्तदशोऽध्याय ॥1॥ Kali surrendered, and fell at his feet, the sovercign who was always kind and full of mercy to those who sought his resort said with a smile. 15-16 The King said : Thou hast captivated the kings by thy influence and spread cupidity, falsehood, theft, wickedness, poverty, deceipt, strifc and hypocracy, thy army of inequity. You wretch, you should not remain in my Brahmavarta which abounds in truth and religion, where the rishis and ascetics invoke the Lord of sacrifices, through sacrificial ceremonies, 17-18. Kali replied : Oh Yc best of the righteous pray direct me that place where you think I can be stable, and live unmolested. 19. Shree Soota said : When Kali thus prayed to the king, he asked him to live in four types of vices-gambling, wine, women and crueltywhich breed falsehood, vainglory, bad company and envy. When he further begged for one more place the emperor allowed him to anell in gold. Those, that desire their rise and salvation should keep away from these five evils, more especially a monarch, who is righteous and god. fearing, as he is the ruler and the patriarch of the people. Parikshit thus rejoined the three dismembered parts of the bull, austerity, sanctity, and mercy, and appeased the carth by consoling her. This Emperor Parikshitson of Abhimanyu—is so renou ned for his greatness and might that in his regime you are able to perform yajnas without fear of any molestation from Kali. Thus ends chapter seyenteenth of Bool I 13 to ·श्रीसंक्षिप्तभागवते 98 प्रथमस्कन्धे अष्टादशज्यायः अथाटादशोऽध्यायः सूत उवाच यो चै द्रोण्यनपिप्लुप्टो न मातुरुदरे मृतः । अनुप्रहाद् भगवतः कृष्णस्थाद्भुतकर्मणः ॥१॥ प्रकोपोस्थिताद् यस्तु तक्षकात्माणविप्लवात् । न सम्मुमोहोरभयाद् भगवत्यर्पिताशयः ॥२॥ सत्वज्य सर्वतः स विशाताजितसंस्थितिः । चैयासकेजही शिप्यो गङ्गायां स्वं फलेवरम् ॥३॥ ऋपय ऊचुः स पै महाभागवतः परीक्षिद् येनापवर्गाल्यमदभ्रयुद्धिः । शानेन यासकिशब्दितेन भेजे खगेन्द्रध्वजपादमूलम् ॥ परं पुण्यमसंवृतार्थमाख्यानमत्यद्भुतयोगनिष्ठम् । आख्याह्यनन्ताचरितोपपन्नं परीक्षितं भागवताभिरामम् ॥५॥ सूत उवाच एकदा धनुरुद्यम्य विचरन्मृगयां घने । मृगाननुगतः श्रान्तः क्षुधितस्तृपितो भृशम् ॥६॥ मलाशयमचक्षाणः प्रविवेश तमाश्रमम् । ददर्श मुनिमासीन शान्तं मीलितलोचनम् ॥७॥ प्रतिरुद्धन्द्रियप्राणमनोबुद्धिमुपारतम् । विशुप्यत्तालुरुदकं तथाभूतमयाचत ॥ CHAPTER XVIII Shree Soota continued: Rajarshi Parikshit, though he was scorched by the heat of the brahmastra of Ashwathama, did not die by the grace of the Lord, whose deeds are highly miraculous He was so deeply devoted to the Lord that even when he knew that he was to die by the bitc pf Takshak as cursed by the brahmin, he was not afraid, and knowing the divine quintessence from his guru Shukdev he gave up his body on the banks of the Ganges and attained absolution 1-3. The Rishis said : Revered Sootajı' please give us that wonderful knowledge of Bhagwat which Shree Shukadev gave to the devout and the talented king Parikshit, which tells of the highest philosophy and which is meritorious and so dear to His votaries, which liberated Parikshit. 4-5. Soot said : Once king Parikshit, while roaming in the forest with his bow charged for hunting, chasing the game was much exhausted and felt hungry and thirsty. Not finding water anywhere around, he went to an ashram nearby. There, in the ashram he saw a saint seated in meditation. His cyes were closed, and as he was in trance. He was totally unaware of what was happening around. The king who was very thirsty and whose palatc was parched, asked for water from the muni. Thc muni was in meditation and his wifc had gone to fetch water and his son Shrungi, had gone for his bath. So, there was no one in the -- ·- a श्रीसंक्षिप्तभागवते 99 प्रथमस्कन्धे अष्टादशोऽध्यायः अलब्धतृणभूम्यादिरसम्प्राप्ताय॑सूनृतः । अवशातमिवात्मानं मन्यमानश्चुकोप ह ॥९॥ स तु ब्रह्मऋपेरंसे गतासुमुरगं रुपा । विनिर्गच्छन् धनुष्कोटया निधाय पुरमागमत् ॥१०॥ तस्य पुत्रोऽतितेजस्वी विहरन् बालकोऽभकैः । राज्ञाघ प्रापितं तातं श्रुत्वा तत्रेदमप्रवीत् ॥११॥ कौशिक्याप उपस्पृश्य वाग्वजं विससर्ज ह । इति लङ्घितमर्यादं तक्षकः सप्तमेऽहनि ।। दक्ष्यति स कुलागारं चोदितो मे ततद्रुहम् ॥१२॥ ततोऽभ्येत्याश्रमं यालो गले सर्पकलेवरम्। पितरं वीक्ष्य दुःसा मुक्तकण्ठो रुरोद ह ॥१३॥ सवा आङ्गिरसो बहन् श्रुत्वा सुतविलापनम् । उन्मील्य शनको दृष्ट्वा स्वांसे मृतोरगम् ॥१४॥ विसंज्य पुत्रं पप्रच्छ वत्स कसाद्धि रोदिपि । केन वा ते अपस्तमित्युक्तः स न्यवेदयत् ॥१५॥ निशम्य शप्तमतदहं नरेन्द्रं स ब्राह्मणो नात्मजमभ्यनन्दत् । अहो वताहो महदज्ञ ते कृतमल्पीयसि द्रोह उरुर्दमो धृतः ॥१६॥ ashram to receive him with customary hospitality of offering him stat, washing his feet, giving him water to drink and honour him: Being very hungry and thirsty, he became angry and felt insulted by the muni, who, he thought was feigning to be in samadhi to disregard him. Thus enraged, while leaving the ashram he saw a dead reptile lying by, which he took up on the end of his bow and wound it round the neck of the muni in samadhi and returned to the city. 6-10. Shrungi the brilliant son of the rishi who had gone with his playmates, hearing about this grievous wrong that was donc to his father, was highly perturbed and in a fit of anger there and then he imprccated the perpetrator of this crime at the top of his voice with the following words “who-so ever that has flagrantly violated the bounds of decency and respect and committed this sin against my saintly father shall perish impelled by me by the bite of Takshak the cobra on the seventh day from now." 11-12 The boy then came into the ashram and beholding the dead raptile round the neck of his father cried aloud as if moaning. Rishi Shamik of the angira family heard the cry of his child. He slowly, opened his cyes removed the dead serpant from his shoulders and asked his son as to why he was crying. Have you been hurt? He said. The son thereupon told him all what had happened. 13-15. The rishi, learning that his son has cursed the king, became very sorry and told him, Oh Ye ignoramous ! you have committed a great sin, because you have condemned him to death for a small offence. His subjects enjoy peace and prosperity and is free from all danger because ·100 श्रीसंक्षिप्तभागवते प्रथमस्कन्धे अष्टादशोऽध्यायः न चै नृभिर्नरदेवं परारयं सम्मातुमर्हस्यविपश्ययुद्धे । यत्तेजसा दुर्विपहेण गुप्ता विन्दन्ति भद्राण्यकुतोभया प्रजाः ॥१७॥ अलक्ष्यमाणे नरदेवनाम्नि रथाङ्गपाणाक्यमग लोकः । तदा हि चोरप्रचुरो चिनयत्यरक्ष्यमाणोऽविवरूथपक्षणात् ॥१८॥ तदाऽऽर्यधर्मश्च विलीयते नृणां वर्णाश्रमाचारयुतस्त्रयीमयः । ततोऽर्थकामाभिनिवेशितात्मना शुनो कपीनामिव वर्णसङ्कर. ॥१९॥ धर्मपालो नरपति. स तु सम्राड् यहच्छ्या. । साक्षान्महाभागवतो राजपिहयमेधयात् ।। क्षुत्तृभ्रमयुतो दीनो नैवास्मच्छापमर्हति ॥२०॥ अपापेषु स्वमत्येषु चालेनापक्चवुद्धिना । पापं कृतं तद्भगवान् सर्वात्मा क्षन्तुमर्हति ॥२१॥ इति पुत्ररुतापेन सोऽनुतप्तो महामुनिः । स्वयं विप्रतो राज्ञा नैवाघ तदचिन्तयत् ॥२२॥ प्रायश. साधयो लोके परैर्द्धन्द्वेपु योजिता.। न व्यथन्ति न हप्यन्ति यत आत्मागुणाश्रयः ॥२३॥ इति श्रीसक्षिप्तभागवते प्रथमस्कन्धे विप्रशापोपलम्भन नामाष्टादशोऽध्याय ॥१८॥ of his valour and protection It is highly improper to compare hım with an ordinary human being When the king who is like Vishnu will leave this world, this carth will abound in crooks and thieves and being without any protection the subjects will perish like herds of sheep and without the king the varnashram dharma, the religion of the aryans as prescribed in the Vedas will be destroyed and the people will intcrmingle and indulge in vices, and like dogs and monkeys procrcate a race of hybrids That glorious emperor, the great devout the defender of faith who has performed Ashwamedh yagna inust have been very hungry and thirsty and it is likely that he may have lost control over his self and did something which was wrong, to curse him, in such a statc, is utterly improper. The Rislu then prayed to the Lord. " My ignorant child of immature understanding has sinned against your innocent devotee, pray forgive him in your boundless mercy 16-21 The great saint who was much gricved by the sin of his son did not cyen thunk that the king lias committed a sin against him, because the nghtcous generally do not feel joy or Sorrow for the happiness or misery caused by others as they know that the Atman is never affected by it. 22-23. Thus ends chapter cighteenth of Book I .

·TBRAमस्कन्धे एकोनविंशोऽध्यायः 516 श्रीसंक्षिप्तभागवते 101 अथैकोनविंशोऽध्यायः सूत उवाच महीपतिस्त्वथ तत्कर्म गर्दा विचिन्तयन्नात्महतं सुदुर्मनाः । अहो मया नीचमनार्यवत्कृतं निरागसि ब्रह्मणि गूढतेजसि ॥१॥ अद्यैव राज्यं बलमृद्धकोशं प्रकोपितब्रह्मकुलानलो मे । दहत्यभद्रस्य पुनर्न मेऽभूत् पापीयसी धीद्विजदेवगोभ्यः ॥२॥ स चिन्तयन्नित्थमथागृणोद्यथा मुनेः सुतोक्तो निक्रतिस्तक्षकारयः । स साधु मेने नचिरेण तक्षकानलं प्रसक्तस्य चिरतिकारणम् ॥३॥ अथो विहायेमममुं च लोकं विमशितो हेयतया पुरस्तात् कृष्णादम्रिसेवामधिमन्यमान उपाविशत् प्रायममर्त्यनद्याम् ॥ दध्यौ मुकुन्दाग्रिमनन्यभावो मुनिव्रतो मुक्तसमस्तसगः। तत्रोपजग्मुर्भुवनं पुनाना महानुभाया मुनयः सशिप्याः ॥॥ अत्रिर्वसिष्ठरच्यवनः शरद्वानरिष्टनेमिर्भगुरगिराश्च । पराशरो गाधिसुतोऽथ राम उतथ्य इन्द्रप्रमदेध्मयाही ॥६॥ CHAPTER XIX Shree Soota continued : King Parikshit felt deeply grieved at the thought of his deed of infamy and said to himself. “How mcanly I acted like a barbarian towards that innocent brahmin, luminous with Brahmatej. May the conflagration of the wrath of the entire multitde of Brahmins consume, this very moment my kingdom, my army and my treasure, so that, I may never think of doing any harm to brahmins, cows and gods." 1-2. When the king was thus reflecting on his misdeed, he learnt about the imprecation of the Brahmin and 'nis death by the bite of Taksnak. He liked this very much, because the thought of instantaneous death by the venomous cobra would be the direct cause of his abnegation of all his rigid attachment to objects mundane. He was now convined that some day he shall have to leave for good, these means of happiness which ostensibly look very pleasing. He therefore banished all other thoughts and belicving Krishnabhakti to be the main pivot of libcration, went to the banks of the river Ganges and sat there. He did not take any food or water and took a vow of silence crystallised his mind on thc fect of Lord Mukund and began to meditate. He gave up all con. tacts and denied all company. On hearing this news of Ling Parikshita's ·थीसंक्षिप्तभागयत्ते 102 प्रथमस्कन्धे एकोनविंशोऽध्यायः मेधातिथिदेवल आर्टिषेणो भारद्वाजो गौतमः पिप्पलादः । मैत्रेय और्वः कवयः कुम्भयोनिद्वैपायनो भगवान्नारदश्च ॥७॥ अन्ये च देवर्षिब्रह्मर्पिवर्या राजर्पिवर्या अरुणादयश्च । नानायप्रवरान् समेतानभ्यर्य राजा शिरसा ववन्दे ॥८॥ सुखोपविष्टेप्वय तेषु भूयः कृतप्रणामः स्वचिकीर्पित यत् । विज्ञापयामास विविक्तचेता उपस्थितोऽग्रेऽभिगृहीतपाणिः ॥९॥ राजोवाच अहो वयं धन्यतता नृपाणां महत्तमानुग्रहणीयशीलाः । निर्वेदमूलो द्विजशापरूपो यत्र प्रसक्तो भयमाशु धत्ते ॥१०॥ तं मोपयात प्रतियन्तु विमा गङ्गा च देवी धृतचित्तमीशे । द्विजोपसृष्टः कुहफस्तक्षको वा दशत्वलं गायत विष्णुगाथाः ॥११॥ पुनश्च भूयाद् भगवत्यनन्ते रतिः प्रसङ्गश्च तदाश्रयेषु । महत्सु यां यामुपयामि सृष्टि मैन्यस्तु सर्वत्र नमो द्विजेभ्यः ॥२२॥ resolve there arrived to see him the high-souled ascetics that sanctify the world with their disciples Atri, Vashishtha, Chyavan, Sharadwan, Arishtanemi, Bhrigu, Angira, Parashar, Vishvamitra, Parshuram, Utathya, Indrapramad, Idmavaha, Medhatithi, Deval, Arshtishena, Bharadwaj, Gautam, Pipalad, Maitreya, Aurva, Kavash, Agastya, Vyas, Devarshi Narad, besides many other Devarshis-Brahmarshis and Rajarshis of different lineage. The king welcomed them, worshipped them and bowed down to them. When they were all scated, the king whose heart was rendered pure, again bowed to them and with folded hands told them, all about his resolve. 3-9. The King spoke : Your reverences the holy venerables. Blessed we are that in our family of kings we have the blessings and benedictions of the great like you. An imprecation or a curse which normally is the causc of fright and frustration for a man has become the abnegation and total surrender to the Lord for me. I have come to the holy modlier Ganges and have linked my mind to the Lord. Oh Yc rishis ! dispeller of other's distress ! let Takshak bite me, fearless that I am now, pray sing the glories of the Lord and bless me that my love for the Lord and liis devotces may increase and wherever I am born again, there in cach birth I may have the company and association of the great. I again bow to you all. 10-12 cause ·भीसंक्षिप्तमागयते 103 प्रथमस्कन्धे एकोनविंशोऽध्यायः इति स्म राजाध्ययसाययुक्तः प्राचीनमूलेपु फुशेपु धीरः । उड्मुसो दक्षिणकृल आस्ते समुद्रपत्न्याः स्वमुतन्यस्तमारः ॥१३॥ एवं च तस्मिन्नरदेवदेवे प्रायोपविष्टे दिवि देवसंघाः । प्रशस्य भूमी व्यकिरन् प्रसूनैर्मुदा मुहुर्दुन्दुभयश्च नेदुः ॥१४॥ महर्पयो चै समुपागता ये प्रशस्य साध्वित्यनुमोदमानाः । ऊचुः प्रजानुग्रहशीलसारा यदुत्तमश्लोकगुणाभिरुपम् ॥१५॥ सर्वे घयं तावदिहास्महेऽद्य कलेबरं यावदसी विहाय । लोकं परं विरजस्कं विशोकं यास्यत्ययं भागवतप्रधानः ॥१६॥ आश्रुत्य तदृषिगणवचः परीक्षित्समं मधुच्युद् गुरु चान्यलीकम् । आभापतैनानभिनन्द्य युक्तान् शुथूपमाणश्चरितानि विष्णोः ॥१७॥ ततश्च यः पृच्छ्यमिमं विपृच्छे विश्रभ्य विप्रा इतिकृत्यतायाम् । सांत्मना नियमाणैश्च कृत्यं शुद्धं च तवामृशताभियुकाः ॥१८॥ तग्रामवद् भगवान् व्यासपुत्रो यदृच्छया गामटमानोऽनपेक्षः । अलक्ष्यलिगो निजलाभतुष्टो घृतश्च यालरयधूनवेषः ॥१९॥ तं द्वयप्टय सुकुमारपादकरोस्वावंसकपोलगानम् । दिगम्बरं वनविकीर्णकेशं प्रलम्यवाहुं स्वमरोत्तमामम् ॥२०॥ The king who had already entrusted the cares of his state to his son, then sat on the southern Banks of the Ganges, facing the North. The Gods that were in the skies showered flowers on him; and joyfully beat the celestial drums and blew bugles over and over again. The rishis that were there, praised him and told all those that had assembled therc, as wished by the glorious king. We will all remain here till this Rajarshi the highest of the devouts gives up his body and attains that stage supreme which is frec from all grief and sorrow. When king Parikshit hcard such sweet words frank and full of feelings from the rishis, he thanked them all and with a desire to hear from them all about the glories of the Lord, said to them : "Oh Ye learned ! because of my complete faith in you, I request you to please let me know, as to what I should do at the moment now that you have known my resolve, and pray also tell me, which is that act of piety that one should do leaving aside everything-else when he is about to die. 16-18 When these rishis were confabulating amongst themselves on the mertis of different acts of piety—such as chanting thc holy names of the Lord observance of vows and yajna (oblational ceremonics ) there arrived, that fair, roaming illustrious anchorite, with a pleasing countenance, ·श्रीसंक्षिप्तभागवते 104 प्रथमस्कन्धे एकोनपिंशोऽध्यायः श्याम सदापीच्यवयोऽङ्गलक्ष्म्या स्त्रीणां मनोश मचिरस्मितेन । प्रत्युत्थितास्ते मुनयः स्वासनेभ्यस्तल्लक्षणशा अपि गूढवर्चसम् ॥२१॥ स विष्णुरातोऽतिथय आगताय तस्मै सपयां शिरसाऽऽजदार । ततो निवृत्ता ह्ययुधाः स्त्रियोऽर्भका महासने सोपविवेश पूजितः ॥२२॥ प्रशान्तमासीनमकुण्ठमेधसं मुनि नृपो भागयतोऽभ्युपेत्य । प्रणम्य मूनीवहितः कृताअलिनत्वा गिरा सूनृतयान्यपृच्छत् ॥२३॥ परीक्षिदुवाच सांनिध्यात्ते महायोगिन् पातकानि महान्त्यपि। सद्यो नश्यन्ति वै पुंसां विष्णोरिव सुरेतराः ॥ अतः पृच्छामि संसिद्धि योगिनां परमं गुरम् । पुरुषस्येह यत्कार्य म्रियमाणस्य सथा ॥२५॥ यच्छ्रोतव्यमथो जप्यं यत्कर्तव्यं नृभिः प्रभो। स्मर्तव्यं भजनीयं वा यूहि यद्वा विपर्ययम् ॥२६॥ सूत उवाच पवमाभापितः पृष्टः स राज्ञा श्लक्ष्णया गिरा। प्रत्यभापत धर्मशो भगवान वादरायणिः ॥२७॥ ॥ इति श्रीसंक्षिप्तभागवते प्रथमस्कन्धे शुक्ागमन नामकोनविंशोध्यायः ॥१९॥ इति प्रथमः स्कन्धः समाप्त Shree Shukdev son of Maharshi Vyas, aged 16, nude and unclad, surrounded by children. He was soft limbed, with long arms, wide shouldered, with dishevelled hair looking luminous like an angel On seeing him all those munis rose from their seats to greet him. Vishnurat Parikshit welcomed him with a bow. When duly worshipped and honoured, Shree Shukdev, took his seat as prayed by the king Foolish women and children that had followed him seeing all this fled away. The devout king .then approached the composed and comfortably seated, talented Shukdev, bowed to him and with folded hands, softly spoke to him. 19-23. On Ye Maha Yogi ! said Parikshit just as the demons are destroyed by the presence of Bhagwan Vishnu similarly greatest of our sins, perish by your benign presence. I therefore ask you, Sire, the great preceptor of the Yogis, as to what should be done by a man who is about to die. Pray tell us what should be heard, what should be recited, what should be remembered and what should be worshipped and also tell us that which is denied by the shashtras. 24-26. Soota said : Being thus softly spoken to by the king that great son of Vyas Shukdev—the knower of Dharma shoke. 27. Thus ends chapter nineteenth of Book I ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् द्वितीयः स्कन्धः . C अथ प्रथमोऽध्यायः श्रीशुक उवाच परीयानेप ते प्रश्नः एतो लोकहितो नृप। आत्मवित्सम्मतः पुंसां श्रोतन्यादिपु यः परः ॥ श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रशः । अपश्यतामात्मतत्त्वं गृहेषु गृहमेधिनाम् ॥२॥ निद्रया द्वियते नक्तं व्यवायेन च वा वयः। दिवा चार्येहया राजन् कुटुम्बभरणेन वा ॥३॥ देहापत्यकलवादिप्यात्मसन्येप्यसत्स्वपि । तेषां प्रमत्तो निधनं पश्यन्नपि न पश्यति ॥४॥ तस्माद् भारत सर्घात्मा भगवान् हरिरीश्वर । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम् ॥५॥ एतायान् सांख्ययोगाभ्यां स्वधर्मपरिनिष्टया । जन्मलाभः परः पुंसामन्ते नारायणस्मृतिः ॥६॥ खट्वाङ्गो नाम राजपिज्ञात्वेयत्तामिहायुपः । मुहर्तात् सर्वमुत्सृज्य गतवानभयं हरिम् ॥१७॥ CHAPTER I Shree Sukadev continued : Excellent is your question Rajan!' because it is for the good of the people; the wise have acknowledged its and endorsed it. Further, it being the best subject among the subjects,' worthy to be listened to, it is indeed nice. People who are ignorant of the self and are solely attached to their homes, have several subjects of worldliness to talk and hear about. Lives of such people oh king, 'is' spent in sexual indulgence and sleep at night and in striving for wealth and care of the family by day. Knowing full well that his body,, his wife., and his children., the entire, family, is. 2. perishahle, entouuans., he is so engrossed in them, that he feigns not to see his own end which, though, is apparent to him. Therefore oh Bharat ! one who wishes to bo free from fear should always meditate on Bhagwan the omnipresent, Lord should hear his stories and ancedotes, sing his praises and recite his holy names. The greatest advantage of leading a life with discrimination, detachment, and faith in one's own religion is that, at the time of his death he remembers the Lord and is able to meditate on Him. 1-6 There was a Rajarshi Khatwang by name, when he kncu that bis end was near, in a fcw moments he renounced cverything, crystallised 14 . , ·धोसंक्षिप्तभागवते 106 द्वितीयस्कन्धे प्रथमोऽध्यायः तयाप्येतहिं कौरव्य सप्ताहं जीवितावधिः । उपकल्पय तरसर्व तावद् यत्साम्परायिकम् ॥८॥ मन्तकाले तु पुरुष आगते गतसाध्वसः । छिन्द्यादसशस्त्रेण स्पृहां देहेऽनु ये च तम् ॥९॥ शुचौ विविक्त असीनो विधिवत् कल्पितासने। मनो यच्छेजितभ्यासो ब्रह्मवीजमविस्मरन् । पद तत्परम विष्णोर्मनो यत्र प्रसीदति ॥१०॥ रजस्तनोभ्यामाक्षिप्तं विमूढं मन आत्मनः । यच्छेद्धारणया धीरो हन्ति या तत्कृतं मलम् ॥११॥ राजोवाच यथा संधार्यते प्रक्षन् धारणा यत्र सम्मता । यादृशी वा हरेदाशु पुरुषस्य मनोमलम् ॥१२॥ श्रीशुक उवाच जितासनो जितश्वासो जितसङ्गो जितेन्द्रियः । स्थूले भगवतो रूपे मतः संधारयेद् धिया ॥१३॥ विशेषस्तस्य देहोऽयं स्थविष्टश्च स्थवीयसाम् । यनेदं दृश्यते विश्वं भूतं भव्यं भवञ्च सत् ॥१४॥ याण्डकोशे शरीरेऽस्मिन् सतावरणसंयुते । वैराजः पुरषो योऽसौ भगवान धारणाश्रयः ॥१५॥ his mind on Shree Harı and attained His fearless form, whereas, you have still to live for seven days. During this period you do all you can, to attain the Absolute. On seeing his end approaching one should become fearless shake off all his fears and remove all his attachment to the body and all things that are connected with it by that weapon in the form of detachment (completely withdrawing both physically and mentally from objects mundane). He should sit in solitude regulate his breath, control his mind and repeat Omkara the Brahmabij, the mind then cxpcriences, supreme delight, that divine ecstacy which is the highest stage known as Bhagwan Vishnu's Parmapad. If, mind that is soiled because of (scnse objects and inertia causc of) rajas and tamas does not get poised, endeavour to subdue it by "dharana" becausc dharna alonc can destroy the confusion of one's mind (dharana is fixing the mind on a thought or an object or a symbol). 7-11 The King then spoke : Your grace ! How to fix the mind in one, placc, and which is the correct method of dharana prescribed by the shastras that will remove the impurities of man's mind, 12 Shree Shuldev replicd. To begin with, sit cross legged and crcct but not still, steady the pose to stabilisc thc mind with intellect on the physical image of the Lord, control the breath, control the senses, and control the passions. Tic Cosmic Purush the Virat that cnvelopes thc cntirc universe, with seven slıcaths consisting of water, fire, air, ether, the ego and the Mahat tattsa is the body corporcal of the Lord, wliercin is found manifest the three stages of past, present and futre, this form alonc is sortly of contemplation. 13-15 ·थीसंक्षिप्तभागवते i07 द्वितीयस्कन्धे प्रथमोमऽध्यायः पातालमेतस्य हि पादमूलं पठन्ति पार्णिप्रपदे रसातलम् । महातलं विश्वसृजोऽथ गुल्फो तलातलं चै पुरुषस्य जो ॥१६॥ द्वे नानुनी सुतलं विश्यमूर्तेहरुद्धयं वितलं चातलं च । महीतलं तज्जघनं महीपते नभस्तलं नाभिसरो गृणन्ति ॥१७॥ उरःस्थलं ज्योतिरनीकमस्य ग्रीवा महर्वदनं चै जनोऽस्य । तपो रराटी विदुरादिपुंसः सत्य तु शीर्षाणि सहनशीणः ॥१८॥ इन्द्रादयो वाहय आहुरुस्राः कर्णी दिशः श्रोत्रममुष्य शन्दः । नासत्यदनी परमस्य नासे घ्राणोऽस्य गन्धो मुसमग्निरिद्धः ॥१९॥ द्यौरक्षिणी चक्षुरभूत् पतङ्गः पक्ष्माणि विष्णोरहनी उमे च । तद्भूविजृम्भः परमेष्ठि धिष्ण्यमापोऽस्य तालू रस एय जिता ॥२०॥ छन्दांस्यनन्तस्य शिरो गृणन्ति दंष्ट्रा यमः स्नेहकला द्विजानि । हासो जनोन्मादकरी च माया दुरन्तसगों यदपागमोक्षः ॥२१॥ नद्योऽस्य नाडयोऽथ तनूरुहाणि महील्हा विश्वतनोर्नृपेन्द्र । अनन्तवीर्यः श्यसितं मातरिश्वा गतिर्वयः कर्म गुणप्रवाहः ॥२२॥ In the root of the heels of this supreme Purush the Creator of the Universe is the nether world, the Patala, in the heels is the Rasatal, and Mahatal in his ankles, and Talatal in his thighs. In his knees is situate the "Sutala" and " Atal and Vitala" Naval is the cther, and the portion below the naval is earth. Heaven is in the -region of the chest and the Maharloka in the neck. Janloka the world of the mortals is in his mouth and the Tapoloka in his forehead. Heads of this thousands headed Parmatman is the Satyaloka" the abode of the truthful. Indra and other gods arc his arms, the quarters, are his ears and sound is his organ of hearing. Two Ashwinikumaras are his nostrils, Nasatya and Dasra, nose is his organ of smelling and the mouth the burning fire. Both thc eyes are the skies, the Sun is the organ of vision, day and night are his eyelids, the movement of the brows is the place of Brahma. Water is his palatc and -tongue the taste. The Vedas are the head of the infinite; Yama is his jaws. Objects of infatuation are his teetli, and Maya the cnchantress is his smile, and the infinite creation, his glance, the rivers are the blood vessels of this Cosmic being the trees are his hairs, strong wind of . irresitiblc might his breath, time is his gait, his action is this world of three qualities, and the birds are his unique artistry. Human intelligence is his intellect. Human body is his place of living, the gandharvas, “ ·धोसंक्षिप्तभागवते 108 द्वितीयस्कन्धे द्वितीयोऽध्यायः चयोंसि तद्व्याकरणं विचित्रं मनुमनीपा मनुजो निवासः । गन्धर्वविद्याधरवारणाप्सरःस्वरस्मृतीरसुरानीकवीर्यः ॥२२॥ इयानसावीश्वरविग्रहस्य यः संनिवेशः कथितो मयाँ ते । संधार्यतेऽस्मिन् वपुपि स्थविष्ठे मनःस्वबुद्धया न यतोऽस्ति किंचित् ॥२४॥ स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितकः । तं सत्यमानन्दनिधिं मजेत नान्यत्र सज्जेद् यत आत्मपातः ॥२५॥ {। इति श्रीसंक्षिप्तभागवते द्वितीयस्कन्धे महापुरुषसस्थानुवर्णने प्रथमोऽध्यायः ॥१॥ अथ द्वितीयोऽध्यायः श्रीशुक उवाच एयं पुरा धारणयाऽऽत्मयोनिननं स्मृति प्रत्यवरुध्य तुष्टात् । तथा ससर्जेदममोघदृष्र्यिथाप्ययात् प्राग्व्यवसायवुद्धिः ॥१॥ शाग्दस्य हि ग्रह्मण एप पन्था यन्नाममिायति धीरपार्थः । परिभमंस्तत्र न विन्दतेऽर्थान् मायामये यासनया शयानः ॥२॥ the vidyadharas, the bards, and the damsels are his musical talents--the virile army of asuras is his prowess. 16-23 Thus, Rajan ! I have described to you the limbs of this Virat, the Lord of the universe. You should concentrate on this physical form of thic L'ord with intelligence and poise as there is nothing beyond him. By this, Just as the soul when in a dream enters different bodies and experiences various feelings, similarly, this Virat who through concentration is realised as all pervading is alone worthy to be invoked. Therefore worship this truth incarnate the fountain of delight and donot get attached elsewhere lost it may lead to your fall. 24-25 Thus ends chapter one of Book II as CHAPTER II Shree Sukadev continued : Rajan ! It was by concentration on the Virat that Brahma regained his lost memory, and with the memory werc revived his determination and will, by which he created this world, as it was before. The path of action and its compensating reward shown in the Vedas thie (Shabda Brahma) is such that the human mind is attracted by the names of alluring lokas such as heaven and others, which are perishable. Just as a man full of desires, when asleep visua. lises objects of pleasure in his dreams, but docs not get them, similarly one who is lost on the (wrongful path of maya) the path of karma, docs not attain that Supreme Essence. One should, therefore, avoid all ·धीसंक्षिप्तमागवते 109 द्वितीयस्कन्धे द्वितीयोऽध्यायः अतः कविनामसु याययः स्यादप्रमत्तो व्यवसायबुद्धिः । सिद्धऽन्यथायें न यतेत तत्र परिश्रमं तन समीक्षमाणः ॥३॥ सत्यां क्षितो किं कशिपोः प्रयासैयाही स्वमिद्धे छुपयर्हणैः किम् । सत्यजली किं पुरुधान्नपाच्या दिग्बल्कलादी सति किं दुकृलैः ॥४॥ चीराणि कि पथि न सन्ति दिशन्ति भिक्षा मेवाद्विपाः परभृतः सरितोऽप्यशुप्यन् । रुद्धा गुहाः क्रिमजितोऽवति नोपसन्नान् कस्माद् भजन्ति कवयो धनदुर्मदान्धान || एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवाननन्तः । तं निर्वृतो नियतों भजेत संसारहेतूपरमश्च यत्र ॥६॥ केचित्स्वदेहान्तहृदयायकाशे प्रादेशमात्र पुरुपं घसन्तम् । चतुर्भज कअरथागशढगदाधरं धारणया स्मरन्ति । inertia, become alert and with prudence and determined will bring into use objects sufficient for his bare needs, to sustain himself. If one gets more than his needs, he should not try for more as, all the labour for that extra work would, then be of no avail, as the Lord through his Prakriti satisfies the needs of every being. If the Lord has given you the earth why need a bed ? Do not your arms serve you as pillows ? By joining the two palms of your hands if you can hold a thing why need receptacles? With quarters and bark coverings to protect your body why need clothes ?-are pieces of cloth (rags) not found on the road. Do not trees that feed others give you alms the fruits ? Have the rivers dried up, or the caves of mount: ains filled up or blockaded that you should be anxious for a shelter. Does not the Lord protect those that surrunder to Him. Why should one with prudence and understanding serve the rich, who are blind because of their affluence ? In this way Rajan ! one should become per- .fect by his own efforts. The Atman is true and loveable and so is the Lord true and indestructible. Therefore, one should remember and recite the names of the Lord, with faith, so that maya, ignorance the 'cause of this creation gets silenced. 1-6 Now he shows the path of meditation : Some wise people fix their mind on the Supreme Being that reside in their ficarts, and meditate on Him. This Param Purush is very small in size, the size of the measure between the thumb and the forcfınger. He has four arms with Conch, Discus, Nlace and Lotus respectively in each one of them. Thus one should meditate on this form of the Lord till he is devotionally .

·. श्रीसंक्षिप्तभागवते i10 द्वितीयस्कन्पे द्वितीयोऽध्यायः यावन जायेत परावरेऽस्मिन् विश्वेश्वरे द्रष्टरि भक्तियोगः । तावत्स्थवीयः पुरुषस्य रूपं क्रियावसाने प्रयतः स्मरेत ॥८॥ स्थिरं सुसं चासनमाश्रितो यतिर्यदा जिहासुरिममग लोकम् । काले च देशे च मनोन सज्जयेत् प्राणान् नियच्छेन्मनसा जितासुः॥९॥ मन. स्वयुद्ध्यामलया नियम्य क्षेत्र एतां निनयेत् तमात्मनि । आत्मानमात्मन्यवरुध्य धीरो लन्धोपशान्तिविरमेत कृत्यात् ॥१०॥ इत्थं मुनिस्तूपरमेद् व्यवस्थितो विज्ञानदृग्वीर्यसुरन्धिताशयः। स्वपाणिनाऽऽपीडय गुद ततोऽनिलं स्थानेषु पट्सून्नमयेजितलमः। स्थित्वा मुहूर्तार्धमकुण्ठदष्टिनिभिद्य मूर्धन् विसृजेत् परं गतः ॥११॥ यदि प्रयास्यन्नृप पारमेष्ठयं वैहायसानामुत यद्विहारम् । अष्टाधिपत्यं गुणसंनिवाये सहैव गच्छेन्मनसेन्द्रियैश्च ॥१२॥ योगेश्वराणां गतिमाहुरन्तर्वहित्रिलोक्या. पवनान्तरात्मनाम् । न कर्मभिस्ता गतिमाप्नुवन्ति विद्यातपोयोगसमाधिभाजाम् ॥१३॥ वैश्वानरं याति विहायसा गत. सुपुम्णया ब्रह्मपथेन शोचिपा । विधूतकल्कोऽथ हरेरदस्तात् प्रयाति चक्रं नृप शैशुमारम् ॥१॥ enjoined with the seer of the Universe, till then, after his prayers he should think and concentrate on this physical image of the Lord 7-8 When such Yogi mentally poised and comfortably seated in dhyan desires to leave this world, he should not keep his mind within the bounds of time and place and should control his vital breath and mind. Thus controlling the mind with intellect, which has been rendered austerity, merge them all in the soul empirical (Jiva ) and Jiva, in Parmat. man Then when this soul individual is linked with the soul universal the Paramatman, the Yogi attains that peace and tranquility the be all and end all of all his efforts on this path of liberation when nothing shall have remained for him to be done 9-10 Thus a Yogi, whose all desires of worldliness have been literally destroyed and who lias attained that stage exalted the “ Brahmapad", at the time of his death before giving up the body closes the passage of his rccturn by pressing the heel of his foot against it, and forces up the vital breath, to pierce the sia lotus like centres, the navel, the heart, the chest, the palate, and the centre of the eyebrows where, he tarrics for a while, and breaking through the Brahma randhra the thousand petal lotus under the shull he gives up his carnal body and attains his coveted goal the "Paramapad" (in this manner after showing the path of quick redemption he now explains the path of liberation by stages). Rajan/ pure by ·-- an श्रीसंक्षिप्तभागयते 111 द्वितीयस्कन्धे द्वितीयोऽध्यायः तद्विश्वनाभि त्वतिवर्त्य विष्णोरणीयसा विरजेनात्मनकः। ममस्मृतं ब्रह्मविदानुपैति कल्पायुपो यद्विवुधा रमन्ते ॥१५॥ अथो अनन्तस्य मुसानलेन दन्दह्यमानं स निरीक्ष्य विश्यम् । नियोति सिद्धेश्वरजुष्टधिष्ण्यं यद् द्वैयराध्यं तदु पारमेष्ठयम् ॥१६॥ न यत्र शोको न जरा न मृत्युनोतिन चोद्वेग ऋते कुतश्चित् । यश्चित्ततोदः कृपयानिविदा दुरन्तदुःसप्रभवानुदर्शनात् ॥१७॥ ततो विशेष प्रतिपद्य निर्भयस्तेनात्मनापोऽनलमूर्तिरत्वरन् । ज्योतिर्मयो वायुमुपेत्य फाले वाय्वात्मना खं वृहदात्मलिङ्गम् ॥१८॥ स भूतसूक्ष्मेन्द्रियसंनिकर्ष मनोमयं देवमयं विकार्यम् । संसाय गत्या सह तेन याति विज्ञानतत्त्वं गुणसं निरोधम् ॥१९॥ if a Yogi desires to go to the "Brahmalok" or to the regions of the siddhas -the sky farers, who have acquired eight siddhis (miraculous acquisi. ons of Yoga), such as becoming as small as atom, levitation, or going anywhere in the universe at will, he has only to give up his physical body and go with his subtle body. It is such Yogis that alone can travel with their astral bodies, both inside and outside the thrce; worlds. Thus the stage that is attained by knowledge, austerity, yoga, and unification, is not attained by Karma. A Yogi who desires absolu-, tion by stages, has first to be free from all attachments, environments, and influences and then, proceed to the Agnilok by the sky ways, through the self luminous Sushumna-the passage to the Brahmalok where all his residual sins or dross are consumed in the fire of Agnilok. From there he rises higher and reaches the Shishumar chakra (a luminous wheel known as Shishumar chakra is a zodiacal phenomenon in the fermament with the figure of a bull in the centre) Then that Yogi with his infinitesimal, immaeulate, Atman, transgresses the bright Shishumar chakra and goes to the Maharlok (i'ne region of gods where the span of life extends to Kalpa ) which is revered by the Brahmavettas (the knowers of Brahma). There he sces the Universe being consumed in the flames coming out from the hoods of Shesh Narayan. From there he goes further to the Brahmaloka inhabited by the Siddeshwaras (the perfect) where the span of life runs into billions of years, and where there is no misery, no grief, no anxiety, no malady, and no distress, no decrepi. tude, and no death. These exalted, sometimes feel grieved at the trea. tures going through the cycle of birth and death because of their rank ignorance to worship and meditate on the Lord. Thercafter, this Yogi' who has become free from all fear, enters the elements the carth, water, ·wom श्रीसंक्षिप्तमागवते 112 द्वितीयस्कन्धे तृतीयोऽभ्यापा, सेनात्मनाऽऽत्मानमुपैति शान्तमानन्दमानन्दमयोऽवसाने । एतां गति भागवतीं गतो यः स वै पुनर्नेद्द विपज्जतेऽ ॥२०॥ पते सृती ते नृप वेदगीते त्वयाभिपृष्टे ह सनातने च । येथै पुरा ब्रह्मण आह पृष्ट आराधितो भगवान् वासुदेवः ॥२१॥ नतोऽन्यः शियः पन्था विशतः संपताविह। वासुदेव भगवति भक्तियोगो यतो भवेत् ॥२२॥ तस्मात् सर्वात्मनाराजन् हरिः सर्वध सर्वदा। श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यो भगवान्नृणाम्॥२३॥ इति श्रीसक्षितभागवते द्वितीयस्कन्धे पुरुषसंस्थावर्णनं नाम द्वितीयोऽध्यायः ॥२॥ अथ तृतीयोऽध्यायः श्रीशुक उवाच पषमेतन्निगदितं पृष्टवान् यद्भवान् मम । नृणां यन्म्रियमाणानां मनुप्येषु मनीपिणाम् ॥१॥ प्रह्मवर्चसकामस्तु यजेत ब्रह्मणस्पतिम् । इन्द्रमिन्द्रियकामस्तु प्रजाकामः प्रजापतीन् ॥२॥. देवी मायां तु श्रीकामस्तेजस्कामो विभावसुम् । वसुकामो चसून रुद्रान् वीर्यकामोऽथ वीर्यवान्॥ अन्नाद्यकामस्त्वदिति स्वर्गकामोऽदितेःसुतान्विश्वान्देवानराज्यकामः साध्यान्संसाधको विशाम् light, and air, and finally becomes the cosmic ether (Mahadakash). Then the subtle constituents of this Yogi with the Ego, gets dissolved and atc absorbed in the tripartite Prakriti. In this way having become one, with Prakriti the Atman of that Yogi being all joy, is soon immersed in that parmatman the Absolute who is all bliss and tranquility and docs not come back to this world of woes any more. 12-20. Thus Rajan ! I have shown to you both the paths which hold good at all times the path of quick liberation and the path of liberation by stages as prescribed in the Vedas. When Brahma invoked Bhagwan Yasudeva and questioned him about the paths of liberation the Lord enlightened him on them. There is no other path except these two for the good of mankind because it is by following them that real devotion to the Lord is generated. Therefore, Rajan! one should always remember Him, dedicate himself to Him alone, listen to His accounts and sing His praises at all times and at all places, 21-23. Thus ends the chapter second of Book II CHAPTER III Shree Shukdev said : Monarch ! I have replied to your question as to what a mortal with acumen should do at the time of his death! I Now I will tell about devotion (There are two kinds of devotion! One that desires the fruits of devotion and the other that does not desire any fruits or reward, but is done to propitiate the Lord. Devotion ·श्रीसंक्षिप्तभागवते 113 facilement artis yra: आयुष्कामोऽम्धिनी देवो पुष्टिकाम इलां यजेत् । प्रतिष्ठाकामः पुरुपो रोदसी लोकमातरौ ॥५॥ रपाभिकामो गन्धर्यान् स्त्रीकामोऽप्सरउर्यशीम् । आधिपत्यकामः सर्वेषां यजेत परमेष्ठिनम् ॥६॥ य यजेद् यशस्कामः कोशकामः प्रचेतसम् । विद्याकामस्नु गिरिशं दाम्पत्यार्थ उमां सतीम् ॥७॥ धर्मार्थ उत्तमश्लोकं तन्तुं तन्वन् पितॄन् यजेत् । कामकामो यजेत् सोममफामः पुरुष परम् ॥८॥ भकामः सर्वकामो वा मोक्षकाम उदारधीः । तीवेण भक्तियोगेन यजेत पुरुष परम् ॥९॥ with desire gives, as its fruits happiness and prosperity in life, while devotion with understanding and without any desire whatsoever, leads to absolution. Now I will first explain to you devotion with desire and how to do it). One who is desirous of Brahmatej should worship Brahma. One who wants vigour of the sense organs should worship Indra. One who wanės progeny should worship Prajapati. One desirous of wealth should appcasc Goddess Durga. One seeking energy and effulgence should invole Agni. For prosperity, he should worship the Vasus. For valour and cxploits Bhagwan Rudra. For food, he should please Aditi. Those aspiring for heaven should propitiate the Adityas. He who wishes to be a king should worship the Vishwadevas. One wishing to dominate the subjects should appease the Sadhya Gana. Those desirous of a long life should worship the Ashwinikumaras. Those in need of nutrition and strength should please the goddess earth. Those anxious for position and eminence should invoke both earth and ether. Those that want beauty should worship the Gandharvas and those that covet a wife should intoke Urvashi. Those that want to gain precedence and power should worship Brahimadev. He that desires fame and glory should perform sacrifices. Onc sceling to amass ucalth should please the Prachetas to become an cruditc he should please Lord Shanker. For conjugal happiness sorship of Umadevi is advised. For religion and virtue, the desirous should invoke Bhagwan Vishnu. One anxious for more progeny should propitiate the Manes (thc Pitris). Those desirous of pleasure and romance should pray to the Moon, but, one who wants to be free from all desires should invoke the Param Purush the Supreme being. Those who are desirous of objects of enjoyment and those who have no desirc whatsoever and those who seek salvation all these should worship thic Param Purush with singular devotion. 2-9 15 ·धोसंक्षिप्तभागयते 114 द्वितीयस्कन्धे चतुर्थोऽन्यापा पतापानेच यजतामिह निःश्रेयसोदयः । भगवत्यचलो भावो यहागवतसाता ॥१०॥ ज्ञानं पदाप्रतिनिवृत्तगुणोमिचकमात्मप्रसाद उत यम गुणेप्यसनः । कैवल्यसम्मतपयस्त्वय भक्तियोगः को निघृतो हरिकथासु रतिं न कुर्यात् ॥१९॥ इति श्रीसक्षिप्तभागयते द्वितीयस्कन्धे तृतीयोऽध्याय ॥३॥ अथ चतुर्थोऽध्यायः सूत उवाच घेयासकेरिति वचस्तत्त्वनिश्चयमात्मनः । उपधार्य मतिं कृष्ण औत्तरेयः सती व्यधात् ॥२॥ मात्मजायासुतागारपशुद्रविणवन्धुपु । राज्ये चाचिकले नित्यं विरूढां ममतां जदौ ॥२॥ राजोवाच भूय पय विवित्सामि भगवानात्ममायया । यथेदं सृजरो विश्व दुर्विभाव्यमधीयरैः ॥३॥ पथा गोपायति विभुर्यथा संयच्छते पुनः । यां यां शक्तिमुपाश्रित्य पुरशक्तिः परः पुमान् । आत्मानं क्रीडयन क्रीटन् करोति विकरोति च ॥m 'The highest good that results from such worship is that the worshipper will come closer to the devouts, and because of their association with him he will have his faith firmly rooted in the Lord. 10. This faith, the modal awareness gives the knowledge of the Lord that destroys the waves of gunas both of affection and aversion, and produces a Iceling of grace of the Aiman and a feeling of repugnance, to all objects mundanc. This Bhakti Yoga, is the acknowledged path to liberation. Which person void of all desires will not love to hear such stories of Shree Hari? Thus ends chapter third of Book II CHAPTER IV Shree Soota then said : On hearing such words expounding devotion with certitude from Shree Shukdev son of Shree Vyas, Rajarshi Parikshit son of Uttara gave up his strong attachment to all his matcrial belongings including his wife, children, brothers, relatives, his vast kingdom and his ownself and dedicated himself completely to Shree Krishna, 1-2 The king then questioned : I wish to know your Holiness, how the Lord through his maya crcates this cosmos, which is not comprehensible cyen to the great. I would also like to know how this Paramatman of infinitc valour, resorting to his own prowess creates this world, and ।

·श्रीसंक्षिप्तभागवते 115 द्वितीयस्कन्धे चतुर्थोऽध्यायः यथा गुणांस्तु प्रकृतेर्युगपत्क्रमशोऽपि वा । विभतिं भूरिशस्त्वेकः कुर्वन् कर्माणि भन्मभिः ॥५॥ विचिकित्सितमेतन्मे ब्रवीतु भगवान यथाशशब्द ब्रह्मणि निष्णातः परस्मिंश्च भवान् सलु ॥क्षा श्रीशुक उवाच नमः परस्मै पुरुषाय भूयसे सदुद्भवस्थाननिरोधलीलया । गृहीतशक्तित्रितयाय देहिनामन्तर्भयायानुपलक्ष्यवर्मने ॥७॥ यत्कीर्तनं यत्स्मरणं यदीक्षणं यद्वन्दनं यच्छ्वणं यदहणम् । लोकस्य सद्यो विधुनोति कल्मपं तस्मै सुभद्रश्रवसे नमो नमः ॥८॥ तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविदः सुमहलाए । क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमो नमः ॥९॥ किरातहणान्ध्रपुलिन्दपुरकसा आभीरकका यवनाः खसादयः । येऽन्ये च पापा यदुपाश्रयायाःशुध्यन्ति तस्मै प्रभविष्णवे नमः ॥१०॥ थियः पतिर्यशपतिः प्रजापतिधियां पतिलोकपतिर्धरापतिः । पतिर्गतिश्चान्धकवृष्णिसात्वतां प्रसीदतां मे भगवान् सतां पतिः ॥१६॥ how does He protect it and how does He destroy it. Again how, while sporting the Lord creates the universe and causes it to be created. The "Lord though only one, in all his doings in his incarnations, does he assume the qualities of nature all at a time or in stages as and when 'needed. Pray tell me all this as you are well versed in the Vedas and proficient through experience of Parbrahma. 3-6 Shrce Shukdev replied : I bow to that supreme being of infinite glory, the dweller in all beings whose ways are unfathomable and who assumes the tripartite energies, to create, sustain, and destroy, this universe whose recital, whose obeisance, whose darshan and whose remembrance, removes the sins of everyman. I bow to that Paramatman of the festive fame unto whom the asceties, the munificent, the famous, the proud, the knowers of mantras and the virtuous all these cannot attain that bliss without dedication and devotion of head and heart. To that holy and meritorious Divine I bow again and again. I pay my homage to that omnipotent Bhagwan Vishnu, under the shelter of whose devotees, the Bhils, the Hunas, Yavanas, Anthras, Pulindas, Chandalas, Shepherds, Mlechhas and such other tribes of lower rung, and other sinners besides, get sanctificd. May the Lord, the Laxmipati, Yagnapati, Prajapati, the overlord of intellect, the Lokpati, the Lord of this earth and the head of the Andh. akas, the Vrishnis and the Sattvatas lineage, be graciously pleased with me. May that Param Purush who creates umpteen beings, with the main .

·श्रोसंक्षिप्तभागवते 116 द्वितीयस्कन्धे पञ्चमोऽध्यायः भूतैर्भहद्भिर्य इमा पुरो विभुनिर्माय शेते यदमूपु पूषः । भुड्क्ते गुणान् पोडश पोडशात्मक सोऽरपीट भगवान् घचासि मे ॥१२॥ नमस्तस्मै भगवते कृष्णायामिततेजसे । पपुनिमय सौम्या यन्मुसाम्मुरादासवम् ॥१३॥ पतपेचात्मभू राजन्नारदाय चिपृन्छते । वेदगर्भाऽभ्यधात् साक्षाद् यदाद हरिरात्मनः ॥१५॥ ॥ इति श्रीसक्षिप्तभागवत द्वितीयस्क घे चतुर्थोऽध्याय ॥४॥ अथ पञ्चमोऽध्यायः नारद उवाच देवदेव नमस्तेऽस्तु भूतभावन पूर्वज । तद्विजानीहि यज्धानमात्मतत्त्वनिदर्शनम् ॥१॥ यद्रूपं यदधिष्ठान यत. सृष्टमिदं प्रभो । यत्सस्थ यत्परं यच्च तत्तत्त्वं यद् तरयत. ॥२॥ ब्रह्मोवाच तस्मै नमो भगवते वासुदेवाय धीमहि । यन्मायया दुर्जयया मा मुगन्ति जगद्गुरुम् ॥३॥ द्रव्य कर्म च कालश्च स्वभावो जीव एव च । वासुदेवात्परोग्रह्मन चान्योऽर्थोऽस्ति तत्त्वत. ॥४॥ elements, and pervades them as the soul and fosters, the sixteen digits, the five cognitive faculties, the five conative faculties, the five evolutes, and the mind, adorn my speech Further I bow to that Maharshi Vyas of boundless effulgence from whose lotus like mouth the benign devotees drink the delicious beverage of knowledge Rajan! this very question was formerly put by Naradji to Brahmadev, and Brahmadev told Narad, exactly all that he had learnt about this knowledge from Shree Hari •in reply to his question I am telling that to you now 7-14 Thus ends chapter fourth of Book II CHAPTER V Shree Narad questioned : Oh God of Gods, the Primeval being the creator of every being, pray tell me all about that knowledge that reveals the mysteries of the self and also please tell me in its true perspective, the form of this universe and what are its qualities and how is it sustained, from where has it emanated, and wherein will at ultimately dissolve 1-2 Shree Brahmaji replied . I bow to that Bhagwan Vasudev, under the spell of whose invisible maya people call me Jagat Guru, preceptor of the unit crsc whereas, as ? matter of fact, it is the Lord Himself who is thic truc preceptor. Oh' se sage divine, the cause of creation, the elements, harma, the cause of birth, time, nature and the empirical soul (the Jiva) the chjoyer of all this, are in reality not separate from the Lord 3-4 ·श्रीसंक्षिप्तभागवते iii द्वितीयस्कन्धे पञ्चमोऽध्यायः सत्त्वं रजस्तम इति निर्गुणस्य गुणास्त्रयः । स्थितिमर्गनिरोधेपु गृहीता मायया विभोः॥५॥ कार्यकारणकर्तृत्वे द्रव्यज्ञानक्रियाश्रयाः । वघ्नन्ति नित्यदा मुक्त मायिनं पुरुपं गुणाः ॥६॥ कालं कर्म स्वभावं च मायेशो मायया स्वया। आत्मन् यदृच्छया प्राप्त विद्युभूपुरुपाददे ॥ कालाद् गुणन्यतिकरः परिणामः स्वभावतः। कर्मणो जन्म महत्तः पुरुषाधिष्ठितादभूत् ॥८॥ महतस्तु विकुर्वाणाद्रजःसचौपहितात् । तमःप्रधानत्त्वभवद् द्रव्यज्ञानक्रियात्मकः ॥९॥ सोऽहंकार इति प्रोक्तो विकुर्वन् समभूविधा । वैकारिकस्तैजसचे तामसश्चेति यझिदा । द्रव्यशक्तिः क्रियाशक्तिीनशक्तिरिति प्रभो ॥१०॥ तामसादपि भूतादेर्यिकुर्वाणाद्भन्नभः । तस्य मात्रा गुणः शब्दो लिकं यद् द्रष्दृदृश्ययोः ॥११॥ नमसोऽथ विकुर्वाणादभूत्स्पर्शगुणोऽनिलः। परान्वयाच्छब्दवांश्च प्राण ओजः सहो बलम् ॥१२॥ That transcendent self, though void of attributes, through his maya assumed the three qualities, the sattwa, rajas and tamas for creation, preservation and dissolution of this universe. These qualities that are found in elements, cognition, and action, bind the soul which though, is free and unfettered at all times, but being enmeshed in maya, cgoistically thinks that he is himself the cause, the action, and the doer of everything. That Mayapati Bhagwan the Lord of illusion when He desired to become many, resorted to time, destiny and nature by the force of his creative will. The attribute trio got mixed up in course of time, which through nature, resulted in different forms in the qualities and gave rise to the motive porter of creation the Mahat Tattwa. This Mahat Tattwa, fostered by sattwa and rajas was transformed into a tattwa, which had the predominence of tamas, that had substance and cognition with action. This is "egoity" the essential element of ego known as " ahankar". This ego when agitated underwent a change and became sattwik ego, rajasik ego and tamasic ego. The sattwik ego had the power to produce the force exercised by mind and the senses, rajasık ego had the power to produce the senses and the objects, the tamasik ego had the power to create the five main elements such as Earth, water, etc.5-10 . Space was created by the tamas ahankar, the cause of the five elements, ether was its form, and shabda was its quality, by which the seer and the seen both are known. By agitation in the space air was produced with touch as its attribute. Shabda, sound the attribute of sky also permeated it and both these mixed sustains life breath, and gives energy and strength to body, mind and senses-Air ·श्रीसंक्षिप्तभागवते 118 द्वितीयस्कन्धे पञ्चमोऽध्यायः वायोरपि विकुर्घाणात्कालकर्मस्वभावतः । उदपद्यत तेजो चै रूपवस्पर्शशब्दवत् ॥१३॥ तेजसस्तु विकुर्याणादासीदम्भो रसात्मकम् । रूपवत्स्पर्शवच्चाम्भो घोषयच्य परान्वयात् num विशेषस्तु विकुर्वाणादम्भसो गन्धवानभूत् । परान्वयाद्रसस्पर्शशब्दरूपगुणान्वितः ॥१५॥ चैकारिकान्मनो जज्ञे देवा वैकारिका दश । दिग्वातार्कप्रचेतोऽश्यियहीन्द्रोपेन्द्रमित्रकाः॥१६॥ तैजसात्तु विकुर्वाणादिन्द्रियाणि दशाभवन् । शानशक्तिः क्रियाशक्तिर्बुद्धिः प्राणश्च तैजसो । श्रोत्रं त्वग्नाणदृग्जितायाग्दोर्मेद्राधिपाययः ॥१७॥ यदैतेऽसङ्गता भावा भूतेन्द्रियमनोगुणः । यदायतननिर्माणे न शेकुवित्तम ॥१८॥ तदा संहृत्य चान्योन्यं भगवच्छक्तिचोदिताः । सदसत्त्वमुपादाय चोभयं सरजुदि. ॥१९॥ वर्षपूगसहस्रान्ते तदण्डमुकेशयम् । कालकर्मस्वभावस्थो जीयोऽजीचमजीवयत् ॥२०॥ स एव पुरुषस्तस्मादण्डं निर्भिध निर्गतः । सहस्रोर्वज्रिवाहक्षः सहस्राननशीर्पवान् ॥२१॥ यस्येहावयवैर्लोकान् कल्पयन्ति मनीपिणः। कटयादिभिरधः सप्त सप्तो जघनादिभिः ॥२२॥ also changed influenced by time, action, and nature also changed and from it came forth light with form, touch and sound. By changes that took place in light, the outcome was water, with taste and sweetness which had form, touch, and sound, as its attributes. Water when it changed, became earth, with smell and taste, touch, sound, and form were its other attributes--From satwik ahankar were born the ten gods Vata, Surya, Varuna, Ashwinikumar, Agni, Indra, Upendra, Mitra, and Prajapati, and the ten directions that infused life into mind and senses. From Rajas ahankar came into being, Buddhi with the cognitive faculty and the pranas with conative potencies, and ten organs of the senses such as ears, skin, nose, eyes, tongue, arms, legs, phallus and rectum. 11-17 Oh Brahmavetta ! thus the five elements, ten faculties, mind, potencies of senses, buddhi and the life breath the pranas, all these though they were there being separate from one another could not create the universe. But by some invisible and unimaginable force of the Lord, they began to come closer to one another and when joined together, formed this Brahmand the cosmos, this universe. After a lapse of thousands of years the Lord who is the supreme conciousness breathed life into that cosmic egg the Brahmand, and by the force of His will, broke through that egg and came out as the Virat with thousands of heads, eyes, mouths, arms, legs, etc. In thic different limbs of this Virat the wise have imagined the different lokas, In region under the waist is Atal, in the region of the waist is Vital, in the knees Sutal and so on. Seven lokas in the nether region below the waist, and seven lokas, in the region above the waist Bhurloka, ·'श्रीसंक्षिप्तभागवते 119 द्वितीयस्कन्धे पष्ठोऽध्याय: पुरेपस्य मुखं ब्रह्म क्षत्रमेतस्य वाहवः । उवविइयो भगवतः पद्भ्यां शूद्रोऽभ्यजायत ॥२३॥ भूलोकः कल्पितः पद्भ्यां भुपर्लोकोऽस्यनाभितः। स्वर्लोकः कल्पितो मूर्धा इति वा लोककल्पना इति श्रीसंक्षिप्तभागवते द्वितीयस्कन्धे पञ्चमोऽध्यायः ॥५॥ अथ पष्ठोऽध्यायः ब्रह्मोवाच धर्मस्य मम तुभ्यं च कुमाराणां भवस्य च । विज्ञानस्य च सत्यस्य परस्यात्मा परायणम् ॥१॥ अहं भवान् भवश्चैव त इमे मुनयोऽग्रजाः । सुरासुरनरा नागाः खगाः मृगसरीसृपाः ॥२॥ गन्धर्वाप्सरसो यक्षा रक्षोभूतगणोरगाः । पशवः पितरः सिद्धा विद्याधाश्चारणा द्रुमाः ॥३॥ अन्ये च विविधा जीवा जलस्थलनभौकसः । ग्रहक्षकेतवस्तारास्तडितः स्तनयित्नवः ॥४॥ सर्व पुरुष पवेदं भूतं भव्यं भवच्च यत् । तेनेदमावृतं विश्वं वितस्तिमधितिष्ठति ॥५॥ स्वधिष्ण्यं प्रतपन् प्राणो बहिश्च प्रतपत्यसौ । पवं विराजं प्रतपस्तपत्यन्तर्वहिः पुमान् ॥६॥ Bhuvarloka, Svarloka, Janloka, etc. The Brahmins are the mouth of this Virat, the Kshatriyas, are his arms, and Vaishyas are his thighs and Shudras are his feet. Some have imagined Bhurloka in the feet of the Virat, Bhuvarloka in his navel and Swarloka in his head. 18-24 Thus ends chapter fifth of Book II CHAPTER VI Shree Brahmaji continued : This supreme consciousness, the Qualitative essence this Virat is the ultimate repository of the entire cosmos both within and without, be it gross or subtle, visible or invisible living or latent earthly or ethereal including myself yourself, dharma, Sanatkumar, Shanker, Mahadev, Marichi, gods, demons, men, animals, birds, worms reptiles Yakshas, Gandharvas, ghosts, marnes, Siddthas, Vidyadharas, the invisible souls the sky, birds, trees, stars, planets, constellations, comets, lightening, the clouds and all the past, present and future. Not only does he pervade this universe, but he is by a span above all our imagination of the universe. This Virat like the Sun shines and illumines this universe both from within and without. Not doing any (perishable fruit bearing) action, that Lord of immortality and abhaya, is all bliss. Brahman! boundless is the majesty and greatness of this Virat. All the living creatures on this earth are located in one of the corners of the limb of this Virat. The three lokas, Jana, Tapa, and Satya which are his head has ambrosia, beatitude and fearlessness in it. These three ·धीसंक्षिप्तभागयते 120 द्वितीयस्कन्धे पप्ठोऽध्यायः सोऽमृतस्याभयस्येशो मर्त्यमन्नं यदत्यगात् । महिमैप ततो ब्रह्मन् पुरुषस्य दुरत्ययः ॥७॥ पादेषु सर्वभूतानि पुंसः स्थितिपदो विदुः । अमृतं क्षेममभयं विमोऽधायि मूर्धसु ॥८] पादास्त्रयो यहिश्वासन्नप्रजानां य आश्रमाः । अन्तस्त्रिलोक्यास्त्वपरो गृहमेधोऽवृहद्रतः ॥९॥ सूती विचक्रमे विष्वङ् साशनानशने उमे । यदविद्या च विद्या व पुरुपस्तूभयाश्रयः ॥१०॥ यदास्य नाभ्यान्नलिनादहमासं महात्मनः । नाविदं यक्षसम्भारान् पुरुषावयवाहते ॥११॥ वेषु यक्षस्य पशवः सवनस्पतयः कुशाः । इदं च देवयजनं कालश्चोरुगुणान्वितः ॥१२॥ घस्तून्योपचयः स्नेहा रसलोहमृदो जलम् । ऋचो यपि सामानि चातुर्होत्रं च सत्तम ११३४ नामधेयानि मन्त्राश्च दक्षिणाश्च व्रतानि च । देवतानुक्रमः कल्पः संकल्पस्तन्त्रमेव च ॥१४॥ गतयो मतयः श्रद्धा प्रायश्चित्तं समर्पणम् । पुरुषावयवैरेते सम्भाराः सम्भृता मया ॥१५॥ इति सम्भृतसम्भारः पुरुपावयवैरहम् । तमेव पुरपं यज्ञं तेनैवायजमीश्वरम् ॥१६॥ ततस्ते भ्रातर इमे प्रजानां पतयो नव । अयजन् व्यक्तमन्यकं पुरुपं सुसमाहिताः ॥१७॥ सतश्च मनवः काले इंजिरे ऋपयोऽपरे । पिरो विबुधा दैत्या मनुष्याः क्रतुभिर्विभुम् ॥१८॥ नारायणे भगवति तदिदं विश्वमाहितम् । गृहीतमायोरगुणः सर्गादावगुणः स्वतः ॥१९॥ सृजामि तन्नियुक्तोऽहं हरो हरति तद्वशः । विश्व पुरुषरूपेण परिपाति विशक्तिधृक् ॥२०॥ worlds are outside, the Bhur, Bhuvar and Swar lokas, where only the perfect celebate the hermits, and the sanyasis live. For the house holders their place is in the Bhur, Bhuvar and Swara lokas. Thus for the Soul there are two paths of Karma, one of enjoyment and the other of abnegation. The formar is couched in ignorance which binds and the latter is the path of knowledge which liberates 8-10 When I came out of the lotus lihe navcl of that Virat, there was no material anywhere to be found for Yagna, except his limbs. So, I collected all thc matcrials of sacrifice in the form of the limbs of the Virat, such as animals, foliage, kusha-grass, ground for sacrifice, time, herbs, clarificd butter jagasce, honey, and other such fluids, metals, clay, water, the three Vedas, names of Yagnas like Jyotishtoma and others, mantras, gifts, vows, motives, gods, rituals, resolution, charrn motion, intellect faith, remorse, and dedication, and worshipped thic Yagna Purush by the materials obtained from Him. 11-16 Thereafter your brothers Marichi and others the ninc Manus, rishis the mancs the gods the demons and men involcd and propitiated the Lord, who thought himself is invisible, accepted thic worship through Indra and otlıer gods in the Yagna. This entire universe cxists in the Narayan, though he is himself without any attributes assumes various attributes or qualities by his maya in the beginning of the universe. At His command I crcate, Lord Shiva destroys and llc limscll supports the creation as Vishnu. 17-20 ·श्रीसंक्षिप्तभागयते 121 द्वितीयस्कन्धे सप्तमोऽध्यायः सपप याद्यः पुरुषः कल्पे करपे सृजत्यजः । आत्माऽऽत्मन्यात्मनाऽऽत्मानं संयच्छति च पाति च आद्योऽचतारः पुरुषः परस्य काल: स्वभावः सदसन्मनश्च ॥२१॥ द्रव्यं विकारोगुण इन्द्रियाणि विराह स्वराट् स्थास्तु चरिष्णु भूम्नः ॥२२॥ प्राधान्यतो यानृप आमनन्ति लीलावतारान् पुरुपस्य भूम्नः । आपीयतां कर्णकपायशोपाननुक्रमिप्ये त इमान् सुपेशान् ॥२३॥ ॥ इति श्रीसक्षिप्तभागरते द्वितीयस्कन्धे पप्ठोऽध्यायः ॥६॥ अथ सप्तमोऽध्यायः ब्रह्मोवाच यत्रोद्यतः क्षितितलोद्धरणाय विभ्रमोडी तनुं सफलयशमयीमनन्तः । अन्तर्महार्णव उपागतमादिदैत्यं तं दंष्ट्रयाद्रिमिव वज्रधरो ददार ॥१॥ जातो रुचेरजनयत्सुयमान् सुयश आकूतिसूनुरमरानथ दक्षिणायाम् । लोकत्रयस्य महतीमहरद् यदाऽऽतिं स्वायंभुवेन मनुना हरिरित्यनूक्तः ॥२॥ जसे च कर्दमगृहे द्विज देवहत्यां सीभिः समं नवभिरात्मगति स्वमात्र । ऊचे ययाऽऽत्मशमलं गुणसगपकमस्मिन् विधृय कपिलस्य गति प्रपेदे ॥३॥ That Param Purush the parmatman though is himself without birth, at every creation he begets himself sustain himself, and destroys himself in a sense he projects himself and withdraws himself. Time, nature the Prakriti-the massive energy, the Mahat Tattya, five great elements the ego, qualities like sattwa, rajas and tamas senses and the physical bodies mobile and immobile all this is the prime incarnation of the Lord. Now I will describe to you the principal manifestations of that omnipresent Lord, 21-23 Thus ends chapter sixth of Book II CHAPTER VII Shree Brahmaji said : Narad! to raise, the Earth, sunk in the depth of the ocean by demon Hiranakshya the Lord eternal the source of all sacrifices took the form of a Boar and tore him asunder with his powerful tusks as Indra would tear open a mountain with his thunderbolt and raised the earth on his tusk and brought it out. Then, he was born as Suyagna to Akuti wife of Sage Ruchi. Suyagna had song celestial named Suyama, by his wife Dakshina, who removed the miseries of the three worlds and was therefore named Hari by Swaymbhu Manu. Then, after sometime the Lord, was born as Kapildev, after his 16 -- ·श्रीसंक्षिप्तभागवते 122 द्वितीयस्कन्धे सप्तमोऽध्याय: अरपत्यमकासत आह तुप्टो दत्तो मयाहमिति यद्भगवान् स पत्तः । यत्पादपङ्कजपरागपवित्रदेहा योगद्धिमापुरमयीं यदुहेहयाद्याः ॥४॥ सप्तं तपो विविधलोकसिसूक्षया मे आदी सनात्स्वतपसः स चतुःसनोऽभूत् । प्राकल्पसम्प्लव विनष्टमिहात्मतत्त्वं सम्यग्जगाद मुनयो यदचक्षतात्मन् ॥५॥ धर्मस्य दक्षदुहितर्यजनिष्ट भूयाँ नारायणो नर इति स्वतपः प्रभावः । दृष्ट्वाऽऽत्मनो भगवतो नियमावलोपं देव्यस्त्वनङ्गपृतना घटितुं न शेकुः ॥६॥ विद्धः सपत्न्युदितपत्रिभिरन्ति राज्ञो पालोऽपि सन्नुपगतस्तपसे यनानि । तस्मा अदा ध्रुवगति गृणते प्रसन्नो दिव्याः स्तुवन्ति मुनयो यदुपर्यधस्तात् ॥७॥ यद् वेनमुत्पथगतं द्विजवास्यवज्रविप्लुष्टपौरुपभग निरये पतन्तम् । प्रात्वार्थितो जगति पुत्रपदं च लेभे दुग्धा वसूनि वसुधा सकलानि येन ॥८॥ नामेरसावृषभ आस सुदेविसूनुर्यो वै चचार समहग्जडयोगचर्याम् । यत् पारमहस्यमृपयः पदमामानन्ति स्वस्थः प्रशान्तकरणः परिमुक्तसङ्गः ॥९॥ nine sisters to Kardam Prajapati, and taught Brahmavidya to his mother. By virtue of that knowledge her mind was cleansed of all her impurities and she attained absolution. The great sage, Atri, who was childless propitiated the Lord and prayed for a son, the Lord who was pleased with the Maharshi said to him that “I will give you my own soul" and thus the Lord was born as Datt Bhagwan to the Maharshi Atri by the fragrance of whose lotus like feet Yadu, Haibay and other kings got all pleasures and riches in life and attained, the much coveted Yagna Siddhis. With a desire to create different worlds I took to penance. As a result of my austerity the Lord came as Sanak, Sanandan, Sanatan and Sanatkumar. They imparted that knowledge which was lost with the deluge in the previous creation. By this knowledge thie sages got self realisation. Daksha had a daughter named Murti. She was the wife of Dharma. She gave birth to Nara and Narayan who had remarkable austeric splendour about them. Beautiful damsels the 'army of Cupid who wanted to interrupt the austerities of gods could not do so but were silenced when they beheld that Urvashi and other nymphs as charming as themselves were created by them. Dhruva the son of Uttanpad, being grieved with the shaft like taunts of his step mother though a child, went to the forest for austere penance. The Lord pleased with his penance appeared before him and gave him (Dhruvagati) a permanent place in the firmament, wherc even today Bhrigu and others in tlic region above him and the seven sages, in the region below him cxtol him and sing his praises. King Vena, treading the path of incquity ·श्रीसंक्षिप्तभागवते 123 द्वितीयस्कन्धे सप्तमोऽध्यायः सत्रे ममास भगवान् हयशीरपाथो साक्षात्स यज्ञपुरुपस्तपनीयवर्णः । छन्दोमयो मखमयोऽखिलदेवतात्मा वाचो बभूवुल्शतीः श्यसतोऽस्य नस्तः ॥१०॥ मत्स्यो युगान्तसमये मनुनोपलब्धः क्षोणीमयो निखिलजीवनिकायकेतः । विनंसितानुरभये सलिले मुसान्मे आदाय तत्र विजहार ह वेदमार्गान् ॥११॥ क्षीरोदधायमरदानवयूथपानामुन्मनताममृतलब्धय आदिदेवः । पृष्ठेन कच्छपचपुर्विधार गोत्रं निद्राक्षणोद्विपरिवर्तकपाणकण्डूः ॥१२॥ विष्टपोरुभयहा स नृसिहरूपं कृत्या भ्रमभृकुटिदंष्ट्रकुरालवक्त्रम् । दैत्येन्द्रमाशु गदयाभिपतन्तमारादूरी निपात्य विददार नसैः स्फुरन्तम् ॥१३॥ अन्तःसरस्युरुवलेन पदे गृहीतो ग्राहेण यूथपतिरम्युजहस्त आर्तः । आहेदमादिपुरुषासिललोकनाथ तीर्थश्रव श्रवणमङ्गलनामधेय। चक्रेण नवदनं विनिपाटय तस्माद्धस्ते प्रगृह्य भगवान् कृपयोज्जहार ॥१४॥ ज्यायान् गुणैरवरजोऽप्यदितेः सुतानां लोकान् विचक्रम इमान ययाधियशः । क्ष्मा वामनेन जगृहे त्रिपदच्छलेन याच्जामृते पथि चरन् प्रभुभिर्न चाल्यः ॥१५॥ was cursed and condemned by Brahmins, and was abount to fall in hell When the sages prayed to the Lord to save him and be born as a son to Vena. The Lord in response to their prayers was born as Prithu the son of Vería. "He milched the earth that was in the form of a cow and produced food and other valuable produce from it. That Lord was born as a son to Sudevi wife of Nabhi Raj named Rushabh Dev. He was quiet and restrained detached and tolerant. He delighted in his native splendour and lived like a log of wood, totally unmindful and unconcerned, a state which the maharshis call as Paramhansa padavi (most exalted stage in the order of saintliness). Then the Lord that handsome Hayagriva (with head and neck like that of a horse) that Yagna Purush, the Purush to whom all the sacrifices are dedicated whose complexion was like that of gold and who is the embodiment of the Vedas, Yagnas and the gods from whose nostrils while breathing cameforth the melodious hymns of the Vedas, came "to my Yagna. This Lord at the time of great deluge being the reposit. ory of the entire multitude of beings appeared as Divine Fish to the Vaivaswat Manu and protected the Vedas that fell from my mouth from being destroyed in the the waters of the deluge. When the gods and the demons churned the to get nectar from it, this prime deity the Lord of the Universe became a tortoise and supported Mount Mandar on his back. At that time in churning, because of the friction of the Mount, itching sensation on his back was removed and he felt that pleasant feeling of drowsiness. His benign Divinity ocean ·श्रीसंक्षिप्तभागयते 124 द्वितीयस्कन्धे सप्तमोऽध्यायः धन्वन्तरिश्च भगवान् स्वयमेव कीर्तिनाम्ना नृणां पृमरजां रुज आशु हन्ति । यज्ञे च भागममृतायुरवावरुन्ध आयुश्च वेदमनुशास्त्यवतीर्य लोके ॥१६॥ क्षत्रं क्षयाय विधिनोपभृतं महात्मा ब्रह्मधुगुज्झितपथं नरकातिलिप्सु । उद्धन्त्यसावयनिकण्टकमुग्रवीर्यरित्रः सप्तकृत्य उरुधारपरश्वधेन ॥१७॥ अस्मत्प्रसादसुमुखः कलया कलेश इक्ष्वाकुवंश अवतीर्य गुरोनिदेशे । तिष्ठन् यनं सदयितानुज आधिवेशयस्मिन् विरुध्य दशकन्धर आतिमार्छत् ॥१८॥ भूमेः सुरेतरवरूथविमर्दितायाः फ्लेशव्ययाय फलया सितकृष्णकेशः । जात. करिष्यति जनानुपलक्ष्यमार्गः कर्माणि चात्ममहिमोपनियन्धनानि ॥१९॥ कालेन मीलितधियामवनृश्य नृणां स्तोकायुषां स्वनिगमो वत दूरपारः । आविहितस्त्वनुयुगं स हि सत्यवत्यां वेदद्रुमं विटपशो विभजिप्यति स ॥२०॥ the Lord then took the form of Nrasinh (Man-lion) that had ferocious looks, frou ning eyebrows, and gnashing teeth. He caught hold of that demon Hiranyakashyapu, that rushed towards him with his macc .to assault him, threw him on his lap and tore open his belly with his .claws and relieved the gods of their great danger. That king of elephants when his leg was caught in the deep waters of the Lake iby a big crocodile, and when he was piteously and agonisingly groaning took a lotus in his trunk and vociferously prayed to the Lord to save 'him saying "Oh Prime Purush, Oh Lord of the universe, whose very mame is pleasing and auspicious, and who is the protector of the meek and "the humble pray save me from this calamity. ” Hearing the prayers of the King of elephants, the Lord as Shri Hari appeared and slain the crocodile with his discus and saved the elephant out of compassion and mercy towards him who was his devotce. This Yagna Purush the Lord of sacrilices, though youngest in age amongst the sons of Aditi, was great in virtue. He conquered the three worlds. He became Vaman a dwarf and begged from Bali three strides of land and covered the three worlds Cand showed that, to humble the righteous, cven the great cannot deprive him of his grandeur and prosperity except by soliciting his favour. Then he incarnated as Dhanvantari the mention of whose very name removes the ills of mankind suffering from scrious descases and obtained his duc sharc in the sacrifice forfeited by the daityas. He propagated Ayurved and gave long life to the people. As Parshuram, tlic Lord exterminated the Kshatriyas twenty-one times by his sharp axc as they tormented and harassed the Brahmins, and who by their unrightcous conduct deserved ·श्रीसंक्षिप्तभागवते 125 द्वितीयस्वन्धे सप्तमोऽध्यायः यह्यालयेप्पपि सतां न हरे कथा स्यु. पाखण्डिनो द्विजजना वृपला नृदेवा । स्वाहा स्वधावपडिति स्म गिरोनयन शास्ता भविष्यति क्लेभगवान्युगान्ते ॥२२॥ सर्गे तपोऽहम्पयो नव ये प्रजेशा. स्थाने च धर्ममखमन्यमराननीशा । अन्ते त्वधर्महरमन्युनशासुराद्या मायाविभूतय इमा पुरशक्तिभान ॥२२॥ शश्वत्प्रशान्तमभयं प्रतियोधमान शुद्ध समं सदसत परमात्मतत्त्वम् । शन्दो न यत्र पुरकारकमान् क्रियार्थो माया परत्यभिमुसे च विलज्जमाना ॥२शा hell The all merciful Lord was thereafter born in Ikshwaku family as Rama, with Bharat and others He went to the forest with his wife and younger brother at the behest of his father Ravan antagonised him and was destroyed When this earth will became miserable under the weight of the demons, doing demonical deeds, the over Lord of Brahina Vishnu and Mahesh, Bhuma the Absolute will incarnate, as Krishna and perform deeds of majesty and glory and relieve the earth of its tribulations. In the march of time when the human mind will become more parochial and shallow and the lives of men will be much shortened and the knowledge of Vedas will become incomprehensible to mankınd then the Lord as incarnating in every age shall be born to Satyavatı as Vyas and will divide and edit the Vedas, in different branches When stories and discourses extolling the praises of Bhagwan will not be heard even in the homes of the pious or the good and when the brahmins will turn hypocrite, and when the shudra kings will rule over the earth like barbarians and when exclamations of Vedic, expressions lıke Swaha, Swadha and Vashat in agnihotra and other sacrifices will not be heard mcaning when vedic rituals will not be performed and when everything done for gods and the (Pıtris) Manes will perish, the Lord will then incarnate as Kallz and punish the wicked Kalı The nunc rishis with myself, Marichi, and other progenitors that are there at the time of creation, dharma, Yagna, Manu gods and kings on earth that are there at the time of preservation, impiety, adharma Shanker and the angry asuras that are there at the time of destruction, all these are the different splendoured manifestations of that Lord of infinite valour In fact the Paramatma-tattwa the great reality is always serene, fearless full of wisdom pure and holy and is without distinction poised and equanimous at all times. The tongue cannot describe Him, and all endeavours to know Him are rendered futile and maya returns abashed in shame 1-23 ·श्रीसंक्षिप्तभागवते 126 द्वितीयस्कन्धे मटमोऽध्याय: सोऽयं तेऽभिहितस्तात भगवान् विश्यभावनः । समासेन हरेनान्यदन्यस्मात् सदसच यत् ।।२।। संग्रहोऽयं विभूतीनां त्वमेतद्विपुलीकुरा । यथा हरी भगवति नृणां भक्तिभविष्यति २५|| ॥ इति श्रीसंक्षिप्तभागवते द्वितीयस्कन्धे ब्रह्मनारदसंबादे सामोऽध्यायः ॥७॥ अथाष्टमोऽध्यायः राजोवाच ब्रह्मणा चोदितो ब्रह्मन् गुणाख्याने गुणस्य च । यस्मै यस्मै यथा प्राह नारदो देवदर्शनः ॥१॥ पतद्वेदितुमिच्छामि तत्त्वं वेदविदां वर । हरेरगुतवीर्यस्य फथा लोकसुमलाः ॥२॥ कथयस्व महाभाग यथाहमखिलात्मनि । कृष्णे निवेश्य निःसा मनस्त्यश्ये कलेवरम् ॥३॥ पवतः श्रद्धया नित्यं गृणतश्च स्वचेष्टितम् । कालेन नातिदीघण भगवान् विशते हदि men प्रविष्टः कर्णरन्ध्रेण स्यानां भावसरोरुहम् । धुनोति शमलं कृष्णः सलिलस्य यथा शरत् ॥५॥ My child I have thus described to you in brief the real identity of the Lord. This world of cause and effect is not separate from Shri Hail, but Shri Hari the cause of the universe, is distinct from effect, the world. You should describe his greatness and spread it all over for the people who may know more about Shri Hari and become his devotees. 24-25 Thus ends chapter seventh of Book II CHAPTER VII King Parikshit said : Oh Brahman! I wish to know that philosophy of Bhagwat which describes the merits and the glories of the Lord Supreme and which was told by Devarshi Narad before as inspired and directed by Brahmaji. The accounts describing the wonderful deeds of valour of the Lord are auspicious and are for the good of mankind. On thou of great merit pray tell me so graphically that my mind may become free from all attachments, and I may be able to link it with Lord Krishna when I give up this tabernacle. By hearing the accounts of the Lord with faith, and singing, 'the glories of his deeds, Bhagwan Krislina soon enters the heart of his devotees through his ears and removes all the delusion from his mind. just as autumn season cleanses the profaned waters of rains. Blessed with a purified mind the devotee holds fast to the feet of the Lord and feels happy just as a traveller reaches home, after the troubles of his journey are over and feels happy. 1-5 ·श्रीसंक्षिप्तभागवते 127 द्वितीयस्कन्धे अष्टमोऽध्यायः भासीद्यदुदरात् पद्मं लोकसंस्थानलक्षणम् । भजः सृजति भूतानि भूतात्मा यदनुग्रहात् ॥६॥ स चापि यत्र पुरुषो विश्वस्थित्युद्भवाप्ययः। मुफ्त्वाऽऽत्ममायां मायेशःशेते सर्वगुहाशयः ॥७॥ यावान् फल्पो विकल्पो वा यथा कालोऽनुमीयते । भूतभव्यभवच्छन्द यायुमानं च यत्सतः ॥८॥ फालस्यानुगतिर्या तु लक्ष्यतेऽण्वी वृहत्यपि । यावत्यः कर्मगतयो यादृशीद्विजसत्तम ॥९॥ भूपातालककुब्योमग्रहनक्षत्रभूभृताम् । सरित्समुद्रद्वीपानां सम्भवश्वैतदोकसाम् ॥१०॥ प्रमाणमण्डकोशस्य याह्याभ्यन्तरमेदतः । महतां चानुचरितं वर्णाश्रमविनिश्चयः ॥११॥ युगानि युगमानं च धर्मों यश्च युगे युगे। अवतारानुचरितं यदाश्चर्यतमं हरेः ॥१२॥ नृणां साधारणो धर्मः सविशेषश्च यादृशः । श्रेणीनां राजीणां च धर्मः कृच्छेपु जीवताम् ॥१३॥ तत्यानां परिसंख्यानं लक्षणं हेतुलक्षणम् । पुरुषाराधनविधिोगस्याध्यात्मिकस्य च ॥१४॥ योगेश्वरश्चर्यगतिलिंगभद्स्तु योगिनाम् । वेदोपवेदधर्माणामितिहासपुराणयोः ॥१५॥ सम्प्लवः सर्वभूतानां विक्रमः प्रतिसंक्रमः। इष्टापूर्तस्य काम्यानां त्रिवर्गस्य च यो विधिः ॥१९॥ Oh Ye great! please narrate to me in details as to how the lotus, the source of creation of the world came out of the navel of the Lord, and by whose grace Brahma, who had come out of that lotus creates this universe of beings and how that Lord of maya who creates, sustains, and dissolves the universe and who is present in the heart of every being, how could he remain away, unaffected, by his own Maya. Further please tell us, what is the duration and time limit of "Kalpa" and avantar (sub) Kalpa. Time which is known as past, present, and future, what is its extent. What is the span of different lives, also tell us the motion of time, and the course of actions, both seen and unseen and how do they operate; and the history of the creation of this carth the nether worlds, the quarters, the sky, planets, constellations, and mountains, rivers, oceans, islands and the creatures living in them. What is the dimension of this universe, from within and without Again tell me the lives of great men and the religious findings on the Varnashram, the Yugas, and the period of duration of the Yugas, the dharma prevalent at that time, and the accounts of astounding, life stories of the Lord in these Yugas; also describe the duties of men, both common and special, duties of the four castes, duties of the kings and duties for everybody in times of danger and calamity. Further please tell me the number of evolutes their purpose and characteristics and explain to me thie' mode of meditation and practice in Yoga, and how the best of the Yogis ssho have attained siddhis like anima and others, die, and what happens to them after death. What is the form of the Vedas, the Upvcdas, Smrities the epics ·धीक्षिप्तभागयते 128 द्वितीयस्कन्धे नवमोsध्याय: पश्चानुशायिनां सर्गः पाखण्डस्य च सम्भवः । आत्मानो यन्धमोक्षी चव्ययस्थानं स्वरूपतः॥१७॥ यथाऽऽत्मतन्त्रो भगवान् विकीडत्यात्ममायया। विराज्य वा यथा मायामुदास्ते साक्षियविभुः ॥१८॥ सर्वमेतच भगवन् पृच्छते मेऽनुपूर्वशः । तत्त्वतोऽहस्युदाहर्तु प्रपन्नाय मदामुने ॥१९॥ सूत उवाच यद् यत् परीक्षिदृषभः पाण्डूनामनुपृच्छति । आनुपूर्येण तत्सर्वमाख्यातुमुपवक्रमे ॥२०॥ ॥ इति श्रीसक्षिप्तभागवते द्वितीयस्कन्धे प्रश्नविधिर्नामाष्टमोऽध्यायः ॥८॥ अथ नवमोऽध्यायः श्रीशुक उवाच स आदिदेवो जगतां परो गुरुः स्वधिप्पयमास्थाय सिसूक्षयैक्षत । तां नाध्यगच्छद् दृशमत्र सम्मतां प्रपञ्चनिर्माणविधिर्यया भवेत् ॥१॥ स चिन्तयन् द्ववक्षरमेकदाम्भस्युपाशृणोद् द्विर्गदितं वचो विभुः । स्पर्शेषु यत्पोडशमेकविशं निष्किचनानां नृप यद् धनं विदुः ॥२॥ and the classics. How does every creature perish in the great deluge, and in the intermittent dissolutions, and how is he born again. Pray enlighten me on the ceremonies, of Ishtapurt and agnihotra, oblational worship performed, to fulfill ones desires, for sense objects. How are beings, who have risen above the turmoils of worldliness born again, and the rise of tho cult of heresy. Further please elucidate the secret of the soul's bondage and release, and its ultimate union with the self The Lord who is frec from all inhibitions and controls, creates all these, through his maya for sport, and in the end, how does he remain apathetic and aloof after relinquishing his maya at the time of dissolution. Oh ye greatest of the wise pray, explain, all this to me seriatim who has come to you, seeking this knowledge, in all earnestness 6-19 Soota then said that, Shree Shukdev then replied to all the questions, in sequence, as put by King Parikshit the best of the Pandu, as follows. 20 Thus ends chapter eighth of Book II CHAPTER TX Shree Shukdev said : Brahma the great Guru, the prime deity, desired to create this universe; but he could not do it as he had not that requisite vision potential for such crcation; while he was thus reflecting he heard a word spoken twice from the waters. The first letter was the ·www -- भीसंक्षिप्तभागयते 129 द्वितीयस्कन्धे नवमोऽध्याय. निशम्य तद्वदिक्षया दिशो विलोक्य तनान्यदपश्यमान । स्वधिष्ण्यमास्थाय विमृश्य तद्धित तपस्युपादिष्ट इवादधै मन ॥३॥ अतप्यत स्मासिललोकतापन तपस्तपीयास्तपता समाहित । तस्मै स्वलोक भगवान् सभाजित सार्शयामास पर न यत्परम् || ददर्श तत्रापिल सात्वता पति श्रिय पति यज्ञपति जगत्पतिम् । सुनन्दनन्दप्रयलाहणादिभि स्वपार्पदमुरयै परिसेवित विभुम् ॥५॥ तद्दर्शनाहादपरिप्लुतान्तरो हप्यत्तनु प्रेमभराथ्रलोचन । ननाम पादाम्बुजमस्य विश्वस्य यत्पारमहस्येन पयाधिगम्यते ॥६॥ त प्रीयमाण समुपस्थितं तदा प्रजाविसर्ग निजशासनाईणम् । घभाष ईपस्मितशोचिषा गिरा प्रिय प्रिय प्रीतमना करे स्पृशम् ॥७॥ श्रीभगवानुवाच त्ययाई तोपित सम्यग्वेदगर्भ सिसृपया । घर घरय भद्र ते परेश माभियाञ्छितम् ॥८॥ ब्रह्मोवाच भगवच्छिक्षितमहं करयाणि ह्यतन्द्रित । नेहमान प्रजासगं यध्येय यदनुग्रहात् ॥९॥ sixteenth consonant and the second letter was twenty first consonant These two letters put together formed the word 'Tapa" austerity, which is the wealth of the sages To find out as to who uttered these syllables he looked in all directions, but he did not see anyone So, he concluded that some unknown power inspires him for penance and in it lay his welfare, then sitting in the right posture merged in meditation Brahma began his great penance, with deep concentration and single mindedness that gave him energy to create the universe This austere penance, pleased and propitiated the Lord who besides, gnuing him his darshan showed him his best abode Vaikunth 1-4 There he saw the Lord of thc Universe being worshipped by Lakshmi and hus other devotees, and attendants Sunanda, Nand, Prabala and Arhan When he saw this sight he was filled with delight His cyes were filled with tears of joy and he experienced a thrill of ccstacy Brahmajı then bowed down to the lotus like feet of the Lord, accessible to the Paramhansas only The Lord then touched Brahma with his hand and spoke to him berming with sweet smile so natural to him 5-7 Ye heart of Vedas said His Divinity-you have by your austere penance with a desire to create the world pleased me, blessed thou art, you may ask for a boon of Shree Bhramaji replied Bhagsan 'I will exccute your commands with agility, but pray give me such boon that by your grace during 17 your choice '8 ·श्रीसंक्षिप्तभागवते 130 द्वितीयस्कन्धे नवमोऽध्यायः श्रीभगवानुपाच हान परमगुह्यं मे यद्विशानसमन्वितम् । सरहस्यं तदहं च गृहाण गदितं मया ॥१०॥ सहमेवासमेवाने नान्यद्यत्सदसत्परम् । पश्चादहं यदेतच योऽवशिष्येत सोऽस्यहम् ॥१९॥ फतेऽयं यत्पतीयेत न प्रतीयेत वात्मानि । तद्विद्यादात्मनो मायां यथाऽऽभासो यथा तमः ॥१२॥ पथा महान्ति भूतानि भूतेपूञ्चावचेप्वनु । प्रविष्टान्यप्रविष्टानि तथा तेपु न तेप्वहम् ॥१॥ पतावदेव जिज्ञास्य तत्वजिज्ञासुनाऽऽत्मनः। अन्वयन्यतिरेकाभ्यां यत्स्यात् सर्वत्र सर्वदा ॥१४॥ पतन्मतं समातिष्ठ परमेण समाधिना । भवान् कल्पविकल्पेषु न विमुह्यति कहिचित् ॥१५॥ श्रीशुक उवाच सम्पदिश्यत्मजनो जनानां परमेष्ठिनम् । पश्यतस्तस्य तद् रूपमात्मनो न्यरुणद्धरिः ॥१६॥ भन्तहितेन्द्रियार्थाय हरये घिहिताञ्जलिः । सर्वभूतमयी विश्वं ससर्जेदं स पूर्ववत् ॥१७॥ the course of creation I may not bound by that all of vain glory of crcation; this is the only boon that I ask from you. 9 His Divine Majesty--The Lord then quoth : I am now telling you, all about that esoteric wisdom, with its essence and experience and their means to attain it, which you listen with attention. I was the only one that existed before the creation of this universe, even maya the tripartite prakriti which is beyond truth and untruth was not existent and with the dissolution of this universe, it will be myself alone that will survive. All that is seen or manifest is "I" whatever will remain after the deluge will be myself only. That which is false and non existent but appears real to the eye and that which is real and existent but is not visible the eye, know that to be my Maya (like the Moon which through onc, appears two to a deſcctive cyc and Rahu though in the constellation of planets is not visible to that cye). Thc five main clements seem to pervade all objects, both' big and small and are also not in those objects as they are not seen, as the cause, cither in the beginning, or in the end. Similarly I am also in all those objects and am also not, in all thosc objects. Those who are desirous of knowing the real cssence of the Atman the soul, has to bear in mind that which is maniſest always at all times by Anway and Vyatircha (thc logic of persistence of man in exclusion of states is thercfore useful to establish that the soul of man is different from his body) is the soul eternal the Atman. If you follow my vicws stcadlastly you will never be deluded in the creation from Kalpa to Kalpa. 10-15 Shree Shukdev said : The Lord, thus instructing Brahmadev disap. peared before his eyes. To that, Shree Hari le bowed down in all lıumbleness and created this universe as it was before in the previous crcation. Once ·श्रीसंक्षिप्तभागवते i31 द्वितीयस्कन्धे दशमोऽध्यायः प्रजापतिर्धर्मपतिरेकदा नियमान् यमान् । भद्रं प्रजानामन्विच्छन्नातिष्टत् स्वार्थकाम्यया था तं नारदः प्रियतमो रिक्यादानामनुव्रतः । देवषिः परिपप्रच्छ भवान् यन्मानुपृच्छति ॥१९॥ तस्मा इदं भागवत पुराणं दशलक्षणम् । प्रोक्तं भगवता प्राह प्रीतः पुत्राय भूतकृत् ॥२०॥ नारदः प्राह मुनये सरस्वत्यास्तटे नृप । ध्यायते ब्रह्म परमं व्यासायामिततेजसे र यताहं त्वया पृष्टो वैराजात् पुरुषादिदम् । ययाऽऽमीत्तदुपाख्यास्ये प्रश्नानन्यांश्च कृत्स्नशः।२२। ॥ इति श्रीसक्षिप्तभागवते द्वितीयस्कन्धे नवमोऽध्यायः ॥९॥ अथ दशमोऽध्यायः श्रीशुक उवाच अत्र सर्गों विसर्गश्च स्थानं पोषणमूतयः । मन्यन्तरेशानुकथा निरोधो मुक्तिरामयः । दशमस्य विशुद्धयर्थ नवानामिह लक्षणम् । ॥१॥ भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः । ब्रह्मणो गुणवैषम्याद् विसर्गः पौरुषः स्मृतः ॥२॥ स्थिति फुण्ठविजयः पोपणं तदनुग्रहः । मन्यन्तराणि सद्धर्म ऊतयः कर्मवासनाः ||३|| Brahma the Lord of creation and protector of dharma the patriarch of the Farmily of beings, to fulfil his wish of doing good to mankind, took to Yogic discipline before beginning his tapasya. Narad who was dearesť to him in all his sons, attended on him with devotion; at that time, devarshi Narad asked Brahmaji what you have asked me now. Brahma then narrated to him, this Bhagwat with its ten characteristics, as related to him by Shree Bhagwan. Narad then told the illustrious Vyas who was engross in the devotion of the Lord on the banks of Saraswati," I will now explain to you in detail all that you have asked me as to how, this universe emanated from the Virat the cosmic Purush, and your other allied questions." 16-22 Thus erd's chapter ninth of Book II CHAPTER X Shree Shuka said : Sarga, Visarga sthan, Poshan, Uti, Manvantar, Ishanuhatha, nirodha, Mukti, and ashraya, these are the ten distinguish. ing features of Shrimad Bhagwat. To comprehend the tenth one, Ashraya, the great describe the nine others, either by hymns or shrutees or by stories and ancedotes. Because of gunas of Brahma undergoing a change there Were produced the chief elements, earth, water, light, air, and ether, the five evolutes, sound, touch, form, taste, and smell. Five cognitive faculties and five conative faculties and the intellect the Mahat, This is known as ·- श्रीसंक्षिप्तभागाते 132 द्वितीयस्यन्धे दशमोऽध्याय अवतारानुचरितं हरेश्वास्यानुवर्तिनाम् । सतामीशकथाः प्रोक्ता नानास्यानोपहिता. ॥४॥ निरोधोऽस्यानुशयनमात्मन सह शक्तिभि । मुत्तिहित्वान्यथा रूपं स्वरूपेण व्यरस्थिति ॥५] आभासश्च निरोधश्च यतश्चाध्यासीयते । स आश्रय पर ब्रहा परमात्मेति शम्द्यते ॥६॥ एकमेकतराभाने यदा नोपलभामहे । नितय तर यो वेद स आत्मा स्वाश्रयाश्रयः ॥७॥ द्रव्यं कर्म च कालश्च स्वभावो जीव एव च । यदनुग्रहत सन्ति न सन्ति यदुपेक्षया ॥८॥ एको नानात्वमन्विच्छन् योगतल्पात् समुत्थित् ।वीर्य हिरण्मय देवो मायया व्यसृजत् निधा॥९॥ अधिदैवमयाध्यात्ममधिभूतमिति प्रभुः। अथैकं पोरष वीयं विधाभिद्यत तन्मृणु ॥१०॥ अन्त शरीर आकाशात् पुरपस्य विचेष्टत.। ओज सहो बल जसे तत. प्राणो महानसुः ॥११॥ 'Sarga'—the mobile and the immobile creation of the Virat is 'Visarga'- Disciplined conduct of the created beings is. Sthiti'-position, the grace of the Lord on the sinful, disregarding his sins is Poshana', or Nourishment. Dharma and duties as prescribed and practised at different periods by men is Manvantara Desire or subliminal tendenci s of creatures for action is called 'uti '-stories and accounts of the Lord and his devotees, Is Ishanukatha. Dissolution of the individual soul (atman) with all his faculties in the Lord is “Nirodha" Transformation of the soul individual, divested of all its nescience (avidya) into the soul universal the Parmatman is ‘Muktı' To surrender to that Supreme Divine, from whom this creation evolves and in whom this creation dissolves is called "Ashray". If one of these three the evolutes the senses and the soul is not there no action is possible as they are inter dependent For instance, the body which consists of elements, if it is not there, the soul cannot function without it but the supreme consciousness, is such that it knows all the three (and sets them in order). He does not need any body's help or support, that is why er erybody has to surrender to hum 1-7 (From here is described the varwus funcions of the cosmic CONSCIOUSness that manifested as Virat, the corporeal body of the universe, with thousands of heads hands, feet, and other limbs as dealt with in the fifth chapter of this Skandh) By whose grace " dravya" the five clem. ents, Karma, time, the cause of disparity in qualities, Nature the motive behind the result, and the empirical soul (Jivr) the enjoyer, can only function, but arc rendered redundant, and are not able to do anything if neglected by Him Thus Lord ulio is only onc without a second, desired to become many, so he divided himscif by luis Yogr maya in three forms The Adhubhautıka and adhuvaivik and adyatmıka (The five main clements Earth elc the energy or vitality of senses, and the Atman) Now ·-- श्रीसंक्षिप्तभागवते 133 द्वितीयस्कन्धे दशमोऽध्यायः अनु प्राणन्ति यं प्राणाः प्राणन्तं सर्वजन्तुपु । अपानन्तमपानन्ति नरदेवमिवानुगाः ॥१२॥ प्राणेन क्षिपता श्रुत्तृडन्तरा जायते प्रभोः । पिपासनो जातश्च प्राङ्मुखं निरभिद्यत ॥१३॥ मुखतस्तालु निर्मिन्नं जिता तत्रोपजायते । ततो नानारसो जझे जिया योऽधिगम्यते ॥१४॥ विवक्षोर्मुनतो भूम्नो वह्निर्याग्व्याहृतं तयोः । जले वै तस्य सुचिरं निरोधः समजायत ॥१५॥ नासिके निरभिद्येतां ढोधूयति नभस्यति । तन वायुर्गन्धबहो प्राणो नमि जिघृक्षतः ॥१६॥ यदात्मनि निरालोकमात्मानं च दिहशतः। निर्भिन्ने ह्यक्षिणी तस्य ज्योतिश्चक्षुर्गुणग्रहः ॥१॥ योध्यमानस्य ऋषिमिरात्मनस्तज्जिघृक्षतः। कणां च निरभिद्येतां दिशः श्रोत्रं गुणग्रहः ॥१८॥ यस्तुनो मृदुकाठिन्यलघुगुर्वोप्णशीतताम् । जिघृक्षतस्त्वनिर्भिन्ना तस्यां रोममहीरहाः ॥ तत्र चान्तर्बहिर्वातस्त्यचा लन्धगुणो वृतः ॥१९॥ listen, as to what happened to these three divisions. By a gesture of the conative faculty (adhibuta) of the supreme being there arose by his space evolute the potency of senses the mind and the strength of the body, the (adhivaiva). From the subtle force spiritual (adhyatma) of the being originated the principal Pran the thread of all vital energy (the Sutratma) and just as a King is followed by his courteers, this pran'(vital air) like a king when present in all bodies is attended by all th senses mind etc. means they all live, but as soon as the pran leaves thee body they all get defunct and disappear. 8-12 The function of this prana now begins. First there arose thirst and hunger and the mouth appeared followed by palate and tongue for the soul to enjoy all sorts of tastes Then that being, the Purush desired to speak, tongue the organ of speech and its presiding deity fire, originated from his mouth, to speak became its subject. By the retention of the vital air the two nostrils were created, they became the organ of smell. Vayu was its presiding deity, to smell became its subject, with a desire to see himself and others there appeared the eyes, the organ of vision, Sun became its presiding deity, to see became its subject. With the desire to hear the Vedas two ears to the body were created Shrotra the cars was the organ of hearing, the quarters became their deity to listen was its subject. Then with the desire of the Purush to know softness, harslıness, size, big or small, cold or heat, skin was created with hairs on it, wind was its god, knowledge through touch and feel became its subject. He desired to do all sorts of work with physical limbs, and the two hands with strength were created Indra was the presiding deity, to hold and release was its subject. With a desire to go whenever he liked two legs sprouted firth Motion was its sense, Vishnu was the deity, to procure materials for ·श्रीसंक्षिप्तभागवते 134 द्वितीयस्कन्धे दशमोऽध्यायः हस्तो रुरुहनुस्तस्य नानाकर्मचिकीर्पया । तस्योस्तु वलमिन्द्रश्च आदानमुभयाश्रयम् ॥२०॥ गति जिगीपत. पादौ रुरुहातेऽभिकामिकाम् । पद्धयां यशः स्वयं हव्यं कर्मभिः क्रियते नृभिः | निरभिद्यत शिश्नो वै प्रजानन्दामृतार्थिनः। उपस्थ आसीत् कामानां प्रियं तदुभयाश्रयम् ॥२२॥ उत्सिसक्षोर्धातुमल निरभिद्यत वै गुदम् । ततः पायुस्ततो मित्र उत्सर्ग उभयाश्रयः ॥२॥ आसिमासोः पुरः पुर्या नाभिद्वारमपानतः। तत्रापानस्ततो मृत्युः पृथक्त्वमुभयाश्रयम् ॥RUN आदित्सोरन्नपानानामासन् कुक्ष्यन्त्रनाडयः। नद्यः समुद्राश्च तयोस्तुष्टिः पुष्टिस्तदाश्रये ॥२५॥ निदिध्यासोरात्ममायां हृदयं निरभिद्यत । ततो मनस्ततश्चन्द्रः संकल्पः काम एव च ॥२६॥ त्वचर्ममांसरुधिरमेदोमजास्थिधातवः । भूम्यप्तेजोमयाः सप्त प्राणो व्योमाम्बुवायुभिः ॥२७॥ गुणात्मकानीन्द्रियाणि भूतादिप्रभवा गुणाः । मनः सर्वविकारात्मा बुद्धिज्ञिानरूपिणी ॥२८॥ पतद्भगवतो रूपं स्थूलं ते व्याहृतं मया । मह्यादिभिश्चावरगैरष्टभिर्वहिरावृतम् ॥२९॥ अतः परं सूक्ष्मतममव्यक्त निर्विशेषणम् । अनादिमध्यनिधनं नित्यं वाड्मनसः परम् ॥३०॥ sacrifice, was its subject. For progeny and pleasure he created, the gender; pudenda was the organ. Prajapati became its deity, pleasure from coitus became its subject. To excrete he crcated the rectum, Mitra was its god. To go from one body to another body navel was produced, to? exale was its sense, death became its deity, to die was its subject. With a desire to feed were created the stomach, intestines, and the blood vessels. River and the sea became their God. Satisfaction and growth became its subject. When he thought of reflecting on his own Maya there appeared the heart, mind became its instrument, Moon the presiding deity and determination, doubt, and will, became its subject. By the mutual contact of earth water and light (energy) came into being the seven essential constituents skin both, soft and hard, flesh, blood, fat, marrow and bones. Through the mutual contact of sky, water and air, the ten pran (Pran, Apan, Vyan, Udan, Saman, Nag, Kurma, Kukul, Devdatt and Dhananjaya) the breaths vital came into being. The three qualities the satva, rajas and tamas that pervade the senses, are the outcome of the mutual conflict of the five elements, with one another, mind is the centre of all excitements. Intellect is the discriminating faculty between good and bad, true and false. 13-28 I llavc thus described to you the physical form of the Lord shrouded by cight layers, earth, water, light, air, ether, mind, intellect, and ego. Besides this there is another form atomic in size not visible to the cyc, without attributes. It has no origin no end, and no where to bc found in between. It is eternal. It is beyond mind and speech. Both these orms of the Lord I have described to you. They belong to His world ·श्रीसंक्षिप्तभागपते 135 द्वितीयस्कन्धे दशमोऽध्यायः अमुनी भगवद्रूपे मया ते अनुवर्णिते । उमे अपि न गृह्णन्ति मायासृष्टे विपश्चितः ॥३१॥ सघाच्यवाचकतया भगवान् ब्रह्मरूपधृक् । नामरूपक्रिया धत्ते सकर्माकर्मकः परः ॥३२॥ द्विविधाश्चतुर्विधा येऽन्ये जलस्थलनभौकसः। कुशलाकुशला मिश्राः कर्मणां गतयस्त्विमाः ॥३३॥ मय तु ब्रह्मणः कल्पः सविकल्प उदाहृतः। यथा पुरस्ताद् व्यायास्ये पा- कल्पमथोशृणु ॥३UN ॥ इति श्रीसंक्षिप्तभागवते द्वितीयस्कन्धे पुरुषसंस्थानुवर्णन नाम दशमोऽध्यायः ॥१०॥ इति द्वितीयः स्कन्धः समाप्त of (Maya) iliusion. The wise therefore donot acknowledge them. The immacuľate Brahma, the absolute is beyond both these forms. That absolute, the Bhagwan is the Brahma incarnate, which though ever inactive, resorts to his own maya for practical purposes and assumes name, form and functions. It is because of this that two kinds of bodies gross and subtle, four types of beings Jarayuja-viviparous, Swedajavapourous, Andaj-oviparous, and Udbhija-sprouting from soil moving on earth, in water and in the sky, happy and miserable, gods, demons, and mankind all these, move about in this cosmos according to their individual karma. 27-33 Rajan ! I have told you the story of the Brahma Kalpa alongwith the avantarkalpa (subkalpa). Now I will tell you about the Padma Kalpa in the form of a discourse between Vidur and Maitreya which you listen with attention. 34 Thus ends chapter tenth of Book II ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् तृतीयः स्कन्धः अथ प्रथमोऽध्यायः श्रीशुक उवाच पथमेतत् पुरा पृष्टो मैत्रेयो भगवान् किल । क्षत्वा वनं प्रविष्टेन त्यक्त्या स्थगृहमद्धिमत् ॥१॥ राजोवाच कुत्र क्षत्तुर्भगवता मैत्रेयेणास सङ्गमः । कदा या सह संवाद पतद्वर्णय नः प्रभो ॥२॥ श्रीशुक उवाच यदा तु राजा स्वसुतानसाधून् पुष्णन्नधर्मेण विनदृष्टिः । भ्रातुर्य विष्टस्य सुनान् विवन्धून् प्रवेश्य लाक्षाभवने ददाह ॥३॥ यदा सभायां कुरदेवदेव्याः केशाभिमशं सुतकर्म गर्हाम् । न धारयामास नृपः स्नुपायाः स्वास्त्रैर्हरन्त्याः कुचकुड्कुमानि nen CHAPTER I Shree Shukdev said : His Holiness Maitreya had been asked this very question by Vidura, who had gone to a forest after renouncing his home. The King asked : Master' please tell us where and when Vidura had met His Holiness Maitreya and narrate the discourse which he had with him. Shree Shukdev said : It was when the King (Dhritrashtra ) burnt down friendless sons of his younger brother (Pandu) by contriving to make them enter a building constructed of lac, since his power of discrimination had been destroyed by lending support to his wicked sons by perverse means It was when the king did not prevent his sons' despicable action of pulling the hair of the queen (Draupadi) of the King of the Kuru dynasty (Yudhishthira), though she was virtually his own daughter-in-law and though she was shedding tears, which washed the vermilion paint from her breasts. It was when, having recourse to his base nature, he did not give back the share of that saint (Yudhi. shthira) to whom none is an enemy, who resorted to truth and who had ..

·श्रीसंक्षिप्तभागयते 137 तृतीयस्कन्धे प्रथमोऽध्याय यूत्ते त्यधर्मेण जितस्य साधोः सत्यावलम्बस्य धनागतस्य । न याचतोऽदात्समयेन दाय तमो जुषाणो यदजातशनी ॥५॥ यदा च पार्थप्रहितः सभायां जगद्गुरयांनि जगाद कृष्ण । न तानि पुसाममृतायनानि राजोर मेने क्षतपुण्यलेश ॥६॥ यदोपहतो भवन प्रविष्टो मन्त्राय पृष्टः किल पूर्वजेन । अथाह तन्मन्त्रदृशां वरीयान् यमन्त्रिणो चैदुरिकं वदन्ति ॥७॥ अजातशत्रोः प्रतियच्छ दायं तितिक्षतो दुर्विपद तथागः । सहानुजो या वृकोदराहिः सन् रुपा यात्रमलं विमेधि स एप दोपः पुस्पद्विडास्ते गृहान् प्रविष्टो यमपत्यमत्या। पुष्णासि कृष्णाद् विमुग्यो गतशीस्त्यजाश्चशेन फुलौशलाय ॥९॥ इत्यूचिवास्वत्र सुयोधनेन प्रवृद्धकोपस्फुरिताधरेण । असत्कृतः सत्स्पृहणीयशील. सक्नुजसोयलेन ॥१०॥ क एनमत्रोपजुहार जिहां दास्या सुनं यद्वलिनेव पुष्ट । तस्मिन् प्रतीपः परस्त्यः आस्ते निस्यितामाशु पुराच्यसान ॥११॥ lost in the gambling bout by foul play of the Kauravas when he returned from the forest and demanded it It was when the King, whose last 1ota of righteousness had perished, did not respect the words which Krishna--the preceptor of the world uttered in the royal assembly and which served as nectar to men Whatever that best of counsellors (Vidura ) said when he was asked by his elder brother (Dhritrashtra) after he had entered the palace on invitation is known as Vidura Neeti by the politicians He said Restore the hereditory share of Yudhishthira to whom none 1s an enemy, since that Bheemaseni, who is ferocious like a cobra and who has a wolfs appetite and of whom you are afraid, is fuming with wrath along with his younger brother Arjuna The very fact that you, whose intelligence has vanished and who are antagonizing Krishna, are lending support to that element which has intruded into your house, on account of filial feelings is your fault Disown that inauspicious person for the welfare of your family When Vidura, whose character was the envy of saint said thus, he was contemptuously referred to by Suyodhana-his lips quivering with intense wrath and by Karna, Duhshasana and Shakuni, "who said who has invited this crook, who acts against him, by whom he, a mere son 18 ·स श्रीसंक्षिप्तभागवते 138 तृतीयस्कन्धे प्रथमोऽध्यायः स इत्थमत्युल्वणकर्णवाणैर्धातुः पुरो मर्मसु ताडितोऽपि । स्वयं धनुरि निधाय मायां गतव्यथोऽयादुर मानयानः ||१२|| निर्गतः कौरवपुण्यलम्धो गजाद्वयात्तीर्थपदः पदानि । अन्वाक्रमत् पुण्यचिकीर्पयोा स्वधिष्ठितो यानि सहस्रमूर्तिः ॥१३॥ गां पर्यटन मेध्यविविक्तवृत्तिः सदाऽऽप्लुतोऽधाशयनोऽवधृतः । अलक्षितः स्वैरवधूतवेपो प्रतानि चेरे हरितोपणानि ॥१४॥ इत्थं ब्रजन् भारतमेच वर्ष कालेन यावद्गतवान्' प्रभासम् । तत्राथ शुश्राव सुहृद्विनष्टि वनं यथा वेणुजवह्निसंश्रयम् ॥१५॥ अन्यानि चेह द्विजदेवदेवैः कृतानि नानायतनानि विष्णोः । कालेन तावद्यमुनामुपेत्य तत्रोद्धवं भागवत ददर्श। आलिङ्गय गाढं प्रणयेन भद्रं स्वानामपृच्छद् भगवत्प्रजानाम् ॥१६॥ फञ्चित्पुराणो पृरुपौ स्वनाभ्यपाद्मानुवृत्येह किलावतीरें । आसात उाः कुशलं विधाय कृतक्षणौ कुशलं शूरगेहे ॥१७॥ of a maid-servant, has been fattended with food ? Let him be quickly banished from the city, deprived of all his possessions sparing only his life." Thus, having been struck in the vitals with darts of words, which served as poison to his ears; he who has renounced his feelings of attachment himself went away without remorse since he was a man of selfrespect after laying his bow on the door frame and renounced feelings of attachment. He was an acquisition to the family of Kauravas, and the fruit of the latter's virtuous acts. As he was desirous of acquiring religious merits, he travelled to places of pilgrimage on the Earth, which are veritable abodes of thousands of Forms of God While travelling on carth he used to take sacred food in solitude bathe always in sacred sources of water sleep on barc ground voluntarily lead the life of an ascetic who has renounced his wordly attachments to remain unobserved by others and to observe religious vows of austerity calculated to propitiate Hari (Vishnu) While journeying thus in Bharat hc reached Prabhas after some time. There he heard about destruction of his relatives like the destruction of a forest with fire resulting from mutual friction of bamboos (and about attainment of sovereignty by Yudhishthir). Then he visited various shrines of Vishnu founded by deities and brahmins. When he reached the Yamuna after sometime he saw Uddhava who was a great devotcc of Vishnu. Hc cmbraced him and inquired affectionately about welfare of his relatives thus :

·, श्रीसंक्षिप्तभागवते 139 तृतीयस्कन्धे प्रथमोऽध्यायः कचिद्वरुथाधिपतिर्यदूनां प्रद्युम्न आस्ते सुसमह धीरः। यं रुक्मिणी भगवतोऽभिलेमे आराध्य विमान स्मरमादिसर्गे ॥१८॥ अपिस्थिदास्ते भगवान सुखं वो यः सात्वतां कामदुघोऽनिरद्ध.। यमामनन्ति स्म ह शब्दयोनि मनोमयं सत्त्वतुरीयतत्त्वम् ॥१९॥ अपिस्थिदन्ये निजात्मदेवमनन्यवृत्या समनुव्रता ये। हृदीकसत्यात्मजचारुदेष्णगदादयः स्वस्ति चरन्ति सौम्य ॥२०॥ अपि स्वदोभ्या विजयाच्युताभ्यां धर्मेण धर्मः परिपाति सेतुम् । दुर्योधनोऽतप्यत यत्सभायां साम्राज्यलक्ष्म्या विजयानुवृत्त्या ॥२१॥ प्रपन्नापिललोकपानामवस्थितानामनुशासने अर्थाय जातस्य यदुप्वजस्य वार्ता सखे कीर्तय तीर्थकीतः ॥२२॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे विदुरोद्धवसवादे प्रथमोऽध्याय ॥१॥ च तस्य स्वे। I hope the two primordial Gods, who have incarnated on the earth (as Balarama and Krishna) at the request of Brahman, who had sprung up from the neval of Vishnu the latter are happy in the house of Vasudev, having accomplished welfare of the people. I hope Pradyumna, the Commander-in-chief of Yadus, who was cupid in his previous life and whom Rukmini had begotten by propitiating holy Brahmins, is happy. I also hope that Lord Aniruddha, who grants desires of his devotees, who is the cause of sound and whom Vedas consider to be the presiding deity of mind-the fourth element in the quadric of conscience is happy. Gentle Uddhava I also hope that Hrideeka, Charudeshna-son of Satya. bhama Gada and others, who are keen followers of Krishna, since he is to them life itself are happy. I hope Dharınaraja, on observing the empirical splendour of whose court Duryodhana was distressed and she 5.25 gained a series of victor ies, has been protecting the institution of religion in a righteous manner with the help of Arjuna the image of victory of Krishna the image of imperishability who are like his arms. Oh friend! Please narrate to me the activities of Krishna of sacred glory, who, though not subject to birth, has taken birth among Yadavas for protection of all the guardians of the world. Thus ends chapter first of Book III ·श्रीसंक्षिप्तभागवते 140 तृतीयस्कन्धे द्वितीयोऽध्यायः अथ द्वितीयोऽध्यायः श्रीशुक उवाच इति भागवतः पृष्टः क्षत्ता वार्ता प्रियाश्रयाम् । प्रतिवन्तुं न चोत्सेह मोत्कण्ठ्यात्स्मारितेश्वरः यः पञ्चहायनो मात्रा प्रातराशाय याचितः। तन्नच्छद्रचयन् यस्य सपर्या बाललीलया ॥२॥ स कथं सेवया तस्य कालेन जरसं गतः। पृष्ठो वार्ता प्रतियाद्भर्तुः पादायनुस्मरन् ॥३॥ पुलकोद्भिन्नसङ्गिो मुञ्चन्मीलदशा शुचः। विमृज्यनेत्रे विदुरं प्रत्याहोद्धव उत्स्मयन् ॥४॥ उद्धव उवाच कृष्णामणिनिम्लोचे गीणेष्यजगरेण ह । किं नु नः कुशलं यां गतश्रीपु गृहेप्यहम् ॥५॥ दुर्भगो बत लोकोऽयं यदवो नितरामपि । ये संवसन्तो न विदुईरि मीना इयोडपम् ॥६॥ इगितज्ञाः पुरुप्रौढा एकारामाश्च सात्वताः । सात्वतामृषभं सर्वे भूतावासममंसत ॥७॥ यस्यानुरागप्लुतहासरासलीलावलोकप्रतिलब्धमानाः बजस्त्रियो दृग्भिरनुप्रवृत्तधियोऽवतस्थुः फिल कृत्यशेपाः ॥८॥ CHAPTER II Shree Shukdeva said : Thus questioned by Vidura about the activities pertaining to his dear Krishna, the devotee of Vishnu (Uddhava) was reminded of the Lord and could not reply on account of his mental agony. He remembered how when Krishna was five years old, he (Uddhava) would not respond to the call of his mother for breakfast, since he (Uddhava) would then be serving him in the course of his childish pastime. He had since grown old in his service and was reminded of Krishna of those days. How could then give a reply? The hair stood on end on all his limbs and he bagan to shed tears due to sorrow. He wiped them off and bewildered at the Maya of the Lord said. 1-4 Uddhava said : About which welfare in our homes can I tell you since they have been swallowed by the serpant of time and their splendour has disappeared as the Sun in the form of the corpus of Krishna had set over them ? Rcally these people are unlucky--the more so are the Yadavas sincc they had failed to recognise Hari (Vishnu) of whom Krishna was an incarnation, when he was living among them, like fishes not recognising the Moon. Members of the Satwata clan itself; though they were capable of judging men from their gestures and though they were clever and were residing in the same place, considered the lord of Satwatas, as only an abode of elements. 5-7 I recollect how the minds of women of Vraja, who had been honoured by his smile which was drenched with affcction for them and by the ·धोसंक्षिप्तभागवते 141 तृतीयस्कन्ये द्वितीयोऽध्यायः दुनोति चेतः स्मरनो नमनद् यदाह पादावमिवन्ध पियोः । ताताम्ब कंसादुम्शवितानां प्रसीदनं नोऽकृतनिष्कृतीनाम् ॥२॥ दृश भवद्भिर्ननु राजस्ये चैद्यस्य कृष्णं द्विपतोऽपि मिद्धिः । यां योगिनः संस्पृहयन्ति सम्यग्योगेन कस्तद्विग्हं सहेत ॥१०॥ तत्तस्य कैर्यमलं भृतान्नो विग्लापयत्यङ्ग यदुनसेनम् । तिष्टन्निपणं परमेष्टिधिष्ण्ये न्यबोधयदेव निधारयेति ॥९॥ यहो यकी यं लनकालकूटं जिघांसयापाययदप्यसाची । लेमे गति धान्युचितां ततोऽन्यं के वा दयालु शरणं प्रजेम ॥१२॥ पसुदेवस्य देवस्यां जातो भोजेन्द्रवन्धने । चिकीर्षुभगवानस्याः शमजेनाभियाचितः ॥१३॥ ततो नन्दनजमितः पिना कंसाद्विविभ्यता । एकादश समास्नत्र गृढार्थिः सयलोऽवसत् ॥२४॥ privilege of witnessing the rasaleela, closely followed their eyes. They used to stand-still, leaving their work. My mind is agitated when I remember how, after reverently falling at the feet of his parents (after killing Kansa', he said : "Oh Father ! Oh Mother! We have not been able to serve you through intense fear of Kansa (till now). Be pleased with us " I am much pained when I recollect all this, who can tolerate separation from him, whom the King of Chedi antagonized on the occasion of the Rajasooya sacrifice (of Yudhishthira) and whose mystic accomplishments were, as observed by you, coveted even by mystics by proper performance of mystic rites ? My dear! We are distressed when we think of his sense of humility, which became apparent, when he addressed Ugrasena who was sitting on the throne of sovereigaty, saying: “ Lord! give us orders to whom other merciful person--we should resort to than him who favoured even Putana (with the status of an emancipared soul) which was fit only for the foster mother though she was wicked and had suckled him with her breast milk which was surcharged with fatal poison with the desire of killing him. 8-12 Having been entreated by Brahman. His divinity who desired to give happiness to Devaki--was born of her and Vasudeva in the prison of the King of Bhojas (of Kansa) for the welfare of the universe. Vasudes his father was afraid (of Kansa), so he took him to Nandrai from there in Vraja concealing his lustre. The Lord stayed there with Balarama for cleven years. Having the poise of an artless lion.cub, his movements appeared to be charming to virgins residing in Vraja, as he laughed merrily and wept sorrowful like a child destroying its toys, he had des.

·--- श्रोमैक्षिनमागवते 142 तृतीयस्कन्धे तृतीयोऽध्यायः कोमारी दर्शयंश्चेयां प्रेक्षणीयां ब्रजीकसाम् । रुदन्निव हसन्मुग्धयालसिंहावलोकनः ॥१५॥ प्रयुक्तान भोजराजेन मायिनः कामरूपिणः। लीलया व्यनुदत्तांस्तान वालः क्रीडनकानिव ॥१६॥ विपन्नान् विषपानेन निगृह्य भुजगाधिपम् । उत्थाप्यापाययद्गावस्तत्तोयं प्रकृतिस्थितम् ॥१७॥ चर्पतीन्द्रे नजः कोपाद्भग्नमानेऽतिविझलः। गोत्रलीलानपत्रेण बातो भद्रानुगृलता ॥१८॥ शगच्छशिकष्टं मानयन् रजनीमुसम् । गायन कलपदं रेमे स्त्रीणां मण्डलमण्डनः ॥१९॥ ॥ इति श्रीसक्षिप्तमागयते तृतीयरुन्धे पिटुरोदयमवादे द्वितीयोऽध्यायः ॥२॥ ततः स अथ तृतीयोऽध्यायः उद्धव उवाच आगत्य पुरं स्वपित्रोश्चिकीर्पया शं बलदेवसंयुतः । निपात्य तुगाद्रिपुयूथनाथं हतं व्यकर्पद् व्यसुमोजसोाम् ॥१॥ मान्दीपनेः महत्प्रोक्तं ब्रह्माधीत्य, सविस्तरम् । तस्मै प्रादाद्वरं पुत्रं मृतं पञ्चजनोवरात् ॥२॥ troyed with casc, rákshasas who had powers of illusion and of assuming any plıysical form at will and who had been commissioned by the King of Bhojas lo hill him. He brought under restrain the Lord of Cobras (Kaliya) and brought back to life people and cows of Vraja, who had dicd lsy drinking that water mixed with his poison and who had thus made water unit for driking purpose. When Indra showered rains and Vraja Isrcoline (lastresscel, hic benignly protected it, by making the mountai Covardhan serve as an umbrella with case He was virtually the ori ment of the group of ladies when he played the rasa dance to the tu of their melodious singing and thus honoured the setting night, whi was bathed with rays of the autumnal Moon. 13-19 Thus ends chapter second of Book III CHAPTER III Uddhava proceeded further : Desirous of giving happinc parents, he (Krishna) came to the city (Afathura) accompr Baladeva. Aſter pulling down Kansa, who was the overlord of of his cnemies, from his lofty throne, he lilled liim and dragger body on the ground with his prowesans Inrnt from S lore pertaining to the supreme spirt recital to him as a boon his dcccascd son from incha ·श्रीसंक्षिप्तभागवते 143 ततीयम्कन्धे वतीयोऽध्यायः समाहृता भीमकरन्यया ये श्रिय. सवर्णन बुभृपयैपाम् । गान्धर्यवृत्या मिपतां स्वभागं जढे पदं मूनि दयत्नुपर्ण. ॥३॥ तनाहतास्ता नरदेवमन्या. कुजैन दृष्ट्वा हरिमार्तपन्धुम् । उत्थाय सद्यो जगृष्टः प्रर्पनीडानुरागप्रहितायलोंके nen थासां मुहूर्त एकस्मिन्नानागारेषु योपिताम् । सन्धि जगृहे पाणीननुम्प. स्वमायया ॥1॥ शम्परं द्विविदं वाणं मुरं यल्बलमेन च । अन्याश्च दन्तरघाटीनमधीलाच घातयत ॥६॥ कियान् भुवोऽय क्षपितोरभारो यहोणमीमार्जुनीममूरै । अप्रादशाक्षौहिणिको मदशेरास्ते यल दुर्विपहं यदूनाम् ॥ मियो यद्वैपा भविता विवादो मनामदाता–प्रिलोचनानाम् । नेपा वधोपाय इयानतोऽन्यो मग्युद्यतेऽन्तर्दधते स्वयं स्म ॥८॥ एवं सञ्चिन्त्य भगवान् स्वराज्य स्थाप्य धर्मजम् । नन्दयामास सुहृद साधना वर्म दर्शयन् ॥२॥ Hc abducted Rukmini, daughter of Bhashmaka on consonance with the gandharva form of marriage and claimed her as a boots within the sight of invited Kings who were prompted to respond to the invitation by the desire to get her, placing his foot on their heads in the manner of Garud (the divine eagle) snatching away his share or neety When the princesses who were abducted and kept by Bhaumasura sau Hari--the saviour of the afflicted--they rose and accepted him (as their husband) with glances inspired by extreme joy, bashſulness and love Then ceremoni ously he accepted their hands in marriage at the same auspicious hour, in different palaces by assuming different forms suitable for them by his mysterious power He himself killed Shambara, Dwuda, Bana, Mura and also Balvala and others such as Danta vaktra and had some others killed through other persons Some of the heavy load of impiety on the Earth in the form of armies--eighteen Akshauhınıs strong-was lightened through Bhishma, Drona, Arjuna anà Bheema He thought to 'nımself however “The army of Yadus, which is unconquerable on account of the latter being my kiths and kins, yet remains Except that there should be a mutual conflict among them, when their eyes get red by drinling liquor, there would be no other means of their destruction, when I have disappeared (from the earth)" Having thus contemplated and having established the son of Dharma (Yudhishthira) in his kingdom, he delighted his dear relatives by indicating to them, the path of righteous persons He succoured the foetus borne by Uttara through Abbimanyu, which would constitute the lineal ·142 ------- श्रोसंक्षिानमागवते हतीयम्फन्धे पृतीयोऽध्यायः फोमारी दर्शयंश्चेष्टां प्रेक्षणीयां बजीकसाम् । गदन्निव हममुग्धयालसिंहावलोकनः ॥१५॥ प्रयुक्तान भोजराजेन मायिनः कामरूपिणः। लीलया व्यनुदत्तांम्नान यालः फ्रीडनकानिय ॥१६॥ विन्नार विषपानेन निगृह्य भुजगाधिपम् । उत्थाप्यापाययद्वावम्तत्तोयं प्रगतिम्धिनम् ॥१७॥ वर्पतीन्द्रे मजः कोपागनमानेऽतिविझला। गोपलीलानपत्रेण पाती भद्रानुगृक्षता ॥१८॥ शरच्छशिकमुष्टं मानयन रजनीमुरम् । गायन कलपदं रेमे नीणां मण्डलमण्डनः ॥१९॥ ।। इति श्रीसक्षिप्तभागवत तृतीयसन्धे विदुरोयसयाद द्वितीयोऽध्यायः ॥२॥ अथ तृतीयोऽध्यायः उद्धय उवाच ततः स आगत्य पुरं स्वपित्रोश्चिकीर्पया शं बलदेवसंयुतः । निपात्य तुगाद्रिपुयूधनाथं हृतं व्यकर्पद् व्यसुमोजसोया॑म् ॥१॥ सान्दीपनेः सत्प्रोक्तं ब्रह्माधीत्य, सविस्तरम् । तस्मै प्रादाद्वरं पुत्रं मृतं पञ्चजनोदरात् ॥२॥ troyed with case, rahshasas who had powers of illusion and of assuming any physical form at will and who had been commissioned by the King of Bhojas to kill him. He brought under restrain the Lord of Cobras (Kalıya) and brought back to life people and cows of Vraja, who had died by drinking that water mixed with his poison and who had thus made water unfit for driling purpose. When Indra showered rains and Vraja became distressed, he benignly protected it, by making the mountain Govardhan serve as an umbrella with ease He was virtually the ornament of the group of ladies when he played the rasa dance to the tune of their melodious singing and thus honoured the setting night, which was bathed with rays of the autumnal Moon. 13-19 Thus ends chapter second of Book III CHAPTER III Uddhava proceeded further : Desirous of giving happiness to his parents, he (Krishna) came to the city (Mathura) accompanied by Baladeva After pulling down Kansa, who was the overlord of the horde of his enemies, from his lofty throne, he killed him and dragged his lifeless body on the ground with his prowess. Then he learnt from Sandipani the lore pertaining to the supreme spirit after a single recital and restored to him as a boon his deceased son from the belly of Panchajanya (a demon).

·तभाहतास्ता उत्थाय श्रीसंक्षिप्तमागवते 143 तृतीयम्कन् तृतीयोऽध्यायः समाहृता भीमकन्यया ये प्रियः सघर्णन युभृपयैपाम् । गान्धर्ववृत्त्या मिषतां स्वमार्ग जहे पदं मूनि दबन्नुपर्णः ॥३n नरदेवमन्याः कुजेन दृष्ट्वा हरिमार्तयन्धुम् । सद्यो जगृहः प्रहर्पनीडानुरागप्रहितावलोकः था सासां मुहूर्त पफस्मिन्नानागारेषु योपिताम् । सविधं जगृहे पाणीननुम्पः स्वमायया ॥२॥ सम्बरं द्विविदं वाण मुरं यल्यलमेव च । अन्यांश्च दन्तववादीनमधीकांश्च धानयत् ॥६॥ कियान भुवोऽयं अपितोरभारो यहोणमीमार्जुनमीममूलै । अष्टादशाक्षौहिणिको मदशैरास्ते बलं दुविपह यदूनाम् ॥ मियो यदेषां भविता विवादो मध्यामदातानविलोचनानाम् । नेपां वधोपाय इयानतोऽन्यो मव्युद्यतेऽन्तर्दयते स्वयं स्म ॥८॥ एवं सञ्चिन्त्य भगवान स्वराज्ये स्थाप्य धर्मजम् । नन्दयामास मुहृदः साधनां धर्म दर्शयन् १९॥ He abducted Rukmini, daughter of Bhashmaka on consonance with the gandharva form of marriage and claimed her as a booty within the sight of invited Kings who were prompted to respond to the invitation by the desire to get her, placing his foot on their heads in the manner of Garud (the divine eagle) snatching away his share or neety When the princesses who were abducted and kept by Bhaumasura san Hari--the saviour of the afflicted- they rose and accepted him (as their husband) with glances inspired by extreme joy, bashfulness and love. Then ceremoniously he accepted their hands in marfiage at the same auspicious hour, in different palaces by assuming different forms suitable for them by his mysterious power. He himself killed Shambara, Duvida, Bana, Mura and also Balvala and others such as Danta vaktra and had some others killed through other persons Some of the heavy load of impiety on the Earth in the form of armies eighteen Alshauhinis strong--as lightened through Bhiishma, Drona, Arjuna and Bheema. fic inougar to'numself however : " The army of Yadus, which is unconquerable on account of the latter being my kiths and kins, yet remains. Except that there should be a mutual conflict among them, when their eyes get red by drinking liquor, there would be no other means of their destruction, when I have disappeared (from the earth)." Having thus contemplated and having established the son of Dharma (Yudhishthira) in his kingdom, he delighted his dear relatives by Indicating to them, the path of righteous persons. He succoured the foetus borne by Uttara through Abbimanyu, which would constitute the lineal ·थीसंक्षिप्तभागवते 144 तृतीयस्कन्धे चतुर्थोऽपाय. उत्तरायां धृतः पूरोवंशः साध्वभिमन्युना । स वै द्रोण्यत्रसंछिन्नः पुनर्भगवता धृतः ॥१०॥ भगवानपि विश्वात्मा लोकवेदपथानुगः। कामान् सिपेवे द्वार्वत्यामसक्तः सांख्यमास्थितः ॥११॥ तस्यैवं राममाणस्य संवत्सरगणान् वहन् । गृहमेधेषु योगेषु विरागः समजायत ॥१२॥ पुर्या कदाचित्कीडद्भिर्यदुभोजकुमारकैः । कोपिता मुनयः शेपुर्भगवन्मतकोविदाः ॥१३॥ ततः कतिपयैर्मासैर्वृष्णिभोजान्धकादयः । ययुः प्रभासं संहृष्टा रथैर्देवविमोहिताः ॥१४॥ तब स्नात्वा पितृन्दैवानृपींश्चैव तदम्भप्ता । तर्पयित्वाथ विप्रेभ्यो गावो बहुगुणा ददुः ॥१५॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे विदुरोयसवादे तृतीयोऽध्यायः ॥३॥ अथ चतुर्थोऽध्यायः उद्धव उवाच अथ ते तदनुज्ञाता भुक्त्वा पीत्वा च वारुणीम् । तया विभ्रंशितशाना दुरत्तैमर्म पस्पृशुः ॥१॥ तेषां मैरेयदोपेण विषमीकृतचेतसाम् । निम्लोचति रवावासीद्वेणूनामिव मर्दनम् ॥२॥ भगवान स्वात्ममायाया गति तामवलोक्य सः। सरस्वतीमुपस्पृश्य वृक्षमूलमुपाविशत् ॥३॥ descendant of the dynasty of Puru and which had been hit by the missile of the son of Drona (Ashwathama). 1-10 The Lord, who is virtually the soul of the Universe, followed the paths prescribed by Vedas and resorted to the Sankhya system of philosophy and enjoyed wordly pleasures, with detachment in Dwakara. After he had thus divcrted himself for many years, detachment in the activities of a house holder was engendered in him. Once, the sages, who were angered at the wanton johes of the boys of Yadu and Bhoja dynasties and who know the intention of thc Lord, cursed them. Some months thereafter, members of Vrishni, Bhoja, Andhaka and other clans went to Prabhas in chariots in gay mood having been deluded by destiny. There they took holy bath (in the Saraswati) and propitiated manes, deities, and sages, with offerings and gave in charity cows having many good qualities to the Brahmins. 11-15 Thus ends chapter third of Book III CHAPTER IV Uddhava continued : Then thosc Yadavas took their meals in the cvening and drank liquor. Being intoxicatcd under its influence they lost thcir senses, they quarreled, abused one another and struck vitals (of caclı other) and whicn the Sun set they entered into a broil like bam- ·श्रीसंक्षिप्तभागवते 145 तृतीयस्कन्धे चतुर्थोऽध्यायः अहं चोको भगवता प्रपन्नातिहरेण ह । यदरीं त्वं प्रयाहीति स्वकुलं संजिहीर्पणा ॥४॥ भथापि तदभिग्रेनं जानन्नहमरिन्दम | पृष्टतोऽन्यगम भर्तुः पादविलेपणाशमः ITH अद्राक्षमेकमासीनं विचिन्यन्दयितं पतिम् । श्रीनिफेनं सरस्वत्यां नरोत्तमकेतनम् ॥६॥ तस्मिन्महाभागयतो द्वैपायनसुहन्सखः । लोकाननुचरन् सिद्ध यालसाद यदृच्छया l श्रीभगवानुवाच वेदाहमन्तर्मनसीप्सितं ते ददामि यत्तद् दुरयापमन्यैः । सर्व पुरा विश्वसृजां वसूनां मत्सिद्धिकामेन बमो त्वयेटः ॥८॥ स एप साधो चरमो भयानामासादितम्ते मदनुग्रहो यत् । यन्मां नृलोकान् रह उत्सृजन्तं दिष्ट्या ददृश्यान् विशदानुवृत्या ॥९॥ पुरा मया प्रोक्तमजाय नाभ्ये पद्मे निषण्णाय ममादिमर्गे । शानं परं मन्महिमायभासं यत्सूरयो भागवतं वदन्ति ॥१०॥ boos, brushing against cach other since their senses had lost equilibrium due to intoxication of liquor. The Lord, who observed their plight which was caused by the infatuation brought about by Himself went on the Banks of the Saraswati and sat below the Pipal tree. I had already been told by the Lord, who dispels afflictions of His proteges and who was desirous of destroying His clan : "Go thou to the sanctum of Badari, oh subduer of foes 1" Though I (thus) knew that he desired me to go; I went after Him since I was not able to bear separation from his feet. Search. my dear Lord I observed that he had then no abode of his own and made the bank of Saraswatı his abode though he is himself the abode of Laxmi the goddess of prosperity. At that time that dear friend (Maitreya) of Vyasa, who was then moving about the world at will arrived there. 1-7 The Lord said : Oh Vasu (Uddhava)! I have known the desire of thy heart. I am, therefore, imparting to you that knowledge, which is difficult to be acquired by others. Formerly I had been worshipped by thee at the sacramental sacrifice of Vasus (the creators of the Universe), since thou wert desirous of attaining union with me. Pious man! this is the last of thy births. It is due to my favour that thou hast had audience with me on account of thy pious devotion while I am renouncing this world, inhabited by humanity-On the occasion of the first creation I had imparted that divine knowledge to the unborn deity Brahma who was seated on the lotus which had sprung up from my pavel. It expostulates my greatness, the sages call it " Bhagavatam"(I will impart that knowledge to thee) 8-10 19 ing for ·थीसंक्षिप्तभागवते 146 तृतीयस्कन्धे चतुर्थोऽध्यायः इत्याहतोतः परमस्य पुंसः प्रतिक्षणानुग्रहभाजनोऽहम् । स्नेहोत्थरोमा स्पलिताक्षरस्तं मुञ्चन्छुचः प्राञ्जलिरावमापे ॥१२॥ ज्ञानं परं स्वात्मरहःप्रकाशं प्रोवाच कस्मै भगवान् समग्रम् । अपि क्षमं नो ग्रहणाय भर्तर्वदाअसा यद् वृजिनं तरेम ॥१२॥ इत्यावेदितहार्दाय मां स भगवान् परः। आदिदेशारविन्दाक्ष आत्मनः परमां स्थितिम् ॥१३॥ एवमाराधितपादतीर्थादधीततत्त्वात्मचिवोधमार्गः । प्रणम्य पादौ परिवृत्य देवमिहागतोऽहं विरहातुरात्मा ॥१४॥ सोऽहं तद्दर्शनाहादवियोगार्तियुतः प्रभो । गमिष्ये दयितं तस्य यदर्याश्रममण्डलम् ॥१॥ विदुर उवाच शानं परं स्थात्मरहःप्रकाशं यदाह योगेश्वर ईश्वरस्ते । वक्तुं भवान्नोऽर्हति यद्धि विष्णो त्याः स्वभृत्यार्थमृतश्चरन्ति ॥१६॥ उद्धव उवाच ननु ते तत्त्वसंराध्य ऋषिः कोपारवोऽन्तिमे। साक्षाद्भगवताऽऽदिष्टो मर्त्यलोकं जिहासता ॥१७॥ Oh Vidura when I was told thus regardfully, my bairs stood on ends due to my love for him since I have been the recipient of the favours of the great Lord every moment I told him seriously in faltering tones with folded hands “ The Lord had imparted divine knowledge to Brahma which expostulates the secret of the spirit. It is capable of being imbibed by us, please tell us so that we may cross over this distressful existence." When I thus expressed the desire of my heart that great Lord whose cyes resemble lotus petals explaincd to me His supreme status. Having thus received spiritual knowledge through the worship of the venerable Lord, I bowed down circumambulated around the Lord, and have there after arrived here, but my soul las been afflicted by the separation from him. I was delighted on having audience with him. I am now distressed at his separation. I will now go to Badrikashrama his favourite resort. 11-15 Vidura said : Please tell me about that secret knowledge of the self which the Master of Yoga thc Lord has imparted to you. Bccause the devotees of Vishnu move about the carth for thc welfare of those who serve him. 16 Uddhava said : You should win the ſavour of Maharshi Maitrcya, for achieving spiritual knowledge since he has been instructed by the Lord to impart it to you slicn he was about to leavc this mortal world, 17 ·ANA श्रोसंक्षिप्तभागयते 147 तृतीयस्कन्ये चतुर्थोऽध्यायः श्रीशुक उयाव इति सह विदुरेण विश्वमूर्नर्गुणकयया मुघया प्लावितोरुतापः । क्षणमिव पुलिने यमस्वमुस्तां समुपित औपगविनिशां ततोऽगात् ॥१८॥ राजोवाच निधनमुपगतेषु वृष्णिमोजेप्यधिरथयूथपथपेषु मुख्यः। स तु कयमवशिष्ट उयो यद्धरिरपि तत्यज आकृति त्र्यधीशः ॥१९॥ श्रीशुक उवाच ब्रह्मापापदेशेन फालेनामोधयान्छितः । संहृत्य स्वकुलं नूनं त्यत्यन् देहमचिन्तयत् ॥२०॥ सम्माल्लोकादुपरते मयि भान मदाश्रयम् । यहत्युय पचाद्धा सम्प्रत्यात्मवतां वरः ॥२॥ मोद्धयोऽण्यपि मन्न्यूनो यद्गुणैनादितः प्रभुः । अतो महयुनं लोकं ग्राहयन्निह तिष्ठतु ॥२२॥ विदुरोऽप्युद्धवाच्छ्रुत्वा कृष्णस्य परमात्मनः। क्रीडयोपात्तदेहस्य कर्माणि इलाषितानि च ॥२३॥ आत्मानं च कुरुश्रेष्ठ कृष्णेन मनसेक्षितम् । ध्यायन् गते मागवते रुरोद प्रेमविह्वल Rel Shree Shukdeva said : Thus Uddhava the agony of whose heart had been thus extinguished by the nectar in the form of recital of the greatness of the Lord, who constitutes the image of the universe-- passed the night, as if it were a moment on the bank of the Yamuna and then set out from there. 18 The King asked: When the great leading chariot warriors of Vrishni and Bhoja clans, met with death and when the Lord of the three worlds, himself renounced the world how was it that Uddhava survived ? 19 Shri Shukdeva said: The Lord, w? desires never fail having brought about the destruction of his clan, under the excuse of brahmin's curse pondered while renouncing his body. When I have renounced this world, it is only Uddhaya who is foremost among spiritual men at present capable of upholding the spiritual knowledge which vests in me. Uddhava is not inferior to me even by an iota, since he has not been adversely affected by the qualities of sattua, rajas and tamas. Therefore let him stay over and impart knowledge about Me to people. 20-22 Exalted Kuru! Vidur too, having heard about the admirable activities of Lord Krishna, who had assumed the mortal corpus only for diversion, and recollecting that the Lord had remembered him, was overwhelmed with love for him and wept. Vidura the most exalted among ·श्रीसंक्षिप्तभागवते 148 तृतीयस्कन्धे पञ्चमोऽध्यायः कालिन्द्याः कतिभिः सिद्ध अहोभिर्भरतर्पभः। प्रापद्यत स्वःसरितं यत्र मित्रासुतो मुनिः ॥२५॥ ।। इति श्रीमक्षिप्तभागवते तृतीयम्कन्ये विदुरोद्धयसवादे चतुर्थोऽध्यायः ॥४॥ * अथ पञ्चमोऽध्यायः श्रीशुक उवाच द्वारि धुनद्या ऋपभः कुरूणां मैत्रेयमामीनमगाधयोधम् । क्षत्तोपस्त्याच्युतभावशुद्धः पप्रच्छ सोशील्यगुणाभितृप्तः ॥१॥ विदुर उवाच मुखाय कर्माणि करोति लोको न तैः सुसं चान्यदुपारमं वा । विन्देत भूयस्तत् एव दुःखं यदन युक्तं भगवान् ददेन्नः ॥२॥ जनस्य कृष्णाद्विमुखत्य दैवावधर्मशीलस्य सुदुःखितस्य । अनुग्रहायेह चरन्ति नूनं भूतानि भव्यानि जनार्दनस्य ॥३॥ करोति कमांणि कृतावतारो यान्यात्मतन्त्रो भगवास्थ्यधीशः । यथा ससान इदं निरीहः संस्थाप्य वृत्ति जगतो विधत्ते ॥४॥ the Bharatas and an accomplished soul-started from the bank of the Yamuna and reached the heavenly river Ganges, where the sage Maitreya was living. 23-25 Thus ends chapter fourth of Book III CHAPTER V Shree Shukdeva continued : Vidura the best among the Kuruswho had been sanctified by his love for His Divinity Achyuta (Vishnu) approached Mſaitreya who had fathomless spiritual knowledge and who was scated at the entrance of the region of the heavenly river the Ganges, since-he was pleased with his virtuous conduct and asked him. 1 Vidura said : People engage in activities for happiness, but ncither happiness nor freedom from afflictions ensue from them, contrary they come by miscry alone. Your worship may, therefore, tell me what is proper. Mgnificent corpuses of His Divinity (Vislinu) i.c. his devoices move about in this world for gratification of the people who have turned away from Krishna (incarnation of Vishnu) and ulio arc addicted to irreligiosity under the influence of destiny and arc, therefore, extremely miscrable. My mind is, however, not contended with hearing about the activities of His Divinity, on thic ·श्रीसंक्षिप्तभागवते 149 तृतीयस्कन्धे पञ्चमोऽध्यायः यथा पुनः स्वे ख इदं निवेश्य शेते गुहायां स निवृत्तवृत्तिः । योगेश्वराधीश्वर एक एतदनुप्रयिष्टो बहुधा यथाऽऽसीत् ॥५॥ क्रीटन् विधत्ते द्विजगोसुराणां क्षमाय कर्माण्यवतारभेदैः । मनो न तृप्यत्यपि शृण्वतां नः सुश्लोकमौलेश्चरितामृतानि ॥६॥ येन प्रजानामुत आत्मकर्मरूपाभिधानां च भिदां व्यधत्त । नारायणो विश्वसृडात्मयोनिरेतच्च नो वर्णय विप्रवर्य ॥॥ मुनिर्विचक्षुर्भगवद्गुणानां ससापि ते भारतमाह कृपणः। यस्मिन्नृणां ग्राम्यसुसानुयादैर्मतिर्गहीता नु हरेः कथायाम् ॥८॥ विश्वजन्मस्थितिसंयमार्थ कृतावतारः प्रगृहीतशक्तिः । चकार कर्माण्यतिपूरुपाणि यानीश्वरः कीर्तय तानि मह्यम् ॥९॥ मैत्रेय उवाच साधु पृष्टं त्वया साधो लोकान् साध्यनुगृह्णता । कीर्ति वितन्यता लोके आत्मनोऽधोक्षजात्मनः१० which are cooling like nectar. His Divinity is independent and is the master of the qualities of sattua, rajas and tamas, though he has taken this incarnation (as Krishna). Please tell us how he created this universe, though he has no desires, how, after establishing it firmly, he provided for its upkeep, how he rests in the divine cave after depositing the same in Himself and retiring from all activities, how the overlord of Yog's remains singular though he appears to have manifold forms after entering the universe in the course of His sportive activities and how he acts for the welfare of brahmins, cows and deities by taking various incarnations. 2-6 Exalted Brahmin! Please describe to us how Narayana--creator of the universe, the self-born brought about crcation of individual souls, and various forms and activities of the people and their names, though your friend Krishna Dwaipayana (Sage Vyas ), desirious of extolling merits of the Lord has composed the Maha Bharata cpc, in which he has diverted the minds of men to the accounts relating to Shree Hari (Krishna) by describing only the material happiness. Please describe to me, the superhuman deeds, which He, in his incarna. tion (as Krishna) performed through his Yogic powers in the interests of the creation, maintenance and restraint of the universe. 7-9 Maitreya said : Virtuous man! This question is appropriate in your case, since your heart is attached to Vishnu and since you are engaged in doing favour to people and in extolling the glory of Vishnu, which ·श्रीसंक्षिप्तभागवते 148 तृतीयस्कन्धे पञ्चमोऽध्यायः कालिन्द्याः कतिभिः सिद्ध अहोमिमरतर्पमः।मापद्यत स्थासरितं यत्र मित्रासुतो मुनिः ॥२५॥ ॥ इति श्रीसक्षिप्तमागवते तृतीयम्कन्धे चिटुरोद्धवसवादे चतुर्थोऽध्यायः ॥१॥ अथ पञ्चमोऽध्यायः श्रीशुक उवाच द्वारि धुनद्या ऋपभः कुरूणां मैत्रेयमामीनमगाधयोधम् । क्षत्तोपस्त्याच्युतभावशुद्धः पमच्छ सोशील्यगुणाभितृप्तः ॥१॥ विदुर उवाच मुखाय कर्माणि करोति लोको न तैः सुसं वान्यदुपारमं वा । विन्देत भूयस्तत् ण्य दुःखं यदत्र युक्तं भगवान् वदेन्नः ॥२॥ कृष्णाद्विमुखस्य दैवाइधर्मशीलस्य सुदुःखितस्य । अनुग्रहायेह चरन्ति नूनं भूतानि भन्यानि जनार्दनस्य ॥३॥ करोति कर्माणि कृतावतारो यान्यात्मतन्त्रो भगवांस्यधीशः । यथा ससर्जान इदं निरीहः संस्थाप्य वृत्तिं जगतो विधत्ते ॥४॥ the Bharatas and an accomplished soul-started from the bank of the Yamuna and reached the heavenly river Ganges, where the sage Maitreya was living. 23-25 Thus ends chapter fourth of Book III जनस्य CHAPTER V Shree Shukdeva continued : Vidura the best among the Kuruswho had been sanctified by his love for His Divinity Achyuta (Vishnu) approached Maitreya who had fathomless spiritual knowledge and who was scated at the cntrance of the region of the heavenly river the Ganges, since-lic was pleased with his virtuous conduct and asked him. ! Vidura said : People engage in activities for happiness, but ncither happiness nor freedom from afflictions cnsuc from them, thic contrary they come by misery alone. Your worship may, therefore, tell me what is proper. Mgnificent corpuses of His Divinity (Vishnu) i.c. his devotees move about in this world for gratification of thic people who have turned away from Krishna (incarnation of Vishnu) and who are addicted to irreligiosity under the influ. ence of destiny and are, therefore, cetremely miserable. My mind is, howcvcr, not contended with hearing about thc activities of His Divinity, on ·150 श्रीसंक्षिामामयते तृतीयम्कन्धे पचमोऽध्यायः यस्य शानोपदेशाय मादिशद् भगवान् वजन् । अथ ते भगवल्लीला योगमायोपहिताः । विश्वरिथत्युद्भवान्तार्थी वर्णयाम्यनुपूर्वशः ॥१३॥ भगवानेक आसेदमन आत्माऽऽत्मनां विभुः । सा वा पतस्य सद्रष्टुः शक्तिः सदमदात्मिका। माया नाम महाभाग ययेदं निर्ममे विभुः ॥१२॥ कालत्या तु मायायां गुणमय्यामधोक्षजः । आत्मानं व्यकरोदात्मा विश्वस्यास्य सिसृनया ॥१३॥ महत्तत्त्वाद्विकुर्वाणाहतत्त्वं व्यजायत । चैकारिकस्तैजसश्च तामसश्चेत्यहं विधा ॥१॥ अहंतत्वाद्विकुर्माणान्मनो वैकारिकादभूत् । धैकारिकाश्च ये देवा अर्थाभित्यअनं यतः ॥१५॥ तेजसानीन्द्रियाण्येव ज्ञानकर्ममयानि च। तामसो भूतसूक्ष्मादिर्यतः सं लिङ्गमात्मनः ॥१६॥ कालमायांशयोगेन भगवद्वीक्षित नभः । नभसोऽनुसृतं स्पर्श वियुर्चन्निर्ममेऽनिलम् ॥१७॥ अनिलोऽपि विकुर्वाणो नभसोरुखलान्वितः। ससर्ज रूपतन्मानं ज्योतिर्लोकस्य लोचनम् ॥१८॥ अनिलेनान्वितं ज्योतिर्विकुर्वत्पर चीक्षितम् । आधत्ताम्भो रसमय कालमायांशयोगतः ॥१९॥ (automatically) results in extending your own fame Vidur' This is not unusual in your case, since you are born of Badarayana (Vyas) and you are engaged in meditation of Hari (Vishnu) with a singular mind. Yama (the God of Death), who is the controller of all creatures has taken birth as yourself You are born of the union of the mistress of the brother of Vyasa (Shantanu), who is a son of Satyavatee. You are held in esteen both by His Divinity and his devotees It is, therefore, that I have been instructed by the Lord to import to you spiritual knowledge, while he was departing from the world In the beginning, there was His Divinity alone, who was the soul of all life Highly lucky Vidura' The power of His Divinity, merely oversces everything which is composed of Spirit and matter (both) and is known as maya by having recourse to which His Divinity has created this universe His Divinity has manifested himself in this maya which is composed of the qualities of sattwa, rajas and tamas with the power of time with the desire of creating this universe With this change that took place in great entity (Mahat-tattwa) there was born the cgo with three types of divisions, when the former was undergoing transformation, viz. subject to changes-luminous and dark The Mind and duties presiding over the senses, which enable cogniz. ance of objects, which is subject to change senses and physical limbs, cmanated from the luminous cgo and vacuum which is the ultimate cause of the five elements, emanated from darkness; when the ether, which was overscen by His Divinity was invited with time and Maya, the ·धीसंक्षिप्तमागपते 151 तृतीयम्बन्धे पञ्चमोऽध्यायः ज्योतिषाम्भोऽनुसष्टं विकुहिदीक्षितम् । महीं गन्यगुणामाधानारमायागयोगन Moll पते देवा कला विष्णो कालमायाशलिड्दिन । नानात्वात्म्बनियानीश मोतु प्रानटरो रिमुम देवा ऊचु नमाम पदारविन्द प्रपन्नतापोपशमानपनम् । अजेम स शरण यहीश स्मृत प्रयच्छयमय स्वपुमाम् ॥२॥ तत्ते यय रोगसिपृश्ययाऽऽद्य त्वयानुरणारितभिरामभि न्म । मर्ने वियुत्ता स्त्रविहारतन्त्र न शक्नुमस्तत्पनिहर्नवे ते ॥२३॥ थानद्वलिं तेज हराम काले यया वय चान्नमदाम यत्र । यथोमयेपा त इमे हि रोका गलि हरन्तोऽन्नमद यन्हा १२॥ attribute of touch emanated from the ether when the latter becamc sub ject to change, Hus Divinity created wind When the very powerful wind underwent change these was created light, which has a form (1c which is capable of being perceived with eyes), which constitutes veritable eyes of the people by which people can see everything in this world Tlic light when united with wind, which were overseen by His Divinity, underent change due to afflux of time and Maya, and resulted in water which has the attribute of taste The water in conjunction with light underwent change which resulted in carth having the attribute of smell 1s how ever these deities (constituting senses), which arc manifestations of sshnu and which had in them the elements of time and Vaya did not have the power to perform their own respective functions they appealed to His Divinity with folded hands 12-21 The deities said. God! We box to thy lotus lil e fect sluch aene as an umbrella lending coolness to those who resort to them Oh Lord' We seek thy protection since merely recollecting your name affords frec dom from fear to thy dcrotecs, we have been created by thec sith us three attnbutes of sattwa rijas and tamas with the desire of creating the world, since wc arc separate from cach other c arc incapable of offering to Thec-a regulated world an object of thv sport Oh Lnborn please tell us as to how we may be enabled to offer to Thiec at appro priate time, how we may also be enabled to enjoy food and how these people also, while offering oblations to both of us may be cabled 10 enjoy food in a carc free manner Oh Supremc spirit' lead by Bralıman what shall wc, who hasc come into existence for Thy salc, do for thicc?

·श्रीसंक्षिप्तभागवते 152 तृतीयस्कन्धे पष्ठोऽध्यायः -- ततो घयं सत्प्रमुपा यदर्थे वभूचिमात्मन् करवाम किं ते । त्वं नः स्वचक्षुः परिदेवि शपत्या देव मियाथै यदनुग्रहाणाम् ॥२५॥ ॥ इति श्रीसक्षिप्तभागयते तृतीयस्कन्धे पञ्चमोऽध्यायः ॥९॥ अथ पष्ठोऽध्यायः ऋषिरुवाच इति तासां स्वशक्तीमां सतीनामसमेत्य सः । प्रसुप्तलोकतन्त्राणां निशाम्य गतिमीश्वरः ॥१॥ कालसंज्ञां तदा देवीं विभ्रच्छक्तिमुरुक्रमः । त्रयोविंशतितत्यानां गणं युगपदाविशत् ॥२॥ सोऽनुप्रविष्टो भगवांश्चेष्टारूपेण तं गणम् । भिन्न संयोजयामास सुप्तं कर्म प्रयोधयन् ॥३॥ प्रबुद्ध कर्मा देवेन अयोपिंशतिको गणः । प्रेरितोऽजनयत् स्वाभिमानामिरधिपूरुपम् ॥४॥ एष शेषसत्त्वानामात्मांशः परमात्मनः । आद्योऽवतारो यनासौ भूतप्रामो विभाव्यते ॥५॥ साध्यात्मः साधिदेवश्व साधिभूत इति विधा । विराट् प्राणो दशविध पकधा हृदयेन च ॥६॥ अथ तस्याभितप्तस्य कति चायतनानि ह । निरभिद्यन्त देवानां तानि मे गदतः शृणु ॥ तस्याग्निरास्यं निभिन्न लोकपालोऽविशत् पदम् । वाचा स्वांशेन वक्तव्य ययासौ प्रतिपद्यते ॥८॥ God! Please give us sight and ability to act, since we are objects of thy favour.22-25 Thus ends chapter fifth of Book III CHAPTER VI Sage Maitreya said : On finding that the elements, though composed of His own faculties, were incapable of lending impetus to the dormant organization of creation, the omnipotent Lord had recourse to the Goddess of Time and entered simultaneously into the group of the twentythree elements. Having entered into that group, His Divinity awakened their dormant functions and brought the disunited elemer.is into unisionmawakened by His Divinity and inspired by Him the group created the Supreme organism, with his own limbs. This-the soul of entire creatures-is the primordial incarnation of God in whom this mul. titude of creatures is perceived. This supreme organism manifested itself into spiritual, divinc and temporal elements, life breadth of ten varieties and the individual soul which resides in the heart. 1-6 Now, hear what I tell you about various abodes of the supreme organism and also about the deities presiding over them. ? When the mouth of the supreme organism sprouted forth, the god of fire-one of the regents of the quarters-stepped into it with his func- ·श्रीसंक्षिप्तमागवते 153 तृतीयस्कन्धे पप्ठोऽयायः निभिन्नं तालु वरुणो लोकपालोऽविशद्धरेः । जियादशेन च रसं ययासी प्रतिपद्यते ॥९॥ निभिन्ने अश्विनी नासे विष्णोराविशतां पदम् ।प्रागेनांशेन गन्याय प्रतिपत्तिर्यतो मरेत् ॥१०॥ निभिन्ने अक्षिणी त्या लोकालोऽविशद् विभोः चक्षुयांशेन रूपाणां प्रतिपत्तिर्यतो भवेत् । निमिन्नान्यस्य चर्माणि लोकरालोऽनि ठोऽविश प्रागेनाशेन संस्पर्श येनासौ प्रतिपद्यते ॥१२॥ कर्णाघस्य विनिभिन्नी धिष्ण्यं स्वं विविशुर्दिश.1 श्रोत्रेणांशेन शदस्य सिद्धि येन प्रपद्यते ॥१३॥ मेदं तस्य विभिन्न सधिप्पयं क उपाविशन् । रेतसांशेन येनामावानन्दं प्रतिपद्यते ॥१४॥ गुदं पुसो विनिभिन्न मित्रो लोकेश बाविशत् । पायुनाशेन येनासौ विसर्ग प्रतिपद्यते ॥३॥ हस्तायस्थ विनिर्भिन्नाविन्द्रः स्वर्पतिराविशत् । वार्नयांशेन पुग्यो यया वृत्ति प्रपद्यते ॥१६॥ पादायस्य विनिभिन्नो लोकेशो विष्णुराविशत् । गत्या स्वांशेन पुरपो यया प्राप्यं प्रपद्यते ॥१७॥ घुद्धि चास्य विनिर्भिन्नां वागीशो धिष्ण्यमाविशन् । योवेनांशेन योद्धच्यप्रतिपत्तिर्यतो भवेत् । हदयं चास्य निभिन्नं चन्द्रमा धिष्ण्यमाविशत् । मनमांशेन येनासी विकियां प्रतिपद्यते ॥३०॥ tion of speech, whereby it achieved the ability to speak what it desires When its palate sprouted forth, the god of water (another regent of the quarters) stepped into it with his function of tongue, whereby it achieved ability of taste. When the nostrils of Vishnu (then the supreme organism) sprouted forth, the Ashwinikumar twins stepped into them with their function of smell, whereby the feeling of smell is achieved When cyes of the Lord sprouted forth, the Sun god stepped into them with his function of vision, whereby perception of form is achieved. When its skin sprouted forth, the wind god—yet another regent of the quarters stepped into it with the function of sensitivity, whereby the sense of touch is achieved. When its ears sprouted forth, the quarters entered their abode with the function of ears, whereby the fulfilment of the function of word is achieved. When its organ of generation sprouted forth shukra stepped into it with the function of semen, whereby the individual soul gets pleasure. When its rectum sprouted forth, Varuna-also a regent of one of the quarters-stepped into it with the function of dispelling excreta, whereby it attains the ability of excreting faceal matter When its arms sprouted forth, Indra the Lord of Heaven-stepped into them with his function of earning livelihood, whereby man earns livelihood. When its legs sprouted forth, Vishnu—the Lord of the world--stepped into them with His faculty of motion whereby man scaches the desired object. When its intellect sprouted forth, the Lord of Speech (Brahman) stepped into it with the faculty of obtaining knowledge hereby the power of acquiring Inowledge is achieved When its heart sprouted forth, the 20 + ·154 सोसंक्षिप्तभागवते तृतीयस्कन्धे पप्ठोऽध्याया मात्मानं चास्य निभिन्नमभिमानोऽविशत्पदम् । कर्मणांशेन येनामी कर्तव्यं प्रतिपद्यते ॥२०॥ सत्त्वं चास्य विनिभिन्न महान् धिष्ण्यमुपाविशत् । चित्तेनांशेन येनासी विज्ञान प्रतिपद्यते ॥२१॥ शीणोऽस्य द्यौर्धरा पद्यां खं नामेरुदपद्यत । गुणानां वृत्तयो येपु प्रतीयन्ते सुरादयः ॥२२॥ मुखतोऽवर्तत ब्रह्म पुरुषस्य कुरूदह । यस्तून्मुखत्वाद् वर्णानां मुख्योऽभूद्राह्मणो गुरुः ॥२३॥ बाहुभ्योधर्तत क्षत्रं क्षत्रियस्तदनुनतः । यो जातस्त्रायते वर्णान् पौरुषः कण्टकक्षतात् ॥२४॥ विशोऽवर्तन्त तस्योपोलोकवृत्तिकरीविभोः। वैश्यस्तदुद्भवो वाती नृणां यः समवर्तयत् ॥२५॥ पद्धयां भगवतो जज्ञे शुथूपा धर्मसिद्धये । तस्यां जातः पुरा शूद्रो यवृत्त्या तुप्यते हरिः ॥२६॥ पतत्क्षतर्भगवतो दैवकर्मात्मरूपिपाः । कः श्रद्दध्यादुपार्नु योगमायावलोदयम् ॥२७॥ यतोऽमाप्य न्यवर्तन्त वाचश्च मनसा सह । अहं चान्य इमे देवास्तस्मै भगवते नमः ॥२८॥ ।' इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे पष्ठोऽध्याय ॥६॥ Moon entered the abode, with the faculty of mind, whereby the quality of fickleness is achieved. When its soul sprouted forth, ego or selfconceit stepped into it with the faculty of activity, whereby it attains the ability of doing things. When its faculty of consciousness sprouted forth, Rudra entered therein with faculty of thinking, whereby knowledge is achieved. The heaven was created from its (Supreme organisation) head, the earth from its feet, and the sky from its navel, wherein deities (men and demons) respectively, the emblems of the three qualities of sattwa, rajas and tamas are discernible. Oh! Offspring of the Kuru dynasty. The Vedas emerged from the mouth of the Supreme organism, which became Brahmana-principal among and preceptor of the (four) caste, since he emerged from the mouth and Kshatriya, who follows the profession of valour, who is manliness incarnate and who protects the (four) castes from harm caused by the wicked, emerged from its arms. The commercial communities, which provide maintenance to people, emerged from its thighs, Service was born from the feet of His Divinity. Thc Shudra was born from it in the ancient time. Hari (Vishnu) is propitiated by his following this profession. 8-26 Vidura ! who is capable of describing this divine activity, born of Yoga and Maya of His Divinity, who is personificd spirit and activity ? I bow to His Divinity, to attain whom speech along with mind, myself and these deities, fall back. 27-28 Tlius ends chapter sixth of Book III ·मैत्रेय उवाच थीसंक्षिप्तभागयते 155 तृतीयस्मन्धे सप्तमोऽध्याय अथ सप्तमोऽध्यायः विदुर उवाच ब्रह्मन् क्थ भगवतश्चिन्मानस्याविकारिण । रील्या चापि युज्येरनिर्गुणस्य गुणा किया ॥१॥ अनाक्षीद् भगवान् विश्व गुणमय्याऽऽत्ममायया । तया सस्थापयत्येतद्भय प्रत्यपिधास्यति । देशत कालतो योऽसावरस्थात स्वतोऽन्यत । अविलुप्त चवोधात्मा स युस्येताजया कथम् ॥ भगवानेक एवैप सर्वक्षनेप्यवस्थित । अमुप्य दुर्भगत्व वा फ्लेशो या कर्मभि कुत ॥४ पतस्मिन् मे मनो विद्धन् सिद्यतेऽशानसटे । तन्न पराणुद विभो करमट मानस महत् ॥५॥ सेय भगवतो माया रन्नयेन विरध्यते । ईश्वरस्य विमुक्तस्य कार्पण्यमुत बन्धनम् ॥६॥ यथा जले चन्द्रमस कम्पादिस्तत्तो गुण । दृश्यतेऽसन्नपि द्रष्टुरात्मनोऽनात्मनो गुण ॥ स वै निवृत्तिधर्मेण वासुदेवानुकम्पया । भगवद्भक्तियोगेन तिरोवत्ते शनैरिह ॥८॥ CHAPTER VII Vidura inquired , Spiritual Master ! How could the qualities of Sattwa, Rajas and Tamas and activity be attributed to His Divinity who is the absolute spirit and is immutable and without qualities The Lord (as you said), created the universe with his own maya having these qualities, maintains it and again withdraws it Since Hc himself is unaffected by space and time or in other ways and since lus cognition is unimpaired, how cold he be united with maya ? If the Lord, who is all alonc, has established himself in all corpuses, how could he liavc illluck and distress (while residing in these corpuscs) as a result of acts (done by inviduals souls) ? Lcarned sage' My mind is afflicted by this quandary, caused by ignorance Master ! Please remove this great mental dcyection of mine 1-5 Maitreyz replied w's thus May the Lord which he apped to rules of logic, whereby it appears that the Lord, who is completely free, suflers from mental dejection and has ſetters Just as it appears that there are tremors or the Moon in water (though thc Moon herself is not tremulous), the qualities of the material body seen to belong to thic spirit, though the latter is only a (detached ) obscrver and though they do not cust in it This (illusion ) disappears gradually by having rccourse to abstinence from activity, by the grace of Lord Vasudesa and by stcady devotion to the Lord Licn more hcaring about the glory of the aducrsary of dcmon Mura (Vishnu) produces complete pacification of mental turmoil, then what to talk of losc for recoursc to the pollen ·श्रीसंक्षिप्तभागवते 156 तृतीयस्कन्धे सप्तमोऽध्यायः अशेपसंक्लेशशमं विधत्ते गुणानुवादश्रवणं मुरारेः । कुतः पुनस्तच्चरणारविन्दपरागसेवारतिरात्मलब्धा ॥२॥ विदुर उवाच संछिन्नः संशयो मह्यं तव सूक्तासिना विभो । उभयत्रापि भगवन् मनो मे सम्प्रधावति॥१०॥ सृष्ट्वाने महदादीनि सविकाराण्यनुक्रमात् । तेभ्यो विराजमुद्धृत्य तमनुपाविशद् विभुः ॥११॥ यस्मिन् दशविधःप्राणः सेन्द्रियार्थेन्द्रिर्यास्त्रवृत् । त्वयेरितो यतो वर्णास्तद्विभूतीर्वदख नः ॥१२॥ प्रजापतीनां स पतिश्चक्लपे कान् प्रजापतीन् । एतेपामपि वंशांश्च वंशानुचरितानि च ॥१३॥ उपर्यधश्च ये लोका भूमेमिंत्रात्मजासते । तेषां संस्था प्रमाणं च भूलॊकस्य च वर्णय ॥१४॥ तिर्यङ्यानुपदेयानां सरीसृपपतत्त्रिणाम् । यद नः सर्गसंव्यूह गार्भस्वेदद्विजोद्भिदाम् ॥१५॥ वर्णाश्रमविभागांश्च रूपशीलस्वभावतः । ऋषीणां जन्मकर्मादि वेदस्य च विकर्पणम् ॥१६॥ यज्ञस्य च वितानानि योगस्य च पथः प्रभो निष्कर्यस्यच सांख्यस्य तन्त्रं वा भगवत्स्मृतम् । पाखण्डपथवैषम्यं प्रतिलोमनिवेशनम् । जीवस्य गतयो याश्च यावतीमुणकर्मजाः ॥१८॥ like hair on his lotus like feet, which can be attained only by spiritual knowledge ? 6-9 Vidura said : Master I My doubt has been cut off by the sword of your exellent discourse. Master ! My mind rushes to both the alternatives. You told us that the Lord, having created in the beginning Maliat and other elements in serial order, which are his own transformations and having brought out the brilliant supreme organism therefrom, the Lord entered in. You have also told us that the life winds of ten types and the organs of senses along with their threefold function reside in it. Now please describe to us the castes and their special functions, which progenitors of mankind did the Lord create ? Please narrate to us their lincage of the account of their activities and functions. The worlds above and below the earth lowly crcatures, destics, serpents, and birds, about creation of viviparous creatures, creatures generated by sweat, aviparous creatures and plants. Lord! tell us about the divisions of castes in accord. ance with the appearance, character and nature of their respective constituents, about rcligious orders, about births and activities of sages, compilation of Vedas into four divisions, about varieties of religious sacrifices, the system of Yoga, the Sankhya system cxpounding rejection of desires, the pliilosophy extolled by the Lord, to Narada (Narada Pancharatra) about the impropriety of the sect of heretics, marriages with brides of lower caste, all the destinations of souls resulting from the threc qualities of satiwa, rajas and tamas and from actions, mcans ·श्रीसंक्षिप्तभागवते 157 तृतीयस्कन्धे अष्टमोऽध्यायः धर्मार्थकाममोक्षाणां निमित्तान्यविरोधतः। वार्ताया दण्डनीतेश्च श्रुतस्य च विधि पृथक् ॥१९॥ श्राद्धस्य च विधि ब्रह्मन् पितॄणां सर्गमेव च । ग्रहनक्षत्रताराणां कालावयवसंस्थितिम् ॥२०॥ दानस्य तपसोवापि यच्चेष्टापूर्तयोः फलम् । प्रयासस्थस्य यो धर्मो यश्च पुंस उतापदि ॥२॥ येन या भगवांस्तुप्येद् धर्मयोनिर्जनार्दनः । सम्प्रसीदति या येषामेतदास्याहि चानघ ॥२२॥ तत्त्वानां भगवस्तेषां कतिधा प्रतिसंक्रमः । तत्रेमं क उपासीरन क उ स्विदनुशेरते ॥२३॥ पुरुषस्य च संस्थान स्वरूपं या परस्य च । झानं च नैगमं यत्तद्गुरुशिष्यप्रयोजनम् ॥२४॥ निमित्तानि च तस्येह प्रोक्तान्यनघ सूरिभिः। स्वतोशानं कुतः पुंसां भक्तिर्वैराग्यमेव वा ॥२५॥ पतान मे पृच्छतःप्रश्नान हरेः कर्मविवित्सया । ब्रूहि मेऽज्ञस्य मित्रत्वादजया नएचक्षुषः ॥२७॥ ॥ इति श्रीसंक्षिप्तभागवते तृतीयस्कन्धे सप्तमोऽध्यायः ॥७॥ अथाष्टमोऽध्यायः मैत्रेय उवाच सोऽहं नृणां भुल्लसुसाय दुःसं महगतानां विरमाय तस्य । प्रवर्तये भागवत पुराणं यदाह साक्षात् भगवानृषिभ्यः ॥२॥ for the attainment of Dharma (religious merit), Artha (material prosperity), Kama (temporal happiness ) and Moksha (spiritual salvation), other means of livelyhood principle of meeting out punishment, Vedic doctri. nes, rites for offering oblations to manes, the world of manes, the positions of planets, stellar constellations and stars at various divisions of times, fruits of charity, penance, ritual sacrifices, sinking of public wells 'etc., and duties of persons, while on journey and when in adversity. Sinless sage! Please tell me how Lord Janardana (Vishnu-destroyer of the demon named Jana), who is the source of religious, is propiated and with whom he is pleased. Master Please tell us how often the elements revert to their origin which among them resort to Him and which merge in Him. What is the real form of souls and of God ? Tell us about philosophy of the Vedas in which teachers and students are engaged. Oh sinless 1 Tell us the means of attaining that knowledge propagated by ancient sages; How could men attain devotion to God, knowledge about Him and detachment from temporal objects by themselves? 1025 I have asked these questions with the desire to know the activities of Hari (Vishnu). Please tell me about them by virtue of my friendship with you, since my own vision has been destroyed by Maya. 26 Thus ends chapter seventh of Book III CHAPTER V1 Maitreya said: I will now recite the Bhagavatam epic, which had been recited by His Divinity (Sankarshana) himself to sages (Sankarshana ·---- श्रीसंक्षिप्तभागवते 159 तनीयस्वन्धे अप्ठमोऽध्यायः तस्यायसूक्ष्मामिनिधिष्टहप्टेरन्तर्गतोऽचों रजसा ननीयान् । गुणेन कालानुगतेन विद्धः सूप्यंत्तवाभिधन नाभिदेशात् ॥०॥ स पद्मकोशः सहसोटतिष्ठन् कालेन कर्मप्रतियोधनेन । स्वरोचिपा तत्सलिलं विशालं विद्योतयन दयानमयोनिः ॥१॥ तल्लोकपनं स उ पब विष्णुः प्रावीविशन् मरंगणारभारम् । तस्मिन् स्वयं वेदमयो विधाता स्वयभुव य स बदन्ति मोऽभूत् ।। तस्यां स चाम्भोरहकणिकायामस्थितो लोकमपश्यमानः । परिक्रमन् व्योग्नि विवृत्तने त्रश्चत्वारि लेमेऽनुदिश मुग्वानि ॥२॥ तस्माद् युगान्तश्यमनापर्णनलोमिचक्रात् महिलाद निम्टम् । उपाश्रितः कन्जमु लोकतत्त्व नात्मानमद्धाविददादिदेयः ११३॥ क एप योऽसावहम-जपृष्ट पनत्युतो बान्जमान्यताप्नु । अस्ति वधस्तादिह किञ्चनैतदधिष्टिनं यत्र सता नु भान्यम् ॥१४॥ latent in wood when he took up activity by means of the energy of time, he observed that the worlds had been reposing in his own corpus His sight then fell on the subtle elements, and his keen desire was pierced by the quality of Rajas, which was associated with time Since former was desirous of coming out, it sprang forth from the region of his navel. Having been activated by time, which arouses activity, it suddenly came out in the form of a closed lotus Moner. Since it was a cause into itself, it brightened the expanse of water like the Sun. Then, Vishnu himself entered this lotus which is the prime cause of the world and in which the qualities of sattua, lajas and tamas appeared. Then, Brahma, who is the personification of Vedas and who is called self-born, created himself in it As, however, he failed to sec the creation, while sitting on the pericarp of that lotus, he looked around at the sky with open eyes. Thereupon, he acquired four faces onc in cach direction. Seated on the lotus flower, which had sprung up from the water, which was replete with circular ripples caused by its waves of the water, since it was agitated by the wind at the trimination of the previous Yuga, the Primordial dcity could know the truth about the creation and about himself He, therefore, pondered : who am I, who am on the lotus, and whence has this another lotus sprung up in the water? There is certainly something below, where its support must be existing. After pondering thus, Brahma entered into the water through ·. गौसंक्षिप्राभागयते 158 तृतीयस्कन्धे अष्टमोऽध्यायः आसीनमुा भगवन्तमा सङ्घर्पणं देवमकुण्ठसत्वम् । वियित्सवस्तत्त्वमतः परस्य कुमारमुख्या मुनयोऽन्यपृच्छन् ॥२॥ प्रोक्तं किलतद्भगवत्तमेन निवृत्तिधर्माभिरताय तेन । सनत्कुमाराय स चाह पृष्टः सांख्यायनायाह धृतवताय ॥३॥ सारयायनः पारमहस्यमुग्यो विवक्षमाणो भगवद्विभूतीः । जगाद सोऽस्मद्गुरवेऽन्विताय पराशरायाथ वृहस्पतेश्च ॥४॥ प्रोवाच महां स दयालुरुक्तो मुनिः पुलस्त्येन पुराणमाद्यम् । सोऽहं तवैतत् कथयामि वत्स श्रद्धालवे नित्यमनुवताय ॥५॥ उदाप्लुतं विश्वमिदं तदासीयन्निद्रयामीलितन्यमीलयत् । अहीन्द्रतल्पेऽधिशयान एकः कृतक्षणः स्यात्मरतो निरीहः ॥६॥ सोऽन्तःशरीरेऽर्पितभूतसूक्ष्मः कालात्मिकां शक्तिमुदीरयाणः । उघास तस्मिन् सलिले पदे स्वे यथानलो दारुणि रुद्धवीर्यः ॥७॥ चतुर्युगानां च सहस्रमप्सु स्वपन् स्वयोदीरितया स्वशक्या । कालाख्ययाऽऽसादितकर्मतन्नो लोकानपीतान् ददृशे स्वदेहे ॥८॥ and others) for felicity of people, who are suffering great misery for the sake of trifling material happiness. 1 Once Sanathumara and other Rishis desirous of knowing the ultimate truth questioned Lord Sankarshana, of unlimited prowess, who was scated on the ground. This epic, which had been recited by the grcat Divinity to Sanatkumara, who was attached to the school of philosophy, which preached abstinence from worldly activity, was recited by the latter to Sankhyayana, who had taken the vow of austerity. Sankhyayana who was a leading recluse of a Paramahansa order and who was desirous to narrate the magnificient qualities of Lord Vishnu recited it to his disciples and my preceptors Parashara and to Brihaspati—that merciful sage (Parashara! who had received a boon from sage Pulatsya, recited the ancient epic to me. Dear me ! I am now reciting it to you, since you arc the veritable abode of religious faith and are my unflinching followcr. 2-5 Once this universe was immersed in water. His Divinity who was all alonc, was enjoying leisure on the bed consisting of King of serpants (Shicshanaga) with closed eyes merged in his own bliss. Desireless as he was and engrossed in his spiritual self as he was, hc opened his eyes. Having reposed the subtle elements within his corpus, and kceping awake the energy of time, He was resting in his own acquatic residence. After slecping for a thousand quadris of Yugas, like fire remaining ·क पप श्रीसंक्षिप्तमागवते 159 तृतीयस्कन्धे अप्टमोऽध्यायः तस्यार्थसूक्ष्माभिनिविष्टदृप्टेरन्तर्गतोऽर्थो रजसा तनीयान् । गुणेन कालानुगतेन विद्धः सूप्यंस्तदाभिद्यत नाभिदेशात् ॥९॥ स पद्मकोशः सहसोदतिष्ठत् कालेन कर्मप्रतियोधनेन । स्वरोचिपा तत्सलिलं विशालं विद्योतयन्नक इचात्मयोनिः ॥१०॥ तल्लोकप- स उ एव विष्णुः प्रायोविशत् सर्वगुणाभाम् । तस्मिन् स्वयं वेदमयो विधाता स्वयंभुव य स वदन्ति सोऽभृत् ॥१२॥ तस्यां स चाम्भोरुहकर्णिकायामवस्थितो लोकमपश्यमानः । परिक्रमन् व्योम्नि विवृत्तनेत्रश्चत्वारि लेमेऽनुदिश मुसानि ॥१२॥ तस्माद् युगान्तश्वसनावपूर्णजलोमिचकात् सलिलाद विरूढम् । उपाथितः कञ्जमु लोकतत्त्व नात्मानमद्धाविददादिदेवः ॥१३॥ योऽसावहमन्जपृष्ट पतत्कुत्तो पान्जमनन्यदप्सु । अस्ति यस्तादिह किञ्चनैतदधिष्ठिनं यत्र सता नु भाव्यम् ॥१४॥ latent in wood when he took up activity by means of the energy of time, he observed that the worlds had been reposing in his own corpus His sight then fell on the subtle elements, and his keen desire was pierced by the quality of Rajas, which was associated with time. Since former was desirous of coming out, it sprang forth from the region of his navel. Having been activated by time, which arouses activity, it suddenly came out in the form of a closed lotus foncr. Since it was a cause into itself, it brightened the expanse of water like the Sun. Then, Vishnu himself entered this lotus which is the prime cause of the world and in which the qualities of sattwa, jajas and tamas appeared. Then, Brahma, who is the personification of Vedas and who is called self-born, created himself in it As, however, he failed to sec the creation, while sitting on the pericarp of that lotus, hc looked around at the sky with open eyes. Thereupon, he acquired four faces onc in each direction. Seated on the lotus flower, which had sprung up from the water, which was replete with circular ripples caused by its waves of the water, since it was agitated by the wind at the termination of the previous Yuga, the Primordial deity could know the truth about the creation and about himself. He, therefore, pondered : who am I, who am on the lotus, and whence has this another lotus sprung up in the water? There is certainly something below, where its support must be existing. After pondering thus, Brahma entered into the water through ·------- श्रीसंक्षिप्तभागवते 160 दतीयस्कन्धे भष्टमोऽध्यायः स इत्थमुवीक्ष्य तद-जनालनादीभिरतर्जलमावियेश । नाग्गितस्तत्परनालनालनाभि चिचिन्यस्तदविन्दताजः ॥३॥ ततो निवृत्तोऽप्रतिल-धकामः स्वधिष्ण्यमासाद्य पुनः स देवः । शनैर्जितश्वासनिवृत्तचित्तो न्यपीददारुढसमाधियोगः । स्वयं तदन्तर्हृदयेऽवभातमपश्यतापश्यत यन्न पूर्वम् ॥१६॥ आयामतो विस्तरतः स्थमानदेहेन लोकमयसंग्रहेण । विचित्रदिव्यांभरणांशुकानां यतश्रियापाश्रितवेपदेहम् ॥१७॥ निवीतमाम्नायमधुव्रतश्रिया स्वकीर्तिमय्या वनमालया हरिम् । सूर्येन्दुवाय्यन्यगम विधामभिः परिक्रमत्मानिर्दुरासदम् ॥१८॥ तोय तन्नामिसरासरोजमात्मानमम्भः श्वसन घियच्च। ददर्श देवो जगतो विधाता नातः परं लोकविसर्गदृष्टिः अस्तौद् विसर्गाभिमुखस्तमीप्यमव्यक्तवत्मन्यभिवेशितात्मा ॥१९॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे भष्टमोऽध्यायः ॥८॥ the tubular stalk of that lotus, in search of the support of the lotus, but he could not find it. Having thus failed in his object, he retreated therefrom and returned to his seat. Then, controlling his breath gradually and composing his mind, he sat and resorted to profound meditation. The reupon, he himself observed the lustrous entity (Vishnu), which he had not observed previously in the recess of his heart He had thus a vision of Shri Hari (Vishnu) whose corpus was limitless in expanse and in length and contained in itself the three worlds lent glamour to his variegated celestial ornaments and clothes, was adorned by the sylvan garland in the form of his own glory consisting of the splendour of bees in the form of Vedas, was not capable of being comprehinded even by the Sun, the Moon, the wind god, fire-god and deities and was unapproachable on account of the presence of pre-cminent weapons which had excess to the three worlds and which were circumambulating around him. At the same time, the divine creator of the world, who got the vision about the ways of creating the world, had the view of the lotus which had sprung up from His Divinity's (Vishnu's) lake-like navel and of himself, the water, wind and the sky and of nothing else. Intent upon creation, he fixed his mind on the unmanifest God and offered prayer to the Lord, since he deserved it. 6-19 Thus ends chapter eighth of Book III ·श्रीसंक्षिप्तभागवते 161 एतीयस्कन्धे नवमोऽध्याय: परस्मै । अध नवमोऽध्यायः ब्रह्मोवाच दातोऽसि मेऽद्य सुचिरान्ननु देहमान न शायते भगयतो गतिरित्यबद्यम् । नान्यत्त्यदस्ति भगवन्नपि तन्न शुद्धं मायागुणव्यतिकरायदुरविभासि ॥१॥ यदेतदययोधरसोदयेन शश्वन्निवृत्ततमसः सदनुग्रहाय । आदी गृहीतमवतारशतैकवीज यन्नाभिपद्मभवनादहमाविरासम् ॥२॥ तावड़यं द्रविणगेहसुहन्निमित्त शोकः स्पृहा परिभयो विपुलश्च लोभः । तावन्ममेत्यसवग्रह मातिमूल यावन्न तेऽनिमभयं प्रवृणीत लोकः ॥३॥ अहयापृतार्तकरणा निशि निःशयाना नानामनोरथधिया क्षणभग्ननिद्राः। देवाहतातरचना ऋपयोऽपि देय युप्मत्प्रसङ्गविमुखा इह संसरलि || शश्वत्स्यरूपमहसैव निपीतमेदमोहाय बोधधिषणाय नमः विश्योद्भवस्थितिर येषु निमित्तलीलारासाय ते नम इदं चश्मेश्वराय || CHAPTER IX Brahma said : Lord 1 I have come to know you after a very long time. It is regrettable that the course of attaining you is not known to corporeal beings. There is, however, nothing else in the universe except yourself. That you appear to be manifold due to the pervasion of the attribute of Maya is not real. Your this corpus, in which there is eternal cessation of the quality of tamas due to manifestation of spiritual knowl. edge, is meant for doing favour to saintly persons. The fact that I was born from the region of your lotus-like nasel was the course for which you took hundreds of incarnations. So long as people do not choose to have recourse to your feet, where there is negation of fear, there is apprehension in respect of wealth, house and relatives, and there are sorrows, desires, abundance of avarice and wrong persistence in the notion of meum which is the root of distress. Lord ! Even sages, whose senses are afflicted by about their vocations worries by day and whose sleep is disturbed every moment by thoughts of various desires when they lie down at night and whose desires are not fulfilled due to all-Iuch, have to pass through births and deaths in this world if they remain averse to accounts of your activities. We bow to you. You do not consider the universe to be distinct from you on account of the greatness of your eternity since you have no dualism and have no mental illusion which presents discernment of truth. You are the abode of knowledge. You are playing the “Rasa” dance in the company of " Maya", which is the course of creation, sustenance and 21 ·resort to slothfulness. Be industrious, Perform penance again and achiesc Mc pervading the creation and yourself and the creation pervading Me When men perceive me as residing in all crcatures like fire which is latent in wood, they shall have a glimpse of Myself and then only they will shake off dcjcction. When a man experiences that he is distinct from the with Me in reality, he achieves salvation. Even while crcating several crcatures by a varicty of extensive activities the sinſul quality Raju श्रीसंक्षिप्तभागवते 162 तृतीयस्कन्धे नरमोश्यायः लोको विकर्मनिरतः कुशले प्रमत्तः कर्मण्ययं त्वदुदिते भयदर्चने स्वे । यस्तावदस्य बलवानिह जीविनाशां सद्यश्छिनत्यनिमिपाय नमोऽस्तु तस्मै ॥ तिर्यड्मनुष्यविबुधादिषु जीवयोनिप्यात्मेच्छयाऽत्महतसेतुपरीप्सया यः। रेमे निरस्तरतिरप्यवरुद्धदेहस्तस्मै नमो भगवते पुरुषोत्तमाय ॥७॥ सोऽसावदभ्रकरुणो भगवान् विवृद्धप्रेमस्मितेन नयनाम्बुरहं विजृम्भन् । उत्थाय विश्वविजयाय च नो निपाद माव्या गिरापनयतात्पुरुपः पुराणः ॥८॥ श्रीभगवानुवाच मा वेदगर्भ गास्तन्द्री सर्ग उद्यममावह । भूयस्त्व तप आतिष्ठ विद्यां चैव मदाश्रयाम् ॥२॥ तत आत्मनि लोके च भक्तियुक्तः समाहितः।द्रप्टासि मां ततं ब्रह्मन्मयि लोकांस्त्वमात्मनः ॥१०॥ यदा तु सर्वभूतेषु दारुप्वग्निमित्र स्थितम् । प्रतिचक्षीत मां लोको जह्यात्तह्येव कदमलम् ॥११॥ यदा रहितमात्मानं भूतेन्द्रियगुणाशयः। स्वरूपेण मयोपेतं पश्यन् स्वाराज्यमृच्छति ॥१२॥ नानाकर्मविनानेन प्रजा यहीः सिसृक्षतः। ऋपिमाद्यं न बध्नाति पापीयांस्त्वां रजोगुण । यन्मनो मयि निर्वद्धं प्रजाः संसृजतोऽपि ते ॥१॥ destruction of the universe. People remain engaged in wicked activities and are indifferent to the wholesome activities pertaining to your wore ship. We, therefore, bow to you powerful master as you are, since you instantly cut off peoples hopes of living and do not even wink We bow to you—the Supreme Being, which diverts itself due to its own desire to preserve the established law of righteousness by voluntarily taking births in the finite bodies of sentient creations of animals, birds, humanbeings and deities, though you donot entertain any desires. May your Divinity-the primordial supreme spirit-open His lotus-like eyes with a smile which is replete with bountiful affections, arise and dispel ou afflictions by His Lordship's honey-sweet speech. 1-8 His Divinity said : Brahma ! You are versed in Vedas. Do not become devoted to me and have concentrated on Me, you shall perceive spiritual knowledge which is dependent on Me. Brahma ! After you clements organs of senses, objects perceived by senses and as being on ·श्रीसंक्षिप्तभागवते 163 तृतीयस्कन्धे दशमोऽध्यायः सर्ववेदमयेनेदमात्मनाऽऽरमाऽऽत्मयोनिना । प्रजाः सृज यथापूर्व याश्च मय्यनुशेरते ॥१४॥ मेरेय उवाच तस्मा एवं जगत्स्रष्ट्रे प्रधानपुरुषेयरः । व्यज्येदं स्वेन रूपेण कानामस्तिरोदधे ॥१॥ ॥ इति श्रीमक्षिप्तमागते तृतीय स्कन्ध नयमोऽध्यायः ॥९॥ अथ दशमोऽध्यायः विदुर उवाच अन्तहिते भगवति ब्रह्मा लोकपितामहः । प्रजाः ससर्ज कतिधा दैहिकोमानसीविभुः ॥१॥ मैच उयाव विरिञ्चोऽपि तथा चके दिव्यं वर्षशतं तपः। आत्मन्यात्मानमावेश्य यदाह भगवानजः ॥२॥ तपसा होधमानेन विद्यया चात्मसंस्थया । विवृद्धविज्ञानवलो न्यपान वायुं सहाम्भसा ॥३॥ तद्विलोक्य वियत्यापि पुष्करं यदधिष्ठितम् । अनेन लोकान्प्राग्लोनाकल्पितास्मीत्यचिन्तयत् ॥ (Mundanity) shall not tie you-the primordial spirit as you are-to the temporal existence, since your mind will be attached to Me. Brahma ! You are the embodiment of all know Icdge and have identified yourself with Me. Now create worlds, which lie latent in me, as before. 9-14 Maitreya said : The chief supreme spirit, having thus given direction to the creator of the world, His Divinity having lotus-like navel, disappeared with His corpus. 15 Thus ends chapter ninth of Book III CHAPTER X Vidura asked: When Lord Vishnu disappeared how many corpo. real and spiritual creations did God Brahmamthe proginitor of thic world create? Maitreya replied : Brahma, having concentrated liis mind on the Supreme Spirit, perſormed penance for one hundred drinc years, as instructed by the Lord of Eternity. With intense penance and his own spiritual knowledge, Brahma, wlosc power of spiritual knowledge had been intensified with intense penance, and with the spiritual knowledge which he (already) had, absorbed within himself all air and water. Thereupon, le observed the lotus on which he was scated and felt that hc alone would create the worlds, which had perished in the diluvian in the past, with it. Having been impelled into activity, hc divided thic calisc of the lotus scuerally into three divisions (heaven, carth and octher ·मैत्रेय उवाच श्रीसंक्षिप्तभागवते 164 पृतीयस्पान्ये दशमोऽध्यायः पद्मकोशं तदाऽऽविश्य भगवाकर्मचोदितः। एक व्यमाटीदुरुधा त्रिधा भाव्यं हिसप्तधा ॥५॥ पतावाजीवलोकस्य संस्थाभेदः समाहतः । धर्मस्य हनिमित्तस्य विपाकः परमेष्टयसी ॥६॥ विदुर उवाच यदात्थ बहुरूपस्य हरेरद्भुतकर्मणः कालारयं लक्षणं ब्रह्मन् यथा वर्णय नः प्रभो ॥७॥ गुणव्यतिकराकारो निर्विशेषोऽप्रतिष्ठितः । पुरुषस्तदुपादानमात्मानं लीलयासृजत् ॥८॥ सगों नवविधस्तस्य प्राकृतो वैकृतस्तु यः। कालद्रव्यगुणैरस्य त्रिविधः प्रतिसक्रमः । आद्यस्तु महतः सर्गो गुणवैषम्यमात्मनः ॥९॥ द्वितीयस्त्वहमो यत्र द्रव्यज्ञानक्रियोदयः । भूतसर्गस्तृतोयस्तु तन्मात्रो द्रव्यशक्तिमान् ॥१०॥ चतुर्थ ऐन्द्रियः सर्गो यस्तु शानक्रियत्मकः । वैकारिको देवसर्गः पञ्चमो मन्मयं मनः ॥११॥ पष्ठस्तु तमसः स! यस्त्वबुद्धिकृतः प्रभो । पडिमे प्राकृताः सर्गा वैकृतानपि मे शृणु ॥१२॥ world) in such a way that they could be sub divided into two groups of seven parts each (a group of seven parts including the earth and seven heavens and another group of seven nether worlds ), since the composition of the creations of the three worlds (in which creatures are enabled to enjoy themselves) in this much Brahma himself is the fruit of performing religious deeds without any desire of fruit. 2-6 Vidura said : Spiritual Master ! Please describe to us the characteristic known as Time, belonging to Hari (Vishnu), whose deeds are marvellous and who assumes manifold forms. 7 Maitreya said : God Vishnu, who represents conversion of the qualities (of Sattva i.e. sublimity, Rajas i.e. mundanity and Tamas i.c. spiritual darkness) into Mahat-tattwa (cosmic mass) who is immutable, who is Himself the ultimate entity, created the worlds with facility by using the same as material. The creation is of nine types divided into natural and mutable creations. The diluvian (also) is caused in three ways viz., by Time, by matter and by the qualities. The creation of Mahat (cosmic mass) caused by disequillibrium in the qualities of the spirit, is the first creation. The second is the creation of ego, wherein matter (the five elements), Knowl. edge (senses of perception) and activity (senses of activity) come into cxistence. The third is the creation of the subtle primary clcnients (perception of sound, perception of taste, sensation of touch, perception of form and perception of smell) containing potentialities of the matter. The fourth, consisting of cognition and activity, is the creation of the senses of per. ception and organs of activities. The presiding (functions) of these senscs and :

·श्रोसंक्षिप्तभागवते 165 तृतीयस्कन्धे दशमोऽध्यायः रजोभाजो भगवतो लीलयं हरिमेधसः । सप्तमो मुख्यसर्गस्तु पइविधस्तस्थुषां च य ॥१३॥ वनस्पत्योपधिलतात्वसारा वीरुधो द्रुमाः । उत्स्रोतसस्तमः प्राया अन्तः स्पर्शा विदोषिणः ॥ तिरश्चामष्टमः सर्गः सोऽप्टाविंशद्विचो मतः । अविदो भूरितमसो प्राणक्षा हृद्यवेदिनः ॥१॥ अक्स्रिोतस्तु नवमः क्षत्तरेकविधो नृणाम् । रजोऽधिकाः कर्मपरा दुःसे च सुसमानिनः ॥१६|| वैकृतास्त्रय एवैते देवसर्गश्च सत्तम । देवसर्गश्चाप्टविधो विबुधाः पितरोऽसुरा ॥१॥ गन्धर्वाप्सरसः सिद्धा यक्षरक्षांसि चारणाः। भूतप्रेतपिशाचाश्च विद्याधाः किन्नरादय ॥१८॥ organs and the mind (identified with Me) constitute the fifth crcation which is mutable. Sir, the sixth is the creation of ignorance, which is created by absence of intellect. These are the natural creations. Hear from Me now about the mutable creations. These consist of the diversion of Lord Vishnu, adopting the quality of Rajas. The main seventh creation, constituting multitudes of immovable objects, is of six types (1) vegetation (yielding fruits, without flowering), (2) herbs (dying after yielding fruits), (3) creepers (requiring support, (4) plants whose bark has beneficial qualities, (5, shrubs, and (6) trees, their life-stream flows upwards; they are mostly devoid of sensation but can feel the sensation of touch from within and are of various types. The eighth is the lower creation, which is considered to be of twentyeight types (animals, birds etc.). There creatures are devoid of intelligence get cognizance through the organ of smell and aje devoid of feelings of the heart. Vidura ! The ninth is the creation of man, which is only of one type. Its life-stream ſlows downwards. It has more of the quality of Rajas (mundanity), is devoted to physical activities and is used to feel happy even in miseries. 13-16 Exalted Vidura ! These creations are subject to decay. The creation of deities has already been mentioned among creations, which are mutable. The creation of eternal youthfulness ( like that of the Sanatkumar brothers) is both mutable and immutable. The creation of deities is of eight types: (1) Gods, (2) manes, (3) demons, evil spirits and ghosts and goblins, (4) Gandharvas (divine songsters and Charmas (bards) and Vidyadharas (bards), (5) Apsarasas (divine nymphs), (6) Siddhas (accomplished souls), (7) Yakshas (demi-gods) and Kinnaras ( semi-human beings., and (8) Pretas (departed souls)--Vidura ! I have thus described to you these creations, ·166 श्रीसंक्षिप्तभागवते तृतीयस्कन्धे एकादशोऽध्याय वैकारिफन्तु य. प्रोक्त. कौमारस्तूमयात्मक । दशैते विदुरारयाता. सास्ते विश्वस्पताः ॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे दशमोऽध्याय ॥१०॥ अथैकादशोऽध्यायः मैनेय उवाच चरम सद्विशेषाणामनेकोऽसंयुतः सदा । परमाणु. स विशेयो नृणामेक्यभ्रमो यतः ॥१॥ एवं कालोऽप्यनुभित सोक्षम्ये स्थौल्ये च सत्तम । सस्थानभुक्त्या भगवानन्यक्तोव्यक्तभुग विभुः।। स काल. परमाणुवै यो भुक्ते परमाणुताम् । सतोऽविशेपभुग् यस्तु स कालः परमो महान् ॥३॥ अणुः परमाणू स्यात्लसरेणुस्त्रय. स्मृतः । जालार्करइम्यवगतः समेघानुपतन्नगात् ॥४॥ प्रसरेणुनिक भुते य. काल सटि स्मृत । शतभागस्तु वेधः स्यात्तैरिभिस्तु लव स्मृतः ॥५॥ निमेपस्त्रिलवो शेय आम्नातस्ते त्रय.क्षण-क्षणान् पञ्च विदु. काष्ठा लघुता दश पञ्च च ॥६|| which have been created by the creator of the universe Henceforth, I will describe to you geneologies and epochs of Manu Harı (Vishnu) who gets imbibed with the quality of Rajas (mundanity) and who creates Himself, creates creations to the cominencement of each Kalpa (Brahma's lifespan) 17-19 Thus ends chapter tenth of Book III " . CHAPTER XI Maitreya continued : The ultimate particle of material objects is always singular and is not joined with anything else It is known as an atom", wherefrom one gets the misapprehension of one-ness Exalted Vidura' Time also has been estimated both in minuteness and in expanse Ihc all pervadıng Lord also, though He is unmanıfest, become manifest by association with objects That time also which assumes minuteness and that which pervades the whole existence (not any particular part thereof) is the Mahakala (expansivc time) Two atoms (when they come together) constitute a twin atom and three atoms constitute a triad of atoms The portion of time, required by rays of the Sun in motion to pass througlı apertures ( in a tiled roof or in a lattice ) is called the "time of the triad of atoms" Thic time required by a triad of atoms to pass through apertures is hnown as a Truti " A hundred “Trutis " constitute a "Vedli?" and thircc "Vedhas' constitute a "ava". Three “lavas" constitutc a "Nimisha” (time required for thinking of the eyes ) Threc "Nimishas" constitutc a "Kshana" ta moment), five "Kshanas" make one त ·भीसंक्षिप्तभागवते 167 तृतीयस्कन्धे एकादशोऽध्यायः लघूनि व समाम्नाता दश पञ्चच नाडिका । ते द्वे मुहूर्तः प्रहरः पटगामः मत या नृणाम् ॥७॥ हादशार्धपलोन्मानं चतुर्भिश्चतुरड्गुलैः । स्वर्णमापैः कृतच्छिद्रं यमात्मस्थललुनम् ॥८॥ यामाश्चत्वारश्चत्वारो मयानामहनी उमे । पक्षः पञ्चदशाहानि गुहः कृष्णश्च मानद ॥९॥ तयोः समुच्चयो मासः पितॄणां तदहर्निशम् । वो तावृतु, एटयनं दक्षिण चोत्तरं निवि ॥१०॥ अयने चाहनी प्राहुर्घत्सरो द्वादश स्मृतः । संवत्सरवशतं नृणां परमायुनिभपितम् ॥१॥ ग्रहक्षताराचनस्यः परमायादिना जगन् । संवत्सरायमानेन पर्येत्यनिमियो विभुः ॥१२॥ संवत्सरः परिवत्सर इडावत्सर एव च । अनुवत्सरो वत्सरश्च विदुरै प्रभाप्यते ॥१३|| कृतं प्रेता द्वापरं च कलिश्चेति चतुर्युगम् । दिव्यद्वादशभिः सावधान निरुपितम् ॥१४॥ त्रिलोक्या युगसाहनं यहिराब्रह्मणो दिनम् । तावत्येव निशा तात यन्निमीलति विश्वसृरु॥६॥ "Kashtha"; fifteen "Kashthas" make one "Laghu', fifteen “Laghus" together are known as a "Nadıka”. Two of these (Nadihas) constitute a "Muhoorta". Six or seven "Nadikas" of men constitute a ' Prahara" The time required for a measure of six “Palas" (approximately the weight of six Indian rupees), at the bottom of which a whole is bored with a golden pin of the length of four finger widths, to sink in water is called a "Ghatika”. Four quarters of day-time and four quarters of night-time constitute a day. Venerable Vidura | Fifteen days constitute a fortnightone of which is bright and the other is darh. Their aggregate constitutes a month, which constitutes a single day and a single night of Two of these make one season and six of them a solastice tho of which represents the northern and the southern movements of the Sun in the sky. The two solastices constitute respectively a single day and a single night of gods. Twelve months constitute a year. The maximun hſe-span of man has been prescribed to consist of a hundred ycars The Sun kould completely circumambulate round the world through the circle of planets, constellations of stars and without a wink of the end of a year calculated with atoms etc. Learned men call a year a "Samsatsıra" (solar-according to revolutions of Jupiter), "Idavatsara (calculatung a month of thirty days)", Anuvatsara ( lunar year based on revolutions of the Moon) and Vatsara (based on revolutions of stars'. 1-13 It is prescribed that four Yugas (epochs), siz., Krita (epoch of truthful activity), Treta (epoch of religious sacrifices), Dwapara (defined as distinct from Krita and Treta Yugas) and Kalt(Iton age) arc constituted of twelve thousand divine years. Krita Yuga consists of 17,28,000 scars man, Treta Yuga consists of 12,96,000 years of man, Duaparat Yuga manes ·श्रीमंक्षिप्तभागयते 168 तृतीयस्कन्धे पकादशोऽध्यायः निशावसान आरब्धो लोककल्पोऽनुवर्तते । यावद्दिनं भगवतो मनून् भुसंश्चतुर्दश ॥१६॥ एवंविधैरहोरात्रैः कालगत्योपलक्षितैः । अपक्षितमिवास्यापि परमायुर्ययः शतम् ॥१७॥ यदर्घमायुपस्तस्य परार्धमभिधीयते । पूर्वः पराधोऽपकान्तो हापरोऽद्य प्रवर्तते ॥१८॥ पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् । कल्पो यात्राभवद् ब्रह्मा शन्दग्रह्मेति यं विदुः ॥१९॥ अस्यैव चान्ते कल्पोऽभूद् यं पाममभिचक्षते । यद्धरेनाभिसरस आसील्लोफसरोरुहम् ॥२०॥ अयं तु कथितः कल्पो द्वितीयस्यापि भारत । वाराह इति विख्यातो यत्रासीत्सूकरो हरिः ॥२१॥ कालोऽयं द्विपरार्धाख्यो निमेप उपचर्यते । अव्याकृतस्याऽनन्तस्य अनादेर्जगदात्मनः ॥२२॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे एकादशोऽध्यायः ॥११॥ consists of 8,64,000 years of man and Kali Yuga consists of 4,43,000 years of man. The four Yugas together consist of 43,20,000 years of man. Dear Vidura! In the worlds (from the world of Mahar up to the world of Brahma) which are outside the three worlds ( the Earth, heaven and nether world) a day consists of one thousand years. Their night also is of equal duration; during which the creator of the universe sleeps : The task of the creation of the world which commenced at the end of (Brahma's night continues till the day lasts, and spreads over the regimes of fourteen Manus (Primordial man ). A hundred years of the life of even this Brahma, thus calculated by passage of time, according to his days and nights, have elapsed. One-half of his life-span is called Parardha. The first Parardha has already elapsed. The second Parardha is continuing. There was an epoch, called Brahma Kalpa at the commence. ment of the first Parardha, in which the creator Brahma was born. Learned men know him as Shabda Brahma ! (cmbodiment of spiritual knowledge of the supreme spirit.) The Kalpa (epoch) which flourished at its conclusion is called Padma (lotus) in which the lotus of the creation of Bharata clan ! The Kalpa (epoch) that came into existence in the second Parardha is famous as Varaha Kalpa (the epoch of the divine boar), in which Hari (Vishnu) took the incarnation of a boar. This cpoch, composed of two Parardhas, is covered by only a wink of His Divinity, who is unmanifest, limitless and eternal. 14-22 Thus ends chapter eles enth of Book III ·श्रीसंक्षिप्तभागवते 169 तृतीयस्कन्धे द्वादशोऽध्यायः अथ द्वादशोऽध्यायः मैत्रेय उवाच इति ते वर्णितः क्षत्तः कालारयः परमात्मनः । महिमा वेदगोऽथ यथानाक्षीन्नियोघ मे ॥१॥ ससांग्रेऽन्यतामिस्रमथ तामिस्त्रमादिकृत् । महामोहं च मोहं च तमश्चानानवृत्तयः ॥२॥ दृष्ट्वा पापीयसी सृष्टि नात्मानं बदमन्यत । भगवद्ध्यानपूतेन मनसान्यां ततोऽसृजत् ॥३॥ सनकं च सनन्दं च सनातनमथात्मभूः । सनत्कुमारं च मुनीन्निफियानू रेतसः ॥४॥ तान् बभापे स्वभूः पुत्रान् प्रजाः सृजत पुत्रकाः। तन्नैच्छन्मोक्षधर्माणो वासुदेवपरायणाः ||२|| क्रोधं दुर्विपहं जातं नियन्तुमुपचक्रमे । धिया निगृह्यमाणोऽपि ध्रुवोर्मध्यात्प्रजापतेः ॥६॥ सद्योऽजायत तन्मन्युः कुमारो नीललोहितः । नामानि कुरु मे धातः स्थानानि च जगदगुरोला इति तस्य वचः पामो भगवान् परिपालयन् । अभ्यधाद् भद्रयावाचा मारोदीस्तत्करोमि ते ॥८॥ यदरोदीः सुरश्रेष्ठ सोद्वेग इव वालकः । ततस्त्वामभिधाम्यन्ति नाम्ना रुद्र इति प्रजाः ॥९॥ इदिन्द्रियाण्यसुयोम वायुरग्निर्जलं मही । सूर्यश्चन्द्रस्नपश्चैव स्थानान्यग्ने कृतानि मे ॥०॥ मन्युर्मनुमहिनसो महान्छिव ऋतधजः । उग्ररेता भवः कालो वामदेवो धृतवत ॥११॥ CHAPTER XII Maitreya said : Vidura ! I have thus described to you the greatness of the Supreme spirit, known as Time. Non, hear from me hon that incarnation of knowledge ( Brahma ) proceeded with the task of the creation. In the beginning, Brahma, the primordial creator, created various forms of ignorance, viz., Tamas (eclipse of reality), Moha (considering body as spirit', Mahamoha (desire for enjoyment of material objects), Tamisra (anger caused by obstruction to enjoyment of material objects', and Andha Tamisra (feeling of destruction of one's self on destruction of objects of material happiness) On observing this sinful creation, he did not consider himself to be competent (as creator). Brahma, therefore, created another creation with his mind purified by contemplation on His Divinity. It consisted of sages named Sanaka, Sanandana, Sanatana and Sanatkumara, who were averse to activity and were celibrates. Brahma told his these sons : "Dear sons ! procreate progeny". As, however, their creed was salvation and as they were devoted to Vasudeva (Vishnu) they did not desire that (progeny ). The wrath of the creator, eventhough it was being controlled by intellect, instantaneously emanated from between his eye-brows in the form of a boy of dark red colour, who said: progenitor of the world ! Brahma! Give me names and residences " Complying with his request, the lotus-born god told him in soothing words : "Do not weep. I am just giving thee names, oh thou foremost among gods! 22 4 ·धीसंक्षिप्तमागवते 170 तृतीयस्कन्धे दादशोऽध्याय: धीवृत्तिरुशनोमा च नियुत्सपिरिलास्यिका । इरावती सुधा दीक्षा गदाण्यो मद से नियाः ॥१२॥ एभिः एज प्रजा यहीः प्रजानामसि यत्पतिः । इत्यादिप्टः स गुमणा भगवान्नीललोहितः। सत्त्वाकृतिस्वभावेन ससर्जात्मसमाः प्रजाः ॥१३|| अलं प्रजाभिः सृष्टाभिरीदशोभिः सुरोत्तम । तप आतिष्ठ भद्रं ते सर्वभूतमुपायहम् ॥१७॥ मैत्रेय उवाच पयमात्मभुयाऽऽदिष्टः परिक्रम्य गिरां पतिम् । वाढमित्यमुमामन्त्र्य विवेश तपसे धनम् ॥१५॥ अथाभिध्यायतः सर्ग दश पुत्राः प्रजशिरे । भगवच्छक्तियुक्तस्य लोकसन्तानहेतवः ॥१६॥ उत्सङ्गान्नारदो जने दक्षोऽङ्गुष्ठात्स्वयम्भुवः । प्राणाद् वसिष्ठः सातो भृगुस्त्वचि कराकतुः ॥ पुलहो नाभितो जसे पुलस्त्यः कर्णयोर्मपिः । अहिरा मुखतोऽक्ष्णोऽत्रिमरीचिमनसोऽभवत् ॥१८॥ धर्मः स्तनाद् दक्षिणतो यत्र नारायणः स्वयम् । अधर्मः पृष्ठतो यस्मान्मृत्युलॊकभयङ्करः ॥१९॥ Since thou wept like a dejected boy, people shall call thee Rudra (weeper) by name. Heart, organs of senses, life-breaths, sky, wind, fire, water, the Earth, the Sun, the Moon and penance have already been fixed by me as residences for thee. Manyu, Manu, Maheshana, Mohan, Shiva, Ritudwaja, Ugraretas, Bhava, Kala, Vamadeva and Dhritavrata shall be thy names. Rudra ! Rudranis, named Dhee, Vritti, Ushana, Uma, Niyut, Sarpis, Ida, Ambica, Iravati, Sudha and Deeksha shall be thy wives. Procreate peoples through them, since thou art the lord of peoples. Lord Neela, Lohita, having been thus directed by his father, procreated peoples having the same prowess, forms and temperament as he himself had. On seeing them, Brahma said eminent God ! Enough of the creation of such peoples. Resort to penance, which would bring happiness to all creatures. Fare thou well.” 1-14 Maitreya continued : Having been thus instructed by the Lord of speech (Brahma), he circumambulated around him and told hinn “ Let it be so." Then, he entered a forest for performing penance. Then, when, equipped with the power of His Divinity Vishnu, he was contemplating further creation, ten mental sons-the cause of the continuity of the peoples-were born. Narada was born from the lap and Daksha from the thumb of the self-born God. Vashishtha was born from his life-breath, Bhrigu from his skin and Kratu from his hands. Pulaha was born from his neval, sage Pulatsya from his ears, Angiras from his mouth, Atri, from his eyes and Marecchi from his mind. Dharma, controller of righteousness, was born from the nipple of his right breast, where His Divinity Narayana himself resides, and Adharma (unrighteousness) was born from his back, where-from comes death-dreadful to the people, ·श्रीसंक्षिप्तभागवते 171 तृतीयस्कन्धे द्वादशोऽध्यायः हृदि कामोध्रुवः क्रोधो लोभश्चाघरदच्छदात् ।यास्थाद्वाक्सिन्धयो मेदान्नितिः पायोरघाश्रयः॥ छायायाः कर्दमो जो देवहूत्याः पतिः प्रभुः । मनसो देहतश्वेदं जज्ञे विश्वकृतो जगत् ॥२१॥ विदुर उबाव सधै विश्वसृजामीशो वेदादीन् मुसतोऽसृजत् । यद् यद् येनासृजद् देवन्तन्मे बहि तपोधन ॥२२॥ मैत्रेय उवाच ऋग्यजुःसामायाख्यान वेदान् पूर्वादिभिर्मुखः। शास्त्रमिन्यां स्तुतिस्तोमं प्रायश्चित्तंव्ययाक्रमात् ॥ आयुर्वेद धनुर्चेदं गान्धर्ष वेदमात्मनः । स्थापत्यं चासृजद् बेदं क्रमान्पूर्वादिमिर्मुः ॥२|| इतिहासपुराणानि पञ्चम वेदमीश्वरः । सर्येभ्य एव वस्त्रेभ्यः ससृजे सर्वदर्शनः ॥२५॥ पोडयुक्यो पूर्ववकात्पुरीप्यग्निष्टुताक्थ । आतोयांमातिरात्रौ च वाजपेयं सगोसयम् ॥२६॥ cupid was born from his heart, anger from his eye-lashes, avarice from his lower lip, speech from his mouth, oceans from his generating organ, Nirriti, a demon-resort of sins-from his rectum and His Holiness Kardama. husband of Devahooti-was born from his shadow. Thus was born the world from the mind and the body of the Creator of the Universe. 15-21 Vidura said : Oh fountain of penance ! The Lord of the proginitors of the world created the Vedas from his nouths facing the East and the other directions. Please tell me which scriptures did he create and from which mouths? 22 Maitreya replied : He created the Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) respectively from his mouths facing the East and other directions. He created in the same order Shastra-Karma (duties of the priest charged with offering oblations to the fire of ritual sacrifices), Ijya-Karma (duties of the priest charged with correction of faults in ritual sacrifices ). He created Ayurveda (science of health), Dhanurveda (science of archery and warfare), Gandharvaveda (science of music) and Sthapatyaveda (science of architecture ) respectively from the mouths facing the East and other directions. The Lord knows all sciences, created history and cpic, which constitute the fifth Vedas, from all his months. He created the ritual sacrifices known as Shodashi and Uktha from his mouth facing the East, the ritual sacrifices Inown as Purceshi and Agnishtoma from his mouth facing the South, the ritual sacrifices known as Aptoryama and Atiratra from his mouth facing the West and the ritual sacrifices known as Vajapeza and Gosava from his mouth facing the North. He created knowledge, charity, penance and truth-the four foundations of religion-religious orders, viz. Brahmacharya (student's ·श्रीसंक्षिप्तभागवते 172 तृतीयस्कन्धे द्वादशोऽध्यायः विद्या दानं तपः सत्यं धर्मस्येति पदानि च । आश्रमांश्च यथासंख्यमहजत्सह वृत्तिभिः ॥२७॥ सावित्र प्राजापत्यं च माझं चाथ यहत्तथा । वार्ता सञ्चयशालीनशिलोन्छ इति यै गृहे ॥२८॥ वैसानसा वालसिल्यौ दुम्बराः फेनपा बने । न्यासे कुटीयका पूर्व यदोदो हंसनिष्कियो ॥२९॥ आन्वीक्षिकी यी वार्ता दण्डनीतिस्तथैव च । एवं व्याहतयश्चासन् प्रणयो मस्य दतः ॥३०॥ तस्योणिगासील्लोमभ्यो गायत्री च त्वचो विभोः। त्रिष्टुम्मांसात्स्नुतोऽनुष्टुम्जगत्यस्त्रः प्रजापतेः मजायाः पङ्क्तिरुत्पन्ना वृहती प्राणतोऽभवत् । स्पर्शस्तस्याभरजीवः स्थरो देह उदाहृतः॥३२॥ ऊष्माणमिन्द्रियाण्याहुरन्तःस्था वलमात्मनः । स्वराः सप्त विहारेण भवन्ति सम जापतेः ॥३३॥ ततोऽपरामुपादाय स सर्गाय मनो दधे । ज्ञात्वा तद्धृदये भूयश्चिन्तयामास कौरव । एवं युक्तकृतस्तस्य दैवं चावेक्षतस्तदा ॥३४॥ कस्य रूपमभूद् द्वेधा यत्कायमभिवक्षते । ताभ्यां रूपविभागाभ्यां मिथुनं समपद्यत ॥३५॥ career), Grihastha ( house-holder's career), Vanaprastha (career of a retired life) and Sanyastha (order of renunciation and means of their maintenance in the same order) 23-27 Savitra, Prajapatya, Brahma and Naishthika (four classes of the order of Brahmacharya), Varta, Sanchaya, Shaleena and Shilonchha (four means for inaintenance of house-holders), Vaikhanasa, Valakhilya, Audumbara and Fenapa (four types of retired life and means of maintenance), Kuteechaka, Bahvoda, Hansa and Parama Hansa) (four types of the order of reduses and means of their maintenance), Anvikshiti, Trayi, Varta, Dandaneeti and Vyahritis (Bhur, Bhuvar, Sevar and Mahar) were also created respectively from Brahma's mouths facing the East and other directions and Pranava (the sacred monosylable "Om") was created from his heart. 28-30 Ushnik meter was born from the hair and Gayatri meter from the mouth of His Divinity's Trishtuble meter was born from His flesh, Anu. shtuble meter from his bones and Jagati meter from the life-breath of His Divinity. Pankti meter was born from his marrcow and Brihati from His Divinity's life-breaths. The Sparsha letters (to) became his life and vowels His body. Ushma letters (Sh, Sh, S and H) are called his organs of senses and Antastha letters (Y, V, R, and L) constitute His strength. The seven swaras (Rishabha, Gandhara, Madhama, Shedja, Dhaivata, Panchana and Nishada) constituted diversion of the Lord of creation. 31-33 Then, having taken to other bodies, He devoted His mind to crea. tion. Scion of Kuru dynasty ! He again thought of increasing it. Having resolved thus, hc waited for the favour of His Divinity Vishnu, the body of Brahma (Ka) then split into two. 'It is, therefore, called Kaya (body).

·173 श्रीप्तंक्षिप्तभागवते तृतीयकन्ये प्रयोदशोऽध्याय. यस्तु तत्र पुमान्सोऽभून्मनुः स्वायम्भुवः स्वराहानीयाऽऽसीत्र्तरूपारवा महिप्यस्य महात्मनः तदा मियुनधर्मण प्रजा ह्येषाम्यभूबिरे । स चापि शतरूपायां पञ्चापत्यान्यजीजगत् ॥३७॥ प्रियनतोचानपादौ तिम्नः कन्याश्य भारत । आतिवदृतिश्च प्रसूतिरिति सत्तम ॥३८॥ थाति रवये प्रादान्कर्दमाय तु मध्यमाम् । दक्षायादान्प्रस्ति च यन आपूग्निं जगत् ॥३९॥ ॥ इति श्रीमक्षिप्तभागवते तृतीयस्वन्धं द्वादशोऽध्याय ॥१२॥ Thus ends chapter twelfth of Book III अथ त्रयोदशोऽध्यायः विदुर उवाच सबै स्वायम्भुवः सम्राट् प्रियः पुनः स्वयम्भुय । प्रतिलभ्य प्रियां पत्नी किं चकार ततो मुने ॥१॥ श्रुतस्य पुंसां सुचिरश्रमस्य नन्यससा सूरिभिरीडितोऽर्थः । यत्तद्गुणानुश्रवणं मुकुन्दपादारविन्दं हृदयेषु येगम् ॥२॥ मैत्रेय उवाच यदा स्वमार्यया साकं जातः स्वायम्भुवो मनुः । प्रालि' प्रणश्येदं वेदगर्भमभापत ॥३॥ त्यमेकः सर्वभूतानां जन्मकृद् वृत्तिदः पिता । अथापि नः प्रजानां ते शुयूपा केन वा भवेत् ॥४॥ A couple was born from these halves of his body Out of them, what was male became the self-born King Alanu and what was female-Shataroopa-became the queen of that magnanimous soul. Thereafter, popula. tion increased on the principle of union of s xes. He also, procreated five children through Shataroopa Exalted scion of Bharata dynasty! They were Priyavrata and Uttanapada ( sons'. Abootı, Devahoots and Prasooti (daughters) He gare Akooti in marriage to Ruchi, the middle daughter Devahooti to Kardama and Prasooti to Daksha The world has been filled with their progenies. 34-39 CHAPTER XIL Vidura said : Sage! Having had a dear sife, what did, the dear son of the self-born Brahma do thereafter ? The object of men in study, ing scripures with protocted labour has been reverently mentioned to be hearing of meritorious activities of Him (Vishnu) and of those in whose heart repose the lotus-like feet of Nſukunda (Vishnu). 1-2 Maitreya said. When Manu, son of self born Brahma nas born along with his wife, he bowed to Brahma (who has given birth to Vcdas) with folded hands and said : " Thou alone art the procreator of all creatures, and also providest maintenance to them Now (tell us) how may we-thy progeny-serve thee?" 3-4 ·श्रीसंक्षिप्तभागयते 174 तृतीयस्कन्धे प्रयोदशोऽध्यायः ब्रह्मोवाच प्रोतस्तुभ्यमहं तात स्वस्ति स्ताहां क्षितीश्वर । यन्निव्लीकेन हदा शाधि मेत्यात्मनापितम् ॥५॥ एतावत्यात्मजैीर कार्या घपचितिरौ । शक्त्याप्रमत्तैहोत सादरं गतमत्सरैः ॥६॥ स त्वमस्यामपत्यानि सदृशान्यात्मनो गुणैः । उत्पाद्य शास धर्मेण गां यः पुरुष यज ॥२॥ परं शुश्रूपणं मह्यं स्यात्प्रजारक्षया नृप । भगवांस्ते प्रजाभर्तुर्हपीकेशोऽनुतुष्यति ॥८॥ मनुरुवाच आदेशेऽहं भगवतो वर्तेयामीवसूदन । स्थानं विहानुजानीहि प्रजानां मम च प्रभो ॥९॥ यदोकः सर्वसत्त्वानां मही मग्ना महाम्भसि । अस्या उद्धरणे यत्नो देव देव्या विधीयताम् ॥१०॥ मैत्रेय उवाच to their परमेष्ठी त्वयां मध्ये तथा सन्नामवेक्ष्य गाम् । कथमेनां समुन्नेष्य इति ध्यो धिया चिरम् ॥११॥ इत्यभिध्यायतो नासाविवरात्सहसानघ । वराहतोको निरगादङ्गुष्ठपरिमाणकः ॥१२॥ Brahma said : Dear son ! I am pleased with thee, Lord of the Earth | Blessed be both of you, since thou hast surrendered thyself (to me) with a guileless heart by telling me. “Give me directions.” Heroic son ! This much service should be rendered by children father, according to their ability with reverence, casting away indolence and self-interest. Such thou procreate through thy wife-children matching thee in qualities-govern the earth with righteousness and worship Vishnu by performing iitual sacrifices. King ! Protection of the people would constitute a great service to me. Lord Hrishikesh (wlio controls His organs of senses) will be pleased with thee when thou wouldst maintain people. 5-8 Manu said : Destroyer of sins ! I will act in compliance with the picccpt of the Lord. Oh God I Please instruct me about the place where my people and I should reside. The Earth, which is meant to be the residence of all creatures is submerged in cxpansive water. Action may plcase to taken for uplifting the goddess (the Earth) from it. 9-10 Maitreya said : Sceing the Earth submerged in water, Brahma bruoded over thic matter with intelligence for a long time: “How shall I bring it out? Oh sinless ! When he was thus contemplating, a bear cut of the size of a thunb emerged from one of his nostrils. Scion of Bharata dynasty! While he was yet looking on it, reached thic shy and grew into the size of an elephant in a moment. That was a great marvel. He pondered : " The cub, whiich was at first observed to be of the size of the phalant of a thumb, has become cqual to a mountain.rock in a ..

·175 श्रीसंक्षिप्तभागवते तृतीयस्कन्धे त्रयोदशोऽध्यायः तस्यामिपश्यतः स्वस्थः क्षणेन किल भारत । गजमात्रः प्रयवृधे तद्भुतमभृन्महत् ॥१३॥ दृष्टोऽगुप्ठशिरोमानः क्षणागण्टशिलाममः । अपि स्विद्भगनानेप यनो मे सेदयन्मनः ॥१४॥ इति मीमांसतस्तस्य ब्रह्मणः सह सूनुभिः । भगवान् यमपुरपो जगजांगेन्द्रसन्निमः ॥१५॥ निशम्य ते घरितं म्यसेदक्षयिष्णु मायामयसूकरस्य । जनस्तपः सत्यनिवासिनस्ते त्रिभिः पवित्रैर्मुनयोऽगृणन् स्म ॥१६|| तेषां सतां वेदवितानमूतिर्ब्रह्मावधार्यात्मगुणानुबादम् । विनद्य भूयो विबुधोदयाय गजेन्द्रलीलो जलमाविवेश ॥१७॥ पुरैः क्षुरप्रैर्दरयस्तढाप उत्पारपारं त्रिपम् रमायाम् । ददर्श गां तत्र सुपुप्सुरग्रे यां जीवधानी स्वयमभ्ययत्त ॥१८॥ स्वदंष्ट्रयोद्धृत्य महीं निमग्नां स उत्थिनः संरुरुचे रमायाः । तत्रापि दैत्यं गदयाऽऽपतन्तं सुनामसंदीपिततीवमन्युः ॥१९॥ जधान रुन्धानमसह्यविक्रम स लीलयेम मृगराटियाम्मनि । तद्वक्तपदापितगण्टतुण्डो यथा गजेन्द्रो जगतीं विभिन्दन् ॥२०॥ moment. Could it be Hus Divinity Vishnu-incarnation of ritual sacrifiesoverpowering my mind ?" When Brahma and his sons were thus pondering, His Divinity incarnation of ritual sacrifices-1-ho resembled a mountain, roared Hearing the roars of His Divinity, who had assumed the form of the illusory boar, which had destroyed their mental affliction sages residing in the worlds named Jana, Tapas and Satya, offi red pravers with hymns from the three Vedas His Divinity who was the personification of the three Vedas, on hearing the eulogy of His qualities which are discribed in the Vedas, roared again and entered the water, im taunz sportiveness of an elephant. Cutting through the limitless vater with his scimitar-like hoofs and going to Rasatala (the lowest nether world) He saw the Earth, which affords residence to all creatures and which had been previously deposited thereby Himself, when he was desirous of going to sleep (on the occurrence of the deluge) and lifted it up. Lifting the submerged Earth with His tusk, when he came out of Rasatala, He appeared lustrous Extreme wrath, dreadful like the disc-weapon of Vishnu, having been kindled in Him, He killed the demon, whose exploits were dauntless, as if in a sport, while he was yet in the sky, in the manner of a lion killing an elephant. The demon assaulted and obstructed Him at that juncture. My dear! He appeared splendid like a lordly elephant, whose temples and trunk have become red with mud when digging earth ·श्रीसंक्षिप्तभागवते 174 तृतीयस्कन्धे प्रयोदशोऽध्यायः ब्रह्मोवाच प्रोतस्तुभ्यमह तात स्वस्ति स्ताहां क्षितीश्वर । यन्निZलीकेन हृदा शाधि मेत्यात्मनापितम् ॥५॥ एतावत्यात्मजैीर कार्या हपचितिगुरौ । शक्त्याप्रमत्तैहोत सादरं गतमत्सरैः ॥६॥ स त्वमस्यामपत्यानि सदृशान्यात्मनो गुणैः । उत्पाद्य शास धर्मेण गां यज्ञैः पुरुष यज ॥७॥ परं शुश्रूपणं मह्यं स्यात्प्रजारभया नृप । भगवांस्ते प्रजामतुर्ह पीकेशोऽनुतुष्यति ॥८॥ मनुरुवाच आदेशेऽहं भगवतो वर्तेयामीवसूदन । स्थानं विहानुजानीहि प्रजानां मम च प्रभो ॥९॥ यदोकः सर्वसत्यानां मही मना महाम्भसि । अस्या उद्धरणे यत्नो देव देव्या विधीयताम् ॥१०॥ मैत्रेय उवाच परमेष्टी त्वषां मध्ये तथा सन्मामवेक्ष्य गाम् । कथमेनां समुन्नेप्य इति ध्यौ धिया चिरम् ॥११॥ इत्यभिध्यायतो नासाविवरात्सहसानघ । वराहतोको निरगादङ्गुष्ठपरिमाणकः ॥१२॥ Brahma said : Dear son ! I am pleased with thee, ·Lord the Earth ! Blessed be both of you, since thou hast surrendered thyself (to me) with a guileless heart by telling me. “Give me directions." Heroic son! This much service should be rendered by children to their father, according to their ability with reverence, casting away indolence and self-interest. Such thou procreate through thy wife-children matching the in qualities-govern the earth with rightcousness and orsliip Vishnu by performing ritual sacrifices. King ! Protection of thc people would constitute a great scrvice to me. Lord Hrishikesh (who controls His organs of senses) will be pleased with thee when thou wouldst maintain people. 5-8 Manu said : Destroyer of sins ! I will act in compliance with the picccpt of the Lord. Oh God ! Picasc instruct me about the place where my people and I should reside. The Carth, which is meant to be the residence of all creatures is submerged in cxpansive water. Action may please to taken for uplifting the goddess (the Earth) from it. 9-10 Maitreya said : Sceing the Carth submerged in water, Bralıma bruodol over the inatter with intelligence for a long timc: "How shall I bring it out ? Oh sinless ! When he was thus contemplating, a bear cub of the size of a thunb energed from one of his nostrils. Scion of Barata dynasty! While he was yet looking on it, rcaclied the sky and grew into the size of an clepliant in a moment. That was a great marvel. llc ponde red: "Ilıc cub, which was at first obscrved to be of the size of the phalanx of a thumb, has become cqual to a mountain.rock in a ·श्रीसंक्षिप्तभागवते 175 तृतीयस्कन्धे प्रयोदशोऽध्यायः तस्यामिपश्यतः स्वस्थः क्षणेन किल भारत । गजमात्रः प्रयवृधे तद्भुतमभून्महत् ॥१३॥ दृष्टोऽङ्गुष्ठशिरोमानः क्षणागण्टशिलासमः । अपि स्विद्भगवानेष यतो मे रोदयन्मनः ॥१५॥ इति मीमांसतस्तस्य ब्रह्मणः सह सूनुभिः । भगवान् यमपुरुषो जगजांगेन्द्रसन्निभः ॥१५॥ निशम्य ते चरितं स्वसेदक्षयिष्णु मायामयस्करस्य । अनस्तपः सत्यनिवासिनस्ते त्रिभिः पवित्रैर्मुनयोऽगृणन् स्म ॥१६॥ तेषां सतां वेदवितानमूतिर्ब्रह्मावधार्यात्मगुणानुवादम् । पिनद्य भूयो विवुधोदयाय गजेन्द्रलीलो जलमाविवेश ॥१७॥ पुरैः चरौदरयंस्तदाप उत्पारपारं त्रिपरू रमायाम् । ददर्श गां तत्र सुपुप्सुग्ने यो जीवधानी स्वयमभ्ययत्त ॥१८॥ स्वदंष्ट्रयोद्धृत्य महीं निमग्नां स उत्थितः संरुरुचे रमायाः । तत्रापि दैत्यं गदयाऽऽपतन्तं सुनाभसंदीपिततीनमन्युः ॥१९॥ जधान रुन्धानमसहाविक्रम स लीलये मृगराडियाम्मलि । तद्रक्तपदावितगण्डतुण्डो यथा गजेन्द्रो जगतीं विभिन्दन ॥२०॥ moment. Could it be His Divinity Vishnu-incarnation of ritual sacrifiesoverpowering my mind ?" When Brahma and his sons were thus pondering, His Divinity incarnation of ritual sacrifices-who resembled a mountain, roared. Hearing the roars of His Divinity, who had assumed the form of the illusory boar, which had destroyed their mental affliction sages residing in the worlds named Jana, Tapas and Satya, offured pravers with hymns from the three Vedas. His Divinity who was the personification of the three Vedas, on hearing the eulogy of His qualiues which are discribed in the Vedas, roared again and entered the water, imitating sportiveness of an elephant. Cutting through the limitless water with his scimitar-like hoofs and going to Rasatala (the lowest nether world). He saw the Earth, which affords residence to all creatures and which had been previously deposited thereby Himself, when he was desirous of going to sleep (on the occurrence of the deluge) and lifted it up. Lifting the submerged Earth with His tusk, when he came out of Rasatala, He appeared lustrous. Extreme wrath, dreadful like the disc-weapon of Vishnu, having been kindled in Him, He killed the demon, whose exploits were dauntless, as if in a sport, while he was yet in the sky, in the manner of a lion killing an elephant. The demon assaulted and obstructed Him at that juncture. My dear! He appeared splendid like a lordly elephant, whose temples and trunk have become red with mud when digging earth ·थीसंक्षिप्तभागवते 176 तृतीयस्कन्धे पयोदशोऽध्यायः तमालनीलं सितदन्तकोट्या मामुक्षिपन्त राजलीलया ! प्रक्षाय घद्धाञ्जलयोऽनुयाकैविरिचिमुच्या उपतस्थुरीशम् ॥२१॥ ऋपय ऊचुः जितं जिते तेजित यशभावन त्रयों तनु स्वां परिधुन्वते नमः। यद्रोमगर्तेपु निलिल्युरध्वरास्तस्मै नमः कारणसूकराय ते ॥२२॥ रूपं तचैतन्ननु दुप्ठतात्मनां दुर्दर्शनं देव यदध्यरात्मकम् । छन्दांसि यस्य त्यचि बहिरोमस्याज्य दृशि त्वनिपु चातुर्होत्रम् ॥२३॥ मुक्तुण्ड आसीत्व ईश नासयोरिडोदरे चमसाः कर्णरन्छे । प्राशिनमास्ये ग्रसने ग्रहास्तु ते यचर्वणं ते भगवन्नग्निहोत्रम् ॥२४॥ दीक्षानुजन्मोपसदः शिरोधरं त्वं प्रायणीयोदयनीयदंष्ट्रः । जिहा प्रवर्यस्तव शीर्षफंक्रतोःसभ्यावसथ्य चितयोऽसयो हि ते ॥२५॥ सोमस्तु रेतः सवनान्यवस्थितिः संस्थायिभेदास्तव देव धातवः। सत्राणि ,सर्वाणि शरीरसन्धिस्त्वं सर्वयशक्रतुरिटिबन्धनः ॥२६॥ नमो नमस्तेऽसिलमन्त्रदेवताद्रव्याय सर्वक्रतवे क्रियात्मने । वैराग्यभक्त्यात्मजयानुभावितहानाय विद्यागुरवे नमो नमः ॥२७॥ surcharged with ochre. My dear ! On observing Him, who was dark like Tamal leaves, lifting the Earth, on the point of His white tusk with the sportiveness of an elephant, sages led by Brahma, extolled His Divinity with Vedic hymns with folded hands. 11-21 The Sages said : Invincible Lord ! You are manifest in ritual sacrifices. We bow to you, while you are shaking your boiy, which is an embodiment of this incarnation of a boar on purpose. Ritual sacrifices are reposing in your hair. God ! Your this figure and body which is the personification of ritual sacrifices, is difficult to be seen by wicked persons. Vedic meters repose in your skin. Kusha grass reposes in your hair. Clarified butter reposes in your eyes the four functions of ritual sacrifices reposc in your feet. Lord! The laddle used for offering oblations in ritual sacrifices in your trunk, the small laddle in your nostrils, Ida (plate for serving remnauls of oblations for eating) your belly. Chamases (cups for soma juice) in your ear-holes, Prashitra (bowl for Brahma's share ) in your mouth, Gralias (vessel for Soma plants) in your throat and the Agnihotra sacrifice constitutes your act or chewing. Your incarnation is the Deekshaniya sacrifice and your throat constitutes the triad of Upasad sacrifices. Your two tushs arc Prayaniya and Udayániya sacrifices. Your tongue is the pravargya (the divine cagles) sacrifice, your head is the Sabhya fire (to which ·प्रासंक्षिप्तभागयते 177 तृतीयस्कन्धे चतुर्दशोऽध्यायः सत्य भगवानुची विष्वक्सेनः प्रजापतिः। रसाया लीलयोन्नीतामप्सु न्यस्य ययौ हरिः॥२८॥ 'य एवमेतां हरिमेधसो हरेः फयां सुमद्रां फयनीयमायिनः । शृण्यीत भक्तया श्रययेत योशती जनार्दनोऽस्याशु हृदि प्रसीदति ॥२९॥ ॥ इति श्रीसंक्षिप्तभागवते तृतीयस्कन्धे वगप्रादुर्भावानुवर्णने त्रयोदशोऽध्यायः ।।१३॥ थथ चतुर्दशोऽध्यायः विदुर उचाच 'तेनैव 'तु. मुनिश्रेष्ठ हरिणा यशमूर्तिना। आदिदैत्यो हरिण्याक्षो हत इत्यनुशुश्रुम ॥२॥ तस्य धोद्धरतः क्षोणी स्वदंष्ट्राग्रेण लीलया। दैत्यराजस्य च ब्रह्मन् कस्माद्धेतोरभूमिधः ॥२|| मैत्रेय उवाच साधु धीर त्वया पृष्ठामवतारकथां हरेः। यत्त्वं पृच्छसि मयानां मृत्युपाशविशातनीम् ॥३॥ दितिर्दाक्षायणी क्षत्तारीचं कश्यपं पतिम् । अपत्यकामा चकमे सन्ध्यायां हृच्छयादिता ॥४॥ राष्ट्याग्निजिद्धं पयसा पुरुष यजुषां पतिम् । निम्लोचत्यर्क आसीनमग्न्यगारे समाद्वितम् ॥५|| no oblations have been given ) and Avasathya fire (to which offerings are being made) and the bricks of the altar are your five life-breaths. The Soma juice is your semen. The three ritual sacrifices, which are being performed in the morning at mid-day, and in the evening constitute the three stages of your life. The seven sacrifices (Agnishtoma, Atyagnishtoma, Uktha, Shodashi, Vajapeya, Atiratra and Aptoryama) .constitute the primary fluids of your body. All the sacrificial sessions constitute joints of your body and the performance of sacrifices is the constitution of your body. You are the personification of ritual sacrifices performed with Soma juice as well as those that are performed without it. We bow repcatedly to you-the personification of all the Vedic hymns, deities, sacrificial materials and all the ritual sacrifices and activities. Your vision could be had by having recourse to renunciation devotion to God and self restraint and you are the preceptor of true knowledge. 22-27. Maitreya said : The all-pervading Master of creations-Hari (Vishnu) placed the Earth, which had been raised by him in a sportive manner, on the oceanic waters and disappeared. 28 [His divinity. Janardana (Vishnu-destroyer of the demon named Jana) would be quickly delighted in His heart with whomsoever, who hears or recites with devotion this auspicious account the sacrifice of Hari (Vishnu) whose Maya is alluring. 29. Thus ends chapter thirteenth of Book III ·भीसंक्षिप्तभागवते 178 गृतीयस्कन्धे चतुर्दशोऽध्यायः दितिरबाच पर मां त्वत्कृते विद्वन् काम आत्तशरासनः। दुनोति दीनां विक्रम्य रम्भामिव मतलजः ॥६॥ अथ मे कुरु फल्याण काम कञ्जविलोचन । भातपिसर्पणं भूमन्नमोघं हि महीयसि ॥७॥ इति तां वीर मारीयः कृपणां बहुभापिणीम् । प्रत्याहानुनयन् घाचा प्रवृद्धानङ्गकदमलाम् ॥८॥ पप तेऽहं विधास्यामि प्रियंभीर यदिच्छसि। तस्याः कामं न कः कुर्यात्सिद्धिस्त्रैवगिकी यतः१९॥ सर्वाश्रमानुपादाय स्वाश्रमेण कलत्रयान् । व्यसनार्णवमत्येति जलयानैर्यधार्णवम् ॥१०॥ यामाहुरात्मनो बर्थ श्रेयस्कामस्य मानिनि । यस्यां स्वधुरमध्यस्य पुमांश्चरति विज्वरः ॥१९॥ यामाश्रित्येन्द्रियारातीन्दुर्जयानितराश्रमैः। वयं जयेम हेलाभिर्दस्यून्दुगपतियथा ॥१२॥ न वयं प्रभवस्तां त्वमानुकतं गृहेश्वरि । अप्यायुपा वा कात्स्न्येन ये चान्ये गुणगृनवः ॥१३॥ पमा घोतरमा वेला घोराणां घोरदर्शना । चरन्ति यस्यां भूतानि भूतेशानुचराणि ६ ॥१५॥ पतस्यां साध्वि सन्ध्यायां भगवान भूतभावनः। परीतो भूतपर्वद्भिर्वृषेणाटति भूतराट् ॥२५॥ CHAPTER XIV Vidura said : Eminent sage! We have heard that primordial demon- Hiranyaksha-had been killed by the same His Divinity Hari (Vishnu) who is the personification of ritual sacrifices, when He was raising the Earth with His tusk in a sportive manner. Spiritual sage! What was the reason that led to the fight? 1-2 Maitreya replied: Eminent Vidura! It is "good that you have asked me about the account of the incarnation of Hari (Vishnu! What you are asking me is such as would destroy the fetters of death of mortals. Vidura! Diti-daughter of Daksha who was desirous of having a child and was afflicted by Cupid, approached her husband Kashyapa, son of Mareechi-for sexual knowledge one evening when the Sun was about to set and when he was sitting composed in the hall of sacrificial fire after having offered oblations of mill-pudding to the presiding deity of Yajurveda, to whom the sacrificial lire is his tongue. 3-5 Diti said : Sage ! Capid, having taken up his bow, has invaded me and has been afflicting poor me, like an clephant attacking a banina plant. My lotus cycd propitious lord fulfil my craving, since approach by the afilicted to a great man is not fruitless. Vidura ! The son of Mareechi (Kashyapa) replied the poor gerrulous woman, who was distres. sed on account of excessivc passion with a pursuasive speech: "Timid woman: I will do what you desire and likc. Who will not comply with the desire of his wife from whom he gets the three-sold advantage of ·श्रीसंक्षिप्तभागवते. 179 तृतीयस्कन्ये चतुर्दशोऽध्यायः मैत्रेय उवाच सैवं संविदिते भर्ना मन्मथोन्मथितेन्द्रिया । जग्राह वासो ब्रह्मपलीच गतत्रपा ॥१६॥ स विदित्वाथ भायास्तं निवन्धं विकर्मणि । नत्या दिष्टाय रहसि तयाथोपविवेश ह॥१७॥ अथोपस्पृश्य सलिलं प्राणानायम्य वाग्यतः । ध्यायाजाप पिर ब्रह्म ज्योतिः सनातनम् ॥१८॥ दितिस्तु बीडिता तेन कर्मावधेन भारत | उपसंगम्य विप्रपिमधोमुख्यभ्यभापत ॥१९॥ दितिरुपाच मा मे गर्भमिमं ब्रह्मन् भूतानामृपभो वधीत् । रद्रः पतिहिं भूतानां यस्याकरवमंदसम् ॥२०॥ religious merit; economic stability and temporal pleasure ? A man having a wife helps followers of all orders of life (orders of calibates, householders, those who have retired to forest and recluses) to cru 63 the ocean of miseries and he himself crosses the same by his house-holders' order; like one crossing one ocean in a sea going vessel Selfrespecting woman! Lady of my house! Either I or others, who are desirous of their welfare and who appreciate merits, are not able to complete in their whole short life span with you woman whom learned men call the better-half of man. By placing his own joke on her, a man moves about without anxicty. By resorting to her, we-men-vanquish, as if in a sport, the enemies in the form of organs of senses, which are unconquerable by followers of other orders of life, just as a commandant of a castle vanquishes bandits. The present time is, however, most terrific and frightful in appearance, goblins-followers of the lord of all creatures (Shiva) more about at this time Pious woman. Shiva-the Lord and protector of all creatures--moves about on his ball at this time of the evening twilight, surrounded by hosts of goblins. 6-15 Maitreya said : The sensual organs of the woman had been, hos ever, sorcly oppressed by cupid. When, therefore, she was told this by her husband, she caught the dhoti of the spiritual sage like a shameless prostitute. Having realized the resolve of his wife for the sinful act, he boned to destiny and lay with her in privacy. Thereafter, hc touched water, restrained his breath and controlled his speech. Tben, he concen trated on the Divine spirit and mattered the name of the perpetual divine light, without attachment. Scion of Bharata dynasty! Ditti, who was struck with shame due to her censurable behaviour, approached the Brahminic sage with a downcast face and told him as under: 16-19 Spiritual sage! May Rudra (Shiva) the overlord of creatureswhom I have sinned against, not destroy my this embryo. 20 ·भीसंक्षिप्तभागवते 180 तृतीयस्कन्धे चतुर्दशोऽध्यायः. कश्यप उवाच अप्रायत्यादात्मनस्ते दोपान्मौहर्तिफादुत । मन्निदेशातिचारेण देवानां चातिहेलनात् ॥२१॥ भविष्यतस्तवाभावभद्रे जाठराधमा । लोकान् सपालांस्त्रींश्चण्डि मुहुराकन्दयिप्यतः ॥२२॥ प्राणिनां हन्यमानानां दीनानामकृतागसाम् । स्त्रीणां निगृह्यमाणानां कोपितेपु महात्मसु ॥२३॥. तदा विश्वेश्वरः युद्धो भगाँलोकभावनः । हनिप्यत्यवतीर्यासौ यथाद्रीन शतपर्वधृक् ॥२४॥ कृतशोकानुतापेन सद्यः प्रत्यवमर्शनात् । भगवत्युरुमानाच भवे मय्यपि चादरात् ॥२५॥ पुत्रस्यैव तु पुत्राणां भवितैकः सतां मतः। गास्यन्ति यद्यशः शुद्धं भगवद्यशसा समम् ॥२६॥ अन्तर्वहिश्चामलमञ्जनेत्रं स्वपूरुपेच्छानुगृहीतरूपम् । पौत्रस्तव श्रीललनाललामं द्रष्टा स्फुरत्कुण्डलमण्डिताननम् ॥२७॥ मैत्रेय उवाच भुत्वा भागवतं पौत्रममोदत दितिर्भृशम् । पुनयोश्च वधं कृष्णाद्विदित्वाऽऽसीन्महामनाः ॥२८॥ ॥ इति श्रीसंक्षिप्तभागवते तृतीयस्कन्धे दितिकश्यप संवादे चतुर्दशोऽध्यायः ॥१॥ one Kashyapa said : Inauspicious woman! As the consequence of thy disobedience to my order and thy momentary lapse, thou shalt give birth to two obstinate and wicked sons. Passionate woman! They shall terrorize. people of the three worlds and their rulers. When magnanimous men will be enraged at the killing of poor innocent animals and kidnapping of women by them, the overlord of the universe, who is the protector of people, shall kill them, as Indra destroyed mountaios, since you have become regretful and sorry on properly pondering, over the matter, and since you have great reverence for His Divinity: God Shiva and for me, of thy grand-sons shall be held in respect by saintly persons. People shall sing his glory, which would equal that of His Divinity. Besides, thy graad-son shall have vision of His Diyjoity Vishnu, who is within and without, has lotus-like eyes, takes incarnations, for complying with requests of His devotees, is an ornament to the bcauty of goddess Laxmi and whose face is decked with tremulous carrings. 21-27 Maitreya said: When she hcard that her grand-son shall be a devotec of His Divinity Vishnu and Icarnt that her two sons shall be killed by Vishnu, large.hcarted Aditi was cxtremely delighted. 28 Thus ends chapter courteenth of Book III ·योसंक्षिप्तभागवते 181 तृतीयस्कन्धे पञ्चदशेश्यायः अथ पञ्चदशोऽध्यायः मैनेय उवाच प्राजापत्यं तु तत्तेजः परतेजोहनं दितिः । दधार वर्षाणि शतं शङ्कमाना सुरादनात् ॥१॥ लोके तेन हतालोके लोकपाल हतौजसः।न्यवेदयन् विश्वराजे ध्वान्तव्यतिकरं दिशाम् ॥२॥ देवा ऊचुः तम एतद्विमो वेत्थ संविग्ना यद्वयं भृशम् । न व्यक्तं भगवतः कालेनास्पृश्यमनः ॥२॥ नमो विज्ञानवीर्याय माययेदमुपेयुपे। गृहीतगुणमेदाय नमस्तेऽव्यक्तयोनये ॥ ब्रह्मोवाच मानसा मे सुता युप्मत्पूर्वजाः सनकादयः । चेविहायसा लोकॊलोकेषु विगतस्पृहाः ॥५॥ त एकदा भगवतो चैकुण्ठस्यामलात्मनः। ययुर्यफुण्ठनिलयं सर्वलोकनमस्कृतम् ॥६॥ वसन्ति यत्र पुरुषाः सर्वे वैकुण्ठमूर्तयः । येऽनिमित्तनिमित्तेन धर्मेणाराधयन् हरिम् ॥ यत्र घायः पुमानास्ते भगवान् शन्दगोचरः। सत्त्वं विष्टभ्य धिरज स्वानां नो मृडयन् घृपः॥८ CHAPTER XV Maitreya continued : Suspecting trouble from the deities, Diti bore for a hundred years the foetus constituted of the lustrous semen of the Prajapati (Kashyapa), which was capable of destroying the might of cnemies, when, however, light was destroyed in the world (by the presence of the foctus in Diti's womb), the guardians of the quarters, whose lustre also had been eclipscd, reporicd the extensive darkness to the creator of the universe (Brahma). 1-2 • The deities said: Lord! You know about the darkness which has causcd us cxtreme anxiety. Nothing is beyond your cognizance, since you are not affected by the cflux of time. We bow to you. Your strength consists of knowledge. You have assumed the present body, and have resorted to the quality of Rajas on account of Maya. The cause of your birth is, however, not known. Wc bow to you. 3-4 Brahma said : My spiritual sons-Sanaka and others-nho are your ancestors and who have no desires, used to mosc among people while travelling in the sky. Once, these sinless sages went to " Vaikuntha" mansion of Lord Vaikuntha (Vishnu) to which all people bow. All persons therc barc the form of Vaikuntha and arc engrossed in propi. tiating Hari (Vishna) in a rightcous manner without any motive of selfinterest. The Primodial Divinity there, who could be known by secourse to Vedas and who resorts (only) to the quality of Saltwa, has made ·श्रीसंक्षिप्तभागवते 182 तृतीयस्फन्धे पश्चदशोभ्यायः यत्र नैःश्रेयस नाम घन फामदुधैः । सर्वर्तुश्रीमिविभ्राजकैवल्यमिय मूर्तिमत् ॥५॥ तद्विश्वगुर्घधिकृत भुवनैकयन्ध दिव्यं विचिप्रवियुधाम्यविमानशोचिः । आपुः परां मुदमपूर्वमुपेत्य योगमायापलेन मुनयस्तदथो विकुण्ठम् ॥१०॥ तस्मिन्नतीत्य मुनयः पडसज्जमानाः फक्षाः समानमयसापथ सप्तमायाम् । देवावचक्षत गृहोतगदी परायकेयूएफुण्डलफिरीटपिटवायेपी ॥११॥ तान् वीक्ष्य वातरसनांश्चतुरः कुमारान् वृद्धान्दशार्धवयसो विदितात्मतत्त्वान् । घेत्रेण चास्यलयतामतदहणांस्तो सेजो विहस्य भगवत्प्रतिकलशीली ॥१२॥ ताभ्यां मिपत्स्वनिमिपेषु निषिध्यमानाः स्वहत्तमा धपि हरे प्रतिहारपाभ्याम् । ऊचुः सुहत्तमदिक्षितभा ईपत्कामानुजेन सहसा त उपप्लुताक्षाः ॥१३॥ मुनय ऊचुः को वामिहत्य भगवत्परिचर्ययोच्चैस्तद्धर्मिणां निवसतां विषमः स्वभावः । तस्मिन् प्रशान्तपुरुपे गतधिग्रहे वां को वाऽऽत्मयत्फुहकयोः परिशकनीयः ॥१४॥ the quality of Rajas ineffective. He is the personification of righteousness, gives delight 10 his devotees and resides in that mansion. There is a park named " Nihshreyasa" (absolute bliss), which is the personification of absolution. It is bright and has desire yielding trees, which yield products (foliage, flowers and fruits) of all seasons. On reaching. with their yogic power, " Vaikuntha, which is presided only by the spiritual preceptor of the universe, which is the only venerable object in the three worlds, which is divine and appears bright on account of the presence of aerial chariots of various types belonging to leading deities, the sages were extremely delighted. Having crossed seven of its halls without feeling any attachment for them, the sages saw near the seventh hall two deities, of equal age, were armed with maces and wore costly bright attire, invaluable bracelets, ear rings and crowns, On seeing the four bosisli sages, who were maled and who appeared only five years old, though they were aged, and who had spiritual knowledge, the two deities whose behaviour was averse to the Lord, laughed at them and obstructed them with their maces, though they were undeserving of such trcatment. Though they were highly venerable, they were thus obstructed in their desire to have audience with their dearest Lord by the two chiefs of door-keepers of Hari (Vishnu). Thereupon, their eyes became red and they addressed them as under: 5-13 The sages said : How is it that you have such rough manners though you arc living among dcities who have developed the same disposition as His Divinity himself by serving Him? Who deserves to be suspected ·श्रीसंक्षिप्तभागयो 183 तृतीयस्कन्धे पञ्चदशोऽध्यायः नक्षन्तरं भगवतीह समस्तकुक्षावात्मानमात्मनि नभो नमसीव धीराः । पश्यन्ति यत्र युवयोः सुरलिगिनोः किं व्युत्पादितं घुदरमेदिभयं यतोऽस्य ॥१५॥ तद्वाममुष्य परमस्य विकुण्ठभर्तुः कतुं प्रकृष्टमिह धीमहि मन्दधीभ्याम् । लोकानितो प्रजतमन्तरभावदृष्टचा पापीयसत्रय इमे रिपयोऽस्य यत्र ॥१६॥ तेषामितीरितमुभाववधार्य घोरं तं ब्रह्मदण्डमनिवारणमस्त्रपूगैः । सघो हरेरनुचराचुरु बिभ्यतस्तत्पादग्रहावपततामतिकातरेण ॥१७॥ भूयादयोनि भगवद्भिरकारि दण्डो यो नौ हरेत सुरहेलनमप्यशेपम् । मा घोऽनुतापकलया भगवस्मृतिघ्नो मोहो भवेदिह तु नौ ग्रजतोरधोऽधः ॥१८॥ एवं तदैव भगवानरविन्दनामः स्वानां विबुध्य सदतिक्रममार्यहृद्यः । तस्मिन् ययौ परमहंसमहामुनीनामन्येपणीयचरणी चलयन् सहश्रीः । तं त्वागतं प्रतिहतोपयिक स्वपुम्भिस्तेऽचक्षताक्षविण्यं स्वसमाधिभाग्यम् ॥१९॥ by you rogucs with regard to the extremely tranquil Lord, who has (moreover) no ego about his body ? Self-possessed persons do not entertain any distinction between themselves and His Divinity, Since the whole universe reposes in his belly like the sky in the ctherial fluid pervading the whole universe Though you bear the guise of deities, why did you think se were nursing within us the intention of causing harm to Him? We are, therefore, thinking of what is best for you tho in this matter. You are weak in intelligence, though you are serving the great Lord of Vaikuntha Since, therefore, you entertain a feeling of distinction between different persons, you two should go from here to the world of sinſul people, where the three enemies in the form of desire, anger and cupidity pervade. 14 16 When the two servants of Hari (Vislinu) pondered over the terrible curse of the Brahmins, which was incapable of being warded off by the best of means, they were alarmed and full at their feet with cxtreme timidity. They said : The punislıment meted out by your Reverends to us would completely destroy our entire sin consisting of contempt of venerable persons May we, however, not be overcome by infatuation causing obliteration of the remembrance of His Divinity, when we go down (to the world of humans) by dint of your curse 17-18 At this very jucture, His Divinity from whose nasel the lotus of creation had sprung up to whon saintly persons are dear and who had observed the irreverance shown to the saintly persons, came up there in company of (His consort) Laxmi on foot which are sought after by recluses of the highest religious order and great sages.

·"श्रीसंक्षिप्तभागयते 184 तृतीयस्कन्धे पोटशोऽध्यायः "फुमारा ऊचुः योऽन्तद्वितो हदि गतोऽपि दुरात्मनात्वं सोऽधैय नो नयनमूलमनन्त राहः । यहोव फर्णविवरेण गुहां गतो नः पिनानुणितरदा भवदुभवेन ॥२०॥ फार्म भवः स्यवृजिननिरयेषु नः स्ताच्चेतोऽलियद् यदि न ते पदयो रमेत । पाचश्च नस्तुलसियद् यदि तेऽधिशोभाः पूर्यंत ते गुणगर्यदि फर्णरन्ध्रः । तस्मा इदं भगवते नम इद्विधेम योऽनात्मनां दुग्दयो भगवान् प्रतीतः ॥२॥ ॥ इति श्रीसक्षिप्तभागयते तृतीयस्कन्धे जयविजययोः सनकादिशापो नाम पचदशोऽध्यायः ॥१५॥ अथ पोडशोऽध्यायः थीभगवानुवाच पतो तो पार्पदौ मह्यं जयो विजय एव च । कद सत्य मां यद्वो यहझातमितिममम् ॥१॥ यस्त्वेतयोधृतो दण्डो भवद्भिर्मामनुव्रतैः । स एवानुमतोऽस्माभिर्मुनयो देवहेलनात् ॥२॥ तः प्रसादयाम्यद्य ब्रह्म दैवं परं हि मे । तद्धीत्यात्मटतं मन्ये यत्स्वपुम्भिरसत्कृताः ॥३॥ यन्नामानि च गृहाति लोकोभृत्ये कृतागसि।सोऽसाधुवादस्तत्कीर्ति इन्ति त्वचमियामयः ॥ They (the Sanatkumara brothers) saw before their eyes His Divinity, who was the lucky fruition of their concentration on the Supreme Being though He was followed by His retinue, He was without the usual paraphernalia. 19 The Sanatkumara brothers said: Venerable Lord of Eternity ! You remain obscure to wicked persons, though you repose in their hearts, but you are present before our eyes. Since you have been described by our father (Brahma) who is born of you, you have already penetrated the recesses of our hearts, through the holes of ears. If our minds were to rest' at your feet like a bee, if our speech were to consist of glorification of your feet like the holy basil, and if the holes of our cars were to be filled with the multitude of your merits, let us varily be born even in hell on account of our sins We, therefore, offer our obeisance to your worship. Though you are not capable of being seen by the wicked, you have come before us.20-21 Thus ends chapter fifteenth of Book III CHAPTER XVI His Divinity said: That these two attendants-Jaya and Vijaya-have offended you so much virtually amounts contempt of Myself Sages ! The punishment inflicted on them by you has My approval, since you ·श्रीसंक्षिप्तमागयते 185 तृतीयस्कन्धे पोडशोऽध्यायः येपा विमर्म्यहमनपडयिकुण्ठयोगमायाविभूतिरमलाइ निरजः किरीट। विमांस्तु को न विपहेत यदणाम्भः सद्यः पुनाति सहचन्द्रललामलोकान् ॥५॥ ऋपय ऊचुः म घयं भगवान् विनस्तब देव चिकीर्पितम् । कृतो मेऽनुग्रहश्चेति यदध्यक्षः प्रभापसे ॥क्षा ब्रह्मण्यस्य परं देवं ब्राह्मणाः किल ते प्रभो। विप्राणां देवदेवानां भगवानात्मदेवतम् ॥७॥ त्यत्तः सनातनो धर्मो रक्ष्यते तनुभिस्तय । धर्मस्य परमो गुद्यो निर्विकारी भवान्मतः ॥८॥ सरन्ति ह्यासा मृत्यु निवृत्ता यदनुग्रहात् । योगिनः स भवान् किंखिदनुगृह्येत यत्परः ॥९॥ यं वानयोर्दममधीश भवान् विधत्ते वृत्ति नु वा तदनुमन्महि निय॑लोकम् । अस्मासु वा य उचितो घियतां स दण्डो येऽनागसी क्यमयुपमहि किल्बिपेण ॥१०॥ are My devotees and since their action virtually amounts to contempt of Gods. I am, therefore, propitiating you, since Brahmins are highest objects of veneration to Me. I consider the disrespect shown by My servants as having been caused by Myself. That people mention names (of masters) when their servants have committed a wrong amounts to a censure of the masters themselves and hurts their good name, like leprosy decaying skin. Who would put up with an offence of Brahmins, the dust of whose pious feet is borne by Me on my diadems, though My prosperity is unlimited due to my Yoga Maya and though the water offered at my feet in obeisance purifies all people including Shankara, who bears the crest of the Moon on his head? 1-5 The sages said : We do not understand what you intend to do when you-our overlord tell us : “You have done a favour to me", though Bratmins are the lighest objects of veneration to you. You in turn are the highest object of veneration to Brahmins also and to the lord of Gods. The eternal religion of righteousness is born of you and is being po'ccted by sour incarnation. You are held to be the secret and undecaying great image of religion. How could you, object of favour by others. when even ascetics, who bave retired form wordly affairs, overcome death by your grace ? Lord ! We approve without disargeement whatever punishment or reward you award to these two persons Whatever sentence is appropriate may be an arded to us also, since we have attributed guilt to these innocent persons. 6-10 The Lord said : Brahmins ! After having been born in the race of demons, these two attendants shall quickly come back to Me by constant 24 .. be an ·धोसंक्षिप्तभागवत 186 सुशीयस्कन्धे पोरशोऽध्यायः श्रीभगवानुवाच पती सुरेतरगति प्रतिपद्य सधः संरम्भसम्भृतसमाध्यनुपद्धयोगी । भूयः सकाशमुपयास्यत आशु यो यः शापो मयैव निमितरतददेव विप्राः ॥११॥ ब्रह्मोवाच अथ ते मुनयो दृष्ट्वा नयनानन्दभाजनम् । वैकुण्ठं तदधिष्ठान विकुण्टं च स्वयंप्रभम् ॥१२॥ भगवन्तं परिक्रम्य प्रणिपत्यानुमान्य च । प्रतिजग्मुः प्रमुदिताः शंसन्तो चैष्णवीं श्रियम् ॥१२॥ भगवाननुगावाह यातं मा भैष्टमस्पु शम् । मयि संरम्भयोगेन निम्तीर्य ब्रह्महेलनम् । प्रत्येप्यत निकाशं मे कालेनाल्पीयसा पुनः ॥१४॥ द्वारस्थावादिश्य भगवान् विमानश्रेणिभूपणम् । सर्वातिशयया लक्ष्म्या जुष्टं स्वं धिष्ण्यमाविशत् ॥ तो तु' गीर्वाणऋपभो दुस्तराद्धरिलोकतः । हतथियौ ब्रह्मशापादभृतां विगतस्मयो ॥१६॥ तावेच ह्यधुना प्रातो पार्पदप्रवरौ हरेः । दितेर्जठरनियिष्टं काश्यपं तेज उल्वणम् ॥१७॥ तयोरसुरयोरद्य तेजसा यमयोहिं वः । आक्षिप्तं तेज एतर्हि भगयांस्तद् घिधित्सति ॥१८॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे पोडशोऽध्यायः ॥१६॥ devotion of and concentration on dle, augmented by wrath. Please know that the curse given by you had (in fact) been ordained by Myself. ll Brahma said: Those sages, having had audience with Lord Vaikuntha -the object of delight to eyes and having seen Vaikuntha - His self. illuminous abode - circumambulated around Him, bowed to Him and returned delighted, extolling the glory of Vishnu. The Lord then told His attendants : “Go away! Do not entertain any fear May you be happy. You shall again return to my presence in a very short time after passing through the curse of the Brahmins by concentration on Me through wrathful behaviour towards Me. After imparting, these instructions to his doorkeepers, His Divinity entered, His mansion, which appears to be adorned by the presence of a number of air chariots, of is the resort of Laxmi (Goddess of wealth) and excels all objects. The two prominent deities, who had been deprived of their lustre by the unsurmountable curse of the Brahmins and whose pride had leſt them, fell from Vaikuntha These very prominent attendants of Vishnu have now penetrated the copious and lustrous semen of Kashyapa, which has entered the womb of (his wife) Diti. Your lustre has been eclipsed by the lustre of these demon twins, since His Divinity desires this to happen. 12-18 Thus çnds chapter sixteenth of Book III ·प्रोसंक्षिप्तभागवते 187 तृतीयस्कन्धे सप्तदशोऽध्यायः अथ सप्तदशोऽध्यायः मैत्रेय उवाच निशम्यात्मभुवा गीतं कारणं शङ्कयोज्यिताः। ततः सर्वे न्यवर्तन्त त्रिदिवाय दिवौकसः ॥६॥ दितिस्तु भर्तुरादेशादपत्यपरिशदिनी । पूर्ण वर्षशते साध्वी पुत्री प्रसुपुवे यमौ ॥२॥ उत्पाता बहवस्तत्र निपेतुर्जायमानयोः । दिवि भुन्यन्तरिक्षे च लोकस्योरुभयावहाः ॥३॥ सहाचला भुवश्चेलुर्दिशः सर्वाः प्रजज्यलुः । सोल्काश्चाशनयः पेतुः केतवश्वातिहेतवः || दृष्ट्वान्यांश्च महोत्पातानतत्तत्त्वविदः प्रजाः । ब्रह्मपुत्रानृते भीता मेनिरे विश्वसम्प्लवम् ॥५॥ तावादिदैत्यो सहसा व्यज्यमानात्मपौरुषो । वधातेऽदमसारेण कायेनाद्रिपती इव ॥६॥ प्रजापतिर्नाम तयोरकापीद् यः प्राज्ञ स्वदेहाद् यमयोरजायत । तं वै हिरण्यकशिपुं विदुः प्रजा यं तं हिरण्याक्षमसूत सामतः ॥ CHAPTER XVII Maitreya said: When the Gods heard about the cause of their calamity, their doubt about it left them. They, therefore, returned to the heaven. Diti too, suspecting danger to her sons (when they were born) gave birth to twins - boch sons - after lapse of a complete hundred years, at the behest of her husband. Many phenomena, portending a great calamity to the two worlds (heaven and the earth) occurred in the heaven, on the Earth and in the sky. The Earth, along with mountains, quivered : all the quarters were ablaze; thunderbolts, surcharged with lighting crashed and meteors forboding disaster rose (in the sky). On observing these and other great phenomena forboding calamities, people who did not know the cause thereof, except the Brahmin toys (the Sanatkumar brothers) were frightened and apprehended that a universal deluge would occur. 1-5 The two primordial demons suddenly denonstrated their prowess, as they grew up. Their bodies had the strength of stones, as if they were mountains. Kashyapa, who was one of the proginitors of the human race, gave names to the twins, People knew him who was conceived earlier from his body (i.e. Soman) and was born later as Hiranyakashipu and him who was born earlier Hiranyaksha. Hiranyakashipu, whom death could not overtake him from anywhere, brought into submission the three worlds, along with their protectors, with his arms, due to a boon obtained from Brahma and became insolent. His affectionate younger brother, while doing what was dear to bim went to the heaven, a mace in hand in search of a battle-field, with ·188 थीसंक्षिप्तभागवते एतीयम्कन्धे सप्तदशोऽध्यायः चक्रे हिरण्यकशिपुर्दीभ्यां प्राप्लयरेण च । पशे सपालाँटोकाग्रीनयुत्तोमृत्युग्छनः ॥८॥ हिरण्याक्षोऽनुजस्तस्य प्रियः प्रीतिकृदन्वद्दम् । गदापाणिदिय यातो युयुत्सु{गयन् रणम् ॥२॥ तं वीक्ष्य दुःसहजय रणत्काञ्चननू पुरम् । भीता निलिलियरे देवाम्नायंत्रम्ना इवाइयः ॥१०॥ स पै तिरोहितान् दृष्ट्वा महसा स्वेन दत्यगह । सेन्द्रान्देवगणान् शीयानपदयन व्यनदद् भृशम् ।। ततोनिवृत्तः क्रीडिप्यन् गम्भीरं भीमानिःस्वनम् । यिजगाहे महासत्यो वाधि मत्ताय दिपः ॥१२॥ तस्मिन् प्रविष्टे वरुणस्य सैनिका यादोगणाः मन्नधियः समाध्यमाः । अहन्यमाना अपि तस्य वर्चसा प्रपिता दूरतरं प्रदुद्रुवुः ॥१३॥ तत्रोपलभ्यासुरलोकपाल यादोगणानामृपभं प्रचेतमम् । स्मयन् प्रलव्धुं प्रणिपत्य नीचवज्जगाद मे देशधिराज संयुगम् ॥१४॥ स एवमुत्सित्तमदेन विद्विपा दृढं प्रलब्धो भगवानपां पतिः । रोपं समुत्थं शमयन् स्वया धिया व्यवोचदगोपशमं गता ययम् ॥१५॥ पश्यामि नान्यं पुरुषात्पुरातनाद् यः संयुगे त्वां रणमार्गकोविदम् । आराधयिष्यत्यसुरर्पमेहि तं मनस्विनो यं गृणते भवादृशाः ॥१६॥ तं वीरमारादभिपद्य विस्मयः शयिप्यसे धीरशये श्यभिर्वृतः । यस्त्वद्विधानामसतां प्रशान्तये रूपाणि धत्ते सदनुग्रहेच्छया ॥१७॥ ॥ इति श्रीसंक्षिप्तभागवते तृतीयस्कन्धे हिरण्याक्षदिग्विजये सप्तदशोऽध्यायः ॥१४॥ a desire to fight. On seeing him, the gods were frightened like serpents afraid of an eagle and concealed themselves, since his onslaught was unend. urable. He wore jingling anklets. When that demon-king discovered that the gods, along with Indra, had made themselves scarce due to the fear of his great prowess and did not see them, he considered them too timid like eunuchs and roared much more. Retiring therefrom, that very powerful demon sportively delved into the deep ocean, which was roaring terribly like an intoxicated elephant plunging into the ocean. When he entered the ocean, soldiers of Varuna and multitudes of sea monsters were terrorstriken, became despondent, were awe-struck by his prowess and bolted away, afar, even though they had not been struck by him. Approaching there Varun-the king of goblins and the lord of sea-monsters-he singled gently bowed to him tauntingly as if he were a lowly person and told him : "Great King ! Give me fight." The lord of water, who was thus taunted much by the haughty enemy, subdued his wrath, which was engendered by the taunt with understanding and said: "We have taken to control of senses King of demons ! I do not see any one, except the primordial God, who would give thee satisfac. tion in battle, since though knowest ways of battle. Please, therefore, ·श्रीसंक्षिप्तभागवते 189 तृतीयस्कन्धे अष्टादशोऽध्यायः अथाष्टादशोऽध्यायः मैत्रेय उवाच तदेवमाकर्ण्य जलेशभापितं महामनास्तद् विगणय्य दुर्मदः । हरेचिदित्या गतिमन नारदासातलं निर्विविशे त्यरान्वितः । ददर्श तत्राभिजितं धराधरं प्रोन्नीयमानायनिमग्नदंष्ट्रया ॥२॥ आनिमेशन महीं विमुञ्च नो रसोकसां विश्वसृजेयमर्पिता । न स्वस्ति यास्यस्यनया ममेक्षतः मुराधमासादिनसूकराकृते ॥२॥ स तुद्यमानोऽरिदुरुक्ततोमरर्दवानगां गामुपलक्ष्य भीताम् । तोदं मृपन्निरगादम्युमध्याद् ग्राहाहतः सफरेणुर्यथेभः ॥३॥ स गामुदस्तारसलिलस्य गोचरे विन्यस्य तस्यामदधात्स्वसत्त्वम् । अभिष्टुतो .विश्वसृज्ञा प्रसूनैरापूर्यमाणो विबुधैः पश्यतोऽरेः ॥en approach Him whom wilful persons like thee give a challenge. When thou wouldst approach that champion, who assumes various forms with a desire to do favour to good men away for alleviation of persons like thee, thy arrogance shall disappear and thou shalt lie on a hero's bed (i.e. meet with death on the battle-field), surrounded by dogs. 6-17 Thus ends chapter seventeenth of Book III CHAPTER XVIII Maitreya said : On Learing what was told him by Varuna, that exceedingly insolent demon of high ambitions disregarded the implied warning. Dear Vidura ! He learnt about the whereabouts of Vishou from Narada, quickly entered Rasatala (the lowest nether world), saw there the victorious Vishnu upholding the Earth which was being carried on the tip of His tusk and told him :' Fool! Pu: down the Earth. It tas been assigned by the Creator of the universe to us, who reside in Rasatal, Ye lovers of the gods you have assumed the form of a boar. You shall not, however, fare well if you will try to escape with it within my sight. 1-2 Though afflicted by the juvelin - like abuses of the enemy, when he observed that the Earth, which was lying on the tip of His tusk, was afraid, He emerged from water, disregarding the affliction, like an elephant, accompanied by his matc struck by an aligator. He placed the Earth on the surface of the water by infusing in it His own vital force from below. He was, thereupon, extolled by the Creator of the Universe. (Brahma) Gods showered flowers on Him within view of His enemy. His Divinity, who was terribly enraged, told the latter, ·श्रीसंक्षिप्तभागयते 190 तृतीयस्कन्धे अष्टादशोऽध्यायः परानुपक्तं तपनीयोपकल्प महागदं काञ्चनचित्रदंशम् । मर्माण्यभीषणं प्रतुदन्त दुरुक्कैः प्रचण्डमन्युः प्रहसंस्तं यमापे ॥५॥ श्रीभगवानुवाच सत्यं वयं भी बनगोचरा मृगा युष्मद्विधान्मृगये ग्रामसिंहान् । न मृत्युपाशैः प्रतिमुक्तस्य वीरा विकत्थनं तय गृहन्त्यभद्र ॥६|| मैंनेय उवाच was सोऽधिक्षिप्तो भगवता प्रलब्धश्च रुपा भृशम् । आजहारोल्वणं क्रोधं क्रोड्यमानोऽहिराडिय ॥७॥ सृजन्नमर्पितः ध्यासान्मन्युमचलितेन्द्रियः । आसाद्य तरसा दैत्यो गदयाभ्यहनद्धरिम् ॥८॥ भगवांस्तु गदावेगं विसृष्टं रिपुणोरसि । अवञ्चयत्तिरश्चीनो योगारुढ इयान्तकम ॥९॥ एवं गदाभ्यां गुर्वीभ्यां हर्यक्षो हरिरेव च । जिगीषया सुसंरब्धापन्योन्यमभिजघ्नतुः ॥१०॥ आसन्नशौण्डीरमपेतसाध्वसं कृतप्रतीकारमहार्यविक्रमम् । विलक्ष्य दैत्यं भगवान् सहस्रणीर्जगाद नारायणमादिसूकरम् ॥१९॥ who had put on gold ornaments, was armed with a mace, wearing a brilliant gold armour, was terribly wounding His vitals and was chasing Him, as if he were smiling 3-5 His Divinity said : Inauspicious demon 1 It is true that we are an acquatic animal. We are, therefore, in searen of dogs like you. Brave men do not mind censures of persons, who have been caught in the ncose of death (like you). 6 Maitreya said : When he was thus taunted and much ridiculed by His Divinity, he grew fierce with wrath like a cobra, which is goaded to sport. His senses of perception being agitated, he breathed heavily, became intolerant, hurriedly approached Vishnu and struck Him with his mace. His Divinity, however, parried the blow of the mace aimed enemy like a Yogi (contemplative ascetic) evading death. Hiranyaksha and Hari (Vislinu), both of whom were wrathful, thus struck each other with their heavy maces with the desire of scoring victory. Observing that the demon, who had become haughty, was fearless, was offering opposition and had dauntless heroism, Lord Brahma, the Icader of thousands of sages, told Narayana-thc Primordial Boar, as under : 7-11 Brahma said : Your Divinity 1 This demon las sinned against Gods, who have approached your feet, and against Brahmins, cows and innocent crcatures. Ilc afflicts them, causes them fear, and indulges in wicked activities. Sincc hc has obtained a boon from mc, he has become matchless. He has, therefore, been loafing about in search of an adversary.likc.a by the ·श्रीसंक्षिप्तभागवते 1911 तृतीयस्कन्धे एफोनविंशोsध्याय: wwin- ब्रह्मोचाच पप' ते देव देवानामद्धिमूलमुपेयुपाम् । विप्राणां सौरमेयीणां भूतानामप्यनागसाम् ॥१२॥ आगस्कृद्भयकद्दुष्कृदस्मद्राद्धवरोऽसुरः। अन्वेपन्नप्रतिरथो लोकानटति कण्टकः ॥१३॥ मैंनं मायाविनं हप्तं निरकुशमसत्तमम् । आक्रीड वालवद् देव यथाऽऽशीविषमुत्थितम् ॥४॥ अधुनैपोऽभिजिन्नाम योगो मौहृतिको हागात् । विक्रम्यैनं मृधे हत्या लोकानाधेहि शर्मणि १९५१ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे हिरण्याक्षवादशोऽध्याय ॥१८॥ अथैकोनविंशोऽध्यायः मैनेय उवाच अवधार्य विरिञ्चस्य निर्यलीकामृतं वचः । प्रहस्य प्रेमगर्भेण तदपाङ्गेन सोऽग्रहीत् । १।। तत: सपत्नं मुसतश्चरन्तमतोमयम् । जघानोत्पत्य गया हनावसुरमक्षज' ॥२॥ सा हता तेन गदया चिहता भगवत्करात् । धिपूर्णितापतजे तद्भुतमियाभवत् ॥३॥ thorn in the flesh Please do not, therefore, deal with him sportively like a child sporting with a serpent, since he has mystic powers is arrogant, uncontrollable and wicked There is now the auspicious planetary juncture called Abhijit Please overpower him in the duel, kill him and restore people to happiness 12-15 Thus ends chapter eighteenth of Book III CHAPTER XIX Maitreya said On hearing the guileless and nectar-sweet request of Brahma, His Divinity smiled and concurred with it with a si'e-long wink, pregnant with affection Thereafter His Divinity, who had emerged from the nostrils of Brahma, lept and struck His adversary the demon who was then moving about in front of Him, and who did not entertain fear from anywhere, with His mace on his chin The latter hit the mace with his own mace so that His Divinity whirled and dropped down This episode was indeed, a marvel Though the demon thus got a chance, he did not strike His Divinitv, who was then without a weapon, having regard to the laws of war, but angered Him Then, he had recourse to mystic illusions to confuse Vishnu, who is Himself the master of mystic allusions On seeing this the worlds were terrified and apprehended that they were about to be extinct Terrific winds blew, dust raised by them created darkness and stones rained from ·192 धीसंक्षिप्तभागवते तृतीयस्कन्धे एकोनविंशोऽध्यायः स तदा लब्धतीर्थोऽपि न यवाघे निरायुधम् । मानयन् समृधे धर्म विष्वक्सेन प्रकोपयन् ॥४॥ अयोरुधारजन्मायां योगमायेवरे हरौ । यां विलोक्य प्रजाखस्ता मेनिरेऽस्योपसंयमम् ॥५॥ प्रवर्वायवश्चण्डास्तमः पांसवमैरयन् । दिग्भ्यो निपेतुवाणः क्षेपणैः महिता इव Nan बहुभिर्यक्षरक्षोभिः पत्यश्वरथफुजरैः । आततायिभिरुत्सृप्टा हिंस्रा याचोऽतिवैशसाः शा प्रादुष्कृतानां मायानामासुरीणां विनाशयत् । सुदर्शनासं भगवान् प्रायुक्त दयितं त्रिपात् । करेण कर्णमूलेऽहन् यथा त्याप्ट्रं मरुत्पतिः ॥८॥ स आहतो विश्वजिता ह्यवक्षया परिभ्रमदात्र उदस्तलोचनः । विशीर्णयावधिशिरोरुहोऽपतद् यथा नगेन्द्रो लुलितो नभस्वता ॥९॥ यं योगिनो योगसमाधिना रही ध्यायन्ति लिड्डादसतो मुमुक्षया । तस्यैप दैत्यऋषभः पदाहतो मुखं प्रपश्यंस्तनुमुत्ससर्ज ह ॥१०॥ देवा ऊचुः - नमो नमस्तेऽखिलयक्षतन्तवे स्थितौ गृहीतामलसत्यमूर्तये । दिष्टया हतोऽयं जगतामरुन्तुदस्त्वत्पादभक्त्या वयमीश निवृताः ॥११॥ the quarters, as if discharged with catapults. Several Yakshas and demons constituting infantry, chariot-riding warriors and elephant-riding warriors, yelled mortal and terrific war cries in their offensive. His Divinity thereupon discharged His favourite Sudarshan disc-missile, which destroyed the demonic mystic illusions which had appeared and struck the demon on the base of his car with a fisticuff, just as Indra had struck the son of Twashtri with his thunderbolt. Struck by the conqueror of the universe (Varaha-incarnation of Vishnu) with disdain his body whirled about, his pupils came out, his arms and legs were cut off, his hair became dishcvalled and he fell down. The leader of the demons was thus strack with His feet by His Divinity, on which Yogis (contemplative ascetics) concentrate with Yogic posture in solitude with the desire of salvation from the unreal subtle body. His soul left his body, while he was looking at the face of His Divinity. 1-10 The Deities said: We bow to thee, thou art the central theme of all religious sacrifices. Thou hast assumed the form of the quality of pure sublimity Lord! It is good that thou hast Lilled this demon, who had been tormenting the worlds. We have been freed from anxiety by thy grace. 11 Maitreya said : Having thus killed Hiranyalsha of invincible prowess, Vishnu-the primordial Boar – sepaired to His Vaikuntha, which is ever jubilant whilc he was being extolled by Brahma and the other deitics.

·श्रीसंक्षिप्तमागयते 193 तृतीयस्कन्धे विशोऽध्यायः मैत्रेय उवाच एवं हिरण्याक्षमसह्यविक्रम स सादयित्वा हरिरादिसूकरः । जगात लोकं स्वमखण्डितोत्सवं समीडितः पुष्करविष्टरादिभिः ॥१२॥ एतन्महापुण्यमलं पवित्रं धन्यं यशस्य पदमायुराशिपाम् । प्राणेन्द्रियाणां युधि शौर्यवर्घन नारायणोऽन्ते गतिरङ्ग शृप्यताम् ॥१३॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे हिरप्यावधी नाम एकोनविंशोऽध्याय ॥१९॥ अथ विंशोऽध्यायः विदुर उवाच प्रजापतिपतिः सृष्ट्वा प्रजासतें प्रजापतीन् । किमारभत में ब्रह्मन् प्रगृह्यव्यक्तमार्गवित् ॥५॥ ये मरीच्यादयो विमा यस्तु स्वायम्भुवो मनुः । ते वै ब्रह्मण आदेशात्कथमेतदभावयन् ॥२॥ Soota said : Brahmin ! Having heard about the exploit of His Div. inity, narrated by Maitreya, Vidura, great devotee of Vishnu, was extremely delighted. This account yields great merit. It is sanctifying, sacred and blissful. It lends glory. It is a repository of all blessings. Dear me 1 It protects life and organs of senses and enhences bravery in battle. At the time of death, Narayana (Vishnu) becomes the refuge of those who hear this account. 12-13 Thus ends chapter ninteenth of Book III 7 CHAPTER XX Shaunaka asked: What else did Vidura, who was a great devotee of His Divinity, whose exclusive friend was Krishna, who had resigned himself to the Krishna who dwells in the hearts of all, who was a follower of His Divinity's devotees and who had been purified by having had visited places of pilgrimage, ask when he approached Maitreya, who was the foremost among spiritual men and had his seat in Kusbavarta ? Soota replied that Vidura had asked Maitreya :"Spiritual Master 1 You know the ways of the unmanifest Supreme Spirit. "Please tell me what task did the lord of the deities, who was presiding over creation, commence after creating these deities at the creation? How did Marcéchi and other sages and selfborn Manu procreate this world at the command of Brahma? 1-2 25 ·श्रीसंक्षिप्तभागयते 194 तृतीयस्कन्धे प्रिंशोऽध्यायः www मैनेय उवाच तस्य नामेरभूत्प- सहस्राकोरुदीधिति । सर्वजीवनिकायौको यत्र स्वयमभूत्स्यराट् ॥३॥ ससर्जच्छाययाविद्यां पञ्चपर्याणमग्रतः । तामिस्रमन्धतामिस्त्रं तमो मोहो महातमः ॥४॥ विससर्जात्मनः कायं नाभिनन्दस्तमोमयम् । जगृहुर्यक्षरक्षांसि रात्रि क्षुत्तृट्समुद्भवाम् ॥५॥ क्षुत्तृइभ्यामुपसृष्टास्ते तं जग्धुमभिदुद्रुवुः । मा रक्षतेनं जाध्यमित्यूचुः क्षुत्तृडदिताः ॥६॥ वस्तानाह संविग्नो मा मां जक्षत रक्षत । अहो मे यक्षरक्षांसि प्रजा यूयं यभूविथ ॥७॥ देवताः प्रभया या या दीव्यन् प्रमुखतोऽसृजत् । ते अहायुदेवयन्तो विसृष्टी तां प्रभामहः ॥८॥ प्रहस्य भावगम्भीर जिवन्त्यात्मानमात्मना। कान्त्या ससर्ज भगवान् गन्धर्वाप्सरसां गणान् ॥९॥ सृष्ट्वा भूतपिशाचांश्च भगवानात्मतन्द्रिणा । निद्रामिन्द्रियविश्लेदो यया भूतेषु दृश्यते ॥१०॥ सिद्धान् विद्याधरांश्चैव तिरोधानेन सोऽसृजत् । तेभ्योऽददात्तमात्मानमन्तर्धानाख्यमद्भुतम् ॥ Maitreya said : A lotus having the brilliance of a thousand suns sprouted forth from the navel of His Divinity (Vishnu) from which Brahma - the Supreme being himself, who is the source of multitudes of all creatures, had taken birth. In the beginning he created from his shadow, five entities of Maya viz , Tamisra, Andha Tamisra, Tamas, Moha and Maha Tamas. He did not, however, like his this body. since it was composed of darkness He, therefore, abandoned it. Ghosts and demons availed themselves of this body, which constituted night and was born of hunger and thirst. Having been overcome by thirst and hunger, they rushed upon Brahma himself in order to devour him. Distressed by hunger and thirst, they said : " Do not spare him. Devour him ! " Terrified at this, Brahma told them: "Do not devour me. Spare me, Oh ghosts and demons | You are my offsprings." Whichever bright crcations the lustrous Brahma created thereafter, mainly with his lustre, are the deities While diverting themselves, they took up the lustrous body, which had been abandoned by Bralıma, This is "day". 3-8 Lord Brahma also created multitudes of Gandharvas (divinc minstr. els) and Apsaras (divine nymphs) with his beauty. The Lord created goblins and devils with lis drowsiness The latter took up the yawning of Brahma their body. This constituted night, whereby relaxation of organs of perception is observed in creatures. Thereafter, he created Siddhas (accomplished souls) and Vidyadharas (demi-gods) with his faculty of invisibility and gifted to them the marvellous power of invisibility. Lying down with this body, which was instrumental in enjoyment, he was overcome " ·श्रीसंक्षिप्तमागवते 195 तृतीयस्कन्धे एकविंशोऽध्यायः देहेन चै भोगवता शयानो बहुचिन्तया। सर्गेऽनुपचिते क्रोधादुत्ससर्ज ह तद्वपुः । येऽहीयन्तामुतः केशा अयस्तेऽङ्ग जमिरे ॥१२॥ स आत्मानं मन्यमानः कृतकृत्यमियात्मभूः। तदा मनून् समान्त मनसा लोकभायनान् ॥१३॥ तेभ्यः सोऽत्यसृजत्स्वीय पुरं पुरुषमात्मवान् । तान्दृष्ट्वा ये पुरा सृष्टाः प्रशशंमुः प्रजापतिम् ॥१४॥ तपसा विद्यया युक्तो योगेन सुसमाधिना। ऋषीनृपीहपीकेशः सप्लांभिमताः प्रजाः ॥१५॥ तेभ्यश्चैकैकशः स्वस्य देहस्यांशमदादजः । यत्तत्समाधियोगड़ितपोविद्याविरक्तिमत् ॥१॥ ।' इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे विशोऽध्याय ॥२०॥ - अथैकविंशोऽध्यायः विदुर उवाच खायम्भुवस्य च मनोवंशः परममम्मतः । कथ्यता भगवन् यत्र मैथुनै धिरे प्रज्ञाः ॥१॥ प्रियव्रतोत्तानपादौ सुतौ स्वायम्भुवस्य वै । यथाधर्म जुगुपतुः सप्तद्वीपवती महीम् ॥२॥ with anxiety, caused by absence of progress in creation. He, therefore, abandoned that body in anger. Dear Vidura | The harr of his body, which then fell off, became serpents. 9-12 At last, when Brahma considered that he had achieved his object, he created Maous, who were capable of creating mankind, with his mind. The supreme spirit gifted to them his own body having human form. On seeing them, those, who had been created before, praised the Creator. Brahma, who is wise, controls his organs of senses and who is equipped with penance, learning, Yoga and total concentration, created sages, who were his chosen progeny. Brahma gifted to them separately a portion of his own body, consisung of total concentration, Yoga prosperity, penance, knowledge and freedom from passion. 13-16 Thus ends chapter twentieth of Book III CHAPTER XXI Vidura said : Please tell me, Sir, about the highly esteemed dynasty of Manu in which progeny increased by sexual union and how Priyavrata and Uttanapada the two sons of the self-born Manu protected the Earth consisting of seven islands with righteousness Sinless sage ! You have told me that his daughter, renowned Dev ahooti was the wife of Kardama, one ·श्रीसंक्षिप्तभागवते 196 तृतीयस्कन्धे एकविंशोऽध्यायः तस्य यै दुहिता ब्रह्मन्देवहूतीति विश्रुता । पत्नी प्रजापतेरुक्ता कर्दमस्य त्वयानघ ॥३॥ तस्यां स वै महायोगी युक्तायां योगलक्षणैः। ससर्ज कतिधा वीयं तन्मे शुश्रूपवे यद ॥४॥ मैत्रेय उवाच प्रगाः सृजेति भगवान् कर्दमो ब्रह्मणोदितः । सरस्वत्यां तपस्तेपे सहस्राणां समा दश ॥५॥ तावत्प्रसन्नो भगवान् पुष्कराक्ष कृते युगे । दर्शयामास तं क्षत्तः शान्दं ब्रह्म दधद्वपुः ॥६॥ जातहर्षोऽपतन्मूर्ना क्षिती लब्धमनोरथः गीर्भिस्त्वभ्यगृणात्प्रीतिस्वभावात्मा कृताञ्जलिः ॥७॥ ऋपिरुवाच जुष्टं यताद्याखिलसत्त्वराशेः सांसिध्यमक्ष्णोस्तव दर्शनान्नः। यद्दर्शनं जन्मभिरीट्य सद्भिराशासते योगिनो रूढयोगाः ॥८॥ लोकांश्च लोकानुगतान् पशूश्च हित्वा श्रितास्ते चरणातपत्रम् । परस्पर त्वद्गुणवादसीधुपीयूपनिर्यापितदेहधर्माः ॥९॥ of the progenitors of the human race. Please tell me how often did that great Yogi create progeny through that lady, who also was endowed with the attributes of Yoga, since I am eager to hear about this. 1-4 Maitreya replid : When His Holiness Kardama was directed to procrcate children, he practised penance on the bank of the Saraswati for ten thousand years. Vidura I It was in the age of Satya that His Divinity lotus-eyed Vishnu was propitiated by him and gave to him the vision of the personification of the Vedas. His desire having been thus fulfilled, he, who had an affectionate heart by nature, was delighted, folded his hands, lay his head on the ground and extolled Him with his speech, as under: 5-7 The sagc said: It is a matter of rejoicing that my cyes have attaincd their object today by the vision of your Divinity, since you are the repose of all crcatures. Yogis, who have perfected themselves in the cult of Yoga, hope for a glimpse of this vision in successive births as saints. The liſc-span of those who have rcnounced temporal life and of cven people of aniinal nature following worldly men who resort to thc protection of the unbrella in the guise of your feet and who pass pliysical existence in drinking the intoxicating nectar of mutual discussion of your attributes, is not destroyed by the wheel of time. The latter revolves on the axic of the imperishable Supreme Spirit (Brahma), las thirteen spokes (montlis including the leap-month in the Hindu calender), 3Go forts (days), sir felloes (seasons) limitless layers (moments), three hubs (consisting of the winter, the summer and the monsoon) and terrific vclocity. It specila thcir ·भीसंक्षिप्तमागयते 197 तृतीयस्कन्धे पकविंशोऽध्यायः न तेजराक्षभ्रमिरायुरेषां त्रयोदशारं निशत पप्टिपर्य। पण्नेम्यनन्तच्छदि यत्तिणाभि करालस्रोतो जगदाच्छिद्य धावत् ॥१०॥ तं त्यानुभूत्योपरतक्रियार्थ स्वमायया यतितलोकनन्तम् । नमाम्यमीक्ष्णं नमनीयपादसरोजमस्यीयमि कामचर्पम् ॥१॥ श्रीभगवानुवाच विदित्या तव चैत्य मे पुरव समयोजि तत् । यदर्थमान्मनियमस्वयं गहं समचिंतः ॥१२॥ प्रजापतिसुतःसत्राण्मनुविख्यातमङ्गलः । ब्रह्मायनं योऽधिपसन् शास्ति सप्तार्णवां महीम् ॥१॥ स चेह विप्र राजपिमहिप्या शतरूपया । मायास्यति दिक्षुस्त्यां परयो धर्मकोविदः ॥१४॥ आत्मजामसिनापानी वयाशीलगुणान्विताम् । भृगयन्ती पति दास्यत्पनुरूपाय ते प्रभो ॥१५॥ यात आत्मभृतं वीर्य नवधा प्रमविष्यति । वीर्ये त्वदीये कपय आधास्यन्त्यबसाऽऽत्मनः ॥१६॥ कृत्वा दयां च जीवेपु दरया चाभयमान्मवान् । मय्यात्मानं सह जगद् दृश्यस्यात्मनि चापि माम् सहाई स्वांशकलया त्यहीयेंण महामुने । तच क्षेत्रे देवहत्यां प्रणेप्ये तत्त्वसंहिताम् ॥१८॥ on, enveloping the world. I box to you Your interest in the fruits of activities has subsided, since you are the Supreme Spirit. You are running the administration of the world with the aid of Maya. Your lotus like feet command reverence. You shouer desired objects even on lesser devotees. You are now pleased to give me audience. 8-11 His Divinity Vishnu said : Haring known the object for which I have been worshipped by you by restraining organs of your senses, had already devised a plan ere now. Manu, whose auspicious deeds arc well-known, who is performing nighteous deeds, who is conscious of his righteous duties and who, residing in Brahmavarta (the region between the Saraswati and the Dnshadwati northwest of Delhi) and who rules over the Earth, girdled by the seven shall core here, accompanied by his queen Shataroopa, day after tomorrow. Sir! He sball offer to you his daughter casting side-long glances with her black pupils. She is of marriagcable age, is endowed with character and virtues and is in scarch of a suitable match. You are deserving of her. She shall give birth to nine issues (daughters) from you and sages shall procrcate (sons) through them by their virility. You shall have spiritual knowledge, show mercy towards all creatures, make them free from fear and shall sce yoursclf and the world in Me and shall scc Mic in yourself. Grcat Sage! I will then take birth in Da ahooti through you and will compose a text on philosophy (Sankhya system). 12-18 oceans, ·श्रीक्षिप्तभागवते 198 तृतीयस्कन्धे एकविंशोऽध्यायः मैत्रेय उवाच एवं तमनुभाप्याथ भगवान् प्रत्यगक्षजः। जगाम विन्दुसरतः सरस्वत्या परिथितात् ॥१९॥ अथ सम्प्रस्थिते शुक्ले कर्दमो भगवानृषिः । आस्ते स्म चिन्दुसरसि तं कालं प्रतिपालयन् ।।२०।। मनुः स्यन्दनमास्थाय शातकौम्भपरिच्छदम् । आरोप्य स्वां दुहितरं सभार्यः पर्यटन्महीम् ॥२१॥ तस्मिन् सुधन्वन्नहनि भगवान् यत्समादिशत्। उपायादाश्रमपदं मुनेः शान्तव्रतस्य तत् ॥२२॥ यस्मिन् भगवतो नेत्राग्यपतन्नश्रुविन्दवः । कृपया सम्परीतस्य प्रपन्नेऽपितया भृशम् ॥२३॥ तद्वै विन्दुसरो नाम सरस्वत्या परिप्लुतम् । पुण्यं शिलामृतजलं महर्पिगणसेवितम् ॥२४॥ प्रविश्य तत्तीर्थवरमादिराजः सहात्मजः । ददर्श मुनिमासीन तस्मिन् हुतहुताशनम् ॥२५॥ गृहीताहणमासीनं संयतं प्रीणयन्मुनिः । स्मरन् भगवदादेशमित्याह लक्ष्णया गिरा ॥२६॥ नूनं चकमणं देव सतां संरक्षणाय ते । वधाय चासतां यस्त्वं हरेंःशक्तिहि पालिनी ॥२७॥ न यदा रथमास्थाय जैन मणिगणार्पितम् । विस्फूर्जच्चण्डकोदण्डो रथेन त्रासयन्नधान् ॥२८॥ तदेव सेतवः सर्वे वर्णाश्रमनियन्धनाः । भगवचिता राजन् भिधेरन् बत दस्युभिः ॥२९॥ अधर्मश्च समेधेत लोलुपैव्यंकुशैनृभिः। शयाने त्वयि लोकोऽयं दस्युयस्तो विनश्यति ॥३०॥ अथापि पृच्छे त्वां वीर यदर्थ त्वमिहागतः । तद्वयं नियंलीकेन प्रतिपद्यामहे हुदा ॥३१॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे एकविंशोऽध्याय ॥२१॥ - Maitreya said : Having told him this, His Divinity Vishnu departed from the Bindu Sarovar (a lake of this name), situated on the bank of the Saraswati. After his Divinity departed, the sage resided on the bank of the Bindu Sarovar waiting for that time (appointed by His Divinity). Manu, on his part, mounted his gold chariot and placed his daughter in it. Travelling the Earth in company of his queen he reached the hermitage of the sage of cquanimous nature on the exact auspicious day, which His Divinity had indicated The spot where tears had dropped fiom His Divinity, who is surcharged with extreme compassion for his proteges, is named the Bindu Sarovar It receives water from the Saraswati which is sacred, contains wholesomc nectar-like water and is resorted to by a number of eminent sages. 19-24 On entering that prominent pilgrim-centre with his daughter, he beheld the sage scated in luis hermitage, situated on the bank of the lalc after having offered oblations into sacrificial fire. After he had been reverently welcomed and talen his scat, the sage, recollecting the directions of His Divinity, told him in sweet language . "King!" Your tour is meant for protection of the good and destruction of the wicked, since you constitute the protective power of Hari (Vislinu). Mounting your victorious chariot, which is studded with precious stones, and armed ·धीसंक्षिप्तमागयते 199 तृतीयस्कन्धे द्वाविंशोऽध्याय: अय द्वाविंशोऽध्यायः मैनेय उवाव । एवमाविष्कृताशेपगुणकर्मोदयो मुनिम् । सीड इच तं सम्रादुपारतमुवाच ॥१॥ मनुरुपाच ब्रह्माएजत्खमुखतो युप्मानात्मपरीप्सया । छन्दोमयस्तपोविद्यायोगयुक्तानलम्पटान् ॥२॥ तत्त्राणायासृजच्चास्मान्दोःसहस्रात्सहस्रपात् । हृदय तस्य हि ब्रह्म क्षत्रमत प्रचक्षते ॥३॥ तब संदर्शनादेव च्छिन्ना मे सर्वसंशयाः । यत्स्वयं भगवान् प्रीत्या धर्ममाह रिरक्षिपोः ॥४॥ दिप्या मे भगवान् दृष्टो दुर्दशों योऽमृतात्मनाम् । दिष्ट्या पादरजः स्पृष्टं शोर्णा मे भवतः शियम् दिष्टया त्वयानुशिष्टोऽहं कृतश्चानुग्रहो महान् । अपावृतः कर्णरन्धैर्जु दिप्टयोशतीगिरः ॥६॥ स भवान्दुहितृस्नेहपरिक्लिप्टात्मनो मम । श्रोतुमर्हसि दीनस्य थावितं कृपया भुने | with your terrific resplendent bow, if you were not to undertake tours for scaring away sinful persons, all the institutions consisting of religious castes and orders of life, established by His Divinity would be destroyed by infidels. If you become slcepy, uncontrolled greedy men would promote irreligiosity and the worlds, infested by infidels, would meet with annihilation. Now, may I inquire from you the purpose for which you have come so that I may heartily grant it without reserve ? 25-31 Thus ends chapter twentyone of Book III CHAPTER XXII Maitreya said: The king, the ascedancy of whose virtues and actions had been thus extolled, told the sage, who had resigned from worldly cmotions, as if bashfully, as under. Manu said : His Divinity, Vishnu, who is the very incarnation of the Vedas, has created from his mouth you-Brahmins equipped with penance, Icarning and Yoga for self-realization. They are devoid of lust. His Divinity, who has a thousand feet, has created us (Kshatriyas the warrior-class) from His thousand arms for your (Bralımins) protection, the sages therefore say that Brahmins are His heart and Kshatriyas arc His body. Sir, all my doubts have been seiered simply by seeing you, since yourself have lovingly mentioned the duties of protectors It is my good luck that I could see your Reverence since it is difficult for unlucky persons to see you. It is my good luck that I have touched the blissful dust of your feet with my head. It is my good luck that you have given me advice and have thus done me a favour. It is my good luck that I have heard your penetrating speech, Sage ! since you are such, you may ·भीसंक्षिप्तभागयते 200 तृतीयस्कन्धे ठाविशोऽध्यायः प्रियवनोत्तानपदोः स्वसेयं दुहिता मम । अन्यिच्छति पति युक्तं ययाशीलगुणादिभिः ॥८॥ तत्प्रतीच्छ द्विजाप्येमा धद्धयोपहतां मया । सर्वात्मनानुरूपां ते गृहमेधिषु कर्मसु ॥९॥ प्रापिण्याच पादमुद्रोदकामोऽहममत्ता च तवात्मजा । आपयोरनुरूपोऽसायाद्यो वैवाहिको विधिः ॥१०॥ अतो भजिप्ये समयेन साध्वी यावत्तेजो विभृयादात्मनो मे । अतोधर्मान् पारमहंस्यमुख्यान शुफ्लपोकान यहु मन्येऽपिहिम्रान् ॥१५॥ यतोऽभवद्विश्यमिदं विचित्र संस्थास्यते यत्र च धावतिष्ठते । प्रजापतीनां पतिरेप मां परं प्रमाण भगवाननन्तः ॥१२॥ . मैत्रेय उवाच सोऽनु ज्ञात्वा व्यवसित महिप्या दुहितुःस्फुटम् । तस्मै गुणगणाढयाय ददौ तुल्यां प्रदर्षितः॥१३॥ condescend to hear the prayer of my humble self, distressed as I am on account of affection for my daughter. My this daughter, who is sister of Priyavrata and Uttanapada, desires to have a husband, suitable in age, character, virtues etc. Exalted Brahmin ! Please accept her. She has been brought here with confidence. She is quite competent in discharging household duties of your home. 2-9 The sage replied: It is true that I am desirous of entering into matrimony and your daughter also has not been given in marriage. This first ceremony of our wedding would, therefore, be appropriate. The only condition is that I will be devoted to the righteous lady till only she conceives through my yrıle semen. Thereafter, I will reverently resort to the duties of the highest order of recluses, prescribed by His Divinity and curtailing abstinance from injury to others in thought, word or deed. His infinite Divinity from whom the variegated universe has emanated, by whom it is maintained and in whom it merges and who is the o.erlord of the progenitors of all creatures, would be the final authority for me. 10-12 Maitreya said: When the King learnt about the unambiguous decision of his daughter through his queen, he was delighted and wedded her to the sage, since she was a suitable match for him and was repository of multitudes of virtues. Having thus given his daughter to a suitablc man, the King became free from anxiety. He was unab'e, however, to bear separation from her, repeatedly shed tears and esclaimed: "Good mother ! child! " He moistened the hair of his daughter niht tears Then, he fook leave of the exalted sage and having been permitted by him, the ..

·516 py201 श्रीसंक्षिप्तमागयते तृतीयस्कन्धे प्रयोविंशोऽध्यायः प्रतां दुहितरं सम्रा सहक्षाय गतन्यथः। अशक्नुयंस्तद्विरहं मुञ्चन् याप्पकलां मुहुः । आसिञ्चदम्ब वत्सेति नेत्रोदैर्दुहितुः शिसाः ॥en आमन्त्र्य तं मुनिघरमनुमातः सहानुगः । प्रतस्थे ग्थमारुहा समायः स्यपुरं नृपः ॥१५॥ यदिप्मती नाम पुरी सर्वसम्पत्समन्विता। न्यपनन् यन रोमाणि यनस्या विधुन्वतः ॥१६॥ घहिंमती नाम विभुयां निर्विश्य समायसत् । तस्यां प्रविष्टो भयनं तापत्रयविनाशनम् ॥१७॥ श्रयातयामास्तस्यासन यामाःस्वान्तरयापनाः शृण्यतो ध्यायतो विष्णोः कुर्वतो यतः कथाः। शारीरामानसा दिव्या चैयासे ये च मानुपाः। भौतिकाच कथं फ्लेशा वाधन्ते हरिसंश्रयम् ॥१९॥ पतत्त आदिराजस्य मनोश्चरितमद्भुतम् । वर्णित वर्णनीयस्य तदपत्योदयं शृणु ॥२०॥ ॥ इति श्रीमक्षिप्तभागवत तृतीयस्कन्धे द्वाविंशोऽध्याय ॥२२॥ अय त्रयोविंशोऽध्यायः मैग्रेय उवाच पितृभ्यां प्रस्थिते साध्यो पतिमिलितकोविदा । नित्यं पर्यचरत्प्रीन्या भवानीव भवं प्रभुम् ॥१॥ विधम्मेणात्मशोचेन गौरवेण दमेन च । शुश्रुपया सौहृदेन वाचा मधुरया च भोः ॥२॥ King got into his chariot with his queen and retinue and started for his metropolis named Barhishmati; which was full of riches of all sorts, The Divine Boar had shed his hair there while shaking His body. It was, therefore, called Barhishmati (Barhis-Kusha grass). The King who lived in this city, entered hus palace, which was capable of soothing afflictions of the three sorts (physical, ordained by gods and spiritual ). No part of his reign was barren, since he was passing his time in hearing about exploits of Vishnu meditating on them, composing accounts thereof and reciting them How can physical and mental troubles, caued by destiny or men or worldy calamites cause trouble to one, who has taken resort to Hari (Vishna)? I have rurated this marvelous wSSUI. of Vlaan–the first King-- which deserves to be recited Now, hear the arcount of his progeny 13-20 Thus ends chapter twentytwo of Bool III CHAPTER XXIII Maitreya said : Her parents having left her, the pious lady (Devahooti), who wis proficient in the interpretation of internal sentiments from external gestures, affectionately served her husband daily like Bhavani (Parvati-consort of God Shiva) serving His Divinity Bhava (Shiva) She gasc 26 ·202 धीसक्षिप्तभागवते हनीयम्पान्धे योनिशोऽध्यायः विहग्य कामं दम्भं च देपं लोभमधं मदम् । अप्रगत्तोद्यता नित्यं तेजीयांममनोपयत् ॥३] कालेन भूयसा क्षामां दर्शितां प्रतचर्यया । प्रेमगद्दया याचा पीडितः एपयाप्रवीत् ॥४॥ फर्दम उवाच तुष्टोऽहमद्य तय मानवि मानदायाः शुश्रूपया परमया परया च भन्या । यो देहिनामग्रगतीय सुहृत्स्वदेहो नापेक्षितः मुमुचितः क्षपितुं मदथें ॥५॥ ये मे स्वधर्मनिरतस्य तपासमाधिविद्यात्मयोगविजिता भगवत्प्रसादाः । तानेय ते मदनुसेवनयावरद्धान् दृष्टि प्रपदय वितराम्यभयानशोकान् ॥६॥ मैत्रेय उवाच प्रियायाः प्रियमन्विच्छन् कर्दमो योगमास्थितः। विमानं फामगं क्षचस्तहोवाविरचीकरत् सर्वकामदुर्घ दिव्यं सर्वरत्नप्लमन्वितम् । सर्वर्युपचयोदकं मणिस्तम्मेमपत्कृतम् ॥८॥ दिव्योपकरणोपेतं सर्वकाल सुखावहम् । पट्टिकाभिः पताकामिविचिनाभिरलंकृतम् ॥९॥ ईदग्गृहं तत्पश्यन्ती नातिप्रीतेन चेतसा। सर्वभूताशयाभिशः प्रायोचत्कर्दमः स्वयम् ॥१०॥ satisfaction to the illustrious sage by fidelity, piety, dignity, self-restraint, service, love and sweet speech and by avoiding lust, pretence, hatred, greed, sinful acts and arrogance, since she was ever vigilant and ir.dastrious. After a lapse of corsiderable time, the sage, who was pained to see her pale and emaciated due to her religious observances, told her mercifully in an affectionate but faltering tone as under. 1-4 Kardama said : Daughter of Manu! I am pleased with the great service and the extraordinary devotion of thine and reverence to me. You have not taken care of your body, though body is extremely dear to all creatures, and have wasted it for my sake. I am giving you supernatural vision. Behold with it the favours of His Divinity, which have been acquired by me by devotion to religious duties such as penance, concentration on His Divinity, spiritual knowledge and practise of Yoga. They are available to you without limit by virtue of thy service to me. 5-6 Maitreya said : Vidura ! Desirous of pleasing his beloved wife, Kardama resorted to Yoga and there and then created a heavenly air. chariot, capable of travelling to any desired destination. It was equipped with all desirable objects. It was divine, was studded with all sorts of jewels, was repository of multitudes of all sorts of magnificient objects, was supported by pillars of ruby, was equipped with supernatural furniture, gave comfort in all seasons and was decorated with exquisite curtains and banners. Kardama, who had acquired the faculty of knowing thoughts of all creatures, himself told his wife, who was looking at that peculiar mansion, like contrivance with her mind, which was much delighted : " Timid lady! Mount the hçavenly chariot after having a dip in this ·श्रीसंक्षिप्नभागवते 203 तृतीयस्कन्धे प्रयोविंशोऽध्यायः निमज्ज्यास्मिन् हदे भीरु चिमानमिदमारह । इदं शुहरतं तीर्थमाशिपां यापकं नृणाम् ॥११॥ सा ततः समादाय वचः कुवलयेक्षणा । आविवेश सरस्वत्याः सरः शिवजलाशयम् ॥१२॥ सान्तःसरसि वेश्मस्था शतानि दश कन्यका।नानेन तां महाहेण स्नापयित्वा मनस्विनीम् ।। दुकले निर्मले नूत्ने ददुरस्यै च मानाः । अन्नं सर्वगुणोपेतं पानं चैवामृतासवम् ॥१४॥ स तां कृतमलस्नानां विभ्राजन्तीमपूर्ववत् । जातभायो विमानं तढारोह्यदमिनहन् ॥१५॥ तस्मिन्नलुप्तमहिमा प्रिययानुरक्तो विद्याधरीभिरुपचीर्णवपुर्विमाने । यभ्राज उत्कचकुमुद्गणवानपीच्यस्ताराभिरावृत इबोड़पतिनभःस्थः ॥१६॥ वैशम्भके सुरसने नन्दने पुष्पभद्रके । मानसे चैत्ररथ्ये च स रेमे रामया रतः ॥१७॥ प्रेक्षयित्वा भुवो गोलं पत्न्यै यावान् स्वसंस्थया। बताश्चर्य महायोगी स्वाश्रमाय न्यवर्तत ॥१८॥ एवं योगानुभावेन दम्पत्यो रममाणयोः । शतं व्यतीयुः शरदः कामलालसयोमनार ॥१९॥ मतः सासुपुवे सद्यो देवहूतिः स्त्रियः प्रजाः। सांस्ताश्चारुसद्गयो लोहितोत्पलगन्धयः ॥२०॥ पति सा प्रनजिप्यन्तं तदाऽऽलक्ष्योशनी सती । स्मयमाना विस्लयेन हृदयेन वियता । उवाच ललितां वाचं निरुध्याश्रुकलां शनैः ॥२१॥ lake. This is a vertiable shrine created by His Divinity Vishnu and affords blessings to men. " In obedience to the direction of her husband, the lotus-eyed lady plunged into the lale, situated on the bank of the Saraswati and containing wholesome water. Inside the lake, one thousand virgins of the (aerial) mansion offered respects to her and bathed her with its highly valuable water and gave to her a pair of spotless clothes of silk, wholly beneficial food and drink containing nectarlıhe liquor. Vidura ! Destroyer of enemies ! Kardama de cloped feeling of love which was engendered in him for her, when she had washed off dirt from her body and appe red, therefore radiant as never before. He helped her ascend the acrial chariot. Kardama, who had unimpaired eminence, who was devoted to his beloved wife and who was being sers cd by demigoddesses, shone in the aerial chariot like the beautiful Moon in the sảy, surrounded by stars and blooming nigt foruses He d'allied' with his beloved wife in heavenly gardens named Vaishrambhaka, Surasana, Nandana, Pushpabhadraka, Manasa and Chaitraratha. The great Yogi showed to his wife the very man cllous terrastrial globe and then retur. ned to his hermitage with her beside him. A hundred autunins clapsed, as if this was only a short period while thic couple of the ardent lovers dallıcd with the aid of Yoga Thercaſter Devahooti gave birth to ninc daughters forth with. All of them had all-beautiful bodies and cxhumeel the fragrance of red lotuscs. Then, obserning that her husbanti wne desirous of cmbracing the order of recluses, a desoied wife as alır Weg pained and smilingly told him as under: 7-21 ·श्रीसंक्षिप्तभागवते 206 तृतीयस्कन्धे चतुर्विशेऽध्यायः मैत्रेय उवाच तावाश्यास्य जगत्स्रष्टा कुमारैः सहनारदः। हंसो हंसेन यानेन विधामपरमं ययौ ॥१२॥ मरीचये कलां प्रादादनसूयामथात्रये । श्रद्धामगिरसेऽयच्छत्पुलस्त्याय हविर्भुवम् ॥१२॥ पुलहाय गति युक्तां कतवे च क्रियां सतीम् । रयातिं च भृगवेऽयच्छसिष्टायाप्यरुन्धतीम् ॥१४॥ अथर्वणेऽदनाच्छान्ति यया यशो वितन्यते। विमर्षभान तोद्वाहान् सदारान् समलालयत् । प्रातिष्ठन्नन्दिमापन्नाः स्वं स्वमाश्रममण्डलम् ॥१५॥ स चायतीर्ण त्रियुगमाशाय विवुधर्षभम् । विविक्त उपसद्गम्य प्रणम्य समभापत ॥१६॥ बहुजन्मविपक्वेन सम्यग्योगसमाधिना । द्रष्टं यतन्ते यतयः शून्यागारेपु यत्पदम् ॥१७॥ स एव भगवानद्य हेलनं नगणय्य नः । गृहेषु जातो ग्राम्याणां यः स्वानां पक्षपोपणः ॥१८॥ परं प्रधानं पुरुपं महान्तं कालं कविं त्रिवृतं लोकपालम् । आत्मानुभूत्यानुगतप्रपञ्चं स्वच्छन्दशक्ति कपिलं प्रपद्ये ॥१९॥ आ स्माभिपृच्छेऽद्य पति प्रजानां त्वयावतीर्ण उताप्तकामः । परिव्रजत्पदवीमास्थितोऽहं चरिप्ये त्यां हृदि युअन् विशोकः ॥२०॥ Maitreya said : After congratulating the couple, Brahma-the creator of the world-went to his own abode in Satyaloka, which lies beyond the three worlds (the nether world, the Earth and the heaven) on his swan, accompanied by Sanatkumara brothers and Narada. Thereafter, Kardama gave his daughter Kala to Mareechi, Anasooya to Atri, Shraddha to Angiras, Havirbhoo to Pulatsya, Gati to Pulaha, Chaste Kriya to Kratu, Khyati to Bhrigu, Arundhati to Vasishtha and Shanti, whose aid religious sacrifices are performed to Atharvan. After they had gone through the wedding ceremonies, he entertained these em nent sages along with their wives. The happy couples then went to their respective hermitages 12-15 Knowing that Vishnu, who is foremost among the deities, had incarnated Himself, Kardama approached Him in solitude, bowed to Him and told Him : "His Divinity, who is partial to His devotces and for the vision of whose feet ascetics strive in secluded places with deep concentration achieved by Yoga which has ripened after many births, has incarnated Himself in our home, disregarding our sins. I, therefore, take refuge in Kapila, who is the Supreme spirit, the exalted source of thic universe, incarnation of Time, cmbodiment of knowledge of religious sacrifices, in whom temporal aspects Mogil self rcalization and where prouess is self-depe due to the birth. I solicit t! the creaticss so that I m Korrent depart from ti . to fruition lord of ·श्री संक्षिप्तभागयते 205 तृतीयस्कन्ये चतुर्दिशोऽध्यायः मैत्रेय उवाच देवहत्यपि संदेशं गौरवेण प्रजापतेः । सम्यक् श्रद्धाय पुरुष कूटस्थममजद्गुरुम् ॥४॥ तस्यां बहुतिये काले भगवान्मधुसूदनः । कार्दमं वीर्यमापनो जऽग्निरिव दारुणि ॥ तत्कर्दमाश्रमपदं सरस्वत्या परिथितम् । स्वयम्भूः सारुमृपिभिर्मरीच्यादिमिरभ्ययात् ॥ तत्त्वसंग्यानविनप्त्यै जातं विद्वानजः स्वराद । प्रहप्यमाणैरमुभिः कर्दमें चेदमभ्यधात् ॥ ब्रह्मोवाच इमा दुहितरः सभ्य तब वन्स मुमध्यमाः । सर्गमतं प्रभावैः स्यैवृहयिष्यन्यनेकया ॥८॥ अतस्त्यमृषिमुस्येभ्यो यथाशीलं यथारचि । आत्मज्ञाः परिदेवद्य विस्तृणीहि यशो भुवि ॥९॥ एप मानयि ते गर्भ प्रविष्टः कैटभार्दनः । अविद्यामंशयप्रन्यि छिला गां विचरिप्यति ॥१०॥ अयं सिद्धगणाधीशः साठ्यावार्यः सुसम्मतः ।लोके कपिल इत्याख्यां गन्ता ते कीर्तिवर्धनः ॥१९॥ institutions and faith. His Divinity Vishnu thus adored by thee, shall impart to thee spiritual knowledge, shall cut the knot of thy heart which causes attachment to worldly existence and shall thus extend His own glory. 1-3 Maitreya said: Devabooti too, reverently reposed confidence in the advice of Kardama, who was one of the progenitors of the creation and worshipped the eternal supreme spirit-master of the world. After a number of days clapsed, His Divinity, destroyer of the demon named Madhu-penetrated the semen of Kardama, uke fire pervadıng wood and incarnated Himself through her. Thereupon, Brahma the self born God came to the hermitage of Kardama, which was girdled by the Saraswati, in company of Mareechi and other sages. Since Brahma--the supreme spirit who had no worldly birth-Ines that His Divinity Vishnu had incarnated Himself for imparting the Sankhya system of philosophy, he was extremely delighted and told Kardama as under: 4-7 Brahma said : My venerable child! These slender-waisted daughters of thine shall expand this creation several fold by their own vitality. You should, therefore, give your daughters in marriage to principal sages in consonance with their desires and chspositions today and spread your glory on the Earth. Daughter of Manu! The destroyer of the demon named Kaitabha, who has penetrated thy womb. shall flourish on the Earth and shall cut thy Inot of indecisivenciarising from Maya. He shall be the master of multitudes of hed souls), shall be highly revered by masters of th. philosophy, attain glory under me8-11 ·श्रीसंक्षिप्तभागवते 204 तृतीयस्कन्धे चतुर्दिशोऽध्यायः देवहूतिरुवाच सर्व तद्भगवान्मामुपोवाह प्रतिश्रुतम् । अथापि मे प्रपन्नाया अभयं दातुमर्हसि ॥२२॥ ब्रह्मन् दुहिभिस्तुभ्यं विमृग्याः पतयः समाः। कश्चित्स्यान्मे विशोकाय त्वयि प्रव्रजिते वनम् सगो यः संस्तेर्हेतुरसन्सु विहितोऽधिया। स एन साधुपु कृतो निःसङ्गत्वाय कल्पते ॥२४॥ नेह यत्कर्म धर्माय न विरागाय कल्पते । न तीर्थपदसेवायै जीवन्नपि मृतो हि सः ॥२५॥ साहं भगवतो नूनं वञ्चिता मायया दृढम् । यत्वां विमुक्तिदं प्राप्य न मुमुक्षेय वन्धनात् ॥२६॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्ध कारिटयो गख्याने नयोविंशोऽध्यायः ॥२३॥ अथ चतुर्विंशोऽध्यायः ऋषिरुवाच मा सिदो राजपुत्रीत्थमात्मानं प्रत्यनिन्दिते । भगवांस्तेऽक्षरो गर्भमगत्सम्प्रपत्स्यते ॥१॥ धृतवतासि भद्रं ते दमेन नियमेन च । तपोद्रविणदानश्च श्रद्धया चेश्वरं भज ॥२॥ सत्वयाऽऽराधितःशुस्लो वितन्यन्मामकं यशः। छेत्ता ते हयग्रन्थिमौदर्यो ब्रह्मभावनः ॥३॥ Devahooti said : All that my lord had promised has been fulfilled. All same, he deserves to confer on me freedom for fear, since I have surrendered myself to him, Spiritual sage ! You will have to find out bridegrooms, good matches for our daughters. There should also be somcone to console mc in my grief when you have retired to the forest. Attachment to wiched persons, formed by foolishness, is the cause of worldly existence. II, however, attachment is contracted with saintly persons, it results in detachment from worldly existence. A man, whosc actions do not result in rightcousness, detachment from worldly life or devotion to Vishnu, is like a dead person, cyen though he may be alivc. The self. same I have been however, deceived by the Maya of His Divinity, since having resorted to you, who are capable of giving salvation, I did not entertain desire for salvation. 22-26 Thus ends cluapter twentythree of Book III CHIAPTER XXIV Sage Kardama said : Irreproachable Princess I Do not aMict thyser thus, since the Lord of Liternity shall cnter thy woml) crc long. Thou art leading an austere liſe. I bless tliec. Worship His Divinity by reso traint of organs of senses, selfcontrol, penance, donations to charitable ·श्रीसंक्षिप्तभरगवते 205 तृतीयस्कन्धे चतुर्विशोऽध्यायः मैत्रेय उवाच देवहूत्यपि संदेशं गौरवेण प्रजापत्तेः । सम्यक् श्रद्धाय पुरुषं कूटस्थममजद्गुरुम् ॥४॥ तस्यां बहुतिथे काले भगवान्मधुसूदनः । कार्दमें वीर्यमापनो जज्ञेऽग्निरिव दारुणि ॥५॥ तत्कदमाश्रमपदं सरस्वत्या परिथितम् । स्वयम्भूः साकमृपिभिर्मरीच्यादिभिरभ्ययात् ॥६॥ तत्यसंप्यानविज्ञप्त्यै जातं विद्वानजः स्वराट् । प्रहप्यमाणैरसुभिः कर्दमं चेदमभ्यधात् ॥७॥ ब्रह्मोवाच इमा दुहितरः सभ्य तय वत्स सुमध्यमाः । सर्गमेत प्रभावैः स्वैर्वृहयिष्यन्त्यनेकधा ॥८॥ अतस्त्वमृपिमुख्येभ्यो यथाशीलं यथारूचि । आत्मजाः परिदेहध विस्तृणीहि यशो भुवि ॥९॥ एप मानवि ते गर्भ प्रविष्टः कैटभार्दनः । अविद्यासंशयप्रन्यि छित्त्वा गां विचरिष्यति ॥१०॥ अयं सिद्धगणाधीशः सायावार्यः सुसम्मतः । लोके कपिल इत्याख्यां गन्ता ते कीर्तिवर्धनः ॥११॥ institutions and faith. His Divinity Vishnu thus adored by thee, shall impart to thee spiritual knowledge, shall cut the knot of thy heart which causes attachment to worldly caistence and shall thus extend His own glory. 1-3 Maitreya said : Devahooti too, reverently reposed confidence in the advice of Kardama, who was one of the progenitors of the creation and worshipped the eternal supreme spirit-master of the world. After a number of days clapsed, His Divinity, destroyer of the demon named Madhu-penetrated the semen of Kardama, like fire pervading wood and incarnated Himself through her. Thereupon, Brahma the self-born God came to the hermitage of Kardama, which was girdled by the Saraswati, in company of Mareechi and other sages. Since Brahma--the supreme spirit who had no worldly birth--knew that His Divinity Vishnu had incarnated Himself for imparting the Sankhya system of philosophy, he was extremely delighted and told Kardama as under: 4-7 Brahma said : My venerable child! These slender-waisted daughters of thine shall expand this creation several fold by their own vitality. You should, therefore, give your daughters in marriage to principal sages in consonance with their desires and dispositions today and spread your glory on the Earth. Daughter of Manu! The destroyer of the demon named Kaitabha, who has penetrated thy womb, shall flourish on the Earth and shall cut thy knot of indecisiveness arising from Maya. He shall be the master of multitudes of Siddhas (accomplished souls), shall be highly revered by the masters of the Sankhya system of philosophy, attain glory under the name of Kapila and shall extend thy fame. 8-11 ·श्रीसंक्षिप्तभागवते 206 तृतीयस्कन्धे चतुर्विशोऽध्यायः मैत्रेय उवाच तावाश्यात्य जगत्स्नप्टा कुमारैः सहनारदः । हंसो हंसेन यानेन विधामपरमं ययौ ॥१२॥ मरीचये कलां प्रादादनस्यामधात्रये । श्रद्धामगिरसेऽयच्छरपुलस्त्याय हविर्भुवम् ॥१॥ पुलहाय गतिं युक्तां क्रतवे च क्रियां सतीम् । रयाति च भृगवेऽयच्छसिष्टायाप्यरुन्धतीम् ॥१४॥ अथर्वणेऽदहाच्छान्ति यया यशो वितन्यते। विमर्पभान् कृतोद्वाहान् सदारान् समलालयत् । प्रातिष्टन्नन्दिमापन्नाः स्वं स्वमाश्रममण्डलम् ॥१५॥ स चावतीर्ण प्रियुगमानाय विवुधर्षभम् । विविक उपसगम्य प्रणम्य सममायत ॥१६॥ बहुजन्मविपश्येन सम्यग्योगसमाधिना । द्रष्टं यतन्ते यतयः शून्यागारेषु यत्पदम् ॥१७॥ स पर भगवानद्य हेलनं नगणय्य नः । गृहेषु जातो ग्राम्याणां यः स्वानां पक्षपोपणः ॥१८॥ परं प्रधानं पुरुपं महान्तं कालं कविं त्रिवृतं लोकपालम् । आत्मानुभूत्यानुगतप्रपञ्चं स्वच्छन्दशक्ति कपिलं प्रपद्ये ॥१९॥ या स्माभिपृच्छेऽद्य पति प्रजानां त्वयावतीर्णार्ण उताप्तकामः । परिव्रजत्पदवीमास्थितोऽहं चरिप्ये त्यां हृदि युअन् विशोकः ॥२०॥ Maitreya said : After congratulating the couple, Brahma the creator of the world-went to his own abode in Satyaloha, which lies beyond the three worlds (the nether world, the Earth and the heaven) on his swan, accompanied by Sanatkumara brothers and Narada. Thereafter, Kardama gave his daughter Kala to Mareechi, Anasooya to Atri, Shraddha to Angiras, Havirbhoo to Pulatsya, Gati to Pulaha, Chaste Kriya to Kratu, Khyati to Bhrigu, Arundhati to Vasishtha and Shanti, whose aid religious sacrifices are performed to Atharvan. After they had gone through the wedding ceremonies, he entertained these em nent sages along with their wives. The happy couples then went to their respective hermitages. 12-15 Knowing that Vislınu, who is foremost among the deitics, had incarnated Himself, Kardama approached Him in solitudc, bowed to Him and told Him : "His Divinity, who is partial to His devotecs and for the vision of whose feet ascetics strive in sccluded places with deep concentration achieved by Yoga which has ripened after many births, has incarnated Himself in our home, disregarding our sins. I, thercfore, tale reſoge in Kapila, who is the Supreme spirit, the cxalıcd source of the universe, incarnation of Time, cmbodiment of knowledge of rcligious sacrifices, in whom temporal aspects of life merge through self realizatioti and whose prosess is self-dependent. My desires have come to fruition due to thy birth. I solicit thy permission, since thou art the lord of the creations, so that I may embrace the order of recluses, be free from sorrow and depart from this place, keeping thee in my heart. 16-20° ·थ्रीसंक्षिप्तभागवते 207 तृतीयस्कन्धे चतुर्विोऽध्यायः श्रीभगवानुवाच पतन्मे जन्म लोकेऽस्मिन्मुमुक्षूणां दुराशयात् । प्रसंख्यानाय तत्त्वानां सम्मतायात्मदर्शने ॥२१॥ पप आत्मपथोऽव्यक्तो नष्टः कालेन भूयमा । नं प्रवर्तयितुं देहमिमं विद्धि मया भृतम् ॥२२॥ गच्छ कामं मयाऽऽपृष्टो मयि संन्यस्तकर्मणा । जित्या सुदुर्जय मृत्युममृतत्वाय मां भज ॥२३॥ मामात्मानं स्वयंज्योतिःसर्वभूतगुहाशयम् । आत्मन्येवात्मना वीक्ष्य विशोकोऽभयमृच्छसि ॥२४॥ मात्र आध्यात्मिकी विद्यां शमनी सर्वकर्मणाम् । चित्तरिप्ये यया चासो भय चातितरिष्यति ॥२॥ मैत्रेय उवाच एवं समुदितस्तेन कपिलेन प्रजापतिः । दक्षिणीकृत्य तं प्रीतो घनमेव जगाम है ॥२६॥ निरहंकृतिनिर्ममश्च निईन्द्वः समदृक् स्थद्दक । प्रत्यप्रशान्तधीरः प्रशान्तोमिरिचोदधि ॥२७॥ यासुदेवे भगवति सर्वशे प्रत्यगात्मानि । परेण भक्तिभावेन लन्यात्मा मुक्तयन्धनः ॥२८॥ इच्छाद्वेषविहीनेन सर्वत्र समचेतसा । भगवद्भक्तियुक्तेन प्राप्ता भागवती गतिः ॥२९॥ ॥ इति श्रीक्षिप्तभागवते तृतीयस्कन्धे कापिलेये चतुविशोऽध्यायः ॥२४॥ His Divinity said: My this, incarnation is meant for preaching the Sankhya system of philosophy, which is acknowledged to be capable of leading to self-realization in the case of persons, who are desirous of securing salvation from the abhorable temporal world. This path of self-rcalization and attainment of the unmanifest supreme spirit had been extinct for a long time. Know that I have assumed this body for exposition of this system. Since you have consigned the fruits of your activities to Me, you have My permission to go wherever you like. Vanquish the extremely unconquerable death and resort to Me for attain. ing immortality. When you shall have vision of Me, who am self-illuminous and shall repose in the hearts of all creatures and yourself in Me with your spirit, you shall be free from sorrow and achieve fearlessness. I will expound to My mother spiritual knowledge, which erazes the effect of all actions, whereby she too shall transgress fear. 21-25 Maitreya said : Having been thus permitted by Kapila, Kardama (who is one of the progenitors of the creation) circumambulated around the former and went to a forest in a delightful mood. He cast off his cgo and attachment 10 temporal objects. He became free from any feeling of duality and became balanced in viewing at things. He got spiritual insight and his mind became completely unruffled. He became patient like an ocean having placid waves, having secured ·श्रीसंक्षिप्तभागयते 208 तृतीयस्कन्धे पञ्चविंशोऽध्यायः अथ पश्चविंशोऽध्यायः मैत्रेय उवाच पितरि प्रस्थितेऽरण्य मातुः प्रियचिकीर्पया। तस्मिन् विन्दुसरेऽवात्सीद्भगवान् कपिलः किल॥१॥ तमासीनमकर्माणं तत्त्वमार्गाग्रदर्शनम् । स्वसुतं देवहूत्याह धातुः संस्मरती वचः ॥२॥ देवहूतिरुवाच निविण्णा नितरां भूमन्नसदिन्द्रियतर्पणात् । येन सम्भाव्यमानेन प्रपन्नान्धं तमः प्रभो ॥३॥ अथ मे देव सम्मोहमपाक'टुं त्वमर्हसि । योऽधग्रहोऽहममेतीत्येतस्मिन् योजितस्त्वया ॥४॥ तं त्वा गताहं शरणं शरण्य स्वभृत्यसंसारतरोः कुठारम् । जिज्ञासयाई प्रकृतेः पूरुषस्य नमामि सद्धर्मविदां घरिष्ठम् ॥५॥ श्रीभगवानुवाच योग आध्यात्मिकः पुंसां मतो निःथेयसाय मे। अत्यन्तोपरतिर्यत्र दुःखस्य च सुखस्य च ॥६॥ self realization by his conscious extreme devotion to His omnipotent Divinity Vasudeva (Vishnu) who is the soul of all creatures He became free from worldly bonds, devoid of desires and feeling of hatred, had universal mental equillibrium, became devoted to His Divinity and attained Vaikuntha (abode of Vishnu). 26-29 Thus ends chapter twentyfour of Bool III CHAPTER XXV Maitreya said : After his father had departed for the forest, His Divinity Kapla resided on the bank of the Bindu Sarovar itself with the desirc of doing what His mother desired. Recollecting the words of the creator (Brahma), Devahooti asked her son, who was then sented who did not engage in any activity and who was a guide to philosophical studics, as under 1-2 Devahooti said: All pervading Xſaster! I have become extremely disgusted with my craving for the unreal sensualness, by resorting to it I have only reached spiritual darkness. Your Divinity! You should, therefore, drive off my infatuation, which is an impediment, contrivcd by you, in spiritual pucsuits and results in cgoism and possessiveness. I fiase, therefore, resigned myself to you, with the desire of attaining l'urusha (Supreme Spirit) and Pralriti (Nature) You arc prc eminent among exponents of the righteous paths. 3-5 ·श्रीसंक्षिप्तभागयते 209 तृतीयस्कन्धे पञ्चविंशोऽध्यायः चेतः खल्यस्य यन्धाय मुक्तये चात्मनो मतम् । गुणेषु सक्तं बन्धाय रतं वा पुंसि मुक्तये ॥७॥ भइममाभिमानोत्थैः कामलोभादिभिर्मलेः । वीतं यदा मनः शुद्धमदुःखमसुखं समम् ॥८॥ नयुज्यमानया भक्त्या भगवत्यखिलान्मनि। सदृशोऽस्ति शियः पन्था योगिनां ब्रह्मसिद्धये ॥९॥ प्रसङ्गमजरं पाशमात्मनः कवयो विदुः । स ण्य साधुपु कृतो मोक्षद्वारमपावृतम् ॥१०॥ तितिक्षवः कारुणिकाः सुहृदः सर्वदेहिनाम् । अजातशत्रवः शान्ताः साधवः साधुभूपणाः ॥११॥ मय्यनन्येन भावेन भक्ति कुर्वन्ति ये दृढाम् । मस्कृते त्यक्तकर्माणत्यक्तस्वजनवान्धवाः ॥१२॥ मदाश्रयाः कथा मृष्टाः शृण्वन्ति कथयन्ति च । तपन्ति विविधास्तापा नैतान्मगतचेतसः ॥१३॥ त पते साधनः साध्धि सर्वसङ्गविवर्जिताः । सहस्तेप्यथ ते प्रार्थ्यः सङ्गदोपहरा हि ते ॥१॥ सतां प्रमहान्मम वीर्यसंविदो भयन्ति हत्कर्णरसायनाः कथाः। तज्जोपणादाश्यपवर्गवर्मनि श्रद्धा रतिभक्तिरनुक्रमिप्यति ॥१५॥ His Divinity (Kapila) said : For attainment of final beautitude by men, I approve spiritual knowledge, which leads to extinctions of feelings of pleasure and pain. The mind is considered to be the veritable cause of bondage or salvation of the soul. If it were attached to the qualities (of Sattwa, Rajas and Tamas), the result is bondage and if it were devoted to the Supreme Spirit (Purusha), the result is salvation. When the mind is purged of the impurities consisting of desires, avarice etc. which arise from egoism, possessiveness and self-indulgence, it becomes purified, does not have feelings of pleasure and pain and attains mental cquilibrium. There is no propitious path for attainment of the Supreme spirit by Yogis, which could match resort to devotion to His Divnity, who is the soul of the whole creation. Saintly persons have held that attachment to sensuousness is the undecaying bond of the soul, while the same attachment, if directed to saintly persons, is tantamount to the open door to salvation. Saintly persons are for-bearing, compassionate and friendly to all creatures. They do not consider any one as an enemy. They are tranquil and consider saintly character as an ornament. They are firmly devoted to Me without any feeling of reserve. Renounce temporal activities and forsake friends and relatives for My sake in their devotion to Me. They hear and narrate accounts relating to Mr. Various afflictions do not afflict those whose mind is devoted to Me. Saintly mother 1 You should seek association with such saintly persons who shun all associations, since they destroy the evil effects of association. Association with saintly persons results in recital of accounts which impart knowledge of My exploits, which are, therefore, an elixir to the heart and ears, Recourse 27 ·श्रीसंक्षिप्तभागवते 210 हतीयस्कन्धे पञ्चविंशोऽध्याय: भक्त्या पुमाआतविराग पेन्द्रियाद् दृष्टभुतान्मद्रचनानुचिन्तया । चित्तस्य यत्तो ग्रहणे योगयुक्तो यतिप्यते ऋजुभियोगमार्गः ॥१६॥ असेवयाय प्रकृतेर्गुणानां शानेन वैराग्यविजृम्भितेन । योगेन मय्यर्पितया च भक्त्या मां प्रत्यगात्मानमिहावमधे ॥१७॥ देवहतिरुवाच फाचित्रय्युचिता भक्तिः कीदृशी मम गोचरा। यया पदं ते निर्वाणमासान्यानवा अहम् ॥१८॥ यो योगो भगवद्वाणो निर्वाणात्मंस्त्वयोदितः। कीदृशः कति चागानि यतस्तत्त्वाययोधनम् ॥१९॥ श्रीभगवानुवाच देवानां गुणलिङ्गानामानुषिककर्मणाम् । सत्त्व पधैकमनसो वृत्तिः स्वाभाविकी तु या ॥२०॥ to them quickly results in faith on the ways of attaining salvation, love for it and devotion to it. A man imbibes aversion from firmly established sensuous objects by devotion to Me, which ensues from contemplation of My creation. Thereafter, he gets ready for control of mind by resort to Yoga by adoption of the simple Yogic school of philosophy. Thus, an ascetic gets My vision—the soul of all creatures-by abstaining from resort to the qualities of Prakriti (Nature) by spiritul knowledge, augm. ented by abstinence from attachment to temporal objects, by resort to Yoga and by devotion to Me. 6-17 Devahooti said : What sort of devotion to you, whereby I may enjoy unity with you with ease, is open to me? Oh personification of salvation! Which sort of Yoga by which knowledge of the Supreme Spirit is obtained, did you mention and how many aspects has it ? 18-19 His Divinity said : If single minded atttiude of the organs of perception, which normally attract sensuous objects and which are devoted to ritual enjoined by the Vedas, were to turn voluntarily to His Divinity, it results in devotion to His Divinity without being inspired by any object. Such devotion to His Divinity is superior to even salvation and wears out the subtle frame of the soul, like thc digestive firc of the stomach consuming caten food. Some persons, who are devoted to the service of My feet and cndevour to achieve Me do not desire even union with Mc. These devotees of Vishnu meet each other and sing about My exploits, Mother ! These saintly persons have the vision of My radiant divine forms, having gracious countenances and Fuddy cycs and which confer favours. They have even covetable conver- ·श्रीसंक्षिप्तभागयते 2li कृतीयस्कन्धे पञ्चविंशयायः अनिमित्ता भागवती भक्तिः सिद्धेगरीयसी। जरयत्याशु या कोशं निगोर्णमनलो यथा ॥२१॥ नैकात्मतां मे स्पृहयन्ति केचिन्मन्पादसेवाभिरता मदीहाः । येऽन्योन्यतो भागवताः प्रसज्य सभाजयन्ते मम पौरुषाणि ॥२२॥ पश्यन्ति ते मे रुचिराण्यम्य सन्तः प्रसन्नवक्त्रारणलोचनानि । रूपाणि दिव्यानि घरमदानि साकं वाचं स्पृहणीयां वदन्ति ॥२३|| न कहि चिन्मन्पराः शान्तरूप नलयन्ति नो मेऽनिमियो लेढि हेतिः । येपामहं प्रिय आत्मा सुतश्च सखा गुरुः सुहृदो देवमिप्टम् ॥२४॥ इम लोकं तथैयामुमात्मानमुमयायिनम् । आत्मानमनु ये चेह ये रायः पशवो गृहाः ॥२५॥ विसृज्य सर्वानन्यांश्च मामेवं विश्वतोमुखम् । भजन्त्यनन्यया भक्त्या तान्मृत्योरतिपारये ॥२६॥ नान्यत्र मद्भगवतः प्रधानपुरुषेश्वरात् । आत्मनः सर्वभूतानां भयं तीनं निवर्तते ॥२७॥ शानवैराग्ययुक्तेन भक्तियोगेन योगिनः । क्षमाय पादमूलं में प्रविशन्त्यकुतोभयम् ॥२८॥ पनावानेव लोकेऽस्मिन् पुंसां निःश्रेयसोदयः।तीनेण भक्तियोगेन मनो मय्यपितं स्थिरम् ॥२९॥ ॥ इति श्रीसक्षिप्नभागवते तृतीयस्ये कापिटेयोपाख्याने पचविंशोऽध्याय ॥२५॥ sations with these forms. Unruffied mother ! Those who hold Me dear or consider Me as their son, friend, teacher, lover, divinity or a chosen onc and are dedicated to Me do not perish. My ever vigilant weapon (the wheel of time) does not touch them. Those discard attraction for their present existence or for life after death or those whose heart is not attached to these or to body, wealth, domestic, animals, houses and all other possessions and resort with singular devotion to Me, who am omnipresent, arc helped by Me to transgress death That intense fear death, entertained by all creatures, does not abate, except by resort to Me, since I am the master of Purusha and Prakriti. Yogis enter the protection of My feet, where there is no fear from anywhere, with the aid of the cult of devotion to God, accompanied by spiritual knowledge and abstinence from wordly passions for happiness. Dedication of a steady mind to Me with intense devotion by men is tantamount to complete final beautitude. 20-29 Thus ends chapter twenty fifth of Book III ·श्रीसंक्षिप्तभागवते 212 तृतीयस्कन्धे पड्यिशोऽध्यायः अथ पड्विंशोऽध्यायः श्रीभगवानुवाच अथ ते सम्प्रवक्ष्यामि तत्वानां लक्षणं पृथक् । यद्विदित्वा विमुच्येत पुरुषः प्रारुतैर्गुणैः ॥१॥ अनादिरात्मा पुरुषो निर्गुणः प्रकृतेः परः । प्रत्यग्धामा त्ययंज्योतिर्विश्वं येन समन्वितम् ॥२॥ स एप प्रकृति सूक्ष्मां दैवी गुणमयीं विभुः । यदृच्छयैवोपगतामभ्यपद्यत लीलया ॥३॥ गुणैर्विचित्राः सृजती सरूपाः प्रकृति प्रजाः। विलोक्य मुमुहे सद्यः स इह शानगृहया ॥४॥ एवं पराभिध्यानेन कर्तृत्वं प्रकृतेः पुमान् । कर्मसु क्रियमाणेपु गुणेरात्मनि मन्यते ॥५॥ तदस्य संसृतिर्वन्धः पारतन्त्र्यं च तत्कृतम् । भवत्यकर्तुरीशस्य साक्षिणो निर्वृतात्मनः ॥६॥ कार्यकारणकर्तृत्वे कारणं प्रकृति विदुः । भोक्तृत्वे सुखदुःयानां पुरुषं प्रकृतेः परम् ॥ देवहूतिरुवाच प्रकृतेः पुरुपस्यापि लक्षणं पुरुपोत्तम । ब्रूहि कारणयोरस्य सदसञ्च यदात्मकम् ॥८॥ CHAPTER XXVI His Divinity said: I will now describe to you distinct characteristics of primary elements. A man is liberated from the effects of the qualities of Prakriti (the original source of the material world) by the knowledge of these qualities. The Soul, which is eternal, is the Supreme Spirit ( Purusha). It pervades the universe; is devoid of all the qualities viz. Sattwa-Sublimity), Rajas (mundanity) and Tamas (Spiritual darkness ), is distinct from Prakriti in every creature and is self-illuminous. It was this all pervading Supreme spirit which, by its own will, reccived the subtlc and divine Prakriti, which has the qualities of Sattwa, Rajas and Tamas, when it approached the former. On observing that the Prahriti was creations, which were variegated on account of their qualities and which were similar to it in forms, the Supreme Spirit (Purusha) became instantly infatuated since its knowledge was shrouded by it. Thus, actions performed by the qualities of Prakriti were considered by it to be its own actions, since it was constantly thinking of it. Though the soul itself is inactive, is the master, is only an overscer and is blissful, its cgo is the cause the bond of worldly life and dependence caused by it. Learned men held that the Parkriti is the cause in bringing about cause and effect, while it is the soul, which is distinct from the Prahriti, which cnjoys happiness and miseries. 1-7 Devahooti said : Supreme Spirit ! I have learnt about the character.

·श्रीसंक्षिप्तभागवते 213 तृतीयस्कन्धे पडूयिशोऽध्यायः श्रीभगवानुवाच यत्तस्त्रिगुणमव्यक्तं नित्यं सदसदात्मकम् । प्रधान प्रकृति प्राहुरविशेष विशेषवत् ॥९॥ पञ्चभिः पञ्चभिब्रह्म चतुर्भिर्दशभिस्तथा । एतच्चतुर्विशतिकं गणं प्राधानिक विदुः । सनिवेशो मया प्रोक्तो यः कालः पञ्चविंशकः ॥१०॥ प्रकृतेर्गुणसाम्यस्य निर्विशेषस्य मानचि । चेप्टा यतः स भगवान् काल इन्युपलक्षितः ॥११॥ अन्तः पुरुपरूपेण कालरूपेण यो यहिः । समन्वेत्येप सत्वानां भगवानात्ममायया ॥१२॥ दैवात्क्षुभितधर्मिण्यां स्वरयां योनौ परः पुमान् । आधत्त वीर्य सासूत महत्तत्त्वं हिरण्मयम् ॥१३॥ यत्तत्सत्त्वगुणं स्वच्छं शान्तं भगवतः पदम् । यदाहुर्वासुदेवारयं चित्तं तन्महदात्मकम् ॥१४॥ स्वच्छत्यमविकारित्वं शान्तत्वमिति चेतसः । वृत्तिभिर्लक्षणं प्रोक्तं यथापां प्रकृतिः परा ॥१५॥ महत्तत्त्वाद्विकुर्वाणाद्भगवद्वीर्यसम्भवात् । क्रियाशक्तिरहंकारस्त्रिविधः समपद्यत ॥१६॥ istics of the Prakriti and also of the soul. Now, tell me which of the Prakriti are real and which of them are unreal 8 His Divinity said: The primary principal entity (Mahat-tattwa or cosmos ), which has the qualities of Sattwa, Rajas and Tamas, which is unmanifest, which is composed of real and unreal entities and which appears to be possessed of the qualities, though it has none, is called Prakriti. Learned mer say that a congregation of twenty-four elements consisting of two groups of five elements each, one group of ten elements and one group of four elements, is the primary entity. Time is the twenty-fifth element. Daughter of Manu! The element, which brings about activity in the even state of the qualities of the Prakriti, is known as Time, which is the manifestation of His Divinity. This manifestation of His Divinity as time resides in creatures in the form of soul by dint of His Divinity's Maya and stays outside as Time. Purusha (Supreme Spirit) deposited His semen in the womb of thc Prakriti, which was then in an agitated condition, with His divine Prakriti thereupon gave birth to the lustrous Mahat-tattwa. 9-13 The mind, which has the quality of Sattva (alone), which is pellucid and tranquil and which is the seat of God, is what is Inown as Vasudeva and is composed of the Mahat-tattwa The characteristics of the mind are said to be pellucidity, immutability and tranquility with regard to its attitudes, like the original state of water. 14-15 Lgo is of three types., viz., (1) Subject to change (which pertains to quality of Sattwa), (2) lustrous (which pertains to the quality of Rajas). and (3) dark which pertains to the quality of Tamas power. The ·----- ---- थीसंक्षिप्तभागवते 214 तृतीयस्फन्धे पपिशोऽध्यायः धैकारिकस्तैजसश्च तामसश्च यतो भवः । मनसश्चेन्द्रियाणां च भूतानां महतामपि ॥१७॥ सहस्रशिरसं साक्षाद्यमनन्तं प्रचक्षते । संकर्षणायं पुरुष भूतेन्द्रियमनोमयम् ॥१८॥ फर्तृत्वं करणत्वं च कार्यत्वं चेति लक्षणम् । शान्तधोरविमूढत्यमिति या स्यादहकृतेः ॥१९॥ वैकारिकाद्विकुर्वाणान्मनस्तत्वमजायत । यत्संकल्पविकल्पाभ्यां वर्तते फामसम्भवः ॥२०॥ यद्विदुर्वनिरुद्धाख्यं हपीकाणामधीश्वरम् । शारदेन्दीवरदयाम संराध्यं योगिभिः शनैः ॥२१॥ तैजसात्तु चिकुर्वाणाद् बुद्धितत्वमभूत्सति। द्रव्यस्फुरणविज्ञानमिन्द्रियाणामनुग्रहः ॥२२॥ संशयोऽथ विपर्यासो निश्चयः स्मृतिरेय च । स्वाप इत्युच्यते बुद्धलक्षणं वृत्तितः पृथक् ॥२३॥ तेजतानीन्द्रियाण्येव क्रियाज्ञानविभागशः । प्राणस्य हि क्रियाशक्तियुद्धविज्ञानशचिता ॥२४॥ तामसाच्च विकुर्वाणाद् भगवद्वीर्यचोदितात् । शब्दमात्रमभूचस्मान्नभः थोत्रं तु शन्दगम् । अर्थाश्रयत्वं शब्दस्य लक्षणं कथयो विदुः ॥२५॥ It was born of the Mahat-tattwa, which was born of the semen of His Divinity when it underwent change and has the power of activity. The mind, the organs of senses and the five elements (ether, wind, light, water and earth ) were born of them, ego, consisting of the five elements, the organs of senses and the mind, is called the Supreme Being, is known as Sankarshana (attracting everything to itself), who is the veritable God of Infinity, having a thousand heads. The characteristics of the ego consist of the functions of an agent, cause, effect, tranquility, terrificness and ignorance. 16-19 When the quality of Sattwa---which is subject to change, underwent change, the element called mind, which gives birth to desires by reso. luteness and indecision, was born. Learned men know it by the name of Aniruddha, who is the master of the organs of senses, is bluish in the object of adoration by Yogis. 20-21 Virtuous lady: When the lustrous element (the quality of Rajas) underwent change, the element called intellect ensued, whereby the organs of senses acquire knowledge of elementary substances and are favoured with that knowledge. The characteristics of intellect are doubt, false perception, resoluteness, remembrance and sleep, according to its different attitudes The organs born of lustrous clements are classified as organs of activity and organs of perception. The functions of activity belong to the life-breath and those of perception belong intellect. 22-24 When the clement of spiritual darkness (Tamas), inspired by the power of His Divnity, underwent change, thc ether having the primary ·श्रीसंक्षिप्तमागवते 215 तृतीयस्कन्धे पड्डिशोऽध्यायः भूतानां छिद्रदातृत्व पहिरन्तरमेव च । प्राणेन्द्रियात्मधिष्ण्यत्वं नमसो वृत्तिलक्षणम् ॥२६॥ नमसः शब्दतन्मात्रात्कालगत्या विकुर्वतः। स्पोऽभवत्ततो वायुस्त्वक् स्पर्शस्य च संग्रहः ॥२७॥ मृदुत्वं फठिनत्यं च शत्यमुप्णत्यमेम च । एतस्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्यतः ॥२८॥ चालन व्यूहन प्राप्तिर्नेतृत्वं द्रव्यशब्दयोः । सन्द्रियाणामात्मन्यं वायोः कर्माभिलक्षणम् ॥२९॥ घायोश्च स्पर्शतन्मात्रादूपं देवेरितादभूत् । समुत्थितं ततस्तेजश्वभू रूपोपलम्भनम् ॥३०॥ द्रव्यारतित्वं गुणता व्यक्तिसंस्थात्वमेव च । तेजस्त्वं तेजस साध्धि रूपमात्रस्य वृत्तयः ॥३॥ element of sound, came into existence. The ear (the organ of hearing) receives sound. Learned men say that the characteristic of sound is the resort of meaning to it. The characteristics of other consist of giving space outside and inside to all creatures. It is the resort of the life-breath, organs of perception and the soul. When the ether, having the primary element of sound, underwent change by aflux of time, the feeling of sensation was born therefrom. The wind was born of the sensation of touch. The skin is capable of feeling the sensation of touch Feelings of softness, hardness, coolness and heat are the characteristics of the sensation of touch, which is born of the element of wind. Propulsion, collection, connecting objects with the organs of perception, uniting with its meaning and imparting vigour to all organs are the characteristics of the element of wind. When the primary clement of touch which, was born of the wind, underwent change at the instance of His Divinity, the perception of form arose. From it was born light, Eyes are the organs of acquiring perception of form. Saintly lady! Giving shape to a substance, pervading it with qualities and resulting in forms of substances are the characteristics of the element of form. Shining, digestion, drinking, cating, destruction of cold, drying, hunger and thirst are the functions of the element of light. When the primary element of the perception of form underwent change at the instance of His Divinity, the element of tastc ensued therefrom and water resulted from the latter. The tongue has the function of taste, though taste by itself is singular, it divides itself into sevcral tastes, such as astringent, skeet, pungent, bitter and sour on account of the change in the nature of objects associated with it. Moistening, collecting atoms, etc., giving contentment, nourishing life, thirst, softcning any object, removing, heat and being produced again are the charactçristics of water, ·श्रीसक्षिप्तभागवते 216 एतीयस्कन्धे पशिोऽध्यायः घोतनं पचनं पानमदनं हिममर्दनम् । तेजसो पृत्तयस्त्वेताः शोषणं क्षत्तृढेय च ॥३२॥ रुपमामाद्विकुणात्तेजसो दैयचोदितात् । रसमात्रमभूत्तस्मादम्भो जिह्या रसग्रहः ॥३३॥ कपायो मधुरस्तिक्तः कटवम्ल इति नेकधा । भौतिकानां विकारेण रस एको विभिधते ॥३॥ फ्लेदन पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम्। तापापनोदो भूयस्त्वमम्मसोवृत्तयस्त्विमाः ॥३५॥ रसमानाद्विकुर्वाणादम्भसो दैवचोदितात् । गन्धमात्रमभूत्तस्मात्पृथ्वी माणस्तु गन्धगः ॥३६॥ फरम्भपूतिसौरभ्यशान्तोग्राम्लादिभि पृथक् । व्यावयववैपम्याद्गन्ध पको विभिद्यते ॥३७॥ भावन ब्रह्मणः स्थानं धारणं सद्विशेषणम् । सर्वसत्त्वगुणोद्भेदः पृथिवीवृत्तिलक्षणम् ॥३८॥ परस्य दृश्यते धर्मो ह्यपरस्मिन् समन्वयात् । अतो विशेपो भावानां भूमावेवोपलक्ष्यते ॥३९॥ पतान्यसंहत्य यदा महदादीनि सप्त धै । कालकर्मगुणोपेतो जगदादिरूपाविशत् ॥४०॥ ततस्तेनानुविद्धेभ्यो युक्तेभ्योऽण्डमचेतनम् । उत्थितं पुरुपो यस्मादुदतिष्ठदसौ विराट् ॥४॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे कापिलेये तत्त्यसमाम्नाये पड्विंशोऽध्याय ॥२६॥ - When the primary element of the perception of taste resulting from water underwent change at the instance of His Divinity, the element of smell ensued therefrom and earth resulted from the latter The nose has the function of smelling Though the Smell by itself is singular, it divides itself into several Smells on account of association with other objects, as mixed, putrid, good, agreeable, strong, sour etc Making the supreme spirit manifest (by images, pictures etc ) which exists without support, while it affords support (to others), measuring, determining genus or species, genders etc of creatures are the characteristics of the functions of earth Since the qualities of previous elements are seen in the succeeding ones by conjunction of a new one, the qualities of all the elements are observed in earth 25-39 When the seven elements of the Mahat tattwa etc were separate, His Divinity, who existed even before the creation, entered it equipped with time, activity and qualities Hence, the inanimate egg'of the universe resulted from the elements, which are pervaded by His Divinity and are conjoined with cach other. 40-41 Thus ends chapter twentysixth of Book III ·श्रीसंक्षिप्तभागवते 217 तृतीयस्कन्धे सप्तविछोऽध्यायः । अथ सप्तविंशोऽध्यायः श्रीभगवानुवाच प्रकृतिस्थोऽपि पुरुयो नाज्यते प्राकृतैर्गुणैः । अविकारादकर्तृत्यान्निर्गुणन्याज्जलार्कयत् ॥१॥ एप यहि प्रकृतेर्गणेयभिविपज्जते । अहंक्रियाविमूहात्मा कर्तास्मीत्यभिमन्यते ॥२॥ तेन संसारपदवीमवशोऽभ्येत्यनिवृतः । प्रासङ्गिकैः कर्मदोपैः सदसन्मियोनिपु ॥३॥ अ हाविद्यमानेऽपि संसनिन निवर्तते । ध्यायतो विषयानस्य स्वप्नेऽनागमो यथा ॥४॥ अत एव शनैचित्तं प्रसक्तमलतां पथि । भक्तियोगेन तीवेण विरफ्त्या च नयेदशम् ।।५॥ यमादिभियोगपथैरभ्यसञ् श्रद्धयान्चित्तः । मयि भावेन सत्येन मत्कथाश्रवणेन च ॥६॥ सर्वभूतसमत्वेन निर्वरेणाप्रसङ्गतः । ब्रह्मचर्यण मानेन स्वधर्मेण बलीयसा ॥७॥ यहच्छयोपलन्धेन संतुष्टो मितभुङ् मुनिः। विविक्तशरणः शान्तो मैत्रः करण आत्मयान् ॥८॥ CHAPTER XXVII His Divinity continued : Eventhough the Supreme spirit resides in the Prakriti, it is not affected by the qualities of the latter, since it is immutable and free from activity, like into the Sun, which is not affected by water, eventhough its reflection falls on it. When, however, the soul is affected by the qualities of the prakriti, it is infatuated with ego and activity and considers that it itself the door of the activities, Helpless and devoid of beautitude, it thereby comes into good, bad and mixed births by reason of errors in its activities caused by reason of errors in its activities caused by associations. Just as a person experiences harm in a dream (whiclı experience is unreal and is not set at naught till the person is awake), the worldly existence does not cease, so long as a person continues to brood over sensuous objects, eventhough the cxperiences of worldly life (like birth, death, joy, sorrow, etc.) are unreal A man should therefore, gradually bring under control his mind, which might have been attached to ways of wicked persons, by extreme devotion to His Divinity and abstinence from passions 1-5 A man attains the Supreme Spirit, which is frec, from the qualities of Sattwa, Rajas and Tamas and which, therefore, appears to be real in the unreal sell, by recourse to Yogic practises, such as selfcontrol etc, by sincere devotion to Mc, hearing accounts relating to Míc, equal trcat. ment of all creatures, absence of enmity, shunning association with others, observance of celibacy, maintaining silence strict performance of duty, contentment with whatever comes by chance, moderate food, meditation 28 ·श्रीसंक्षिप्तभागयते 218 तृतीयस्कन्धे सयिशोऽध्यायः सानुबन्धे च देहेऽस्मिन्नकुर्वन्नसदाग्रहम् । शानेन दृष्टतलेन प्रकृतेः पुरुषस्य च ॥९॥ निवृत्तबुद्धयवस्थालो दूरीभूतान्यदर्शनः । उपलभ्यात्मनाऽऽत्मानं चक्षुपेयार्कमात्महरु । मुक्तलिङ्गं सदाभासमसति प्रतिपद्यते ॥१०॥ देवहतिरुवाच पुरुपं प्रकृतिब्रह्मन विमुञ्चति कहिंचित् । अन्योन्यापाश्रयत्वाच्च नित्यत्वादनयोः प्रभो ॥११॥ यथा गन्धस्य भूमेश्च न भायो व्यतिरेकतः। अपां रसस्य च यथा तथा बुद्धेः परस्य च ॥१२॥ अकर्तुः कर्मवन्धोऽयं पुरुषस्य यदाश्रयः । गुणेषु सत्तु प्रकृतेः कैवल्यं तेप्यतः कथम् ॥१३॥ क्यचित्तत्त्वावमर्शेन निवृत्तं भयमुल्यणम् । अनिवृत्तनिमित्तत्वात्पुनः प्रत्यवतिष्ठते ॥१४॥ श्रीभगवानुवाच अनिमित्तनिमित्तेन स्वधर्मेणामलात्मना । तीवया मयि भक्त्या च श्रुतसम्भृतया चिरम् ॥१५॥ शानेन इष्टतत्त्वेन वैराग्येण बलीयसा । तपोयुक्तेन योगेन तीवेणात्मसमाधिना ॥१६॥ on the Supreme Spirit, recourse to a secluded place, tranquility, friendliness with all, compassion, self respect, total absence of attachment to his body and relatives, knowledge resulting from realization of the truth regarding the Prakriti and the Supreme Spirit, freedom from resort to intellect and denial of seeing anything except spirit by direct perception of the Supreme spirit with the aid of the soul, like upto one secing the Sun with the sunlight that is reflected in the eyes. 6-10 Devabooti said : Spiritual Master ! The Prakriti never leaves the soul, since both of them are closely connected with each other ard since both are eternal. Just as smell and earth have no separate existence, nor have taste and water, the Prakriti and the soul have no separate cxistcncc. Even if the soul itself were not to engage in any activity, how can it have beautitude, so long as the qualitics (Sattua, Rajas and Tamas) of the Prakriti, which are the cause of the fetters of activity, continue to exist ? Somctimes, the terrific danger (of worldly existence ) may abate, consequent upon deliberation on the real nature of the soul ( as being identical with the Supreme Spirit), but the cause of worldly existence (viz., the qualities of Sattwa, Rajas and Tamas) having not been climi. nated, the danger reverts. 11-14 His Divinity Replied : Just as a faggot of Shami wood, which is tlie generating cause of fire, is itself consumed by its own fire, the Prakriti of thic soul would gradually disappear, being consumed day and night by unmotivated performance of ones duties, spotless mind, intense devotion to ·श्रीसंक्षिप्तमागवते 219 तृतीयस्कन्धे अप्टाविंशोऽध्यायः प्रकृतिः पुरुषस्येह दह्यमाना त्वहनिशम् । तिरोभवित्री शनकरग्नेयोंनिरिवारणिः ॥१७॥ मद्भक्तः प्रतियुद्धार्थो मत्प्रसादेन भूयसा। निःश्रेयसं स्वसंस्थानं कैवल्याख्यं मदाश्रयम् ॥१८॥ यदा न योगोपचितासु चेतो मायालु सिद्धस्य विषजतेऽङ्ग । अनन्यहेतुप्वथ मे गतिः स्यादात्यन्तिकी यत्र न मृत्युहासः ॥१९॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे पापिटेयोपाख्याने सप्तविंशोऽध्यायः ॥२॥ अथाप्टाविंशोऽध्यायः श्रीभगवानुवाच योगस्य लक्षणं वक्ष्ये सधीजस्य नृपात्मजे । मनो येनैव विधिना प्रसन्न याति सत्पथम् ॥२॥ स्वधर्माचरणं शक्त्या विधर्माच्च निवर्तनम् । देवाल्लब्धेन संतोष आत्मविच्चरणार्चनम् ॥२॥ ग्राम्यधर्मनिवृत्तिश्च मोक्षधर्मरतिस्तथा। मितमेध्यादनं शश्वद्विविक्तक्षेमसेवनम् ॥३॥ Me, nourished by hearing accounts pertaining to Me for a long time, knonledge resulting in perception of the Supreme Spirit, intensive detachment from sensuous objects, Yoga augmented by penance, and concentration on the Supreme Spirit. Thus My devotee shall acquire spiritual Idowlcdge and shall attain within himself beautitude, known as sahation, which rests in Me. 15-19 Thus ends chapter twenty-seventh of Book III - ·220 श्रीसंक्षिप्तभागवते तृतीयस्कन्धे अष्टाविंशोsध्यायः अहिंसा सत्यमस्तेयं यावदर्थपरिग्रहः । ब्रह्मचयं तपः शोचं स्वाध्यायः पुरुषार्थनम् ॥४॥ मौन सदाऽऽसनजयः स्थैर्य प्राणजयः शनैः । प्रत्याहारश्चेन्द्रियाणां विषयान्मनसा हदि ॥५॥ स्वधिष्ण्यानामेकदेशे मनसा प्राणवारणम् । वैकुण्ठलीलाभिध्यानं समाधान तथाऽऽत्मनः ||६|| पतैरन्योश्च पथिभिमनो दुप्टमसत्पथम् । बुद्धया युञ्जीत शनजितप्राणो हतन्द्रितः ॥७॥ शुचौ देशे प्रतिष्ठाप्य विजितासन आसनम्। तस्मिन् स्वस्ति समासीन ऋजुकायः समभ्यसेत् ।। प्राणायामैदहेद्दोपान्धारणाभिश्च किल्धिपान् । प्रत्याहारेण संसर्गान्ध्यानेनानीध्यरान गुणान् ।।९।। यदा मनः स्वं विरजं योगेन सुसमाहितम् । काष्ठां भगवतो ध्यायेत्स्वनासायावलोकनः ॥१०॥ प्रसन्नवदनाम्भोज पद्मगर्भारुणेक्षणम् । नीलोत्पलदलश्याम शखचक्रगदाधरम् ॥१९॥ लसत्पङ्कजकिझल्कपीतकोशेयवाससम् 1 श्रीवत्सवक्षसं भ्राजत्कौस्तुभामुक्तकन्धरम् ॥१२॥ मत्तद्विरेफकलया परीत वनमालया । परार्यहारवलयकिरीटागदनूपुरम् ॥१३॥ objects and diverting them inside the heart, concentration of the breath in one of the mystical centres in the body (eg. the centre above the organ of generation calle 1 Mooladhara) by a mental effort, contemplation on the amorous sports in the company of His Divinity in Vaikuntha and fixing the mind on abstract contemplation on the true nature of spirit. A man should gradually connect his mind, which might be bent on unrighteous ways, with God with the aid of intellect in these and other ways. By controlling breath and by casting off slothfulness, he should connect his evil disposed mind, which might be bent on unrighteous ways, with intellect by these and other means. 1--6 He should have controlled various poses of sitting (prescribed for practising Yoga), should place his scat in a sacred place and sit thereon crcct with crossed legs and practise Yoga. He should burn disorders of his three humours (wind, bile and phlegm) of his body and his sins with Dharana (i.c. by kceping his mind composed holding the brcath and steady abstraction of the mind), his social contacts by Pratyahara (ic. by withdrawing his mind therefrom ) and his unholy contacts by contemplation of the Supreme Spirit. When his mind becomes detached and composed with the practise of Yogs, he should fix his eyes on the tip of his nose and mcditatc on an image of His Divinity. 7-10 With mind surcharged with purc love, he should meditate. His Divinity, who has a charming lotus-like face, ruddy cyes like the inside of lotus-petals, and who is dark like the petals of a dark blue lotus flower, bears a conch, a disc.weapon, and a mace (in His hands), wears ·श्रीसंक्षिप्तभागवते 221 तृतीयस्कन्धे भष्टाविंशोऽध्यायः काञ्चीगुणोल्लसच्छ्रोणि हृदयाम्भोजविष्टरम् । दर्शनीयतमं शान्तं मनोनयनयर्धनम् ॥१४॥ स्थित प्रजन्तमासीनं शयानं वा गुहाशयम् । प्रेक्षणीयेहितं ध्यायेच्छुद्धभावेन चेतसा ॥१५|| तस्मिल्लब्धपदं चित्तं सर्वावयवसंस्थितम् । विलक्ष्यकत्र संयुज्याद भगवतो मुनिः ॥१६॥ एवं हरी भगवति प्रतिलब्धभावो भक्त्या द्रवद्धृदय उत्पुलका प्रमादात् । आत्मानमत्र पुरुषोऽव्यधानमेकमन्चीक्षते प्रतिनिवृत्तगुणप्रवाहः ॥१७॥ देहं च तं न चरमः स्थितमुत्थितं वा सिद्धो विपश्यति यतोऽध्यगमस्वरूपम्। देवादुपेतमथ दैववशादपेतं वासो यथा परिकृतं मदिरामदान्धः ॥१८॥ देहोऽपि दैववशगः सलु कर्म यायत्स्वारम्भक प्रतिसमीक्षत पच सासुः । तं सप्रपञ्चमधिरूढसमाधियोगः स्थाप्नं पुनर्न भजते प्रतियुद्धवस्तुः ॥१९॥ brihght yellow silk garments resembling filaments of a lotus, has a curl of hair on the chest, wears the Kaustubha-gem which hangs from His neck, a garland of Sylvan flowers over which intoxicated bees are humming and which reaches His toes, an invaluable necklace, bracelets, crown, armlets and anklets, His hips are adorned with a shining tinkling girdle (of gold ). He has his seat in lotus-like hearts (of His Devotees ). He is extremely handsome tranquil and delightful to the mind and the cyes. His posture may be standing walking or sleeping. He resides in the cavity of the hcart and is charming. When the mind gets fixed on all the limbs of the image scverally, the devotee should fix it on His Divinity's corpus as a whole. 11-16 When he thus acquires love for His Divinity Vishnu, his heart meits with devotion and he experiences horripilation through rapturous delight. In this state, the soul experiences itself as being wholly one with the supreme spirit, since the current of the qualities of Sattwa, Rajas and Tamas has then turned away from him. 17 Just as a man, who is intoxicated with liquor, docs not notice whether his clothes are on his body, a devotce, who is in the final stage of bcing an accomplished soul, does not notice whether his body is sitting or standing or whether it has come or is going by destiny, since he has attained knowledge of his spiritual self. His body too, as long as the soul continues to reside in it, surrenders itself to destiny and continues to live, awaiting consumption of the fruits of his actions, which have already started their effect. Since, however, he has reached the stage of abstract meditation, and has had perception of the supreme spirit, ·222 श्रीक्षिप्तभागयते तृतीयस्कन्धे एकोनत्रिंशोऽध्यायः सर्वभूतेषु चात्मानं सर्वभूतानि चात्मनि । ईक्षेतानन्यभावेन भूतेप्पिय तदात्मताम् ॥२०॥ स्वयोनिपु तथा ज्योतिरेक नाना प्रतीयते । योनीनां गुणवपम्यात्तथाऽऽत्मा प्रकृती स्थितः ॥२१॥ तस्मादिमां स्वां प्रकृति देवां सदसदात्मिकाम् । दुर्विभाव्यां पराभाव्य स्वरूपेणावतिष्ठते ॥२२॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे कापिलेये साधानुष्ठानं नामाष्टाविंशोऽध्यायः ॥२८॥ अर्थकोनत्रिंशोऽध्यायः देवहूतिरयाच यथा सांख्येपु कथित यन्मूलं तत्प्रचक्षते । भक्तियोगस्य मे मार्ग हि विस्तरशः प्रभो । विरागो येन पुरुषो भगवन् सर्वतो भवेत् ॥१॥ श्रीभगवानुवाच भक्तियोगो वहुविधो मार्गर्भामिनि भाव्यते । स्वभावगुणमार्गेण पुंसां भावो विभिद्यते ॥२॥ he docs not take cognizance of that body and worldly affairs associated with it, which are to him then only experiences of a dream A devotee should, therefore, see himself in all creatures and see all creatures in himself with signal love and should feel identity of his soul with the souls of all creatures Eventhough fire itself is one, it appears to assume various shapes in the objects of its origin, due to the differ. ences in the qualities of its objects, the soul also, though one, appears to be several when it reposes in different bodies, composed of the Prabriti It is, therefore, that a man attains his original form only after overcoming thus his own inexplicable Prakriti, which has to submit to destiny and is composed of real and unreal elements 18-22 Thus ends chapter (nenty.cight of Booh III CHAPTER XXLX Devahooti said : My Lord ! Please describe to me extensiscly the way to the cult of devotion to God (Bhakti) as prescribed in the Sanbhya school of philosophy by having recourse to shich one may be free from passions. The knowledge of Mahat-tattwa is said to be its root. I Ilis Divinity said : Young lady 1 The cult of devotion to God is of various types. Devotion to God is acliced in various ways, since the temperament of men is also diverse depending on their nature and ·श्रीसंक्षिप्तमागवते 223 तृतीयस्कन्धे पकोनत्रिंशोऽध्यायः अमिसंधाय यो हिसां दम्भ मात्सर्यमेव वा। संरम्भी भिन्नदृग्मावं मयि कुयात्स तामसः ॥३॥ विषयानभिसंधाय यश ऐश्वर्यमेव वा । अर्चादावर्चयेद्यो मां पृथग्भायः स राजसः ॥४॥ कर्मनिहारमुद्दिश्य परस्मिन् वा तदर्पणम् । यद्यपव्यमिति वा पृथग्भावः स सात्त्विफः ॥५॥ मद्गुणश्रुतिमात्रेण मयि सर्वगुहाशये । मनोगतिरविच्छिन्ना यथा गङ्गाम्भसोऽम्बुधौ ॥६॥ लक्षणं भक्तियोगस्य निर्गुणस्य ह्युदाहृतम् । अहेतुस्यव्यवहिता या भक्तिः पुरुषोत्तमे ॥७॥ सालोक्यसाप्टिंसामीप्यसारूप्यकत्वमप्युत । दीयमानं न गृहन्ति विना मत्सेवनं जनाः ॥८॥ स एव भक्तियोगास्य अत्यन्तिक उदाहृतः । येनातिव्रज्य त्रिगुणं मदावायोपपद्यते ॥९॥ निवितेनानिमित्तन स्वधर्मेण महीयसा । क्रियायोगे शस्तेन नातिहिंस्रेण नित्यशः ॥१०॥ मद्धिप्ण्यदर्शनस्पर्शपूजास्तुत्यभिवन्दनैः । भूतेषु मद्भावनया सत्त्वेनासङ्गमेन च ॥१२॥ महतां बहुमानेन दीनानामनुकम्पया । मैत्र्या चैवात्मतुल्येषु यमेन नियमेन च ॥१२॥ qualities. A man, who practises devotion to Me by having recourse to violence, hypocracy, jealousy, impetuosity or partiality, is a man having the quality of Tamas (Spiritual darkness). He who worships Me with the aim of obtaining mundane objects, fame or greatness, worships Me in My image and is partial in his attitudes, is a man of Rajas quality (mundanity ). He who worships Me with the aim of destruction of the fruits of his past actions or surrenders them to the will of the Supreme Being, worships Me because he considers it to be his duty to do so and is impartial in his attitudes is a man of Sattwa quality (Sublimity). When a man's mind rushes without interruption into Me, only on hearing about My merits, like the water of the Ganges flowing into the ocean, because I have my seat in the hearts of all creatures, it would be an example of the cult of devotion performed without any desirc. This is spontaneous and uninterrupted devotion to the supreme spirit. Such devotees de not accept, except as an opportunity of serving Me, any type of salvation in which (1) devotees reside in the samc heaven with His Divinity or (2) devotees have the same status as His Divinity or (3) devotees reside in the presence of His Divinity or (4) devotees acquire the same form as His Divinity or (5) devotees attain identity with His Divinity, even if such salvation were gifted to him. This is what is called the cult of everlasting devotion to the Supreme Lord, whereby a devotee gets over the qualities of Sattwa, Rajas and Tamas and attains the state or oncness with Me. 2-9 The mind of a devotee who lcars about My qualities is completely purified and reaches Me effortlessly by discharging his high righteous ·224 श्रीसंक्षिप्तभागवते तृतीयस्कन्ध पकाननिशोऽध्यायः आध्यात्मिकानुश्रवणान्नामसंकीर्तनाच मै। आर्जवेनार्यसन निरहक्रियया तथा ॥१शा मद्धर्मणो गुणैरेतैः परिसंशुद्ध आशयः । पुरुषस्याजसाभ्येति श्रुतमारगुण हि माम् ॥१४॥ यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् । हित्वाचा भजते मौढ्यागस्मन्येव जुहोति सः॥१५॥ द्विपतः परकाये मां मानिनो भिन्नदर्शिनः । भूतेषु बद्धवरस्य न मनः शान्तिमृच्छति ॥१६॥ अहमुञ्चावचैव्यैः क्रिययोत्पन्नयानघे । नैव तुप्येऽचिंतोऽर्चायां भूतग्रामावमानिनः ॥१७॥ अर्चादावर्चयेत्तावदीश्वरं मां स्वकर्मफत् । यावन्न वेद स्वदृदि सर्वभूतेप्यवस्थितम् ॥१८॥ अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् । अर्हयेद्दानमानाभ्यां मैन्याभिन्नेन चक्षुषा । न पश्यामि परं भूतमकर्तुः समदर्शनात् ॥१९॥ functions without desire of any gain by daily performance of admirable religious ceremonies not involving much violence by the sight, touch, worship and prayer of My image, by offering salutation to it, by perceiving Me in all creatures, by adoption of the quality of Sattwa, by detachment from mundane objects, by offering reverence to great men, by showing compassion to destitute persons, by having friendly feelings for equals, by self-control, by religious austerities, by hearing spiritual discourses, by reciting various names of His Divinity, by uprightness, by associatirg with cultured persons and by negation of egoism. 10-14 He who discards Me as pervading in all creatures and resorts to worship of My image from infatuation, virtually makes offerings into ashes (instead of into the fire of a rcligious sacrifice). The minds of men who bear hatred towards Me as pervading the bodies of others, who are conceited, who are partial in their attitudes and who held other creatures in contempt, do not attain tranquility. Sinless Lady ! If I werc trcated with contempt as pervading multitudes of creatures, I am not propitiated, even if I were worshipped with costly articles and becoming ceremonies. A man performing his normal duties should worship His Divinity in an image so long only as he does not realize in his heart that His Divinity pervades all creatures. A man should, thereforc, reverc Mc as having made His abode in all creatures and as being the soul of all creatures by giving gifts and respect to them and by having fricndly ſeclings for them without partiality, I do not think any onc is greater than a man who docu not have the egoistic ſecling as a doer of anything and who looks towards all with equanimity. Thinking that God pervades all creatures in the form of soul, one should mentally bow to them. 15-20 ·श्रीसंक्षिप्तभागवते 225 तृतीयस्कन्धे प्रिंशोऽयायः मनसैतानि भूतानि प्रणमेद्वहु मानयन् । ईश्वगे जोनकल्या प्रविष्टो भगनानिति ॥२०॥ भक्तियोगश्च योगश्च मया मानव्युदीरितः । ययोरेकनरेणैव पुरुषः पुरुष प्रजेत् ॥२१॥ " इति श्रीमक्षिप्तभागवत तृतीयस्कन्ध कापिले योपाग्याने एकोनविंशोऽध्याय ॥२॥ अथ त्रिंशोऽध्यायः देवहनिमयाच कालस्येश्यररूपस्य परेषां च परस्य ते । स्वरूपं यत कुर्वन्ति यद्धेतोः पुशलं जनाः ॥११॥ लोकस्य मिथ्याभिमतेरचक्षुपश्चिरं प्रसुप्तस्य तमस्यनाश्रये । थान्तस्य फर्मस्वनुविद्धयाधिया त्यमाविरासीः किल योगभास्करः ॥२॥ कपिल उवाच रूपमेदास्पद दिव्यं काल इत्यभिधीयते । भूतानां महदादीनां यतो भिन्नदृशां भयम् ॥३॥ योऽन्तः प्रविश्य भूतानि भूतैरत्यसिलाश्रयः। स विष्ण्वास्योऽधियगोऽमी कालः फलयतां प्रभुः न चास्य कश्चिद्दयितो न द्वेप्यो न च वान्धवः । आविशत्यप्रमत्तोऽसौ प्रमत्तं जनमन्तकृत् ॥ Daughter of Manu ! I have explained 10 you the cult of devotion to God and the Yoga system of philosophy by recourse to either of which a man would attain the Supreme Spirit. 21 Thus ends chapter twenty-nine of Book III CHAPTER XXX Devahooti said : Your Divinity! Please tell me about the time, which is grcater than even the deities, which is a manifestation of God and by fear of which people perform meritorious acts. When people hold in regard mundanc objects, hare on insight into rcality, have been slumlering in the bottomless darbness of spiritual ignorance and are fatigued by adiction to mundane activitics, you have manifested yourself, like the Sun, as the exponent of the Yoga school of philosophy. 1-2 His Divinity said : The divine power which causes changes in the forms of objects is called Timc, whercfrom there is danger to all crcatures and cien to the Mahat-tattua (Cosmos ) and other clcmcnts. The time, which pervades all crcatures and consumes them with the aid of other creatures, which is their resort, which is known as Vislınu, and which pervades religious sacrifices, is the master of computers. To him, none is dear, nonc is an chemy and non is a relative. It enters an idler, 29 ·..... श्रीसंक्षिप्तमांगपत्ते 226 एतीयस्कन्धे प्रिंशोऽध्यायः ययावाति पातोऽयं सूर्यस्तपति यद्भयात् । यस्यापित यो भगणो भानि यदयात् ॥३॥ गुणाभिमानिनो देवाः सगांदिप्यस्य यस्यात् । घर्तन्तेऽनुयुगं येषां यश पनचराचरम् ॥ सोऽनन्तोऽन्तकारः फालोऽनादिरादिष्टन्दव्ययः । जनं जनेन जनयन्मारयन मृत्युनान्तकम् ॥८॥ तस्गतस्य जनो नून नायं वेदोगविझमम् । फाल्यमानोऽपि यलिनी यायोरिय घनायलिः ॥२॥ यं यमर्थमुपादत्ते दुःसेन सुग्गहेतवे । तं तं धुनोति भगगन पुमान्छोवति यते ॥१०॥ यदयस्य देहस्य मानुयन्धस्य दुर्मतिः । ध्रयाणि मन्यते मोहाद् गृहक्षेप्रयानि च ॥११॥ जन्तुर्वं भव पतस्मिन् यां यां योनिमनुनजेत् । तस्यां तस्यां म लमते निति न विग्ज्यते ॥१२॥ being itself free from idleness and is the death of all. The wind blows, the Sun shincs God Indra showcrs rain and constellations shod brilliance through its fear. Vegetation, creepers and herbs yield flowers and fruits in their respective scasons, being afraid of it. Rivers flow, occans do not overflow and firc burns through its fcar. The Earth docs not sink along with the mountains due to its fear. Under its orders, the sky yields air to breathing crcatures and the great Mahat-tattwa cxtends its corpus, consisting of the world and shrouded with the seven clements (sky, wind, light, water, earth, ego and Mahat) due to its fcar. Gods presiding over the qualities (Sattva, Rajas and Tamas), which control all animate and inanimate objects, work for the creation etc. in every age due to its fear. It is eternal, causes destruction, has no beginning and does not decay. It brings about birth and death of one person through another and causes the death of even the God of Death. Man has no knowledge of the extensive strides of this supreme spirit even though he is pushed about by it, like unto a duster of clouds being pushed about by a strong wind (not knowing that it is tcing pushed ). His Divinity-the supreme spirit—destroys whatever objects a man may acquire with pains with the motive of achieving happiness and then bewails their loss.-3-10 Foolish as he is, he considers through ignorance that houses, fields ctc. associated with his non-permanent body, are permanent. A creature gets worldly happiness in whatever form of existences, he comes by in the course of his worldly existences, but he does not get disgusted with it. Though all his limbs are getting worn out by the trouble of maintaining these properties, the wicked fool incessantly commits sins. In his unwearied efforts to cure miseries confronting him in domestic affairs in wbich falsehood is considered a duty and which are infested with painful ·श्रीसंक्षिप्तभागवते 227 तृतीयस्कन्धे प्रिंशोऽध्यायः संदह्यमानसांड एपामुद्वहनाधिना । करोत्यविरतं मूढो दुरितानि दुराशयः ॥१३॥ गृहेषु कृटधर्मपु दुःसतन्नेप्यतन्द्रितः। कुर्वन्दुःसप्रतीकारं सुसवन्मन्यते गृही ॥१५॥ पार्तायां लुप्यमानायामारब्धायां पुनः पुनः। लोभाभिभूतो निःसत्त्वः परार्थे कुरुते स्पृहाम् ॥१५॥ कुटुम्बभरणाकल्पो मन्दभाग्यो वृथोद्यमः । श्रिया विहीनः कृपणो ध्यायन्छ्वसिति मूढधीः ॥१६॥ एवं स्वभरणाकल्पं तत्कलनादयस्तथा । नाद्रियन्ते यथा पूर्व कीनाशा इच गोजरम् ॥१७॥ तत्राप्यजातनिर्वेदो म्रियमाणः स्वयम्भृतैः । जरयोपात्तवैरूप्यो मरणाभिमुखो गृहे ॥१८॥ आस्तेऽवमत्योपन्यस्तं गृहपाल इबाहरन् । आमयाज्यप्रदीप्ताग्निरल्पाहारोऽल्पचेष्टितः ॥१९॥ पाच्यमानोऽपि न व्रते कालपाशवशं गतः। म्रियते रुदतां स्वानामुरुवेदनयास्तधीः ॥२०॥ यातनादेह आवृत्य पाशैर्वद्ध्या गले बलात् । नयतो दीर्घमध्यानं दण्डयं राजभटा यथा ॥२१॥ केवलेन छधर्मेण कुटुम्यभरणोत्सुकः । याति जीवोऽन्धतामिनं चरमं तमसः पदम् ॥२२॥ अधस्तान्नरलोकस्य यावतीर्यातनादयः। क्रमशः समनुक्रम्य पुनरत्राग्रजेच्छुचिः ॥२३॥ अग्रेच नरकः स्वर्ग इति मातः प्रचक्षते । या यातना वै नारस्यस्ता इहाप्युपलक्षिताः ॥२४॥ ॥ इति श्रीसक्षिप्तभागयते तृतीयस्कन्धे कापिलेयोपाख्याने कर्मविपाको नाम निंशोऽध्याय ॥३०॥ machinations, hc considers himself happy as a housc-holder. Even when his occupation is ruined, he engages himself in it again and again. Being overcome with avarice, he covets wealth for the sake of others. Toolish as he is, he sighs when he becomes incapable of maintaining his family or when he is unlucky, is frustrated in his undertakings, is devoid of wealth and is miserable. Thus, his wife and others do not treat him with regard as previously, when he becomes incapable of maintaining them, just as a cultivator treats his old bullock with disregard. Even thus, he does not get disgusted and when he has become deformed by old age, in his limbs, which had been nourished personally by him and is dying, he resides in his house awaiting death, accepting, like a domestic dog, whatever is flung at him. The digestive fire of his stomach then remains unhindled due to discase. He can cat but little food and can move about also little. Having been caught in the noose of the God of Death, he is encircled and tied by the neck with fetters and is led along a long road, like an offender being lead by servants of a King 11-20 A soul, which had been eager to maintain his family by only impious methods, goes to the farthest hell named Andha Tamisra. After suflering as many torments as there are in the hell beneath his world of humans and after successively passing through various forms of exist. ence, he returns to the world, purified. 21-24 Thus ends chapter thirty of Book III ·228 श्रीसंक्षिप्तभागवते मृतीयम्कन्धे ण्यप्रिंशोऽध्याय: अथैकत्रिंशोऽध्यायः श्रीभगवानुवाच कर्मणा देवनेत्रेण जन्तुहोपपत्तये । खियाः प्रविष्ट उदरं पुंसी रेतःकणाश्रयः ॥६॥ कललं त्वेकरात्रेण पञ्चरात्रेण युवुदम् । दशाहेन तु फर्कन्धः पश्यण्ड या ततः परम् ॥२॥ मासेन तु शिरो द्वाभ्यां यादप्याद्यन्नविग्रहः । नगलोमाथिचर्माणि लिइच्छिद्रोयस्त्रिभिः || चतुभिर्धातवः सप्त पञ्चभिः भुत्तृदुद्भवः । पडभिजरायुणा पीतः कुक्षी भ्राम्यति दक्षिणे rel मातुर्जग्धान्नपानाधेरेधद्धातुरसम्मते । शेते विमूत्रयोर्गत म विण्मूत्रयोर्गत म जन्तुर्जन्तुसम्भये ॥५॥ उस्बेन संवृतस्तस्मिन्नन्–श्च यहिरावृतः । अकल्पः स्वागचेष्ठायां शकुन्त एव परे ॥६॥ तत्र लब्धस्मृतिवात्कर्म जन्मशतोद्भवम् । स्मरन्दीर्घमनुच्छ्वासं शर्म किं नाम विन्दते || आरभ्य सप्तमान्मासालब्धयोधोऽपिवेपितः। स्तुवीत तं विलयया चाचा येनोदरेऽपितः ।।८॥ CHAPTER XXXI His Divinity continued : As the result of its actions, which constitute virtual eyes of destiny, an individual soul enters thc womb of a female, resorting to a particle of the semen of a male, for acquiring a body. It becomes an embryo in one night, assumes the form of a bubble within five nights and the size of a jujube fruit in ten days. Thereafter, it assumes the form of a ball of flesh (in the case of humans) or of an egg (in the case of invertebrate creatures ). The head is formed in a month; arms, legs and other limbs are formed in two months; and nails; hair, bones, skin and holes of genital organs are formed in three months. Seven primary fluids ( viz., fluid, blood, flesh, fat, bones, marrow and semen) are fromed in four months. Hunger and thirst arise in five months. It gets covered with the outer skin in six months and begins movements in the right part of the womb (if a male and in the left part if a female). The soul is nourished by the food and liquids, consumed by its mother and lies in a pit of faces and urine, which generate germs. It is enveloped by an umbilical bag, is covered with entrails (of the mother) and is incapable of voluntary movements of its limbs, like a bird in a cage. It gets, however, the power of recollection through divine action, and recollects actions done by it in hundreds of previous births. It is incapable of breathing and gets no ease. Beginning from the seventh month on its existence, it gets the power of comprehension and prays with distressed spirit to God by whom it was deposited in the womb, as under. 1-8 ·श्रीसंक्षिप्तभागवते 229 तृतीयस्कन्धे एकत्रिंशोऽध्यायः जन्तुरुवाच तस्योपसन्नमवितुं जगदिच्छयाऽऽत्तनानातनो वि चलचणारविन्दम् । सोऽहं प्रजामि शरणं ह्यकुतोभयं मे येनेदृशी गतिरदश्यसतोऽनुरूपा ॥९॥ यस्त्वत्र बद्ध इस कर्मभिरावृतात्मा भूतेन्द्रियाशयमयीमवलम्न्य मायाम् । आस्ते विशुद्धमयिकारमखण्डयोधमातप्यमानहृदयेऽयमितं नमामि ॥१०॥ शानं यदेतदधात्कतमः स देवस्ौकालिकं स्थिरचरेप्यनुयतितांशः । तं जीवकर्मपदवीमनुवर्तमानास्तापत्रयोपशमनाय वयं भजेम ॥११॥ देह्यन्यदेहविवरे जठराग्निनासृग्यिण्मू-कूपपतितो भृशतप्तदेहः । इच्छन्नितो विवसितुं गणयन् स्वमासान्निर्यास्यते कृपणधीभगवन् कदा नु ॥१२॥ The soul prays ! I surrender myself to Him, who voluntarily incr. nates Himself to protect the world when it seeks His shelter and walks on the Earth with is lotus-like feet. He has no fear from anywherc. It is. He who has brought me to this sort of plight. Due to resort to Maya, characterized by the five elcments, organs of perception and conscience, my soul is shrouded with the effects of actions (of my previous births) I bow to Him, who is an embodiment of piety, who is immutable, who is indestructible, and who dwells in my afflicted heart. He pervades all the animate and inanimate objects with one phase of Himself. Which other deity could have imparted to me this knowledge relating to the three phases of time (past, present and future)? Wesouls-who pursuc thc activities common to all souls, therefore, resort to Him for allaying our three types of afflictions (worldly brought about by destiny and spirituil), Lord ! I have fallen into a well of feces and urine in a pit of another (mother's ) body My body has been extremely scorched by the digestive fire of the stomach. I am desirous of escaping from here and have been counting months for doing so I am pitiable. When will you take me out? There are other creatures, which have got their present bodics by way of punishment, which are cn cloped by the scven primary fluids, and which get experience ( of only happiness and miserics ) in their corporeal bodies, but I see the eternal supreme spirit by whose creative function I have come ir.to existence endshich manifests itself as an indisidual soul. Such as I am, I do not desire to go into the camouflcged well of worldly life from the womb though I am residing (at present ) in a place, which is the repository of many bardships, since the Maya of the Supreme Spirit invades anyone who ·थीसंक्षिप्तभागवते 230 तृतीयस्कन्धे एकत्रिंशोऽध्यायः सोऽहं वसन्नपि विभो बहुदुःपयासं गर्भाग्न निजिंगमिषे यहिरन्धकूप । यत्रोपयातमुपसर्पति देवमाया मिथ्यामतिर्यदनु संपतिचक्रमेतत् ॥१३॥ तस्मादहं विगतविलय उद्धरिप्य आत्मानमाशु तमसः सुहृदाऽऽत्मनेय । भूया यथा व्यसनमेतदनेकरन्धं मा मे भविष्यदुपसादितविष्णुपादः ॥१४॥ कपिल उवाच एवं कृतमतिर्गर्भे दशमास्यः स्तुवन्नृषिः । सद्यः क्षिपत्यवाचीनं प्रसूत्यै तिमास्तः । विनिष्कामति रुच्छ्रेण निरुच्च्यासो हतस्मृतिः ॥१५॥ पतितो मुव्यसइ मूत्रे विठाभूरिव चेप्टते । रोरूयति गते शाने विपरीतां गतिं गतः ॥१६॥ परच्छन्दं नविदुपा पुष्यमाणो जनेन सः । अनभिप्रेतमापन्नः प्रत्याख्यातुमनीश्वरः ॥१७॥ शायितोऽशुचिपयंके जन्तुः स्वेदजदूपिते । नेशः कण्ड्यनेऽङ्गानामासनोत्थानचेप्टने ॥१८॥ इत्येवं शैशवं भुक्त्वा दुख पोगण्डमेव च। अलब्धाभीप्सिनोऽझानादिद्धमन्युःशुचापितः ॥१९॥ सह देहेन मानेन वर्धमानेन मन्युना । अहंममेत्यसग्राहः करोति कुमतिर्मतिम् ॥२०॥ यद्यसद्भिः पथि पुनः शिश्नोदरकृतोद्यमैः । अस्थितो रमते जन्तुस्तमो विशति पूर्ववत् ॥२१॥ enters into it; who is pursued by it and by this wheel of metempsychosis. I will, therefore, soon succour myself fearlessly from the darkness of delusion with the help of my spirit itself As it is my well-wisher, I will attain the shelter of the feet of Vishnu, so that the wordly life, which has so many openings for calamities, may not have to be confronted with.9-14 Kapila said : When the pious ten months old soul has thus come to a decision, the parturient wird immediately pushes it head-long for its delivery. It emerges ( from the womb) with difficulty-breathless and bereft of the power of recollection. Fallen on the ground in blood and urine, it behaves like a fecal germ Since its power of recollection has left it and since it has come to a disagreeahle plight, it weens. Being nourished by persons, who are incapable of knowing the mind of others, it is unable to protest even if it is confronted with an undesirable situation Made to lie down in a filthy bed, which is defiled with insects generated by sucat, it is incapable of even scratching its limbs, sitting up or arising. Having thus had experience of infancy and painful childhood, it becomes angry and sorrowful when it fails to obtain what it des res. The feeling of self-respect and anger grow along with its body. roolish as it is, it persists in thinking : " This is I. This is mine." If the soul derives pleasure in the association of wichcd persons, whosc ·231 श्रीसंक्षिप्तभागवते एतीयस्कन्धे द्वात्रिंशोऽध्याय: सत्यं शौचं दया मौन बुद्धिः श्रीह्रींर्यशः क्षमा । शमो दमो भगश्चेति यत्सद्वाद्याति संक्षयम् ॥२२॥ तेवशान्तेषु मूढेपु खण्डितात्मस्वसाधुपु । सहं न कुर्याच्छोच्येषु योपित्क्रीडामृगेपुच ॥२३॥ तस्मान कार्यः संत्रासो न कार्पण्यं न सम्भ्रमः। वुद्ध्या जीवतिं धीरो मुक्तसहश्चरेदि६ ॥२४॥ सम्यग्दर्शनया बुद्धया योगवैराग्ययुक्तया । मायाविरचिते लोके चरेग्न्यस्य कलेवरम् ॥२५॥ ॥ इति श्रीमंक्षिप्नभागवते तृतीयस्कन्धे कापिलेयोपाख्याने जीवगतिनामवरिशोऽध्यायः ॥३१॥ - अथ द्वात्रिंशोऽध्यायः कपिल उवाच अथ यो गृहमेधीयान्धर्मानेवायसन् गृहे । यजते प्रतुभिर्देवान पितॄश्च श्रस्यान्वितः ॥३॥ गत्या चान्द्रमसं लोकं सोमपाः पुनरेप्यति । निःसङ्गा न्यस्तकर्माणः प्रशान्ताः शुद्धचेतसः ॥२॥ activities are restricted to carnal pleasures and filling their belleys, by taking to their ways, it enters hell as before. 15-21 A man should not, therefore, associate with persons, by associating with whom truthfulness, piety, compassion, restraint of speech, intellect, wealth, modesty, fame, forgiveness, mental equilibrium, control of organs perception and good luck decline. He should not associate with such frivolous and silly persons, who identify the body with the soul, who are wiched and pitiable and who serve as play-things of women. 22-23 A self-possessed man should neither entertain terror for death nos have despondancy for living; nor should be confused, but he should live in the world with detachment in the knowledge that such has to be the fate of his soul. While maintaining his body, be should ine this wordly life, created by Maya, with right thinking, accompanied by Yoga and renunciation. 24-25 Thus ends chapter thirty-one of Book III CHAPTER XXXII Kapila continued : A house holder, who adores with faith deities and manes with religious sacrifices while discharging the functions of his order of life, goes to the Lunar Region (after death), drinks Soma juice there and then returns to this world. Persons, who have renounced wordly attachments, have discarded mundane, activities, are free from ·श्रीसंक्षिातभागयते 232 तृतीयम्कन्धे द्वात्रिंशोऽध्यायः निवृत्तिधर्मनिरता निर्ममा निराकृताः । सूर्यद्वारेण ते यान्ति पुरुष पिश्यतोमुग्पम् ॥३॥ द्विपराधिसाने यः प्रलयो ब्रह्मणस्तु ते । तायदध्यासते लोकं परस्य परयिन्तकाः ॥ आधः स्थिरचराणां यो चेदगर्भः सपिभिः । योगेश्वरैः पुमारापैः मिद्धोगप्रवर्तः ।। मेवहरयाभिमानेन निःसङ्गेनापि फर्मणा । कर्तृत्वात्सगुण ब्रह्म पुगपं पुगपर्पभम् ॥६॥ सः संसृत्य पुनः काले फालेनेभ्यरमूर्तिना । जाते गुणव्यतिकरे यथापूर्व प्रजायते ॥७॥ पेश्ययं परमेष्ठयं च तेऽपि धर्मविनिर्मितम् । निपेव्य पुनरायान्ति गुणव्यतिकरे सति ॥८॥ तस्मात्त्व सर्वभावेन भजस्व परमेष्ठिनम् । तद्गुणाश्रयया भक्त्या भजनीयपदाम्बुजम् ॥१॥ passions, have pious minds, are free from emotions, have no feeling of Meum and are without ego, reach the all pervading Supreme Spirit through the Solar Region. Those, who adore Brahma and engage in meditation of the Supreme Spirit, reside in the dominion of Brahma till the end of two Parardha periods (200,000,000,000,000 years) when Brahma himself merges into the Supreme Spirit. 1-3. Thus, even Brahma, who is the primordial progenitor of animate and inanimate objects and who is the fountain-head of the Vedas, is born again along with sages, masters of the cult of Yoga, the Sanat. kumara brothers, Sıddhas ( accomplished souls) and founders of the Yoga school of philosophy, as of Yore, after performing his task with detachment and after attaining the Supreme Spirit, which is the master of all souls, due to efflur of Time, which is the image of God on acco. unt of the manifes‘ation of the qualities (of Sattwa, Rajas and Tamas) as the result of his belief that the universe is distinct from the Supreme spirit, his ago and his feeling that it is he who is the Creator. Thus, even after enjoying divinity and the status of Brahma, achieved by performance of his allotted functions, Brahma and others revert to their respective existences due to the manifestation of the qualities. 4-7 You should, therefore, adore with all your heart the Supreme Spirit Vishnu, whose lotus-like feet are the object of adoration with devotion based on His qualities. Concentration in devotion to His Divinity Vasu. deva creates aversion to attachment to mundane objects and results in the knowledge of the Supreme Spirit, which, in its turn, results in the perception of the latter. When the mind of such a man does not lose cquilibrium due to attitudes of his organs of perception in respect of equal objects and does not consider some of them to be agreeable And some of them to be disagrecable, he sees through his soul that the ·श्रीसभिप्तभागयते 233 तृतीयस्कन्धे द्वात्रिंशोऽध्यायः घासुदेवे भगवति भक्तियोगः प्रयोजितः । जनयत्याशु वैराग्यं ज्ञानं यद्ब्रह्मदर्शनम् ॥१०॥ पदास्य चित्तमर्थेषु समेप्चिन्द्रियवृत्तिभिः । न विगृखाति वैषम्यं प्रियमप्रियमित्युत ॥११॥ स तदैवात्मनाऽऽरमानं निःसङ्गं समदर्शनम् । हेयोपादेयरहितमासद पदमीक्षते ॥१२॥ यथा महानहरूपत्रिवृत्पञ्चविधः स्वराट् । एकादशविधम्तस्य वपुरण्डं जगद्यतः ॥१३॥ पतवें श्रद्धयाभक्या योगाभ्यासेन नित्यशः।समाहितात्मा निःसङ्गोविरफ्त्यापरिपश्यति ॥१४॥ हत्येतत्कथितं गुर्वि झानं तद्ब्रह्मदर्शनम् । येनानुवुद्यते तत्त्वं प्रकृतेः पुरुषस्य च ॥१५॥ शानयोगश्च मन्निष्टो नैर्गुण्यो भक्तिलक्षणः । योरप्येक ण्यार्थी भगवन्छन्दलक्षणः ॥१६॥ यथेन्द्रियैः पृथग्द्वारैरों बहुगुणाश्रयः । पको नानेयते तद्भगवान् शास्त्रवर्मभिः ॥१७॥ क्रियया क्रतुभिदनिस्तपःस्वाध्यायमर्शनैः । आत्मेन्द्रियजयेनापि संन्यासेन च कर्मणाम् ॥१८॥ spirit is in such a state that it has no attachment to these objects, vicws all things with equaninity and is devoid of the desire either to shun or to covet anything and attains the state in which he considers himself to be one with the Supreme Spirit. The self-illuminous Supreme Spirit became Mahat tattwa ( Cosmos ); the latter developed ago, which, in its turn, developed, into the three qualities of Sattwa, Rajas and Tamas and the eleven organs of percep. tion and activities. Its corpus constitutes the egg of the universe from which the world has been created. Whoever is self-composed and devoid of attachment to mundane objects can have vision of the Supreme spirit with the aid of faith, devotion to the Supreme Spirit, continuous practise of Yoga and asceticism. 8-13. Venerable mother! I have preached to you this lore, which leads to the vision of the Supreme Spirit, whereby the reality about the spirit and the Prakriti could be comprehended. The system of philosophy teaching a man how to understand his own nature and how he may be reunited with the Supreme spirit, which is not allected by the three qualities of Sattwa, Rajas and Tamas and the cult of devotion to God, based on Mc, yield the same result; of having vision of His Divinity, Just as an object having many attributes is perceived by different organs of perception, having separate apertures in the body; His Divinity also is similarly perceived by recourse to different systems of philosophy. The self-illuminous Supreme Spirit, vliether conceived as having the three qualitics (of Sattwa, Rajas and Tamas) i.e. Personal God or as not affected by them (i.e. the Supreme Spirit) can be gradually realiz. ed by performance of religious sacrifices, charity, penance, study of 30 ·श्रीसंक्षिप्तभागवते 234 तृतीयस्कन्धे प्रतिशोऽध्यायः योगेन विविधानेन भक्तियोगेन चैव हि । धर्मेणोभयचिनि यः प्रवृत्तिनिवृत्तिमान् ॥१०॥ आत्मतत्वाववोधेन वैराग्येण दृढेन च । ईयते भगवानेमिः सगुणो निर्गणः स्यफ् ॥२०॥ य इदं शृणुयादम्य श्रद्धया पुरुषः सात् । यो वाभिधत्ते मच्चित्तः स ऐति पदयी च मे ॥२१॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धं पापिटेये द्वात्रिंशोऽध्यायः ॥३२॥ अथ त्रयस्त्रिंशोऽध्यायः मैत्रेय उवाच पवं निशम्य कपिलस्य वचो जनित्री सा कर्दमस्य दयिता किल देवहतिः । विनस्तमोहपटला तमभिप्रणम्य तुष्टाव तत्त्वविषयाङ्कितसिद्धिभूमिम् ॥१॥ देवहतिस्चाच स एव विश्वस्य भवान् विधत्ते गुणप्रवाहेण विभक्तवीर्यः । सर्गाद्यनीहोऽवितथाभिसन्धिरात्मेश्वरोऽतर्यसहस्रशक्ति' ||२|| philosophy self-restraint, control of organs of perception, renunciation of mundane activities, practice of Yoga with its various constituents, the cult of devotion to the Supreme Spirit, pursuit of duties with or without desires which involve performance of religious acts and remunication of all activities, since they lead to acquision of the knowledge of self-realization and un wavering detachment from wordly life. 14-19 Mother! A man, who hears this discourse even once or who recites it while concentrating his mind on Me, attains My status. 20 Thus ends chapter thirty two III CHAPTER XXXIII Maitreya said : Having thus heard the scrmon of Kapila, Devahooti--His mother and sweet heart of Kardama--bowed and prayed to Him, since he is the source of achieving spiritual knowledge. I Devahooti said : Your worship has no desires, your desires never fail. You are the master of yourslef. Your thousands of faculties are unimginable. You distribute your faculties in consonance with the currents of the qualities ( Sattwa, Rajas and Tamas) and undertale creation etc. Even a Chandala (i.e. one who eats dog's carion) becomes pure like a Brahmin who has performed the Soma religious sacrifice, by ·235 मोसंक्षिप्तभागवते तृतीयस्कन्धे त्रयस्त्रिंशोऽध्यायः यन्नामधेयश्रयणानुकीर्तनाद् यत्प्रवणाद्यस्मरणादपि क्यचित् । ध्यादोऽपि सद्यः सघनाय कल्पते कुतः पुनस्ते भगवन्नु दर्शनात् ॥३॥ तं त्वामहं ब्रह्म परं पुमांसं प्रत्यक्स्रोतस्यात्मनि संविमान्यम् । स्वतेजसा ध्यस्तगुणप्रवाहं वन्दे विष्णुं कपिलं वेदगर्मम् ॥ell कपिल उवाच मार्गेणानेन मातस्ते सुसेव्येनोदितेन मे । आस्थितेन परां काष्टामचिरादयरोत्स्यसि ॥५॥ श्रद्धास्वतन्मतं मां जुष्टं यह्मवादिभिः । येन मामभवं याया मृत्युमृच्छन्त्यतद्विदः ॥६॥ मेरेय उवाच इति प्रदय भगवान् सती तामात्मनो गतिम् । स्वमाना ब्रह्मवादिन्या कपिलोऽनुमतो ययौ ॥७॥ सा चापि तनयोकेन योगादेशेन योगयुक् । तस्मिन्नाथम आपीडे सरस्वत्याः समाहिता ॥८॥ अभीक्ष्णावगाहकपिशान् जटिलान्कुटिलालकान् । आत्मानं चोग्रतपसा विभ्रती चीरिणं कृशम् प्रजापतेः कर्दमस्य तपोयोगविजृम्भितम् । स्वगार्हस्थ्यमनौपम्यं प्राय वैमानिकैरपि ॥१०॥ hearing and reciting your name, by bowing to you and by continuously remembering your name. Then, what to talk of the good luck of one who has your vision? I, therefore, bow to you-the Supreme Spirit and the highest deity. You could be realized in the mind of it were turned inwards by withdrawing it from mundane objects 2-4 Kapila said : Mother ! You shall soon reach the final stage (of Salvation) by adopting this course, which is easy to resort to and which has been described by Me. Rely on this course, which has been adopted by Sages, who have expounded the nature of the Supreme Spirit, so that you shall attain Me. Those who do not have knowledge of the Supreme Spirit meet death (i.e. continue in the worldly life in which the fear of death exists) 6 Maitreya said : Having explained the ultimate goal of the spirit to the saintly woman, He (Kapila ) went away with the permission of His mother. She, too, adopted the Yoga cult in accordance with the principles of the Yoga school of philosophy which had been expounded by Him and continued to stay in the same hermitage, which was like the crown of the Saraswati. She wore curly matted hair, which had grown tawny by frequent baths and a worn out Sari. She renounced her home in which she had lived as a house wife, which was blooming with the penance and practice of Yoga by Kardama who was one of the progenitors of mankind, which had no match and which was such ·श्रीसंक्षिप्तभागयते 236 तृतीयस्कन्धे प्रयस्त्रिंशोऽध्यायः पय फेननिभाशय्या दान्ता रुपमपरिच्छदाः। आसनानि च हेमानि सुस्पास्तरणानि च ॥११॥ हित्वा तदीसिततममप्यासण्डलयोषिताम् । किंचिच्चकार वदनं पुत्रविदलेपणातुरा ॥१२॥ वनं प्रवजिते पत्यावपत्यविरहातुरा । शाततत्याप्यभून्नष्टे वत्से गौरिव वत्सला ॥१३॥ तमेव ध्यायती देयमपत्यं कपिलं हरिम् । बभूवाचिरतो वत्स निःस्पृहा तादृशे गृहे ॥१४॥ ध्यायती भगवद्पं यदाह ध्यानगोचरन् । सुनः प्रसन्नवदनं समस्तन्यस्तचिन्तया ॥१॥ भक्तिप्रवाहयोगेन वैराग्येण बलीयसा युक्तानुष्ठानजातेन ज्ञानेन ब्रह्महेतुना ॥१६॥ ब्रह्मण्यवस्थितमतिर्भगवत्यात्मसंश्रये । निवृत्तजीयापत्तित्वात्क्षीणक्लेशाऽऽप्तनिवृतिः ॥१७॥ नित्यारूढसमाधित्वात्परावृत्तगुणभ्रमा । न सस्मार तदाऽऽत्मानं स्वप्ने दृष्टमिवोत्थितः ॥१८॥ तद्देहः परतःपोपोऽप्यकृशश्चाध्यसम्भवात् । वभौ मलेरयच्छन्नः सधूम इव पावकः ॥१९॥ as would be desired by gods residing in air-chariots. It was furnished with beds which were white like froth of milk, furniture of ivory and gold, seats of gold and carpets of agreeable touch, so that even celestial damsels would covet it Having been separated from her son, her face became meloncholy. Since her husband also had taken to the forest, she was tormented by the separation from her son, an affectionate mother as she was, eventhough she had received spiritual knowledge, like a cow whose calf had been lost. 7-13 My dear ! Engrossed in thinking about her divine son Kapila, who was an incarnation of Vishnu, she grew indifferent to even such a home in a short time, she meditated on the corpus of His Divinity, which was capable of being seen by meditating on Him. Casting away anxiety she meditated on the corpus of His Divinity, which had a charming face and which had been described to her by her son, by directing the flow of her devotional fervour to it, by strong detachment from mundane objects and with the knowledge of the Supreme Spirit, which was born of appropriate religious practices and which led to realization of the Supreme Spirit. Her mind became fixed on His Divinity, which is the refuge of all souls Since her notion of being an individual had soul had receded and her mental distress had worn out, she attained beautitude. When her delusion about the three qualities (Sattwa, Rajas and Tamas ) had reccded on account of her being in a perpetual state of concentration on the Supreme Spirit, she became oblivious of oven her own existence, just as a man does not remember a dream when he is awake. Ilcr body, wlich was being nourished by others, did not become emaciated, since she had no mental anguish. It shone brilliantly alll ·237 श्रीसंक्षिप्तभागवते तृतीयस्कन्धे प्रयस्त्रिंशोऽध्यायः एवं सा कपिलोक्तेन मार्गणाचिरतः परम् । आत्मानं ब्रह्म निर्याणं भगवन्तमयाप ह ॥२०॥ तहीरासीत्पुण्यतमं क्षेत्रं त्रैलोक्यविश्रुतम् । नाम्ना सिद्धपदं यत्र सा संसिद्धिमुपेयुषी ॥२१॥ तस्यास्तद्योगविधुतमात्यं मय॑मभूत्सरित् । स्रोतसां प्रवरा सौम्य सिद्धिदा सिद्धसेविता ॥२२॥ कपिलोऽपि महायोगी भगवान् पितुराश्रमात् । मातरं समनुज्ञाप्य प्रागुदीची दिश ययौ। स्तूयमानः समुद्रेण दत्ताहणनिकेतनः ॥२३॥ आस्ते योग समास्थाय सांस्याचार्यरभिष्टुतः । त्रयाणामपि लोकानामुपशान्त्यसमाहितः ॥२४॥ य इदमनुशृणोति योऽभिधत्ते कपिलमुनेर्मतमात्मयोगगुह्यम् । भगवति कृतधीः सुपर्णकेतावुपलभते भगवत्पदारविन्दम् ॥२५॥ ॥ इति श्रीसक्षिप्तभागवते तृतीयस्कन्धे कपिलेयोपाख्याने त्रयस्त्रिंशोऽध्याय ॥३३॥ इति तृतीयः स्कन्धः समाप्तः eventhough it was covered with dirt, lıke fire shrouded by smoke. In this way, she had soon realization of thc Supreme Spirit, attained the presence of His Divinity and beautitude by recourse to the path preached by Kapila. 14-20 When she had attained beautitude, the place of her residence became the most sacred shrine, which became renowned in the three worlds by the name of Siddhapura Good man' Her mortal body, which had been sanctified by her practice of Yoga and which metamor phised into a river of the mortal world is the most sacred river, confers superhuman powers and is resorted to by Siddhas (accomplished souls). 21-22 His Divinity Kapıla too, a great Yogi as he was, took leave of His mother and went in the North East direction. The ocean prayed to Him and gave him a place for residence. Applying himself to Yoga, be resided there for the peace of the three worlds and was being extolled by masters of the Sankhya school of philosophy. 23-24 He who hears this account, takes to this secret spiritual Yoga and meditates on His Divinity Vishnu, whose banner is marked with the emblem of the divine eagle, attains to the lotus-like feet of His Divinity. 25 Thus ends chapter thitry-three of Book III ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् चतुर्थः स्कन्धः अथ प्रथमोऽध्यायः मैत्रय उवाच मनोस्तु शतरूपायां तिस्रः कन्याश्च जगिरे । आफूतिर्देवहूतिश्च प्रसूतिरिति विश्रुताः ॥१॥ आकृति रुचये प्रादादपि भ्रातृमती नृपः । पुत्रिकाधर्ममाश्रित्य शतरूपानुमोदितः ॥२॥ प्रजापतिः स भगवान् रचिस्तस्यामजीजनत् । मिथुनं ब्रह्मवर्चस्वी परमेण समाधिना ॥३॥ यस्तयोः पुरुषः साक्षाद्विष्णुर्यक्षस्यरूपधृरु । या स्त्री सा दक्षिणा भूतेरंशभूतानपायिनी ॥४॥ आनिन्ये स्वगृहं पुत्र्याः पुत्रं विततरोचिपम् । स्थायंभुवो मुदा युक्तो रुचिर्जमाह दक्षिणाम् ॥५॥ तां कामयानां भगवानुवाह यजुषां पतिः । तुष्टायां तोपमापन्नोऽजनयद् द्वादशात्मजान ॥६॥ तोपः प्रतोपः संतोपो भद्रः शान्तिरिडस्पतिः। इध्मः कविविभुः स्वह्नः सुदेयो रोचनो द्विपटू ॥ CHAPTER I Maitreya said : Manu begot three daughters in Shataroopa, who were renowned by their respective names of Akooti, Devahooti, and Prasooti. The King gave Akooti in marriage to Ruchi, making it a condition, with approval of Shataroopa, that she should hand over her son to him, eventhough she had a brother (i.e. eventhough Manu had a son ). Ruchi, who was one of the progenitors of mankind, and had spiritual lustre, begot in her, by extreme concentration on the Supreme Spirit, twins. Out of them the child which was a male was Vishnu himself-personification of religious sacrifices, and the child which was a female was Dakshina, - partial incarnation of Laxmi, inseparable from Vishnu. The son of Bralıman (Manu) delighted at this brought home his daughters lustrous son, while Ruchi retained Dakshina. The Lord of sacrificial prayers (Vishnu) married the latter since she had love for him. Pleased with her, he procreated in her, who was also delighted, twelve sons named Tosha, Pratosha, Santosha, Bhadra, Shanti, Idaspati, Idhma, Kavi, Vibhu, Swahna, Sudeva and Roclina, 1-7 ·239 श्रीसंक्षिप्तभागयते चतुर्थस्कन्धे प्रथमोऽध्यायः याः कर्दमसुताः प्रोका नव ब्रह्मर्पिपत्नयः । तासां प्रसूतिप्रसव प्रोच्यमान नियोध मे ॥ पत्नी मरीचेस्तु फला सुपुवे कर्दमात्मजा । कश्यपं पूर्णिमानं च ययोरापूरितं जगत् ॥९॥ भः पत्न्यनसूया श्रीक्षशे सुयशसः सुतान् । दत्तं दुर्घाससं सोममात्मेशब्रह्मसम्भधान ॥१०॥ घिदुर उवाच भत्रेहे सुरश्रेष्टाः स्थित्युत्पत्यन्तहेतवः । किंचिचिकीर्पयो जाना एतदाल्याहि मे गुरो ॥११॥ मैत्रेय उवाच ययुः । .. प्रह्मणा नोदितः सृष्टायप्रिर्ब्रह्मविदां वरः । सह पल्या ययावृक्षं फुलादि तपसि स्थितः ॥१२॥ शरणं तं प्रपद्येऽहं य एष जगदीश्वरः । प्रजामात्मसमां महां प्रयच्छत्विति चिन्तयन् ॥१३॥ तप्यमान त्रिभुवनं प्राणायामैधसाग्निना । निर्गतेन मुनेनः समीक्ष्य प्रभवस्त्रयः ॥१|| वितायमानयशसस्तदाश्रमपदं प्रणम्य दण्टवद्भूमावुपनस्थेऽदणाअलिः । लक्ष्णया सूक्तया वाचा सर्वलोकगरीयसः ॥१५॥ Hear from me the description of the progeny of the nine daughters of Kardama, who were wives of the spiritual sages : Kala-wife of Marichi and daughter of Kardama-gave birth to Kashyapa and Purnima, whose progeny filled up the world. Atri's wife-Ansooya gave birth to three sons of great fame : Datta, Durvasas and Soma, who were born of a phase each of Vishnu, Shiva and Brahma respectively. 8-10 Vidura said : Master ! what are the tasks for performing which the foremost of Gods concerned with maintenance, creation and end of the world ( Brahma, Vishnu and Shiva respectively) were born in the home of Atri ? Please tell me this. 11 Maitreya said : Atri-the best among men having spiritual knowledge--instructed by Brahma to engage himself in creation, proceeded to Riksha mountain accompanied by his wife and devoted himself to penance. He prayed : “ I surrender myself to him, who is the Lord of the world. May He grant to me progeny like himself” On observing that the three worlds were being scorched by the heat, generated by cerem. onial restraint of breath emanating from the head of the sage, the three Gods, went to his hermitage, thus extending their Glory. The sage prostrated himself like a staff, then stood before them with folded hands in reverence and prayed to them who are held in reverence in all the worlds with wellspoken gentle speech. 12-15 ·श्रीसंक्षिप्तभागवते 240 चतुर्थस्थन्धे प्रथमोऽध्यायः अधिग्बाच विभ्योद्भवस्थितिलयेपु विभायमानर्मायागुणेरनुयुग विगृहीतदेहाः। ते ब्रह्मविष्णुगिरिशाः प्रणतोऽस्म्यहं वस्तेभ्यः क एव भवतां म इहोपहतः ॥१६॥ पको मयेह भगवान् विवुधप्रधानश्चित्तीरतः प्रजननाय कथं नु यूयम । अवागतास्तनुभृतां मनसोऽपि दृराद् व्रत प्रसीदत महानिह विस्मयो मे ॥१७॥ देया उचुः यथा रुतस्ते संकल्पोभाव्यं तेनैव नान्यथा। सत्संकल्पस्य ते ब्रह्मान् यद्वै ध्यायति ते वयम् ॥१८॥ अथास्मदशभूतास्ते आत्मजा लोकविश्रुताः। भवितारोऽङ्ग भद्र ते विस्रप्स्यन्ति च ते यशः ॥१९॥ पर्व कामवरं दत्त्या प्रतिजग्मुः सुरेश्वराः। सभाजितास्तयोः सम्यग्दम्पत्योर्मिपतोस्ततः ॥२०॥ सोमोऽभूब्रह्मणोंऽशेन दत्ती विष्णोस्तु योगवित्। दुर्वासाः शङ्करस्यांशोनिवोधागिरसःप्रजाः ॥२१॥ श्रद्धात्वहिरसा पत्नीचतस्रोऽसूत कन्यकाः। सिनीवाली कुहू गका चतुर्थ्यनुमतिस्तथा ॥२२॥ तत्पुत्रावपरावास्तां स्यातौ खारोचिपेऽन्तरे। उतथ्यो भगवान् साक्षाद्रह्मिष्ठश्च वृहस्पतिः ॥२३॥ पुलस्त्योऽजनयत्पत्न्यामगस्त्यं च हविर्भुवि। सोऽन्यजन्मनि दहाग्निविश्रवाश्च महातपाः ॥२४॥ तस्य यक्षपतिर्देव. कुबेरस्त्विडविडासुतः । रावणः कुम्भकर्णश्च तथान्यस्यां विभीपण. ॥२५॥ Atri said : Oh Brahma ! Vishnu! Shiva ! you incarnate yourselves in every age with your qualities emanating from maya, respectively chanelled into creation, maintenance and extinction of the universe : I bow to you Who among your reverences is the God, invited by me here? I had meditated only on one god, who is the chief of gods for ( favouring me with a boon for) procreation. How are you (all)-who though far away even from the minds of creatures-have come here ? Please tell (me) Be pleased (with me) I have a great surprise in this matter. 16-17 The Gods said : Oh spiritual sage! The very things shall happen as per resolve made by you—not otherwise. We are the same who had been meditated upon by you, whose resolves are successful. Dear! ! you will have sons, composed of our (respective) phases. They shall be renowned in the wurld and shall extend your fame. Fare you well! The lords of deities, well worshipped by the couple then repaired from there, within their sight, after granting this excellent boon Soma (the Moon) was born from a phase of Brahman, Datta-master of Yoga from a phase of Vishnu and Durvasas from a phase of Shanker. Now hear (from me) about the progeny of Angirasas : Shraddha--wiſe of Angirasas-likewise gave birth to four daughters- Sineevali, Kulioo, Raka and Anumati, who was the fourth. He had two ·" P श्रीसंक्षिप्तभागवते 241 चतुर्थस्कन्धे प्रथमोऽध्यायः पुलहस्य गतिभार्या श्रीनसूत सती सुतान् । कर्मश्रेष्ठं वरीयांसं सहिष्णुं च महामते ॥२६॥ तोरपि क्रिया भार्या यालखिल्यानसूयत । कपीन् पछिसहस्राणि ज्वलतो ब्रह्मतेजसा ॥२७॥ ऊर्जायां जशिरे पुत्रा पसिष्ठस्य परंतप । चित्रकेतुप्रधानास्ते सत ब्रह्मर्पयोऽमलाः ॥२८॥ चित्तिस्त्वथर्वणः पत्नी लेमे पुत्रं धृतवतम् । दध्यञ्चमश्वशिरसं भृगोवंशं नियोध मे ॥२९|| भृगु. ख्यात्यां महाभागः पल्यां पुत्रानजीजनत् । धातारं च विधातारं श्रियं च भगवत्पराम् ॥३०॥ पए कर्दमदौहित्रसंतानः कथितस्तर । शृण्वतः श्रद्दधानस्य सद्यः पापहरः परः ॥३॥ प्रसूति मानची दक्ष उपयेमे घजात्मजः । तस्यां ससर्ज दुहितृ पोडशामललोचनाः ॥३२॥ प्रयोदशादाद्धर्माय तथैकामग्नये विभुः । पितृभ्य एका युक्तेभ्यो भवायैकां भवच्छिदे ॥३३॥ श्रद्धा मैत्री दया शान्तिस्तुतिः पुष्टिः क्रियोन्नतिः । बुद्धिर्मेधा तितिक्षा हीभूतिधर्मस्य पत्नयः ॥ श्रद्धासूत शुभं मैत्री प्रसादमभयं दया । शान्तिः सुखं मुंद तुष्टिः स्मयं पुष्टिरसूयत ॥३५॥ sons in addition-Utathya, who was the Lord himself and Brihaspati-tho had realized the Supreme Spirit. Pulastya begot in his wife Havirbhoo Agatsya who was stomachfire in antoher birth and Vishravas, who had performed great penance. The latter had a son-Kubera, who was a deity and the King of Yakshas, born of his wife Idavida and Ravan, Kumbhakarna and Vibheeshana through another wife (Keshinee ). Oh Vidura of high ideals ! Gati-~the devoted wife of Pulaha-gave birth to three sons : Karmashreshtha, Varceyans and Sahıshnu Kriyawife of Kratumalso gave birth to sixty thousand Valakhilyas, who were sages resplendent with spiritual lustre. Oh conqueror of eremies! Seven sons of Vasistha among whose Chitraketu was prominent, were born of Oorja. They were pious spiritual sages. Chitti—wife of Atharvan got a pious son-Dadhyaca alias Ashwashiras. Now hear about the progeny of Bhrigu. Lucky Bhrigun begot in his wife Khyatı sons named Dhatri and Vidhatri and a daughter named Shri (normally known as Laxmi--consort of Vishnu). I have described to you this progeny of the daughter of Kardama. Sons of one who hears about it with faith are immediately destroyed. 18-31 Daksha--son of Brahman-married Prasooti-daughter of Manu and begot in lier sixteen bright-tyed daughters The king (Daksha ) gate in marriage thirteen (of them) to Dharma, one to Fire-God, onc to the group of manes and one to Bhava (Shiva ), who brings an end to worldly existence. Straddha, Maitree, Daya, Shanti, Tushti, Pushti. Kriya, Unnati, Buddhi, Medha, Titilsha, Hree and Moorti were the wives of Dharma. 31 ·श्रीसंक्षिप्तभागयते 242 चतुर्थस्वन्धे द्वितीयोऽध्यायः योग क्रियोन्नतिर्दर्पमर्थ बुद्धिरसूयत । मेधा स्मृति तितिक्षा तु क्षेम ही. प्रश्रयं सुनम् । मूर्ति. सरगुणोत्पत्तिर्नरनारायणाकृतीं ॥३६॥ ययोर्जन्मन्यदो विश्वमभ्यनन्दत्सुनिर्वृतम् । मनासि कयुभो वाता प्रसेदु मरितोऽट्रयः ॥३७१ एवं सुरगणैस्तात भगवन्तापभिष्टुती । लन्धावरोकैर्ययतुरचितो गन्धमादनम् ॥३८॥ भवस्य पत्नी तु सती भव देवमनुवता । आत्मन: सदृशं पुत्रं न लेमे गुणशीलतः ॥३९॥ पिनर्यप्रतिरूपे स्वे भगायानागसे सपा अप्रोद्वैवात्मनाऽऽत्मानमजदायोगसंयुता ॥४०॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थस्काध चिटुरमयसपादे प्रथमोऽध्याय ॥१॥ अथ द्वितीयोऽध्यायः विदुर उवाच भवे शीलवता श्रेप्ठे दक्षो दुहितवत्सल । विद्वेपमकरोत्कस्मादनात्यात्मनां सतीम् ॥१॥ कस्त चरावरगुर निरं शान्तविग्रहम् । आत्माराम कथ द्वेष्टि जगतो दैवत महत् ॥२॥ Shraddha gave birth to Shubha, Maitri to Prasada, Daya to Abhaya, Shanti to Subha, Tushti to ludz, and Pushti to Smaya, Kriya gare birth to Yoga, Unnati to Darpa Buddhi to Artha, Medha to Smriti, Tıtıksha to Kshema and Hree to a son named Prashraya. Moort-the source of all quantities-gave birth to tho siges Nara and Narayana The universe felt very happy and rejoiced at their birth and minds (of people ), quarters, winds rhers and mountains were delighted Dear me 1 These divinities were extolled and worshipped by multitudes of deities who got a vision of them, and went away to mount Gandhamadana.32-38 Satee, the consort of Bhuva (Sluva ), who was devoted to the latter, did not have a sor, equal to herself in qualities and character When her father became averse to Bhava through wrath, though ti e latter had given him no offence, che, young as she was, and endowed with mystic powers, voluntarily abondoned her body 39-40 Thus ends chapter one of Book IV CHAPTER II Vidura inquired : Why did Daksha, who loved his daughter, bear hatred towards Bhasa (Shrsa)-the best among the virtuous-m disregard of lus daughter Satec? Wllo would bear hatred towards that ·243 संक्षिप्तभागवते चतुर्थस्कन्धे द्वितीयोऽध्यायः पतदाख्याहि मे ब्रह्मन् जामातुः श्वशुरस्य च । विद्वेपस्तु यतः प्राणांस्तत्यजे दुस्त्यजान् सती ॥ मैत्रेय उवाच पुरा विश्वसृजां सत्रे समेताः परमर्पयः । तथामरगणाः सर्वे सानुगा मुनयोऽग्नयः ॥४॥ तत्र प्रविष्टमृपयो दृष्ट्वार्कमिव रोचिपा । भ्राजमानं वितिमिरं कुर्यन्तं तन्महत्मदः ॥५॥ उदतिप्टन् सदस्यास्ते स्वधिपण्येभ्यःसहाग्नयः । भने चिरिचं शवं च तद्भासाऽऽक्षिप्तचेतसः॥ सदसस्पतिभिर्दक्षो भगवान् साधु सत्रतः । अजं लोकगुरं नत्वा निपसाद तदारया | प्राइनिषण्णं मृडं दृष्ट्वा नामृप्यत्तदनादृतः । उवाच वामं चक्षुभ्यामभिवीक्ष्य दहन्निव ॥८॥ श्रूयतां ब्रह्मर्पयो मे सहदेवाः सद्दाग्नयः । साधूनां त्रुघतो वृत्तं नाशानान्न च मत्सरात् ॥९॥ अयं तु लोकपालानां यशोघ्नो निरपरपः । सद्भिरावरितः पन्था येन स्तब्धेन दूपितः ॥१०॥ lord of animate and inanimate objects, who docs not nurse enmity, who has a quict bearing, who is a secher of spiritual knowledge, and who is the great divinity of the world and why should hc do so ? Spiritual Master ! Please tell me about this-about the enmity between the son-inlaw and the father-in-law, duc to which Satee renounced her life-difficult to renounce as it is. 1-3 Maitreya said : or yore, great seers, as well as multitudes of deities---sages,and Fire-Gods,all with their retinues-gathered in the session of a religious sacrifice, performed by Daksha, one of the progenitors of mankind. On sceing that Daksha, who was shining with lustre like the Sun and who (thus ) dispelled the gloom of that great assembly, had entered the place, the members of the assembly, along with the Tırc-Gods whose minds were attracted by his lustre, stood up with the exception of Brahman and Shiva. Lord Daksha--who was the president of the assembly having been thus well greeted, bowed to Brahman, the overlord progcnitor of mankind, and sat down with his permission. Observing that Shiva had sat down prior to him, he could not put up being (thus ) disrespected by him and viewed Shiva, as if he would seortch the latter with his eyes and addressed them as under. 4-8 Oh spiritual sages ! Deities ! Tire-Gods! Hear me describe, the manners of good persons. I am doing this neither through ignorance nor through jealousy. This ( Shiva ) by whom the manners follwed by good man arc violated, has thus destroyed the glory of the regents of thc quarters of the wold. He is shameless. He has subjected himself to my discipline, since he has accepted the liand of my daughter in the presence of Brahimins and sacred firc, like a psudo-saint tal.ing to tlic Gayatri ·श्रीसंक्षिप्तभागयते 244 चतुर्थ स्कन्धे द्वितीयोऽध्यायः एप मे शिप्यतां प्राप्तो यन्मे दुहितुरग्रहीत् । पाणि विनाग्निमुरातः सावित्र्या इच साधुयत् ॥ प्रत्युत्थानाभिवादार्हे याचाप्यात नोचितम् । लुमक्रियायाशुचये मानिने भिन्नसेतवे ॥१२॥ अनिच्छन्नप्यदां याला शूद्रायेवोशती गिरम् । अयं तु देवयजन इन्द्रोपेन्द्रादिभिर्भयः । सह भाग न लभतां देवैदेवगणाधमः ॥१३॥ मैत्रेय उवाच receive any निपिध्यमानः स सदस्यमुरयैदक्षो गिरित्राय विसृज्य शापम् । तस्माद्विनिप्फम्य विवृद्धमन्युर्जगाम कौरव्य निजं निकेतनम् ॥१४॥ विशाय शाप गिरिशानुगाग्रणीनन्दीश्वरो रोपकपायदूपितः । दक्षाय शापं घिससर्ज दारुणं ये चान्वमोदस्तदवाच्यतां द्विजाः ॥१५॥ य पतन्मय॑मुद्दिश्य भगवत्यप्रतिद्रुहि । द्रुह्यत्यशः पृथग्दृष्टिस्तत्वतो विमुखो भवेत् ॥१६॥ बुद्धया पराभिव्यायिन्या विस्मृतात्मगतिःपशुः। स्त्रीकामःसोऽस्त्वतितरां दक्षोवस्तमुखोऽचिरात् hymn, since he did not greet me, even with words, though I deserve to be greeted by standing up. Like one imparting Vedic lore to a shoodra, reluctant though I was, gave my daughter to him, who does not observe religious practices, is impious, egoistic and had violated the rules (of good conduct). This Shiva, who is the lowest in the ranks of Gods, shall not therefore share with Indra, Ufendra and others in religious sacrifices. 9-13 Maitreya said : Scion of Kuru Gynasty ! After having given the curse to Shiva, though dissuaded by prominent members of the assembly, Daksha retired from it with increased anger and returned to his mansion. On learning about the curse, Nandeeshwara, leader of the retinue of Shiva, affected as he was with the passion of anger, gave terrible curses to Dabsha and to those Brahmins, who had indicated their approval for that censurable action. “This silly Daksha, who considers the universe as distinct from the Supreme Spirit and who is regardful of only his mortal body, has offended against the Lord (Shiva ), who bears no ill-nill, shall be bereft of spiritual knowledge. The brute Daksha, who has forgotten the course of the soul's existence, as his intellect is concentrated in mundanity, and who is extremely desirous of sexual pleasure, shall liave the head of a goat in a short while. Brahmins (who had approved Daksha's action) shall cat all types of food (without discriminating between prohibited and unprohibited food) shall engage ·--- श्रीसंक्षिप्तभागवते 245 चतुर्थम्बन्धे तृतीयोऽध्यायः सर्वभक्षा द्विजा वृत्त्यै धृतविद्यातप्रोत्रता । वित्तदेहेन्द्रियारामा याचका विचरन्त्विह ॥१८॥ तस्यैव ददत शापं श्रुत्वा द्विजकुलाय थे । भृगु प्रत्यसृजच्छाप ब्रह्मदण्ड दुरत्ययम् ॥१९॥ भग्नतधरा ये च ये च तान् समनुनता । पाखण्डिनस्ते भवन्तु सन्छास्त्रपरिपन्थिन |२०|| तस्यै वदत शापं भृगो. स भगवान् भव । निश्चमाम तत किंचिद्विमना इय सानुग ॥२१॥ ॥ इति श्रीमक्षिप्तभागवत चतुर्यस्कन्ध दक्षशापो नाम द्वितीयोऽध्याय ॥२॥ अथ तृतीयोऽध्यायः मंत्रय उपाच सदा विद्विपतोरेय कालो चै ध्रियमाणयो । जामातु ध्यसुरस्यापि सुमहानतिचामे ॥१॥ यदाभिपित्तो दक्षस्तु ब्रह्मणा परमेष्टिना । प्रजापतीना सपामाधिपत्ये स्मयोऽभवत् ॥२॥ इप्सा स वाजपेयेन ब्रह्मिष्ठानभिभूय च । वृहस्पतिस नाम समारेमे अतूत्तमम् ॥३॥ in learning, penance and austerity for the sale of livelihood shall have love for wealth, body and organs of senses and shall loaf al out in this world as madıcants 14-18 On hearing the curse given by hım to the community of Brahmins, Bhrigu (who was nimself a Brahmin) discharged an unwardable Brahminic missile in the guise of thi, curse Those who are devotees of Shiva and those who follow their religious practices shall be heretics and antagonists of sacred scriptures' 19-21 Maitreya said When Bhrigu was pronouncing the curse, Lord Shiva, became some what dejected and went away therfrom, accompanied by his retinue Thc prominent members of the assembly completed the sacrificial sessi n lasting for a thousand years, in which the great Vishnu is the object of worsbip performed the concluding sacrificial bath at the place where the Ganges is met by Yamuna, and went home there with purified souls Thus ends chapier second of Book IV CHAPTER III Maitreya said A very long time elapsed (thereafter) during which the son in lau and the father in law continued to quarrel When Dalsha was corronated as Os crlord of all the progenitors of mankind by Brahman, he grew arrogant Aſter performing Vajapeza sacrifice and ·श्री संक्षिप्तभागवते 246 चतुर्थस्कन्धे तृतीयोऽध्यायः तस्मिन् ब्रह्मर्पयः सर्वे देवपिपितृदेवताः । आसन् कृतस्वस्त्ययनास्तत्पत्न्यश्च सभर्तृकाः ॥४॥ तदुपश्रुत्य नभसि खेचराणां प्रजल्पताम् । सती दाक्षायणी देवी पितुर्यज्ञमहोत्सवम् ॥५॥ मजन्तीः सर्वतो दिग्भ्य उपदेववर स्त्रियः । पतिं भूतपतिं देवमौत्सुक्यादभ्यभाषत ॥६॥ सत्युवाच प्रजापतेस्ते श्वशुरस्य साम्प्रतं निर्यापितो यज्ञमहोत्सवः किल । वयं च तत्राभिसराम वाम ते यद्यथितामी विबुधा व्रजन्ति हि ॥७॥ तसिन् भगिन्यो मम भर्तृभिः स्वकैर्धवं गमिप्यन्ति सुहृद्दिदृक्षवः । अहं च तस्मिन् भवताभिकामये सहोपनीतं परिवहमहिंतुम् ॥८॥ तत्र स्वसृम ननु भर्तृसम्मिता मातृप्वमृः क्लिन्नधियं च मातरम् । द्रव्ये चिरोत्कण्ठमना महर्षिभिरुन्नीयमानं च मृडाध्वरध्वजम् ॥९॥ कथं सुतायाः पितृगेहकौतुकं निशम्य देहः सुरवर्य नेइते । अनाहुता अप्यभियन्ति सौहृदं भर्तृर्गुरोर्देहकृतश्च केतनम् ॥१०॥ humiliating learned men thoroughly proficient in Vedas, he commenced perfi rmance of religious sacrifice, named Brihaspatisava—the best of religious sacrifices. Brahmin sages, all divine sages, manes and deities, along with their consorts were received by him with benedictions. Goddess Sati-daughter of Daksha-learnt about the great festival, being celebrated by her father by overhearing the conversations of semidivinc ladies flying in the sky. She saw bcautiful ladies of Yaksha, Gandharva and Apsara communities going (to the festival) from all quarters and told the lord of all creatures (Shiva), as under actuated by cagerness (to offend it). 1-6 Satee said: Your father-in-law-one of the progenitors of mankind has at present inaugurated a great sacrificial festival. Shiva! Wc may also go there, if you desire, since these gods are going (there). My sisters, accompanied by their husbands will certainly go there with the desire of secing relatives. I ( too) desire to go to that festival with you in order to be entitled to receive presents (from my father ). Your Gracc! I will see there iny sisters, who are held in esteem by their liusbands, my mother's sisters and my affectionate mother whom I have been eager to see for long and the excellent topmost religious sacrifice being performed by great sages. Chief of Gods! On ricaring about an auspicious occasion in ſather's home, how would the body of daughter not throb (with joy)? People go to the lovable homes of their husbands, Preachers and fathers, even uninnited. God of Eternity! bc, therefor, .

·मन्युना ॥१२॥ श्रीसंक्षिप्तभागवते 247 चतुर्थस्कन्ये तृतीयोऽध्याय तन्मे प्रसीदेदममयं वाञ्छितं फतु भवान् कारुणिको वतार्हति । त्वयाऽऽत्मनोऽर्धेऽहमदभ्रचक्षुपा निरूपिता मानुगृहाण याचितः ॥११॥ श्रीभगवानुवाच त्वयोदितं शोभनमेव शोभने अनाहुता अप्यभियन्ति यन्धुपु । ते यद्यनुत्पादितदोपद्दष्टयो बलीयसानात्म्यमदेन विद्यातपोवित्तवपुर्वय फुलैः सतां गुणैः पइभिरसत्तमेतरैः। स्मृतौ हतायां भृतमानदुर्दशः स्तब्धा न पश्यन्ति हि धाम भूयसाम् ॥१३॥ नेतादृशानां स्वजनव्यपेक्षया गृहान् प्रतीयादनवस्थितात्मनाम् । येऽभ्यागतान् पक्रधियाभिचक्षते आरोपितभूभिरमर्पणाक्षिभिः ॥१४॥ तथारिभिर्न ध्यथते शिलीमुसैः शेतेऽदितागो हृदयेन दूयता । स्वानां यथा वधियां दुरुक्तिभिर्दिवानिशं तप्यति मर्मताडितः ॥१५॥ व्यक्तं त्वमुत्कृष्टगतेः प्रजापतेः प्रियाऽऽत्मजानामसि सुभ्र सम्मता । अथापि मानं न पितुः प्रपत्स्यसे मदाश्रयात्कः परितप्यते यतः ॥१६॥ प्रत्युद्गमप्रश्रयणाभिवादनं विधीयते साधु मिथः सुमध्यमे । प्राज्ञैः परस्मै पुरुषाय चेतसा गुहाशयायैव न देहमानिने ॥१७॥ pleased. Your Grace deserves to grant my desire. You have received me as your better half with plentiful love. Please, therefore, favour me by granting my request. 7-11 His Divinity said : Beautiful lady! What thou hast said that people go to their relatives uninvited is quite right but only if the latter's attitude is not vitiated with arrogance born of staunch mundanity and anger. Those persons, however, whose wicked eyes are full of arrogance, because their discretion has been struck down and benumed with the six qualifications of learning, penance, wealth (handsome), physique, (yonug) age and (high ) family, which serve as good qualities in the case of good man, but debase other most wicked persons, do not appreciate the splendour of great men because they are relatives, One should not go to houses of such men, whose minds are unsteady and who view their guests with crooked feelings and with intolerant eyes signified by twisted eye-brows. A man is not so much hurt or afflicted day and night by arrons, struck by enemies, as when he is struck in the vitals by abuses of his crooked relatives, but siceps with his paining body and afflicted heart. Lovely lady! It is evident that among his daughters thou art dear to prosperous Daksha, who is one of the ·श्रोसंक्षिप्तभागवते 248 चतुर्थस्कन्ये चतुर्थोऽध्यायः सत्त्वं विशुद्धं वसुदेवशब्दितं यदीयते तत्र पुमानपावृतः । सत्त्वे च तस्मिन् भगवान् वासुदेवो घधोक्षजो मे नमसा विधीयते ॥१८॥ तत्ते निरीक्ष्यो न पितापि देहकृद् दक्षो मम द्विह् तदनुनताश्च ये । यो विश्वसृग्यशगतं घरोरु मामनागसं दुर्वचसाकरोत्तिरः ॥१९॥ यदि नजिप्यस्यतिहाय मद्वचो भद्रं भवत्या न ततो भविष्यति । सम्भावितस्य स्वजनात्पराभवो यदा स सद्यो मरणाय कल्पते ॥२०॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे उमारुदसंवादे तृतीयोऽध्याय ॥३॥ अथ चतुर्थोऽध्यायः मैत्रेय उवाच पतावदुक्त्वा विरराम शंकरः पल्यङ्गनाशं [भयत्र चिन्तयन् । सुहृद्दिषुः परिशसिता भवानिष्कामती निविंशती द्विधाऽऽस सा ॥१॥ progenitors of mankind. Even then, thou shalt not receive any regard from thy father, since he is inflamed on account of thy attachment to me. Thou Lady of beautiful waist 1 Wise persons offer mutual regards by standing up, and with courtesey and salutations, which are mentally directed to the Supreme Spirit residing in the recess of the heart and not to the individual soul possessed of ego. I offer my obeissance to this, spotless spirit which is spoken of as Vasudeva and which the Supreme Spirit shines, since Lord Vasudeva, who is not comprehensible by organs of perception, shines therein Thou should not, therefore, sec Daksha and tho-e who agree with him eventhough he is thy father, and has brought thy body into cxistence since he is my enemy, oh lady of beautiful thighs 1 IIc had insulted me with abusive language, though I was innoccnt, when I attended the religious sacrifice named Vishwasruj. If thou shalt go there, disregarding my advice, it would not do good to thee. When a worthy person meets with an insult from a relative, it results in death. 12-20. Thus ends chapter third of Book IV CHAPTER IV Maitreya said: Having told her this much, Shiva ccascd speaking, thinking that the mortal body of his wife would come to be destroyed cithier way. Though she was desirous of seeing her relatives being afraid of Shiva, she (often) got out of the house and re-entered it in ·श्रीसंक्षिप्तभागयते 249 चतुर्थस्कन्धे चतुर्थोऽध्यायः सुहहिरक्षाप्रतिघातदुर्मनाः स्नेहाट्ठदत्यचकलातिविद्वला भवं भवान्यप्रतिपूरुपं रुपा प्रधक्ष्यतीवैक्षत जातवेपथुः ॥२॥ ततो विनिःश्यस्य सती विहाय तं शोकेन रोपेण च दूयता हुदा । पित्रोग्गास्त्रैणविमूढधीगृहान् प्रेम्णाऽऽत्मनोयोऽर्धमदात्सतां प्रियः ॥३॥ तामन्यगच्छन्दुतविक्रमां सतीमेकां त्रिनेत्रानुचराः सहस्रशः । सपार्षढयक्षा मणिमन्महादयः पुरोवृपेन्द्रास्तरसा गतव्यथाः ॥४॥ तामागतां तत्र न कश्चनाद्रियद्विमानितां यकृतो भयाज्जनः । ऋते स्वसृN जननी च सादराः प्रेमाश्रकण्ट्यः परिषखजुर्मुदा ॥५॥ सौदर्यसम्प्रश्नसमर्थवातया मात्रा च मातृप्वसृभिश्च सादरम् । दत्तां सपयाँ वरमासनं च सा नादत्त पिनाप्रतिनन्दिता सती ॥६॥ अदभागं तमवेक्ष्य चाध्वरं पित्रा च देवे कृतहेलन विभौ । a dilemma. Troubled in her mind, as her desire to see relatives had received a blow, and weeping due to love (for her relatives, since her desire to see them was frustrated) she was so much distressed, that she shed tears and trembled. Bhavani (Satee ) looked at matchless Bhava (Shiva ), as if she would scorch him with her wrath. Her intelligence having been confounded by her feminine nature, she proceeded towards the residences of her parents, sorrowfully and angrily, leaving him, who is dear to good people, and who had surrendered his half self to her with love, with a sigh. Thousands of three-eyed attendants-Manimat, Mada and others accompanied by their associates and Yakshas, and keeping the divinc bull ahead of them forcibly kept back their distress and followed her, who was fast pacing on-all alone. They placed her on Nandi (the divine bull) and marched ahead to the tune of musical instruments, such as drums, conches and bamboo lutes, showing theniselves, white umbrellas, garlands etc. 1-4 When she reached there, no one greeted her, through fear of the sacrificer (Daksha) since she was held in contempt by the latter, with the exception of her sisters and mother, who reverently greeted her and joyfully embraced her, their throats being choked with tears of love. Satee did not ( however), accept the entertainment and prominent seat, reverently offered to lier by mother who joined the conscrsation her sisters had with her and by her mother's sisters, since she was insulted by her father. When she obsercd that there was no share prescribed for Rudra ( Shiva ) in the sacrificial offering and that 32 ·250 श्रीसंक्षिप्तभागयते चतुर्थस्वन्चे चतुर्थोऽध्यायः अनाहता यज्ञसदस्यधीश्वरीं चुकोप लोकानिय धक्ष्यती रुपा ॥७॥ जगई सामर्पविपन्नया गिरा शिवद्विपं धूमपथथमस्मयम् । स्वतेजसा भूतगणान् समुत्थितान् निगृह्य देवी जगतोऽभिटण्यतः ॥८॥ श्रीदेव्युवाच न यस्य लोकेऽस्त्यतिशायनः प्रियस्तथाप्रियो देहभृतां प्रियात्मनः । तस्मिन् समस्नात्मनि मुक्तधैरके ऋते भवन्तं कतमः प्रतीपयेत् ॥९॥ दोपान् परेषां हि गुणेषु साधवो गृहन्ति केचिन्न भवाशा द्विज । गुणांश्च फल्गन् बहुलीकरिष्णवो महत्तमारतेविदद्भवानघम् ॥१०॥ यद् यक्षरं नाम गिरेरितं नृणां सकृत्प्रसादधमाशु हन्ति तत् । पचित्रकीर्ति तमलइयशासनं भवानहो द्वेष्टि शिवं शिवेतरः ॥११॥ यत्पादपद्मं महतां मनोऽलिभिर्निपेवितं ब्रह्मरसासवार्थिभिः । लोकस्य यद्वर्षति चाशिपोऽधिनस्तस्मै भवान् द्रुह्यति विश्ववन्धये ॥१२॥ अतस्तयोत्पत्तमिदं कलेवरं न धारयिष्ये शितिकण्टगर्हिणः । the all-pervading God (Shiva ) had been insulted, Satee, who was not offered due respect in the sacrificial assembly, became angry, as if she would burn the (three) worlds with ter wrath. The Goddess censured within hearing of the world the enemy of Shiva, who had grown arrogant in his labours in the smoky path of religious sacrifices, restraining with her lustre her multitudes of goblins who were up (for revenge). 5-8 The Goddess said : Who, except you, would antagonize him, who has no better in this world, to whom none is dear or disagreeable, who is the beloved soul of corporcal beings, in whom the entire universe reposes and who does not nursc animosity (for any one)? Oh Brahmin, good men-not men like you hold the faults of others as virtues, great are desirous of treating small sirtues as big ones. Toolish as you are you have offended such personages. You, inauspicious as you are, nursc hatred towards Shiva or sacred fame, whose commands arc untransgressable, and whose name, composed of isso letters, uttered eien once on a proper occasion, destroys sins of men. You arc acting as an enemy of the Lord, whose lotus-like feet are bcing resorted to by the becs in thic form of minds of great men, desirous of ( testing ) the winc intoxication of spiritual fluid, and which shower blessings on people, who beg for them. I will not, therefore, liold on to this body, born of you since you have licen censuring the God on whose throat there is a dark green spot (Shiva). I will, tlicrcſorc, abandon this wretched borly which was born of you, since my mind would be extremely aMicted men ·श्रीसंक्षिप्तभागयते 251 चतुर्थस्कन्धे चतुर्थोऽध्यायः गोत्रं त्यदीयं भगवान् पध्धजो दाक्षायणीत्याह यदा मुदुमनाः । व्यपेतनमस्मितमाशु तद्धयह व्युत्त्रक्ष्य एतत्कुणपं त्वदगजम् ॥१३॥ मेय उवाच ततः स्वभर्तुश्चरणाम्धुजासवं जगद्गुरोश्चिन्तयती न चापरम् । ददर्श देहो हतकल्मपा सती सद्यः प्रजन्याल समाधिनाग्निना ॥१॥ तत्पश्यतां से भुवि चाद्भुतं महद्धाहेति बादः सुमहानजायत । अहो अनात्म्यं महदस्य पश्यत प्रजापतेर्यस्य चराचरं प्रजाः यदङ्गजां स्वां पुरुषद्विदुद्यतां न प्रत्यपेधन्मृतयेऽपराधतः ॥१॥ घदत्येवं जने सत्या दृष्ट्वासुत्यागमद्भुतम् । दक्षं तत्पार्पदा हन्तुमुदतिप्टन्नुदायुधाः ॥१६॥ तेपामापततां वेगं निशाम्य भगवान् भृगुः । यत्रघ्नध्नेन युजुपा दक्षिणाग्नौ जुहाव ह ॥१७॥ ममत्रो नाम तपसा सोमं प्राप्ताः सहस्रशः । तैग्लातायुधः सर्वे प्रमथाः सहगुराकाः । हन्यमाना दिशो मेजुरुशद्भिर्ब्रह्मतेजसा ॥१८॥ ॥ इति श्रीसक्षिप्तभागवंतं चतुर्थस्कन्थे सनीदेहोन्मगों नाम चतुर्थोऽध्यायः ॥४॥ me as when the Lord having a bull-mark on his banner would address daughter of Daksha" then my smile born of jokes would quickly disappear. 9-13 Maitreya said : Then sinless Satce, who was meditating on the intoxicating effect of the lotus-like fcet of her husband-the master of the world-did not see anything else and her body burnt instantan. eously with the firc born of concentration on the Supreme Spirit. Those (men) on the Larth and (Gods) in the sky, dcitics, who saw this, loudly bewailed and crclaimed : "Sce this great wickedness of this progenitor whose crcation the animate and inanimate crcatures but who is an antagonist of the Supremc Spirit, and who did not prevent from immolating herself-his own daughter, who had prepared for death, as she had been an offender against him. 14-15 While people secing this great wonderful sacrifice of hers, were thus talking, thc attendants of Satee, rosc to lill Daksha with raized arms. Struch, however, with fire brands by thousands of Ribhus (attendants of Gods ) who had reached the Bloon by dint of their penance and who was shining with Brahmanic lustre, all th.c Pramathas (attendants of Shiva) and Guhyalas (demi-Gods attending cn Kubera-the disinc_ Treasurer) lled into the quarters. 16-18 Thus ends cluapter fourth of Book IV are, ·श्रीसंक्षिप्तभागयते 252 चतुर्थस्कन्धे पञ्चमोऽध्यायः अथ पञ्चमोऽध्यायः मैत्रेय उवाच भयो भवान्या निधनं प्रजापतेरसत्कृताया अवगम्य नारदात् । स्वपार्षदसैन्यं च तदध्वर(भिविंद्रावितं क्रोधमपारमादधे ॥१॥ क्रुद्धः सुदष्टोप्ठपुटः स जटिर्जटां तडिद्वह्निसटोग्ररोचिपम् । उत्कृत्य रदः सहसोस्थितो हसन् गम्भीरनादो विससर्ज तां भुवि ॥२॥ ततोऽतिकायस्तनुवा स्पृशन्दिवं सहस्रयाहुर्घनसक् त्रिसूर्यटक् । करालदंष्ट्रो ज्वलदग्निमूधजः कपालमाली विविधोद्यतायुधः ॥३॥ तं किं करोमीति गृणन्तमाह बद्धाञ्जलि भगवान् भूतनाथः । दक्षं सयज्ञं जहिं गटानां त्वमग्रणी रुद्र भटांशको मे ॥४॥ अन्धीयमानः स तु रुद्रपार्षदैर्भृशं नदद्भिर्व्यनदत्सुभैरवम् । उद्यम्य शूलं जगदन्तकान्तकं स प्रादवद् घोपणभूपणाइनिः ॥५॥ अस्विजो यजमानः सदस्याः ककुभ्युदीच्या प्रसमीक्ष्य रेणुम् । तमः किमेतत्कुत एतद्रजोऽभूदिति द्विजा द्विजपल्यश्च दध्युः ॥६॥ CHAPTER V Maitreya continued : When Shiva heard from Narada, about the demise of Satee, who had been despised by Daksha, and about the rout of the army of his attendants by Ribhus, he got angry. Rudra (Shiva) who wore matted hair, shining brilliantly like streaks of lighting and Names of fire, bit his lips being angry, loosened the hair, rose abruptly, yelled deeply and struch down the matted hair on the ground. A giant, who touched the shy with his body, who had a thousand hands, three eyes-glowing like the Sun, terrible teeth, hair blazing like fire who wore a garland of shulls was armed with various raised weapons and 128 obstructing the clouds, emerged therefrom (the matted hair ). When he ashed with folded hands : "What am I to do? " His Divinity the overlord of crcatures told him: "Destroy Daksha along with his religious sacriſice. Thou art thc Commander-in-chief of my warriors. Rudra ! You have a phase of myself in you."1-4 Followed by thundering attendants of Rudra, and wearing anklets which made tumultous sounds, he thundered terribly, raized his trident capable of killing cicn the God of Death, and rushed forward. Now, the priests who were officiating at the sacrifice, the performer of the sacrifice (Dalsha), the superintending priests Brahimins and their wives ·---- श्रीसंक्षिप्तभागवते 253 चतुर्थम्कन्ये पञ्चमोऽध्यायः वद्वेषमुद्विग्नदृशोच्यमाने जनेन दक्षस्य मुहर्महात्मनः । तावत्स रुद्रानुचरैर्मसो महान् पर्याद्रवद्भिबिंदुरान्वरध्यत जा केचिभन्नुः प्राग्वंशं पत्नीशाला तथापरे । सद आग्नीध्रशालां च तद्विहारं महानसम् ॥८॥ भृगु चकन्ध मणिमान् वीरभद्रः प्रजापतिम् । चण्डीशः पूषणं देवं भगं नन्दीश्वरोऽग्रहीत् ॥९॥ जुलतः सुवहस्तस्य इमभूणि भगवान् भवः । भूगोलुलुन्चे सदसि योऽहसच्च्मच दर्शयन् ॥१०॥ भगस्य ने भगवान् पातितस्य रुपा भुवि । उज्जहार सदस्योऽक्ष्णा यः शपन्तमसूसुचत् ॥११॥ पूष्णश्वापातयहन्तान् कालिङ्गस्य यथा वलः । शप्यमाने गरिमणि योऽहसदर्शयन्दतः ॥१२॥ दृष्ट्वा संझपनं योग पशूनां स पतिर्मसे । यजमानपशोः कस्य कायाचनाहरच्छिरः ॥१३॥ जुहायतच्छिरस्तस्मिन् दक्षिणाग्नाचमर्पितः। तद्देवयजनं दग्ध्या प्रातिप्ठद् गुहाकालयम् ॥१४॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे दक्षयज्ञविध्वंसो नाम पथमोऽध्यायः ॥५॥ saw (clouds of) dust in the northern direction, and pondered : “Whence this darkness ? Whence has this dust been raized ?" in the meantime, the great religious sacrifice was beseiged by the invading attendants of Radra. 5-7 Some of them broke the East-West bamboo beam of the pandol, while other destroyed ladies-hut, pandol housing the sacrificial fire, the sacrificer's house and kitchen. Maniman bound Bhrigu, l'ecrabhadra bound the progenitor of mankind (Dalsha), Chandisha bound God Pushan and Nandishwara tool Bhaga prisoner. Lord Veerabhadra pulled out mustaches of Bhrigu, while the latter was cffering oblation with a ladle in his hand, since he had laughed in the assembly in such a way as to show off his mustaches. Lord Veerabhadra angrily threw down Bhaga on the ground and took out his eyes, since he had laughed and made the suggestion in the assembly, to give the curse. Just as Balabhadra had knocked out the teeth of the King of Kalinga, he (Veerabhadra) Inocked out the tceth of Pushan, who had shown off his teeth while laughing when (Daksha) had pronounced his curse. TVith Sangnapana yoga (used for throttling the throat of a sacrificial animal) on the sacrificial ground, the lord of creatures (Veerabhadra) removed the head of the sacrificer (Dalsha) from his body treating him as a sacrificial beast and angrily offered it to the sacrificial fire located in the south. Having thus burned the sacrificial pandol, he set out for his residence in Kailas. 8-14 Thus ends chapter fifth of Book IV ·श्रीसंक्षिप्तभागवते 254 चतुर्थस्कन्धे पप्टोऽध्यायः अथ पप्ठोऽध्यायः भनेय उवाच अथ देवगणाः सर्वे रवानाकैः पराजिताः । स्वयंभुये नमस्टन्य कारस्यने तन्न्ययेदयन् ॥१॥ तदाकर्ण्य विभुः प्राह तेजीयसि कृतागसि । क्षमाय तत्र सा भूयान प्रायेण युभूपताम् ॥२॥ अथापि यूयं कृतकिल्विषा भयं ये यहियो भागभाज परादुः । प्रसादयध्वं परिशुद्धचेतसा क्षिप्रप्रसाद प्रगृहीताद्मिपन्नम् ॥३॥ आशासाना जीवितमध्वरस्य लोकः सपालः फुपिते न यसिन् । तमाशु देवं प्रियया विहीनं क्षमापयध्वं हदि विद्धं दुरतः ॥२॥ स इत्थमादिश्य सुरानजस्तैः समन्वितः पितृभिः सप्रजेशैः । ययौ स्वधिष्ण्यान्निलय पुरद्विपः कैलासमद्रिप्रवरं प्रियं प्रभोः ॥1 जन्मौषधितपोमन्त्रयोगसिद्धनरेतरैः जुष्टं किन्नरगन्धरप्सरोभिवृतं सदा ॥६॥ तस्मिन् महायोगमये मुमुक्षुशरणे सुराः । ददृशुः शियमामीनं त्यक्तामर्पमियान्तकम् ॥७॥ विद्यातपोयोगपथमास्थितं तमधीश्वरम् । चरन्तं विश्वसुहृदं वात्सल्याल्लोकमगलम् ॥८॥ लिहं च तापसाभीष्टं भस्मदण्डजटाजिनम् । अनेन सन्ध्याभ्ररुचा चन्द्रलेखां च विभ्रतम् ॥२॥ उपविष्टं दर्भमय्यां वृस्यां ब्रह्म सनातनम् । नारदाय प्रवोचन्तं पृच्छते शृण्वतां सताम् ॥१०॥ CHAPTER VI Maitreya continued : Now, all the multitudes of deities, who had been defeated by the armies of Rudra ( Shiva ) bowed to the self-born God (Brahman) and reported to him all that had happened. Hearing this, the Lord (Brahman) said : "There is a popular saying that whoever offends a mighty personality does not prosper. As, however, you have sinned against Shiva and have insulted him, who has a right to a share in sacrificial offerings, propitiate him with purified minds, since he is quickly pleased and hold his lotus-like feet If you desire revival of the institution of religious sacrifices, obtain his pardon immediately, since he has lost his beloved and his heart has been pierced by abuses, as the world as well as even the regents of the quarters of the world cannot survive when he is angry. 1-4 After thus advising the Gods, the immortal Brahman, accompanied by them, manes and progenitors of mankind, proceeded from his region to the beautiful Kailas mountain-the abode of the destroyer of (three) cities—which is the resort of accomplished souls who have attained their status either by reason of birth or with the aid of herbs or by penance or by recital of sacred formulae or by concentration on Divinity. It is ·Was श्रीसंक्षिप्तभागयते 255 चतुर्थस्वन्धे पोऽध्यायः कृत्वोरी दक्षिणे सव्यं पादपद्मं च जानुनि । वाहुं प्रकोप्टेऽक्षमालामामीनं तर्कमुद्रया ॥११॥ तं ब्रह्मनिर्माणसमाधिमाश्रित व्युपाधित गिरिशं योगफलाम् । सलोकगाला मुनयो मनूनामाचं मनुं प्राबलयः प्रणेमुः ॥१०॥ स तृपलभ्यागतमात्मयोनि सुरामुरेशरमियन्दिना निः। उत्थाय चने शिरमामिवन्दनमहत्तमः कस्य यर्थव विष्णुः ॥१२॥ तथापरे सिद्धगणा महर्पिमिय ये समन्तादनु नीललोहितम् । नमस्कृतः प्राह शशाङ्कशेखरं कृतप्रणाम ग्रहमन्निवामिभृः ॥१४॥ also the resort of Kinnars, Gandharyas and Apsaras. The God saw Siiva- the super-lord--in that place, the atmosphere of which surcharged with yogic culture and which is the resort of persons scehing salvation. He was seated like the God of Death who had shed his anger. He had taken to the path of spiritual knowledge, penance and Yoga. He is the friend of the universe and is engaged in the welfare of the world through tender affection. He had besmeared ashes on his body, which was shining like the sky at evening twilight. He was bearing a staff, matted hair and skin-emblems which are very dear to persons performing penance and a digit of the Moon (on the forchead ). He was scated on a mat of Kusha grass and was giving a discourse on the eternal supreme Being to inquiring Narada with the hearing of saintiv persons. He had placed his lotus-like left foot or his right thigh and his hand on the left knec.cap. He was wearing a rosary of Rudraksha barries and was scated in the pose of meditation 5-11 The sages and the protectors of quarters boued with folded hands to Shiva who resides in the mountain and who was cngrossed in the ecstasy of realization of the Supreme Spirit. He was wearing a piece of cloth thrown over the back and knees during his abstract meditation, and was the first among sages meditating on the Supreme Spirit. He, too, whose feet are being adored by Gods and demons got up on sccing that the self-born God-(Brahman) had come there and bowed his head to him in veneration; like the most vencrablc Vishnu (in his Vaman incarnation ) bowing to Kashyap. Similarly, the multitude of accomplished souls (siddhas) and great sages, who were followers of Shisa also boned to Brahman. After receiving the salutations, the self-born God (Brahman). as if he were smiling, told Shiva, who was u caring the loon on his crest and who had bowed to him (Bralıman). 12-14 ·श्रीसंक्षिप्तभागवते 256 चतुर्थस्कन्धे पाठोऽध्यायः ब्रह्मोवाच माने त्वामीशं विश्वस्य जगतो योनिधीजयोः । शक्तेः शिवस्य च परं यत्तहमा निरन्तरम् ॥१५॥ पृथग्धियः फर्मदृशो दुराशयाः परोदयेनार्पितहृदुजोऽनिशम् । परान दुरक्तैर्वितुदन्त्यरुन्तुदास्तान मा वीदेववधान भवद्विधः ॥१६॥ यस्मिन् यदा पुष्करनाभमायया दुरन्तया स्पृष्टधियः पृथग्दृशः । कुर्वन्ति तत्र हनुकम्पया रुपां न साधवो दैवबलात्कृते फ्रमम् । कुवंध्वरस्योद्धरण हतस्य भोस्त्वया समाप्तस्य मनो प्रजापते ॥१७॥ जीवताद्यजमानोऽयं पपद्येताक्षिणी भगः । भृगोः श्मश्रूणि रोहन्तु पूष्णो दन्ताश्च पूर्ववत् ॥१८॥ देवानां भग्नगात्राणामृत्विजां चायुधाश्मभिः । भयतानुगृहीतानामाशु मन्योऽस्त्वनातुरम् ॥१९॥ पप ते रुद्र भागोऽस्तुं यदुच्छिष्टोऽध्वरस्य वै । यशस्ते रद्र भागेन कल्पतामद्य यशहन् ॥२०॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थस्कन्धे रुद्रमान्सन नाम षष्ठोऽध्यायः ॥६॥ Brabman said : I know that you are the lord of the universe and of Shakti (ie Prabriti or Nature) and Shiva (Purusha) who respectively constitute the birth-place and the seed (the elementary cause) of the world and yet you are the eternal Supreme Spirit. Those who consider the universe as being distinct from the Supreme Spirit, and hold performance of religious rites as their supreme duty and have wiched intention, are pained at heart day and night by prosperity of others and give pain to the hearts of others by abusive words. They stand, therefore, already destroyed by destiny. Personages like you should not kill them when such persons whose intellect is clouded by the infinite Maya of Vishnu from whose naval has sprung Brahman and who consider the universe to be distinct from the Supreme Spirit, do such things,—under compulsion of destiny--since saintly persons have mercy on them through compassion. They do not assail them. May this sacrificer the host (Daksha) bc restored to life. May Bhaga get back his eyes. May the mustaches of Bhrigu grow and Pooshan get (bach) his teeth. Oh God of Wrath ! May the gods and sacrificial pricsts, whose limbs have been shattered with weapons and stones, quichly recover health through your grace. Oh destroyer of sacrifices! May the remnants of the sacrificial offerings be your sharc. Oh Rudra! May this sacrifice be brought to completion by acceptance of your sharc by jou. 15-20 Thus ends chapter sixth or Book IV ·261 ~~ श्रीसंक्षिप्नभागरते चनुसन्धे सप्तमोऽध्याय आत्ममाया समापिम्य सोऽहं गुणमयीं द्विज । मृजन रक्षन् हरन् विन्यं दबे समझा प्रियोचिताम् ॥ तस्मिन् नह्मण्यहितीये केनले परमात्मनि । ब्रह्मरद्री च भूनानि मेदेनामोऽनुपश्यति ॥२॥ यथा पुमान्न साङ्गेषु शिर पाण्यादिपु वचित् । पारक्यबुद्धि उरते पं भृतेपु मत्पर ॥२८॥ प्रयाणामेकमानाना यो न पश्यति धै भिटाम् । सर्वभूतान्मना ब्रह्मन् स शान्तिमधिगन्छति।। मंय उपाव एवं भगनताऽऽदिष्ट. प्रजापतिपतिहरिम् । अचिंत्या तुना स्पेन देवानुमयतोऽयजन् ॥३०॥ तस्मा अप्यनुमानेन स्नैगावाप्तरायसे । धर्म र मति दवा प्रिटशाम्ते दिव ययु ॥३२॥ प्पं दाक्षायणी हित्वा सती पूर्वक्लेवरम् । जो हिमवत क्षेने मेनायामिति गुथुम ॥३२॥ तमेन दयितं भून आडके पतिमम्पिमा । अनन्यभावैरगति शक्ति मुन्तेव पूरुषम् ॥३३॥ ॥ इति श्रीमक्षिप्तभागवते चतुथरकन्य दक्षयनमधान नाम सप्तमोऽध्याय ॥७॥ mate cause of the world and the lord of all souls, I oversce every thing, I have self-perception I have no attributes Oh Brahmin' After pervad ing my Maya, which has attributes, I assume the appropriate appella. tion while creating, protecting or withdrasing the universe An ignorant man sees Brahman, Shiva and other creatures as distinct from the selfsame mc, who am the Supreme Spirit, all alone (without a second) absolute and the ulumate spirit Just as a man never has the feeling that his own limbs such as his head, legs etc are distinct from himself, similarly, the man, who is des oted to me does not have the fccling that other creatures are distinct from him 11 hoe er does not ec any distinction between the three of us and between all crcatures attains bliss 25-29 Maitreya said . Dalsha, who was thus instructed by the Lord, worshipped Vishnu by performing a special religious sacrifice in his honour and we shipped the gods by performing principle and subsidiary sacrifices They instructed hun, who lnd achieved super human powers by lus own efforts, in his duties and went to the heasen Ve hear that Satce-daughter of Daksham-sas born of the Himalay as through (his queen) Mena, after abandoning her former body Ambica (her namc in the next birth) also chose Him (Shisa) again as her dcar husband, since He is here only refuge She got him by singular losc, just as dormant Pral nti (at the time of pralaya) attains the Supreme Spirit (when awake) 30-33 Thus cads chapter seventh of Book IV ·थोसंक्षिप्तमागवते 262 चतुर्थस्कन्धे अप्टमोऽध्यायः अथाप्टमोऽध्यायः मैत्रेय उवाच - सनकाया नारदश्च ऋभुर्हसोऽरुणियतिः । नैते गृहान् ब्रह्मसुता डायसन्नूर्ध्वरेतसः ॥१॥ मृपाधर्मस्य भार्याऽऽसीद्दम्भं मायां च शत्रुहन् । असूत मिथुनं तत्तु नितिर्जगृहेऽप्रजः ॥२॥ तयोः समभवल्लोभो निकृतिश्च महामते । ताभ्यां क्रोधश्च हिंसा च यदुरुक्तिः स्वसा कलिः ॥३॥ दुरुक्ती कलिरायत्त भयं मृत्युं च सत्तम । तयोश्च मिथुनं जज्ञे यातना निरयस्तथा ॥४॥ संग्रहेण मयाऽऽस्यातः प्रतिसर्गस्तवानघ । त्रि-श्रुत्वैतत्पुमान् पुण्यं विधुनोत्यात्मनो मलम् ॥५॥ अथातः कीर्तये वंशं पुण्यकीर्तेः कुरूद्धह । स्वायंभुवस्यापि मनोहरेरंशांशजन्मनः ॥६॥ प्रियव्रतोत्तानपादौ शतरूपापतेः सुतौ । वासुदेवस्य कलया रक्षायां जगतः स्थितौ ॥७॥ जाये उत्तानपादस्य सुनीतिः सुरुचिस्तयोः । सुरुचिः प्रेयसी पत्युर्नेतरा यत्सुतो ध्रुवः ॥८॥ एकदा सुरुचेः पुत्रमङ्कमारोप्य लालयन् । उत्तम नारुरुक्षन्तं ध्रुवं राजाभ्यनन्दत ॥९॥ CHAPTER VOI Maitreya said : The Sanak brothers, Narada, Ribhu, Hansa, Aruni and Yatı-these sons of Brahman did not take to a house-holder's life, having accepted the liſe of permanent celibacy. Destroyer of enemies 1 Mrisha (Falsehood) who was the wife of Asatya ( unreality) gave birth to Dambha (Hypocracy ) and Maya (Illusion ). Niruti (Cality) who had no issues adopted these twins. Intelligent Vidura! Lobha (cupidity) and Nikriti (wickedness) were born of the couple. Irom them were born Krodha (anger) and Hinsa (Violencc) from whom were born Durukti (abusive language) and Kali (strife). Kali procreated, oli excellent man! Blaya (fear) and Mrityu (deatlı). Twins-Yatna (Requital) and Niraya (licll) were born of them. Sinless Vidura! I have thus briefly described to you the counter-part of the crcation. On hearing this sacred account thrice, a man shakes off his impurity. 1-5 On scion of Kuru dynasty I will now describc to you the dynasty of Manu of sacred name, son of Swayambhu (self born Braliman), who was born from a subphasc of Hari. Priyavrata and Uttanapada were sons of the husband (Manu) or Shataroopa. They stood for protecting the world with the pliase of Vasudeva (God in the incarnation of Krishna). Uttana-pada lind two wites-Suneeti and Suruchi.or them, Suruchi was beloved of hier husband not the otlier whose son was Dhiruva. Once when the King liad tal.en Uttami-son of Surucli--in liis lap and ·श्रीसंक्षिप्तभागवते 263 चतुर्थम्कन्धे अप्टमोऽध्यायः तथा चिकीर्पमाणं तं सपत्न्यास्तनयं ध्रुवम् । सुरुचिःशृण्वतो राशः सेर्प्यमाहातिगर्विता ॥१०॥ न वत्स नृपतेधिष्ण्यं भवानारोदुमर्हति । न गृहीतो मया यत्त्वं कुक्षावपि नृपात्मजः ॥११॥ तपसाऽऽराध्य पुरुष तस्यैवानुग्रहेण मे । गर्भ त्वं साधयात्मानं यदीच्छसि नृपासनम् ॥१२॥ मैत्रेय उवाच मातुः सपन्याः स दुरुक्तिविद्धः श्वसन रुपा दण्डहतो यथाहिः। दित्या मिपन्तं पितरं सन्नवाचं जगाम मातुःप्ररुदन् सकाशम् ॥१३॥ तं निःश्वसन्तं स्फुरिताधरोष्ठं सुनीतिरुत्सङ्ग उदूह्य वालम् । निशम्य तत्पौरमुखान्नितान्तं सा विव्यथे यद्गदितं सपत्न्या ॥१॥ सोत्सृज्य धैर्य विललाप शोकदावाग्निना दाबलतेच वाला । वाक्यं सपल्याः स्मरती सरोजश्रिया दृशा याप्पकलामुवाह ॥१५॥ दीर्घ श्वसन्ती वृजिनस्य पारमपश्यती बालकमाह वाला । मामङ्गलं तात परेपु मंस्था भुकते जनो यत्परदुःखदस्तम् ॥१६॥ was fondling him, he did not welcome Dhruva, who was desirous of getting into it. On observing that Dhrava-her co-wife's son--was desiring to do so, Suruchi, who was arrogant, told him with hearing of the King-through jealousy. 6-10 "Child! you do not deserve to sit on the lap of the King. since. though you are the King's son, I have not bornc you in my belley. If you desire to have the royal throne propitiate the Supicme Spirit with penance, and enter my womb (which would be possible) only through His favour." 11-12 Maitreya said : Pierced by the offensive words of his mother's co-wife the boy panted with anger like a serpent struck with a stick and became speechless. He left his father who was looling on, and sent weeping to his mother. Suneeti took the child, who was heaving and whose lower lip was quivering, on her lap. When she heard from mouths of citizens, about the extraordinary words of her co wife, she felt much distressed. The miserable woman lost her patience and scorched by the conſagration of distress like a crecper scorched by forest conflagration. she wept. Remembering the words of her co-wife, she shed a stream of tears from her cyes, which were beautiful like lotuses. Not sceing the limit of her distress, and brcathing deep sighs, tlic miserable lady told the child : "Dear child! Do not think eril of others, since a man who gives pain to others, himself suffers, Child! accept without jealousy ·श्रीसंक्षिप्तभागवते 264 चतुर्थस्कन्धे अप्टमोऽध्यायः आतिष्ट तत्तात विमत्सरस्त्वमुक्तं समात्रापि यदव्यलीकम् । आराधयाधोक्षजपादप यदीच्छसेऽध्यासनमुत्तमो यथा ॥२॥ प्रयं संजलितं मातुराकाथांगमं वचः। संनियम्यात्मनाऽऽत्मानं निश्वकाम पितुः पुरात् ॥१८॥ नारदस्तदुपाकर्ण्य शान्या तस्य चिकीर्पितम् । स्पृष्ट्वा मूर्धन्यघग्नेन पाणिना प्राह विस्मितः॥१९॥ नारद उवाच नाधुनान्यवमानं ते सम्मान वापि पुरक । लक्षयामः कुमारस्य सक्तस्य कीटनादिपु ॥२०॥ विकल्पे विद्यमानेऽपि न ह्य संतोपहेतवः । पुंसो मोहमृते भिन्ना यल्लोके निजकर्मभिः ॥२१॥ परितुष्येत् तनस्तात तावन्मात्रेण पूरुपः । देवोपसादितं यावद् वीक्ष्येभ्यरगतिं बुधः ॥२२॥ मतो निवर्ततामेष निर्वन्धस्तव निष्फलः । यतिप्यति भवान् काले श्रेयसां समुपस्थिते ॥२३॥ गुणाधिकान्मुदं लिप्सेदनुकोशं गुणाधमात् । मैत्री समानादन्विच्छेन्न तापैरभिभूयते ॥२॥ ध्रुव उवाच सोऽयं शमो भगवता सुखदुःसहतात्मनाम् । सुरुच्या दुर्वचोयाणैर्न भिन्ने श्रयते हदि ॥२५॥ what thy step-mother has said, since it is not untrue. If thou desirest throne, like Uttama, propitiate the lotus-hke feet of Vishnu " 13-17 Maitreya said : On hearing the significant words of his mother, he restrained himself by his own effort, and set out from his father's city. On hearing this and what he desired to do, Narada who was surprised touched him on his head with his hand, which is capable of destroying sins and told him. 18-19 Narada said : My little son ! ll'c do not see anything like the feeling of insult or regards in thc case of a boy like thee, who is cngrossed in toys. Even if it here to exist, the causes of dissatisfaction of a man are not different from infatuation, since these (causes of dissatisfaction) arc thic resolt of his own actions Dear Child ! A wise man should, thercſure. bc content with whatever is obtained through luch, bearing in mind the ways of the Divinity Thou shouldest, therefore, return. Thy this rashness is fruitless. You should make cfforts wlien the proper time comes. One should be delighied on sccing a person superior in merits, should feel pity on sccing a person inferior in merits and should desire friendship with a person who is cqual in merits Such a person is not overcome with afflictions 20-24 Dhruva said : Your Roseranec has shown this may of those whose hearts linic licen affected by feelings of happiness and miseries, but it does not set in my heart, which has been pierced by pcace for ·श्रीसंक्षिप्तभागवते 257 चतुर्थस्कन्धे सप्तमोऽध्यायः अथ सप्तमोऽध्यायः मैत्रेय उवाच हरपजेनानुनीतेन भत्रेन परितुभ्यता । अभ्यधायि महायाहो प्रहस्य श्रूयतामिति ॥१m श्रीमहादेव उवाच नाचं प्रजेश बालानां वर्णये नानुचिन्तये । देवमायाभिभूतानां दण्डस्तर धृतो मया ॥२॥ प्रजापतेर्दग्धशीर्णो भवत्वजमुखं शिरः । मित्रस्य चक्षुपेक्षेत भागं स्यं पहिपो भगः ॥३॥ पूषा तु यजमानस्य दद्भिर्जक्षतु पिष्टभुक । देवाः प्रकृतसहित ये म उच्छेपणं ददुः ॥el मैत्रेय उवाच .. तदा सर्वाणि भूतानि श्रुत्या मीदुष्टमोदितम् । परितुष्टात्मभिस्तात साधु साध्विन्यथानुषन् ॥५॥ सतो मीयांसमामन्त्र्य मुनामीराः सहर्षिभिः । भूयस्तद्देवयजन समीप धमो ययुः ॥६॥ विधाय कायेन च तद्यदाह भगवान् भवः । मंदधुः कस्य कायेन सवनीयपशोः शिरः ॥७॥ संधीयमाने शिरसि दक्षो रुद्राभिचीक्षितः । सद्यः सुप्न योत्तस्या दहशे चाग्रतो मृडम् II CHAPTER VII Maitreya said : Shiva who was thus solicited by Brahman, was propitiated and said smilingly: "Oh long-armed Brahman' Listen," i Mahadeva (Shiva) said : Brahman ! I would neither dwell on nor bear in mind the sin of those, who are childish. 1 (simply ) inflicted punishment on them, since they had been overcome with the Maya of Vishnu. Let Daksha (one of the progenitors of mankind ), whose head has been burnt, have a head with a goat's face. May Bhaga sre his share of religious sacrifices with the cyes of God Mitra. May Pooshan who eats flour, do so with teeth of the sacrificer and may the Gods, who have allotted to me the balance of sacrificial offerings, have all their original limbs restored. 2-4 Maitreya said : Dear me ! On hearing what Shiva said, all creatures were heartily pleased and said : "Hell done. well done!" The deities and the sages then invited Shiva (to attend the religious sacrifice) and sent again to the place of the religious sacrifice, accompanied by Shiva and Brahman. After doing all that Shiva had said, they joined the head of the sacrificial beast to the trunk of Dalsha. Aftcr thc head was joined, Shiva looked at Daksha. The latter got up as iſ from sleep and saw Shisa in front of him Thereupon, Daksha, whose heart had been full of hatred for Shiva, whose banner bears an emblem of a bull, became purified like an autumn cloud, as Shiva looked him graciously. 33 ५ ·श्रीसंक्षिप्तगागवते 258 चतुर्थस्कन्धे मतमोऽध्यायः तदा वृपध्वज पकलिलात्मा प्रजापतिः । शिपायलोकादभयच्छन्द्धद श्यामलः ॥९॥ भवस्तवाय इतधीनशिफ्नोदनुरागतः । जोत्फण्टामापकलया सम्परेनां मुतां मरन ॥१०॥ दक्ष उवाच योऽसौ मयाविदिततत्त्वदशा सभायां क्षिप्तो दुमक्तिविशिगैरगणय्य तम्माम् । अर्याक पतन्तमहत्तमनिन्दयापाद् दृष्ट्याऽऽदया स भगवान् स्वकतेन तुप्येत् ॥११॥ मैत्रेय उवाच क्षमाप्येवं स मीयांसं ब्रह्मणा वानुमन्त्रितः। कर्ग संतानयामास सोपाध्यायत्विगादिभिः ॥१२॥ वैष्णवं यासंतत्यै त्रिकपालं हिजोत्तमाः । पुरोडाशं निरवपन श्रीरसंसर्गशुद्धये ॥१३॥ अध्वर्युणाऽऽत्तहविषा यजमानो विशाम्पते । धिया विशुद्धया दथ्यो तथा प्रादुरभूदरिः ॥१el तमुपागतमालक्ष्य सर्वे सुरगणादयः । प्रणेमुः सहमोत्थाय ब्रोन्द्रत्यक्षनायकाः ॥१५॥ दक्षो गृहीताईणसादनोत्तमं यज्ञेश्वरं विश्वसृजां परं गुरुम् । सुनन्दनन्दाद्यनुगैर्वृत मुदा गृणन् प्रपेदे प्रयतः कृतालिः ॥२६॥ Eventhough he decided to offer a prayer to Shiva, he could not do so having been overcome with tears on account of love for his deceased daughter, of whom he was reminded. 5-10 Daksha said : The Lord, who had been assaulted. by me with arrow-like abuses in the assembly, since I have no knowledge of the faculty of seeing the Supreme reality, has, regardless of them, resurrected me with a compassionate look from spiritual fall caused by censuring those who deserve high reverance. May he be propitiated sith what (good) he himself has done. 11 Maitreya said : After he thus apologized Shiva, he performed the religious sacrifice, with (the co-operation of ) religious preceptors sacri: ficial priests and others. Best of Brahmins offered (to the sacrificial fire ) rice flour cooked on a triad for invoking Vishnu, for continuity of the sacrifice and for removal of the impiety brought about by the contact of the followers of Shiva. Vidura ! when the sacrificer (Daksha) and the officiating priest who were holding the sacrificial oblation, meditated with pure minds, Hari (Vishnu) made his appearance. On seeing Him come, Brahma, Indra, Shiva, Kubera, deities and others rose at once and bowed to Him. When Vishnu-the lord of religious sacrifices, and the great master of the progenitors of mankind, who was attended upon by Sunanda, Nanda and other followers, had received obeissance and sat on an excellent scat, Daksha, composed himself and prayed to Him and surrendered himself to Ilim with folded hands. 12-16 ·श्रीसंक्षिप्तभागवते 259 चतुर्यस्कन्धे सप्तमोऽध्यायः दक्ष उवाच शुद्धं स्वधाम्न्युपरतासिलवुद्धयवस्थं चिन्मात्रमेकमभयं प्रतिषिध्य मायाम् । तिष्टंस्तयैव पुरुषत्वमुपेत्य तस्थामास्ते भयानपरिशुद्ध इवात्मतन्त्रः ॥१७॥ सदस्या ऊचुः उत्पत्त्यध्वन्यशरण उरुक्लेशदुर्गेऽन्तकोग्रव्यालान्विप्टे विषयमृगतृप्यात्मगेहोरुमारः। द्वन्द्वश्यभ्रे सलमृगभये शोकदावेऽशसार्थः पादौकस्ते शरणद कदा याति कामोपसृष्टः ॥१८॥ ब्रह्मोचाव नेतत्त्वरूप भवतोऽसौ पदार्थमेदप्रहः पुरुषो यावीक्षेत् । शानस्य चार्थस्य गुणस्य चाश्रयो मायामयाद् व्यतिरिक्तो यतस्त्वम् ॥१९॥ . सिद्धा ऊचुः अयं त्वत्कथामृष्टपीयूपनद्यां मनोवारणः क्लेशदावाग्निदग्धः । तपार्ताऽयगाढो न सस्मार दावं न निष्कामति ब्रह्मसम्पन्नवन्नः ॥२०॥ Daksha said : All aspects of intellect have merged in our corpus. You are pure absolute spirit, alone by yourself and fearless. Though you have rejected Maya, you stay cnveloped in it when you become an individual soul, and appear to have been not unaffected by it, though you are self-restrained, 17 Members of the assembly said: Protector of refugees! When shall this caravan of ignorant souls obtain the refugc of your feet-the souls which have taken shelter of others and are carrying the great weight of their bodies and of their domestic affairs, in this world, since it has barriers of great miseries, is infested with the cobra of death, abounds in mirages of lust for sensuous plcasures, has pits containing opposite conditions and qualities (such as happiness and miseries etc.) is inſested with the dangers of ferocious animals in the form of wicked persons and which has conflagration in the form of sorrow's ? 18 Brahman said : So long as the soul sees objects with the prejudice resulting from sense of distinction (such as agreeable and disagreeable) it does not sçc Your this form, since You arc quite distinct from the Maya-infested soul, though you are the resort of words (which are the embodiment of knowledge), the objccts significd by them, and qualities (residing in them). 19 The accomplishıcd souls said : Though this cicphant in the form of our minds is scorched by the conſagration in tlic form of wordly distress and is afflicted by thirst, neither remembers the conflagration ·श्रीसंक्षिप्तभागयते 260 चतुर्थम्कन्धे सतमोऽध्यायः लोकपाला ऊचुः हटः किं नो दृम्भिरसग्रहस्त्य प्रत्याद्रप्टा दृश्यते येन दृश्यम् । माया होपा भवटीया हि भूमन् यस्त्व पष्टः पञ्चभिभांसि भूतैः ॥२१॥ ब्राह्मणा ऊचुः त्वं क्रतुस्त्वं हविस्त्वं हुताशः स्वयं त्व हि मन्त्रः समिदर्भपात्राणि च । त्वं सदस्यत्विजो दम्पती देवता अग्निहोत्रं स्वधा सोम आज्यं पशुः ॥२२॥ स प्रसीद त्वमस्माकमाकासतां दर्शनं ते परिभ्रष्टसत्कर्मणाम् । कीर्यमाने नृभिनाम्नि यज्ञेश ते यशविघ्नाः क्षयं यान्ति तस्मै नमः ॥२३॥ मैत्रेय उवाच भगवान् स्वेन भागेन सर्यात्मा सर्वभागभुक् । दक्षं वभाप आभाप्य प्रीयमाण इवानघ ॥२४॥ श्रीभगवानुवाच अहं ब्रह्मा च शर्वश्च जगतः कारणं परम् । आत्मेश्वर उपद्रष्टा स्वयंगविशेषणः ॥२५॥ nor comes out, since it is plunged into the river of the nectar following from narration of your accounts and has become endowed with the knowledge of the Supreme Spirit. 20 Protectors of the quarters said : All-pervading Lord I Have you been seen by our organs of perception, which perceive only unreal (mundane ) objects--you, who see every thing and by whose power the visible world is seen ? Is it because of this your Maya that you appear to the creatures to be the sixth (distinct ) from the five basic elements (of which the body is composed). 21 Brahmins said : You are virtually the ritual sacrifice. You are the oblations, you are the fire consuming the oblations; you are hymns, holy wood, Kusha grass and sacrificial utensils. You are the members of the assembly, the sacrificial priest, the sacrificer couple, the Gods, the domestic sacred fire, the oblations offered to manes, the soma juice, the clarified butter and the sacrificial animal. May you, who are such do us the favour of your audience, since we are eager to have it, though we have swerved from doing virtuous deeds. Lord of religious sacrifices ! We bow to you, since on mention of your name, obstacles to sacrifices pcrish. 22-23 Maitreya said : Sinless Vidura ! The Lord, who is the soul of all, and who, thercforc, enjoys the sacrificial shares of all concerned by cnjoying his oun share, told Daksha, as if he were pleased (with him). 2. The Lord said : I am Drahman as well as Shiva. I am the ulti- ·श्रीसंक्षिप्तभागवते 265 चतुर्थस्कन्धे अएमोऽध्यायः पदं निभुवनोत्कृष्टं जिगीपोः साधु वम मे । बास्मत्पिब्रिह्मन्नन्यैरप्यनधिष्टितम् ॥२६॥ नारद उवाच जनन्याभिहितः पन्था. स वै नि श्रेयमस्य ने ! भगवान् वासुदेवस्त भज तत्प्ररणात्मना ॥२७॥ तत्तात गच्छ भद्रं ते यमुनायास्तट शुचि । पुण्यं मधुवनं या सानिध्यं नित्यदा हरेः ॥२८॥ नात्यानुसरनं तस्मिन् कालिन्द्या. सलिले शिये । कृयोचितानि नियसन्नात्मन. कल्पितासन.॥ प्राणायामेन निमृता प्राणेन्द्रियमनोमलम् । शनयुदस्याभिध्यायेन्मनसा गुरुणां गुरम् ॥३०॥ एव भगवतो रुपं सुभद्र ध्यायतो मनः । निर्दृया परया तृणं सम्पन्नं न निवर्तते ॥३॥ जयश्च परमो गुह्य श्रूयता मे नृपात्मज । यं सप्तरात्रं प्रपठन् पुमान् पश्यति सेचरान् ॥३॥ ॐ नमो भगवते वासुदेवाय ।' पवं कायेन मनसा वचसा च मनोगतम् । परिचर्यमाणो भगवान् भक्तिमत्परिचर्यया ॥३३॥ पुंसाममायिनां सम्यग्भजतां भारवर्धन. । श्रेयो दिशत्यभिमनं यद्धर्मादिपु देहिनाम् ॥३॥ इत्युक्तस्तं परिनम्य प्रणम्य च नृपाः । ययी मधुबन पुण्यं हरेश्वरणचर्चितम् ॥३॥ the dart like offensive words of Suruchi Spiritual sage! Tell me, since I am desirous of winning the status which is most exalted in three worlds, about the sacred path which was resorted to by my forefathers and others 25-26 Narada said : The path told thce by thy mother is for thy beautitude. Worship, therefore, Lord Vasudeva, with a concentrated mind Dear me' Go, therefore, to the sacred bank of the Yamuna, there is there the sacred Madhuvana (forest of Mahura trees), where there is always presence of Hari Therc, tabe bath in the sacred water of the Yamuna every morning, noon and evening, perform prescribed religious ceremonies, arrange thy seat, gradually, remove the mental impurities three fold restraint of breath and mentally meditatc on the master of masters The mind of a man who meditates on the blissful form of His Divinity quickly becomes full of extreme bliss and does not resert (to mundane life) Royal prince' Hear from me the secret prayer, by muttering which for three nights a man sees God of heaven " Om! I bow to Lord Vasudeva" By this adoring His Divinity, set in the mind, by physical worship of His image, by meditation and by muttering the prayer, with devotional solicitude animated the devotional love of persons, who have no attraction for mundane objects and who adore Him lieartily and confers on them ultimate bliss, which is preferred out of the four objects of human existence, viz religion, ucalth, mundane, desires and salvation 27-34 34 ·266 थीसंक्षिाभागयते ननुधम्कन्धे अष्टमोऽध्यायः तपोवनं गते तस्मिन् प्रविष्टोऽन्तः पुग्मुनिः । दिवाणको गामा मुगामीन उयाच तम् ॥३॥ नारद उवाच राजन फि ध्यायसे दीर्घ मुसेन परिगुप्यता। फि या न रिप्यते कामो धर्मा पार्थेन संयुनः ॥३॥ गजोवाच सुतो मे यालको ब्रह्मन् स्त्रैणेनाफरणात्मना । नियमितः पञ्चवर्षः मह मात्रा महान फयिः ॥३८॥ अप्यनाथं चने ब्रह्मन् मास्मादन्त्यर्भकं वृकाः श्रान्तं शयानं श्रुधितं परिम्लानमुपाम्युजम् ॥३९॥ अहो मे यत दौरात्म्यं सोजितस्योपधारय । योऽई प्रेम्णाऽऽसमक्षन्तं नाभ्यनन्दममत्तमः ॥20॥ नारद उवाच मा मा शुचः स्वतनयं देवगुप्त विशाम्पते । तत्प्रभावमविनाय प्रायडने यद्यशो जगत् ॥५॥ सुदुष्करं कर्म कृत्वा लोकपालैरपि प्रभुः । एप्यत्यचिरतो गजन् यशो विपुलयंम्तयं ॥४२॥ मैनेय उवाच इति देवर्षिणा प्रोक्तं विश्रुत्य जगतीपतिः । राजलक्ष्मीमनादृत्य पुत्रमेवान्वचिन्तयत् ॥४॥ After he was thus addressed, the royal prince circumambulated Narada, bowed to him and went to the sacred Madhuvana, blessed by the foot-prints of Hari. While the boy went to the penance grove, the sage entered the harem. After he was reverently received by the King and seated comfortably he spoke to the King. 35-36. Narada said : King ! What are you thinking of deeply with an emaciated face? Is it that your plans for religious performances, acquisition of wealth and desires for wordly objects are not succeeding ? 37 The King replied ! Spiritual Sage! Merciless as I am, I am responsible for the exile of my very intelligent child-son aged five ycars, along with his mother through my excessive fondness for one of my wives ! Spiritual Sage! may wolves not devour him, since he is without protection in the forest. He might get exhausted. He might be sleeping, or might be hungry--his lotus-like face withered. Alas! Look at my wickedness, won over as I am by my wife I did not welcome him when he was desirous of affectionately getting on my lap. 38-40 Narada said : King ! Do not be sorry for thy son, since he is protected by God, ignorant as you are about his greatness. His glory has pervaded the world. King ! He shall accomplish what is difficult for even protectors of the quarters and return shortly and spread thy fame. 41-42 Maitreya said; On hearing what the divine sage told him, the ·श्रीसंक्षिप्तभागवत 261 चतुर्थस्कन्धे अष्टमोऽध्यायः तत्राभिषिक्तः प्रयतस्तामुपोप्य विभावरीम् । समाहितः पर्यचरदृप्यादेशेन पूरुषम् ॥४॥ विरानान्ते विरात्रान्ते कपित्थयदराशनः । आत्मवृत्त्यनुसारेण माम निन्येऽर्चयन् हरिम् ॥१५॥ द्वितीयं च तथा मासं पष्टे पप्टेऽर्भको दिने । तृणपणादिभिःशीर्णः कृतान्नोऽभ्यर्चयद्विभुम् ॥४॥ तृतीय चानयन्मास नवमे नयमेऽहनि । अन्मक्ष उत्तमलोकमुपाधावत्समाधिना ॥२७॥ चतुर्थमपि वै मास द्वादशे द्वादशेऽहनि । वायुभक्षो जितभ्यामो ध्यायन् देवमधारयत् ॥१८॥ पञ्चमे मास्यनुप्राप्ते जितश्वासो नृपात्मजः। ध्यायन् ब्रह्म पर्दैन तस्थौ स्थाणुरिवाचलः ॥१९॥ सर्वतो मन मारण्य हृदि भूतेन्द्रियाशयम् । ध्यायन् भगवतो रूपं नादाक्षीत् किंचनापरम् ॥ तस्मिन्नभिध्यायति विश्वमात्मनो द्वारं निरुध्यासुमनन्यया धिया । लोका निरुच्छ्यासनिपीडिता भृश सलोकपालाः शरणं ययुर्हरिम् ॥५१॥ देवा ऊचुः नैवं विदामो भगवन् प्राणरोधं चरावरस्याखिलसत्त्वधाम्नः । विधेहि तन्नो वृजिनाजिमोक्षं प्राप्ता वयं त्वां शरणं शरण्यम् ॥१२॥ King grew indifferent to his regal splendour and anxiously thought only about his son. Dhruva, on the other hand, took his bath, observed a fast that night with self-restraint, composed himself and meditated on the Supreme Spirit in accordance with the instructions of the sage. At the end of every three nights, lie ate wood-apples and berries and thus passed one month in the adoration of Vishnu, in accordance with his own inclination. Similarly, the child passed the second month in the adoration of the Lord, eating only grass, fallen leaves etc, every sixth day. He passed the third month in the contemplation of the most celebrated Lord by abstract meditation, taking only water for food every ninth day. Controlling his breath, he held on even in the fourth month in the meditation of Vishnu, consuming only wind every twelfth day. When the fifth month arrived in succession, the royal prince, controlling his breath stood on one leg, immovable like a pillar, meditating on the Supreme Spirit. He withdrew his mind, which is the repository of the organs of perception of all creatures, from all things and say nothing else, when meditating on the corpus of the Lord. Restraining his lifebreath and its outlets, with singular determination, when he wasmeditating on the all pervading Lord, the worlds along with their protectors were afflicted on account of life-breath and sought refuge of Vishnu. 43-51 The Gods said: Oh Lord! we do not know the cause of the restraint of the life-breath of the bodies all animate and inanimate ·M श्रीसक्षिप्तभागरते 268 चतुर्थस्वन्धे नमोऽध्याय श्रीभगवानुवाच मा भेष्ट बार तपसो दुरत्यान्निवर्तयिष्ये प्रतियात स्वधाम । यतो हि व प्राणनिरोध जासीदौत्तानपादियि सगतात्मा || ॥ इान श्रीमक्षिप्तभागयत चतुधमन्य ध्रवचरितऽमोऽध्याय ॥८॥ अब नवमोऽध्यायः मैनय उवाच एरमुत्सन्नभया उनमे कृतावनामा प्रययुत्रिविष्टपम् । सहस्रशीपापि ततो गरत्मता मधोरीन भृत्यदिदृक्षया गत ॥१॥ स वै धिया योगविपाक्तीत्रया हृत्पद्मकोशे स्फुरित तडित्प्रभम् । तिरोहित सहसेवोपलक्ष्य यहि स्थित तदरस्थ ददर्श ॥२॥ तदर्शनेनागतसाध्वस क्षिताचवन्दताह विनमय्य दण्डवत् । दृग्भ्या प्रपश्यन् प्रपिवन्निपार्भश्चुम्बन्निवास्येन भुजरिवाश्लिपन ॥३॥ creatures Please adopt such measures as would relieve us from this adversity We have taken refuge in you, who are our protector 52 The Lord said Do not be apprehensive I will make the child desist from the formidable penance. Return to your respective residences The son of Uttanapad, who has been the cause of the restraint of your life breath, has unified his soul with me. 53 Tlus ends chapter eighth of Book IV CHAPTER IX Maitreya said When their apprehension was thus removed by Vishnu, they (the Gods) boucd to him and returned to the heaven while the I ord, who had a thousand heads went to Madhuvan on his Lagle with thic desire of secings luis devotcc Since lus mind had become acute duc to maturity of his practice of Yog?, the latter perceived that the lord lustrous lshe lightning who had sprung up in his hc art, wluch was like a lotus-calyx had suddenly disappeared therfrom He saw him houcier, standing outside in the same form Though overcome by agitation at his sight, the boy 514 him with lus cyes and lowcred liis body like a stick and boned to lum Hc felt as if he werc drinking him up ( "ith his eyes) bis in' lum with bus lips and embracina him with ·श्रीसंक्षिप्तभागवते 269 चतुर्थस्न्ये नमोऽध्याय स त विवक्षन्तमतहिद हरिशांत्यास्य सनस्य च हृयास्थित । पृताञ्जलि ब्रह्ममयेन कम्युना पस्पर्श वाल कृपया क्पोले ॥२॥ स चै तदैव प्रतिपादिता गिर देवी परिक्षातपरात्मनिर्णय । भक्तिभागोऽभ्यगृणादसत्वरं परिणतोरश्रवस ध्रुवनिति ॥॥ धर उपाच योऽन्त प्रविश्य मम वाचमिमा प्रसुप्ता सजीपयत्यसिलशक्तिधर स्वधाम्ना । अन्याश्च हस्तचरणश्रवणत्वगादीन् प्राणान्नमो भगवते पुरपाय तुभ्यम् ॥६॥ पकस्त्वमेव भगवन्निमात्मशक्त्या मायाप्ययोरगुणया महदाद्यशेपम् । सृष्ट्वानुविश्य पुरुपस्तदसद्गुणेषु नानेर दारपु विभावसुचद्विभासि ॥७॥ his arms Eventhough he wanted speak he did not know what he should speak perceiving this difficulty of his, Vishnu who resides in the hearts of all, benignly touched the boy, who was standing before Him, on his cheek with his conch, which held in itself the knowledge of Vedas Instantancously he achieved hrowledge about t/ e Divinity and soul and regained his speech, which was divine Being of devotional temperament, he acquired an eternal status and slowly extolled the Lord, whose glory is wide-spread 1-5 Dhruva said I bow to thee--the venerable Supreme Spirt--who, having entered my heart has rejuvenated this my benumbed speech, Kands, feet, ears, skin other parts of my body and my life breaths and who holds the entire energy within his Spiritual power Oh Lord' Though thou art one, Thou createst the entire Mahat tattwa (great primary matter ) etc by Thy own power, known as Maya having many attributes, penetrate the unreal attributes and shine as individual souls like fire in different pieces of wood Oh Lord I The bevutitude experienced by corporeal beings by meditating on thy Jotus like feet or by hearing the accounts of the devotees, even while falling from the heavenly car dangling from the sword of the God of Death, is not experienced by merging in the glorious Supreme Spirit Oh Lord of Eternity 1 I know yonr corpus abounding in animals, trees, bırds serpants, deities, demons and mortals, and distinguished by reality and unrealty and variegated with Mahat tattwa and other elements Oh Supreme Lord! I do not know what is about it and to reach which words fail Thou art the spirit eternally free from bonds of wordly existence, spotless, enlightened, immutable, primordial spirit, glorious and master of the three qualities ·तब्रह्म श्रीसंक्षिप्तभागवते 270 चतुर्थस्कन्धे नयमोऽध्यायः या निर्वृतिस्तनुभृतां तब पादपद्मध्यानाद्यजनकथाचणेन वा स्यात् । सा ब्रह्मणि स्वमहिमन्यपि नाथ मा भूकित्यन्तकासिलुलितात्पततां विमानात् ॥८॥ तिर्यनगहिजसरीसृपदेवदैत्यमादिभिः परिचित सदसद्विशेपम् । रूपं स्थविष्टमज ते महदाद्यनेकं नातः परं परम वेद्मि न यत्र वादः ॥९॥ त्वं नित्यमुक्तपरिशुद्धवियुद्ध आत्मा कूटस्थ आदिपुरुषो भगवांस्त्यधीशः । यद्यद्धयवस्थितिमखण्डितया स्वदृष्ट्या द्रष्टा स्थितावधिमखो व्यतिरिक्त आस्से ॥१०॥ यस्मिन् विरद्धगतयो ह्यनिशं पतन्ति विद्यादयो विविधशक्तय आनुपूयात् । विश्वभवमेकमनन्तमाद्यमानन्दमात्रमविकारमहं प्रपद्ये ॥१२॥ श्रीभगवानुवाच वेदारं ते व्यवसितं दृदि राजन्यवालक । तत्प्रयच्छामि भद्रं ते दुरापमपि सुवत ॥१२॥ नान्यैरधिष्ठितं भद्र यद्भाजिष्णु ध्रुवक्षिति । यत्र ग्रहह्मताराणां ज्योतिपां चक्रमाहितम् । चरन्ति दक्षिणीकृत्य भ्रमन्तो यत्सतारकाः ॥१३॥ प्रस्थिते तु वनं पित्रा दत्त्वा गां धर्मसंश्रयः। पत्रिंशद्वर्षसाहस्रं रक्षितान्याहतेन्द्रियः ॥१४॥ इष्टा मा यज्ञहृदयं यः पुष्फलदक्षिणैः । भुच्चा चेहाशिपः सत्या अन्से मां संमरिष्यसि ॥१५॥ ततो गन्तासि मत्स्थानं सर्वलोकनमस्कृतम् । उपरिणादृपिभ्यस्त्व यतो नावर्तते गतः ॥१६॥ of Sattwa, Rajas and Tamas. You see the various conditions of intellect your own eternal power of perception and you are the incarnation of religious sacrifices in connection with your function of maintenance (of the world) but you stand distinct from them. I surrender myself to the Supreme Spirit in which spiritual knowledge and other various forces, having opposite aims, courage respectively day and night, which is the source of the universe and which is singular, infinite, primordial, person. ific d absolute delight, and immutablc. 6-11 The Lord said : Royal Prince! If I know the determination of thy heart, I grant to thec thc permanent position though it is difficult of attainment and yet not been attained by others. It is lustrous. Thic ring of planets, constellations and stars has been sct, in it. The stars circumambulate around it, keeping to the right of it. When thy father retires to the forest, entrusting the (kingdom) to thee, thou shalt protect it for thirty six thousand ycars in consonance with prescribed duties the functions of Ify organs remaining unobstructed. After adoring me, with ritual sacrifices insolving grant of copious gifts, sacrifices being my heart, and cnjoying the fruits of infallible blessings, thou shalt at last remember Me. 'I herefore, thou shalt come to My abode, to which all peoples bun, which is abosc the Great Bear, leaving gone where thou shalt not frient (10 the mortal sorld). 12-16 ·श्रीसंक्षिप्तभागयते 271 चतुर्थस्कम्भे नयमोऽध्यायः मेय उवाच इत्यचितः म भगवानतिदिश्यात्मनः पदम् । बालस्य पश्यतो धाम स्वमगारुडध्वजः ॥१७॥ सोऽपि संकल्प विष्णोः पादसेवोपमादितम् । प्राप्य संकल्पनिर्वाणं नाविप्रीतोऽभ्यगात् पुरम् । अहो यत ममानात्म्यं मन्दभाग्यस्य पश्यत । भवच्छिदः पादमूलं गत्या याचे यदन्तवत् । मयैतत्प्रार्थितं व्यर्थ चिकिन्सेब गवायुपि ॥१९॥ स्वाराज्यं यच्छनो मौढ्यान्मानो मे मिक्षितो यत । ईश्चरात् क्षीणपुण्येन पल्लीकारानियाधनः । मैत्रेय उवाच याफात्मजमायान्तं सम्परेत्य यथाऽऽगतम् । राजा न श्रद्दधे भद्रमभद्रस्य कुतो मम ॥२१॥ श्रद्धाय चास्य देवईवेगेन धर्पितः। वाताहतुरतिप्रीतो हारं प्रादान्महायनम् ॥२२॥ सदश्य रथमानहा फार्तस्वरपरिष्कृतम् । ब्राह्मणैः फुलवृद्धश्च पर्यस्तोऽमात्ययन्धुभिः ॥२३॥ सुनीतिः सुगविश्चास्य महिप्यो सम्मभूषिते । आरहा शियिकां सार्धमुत्तमेनाभिजग्मतुः ॥२४॥ तं दृष्ट्वोपचनाभ्याश भायान्तं तरसा रथात् । अवमा नृपस्तूर्णमामाद्य प्रेमविडलः ॥२५॥ Maitreya said: Having been thus adored, the Lord whose banner has the emblem of an eagle, returned to his abode after promising ultimate residence in his own abode to him, while the boy was looking. The latter, however, not much pleased with attaining his desired object (of right to the royal throne) by adoring the feet of Vishnu, went to his city. Dhruva said : Look at my mundanity, unlucky as I am; since I begged for finite benefit even after reaching the sole of the feet of the Lord, who ends wordly existence What I begged is useless like administering medicine to one, whose life span has ended. The fruits of my meritorious acts having been exhausted, I begged for honour, through my folly from the Almighty though he had offered Supreme bliss, like a moncyless person begging for husks. 17-20 Maitreya said : When the king heard that his son was coming, he felt as if he had revised after being dead, He did not rely on the news, thinking: “Whence could good luck come to me, unlucky as I Relying on the words of the divine sage (Narada), however, he was overcome by the upsurge of delight. Having been extremely delighted, he gifted a very valuable necklace to the man who brought the nous. Then riding in a gold plated chariot hc sent (to welcome Dhiruva) accompanied by Brahimins, elderly members of his family, ministers and relatives. His queens-Suruchi and Sunecti also, scaring gold ornaments, am?"

·श्रीसंक्षिप्तभागयते 272 चतुर्थस्कन्धे नवमोऽध्यायः परिरेमेऽगजं दोभ्यां दीर्घोत्कण्ठमनाः ध्वसन् । विष्वक्सेनाङ्घिसंस्पर्शहताशेषाघवन्धनम् ॥ अथाजिग्रन्मुहर्मूनि शीतेनयनवारिभिः । स्नापयामास तनयं जातोद्दाममनोरथः ॥२७॥ अभिवन्ध पितुः पादावाशीभिथाभिमन्त्रितः। ननाम मातरौ शीर्णा सत्कृतः सजनाप्रणीः ।। सुरुचिस्तं समुत्थाप्य पादावनतमभक्म् । परिप्वज्याह जीवेति वाष्पगढ्दया गिरा ॥२९॥ यस्य प्रसन्नो भगवान् गुणैर्मेन्यादिभिर्हरिः। तस्मै नमन्ति भूतानि निम्नमाप इव स्वयम् ॥३०॥ लाल्यमानं जनरेवं ध्रुवं सभ्रातरं नृपः । भारोप्य करिणी हृष्टः स्तूयमानोऽविशत् पुरम् ॥ वीक्ष्योढवयसं तं च प्रकृतीनां च सम्मतम् । अनुरक्तप्रजं राजा धुवं चके भुवः पतिम् ॥३२।। आत्मानं च प्रथयसमाकलय्य विशाम्पतिः। वनं विरक्तः प्रातिष्टद् विमृशन्नात्मनो गतिम् ॥३३॥ ।। इति उक्षिप्तभागवते चतुर्थस्कन्धे ध्रुवराज्याभिषेकवर्णनं नाम नवमोऽध्यायः ॥९॥ mounted a palanquin and went (mere), accompanied by Uttama. Observing him (Dhruva) approaching the vicinity of the garden, the king quickly got down from the chariot. Overcome by love, he approachcd him hurricdly. Breathing deeply with an cager mind, he embraced with both his hands, his son whose fetters of sin had been completely shattered by the touch of the foot of Vishnu. Then, he smelt his head and ( almost ) bathed his son with cool tears as his strong desire was fulfilled. Afier lie (Dhruva -lcader of saintly persons had bowed at liis fect, and was consecrated with blessings, he boucd to his mothers with his head and was welcomed by them. Suruchi helped the boy, who had fallen at her fect, to get up, embraced him and told him with speech overcome with tears " Live (long)." (All) creatures bow to one with whom Lord Vishnu is picased on account of his qualıtıcs of amicability ctc., just as water itself flows downwards. Thus revered by the people the King put Dhruva, along with his brother, on a cow-elephant, entered the city-cielighted being cnlogized (by people for his good luck). 21-31 When the King found that Dhruva had come of age, was respected box politial circles and was loved by the subjects, he made him King of the land. Tlie King ako saw that he liad grown old. He thereupont bucaire free from worldly attaclinents, and set out for the forest, in contemplation of the ulurnate goal of the soul, 32-33 11 us eres capers ninth of Brook IV ·मैत्रेय उवाच herds of clephants running away from a hunting lion. The Yakshas of violent ways then created rescral apparitions i श्रीसंक्षिप्तभागवते 273. चतुर्थस्कन्धे दशमोऽध्यायः अथ दशमोऽध्यायः प्रजापते१हितरं शिशुमारस्य वै ध्रुवः । उपयेमे भ्रमिनाम तरसुती कल्पयन्सरी ॥१॥ इलायामपि भार्यायां पायोः पुन्यां महाबलः । पुत्रमुत्कलनामानं योपिद्तमजीजनत् ॥२॥ उत्तमस्त्वकृतोटाहो मृगयायां चलीयसा । हतः पुण्यजनेनादौ तन्माताम्य गतिं गता ॥३॥ ध्रुयो भ्रातृवधं श्रुत्वा कोपामर्पशुचापितः । जैत्रं स्यन्दनमास्थाय गतः पुण्यजनालयम् ॥४॥ दध्मौ शहं वृहद्वाहुः खं दिशश्वानुनादयन् । असहन्तस्तन्निनादमभिपेतुरदायुधाः ॥१॥ औत्तानपादिः स तदा शस्त्रवर्षेण भूरिणा । न उपादृश्यतच्छन्न आसारेण यथा गिरिः ॥६॥ धनुर्बिस्फर्जयन् दिव्यं द्विषतां खेदमुद्वहन् । अस्त्रोधं व्यधमद्वाणैर्घनानीकमिवानिलः ॥७॥ हतावशिष्टा इतरे रणाजिरावलोगणाः क्षत्रियवयसायकैः । प्रायो विवृषणाययया विदुद्रुवुर्मंगेन्द्रविक्रीडितयृथपा इय ॥८॥ CHAPTER X Maitreya said : Dhruva married a daughter of Shishumara-one of the progenitors of mankind-Bhrami by name, Kalpa and Vatsara were her two sons. Very powerful as he was, he procreated a son named Uthala a daughter, who was a gem among women in his wife Iladaughter of Vayu. Uttama had, however, not taken to married life, He was killed in a mountanious country by a powerful Yahsha and his mother (also) dicd after him. When Dhruva heard about the assassination of his brother, he gave himself up to anger, intolerancc and sorrons, mounted a victorious chariot and marched to the city of Yakshas. 1-4 Long-armed Dhruva blew his conch which resounded and reierberated in the sky and in the quarters. Not tolerating this, sound, the Yakshas attacked him with raised arms. The son of Uttanpada (Dhruva) was thereforc screened from view of the great shower of arms, like a mountain which is screened from vics by rain. Raising a twanging sound with his divine bow, he destroyed the mass of missiles, like the wind destroying an army of clouds. Those troops of Yakshas, ubich escaped destruction, but whose limbs had been chopped off by ste arrows of that Kshatriya hiero, fled from the battle field, like leadem demonish Maya, On hearing about the unsurmountable Mar, 35 ·श्रीसंक्षिप्तमागते 274 चतुर्थस्थ घे एकादशोऽध्यायः सएजुस्तिग्मगतय आसुर्या माययासुराः ध्रुवे प्रयुक्तामसुरैस्तां मायामतिदुस्तराम् । निशाम्य तस्य मुनयः शमाशंसन् समागताः ॥९॥ मुनय ऊचुः श्रौत्तानपादे भगवांस्तव शाईधन्वा देवः क्षिणोत्वयनतातिहरो विपक्षान् । यन्नमधेयमभिधाय निशम्य चाडा लोकोऽअसा तरति दुस्तरमग मृत्युम् ॥१०॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थसन्धे दशमोऽध्याय ॥१०॥ -आर- अथैकादशोऽध्यायः मैत्रेय उवाच निशम्य गदतामेवमृपीणां धनुपि ध्रुवः । संदधेऽस्त्रमुपस्पृश्य यन्नारायणनिर्मितम् ॥१॥ मंघीयमान पतस्मिन् माया गुशकनिर्मिताः । क्षिप्रं विनेशुविदुर क्लेशा ज्ञानोदये यथा ॥२॥ तान् हन्यमानानभितीदय गुह्यमाननागसश्चियरथेन भूरिशः । औत्तानपादि कृपया पितामहो मनुर्जगाटोपगतः सर्पिभिः ॥३॥ मनुस्याच नास्मत्युलोचितं तात फर्मतत्सद्विगतिम् । वधो यदुपदेवानामारब्धस्तेऽयतैनसाम् rel by the demons on Dhruva, sages collected there and started offering prayers to God 5-9 The sages said : Son of Utranapad! Dear Me! May the Lord, who bears a bou named Shrnga and who removes the distress to those who bou to lum, and by reciting or hcaring whose name peoplc casily surmount the unsurmountablc dcnth, destroy your cnemics. 10 Thus ends chapter tenth of Book IV CHAPTER XI Maitreya said: On licaring wint the sages thus said, Dhiruva consecrated water and fitted a missile devised by Narayana (Vislinu) on liis bon. Vzdura! As soon as thic missile was fitted on thic low, the illusions created by the Yal slias vanished, just as troubles disappear when truth is 1 noun WI en liis grand fathur Manu sau tiat innocent Yulstas sere being blied in large numbers by him, who was ridlırg a wonderful charios, fie canne there accompanied by sages and told lin mertifully. 1-3 Manú said : Dear me! This destruction of innocent demi gods is an act, which does not brcome our dyngets and is abliorrei in caintly ·श्रीसंक्षिप्तमागयने 275 चतुर्थस्कन्ध पकादशोऽध्यायः नन्वेकस्यापरान प्रसङ्गाद्वयो हताः । भ्रातुर्वधाभितप्तेन त्वयार भ्रातृवत्सल ॥५॥ नाय मार्गो हि साधूनां हपीकेशानुवर्तिनाम् । यदात्मानं पराग्गृह्य पशुवद्भूतवैशसम् ॥६॥ तितिक्षया करुणया मैत्र्या चासिलजन्तुपु । समत्वेन च सर्वात्मा भगवान् सम्प्रसीदति ॥७॥ सम्प्रसन्ने भगवति पुरुषः प्राकृतैर्गुणैः । धिमुक्तो जीवनिर्मुक्तो ब्रह्म निर्वाणमृच्छति ॥८॥ निमित्तमात्र तत्रासीन्निर्गुणः पुरुषर्षभः । व्यकाव्यक्तमिदं विश्वं यत्र भ्रमति लोहयत् ॥९॥ सोऽनन्तोऽन्तकरः कालोऽनादिरादिरूदव्ययः । जनं जनेन जनयन् मारयन् मृत्युनान्तकम् ॥१०॥ न घे स्वपक्षोऽस्य विपक्ष य या परस्य मृत्योविंशतः समं प्रजाः । तं धापमानमनुधावन्त्यनीशा यथा रजांस्यनिलं भूतसंघाः ॥११॥ आयुषोऽपचयं जन्तोस्तथैवोपचयं विभुः। उभाभ्यां रहितः स्वस्थो दुःस्थस्य विदधात्यसौ ॥१२॥ न चैते पुत्रक भ्रातुर्हन्तारो धनदानुगाः । विसर्गादानयोस्तात पुंसो दैवं हि कारणम् ॥१२॥ persons. My dear! Dear as was thy brother to thec and afflicted as thou art by the assassination of thy brother, thou hast killed several (Yakshas) in this clash for the offence of one (Yaksha) That a man should (wrongly) identify the soul with the body and cause this slaughter of creatures is not the way of saintly persons following Vishnu and who has mastered his organs of senses. The Lord, who is the soul of all is pleased by renunciation, compassion, and amicability towards all creatures and fairness. When the Lord is well plcased, the soul becomes free from the qualities of Saftwa, Rajas and Tamas, and when he is freed from the subtle frame of the body, he achieves beautitude in the Supreme Spirit. 4-8 In this matter, the attributeless Supreme soul was the instrumental sense, at whose instance this manifest and the unmanifest universe continues to move, like iron (moved by magnet). The Supreme Spirit in the form of Death, though it is itself eternal, causes destruction; though it is itself without a beginning it is the cause of the commencement (of the universe ), causes a man to be born through another man and causes the death of (even) the God of Death by death itself. The great Death (Tuin) which permcates all creatures evenly, has no friend and no cnemy. Multitudes of ereaturcs helplessly follow it, which is (incessantly) running, like parties of dust following wind. The Lord causes increase or decrease in the life-span of ill-conditioned crcatures, though He himsc'f is free from both of these and continues perpetually in the same condition. Dear son! These servants of Kubera are not the killers of thy brother, destiny alone is the cause of birth ·276 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे द्वादशोऽध्यायः एप भूतानि भूतात्मा भूतेशो भूतभावनः। स्वशक्त्या मायया युक्तः सृजत्यत्ति च पाति च ॥१४॥ त्वं प्रत्यगात्मनि तदा भगवत्यनन्त आनन्दमात्र उपपन्नसमस्तशक्ती । भक्ति विधाय परमां शनरविद्याग्रन्थि विमेत्स्यसि ममाहमिति मरूढम् ॥१५॥ संयच्छ रोष भद्रं ते प्रतीपं श्रेयसां परम् । येनोपसृष्टात्पुरुपाल्लोक उद्विजते भृशम् ॥१६॥ हेलनं गिरिशभ्रातुर्धनदस्य त्वया कृतम् । तं प्रसादय वत्साशु सन्नत्या प्रश्रयोक्तिभिः ॥१७॥ पवं स्वायम्भुवः पौत्रमनुशास्य मनुर्धवम् । तेनाभिवन्दितः साकमृपिभिः स्वपुरं ययौ ॥१८॥ इति श्रीमक्षिप्तभागवते चतुर्थस्कन्धे एकादशोऽध्यायः ॥११॥ अथ द्वादशोऽध्यायः ध्रुवं निवृत्तं प्रतिबुद्धय वैशसादपेतमन्यु भगवान् धनेश्वरः । तत्रागतश्चारणयक्षकिन्नरैः ₹: संस्तूयमानोऽभ्यवदत् कृताञ्जलिम् ॥१॥ धनद उवाच भो भोः क्षत्रियदायाद परितुष्टोऽस्मि तेऽनघ । यस्त्वं पितामहादेशाद्वैरं दुस्त्यजमत्यजः ॥२॥ and death. This lord of creatures who is their soul, their master and their creator, creates them and destroys them by uniting with Maya. Thou shalt gradually cut the stiff Lnot of ignorance, which is the cause of the feeling: "This is mine; I am this body", by concentrating thy devotion on the glorious Supreme Spirit which is eternal personified unadulterated delight and omnipotent. 9-15 Control thy anger, which is a great enemy of beautitude. People arc afraid of a man, who is overcome by it. Mayest thou be happy. Thou hast offended Kubera who is a brother of Shiva. Child ! quickly propitiate him by bowing to him with polite words. Manu, the son of Brahman--thus advised his grand-son. The latter boned to him. He (Manu ) then returned to his capital accompanied by sages. 16-18 Thus ends cliapter eleventh of Book IV CHAPTER XII Maitreya said : When Lord Kubera sho was being extolled by Charanas, Yakshas and Kinnaras, saw that Dhruva had retired from the battle, was free from anger, und was standing with folded hands, lie told liim : 1 Kubera said : Ol sinless son of Kshatriya ! I am pleased with ·श्रीसक्षिप्तभागयते 277 चनुसन्धे झादशोऽध्याय न भवानवधीद्यक्षान्न यक्षा भ्रातर तव । काल एव हि भूताना प्रभुरप्ययभाग्यो ॥३॥ वृणीहि काम नप य मनोगत मत्तस्त्वमौत्तानपदेऽविशकित । चर वराहाऽम्युजनाभपादयोरनन्तर त्या वयमङ्ग गुथुम || मैनेय उपाच स राजराजेन घराय चोदितो ध्रुवो महाभागवतो महामति । हरी स पत्रेऽचलिता स्मृति यया तरत्ययनेन दुरत्यय तम ॥५॥ तस्य प्रीतेन मनसा ता दत्त्वैडविडस्तत । पश्यतोऽन्तर्दधे सोऽपि स्यपुर प्रत्यपद्यत ॥६॥ अथायजत यज्ञश क्रतुभिर्भूरिदक्षिणे । द्रक्रियादेवताना फर्म धर्मफलप्रदम् ॥७॥ सनात्मन्यच्युतेऽसर्वे तीयोघा भत्तिमुद्वहन् । ददशात्मनि भूतेषु तमेवानस्थित विभुम् ॥८॥ पत्रिंशद्वर्पसाहस्र शशास क्षितिमण्डलम् । भोगै पुण्यक्षय कुर्यन्नभागेरशुभक्षयम् ॥९॥ thee, since, thou abandoned enmity which is difficult to abandon on the advice of thy grand father It was not thou (in fact ) who killed the Yakshas nor thy brother The Time alone is the master of births and deaths of creatures King' son of Uttanapada' Choose from me any boon without hesitation Thou deservest at Dear me' hear that thou art not away from the feet of Vishnu 2 4 Maitreya said When Dhruva who was a great devotce of Vishnu and very intelligent was pressed by the overlord of Kings (hubera), he chose unswerving remembrance of Hari, whereby onc effortlessly overcomes ignorance Pleascd in his mind (at this ) Kubera granted that boon to him and then he disappeared, while latter was looking on and then returned to his capital 5 6 Thereafter, he (Dhruva) adored the presiding deity of religious sacrificcs (Vishnu) since he involving innumerable gifts to Brahmins is the embodiment of the functions of matcrials action and deities and grants the fruits of actions By dedicating himself to cxtrcmc dcep devotion to Vishnu, who is cternal, and who is the soul of all, yct detached from all, he saw the all peradırg Lord per nding in himself and in (all) creatures He reigned over the Earth for thirty-srx thousand scars, while bringing about consumption of the fruit of his mcritorious acts by (cnjoying) mundanc pleasures and the destruction of the fruit of sinſul actions by abstinence Large hculcd as he was lie controllcd luis organs of sense and passed many years of his life in atlaining the threc fold gold of life (performance of duty, acquisition of wealth and enjoying worldly pleasures) and then handed over his royal throne to ·- श्रीसंक्षिप्तभामयसे 278 चतुर्थस्कन्धे द्वादशोऽध्यायः एवं बहुसवं कालं महात्माविचलेन्द्रियः । त्रिवर्गापयिकं नीत्या पुत्रायादान्नृपासनम् ॥१०॥ आत्मस्त्र्यपत्यसुहृदो यलमृद्धकोशमन्तःपुरं परिविहारभुवश्च रम्याः । भूमण्डलं जलधिमेसलमाकलय्य कालोपसृष्टमिति स प्रययो विशालाम् ॥११॥ भक्तिं हरौ भगवति प्रवहन्नजस्रमानन्दवाप्पकलया मुहुरद्यमानः। विल्लिद्यमानहृदय पुलकाचिताहो नात्मानमस्मरदसाविति मुक्तलिङ्गः ॥१२॥ स ददर्श विमानायं नमसोऽवतरद् ध्रुवः। विभ्राजयद्दशदिशो राकापतिमिवोदितम् ॥१३॥ तत्रानु देवप्रथरी चतुर्भुजौ श्यामी किशोरावरुणाम्बुजेक्षणी । सुनन्दनन्दायुपसृत्य सस्मितं प्रत्यूचतुः पुष्करनाभसम्मती ॥१४॥ सुनन्दनन्दावूचतुः भो भो राजन् सुभद्रं ते वाचं नोऽवहितःशृणु। पार्पदाविह सम्प्राप्तो नेतुं त्वां भगवत्पदम् ॥१५॥ सुदुर्जयं विष्णुपदं जितं त्वया यत्सूरयोऽप्राप्य विचक्षते परम् । आतिष्ठ तच्चन्द्रदिवाकरादयो ग्रहक्षताराः परियन्ति दक्षिणम् ॥१६॥ एतद्विमानप्रवरमुत्तमश्लोकमौलिना उपस्थापितमायुप्मन्नधिरोढुं त्वमर्हसि ॥१७॥ his son. Considering that body, wife, children, friends, army, rich treasure, harem, pleasant places of entertainment, the globe of the Earth, girdled by the oceans all are enveloped by the destructive Time, he went to Badarikashrama. While performing devotion to the eternal Lord, he was often overcome with streams of tears (of joy) his heart melted and the hair on his body stood on end. He was so free from feeling the existence of the subtle frame of his body, that he did not feel even his own existence. 7-12 Thereafter, Dhruva saw an excellent aerial car, descending from the sky, which illuminated all the ten quarters, like the rising full Moon. Two dark coloured, youthful and beautıful deities having four arms and lotus-like eyes, Sunanda and Nanda by name who are beloved of Vishnu approached him with a smile and told him. 13-14 Sunanda and Nanda said : Oh King! Blessed be thou. Hear with attention what we say. We are attendants of Vishnu and have comc licre to take you away. You have won the extremely unachievable abode of Vishnu. Even sages, failing to achieve it, wait for it in expectation come to it, around which the Moon, the Sun, planets, constellations of stars, stars and others circumambulate, keeping to the right thereof. This excellent acrial car has been made availablc (for you) by the Lord, who stands at the head of divinities and recital of whose name is mcritorious. Oh you of long life! Please mount it. 15-17 ·श्रीसंक्षिप्तभागयते 279 चतुर्थस्कन्धे द्वादशोऽध्यायः मेरेय उवाच निशम्य चैकुण्डनियोज्यमुग्ययोर्मधुच्युतं याचमुरुममप्रियः । कृताभिषेकः कृतनित्यमङ्गलो मुनीन् प्रणम्याशिषमभ्यवादयत् ॥१८॥ परीत्याभ्यर्च्य घिण्याग्यूं पार्षदावभिवन्ध च । इयेप तदधिष्ठातुं विभ्रटपं हिरण्मयम ॥१९॥ तदोत्तानपदः पुत्रो ददान्तकमागतम् । मृत्योर्मनिं पदं दत्त्या आमरोहाद्भुतं गृहम् ॥२०॥ स च स्वर्लोकमारोत्यन् सुनीनि जननी ध्रुवः। अन्यस्मरदगं हित्वा दीनां याम्य प्रिविष्पम् ॥२१॥ इति व्यवसितं तम्प व्ययमाय सुरोत्तमा । दर्शयामासनुर्देवी पुगे यानेन गच्छत्तीम् ॥२२॥ प्रिलोकी देवयानेन सोऽतियज्य मुनीनपि । परम्ताद्यद् ध्रुवमतिर्विष्णोः पदमथाभ्यगात् ।२३|| शान्ताः समदृशः शुद्धाः सर्वभूतानुरखनाः । यान्त्यक्षसाच्युतपटमच्युनमियवान्धवाः ॥२४॥ इत्युत्तानपदः पुत्रो ध्रुवः कृष्णपरायणः । अभूत्प्रयाणां लोकानां चूडामणिरिचामलः ॥२५॥ मैत्रेय उवाच ध्रुवस्योद्दामयशसश्चरितं सम्मतं सताम् । स्थग्यं ध्रौव्यं सौमनम्यं प्रशस्यमधमर्पणम् ॥२६॥ Maitreya said : After hearing the sweet words of the chief attendants of Vishnu, Dhruva, who was beloved of Vishnu, took his bath, performed his routine auspicious religious rites, boned to the sages and received their blessings. He circumambulated the beautiful aerial chariot, bowed to the attendants (of Vishnu) and assuming golden splendour, expressed the desire to mount it. At that moment the son of Uttanapada saw personified death come near to him. He put his foot on the head of Death and mounted the wonderful chariot a varitable home as if it were. While ascending to the heaven, Dhruva was reminded of his mother Suneeti and pondered : "How shall I go to heaven, leaving my poor mother?" The beautiful deities discovered his determination and pointed out to him the queen, going by another acrial chariot ahead of them. After traversing the three words and even the great bear (identificd in Hindu mythology as scien great sages) in the celestial chariot, he reached the abode of Vishnu, which then became his permanent resort. Those who are calm, impartial to all, pious slio gratify all creatures and are friendly to devotees of Vishnu go to tlıc abode of Vishnu. In this way, Dhruva, son of Uttanpada, who was devoted to Vishnu, became the crest-jenel of the three worlds, as it were. 18-25 Maitreya said: By repeatedly hearing with faith this account of Dhruva of high famc #hich deals with the activity of tlic bcloved of Vishnu which is much loved by saintly persons which icads to an ·श्रीसंक्षिप्तभागवते 280 चतुर्थस्कन्धे प्रयोदशोऽध्यायः पौर्णमास्यां सिनीवाल्यां द्वादश्यां श्रयणेऽथया । दिनक्षये व्यतीपाते सनमेऽकदिनेऽपि या ॥२७॥ श्रुत्वैतज्छ्रद्धयाभीक्ष्णमच्युतप्रियचेष्टितम् । भवेद्भक्तिर्मगवति यया स्यात्यलेशसंक्षयः ॥२८॥ शानमशाततत्त्वाय यो दद्यात्सत्पथेऽमृतम् । कृपालोर्दीननाथस्य देवास्तस्यानुगृहते ॥२९॥ ॥ इति श्रीसक्षिप्तभागयते चतुर्थरकन्धे ध्यचरित नाम द्वादशोऽन्याय ॥१२॥ अथ त्रयोदशोऽध्यायः मैनेय उवाच ध्रुवस्य चोकलः पुनः पितरि प्रस्थिते वनम् । सार्वभौमश्रियं नैच्छदधिराजासनं पितुः ॥१॥ स जन्मनोपशान्तात्मा निःसनः समदर्शनः । ददर्श लोके विततमात्मानं लोकमात्मनि ॥२॥ मत्या तं जडमुन्मत्तं फुलवृद्धाः समन्त्रिणः । यत्सरं भूपतिं चर्यवीयांसं भ्रमेः सुतम् ॥३॥ वत्सरस्यान्वये धीमन्नुल्मुको मनुसभवः । उल्मुकोऽजनयन्पुनान् पुष्फरिण्यां पत्तमान् । अझं सुमनसें ख्याति ऋतुमगिरसं गयम् ॥४॥ eternal place in the heaven, which is pleasing to the mind, is praiseworthy and which removes sins, one achieves devotion to the Lord, whereby his distress is completely destroyed. Deities are pleased with him who imparts this knowledge about the benign Lord, who is the saviour of the helpless person to a man who does not know the reality about the Supreme Spirit which serves as nectar to a person going along the righteous path, on a full moon day, a moonless day, twelfth day of cach half of a lunar month, a day of the constellation of stars led Shravan, lapsed lunar days, days of malignant aspects of the Sun and the moon (Vyateepata), or on the days of the passage of the Sun from the South to the North 26-29 Thus ends chapter twelfth of Book IV CHAPTER XIII Maitreya said : Uthala one of the sons of Dhruva-did not wish to accept the wealth, the sovereign empire or the throne of the Supreme sovereignty of his father, when the latter took to forest life He was of a quiet temperament, detached, and equitable He realised that his spirit perraded all people and that the spirit of the latter also was within him. Elderly members of the family and ministers, however, thought that he was dull and frantic, and made Vatsara, the younger son of Bhrami, thic King-In the dynasty of Vatsara, Ulmuka-son of Manu-became king ·श्रीसंक्षिप्तभागवते 281 चतुर्यस्कन्धे प्रयोदशोऽध्यायः सुनीथाह्नस्य या पत्नी सुपुवे येनमुल्यणम् । यद्दौलील्यात्स राजपिनिविण्णो निरगापुरात् ॥५॥ यमा शेपुः कुपिना वाग्वत्रा मुनयः किल । गतामोस्तस्य भूयस्तेममन्युर्दक्षिणं करम् ॥६॥ अराजके तदा लोके दस्युभिः पीडिताः प्रजाः । जातो नारायणांशेन पृथुरायः क्षितीभ्यरः । चिदुर उवाच तस्य शीलनिघेः साधोर्ब्रह्मण्यस्य महात्मनः । राशः कथमभूदुष्पा प्रजा यद्विमना ययौ ॥८॥ किं यांहो येन उद्दिश्य ब्रह्मदण्टमयूयुजन् । दण्डव्रतधरे रानि मुनयो धर्मकोविदाः ॥९॥ एतदाण्यादि मे प्रलन् सुनीथात्मनचेष्टितम् । श्रद्दधानाय भनाय त्वं पराघरवित्तमः ॥१०॥ मैनेय उवाच अशोऽश्वमेध राजपिंगजहार महाक्रतुम् । नाजग्मुर्दैवताम्तस्मिन्नाहता ब्रह्मवादिमिः ॥११॥ तमूचुर्विस्मितास्तत्र यजमानमत्विजः । यीपि हयमानानि न ते गृहन्ति देवताः ॥१२॥ राजन् हवींप्यदुष्टानि श्रद्धयाऽऽसादितानि ते। छन्दास्ययातयामानि योजितानि घृतपतैः ॥१३॥ Ulmuka procreated six excellent sons named Anga, Sumauas, Khyati, Kratu, Angiras and Maya in his wife Pushlarinee. Suneetha—wife of Anga-gave birth to Vena, who was used to excesses. The royal sage (Anga) got dejected with his evil character and sent a way from the city. Dear me! Sages, whose speech serves the purpose of a thuuder bolt, became angry and cursed him. After he was dead, people were tormented by bandit, as there was no king in the world. The sages, therefore, agitated the right hand (of the corpse). Prithu, the first King, having within him a phase of Vishnu, was born therefrom. 1-7 Vidura inquired : Why had he, who was a repository of good chara. cter, saintly and lover of Brahmins and who had a magnanimous heart, had such wicked progeny, so that he went away dejected? What was the sin, for which the sages, who know tlıcır duties, directed their punitive authority towards Vena who himself was the custodian of punitive law ? Brahman ! Please tell me about the conduct of the son of Suncetha, since I have faith in you and am your votary because you fully know earlier and later events. 8-10 Maitreya said : The royal sage Anga performed the great Raja. sooya sacrifice. Gods did not come to it, eventhough they were invited by exponents of Vedas. The sacrificial priests, who were astounded, told the sacrificer : "The:gods do not accept your oblations, offered into the fire. King! The oblations are not polluted and lias been procured by 96 ·थीसंक्षिप्तभागयते 282 चनुर्थस्कन्धे प्रयोदशोऽध्यायः न विदामेह देवानां हेलनं घयमण्यपि। यत्न गृहन्ति भागान स्थान ये देवाः कर्मसाक्षिणः ॥१४॥ अहो द्विजवचः श्रुत्वा यजमानः सुदुर्मनाः । तत्मष्टुं व्यगृजहाचं सदस्यांस्तदनुमया ॥१॥ सदसस्पतय ऊचुः नरदेवेह भवतो नाघं तावन्मनाक स्थितम् । अस्त्येकं प्राक्तनम यदिहेडक् त्वमग्रजः ॥१६॥ तांस्तान कामान् हरिदद्याद्यान् यान् कामयते जनः । आराधितो यथैवेप तथा पुंसां फलोदयः॥ इति व्यवसिता विप्रास्तस्य राक्षः प्रजातये । पुरोटाशं निरवपन् शिपिविष्टाय विष्णरे ॥१८॥ तस्मात्पुरुप उत्तस्थौ हेममाल्यमलाम्बरः । हिरण्मयेन पात्रेण सिद्धमादाय पायसम् ॥१९॥ स विप्रानुमतो राजा गृहीत्वालिनीदनम् । अवघ्राय मुदा युक्तः प्रादात्पन्या उदारधीः ॥२०॥ सा सत्पुंसवनं राशी प्राश्य वै पत्युरादधे । गर्भ काल उपावृत्ते कुमारं सुपुवेऽप्रजा ॥२९॥ स बाल एव पुरुषो मातामहमनुनतः । अधर्माशोद्भवं मृत्यु तेनाभवदधार्मिकः ॥२२॥ तं विचक्ष्य सलं पुत्रं शासनैर्विविधैर्नृपः । यदा न शासितुं कल्यो भृशमासीत्सुदुमनाः ॥२३] you with faith. Vedic hymns, which have not lost their vigour, have been recited by priests who observe austere vows. We do not know of the slightest disregard of gods having happened that the Gods, who bear witness to the ceremony might rot accept their respective shares. On hearing these words of the Brahmirs, Anga placed the question before the councillors with the permission of the priests. 11-15 The councillors said : King! There is not the slightest fault committed by you in this birth, but there is a sin committed by you in a previous birth due to which you, so virtuous as you are, do not have progeny, Vishnu, however, grants all the desires that a man may entertain and may realize much fruits as his adoration deserves. 16-17 Maitreya said ; When the Brahmins arrived at this decision with regard to progeny for the King, they offered an oblation of rice pudding to lustrous Vishnu. Thereupon a divine functionary wearing a gold necklace and spotless clothes emerged from the sacrificial basin, carrying enchanted milk pudding in a gold pitcher. The King received the puddings in his folded hands with the permission of the Brahmins, smelt it with delight and generous hearted as he was, he gave it to his wife. On eating the pudding which had the potentiality of the gift of a male issue, the issueless qucen conceived through her husband and when the proper time arrived, she gave birth to a son. Even when yet a child, he followed, Death—his mother's father-born of irreligiosity. He therefore, became irreligious, when the King noticed that he was unable to control his rougish son cven by awarding various punishments, he ·श्रीसंक्षिप्तभागयसे 283 चतुर्यस्कन्धे चतुर्दशोऽध्यायः यतः पापीयमी कीतिरधर्मश्च महान्नृणाम् । यतो विरोधः सर्वेषां यत याधिरनन्तकः ॥२४॥ कस्तं प्रजापदेशं चै मोहयन्यनमात्मनः । पण्डितो यहु मन्येत यदयाः क्लेशदा गृहाः ॥२५॥ फदपत्यं वरं मन्ये सदपत्याज्युचां पदात् । निर्षित गृहान्मयों यरलेशनियहा गृहाः ॥२६॥ एवं स निविण्णमना नृपो गृहान्निशीय उत्थाय महोदयोदयात् । अलम्यनिद्रोऽनुपलक्षितो नृभिहित्या गनो वेनमुचं प्रमुन्नाम् ॥२७॥ अलक्षयन्तः पदवी प्रजापतहतोद्यमाः प्रत्युपमृत्य ते पुरीम् । ऋपीन समेनार्मिबन्ध साश्रयो न्यवेदयन् पौरख भनुचिलयम् ॥२८॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थमन्ध त्रयोदशोऽध्यायः ॥१३॥ अथ चतुर्दशोऽध्यायः मेय उवाच to men भृग्वादयस्ते मुनयो लोकानां क्षेमदर्शिनः । वीरमातरमाहय सुनीथां ब्रह्मवादिनः । प्रत्यसम्मतं वेनमभ्यपिञ्चन् पति भुवः ॥१॥ एवं मदान्ध उत्सिको निरट्कुश इय द्विपः । पर्यटन रथमास्थाय कम्पयन्निव रोदमी ॥२॥ was much afflicted in his mind. How could an intelligent man hold in high regard the bond of his infatuation for a son on account of whom his fame gets much tarnished. Much irreligiosity, antagonism of all and endless mental worry might ensue on account of which homes becomes distressful! Consider, horrever, a spoiled child better than a virtuous child, since the former renders homes carriers of distress, so that a mortal person might get dejected of his home. 18-26 The king whose mind was thus dejected and who could not, therefore, get any sleep, got up at mid night and went out from his rich palace without being noticed by his attendants, leaving the mother of Vena asleep. As his subjects could not notice his foot-marks, and as their efforts were unsuccessful, they returned to city. Vidura of Puru's dynasty! With tears in their eyes, they bowed to all the sages and reported (to them) the disappearance of the King. 27-28 Thus ends chapter thirteenth of Book IV CHAPTER XIV Maitreya said : Bhrigu and the other sages, wło ssere looking after welfare of the people and serc cxpounders of Vedas insited Surceth2--heroic mother of Vena and coronated Vena as the King of ·धोसंक्षिप्तभागयरो 284 चतुर्थस्कन्धे चतुर्दशोऽध्यायः न यष्टश्य न दातव्यं न होतव्यं द्विजाः कचित् । इति न्यवारयद्धम मेरीघोपेण सर्यशः ॥३॥ वेनस्यावेक्ष्य मुनयो दुर्घत्तस्य विचेष्टितम् । विमृप्य लोकव्यसनं कृपयोचुः स्म सप्रिणः ॥४॥ अराजकमयादेष कृतो राजातदहणः । वेन प्रकृत्यैव सलः सुनीथागर्भसम्भवः ॥५॥ निरूपितः प्रजापालः स जिघांसति वै प्रजाः। तथापि सान्त्ययेमामुं नास्मांस्तत्पातकं स्पृशेत् । तद्विदगिरसवृत्तो वेनोऽस्माभिः कृतो नृपः ॥६॥ सान्त्वितो यदि नो याचं न ग्रहीप्यत्यधर्मकृत् । लोकधिकारसंदग्धं दहिप्यामः स्वतेजसा ॥७॥ एयमध्यवसायैनं मुनयो गूढमन्यवः । उपनज्यानुवन् वेन सान्त्वयित्वा च सामभिः ॥८॥ मुनय ऊचुः नृपवर्य नियोधैतद्यत्ते विज्ञापयाम भोः । आयुःधीवलकीर्तीनां तव तात विवर्धनम् ॥२॥ धर्म आचरितः पुंसां वाङ्मनःकायवुद्धिभिः। लोकान् विशोकान् वितरत्यथानन्त्यमसगिनाम् । the land, though he was not liked by the subjects. Blinded with arrogance and insolent like an elephant without control, he travelled in his chariot, as if making the earth and shy tremble. He issued a prohibitory order in all places with the sound of a trumpet declaring. "Oh people of the three casts of Brahmins, Kshatriya and Vaishyas ! No worship should be offered to God. No charity should be given. No religious sacrifices should be performed.” Observing this conduct of the ill mannered Vena, and pondering about the calamity of the people, the sages assembled in a conference and said with compassion. "This Vena born of Suneetha was made King through apprehension of anarchy, though he was undeserving of it; and a rogue by nature. He was appointed as the protector of the subjects, but he ruins them. All the same, let us (try to ) appease him so that no sin might attach to us, since we have made him the king eventhough we lnew that he was wiched. Even if appeased, however, he does not accept our advice, being irreligious, we will burn him, who has already been scorched by popular contempt, with our own proness. 1-7 Having thus resolved, the sages concealed their anger, approached him, appcased him with conciliatory words and told him ( as under): 8 The sages said : Great King! Please hear shat we submit to you, since, oh dcar! it would extend the span of your life and increase your prosperity, strength and famc. Religious duty performed by men with speech, mind, body and intellect removes distress of people and lends ciernai wiss to those who imbibe detachment from worldly life. Ilcro! May such religious duty, characterized by welfare of the subjects not ·संक्षिप्तभागयते 285 चतुर्थस्कन्धे चतुर्दशोऽध्यायः स से मा विनशेद्वीर प्रजानां क्षेमलक्षणः । यस्मिन् विनप्टे नृपतिरैश्वर्यादवरोहति ॥१६॥ राजन्नसाध्वमात्येभ्यश्चोरादिभ्यः प्रजा नृपः। रक्षन् यथा वलिं गृह्णन्निह प्रेत्य च मोदते ॥१२॥ यस्य राष्ट्रे पुरे चैव भगवान् यक्षपूरुषः । इज्यते स्वेन धर्मेण जनैर्यणांप्रमान्वितैः ॥१३॥ तस्य राज्ञो महाभाग भगवान भूतभावनः। परितुप्यति विश्वात्मा तिष्टतो निजशासने ॥१४॥ तस्मिस्तुष्टे किमप्राप्यं जगतामीश्वरेश्वरे । लोकाः सपाला येतस्मै हरन्ति वलिमाहताः ॥१५॥ तं सर्वलोकामरयज्ञसंग्रहं त्रयीमयं द्रव्यमयं तपोमयम् । यविचित्रैर्यजतो भयाय ते राजन् स्वदेशाननुरोद्भुमर्हसि ॥१६॥ वेन उवाच वालिशा यत यूयं या अधर्मे धर्ममानिनः । विष्णुपिरिश्ची गिरिश इन्द्रो यायुर्यमो रविः ॥१७॥ पते चान्ये च विबुधाः प्रभवो वरशापयोः । देहे भवन्ति नृपतेः सर्वदेवभयो नृपः ॥१८॥ perish, which when it vanishes a King falls from his royalty. Your Majesty! A king who collects taxes while protecting his subjects from wicked ministers, thieves etc. gets delight in this life as well as in the next life after death. Lucky King! The Lord, and who is the protector of all creatures and the soul of the universe, is pleased with the King in whose dominion he is adored by the subjects, constituting various castes and religious orders with their respective duties and who attends to the government of his dominion; and, what would be difficult to achieve when the Lord of Lords is pleased. All people and tributary Kings who are properly looked after, pay taxes to him. King ! It would be proper for you to express your approval for the adoration of the Lord, who controls all pcople, gods and religious performances and who is the embodiment of the threc Vedas, the material world and fenances, with various religious sacrifices by the people for your prosperity. When the gods, who are functionaries of Vishnu, are well worshipped by the twice-born castes (Brahmins, Kshatriyas and Vaishyas ) with performance of religious sacrifices, in your country, they are pleased and give whatever is desired. Heroic King! It is not proper for you to show disregard for them. 9-16 Vena said : You are either childish or you consider what is irrcligious to be religious. Vishnu, Brahman, Sluisa, Indra, Vayu (Wind- God), Yama (God of Death) and the Sun-all these and other gods who are sources of boons and curses, reside in the body of a King. A King, is, therefore, the embodiment of all the gods. Oh Brahmins I you should, thereforc, abandon your hostility and adore me with religious ·286 श्रीमंक्षिप्तभागवते चतुर्थस्कन्धे चतुर्दशोऽध्यायः तस्मान्मां कर्मभिर्विप्रा यजध्वं गतमत्सराः। वलिं च मां हरत मत्तोऽन्यः कोऽप्रभुरु पुमान् ॥१९॥ मैत्रेय उवाच इति तेऽसत्कृतास्तेन द्विजाः पण्डितमानिना । भग्नायां भव्य याञायां तस्मै विदुर चक्रुधुः ॥२०॥ हन्यतां हन्यतामेप पापः प्रकृतिदारुणः । जीवञ्जगदसावाशु कुरुते भस्मसाद् धुवम् । नाथमहत्यसवृत्तो नरदेववरासनम् ॥२१॥ इत्यं व्यवसिता हन्तुमृपयो रूढमन्यवः । निर्जघ्नुर्दुङ्क्तैन हतमच्युतनिन्दया ॥२२॥ ऋपिभिः स्वाश्रमपदं गते पुत्रकलेवरम् । सुनीथा पालयामास विद्यायोगेन शोचती ॥२३॥ एकदा मुनयस्ते तु सरस्वत्सलिलाप्लुताः । हुत्वाग्नीन सत्कथाश्चक्रुरुपविष्टाः सरित्तटे ॥२४॥ वीक्ष्योत्थितांस्तदोत्पाताना कभयंकरान् । अप्यभद्रमनाथाया दस्युभ्यो न भवेद्भुवः ॥२५॥ चोरप्रायं जनपदं हीनसत्त्वमराजकम् । लोकान्नावारयञ्छता अपि तद्दोपदर्शिनः ॥२६॥ विनिश्चित्यवमृपयो विपन्नस्य महीपतेः । ममन्युरूरं तरसा तत्रासीहाहुको नरः ॥२७॥ ceremonies. You should offer oblations to me. Which other man has precedance over me? 17-19 Maitreya siad : Vidura ! Thus, when the Brahmins were insulted by him, who considered himself to be a learned man, and when their gracious request was also frustrated, they were angry with him. (They said :) Let this sinner, who is cruel by nature be killed! Let him be Lilled! If he were let off alive, he would certainly soon reduce the world to ashes. This man of wiched behaviour does not deserve a King's thronc. The wrathful sages, who thus decided to hill him, killed him, who had already been killed by his censure of Vishnu, with only their grunts of defiance. 20-22 When the sages returned to their respective hermitages, lamenting Suncctha protected the body of her son by application of her knowledge of science. Once, when the sages had taken their bath in the water of the Sarası ati, lad offered oblations to holy firc and sitting on the river bank, were engaged in pious com ersations, tlicy observed calami. tous phenomena causing ciror to the people and pondered: "Would this not result in calamity to thc Larth? They saw that thic country side was inſested with thieves and was powerless to do any thing, being without a ling. Eventhouglı they saw the cvil, they were not capable of presenting it 23-26 They, therefore, canic to a decision and agitated the thigli of thic deceased Ling with schicmance. Thiereupon, stunted ınan came into ·श्रीसंक्षिप्तभागवते 287 चतुर्थस्कन्धे पञ्चदशोऽध्यायः काककृष्णोऽतिद्वस्वाङ्गो हस्वयाहुमहाहनुः । हस्वपान्निन्ननासानो रक्ताक्षस्ताम्रमूर्धनः ॥२८॥ तं तु तेऽचनतं दीनं किं करोमीतिवादिनम् । निपीदेत्यघस्तात स निपादस्ततोऽभवत् ॥२९॥ तस्य चश्यास्तु नैपादा गिरिफाननगोचराः । येनाहरज्जायमानो वेनकरमपमुल्यणम् ॥३०॥ ॥ इति श्रीसंक्षिप्तभागवते चतुर्थ स्कन्धे पृथुचरिते निपादोत्पत्तिनाम चतुर्दशोऽध्यायः ॥११॥ अथ पञ्चदशोऽध्यायः मैत्रेय उवाच भथ तस्य पुनर्विप्रैरपुत्रस्य महीपतेः । याहुभ्यां मध्यमानाभ्यां मिथुन समपद्यत ॥१॥ तद् दृष्ट्वा मिथुनं जातमृपयो ब्रह्मवादिनः । ऊचुः परमसंतुष्टा विदित्वा भगवत्कलाम् ॥२॥ ऋपय उचुः पप विष्णोर्भगवतः कला भुवनपालिनी । इयं च लदम्याः सम्भूतिः पुरुपस्यानपायिनी ॥३॥ अत्र तु प्रथमो राज्ञां पुमान् प्रथयिता यशः । पृथुर्नाम महाराजो भविष्यति पृथुश्रयाः ॥४॥ existence. He was black like a crow, had a very short body, small arms, a large chin and short legs with a flat nose~His eyes and hair were red. When the poor man bowed and asked : "What may I do?" They replied: "Dear child i sit down." He, thereupon, became a Nishada (one of the aboriginal tribes of India). He took over the sins of Vena, as soon as he was born. Descendants of this Nishada live in mountains and forests. 27-30 Thus ends chapter fourteenth of Book IV CHAPTER XV Maitreya said : When the Brahmins agitated the arms of the King, who had no son, a couple came into existence. When the sages, who were exponents of Vedas, saw the couple that was born, they were extremely satisfied, since they knew that it was constituted of a phase of the Lord, and said : 1-2 The sages said : This male constituted a phase of Lord, Vishnu, which functions for protection of the creation. His body is an incarnation of Laxmi (Goddess of Weath), who is never separated from Vishnu. This male, being the first of Kings, shall spread his fame and shall be ·इयं च सुदती देवी गुणभूपणभूपणा । अचिर्नाम वरारोहा पृथुमेयावरुन्धती ॥५॥ मैत्रेय उवाच प्रशंसन्ति स्म तं विप्रा गन्धर्वप्रवरा जगुः । तत्र सर्व उपाजग्मुर्देवर्षिपितृणां गणाः ॥६॥ वैन्यस्य दक्षिणे हस्ते दृष्ट्वा चिलं गदाभृतः पादयोररविन्दं च तं वै मेने हरेः कलाम् । तस्याभिषेक आरब्धो ब्राह्मणैव्रह्मवादिभिः। आभिपेचनिकान्यस्मै आजहुः सर्वतो जनाः ॥ सरित्समुद्रा गिरयो नागा गावः खगा मृगाः। द्यौः क्षितिः सर्वभूतानि समाजद् रुपायनम् ॥८॥ तस्मै जहार धनदो हेमं वीर घरासनम् । इन्द्रः किरीटमुत्कृष्टं दण्डं संयमनं यमः ॥९॥ ब्रह्मा ब्रह्ममय धर्म भारती हारमुत्तमम् । हरिः सुदर्शनं चकं तत्पत्न्यन्याहतां श्रियम् ॥१०॥ नाटयं सुगीतं वादिनमन्तर्धानं च खेचराः। ऋपयश्चाशिपः सत्याः समुद्रः शतमात्मजम् ॥११॥ सूतोऽथ मागधो बन्दी तं स्तोतुमुपतस्थिरे । मेघनिहादया वाचा प्रहसन्निदमब्रवीत् ॥१२॥ our emperor, named Prithu of great renown. This divine lady Archis by name having excellent and a beautiful waist and who is adorned with merits, shall be devoted to Prithu himself. 3-5 Maitreya said : Brahmins extolled Him (Prithu) and the best among Gandharvas (celestial songsters) sang his praise. Multitudes of all gods, divine sages and manes came there. On observing the mark of a disc--the weapon of the Lord, who bears a mace in the right hand of the son of Vena, and the mark of a lotus on both his feet, they came to the belief that he constituted a phase of Vishnu. The Brahmins, who were exponents of Vedas, commenced his coronation ceremony. People brought holy water for his coronation from all places. Rivers, oceans, mountains, serpants, cows, birds, animals, the sky, the carth and all creatures offered presents. Heroic Vidura! Kubera presented him an cxcellent throne of gold. Indra gave him an excellent crown and Yama gavc him a sceptre of authority. Brahman gave him an armour constituted of Vedas, Saraswati (Goddess of Learning) gave an excellent nechlace, Vishnu gave the disc known as Sudarshana to him and inexhaustible wealth to his wife. Vidyadharas (aerial Spirits) gavc him the arts of drama, singing and playing on musical instruments and the power of disappearing. Sages gate him unfailing blessings and the sea gave him a conch created by itself. A fenegyrist and a captive started cxtolling him. Then prithu, told them with a smile in a speech resonant like the tihunder of clouds. 6-12 ·श्रीसंक्षिप्तभागयते 289 चतुर्थस्कन्धे पोडशोऽध्यायः पृथुरुवाच भोः सून हे मागघ सौम्य धन्देिल्लोकेऽधुनास्पष्टगुणस्य मे स्यात् । किमाश्रयो मे स्लव पप योग्यतां मा मय्यभूवन वितथा गिरोधः ॥१३।। तस्मात्परोक्षेऽस्मदुपश्रुतान्यलं फरिप्यथ स्तोत्रमपीच्यवाचः। सत्युत्तमदलोकगुणानुयादे जुगुप्सितं न स्तवयन्ति सभ्याः ॥१४|| महद्गुणानात्मनि कर्तुमीशः कः स्तायकैः स्तापयतेऽसतोऽपि । तेऽस्याभविष्यन्निति विप्रलन्धो जनावहासं कुमतिर्न वेद ॥१॥ - वयं त्वविदिता लोके सूनाद्यापि वरीमभिः । कर्मभिः कथमात्मानं गापयिष्याम यालयत् ॥१६॥ ।। इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे पृथुचरिते पञ्चदशोऽध्याय ॥१४॥ अथ पोडशोऽध्यायः मैत्रेय उवाच इति गुवाणं नृपति गायका मुनिचोदिताः । तुष्टुयुस्तुष्टमनसस्तद्वागमृतसेवया ॥१॥ अथाप्युदारश्रवसः पृथोहरेः कलावतारस्य कथामृतादृताः । यथोपदेशं मुनिभिः प्रचोदिताः इलाध्यानि कर्माणि वयं वितन्महि ॥२॥ Prithu said : Oh bard! Penegy rist ! Gentle captive 1 On which basis can you praise me, since my merits are at present latent? May your words, directed to me, not be void of significance. When, therefore, I may be praised in my absence, you may compose cnough of my culogy and even sing it. Men of culture do not sing the praise of an abhorable subject when singing of the merits of the most praise worthy Lord is available. Who would have his merits sung eventhough he might be capable of acquiring those merits till they do not come into cxistence. A foolish man, who is deceived by the thought that thesc merits will come to him, does not know that he is making himself the object of popular ridicule. Oh bard! We are yet not known in the world by our good deeds. How should ne, therefore, make ourselves extolled like a child? 13-16 Thus ends chapter fifteenth of Book IV CHAPTER XVI Maitreya said : The songsters, whose minds were delighted at being served with the nectar of the royal speech extolled the King, who 37 ·श्रीसंक्षिप्तभागवते 290 चतुर्थम्मन्धे पोरशोऽध्यायः एष धर्मभृतां श्रेष्ठो लोकं धर्मेऽनुवर्तयन् । गोप्ता च धर्मसेतूनां शाम्ना तत्परिपन्थिनाम् ॥३॥ वसु काल उपादत्ते काले चायं विमुञ्चतिः । समः सर्वेषु भूनेषु प्रतपन सूर्यवद्विभुः ॥en तितिक्षत्यक्रमं चैन्य उपर्याफमतामपि । भूतानां करुणः शश्वदातानां क्षितिघृत्तिमान ॥५॥ भव्यक्तवर्मष निगूढकार्यो गम्भीरवेधा उपगुप्तयित्तः । अनन्तमाहात्म्यगुणैकधामा पृथुः प्रचेता इव संवृतात्मा ॥६॥ दुरासदो दुषिह आसन्नोऽपि यिदरवत् । नैवाभिमायितुं शफ्यो वैनारप्युत्थितोऽनलः ॥1 अन्तर्वहिश्च भूतानां पश्यन् कर्माणि चारणैः । उदासीन इवाध्यक्षो वायुरात्मैव देहिनाम् ॥८॥ नादण्डयं दण्डयत्येप सुतमात्मद्विपामपि । दण्डयत्यात्मजमपि दण्टयं धर्मपये स्थितः ॥९॥ रयिष्यति यल्लोकमयमात्मविचेष्टितैः । अथामुमाह राजानं मनोरञ्जनकैः प्रजाः ॥१०॥ was thus addressing them, at the instance of the sages, thus : "Inspired by the sages, we, who have regard for the nectar-like accounts of Prithu of great renown, who is the incarnation of a phase of Vishnu, extoll his praise-worthy acts in accordance with their instructions. He is the best person upholding religion. He makes people engage in religious practices, is the protector of established institutions of religion, and controls those who obstruct them He collects taxes at the and also releases funds at the proper time. The King's actitude towards all creatures is even like the Sun giving equal light to all. The son of Vena, assumes ( forbearing) attitude of the Earth and tolerates improper actions of persons, even if they were overbearing if they are incessantly afflicted. The ways of Prithu will be incomprehensible, his activities would remain secret, he would strike deep and his wealth would be sxell protected. He would be the sole abode of the quality of endless greatness and would keep himself well protected like Varuna ( the regent of oceans and of the western quarter). This fire in the born of Prithu born of Arani in the form of Vena-would be unapproachable and unassailable would appear to be distant though near, and it would not be possible to vanquish him. He shall keep himself informed about secret and open actions of persons through spies. He would oversee all activities of creatures, wind, since he would be virtually their soul. Remaining steadfast in the rightcous path, he would not punish even his enemy's son, if he were not fit to be punished and would punish even his own son, if he deserved punishment. Since he shall please his subjects by his own activities which would be pleasing to the mind people shall call him Rajan (pleasing )-King. He shall be a man of steadfast character and trut to proper time like ·----- श्रीसंक्षिप्तमागवते 291 चनुस्कन्ये मतदशोऽध्यायः हदनतः मन्यमंधो ब्रह्मण्यो वृद्धसेवकः । शरण्यः सर्वभूतानां मानदो टीनरन्मटः ॥१९॥ मातृभक्तिः परसापु पन्न्याम दवात्मनः । प्रनाम पिठ्वन्निन्धः किङ्करी ब्रह्मवादिनाम् ॥१२॥ देहिनामान्मयन्प्रेष्टः मुदृढां नन्दिवर्धनः । मुक्तसङ्गमसङ्गोऽयं दण्टपापिरसाधुपु | अयं महीं गां टुदुहेऽधिराजः प्रजापतित्तिकरः प्रजानाम् । वाराध्य मन्न्या समतामलं तमानं यतो ब्रह्म परं विदन्ति ॥३॥ ॥ इति श्रीमभिष्तनागते चटुर्धन्छन्य पोरोऽध्यायः ॥१६॥ अथ सप्नदशोऽध्यायः मैत्रेय उवाच यदाभिषिक्षाः पृथुरङ्ग विरामन्त्रितो जनवायाच पालः । प्रजा निरन्ने नितिपृष्ट पन्य कुनामदेदाः पतिमभ्यगोचन ॥३॥ वयं राजजाठरणामिनप्ता ययाग्निना कोटरस्येन वृक्षाः । त्यामद्य याताः शरणं शरण्यं यः माधिनो वृत्तिकरः पतिर्नः ॥२॥ his promises. He shall revere Brahmins and shall serve the aged. He shall be the refuge of all creatures, shall treat them honourably and shall be compassionate towards poor persons. His devotion to other women would be like that to a mother. He would treat his wife as if he were his other half. He would be affectionate towards his subjects like a father and would be a servants of exponents of Vedas. He would be dearest to creatures as if he were their soul and would increase the delight of his friends. He shall be associated with persons of detachment and shall be like the God of Death to wicked persons This overlord of Lings and the master of his subjects milled the Earth in the form of a cow and provided occupation to his subjects May be attain sacred Lnon ledge of the Supreme Spirit by propitiating Vishnu with devotion, whereby people reach the Supreme Spirit." 1-14. Thus ends chap'er sisicenth of Book IV CHAPTER XVII Maitreya said : Dear Me! When Prithu was coronatcd ling and appointed as the protector of the general public by the Brahmins, the subjects whose their bodies were emaciated on account of hunger as the crust of the Earth did not produce food grains, called on him and said :

·श्रीसंक्षिप्तभागवते 290 चतुर्थम्बन्धे पोडशोऽध्यायः पप धर्मभृतां श्रेष्ठो लोकं धर्मेऽनुवर्तयन् । गोप्ता च धर्मसेतूनां शाम्ना तत्परिपन्थिनाम् ॥३॥ वसु काल 'उपादत्ते काले चायं विमुञ्चतिः । समः सर्वेषु भूतेषु प्रतपन् सूर्यचद्विभुः ॥४॥ तितिक्षत्यक्रमं चैन्य उपर्याप्रमतामपि । भूतानां करणः शश्वदातांनां क्षितिवृत्तिमान् ॥५॥ अव्यक्तवत्मप निगूढकार्यो गम्भीरवेधा उपगुप्त वित्तः । अनन्तमाहात्म्यगुणकधामा पृथुः प्रचेता इव संवृतात्मा ॥६॥ दुरासदो दुपिंपह आसन्नोऽपि विदूरवत् । नैवाभिभावितुं शक्यो वेनारण्युत्थितोऽनलः ॥७॥ अन्तर्यहिश्च भूतानां पश्यन् कर्माणि चारणैः । उदासीन इयाध्यक्षो वायुरात्मेव देहिनाम् ॥८॥ नादण्डयं दण्डयत्येप सुतमात्मद्विपामपि । दण्डयत्यात्मजमपि दण्डयं धर्मपथे स्थितः ॥९॥ रञ्जयिष्यति यल्लोकमयमात्मविचेष्टितैः । अथामुमाहू राजानं मनोरञ्जनकैः प्रजाः ॥१०॥ was thus addressing them, at the instance of the sages, thus : "Inspired by the sages, we, who have regard for the nectar-like accounts of Prithu of great renown, who is the incarnation of a phase of Vishnu, extoll his praise-worthy acts in accordance with their instrûctions He is the best person upholding religion. He makes people engage in religious practices, is the protector of established institutions of religion, and controls those who obstruct them He collects taxes at the proper time and also releases funds at the proper time. The King's attitude towards all creatures is even like the Sun giving equal light to all. The son of Vena, assumes (forbearing) attitude of the Earth and tolerates improper actions of persons, even if they were overbearing if they are incessantly afflicted. The ways of Prithu will be incomprehensible, his activities would remain secret, he would strike deep and his wealth would be well protected. He would be the sole abode of the quality of endless greatness and would keep himself well protected like Varana ( the regent of oceans and of the western quarter). This fire in the born of Prithu born of Arani in the form of Vena-would be unapproachable and unassailable would appear to be distant though near, and it would not be possible to vanquish him. He shall keep himself informed about secret and open actions of persons through spies. He would oversee all activities of creatures, like wind, since he would be virtually their soul. Remaining steadfast in the rightcous path, he would not punish even his enemy's son, if he were not fit to be punished and would punish even his own son, if he descried punishment. Since he shall please his subjects by his own activities which would be pleasing to the mind pcople shall call him Rajan (pleasing )-King., He shall be a man of steadfast character and true to ·श्रीसंक्षिप्तभागवते 291 चतुर्थस्कन्धे सप्तदशोऽध्यायः दृढयतः सत्यसंधो ब्रह्मण्यो वृद्धसेवकः । शरण्यः सर्वभूतानां मानदो दीनवत्सलः ॥१९॥ मातृभक्तिः परस्त्रीपु पत्ल्यामधे इवात्मनः । प्रजासु पिठ्वत्मिन्धः किङ्करो ब्रह्मवादिनाम् ॥१२॥ देहिनामात्मवत्प्रेष्ठः सुहृदां नन्दिवर्धनः । मुक्तसङ्गरसङ्गोऽयं दण्डपाणिरसाधुषु ॥१३॥ अयं महीं गां दुदुहेऽधिराजः प्रजापतिर्वृत्तिकरः प्रजानाम् । आराध्य भक्त्या लभतामलं तवानं यतो ब्रह्म पर विदन्ति ॥१॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे पोडशोऽध्यायः ॥१६॥ अथ सप्तदशोऽध्यायः मंत्रय उवाच यदाभिषिक्तः पृथुरङ्ग विगैरामन्त्रितो जनतायाश्च पालः । प्रजा निरन्ने शितिपृष्ट पत्य क्षुत्क्षामदेहाः पतिमभ्ययोचन् ॥१|| वयं राजाठरेणाभितप्ता यथाग्निना कोटरस्थेन वृक्षाः । त्वामद्य याताः शरणं शरण्यं यः साधितो वृत्तिकरः पतिर्नः ॥२॥ his promises. He shall revere Brahmins and shall serve the aged. He shall be the refuge of all creatures, shall treat them honourably and shall be compassionate towards poor persons. His devotion to other women would be like that to a mother. He would treat his wife as if he were his other half. He would be affectionate towards his subjects like a father and would be a servants of exponents of Vedas. He would be dearest to creatures as if he were their soul and would increase the delight of his friends. He shall be associated with persons of detachment and shall be like the God of Death to wicked persons. This overlord of Lings and the master of his subjects milked the Earth in the form of a cow and provided occupation to his subjects May he attain sacred knowledge of the Supreme Spirit by propitiating Vishnu with devotion, whereby people reach the Supreme Spirit." 1-14. Thus ends chapter sixteenth of Book IV CHAPTER XVII Maitreya said : Dear Me! When Prithu was coronated king and appointed as the protector of the general public by the Brahmins, the subjects whose their bodies were emaciated on account of hunger as the crust of the Earth did not produce food grains, called on him and said :

·293 श्रीसंक्षिप्तभागवते ___चतुर्थस्कन्धे अष्टादशोऽध्यायः पुमान् योपिदुत लीव आत्मसम्भावनोऽधमः । भूतेपु निरनुक्रोशो नृपाणा तद्वधोऽवधः ॥१२॥ एवं मन्युमयीं मूर्ति कृतान्तमिव विभ्रतम् । प्रणता प्रा.लि. प्राह मही संजातवेपथु ॥१३॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे पृथुविजये धरितीनिग्रहो नाम सप्तदशोऽध्याय ॥1॥ अथाष्टादशोऽध्यायः धरोवाच संनियच्छाभिभो मन्युं निवोध श्रावित च मे । सर्पत. सारमादत्ते यथा मधुकरो बुधः ॥१॥ पुरा सृष्टा ह्योपधयो ब्रह्मणा या विशाम्पते । भुज्यमाना मया दृष्टा असद्भिरधृतवते. ॥२॥ अपालितानादृता च भवद्भिर्लोकगालकै । चोरीभूतेऽथ लोकेऽहं यज्ञार्थेऽग्रसमोषधी ॥३॥ नूनं ता धीरुध. क्षीणा मयि कालेन भूयसा ! तत्र योगेन दृष्टेन भवानादातुमर्हति ॥४॥ वत्सं कल्पय मे वीर येनाहं यत्सला तव । धोक्ष्ये क्षीरमयान् कामाननुरूपं च दोहनम् ॥५॥ समां च कुर मा राजन् देववृष्ट यथा पय । अपर्तावपि भद्रं ते उपावर्तेत मे विभो ॥६॥ hast been assassinated with my arrows The killing of any one-male, female or an ennuch—who is arrogant and base and who has no compassion for creatures does not constitute the offence of murder 10-12 The trembling Earth bowed to the King, who had thus assumed the form of the wrathful God of Death, and told him with folded hands (as under) 13 Thus ends chapter seventeenth of Book IV CHAPTER XVIII The Earth said : King' Withhold your anger and hear what I say, since a wise man draws out the best from all, like a bce Oh King! I had observed that vegetation formerly created by Brahman was being consumed by wicked men, who did not observe moral principles I was neither protected nor held in regard by your tribe of kings, who are supposed to be protectors of the world When the people thus became virtual thieves, I held back vegetation in the interests of religious sacrifices This vegetation which has been lying within me, has certainly decayed due to lapse of much time It would be proper for you to take it out by application of some known means Heroic King! Design a calf for me so that I may be affectionate towards you and yield milk in the form desired objects. Also design a milk pail King ! Level me up ·श्रीसंक्षिप्तभागयते 292 चतुर्थस्कन्धे सप्तदशोऽध्यायः मैत्रेय उवाच पृथुः प्रजानां करुणं निशम्य परिदेवितम् । दीर्य दध्यौ फरश्रेष्ठ निमित्तं सोऽन्वपद्यत ॥३॥ इति व्यवसितो बुद्ध्या प्रगृहीतशरासनः । संदधे विशिसं भूमेः पद्धरित्रपुरहा यथा ten प्रवेपमाना धरणी निशाम्योदायुधं च तम् । गौः सत्यपाद्रवनीता मृगीच मृगयुद्भुता ॥१॥ तामन्यधावत्तछैन्यः कुपितोऽत्यरुणेक्षणः । शरं धनुपि संधाय यत्र यत्र पलायते ॥६॥ लोके नाचिन्दत त्राणं वैन्यान्मृत्योरिव प्रजाः । प्रस्ता तदा निववृते हृदयेन विदूयता ISIT उवाच च महामार्ग धर्मज्ञापन्नवत्सल । त्राहि मामपि भूतानां पालनेऽवस्थितो भयान् ॥८॥ मां विपाट्याजरांना यत्र विश्वं प्रतिष्टितम् । आत्मानं च प्रजाश्चमाः कथमम्भसि धास्यसि ॥२॥ पृथुरुवाच त्वं खल्वोपधिवीजानि प्रारु सृष्टानि स्वयंभुवा। न मुञ्चस्यात्मरुद्धानि मामवज्ञाय मन्दधीः ॥१०॥ अमूषा क्षुत्परीतानामार्तानां परिदेवितम् । शमयिप्यामि महाणेभिन्नायास्तव मेदसा ॥११॥ 'King ! We are being distressed with stomach-fire, like trees being burnt with fire burning in hollows of their trunks. We have (therefore) today come to you since you are our master-our refuge for succour, and have been appointed for giving us means of occupation.“ 1-2 Eminent Kuru! When Prithu heard the piteous bewailing of his subjects, he pondered deeply and determined the cause. Having thus resolved in his mind, he took up his bow had aimed an arrow at the Earth, like Shiva who had assassinated the demon Tripura. On seeing that upraised missile, the Earth trembled, assumed the form of a cowy and ran like a doe chased by a hunter. The son of Vena, his eyes red svith wrath, fixed an arrow on his bow and chased her wherever she ran. She could not get any succour in this world from the threat of the son of Vena just as creatures cannot get succour from death. Terrified as she was, she thereupon returned with an afflicted heart and told the very lucky Prithu : " You are very lucky and compassionate to the distressed. Please succour me too, since your Majesty has been appointed for protection of creatures. How shall you keep yourself and these subjects afloat in occanic water after wrecking the boat, which virtually I am, on which the world rests. 3-9 Prithu said : Thou dost not release seeds of vegetation, held up within thyself, which had been formerly created by Brahman, in disregard of me, foolish as thou art. I will pacify the distress of these distressed creatures, which have been overcome by hunger with thy fat after thou ·....._चतुर्थस्कन्ये अष्टादशोऽध्यायः श्रीसंक्षिप्तभागवते 293 पुमान् योपिदुत लीव आत्मसम्भावनोऽधमः । भूतेषु निरनुकोशो नृपाणां तद्वधोऽयधः ॥१०॥ एवं मन्युमयीं मूर्ति कृतान्तमिव विभ्रतम् । प्रणता प्रालिः प्राह मही संजातवेपथुः ॥१३॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थस्कन्धे पृथुविजये धग्निीनिग्रहो नाम सप्तदशोऽध्याय ॥७॥ अथाप्टादशोऽध्यायः धरोवाच संनियच्छाभिभो मन्यु निबोध श्रावितं च मे । सर्वतः सारमादत्ते यथा मधुकरो वुधः ॥१॥ पुरा सृशा ह्योपधयो ब्रह्मणा या विशाम्पते । भुज्यमाना मया दृष्टा असद्भिरधृतवतैः ॥२॥ अपालितानाता च भवद्भिर्लोकपालकैः । चोरीभूतेऽथ लोकेऽहं यज्ञार्थेऽनसमोषधीः ॥३॥ नूनं ता वीरुधः क्षीणा मयि कालेन भूयसा । तत्र योगेन दृप्टेन भवानादातुमर्हति ॥४॥ वत्सं कल्पय मे वीर येनाहं वत्सला तव । धोक्ष्ये श्रीरमयान् कामाननुरूपं च दोहनम् ॥५॥ समां च कुरु मां राजन् देयवृष्ट यथा पयः । अपर्तावपि भद्रं ते उपाचर्तेत मे विभो ॥६॥ hast been assassinated with my arrows. The killing of any oncomale, female or an ennuch--who is arrogant and base and who has no com. passion for creatures does not constitute the offence of murder. 10-12 The trembling Earth bowed to the King, who had thus assumed the form of the wrathful God of Death, and told him with folded hands (as under ). 13 Thus ends chapter seventeenth of Book IV CHAPTER XVIII The Earth said: King! Withhold your anger and hear what I say, since a wise man draws out the best from all, like a bee. Oh King1 I had observed that vegetation formerly created by Brahman was being consumed by wiched men, who did not observe moral principles. I was neither protected nor held in regard by your tribe of kings, who arc supposed to be protectors of the world. When the peoplc thus became virtual thieves, I held back sugetation in the interests of religious sacrifices. This vegetation which has been lying within me, has certainly decayed due to lapse of much time. It would be proper for you to take it out by application of some known mcans. Heroic King! Design a calſ for me, so that I may be affectionate towards you and yield milk in the form desired objects. Also design a milk pail. King! Level me up ·294 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे अष्टादशोऽध्यायः इति प्रियं हितं वाक्यं भुव आदाय भूपतिः । वत्सं हत्या मर्नु पाणायदुहत् सफलौषधीः ॥७॥ तथा परे च सर्वत्र सारमाददते बुधाः । ततोऽन्ये च यथाकामं दुदुहुः पृथुभाषिताम् ॥८॥ ऋषयो दुदुहुर्दैवीमिन्द्रियेप्यथ सत्तम । वत्सं वृहस्पति कृत्वा पयदछन्दोमयं शुचि ॥९॥ रुत्वा वत्सं सुरगणा इन्द्रं सोममदूदुहन् । हिरण्मयेन पात्रेण वीर्यमोजो वलं पयः ॥१०|| गन्धर्वाप्सरसोऽधुनन् पात्र पद्ममये पयः। वत्सं विश्वावसुं कृत्वा गान्धर्व मधु सौभगम् ॥११॥ प्रकल्प्य वत्स कपिलं सिद्धाः संकल्पनामयीम् । सिद्धि नभसि विद्यां च ये च विद्याधरादयः १२ तथाहयो दन्दशूकाः सपा नागाश्च तक्षकम् । विधाय वत्सं दुदुष्टुबिलपात्रे विपं पयः ॥१३॥ चटवत्सा वनस्पतयः पृथग्रसमयं पयः । गिरयो हिमवद्वत्सा नानाधातून स्यसानुपु ॥१४॥ सर्वे स्वमुख्यवत्सेन स्वे स्वे पात्रे पृथक् पयः । सर्वकामदुधां पृथ्यों दुदुहुः पृथुभाषिताम् ॥१५॥ so that rain water sent by Indra may be available on me in offseason. May you farewell. 1-6 The King accepted the sweet and beneficial promise of the Earth, appointed Manu as her calf and milled all sorts of vegetation in (the cavity of) hands. Just as otherwise men draw out what is the best in all places, others also milked the Earth who was held in regard by Prithu, in accordance with their respective desires. Great Vidura | The sages milled the Earth-goddess with Brihaspati as a calf and drew milk in the form of sacred Vedas in the (milk-pail of) organs of senses. The multitudes of gods appointed Indra as a call and took out mill in the form nectar consututing vırılity, splendour and strength in the gold milk.pail in the form of organs of senses. Gandharvas and Apsaras drew out mill in the form of music and beauty in the milk pail com posed of lotuses, using Vishwasasu as a calf. The Siddhas (accomplished souls), Vidyadharas and others milked Siddhi (super human powers) constituted of mental resolution and the Sanklya system of philosophy (mill-pail in the form of) shy, appointing Kapila as a calf. Similarly, dragons, snakes, raptiles and cobras used Takshaka as and milked milk in the form of poison in (a mill pail in the form of) a holc. vegetation had Banyan as a calf and various juices as mill (using themselves as milk pails ), while mountains had the Himalayas as a calf and milhed various metals in their own summit ( using them as milk pails). Thus, all used their own principles as calves, drew different sorts of milk (substances ) in their respective mill-pails and milled the Carth, which was sers cd by Prithu and which yields all desired objects. 7-15 call ·श्रीसंक्षिप्तभागवते 295 चतुर्थस्कन्धे एकोनविंशोऽध्यायः चूर्णयन् स्वधनुष्कोट्या गिरिफूटानि राजराट् भूमण्डलमिदं वैन्यः प्रायश्चक्रे समं विभुः ॥१६॥ अथास्मिन भगवान वैन्यः प्रजानां वृत्तिदः पिता निवासान् कल्पयांचके तत्र तत्र यथाईतः १७ ग्रामान् पुरः पत्तनानि दुर्गाणि विविधानि च । घोपान बजान सशिविरानाकरान् खेटपर्यटान् प्रामपृथोरिह नैवैपा पुरग्रामादिकल्पना । यथासुखं वसन्ति स्म तत्र तत्राकुतोभयाः ॥१९॥ ॥ इति श्रीसक्षिप्तभागयते चतुर्थस्कन्धे पृथुविजयेऽष्टादशोऽध्याय ॥१८॥ अथैकोनविंशोऽध्यायः मैत्रेय उवाच अथादीक्षत राजा तु इयमेधशतेन सः । ब्रहावर्ते मनोः क्षेत्रे यत्र प्राची सरस्वती ॥१॥ यत्र धर्मदुघा भूमिः सर्वकामदुधा सती । दोन्धि स्माभीप्सितानर्थान् यजमानस्य भारत ॥२॥ इति चाधोक्षजेशस्थ पृथोस्तु परमोदयम् । असूयन् भगयानिन्द्रः प्रतिघातमचीकरत् ॥३॥ Thereafter,' the Lord-Vena's son-who was the king of kings smashed summits of mountains with the curved and of his bow and almost levelled the terrastrial globe Then the glorious son of Vena, who supplied means of maintenance to the subjects and who was, therefore, virtually their father planned habitations in various localities as would suit different people, such as villages, cities, towns, various fortresses, hamlets of cowherds, cow pens, cantonments, mines, farmers' villages and villages at the foot of mountains. Before Prithu, there was no idea about (founding ) cities, villages etc. Thereafter, people used to live comfortably in different localities, having no danger from any quarter. 16-19 Thus ends chapter eighteenth of Book IV CHAPTER XIX Maitreya said : The King now performed the initiatory ceremony of Ashwamedha sacrifice in the sacred region of Manu, known as Brahmavarta (between the Saraswati and the Drashaduati rivers) where the Saraswati flows in the Eastern direction. Scion of Bharat dynasty! The land in this region having the capacity of yielding all desired objects gave to the sacrifice all desired materials Lord Indra envied the great prosperity of Prithu, whose benefactor vas Vishnu and created an obstacle. 1-3 ·धीसंक्षिप्तभागयते 296 चतुर्थम्मन्ये एकोनविंशोऽध्यायः घरमेणाभ्यमेधेन यजमाने यजुष्पतिम् । चैन्ये यशपशुं स्पर्धन्नपोवाह निरोहितः ॥४॥ तमत्रिभगवानक्षत्वरमाणं विहायसा । आमुक्तमिव पाराण्डं योऽधर्म धर्मविभ्रमः ॥५॥ अत्रिणा चोदितो हन्तुं पृथुपुत्रो महारथः । अन्यधावत संमुद्धस्तिष्ट तिप्टेति चायवित् ॥६॥ तं तादृशाकृति वीक्ष्य मेने धर्म शरीरिणम् । जटिलं भस्मनाच्छन्नं तस्मै याण न मुञ्चति ॥७॥ सोऽश्वं रूपं च तद्धित्वा तस्मा अन्तर्हितःस्वराट् । चीरः स्वपशुमादाय पितुर्यशमुपेयिवान् ।। तत्तस्य चाद्भुतं कर्म विचक्ष्य परमर्पयः । नामधेयं ददुस्तस्मै विजिताभ्य इति प्रभो ॥९॥ उपसृज्य तमस्तीवं जहागश्वं पुनर्हरिः । अत्रि. संदर्शयामास त्यरमाणं विहायसा ॥१०॥ अत्रिणा चोदितस्तस्मै संदधे विशिखं रुपा। सोऽश्वं रूपं च तद्धित्वा तस्थावन्तहितः स्वराह । तदभिज्ञाय भगवान् पृथुः पृथुपराक्रमः । इन्द्राय कुपितो घाणमादत्तोद्यतकार्मुकः ॥१२॥ तमृत्विजः शक्रवधाभिसंधितं विचक्ष्य दुष्प्रेक्ष्यमसारंहसम् । निवारयामासुरहो महामते न युज्यतेऽत्रान्यवधः प्रचोदितात् ॥१३|| When the son of Vena was adoring Vishnu, who is the presiding deity of religious sacrifices, with his fast Ashwamedha sacrifice, he abducted the sacrificial animal, without being seen out of sage Atri saw him speeding away in the sky. The latter had as if thus assumed the role of heretic, which creates a false impression of religiosity in irreligiosity. Inspired by Atri, son of Prithu-the great chariot--warrior got angry and chased him with the intention of killing him and called out "stop ! stop!”. When he saw him (Indra ) in that guise, he thought that he was personified religion, since he wore matted hair and was covered with ashes. He did not, therefore, discharge his arrow at him. The deity, however, abandoned that guise, released the horse and heroically returned to the sacrifice of his father. Pious Vidura! When the great sages saw his wonderful exploit, they gave him the name of Vigitashwa. 4-9 envy. Pious ! Indra again created dense, darkness and abducted the horse. Atri pointed him out when he was escaping in the sky. Inspired by Atri, he (Prithu's son) angrily aimed an arrow at him. The deity abandoned the horse and that guise took over and stopped. King Prithu of great exploits, however, spotted him, because angry and fixed an arrow on his raised bow. When the sacrificial priests saw the arrow, which was fierce to look at and which had unendurable velocity; aimed at Indra with the intention of killing the latter, they dissuaded him, saying: "Very intelligent as you are, it is not proper to kill any one except the appointed animal. We will summon here Indra, who has been frustrating your ।

·श्रीसंक्षिप्तभागवते 297 चतुर्थस्कन्धे एकोनविंशेऽध्यायः वयं मरुत्यन्तमिहार्यनाशनं द्यामहे वन्यसा हतस्विपम् । अयातयामोपहबरनन्तरं प्रमा राजन् जुहवाम तेऽहिनम् ॥१॥ इत्यामन्त्र्य अतुपति विदुगन्यविजो रुपा । मुग्धम्नाजुद्दनोऽभ्येन्य स्वयम्भूः प्रत्यपेधत MP4 न बध्यो भवतामिन्द्रो यद्यशो भगवत्तनुः । यं जिघांमथ यझेन यस्येप्टास्तनयः सुराः ॥१६॥ पृथुकीर्तेः पृथोk यात्ताकोनशतक्रतुः । अलं ते नुमि म्यिप्टैर्यगवान् मोक्षधर्मयित् ॥१७॥ मैनेय उवाच इत्थं स लोकगुरुणा समादिप्टो विशाम्पतिः। तथा च रुत्या वात्सल्यं मघोनापि च संदधे ॥१८॥ रुतायभृथस्नानाय पृथवे मूरिकर्मणे । वरान् ददुस्ते वरदा ये तद्वहिपि तर्पिताः ॥१९॥ object and whose lustre has been blurred by your glory by instantaneous invocations and will instantaneously ſ rce your enemy into the sacrificial fire. 10-14 Vidura ! After thus advising the sacrificer, the sacrificial priests, with sacrificial ladles in their hands, ucrc about to throw him angrily into the sacrificial fire, when Brahman approached them and prevented them from doing so, saying: "It is not proper for you to kill Indra, since the religious sacrifice is an embodiment of the Lord and the deities, who are being adored by you with this religious sacrifice, are so many forms of Indra, whom you propose to kill. Prithu of extensive fame shall have, therefore, completed (only) ninety-nine. A King who performed one hundred horse sacrifices became entitled to the position of Indra. The latter, therefore, became apprehensive when Pritho commenced the hundredth horse-sacrifice and tried to abduct the sacrificial horse, that the latter may not be able to perform the hundredth horsc-sacrifice. At the intervention of Brahman, Prithu had to abandon thc hundredth horsc-sacrifice and content himself with having performed only ninety. nine-horse sacrifices. King, since you know the principles of salvation of the soul, you need not perform religious sacrifices. 15-17 Maitreya said : When the king was thus advised by Brahman, he did accordingly and made friendship with Indra. When Prithu who had performed many religious sacrifices had performed the conclusive ccrcmony of sacred bath, the gods, who had been prohibited in that sacrifice and who were capable of granting boons, granted boons to him. The Brahmins, who had received gifts given to them with faith, whose 38 ·श्रीसंक्षिप्तभागवते 298 चतुर्थस्कन्ये प्रिंशोऽध्याय विप्राः सत्याशिपस्तुष्टाः श्रद्धया लन्धदक्षिणाः । आशिपो युयुजः क्षत्तरादिराजाय सत्कृताः। ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे पृविजये एकोनविंशोऽध्याय ॥१९॥ अथ विंगोऽध्यायः मैत्रेय उवाच भगवानपि वैकुण्ठः साकं मघवता विभुः । यज्ञैर्यशपतिस्तुष्टो यशभुरु तमभापत ॥१॥ श्रीभगवानुवाच एप तेऽकारपोद्भहं हयमेधशतस्य ह । क्षमापयत आत्मानममुप्य क्षन्तुमईसि ॥२॥ सुधियः साधयो लोके नरदेव नरोत्तमाः । नाभिद्रुह्यन्ति भूतेभ्यो यहि नात्मा कलेवरम् ॥३॥ पुरुपा यदि मुह्यन्ति त्यादृशा देवमायया । श्रम एव परं जातो दीर्घया वृद्धसेवया ॥en असंसक्तः शरीरेऽस्मिन्नमुनोत्पादिते गृहे । अपत्ये द्रविणे चापि कः कुर्यान्ममतां बुधः ॥७॥ यः स्वधर्मण मां नित्यं निराशी श्रद्धयान्वितः। भजते शनकैस्तस्य मनो राजन् प्रसीदति ॥६॥ blessings were unfailing and who were properly revered, gave blessings to the first king (of the world) 18-20 Thus ends chapter nineteenth of Book IV who CHAPTER XX Maitreya said : Lord Vishnu, who is the presidirg deity of relig'ous sacrifices and enjoys their performance, was pleased with the religious sacrifices (performed by Prithu), appeared in company of Indra and told him (Prithu ) thus His Divinity said : This Indra has frustrated your (desire to perform) one hundred Ashwamedha sacrifices and requests to be pardoned It is proper for you to pardon him King! Intelligent saintly men, are the best among men, do not nurse hatred towards crcatures, since a body is not a soul. If men like thice were to be infatuated by the Maya of the Lord, their long devotion to elderly persons would arrount to only physical labour which tended man, who has developed detachment towards mundanc object, would nurse the feeling of " " in this body, in his house built by him, in children or even in scalth ? King! The mind of a man who adores mc daily with faith and without any cxpcctation, becomes gradually blissful A attaclıment to the qualities (of Sattwa, Rajas and Tamas), who is mcum man, who has abandoned ·श्रीसंक्षिप्तभागवते 299 चतुर्थस्कन्धे विंशोऽध्यायः परित्यक्तगुणः सम्यग्दर्शनो विशदाशयः । शान्ति मे समवस्थानं ब्रह्म कैवल्यमश्नुते || उदासीनमियाध्यक्षं द्रव्यशानक्रियात्मनाम् । कूटस्थमिममात्मानं यो वेदाप्नोति शोभनम् ॥८॥ भिन्नस्य लिङ्गस्य गुणप्रवाहो व्यक्रियाकारकचेतनात्मनः । दृष्टासु सम्पत्सु विपत्सु सूरयो न विक्रियन्ते मयि पद्धसौहृदाः ॥९॥ श्रेयः प्रजापालनमेव राज्ञो यत्साम्पराये सुकृतात् पप्टमंशम् । हन्यिथा हृतपुण्यः प्रजानामरक्षिता करहारोऽघमत्ति ॥१०॥ घरं च मत् कंचन मानवेन्द्र वृणीप्य तेऽहं गुणशीलयन्त्रितः । नाहं मोर्चे सुलभस्तपोभियोगेन वा यत्समचित्तवर्ती ॥११॥ मैत्रेय उवाच स इत्थं लोकगुरुणा विष्वक्सेनेन विश्वजित् । अनुशासित आदेशं शिरसा जगृहे हरेः ॥१२॥ equanimous towards worldly objects and whose heart is pious, enjoys peace, a status cqual to mine and experiences the feeling of identification with the supreme spirit. A man, who has the feeling of detachment towards matter, knowledge and activity, eventhough he may be the master thereof and who knows himself to be the Supreme spirit, attains bliss. 2-8 The body which is composed of matter engages in activities and has cognizance is distinct from the subtle frame and is concerned with the mundane world, having the thrce qualities (of Sattwa, Rajas and Tamas ). Wise men, who have developed affection for me, remain, therefore, unaffected, when they experience prosperity of adversity. The welfare of a king lies only in protection of his subjects, since he enjoys one-sixth part of the fruit of their meritorious deeds in the next world. A king who collects taxes without doing this and who does not protect his subjects but yet collects taxes, misses the fruits of his own meritorious deeds and imbibes sin. King ! choose any boon, witn the exception of myself, since I feel myself attached to you due to your merits and good character. I am not casy to attain with religious sacrifices, penance or with Yoga, since I abide in the minds of persons, whose minds are equanimous. 9-11 Maitreya said : Having been thus counselled by Vishnu, who is the preceptor of people, the King, who had conquerred the world, accepted the counsel by bowing his head. He embraced Indras who touched his fcet ectionately. He felt ashamed of his actions and abandoned enmity with him. The premier king folded his hands (in ·श्रीसंक्षिप्तभागवते 300 चतुर्थस्कन्धे विंशोऽध्यायः स्पृशन्तं पादयोः प्रेम्णा ब्रीडितं स्वेन कर्मणा । शतक्रतुं परिप्यज्य विद्वेपं विससर्ज ह ॥१३॥ स आदिराजो रचिताअलिहरि विलोकितुं नाशकदभुलोचनः । न किंचनोवाच स याप्पविल्लयो हृदोपगुह्यामुमधादवस्थितः ॥१४॥ अथावमृज्याश्रुकला विलोकयन्नतृप्तदृग्गोचरमाह पूरुपम् । पदा स्पृशन्तं क्षितिमंस उन्नते विन्यस्तहस्तानमुरगविद्विपः ॥१५॥ पृथुरयाच न कामये नाथ तदप्यहं क्वचिन्न यत्र युप्मचरणाम्बुजासवः । महतामान्त हृदयान्मुसच्युतो विधत्स्व कर्णायुतमेप मे घरः ॥१६॥ स उत्तमदलोक महन्मुसच्युतो भवत्पदाम्भोजसुधाकणानिलः । स्मृति पुनविस्मृततत्त्ववर्मनां कुयोगिनां नो वितरत्यलं वरैः ॥१७॥ त्वन्माययाद्धाजन ईश सण्डितो यदन्यदाशास्त ऋतात्मनोऽधुधः । यथा चरेहालहितं पिता स्वयं तथा त्वमेवाहसि नः समीहितुम् ॥१८॥ . मैंनेय उवाच his इत्यादिराजेन नुतः स विश्वदृक् तमाह राजन् मयि भक्तिरस्तु ते । दिष्ठयेडशी धीमयि ते कृता यया मायां मदीयां तरति स दुस्त्यजाम् ॥१९॥ veneration) but could not have a view of Vishnu, since his eyes were full of tears He did not even speak, since he was choled on account of tears, but stood there, holding Him in his heart. He, therefore, wiped the streams of tears, looked at Him, since he was then visible eyes. He told Vishnu who was then standing with his feet touching the Earth and had placed one of his palms on one of lofty shoulders of Garuda. 12-15 Prithu said : Oh Lord! I do not desire any thing in which there is not the spirit in the form of your lotus lhe feet oozing from the recesses of the hearts and the mouths of great men. Please, therefore, grant to me the boon whereby I may have the thousand ears (to enablc me to hear your glory) Oh Lord of high praise ! a brecze charged with particles of the nectar in the form of your lotus lilc feet, oozing from months of great men revives your memory in persons like us who have forgotton the path leading to the supreme spirit due to sinful associations. I do not desire any boons, Oh Lord! A man who is indeed separated from you by your masa and who, thereforc, expects any thing other than the supreme spirit, is a fool. It is, thereforc, up to you to do what is good for us, just as a father would himself do what is good for his child. 16-18 Maitreya said: llaving been thus eulogised by the premier King, ·301 श्रीसंक्षिप्तमागयते चतुर्थस्कन्धे एकविंशोऽध्यायः तत्त्वं कुरु मयाऽऽदिष्टमप्रमत्तः प्रजापते । मदादेशकरो लोकः सर्वनाप्नोति गोभनम् ॥२०॥ मैत्रेय उवाच भगवानपि राजः सोपाध्यायस्य चाच्युतः। हरन्निव मनोऽमुप्य स्वधाम प्रत्यपद्यत ॥२२॥ अदृष्टाय नमस्कृत्य नृपः संदर्शितात्मने । अन्यक्ताय च देवानां देवाय स्वपुरं यया ॥२२॥ ॥ इति श्रीसेक्षिप्तभागवते चतुर्थस्कन्ध विशोऽध्याय ॥०० ।। अथैकविंशोऽध्यायः विदुर उवाच को न्यस्य कीति न शृणोत्यभिज्ञो यद्विकमोच्छिष्टमशेषभूपाः । लोकाः सपाला उपजीवन्ति काममद्यापि तन्मे वद कर्म शुद्धम् ॥२॥ मैत्रेय उवाच - एकदाऽऽसीन्महासत्त्रदीक्षा तन दिवौकसाम् । समाजो ब्रह्मर्षीणां च राजर्षीणां च सत्तम ॥२॥ तस्मिन्नर्हत्सु सर्येषु स्वचिंतेषु यथार्हतः । उत्थितः सदसो मध्ये ताराणामुडुगडिव ॥३॥ प्रांशुः पोनायतभुजो गौरः कारुणेक्षणः । ऊचिवानिदमुशिः सदः संहर्पयन्निव ren the omniscient Lord told liim: "King' Alayest thou have devotion for me Luchily, thou hast adopted such an attitude towards me, whereby a man overcomes my maya, which is difficult to forsake. Oh King | Be vigilant and do what I have counselied to you. A man who acts in accordance with my counsel achieves bliss in all places. 19-20 Lord Vishnu too, as if carrying this mind of sage-like king as well as his priest, returned to his abode The king bowed to the Lord who is neither subject to normal vision nor is manifest even to gods but had shown himself here, went to his capital. 21-22 Thus ends chapter twentieth of Book IV CHAPTER XXI Vidura said : Indeed, which wise man would not hear about the glory of King Prithu, since people and guardians of the quarters sustain themselves even now on what consequences remain of his exploits. Tell me, therefore, about his pious deeds. I Maitreya said : Noble Vidura! Once when a congregation of deities, Brahmanic sages and royal sages had assembled, the ling had been consecrated for a grcat ritual sacrifice and had worshipped all those who had deserved that honour in accordance with their merits, he rose in the midst of the assembled worthies like the Moon among stars. The king who was tall, had stout long arms, a fair complexion and eyes' ·302 श्रीसंक्षिप्तभागवते धनुर्थस्कन्ये एयिशोऽध्यायः चार चित्रपदं श्लक्ष्णं मृष्टं गृहमविक्लयम् । सर्वेपामुपकारायं तदा अनुपदन्निय ॥ राजायाच सभ्याः शृणुत भद्रं यः साधयो य इहागताः। सत्सु जिज्ञासुभिर्धर्ममावेद्यं स्वमनीपितम् ॥६॥ अहं दण्डधरो राजा प्रजानामिह योजितः । रक्षिता वृत्तिदः स्वेपु सेतुपु स्थापिता पृथक ॥ य उद्धरेत्करं राजा प्रजा धर्मेप्यशिक्षयन् । प्रजानां शमलं भुट्न्त भगं च स्यं जहाति सः ॥८॥ तत् प्रजा भर्तृपिण्डाय स्वार्थमेवानसूययः । फुरुताधोक्षजधियस्तहिं मेऽनुग्रहः कृतः ॥९॥ यूयं तदनुमोदध्यं पितृदेवर्षयोऽमलाः । कर्तुः शास्तुरनुशातुस्तुल्यं यत्मेत्य तत्फलम् ॥१०॥ अस्ति यक्षपति म केपांचिदहसत्तमाः । इहामुत्र च लक्ष्यन्ते ज्योत्स्नावत्यः पचिद्भुवः ॥११॥ यत्पादसेवाभिरुचिस्तपस्विनामशेपजन्मोपचितं मलं धियः । सद्यःक्षिणोत्यन्वहमेधती सती यथा पदाङ्गुष्टविनिःसृता मरित् ॥१२॥ विनिर्धताशेपमनोमल पुमानसहविज्ञानविशेपवीर्यवान् । यदतिमूले कृतफेतनः पुनः न संमृति फ्लेशयहां प्रपद्यते ॥१३॥ तमेव यूयं भजतात्मवृत्तिभिमनोवचःकायगुणैः स्वकर्मभिः । अमायिनः कामदुधाघ्रिपङ्कजं यथाधिकारावसितार्थसिद्धयः ॥१४॥ प्रधानकालाशयधर्मसंग्रहे शरीर एप प्रतिपद्य चेतनाम् । कियाफलत्वेन विभुर्विभाव्यते यथानलो दारुपु तद्गुणात्मकः ॥१५॥ resembling lotuses, addressed the assembly as if he were explaining his ideas with a speech which was eloquent, full of graceful expressions, polished, deliberative of deep significance, free from confusion and meant for the benefit of all. 2-5 The King said : Honourable noble gentlemen! May God bless you. who have come here! Please hear me. Those who desire to know about righteous duty should submit their desired object to worthy people. I have been appointed king of the people charged with the duties of awarding punishment to them, protecting them, affording to their means of subsistence and keeping them in their respective established institutions. That King who levies taxes without directing the subjects their duties, suffers consequences of their misdeeds and parts with his own religious merit. My people! If you, therefore, dedicate your minds to God Vishnu, both for the benefit of your King and yourselves without jealousy, you will have done a favour to me. What you, pious manes, deities and sages approve will yield equal fruit after death for the doer, the ruler and for those who approve it. Your worships ! The bright lands which are observed in this as well as in the next world, indicate that the lord of ritual sacrifices, indeed, exists.

·श्रीसंक्षिप्तभागवते 303 चतुर्थस्कन्धे एकविंशोऽध्यायः यत्सेवयाशेषगुहाशयः स्वराइ विप्रप्रियंस्तुप्यति काममीश्वरः । तदेव तद्धर्मपरैविनीतैः संर्वात्मना ब्रह्मकुलं निपेव्यताम् ॥१६॥ यद्ब्रह्म नित्यं धिरंजं सनातनं श्रद्धातपोमङ्गलमौनसंयमैः । समाधिना विभ्रति हार्थदृष्टये यत्रेदमादर्श इवावभासते ॥१७॥ तेपामहं पादसरोजरेणुमाया ययाधिकिरीटमायुः। यं नित्यदा यिभ्रत आशु पापं नश्यत्यमुं सर्वगुणा भजन्ति ॥१८॥ गुंणायनं शीलधनं कृतझं वृद्धाश्रयं संवृणतेऽनु सम्पदः । प्रसीदतां ब्रह्मकुलं गवां च जनार्दनः सानुचरश्च मह्यम् ॥१९॥ Just as the Ganges, which has emerged from the great toe of Vishnu, while it flows destroys impurities of the mind immediately and completely from day to day. The love of those, who does penance for the sake of serving His feet, destroys the impurity of their mind, which might have aggregated from past births. A man, whose mental impurities have thus been shaken off and who has attained spiritual vigour, gains abode in the feet of Him, who is not affected by temporal attractions and is not subject to the circuit of worldly existence again, worship him with the attitudes of only spirituality with your own acts and with the properties of your mind, speech and body since His lotus-like feet yield desired objects and you shall attain your desired objects in accordance with your devotional status. Just as fire acquires the forms of burning wooden articles, God, having acquired sentience manifests Himself in the body itself, since sentience is virtually a conglomeration of nature, time, temporal attachment and the consequence of your actions. 6-15 The community of Brahmins should be served with full heart by those cultured people who follow the creed of Vishnu, has abode in the hearts of all, who is the master of Himself, to whom Brahmins are dear and who is propitiated by service of this community. I pass my life while holding the dust of the lotus-like feet of them on my head, since they hold in their hearts the Supreme spirit which is perpetual, free from passions and is eternal, by means of faith, penance, felicity, vow of silence, concentration and abstract meditation in order to have vision of their object in a state in which the world appears like a mirror. The sins of those who perpetually hold the supreme spirit in their hearts vanish instantaneously and all virtues resort to them. All sorts of perfection choose a man, who is the abode of virtues, to whom a virtuous life is wealth, who appreciate any good done to them and who are the resort of ·श्रीसंक्षिप्तभागयते 304 चतुर्थस्कन्धे द्वाविंशोऽध्यायः मैत्रेय उवाच इति ब्रुधाण नृपति पितृदेवद्विजातयः । तुष्टुहुर्डप्टमनसः साधुवादेन साधवः ॥२०॥ वीरवर्य पित. पृथ्याः समा. संजीव शाश्वतीः । यस्येदृश्यच्युते भक्ति. सर्वलोकैभर्तरि ॥२१॥ अहो वयं ह्यद्य पवित्रकीते त्वयैव नाथेन मुकुन्दनाथा. । य उत्तमदलोकतमस्य विष्णोर्ब्रह्मण्यदेवस्य कथा व्यनक्ति ॥२२॥ । अद्य नस्तमस. पारस्त्वयोपासादित. प्रभो । भ्राम्यता नदृष्टीना मंभिर्देवसंज्ञिते. ॥२३॥ नमो निद्धसत्त्वाय पुरुयाय महीयसे । यो ब्रह्म क्षत्रमाविश्य विमर्तीद स्वतेजसा ॥२४॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे एकविंशोऽध्याय ॥२१॥ अथ द्वाविंशोऽध्यायः मैनेय उवाच जनेषु प्रगुणत्स्वे पृथु पृथुलविक्रमम् । तत्रोपजग्मुर्मुनयश्चत्वार सूर्यवचस. ॥१॥ तास्तु सिद्धेश्वरानराजा व्योन्नोऽवतरतोऽचिंपा। लोकानपायान्कुर्यत्या सानुगोऽचट रक्षितान wisemen. May the community of Brahmins, the species of cows, Vishnu and His devotees be graceful to you 16-19 Maitreya said Mfanes, gods and Brahmins were pleased with the King who said this and sages i ho were pleased in their minds spoke in approbation thus “ Pre eminent here | Father of the Earthi may you who have such devotion for the sole master of all the worlds, livc for ever lasting aims Celebrated king | oh ! we feel, as it were, we have today the protection of Vishnu by having you as our protector, since you have narrated the account of most illustrious Vishnu to whom Brahmins are dear. Lord ! You have today brought the end of spiritual ignorance of us, who were wavering whose spiritual vision was destroyed by activities, which were actuated by the destiny We bow to you, great as you are and uphold the world by peryadıng with your spirit Brahmins and Kshatriyas The quality of your purity has greatly incrcased." 20-21 Thus ends chapter twenty-first of Book IV CHAPTER XXII Maitreya said When the people were thus cxtolling Prithu of great cxploits four sages lustrous like the Sun arrived there The king and lus attendants observed the master-siddhas, shio were making people ·श्रीसंक्षिप्तभागयते 305 चतुर्थस्कन्धे द्वाविंशोऽध्यायः ससदस्यानुगो चैन्य इन्द्रियेशो गुणानिय । विधियत्पूजयांचके गृहीताध्यहणासनान् ॥३॥ हाटकासन जामीनान स्वधिष्ण्येप्विय पावकान् । श्रद्धासंयमसंयुक्तःप्रीतःप्राह भयाग्रजान् ४ पृथुरचाच अहो आधरितं किं मे मगलं मङ्गलायनाः । यस्य वो दर्शनं घासीद् दुर्दर्शानां च योगिभिः ॥५॥ स्वागतं वो द्विजश्रेष्ठा यातानि मुमुक्षयः । चरन्ति श्रद्धया धीरा याला एय वृहन्ति च ॥६॥ भवत्सु कुशलप्रश्न आत्मारामेपु नेप्यते । कुशलाकुशला यत्र न सन्ति मतिवृत्तयः ॥॥ तदहं कृतविश्रम्भः सुहृदो वस्तपस्विनाम् । सम्पृच्छे भव एतस्मिन् क्षेमः केनालसा भवेत् ॥८॥ सनत्कुमार उवाच साधु पृष्टं महाराज सर्वभूतहितात्मना । भवता विदुपा चापि साधूनां मतिरीहशी ॥९॥ सङ्गमः खलु साधूनामुभयेषां च सम्मतः । यत्सम्भापणसम्प्रश्नः सर्वेषां वितनोति शम् ॥१०॥ शास्तप्रियानेच सुनिश्चितो नृणां क्षमस्य सध्यग्विमृशेपु हेतुः । असर आत्मव्यतिरिक्त आत्मनि दृढा रतिर्ब्रह्मणि निर्गुणे च या ॥११॥ sinless with their lustre, descending from the sky. The son of Vena, accompanied by his councillors and attendants met them like a soul meeting the qualities of Sattwa, Rajas and Tamas) and worshipped them according to prescribed rites, when they were seated on precious seats. Endowed with faith and self-restraint, and delighted he told them (the elder brothers of Shiva ) who were seated on seats of gold, as under : 1-4 Prithu said : Auspicious sages | What good have I done that you, who are difficult to be seen by even Yogis, have given me audience. Eminent Brahmins ! I accord welcome to you You have been observing religious practices since you were only boys-practices which are being observed with faith by persons desirous of attaining salvation. It is not desirable to inquire after your health, spiritual as you are, since your mental attitude is indifferent to health and illness Since I have confidence in you, I ask you, who are friends of persons affected by the agonies of worldly existence. By which measures can one have happiness ? 5-8 Sanatkumara said : Great King This question has been well put. by you since you have the good of all creatures at your heart, though you yourself are learned :-Association of saiptly persons is mutually desirable, since their questions and conversations give happiness to all. The only means of happiness, as well-determined in scriptures, on which proper deliberation has been made are: feeling of detachment towards all objects except spirit, firm devotion to spirit of the attributeless supreme spirit, 39 ·श्रीसंक्षिप्तभागयते 304 चतुर्थस्कन्धे द्वाविंशोऽश्यायः मैत्रेय उवाच इति ब्रुवाणं नृपति पितृदेवद्विजातयः । तुष्टुवुईप्टमनसः साधुपादेन साधयः ॥२०॥ वीरवर्य पितः पृथ्व्याः समाः संजीव शाश्वतीः । यस्येदृश्यच्युते भक्तिः सर्वलोकैकमर्तरि ॥२१॥ अहो वयं ह्यद्य पवित्रकीते स्वयैव नायेन मुकुन्दनाथाः । य उत्तमश्लोकतमस्य विष्णोर्ब्रह्मण्यदेवस्य कथां व्यनक्ति ॥२२॥ । अद्य नस्तमसः पारस्त्वयोपासादितः प्रभो । भ्राम्यतां नष्टदृष्टीनां कर्मभिर्देवसंहितैः ॥२३॥ नमो विवृद्धसत्त्वाय पुरुषाय महीयसे । यो ब्रह्म क्षत्रमाविश्य विमर्तीद स्वतेजसा ॥२॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे एकविंशोऽध्यायः ॥२१॥ अथ द्वाविंगोऽध्यायः मैत्रेय उवाच जनेषु प्रगुणत्स्वेवं पृथु पृथुलविक्रमम् । तत्रोपजग्मुर्मुनयश्चत्वारः सूर्यववसः ॥१॥ तांस्तु सिद्धेश्वरानराजा व्योम्नोऽवतरतोऽचिंपा । लोकानपापान्कुर्वत्या सानुगोऽचष्ट लक्षितान wisemen. May the community of Brahmins, the species of cows, Vishnu and His devotees be graceful to you 16-19 Maitreya said : Nanes, gods and Brahmins were pleased with the King who said this and sages, i ho were pleased in their minds spoke in approbation thus : “ Pre eminent here ! Father of the Earth! may you, who have such devotion for the sole master of all the worlds, live for ever lasting aims. Celebrated king! oh! we feel, as it were, we have today the protection of Vishnu by having you as our protector, since you have narrated the account of most illustrious Vishnu to shom Brahmins are dear. Lord ! You have today brought the end of spiritual ignorance of us, who were wavering, whose spiritual vision was destroyed by activities, which were actuated by the destiny. We bow to you, great as you are and uphold the world by pervading with your spirit Brahmins and Kshatriyas. The quality of your purity has greatly increased." 20-24 Thus ends chapter twenty-first of Book IV CHAPTER XXII Maitreya said : When the people were thus cxtolling Prithu of great cxploits, four sages lustrous like the Sun-arrived there. The king and his attendants observed the master-siddhas, who were making people ·307 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे द्वाविंशोऽध्यायः नातः परतरो लोके पुंसःस्वार्थव्यतिक्रमः । यध्यन्यस्य प्रेयस्त्वमात्मनः स्वव्यतिकमात् ॥१८॥ न कुर्यात् कहिचित्सङ्गं तमस्तीनं तितीरिपुः। धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ॥१९॥ तत् त्वं नरेन्द्र जगतामथ तस्थुपां च देहेन्द्रियासुधिषणात्मभिरावृतानाम् । यःक्षेत्रवित्तपतया हृदि विप्वगाविःप्रत्यक् चकास्ति भगवांस्तमवेहि सोऽस्मि ॥२०॥ यस्मिन्निदं सदसदात्मतया विभाति मायाविवेकविधुति नजि वाहिवुद्धिः । नित्यमुक्तपरिशुद्धविबुद्धतत्त्वं प्रत्यूढकर्मकलिलप्रकृति प्रपद्ये ॥२१॥ राजोवाच कृतो मेऽनुग्रहः पूर्व हरिणाऽऽर्शानुकम्पिना । तमापादयितु ब्रह्मन् भगयन् यूयमागताः ॥२२॥ निप्पादितश्च कात्स्न्येन भगवद्भिश्रृणालुभिः । साधृच्छिष्टं हि मे सर्पमात्मना सह किं ददे ॥२॥ प्राणा दाराः सुता ब्रह्मन् गृहाश्च सपरिच्छदाः । राज्यं धलं मही कोश इति सर्व निवेदितम् ॥२४॥ There is no greater damage to one's interests than an unlucky man's fondness for some thing which is other than spirit. A man who desires to cross over the intense darkness of spiritual ignorance should not develope attachment to any thing since it completely destroys his religious duties, material prosperity, desires and salvation. Oh King ' you should, therefore, know the Lord, who is the soul of animate and inanimate objects enveloped by the physical body, organs of senses, lifebreaths, intellect and cgo, and who shines in the hearts of all with his lustre and thus manifests himself. You should feel “ I am the Lord." I surrender myself to the Lord in whom this universe, the mundane conception whereof could be shaken off by discriminating between the Lord and his Maya, just as the conception of a serpent in a garland is dispelled (by light) and which is composed of real and unreal elements is perceptible and who is eternally free, spotless and awakened and who overcomes Prakriti which is affected by fruits of actions. 18-21 The King said · Spiritual sage! My Lord! You have come to complement the favour done formerly to me by Vishnu who has compassion for the distressed. Compassionate as you are, you have rendered the favour which is fruitful. All material possessions that I and my, along with my soul have are what have been rejected as redundant by saintly persons. Spiritual sagel I surrender (to you) my life, wife, houses along with furniture, kingdom, army, the earth and treasure. May you be pleased by your own actions-you, who have—knowledge of Vedas and have complete spiritual experience, and who are fully cornpassionate, ·श्रीसक्षिप्तभागयते 306 चतुर्थस्कन्धै धाविंशोऽध्याय सा श्रद्धया भगनद्धर्मचर्यया जिज्ञासयाऽऽध्यात्मिण्योगनिष्टया । योगेश्वरोपासनया च नित्य पुण्यश्रव कथया पुण्यया च ॥१२॥ अर्थन्द्रियारामसगोष्टनकृष्णया तत्सम्मतानामपरिग्रहेण विवितरच्या परितोष आत्मन् विना हरेर्गुणपीयूपपानात् ॥१शा अहिंसया पारमहस्यचर्यया स्मृत्या मुकुन्दाचरिताश्यसीधुना । यमैरकामेनियमैश्चाप्यनिन्दया निरीया छन्द्वतितिक्षया च ॥१४॥ हरेर्मुटुस्तत्परकणपूरगुणाभिधानेन विजृम्भमाणया । भक्त्या हासङ्ग सदसयनात्मनि स्यानिर्गणे ब्रह्मणि चाअसा रति ॥१५॥ यदा रतिर्ब्रह्मणि नैष्ठिकी पुमानाचार्यवान् ज्ञानविरागरहसा । दहत्यवीय हृदय जीरकोश पञ्चात्मक योनिमिवोत्यितोऽग्नि ॥१६॥ दग्धाशयो मुत्तसमस्ततद्गुणो नैवात्मनो वहिरन्तर्विचष्टे । परात्मनोर्यद् व्यवधान पुरस्तात् स्वप्ने यथा पुरुपस्तद्विनाशे ॥१७॥ One who develops detachment from body composed of real and unreal matter which results in immediate devotion to the attributeless supreme spirit by faith performance of the rites concerning worship of the Lord, desire of knowledge based on attunment of spiritual bliss adoration of masters of yoga, hcarırg sicred accounts of the Lord of holy fume, feeling of detachment to discussions about wealth and scnsuous pleasures avoiding association with persons who like them, lihing for solitude, contentment in spiritual knowledge, want of contentment caused by drinking the nectar in the form of recital of the attributes of Vislinu, non volence obserı ince of the practices of the highest order of rccluses recollection of the excellent nectar in the form of attributes of Vishnu, self restrunt observance of religious principles without desire of any fjencfit desisting from censure, freedom from passions, abandoning mutually opposite qualities reciting the name of Vishnu, wlio is the ornament of the cars of his des oices and cier des cloping devotion to Vishnu When a man lins absolute love for the Supreme spirit and a spiritual preceptor lic is able to burn the impotent unconscious impressions of mind and the sheath of the soul, which is composed of the five cleinents with the force of spiritual knowledge and serse of detaci ment, lilc fire burning its cure (wood) from which it is produced A ma attitudes of the mind have been burnt and who is this fiel from all its attributes, does not to iny objects Iesides the spirit, circe they ane as ola inicien en seslization of the supreme spirit lilc a man who alors not see te olyfrets seen by lum in idream when liris nudlen 17 whose ·श्रीसंक्षिप्तभागवते 307 चतुर्थस्कन्धे द्वाविंशोऽध्यायः नातः परतरो लोके पुंसःस्वार्थतिक्रमः । यदध्यन्यस्य प्रेयस्त्वमात्मनः स्वव्यतिक्रमात् ॥१८॥ न कुर्यात् कहिचित्सङ्गं तमस्तीवं तितीरिपुः । धर्मार्थकाममोक्षाणां यदत्यन्तविघातकम् ॥१९॥ तत् त्वं नरेन्द्र जगतामथ तस्थुपां च देहेन्द्रियासुधिपणात्मभिरावृतानाम् । यःक्षेत्रवित्तपतया हृदि विप्वगाविः प्रत्यक् चकान्ति भगवांस्तमवेहि सोऽस्मि ॥२०॥ यस्मिन्निदं सदसदात्मतया विभाति मायाविवेकविधुति सजि वाहिबुद्धिः । तं नित्यमुक्तपरिशुद्धविशुद्धतत्त्वं प्रत्यूढकर्मकलिलप्रकृति प्रपद्ये ॥२१॥ राजोवाच कृतो मेऽनुग्रहः पूर्व हरिणाऽऽनुकम्पिना । तमापादयितु ब्रह्मन् भगवन् यूयमागताः ॥२२॥ निप्पादितश्च कात्स्न्येन भगवद्धिघणालुभिः। साधृच्छिष्टं हि मे सर्वमात्मना सह किं ददे ॥२३॥ प्राणा दाराःसुता ब्रह्मन् गृहाश्च सपरिच्छदाः। राज्यं वलं मही कोश इति सर्व निवेदितम् ॥२४॥ There is no greater damage to one's interests than an unlucky man's fondness for some thing which is other than spirit. A man who desires to cross over the intense darkness of spiritual ignorance should not develope attachment to any thing since it completely destroys his religious duties, material presperity, desires and salvation Oh King' you should, therefore, know the Lord, who is the soul of animate and inanimate objects enveloped by the physical body, organs of senses, lifebreaths, intellect and ego, and who shines in the hearts of all with his lustre and thus manifests himself. You should feel ' I am the Lord." I surrender myself to the Lord in whom this universe, the mundane conception whereof could be shalen off by discriminating between the Lord and his Maya, just as the conception of a serpent in a garland is dispelled (by light) and which is composed of real and unreal elements is perceptible and who is eternally free, spotless and awakened and who overcomes Prakriti which is affected by fruits of actions. 18-21 The King said : Spiritual sage! My Lord! You have come to complement the favour done formerly to me by Vishnu who has compassion for the distressed. Compassionate as you are, you have rendered the favour which is fruitful. All material possessions that I and my, along with my soul have are what have been rejected as redundant by saintly persons. Spiritual sage 1 I surrender (to you) my life, wife, houses along with furniture, kingdom, army, the earth and treasure. May you be pleased by your own actions-you, who have—knowledge of Vedas and have complete spiritual experience, and who arc fully compassionate, ·श्रीसंक्षिप्तभागवते 308 चतुर्थस्कन्धे द्वाविंशोऽध्यायः यैरीदृशी भगवतो गतिरात्मयादे एकान्तनो निगमिभिः प्रतिपादिता नः । तुप्यन्त्यदभ्रकरुणाः स्वकृतेन नित्यं को नाम तत्प्रतिकरोति विनोदपात्रम् ॥२५॥ मैत्रेय उवाच त आत्मयोगपतय आदिराजेन पूजिताः । शीलं तदीयं शंसन्तः सेऽभूवन मिपतां नृणाम् ॥२६॥ चैन्यस्तु धुर्यो महतां संस्थित्याध्यात्मशिक्षया । आप्तकाममिवात्मानं मेन आत्मन्यवस्थितः ॥२७॥ गृहेषु वर्तमानोऽपि स माम्राज्यश्रियान्वितः । नासजतेन्द्रियार्थेषु निरहंमतिरवत् ॥२८॥ एवमन्यात्मयोगेन कर्माण्यनुसमाचरन् । पुत्रानुत्पादयामास पञ्चाचियात्मसम्मतान् ॥२२॥ विजिनावं धूम्रकेशं हर्यश्च द्रविणं वृकम् । सर्वेषां लोकपालानां दधारकः पृथुगुणान् ॥३०॥ मनोवाग्वृत्तिभिः सौम्यैर्गुणैः संरचयन् प्रजाः । राजेत्यधान्नामधेयं सोमराज इवापरः ॥३॥ दुर्धर्षस्नेजसेवाग्निर्महेन्द्र इव दुर्जयः । तितिक्षया धरित्रीय द्यौरिवाभीष्टदो नृणाम् ॥३२॥ धर्मराडिव शिक्षायामाश्चर्ये हिमयानिय । कुबेर इब कोशाट्यो गुप्तार्थो वरुणो यथा ॥३॥ have been instrumental in my securing such access to the Lord. Who will presume to compensate this and render himself subject to ridicule? 22-25 Maitreya said : The spiritual sages, who were worsluppad by the premier King disappeared in the sky within sight of man--praising his noble disposition. Having received instructions on spiritual knowledge, the son of Vena—thc leader of great men--considered himself to have attained liis desires, and abided in spiritual bliss. Eventhough he resided in palaces and was endowed with imperial glory, he was not attached 10 ccnsuous objects and was free from pride, like the Sun. Thus, while engaged in activities withi a spiritual attitude, hc procrcated five sons Vijitashua, Dhumrakesha, Haryashua, Dravina and Vrika-shose conduct was agrecable to him. Prithu alone possessed the qualities of all the regents of the quarters. Delighting his subjects with the charming qualities of liis mind, speech and actions, lic assumed the title of Ling, and was lilc another loon lle was unapproachable lilc fire on account of his lustre, unconquerable lilc Indra, tolerant like the Larth and gave desired objects like the rain. Ile w25 lile Yama (God of Death) in awarding punishment, sonderful like the llimalayas, ucalthy libe Kubera and guarded secrets lile Varuna. He was like Brihaspati (the preceptor of Bus) in spiritual knowledge and like Visling himself in his identifica. riun with spric lleus matchless in his des otion to rosy, preacliers ·श्रीसंक्षिप्तभागयसे 309 चतुर्थस्कन्धे प्रयोविंशोऽध्यायः गृहस्पतिर्ब्रह्मवादे आत्मयत्त्वे स्वयं हरिः । भक्त्या गोगुरुविनेषु विष्वासेनानुवनिपु । हिया प्रश्रयशीलाभ्यामात्मतुल्यः परोद्यमे ॥३४॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थरकन्ये पृणुचरिते द्वाविंशोऽध्यायः ॥२६॥ अथ त्रयोविंशोऽध्यायः मैत्रेय उवाच दृष्ट्वाऽऽत्मानं प्रययसमेकदा घैन्य आत्मवान् । आत्मना धिताशेपस्वानुमर्गः प्रजापतिः ॥१॥ आत्मजेप्यात्मजां न्यस्य विरहाद्रुदतीमिव । प्रजासु विमनः स्वेकः मदारोऽगात् तपोवनम् ॥२॥ श्रीप्मे पञ्चतपा धीरो वर्षास्यासारपाण्मुनिः । आकण्ठमग्नः शिशिरे उदके स्थण्टिलेश्यः ॥३॥ तितिक्षुर्यतयाग्दान्त ऊर्चरेता जितानिलः । आरिराधयिपुः कृष्णमचरत्तप उत्तमम् ॥४॥ तेन क्रमानुसिद्धेन ध्वस्नकमामलाशयः । प्राणायामः संनिरुद्धपदवर्गदिछन्नयन्धनः ॥ सनत्कुमारो भगवान् यदाहाध्यात्मिकं परम् । योगं तनय पुरुषमभजन्पुरुषर्षभः ॥६॥ एवं स धीरप्रयरः संयोज्यात्मानमात्मनि । ब्रह्मभूतो दृढ काले तत्याज स्व कलेवरम् KIR अचिनाम महाराशी तत्पत्न्यनुगता वनम् । सुकुमार्यतदही च यत्पद्यां स्पर्शनं भुवः ॥८॥ of Brahmins and devotees of Vishnu, and in bashfulness, confiden-e, character and exertions for others, 26-34. Thus ends chapter twenty-second of Bool IV CHAPTER XXII Maitreya said : Once, the King-son of Vena-who had himself produced all sorts of objects, being of spiritual bent of mind, observed that he had grown old. He, therefore, entrusted the Earth, which was, as if, weeping on account of (apprehension of) separation from him, to his sons and alone, accompanied by his wife, went to a penarce. grove. The subjects, thereupon, got dejected. Mighty though he was, he took upon himself suffering the heat of five fires (four sacred fires on four sides and the Sur. overhead) in summer, and showers of rain in the monsoon, as he had become an ascetic. He remained in water up to the neck in winter. He lay simply on an earthern platform. He was patient, controlled his speech, passions, and breath and observed celibacy. Desirous of propitiating Krishna (fall incarnation of Vishnu), he performed excellent penance. When these were successively accomplished, his heart became pure due to distruction of the effect of previous activities. His bonds of existence were lattered by gaining control over his five organs of perception and mind, brought about by control of breath in the prescribed manner. An excellent man as he was, he adored the ·श्रीसंक्षिप्समागयते 310 ভয়াগ ঘটিকায় विधाय गत्यं हदिनीजलाप्लुता दत्त्वोदकं भर्तुग्दारकर्मणः । नत्वा दिविस्थारिनदशांत्रिः परीत्य विवेश वह्नि ध्यायती भर्तृपादौ ॥१॥ मैत्रेय उवाच स्तुवतीष्वमरस्त्रीपु पतिलोकं गता वधुः । यं वा आत्मविदां धुयों वैन्यः प्रापाच्युताशयः ॥१०॥ अनुदिनमिदमादरेण शृण्वन् पृथुचरित प्रथयन् विमुक्तमनः। भगवति भवसिन्धुपोतपादे स च निपुणां लभते रति मनुष्यः ॥११॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे प्रयोविंशोऽध्यायः ॥२३॥ अथ चतुर्दिशोऽध्यायः मैत्रेय उवाच विजिताइयोऽधिराजाऽऽसीत् पृथुपुत्रः पृथुश्रवाः । अन्तर्धानगति शमाल्लन्ध्यान्तानसंशितः । supreme spirit with the great spiritual discipline, which had been preached to him by the holy Sanatkumar. Highly persevering as he was, he merged his individual soul into the supreme spirit firmly identified himself with the latter and Jeſt his mortal body when his end came. The Empress, Archis by name—the Emperor's consort-had followed him to the forest, though she was so tender that even hier feet could not bear touching the Earth and was, therefore, not fit for a forest-life. After she liad a dip in the river-water, she performed the prescribed obsequial ceremony and gave offerings of water to her husband, who had done munificent acts, boned to the gods dwelling in heaven, thrice circumambu'ated the pyre and entered the fire, while adoring the feet of her husband. 1-9 Maitreya said : When she reached the place where the son of Vena, who was a leading spiritual personage and in whose heart Vishnu, was residing, wives of gods praised her. A man, who has abandoned all worldly associations and hears and reverently extols this life account of Prithu every day, achieves singular devotion to the Lord, whose feet serve as a boat for crossing the ocean of wordly existence. 10-11 Thus ends chapter the aml of Book IT CHAPT Maitreya said: Vijitashwa--son:

·श्रीसंक्षिप्तभागवते 311 चतुर्धस्कन्ये चतुयिशोऽध्यायः मन्तधांनो नमस्त्रयां हविधानमविन्दन । हविधांनाद्धविघांनी विदुरासुन पद मुतान् ॥२॥ वहिंपदं गयं शुलं कुष्णं सत्यं जितवतम् । यहिंपन् मुमहामागो हाविधानिः प्रजापतिः ॥२|| क्रियाकाण्टेपु निष्णातो योगेषु च कुन्द्रुह । यस्येदं देवयजनमनु यनं बिनन्यतः ॥ प्राचीनाः फुजैरामीदास्तृतं वसुधातलम् । प्राचीनयहिपः पुत्राः शतत्यां दशामयन् ॥५॥ तुल्यनामयताः स धर्मस्नानाः प्रचेतमः । पियाऽऽदिष्टाः प्रजासों नपसेऽर्णयमाविशन् ॥६॥ समुद्रमुप विस्तीर्णमपश्यन् मुमहन्सरः । महन्मन इव म्यच्छं प्रसन्नसलिलाशयम् ॥शा तहाँघ मरमस्तसान्निकामन्नं सहानुगम् । उपगीयमानममरप्रवरं विबुधानुगैः ॥८॥ तनहेमनिझायामं शितिकण्ठं त्रिलोचनम् । प्रमादमुमुखं वीदय प्रणेमुजानकौतुकाः ॥९॥ स तान् प्रपन्नातिहरो भगवान् धर्मवत्सलः धर्ममान् शीलमम्पन्नान् ग्रीनःप्रीतानुवाच ह ॥१०॥ श्रीरुद्र उवाच यूयं वेदिपदः पुना विदितं पश्चिापितम् । अनुग्रहाय भद्रं ध प्वं मे दर्शनं कृतम् ॥१३॥ became Emperor. As he had achieved the faculty of becoming invisible from Indra, he was known as Antardhana. The latter begot a son narred Havirdhana in his wife Nabhaswati Vidura ! the latter gave birth to six sons, Barhishad, Gaya, Shukla, Krishna, Satya and Jitavrata-begotten by Havirdhana. Scion of Kuru dynasty! King Barhishad-son of Havirdhana was very lucky and was expert in ritual ceremonies and in the Yoga School of Philosophy. When he performed one religious sacrifice after another inadoration of Vishnu, the surface of the earth became covered with straws of Kusha grass--their tips facing eastwards. Pracheenabarhi, as be was, therefore, called, had ten sons by his queen Shatadrutee. Well-versed in religious matters, they had the same name and observed identical vows, and were called Prachetasas When they were directed by their father to procreate children, they went to the sea-shore for performing penance. Maitreya said: They saw an extensive large lale near the sea. It was clean and contained placid water, like the mind of a magnanimous man. Simultaneously, they saw Shiva, shining like mass of heated gold, emerging from that lake. His throat had a black spot. He had three eyes and His face was charming. He had the premier status among gods and was being extolled by the latter and his attendants. On seeing him, they became curious and boned to him. Shiva, who removes the afflictions of those who resort him and to whom religion is dear was pleased with them and told them, who knew their duties, who were endowed with excellent character and who were joyous as under. 1-10 Rudra said : You are sons of Barhishad. I know what you wish ·- - श्रीसंक्षिप्तभागयते 312 चतुर्थस्कन्धे.चतुविद्योजल्यायः यः परं रहसः साक्षारित्रगुणाज्जीवसंशितात् । भगवन्तं घासुदेवं प्रपन्नः म प्रियो हि मे ॥१शा, इदं विचितं जातव्यं पवित्रं मगलं परम् । निःश्रेयसकरं चापि श्रूयतां तदामि.मः ॥१३॥ श्रीगद्र उवाच जिनं त आत्मविधुर्य स्वस्तये स्वस्तिरस्तु मे । भवता राधसा राद्धं सर्वस्मा आत्मने नमः ॥१४ नमः 'पकजनाभाय भूतसूक्ष्मेन्द्रियात्मने । वासुदेवाय शान्ताय कूटस्थाय स्वरोचिपे ॥१०॥ सकर्षणाय सूक्ष्माय दुरन्तायान्तकाय च । नमो विश्वप्रयोधाय प्रद्युम्नायान्तरात्मने ॥१६॥ नमो नमोऽनिरुद्धाय पीकेशेन्द्रियात्मने । नमः परमहंसाय पूर्णाय निभृतात्मने ॥१७॥ स्वर्गापवर्गद्वाराय नित्यं शुचिपदे नमः । नमो हिरण्यवीर्याय चातुर्दोवाय तन्तये ॥१८॥ नम ऊर्ज इपे त्रय्याः पतये यशरेतसे । तृप्तिदाय च जीवानां नमः सर्वरसात्मने ॥१९॥ सर्वसत्वात्मदेहाय विशेपाय स्थवीयसे । नमस्त्रैलोक्यपालाय सहओजोवलाय च ॥२०॥ अर्थलिङ्गाय नमले नमोऽन्तर्वहिरात्मने । नमः पुण्याय लोकाय अमुमै भूरिवर्चसे ॥२१॥ to do. I have granted to you audience, which is auspicious for doing, a. favour. A man, who has surrendered himself to Lord Vasudeva (full, incarnation of Vishnu ), who is absolutely distinct from what is termed, 'soul', which has the three attributes of Sattwa, Rajas and Tamas, 1s. dear to me. Now hear this very auspicious, secret and sacred eulogy which brings about beautitude by reciting, I am reciting it to Rudra said : Your supremacy is meant for the welfare of these who fully know the supreme spirit May I attain welfare. Your worship has accomplished every thing with magnanimity. I bow to you who are all in all. I bow to the Lord from whose naval the primordial lotus had sprouted, who identifies himself with all creatures and the subtle organs of perception, who is Vasudeva, who is the tranquil supreme spirit, who is self-illuminous, who is Sankarshana, subtle and infinite and causes destruction of the universe. I bow to Pradyumna, imparts knowledge to the world and who dwells in the heart. I bow again and again to Aniruddha, who contols organs of perception, set who is the soul of the organs. I bow to the Lord, who las subdued all senses of perception, who is full by himself and resolute, I bow to the Lord, who is virtually the door leading to the heaven and salvation, who is cternal and who duells in pious hearts. I bow to the Lord's manifestation as fire, who constitutes the materials of religious sacrifices and who cxpounds the latter. I bow to the Lord who constitutes the food of mancs and that of Gods, who is the supreme authority of religi ous sacrifices and constitutc their vitality, who gives conteniment to you. 11-13 wito ·313 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे चतुपिंशोऽध्यायः प्रवृत्ताय निवृत्ताय पितृदेवाय कर्मणे । नमोऽधर्मविपाकाय मृत्यवे दु.पहाय च ॥२२॥ नमस्त आशिपामीरा मनवे कारणात्मने । नमो धर्माय वृहत्ते कृष्णायाकुण्टमेघसे । पुरुपाय पुराणाय सांख्ययोगेश्यगय च ॥२॥ शक्तित्रयसमेताय मीहुपेऽहंसनान्मने । चेतभारतिरूपाय नमी वाचोविभूतये ॥२४॥ दर्शनं नो दिदृशूणां देहि भागवताचिंतम् । रूपं प्रियतम म्यानां सर्वेन्द्रियगुणाजनम् ॥२५॥ भवान् भक्तिमता लभ्यो दुर्ल मः सर्वदेहिनाम् । स्वागज्यस्यायभिमन एकान्तेनान्मविहतिः २६ इदं जपत मद्रं यो विशुद्धा नृपनन्दनाः । स्वधर्ममनुनिष्टन्तो भगवत्यर्पिताशयाः ॥२७॥ अयेदं नित्यदा युको जपन्नवहितः पुमान् । अचिराच्छेय आनोति वासुदेवपरायणः ॥२८॥ । creatures and of whom water is manifestation. I bow to the Lord in whose corpus the souls of all creatures reside, who is the eternal distinguishing nature of primeval matter and most ancient. I bow to the Lord, who is the protector of the three worlds and who constitutes the vitality of the body and organs of senses. I bow to your manifestation as the sky, which is the cause of words conveying sense, and who is inside and outside all creatures. I bow to the Lord, who constitutes the sacred other world and who is extremely lastrous. I bow to the Lord, who manifests himself in the manes and who is the cause of activity and retirement. I bow to the Lord who manifests himself in painful death--the end, result of irreligiosity. I bow to the Lord, of desires and to his manifestation as Manu, who was the primeval cause of the world. I bow to the Lord's personification as extensive religiosity and to Krishna of untampered intellect, who is the ancient supreme spirit and master of the Sankhya and Yoga system of philosophy. I bow to the Lord, who is endowned with the triple power of time, action and knowledge, of whom Shiva is the personification, who manifests himself as ego, as the animate and the inanimate and as speech Since we are desirous of having a glimpse of your worship, please give us audience in the form, which is being worshipped by your devotees, which is most loved by the latter and which embodies within itself the qualities of all organs of senses. Though difficult for all creatures to attain, devotees can attain your worship. You are revered by those who are in the heaven and are the final destination of spiritual persons 14-26 Pious Royal princes ! Be steadfast in your religious duties surrender your heart to the Lord and recite this A man who being composed 40 ·श्रीसंक्षिप्तभागवते 314 चतुथम्कन्धे पश्चविशोऽध्यायः श्रेयसामिह सर्वेषां शानं निःश्रेयसं परम् । सुगं नरति दुप्पा माननौर्यसनार्णवम् ॥२९॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थमन्त्र रुद्रगीतं नाम चतुर्दिशोऽध्यायः ॥२४॥ अथ पञ्चविंशोऽध्यायः मैनेय उवाच इति मंदिश्य भगवान् वाहिपदैरभिपूजितः । पश्यतां राजपुत्राणां तत्रैवान्तर्दधे हरः ॥१॥ प्राचीनयपिं क्षत्तः कर्मस्वासक्तमानसम् । नाग्दोऽध्यात्मतत्त्वतः कृपालुः प्रत्ययोधयत् ॥२॥ थेयस्त्वं कतमद्राजन् कर्मणाऽऽत्मन ईहसे । दुःसहानिः सुसावाप्तिः श्रेयस्तन्नेह चेप्यते ॥३॥ राजोवाच न जानामि महाभाग परं कर्मापविद्धधीः । ग्रूहि मे विमलं शानं येन मुच्येय कर्मभिः ॥४॥ नारद उवाच अत्र ते कथयिप्येऽमुमितिहासं पुरातनम् । पुरअनस्य चरित निवोध गदतो मम ॥१॥ आसीत्पुरखनो नाम राजा राजन् वृहन्छ्याः। तस्याविज्ञातनामाऽऽमीत्मसाविधातचेष्टितः ॥६॥ and attentive, recites (worldly existence ) with the boat of spiritual knowledge. 27-29 Thus ends chapter tuenty-fourth of Book IV CHAPTER XXV Maitreya said : After Shiva had thus counselled the sons of Barhishad and was worshipped by the latter, he became invisible there and then, while the royal princes were looking on. Vidura ! Narada, who had spiritual knowledge and was merciful, preached the rituals as under: King ! What welfare do you wish to attain by rituals ? If you think that welfare consists of destruction of miseries and attainment of mundane happiness, that view is not desirable. 1-3 The King said : Very lucky Narada ! Since my intellect has been shattered by rituals, I have no idea about spiritual knowledge Please tell me about this sacred spiritual knowledge, so that I may be free from rituals. 4 Narada said: I will now narrate to you thc ancient history concerning the life of Puranjana. Hear, therefore, what I tell your King! These was a hing named Puranjana of side famc. He had a friend whose name and activitics were obscure. The King roamed over the carila in scarch of refuge. When, however, he could not secure a ·315 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे पञ्चविंशोऽध्यायः सोऽन्वेषमाणः शरणं बभ्राम पृथिवीं प्रभुः। नानुरूपं यदाविन्ददभूत्स विमना इव ॥७॥ न साधु मेने ताः सर्वा भूतले यावतीः पुरः । कामान् कामयमानोऽसौ तस्य तस्योपपत्तये ॥८॥ स एकदा हिमवतो दक्षिणेवथ सानुपु । ददर्श नवभिहार्भि' पुरं लक्षितलक्षणाम् ॥९॥ यदृच्छयाऽऽगतां तत्र ददर्श प्रमदोत्तमाम् । भृत्यैदशभिरायान्तीमेकैकशतनायकैः ॥१०॥ पञ्चशीहिना गुप्तां प्रतीहारेण सर्वतः । अन्वेपमाणामृपभमप्रौढां कामरूपिणीम् ॥११॥ तामाह ललितं वीरः सबीडस्मितशोभनाम् । का त्वं कअपलाशाक्षि कस्या सीह कुतः सति । इमामुप पुरी भीर किं चिकीर्पसि शंस मे ॥१२॥ नारद उवाच अभ्यनन्दरा तं वीरं हसन्ती वीर मोहिता । न विदाम वयं सम्यकर्तारं पुरुपर्पभ । आत्मनश्च परस्यापि गोनं नाम च यत्कृतम् ॥१३॥ इहाद्य सन्तमात्मानं विदाम न ततः परम् । येनेयं निर्मिता वीर पुरी शरणमात्मनः ॥१४॥ पते समायः सख्यो मे नरा नार्यश्च मानद । सुप्तायां मयि जागर्ति नागोऽयं पालयन् पुरोम् ॥१५॥ suitable refuge, he became dejected. Desirous of mundane pleasures, he did not consider suitable all the cities he visited for achieving them. Once, he saw a city, the distinctive features of which were seen to be nine gates. He saw there a young lady, coming there with ten attendants, each of whom was a leader of a hundred servants. She approached him of her own accord. She was being guarded by a mace-bearer, who was a fiveheaded serpent. She was youthful, could assume any form she desired, and was looking out for a mate. With amorous gestures, he asked the lady, who appeared beautiful with her shy smile : " Virtuous lady! Thy eyes are like lotus petals Who It thou ? Who is thy father or husband ? Whence hast thou come here ? Timid lady i Tell me what dost thou wish to do near this city. 5-12 Narada said : Heroic King ! Fascinated and smiling, she joyously hailed the young king. " Charming youth!" She said, " I do not know well who has begotten me. Neither do I know my lineage or that of any other person, or any name given to me. I only know that I am here at present-~-nothing beyond that. Young man! Neither do I know who founded this city, which is my refuge. Oh youth ! I know you are holding me in regard ! These men and women are my friends. This dragon, which is protecting this city, keeps awake when I am asleep. It is lucky that you have come. May you farc well ! Controller of foes ! In association with my friends, I will give you all thc sensual pleasures that you desire. My lord! Please dwell in this city, which has nine gates and ·may procure for श्रीसंक्षिप्तमागयते 316 धनुर्धरकन्धे पयियोऽध्यायः दियाऽऽगतोऽसि भद्रं ते प्राम्यान् कामानभीप्ससे । उद्घहिप्यामि नान्तेऽहं म्ययाधुमिररिंदम । इमां त्वमधितिष्ठस्व पुरी नवमुपी विभो । मयोपनीतान् गृहानः कामभोगान् शतं समाः ॥१७॥ पितृदेवपिमानां भूतानामात्मनश्च ह । क्षम्यं यदन्दि शरणं भयेऽस्मिन, यद्गृद्दाश्रमः ||१८|| नारद उवाच इति तो दम्पती तत्र समुद्य समय मिथः । तां प्रविश्य पुरींगजन् मुमुदाते शतं समाः ॥१०॥ सप्तोपरि कृता द्वारः पुरस्तस्यास्तु हे अधः । पृथग्विपयगत्यर्थ तस्यां यः कश्चनेश्वरः ॥२०॥ सद्योताऽऽचिर्मुखी च प्रागद्वारावेकर निर्मिते । विभ्राजितं जनपदं याति ताभ्यां घुमन्मसः २१ नलिनी नालिनी च प्रागद्वारावेकत्र निर्मिते । अवधृतसपस्ताभ्यां विपर्य याति सौरभम् ॥२२॥ मुख्या नाम पुरस्ताद् द्वास्तयाऽऽपणयहदनौ । विषयो याति पुररासाविपणान्वितः ॥२३॥ पितृहप पुर्या द्वादक्षिणेन पुरसनः । राष्ट्र दक्षिणपञ्चालं याति श्रुतधरान्यितः ॥२४॥ देवहूर्नाम पुर्या द्वा उत्तरेण पुरअनः । राष्ट्रमुत्तरपञ्चालं याति श्रुतधरान्वितः ॥२५॥ enjoy for a hundred years the sensual pleasures that you. The order of house-holders said to be the resort of manes, gods, sages, and mortal creatures in this worldly existence and affords them welfare. 13-18 Narada said : King! The couple, thereupon, entered into a mutual agreement, entered that city and dwelt together for a liundred years. Whoever might have been its owner had constructed seven gates in its region and two in the lower one for entry and exit of different objects. Two of the eastern gates ( eyes )-Khadyota ( glow-worm) and Avirmukhi (having a front look )-had been positioned along side each other, through them it, the King (Puranjana ) used to go to the country-side named Vibhrajita ( lighted) in company of his friend Dyumat (light ). The gates named Nalinee and Nalinee (nostrils ) had also been jointly positioned in the eastern gates, through which he used to go to the country named Saurabha (smell) in company of his friend Avadhoota (the organ of smell ). The gate named Mukhya (month) was in front, through which the King used to go to the countries named Aapana (speech) and Bahcodana (foodstuffs ) in company of Rasajna (tongue) and Vipana ( faculty of speech) King ! The city had a gate named Pitrihoo (the quarter in which manes are invited) in the country named Dakshina Panchala (the southern country affording sensual pleasures) in company of Shrutadhara (the organ of hearing). The city had another gate named Devahoo the quarter in which gods are invited) in the North, tlırough wlich Puranjana used to go to the country named Uttara Panchala (North region in which spiritualists reside) in company ·* ༌་ཏེ་ཡོ་ནུསྶམཱ Swetha nn भाई-फरेल और 1 अंडे को चुरे रूप अब पर्दा स ऋटा महेवानी से पाय । सो निवाशझ विशेre in mnaasis Pavil ha སྶཔེར cf Shrudharz Tiere was a sic rire azteca ********* ting organ) in the lower mgiea. thn ndier Trina *** to the country ozred liskan (scnual per 77777 WXX** gate naved Virziti (Decay) in the roar, inr3h which lyt".**.** to go to the court nanied Vaishasa (Deinction), puriat hy Lubdhaka (Liberative). There were two catch beides the gates of the city. These blind gates urre named Sirmh splex lile and I hahita (having a form) by which the on ner of the city and to walk wid work. When he went to the harcm (heart), accompanied by Vid Pirena (Chamberlain), he used to accast Volia (Inſıtuution !, Maral (plant) or Harsha (Joy) born of his wife or his chuldren Sensual food and deceived as he was, he was engrossed in various activities and met po do whatever his queen desired liim to do. 'Ilms deceived by my queen and cheated by all liis subjects (objects of senec) le acil to do things, even without wishing to do so, as if he wtic a toy: 19-31 Thus ends chapter tenty-fifth of Pol IV CHAPTER XXVI Narada said : Once, armed with a large low, for nounted his speeding chariot (body), driven by fivc horses (organy of senten). It had two yokcs two wheels (mcuits and vicce), one le, three flag-staffs (qualities of Sattura, Rajas and Tomas), live lands

·श्रीमलिनभागने
318
चतुर्थस्यन्ये पड्दिशोऽध्याय
हमोपत्रमार स्वर्णमालयेपुधिः। एकादशवमूनाथः पञ्चमस्थमगाद्वनम् ॥३॥
चचार मृगयां तत्र दृप्त मातेपुकार्मुकः । विहाय जायामतवहीं मृग-यसनलालस. ret
बासुरी वृत्तिमाश्रित्य घोरात्मा निरनुग्रहः । न्यहनन्निशितैयाणवनेषु यनगोचरान् ॥२॥
नन भुतृपरिधान्तो निवृत्तो गृहमेयिवान् । कृतस्नानोचिताहारः संविवेश गतझम ॥६॥
दनो दृष्ट मुदृप्तध कन्दपहिष्टमानस । न व्यरष्ट परारोहां गृहिणी गृहमेधिनीम् ॥मा
अन्त पुरवियोऽन्छद्विमना इव वैदिपत् । अपि य. कुशलं रामाः सेश्वरीणां यथा पुरावा
न तथैनदि रोचन्ते गृहेषु गृहसम्पदः । यदि न स्याद् गृहे माता पत्नी वा पतिदेवता।
व्य रथ इव प्राक्षः को नामामीत दीनपत् ॥२॥

·श्रीसंक्षिप्तभागयते 319 चतुर्थस्कन्धे सप्तविंशोऽध्यायः रामा ऊचुः नरनाथ न जानीमस्त्यत्प्रिया यद्वयवस्यति । भूतले निरवस्तारे शयानां पश्य शत्रुहन् ॥११॥ नारद उवाच पुरञ्जनः स्वमहिषी निरीक्ष्यावधुतां भुवि । तत्संगोन्मथिननानो वैक्लव्यं परमं ययौ ॥१॥ सान्त्ययन् लक्ष्णया वाचा हृदयेन विट्टयता । अनुनिन्येऽथ शनकैर्वारोऽनुनयकोविदः ॥१३॥ ॥ इति श्रीसक्षिप्तभागरते चतुर्थ स्कन्धे पुरश्चनोपारयाने पद्दविशोऽध्यायः ॥६॥ अथ सप्तविंगोऽध्यायः नारद उवाच इत्थं पुरजनं सध्यग्यशमानीय विभ्रमैः । पुरजनी महाराज रेमे रमयती पतिम् ॥५॥ तयैवं रममाणस्य कामकमलचेतसः। क्षणार्धमिव राजेन्द्र व्यतिक्रान्तं नवं वयः ॥॥ स पञ्चालपतिः पुत्रान् पितृवंशविवर्धनान । दारैः संयोजयामास दुहितः सदृशैः ॥३॥ तेपु तद्विस्थहारेपु गृहकोशानुजीविषु । निस्ढेन ममत्वेन विषयप्वन्ययध्यन 10 युक्तप्वेवं प्रमत्तस्य कुटुम्यासक्तचेतसः । आससाद स वै कालो योऽप्रियः प्रिययोषिताम् ॥५॥ The ladies said: King ! We do not know what queen proposes to do. Destroyer of enemies ! See her here, lying on bare ground. 11 Narada said : When Puranjana saw his queen lying carelessly on the ground, he became much dejected. King | His intellect had perished due to her company. With an afflicted heart, he consoled her with soft words and conciliated her, since he was braie and lines the art of conciliation. 12-13 Thus ends chapter twenty-six of Book IV your dear CHAPTER XXVII Narada said : Great King! Puranjanı thus brought Puranjana completely under her control by amorous gesture and amused herself, while entertaining her husband. Eminent King ! While he was being thus entertained by her, his mind got blurred by sensual enjoyment, his youth passed away, as if it was of half a second's duration. The King of Panchal arranged marriages of his sons who were calculated to extend his lineage with suitable wives and marriages of his daughter with suitable husbands Due to growing attachment to them, though they were only to inherit his legacy and were living upon his property, he was ·- श्रीसंक्षिप्तभागयते 320 चतुर्थस्कन्धे सप्तविंशोऽध्यायः चण्डवेग इति स्यातो गन्धर्वाधिपतिर्नृप । गन्धर्यास्तस्य वलिनः परचुत्तरशतनयम् ॥६॥ गन्धय॑स्तादृशीरस्य मैथुन्यश्च सितासिताः। परिवृत्त्या विलुम्पन्ति सर्वकामविनिर्मिताम् ॥७॥ ते चण्डवेगानुचराः पुरखनपुरं यदा। हर्तुमारेभिरे तत्र प्रत्यपेधत्मजागरः ॥८॥ स सप्तभिः शतैरेको विंशत्या च शतं समाः । पुरञ्जनपुराध्यक्षो गन्धयुयुधे वली ॥५॥ क्षीयमाणे स्वसम्वन्धे एकस्मिन् यहुभिर्युधा । चिन्तां परांजगामार्तः सराष्ट्रपुरवान्धवः ॥१०॥ कालस्य दुहिता काचित्रिलोकी वरमिच्छती । पर्यटन्ती न बहिप्मन् प्रत्यनन्दत कश्चन ॥११॥ पदाचिदटमाना सा ब्रह्मलोकान्महीं गतम् । वने वृहद्रतं मां तु जानती काममोहिता ॥१२॥ मयि संरभ्य विपुलमदाच्छापं सुदुस्सहम् । स्थातुमर्हसि नैकत्र मद्याच्माविमुखो मुने ॥१३॥ ततो विहतसंकल्पा कन्यका यवनेश्वरम् । मयोपदिष्टमासाद्य पत्रे नाना भयं पतिम् ॥१४॥ फालकन्योदितवचो निशम्य यवनेश्वरः। चिकीर्षुर्देवगुह्यं स सस्मितं तामभापत ॥१५॥ ticd down to sensual objects When his mind was thus attached to his family and when he was indifferent to wholesome matters, that time arrived which is disliked by men, to whom women are dear, Oh King ! The mighty king of Gandharvas, known as Chandavega (time) had three hundred sixty mighty Gandharvas ( days ) under him and similar Gandharvecs (nights )-white and dark (in equal numbers ) attached to him. These bescige the city full of all desires and loot it. When the attendants ( days and nights) of Chandavega began to strike against the city of Puranjana, the watchman (the five headed dragon referred to in Chapter XXIV) forbade them. The mighty clicf protcctor of Puranjan city ſought the scien hundred and twenty assailants for onc hundred ycars-munaided, while he was thus fighting these many assailants singlehanded, and the dragon's sincus weakened, the King, country, his city and his relatives were pained and became anxious. 1-10 Barhishmati Sonc girl-Kalakanya (old age) was in the meantime journcying in three worlds desirous of a suitable husband. No one, honescr, responded to her overtures. On one occasion she chosc me, though she knew that I had taken the great row of life-long celibacy, since she was infatuated with sensual passion, when I had come to the carth from the region of Brahman. When I repudiated her, she gave me an extremely intolerable monstrous curse : Sage! Since you have rejected my prayer, you shall not stay at one place." 11-13 ller wil lasing been thus frustrated, the virgin thercafıer approached the King of Yarans (infidele), named Bhaya (flight) who was rerome Inended by me, and chore him as hier husband. On liearing what Kalala srld him, the ling of Yas ans, 1810 was desirous or doing ·श्रीसंक्षिप्तभागयते 321 चतुर्थस्कन्धे भप्टायिंशोऽध्यायः मया निरूपितस्तुभ्यं पतिरात्मसमाधिना । नाभिनन्दति लोकोऽयं त्वामभद्रामसम्मताम् ॥१६॥ त्वमव्यक्तगतिऍक्ष्य लोकं कर्मविनिर्मितम् । याहि मे पृतनायुक्ता प्रजानाशं प्रणेप्यसि ॥१७॥ प्रज्वारोऽयं मम भ्राता त्वं च मे भगिनी भव । चराम्युभाभ्यां लोकेऽस्मिन्नव्यक्तो भीमसैनिकः । ॥ इति श्रीमक्षिप्तभागवते चतुर्थस्कन्धे पुरजनोपारयाने सप्तविंशोऽध्याय ॥२७॥ अथाप्टाविंशोऽध्यायः नारद उवाच सैनिका भयमानो ये धर्हिष्मन् विष्टकारिणः । प्रज्वारकालकन्याभ्यां विचेररचनीमिमाम् ॥९॥ त एकदा तु रमसा पुरञ्जनपुरी नृप । रुरुधुभौंमभोगाढयां जरत्पन्नगपालिताम् ॥२॥ कालकन्यापि भुजे पुरजनपुरं बलात् । ययाभिभूतः पुरुषः सद्यो निस्सारतामियात् ॥३॥ कन्योपगृढो नटश्रीः कृपणो विषयात्मकः । नष्टप्रज्ञो हतैश्वर्यो गन्धर्वयवनैबलात् ॥४॥ विशीर्णा स्वपुरी वीक्ष्य प्रतिकूलाननादृतान् । पुत्रान् पौत्रानुगामात्यालायां च गतसौदाम् । what God had kept secret (death), told her with a smile . "I have found out a husband for thee through concentrated meditation. Thou knowest that people do not respond to thy overtures, since thou are inauspicious and, therefore, unacceptable. Enjoy, therefore, the worldly people, whose existence is brought about by their past actions, in such a way that thy ways cannot be fathomed Go! Accompanied by thy army, thou shalt cause destruction of people. Let this Prajwara (fever) be my brother. Be thou my sister. Commanding terrible soldiers, I will move about in this world, in the company of both you. 14-18 Thus ends chapter twenty-seven of Booh IV CHAPTER XXVni Narada said : Barhishmat! Those servants of Bhaya, who obeyed his commands, moved about on this Larth in company of Prajwara and Kalakanya. King ! once they forcibly besieged the city of Puranjana, which was full of mundane pleasures and which was being guarded by the old dragon. Kalakanya too forcibly enjoyed the assets of the city of Puranjana. Overcome by her, a man loses vigour. Embraced by Kala. hanya, he lost his beauty, became miserable and sensual. He lost his intelligence and his strength was forcibly destroyed by Yavanas and Gandharvas. When he saw that his city was in ruins and his sons, grand sons, attendants and ministers had grown antagonistic to him and had ·श्रीसंक्षिप्नभागयते 322 चतुर्थस्कन्धे अष्टाविंशोऽध्यायः दुरन्तचिन्तामापन्नो न लेमे तत्मनिक्रियाम् । हातुं प्रचक्रमे राजा तां पुरीमनिकामतः ॥६॥ भयनाम्नोऽग्रजो भ्राना प्रज्वारः प्रन्युपस्थितः। ददाह तां पुरी कृत्स्ना भ्रातुः प्रियचिकीर्षया ।। यवनोपरुद्धायतनो प्रस्तायां कालकन्यया । पुर्या प्रचारसंसृष्टः पुरपालोऽन्वतप्यत । गन्तुमैच्छत्ततो वृक्षकोटरादिव सानलात् ॥८॥ शिथिलावयचो यहि गन्धर्हतपौरुषः । यवनैररिभी राजन्नुपरुद्धो रुरोद ह ॥९॥ यदं ममेति स्वीकृत्य गृहेषु कुमतिही । दध्यो प्रमदया दीनो विप्रयोग उपस्थिते ॥१०॥ लोकान्तरं गतवति मय्यनाथा कुटुम्बिनी । पर्तिप्यते कथं त्वेपा चालकाननुशोचती ॥११॥ फर्य नु दारका दीना दारकीर्वापरायणाः । पतिप्यन्ते मयि गते भिन्ननाव इवोदधौ ॥१२॥ पवं कृपणया युद्धया शोचन्तमतदहणम् । ग्रहीतुं कृतधीरेनं भयनामाभ्यपद्यत । पशुवद्यवनरेप नीयमानः स्वकं क्षयम् ॥१३॥ पुरी विद्दायोपगत उपन्दो भुजङ्गमः । तदा तमेवानु पुरी विशीणां प्रकृतिं गता ॥१४॥ lost respect for him and that his wife had also lost love for him, he was overcome by endless anxicty, but could not find any antidote lor it. The King, therefore, made rcady to abandon that city, though he did not wish to do so. 1-6 (In the meantime), Prajwara--the elder brother of Bhaya--arrived. He burnt that whole city with a desire to do some good servicc to his brother. When the city was (thus) besieged by Kalalanya, the protector of the city (dragon), whose residence had also been besicged by Yavanas, and who also was attacked by Prajwar, was stung with remorsc. He, therefore, wished to escape from the city, as a serpant would try to escape from a blazing hollow of a tree. 7-8. King! His limbs had grown scal, his power had been destroyed by Gandhar as and he was besieged by Yavanas-lis enemics. He, therefore, wept. A foolishi house holder as he was, he had taken up tlic attitude ! " This is 1; Tlus is minc", towards his house. Wlicn, therefore, separation from his proud wife was imminent, hic became miscrabic and pondered : 9-10 How will shie, bemoaning the lot of the children, since she has a family to look after, live ulicn she would be rendered helpless alien ! po 1o the next workil. How will my Icipless sons and daughters, beseft of protection, live when I am gone, lile a wreched boat in tlie ocean. While lie was thus beinoining with a feeling of lielplessuie-s though it was not proper for hiin to do to, the Yaran King named Phaya who ri drritrl to titr him printer, attacked him. When he war trine ·श्रीसंक्षिप्तभागवते 323 चतुर्थस्कन्धे अप्टाविंशोऽध्यायः अनन्तपारे तमसि मग्नो नष्टस्मृतिः समाः । शाश्यतीरनुभूयाति प्रमदासङ्गदूपितः ॥१५॥ तामेव मनसा गृह्णन् बभूव प्रमदोत्तमा अनन्तरं विदर्भम्य राजसिंहस्य वेश्मनि ॥१६॥ उपयेमे वीर्यपणां चैदर्भी मलयध्वजः । युधि निर्जित्य राजन्यान् पाण्ड्यः परपुरखयः ॥१७॥ तस्यां स जनयांचा आत्मजामसितेक्षणाम् । यवीयसः सप्त सुतान् सप्त द्रविटभूभृतः ॥१८॥ अगस्त्यः प्राग्दुहितरमुपयेमे धृतव्रताम् । यस्यां दृढच्युतो जात इध्मवाहात्मजो मुनिः ॥१९॥ विभज्य तनयेभ्यःक्ष्मा राजपिमलयध्वजः । आरिराधयिपुः कृष्णं स जगाम कुलाचलम् ॥२०॥ हित्वा गृहान सुतान् भोगान् वैदर्भी मदिरेक्षणा । अन्वधायत पाण्डयेशं ज्योत्स्नेव रजनीकरम् । परे ब्रह्मणि चात्मानं परं ब्रह्म तथाऽऽत्मनि । वीक्ष्यमाणो विहायेक्षामस्मादुपरराम ह ॥२२॥ चितिं दारुमयी चित्वा तस्यां पत्युः कलेवरम् । आदीप्य चानुमरणे विलपन्ती मनो दधे ॥२३॥ led away like an animal, to their camp, the besieged dragon left the city and fled away. The city, which was already shattered, was razed to the ground after him. He was then plunged in endless darkness, lost memory and suffered this plight for endless years. Corrupted by his association with the proud lady, he held her alone in mind. He, therefore, himself became, thereafter, a proud woman, being born in the house of Rajasinha of Vidarbha. 11-16 After vanquishing other kings in battle-Malayadhvaja—king of the country of Pandya-married the daughter of the king of Vidarbha, who had taken a vow of marrying a man of exploits. He procreated in her a dark eyed daughter and seven sons, who were all younger than the former and became kings of Dravida. 17-18 Agatsya married the eldest meritorious daughter. She gave birth to Dradhachyuta, whose son was sage Idhmavaha. 19 Desirous of adoring Krishna, the royal sage Malayadhvaja divided his kingdom among his sons and went to Kulachala mountain forsaking her palaces, sons and objects of mundane pleasures, Vaidarbhee, who had bewitching eyes, quickly went after the king of Pandya, like moon. light following the Moon. After he had the experience that his own soul was within the Supreme Spirit and that the Supreme Spirit was within his soul, he renounced even this (dual) experience and left the world.20-22 His weeping queen arranged a pyre of logs of wood, placed her husband's body on it, ignited the pyre and made up her mind to burn herself after him. At that juncture, a Brahmin friend, who liad spiritual ·श्रीसंक्षिप्तभागवते 324 चतुर्थस्कन्धे अप्टायिंशोऽध्यायः तत्र पूर्वतरः कश्चित्तखा ब्राह्मण आत्मवान् । सान्त्ययन् वल्गुना साम्ना तामाह रुदती प्रभो २४ ब्राह्मण उवाच का त्वं कस्यासि को वाय शयानो यस्य शोचसि । जानासि सिसाय मां येनाग्रे विचवर्थह ॥ अपि स्मरसि चात्मानमविज्ञातससं ससे । हित्या मां पदमन्विच्छन् भौमभोगरतो गतः ॥२६॥ हंसावहं च त्वं चार्य सखायौ मानसायनौ । अभूतामन्तरा चौकः सहस्रपरिवत्सरान् ॥२७॥ स त्वं विहाय मां बन्धोगतो ग्राम्यमतिर्महीम् । विचरन् पदमद्राक्षीः कयाचिन्निर्मितं स्त्रिया २८ तस्मिस्त्वं रामया स्पृष्टो रममाणोऽश्रुतस्मृति । तत्सद्गादीदृशीं प्राप्तो दशां पापीयसी प्रभो २९ न त्वं विदर्भदुहिता नायं वीरः सुहृत्तय । न पतिस्त्वं पुरञ्जन्या रुद्धो नवमुसे यया ॥३०॥ माया छपा मया सृष्णा पत्पुमांस स्त्रियं सतीम् । मन्यसे नोभयं यदै हंसी पइयाययोर्गतिम् ॥३१॥ अहं भवान्न चान्यस्वं त्वमेवाहं विचक्ष्य भोः । न नी पश्यन्ति कवयदिछ जातु मनागपि ३२ पुरुष आत्मानमेकमादर्शचक्षुपोः । द्विधाभूतमवेक्षेत तथैवान्तरमावयोः ॥३३॥ experience consoled the weeping queen with sweet admonition and told her, as under : 23-24 यथा with of memory The Brahmin said: Who art thou? Whose wife are thou? Who is this man, who is lying here, whom thou art bemoaning ? Dost thou know me-this thy friend-with whom thou wast used to move about? Triend! Dost thou remember thyself, whose friend thou dost not recognize ? Interested in mundane pleasures, thou liadst gone away desire to secure a suitable place Gentle soul! Thou and I are swans and mutual friends having our abode in Mansarovara. We remained without abodes for one thousand years Friend! That thou, having a vulgar nature, left me and went to the Earth while wandering, thou savest an abode built by some woman. Dwelling in it thou wast joined by a charming woman, and dallied with her, forgetful of true knowledge and thy reality. Noble soul! Thou hast come by this sinſul plight by th} association with her. Neither art thou the daughter of the king of Vidarbha nor is this good man thy (real) relative. Neither art thon the husband of Puranjani, who had imprisoned thee formerly in the city of nine gates. This is Maya, created by me, which makes thice think thyself to be a man or a devoted wife. Neither of them are real, two swans Realize our rcal status. I am another and thou art myself. Lo! sec this, spiritual persons certainly do not see the slightese difference between us Just as a man secs himself alone in both a mirror and in his eyes, similarly one should consider the difference betsscen us as having been caused by disision into two. 25-33 since we are thyself-not ·श्रीसंक्षिप्तभागयते 325 चतुर्थस्कन्धे एकोनत्रिंशोऽध्यायः एवं स मानसो हंसो हंसेन प्रतियोधितः । स्वस्थस्तद्व्यभिचारेण नष्टामाप पुनः स्मृतिम् ॥३४॥ वहिप्मन्नेतदध्यात्म पारोक्ष्येण प्रदर्शितम् । यत्परोक्षप्रियो देवो भगवान् विश्वभावनः ॥३॥ ॥ इति श्रीमक्षिप्तभागवते चतुर्थस्कन्धे पुरजनोपाख्यानेऽष्टाविंशोऽध्यायः ॥२८॥ अथैकोनत्रिंशोऽध्यायः प्राचीनहिरुवाच भगवस्ते यचोऽस्माभिन सम्यगवगम्यते । कथयस्तद्विजानन्ति न घयं कर्ममोहिताः ॥२॥ नारद उवाच पुरुषं पुरअनं विद्याद्यद् व्यनक्त्यात्मनः पुरम् । योऽविज्ञाताहतस्तस्य पुरुषस्य ससेश्वरः । यन्न विज्ञायते पुम्भिनामभिर्वा क्रियागुणैः । यदाजिघृक्षन् पुरुषः कार्येन प्रकृतेर्गुणान् ॥२॥ नवद्वारं द्विहस्तानि तत्रामनुत साध्विति ॥३॥ बुद्धिं तु प्रमदा विद्यान्ममाहमिति यत्कृतम् । यामधिष्ठाय देहेऽस्मिन्पुमान भुङ्क्तेऽक्षभिर्गुणान् The swan of Mansarovara was thus enlightened by the supreme swan (the supreme spirit); realized its correct status and gained recollections which had been destroyed by separation from the supreme spirit. Barhishmat! This spiritual knowledge has been imparted to thee in an indirect way since this method is dear to the Divine Lord, who sustains the universe. 34-35 Thus ends chapter tenwty-eighth of Book IV CHAPTER XXIX Pracheenabarhis said : Your Reverence ! I do not follow your discourse. Spiritual sages understand it. Infatuated by mundane activities as I am, I do not, understand it. 1 Narada said : Puranjana should be understood to be an individual soul, which manifests itself in the material body which is described as a city in the illustration. What was mentioned as the unrecognized friend is the Lord; who is not recognized, since He is not recognizable by names, actions or qualities. When the soul became desirous of taking over all the qualities of Nature, it considered the body having openings, two arms and two legs as good. The proud lady should be recognized as intellect, which causes the feeling: “This is mine. This is I." Having resort to this the soul experiences the fruits of the three qualities (Sattwa, ·www श्रीसंक्षिप्तभागवते 326 चतुर्यस्कन्धे पफोनप्रिंशोऽध्याय ससाय इन्द्रियगणा शान कर्म च यत्कृतम् । सख्यस्तवृत्तयः प्राणः पञ्चवृत्तियथोरगः ॥५॥ वृहद्बलं मनो विद्यादुभयेन्द्रियनायकम् । पञ्चालाः पञ्च विषया यन्मध्ये नवसं पुरम् ॥६॥ अक्षिणी नासिके कर्णो मुख शिश्नगुदाविति । खद्योताऽऽविर्मुखी चान नेने एकन निर्मिते ॥७॥ नलिनी नालिनी नासे गन्धः सौरभ उच्यते । घ्राणोऽवधूतो मुरयास्यं विपणो वासविद्रस.।। आपणो व्यवहारोऽत्र चित्रमन्धो वहृदनम् । पितहदक्षिणः कर्ण उत्तरो देवहः स्मृतः ॥१।। प्रवृत्तं च निवृत्तं च शास्त्रं पञ्चालसशितम् । पितृयानं देवयानं श्रोत्राच्छुतधराद्रजेत् ॥१०॥ आसुरी मेढ़माग्द्वाळवायो ग्रामिणां रतिः । उपस्थो दुर्मदः प्रोक्तो नितिगंद उच्यते ॥११॥ वैशसंनरक पायुर्लुब्धकोऽन्धौ तु मे शृणु । हस्तपादौ पुमास्ताभ्यां युक्तो याति करोति च ॥१२॥ Rajas and Tamas ) in this body by means of organs of senses. The latter, which are the cause of knowledge and activity are the friends (of the intellect ). The functions of the organs of senses are the friends of the intellect The five headed dragon stands for the five life breaths. Brihadbala (very strong ) the leader of the organs of senses and organs of activities should be recognised as the mind The country of Panchal in which stands the city of nine gates (the corporeal body) are the five objects of senses. The nine gates are two eyes, two nostrils, two ears, mouth, generating organ and rectum Khadyota (glow worn) and Avirmukhi (having a fiont look) are the two eyes, juxtaposed with one another 2-7 Nalınce and Naalinee stand for nostrils and smell was mentioned as the country of Saurabha (smell). Avadhoota stands for the organ of smell. The gate named Mukhya stands for mouth The country of Vapana stands for specch and Rasagna stands for tongue The country of Aapana stands here for use of speech The country of Bahoodan stands for various food stuffs, Patriboo stands for right ear and Devahoo for left car. The countries of (southern and northern ) Panchalas stand for the departments of performance of religious sacrifices and spiritual knowledge One could go to the region of manes and the country of gods with the help of Shrutadhara, who stands for ears 8-10 The lower Aasurce gate stands for generating organ Thc pleasure of vulgar pcoplc consists of scxual intercourse The male generating organ was mentioned as the companion named Durmada. The gate called Nirriti is called rectum. The country named Varshasa stands for the act of relieving one's sell of cxcreta Thc friend named Lubliaka stands for escrita. Icar from me what the two blind gates nimed ·श्रीसक्षिप्तभागपते 327 चतुर्थसन्धे एकोनविंशोऽध्याय अन्त पुर च हृदय विपचिमन उच्यते । तत्र मोह प्रसाद वा हर्ष प्राप्नोति तद्गुणे ॥१३॥ यथा यथा पिनियते गुणातो किरोति वा । तथा तथोपद्रष्टाऽऽत्मा तवृत्तीरनुकार्यते ॥१|| देहो रथस्तिन्द्रियाश्च सवत्सररयोऽगति । द्विकर्मचरित्रगुणध्वज पञ्चासुगन्धुर ॥१॥ मनोरदिमद्धिस्तो हनीटो द्वन्द्वकूपर । पञ्चेन्द्रियार्थप्रक्षेप सप्तधातपस्थर ॥१६॥ आकृतिविरमो पाहो मृगतृष्णा प्रधावति । एकादशेन्द्रियचमू पञ्चसूनाविनोगत् ॥१७॥ सवत्सरचण्टवेग वालो येनोपरथित । तस्याहानीह गन्ध गन्धर्यो गनय रमता ॥ हरन्त्यायु परितान्त्या पश्युत्तरशतत्रयम् ॥१८॥ कारकन्या जरा साक्षाल्लोकम्ता नाभिनन्दति । स्वसार जगृहे मृत्यु अयाय याने यर ॥६॥ आधयो व्याधयस्तस्य सैनिका यानाचरा । भूतोपसगाशुरय प्रचारो द्विविधो ज्वर ॥२०॥ Andhakar are They stand for hands and feet, joined with which a man respectively works and walks The harem stands for heart The mind Is called Vishoochee (Chamberlain), whereby a man gets infatuation, pleasure and joy caused by the qualities of Tamas Rajas and Sattwa respectively The soul is only an overseer but affected by these qualities as it is, it is either itself agıtated or affects others and feels that the activities are being pursued by it. 11-14 Body is the chariot the organs of senses are horses Though the body itself remains motionless (in a dream ), the passage of years is said to be its own passage Two sorts of activities (meritorious and vicious ) are its wheels The three qualities (Sattwa Rajas and Tamas) are its flags The bends are the five life breaths The mind stands for reins and intellect for charioteer The heart is its seat and the pair of happiness and miseries is its poles The objects of the five organs of senses are its goods and the seven essential ingredients of the body are its curtains Its apparent five sorts of gait are desires, which rush towards a mirage The eleven organs (five organs of senses, five organs of activities and mind ) constitute the army The soul diverts itself (hunts) with the aid of its five organs of senses 15 17 Chandavega stands for years, which connote time Gandharvas and Gandharvees are said to constitute days and nights Each of them numbering three hundred and sixty exhaust the life span by forward motions Kalakanya hereself is old age People do not like her but the king of Yavans who stands for death has accepted her as his sister with the motive of destruction The Yavan soldiers stand for mental worries and diseases Prajwara having great speed and causing pain to ·श्रीसंक्षितभागवते 328 चतुर्थस्कन्धे एकोनविंशोऽध्यायः एवं बहुविधैर्दुःखैदेवभूतात्मसम्भवैः। शेते कामलवान् ध्यायन्ममाहमिति फर्मकृत् ॥ शुरलं कृष्णं लोहितं वा यथा कर्माभिजायते ॥२१॥ कचित्पुमान् क्वचिञ्च स्त्री क्वचिन्नोभयमन्धधीः । देवो मनुप्यस्तिर्यग्वा यथाकर्मगुणं भवः ॥२२॥ क्षुत्परीतो यथा दीनः सारमेयो गृहं गृहम् । चरन् विन्दति यद्दिष्टं दण्डमोदनमेय वा ॥२३॥ तथा कामाशयो जीव उञ्चवचपथा भ्रमन् । उपर्यधो या मध्ये वा याति दिष्टं प्रियाप्रियम् ॥२४॥ यथा हि पुरुषो भारं शिरसा गुरुमुद्वहन् । तं स्कन्धेन स आधत्त तथा सर्वाः प्रतिक्रियाः ॥२५॥ नकान्ततः प्रतीकारः कर्मणां कर्म केवलम् । द्वयं घविद्योपस्तं स्वप्ने स्वप्न इवानघ ॥२६॥ अधात्मनोऽभूतस्य यतोऽनर्थपरम्परा । संसृतिस्तद्व्यवच्छेदो भक्त्या परमया गुरौ ॥२७॥ तस्मिन् महन्मुसरिता मधुभिश्चरित्रपीयूपशेपसरितः परितः स्रयन्ति । ता ये पिवन्त्यषितपो नृप गाढकर्णेस्तान स्पृशन्त्यशनइ भयशोकमोहाः ॥२८॥ creatures stands for two types of fever. Though thus distressed with miserics of many sorts, cither caused by destiny or by his own activities a man engages himself in activites, actuated by such thoughts as "This is minc. I am this ", and remains libidinous. The soul is, therefore, born again in accordance with the nature of its actions involving the qualities of Sattwa, Rajas or Tamas. The foolish soul is sometimes born as a male, sometimes as a femalc, sometimes as a neuter or as a deity, a human being or a lower animal. Its birth corresponds with its actions in previous births and qualitics 18-22 A soul having desires in its heart wanders along higher or lower pathis and goes up to the heaven, or the hell or comes to the Earth and gets happiness or miscrics, as ordained by fate like a poor hunger. strilen dog, which goes from house to house and gets cither a stich. blow or food, as ordained by its luch. Just as a man carrying a licavy load on his head shifts it to his shoulder (but this is not the remedy for relief from ine 'burden), all remedies ( adopicd by men) are similar. Sinless King! Religious acts alone are not an absolute remedy for relief from effect of actions, since both of them emanate from absence of spiritual knowledge. This would be like having a sub drcain in a dream. Repeated reversion 10 korldly existence which results in a series of mis in the case of a soul, whose duly consists of the pursuit of the four principal objects of human life (rcligious duties, wealth, pleasures and salation) could be snapped by devotion to the Supreme protector (the lord). 23-27 Kir;! Risers of the sacred nectar in the form of accounts of Vidiny, Loving froin moulds of great men arc Noring all around. Those who ·329 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे एकोनत्रिंशोऽध्यायः यदा यमनुगृह्णाति भगवानात्मभाषितः । स जहाति मति लोके वेदे च परिनिष्ठिताम् ॥२९॥ तत्कर्म हरितोपं यत्सा विद्या तन्मतिर्यया । इति वेद सबै विद्वान् यो विद्वान् स गुरुहरिः ॥३०॥ अतस्तदपवादार्थ मज सर्यात्मना हरिम् । पश्यंस्तदात्मकं विश्वं स्थित्युत्पत्त्यन्यया थतः ॥३१॥ मेय उवाच भागवतमुख्यो भगवान्नारदो हंसयोगतिम् । प्रदर्य हामुमामन्त्र्य सिद्धलोकं ततोऽगमत् ॥३२॥ प्राचीनवहीं राजपिः प्रजासगांभिरक्षणे। आदिश्य पुनानगमतपसे कपिलाश्रमम् ॥३३॥ तनैकाममना पीरो गोविन्दचरणाम्बुजम् । विमुक्तसङ्गोऽनुभजन् भक्त्या तत्साम्यतामगात् ३४ पतध्यात्मपारोक्ष्यं गीतं देवर्षिणानघ । यः श्रावयेद्यः शृणुयात्स लिङ्गेन विमुच्यते ॥३५॥ ॥ इति श्रीसंक्षिप्तभागवते चतुर्थम्कन्धे विदुरमेयसवादे प्राचीनबर्हि नारदसवादो नामकोनत्रिंशोऽध्यायः ॥२९॥ thirstily drink from them, sticking out their ears, are not affected by hunger, thirst, fear, sorrow and infatuation. A man, whom God favours, attains spirituality, forsakes his attachment to mundane affairs and re. imbibes strong faith in religious rites. Those religious rites which result in propitiation of Vishnu are the only proper rites and that knowledge which results in oneness with him is the true knowledge. One who knows this is truly learned and one who is truly learned becomes one with Vishun--the Supreme preacher. Realizing that the universe is one with Vishnu who is responsible for creation, its maintenance and its doom, adore him with all your heart in order to remove the bond of worldly existence. 28-31 Maitreya said : Pious Narada, who is the chief devotee of Vishnu thus explained the conception about the two swans (God and soul), took leave of the King and went therefrom to the abode of accomplished souls, Pracheenabarhi-tte royal sage-advised his sons to protect the subjects and went to the hermitage of Kapila for performing penance. Abandoning worldly associations, the intelligent King adored the lotuslike feet of Vishnu with a concentrated mind and attained similitude with him by his devotion. Sınless King) whoever recites to others or himself hears this sermon leading to spiritual experience is relieved of the subtle body (and attains beautitude ). 32-35 Thus ends chapter twenty ninth of Book IV ४- 42 ·श्रीसंक्षिप्तभागवते 332 चतुर्थस्कन्धे प्रिंशोऽध्यायः यत्रेड्यन्ते कथा मृष्टास्तृष्णायाः प्रशमो यतः । निर्वैरं यत्र भूतेपु नोडेगो यत्र कश्चन ॥१७॥ यन्नः स्वधीतं गुरवः प्रसादिता चिप्राश्च वृद्धाश्च सदानुहत्या । यन्नः सुतप्तं तप एतदीश वृणीमहे ते परितोपणाय ॥१८॥ नमः समाय शुद्धाय पुरपाय पराय च । वासुदेवाय सत्वाय तुभ्यं भगवते नमः ॥१९॥ मैत्रेय उवाच इति प्रचेतोभिरभिष्टुतो हरिः प्रीतस्तथेत्याह शरण्यवत्सलः । अनिच्छतां यानमतृप्तचक्षुषां ययौ स्वधामानपवर्गवीर्यः ॥२०॥ ते च ब्रह्मण आदेशान्मारिपामुपयेमिरे । यस्यां महदयशानादजन्यजनयोनिजः ॥२१॥ यो जायमानः सर्वेषां तेजस्तेजस्विनां रुवा । स्वयोपादत्त दाक्ष्याच्च कर्मणां दक्षमधन् ॥२२॥ तं प्रजासर्गरक्षायामनादिरभिपिच्य च । युयोज युयुजेऽन्यां श्च स वै सर्वप्रजापतीन् ॥२॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे निशोऽध्यायः ॥३०॥ Tye is completely cooled down, freedom from feeling of enmity towards (all) creatures and from grief is obtained ( in the association of your Divinity's devotees). Oh Lord! May whatever we have learnt, whatever we have done incessantly for pleasing elderly persons, Brahmins and aged persons with sense of service, and whatever penance we have performed result in propitiating you. This is the boon that we choose from you. bow to you-Vasudeva (all pervading Vishnu) you, who are impartial, pious, the only reality and the Supreme Spirit. 12-19 Maitreya said : Vishnu to whom those who seek refuge in him are dear, liaving been thus extolled by Prachetasas, was pleased and said : “Let it be so." Then the Lord of inexhaustive prowess sent (therefrom) though the latter did not like his going away, since their cyes were not set content with his audience. They married Marisha, as directed by Brahman Dahsha, though he was a son of the sell born God ( Brahman), was born of her, consequent upon the insult given by him to Shiva As soon as he was born, he outshone all brilliant persons on account : - hie brilliancc. People called him Daksha (skillful ) on Eternal God Brahman consecrated him others as protectors of account for thiet IV ·331 श्रीसंक्षिप्तभागयते चतुर्यस्कन्धे विंशोऽध्यायः अथ भय्यनपायिन्या भक्त्या पक्वगुणाशयाः । उपयास्यथ मद्धाम निविंद्य निरयादतः ॥९॥ गृहेप्याविशतां चापि पुंसां कुशलकर्मणाम् । महायातयामानां न यन्धाय गृहा मताः ॥१०॥ मेय उवाच एवं ग्रुवाणे पुरुषार्थभाजनं जनार्दनं प्राञ्जलयः प्रचेतसः । तदर्शनध्वस्ततमोरजोमला गिरागृणन् गदगदया सुहत्तमम् ॥१२॥ प्रचेतस ऊचुः नमो नमः फ्लेशविनाशनाय निरूपितोदारगुणात्याय । मनोवचोवेगपुरोजवाय साक्षमार्गरंगताध्यने नमः ॥१२॥ रूपं भगवता त्वेतदशेपरलेशसंक्षयम् । आविष्कृतं नः क्लिप्टानां किमन्यदनुकम्पितम् ॥१३॥ वरं वृणीमहेऽथापि नाथ त्वत्परतः परात् । न हान्तस्त्वद्विभूतीनां सोऽनन्त इति गीयसे ॥१४॥ यावत्ते मायया स्पृष्टा भ्रमाम इह कर्मभिः । तायद्भवत्प्रसद्गानां सङ्गः स्यान्नो भवे भवे ॥१५॥ तुलयाम लवेनापि न स्वर्ग नापुनर्भवम् । भगवत्सगिसगस्य मानां किमुताशिपः ॥१६॥ of house-liolders, but are careful in their activities need not consider the holder's institution as a fetter if they pass their time in hearing or reciting accounts relating to me. 4-10 Maitreya said : Their impurities caused by the qualities of rajas and tamas having been destroyed by the vision of the Lord, the Prachetases eulogized the Lord who is the destroyer of the demon named Jana, who is the repository of all the principal objects of human existence and who is the best friend, with folded hands, in a faltering tone. 11 The Prachetasas said: We repeatedly bow to you. You have been destroying our miseries, your great name and qualities are selfapparent. The quickness of your activities is higher than that of (even) mind or speech and your ways are incapable of being fathomed by the organs of senses. Your divinity has favoured us with the exposition of this vision of yours. What other compassion can there be towards us who are distressed. Oh Lord ! Since there is no end to your magnificance, you are being sung as eternal. There is nothing beyond you, since you are supreme even then, we choose a boon from you. May we have association of your Divinity's devotees in every life, so long as we, affected by your Maya, wonder in worldy existence on account of our worldly activities. We do not consider the heaven or even freedom from re-birth to have the weight of even an atom, when weighed with us weights of the association of your Divinity's der otees, which greater blessing can mortals have ? Yoor sacred accounts are eulogized, avidity ·श्रीसंक्षिप्तभागयसे 330 चतुर्थस्कन्धे प्रिंशोऽध्यायः अथ त्रिंशोऽध्यायः विदुर उघाच ये त्वयाभिहिता ब्रह्मन् सुताः प्राचीनयर्हिपः। ते रुद्रगीतेन हरि सिद्धिमापुः प्रतोप्य काम् ॥१॥ मैत्रेय उवाच प्रचेतसोऽन्तरदधौ पितुरादेशकारिणः । जपयज्ञेन तपसा पुरअनमतोपयन् ॥२॥ दशवर्षसहस्रान्ते पुरुषस्तु सनातनः । तेपामाविरभूत्रच्छं शान्तेन शमयन रुचा ॥३॥ श्रीभगवानुवाच वरं वृणीष्वं भद्रं यो यूयं मे नृपनन्दनाः । सौहार्दैनापृथग्धर्मास्तुप्टोऽहं सौहृदेन वः ॥४॥ यद्यूयं पितुरादेशमग्रहीष्ट मुदान्विताः । अथो य उशती कीर्ति काननु भविष्यति ॥५॥ भविता विश्रुतः पुत्रोऽनवमो ब्रह्मणो गुणैः । य एतामात्मवीर्येण त्रिलोकी पूरयिप्यति ॥६॥ कण्डोः प्रम्लोचया लब्धा कन्या कमललोचना । तां तापविद्धां जगृहुर्भूरुहा नृपनन्दनाः ॥ तत्र कन्यां परारोहां तामुबहत मा चिरम् । अपृथग्धर्मशीलेयं भूतात्पन्यपिताशया ॥८॥ CHAPTER XXX Vidura said : Spiritual sage! What sort of beautitude did the sons of Prachcenabarhis, mentioned by you, attain by propitiating Vishnu by reciting the cnlogy sung by Shiva. 1 Maitreyd said : Following the direction of their father, Prachetasas went to the sca coast and propitiated the Lord by recitation of God's culogy. At the end of a thousand years, thee ternal supreme spirit appear. ed before them and pacificd their afliction with pacifying words. 2-3 The Lord said : Royal princes ! Choose a boon from me. May you fare well! All of you are of the same disposition on account of mutual love. I am plcased with your love for me since you gladly accepted the direction of your father, your bright glory shall spread in all the (thrce) worlds. You shall have a famous son, who would not be inferior to cven Bralıman in merits. He shall surcharge thiese three worlds with his prowess. Royal princes ! Sage Kandu had a lotus eyed daughter by the cclestial nymph named Pramlocha. Alicted by heat, she was adopted by trces. Wed that girl of beautiful waist. Do not delay, she has the same disposition as yours and shall surrender her heart to you and be your wife. The three qualities (Sattsa, Rajas and Tamas) of your hicarts will be destroyed by your unabating devotion to ine, and you shall feel disgusted with this hellish world and shall ultimately resort to my abode. Even those men who accept the order ·श्रीसंक्षिप्तमागयते 333 चतुर्थस्कन्धे एकत्रिंशोऽध्यायः अर्थकत्रिंशोऽध्यायः मंत्रय उवाच तत उत्पन्न विज्ञाना आश्वधोक्षजभापितम् । स्मरन्त आत्मजे भायां विराज्य भावजन् गृहात् ॥१॥ दीक्षिता ब्रह्मसत्रेण सर्वभूतात्ममेघसा । प्रतीच्यां दिशि बेलायां सिद्धोऽभूद्यत्र जाजलिः ॥२॥ तान्निजितप्राणमनोवचोदृशो जितासनान् शान्तसमानविग्रहान् । परेऽमले ब्रह्मणि योजितात्मनः मुरासुरेट्यो ददृशे म नारदः ॥३॥ तमागतं तं उत्थाय प्रणिपत्याभिनन्द्य च । पूजयित्वा यथादेशं सुसासीनमधात्रुयन् ॥२॥ प्रचेतस ऊचुः स्वागतं ते सुरऽद्य दिष्ट्या नो दर्शनं गतः । तच चक्रमणं ब्रह्मन्नभयाय यथा रवेः ॥५॥ तन्नः प्रद्योतयाध्यात्मशानं तत्त्वार्थदर्शनम् । येनाबसा तरिप्यामो दुस्तरं भवसागरम् ॥६॥ नारद उवाव तज्जन्म तानि कर्माणि तदायुस्तन्मनो वचः । नृणां येनेह विश्वात्मा सेन्यते हरिरीश्वरः ॥७॥ CHAPTER XXXI Maitreya said: Having received spiritual knowledge they were thereafter reminded of the counsel of Brahman, entrusted their wife to their son and left home for the forest. They cause create themselves for a spiritual session in the knowledge that spirit pervades all creatures on the seashore in the western direction, where Jajalı had become an acco. mplished soul. When they had subdued their life-breaths, mind, speech and eye-sight when they had controlled their sitting posture, when their bodies became tranquil and balanced and shen they had attained unision with the supreme spirit, Narada, who is revered both of Gods and demons saw them. When he arrived, they rose, bowed, and greeted him and worshipped him when he was comfortably scated, thty addressed him as directed by the latter 1-4 Prachetasas said: Divinc sage! We welcome you. It is our good luch that you have given us audience, spiritual sage! Your sojourn is intended to infuse fearlessness like that of the Sun. Please, thercforc, enlighten us with spiritual knowledge, which expounds the real nature of spirit, whereby we shall be cnabled to quickly swim across the unfordable occan of worldly existcncc. 5-6 Narada said : That birth, those actions, that life-span, that mind and that specch of man, which are instrumental in adoration of Vishnu, the Supreme Lord and the soul of the universe, arc fruitful. What is ·332 श्रीसंक्षिप्तभागवते चतुर्थम्कन्धे प्रिंशोऽध्यायः यत्रेडयन्ते कथा मृष्टास्तृष्णायाः प्रशमो यतः । निर्वरं यत्र भूतेषु नोडेगो यत्र कश्चन ॥१७॥ यन्नः स्वधीतं गुरवः प्रसादिता विप्राश्च वृद्धाश्च सदानुवृत्त्या । यन्नः सुतप्तं तप एतदीश वृणीमहे ते परितोषणाय ॥१८॥ नमः समाय शुद्धाय पुरुषाय पराय च । वासुदेवाय सत्त्वाय तुभ्यं भगवते नमः ॥१९॥ मैनेय उवाच इति प्रचेतोभिरभिष्टतो हरिः प्रीतस्तथेत्याह शरण्यवत्सलः । अनिच्छतां यानमतृप्तचक्षुषां ययौ स्यधामानपवर्गवीर्यः ॥२०॥ ते च ब्रह्मण आदेशान्मारिपामुपयेमिरे । यस्यां महदवज्ञानादजन्यजनयोनिजः ॥२१॥ यो जायमानः सर्वेषां तेजस्तेजस्विनां रुवा । स्वयोपादत्त दाक्ष्याथ कर्मणां दक्षमयन् ॥२२॥ तं प्रजासर्गरक्षायामनादिरभिपिच्य च । युयोज युयुजेऽन्यां श्च स वै सर्वप्रजापतीन् ॥२॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे निशोऽध्यायः ॥३०॥ is completely cooled down, freedom from feeling of enmity towards (all) creatures and from grief is obtained ( in the association of your Divinity's devotees ). Oh Lord! May whatever we have learnt, whatever we have done incessantly for pleasing elderly persons, Brahmins and aged persons with sense of service, and whatever penance we have performed result in propitiating you. This is the boon that we choose from you. We bow to you-Vasudeva (all pers ading Vishnu) you, who are impartial, pious, the only reality and the Supreme Spirit. 12-19 Maitreya said : Vishnu to whom those who seek refuge in him arc dear, baving been thus extolled by Prachetasas, was pleased and said: “Let it be so." Then the Lord of inexhaustive prowess went (therefrom) though the latter did not like his going away, since their eyes were not yet content with his audience. They married Marisha, as directed by Brahman. Daksha, though he was a son of the self born God ( Brahman), was born of her, consequent upon the insult given by him to Shiva. As soon as he was born, he outshone all brilliant persons on account of his brilliance. People called him Daksha (skillful) on account of his skill in actions. Eternal God Brahman consecrated him for the protection of the creation. He appointed others as protectors of people. 20-23 Thus ends chapter thirticth of Book IV ·श्रीसंक्षिप्तमागयते 333 चतुर्थस्कन्धे एकत्रिंशोऽध्यायः अर्यकत्रिंशोऽध्यायः मेरेय उवाव तत उत्पन्नविताना आश्वधोक्षजभापितम् । सरन्त आत्मजे भायां विसृज्य मात्रजन् गृहात् ॥१॥ दीक्षिता ब्रह्मसत्रेण सर्वभूतात्ममेधसा । प्रतीच्यां दिशि वेलायां सिद्धोऽभूद्यत्र जाजलिः ॥२॥ तान्निजितप्राणमनोधचोदृशो जितासनान् शान्तसमानविग्रहान् । परेऽमले ब्रह्मणि योजितात्मनः मुरासुरेट्यो ददृशे म नारदः ॥३॥ तमागतं तं उत्थाय प्रणिपत्याभिनन्द्य च । पूजयित्वा यथादेशं सुखामीनमधायन् ॥१॥ प्रचेतस ऊचुः स्वागतं ते सुरऽद्य दिष्ट्या नो दर्शनं गतः । तव चङ्क्रमणं ब्रह्मभयाय यथा रवः ॥५॥ तन्नः प्रद्योतयाध्यात्मज्ञानं तत्वार्थदर्शनम् । येनासा तरिष्यामो दुस्तरं भवसागरम् ॥६॥ नारद उवाव तज्जन्म तानि कमांणि तदायुस्तन्मनो वचः । नृणां येनेह विश्वात्मा सेव्यते हरिरीश्वरः ॥७॥ CHAPTER XXXI Maitreya said: Having received spiritual knowledge they were thereafter reminded of the counsel of Brahman, entrusted their wife to their son and left home for the forest. They cause create themselves for a spiritual session in the knowledge that spirit pervades all creatures on the seashore in the western direction, where Jajali had become an acco. mplished soul. When they had subdued their life-breaths, mind, speech and eye-sight when they had controlled their sitting posturc, when their bodies became tranquil and balanced and when they had attained unision with the supreme spirit, Narada, who is revered both of Gods and demons saw them. When he arrived, they rose, bored, and greeted him and worshipped him when he was comfortably seated, they addressed him as directed by the latter. 1-4 Prachetasas said : Divine sage! We welcome you. It is our good luck that you have given us audience, spiritual sage! Your sojourn is intended to infuse fearlessness like that of the Sun. Please, therefore, enlighten us with spiritual knowledge, which expounds the real nature of spirit, whercby uc shall be enabled to quickly swim across the unfordablc occan of worldly existence. 5-6 Narada said : That birth, those actions, that lifc-span, that mind and that specch of man, which are instrumental in adoration of Vishnu, the Supreme Lord and the soul of the universe, arc fruitful. What is ·334 श्रीसंक्षिप्तभागवते चतुर्थस्कन्धे एकत्रिंशोऽध्यायः श्रुतेन तपसा वा किं वचोभिश्चित्तवृत्तिभिः । वुद्धया वा किं निपुणया वलेनेन्द्रियराधसा ॥८॥ किंवा योगेन सांख्येन न्यासस्वाध्याययोरपि । किं वा श्रेयोभिरन्यैश्च न यत्रात्मप्रदो हरिः ॥९॥ श्रेयसामपि सर्वेपामात्मा हवधिरर्थतः । सर्वेषामपि भूतानां हरिरात्माऽऽत्मदः प्रियः ॥१०॥ यथा तरोमूलनिपेचनेन तृप्यन्ति तत्स्कन्धभुजोपशासाः । प्राणोपहाराच्च यथेन्द्रियाणां तथैव सर्वाईणमच्युतेज्या ॥११॥ ते कमात्मानमशेषदेहिनां कालं प्रधानं पुरपं परेशम् । स्वतेजसा ध्वस्तगुणप्रवाहमात्मैकभावेन भजध्यमद्धा ॥१२॥ दयया सर्वभूतेषु संतुष्ट्या येन केन वा । सर्वेन्द्रियोपशान्त्या च तुष्यत्याशु जनार्दन ॥१३॥ अपहतसफलैपणामलात्मन्यविरतमेधितभावनोपहृतः निजजनवशगत्वमात्मनोऽयन्न सरति छिद्रवदक्षरः सतां हि ॥१४॥ न भजति कुमनीपिणां स इज्यां हरिरधनात्मधनप्रियो रसज्ञः। श्रुतधनकुलकर्मणां मदैर्ये विद्धति पापमकिंचनेषु सत्सु ॥१५॥ the use of knowledge, penance, speech, attitudes of mind, intellect dexterity, strength, powers of organs of senses, Yoga, knowledge of Sankhya system of philosophy, renunciation, study of books, or other rightcous deeds, if they are not instrumental in indusing Vishnu to give audience. Realization of spirit is the goal of all righteous deeds and Vishnu endows, all creatures with souls and is (therefore) dear to them. Just as the trunk, boughs and branches of a tree are nourished by watering its roots, and just as all organs of senses and activities are nourished by feeding the life-breaths, the adoration of all souls virtually amounts to adoration of Vishnu. You should, therefore, adore with singular devotion the supreme spirit which is singular, the soul of all crcatures without any exception, cmbodiment of time, prc-eminent, and thic supruine lord, who las destroyed the continuity of the three qualities of Sattua, Rajas and Tamas by his prowess. Vishnu—the destroyer of the demon named Jan--is quickly plcased by compassion for all creatures, by conteniment sith whatever comes by, and ly control of all organs of senses and activities. Attracted by continuous and cler increasing desotion, to the hearts of saintly persons, cleansed by the destruction of all desires, cternal God does not move away, since he surrenders himself to his devotces. Appreciative of the flas our of devotion as Vislınu is, hic docs nol accept the worlip of evil-tninded. persons. Poor spiritual Lnowledge is wealth are loweser, der to liin; becaure they commit sinful acts against money less sainily person under the influence persons to whom ·335 श्रीसंक्षिप्तभागयसे चतुर्थस्कन्धे एकत्रिंशोऽध्यायः श्रियमनुचरती तधिनश्च द्विपदपतीन् चिबुधांश्च यत्स्यपूर्णः । न भजति निजभृत्यपर्गतन्नः कथममुमुद्विसृजेत्पुमान् कृतमः ॥१६॥ मैत्रेय उवाच इति प्रचेतसो राजन्नन्याश्च भगवत्कथाः । श्रावयित्या ब्रह्मलोकं ययौ स्वायम्भुवो मुनिः ॥१७॥ तेऽपि तन्मुखनिर्यातं यशो लोकमलापहम् । हरेनिशम्य तत्पादं ध्यायन्तस्ततिं ययुः ॥१८॥ पनत्तेऽभिहितं क्षतर्यन्मां त्वं परिपृष्टवान् । प्रचेतसां नारदस्य संपादं हरिकीर्तनम् ॥१९॥ विदुर उवाच सोऽयमद्य महायोगिन् भवता करणात्मना । दर्शितस्तमसः पारो यताकिंचनगो हरिः ॥२०॥ श्रीशुक उवाच इत्यानम्य तमामन्य विदुरो गजसाद्वयम् । स्थानां दिक्षुःप्रययौ मातीनां निवृताशयः ॥२१॥ य एष उत्तानपदो मानवस्यानुवर्णितः । वंशः प्रियातस्यापि नियोध नृपसत्तम ॥२२॥ ॥ इति श्रीसक्षिप्तभागवते चतुर्थस्कन्धे प्रचेतउपाख्यान नामकनिशोऽध्यायः ॥३१॥ इति चतुर्यः स्कन्धः समाप्तः of arrogance ensuing from learning, wealth, high family and activities How can a grateful man foresake nim who, though self satisfied, is subservient to the group of his devotees but who does not care for (his consort) Laxmi though she always follows him, and for those who desire to have wealth, kings and Gods 7-16 Maitreya said : King! Having narrated thus and other accounts of the Lord to Prachetases, the sage-son of Brahman went to the abode of Brahman. They too, having heard about the glory of the Lord, which had emanated from his mouth and which removes the sins of people, meditated on His feet and attained unision with Him. Vidora! I have told you what you asked about the dialogue about the glory of Vishnu between Narada and Prachetases. 17-19. Vidura said : Great Yogi ! Compassionate of heart as you are, you have shown today the end of darkness (spiritual ignorance), where there is Vishnu-the goal of persons who are detached from worldly affairs. 20 Shree Shukadev said : Vidura bowed, took Icarc of him and went to Hastinapura, since he was desirous of seeing his relatives though his beurt was full of beautitude. I have described to you the family of Uttanapada, son of Manu. Hear now also about the family of Priyaltata Thus ends chapter tliirtyone of Book IV ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् पञ्चमः स्कन्धः अथ प्रथमोऽध्यायः राजोवाच प्रियवतो भागवत आत्मारामः कथं मुने । गृहेऽरमत यन्मूलः कर्मयन्धः पराभवः ॥१॥ न नूनं मुक्तसद्गानां तादृशानां द्विजर्पभ । गृहेप्यभिनिवेशोऽयं पुंसां भवितुमर्हति ॥२॥ संशयोऽयं महान् ब्रह्मन् दारागारसुतादिषु । सक्तस्य यत्सिद्धिरभूत् कृष्णे च मतिरच्युता ॥३॥ श्रीशुक उवाच यहि वाय ह राजन् स राजपुत्रः पियवतः परमभागवतो नारदस्य चरणोपसेवयात. सायगतपरमार्थसतत्त्वोऽवनितलपरिपालनाय स्वपित्रोपामन्त्रितो भगवति चासुदेवे समा- वेशितसकलकारकक्रियाकलापो नैवाभ्यनन्ददसतः पराभवमन्धीक्षमाणः ॥४॥ अथ ह CHAPTER I The King said: Oh the best among the sages! Priyavrata, the devout king who was dedicated to the Lord how was he attracted, and how did he get attached to the worldly objects which have in their roots bonds of action, frustration, and defeat. It is not worthy of a man like him so to be attached when once he had renounced them. Brahman! I have my doubts as to how could he become perfect (a siddha) and Krishna minded, deeply attached as he was, to his wife and children. 1-3 Shree Shukadev replied : Rajan! Prince Priyavrata who had acquired knowledge of the self (the Atman ) by the grace of devarshi Narad whom he served deligently, when he was asked by his father to govern the carth, he declined, as he had completely dedicated himself to Lord Vasudev. He believed that if, he consented to rule the Empire, he would be defeated in his purpose which was complete dedication to the Divine, as, he would then be involved in the affairs of the state, and once again get embroiled in the machinations of monarchy. Knowing this resolve of Priyavrata the primeaval god Brahma leaving liis abode ·श्रीसंक्षिप्तभागवते 337 पञ्चमस्कन्धे प्रथमोऽध्यायः भगवानादिदेय आत्मयोनिरसिलनिगमनिजगणपरिवेष्टितः स्यभयनाद् गन्धमादनद्रोणीमव- भासयन्नुपससर्प ॥५॥ देवर्षिहँसयानेन पितरं भगवन्तं हिरण्यगर्भमुपलभमानोऽय- हिताअलिरुपतस्थे ॥६॥ भगवानपि भारत प्रियव्रतमादिपुरुषस्नं सदयहासावलोक इति होवाच ॥७॥ श्री भगवानुवाच निवोध तातेदमृतं ब्रवीमि मासूयितुं देवमहंस्यप्रमेयम् । वयं भवस्ते तत एष महपिर्वहाम सर्वे वियशा यस्य दिष्टम् ॥८॥ न तस्य कश्चित्तपसा विद्यया चा न योगवीर्येण मनीषया था । नेवार्थधर्मः परतः स्वतो या कृतं विहन्तुं तनुभृद्विभूयात् ॥९॥ भवाय नाशाय च कर्म कर्तुं शोकाय मोहाय सदा भयाय । सुखाय दुःखाय च देहयोगमव्यक्तदिष्टं जनताह धत्ते ॥१०॥ मुक्तोऽपि तावद्विभृयात्स्वदेहमारब्धमनन्नभिमानशून्यः । यथानुभूतं प्रतियातनिद्रः किं त्वन्यदेहाय गुणान्न घृक्ते ॥१२॥ भयं प्रमत्तस्य बनेष्वपि स्याद्यतः स आस्ते सहपट्सपत्नः । जितेन्द्रियस्यात्मरतेव॒धस्य गृहाथमः किं नु करोत्यवद्यम् ॥१२॥ came down to the cave of Gandhamadan with all the Vedas and his attendants. Devarshi Narad who was there with Priyavrata and his father Manu, rose from his seat and on seeing his father Brahma, who had arrived there, riding his swan, he bowed to him. Brahma then smiled and affectionately spoke to Priyavrata. 4-7 My child ! said Brahmaji listen what I am telling you is true. Never disregard the Lord of countless deeds of valour. Bhagwan Shanker, this Devarshi Narad, myself and many others in all submission obey his comma..ds. Nobody can alter His wish or His resolve, even, by austerity, learning. yoga, intelligence, righteousness, or riches, either by himself or otherwise. Oh dear, a being is born by some invisible behest and suffers helplessly, fcar, destruction, results of action, infatuation, danger misery or happiness. Even a wise man a Jivanmukta (one who is not body conscious, a state of enlightenment) has to take physical birth Icaving aside all his ego. Just as one remembers his dream when awake, similarly a Jivanmuhta knows that the gunas, the subliminal tendencies of the actions of past lifc, are instrumental in framing a body for the other life. A (pramadi)a slave of passions is.not free from fear even in a forest as he has six enemies within himself such as desire, anger, etc. One who has subdued his senses completely and who delights in the self the 43 ·श्रीसंक्षिप्तभागवते 338 पशमस्कन्धे मथमोऽध्यायः त्वं त्यजनाभाघ्रिसरोजकोशदुर्गाशितो निजितपट्सपत्नः । भुक्ष्वेह भोगान् पुरुपातिदिष्टान् विमुक्तासनः प्रकृति भजस्य ॥१३॥ श्रीशुक उवाच इति समाभिहितो महाभागवतो भगवतत्रिभुवनगुरोरनुशासनं वाढमिनि सबहुमान मुवाह ॥१४॥ भगवानपि मनुना यथावदुपकल्पितापचितिः अगमत् ॥१५॥ स जगतीपति- रीश्वरेच्छयाधिनिवेशितफर्माधिकारो मानवर्धनो महतां महीतलमनुशशास ॥१६॥ अथ च दुहितरं प्रजापतेर्विश्वकर्मण उपयेमे घहिप्मती नाम तस्यामुह घाव आत्मजा- न्दश भावयाम्यभूव कन्यां च यवीयसीमूर्जस्वतीं नाम । आग्रीमजिदयशवाहुमहावीर- हिरण्यरेतोघृतपृष्टसवनमेधातिथिवीतिहोत्रकवय इति ॥१७॥ एतेषां कचिमहावीरः सवन इति त्रय आसन्नूर्ध्वरेतसस्ते पारमहंस्यमेवाश्रममभजन् । अन्यस्यामपि जायायां यः पुना आसन्नुत्तमस्तामसो रैवत इति मन्वन्तराधिपतयः ॥१८॥ भगवदुपासनोपचितातिपुरुषप्रभावः समजवेन रथेन ज्योतिर्मयेन सप्तकृत्वस्तरणि- मनुपर्यक्रामद् द्वितीय इव पतङ्गः । तद्रथचरणनेमिकृतपरिपातास्ते सप्त सिन्धव आसन् यत एव कृताः सप्त भुवो द्वीपाः । जम्बूप्लक्षशाल्मलिकुशक्रौञ्चशाकपुष्करसंज्ञाः क्षारोदेक्षुर- Atman need have no fear of being harmed, even if he is a house holder with wife and children. That is why you dedicate yourself to the Lord and seek protection of the fortress in the form of the lotus-like feet of the lord to vanquish the six enemies within and enjoy the pleasures of life given by the Lord in all awareness, remaining free from all contacts. 8–13 Shree Shuka said: The devout Priyayrata, when thus spolen to by holy Brahma the preceptor of the three worlds, bowed to him in reverence acknowledging his precept. Brahma then duly honoured by Manu returned to his celestial haven. Thus king Priyavrata consigning himself to the wishes of the Lord for all his actions ruled the earth and enhanced the glory of the great. 14-16 He married Barhishmati daughter of Prajapati Vishwakarma. By this marriage he had ten sons, named Agnidhra, Idhmajihva, Yagnabahu, Mahavir, Savan, Hiranyaretas, Dhrutaprushtha, Medhatitii, Vitihotra and Kavi and the last born was a daughter named Urjaswati. Three out of these sons Kavi, Mahavir and Savan who chose to be life long celcbates led the life of Paramhansa. Priyavrata had by his another wiſe three sons named Uttama, Tamas and Raivat who were the Lords of Manvantara. 17-18 By his deep devotion to the Lord, this king with superhuman prowess svent round the carth seven times like another Sun in his ·339 श्रीसंक्षिप्तभागयते पञ्चमस्कन्धे प्रथमोऽध्यायः सोदसुरोदघृतोदक्षीरोददधिमण्डोदशुद्धोदाः सप्त जलधयः ॥१९॥ सप्तस्यपि हीपपु यहिप्मती- पतिरनुनतानात्मनानाग्नीध्मजिदयशवाहहिरण्यरेतोवृतपृष्टमेधातिथिवीतिहोत्रसंज्ञानकै कस्मि- न्नेकमेवाधिपतिं विदधे ॥२०॥ दुहितरं चोर्जस्यती नामोशनसे प्रायच्छद्यस्यामासीद् देवयानी नाम काव्यसुता ॥२२॥ स एकदानुपतितगुणविसर्गसंसर्गणानिवृतमिवात्मानं मन्यमानः आत्मनिवेदयान् ॥२१॥ पुनेभ्य इमां यथादायं विभज्य भुक्तभोगां च महिपी मृतकमिव सहमहाविभूतिमपहाय स्वयं निहितनिदो हृदि गृहीतहरिविहारानुभावो भगवतो नारदस्य पदवीं पुनरेयानु- ससार॥२२॥ ॥ इति श्रीसंक्षिप्तभागयते पञ्चमस्कन्ये प्रियनतविजय प्रथमोऽध्यायः ॥१॥ brilliant chariot, which had the same velocity as the chariot of the Sun. By the high speed of the chariot and the grounding of the carth by the rims of the wheels, were formed on the ground, big dugouts like deep chasms which became the seven seas, and the land that remained, became the scven islands named, Zambu, Plaksha, Shalmali, Kusha, Kraunch, Shaka and Pushkar. and Kshirod, Ikshoo, Rasod, Surod, Dhrutod, Dadhimandod, and Shudhhoda are the names of the seven seas. Priyavrata, husband of Barhishamati, made his seven sons, Agnidhra, Idanmjir, Yagnabahu, Hiranyaretas, Dhrutaprushta, Medhatithi and Vitahotra, hings of these islands. He gave his daughter Urjaswati in marriage to Shuhracharya to whom a daughter was born named Devayani. 19-21 Once King Priyavrata thought that involved as he was in the day today life of the world it would be impossible for him to cxtricate himself from it and devote himself fully to the Lord. Grieved with this idea, he experienced that urge within him to renounce the world and dividing his property between his sons, and leaving behind his wifc as if it was a dead body, and all the splendour of life, lie once again followed the path indicated by Maharshi Narad. 22 Thus ends chapter one of Bool V ·थीसंक्षिप्तभागवते 340 पञ्चमस्कन्धे द्वितीयोऽध्यायः अथ द्वितीयोऽध्यायः श्रीशुक उवाच एवं पितरि सम्प्रवृत्ते तदनुशासने वर्तमान आग्नीध्रो जम्बूढीपीकसः प्रजा औरस. बद्धर्मावेक्षमाणः पर्यगोपायत् ॥१॥ स च कदाचित्पितृलोककामः सुरवरवनिताकोडाचलद्रोण्यां भगवन्त विश्वएजां पतिमाभृतपरिचोपकरण आमैकाग्येण तपस्व्याराधयाम्बभूव ॥२॥ तदुपलभ्य भगयानादिपुरुषः सदसि गायन्ती पूर्वचित्ति नामाप्सरसमभियापयामास ॥३॥ तदयलोकनेन विवृतायसरस्य भगरतो मकरध्वजस्य यशमुपनीतो जडवत् ॥॥ इति ललनानुनयातिविशारदो ग्राम्यवैदग्भ्यया परिभाषया तां विबुधवधू विवुधमतिरधिसभा- जयामास ॥५॥ सा च ततस्तस्य बुद्धिशीलरूपययःथियौदार्येण पराक्षितमनास्तेन सहायुता- युतपरिवत्सरोपलक्षणं कालं जम्बूद्वीपपतिना भीमस्यगंभोगान् बुभुजे ॥६॥ तस्यामु हवा आत्मजान् स राजवर आग्नीधो नाभिकिम्पुरुषहरिवलावृतरम्यकहिरण्मयकुरुभद्रा- श्यकेतुमालसंशानय पुत्रानजनयत् ॥७॥ सा पूर्वचित्तिर्भूय एवाजं देवमुपतस्थे nा आग्नीध्र- सुतास्ते मातुरनुग्रहादोत्पत्तिकैनेय संहननवलोपेताः पित्रा विभक्का आत्मतुल्यनामानि यामागं जम्बूद्वीपवर्षाणि वुभुजुः ॥९॥ आग्नीधो राजातृप्तः कामानामप्सरसमेघांनुदिन- CHAPTER I Shree Shukadev said : Thus, after his father Priyavrata had gone away, Agnidhra his obedient son, ruled the subjects of Jambudvipa, as he would rule his own children. Desirous of begetting a son, he once went to the cavern of mount Mandara the sporting ground of the wives of heavenly gods. There he collected all the material for worship, and invoked Brahmadev the chief of the progenitors. Brahma, the prima purush knew his desire and sent Purvachitti one of his court dancers, to him. On seeing her he became mad with passion, he saw his opportunity, skilled and clever as he was in the art of winning women he welcomed her with gay gestures and sweet language. That damsel also enamoured as she was by his handsome looks, his youth, his cleverness, his wealth and his genera osity, lived with him on Jambudvipa enjoying the pleasures of life both earthly and ethercal. By her, king Agnidhra, had nine sons named Nabhi, Kimpurush, Harivarsha, Iravratta, Ramyak, Hiranyamaya, Kuru, Bhadr. ashwa, and Ketumal. Purvachitti the damsel then leaving her sons behind sent back to Brahmadev. These sons of Agnidhra by the grace of the mother were hardy and forebcaring. The father divided Jambudvipa between them and named then after the name of each one of them. This insatiably passionate king could not forget that damsel. He always thought of her. To get her he performed actions, bearing fruits, to get desired objects as ·श्रीसंक्षिप्तमागवते 34i पञ्चमस्कन्धे तृतीयोऽध्यायः मधिमन्यमानस्तस्याः सलोकतां श्रुतिभिरवारुन्ध ॥१०॥ सम्परेते पितरि नव भ्रातरो मेरुदुहितृमरुदेवी प्रतिरूपामुग्रदंष्ट्री लता रम्यां श्यामां नारी भद्रां देवीतिमितिसंझा नवोदवहन् ॥११॥ ॥ इति श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे आनीप्रवर्णन नाम द्वितीयोऽध्यायः ॥२॥ * अथ तृतीयोऽध्यायः श्रीशुक उवाच नाभिरपत्यकामोऽप्रजया मेरुदेव्या भगवन्तं यज्ञपुरुषमयहितात्मायजत ॥१॥ तस्य ह वाच अंद्धया विशुद्धभावेन यजतः प्रवर्येषु प्रचरत्सु द्रव्यदेशकालमन्त्रविग्दक्षिणाविधान- योगोपपत्त्या दुरधिगमोऽपि भगवान् भागवतयात्सल्यतया सुप्रतीक आत्मानमपराजितं निजजनाभिप्रेतार्थविधित्सया गृहीतहदयो हृदयङ्गमं मनोनयनानन्दनावयवामिराममा- विश्वकार IRI अथ ह हिरण्मयं पुरुषविशेष तमृत्विम्सदस्यगृहपतयोऽधना इवोत्तम- धनमुपलभ्य सवहुमानमर्हणेनावनतशीण उपतस्थुः ॥३|| prescribed in the Vedas, and attained her. After the death of their father the nine brothers married nine daughters of the Meru mountain named Marudevi, Pratirupa, Ugradaunshtri, Lata, Ramayan, Shyama, Nari, Bhadra and Devaviti. 1-11 Thus ends chapter two of Book V CHAPTER III Shree Shukadev said : King Nabhi desirous of begetting a son invoked Bhagwan Yagna Purush with concentration and single minded dero tion. When the pravargya ceremonies were being performed in the Yagna with faith and devotion, the Lord (who is not attainable even by sealth, place, time, mantras, ritvijas, gifts, rituals, etc.) who was attracted there for the welfare of his devotees, appeared in a beautiful form pleasing both to the eyes and the minds of those that says Him. Seeing this Hirany. amaya Purushi splendoured and efflugent like gold, all those that were present there the host, the guests, the priests and the councillors, bowed down to him and worshipped him with great honour, chanting hymns of his praisc, with that joy and zcal that a pauper will display when he suddenly comes in possession of great wealth. 1-3 ·श्रीसंक्षिप्तभागवते 342 पञ्चमस्कन्धे तृतीयोऽध्यायः ऋत्विज ऊचुः अर्हसि मुहुरहत्तमाहणमरमाकमनुपथानां नमो नम इत्येतायत्सदुपशिक्षितं कोऽर्हति पुमान् प्रकृतिगुणव्यतिकरमतिरनीश ईश्वरस्य परस्य प्रातिपुरुषयोरक्तिनाभिन मरू- प्राकृतिभी रूपनिरूपणम् ॥४॥ सकलजननिकायवृजिननिरसनशिवतमप्रघरगुणगणकदेश- कथनादते ॥५॥ परिजनानुरागविरचितशयलसंशब्दसलिलसितफिसलयतुलसिकार्वाह कुर- रपिसम्भृतया सपर्यया किल परम परितुप्यसि ॥६॥ निञ्चायं राजपिरपत्यकामः प्रजां भवादृशीमाशासान ईश्वरमाशिपां स्वर्गापवर्गयोरपि भवन्तमुपधावति प्रजायामर्थप्रत्ययः ॥७॥ श्रीभगवानुवाच अहो यताहमृपयो भवद्भिरवितथगीभिरमसुलभमभियाचितो यदमुष्यात्मनो मया सदृशो भूयादिति ममाहमेवाभिरूपः कैवल्यात् तत आग्नीधीयेऽशकलयावतरिष्याम्यात्म तुल्यमनुपलभमानः ॥८॥ The Ritwijas said : We your devouts have been taught by the holy, that all the rituals of worship, for us, end in merely bowing down to you and prostrating before you in all humbleness. Which man can know or describe Thy true form Oh Lord, which is beyond Purush and Prakriti, when he is himself a prey to the objects mundane ? We can hardly describe even one of your numerous virtues that destroy the iniquities of this existence. Oh the most exalted, how magnanimous of you that you are pleased, with exclamations of your devotee moved with emotion, and worshipped by him even with trifling materials such as water, white lotus, basil leaves and durva grass, offered to you, with love and devotion. Rajarshi Nabhi, desirous of begetting a son like you has in all humility with faith and devotion invoked you, Oh Yagna Purush (the officiating deity of yagna, a manifestation of the Lord in form physical, the Yagna. Thc Brilliant flames of fire rising merrily in the Yagna are symbolic of the appeasement of Yagna Purush the Lord of Sacrifice) pray fulfil his desire, so begged the priests. 4-7 Shree Bhagwan the Supreme Godhead replicd : The advocates of truth that you all are, Oh Ye Rishis ! you have asked for a very difficult boon that a son like me should be born to him, but, there is no onc clsc lilc mc cxccpt myself, therefore, I shall have to be bornc at his place.8 ·श्रीसंक्षिप्तमागयते 343 पञ्चमस्कन्धे चतुर्थोऽध्यायः श्रीशुक उवाच इति मेरुदेव्याः पतिमभिधायान्तर्दधे भगवान् ॥९॥ विष्णुदत्त भगवान् परमपिभिः प्रसादितो नामेः प्रियचिकीर्पया मेरुदेव्यां धर्मान् दर्शयितुकामो वातरशनानां श्रमणा- नामृपीणामूर्ध्वमन्थिनां शुक्लया तनुवायततार ॥१०॥ ॥ इति श्रीसंक्षिप्तभागवते परमस्कन्धे नाभिचरिते ऋषभावतारो नाम तृतीयोऽध्यायः ॥३॥ अथ चतुर्थोऽध्यायः श्रीशुक उवाच अथ ह तमुत्पत्त्यैवाभिव्यज्यमानभगवलक्षणं साम्योपशमवैराग्येश्चर्यमहाविभूतिभिरनु- दिनमेधमानानुभवं प्रकृतयः प्रजा ब्राह्मणा देवताश्चावनितलसमबनायातितरां जगृधुः ॥१॥ तस्य योजना वलेन श्रिया यशसा वीर्यशौर्याभ्यां च पिता ऋपम इतीदं नाम चकार ॥२॥ तस्य हीन्द्रः स्पर्धमानो भगवान् वर्षे न ववर्प तयधार्य भगवानृषभदेवो योगेश्यरः प्रहस्यात्म. योगमायया स्ववर्षमजनामं नामाभ्यवर्पत् ॥॥ विदितानुरागमापौरप्रकृति जनपदो राजा नाभिरात्मजं समयसेतुरक्षायामभिपिच्य सह मेरुदेव्या विशालायां तपसा समाधियोगेन नरनारायणारयं भगवन्तं वासुदेवमुपासीनः कालेन तन्महिमानमवाप ॥२॥ Shukadev said : Oh ye Vishnudatta,-Parikshit with these words to King Nabhi the Lord who was prayed and propitiated by the mahar. shis disappeared and to fulfil his promise was born at King Nabhi through *his wifc Marudevi for the good and well being of the King, and to explain dharma and its significance to the celebates the rishis, and the anchoritis.9-10 Thus ends chapter three of Book V CHAPTER IV Shree Shukadev said : The subjects, the Brahmins, and the gods all desired very much Shree Rishabhdev as their King who had from his very birth all the noble qualities of godliness such as equanimity, tranquility, abnegation, splendour, and greatness which increased from day today. His father seeing him growing in prosess, energy. fame efflugence and valour named him Rishabh'. Once Indra, the King of heaven, out of jealousy, withheld the rains from pouring into his kingdom. Yogeshwar Rishabhdev by his yogic prowess. brought rains, to his province of Ajnabh. King Nabhi seeing the great love of his subjects for Rishabhdev, installed him on the throne, as the Ling for the protection of faith, and returned to Vishala Badrikshetra ·श्रीसंक्षिपाभागवते 344 पक्षमस्यन्ये चतुर्थोऽध्यायः अथ ह भगवानृपभदेयः स्थवर्ष कर्मक्षेत्रमनुमन्यमानः प्रदर्शितगुग्गुलयासो गृहमेधिनां धर्माननुशिक्षमाणो जयन्त्यामिन्द्रदत्तायामुभयलक्षणं कर्म समानायाग्नातममियुअतारम- जानामात्मसमानानां शतं जनयामास ॥५॥ येषां गलु महायोगी भरतो ज्येष्टः थेष्टगुण भासीयेनेदं वर्ष भारतमिति व्यपदिशन्ति ॥६॥ कविहरिरन्तरिक्षः प्रयुद्धः पिप्पलायनः । आचित्रिोऽथ मिलश्चमसः फरमाजनः ॥ इति भागवतधर्मदर्शना नव महाभागवतास्तेषां सुचरितं वसुदेवनारदसंवादमुपशमा- यनमुपरिटाद्वर्णयिष्यामः ॥७॥ यवीयांस एकाशीतिर्जायन्तेयाः फर्मविशुद्धा मामणा ययुः ॥८॥ भगवानृपभसंश आत्मतन्त्रः स्वयं नित्यनिवृत्तानपर्थरम्परः केवलानन्दानुभव ईश्वर पच विपरीतवत्कर्माण्यारममाणः कालेनानुगतं धर्ममाचरणेनोपशिक्षयन्नतद्विदां सम उप- शान्तो मैत्रः कारुणिको गृहेषु लोकं नियमयत् ॥९॥ यद्यच्छीर्पण्याचरितं तत्तदनुघर्तने लोकः ॥१०॥ सकलधर्म बाहां गुह्यं ब्राह्मणैर्दर्शितमार्गेण सामादिभिरुपायैर्जनतामुनुशशास। प्रतुभिः शतकृत्य इयाज ॥११॥ भगवतर्पमेण परिरक्ष्यमाण पतस्मिन् वर्षे न कश्चन पुरुषो with his wife Marudevi, where through austerity and yoga he propitiated Lord Nara Narayan and attained liberation. 1-4 Rishabhdev made his own country, his field of operation. He lived with his guru for his studies, and when his studies were over, with the permission of his guru, he married Jayanti sent by Indra to teach him the duties of a householder. He spent his life in performing deeds both motivated and unmotivated as prescribed in the Vedas. During his hfe, he had one hundred sons through his wife Jayanti, eldest of them all was Bharat the highly virtuous; it is after him that this country is named 'Bharat'. Among these, Kavi, Hari, Antariksha, Prabudhha, Pippalayan, Avirhotra, Drumil, Chamas and Karbhajan. These nine were the devout exponents of the Bhagwatdharma. Their account will be narrated later as a dialo gue between Vasudev and Narad. The younger eightyone became holy brahmins, well versed in the Vedic karma. 5-8 Though Rishabhdev was a friend to everybody, he was by nature calm and compassionate. He was blissful and gay and was above all unrighteous. ness, nevertheless with a view to teach the ignorant, precept of religion, consistent with the times, Rishabhdev though capable and all pouerful, behaved like an ordinary mortal and by his own conduct, regulated the society. People always follow the path trodden by the great, so, he explained to his subjects, the code of religious conduct and its significance as enjoined in the Vedas. He performed one hundred Ashwamedh Yagnas. In the country so governed by Bhagwan Rishabhdev the morals of the .

·श्रीसंक्षिप्तमागयते 345 पञ्चमस्कन्धे पञ्चमोऽध्यायः पान्छत्यन्यस्मात्कयंचन किमपि ॥१२॥ स कदाचिद् भगवानृपभो ब्रह्मावर्तगतो ब्रह्मर्षि- प्रवरसमायां प्रजानां निशामयन्तीनामात्मजानवहितात्मनः प्रश्नयप्रणयभरसुयन्त्रितानप्यु. पशिक्षयन्निति होवाच ॥१३॥ ॥ इति श्रीसक्षिप्तमागवते पचमस्कन्धे चतुषोंऽध्यायः ॥९॥ 1 अय पञ्चमोऽध्यायः ऋपम उवाच नार्य देहो देहभाजां नृलोके कष्टान् कामानहते विइभुजां ये । तपो दिव्यं पुत्रका येन सत्त्वं शुद्धयेद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥१॥ महत्सेवां द्वारमाहुविमुक्तेस्तमोद्वार योपितां सहिसङ्गम् । मद्दान्तस्ते समचित्ताः प्रशान्ता विमन्यवः सुहृदः साधवो ये ॥२॥ ये चा मयीशे कृतसौहृदायां जनेषु देहम्भरवार्तिकेषु । गृहेषु जायात्मजरातिमत्सु न प्रीतियुक्ता यायदाश्च लोके ॥३|| people were so high that nobody ever desired for anything that did not belong to him. Once Lord Rishabhdev went to Brahmavarta. There in the assembly of Brahmarshis he saw his sons who he knew, were selfcontrolled, faithful and humble, nevertheless he advised them in the presence of all as follows. 9-13 Thus ends chapter fourth of Book V CHAPTER V Rishabhdev said : My dear sons, this human body is given for penance and austerity, the self thereby is purified and attains eternal bliss. It is not for enjoyment of worldly objects which are full of misery and sorrow. Even pigs and dogs have these objects in their life. Remember that the service of the great, is the gateway to liberation, where as the company of those addicted to women is the gateway, to hell,-only those persons should be deemed great who are equanimous, calm, without anger, virtuous and are friends to all. Those who love God and are not interested in persons who are highly selfish, and who are not attached to their wives-children or friends ard are content, with as much wealth as is necessary for their maintenance, are also mahatmas, 1-3 44 ·. श्रीलंक्षिप्तभागवते 346 पञ्चमस्कन्धे पञ्चमोऽध्यायः पराभवस्तावश्योधजातो यावन्न जिशासत आत्मतत्वम् । यावक्रियास्तापदिदं मनो वै कर्मात्मकं येन शरीरयन्धः ॥४॥ पवं मनः कर्मवशं प्रयुङ्क्ते अविद्ययाऽऽत्मन्युपधीयमाने । प्रीतिर्न यावन्मयि वासुदेवे न मुच्यते देहयोगेन तावत् ॥५॥ यदा मनोहृदयग्रन्धिरस्य फर्मानुबद्धो हद आइलयेत। तदा जनः सम्परिवर्ततेऽस्माद् मुक्तः परं यात्यतिहाय हेतुम् ॥६॥ हंसे गुरौ मयि भक्त्यानुवृत्त्या वितृष्णया द्वन्द्वतितिक्षया च । सर्वत्र जन्तोर्व्यसनावगत्या जिज्ञासया तपसेहानिवृत्त्या ॥७॥ मत्कर्मभिर्मत्कथया च नित्यं मद्देवसङ्गाद् गुणकीर्तनान्मे । निर्वैरसाम्योपशमेन पुत्रा जिहासया देहगेहात्मयुद्धेः ॥८॥ अध्यात्मयोगेन विविक्तसेवया माणेन्द्रियात्माभिजयेन सायर । सच्छद्धया ब्रह्मचर्येण शश्वद् असम्प्रमादेनं यमेन वाचाम् ॥९॥ सर्वत्र मद्भावविचक्षणेन ज्ञानेन विज्ञानविराजितेन । योगेन धृत्युद्यमसत्त्वयुक्तो लिङ्गं व्यपोहेत्कुशलोऽहमारयम् ॥१०॥ लोकः स्वयं श्रेयसि नष्टदृष्टियोऽर्थान् समीहेत निकामकामः । अन्योन्यवरः सुखलेशहेतोरनन्तदुःसं च न वेद मूढः ॥११॥ There is all probability of a fall as long as one does not know the self, because till then the mind works, activities continue, which bind him. With ignorance he forgets his real self, the mind then, enslaves him to his actions. As long as true love in the Lord is not generated, a man cannot liberate himself from his bonds of cxistence. 4-5 It is only when, the firm grip of the bonds of action on the mind and heart is loosened that he becomes free from all desires, and with the root cause of all bondage, removed, he is free from this existence. The following are the means to reach that stage. They are : faith in the Lord, the guru and the self, equipoised in pleasure and pain, sympathising with the miseries of all beings, urge to know the Divine urge austerity, abnegation of desires, performing actions dedicated to the Lord, company of the good, singing the praises of the Lord; freedom from rancour animosity or inertia, equanimity-self-control, detached to house and family, solitude, control over mind, and senses, faith cclebacy, control over tongue, feeling of godliness in all beings, knowledge backed by cxperience, patience, 7cal and subjugation of egoism by self will. 6-10 Common people, generally donot understand where in lies their sell being. Out of slicar avarice thcy covet ucalth creatc cncmity with one anothier over trifles and do not realise that they thus invite miseries. 11 that ego, ·श्रीसंक्षिप्तभागवते 347 पञ्चमस्कन्धे पप्ठोऽध्यायः गुरुन स स्यात्स्वजनो न स स्थापिता न स स्याज्जननी न सा स्यात् । देवं न तत्स्यान्न पतिश्च स स्यान्न मोचयेद्यः समुपेतमृत्युम् ॥१२॥ सर्वाणि मद्धिपण्यतया भवद्भिश्वराणि भूतानि सुता ध्रुवाणि । . सम्भावितव्यानि पदे पदै यो विविक्तम्भिस्तदुहाहणं मे ॥१३॥ श्रीशुक उवाच एवमनुशास्यात्मजान् भगवानृपभापदेशः महामुनीनां भक्तिज्ञानवैराग्यलक्षणं पारमहस्य- धर्ममुपरिक्षमाणः स्वतनयशतज्येष्ठं भरतं धरणिपालनायाभिपिच्योर्वरितशरीरमात्रपरिग्रहो गगनपरिधानो ब्रह्मावतात्प्रवन्नाजायधृतोपो मौनव्रतः पृथिचीमेकचरः परिवभ्राम व्रतमा- जगरमास्थितः भगवान् झपभोऽविरतपरममहानन्दानुभयो योगैश्वयांणि यहच्छयोपगतानि नाभ्यनन्दत् ॥१४॥ ॥ इति श्रीमक्षिप्तभागवते पञ्चमस्कन्धे कपमदेवानुचरिते पञ्चमोऽध्याय ॥५॥ अथ पप्ठोऽध्यायः राजोवाच न नूनं भगय आत्मारामाणां योगसमीरितज्ञानावभर्जितकर्मचीजानामैश्ययांणि पुनः क्लेशदानि भवितुमर्हन्ति यदृच्छयोपगतानि ॥१॥ That near or dear who cannot relieve, one from fear of death, is riot a real, benefactor be he a father, a mother, a preceptor, a close relation, husband or providence. Believing therefore, my sons, that it is I who inhabit every being both animate or inanimate, look at them with respect devoid of all pride. That is the true worship of the divine. 12–13 Shukadev said : With this preaching to his sons, Lord Rishabhdev crowned his eldest son Bharat, and abnegating all his belongings except the body, nude and unclad left Brahmavarta, with the object of preaching to the world the paramhansa-dharma religion of the superb ascetics. Hc then took the vow of silence and as an anchorite, roamed the earth and never thought of using his yogic siddhis of splendour that were in him, as he was very happy with that ecstatic exuberance of the Atman within him. 14 Thus ends chapter fifth of Book V CHAPTER VI The King said : Why should the Yoga Siddhis become a source of misery to the wise whose seeds of action have been charred and rendered redundant by the fire of knowledge. 1 ·श्रीसंक्षिप्नभागयते 350 पञ्चमस्कन्धे सप्तमोऽध्यायः प्रधवाज ॥ ६॥ यन ह वाव भगवान् हरिरद्यापि तत्रत्यानां निजजनानां वात्सल्येन संनिधाप्यत इच्छारूपेण ॥७॥ यत्राश्रमपदान्युभयतोनाभिभिई पच्चश्चक्रनदी नाम सरित्यरा सर्वतः पवित्रीकरोति ॥८॥ तस्मिन् स एकलः पुलहाश्रमोपयने विविधकुसुमकिसलयतुलसिकाम्बुभिः कन्दमूलफलोपहारैश्च समीहमानो भगवत आराधनं विविक्त उपरतविपयामिलाप उपभृतोपशमः परां निवृतिमवाप ॥९॥ इत्थं धृतभगवद्रतः सूर्य! भगवन्तं हिरण्मय पुरुषमुजिहाने सूर्यमण्डलेऽभ्युपतिष्ठन्नेतदु होवाचं ॥१०॥ परोरजः सवितुर्जातवेदो देवस्य भर्गों मनसेदं जजान । सुरेतसादः पुनराविश्य चष्टे हंसं गृध्राणं नृपद्रिगिरामिमः ॥११॥ ॥ इति श्री सक्षिप्तभागवते पञ्चमस्कन्धे भरतचरिते भगवत्परिचर्यायां सप्तमोऽध्यायः ॥७॥ father and grand father amorigst his sons according to their rights and went to Pulahashram where even now the Lord Shree Hari gives his darshan to his devotees out of Love for them as they desire. That hermitage has shaligram like rocks (Rock that has navel like hole, both on the top and the bottom) on both sides. The river flows circling these rocks that is why it is known as (Chakra Nadi) circular river. That river sanctifies in every way all those that bathe in its waters. He lived in the forest adjoining the Puluhashram and passed his days in the worship of the Lord, with fruits, water, lotus, basil and other flowers from the forest. Thus by worshipping and singing hymns of the Lord all his passions were allayed and subdued and he experienced that great peace of mind. Observing thus, a discipline of a devout for the Lord, he prayed and praised Narayan always at the sunrise with the following (Mantra) incantation : To that Brilliant Blaze of Light of Bhagwan Surya (Sun) which is abovc Rajas and who enters every heart in the creation and fosters souls, liungry of desires by his prowess, who creates the universe at his will, who is the giver of wisdom and is full of glory and cffulgence to Him we salute and surrender. 6-11 chapter seventh of Book V ·श्रीसंक्षिप्तभागवते 349 पञ्चमस्कन्धे सतमोऽध्यायः नित्यानुभूतनिजलाभनिवृत्तवृष्णः थेयस्यतचनया चिरसुप्तयुद्धेः । लोकस्य यः करुणयाभयमात्मलोकमाख्यान्नमो भगवते कपभाय तस्मे ॥८॥ ।। इति श्रीमक्षिप्तभागवते पञ्चमस्कन्ये ऋषभदेवानुचरिते पष्टोऽध्याय ॥६॥ अथ सप्तमोऽध्यायः श्रीशुक उवाच भरतस्तु महाभागवतो भगवतावनितलपरिपालनाय संचिन्तितस्तदनुशासनपरः पञ्चजनीं विश्वरूपदुहितरमुपयेमे ॥ १॥ तस्यामु ह वा आत्मजान कात्य॑नानुरूपानात्मनः पञ्च जनयामास ॥२॥ सुमतिं राष्ट्रभृतं सुदर्शनमावरणं धूम्रकेतुमिति । अजनाभ नामैतद्वपं भारतमिति यत आरभ्य व्यपदिशन्ति ॥ ३॥ स बहुयिन्महीपतिः पितृपितामहवदुरवत्सलतया प्रजाः स्वधर्ममनुवर्तमानः पर्यपालयत् ॥४॥ ईजे च भगवन्तं यज्ञातुरूपं कतुभिरच्चावचैः कर्मविशुद्धया विशुद्धसत्वे भगवति वासुदेव उच्चस्तरां भक्तिरनुदिनमेधमानरयाजायत ॥५॥ एवं स्वतनयेम्यो रिक्थं पितृपैतामहं यथादाय विभज्य स्वयं निरेतात् पुल हाथम We bow down to that Lord Rishabhdev, who is free from all thirst or desires of objects, and who out of compassion revealed the knowledge of the fearless self to the people who were in deep slumber since centuries from creation. 8 Thus ends chapter sixth of Book V CHAPTER VII Shree Shukadev said : The great devout Bharatji while ruling his subjects as mandated by Bhagwan Rishabhdev, married Vishwampa's daughter Panchjanı He had by this marriage five sons named Sumati, Rashtrabhrata, Sudarshan, Avarana and Dhumraketu This continent of Ajanabha became famous as " Bharat", from Bharatji its benevolent ruler. 1-3 That wise king ruled his subject with great aſſection and care like his father and grandfather. He invoked the Lord "Yagna Purush " and propitiated him through Yagnas (sacrifices ) both big and small. Thus rendered holy and pure by decds ard actions dedicated to the Lord his devotion and Love for Lord Vasudev increased day by day. 4-5 He then divided his kingdom which he had inherited from his ·श्रीसंक्षिप्तभागवते 348 पञ्चमस्कन्धे पप्ठोऽध्यायः ऋषिरुवाच सत्यमुक्तं किन्त्विह वा एके न मनसोऽद्धा विथम्भमनयस्थानस्य शठकिरात इव संगच्छन्ते ॥२॥ तथा चोक्तम्- न कुर्यात्कर्हिचित्सख्यं मनसि धनवस्थिते । यद्विश्रम्भाचिराच्चीणं चस्कन्द तप ऐश्वरम् ॥३॥ नित्यं ददाति कामस्यच्छिन्द्रं तमनु येऽरयः। योगिनः कृतमैत्रस्य पत्युर्जायेव पुंश्चली ॥४॥ कामो मन्युमंदो लोभः शोकमोहभयादयः । कर्मवन्धश्च यन्मूलः स्वीकुर्यात्को नु तद् बुधः ॥५॥ अथैवमखिललोकपालललामोऽपि प्रभावो योगिनां साम्परायविधिमनुशिक्षयन् स्वकलेवरं जिहासुदेह इमां जगतीं संक्रममाणः यदृच्छयोपगतः कुटकाचलोपवने समीर- वेगविधूतवेणुविकर्पणजातोगदावानलस्तद्वनमालेलिहानः सह तेन ददाह ॥६॥ परमगुरोर्भगवत ऋषभारयस्य विशुद्धाचरितमीरितं पुंसां समस्तदुश्चरिताभिहरणं शृणोत्याश्रावयति वावहितो भगवति तस्मिन् वासुदेव एकान्ततो भक्तिरनयोरपि समनुवर्तते ॥७॥ Shree Shukadev replied: Rajan, thou hast rightly spoken, nevertheless some good people donot trust the mind which is treacherous and never stable, fickle like that of Bhil (Pariah ) or a rogue. It is said that nobody should ever trust the mind, under any circumstances, as it is volatile and undependable. By trusting the mind even the great with their penance, of long duration haven fallen. If a Yogi befriends the mind he gives an opportunity to that mind to invite its accompliers lust, anger, ctc. which cffects his down fall just as a trusting husband gives opportunity to a corrupt wiſe that invites her paramour and destroys her husband; which man of prudence will ever trust, that mind, that has lust, anger, pride cupidity, sorrow, fear and bonds of action in its roots? 2-5 Now Rishabhdev the best of the Lokpalas, with the object of teaching the Yogis how to give up this body, desired to give up his own and came to the forest of Kutakachala in his sojourn. Here he silenced his mind and became sedate and tranquit, when, with the strong wind blowing, the bamboos in the forest, striking against one another produced fire which inflamed unto a conflagration consuming the whole forest and Rishabhdev with it. 6 Hc who narrates or listens with concentration and reverence to this sanctifying account of Bhagwan Rishabhdey the great preceptor, will attain that singleness of devotion in Lord Vasudev. 7 ·श्रीसंक्षिप्तभागवते 349 पञ्चमस्कन्धे सतमोऽध्यायः नित्यानुभूतनिजलाभनिवृत्तवृष्णः थेयस्यतद्वचनया चिरसुप्तयुद्धः । लोकस्य यः करुणयाभयमात्मलोकमाख्यान्नमो भगवते कपभाय तस्मै ॥ ८॥ ॥ इति श्रीमंसिप्तभागवते पतनम्कन्ये ऋषभदेवानुचरित पष्टोऽध्यायः ॥६॥ अथ सप्तमोऽध्यायः श्रीशुक उवाच भरतस्तु महाभागवतो भगवतायनितलपरिपालनाय संचिन्तितस्तदनुशासनपरः पञ्चजनीं विश्वरूपदुहितरमुपयेमे ॥ १॥ तस्यामु ह वा यात्मजान् कात्य॑नानुरूपानात्मनः पच जनयामास ॥२॥ सुमतिं राष्ट्रभृतं सुदर्शनमाचरणं धूम्रकेतुमिति। अजनामं नामैतद्वपं भारतमिति यत आरभ्य व्यपदिशन्ति ॥३॥ स बहुविन्महीपतिः पिपितामहवदुरवत्सलतया प्रजाः स्वधर्ममनुवर्तमानः पर्यपालयत् ॥४॥ ईजे च भगवन्तं यतक्रतुरूपं ऋतुभिरुच्चावचैः कर्मविशुद्धया विशुद्धसत्वे भगवति यासुदेव उच्चस्तरां भक्तिरनुदिनमेधमानरयाजायत ॥५॥ एवं स्वतनयेन्यो रिक्थं पितृपैतामहं यथादाय विभज्य स्वयं निकेतात् पुलहाश्रम We bow down to that Lord Rishabhdev, who is free from all thirst or desires of objects, and who out of compassion revealed the knowledge of the fearless self to the people who were in deep slumber since centuries from creation. 8 Thus ends chapter sixth of Book V CHAPTER VII Shree Shukadev said : The great devout Bharatji while ruling his subjects as mandated by Bhagwan Rishabhdev, married Vishwampa's daughter Panchjani. He had by this marriage five sons named Sumati, Rashtrabinrata, Sudarshan, Avarana and Damraketu. This comimern of Ajanabha became famous as “Bharat", from Bharatjı its benevolent ruler. 1-3 That wise Ling ruled his subject with grcat affection and care like his father and grandfather. He invoked the Lord “Yagna Purush" and propitiated him through Yagnas (sacrifices ) both big and small. Thus rendered holy and pure by deeds ar.d actions dedicated to the Lord his devotion and Love for Lord Vasudev increased day by day. 4-5 He then divided his kingdom which he had inherited from hiss प ·350 श्रीसंक्षिप्नभागवते पञ्चमस्कन्धे सप्तमोऽध्यायः प्रधवाज ॥६॥ यत्र ह वाव भगवान् हरिरद्यापि तत्रत्यानां निजजनानां वात्सल्येन संनिधाप्यत इच्छारूपेण ॥७॥ यत्राश्रमपदान्युभयतोनाभिभिईपच्चक्रैश्चमनदी नाम सरित्प्रवरा सर्वतः पवित्रीकरोति ॥८॥ तस्मिन् स एकलः पुलहाश्रमोपवने विविधकुसुमकिसलयतुलसिकाम्युमिः कन्दमूलफलोपहारैश्च समीहमानो भगवत आराधनं विविक्त उपरतविपयामिलाप उपभृतोपशमः परां निवृतिमवाप ॥९॥ इत्थं धृतभगवद्रतः सूर्यचर्चा भगवन्तं हिरण्मयं पुरुषमुजिहाने सूर्यमण्डलेऽभ्युपतिष्ठन्नेतदु होवाचं ॥१०॥ परोरजः सचितुर्जातवेदो देवस्य भर्गो मनसेंद जजान । सुरेनसादः पुनराविश्य चप्टे हंसं गृध्राणं नृपद्रिगिरामिमः ॥११॥ ॥ इति श्रीक्षिप्तभागवते पञ्चमस्कन्धे भरतचरिते भगवत्परिचर्यायां सप्तमोऽध्यायः ॥७॥ father and grand father amongst his sons according to their rights and went to Pulahashram where even now the Lord Shree Hari gives his darshan to his devotees out of Love for them as they desire. That her: mitage has shaligram like rocks (Rock that has navel like hole, both on the top and the bottom) on both sides. The river flows circling these rocks that is why it is known as (Chakra Nadi) circular river. That river sanctifies in every way all those that bathe in its waters. He lived in the forest adjoining the Puluhashram and passed his days in the worship of the Lord, with fruits, water, lotus, basil and other flowers from the forest. Thus by worshipping and singing hymns of the Lord all his passions were allayed and subdued and he experienced that great peace of mind. Observing thus, a discipline of a devout for the Lord, he prayed and praised Narayan always at the sunrise with the following (Mantra) incantation : To that Brilliant Blaze of Light of Bhagwan Surya (Sun) which is above Rajas and who enters every heart in the creation and fosters souls, hungry of desires by his prowess, who creates the universe at his will, who is the giver of wisdom and is full of glory and effulgence to Him we salute and surrender.6-11 Thus ends chapter seventh of Book V ·थीसंक्षिप्तभागवते 351 पञ्चमस्कन्धे अष्टमोऽध्यायः अथाप्टमोऽध्यायः श्रीशुक उवाच एकदा तु महानद्यां कृताभिपेकनैयमिझावश्यको ब्रह्माक्षरमभिगृणानो मर्तनयमुदकान्त उपविवेश ॥१॥ तत्र तदा राजन् हरिणी पिपासया जलाशयाभ्याशमेयोगजगाम ॥२॥ तया पेपीयमान उदके तावदेवाचिरेण नंदतो मृगपतेरन्नादो लोकभयंकर उटपतत् ॥ ३॥ तमुपश्रुत्य सा मृगवधूः हरिभयाभिनिवेशव्यग्रहृदया भयात्सहसैवोच्चकाम ॥४॥ तस्या उत्पतस्या अन्तर्वल्या उरुभयावगलितो योनिनिर्गतो गर्भः स्रोतसि निपपात ॥५॥ तत्प्रसवोत्सर्पणभयसेदातुरा कस्याञ्चिद्दयां कृष्णसारसती निपपानाथ च ममार ॥६॥ तं त्वेणकुणकं कृपणं स्रोतसानूहामानमभिवीक्ष्यापविद्धं वन्धुरिवानुकम्पया राजधिर्भरत आदाय मृतमातरमित्याश्रमपदमनयत् ॥७॥ तस्य ह वा पणकुणक उच्चरेतस्मिन् कृतनिजाभिमानस्याहरहस्तत्पोपणपालनलालनप्रीणनानुध्यानेनात्मनियमाः महयमाः पुरुष- परिचर्यादय एकैकशः कतिपयेनाहर्गणेन वियुज्यमानाः किल सर्व प्रयोदयसन् ॥ ८॥ अहो यतायं हरिणकुणका रुपण ईश्वररथचरणपरिभ्रमणरयेण स्वगणमुहदवन्धुभ्यः परिवर्जितः शरणं च मोपसादितो मामेव मातापितरौ भ्रातृशातीन् योथिकांश्चैवोपेयाय नान्यं कंचन वेद मय्यतिविनन्धश्चात एव मया मत्परायणस्य पोपणपालनप्रीणनलालनमनसू युनानुप्टेयं CHAPTER VIII Shukadev said : Once Bharatji was sitting on the banks of the river repeating Omkar as was his routine everyday. At that time a coe came there to drink water. While she was drinking water from the river a lion roared close by. She heard the roar and in her great fright to escape, she jumped for the opposite bank. 1-4 She was pregnant and in that frantic leap she delivered a lid that fell in the waters of the river and she fell in a big dugout, on the bank, frightful and fatigued, and died. 5-6 Rajarshi Bharat beholding that kid being carried away in the stream picked it up and out of compassion brought it to his ashram. Gradually he got attached to the young one and began fondling and feeding it as his own child, so much so that, the time taken in his daily routine of devotion and meditation of the Lord, lessened day by day and in a few days that too was completely stopped. Shree Bharat, said to himself that this poor hid because of the circumstances has been separated by its kind and has taken my shelter. It believes me as its mother, father, brother and relative and does not know anyone. It trusts me alone. I knos it is a sin to neglect it, as it has resorted to me. I should therforc fccd it fondic ·श्रीसंक्षिप्तभागवते 352 पञ्चगम्कन्धे अप्टमोऽध्यायः शरण्योपेक्षादोपविदुपा ॥९॥ नूनं धार्याः साधव उपशमशीलाः कृपणसुहृद विधायें स्थानपि गुरुतरानुपेक्षन्ते ॥१०॥ इति कृतानुपङ्गः कापण्यात्स्कन्धेनोदहति पयमुत्मन उरसि चाधायोपलालयन्मुदं परमामवाप ॥११॥ क्रियायां निर्वय॑मानायामन्तरालेऽप्युत्थायोत्थाय यदैनममिचक्षीत तहिं चाय स वर्षपतिः प्रकृतिस्थेन मनसा तस्मा आशिप आशास्ते स्वस्ति स्ताढत्स ते सर्वत इति ॥१२॥ अन्यदा भृशमुद्विग्नमना नद्रविण इच कृपणः हरिणकुणकविरहविदलहृदयसंतापस्त- मेघानुशोचन किल कश्मलं महदभिरम्भित इति होवाच ॥१३॥ अपि यत स आगमिष्यति ॥१४॥ अपि क्षेमेणास्मिन्नाश्रमोपवने शप्पाणि चरन्तं देवगुप्त द्रक्ष्यामि ॥१५॥ अपि. स्विदसौ भगवानुडुपतिरेनं मृगवालकं स्वाश्रमपरिभ्रष्टमनुकम्पया कृपणजनवत्सलः परिपाति ॥१६॥ पवमघटमानमनोरथाकुलहृदयो मृगदारकाभासेन म्यारब्धकर्मणा योगारम्भणतो विभ्रंशितः ॥ १७॥ प्रायपरित्यक्तदुस्त्यजहृदयाभिजातस्य तस्यैवमन्तरायविहतयोगारम्मणस्य राजर्भरतस्य दुरतिवमः कालः करालरभस आपद्यत । तदानीमपि पायवर्तिनit and protect it. The great, tranquil and sublime are indeed merciful to the poor so much so that in such cases they give up their self interest howsoever great it may be. 7-10 Thus the king soon got very much attached to that kid. He played with it. He fondled it and embraced it and felt very happy with it. Even during his prayers his attention was mostly directed to this young one and he blessed it saying oh dear may, good betide in all When, at times, that kid was out of sight, he felt very anxious, like a miser who is very anxious about his wealth He would become very uneasy, and feel miserable and would say to himself, where could have that kid gone, will it come back to me, will I again see ing the tender grass in the forest besides the ashram. May it not be that this kind—Moon, may be protecting it, and nursing it in his lap. 13-16 Rajarshi Bharat who was thus harassed by such unbecoming thoughts fell from the heights attained by him through austerity and meditation, as ordained by his strong attachment to this little kid of a dear. One who had abnegated, the tender feelings of the heart so difficult, to be abondoned, fell, by once again getting attached to them. In the meantime death came to him, even at that time his mind was on that dear. He was filled with grief and pity for that kid, and in that state of mind he gave up his body and was born as a dear in his next life. By the you, ways. 11-12 him graz ·श्रीसंक्षिप्तभागवते 353 पञ्चमस्कन्धे नवमोऽध्यायः मात्मजमिवानुशोचन्तमभिवीक्षमाणो मृग प्याभिनिवेशितमना विसृज्य लोकमिमं सह मृगेण कलेवरं मृतमनु न मृतजन्मानुस्मृतिरितरयन्मृगशरीरमयाप ॥१८॥ आत्मनो मृगत्वकारणं भगवदागधनसमीहानुभावेनानुस्मृत्य भृशमनुतप्यमान आह ॥ १९॥ निगृढ- निर्वेदो विसृज्य मृगी मातरं पुनर्भगवत्क्षनं शालग्रामं पुलस्त्यपुलहाश्रम कालरात्प्रत्याजगाम ॥२०॥ तस्मिन्नपि कालं प्रतीक्षमाणः सनाच्च भृशमुद्विग्न मात्मसहचरो मृगशरीरं तीर्थीदकक्लिन्नमुत्ससर्ज ॥२१॥ ॥ इति श्रीमक्षिप्तभागरते पञ्चमरकन्धे भरतवरितेऽष्टमोऽध्यायः ॥८॥ अथ नवमोऽध्यायः श्रीशुक उवाच अथ कस्यचिद् द्विजवरस्यागिरः प्रवरस्य शमदमतपः स्वाध्यायाध्ययनत्यागसंतोषति. तिक्षाप्रश्रयविद्यानसूयात्मज्ञानानन्दयुक्तस्यात्मसदृशश्रुतशीलाचाररूपौदार्यगुणा नव सोदर्या अङ्गजा बभूवुमिथुनं च यवीयस्यां भार्यायाम् ॥१॥ यस्तु तत्र पुमांस्तं परमभागवत राजपिंप्रवरं भरतमुत्सृष्टमृगशरीरं चरमशरीरेण विमत्वं गतमाहुः ॥२॥ तत्रापि स्वजन- सहाय भृशमुहिजमानो भगवतः कर्मवन्धविध्वंसनश्रयणस्मरणगुणविवरणचरणारविन्दयुगलं worship and adoration of the Lord done in his previous life, he knew the causc of his birth as a deer and was much grieved and because of his hidden dispassion Vairagya of the previous life he left his deer mother and came to the ashram of Rishi Pulastya and Pulaha from Shaligram the land of the holy on mount Kalanjer. There he remained all alonc, in dccp sorrow, biding his time and with the approach of death gave up his frame of a deer. Thus ends chapter eighth of Book V CHAPTER IX Shrec Shukadev said: There was a Brahmin, born in Angira family who was calm, contended, austere, modest, learned, forbearing and delighting in self the Atman. He had nine sons by his first wife. They were like him learned, well behaved, handsome and generous. His other wife had one son and one daughter. This birth of the son, tras the last birth of Rajarshi Bliarat, who was a dcer in his previous birth. In this birth he meditated on the feet of the Lord, sang liyains of his glories, so that he may not be involved, in worldliness once again and fall. By thic grace 45 ·श्रीसंक्षिप्तभागवते 354 पञ्चमस्कन्धे नवमोऽध्यायः मनसा विधदात्मनः प्रतिघातमाशयमानो भगवदनुग्रहेणानुस्मृतस्यपूर्वजन्मायलिरात्मान- मुन्मचजडान्धवधिरस्वरूपेण दर्शयामाम लोकस्य ॥३॥ तस्यापि ह या आत्मजस्य विप्रः पुत्रस्नेहानुवद्धमना आसमावर्तनात् संस्कारान् यथोपदेशं विदधे कर्मनियमान समशिक्षयत् ॥४॥ एवं पुनमनुशास्य स्वयं तायदनधिगत- मनोरथः कालेन अथ यवीयसी द्विजसती स्वगर्भजातं मिथुनं सपल्या उपन्यस्य स्वयमनु- संस्थया पतिलोकमगात् ॥५॥ पितर्युपरते भ्रातर एनमतत्प्रभावविदो जडमतिरिति भ्रातुरनुशासननिर्यन्धानन्य घृत्सन्त ॥६॥ विशुद्धानुभवानन्दस्वात्मलाभाधिगमः सुखदुःसयोईन्द्रनिमित्तयोरसम्भावित- देहाभिमानः पीनः संहननाङ्गः स्यभ्रातृभिरपि केदारकर्मणि निरूपितस्तदपि कदन्नमप्य- मृतवदभ्यवहरति ॥७॥ अथ कदाचित्कश्चिद् वृपलपतिर्भद्रकाल्यै पुरुषपशुमालभतापत्यकामः ॥ ८॥ तदनुचरा आकस्मिकेन विधिना केदारान् संरक्षमाणमद्गिरम्प्रवरसुतमपश्यन् । एनमनवद्यलक्षणमवमृश्य भकर्मनिप्पत्ति मन्यमाना वधा रशनया चण्डिकागृहमुपनिन्युः ॥९॥ of the Lord he had live memories of his past life. So, to remain undisturbed, he pretended to be, dull, blind, deaf and insane and kept away from all contacts, of his relations, both near and dear. 1-3 The Brahmin out of affection for his son, initiated him in the order of Brahmins and invested him with all ceremonies as prescribed in the scriptures and explained to him the code of religious conduct. Thus instructing his son the Brahmin dicd before his desires were fulfilled The younger wife of the Brahmin who was the mother of Jad Bharat, entrusted both of her children, to the clder one and became sati. 4-5 After the death of the father, the other brothers who did not know, Jad Bharat's greatness took him to be a fool and suspended his studies, Being endowed with pure wisdom gained in his previous births and bcing carefree, and completely detached both in pleasure and pain hệ was physically strong and hefty in built. His brothers, therefore, entrusted him with the work of watering the rice fields, and whatever food was given to him by them hc took it with delight, be it foul or stalc. 6-7 Once it so happened that a king of thieves had no progeny. He decided to offer a manbeast in sacrifice to propitiate Goddess Bhadrakali. The King's servants by chance saw this son of Angira family working in the rice fields. Thcy found lum quite fit for the purpose of their master, tied him with ropes, and took him to the temple of the Goddess MMother. 8-9 ·श्रीसंक्षिप्तभागयते 355 पञ्चमस्कन्धे दशमोऽध्यायः अथ वृपलराजपणिः देवी भद्रकाली यक्ष्यमाणोऽसि निशिनमुपाददे ॥ १०॥ तेषां वृपलानां कर्मातिदारुणं यद्ब्रह्मभूतस्य निरस्य सर्वभूतमुहृदः सूनायामन्यननुमतमालम्मनं, तदुपलभ्य सहसोचवाट सैव देवी भद्रकाली । तत उत्पत्य पापीयसां दुशानां तेनैवासिना विवृणशीर्णामसृगासवमन्युष्णं निपीय ननर्त च कन्दुकलीलया ॥ ११॥ एवमेव खलु महदभिचारातिकमः कायनात्मने फलति ॥ १२॥ महदद्भुतं यदसम्भ्रमः स्वशिरश्छेदन आपतितेऽपि निराणां भागवतपरमहंसानाम् ॥१३॥ ।' इति श्रीसक्षिप्तभागते पचमस्कन्ध जडभरतचरिते नवमोऽध्यायः ॥९॥ अथ दगमोऽध्यायः श्रीशुक उवाच अथ सिन्धुसौवीरपते रहगणस्य व्रजत इक्षुमत्यास्तटे तत्कुलपतिना शियिकावाह- पुरुषान्वेषणसमये देवेनोपसादितः स द्विजधर उपलब्ध एप पीवा युवा संहननाझो धुरं चोढुमलमिति पूर्वविष्टिगृहीतैः सह गृहीतः प्रसभमतदहं उवाह शिविकां स महानुभावः ॥१॥ That King of thieves, took out his sharp sword to offer his oblation to the Goddess. The Goddess did not like this hideous act of these shudras of offering such a Brahmnishtha, to her, as an oblation one who was absolutely innocent who had no enemies and who was a friend to all beings. She jumped out of the idol, dismembered the heads of those devils with their own sword and tossed the heads in the air like balls and began to dance. Thus a guilt against the great recoils on the guilty. It is a great surprise that the devotees of the Lord do not get unnerved, even when they are about to be, beheaded, as they do not bear any rancour or anymosity towards any one. 10-13 Thus epds chapter ninth of Book V CHAPTER X Shree Shukadev said : Rahugana the king of Sindh and Sauvir, was going to the ashram of Kapildev, with that lccn desirc to learn from him the philosophy of the Divine. He came to the banks of river Ikshumati. As the bearers of the palanquin were fatigued, the head bcarer went in search of some labourers to help him. As luck would have it, therc, he saw this hcfty Brahmin youth, who looked quite strong to carry any load or stand any fatigue. The licad bearer bechoned him and yoked him to the palanquin. This young man though ·श्रीसंक्षिप्तभागवते 356 पञ्चमस्थन्धे दशमोऽध्याय यदा हि द्विजवरस्येपुमात्रावलोकानुगतेन समाहिता पुरुपगतिस्तदा विषमगता स्वशिविका रहगण उपधार्य पुरपानधियहत आह हे योढार साधतिनमत किमिति विषममुह्यते यानमिति ॥२॥ अथ त ईश्वरवच सोपालम्भमुपाकर्ण्य विज्ञापयाम्बभूवु । न वयं नरदेव प्रमत्ता साध्वेय वहाम । अयमधुनेव नियुक्तोऽपि न द्रुत नजति नानेन सह चोदुमु ह यय पारयाम इति ॥३॥ सासर्गिको दोष एव नूनमेकस्यापि सर्वपा सासर्गिकाणा भवितुमर्ह तीति निश्चित्य राजा रहूगण ईपदुत्थितमन्युरविस्पटब्रह्मतेजस रजसाऽऽमृतमतिराह ॥४॥ कष्ट भ्रातर्व्यक्तमुर परिश्रान्यो दिर्घमध्यानमेक एव अहियान् सुचिर नातिपीग न सहननाङ्गो जरसा चोपडतो भगान् इति यह विमर धोऽपि कलेवरेऽह ममेत्यनध्यारोपित मिथ्याप्रत्ययो ब्रह्मभूतस्तृप्णी शियिका पूर्ववदुवाह ॥५॥ अथ पुन स्वशिविकाया विषमगताया प्रकुपित उवाच रहगण किमिदमरे त्व जीवन्मृतो मा कद इत्य भर्तृशासनमतिचरसि प्रमत्तस्य च ते करोमि चिकित्सा यथा प्रति स्वा मजिप्यस इति ॥६॥ not fit for this kind of labour lifted the palanquin and carried it When they had gone about a few yards the king found that the gait of the bearers was not steady and the palanquin kept joltıng about He there forc asked the bearers as to what was the matter and why did the conveyance Lept jolting about Can't you all wall carefully and steadily? Hearing these words of admonition from the bing, the bearers humbly replied-Sıre we are not careless We carry the palanquin alright, but this fellow who just joined us, though quite fresh does not wall fast as he should We cannot carry on with him, one's fault, in a company affects all those that keep company with him Hearing these words of other labourers king Rahugana, became angry and spoke to this blole of a Jad Bharat who looked an idiot, but was highly enlightened from within Brother said the hing you are very much tired You have been all alonc in wading this way with the palanquin on your shoulders, since long Again you are not stout and strong but you are quite weal and old, so naturally how can you walk Thus sarcastically spoken to that brahmin who was free from all egoity of I and mine, did not reply but took up the palanquin and walked his way as before Again the palanquin roched and jolted, and Rahugan in anger spoke to him, Hey, what is this are you dead though you are alive Dont are disobeying my orders You will come to your senses only if I punish you like Yamraj 1-6 you listen You ·श्रीसंक्षिप्तभागयते 331 पञ्चमस्कन्धे दशमोऽध्यायः एवं वह्वबद्धमपि भापमाणं नरदेवाभिमानं स भगवान् ब्राह्मणो ब्रह्मभूतः सर्वभूत- सुहृदात्मा स्मयमान इव विगतस्मय इदमाह ॥७॥ ब्राह्मण उवाच त्वयोदित व्यक्तमविप्रलचं भर्तः स मे स्याद्यदि वीर मारः। गन्तुर्यदि स्यादधिगम्यमध्या पीवेति राशौ न विदां प्रवादः ॥८॥ स्थौल्यं काश्यं व्याधय आधयश्च क्षुत्तृइ भयं कलिरिच्छा जरा च । निद्रा रतिर्मन्युरहंमदः शुचो देहेन जातस्य हि मे न सन्ति ॥९॥ श्रीगुरु उवाव एतावदनुवादपरिमापया प्रत्युटीर्य मुनिवरो राजयानमपि तथोवाह ॥ १०॥ स चापि पाण्डवेयसिन्धुसौवीरपतिस्तत्वजिज्ञासायां सम्यस्यद्धयाधिकृताधिकारस्तवृदयग्रन्थि मोचनं द्विजबच आश्रुत्य यहुयोगग्रन्थसम्मतं त्यरयावरुह्य शिरसा पादमूलमुपस्तः क्षमापयन् विगतनृपदेवस्मय उयाच ॥ ११ ॥ कस्त्वं निगूढश्चरसि द्विजानां विभर्पि सूत्रं कतमोऽयधृतः । कस्यासि कुत्रत्य इहापि कस्मात् क्षमाय नश्चेदसि नोत शुलः । योगेश्वराणां गतिमन्धबुद्धिः कथं विचक्षीत गृहानुबन्धः ॥१२॥ The King was prattling incoherently because of his pride as a ruler. To him this Brahmanishtha Brahmin who was a friend to all, humbly spoke with a smile. 7 Brahman said : Rajan! what you said is true. If I feel your weight then I would feel your sarcasm. One who wants to go has a path to follow and a goal to reach. It is the body that is fat and not the soul. Only fool would consider the soul well fed Hunger, thirst, disease, fear, grief, wish, infirmity, sleep, pleasure of the senseobjects, anger, arrogance, sorrow, all these are to the body and not to me, who am the Atman.8-9 Shree Shukadav said : Thus replying to the remarks of the King that mari took up the palanquin and carried it as before, Rangan, the King of Sindh and Sauvir had genuine faith, and was therefore quite fit to learn philosophy he so keenly desired. Hearing these words of the Brahmin, illuminating and enlightening the King alighted from his palanquin and fell & his feet. His pride was humbled and he spoke begging his pardon. 10-11 "Pray tell me who you are ? Are you one of those maharshis who move about incognito as you wear a sacred thread on your body. Are you not one of the awadhutas libe guru Dattatraya. To which place you belong? Where do you come from? Are you not Kapildev ? Come ·358 दृष्टः थमः श्रीसंक्षिप्तभागयते पञ्चमस्कन्धे एकादशोऽध्यायः कर्मत आत्मनो चै भर्तुर्गन्तुर्भवतश्चानुमन्ये । यथासतोदानयनाद्यभावात् समूल इष्टो व्यवहारमार्गः ॥१३॥ स्थाल्यग्नितापात्पयसोऽभितापस्तत्तापतस्तण्डुलगर्भरन्धिः देहेन्द्रियास्वाशयसंनिकर्षात् तसंसृतिः पुरुपस्यानुरोधात् ॥१४॥ तन्मे भवानरदेवाभिमानमर्दन तुच्छीकृतसत्तमस्य । कृपीष्ट मैत्रीशमार्तवन्धो तरे सवध्यानमंहः ॥१५॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे दशमोऽध्यायः ॥१०॥ यथा अथैकादशोऽध्यायः ब्राह्मण उवाच अकोविदः कोविदवादवादान् वदस्यथो नातिविदां वरिष्ठः । न सूरयो हि व्यवहारमेनं तत्त्वावमर्शन सहामनन्ति ॥१॥ to me for my welfare ? How can one deeply attached to his house and family whose sense of understanding is blurred ever comprehend the ways of the Yogeshwar. I feel fatigued in performing my duties as a king. I think you also may have been fatigued by walking. If the pot is not real but, imaginary it is not possible to bring water in it. Similarly nothing can be accomplished by anything that is not real but imaginary Practical path in life therefore must be accepted as true. Just as thè pot becomes hot by fire, the heated pnt heats the water filled in it and the hot water cooks rice in the pot, similarly the body, the senses, the vital brcath, the mind are all affected by the contact of outside objects and environments; naturally therefore, the empirical ego, the Jivatman will also be affected. Out of my pride as a king, I have insulted you, You who are so good and noble-oh! Ye friend of the weak, pray pardon me so that I inay be free from the sin of having insulted a saint like you. 12-15 Thus ends chapter tenth of Book V CHAPTER XI The Bralimin spoke : Rajan, you arc ignorant, nevertheless you fall of wisdom, even then you will not be considered wise. The wise with their vision of reality, do not consider thc activities of the senses, as true. As long as the mind is subject to the vagarics of thic qualily ·श्रीसंक्षिप्तभागवते 359 पञ्चमस्कन्धे एकादशोऽध्यायः यावन्मनो रजसा पूरुषस्य सत्त्वेन या तमसा वानुरद्धम् । चेतोभिराफूतिमिरातनोति निरङ्कुशं कुशलं चेतरं वा ॥२|| दुःखं सुखं व्यतिरिक्तं च तीवं कालोपपन्न फलमाव्यनक्ति । आलिङ्गय मायारचितान्तरात्मा स्वदेहिनं संसृतियफ्रक्टः ॥२॥ गुणानुरकं व्यसनाय जन्तोः क्षेमाय नैर्गुण्यमयो मनः स्यात् । यथा प्रदीपो घृतवर्तिमश्चन शिसाःसधूमा भजति ह्यन्यदास्वम् ॥en द्रव्यस्वभावाशयकर्मकालैरेकादशामी मनसो चिकाराः । सहस्रशः शतशः कोटिशश्च क्षेत्रातो न मिथो न स्वतः स्युः ॥५॥ क्षेत्र आत्मा पुरुषः पुराणः साक्षात्स्वयंज्योतिरजः परेशः। नारायणो भगवान् वासुदेवः स्वमाययाऽऽत्मन्यवधीयमानः ॥६॥ न यायदेतां तनुभृन्नरेन्द्र विध्य मायां वयुनोदयेन । विमुक्तसद्गो जितपट्सपनो वेदात्मतत्वं भ्रमतीह तावत् ॥७॥ भ्रातत्यमेनं तद्भवीर्यमुपेक्षयाध्येधितमप्रमत्तः । गुरोहरेश्चरणोपासनास्त्रो जहि व्यलीकं स्वयमात्ममोपम् ॥८॥ ॥ इति श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे ब्राह्मणरहूगणसंवादे एकादशोऽध्याय ॥११॥ trio, the sattva, rajas and tamas, so long he acts unbriddled with his faculties both conative and cognitive and earns merits or commits sins. As fruit of those deeds, good or bad he is faced with that happiness or misery at their proper time. Mind is an attribute a creation of Maya, This mind by creating false impressions in the empirical cgo the jiva entails him and throws him in this wheel of worldliness As long as lamp consumes ghee and the wick, its flame it is mixed with smokc but, when that ghee, clarified butter and wich are burnt out, the flame mergeş into its true form the Light, likewise, if a man's mind is attached to the sense objects, he experiences the miseries of life but, when that mind is freed from all sense objects and gets devoid of all gunas, it reverts to its true form that leads it to the highest good. The cleven faculties of the mind are inſuenced by matter, and because of nature, destiny and time, they are divided and subdivided into hundreds and thousands, and crores. All these originate from the Self and not on their own or by themselves. The soul is self illuminating and all pervading. It has no birth, It is Narayan Vasudev who holds everything by his Maya. Therefore oh king, be vigilant at that mind which though is formidable is untrue but if neglected males onc forget the Sell. So beware and control it by the worship of the Lord and the guru. 1-8 Thus ends chapter cleventh of Book V ·नमः श्रीसंक्षिप्तभागवते 360 पञ्चमम्कन्धे द्वादशोऽध्यायः अथ द्वादशोऽध्यायः रहगण उवाच नमो कारणविग्रहाय स्वरूपतुच्छीकृतविग्रहाय । नमोऽवधूत द्विजवन्धुलिङ्गनिगृढनित्यानुभवाय तुभ्यम् ॥१॥ ज्वरामयार्तस्य यथागर्द सत् निदाघदग्धस्य यथा हिमाम्मः । फुदेहमानाहिविष्टद्दष्टेः ब्रह्मन् वचस्तेऽमृतमोपधं मे ॥२॥ यदाह योगेश्वर दृश्यमानं क्रियाफल सद्व्यवहारमूलम् । न ह्यञ्जसा तव्यविमर्शनाय भवानमुमिन् भ्रमते मनो मे ॥३॥ ब्राह्मण उवाच अयं जनो नाम चलन् पृथिव्यां यः पार्थिवः पार्थिव कस्य हेतोः । तस्यापि चायोरधि गुल्फजवाजानूरुमध्योरशिरोधरांसाः ॥ अंसेऽधि दार्वी शिविका च यस्यां सौधीरराजेत्यपदेश आस्ते । यस्मिन् भयान रूढनिजाभिमानो राजास्मि सिन्धुप्विति दुर्मदान्धः ॥५॥ CHAPTER XII Rahugan said : Oh Avadhuta 1 One with the corpus of the Lord the cause of this universe who considers this body as worthless, as against the blissful effulgence of the atman and who hidest that transcendental ecstacy in the garb of an ordinary Brahmin, to thee, I bow over and over again. Just as medicine is to a sick, cold water to the thirsty, your words are like nectar to me. Mly sense of understanding has been obfuscated by the bite of the serpant of arrogance the Ego. Oh best of the Yogis, you said that the action of carrying the palanquin and its fruit exhaustion appears true, but it is not true when philosophically vicwed My doubts as to what you said are not cleared. 1-3 The Brahmin replied : Rajan this man walking on the earth bearing the palanquin on his shoulders is formed of the same stuff the elements as an ordinary stone His legs, knces, thighs, chest, shoulder and the head all these are created from that clement the earth Over this there is that palanquin made of wood and in that palanquin is seated the model of clay which is blind with pride, known as the king of Sindh and Sauvir. In spite of all this being clay you keep those poor unhappy souls under duress without any compensation for their labour. You are inded merciless Nevertheless you call yourself the protector of your subjects. How will you look in the assembly of the wise. This fat, lcan, small big causc, cffect, living, dead, all these distinctions are imagined ·श्रीसंक्षिप्तमागवते 361 पञ्चमस्कन्धे द्वादशोऽध्यायः शोच्यानिमांस्त्वमधिकष्टदीनान् विष्टया निगृहन्निरनुग्रहोऽसि । जनस्य गोप्तास्मि विकत्थमानो न शोभसे वृद्धसभालु धृष्टः॥६|| एवं कृशं स्थूलमणुर्वृहद्यद् असच सजीवमजीवमन्यत् । द्रव्यस्वभावाशयकालकर्मनानाजयायेहि कृतं द्वितीयम् ॥ शानं विशुद्ध परमार्थमेकमनन्तरं त्वयहिब्रह्म सत्यम् । प्रत्यक प्रशान्तं भगवच्छन्दसंशं यहासुदेवं कवयो वदन्ति ||८|| रहगणैतत्तपसा न याति न चेज्यया निर्धपणाद् गृहाहा । न च्छन्दसा नैव जलाग्निसूर्यविना महत्पादरजोऽभिपेकम् ॥९॥ अहं पुरा भरतो नाम राजा विमुक्तदृपश्रुतसङ्गबन्धः । आराधनं भगवत ईहमानो मृगोऽभवं मृगसङ्गाद्धतार्थः ॥१०॥ सा मां स्मृतिर्मुगदेहेऽपि वीर कृष्णाचनप्रभवा नो जहाति । अथो अहं जनसङ्गादसको विशङ्कमानोऽविवृतश्चरामि ॥१२॥ तस्मान्नरोऽसङ्गसुसङ्गजातशानासिने हैव चिमणमोहः। हरि तटीहाकथनश्रुताभ्यां लब्धस्मृतियांत्यतिपारमध्यनः ॥१२॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे ब्राह्मणरहगणवादे द्वादशोऽध्याय ॥१२॥ in the illusion. Ignorance is imaginary and therefore false and untrue. Brahman alone is true. It is pure and perfect, full of wisdom in form, one without a second, tranquil and serene. To him the wise call Bhagwan or Vasudev. Oh Rahugan, this Brahma the absolute cannot be attained by austerity, sacrifice, abnegation, distributing food to the poor or by the study of Vedas or by invoking the Water, Fire or Sun God, but it can only be attained by bathing in the dust of the feet of the Great, meaning by the service of the great and the holy. 4-9 Formerly I was a king named Bharat. I was highly desirous of invoking the Lord for my welfare I thercfore gave up all my contacts and associations of this world and the other world but becausc of my great attachment to a decr, I fell and I was born as a deer in my next life. In that body of a deer I retained my memory because of the grace of the Lord. Then I died and gave up my frame of a dcer, and was born as a Brahmin in this life. In this life I remain aloof from all people, in solitude for fear of being attached in life once again, because I know that when the delusion is destroyed by the sword of wisdom acquired by the company of ascetics, and the renowned, then alone by hearing and chanting His rhymes, will one be able to see and rcalise the self within and transgress this difficult path of worldliness. 10-12 Thus ends chapter thelfth or Book V 46 ·श्रीसंक्षिप्तभागवते 363 पञ्चमस्कन्धे चतुर्दशोऽध्यायः क्षेत्रं पुनरेवावपनकाले गुल्मतृणधीरुद्भिर्गहरमिव भवत्येवमेय गृहाश्रमः कर्मक्षेत्रं यस्सिन्न हि कर्माण्युत्सीदन्ति यदयं कामकरण्ड एप आवसथः ॥५॥ कचिदातपोदकनिभान् विषयानुपधावति पानभोजनन्यवायादिव्यसनलोलुपः ॥६॥ कचित्सरुदवगतविषयवैतथ्यः स्वयं पराभिध्यानेन विभ्रंशितस्मृतिस्तयैव मरीचितो- यप्रायांस्तानेवाभिधायति । कचिदुलूकझिल्लीस्वनवदतिपरुपरभसाटोपं प्रत्यक्षं परोक्षं या रिपुराजकुलनिर्मत्सितेनातिन्यथितकर्णमूलहृदयः ॥७॥ स यदा दुग्धपूर्वसुरुतस्तदा कारस्करकाकतुण्डाद्यपुण्यद्रुमलताविपोदपानवदुभयार्यशून्यद्रविणान् जीवन्मृतान् स्वयं जीवन्म्रियमाण उपधावति । क्वचिदासाद्य गृहं दाववत्यियार्थयिधुरमसुखोदकं शोकाग्निना दह्यमानो भृशं निर्वेदमुपगच्छति ॥८॥ क्वचित्कालविपमितराजकुलरक्षसापहतप्रियतमधनासुः प्रमृतक इव विगतजीवलक्षण आस्ते ॥९॥ कचिच्च दुःसहेन कायाभ्यन्तरवह्निना गृहीत- सारः स्वकुटुम्याय क्रुभ्यति । स एव पुननिंद्राजगरगृहीतोऽन्धे तमसि मनः शून्यारण्य इव शेते नान्यत्किचन वेद शव दयापविद्धः ॥१०॥ अध्वन्यमुप्मिन्निम उपसर्गास्तथा सुखदुःपरागडेपभयाभिमानप्रमादोन्मादशोकमोहsporadically as weeds, grass, and creepers and with the cobwebs forming on them, the field looks more like a jungle, similarly this life is a field of actions, wherein if the seeds of innate subliminal tendancies and desires are allowed to remain and not destroyed, then it renders the house into a hot bed of selfishness and desires. 2-5 At times when one loses the correct perspective in life, he goes head. long in eating, drinking and merry making, by unrestrained indulgence in objects of enjoyment which are false like a mirage; Sometimes, he hears the dreadful hoots of otsis and other noises of cricket etc. or of insects or of insults from the state servants, which are very painful to him, sometimes he remains burning with grief as if surrounded by a conlagration and becomes miserable in his own house for want of objects, so dear to him. It may also happen that the state officials lose their sense of propricty and become devils and deprive him of his sealth by force It is then that he loses all interest in life and though alive lives as if dead. Again it so happens that the smouldering fire of unhappiness within himself becomes so unbearable that he loses his vital energy and gets chagrind with his own family and when exhausted he is devoured by the boa of infatuation in this wilderness of existence sinks into the grim darkness of ignorance and lies like a log of wood, as if dead, unmindſul of everything around. 6-10 In this great wilderness of life, happiness, misery, love, hatc, danger, ·थीसंक्षिप्तभागवते 364 पश्चमस्कन्धे चतुर्दशोऽध्यायः लोभमात्सर्येविमानक्षुत्पिपासाधिव्याधिजन्मजरामरणादयः ॥११॥ कापि देवमायया खिया भुजलतोपगूढः प्रस्कन्नविवेकविशानो यदिहारगृहारम्माफुलहदयम्तदाश्रयावसक्तमुतहि- तृकलत्रभाषितावलोकविचेष्टितापहृतहृदय आत्मानमजितात्मापारेऽन्धे तमसि प्रहिणोति ॥१२॥ निरवरोधः स्वैरेण विहरनतिरपणबुद्धिरन्योन्यमुपनिरीक्षणादिना ग्राम्यकर्मणेय विस्मृतकालावधिः । क्वचिद् गृहेषु रंस्यन् यथा धानरः व्ययायक्षणः ॥१३॥ पयमध्यन्यवरुन्धानो मृत्युगजभयात्तमसि गिरिकन्दरमाये । प्रयचिच्छीतयातायनेकदैषि- कभौतिकात्मीयानां दुःसानां प्रतिनिवारणेऽकल्पो दुरन्तविपण्ण आस्ते । पचचिन्मिथो व्ययहरन् यत्किचिद्धनमुपयाति वित्तशाट्येन । पचचित्क्षीणधनः शय्यासनाशनाधुपभोगविहीनो यावद प्रतिलब्धमनोरथोपगतादानेऽवसितमतिस्ततस्ततोऽयमानादीनि जनादभिलभते ॥१४॥ एतस्मिन् संसाराध्वनि नानाक्लेशोपसर्गवाधित आपन्नविपन्नो यत्र यस्तमुह पावेतर- स्तत्र विसृज्य जातं जातमुपादाय शोचन्मुहान् विभ्यद्विपदन क्रन्दन संदृप्यन् गायनहामानः साधुवर्जितो नैवावर्ततेऽद्यापि यत आरब्ध एप नरलोकसार्थः ॥१५॥ egoity, inertia, insanity, grief, infatuation, cupidity, envy, anger, insults, hunger, thirst, worries, mental and physical, birth and death these impeding elements are found lying scattered all over in the path of man and if per chance he is embraced by a beautiful demsel like woman, he loses his reason and understanding, and when enslaved by her, he is harassed, by the taunts and tirades of that wife and her children and becomes miserable. The soul that wanders in the wilderness of existence, without scruples becomes debased and profligate and indulges indiscreteely in sexual pleasures like a monkey, so much so, that he forgets his own end. Further while treading the path in this cycle of existence he falls in the deep dark chasm of a big mountain, where death in the form of an elephant awaits him; sometimes, he is not able even to ward off the physical sufferings such as extreme cold, heat and winds, befalling him and to those whom he calls his own, and experiences great misery. Sometimes he makes some money by deceit, in transactions but when all that wealth is destroyed, it destroys with it his means of enjoyment also. His desires and cravings not fulfilled, he once again tries and adopts foul means to satisfy them and suffers insults and contempt from the people. 11-14 Thus this multitude of beings grieved by anguish and hurdles, feels miserable and lost in this difficult path of life and accepting those that are born and rejecting and forsaking those that are dead experiencing pleasure and pain, fear and grief, it has not yet returned since it started, ages ago for want of prudent or a saintlike guide amongst them. 15 ·श्रीसंक्षिप्तमागयते 365 पञ्चमस्कन्धे चतुर्दशोऽध्यायः रहगण त्वमपि छध्यनोऽस्य संन्यस्तदण्डः कृतभूतमैनः । असज्जितात्मा हरिसेवया शितं शानासिमादाय तरातिपारम् ॥१६॥ राजोवाच न ह्यद्भुतं त्वच्चरणाजरेणुभिहतांहसो मक्तिरधोक्षजेऽमला । मौहर्तिकाद्यस्य समागमाच्च मे दुस्तर्कमूलोऽपहतोऽविवेकः ॥७॥ नमोमहद्भ्योऽस्तु नमः शिशुभ्यो नमो युवभ्यो नम आवटुभ्यः । ये ब्राह्मणा गामवकृतलिझाश्चरन्ति तेभ्यः शिवमस्तु राक्षाम् ॥१८॥ श्रीशुक उवाच इत्येवमुत्तरामातः स वै ब्रह्मर्पिसुतः सिन्धुपतय आत्मसतत्वं विगणयतः परानुभावः परमकारुणिकनयोपदिश्य रहगणेन सफरुणमभिवन्दितचरण आपूर्णिय इव निभृतफरणो- म्याशयो धरणिमिमां विचचार ॥१९॥ सौवीरपतिरपि सुजनसमवगतपरमात्मसतत्त्व यात्म. न्यविद्याध्यारोपितां च देहात्ममति विससर्ज । वं हि नृप भगवदाश्रितानुभावः ॥२०॥ King Rahugana you are also a traveller treading the same track. Therefore, banish all your desires to punish and penalise others and be friend to all the creatures, cast off your delusion and do not run after objects mundane, and dedicating yourself to Shree Hari transgress this world of woes, with that sword of wisdom sharpened by the service of the Lord. 16 The King replied : Bhagwan, My sins have been destroyed by the dust of your lotus-like feet and there has dauned in me, that immaculate, devotion. My indiscreetions and my erroneous notions have vanished cven by my momentary contact of great man like you. There is nothing surprising about it. Those Brahmins young and o'd who ramble about, the carth as avadhutas ( who pretends to be stolid, shabby, and maniac, in looks, to escape molestation by individuals or crowds but who are inwardly on the path of illumination) may they effect good of the kings by their benediction 17-18 Shoe Shukadev said : Oh ye son of Uttara King Parikshit! thus, that son of Brahmarshi, disregarding his insults out of extreem compassion revealed to King Rahugan the Inowledge of the Atman. Rahugan bowed to him with love and devotion. Bharat whose mind and senses are calm composed and conditioned, then, continucd his rambles. The king who had grown wiser now, by the preachings of Bharat, gave up all his deeply rooted attachments to his body and all that he called his own, out of ignorance and nescience. This is the result of contact with a great devout. 19-20 ·366 श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे पञ्चदशोऽध्यायः यक्षाय धर्मपतये विधिनैपुणाय योगाय सांस्यशिरसे प्रकृतीश्वराय । नारायणाय हरये नम इत्युदारं हास्यन्मृगत्वमपि यः समुदाजहार ॥२१॥ य इदं भागवतसभाजितावदातगुणकर्मणो राजभरतस्यानुचरितं स्यस्त्ययनमायुष्यं धन्यं यशस्यं स्वापवयं यानुणोत्यारयास्यत्यभिनन्दति च सर्वा फ्याशिप यात्मन आशास्ते न कांचन परत इति ॥२२॥ ॥ इति श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे भरतोपाख्याने नाम त्रयोदशचतुर्दशायध्यायौ ।।१३-११॥ अथ पञ्चदशोऽध्यायः श्रीशुक उवाच भरतस्यात्मजः सुमतिर्नामाभिहितस्तदंशे गयो राजपिप्रवर उदारश्रवा महापुरुपतां प्राप्तः ॥१॥ स वै स्वधर्मेण प्रजापालनपोपणप्रीणनोपलालनानुशासनलक्षणेनेज्यादिना च भगवति महापुरुपे परावरे ब्रह्मणि सर्वात्मनाप्तिपरमार्थलक्षणेन ब्रह्मपिच्चरणानुसेवया- ऽऽपादितभगवद्भक्तियोगेन स्वयमुपलभ्यमानब्रह्मात्मानुभवोऽपि निरभिमान एवावनिम- जगुपत् ॥२॥ यत्प्रीणनाहिपि देवतियङ्मनुष्यवीरुत्तृणमाविरिश्चात् । प्रीयेत सद्यः स ह विश्वजीवः प्रीतः स्वयं प्रीतिमगाद्यस्य ॥३॥ "Oh yagna swarup! defender of faith, giver of fruits and bestower of boons yoga personified and the Lord of Prakriti to you, oh Sire! I pay my homage." Exclaiming these words Bharat gave up his frame of a deer. Those that describe, praise, or hear this account of Rajarshi Bharat that gives fame, heaven and beautitude have all their desires fulfilled whatever they be. 21-22 Thus ends chapters thirteenth and fourteenth of Book V CHAPTER XV Shree Shukadev continued : The Rajarshi Bharat had a son named Sumati. In their dynasty a king named Gaya flourished who was famous. as the best among the Rajarshis. He ruled his subject on the tenets of righteousness He kept his people, appeased and happy but if they misbehaved they were also chastised or punished By his services to the wise besides performing sacrifices he had experienced often the form immaculate of the self within and had dedicated himself and surrendered his all to the Lord. Nevertheless he ruled his subjects without any pride or ego. 1-2 The Lord of sacrifice the life giver of the universe by whose appcasement, ·श्रीसंक्षिप्तभागयते 367 पञ्चमस्कन्धे पोडशोऽध्यायः गयागयत्या चित्ररथः सुगतिरवरोधन इति त्रयः पुत्रा बभूवुस्त हंशो विरजान्तो बभूव ४ यत्रतं शमिमं विरजश्चरमोद्भव । अकरोदत्यलं कीा विष्णुः सुरगणं यथा ॥५॥ ॥ इति श्रीसंक्षिप्तभागवते पयमस्कन्धे प्रियतवशानुकीर्तन नाम पचदशोऽध्यायः ॥१५॥ अथ पोडशोऽध्यायः राजोवाच उक्तस्त्यया भूमण्डलायामविशेषो यावदादित्यस्तपति यत्र चासो ज्योतिषां गणैश्चन्द्रमा घा सह दृश्यते ॥१॥ प्रियवतरथचरणपरिसातैः सप्तभिः सप्त सिन्धव उपक्लप्ता यत पतस्याः सप्तद्वीपविशेषविकल्पस्त्वया भगवन् सलु सूचित पतदेवासिलमबं मानतो लक्षणतश्च सर्व विजिशासामि । भगवतो गुणमये स्थूलरूप आवेशितं मनो ह्यगुणेऽपि सूक्ष्मतम आत्मज्योतिपि परे ब्रह्मणि भगवति वासुदेवारये क्षममावेशितुं तदु हेतुद्गुरो. ऽहस्यनुवर्णयितुमिति IRIT ऋपित्याच न चै महाराज भगवतो मायागुणविभूतेः काष्टां मन सा वचसा वाधिगन्तुमलं विवुधा- all the divinities from Brahma down to animals and birds and the entire vegetation are pleased and satisfied was himself pleased on the king Gaya. 3 This king Gaya had three sons named Chitrarath, Sugati and Avarodhana by his wife Gayanti. This dynasty lasted up to king Viraja. King Viraja was the last king in the line of Priyavrata. King Viraja adorned his subjects as Vishnu adorns the gods. Thus ends chapter fifteenth of Book V CHAPTER XVI The King said : About the size of the earth, you said, that as far as the rays of the Sun reach, and as far as the Moon and the constellation of stars, are visible, to its farthest limit on the vast expanse of this Earth, that is the size of the earth. You also said by wheels of the chariot of King Priyavrata seven seas were formed and with it the seven different islands came into existence, on this earth. I am anxious to b now their dimensions and their description. Master, please describe the corporeal form of the Lord (the Universe) so that the mind that is fixed in the gross form of the divine may easily enter the abstract, the selfluminous omnipresent Bhagwan Vasudev. 1-2 The Rishti replied : Rajan, one is unable to comprehend, by his ·थीसंक्षिप्तभागवते 368 पञ्चमस्कन्धे पोडशोऽध्यायः युपापि पुरुषस्तस्मात्प्राधान्येनैव भूगोलकविशेष नामरूपमानलक्षणतो व्याप्यारयामः ॥३॥ यो वाय द्वीपः समवर्तुलो रथा पुष्करपत्रम् । यस्मिन्नव वर्षाण्यष्टभिर्मर्यादागिरिभिः सुविभक्तानि भवन्ति । एषां मध्ये इलावृतं नामाभ्यन्तरवर्प यस्य नाभ्यामवस्थितः कुलगिरिराजो मेरुः कणिकाभूतः । उत्तरोत्तरेणेलावृतं नीलः श्वेत' शृङ्गवानिति त्रयो रम्यक हिरण्मयकुरूणां वर्षाणां मर्यादागिरयः । दक्षिणेनेलावृत निपधो हेमकृटो हिमालयो हरिवर्पकिम्पुरुपभारतानां यथासंख्यम् । पूर्वेण च माल्यवद्दगन्धमादनापानीलनिपघायती केतुमालभद्राध्ययोः सीमानं विदधाते । मन्दरो मेरमन्दर सुपावः कुमुद इति मेरोश्चतुर्दिशम घष्टम्भगिरयः ॥४॥ देयोद्यानानि च भवन्ति चत्वारि नन्दनं चैत्ररथं वैभ्राजक सर्वतोभद्रामिति ॥५॥ अरणोदा नाम नदी मन्दरगिरिशिखरान्निपतन्ती पूर्वेणेलावृतमुपप्लाययति । जम्बू नाम नदी मेस्मन्दरशियरादवनितले निपतन्ती दक्षिणेनात्मानं यावदिलावृतमुपस्यन्दयति । तापदु mind or speech the majesty and grandeur of maya of the Divine even if, he were to get a span of life as long as that of a god; nevertheless I will describe to you the main gcographical features, such as name, form and dimensions with their characteristics. In this round lotus leaf like shaped island, there are nine continents, which lie demarcated by the cight mountains One that is in the centre is known as Ilavrata. Right in the centre of that continent is situate, the Meru, king of the hills In the north of Ilavrata, the threr mountains, Nil. Shucta, and Shrungasan arc situate on the border line of the territories of Ramyah, Hıranyamaya and Kuru demarcating the regions on the south of Ilavrata are Nishidha, Hemakuta and Himalaya, mountains, demarcating Harivarsh, Kimpurush and Bharat. Malayan and Gandhamadan these two hills on the west and cast of Ilavrata are on the borders of Nil, Nishad, Ketumal and Pladra shwa, res,ectively indicating the boundaries of those territories on the four sides of mount Meru, arc situate the four mountains of Mandar, Meru Mandar, Supraswa and Kumud, which look like the supports of mount Aleru.4 Thie four famous gardens of the gods named Nandan, Chaitraratt, Vaiblirajık and Survalo-bhadra, arc situate on this mount. 5 Meru-Rner Arunodha falling from the peak of Manar, renders fertile the eastern region of llassata. Riter Jambu flowing from the pead Alert Mandar, Serulizes the soulsern region of Ilas rara, Waters of this rich ·श्रीसंक्षिप्तभागवते 369 पशमस्कन्धे सप्तदशोऽध्यायः भयोरपि रोधसोयां मृत्तिका तसेनानुविध्यमाना वाय्वर्कसंयोगविपाकेन सदामरलोकाभरणं जाम्बूनदं नाम सुवणं भवति । पञ्च मधुधाराः मुपाशिवरात्पतन्त्योऽपरेणात्मानमिला. वृतमनुमोदयन्ति । कामदुधा नदाः कुमुदाग्रात्पतन्तस्तमुत्तरेणेलावृतमुपयोजयन्ति ॥क्षा नारदादयो विशतिगिरयो मेरोः मूलदेशे परित उपक्लप्ताः । जठरदेयकूटौ मेगं पूर्वणापरेण पवनारियात्रौ दक्षिणेन कैलासकरवीरो उत्तरतस्विटङ्गमकरौ । मेरोमनि भगवत आत्मयोनमध्यत उपक्लप्तां पुरी समचतुरस्रां शातकौम्भी बदन्ति । तामनु परितो लोकपालानामप्टानां यथादिशं यथारूपं तुरीयमानेन पुरोऽष्टायुपरलप्ताः ॥ ॥ इति श्रीमक्षिप्तभागवते पचमस्कन्ने भुवनकोशवर्णनं नाम पोडशोऽध्यायः ॥१६॥ . अय सप्तदशोऽध्यायः श्रीशुक्र उवाच तत्र भगवतः विप्णोविक्रमतो वामपादङ्गुष्ठनखनिर्मिन्नोाण्डकटाहविवरेणान्तः प्रविष्टा या बाह्यजलधारा महता कालेन दियो मूर्धन्ययततार यत्तद्विष्णुपदमाहुः । वीरप्रत औत्तानपादिः परमभागवतोऽस्मत्कुलदेवताचरणारविन्दोदकमित्यधुनापि परमादरेण शिरसा When it drenches the earth, on both the banks and is heated by the Sun produces " Jambunad" a kind of gold, -five rivers from mount Suparshwa flowing in the west, enriches the soil of Ilavrata. The northern part of Ilavrata is watered by river Kamadugha flowing from mount Kumuda.6 Twenty hills Narad, and others are at the foot of mount Meru. In the cast of Meru, are situate the mounts of Jathar and Devlut, in the west Pavan and Pariyatra, on the south, Kailas and Karsir, and in the north, Trishrunga and Makar. In the centre on the peak of mount Meru there is a square city built by Brahmadev. All around this city there arc eight other cities of Indra and other Lokpalas, extending from east to the other quarters in their respective order of colours. 7 Thus ends chapter Sixteenth of Book V CHAPTER XVII Shree Shukadev said : A portion of the crust of the upper layer of the universe was broken by the left toc of the Bhagwan Trivikrama Vaman, which made a hole into it. A flux of water from outside entered into that holc which after a very long time descended on the top of the heaven, which is known as Vishnupada, and that stream of water is known 47 ·In llavrata Bhagwan Shankar meditates, on the idol or Sankarshan श्रीसंक्षिप्तभागवते 370 पञ्चमस्कन्धे सप्तदशोऽध्यायः विभति । ततः सप्त ऋपयस्तत्मभावाभिज्ञा यां मुक्तिमिवागतां मुमुक्षय इव सबहुमानमद्यापि जटाजूटैरहन्ति ब्रह्मसदने निपतति ॥१॥ तत्र चतुर्धा भिद्यमाना चतुर्भिनामभिश्चतुर्दिशमभिस्पन्दन्ती सीतालकनन्दा चक्षुर्भद्रेति। सीता ब्रह्मसदनाद् भद्राश्ववपं प्राच्यां दिशि क्षारसमुद्रमभिप्रविशति । माल्यवच्छिखरा- निप्पतन्ती केतुमालमभि चक्षुः प्रतीच्यां दिशि सरित्पति प्रविशति । भद्रा मेरुशिरसोनिपतिता उत्तरांस्तु कुरुनभित उदीच्यां दिशि जलधिमभिप्रविशति । तथैवालकनन्दा दक्षिणेन ब्रह्मसदनाद्यहनि गिरिकूटान्यतिक्रम्य भारतमभि वर्ष दक्षिणस्यां दिशि जलधिमभिप्रविशति यस्यां स्नानाथ चागच्छतः पुंसः पदे पदेऽश्वमेधराजसूयादीनां फलं न दुर्लभमिति ॥२॥ तत्रापि भारतमेव वर्ष कर्मक्षेत्रमन्यान्यष्ट वर्षाणि पुण्यशेपोपभोगस्थानानि व्यपदिशन्ति ॥३॥ नवस्वपि वर्षेषु भगवान्नारायणो महापुरुषः पुरुषाणां तदनुग्रहायात्मतत्त्वन्यूहेनात्मना चापि संनिधीयते । इलावृते तु भगवान् भवः । भगवतश्चतुर्पतमहापुरुषस्य तुरीयां तामसी भूर्ति संकर्षणसंधामात्मसमाधिरूपेण संनिधाप्यैतदभिगृणन् भव उपधावति । as Vishnupadi. Dhruva the son of Uttanpad the valient, even now vcnerates this water as water from the feet of their family deity. I The seven Maharshis, who know the prowess of this Vishnupadi hold her in high reverence in their matted locks of hair, like aspirants longing for mukti would welcome and respect liberation. From there that flow of water, comes to the abode of Brahma; there it is divided and into four directions as Sita, Alakananda, Chakshu, and Bhadra, rivers. River Sita flows, castward from Brahmasadan, through the Bhadrashwa territories on the East and mcets the Kshar scas The River Chakshu entering the province of Ketumal in the west meets the occan. River Bhadra cnters the Kuru territory in the north and falls into the sca Similarly Alaknanda, crossing scveral rocky mountains mects the sea in Bharatvarslia in the south. Those that bathe in this holy river, get the fruit of performing Ashvamedha and Rajsuya Yagna, at every stridc. 2 In thesc nine continents, Bliaratkhand is known as the land of actions while the other cight continents are known as pleasure grounds for enjoyment of merits. Bhagwan Narayan inhabits thicse ning continents in different forms to shower his grace on those living there 3 flows from the four idols of Narayan (Vasudev, Pradumna, Aniruddha and ·श्रीसंक्षिप्तभागयते 371 पञ्चमस्कन्धे अष्टादशोऽध्यायः ॐ नमो भगवते महापुरुषाय सर्वगुणसंख्यानायानन्तायाव्यक्ताय नम इति ॥४॥ यमाहुरस्य स्थितिजन्मसंयम त्रिभिविहीनं यमनन्तमृपयः । न वेद सिद्धार्थमिव कचित्स्थित भूमण्डलं मूर्धसहस्रधामसु ॥५॥ यस्याद्य आसीद् गुणविग्रहो महान् विज्ञानधिष्ण्यो भगवानजः किल । यत्सम्भवोऽहं त्रिवृता स्वतेजसा वैकारिक तामसमैन्द्रियं सृजे ॥६॥ यन्निर्मितां कयपि कर्मपर्वणी मायां जनोऽयं गुणसर्गमोहितः । न वेद निस्तारणयोगमञ्जसा तस्मै नमस्ते विलयोदयात्मने ॥७॥ ।" इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे सप्तदशोऽध्याय ॥१७॥ R अथाप्टादशोऽध्यायः श्रीशुक उवाच भद्रश्रया नाम धर्मसुतस्तत्कुलपतयः पुरुपा भद्राश्यवर्षे साक्षाद्भगवतो वासुदेवस्य प्रियां Sankarshan). His incantation is- Om Namo Bhagwate Mahapurushaya Saryagupasankhyanayanantaya Avyaktaya Namah (I bow to that Divine Purush from whom all qualities are manifest but who is himself unmanifest, infinite, and immeasurable.) 4 The Rishis call you infinite because though, you are the cause of the creation, prservation and dissolution of the universe, You are above it. You even do not know that this universe, like a mustard seed, is perched somewhere on one of your thousand heads 5 From this secd, came forth the Mahat Tattwa the Massive (energy) evolute, from this evolute, came out Brahma the knowledge personified, and from him, I am crcated and I in my turn through the tripartite ego create the celestials, the main elements, and the senses. 6 A dcluded one, in this world of quality trio, sometimes knows that the Lord has created Maya, that entwines one in the knots of actions the karma, but is not able to know, how to transgress at To Thee that sopreme entity the cause of rise and dissolution of this universe, wc pay our homage.7 Thus ends chapter seventeenth of Book V CHAPTER XVIII Shrec Shukadev said : In the contincnt of Bhadrashrava son of Dharma named Bhadraslırava, with his attendants and citizens worships ·372 dcar form of the Lord, with signal devotion along with othicr pcople श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे अप्टादशोऽध्यायः तर्नु धर्ममयीं हयशीर्षाभिधानां परमेण समाधिना संनिधाप्येदमभिगृणन्त उपधावन्ति । ॐ नमो भगवते धर्मायात्मविशोधनाय नम इति ॥१॥ भद्रश्रवस ऊचुः अहो विचित्रं भगवद्विचेष्टितं ध्यन्तं जनोऽयं हि मिपन्न पश्यति । ध्यायन्नसद्यहिं विकर्म सेवितुं निहत्य पुत्रं पितरं जिजीविषति ॥२॥ चदन्ति विश्वं कवयः स्म नश्वरं पश्यन्ति चाध्यात्मविदो विपश्चितः । तथापि मुह्यन्ति तयाज मायया सुविस्मितं कृत्यम नतोऽस्मि तम् ॥३॥ वेदान् युगान्ते तमसा तिरस्कृतान् रसातलाद्यो नृतुरङ्गविग्रहः । प्रत्याददे वै कवयेऽभियाचते तस्मैः नमस्तेऽवितथे . हिताय ॥४॥ इति हरिवर्षे चापि भगवान्नरहरिरूपेणास्ते तयितं रूपं महापुरुषगुणभाजनो महाभागवतो महादोऽव्यवधानानन्यभक्तियोगेन सह तद्वर्षपुरुपैरुपास्ते इदं चोदाहरति । ॐ नमो भगवते नरसिंहाय नमस्तेजस्तेजसे आविराविर्भव वज्रनस वज्रदंष्ट्र कर्मा- Hayagriva (deity with a horses' head) the idol of Lord Vasudev with full concentration of the mind; its itcanitation martra is, Om Namo Bhagavate Dharmayatma Vishodhanaya Namah. [We bow to that revered form of Dharma (righteousness) which purifies the mind and renders it holy.] 1 Bhadrashravas extols : How strange and incomprehensible are the ways of the Lord that a killer never beholds the invisible (Kal) time, that will also kill him. He does not see, actions that are wrong, or actions that are prohibited or denied by the shastras, A son wishes to live by killing his father, oh Ye unborn ! the learned and the erudites call this world transitory and the knowers of self, the atmavetta call it perishable, nevertheless they are deluded by your Maya. This, your illusive creation is indeed marvellous My obeissance to thee my Lord. When at the end of the ages, the four Vedas were carried away by the daityas to rasatal one of the netherworlds you took this human form (of Hayagriva ) with the head of a horse and rescued them, and gave them to Brahmadev. We pay our homage to that Lord Hayagriva, whose volition are truc and righteous, and who is the benefactor of all. 2-4 In the continent of Harivarsha the Lord dwelleth as Shrce Narahari, Pralılad the grcat devout who has the virtues of the grcat, involes that living there. Their incantation, is as fallous : i bow unto thint Lord Nrasinh the lustre of the lustrous, ol: (liol with claws lilc thc dunderbolt, and teeth rivalling thic levin. pray ·- सकन्धे पर पद पर बरन्डरर रूस मानी और वन्दर सिन् सन्मने शिरनिधि भई न पास नो मरेकी समारभुत नशे २ न। ८ भार पड- द तियरान मन्दिर सरिता समारने सुरा। हरारमवत कुल्ले महशुग मन्नर तति प्रमो यदि हरिह सासाशन सरिमा मानिस तोमोसितम्। हिन्धा महले पनि सजनेले र मरत्व दपता दमनाम् ॥२॥ तलादजोगादिगदमन्नानदामादेवाधिमूरन् हिन्वा गृह सहतियार नसिहराई मजाकोभर मिति ०५ केनुनाने तद्भगवतो मापामर कान्देर रूप परमसमाभियोगेन रमा देषी ममापते. १हिदानिय तभर्तभिरपास्ते इद चोदाहरति । manifest and burn our seed of coure and depend our darkness Om swaha may my mind become fearle Om Ashrum 5 Vai good beude the world \n the wicked gre up their qutle Jlni every one harbour feelings of mutual good will in our mind entertain good thoughts. May our mind and intellect be always in the Lord without any expectation or desire Let there be ro atachme t to liome wife, children, wealth or relations If there is to be any contact or company Ict that be of the good or the devouts One fulfilling the desses of 11 senses does not get even that much satisfaction wuh 7 1 gets by subsisting merely on alms, sufficient for his living Oic who is devoted to the Lord without any desire for ren ard iras all the urtnes ud the duumitics living in hum How can one, devoid of dus otion to the lord hızıc ilic virtues of the great, if hc runs unrestruined, after objects of senses Just as water is the life blood of acquatic animals so is the lord the soul, and the life blood of human beings Ilc who forsakes the Iord and gets attached to thc house and fimily thouglı lit may be considered grcic by others then, that greatness of such man or woman is in age only Therefore banish all desires, liumiliation, funt, prudc anger sorrow ctc. the cause of all miscries and Icaic the house thc nierry go round of this pragmatic existence and surrender to Lord Nrisinha that renders one frce and fearless from all directions G-10 In hetumal thic daughters of the Prajapatis with their husban है ·374 श्रोसंक्षिप्तभागवते पश्चमस्कन्धे अष्टादशोऽध्यायः ॐ ह्रां ह्रीं हूं ॐ नमो भगवते हृषीकेशाय सर्वगुणविशेविलक्षितात्मने आकृतीनां चित्तीनां चेतसां विशेषाणां चाधिपतये पोडशकलाय च्छन्दोमयायान्नमयायामृतमयाय सर्वमयाय सहसे ओजसे वलाय कान्ताय कामाय नमस्ते उभयत्र भूयात् ॥११॥ स्त्रियो व्रतैस्त्वा हृपिकेश्वरं स्वतो हाराध्य लोके पतिमाशासतेऽन्यम् । तासां न ते चै परिपान्त्यपत्यं प्रियं धनायूंषि यतोऽस्वतन्त्राः ॥१२॥ स वै पतिः स्यादकुतोभयः स्वयं समन्ततः पाति भयातुरं जनम् । स एक एवेतरथा मिथो भयं नैयात्मलाभादधि मन्यते परम् ॥१३॥ स त्वं ममाप्यच्युत शीर्षण पन्दितं कराम्बुजं यत्त्वदधायि सात्यताम् । विभपि मां लक्ष्म वरेण्य मायया क ईश्वरस्येहितमूहितुं विभुरिति ॥१४॥ meditate with concentration on the illusory form of the god of Lose. Their Mantra is our salutation to thee Risbibesh, whose form is bede. cked by everything excellent and who Lords over actions, energy and objects, eleven senses and five objects these sixteen form your categories, as you can only be approached and attained through ceremonies enjoined in the Vedas You are Vedas incarnate. Your body is nourished by food, permeated with ambrosia you are omnipresent and all pervading. You are the fountain of courage, ability and strength, you are the band somest of all May we always bow to thee. Laxmiji extols : Oh the Lord of senses, women hope for good husbands in life through your worship and vows, but that is not proper. They canot protect themselves, their children, their wealth and their lics, as they are dependent. He alonc who is himself without fear is able to protect others from fear He alone is worthy to become a husband, who is himself without fear as he is able to protect those that arc dependent on lum from fear from all sides You alone are such fearless and all powerful and therefore no one other than yourself can become our Lord, because you do not consider any other gain in life grcater than the realisation of ones onn form the Sclf. Oh Achyuta pras lay your lotus like palm of benediction graciously on my head, which you lay on the heads of your votaries. As you keep me on thy breast as the Shrisatsa marh, I cannot say that you liarc no tender feelings for me but at the same time it is not that special favour and regard that you slow to your des oleos, by laying your hand on their licads. Insercetable are your ways oh Lord, who can fathom them! 11-14 ·श्रीसंक्षिप्तभागयते 375 पञ्चमस्कन्धे अष्टादशोऽध्याय: रम्यके च भगवत. प्रियतमं मात्स्यमवताररूपं मनोः प्राक्प्रदर्शितं स महता भक्तियोगेनाराधयतीदं चोदाहरति । ॐ नमो भगवते मुख्यतमाय नमः सत्त्वाय प्राणायौजसे सहसे वलाय महामत्स्याय नम इति ॥१५॥ भवान् युगान्तार्णव ऊर्मिमालिनि क्षोणीमिमामोपधिवीरुधां निधिम् । मया सहोरु क्रमतेऽज ओजसा तस्मै जगत्प्राणगणात्मने नम इति ॥१६॥ हिरण्मयेऽपि भगवान् निवसति फर्मतनुं विनाणोऽर्यमा सह घर्षपुरुषैः पितृगणा- धिपतिरुपधावति मन्त्रमिमं चानुजपति । ॐ नमो भगवते अकूपाराय सर्वसत्त्वगुणविशेषणायानुपलक्षितस्थानाय नमो वर्मणे नमो भूम्ने नमो नमोऽवस्थानाय नमस्ते ॥१७॥ जरायुज स्वेदजमण्डजोद्भिदं चराचरं देवपिपितृभूतमैन्द्रियम् । द्यौः खं क्षितिः शैलसरित्समुद्रद्वीपग्रहःत्यभिधेय एकः ॥१८॥ In Ramyak, Manu the sovereign of that continent, meditates on the dear fish incarnation of the Lord with the following incantation. Unto that great fish form of that Reverent Lord, principally constituted with goodness, who is the life, courage, energy, and strength of alt beings I bow over and over again. Manu Maharaj prays. At the time of the deluge, from the ocean of furious waves, you rescued me, and the earth, the store of plants and herbs, by your remarkable prowess, to that Lord of the vast multitude of beings, I bow down in all humbleness 15-16 In the Hiranyamaya, continent the Lord residcs as a tortoise. Aryama the Lord of the Manes worship him with his subjects with the following Mantra : "To you the tortoise the incarnation of the Divine, who is full of all that is good and noble, and whose abode or place is not known to anyone; I bow-to the omnipresent and to the stay of everything including the universe, this earth and all the visible objects, are your own form, to you oh Sire I bow. You are the central of all the animate and inanimate species in creation, abounding in countiess names, forms, and figures. They are the Jarayuja, Svedaja, Andaja and (oviparous, viviparous and sprouting, from soil) Udbhija (Borrn human, from sweat, from eggs, form vegetation) the divinities, the Rishis, the Manes, the elements, the senses, the Ether, the ·Shukodevji said : Slirce Hanuman, sith the limpurushes श्रीसंक्षिप्तभागवते 376 पञ्चमस्कन्धे एकोनविंशोऽध्यायः यस्मिन्नसंख्येयविशेषनामरूपाकृती कविभिः कल्पितेयम् । संख्या यया तत्वदृशापनीयते तस्मै नमः सारयनिदर्शनाय ते इति ॥१९॥ उत्तरेषु च कुरुपु भगवान् यज्ञपुरुषः कृतवराहरूप आस्ते तं तु देवी हैपा भूः सह फुरुभिरस्खलितभक्तियोगेनोपधावति इमां च परमामुपनिपदमावर्तयति । ॐ नमो भगवते मन्त्रतत्त्वलिङ्गाय यशकतवे महाध्वरावयवाय महापुरुपाय नमः कर्मशुक्लाय त्रियुगाय नमस्ते ॥२०॥ प्रमथ्य दैत्यं प्रतिधारणं मृधे यो मां रसाया जगदादिसूफरः । कृत्वाप्रदंष्ट्रे निरगादुदन्यतः क्रीडनिवेभः प्रणतास्मि तं विभुमिति ॥२१॥ ॥ इति श्रीमक्षिप्तभागवते पञ्चमस्कन्धे भुवनकोशवर्णनं नामाष्टादशोऽध्यायः ॥१८॥ अर्थकोनविंशोऽध्यायः श्रीशुक उवाच किंपुरुपे व भगवन्तमादिपुरुपं लक्ष्मणाग्रज सीताभिरामं रामं परमभागवतो हनुमान sky the earth, the mountain, river, sea, island planets and constellation. The learned have in this universe determined, the number of evolutes to twenty-four. These evolutes, disappear with true knowledge and wisdom. To you oh wisdom personified we pay our homage. 17-19 In the continent known as north kuru, the Yagna Purush Bhagwan lives in the form of a boar—There this goddess of carth, inches him, with the residents of lurudesh, with incessant devotion and repeats the following Mantra : We bow unto that Bhagwan Varah (Boar incarnation of the Lord) who is manifest through the holy mantras, and incanations. Yagaa with Yupas, and without Yupas, and all that connected with it are your forms, fruit bearing great Yagnas, are your limbs, to Him blace deeds are holy and who is the Yugas personificd, I pay my homage I bow unto that Lord who in his incarnation of a Boar Lilled the clephant like demon Hiranyalsha in battic and sportively lifted me ca his tush and came out of the depth of the ocean. 20-21 Thus ends chapter eighteenth of Book V CHAPTER XIX clie worships Bhagwan Shree Ramchandra (husband of Sita ·न श्रीसंक्षिप्तभागवते 371 पञ्चमस्कन्धे एकोनविंशोऽध्यायः सह किम्पुरुपैरविरतभक्तिरुपास्ते । आष्टिंपेणेन सह गन्धरनुगीयमानां परमकल्याणी भर्नुभगवत्कयां समुपटणोति स्वयं चेदं गायति । ॐ नमो भगवते उत्तमरलोकाय नम आर्यलक्षणशीलताय नम उपशिक्षितात्मन उपासितलोकाय नमः साधुवादनिकपणाय नमो ब्रह्मण्यदेवाय महापुरपाय महाराजाय नम इति ॥१॥ मत्यांवतारस्त्विह मर्त्यशिक्षणं रक्षोवधायेव न केवलं विभोः । फुतोऽन्यथा स्याद्रमतः स्वं आत्मनः सीतारूतानि व्यसनानीश्वरस्य ॥२|| वै स आत्माऽऽत्मवतां सुहृत्तमः सक्तस्त्रिलोक्यां भगवान वासुदेवः । न स्त्रीरूतं कश्मलमग्नुपीत न लक्ष्मणं चापि विहातुमर्हति ॥३॥ न जन्म नूनं महतो न सौभग न पाड् न बुद्धिनांकृतिस्तोपहेतुः । तैर्यद्विपटानपि नो बनौकमश्चकार सस्ये यत लक्ष्मणाग्रजः ॥४॥ सुरोऽसुरो वाप्यथ वानरो नरः सर्वात्मना यः सुकृतामुत्तमम् । भजेत रामं मनुजाकृति हरि य उत्तराननयत्कोसलान्दिवमिति ॥५॥ भारतेऽपि वर्षे भगवान् नरनारायणास्य उपचितधर्मशानवैराग्यध्वर्योपशमोपरमात्मो- brother of Shri Laxman) with perfect devotion and listens to the bliss giving account of the Lord sang by the Gandharva, with Arshtishena and recites the following Mantra : I bow to that illustrious one whose deeds are noble, whose character and vowes are chaste and austere, who has been the highest in the ordeal of good will and piety. To that Lord supreme, the great omnipotent being, the Brahmanyadev, the monarch among the sovereigns I pay my humble obeisance. Shree Hanuman hymns : The incarnation of Bhagwan Rama as a human being was not merely to extirpate the demons or the wickeds, but was to educate mankind by his own conduct. If it was not so why should there have been any tribulations about Seeta to one who is all powerful and always delighting in the Self. Why should he have deserted Laxman He made friends with the ugly looking monkeys living in the forest who can neither speak nor understand and have neither family nor noble descent. It was out of sheer mercy, that he befriended them. Shree Rama acknowledges and highly values even a little des otion, done with sincerity and Icve be that from a god or a demon, man, or a monkey. Therefore surrender to that Hari, Bhagwan Rama ssho carried all his devotees of Uttar Koshal, with him to Heaven 2-5 In Bharatvarsha, Bhagvan, in the form of Nara and Narayan, remains in isolation in Badrıkhashram, not bnown to any one, and clandeste 48 ·378 धोसंक्षिप्तभागवते पञ्चमस्कन्धे एकोनविंशोऽध्यायः पलम्भनमनुग्रहायात्मवतामनुकम्पया तपोऽव्यक्तगतिश्चरति । तं भगवान् नारदो वर्णाश्रम- घतीमिभारतीभिः प्रजाभिर्भगवत्प्रोकाभ्यां सांख्ययोगाभ्यां परमभक्तिभावेनोपसरति इदं चाभिगृणाति । ॐ नमो भगवते उपशमशीलायोपरतानात्म्याय ऋषिरुपभाय नरनारायणाय परम. हंसपरमगुरवे आत्मारामाधिपतये नमो नम इति ॥६॥ फास्य सगांदिपु यो न बध्यते न हन्यते देहगतोऽपि दैहिकैः । द्रष्टुर्न दृग्यस्य गुणविंदृप्यते तस्मै नमोऽसतविविक्तसाक्षिणे ॥७॥ इदं हि योगेश्वर योगनैपुणं हिरण्यगर्भो भगवान् जगाद यत् । यदन्तकाले त्वयि निर्गुणे मनो भक्त्या दधीतोयितदुफ्लेवरः ॥८॥ यथैहिकामुप्मिककामलम्पटः सुतेपु दारेषु धनेषु चिन्तयन् । शङ्केत विद्वान् कुकलेवरात्ययाधस्तस्य यत्नः श्रम एच केवलम् ॥९॥ तन्नः प्रभो त्वं कुललेवरापितां त्यन्माययाममतामधोक्षज । भिन्द्याम ग्रेनाशु वयं मुटुभिदा विधेहि योग त्वयि न स्यमायमिति ॥१०॥ incly practices austere penance out of compassion and grace for the learned, to enlighten them on dharma, knowledge, greatness, restrain, detachment, and tranquillity. Muni Narad with reverence and devotion, worships Bhagwan Nara Narayan along with the subjects of Bharatvarsha and rccites the following Mantra : “We bow unto that Lord Nara Narayan the best of the ascetics, the wcalth of the destitute the prime preceptor of the paramhansas and lord of these souls who delight in sell." Though he is the creator of this universe, he is free from all bonds, who albeit living in this body is free from all physical inhibitions and bonds. He is the seer of all objects outside, nevertheless his sight remains unaſſected ard unvitiated by those objects. To that completely detached and holy Sure the witness of all, se bow again and again. Oli Yogeshwar, to banish all that egoity, for this unclean body at the time of death and to link the mind, in your form which is nirguna, sittout any attributes, is the highest Yoga preached by Brahmaji. One who is attached to the desires of this world and the other world and is se anxious for this wife, children and his wealth, is highly afraid of death, but if a learned one also is like sise afraid of death thien all his labour for knowledge goes in vain. Pras tiercforc oh Lord give us thiae l'oferta that will stabili«c our love and des otion in you alone and cnable us to destroy the ins incible maya living in us in tic form of me and minc. 7-10 ..

·श्रीसंक्षिप्तमागवते 379 पञ्चमस्कन्धे एकोनविंशोऽध्यायः भारतेऽप्यस्मिन् वर्षे सन्ति वहयो मलयो मङ्गलप्रन्यो मैनाकस्त्रियूटादयः शैलास्तेपां नितम्बममया नदा नद्यश्च नन्त्यसंख्याताः । पतामामपो भारत्यः प्रजा नामभिरेव पुनन्तीनामात्मना चोरस्पृशन्ति । चन्द्रवमा ताम्रपर्णी अवटोदा तमाला चैहायमी कावेरी वेणी पयस्विनी शर्करावा तुङ्गभद्रा कृष्णा येण्या भीमरथी गोदावरी निर्चिच्या पयोप्णी तापी रेवा सुरसा नर्मदा चर्मण्यती मिन्धुरन्धः शोणश्च नौ महानदी वेदस्मृतिपिकुल्या त्रिसामा कौशिकी मन्दाकिनी यमुना सरस्वती दृपद्धती गोमती सरयू रोधस्वती सतवती सुपोमा शतश्चन्द्रभागा मरवृधा वितस्ता असिग्नी विश्वेति महानद्यः । अस्मिन्नेव वर्षे पुरुपैर्लन्चजन्मभिः परमात्मनि वासुदेऽनन्यनिमित्तभक्तियोगलक्षणो यदा हि महापुरष- पुरुषप्रसंगः ॥१२॥ पतदेव हि देवा गायन्ति- अहो अमीषां किमकारि शोभनं प्रसन्न पपां स्विदुत स्वयं हरिः। यैर्जन्म लन्धं नूपु भारताजिरे मुकुन्दसेवोपयिकं स्पृहा हि नः ॥२२॥ कल्पायुपां स्थानजयात्पुनर्भयात् अपायुपां भारतभूजयो घरम् । क्षणेन म]न कृत मनस्विनः संन्यस्य संयान्त्यभयं पदं हरेः ॥१३॥ In this country of Bharatvarsha there are many mountains such as Malaya, Mangalaprastha, Mainaha, Trıkuta and many others. Rivers big and small flow from these mountains. People of Bharat arsha bathe with faith in these rivers whose very name Is sanctufying. They are Chandravasa, Tamrapani, Avatoda, Kritmala, Vaihayasi, Kaveri, Veni, Payasvini, Sharlaravarta, Tungabhadra, Krishna, Venya, Bhimarathi, Godavari, Nirvindhya, Payoshni, Tapi, Rena, Surasa, Narmada, Charma. nvati, Sindhu, Mahandi, Vedasmriti, Rishikulya, Tnsama, Kaushili, Mandakini, Yamuna, Saraswati, Drishaduati, Gomati, Saryu, Edhassati, Saptavati Sushoma, Shatadru, Chandrabhaga, Marudvrudha, Vitasta, Asihani, and Vishwa. Andha and Shona being very big nyers are nown as seas. Those sko are born in Bharatbhanda when they associate with the devouts there rises in them without any reason that signal devotion in Lord Vasudev and the urge for absolution. 11 The gods sing that song: Oh what deeds of merit these Bharatrasis have done that the Lord himself is pleased with them ard gave them this body to worship him. We also desire such bodies. Birth with a short life in Bharat is much better by a long way than a long life in the heaven running into hundreds of years, though that life in Bharat is frought with danger of death. Nerertheless people sith faith and underst. i anding renounce everything in a moment and attain that place with ·धोसंक्षिप्तभागवते 378 पञ्चमस्कन्धे एकोनविंशोऽध्यायः पलम्भनमनुग्रहायात्मवतामनुकम्पया तपोऽव्यक्तगतिश्वरति । तं भगवान् नारदो वर्णाश्रम घतीभिारतीभिः प्रजाभिर्भगवत्प्रोक्ताभ्यां सांख्ययोगाभ्यां परमभक्तिभावेनोपसरति इदं चाभिगृणाति । ॐ नमो भगवते उपशमशीलायोपरतानात्म्याय ऋपिऋपभाय नरनारायणाय परम- हंसपरमगुरवे आत्मारामाधिपतये नमो नम इति ॥६॥ फर्तास्य सर्गादिपु यो न वध्यते न हन्यते देहगतोऽपि दैहिकैः । द्रष्टुर्न दृग्यस्य गुणैर्विदूप्यते तस्मै नमोऽसक्तविविक्तसाक्षिणे ॥७॥ इदं हि योगेश्वर योगनैपुणं हिरण्यगर्भो भगवान् जगाद् यत् । यदन्तकाले त्वयि निर्गुणे मनो भक्त्या दधीतोझितदुष्कलेवरः ॥८॥ यथैहिकामुमिककामलम्पटः सुतेपु दारेषु धनेषु चिन्तयन् । शङ्केत विद्वान् कुकलेवरात्ययाद्यस्तस्य यत्नः श्रम एव केवलम् ॥९॥ तन्नः प्रभो त्वं कुललेवरार्पितां त्वन्माययाममतामधोक्षज । भिन्द्याम येनाशु वर्य सुदुर्भिदां विधेहि योगं त्वयि नः स्वभावमिति ॥१०॥ inely practices austere penance out of compassion and grace for the learned, to enlighten them on dharma, knowledge, greatness, restrain, detachment, and tranquillity. Muni Narad with reverence and devotion, worships Bhagwan Nara Narayan along with the subjects of Bharatvarsha and rccites the following Mantra : "We bow unto that Lord Nara Narayan the best of the ascetics, the wealth of the destitute the prime preceptor of the paramhansas and lord of these souls who delight in sell." 6 Though he is thc crcator of this universe, he is free from all bonds, who albeit living in this body is free from all physical inhibitions and bonds. He is the seer of all objects outside, nevertheless huis sight remains unaffected ard unvitiated by thosc objects. To that completely detached and holy Sirc the witness of all, we bow again and again. Oli Yogeshwar, to banish all that cgoity, for this unclean body at the time of death and to link the mind, in your form which is nirguna, without any attributes, is thic highest Yoga preached by Brahmaji. One tho is attached to the desires of this world and tic other world and is cry anxious for leis wiſe, children and his wcaldi, is highly afraid of death, but if a learned one also is like sise afraid of deatli then all lis labour for Anon ledge gocs in vain. Pray therefore oh Lord give us that l'ora that will stabili«e our love and devotion in you alone and cnable as 10 destroy the ins incible maya living in us in die form of me and minc. 7-10 ·थीसंक्षिप्तभागवते 381 पञ्चमस्कन्धे विशेऽध्याय मणिम्टादयः शैलाः । अरुणादयो महानद्यः । हंसपतगोध्यायनसन्यागसंशाश्चत्वारो यां- स्त्रय्या विद्यया भगवन्तं प्रयीमयं सूर्यमात्मानं यजन्ते ॥२॥ प्रत्तस्य विष्णो रूपं यत्सत्यम्पर्तस्य ब्रह्मणः । अमृतस्य च मृत्योश्च सूर्यमात्मानमीमहीति ॥ शक्षादिषु पञ्चसु पुरुषाणामायुरिन्द्रियमोजः सहो यलं चुद्धिविक्रम इति च सर्वेषामो त्पत्तिकी सिद्धिरविशेपेण वर्तते ॥३॥ द्वीपोऽपि शाल्मलः डीपहृतये उपलक्ष्यते । तद्द्वीपाधिपतिः प्रियव्रतात्मजो यमयाहुः स्वसुतेभ्यः सप्तभ्यस्तन्नामानि सप्तवाणि व्यभजत् । तेषु वांद्रयो नयश्च सन्तयाभिशाताः स्वरसादयः । तद्वर्षपुरुषाः श्रुतधबीर्यधरवसुन्धरेपन्धरसंशा भगवन्तं वेदमय सोममात्मानं वेदेन यजन्ते ॥४॥ स्वगोमिः पितृदेवेभ्यो विभजन् कृष्णशुक्लयोः । प्रजानां सांसां राजान्धः सोमो न आसिवति ५ the Lord of Plakshadwipa, divided his island into seven parts and distributed them to his seven sons Shiva, Yavas, etc and withdrew himself for a life of a recluse. There are seven mountains with Manikut and others and seven other rivers besides Aruna. There, the Hansa, Patang, Urdhwayan and Satyang these four classes of pcoplc of the island invoke Sun God sith Vedic hymns. Tacir incarnation for Sun is: “We surrender ourself to that Surya dev who is identical with Lord Vishnu." In the five islands of Praksha and others, all persons haic intelligence, long lifc, strength both physical, and mental, and valour, natural to them by birth. 1-3 Then comes, the island of Shalmali. This name is derived from the big Snaimali tree that 'nas siit Pic stapics, the Lord of this island Yagnabalu son of Priyavrata divided this island between his sesen sons Surochana and others. On this island there arc scien mountains Swaras and others and there arc seven rivers called Anumar and others. Thc four division of the population of the island called Shrutadhar, Viryadhar, Vasundhar and Ijandhar, in oke the Moon by the sedic mantra : "May that Moon the king of all subjects, wlio distributes food to the gods and the pitris ilic mancs, in the bright half and the dark half of every month be pleased with us." 4-5 ·380 श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे विंशोऽध्यायः न यत्र वैकुण्ठकथासुधापगा न साधयो भागवतास्तदाश्रयाः । न यत्र यज्ञेशमखा महोत्सवाः सुरेशलोकोऽपि न चै स सेव्यताम् ॥१४॥ सत्यं दिशत्यथितमर्थितो नृणां नैवार्थदो यत्पुनरर्थिता यतः । स्वयं विधत्ते भजतामनिच्छतामिच्छापिधानं निजपादपल्लवम् ॥१५॥ यद्यत्र नः स्वर्गसुखावशेषितं स्विष्टस्य सूक्तस्य कृतस्य शोभनम् । तेनाजनामे स्मृतिमज्जन्म नः स्याद् वर्षे हरियजतां शं तनोति ॥१६॥ ।। इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे जम्बूद्वीपवर्णन नामकोनविंशोऽध्यायः ॥१९॥ अथ विंशोऽध्यायः श्रीशुक उवाच अतः परं लक्षादीनां प्रमाणलक्षणसंस्थानतो वर्पविभाग उपवर्ण्यते ॥१॥ लक्षो द्वीपाख्याकरस्तस्याधिपतिः प्रियव्रतात्मज इध्मजितः स्वं द्वीपं सप्तवर्षाणि विभज्य सप्तवर्षनामभ्यः शिवादीन् आत्मजेभ्य आकलय्य स्वयमात्मयोगेनोपरराम । मणिकूटो the Lord which is free from fear and rebirth. Where the streams of ambrosia like themes of the Lord, do not flow, when there are no saints who have dedicated themselves to the Lord and where there are no Yagnas and no festivals, for the Lord that place not worth coveting even if it be the paradise of Indra. God fulfils all desires, of those who sincerely pray to him; but he does not give so much as onc may not have to ask for it, again, but to him who has no desircs, or cxpectation of reward, he endows him with that rare devotion of his lotus like feet, when nothing remains to be solicited. If there remains some heavenly bliss for us to enjoy and if there is some balance of our Merit left, then may uc be born in Bharatkhand where we will remember the Lord because we know that in Bharath hand the Lord works for the welfare of his devotees. Rajan, I have thus described to you the continents of Jambudwipa. 12-16 Thus ends chapter nineteenth of Book V CHAPTER XX Shree Shukadev continued : I will now describe, the dimensions, the divisions and thic principal characteristics of the Plakshadwipa This island is as big as tlie Jambudwipa. It is called plaksha because of lic dominating pipal tree in the island. Idlımajihva son of Priya rata ·श्रीसंक्षिप्तभागवते 381 पञ्चमस्कन्धे चिंशोभ्यायः मणिकूटादयः शैलाः । अरुणादयो महानयः । हंसपतगोध्यायनसत्यारसंशाश्चत्वारो वर्णा- स्त्रय्या विद्यया भगवन्तं प्रयीमयं सूर्यमात्मानं यजन्ते ॥२॥ प्रत्नस्य विष्णो रूपं यत्सत्यस्यर्तस्य ब्रह्मणः । अमृतस्य च मृत्योश्च सूर्यमात्मानमीमहीति ॥ सक्षादिपु पञ्चसु पुरुषाणामायुरिन्द्रियमोजः सहो वलं बुद्धिविक्रम इति च सर्वेपामो त्पत्तिकी सिद्धिरविशेपेण वर्तते ॥३॥ द्वीपोऽपि शाल्मलः द्वीपहृतये उपलक्ष्यते । तद्द्वीपाधिपतिः प्रियव्रतात्मजो यशयाहुः स्वसुतेभ्यः सप्तभ्यस्तन्नामानि सप्तवाणि व्यभजत् । तेषु वर्पाद्रयो नयश्च सप्तवाभिशाताः स्वरसादयः । तदर्पपुरुषाः श्रुतधस्वीर्यधरवसुन्धरेपन्धरसंक्षा भगवन्तं वेदमयं सोममात्मानं वेदेन यजन्ते ॥४॥ स्वगोभिः पितृदेवेभ्यो चिभजन् कृष्णगुल्लयोः। प्रजानां सर्वासां राजान्धः सोमो न आस्थिति ५ the Lord of Plakshadwipa, divided his island into seven parts and distributed them to his seven sons Shiva, Yavas, etc and withdrew himself for a life of a recluse. There are seven mountains with Manikut and others and seven other rivers besides Aruna. There, the Hansa, Patang, Urdhwayan and Satyang these four classes of people of the island invoke Sun God with Vedic hymns. Their incarnation for Sun is : " “We surrender ourself to that Surya dev who is identical with Lord Vishnu." In the five islands of Praksha and others, all persons have intelligence, long life, strength both physical, and mental, and valour, natural to them by birth. 1-3 Then comes, the island of Shalmali. This name is derived from the big Shalmali trce that has silk like staples, the Lord of this island Yagnabahu son of Priyavrata divided this island between his seven sons Surochana and others. On this island there arc scven mountains Swaras and others and there are seven rivers called Anumati and others. The four division of the population of the island called Shrutadhar, Viryadliar, Vasundhar and Ijandhar, invoke the Moon by the vedic mantra : "Mſay that Moon thc hing of all subjects, who distributes food to the gods and the pitris tlic mancs, in the bright half and thic dark hair of cvery month be pleased with us." 4-5 ·382 श्रीसंक्षिप्तभागवते पञ्चमस्कन्धे विशोऽध्यायः कुशद्वीपो यलिन् कुशस्तम्योद्वीपारयाकरः । तद्दीपपतिः प्रैययतो राजन् हिरण्यरेता नाम स्त्र द्वीपं सप्तभ्यः स्थपुनेभ्यो यथाभार्ग विमज्य स्वयं तप आतिष्टत । सीमागिरयो नद्यश्चाभिज्ञाताः सप्त सप्तैव चकरसकुल्यादयः । कुशलकोविदाभियुक्तकुलकसंझा पुश- द्वीपौकसः भगवन्तं जातवेदसरूपिणं कर्मकौशलेन यजन्ते ॥६॥ परस्य ब्रहाणः साक्षाज्जातवेदोऽसि हव्यवाट् । देवानां पुरुपाद्गानां यौन पुरषं यजेति || क्रौञ्चद्वीपो यस्मिन् क्रौञ्चो नाम पर्वतराजो दीपनामनिर्वर्तक आस्ते । तस्मिन्नपि प्रैयवतो धृतपृष्टो नामाधिपतिः स्वे द्वीपे वर्षाणि सप्त विभज्य तेपु पुत्रनामसु सप्त रिक्थादान वर्षपानिवेदय स्वयं भगवतः परमकल्याणयशस आत्मभूतस्य हरेश्चरणारविन्द मुपजगाम आमादयो धृतपृष्टसुता वर्षगिरयः सप्त सप्तव नद्यश्चाभिख्याताः शुक्लामयादयः ॥८॥ पुरुषऋषभद्रविणदेवकसंज्ञा वर्षपुरुपा आपोमयं देवमपां यजन्ते । आपः पुरुपीः स्थ पुनन्तीभूर्भुवः सुवः । ता नः पुनीतामीवनीः स्पृशतामात्मना भुव इति ९ As the darbha (hush) grass grows in abundance on this dwipa it is known as the Kushadwipa. Hıranyaretas the son of Priyavrata the Lord of the island divided it among his seven sons and left for his tapasya. In this island there are seven mountains Cbaksa and others, and seven rivers named Rasahulya and others. There resides in this island the four classes of people, Kushal, Kovid, Abhiyukta and Kulak. They invoke the Lord in the form of agni with the following mantra : "Oh Agnidev (God of fire) you carry all our oblation directly to the supreme divine, offered in Yagnas (sacrifies) pray, therefore, carry to that Supreme purush all that we offer even officiating derties, in different yagnas. 6-7 The island that comes next is Kraunch named after Mount Kraunch. The Lord of that island Dbritaprishtha, son of Priyavrata divided the island between his seven sons, gave each part to each one of them and left for his welfare. On this island there are seven mountains named Shulla and others and seven rivers named Abhay and others. The four classes of people unhabiting this island the Purush, Rishabha, Vina and Devah invoke the Jaldev (God of waters) with the following Mantra : "Oh Ye celestial you have derived your prowess from the Param Purush the supreme divine. You sanctify the regions Bhu, Bhuval, and Swaha, the regions of the mortal and the celestials. May you purify us, by your touch and splash because, by your form and nature jou dissipate sins of the sinners." 8-9 + to his limbs the - ·श्रीसंक्षिप्तमागचते 383 पञ्चमस्कन्धे विशोऽध्यायः शाकद्वीपो नाम महीरुहः स्वक्षेत्रव्यपदेशकः । तस्यापि प्रयव्रत पवाधिपतिनाम्ना मेधातिथिः सोऽपि विभज्य सप्त वर्षाणि पुत्रनामानि तेषु स्वात्मजान् पुरोजवादीनधिपतीन स्वयं तपोवनं प्रविवेश । एतेषां गिरयो नद्यश्च सप्त सप्तैघ ईशानानधादयः तदर्पपुरुषा मतवतसत्यवतदानमतानुव्रतनामानो भगवन्तं वाय्यात्म परमसमाधिना यजन्ते ॥१०॥ अन्तः प्रविश्य भूतानि यो विमात्मकेतुभिः । अन्तर्यामीश्वरः साक्षात्पातु नो यद्वशे स्फुटम् । एवमेव पुष्करद्वीपो यस्मिन् वृहत्पुष्कर कमलासनस्याध्यासन परिकल्पितम् । मानसो. तरनामैक पव मर्यादाचलः । तद्द्वीपस्याप्यधिपतिः प्रेयवतो धीतिहोत्रो नामैतस्यात्मजी रमणकधातकिनामानौ वर्षपती नियुज्य स स्वयं पूर्वजयद्भगवत्कर्मशील एवास्ते । तद्वर्षपुरुपा भगवन्तं ब्रह्मरूपिणं सकर्मकेण कर्मणाऽऽराधयन्तीदं चोदाहरन्ति ॥१२॥ यत्तत्कर्ममय लिहं ब्रह्मलिङ्ग जनोऽर्चयेत् । एकान्तमद्वयं शान्तं तस्मै भगवते नम इति ॥१३॥ पतावानेव भूवलयस्य संनिवेशः प्रमाणलक्षणतो व्याख्यातः ॥१॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे भुवनकोशवर्णने समुद्रवर्षसनिवेशपरिमाणलक्षणो विशोऽध्यायः ॥२०॥ " After this comes the Shaka-dwipa known from the Shaka trees growing in abundance in the island. Medhatithi son of Priyavrata is the Lord of this island. He divided the island in seven parts and handed them over to his seven sons, and went to the forest. In this island there are seven mountains Ishan and others and seven rivers Anagha and others, the four classes of people on this island invoke God Vayu (wind) with the following mantra : May that Lord who pervades the entire world of beings in the form of vital breath and who is omniscient and in whom exists the entire universe protect us." 10-11 Then comes the Pushkar-dwipa. This dwipa is called, Pushkar because Lotus flowers grow thcir in abundance. The Lord of this island Veetihotra son of Priyavrata divided his island between his two sons named Ramanak and Ghataki and left for solitude to invoke the Lord. Mount Manasottar is situated on this island. The populace here invoke the Lord as Brahma the absolute with the following Mantra : “We bow unto that Lord, whose idol is identical with the fruits of action, through whom the absolute is revealed, who is non-dual one, and the only one, without a second and who is all bliss and tranquillity." 12-13 I have thus described to you the size and the dimension of this carth. 14 Thus ends chapter twentieth of Booh V ·थीसंक्षिप्तभागवते 384 पञ्चमस्कन्धे पविंशोऽध्याय: अथैकविंशोऽध्यायः थीशुक उवाच सूर्येण हि विभज्यन्ते दिशः स द्यौर्मही भिदा । स्वर्गापवर्गी नरका रसोकांसि च सर्वशः ॥१॥ देवतिर्यड्मनुप्याणां सरीसृपसपीरुधाम् । सर्पजीवनिकायानां सूर्य आत्मा हगीध्यरः ॥२॥ अन्तरिक्षमध्यगतो भगवांस्तपन आतपेन त्रिलोकी प्रतपत्यवभासयत्यात्मभासा स एप उदगयनदक्षिणायनवैपुगतसंज्ञाभिर्मान्द्यशघ्यूसमानाभिर्गतिभिरभिपद्यमानः । यदा मेपतुलयोर्वर्तते तदाहोरात्राणि समानानि भवन्ति यदा वृपभादिषु पञ्चसु च राशिपु घरति तदाहान्येव वर्धन्ते । यदा वृश्चिकादिपु पञ्चसु वर्तते तदाहोरात्राणि विपर्ययाणि भवन्ति ॥३॥ ऐन्द्रीं पुरी पूर्वस्मान्मेरोदेवधानी नाम दक्षिणतो याम्यां संयमनी नाम पश्चाद्वारणी निम्लोचनीं नाम उत्तरतः सौम्यां विभावरी नाम तासूदयमध्याह्रास्तमयनिशीथानीति भूतानां प्रवृत्तिनिमित्तानि समयविशेपेण ॥en CHAPTER XXI Rajan ! Quarters ether, firmament, Earth, heaven, places of enjoy. ment, absolution, hell and the nether world all these divisions have been made by Sun. Agani the soul and the sight (of the entire multitude of beings including the celestials, birds, beasts reptiles human beings, and creatures of all kinds, trees, the Atman of the multitude of beings and the sight potential of all crcatures is the Sun 1-2 The Sun in his travel in the firmament, gives heat to the three worlds and illumines them with his own brilliance By his slow, fast and steady gait we have on the earth two equinox the Uttarayan (the Sun rising in the east going northward) and the Dakshinayan (the sun going southward) equinos--when the Sun is in the zodiacal signs of aries or libra (for six months ) the days and nights are equal when it enters Tanrus, Gemini, Cancar, Leo and Virgo signs, the days grow longer and nights become shorter. When it enters Scorpio, Sagarittas, Capricorn Aguarius and Picies, the days grow shorter and the nights grow longer 3 In the cast of Mount Meru round which she Sun travels, is the capital of Indra, Devdhani; in the south is the Sanyamani thc capital of Yama the God of death; in the west is the Nimnalochani, the capital of Varuna, in thc north is Vibhavari capital of Soma (Moon) The Sun comes to these places in the mornings, noons nights to regulate human activities 19 pings and mid '' rest 4 ·श्रीसंक्षिप्तभागयते 385 पञ्चमस्ये द्वाविंशोऽध्यायः यस्य चक्र द्वादशारं पण्नेमि निणाभि संवत्सरात्मकं समामनन्ति । यत्र हयाइछन्दो. नामानः सप्तारणयोजिता वहन्ति देवमादित्यम् ॥५॥ पुरस्तात्सवितुररणः पश्चाय नियुक्तः सौत्ये कर्मणि किलास्ते । तथा बालखिल्या ऋषयोऽद्गुष्ठपर्वमागः पष्टिमहस्राणि पुरतः सूर्य सूक्तयाकाय नियुक्ताः संस्तुवन्ति ॥६॥ तथान्यै च ऋषयो गन्धर्वाप्सरसो नागा प्रामण्यो यातुधाना देवा इत्येवैकशी गणाः सप्त चतुर्दश मासि मासि भगवन्तं सूर्यमात्मान नानानामानं पृथट्नानानामानः कर्ममिरपामते । लक्षोत्तरं मानवकोटियोजन- परिमण्डलं भूवलयस्य क्षणेन सगव्यूत्युत्तरं हिमहययोजनानि म भुक्ते ॥1॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे ज्योतिषकमा थापडलवर्णन नामवविद्योऽध्यायः ॥२१॥ - अथ टाविंशोऽध्यायः स होवाच स एप भगवानादिपुरुप पत्र साक्षान्नारायणो लोकानां स्वस्तय यात्मानं प्रयीमय कर्मविशुद्धिनिमित्तं हादशधा विभज्य पदमु वसन्तादिप्तुपु यथोपजोपमृतुगुणान् विदधाति । तमैतमिह पुरुषास्त्रय्या विद्यया यणाश्रमाचारानुपथा उच्चायचैः कर्मभिराम्ना- तोगवितानश्च श्रद्धया यजन्तोऽजसा श्रेयः समधिगच्छन्ति । अथ स पप यात्मा लोकानां Sun has a single wheeled chariot. This wheel being symbolic of one year it has twelve spokes, indicating twelve months of the year, six tires (iron hoops round the wheel rim ), six seasons, and three naves, winter, summer and the monsoon of four months each Arun the charioteer has yoked seven horses to the chariot called meters. This chariot driven by Arun carries the Sun all over the universe. Sixty thousand sages the Vallhilya and others, of the size of a thumb, keep singing the hymns of the Sun God, hkewise, other Rishis, gandharvas, damesels, Nagas, Yakshas, demons and divinities, of different names serve the Sun every month, in various ways One round of the Sun around the earth is nine crores and fifty lacs yojans; it cosers to thousand to yojans every second. 5-7 Thus ends chapter twenty-one of Book V CHAPTER XXI Shree Shuka continued : That sery prime purush Bhagwan Surya. narayan to sanctify all actions and deeds for the gcod and sell being of mankind divides his vedic form in twelve parts, and produces six seasonal phenomenon heat, cold, etc consistent with the actions and providence 49 ·श्रीसंक्षिप्तभागवते 386 पञ्चमस्थान्धे द्वायियोऽध्यायः धावापृथिन्योरन्तरेण नभोवलयस्य कालचक्रगतो द्वादश मासान् पक्षद्वयं दिया नतं घेति सपादक्षद्वयमुपदिशन्ति यावता पष्ठमंशं भुञ्जीत स चै ऋतुरित्युपदिश्यते संवत्सरावययः ॥१॥ अथ च यावतार्धन नभोवीथ्यां प्रचरति तं कालमयनमाचक्षते । अथ च यावन्नमो. मण्डलं सह कात्स्न्येन स ह भुञ्जीत तं फालं संवत्सरं परिवत्सरमिडावत्सरमनुवत्सरं वत्सरमिति भानोर्मान्द्यशैव्यूसमगतिभिः समामनन्ति ॥२॥ एवं चन्द्रमा अर्कगभस्तिभ्य उपरियादर्पस्य संवत्सरभुक्ति पक्षाभ्यां मासभुक्ति सपा दाभ्यां दिनेनैव पक्षभुक्तिमनचारी द्रुततरगमनो भुक्ते । पितॄणामहोरामाणि पूर्वपक्षा- परपक्षाभ्यां वितन्वानः सर्वजीवनिवप्राणो जीवश्चैकं नक्षत्रं त्रिंशता मुहूर्त ड्यते । य एष पोडशकलः पुरुषो भगवान् मनोमयोऽन्नमयोऽमृतमयो देवपितृमनुप्यभूतपशुपक्षिसरी- स्पषीरुधां प्राणाप्यायनशीलत्वात्सर्वमय इति वर्णयन्ति ॥३॥ तत उपरिष्टात् नक्षत्राणि सहाभिजिताप्टाविंशतिः । तत उपरिष्टादुशना पुरतः of all beings. Those people who according to their varnashram dharma perform their actions, and practice yoga with faith, easily attain bliss. This Sun who is like the soul of all beings remains between the earth and the ether and moving within the wheel of time, causes twelve ñonths, two halves, bright and dark and day and night. The time taken by the Sun to cross two and quarter constellation, is one-sixth of the year known as season 1 The time taken by the Sun in travelling half the region of the sky is called Ayan i e. half year. When it travels the entire distance in the sky completing the round of earth, with high, normal and slow speed, then the periods thus covered because of the difference in time are known as Vatsar, Samvatsar, Parivatsar, Idavatsar and Anuvatsar. 2 Moon which is above the rays of the Sun, covers with his great speed that much distance in one month which the Sun covers in one year, a month's journey of the Sun, moon covers in two and a quarter constellation, and the Sun's fortnight's journey he covers in a day, with great speed. The bright and the dark half of the moon are known as the day and night of the pitries (the Manes). Moon is like the life breath of every soul It takes twentyfour hours to cover one constellation, The full moon with the sixteen digits is identified with mind, food and ncctar and it being repicte with life giving energies it satisfies, the cclestals, the manes, mankind, bcasts, birds reptiles and vegetation. 3 Over the Moon there are twentyeight constellations, alongwith Abhijit, aboic these constellation is Venus, it moves in the front or at ·387 श्रोसंक्षिप्तभागवते पञ्चमस्कन्धे द्वाविंशोऽध्यायः पश्चात्सहैव पार्कस्य शैभ्यूमान्द्यसाम्याभिरर्कवचरति लोकानां नित्यदानुकूल एव स वृष्टिविष्टम्भग्रहोपशमनः rem उपरिष्टाद् बुधः सोमसुतः प्रायेण शुभयदाका व्यतिरिच्येत तदातिवाताभ्रमायाना- वृष्ट्यादिभयमाशंसते । अत ऊर्ध्वमङ्गारकनिभित्रिभिः परेकैकशो राशीन द्वादशानुभुङ्क्ते यदि न वक्रेणाभिवर्तते प्रायेणाशुभग्रहोऽयशंसः । तत उपरिष्टाद् भगवान् बृहस्पतिरेकैकस्मिन् राशी परिवत्सरं चरति यदि न वक्रः स्यात्प्रायेणानुकलो ब्राह्मणकुलस्य ॥५॥ तत उपरिप्टात् शनैश्चर एकैकस्मिन् राशौ त्रिंशन्मासान् विलम्चमानः प्रायेण हि सर्वेपामशान्तिकरः । तत उत्तरस्माहपय य एवं लोकानां शमनुभावयन्तो भगवतो विष्णोर्य- स्परमं पदं प्रदक्षिणं प्रक्रमन्ति ॥६॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्न ज्योतिश्चमवर्णने द्वाविंशोऽध्याय ॥२२॥ the back with the same speed as the Sun, be it fast or slow. It always remains congenial to mankind. It pacifies the planet that obstructs the rains. 4 Over Venus is mercury son of Moon, the benefactor of all. Because of his great speed, when he is far away from the Sun, though there may be clouds and storm in the skies, it indicates, scarcity of rains-over mercury is Mars. If it is not oblique in its course it covers one rashi (Zodiacal sign) every month and a half. This planet is inauspicious and causes miseries. Jupiter which is above Mars, if it does not become oblique covers one rashi every year. Generally it is very favourable to the brahmins.5 Saturn, which is far above Mars, stays in each rashi for two years and a half, it generally brings misery to those who are under his influence. The Sapta Rishi Mandal (the great bear ) is much above Saturn. From there they wish peace and goodwill to mankind and circumamb. ulate the Parampad (State Par Excellent) of Bhagwan Vishnu. 6 Thus ends chapter twenty-second of Book V ·388 श्रीसंक्षिप्तभागयते पञ्चमस्कन्धे त्रयोविंशोऽध्यायः अथ त्रयोविंशोऽध्यायः श्रीशुक उवाच अथ तस्मात्परतो यत्तद्विष्णोः परमं पदमभियदन्ति यत्र ह महाभागवतो ध्रुव औत्तानपादिरग्निनेन्द्रेण प्रजापतिना कश्यपेन धर्मेण च समकालयुग्भिः सयमानं दक्षिणतः क्रियमाणः । स हि सर्वेषां ज्योतिर्गणानां ग्रहनक्षत्रादीनामनिमिपेणाव्यतरंहसा भगवता कालेन भ्राम्यमाणानां स्थाणुरिवावप्टम्भ ईश्वरेण विहितः शश्वद्वभासते ॥१॥ केचनेतज्ज्योतिरनीकं शिशुमारसंस्थानेन भगवतो वासुदेवस्य योगधारणायामनु- वर्णयन्ति । यस्य पुच्छाग्रेऽवाकूशिरसः कुण्टलीभूतदेहस्य ध्रुव उपकल्पितस्तस्य लाले प्रजापतिरग्निरिन्द्रो धर्म इति कट्यां सप्तर्पयः। तस्य शरीरस्य यान्युदगयनानि दक्षिणपार्ने तु नक्षत्राणि दक्षिणायनानि तु सव्ये । पृष्ठे त्वजवीथी आकाशगङ्गा चोदरतः । उत्तराहना घगस्तिरधराहनी यमो मुसेपु चाहारकः शनैश्चर उपस्थे वृहस्पतिः ककुदि वक्षस्यादित्यो हृदये नारायणो मनसि चन्द्रो नाभ्यामुशना स्तनयोरश्विनौ बुधः प्राणापानयो राहुर्गले केतवः सानेपु रोमसु सर्वे तारागणाः ॥२॥ CHAPTER XXIII Now that which is called the illustrious, region of Bhagwan Vishnu is the place of that great devotee Dhruva, son of Uttanpada. Indra Prajapati, Kashyap, and Dharma with great reverence, circumambulate this region. All the planets constellation and brilliant stars, travel round this place by the invisible force of time. The Lord has ordained Dhruva as the central Pillar of this astral region. I This luminous sphere which is supported by the Yogic powers or Bhagwan Vasudev is compared by some to the porpoise wheel (Shishu. marchabra). The Shishumar or the bull is sitting coiled up with its head lowered. In the tail of this bull in the front is Dhruva, and in the tail, at the end Prajapati, Indra, agni and Dharmaa. In the waist are the scien Rishis. On its rightside are the Uttarayan Constellation and on the left are the Dalshinayan Constellation. On the back is Ajavithi. In the belly is Akash Ganga or the milky way. In the upper lip of this bull lives Agasti and in the losser lip Yama. Mars is in the niouth, Shani or Saturn is in the pudenda, Brahaspati in the nech, Surya in the chest and Narayan lies in the heart. Aloon in the nigul, Venus in the nesal, Asliwinikurnar in the breast. Budia or Mercury is in Pran and apan (inliailing and exhaling), Rabu is in the throat, Ketu is in all the limbs and the stars are in the hairs on the Lods.?

·श्रीसंक्षिप्तमागवते 389 पञ्चमस्कन्ये चतुर्यिशोऽध्यायः एतदु हैव भगवतो विष्णोः सर्वदेवतामयं रुपमहरहः संध्यायां प्रयतो धाग्यतो निरीक्षमाण उपतिष्ठेत नमो ज्योति काय कालायनायानिमिपां पतये महापुरुषायाभि- धीमहीति ॥३॥ ॥ इति श्रीसक्षिप्तभागवते पञ्चमस्कन्धे शिशुमारसंस्थावर्णनं नाम नयोविंशोऽध्यायः ॥२३॥ अथ चतुर्विंशोऽध्यायः श्रीशुक उवाच अधस्तात्सवितुयोजनायुते स्यानुनक्षत्रयच्चरतीन्येके योऽसायमरन्यं ग्रहत्यं चालभत भगवदनुकम्पया स्वयमसुरापसदः संहिकेयो घतदहः । यः पर्वणि तद्व्यधानद्वैरानुबन्धः सूर्याचन्द्रमसावभिधावति । तदुपरागमिति बदन्ति लोकाः ॥१॥ ततोऽधस्तासिद्धचारणविद्याधराणां सदनानि । ततोऽधस्ताद्यक्षरक्षःपिशाचप्रेतभूत- गणानां विहाराजिरमन्तरिक्षं यावद्वायुः प्रवाति यायन्मेघा उपलभ्यन्ते । ततोऽधस्तादियं One should always meditate on this form of Bhagwan Vishnu and chant the following Mantra : We salute that main stay of that celestial regions, the presiding deity of the divinities in the form of circle of time, on that great one we always meditate. 3 Thus ends chapter twenty-third of Book V CHAPTER XXIV Shree Shukadev said : Rajan, some believe that Rahu is under the solar orb like a constellation. Though undescrving he, by the grace of the Lord got that planetary importance and immortality. Being hostile to both the Sun and the Moon it intervenes periodically on Parva (full moon, last day of the bright half, and the last day of the dark half holydays between them) and creates a phenomenon which pcople call eclipse. 1 Below Rahu are located, regions of the Siddhas, Charanas, and Vidyadharas. The space below this and above the carth where the wind blows and clouds float is called the ether, the play-ground of yakshas, rakshasas, goblins etc. Down below the space, is the earth with its atmospheric pressure. As far as shan, hand or cagle can fly is its limit.

·difficult cien to Gods, Indra and others, where he now lives without knowledge on those devouts who are worthy of his grace. IVhen Rasat3 श्रीसंक्षिप्तभागवते 390 पञ्चमस्कन्धे चतुविशोऽध्याय पृथिवी यावद्धसभासश्येनसुपर्णादयः पतत्त्रिप्रवरा उत्पतन्तीति । अपनेरप्यधस्तात्सप्त मूविपरा अतलं वित्तल सुतलं तलातलं महातलं रसातलं पातालमिति ॥२॥ पतेपु हि विलस्वर्गेपु दैत्यदानवकावेया मायाविनोदा निवसन्ति । येषु महाराज- मयेन मायाविना विनिर्मिताः पुरः उद्यानानि । यत्र ह वाव न भयमहोरात्रादिभिः काल. विभागैरुपलक्ष्यते । यत्र हि महाहिप्रवरशिरोमणयः सर्व तमः प्रयाधन्ते । न या पतेषु वसता- माधयो व्याघयो बलीपलितजरादयश्च देहवैवर्यदौर्गन्ध्यस्वेदकलमग्लानिरिति घयोऽवस्थाश्च भवन्ति । न हि तेषां मृत्युविना भगवत्तेजसश्चक्रापदेशात् ॥३॥ अथातले मयपुत्रोऽसुरो वलो निवसति येन ह या इह सृष्टाः पप्णवतिर्मायाः । ततोऽधस्ताद्वितले हरो भगवान् हाटकेश्वरः ॥२॥ ततोऽधत्तात्सुतले उदारश्रवाः पुण्यश्लोको विरोचनात्मजो बलिर्भगवता घटुवामन- रूपेण पराक्षिप्तलोकत्रयो भगवदनुकम्पयैव पुनः प्रवेशित इन्द्रादिप्वविद्यमानया सुसमृद्धया श्रियाभिंजुष्टः स्वधर्मणाराधयंस्तमेव भगवन्तमाराधनीयमपगतसाध्यस आस्तेऽधुनापि । तद्भक्तानामात्मवतां सर्वेपामात्मन्यात्मद आत्मतयैव यस्य भगवान् स्वयमखिलजगद्गुरु- नारायणो द्वारि गदापाणिरवतिष्ठते निजजनानुम्पितहदयो येनाड्गुष्ठेन पदा दशकंन्धरो Below the earth are Atal, Vetala, Sutala, Talatala, Mahatala, Rasatal and Patal the seven netherrorlds. 2 In these netherivorlds, the Daityas, Danavas, ard the Nagas, reside and enjoy, the phantasmagoria, of cities, mansions, gardens etc. created by May Danav master of illusions. As there is no sun there is no divi: sion of time such as day and night. Darkness is dispelled by brilliance of the jewels on the hoods of big cobras. The inmates of these cities donot suffer from any disease. Their hairs donot turn grey, nor do they become infirm or old. Their bodies donot get shrivelled or deformed They are never fatigued. Their bodies donot perspire nor do their bodies undergo any change or decay. They never die except by the wheel of God 3 Balasur the son of Aſayadanav lives in Atal one of the netherworlds. He has created ninety-six varieties of illusions In the nether world the Vital below the Atal lives Bhagwan Hatleshwar with Shree Bhavani. 4 In the world below this, is Sutal, where lives Baliraj the pious and illustrious son of Virochana. The Lord in the form of Vaman, deprived him of his kingdom of the three worlds and by way of His srace gave him back the hingdom of Sutala, full of riches and afluence any fear, fully devoted to the Lord. The Lord bestows wisdom and ·श्रीसंक्षिप्तभागवते 391 पञ्चमस्कन्धे पञ्चविंशोऽध्यायः योजनायुतायुतं दिग्विजय उच्चाटितः ॥५॥ ततोऽधस्तात्तलातले मयो नाम दानवेन्द्र- त्रिपुराधिपतिर्महादेवेन परिरक्षितो विगतसुदर्शनभयो महीयते ॥६॥ ततोऽधस्तान्महातले साणां क्रोधवशो नाम गणः कुहकतक्षककालियसुपेणादिप्रधाना महाभोगवन्त ॥७॥ ततोऽधस्तादसातले दैतेया दानवाः पणयो नाम निवातकवचाः कालेया वसन्ति ॥ ८॥ तंतोऽधस्तापाताले वासुकिममुसाः शहकुलिकमहाशवरनेतधनञ्जयधृतराष्ट्रशङ्खचूटकाम्य- लाश्यतरदेवदत्तादयो महाभोगिनो महामो निवमन्ति ॥९॥ ॥ इति श्रीसक्षिप्तभागवते पचमस्कन्धे राहादिस्थितिविलस्वर्गमर्यादानिरूपणं नाम चतुर्दिशोऽध्याय ॥२४॥ अथ पञ्चविंशोऽध्यायः श्रीशुक तस्य मूलदेशे या चै कला भगवतस्तामसी समाख्यातानन्त इति सात्वतीया द्रष्टदृश्ययोः संकर्पणमहमित्यभिमानलक्षणं यं संकर्षणमित्याचक्षते । यस्येदं क्षितिमण्डलं भगवतोऽनन्तभूर्तेः सहनशिरस एकस्मिन्नेघ शीर्षणि नियमाणं सिद्धार्थ इव लक्ष्यते ॥१॥ who was in his campaign of conquest, tried to enter the gate of Balıraj the Lord threw him away--thousands of miles by the mere kick of his toe This spiritual preceptor of the universe, Bhagwan Narayan with a mace in' his hand, stands as a gate keeper at the gate of the King Bali Below this Sutala in the netherworlds, is Talatal where lives Maydanav the sou vereign of the demons and Lord of the three cities. As he is protected by Bhagwan Mahadev, he is free from fear of Vishnu's discus-In the world below this Talatal is Mahatal wherein dwells the large multitude of irascible hooded cobras. Chief among them are the Kuhalas, Tahshaha, Kalıyas, Sushenas. Underncath this is the Rasatal inhabited by the daityas Nivatakavas and Kalkeyas, patal the last of the netherworlds abounds in gem hooded ferocious cobras, Vasuki, Stankh, Kuleek, Mahashamsh, Swet, Dharjaya, Dinutarashra, Shamishchud, Kamival, Ashwatar and Devdatta, gloom and darkness of this netherworld is dispelled by the brilliance, of these jewelhooded cobra. 5-9 Thus ends chapter twenty-fourth of Book v CHAPTER XXV Underneath this Patal the lowest of the netherlands there Investliat tamasic manifestation of the Lord known as "Anant". Those that bclicic in Sattwat Tantra call it Sankarshan. He is the substratum of that ·of mundanc happiness go according to the actions or deeds performed श्रोसंक्षिप्तभागयते 392 पञ्चमस्कन्धे पञ्चविंशोऽध्यायः स एव भगवाननन्तोऽनन्तगुणार्णव आदिदेव उपसंहतामर्परोपवेगो लोकानां स्वस्तय आस्ते ॥२॥ य एव एवमनुश्रुतो ध्यायमानो मुमुक्षूणामनादिकालकर्मवासनाप्रथितमविद्यामय हृदयग्रन्थिं निर्भिनत्ति तस्यानुभावान् भगवान् स्वायम्भुवो नारदः सह तुम्बुरणा सभायां ब्रह्मणः संश्लोकयामास ॥शा उत्पत्तिस्थितिलयहेतवोऽस्य कल्पाः सत्त्वाचा प्रकृतिगुणा यदीक्षयाऽऽसन् । यद्रूपं ध्रुधमकृतं यदेकमात्मन्नानाधात्कथमु ह वेद तस्य वम ||४|| यन्नाम श्रुतमनुकीर्तयेदकस्मादाती वा यदि पतितः प्रलम्भनाद्वा । हन्त्यंहः सपदि नृणामशेपमन्यं कं शेषाद्भगवत आश्रयेन्मुमुक्षुः ॥५॥ एवंप्रभावो भगवाननन्तो दुरन्तवीर्योरुगुणानुभावः। मूले रसायाः स्थित आत्मतन्त्रो यो लीलया मां स्थितये विति ॥६॥ एता ह्येवेन नृभिरुपगन्तव्या गतयो यथाकर्मविनिर्मिताः कामान् कामयमानैः ॥७॥ egoity which believes soul and body as inseperable. This Anant the mighty cobra has thousands of hoods. On one of his hood, is found perched, like a mustard seed, the globe of this earth. That Ananta the prime divine who like a vast ocean of merits and virtues, restrains his great anger at the sins of mankind out of forbearance and bears the weights of this earth. 1-2 This Lord Anant enters the hearts of those that contemplate on him and listen to the account of his greatness, and destroys the knot of ignorance formed in their hearts since ages Shree Narad son of Brahma in the court of Brahmadev, sang the glories of Lord Anant alongwith Gandharva Tamburu as follows : 3 Who can understand the mystic ways of this " Anant”. By whose grace the tripartile qualities of prakrati such as sattwa and others which are the cause of creation, sustenance and dissolution of the universe are able to function and whose form though one and inexorable, is varicdly manifest by Him. Who ever listens to the account of Lord Anant and sings his praises even by way of johc be hc a sinnet or a wretch has all his sins destroyed. To whom, else would one desirous of absolution worship, than, the Lord Anant Sesha. Thus the Lord Anant, of infinite prowess and might, to protect the universe remains underneath the carth and holds it on his head. 4-6 Rajan! I liave described to you, the lokas to which thosc desirous ·श्रीसंक्षिप्तभागयते 393 पञ्चमस्कन्धे पइदिशोऽध्यायः प्रवृत्तिलक्षणस्य धर्मस्य विपाफगतय उच्चावचा विसदृशा यथाप्रदनं व्याख्ये किमन्य. कथयाम इति ॥८॥ ।। इति श्रीसंक्षिप्तभागवते पञ्चमम्कन्धे भूविवरविध्युपवर्णनं नाम पञ्चविंशोऽध्यायः ॥२५॥ अथ पनियोऽध्यायः राजोवाच महर्ष एतद्वैचियं लोकस्य कथमिति ॥१॥ ऋपिरयाच त्रिगुणत्वात्कर्तुः श्रद्धया कर्मगतयः पृथग्यिधाः सर्वा एव सर्वस्य तारतम्येन भवन्ति । अदानी प्रतिपिद्धलक्षणस्याधर्मस्य तथैव कर्तुः श्रद्धाया येसादृश्यात्कर्मफलं विसदृशं भवति तत्परिणामलक्षणाः सूतयः सहस्रशः प्रवृत्ताः ॥२॥ अन्तराल एव त्रिजगत्यास्तु दिशि दक्षिण स्यामग्निप्यात्तादयः पितृगणा दिशि स्थानां गोत्राणां सत्या पवाशिप आशासाना निवसन्ति । यत्र हवाय भगवान् पितराजो वैवस्वतः .by them. I have also described to you the stages both high and low attained through dharma, what else shall I tell you now. 7-8 Thus ends chapter twenty-fifth of Book V CHAPTER XXVI The King questioned : Maharshi, why this quaintness in the enjoyment of happiness and sufferings in life. 1 Shree Shuka replied : One who acts has the triple faith in him sarwa'ki, rajasi, anå tamasi, the course anå resuits oi 'nis actions are therefore also tripartite. In the same way those that practice, irreligion banned by the scriptures have different fruits of their actions because of their diversity in faith. Consequently they go to different hells. 2 In the southern direction, in the region, between heaven, earth and netherworlds like the Mancs Agnishsat and others praying for thc good and well being of those born in their respective families. The Lord of these pilris is King Yama, the God of death-hen a man dies the atten. dants of Yama take him to Yama who administers justice to him- 50 ·श्रीसंक्षिप्तभागयते 394 पञ्चमस्कन्धे पयिशोऽध्यायः स्वविषयं प्रापितेपु स्वपुरुपैर्जन्तुषु सम्परेतेपु यथाफर्मावा दोपमेवानुलद्वितभगयच्छा- सनः सगणो दमं धारयति । तत्राष्टाविंशतिर्नरका रौरवादयः विविधयातनाभूमयः ॥३॥ यस्तु परवित्तापत्यकलत्राण्यपहरति स तामिने नरके चलान्निपात्यते जन्तुर्यत्र फरमलमासादित मूर्छामुपयाति । एवमेवान्धतामिस्ने यस्तु वञ्चयित्वा पुरुपं दारादीनुप- युङ्क्ते यत्र शरीरी निपात्यमानो यातनास्थो वेढनया नएमतिर्नपष्टिश्च भवति ॥४॥ यस्त्विह वा एतदहमिति ममेदमिति भूतद्रोहेण केवलं स्वकुटुम्बमेवानुदिनं प्रपुष्णाति स रौरवे निपतति । यत्र क्रव्यादा नाम हरवस्तं क्रव्येण घातयन्ति ॥१॥ यो वा उग्रः पशून् पक्षिणो वा प्राणत उपरन्धयति कुम्भीपाके तप्ततैले उपरन्धयन्ति । यस्त्विह वै राजा राजपुरुषो वा अदण्ड्ये दण्डं प्रणयति सूकरमुखे निपतति विनिप्पिप्य- माणावयवो भवति ॥६॥ यस्त्यिह भूतानामीश्वरोपकल्पितवृत्तीनामविविक्तपरव्यथानां व्यथामाचरति स परत्रान्धकूपे निपतति तत्र हासौ तैर्जन्तुभिर्मशायूफामत्कुणमक्षिकादिभिः सर्वतोऽभिद्रुह्म- माणस्तमसि विहतनिद्रानिवृत्तिरलब्धावस्थानः ॥७॥ for his good or bad deeds. There are ty entyeight hells Raorau and others for the condemned souls to suffer. 3 He who deprives other of his wealth, wife or child is thrown in hell Inown as “tamisra”. There he is neither, given food nor water but is beaten and condemned. The Jiva (the empirical soul) there, is greatly harassed, till he faints. He who deceives other and commits adultery with his wife is thrown in the hell known as Andhatamisra. He who is thrown in this hell loses both his sight and senses. 4 He who believes in "me and mine" and maintains his family by betraying others, is thrown in the hell named raurav. There he is pested and destroyed by the carniverous birds known as Ru Ru. 5 That crucl fellow who cooks live birds or animals is cast in thc hell known as Kumbhipak shere he is thrown in a huge pan of boiling oil If a king or his minister punishes the innocent or thrown in hell known as "Suharmulkia" where his limbs, are crushed. O He who torments creatures, which subsist, as ordained by the Lord is thrown in hell known as Andia-koopa—where insect like mosquitos, bugs, lice, flies etc. bite him and harass him, so much so that fic can neither slecp nor rest. 7 undescrving, he is ·श्रीसंक्षिप्तभागवते 395 पञ्चमस्कन्धे पइयिंशोऽध्यायः यस्त्यिह या असंविभज्यानाति कमिभोजने नरकाधमे निपतति । यस्त्विह वा अगम्यां स्त्रियमगम्यं वा पुरुषं योपिदभिगच्छति तावमुत्र कशया ताड्यन्तस्तिग्मया सम्यों लोहमय्या पुरुषमालियन्ति त्रियं च पुरुषरूपया सूया ॥८॥ ये विह वै राजन्या राजपुरुषा वा अपाखण्डा धर्मसेतून भिन्दन्ति ते वैतरण्यां निपतन्ति भिन्नमर्यादाः । यस्त्विह वा अनृतं वदति साक्ष्ये द्रव्यविनिमये दाने वा कथंचित्स वै प्रेत्य नरकेऽचीचिमत्यय शिरा गिरिमूर्ध्नः सम्पात्यते यत्र जलमिय स्थलमश्मपृष्ठमयभासते तदधीचिमत्तिलशो विशीर्यमाणशरीरो न नियमाणः पुनरारोपितो निपतति ॥९॥ यस्त्विह आट्याभिमतिरहंकृतिस्तियंप्रेक्षणः सर्वतोऽभिविशवी अर्थन्ययनाशचिन्तया परिशुप्यमाणहृदयवदनो निर्वृतिमनयगतो ग्रह स्वार्थमभिरक्षति स सूचीमुसे नरके निपतति यत्र ह वित्तग्रहं पापपुरुष धर्मराजपुरुया वायका इच सर्वतोऽङ्गेपु सूत्रैः परिवयन्ति ॥१०॥ अधर्मप्रतिनो ये केचिदिहोदिता अनुदिताश्चावनिपते पर्यायेण विशन्ति तथैव धर्मानु- वर्तिन इतरत्र ११॥ One who feeds himself without participating his food with others is thrown in hell known as Krumıbhojan. One who commits adultery with a woman unworthy of touch or a woman who commits adultery with a man equally unworthy of touch is thrown in hell known as Taptasurmi. There he or she is severely whipped and is forced to embrace a heated doll of a male or a female made of iron. 8 Those kings and his councillors who transgress limits of righteousness are thrown in Vaitarni river flowing in Hell. One who tells a lie as a witness, in charitable and monetary, tran. sactions is thrown from the top of a mountain with head downward in the hell known as Avichiman. His body is broken to pieces, still be does not die and is thus thrown again and again. One who is arrogant of his wealth, and looks askance at cverybody and looks with suspicion all around and whose appetite is lost and whose heart is shrivelled at the thought of spending money and at the fear of his wealth being destroyed and who never rests but is ever anxious lile Yaksha to protect his wealth is thrown in hell called Suchimukh. To that miser, the servants of dharmaraj sew him with thread in every limb of his body with thread like a tailor, 10 Thus the unrighteous, and the sinners go to hell. The righteous and the meritorious go to the heaven, the celestial regions. 11 ·श्रीलक्षितभागवते 396 पञ्चमस्थन्ये पविशोऽध्याय यत्तद्भगवतो नारायणस्य साक्षान्महापुरुषस्य स्थविष्ठ रूपमात्ममायागुणमयमनु वणितमाहत पठति शृणोति श्रावयति स उपगेयं भगवत परमात्मनोऽग्राहामपि श्रद्धाभक्तिविशुद्धबुद्धिर्वेद ॥१२॥ श्रुत्या स्थूल तथा सूक्ष्म रूप भगवतो यति । स्थूले निर्जितमात्मान शन सूक्ष्म धिया नयेदिति। ॥ इति श्रीसक्षिप्तभागवते परमस्वधे नरफाउणन नाम पदयिशोऽध्याय ॥२६॥ I have described to you the gross form of the lord constituted by the attributes of maya He who reads this with respect and listens or make others listen has his intellect purified by devotion and faith 12 An ascetic (who has control over his senses ) should listen to the gross and subtle form of the Lord, and then he should lead the mind that has stabilised in the gross and intellectually fix it in the subtle Thus ends chapter twenty-sixth of Book V COC- इति पञ्चमः स्कन्धः समाप्तः ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् पष्टः स्कन्धः अथ प्रथमोऽध्यायः राजोवाच निवृत्तिमार्गः कथित आदो भगवना यथा । ऋमयोगोपलन्धेन ब्रह्मणा यदसंसृतिः ॥१॥ प्रवृत्तिलक्षणश्चैव बैगुण्यविषयो मुने । योऽसावलीनप्रकृतेर्गुणसर्गः पुनः पुनः ॥२॥ अधुनेह महाभाग यथैव नरकानरः नानोपयातनान्नेयात्तन्मे व्याख्यातुमर्हसि ॥३|| श्रीगुक उवाच न चेदिहवाचिति यथांहसः कृतस्य कुर्यान्मनउक्तिपाणिभिः । ध्रुवं स वै प्रेत्य नरकानुपैति ये कीर्तिता मे भयतस्निग्मयातनाः ॥४॥ तस्मात्पुरैयाश्विह पापनिष्कृतौ यतेत मृत्योरविपद्यताऽऽत्मना । दोपस्य दृष्ट्वा गुरुलाययं यथा भिषक् चिकित्सेत रुजां निदानवित् ॥२॥ CHAPTER 1 The King said : Sage ! You have explained in the first instance the path of renunciation, so that one may realize the Supreme Spirit by stages and may be free from this mundane existence. You have also explained the path of rituals, based on the three qualities of Sattwa, Rajas and Tamas, which results in rebirths again and again, since Prakriti does not become extinct in this case. Illustrious sage! Please tell me now, how a man may not have to go to hell infested with torments of various type. 1-3 Shree Shukadev said : If a man would not atone for the sins committed by him mentally, by speech and by actions in this worldly existence, be certainly goes to hell in olving violent torments after death which have already been described by me to you. One should, therefore strive for atonement of sins before death, with his body, when it is not yet destroyed, just as a physician, who has knowledge of diagnosis of disease diagnoses a discase by examination of the three humours of body. 4-5 ·श्रीसंक्षिप्तभागवते 390 पष्टस्मन्धे प्रथमोऽध्याय राजोवाच हमुताभ्या यत्पाप जान नप्यात्मनोऽदितम् । परोति भूयो थियश प्रायश्चित्तमयो कथम् ॥६॥ धचिनिवर्ततेऽभद्रात् पचियरति तत्पुन । प्रायश्चित्तमतोऽपार्थ मन्ये पुअरशोचयत् ॥७॥ श्रीगुक उपाय फर्मणा कर्मनिहारो न द्या यन्तिक इप्यते । अविढदधिरित्यात् प्रायश्चित्त विमर्शनम् ॥८t नारनत पथ्यमेवा-न व्याधयोऽभिभवन्ति हि । पन नियमहाजन शनै क्षमाय कल्पते ॥२॥ न तथा घधयान् राजन् पृयेत तपआदिभि । यथा कृष्णापितमाणस्तपूरुपनिपेवया ॥१०॥ अन चोदाहरन्तीममितिहास पुरातनम् । दूताना विष्णुयमयो संवादस्त नियोध मे ॥११॥ कान्यकुब्जे द्विज कश्चिद् दासीपतिरजामिल । नाम्ना नएसदाचारो दास्या ससर्गदूपित ॥१॥ वाद्यक्षकेतवैश्चोर्यगंहिता वृत्तिमास्थितः । विभ्रत्सुटुम्रमशुचिर्यातयामास देहिन ॥१३॥ The King said ; A man commits a sin helplessly eventhough he knows both by observing instances and by hearing about them that it is injurious What is then the use of rites of atonement ? A man some times desists from sinful acts and sometimes again reverts to them! think, thercfore, that rites for atonement of sins are useless like the bath of an elephant (which again gets muddy) 6-7 Shri Shuka sazd King' It is not the belief that the effect of actions (sinful) is completely annihilated by rites of atonement, since it is only a spiritually ignorant person who has the privilege of performing rites of atonement The true atonement demands attainment of spiritual Inowledge Diseases do not, assault a man who eats only wholesome food King Similarly a man who observes self restraint gradually attains spiritual bliss King ' A sinful person is not purified as much by performing penance etc as by surrendering his soul to Vishnu and by serving his devotees 8-10 Pcople quote an ancient account about a dialogue between the servants of Vishnu and of Yama (God of Death ) Hear it from me There was a Brahmin named Ajamila in the country of Kanyakubja, who had married a shoodra woman Since he was corrupted by his association with the shoodra woman his morality had perished Degraded as he was he used to earn his livelihood and maintain his family by censurable means such as hunting gambling, fraud and theft and used to give pain to ci catures King! Wiulc he was thus living and fondling ·श्रीसंक्षिप्तभागवते 399 पष्टस्कन्धे प्रथमोऽध्यायः एवं निवसतस्तस्य लालयानस्य तत्सुनान् । कालोऽत्यगान्महान् राजन्नष्टाशीन्यायुपः समाः १४ तस्य प्रययसः पुत्रा दश तेषां तु योऽयमः। यालो नारायणो नाना पिनोश्च दयितो भृशम् ॥१५॥ स पद्धहदयस्तस्मिन्नर्भके कसभापिणि । निरीक्षमाणस्तल्लीलां मुमुढे जरटो भृशम् ॥१६॥ स पत्रं वर्तमानोऽनो मृत्युकाल उपस्थिते । मतिं चकार तनये पाले नागयपाहये ॥१७॥ सपाशहस्तांस्त्रीन् दृष्ट्वा पुरुपान् भृशदारुणान् । यस्तुण्डानुर्घरोग्ण आत्मानं नेतुमागतान १८ दूरे फ्रीडनकासक्तं पुत्र नारायणायम् । प्लावितेन स्वरेणोच्चैराहावारलेन्द्रियः ॥१९॥ निशम्य म्रियमाणस्य त्रुवतो हरिकीर्तनम् । भतुनाम महाराज पार्षदाः सहमाऽपनन् ॥२०॥ विकर्पतोऽन्तर्हृदयाद् दामीपतिमजामिलम् । यमप्रेप्यान् विष्णुता वारयामासुरोजसा ॥२१॥ ऊचुनिपेधितास्तांस्ते वैवस्वतपुरम्सराः । के यूयं प्रतिपेद्धारो धर्मराजस्य शासनम् ॥२०॥ विष्णुदूता ऊचुः यूयं चै धर्मराजस्य यदि निर्देशकारिणः । व्रत धर्मस्य नस्लत्वं यच्च धर्मस्य लक्षणम् ॥२३॥ कर्यसिद्धियते दण्डःकिंयास्य स्थानीप्सित । दण्डगः किंकारिणःम आहोस्तित्मतिचिन्नणां। sons of the woman much time elapsed and he became eighty years old. The old man had ten sons, of whom the yongest named Narayan was much dear to his parents. His heart being attached to the sweetloving child, the old man derived much delight in observing sportive activities. Foolish and of such behaviour as he was, when the time of his death arrived, his thoughts turned to the child,--Narayana. When he observed a phantom--three extremely frightful men, having tortuous faces, and erect hair, and holding nooses in their hands, who had come to take away his soul the organs of his senses became distressed. Thereupon, he called out to his son Narayana, who was engrossed in his toys at a distance, with a loud and tremulous voice. Great King! On hearing the dying man mention the name of Hari (Vishnu )--there, master-attendants of Vishnu, all of a sudden, descended from heaven. The attendants of Vishnu ſorbade the servants of Yama (God of Death), who were on the point of snatching away the soul of Ajamila-husband of the shoodra woman-from the cavity of his heart. Thus forbidden, the servants of Yama, ashed : “Who are you to prohibit us from executing the orders of Yama.” 11-22 The attendants of Vishnu said : If you are duty-bound to carry out commands of Dharmaraja (King of righteousness), tell us what the essence of righteousness is and what its characteristics are How is punishment meted out and who are liable to receive it? Ire all sinners fit to be punished or only some of then? 23-24 ·श्रीसंक्षिप्तभागवते 400 पप्टरकन्धे प्रथमोऽध्यायः यमदृता ऊचुः वेदप्रणिहितो धर्मो हाधर्मस्तद्विपर्ययः । वेदो नारायणः साक्षात्स्वयम्भूरिति शुश्रुमं ॥२५॥ सर्योऽग्निः रवं मरदावः सोमः सेंध्याहनी दिशः। कं कुः कालो धर्म इति होते देहस्य साक्षिण:२६ एतैरधर्मो विशातः स्थानं दण्डस्य युज्यते । सर्वे कमांनुरोधेन दण्डमर्हन्ति कारिणः ॥२७॥ अयं हि श्रुतसम्पन्नः शीलवृत्तगुणालयः । सर्वभूतसुहृत्साधुमितयागनसूयकः ॥२८॥ एकदासी यनं यातः पितृसंदेशकद् द्विजः । आदाय तत आवृत्तः फलपुष्पसमित्कुशान् ॥२९॥ ददर्श कामिन कचिच्छुढं सह भुजिप्यया । पीत्वा च मधु मैरेयं मदापूर्णितनेत्रया । जगाम हृच्छयवशं सहसैव विमोहितः ॥३०॥ तन्निमित्तस्मरव्याजग्रयस्तो विचेतनः । तामेव मनसा ध्यायन् स्वधर्माद्विरराम ह ॥३१॥ विप्रां स्वभार्यामप्रौढां कुले महति लम्भिताम् । विससांचिरात्पापः स्वैरिण्यापाइविद्धधीः३२ The servants of Yama said : Righteousness is what has been ordained by Vedas and unrighteousness is what is opposed to it, since we hear that the Vedas are virtually personification of Narayana (Vishnu) and are self-existent. The Sun, the Moon, the Sky, Wind, Fire, morn ing and evening twilights, quarters, water, the earth. Time and the King of Righteousness are witnesses of (the activities of) creatures Unrighteousness comes to the notice of these and the sinner is the object of punishment. All sinners deserse punishment in accordance with the degree of their sins. 25-27 This man had knowledge of Vedas and was an abode of virtuous disposition, righteous conduct and merits. He was friendly to all creat. ures, and was of good moral character. He spoke measured svords and was free from malice Once this Brahmin went to the forest in obedi; cnce to his father's command. After collecting fruits, flowers, sacrificial wood and husha grass, he was returning home. He then saw a lustful shoodra in company of a shoodra woman, who had rolling eyes, as she had drunk intoxicating liquor. Suddenly overcome by passion, he became infatuated. Captivated by the deceiptful passion, hc lost discrimination, As he was thinking of her alone, he lapsed from righteousness. His intellect having been pierced by the side glances of that wanton woman, the sinful man soom abandoned his own young brahmin wife, who 135 born in an eminent family. He procured money from here and there by right or wrong means Toolish as he was le maintained that shoodra ·CTEKARN थीसंक्षिप्तभागवते 401 पष्टस्कन्धे द्वितीयोऽध्यायः यतस्ततश्योपनिन्ये न्यायतोऽन्यायतो धनम् । वभारास्याः कुटुम्चिन्याः कुटुम्ब मन्दधीरयम् । तत पनं दण्डपाणेः सकाशं कृतकिल्विपम् । नेप्यामोऽस्तनिवेशं यत्र दण्डेन शुद्ध्यति ॥३४॥ ॥ इति श्रीसक्षिप्तमागवते पष्टस्कन्धे गमिरोपारयाने प्रथमोऽध्यायः ॥१॥ अथ द्वितीयोऽध्यायः विष्णुदूता ऊचुः अहो कर धर्मदृशामधर्मः स्पृशते सभाम् । यत्रादंडयेप्यपापेपु दण्डो ययिते वृथा ॥१॥ प्रजानां पितरो ये च शास्तारः साधयः समाः। यदि स्यातेपु वैषम्य कं यान्ति शरणं प्रजाः॥२॥ यद्यदाचरति श्रेयानितरस्तत्तटीहते । स यत्यमाणं कुरुते लोफस्तदनुवर्तते ॥३॥ यस्याङ्के शिर आधाय लोकः स्वपिति निर्वृतः । स्वयं धर्ममधर्म या न हि वेद यथा पशुः || अयं हि तनिवेशो जन्मकोटथहसामपि । यद् व्याजहार विवशो नाम स्वस्त्ययनं हरेः । यदा नारायणायेति जगाद चतुरक्षरम् ॥५॥ स्तेनः सुरापो मित्रभुब्रह्महा गुरुतल्पगः । स्त्रीराजपिटगोहन्ता ये च पातकिनोऽपरे ॥६॥ woman and her child which was his mistake. Since he has not atoned for his sins, he will be produce him before Yama where he will be purified by undergoing punishment. 28-34 Thus ends chapter first of Bool VI CHAPTER II Servants of Vishnu said : Alas! It is distressing that unright. cousness affects even the assembly of persons who know what righteous. ness is, and they inflict punishment on persons who do not desersc punishments and who are sinless. Those who rule over people are like their father. If they fail to keep the balance of justice esen, whom could the people approach for succoor? Other people lihc to do what an eminent man does and imitate him, considering him as an authority. A man, in whose lap they place their heads ard slccp care frec, if he himself does not, like a basc animal, know, what is righteousness, what to do then? This man has atoned for síns committed by him in billions of births, since he has uttered the blessed name of Vishnu, helpless though he was. 1-4 When he said : "Narayana! come," which phase contained four syllables of the Lord's name. Afention of the name of Vishnu alone amounts to complete atonement in the case of all sinners-such as a 51 ·श्रीसंक्षिप्तभागयते 403 पप्ठस्कन्धे द्वितीयोऽध्यायः तं वियाममिप्रेत्य महापुरुषकिङ्कराः । सहसा पश्यतस्तस्य तत्रान्तर्दधिरेऽनघ ॥१६॥ भक्तिमान् भगवत्याशु माहात्म्यश्रवणाद्धरेः । अनुतापो महानासीत्स्मरतोऽशुभमात्मनः ॥१७॥ सोऽहं तथा यतिष्यामि यतिचित्तन्द्रियानिलः । ममाहमिति देहादी हित्वामिथ्यार्थधीमतिम् धास्ये मनो भगवति शुद्धं तत्कीर्तनादिभिः ॥१८॥ श्रीशुक उवाच इति जातसुनिर्वेदः क्षणसङ्गेन साधुपु । गगाद्वारमुपेयाय मुक्तसर्वानुवन्धनः ॥१९॥ हित्या कलेवरं तीर्थे गदायां दर्शनादनु । सद्यः स्वरूपं जगृहे भगवत्पार्यवर्तिनाम् ॥२०॥ साकं विहायता विप्रो महापुरुपकिकरैः । हेमं विमानमारय ययौ यन श्रियः पतिः ॥२१॥ नियमाणो हरेर्नाम गृणन् पुनोपचारितम् । अजामिलोऽप्यगाद्धाम किं पुनः श्रद्धया गृणन् ॥२२॥ ।' इति श्रीसक्षिप्रभागरते पष्ठस्कन्धेऽजामिलोपाख्याने द्वितीयोऽध्याय ॥२॥ as regained consciousness. He was delighted at having seen the servants of Vishnu and bowed to them with his head. Sınless King ! Perceiving that he desired to say someting, the servants of venerable Vishnu became invisible while he was yet looking on. Having heard about the magnani. mity of Vishnu, and having recollected his sinful life, he was seized with great repentance and soon became a devotec of Vislinu. He decided : “I will so endeavour that I will control my mind, organs of senses and life-breaths, I will renounce the false notions about my body etc. such “This is minc. It is I," and will fix my mind, purified by reciting his name etc. on the Divine Lord. 13-18 Shree Shuka said: He became completely dejected with mundane life consequent upon his momentary association with the good servants of Vishnu, freed himself from all worldly bounds and went to Haridwara. Subsequently, the brahmin renounced his body in the pilgrim centre of the Ganges and assumed the form of an attendant of the Lord, ascended a golden aerial chariot in the company of scrvants of the magnanimous Lord and went by air to the abodc of the lord of the Goddess of Prosperity/Vealth (Vishnu). 19-21 By reciting the name of Hari (Vishnu), when calling out his son while dying-Ajamila went to the abode of Vishnu. Then what to talk of a man who recites His name with faith? Thus ends chapter second of Book VI ·यथा went to Yama and reported to Soxercign Yama all that had happened. थीसंक्षिप्तभागयते 402 पप्टम्कन्धे द्वितीयोऽध्यायः सर्वेपामप्यघयतामिदुमेय सुनिष्कृतम् । नामन्याहरणं विष्णोर्यतस्तद्विपया मतिः जा न निष्कृतैरदितैब्रह्मवादिभिस्तथा विशुद्धपत्यघयान प्रतादिभिः । हरेनामपदैरदाहतैस्तदुत्तमलोकगुणोपलम्भकम् ॥८॥ नैकान्तिकं तद्धि कृतेऽपि निष्कृते मनः पुनर्धावति चेदसत्पथे । तत्कर्मनिहरिमभीप्सतां हरेर्गुणानुवादः सलु मत्त्वभावनः ॥ ९॥ सांकेत्यं पारिहास्यं वा स्तोमं हेलनमेव वा । वैकुण्ठनामग्रहणमशेषायहरं विदुः ॥१०॥ पतितः स्पलितो भग्नः संदष्टस्तप्त आहतः । हरिरित्यवशेनाह पुमान्नार्हति यातनाम् ॥११॥ अशानादथवा ज्ञानादुत्तमश्लोकनाम यत् । संफीतितमघं पुंसो दहेदेधो यथानलः ॥१२॥ श्रीगुक उवाच त एवं सुविनिर्णीय धर्म भागवतं नृप । तं याम्यपाशान्निर्मुच्य विप्र मृत्योरमूमुचन् ॥१३॥ इति प्रत्युदिता याम्या दूता यात्या यमान्तिके । यमराज्ञे यथा सर्वमाचचक्षुररिंदम ॥१४॥ द्विजः पाशाद्विनिर्मुक्तो गतभीः प्रकृति गतः। ववन्दे शिरसा विष्णोः किङ्करान् दर्शनोत्सवः।१५ thief, a drunkard, one who is faithless to friends, or murders a brahmin, a woman, a king, a parent, or a cow, or who debauches his teacher's wife and other sinners, since this diverts his mind to Him. A sinner is not as such purified by atonements consisting of religious acts etc. pre scribed by expounders of Vedas and others, as by exciting the syllables of the name of Vishnu, since that helps him attain the atoned for his sins, the atonement is not absolute, since the mind again rushes to the unrighteousn path. For those who desire to have the effects of his sins completely obliterated, recital of the merits of Vishnu results in subli mating his nature. 5-9 Saintly persons say that recital of the name of Vishnu, even while alluding to another person in a joke, in praise or in contempt destross his entire sins. A man, who even helplessly utters the word “Hari (Vishnu)" does not deserve any torment even if he did so while falling, slipping, escaping from a danger, being stung, being aflicted with fever, or being struck. Recital of the name of the illustrious Lord knowingly or unknow ingly burns sins, like fire burning wood. 10-12 Shree Shuka said: King! After giving this complete decision about the merit of the religion of Vishnu, they (the attendants of Vishnu released the soul of that brahmin from the fetters of Yama and relieved him of death. The servants of Yama, who reccived the above repis, ·403 श्रीसंक्षिप्तमागवते पप्ठस्कन्धे द्वितीयोऽध्यायः तं विवक्षुममित्य महापुरुषकिङ्कराः । सहसा पश्यतस्तस्य तत्रान्तर्दधिरेऽनघ ॥१६॥ भक्तिमान् भगवत्याशु माहात्म्यश्रयणाद्धरेः । अनुतापो महानासीत्स्मरतोऽशुभमात्मनः ॥१७॥ सोऽहं तथा यतिष्यामि यतिचित्तन्द्रियानिलः । ममाहमिति देहादी हित्वामिय्यार्थधीमतिम् धास्ये मनो भगवति शुद्धं तत्कीर्तनादिभिः ॥१८॥ श्रीशुक उवाच इति जातसुनिवेदः क्षणसङ्गेन साधुपु । गङ्गाद्वारमुपेयाय मुक्तसर्यानुयन्धनः ॥१९॥ हित्वा कलेवरं तीर्थे गगायां दर्शनादनु । सद्यः स्वरूपं जगृहे भगवत्पार्श्ववर्तिनाम् ॥२०॥ साऊं विहायता विप्रो महापुरुपकिङ्करैः । हैमं विमानमारव ययौ यत्र श्रियः पतिः ॥२१॥ नियमाणो हरेनाम गृणन् पुत्रोपचारितम् । अजामिलोऽप्यगाद्धाम किं पुनः श्रद्धया गृणन् ॥२२॥ ।' इति श्रीसक्षिप्तभागरते षष्ठस्कन्धेऽजामिलोपाख्याने द्वितीयोऽध्यायः ॥२॥ regained consciousness. He was delighted at having seen the servants of Vishnu and bowed to them with his head. Sınless King ! Perceiving that he desired to say someting, the servants of venerable Vishnu became invisible while he was yet looking on. Having heard about the magnani. mily of Vishnu, and having recollected his sinful life, he was seized with great repentance and soon became a devotec of Vislinu. He decided : "I will so endeavour that I will control my mind, organs of senses and life-breaths, I will renounce the false notions about my body etc. such as " This is mine. It is I," and will fix my mind, purified by reciting his name etc. on the Divine Lord. 13-18 Shree Shuka said ; He became completely dejected with mundane life consequent upon his morrentary association with the good servants of Vishnu, freed himself from all worldly bounds and went to Haridwara. Subsequently, the brahmin renounced his body in the pilgrim centre of the Ganges and assumed the form of an attendant of thc Lord, ascended a golden aerial chariot in the company of scrvants of the magnanimous Lord and went by air to the abode of the lord of the Goddess of Prosperity/Wealth (Vishnu). 19-21 By reciting the name of Hari (Vishnu), when calling out his son while dying-Ajamila went to the abode of Vislinu. Then what to talk of a man who recitcs His name with faith ? Thus ends chapter sccond of Book VI ·श्रीसंक्षिप्तभागवते 404 पष्टस्कन्धे सृतीयोऽध्यायः अथ तृतीयोऽध्यायः राजोवाच निशम्य देवः स्यभटोपयणितं प्रत्याह किं तान् प्रति धर्मराजः । यमस्य देवस्य न दण्डभगः कुतश्चन श्रुतपूर्व आसीत् ॥२॥ श्रीगुक उवाच भगवत्पुरुषै राजन् याम्याः प्रतिहतोद्यमाः । पति विज्ञापयामासुर्यमं संयमनीपतिम् ॥२॥ यमदूता ऊचुः यदि स्युर्ययो लोके शास्तारो दण्डधारिणः । कस्य स्यातां न वा कस्य मृत्युश्चामृतमेय या ॥३॥ किंतु शास्तृवहुत्वे स्याद्वहनामिह कर्मिणाम् । शास्तृत्वमुपचारो हि यथा मण्डलयतिनाम् ॥४॥ तस्य ते विहतो दण्डो न लोके वर्ततेऽधुना । चतुर्भिरद्भुतैः सिद्धराशा ते विमलम्भिता ॥५॥ नीयमानं तवादेशादस्माभिर्यातनागृहान् । व्यमोचयन् पातकिनं छित्त्वा पाशान् प्रसा ते ॥६॥ यम उवाच परो मदन्यो जगतस्तस्थुपश्च ओतं प्रोतं पटघद्यत्र विश्वम् । यदंशतोऽस्य स्थितिजन्मनाशा नस्योतवद् यस्य वशे च लोकः ॥७॥ CHAPTER III The King said : Oh Sage ! What reply did the king of righteousness (Yama) give to his servants, after hearing their report ? I have never heard anywhere before about repudiation of the command of Yama l Shree Shuka said : King ! When the servants of Yama were frustr. ated in their task by the servants of the Lord, they inquired into the cause thereof from their master-the King of Sanyamani city. 2. The servants of Yama said : If there were several rulers in the world, authorized to award punishment, who will meet with death or attain immortality and who will not? In the case of multiplicity of rules, the control over the large number of persons, who are engaged in activities, would be nominal, as when there are several tributary rulers. Your authority of inflicting punishment does not survive now since your command has been countermanded by the four accomplished souls who were marvellous. They released that sinful soul which was being led to cells of hell under your command, by forcibly snapping your fetters. 3-6 Yama said : There is a higher authority other than me, over (all moveable and immovcable objects, in which the Universe is interwoven like threads in a shect of cloth. The creation, existence and destruction ·थीसंक्षिप्तभागते 405 पप्पस्कन्धे तृतीयोऽध्यायः अहं महेन्द्रो निति.प्रचेता. सोमोऽग्निरीश.परनोऽको चिरिचः। आदित्यविश्वे वसमोऽथ साध्या मरगणा रदगणा. ससिद्धा ॥८॥ यस्येहितं न विदु स्पृष्टमाया. सच्चप्रधाना अपि कि ततोऽन्ये । तस्यात्मतन्त्रस्य हरेरधीशितु. परस्य मायाधिपतेर्महात्मनः ॥९॥ प्रायेण दूता इह वै मनोहराश्चरन्ति तद्रूपगुणस्वभागा । रक्षन्ति तद्भक्तिमत. परेभ्यो मनश्च मत्यानय सर्वतश्च ॥१०॥ पतावानेच लोकेऽस्मिन् पुंसा धर्म पर. स्मृतः । भक्तियोगो भगवति तनामग्रहणादिमि. ॥११॥ एतायतालमपनिहरणाय पुसा सकीर्तन भगवतो गुणर्मनाम्नाम् । विनुश्य पुनमघवान् यदजामिलोऽपि नारायणेति म्रियमाण दयाय मुक्तिम् ॥१०॥ तानानयनमसतो निमुसान् मुकुन्दपादारविन्दमकरन्दरसादजनम् । निष्किचन. परमहंसकुलै रसग याद् गृहे निरयरमनि पद्धतृणान् ॥१३॥ of this world-emanate from a spark of that authority and the people submit to it like a bulloch controlled by a nose-string Neither 1 nor the great Indra, the regent of the south-western quarter, Varuna, the Moon, Tire, Shiva, Wind, the Sun, Brahman, all Gods, Vasus, Sadhyas, Maruts, Rudras, and Siddhas know His desires, though we have the quality of Sattva in us, since we are affected by Alaya How can, there. fore, others know it Harl (Vishnu) is over lord of all and is the supreme controller authority of Maya and is the Supreme Spırıt. His charming servants have the same form, qualities and nature As a rule they move about and protect men who are His devotees from enemies and from mc (Yama), from all directions The highest duty prescribed for men in this world is intense devotion to the Lord by recital of His names etc 7-11 Recital of the merits, exploits and names of the Lord by men is quite cnough for annihilation of their sins, since Ajamila, though a sinner attained salsation by crying out to luis son as "Narayana' when lie was about to die You should bring to me only those sichcd persons who have perpetually remained averse to the taste of thc juice of the lotus-lile fect of Vishnu, which are adored by numbers of pendiless recluses of the highest order, and sbo are thirsting for mondanc happi ness which leads to hell. Bring those wiched persons, whose tongue does not recite the names or merits of tlic Lord, whosc minds do not ·नमः श्रीसंक्षिप्तभागवते 437 पष्ठस्कन्धे चतुर्थोऽध्यायः वाभ्यां निर्दह्यमानांस्तानुपलभ्य कुरूद्वह । राजोयाच महान सोमो मन्यु प्रशमयन्निव ||४|| आतिष्ठत सतां मार्ग कोपं यच्छत दीपितम् । पिना पितामहेनापि जुष्ट यः प्रपितामहः ॥५॥ अलं दग्धैर्दुमैदीन खिलानां शियमस्तु वः । वाी होपा घरा कन्या पत्नीत्वे प्रतिगृह्यताम् ॥६॥ इत्यामन्त्र्य वरारोहां कन्यामाप्सरसी नृप । सोमो राजा ययौ दत्वा ते धर्मणोपयेमिरे ॥७॥ तेभ्यस्तस्यां समभवद्दक्षः प्राचेतसः किल । यस्य प्रजाविसगंण लोका आपूरितात्रयः ॥८॥ यथा ससर्ज भूतानि दक्षो दुहितवत्सलः । रेतसा मनसा चैव तन्ममावहितः शृणु ॥९॥ मनसैवासृजत्पूर्व प्रजापतिरिमाः प्रजाः । देवासुरमनुष्यादीन् नभस्थलजलौकस ॥१०॥ तमहितमालोक्य प्रजासरी प्रजापतिः । विन्ध्यपादानुपयज्य सोऽचरद् दुप्फर तपः ॥११॥ तत्राधमर्पणं नाम तीर्थ पापहरं परम् । अस्तीपीद्धंसगुह्येन भगवन्तमधोक्षजम् ॥१२॥ प्रजापतिरुवाच परायावितथानुभूतये गुणत्रयाभासनिमित्तवन्धवे । अदृष्टधाम्ने गुणतत्त्ववुद्धिभिनिवृत्तमानाय दधे स्वयम्भुवे ॥१३॥ became angry with the trees and created wind and fire from their mouths in order to burn them. Scion of Kuru dynasty When the Moon--their King-saw that they were being burnt through the agency of wind and fire the lunar deity told them with the intention of pacifying their anger : " Please take to the ways of saintly persons, resorted to by your father, grand father and also great grand-fathers Plcasc desist from burning down poor trees. May the remaining trees and you prospcr. Please accept this sylvan virgin-brought up by trees-as your wifc. King | addressing them thus, King Moon gave his daughter born of a celestial damsel to them in marriage and went away. The latter married her in accordance with religious rites. They procreated in her a son-named Dahsha--who was thus the son of Prachetascs. All the threc worlds were filled by dispersal of his progeny. 2-8 Please hear attentively how Daksha, who loved his daughters, procrcated all the creatures through semen or mental exertion. 9 In the first place, primordial progenitor as he was, he created such progeny as Gods, demons, men etc. residing cither in the sky or on land or in water, Seeing that this creation of his progeny did not multiply, he went to the foot of the Vindhya mountain and performed difficult penance at a place called Aghamarshana--Which is a prominent sacred ccntrc capablc of destroying sins There, hic culogized Vishnu by reciting the culogy called Hansaguhya. 10-12 Thc Primordial Proginitor said : 1 bow to the Supreme Lord, - ·श्रीसंक्षिप्तभागवत 406 पष्टस्कन्धे चतुर्थोऽध्यायः जिहा न वक्ति भगवद्गुणनामधेयं चेतश्च न स्मरति तचरणारविन्दम् । कृष्णाय गो नमति यच्छिर एकदापि तानानयध्वमसतोऽकृतविष्णुरुत्यान् ॥१॥ श्रीशुक उवाच तस्मात् संकीर्तनं विष्णोर्जगन्मङ्गलमहसाम् । महतामपि कौरव्य विद्धयकान्तिकनिष्कृतम् ॥१५॥ शृण्वतां गृणतां वीर्याण्युद्दामानि हरेर्मुहुः। यथा सुजातया भक्त्या शुद्धयेन्नात्मा व्रतादिभिः ॥१६॥ इतिहासमिमं गुह्य भगवान् कुम्भसम्भवः । कथयामास मलय आसीनो हरिमर्चयन् ॥१७॥ ॥ इति श्रीसक्षिप्तभागवते पप्ठमन्य यमपुरुषसंवादे तृतीयोऽध्यायः ॥३॥ अथ चतुर्थोऽध्यायः राजोवाच देवासुरनृणां स! नागानां मृगपक्षिणाम् । सामासिकस्त्वया प्रोक्तो यस्तु स्वायम्भुवेऽन्तरे । तस्यैव व्याममिच्छामि शातुं ते भगवन् यथा ॥२॥ श्रीशुक उवाच यदा प्रचेतसः पुत्रा दश प्राचीनवहिपः । अन्तःसमुद्रादुन्मग्ना ददृशुर्गा द्रुमैताम् ॥२॥ द्रुमेभ्यः कुध्यमानारते तपोदीपितमन्यवः । मुखतो वायुमग्निं च ससृजुस्तहिधक्षया ॥३॥ recall the lotus-lıke feet of the Lord, whose heads do not bow even once before Vishnu and whose activities are not associated with devotion to Vishnu. 12-14 Shree Shuka said : Scion of Kuru dynasty ! Recital of the names of Vishnu is auspicious to the world Know it to constitute the absolute atonement of even great sins. The heart is not as much purified by religious acts as by hearing and reciting great exploits of Vishnu. Sage Agatsya lad narrated this secret history when he was residing on the Malaya mountain busy adoring Vishnu. 15-17 Thus ends chapter third of Book VI CHAPTER IV The King said : Venerable sage ! You hase brielly narrated to me the creation of gods, demons, men, serpents, animals and birds during the regime of Swayambhura Manu í desirc to know about the diffusion of this scry creation. 1 Shree Shuka said : When Prachinbarhis' ten sons-the Prachichasemerged from the interior of the occan, they observed that the earth was infested with trees. With anger hallowed by their penance, they ·नमः श्रीसंक्षिप्तभागयते 497 पप्ठस्यन्धे चतुर्थोऽध्यायः ताभ्या निर्दह्यमानांस्तानुपलभ्य कुरूद्वह । राजोवाच महान् सोमो मन्यु प्रशमयन्निय ॥४॥ आतिष्ठत सतां मार्ग कोप यच्छत दीपितम् । पित्रा पितामहेनापि जुष्ट व प्रपितामहः ॥1॥ अलं दग्धैमेदीनः खिलानां शियमस्तु व. याी होपा वरा कन्या पत्नीत्वे प्रतिगृह्यताम् ॥६॥ इत्यामन्य वरारोहां कन्यामाप्सरसी नृप । सोमो राजा ययौ दत्वा ते धर्मेणोपयेमिरे ॥७॥ तेभ्यस्तस्यां समभवदक्षः प्रावेतम. किल । यस्य प्रजाविसगंण लोरा आपूरिताय. ॥८॥ यथा ससर्ज भूतानि दक्षो दुहितवत्सलः । रेतसा मनसा चैव तन्ममावहित. शृणु ॥९॥ मनसैघासृजत्पूर्व प्रजापतिरिमाः प्रजाः देवासुरमनुप्यादीन् नभस्थलजलौकस ॥१०॥ तमहितमालोक्य प्रजासरी प्रजापतिः । विन्ध्यपादानुपबज्य मोऽचरद् दुप्फर तयः ॥११॥ तत्राघमर्पणं नाम तीर्थ पापहरं परम् । अस्तीपीद्धंसगुह्येन भगवन्तमधोक्षजम् ॥१२॥ प्रजापतिश्याच परायावितथानुभूतये गुणत्रयाभासनिमित्तयन्धने । अद्दष्टधाम्ने गुणतत्त्ववुद्धिभिनिवृत्तमानाय दधे स्यम्भुवे ॥१३॥ became angry with the trees and created wind and fire from their mouths in order to burn them Scion of Kuru dynasty! When the Moon-their King-saw that they were being burnt through the agency of wind and fire the lunar deity told them with the intention of pacifying their anger " Please take to the ways of saintly persons, resorted to by your father, grand father and also great grand fathers Please desist from burning down poor trees May the remaining trees and you prosper Please accept this sylvan virgin--brought up by trees ~as your wife King' addressing them thus, King Moon gave his daughter born of a celestial damsel to them in marriage and went away The latter married hier in accordance with religious rites They procreated in her a son-nurred Daksha-who was thus the son of Prachetases All the threc worlds were filled by dispersal of his progeny 2-8 Please hear attentively how Daksha, who loved his daughters, procreated all the creatures through semen or mental cxertion. 9 In the first place, primordial progenitor as he was, he created such progeny as Gods, demons, mcn ctc residing either in the sky or on land or in water Seeing that this creation of hus progeny did not multiply, he went to the foot of the Vindhya mountain and performed difficult penance at a place called Aghamarshana—which is a prominent sacred ccntrc capable of destroying sins There, hc culogized Vishnu by reciting the culogy called Hansnguhya 10 12 The Primordial Proginitor said : 1 bou to the Supreme Lord, .

·408 श्रीसंक्षिप्तभागवते पप्ठस्कन्धे चतुर्थोऽध्यायः न यस्य सरयं पुरषोऽवैति सत्युः सखा बसन् संवसतःपुरेऽस्मिन् । गुणो यथा गुणिनो व्यक्तदृऐस्तस्मै महेशाय नमस्करोमि ॥१४॥ देहोऽसवोऽक्षा मनयो भूतमात्रा नात्मानमन्यं च विदुः परं यत् । सर्व पुमान् वेद गुणांश्च तज्ज्ञो न वेद सर्वशमनन्तमीडे ॥१५॥ यदोपरामो मनसो नामरूपरूपस्य दृष्टस्मृतिसम्ममोपात् । य ईयते केवलया स्वसंस्थया हंसाय तस्मै शुचिसद्मने नमः ॥१६॥ यस्मिन् यतो येन च यस्य यस्मै यद् यो यथा कुरुते कार्यते च । परावरेषां परमं प्राक् प्रसिद्ध तद् ब्रह्म तद्धेतुरनन्यदेकम् ॥१७॥ योऽनुग्रहार्थ भजतां पादमूलमनामरूपो भगवाननन्तः। नामानि रूपाणि च जन्मकर्मभिर्भजे स मा परमः प्रसीदतु ॥१८॥ who is the emodiment of real knowledge, who is the cause of the falsc appearance of the three qualities (of sattwa, rajas and tamas), whose real form is not cognizable, whose dimensions cannot be measured by the three qualities or by the elements or by intellect, who is cternal and who is self-existent I bow to the Supreme Lord, whose aſſinity with Him man does not know, though he is his friend and though the friend and the soul live together in this body, just as qualities of objects do not know the organs of senses, though the latter are cognizable. The body, the life brcaths, objects of senses and the elements neither know themsclıcs nor the other, which is the Supreme Spirit. The spirit, loncier, hnous all of them and the qualitics. Though it has this knowl, cdge, it has no knowledge of the omniscient and the cternal Lord I culogisc Hım. When the mind forgets the cxistence of names and forms of objects by brushing aside the recollection of objects previously scen and becomes tranquil, the Supreme Spirit is known only by hnowledge of the spirit. I bou to that Suprcmc Spirit, whosc sacred abode is in the heart It is the Supreme Spirit in vhich thc universe abides. It is the Supreme Spirit from which it cmanates. It is the Supreme Spirit by which the unit crse is brought into existence. It is the Supreme Spirit for which the universe exists. It is the Supreme Spirit, which functions and which is thic object of all functions it is suprcmc among objects which are near or proximate It is renowned to be primordial. It is the ultimate cause of all else It is all alone May the eternal Lord alio, through formless, accume nimes and forms by taking birtis for doing favour by his exploits to those who adore the soles of liis feet, le pleased with me. 13-18 ·थीसंक्षिप्तभागवते 409 पप्ठस्कन्धे पञ्चमोऽध्यायः श्रीशुक उवाच इति स्तुतः संस्तुवतः स तस्मिन्नघमर्षणे । आनिरासीकुरुथेष्ठ भगवान् भक्तवत्सल । चित्ताः सर्वभूतानामिदमाह जनार्दनः ॥१९॥ श्रीभगवानुवाच प्रीतोऽहं ते प्रजानाथ यत्तेऽस्योवृंदणं तपः । ममैप कामो भूतानां यद्भूयासुर्विभूतयः ॥२०॥ एषा पञ्चजनस्याह दुहिता वै प्रजापतेः । असिवनी नाम पत्नीत्वे प्रजेश प्रतिगृह्यताम् ॥२१॥ त्वत्तोऽधस्तात् प्रजाः सर्वा मिथुनी भूय मायया । मदीयया भविष्यन्ति हरिप्यन्ति च मे वलिम् । श्रीशुक उवाच इत्युक्त्या मिपतस्तस्य भगवान् विश्वभाषनः । स्वप्नोपलब्धार्थ इव तत्रैवान्तर्दधे हरि ॥२३॥ ॥ इति श्रीसंक्षिप्तभागवते पष्टस्कन्धे चतुर्थोऽध्यायः ॥४॥ • • अथ पञ्चमोऽध्यायः श्रीशुक उवाच तस्यां स पाञ्चजन्यां च विष्णुमायोपहितः। हर्यधर्मशानयुतं पुत्रानजनयद् विभुः ॥१॥ Shree Shuka said : Noble scion of Kuru dynasty' thus extolled, His Divinity, who loves his devotees, appeared before the sinless Daksha, who was yet extolling Him. Vishnu-the destroyer of demon Jana, who knows the minds of all creatures told him thus: 19 His Divinity said : Ruler of people! I am pleased with you. Since your penance is intended for extension of your progeny It is my desire also that all the creatures should increase in number. Dear me ! Here is drughter of Panchajana-son of the primordial progenitors-- Asiknec by name. King ! accept her as your wife. Henceforward, all the progeny born of you shall it crease by cohabitation through my maya and shall offer oblations to me. 20-22 Shree Shuka said : After telling him this, His Divinity Vishnu, who maintains the universe, disappeared like an object seen in a dream, while he was yet looking on. 23 Thus ends chapter fourth of Book VI CHAPTER V Shree Shuks said : Cncouraged by maya of Vishnu, King Daksha procreated in her (Asiknee) ten thousand sons called Haryashwas. King! 52 ·410 श्रीसंक्षिप्तभागवत पप्टरकन्धे पश्चमोऽध्यायः अपृथग्यमशीलास्ते सर्वे दाक्षायणा नृप । पिया मोजाः प्रजामगें प्रतीची प्रययुर्दिशम् ॥२॥ तत्र नारायण सरस्तीर्थ सिन्धुममुद्रयोः । महमो यम सुमहन्मुनिमिद्धनिषेवितम् ॥३॥ तेपिरे तप ण्योग्रं पित्रादेशेन यन्त्रिता. 1 प्रभाविवृदये यत्तान् देवपिम्तान ददर्श ह ॥2॥ उवाच चाथ हर्यश्याः कथं नक्ष्यथ वै प्रजाः। अदृष्ट्वान्तं भुवो यूयं बालिशा बत पालाः ॥ तथैकपुरुपं राष्ट्रं विलं चाइनिर्गमम् । यरूपां त्रियं चापि पुमांसं पुंश्चलीपतिम् ॥६॥ नदीमुभयतोयाहां पञ्चपञ्चामृतं गृहम् । कचिद्धंसं चित्रकथं क्षीरपव्यं स्वयंभ्रमिम् ॥७॥ कथं स्वपितुरादेशमविहांनो विपश्चितः । अनुरूपमविशाय अहो सगं फरिप्यथ ।।८।। श्रीशुक उवाच तन्निशम्याथ हर्यश्या औत्पत्तिकमनीपया । वाचःकृटं तु देवः स्वयं विममृशुधिया ॥२॥ भू. क्षेत्रं जीवसंशं यदनादि निजबन्धनम् । अदृष्ट्वा तस्य निर्वाणं किमसत्कर्मभिर्भवेत् ॥१०॥ एक एवेश्वरस्तुर्यो भगवान् स्वाश्रयः परः । तमदृष्ट्वाभवं पुंसः किमसत्कर्मभिर्भवेत् ॥११॥ all these sons of Daksha were cqual in all respects. Asked by their father to procreate progeny, they went in the Northern direction There is a very large holy lake called Narayana, near the confluence of the Sindhu (the river Indus) and the sea, on the bank of which sages and siddhas (accomplished soulds) reside. Bound by the order of their father, they performed severe penance with the object of procreation, when the divine Sage (Narada ) saw them. The latter raid “Ye, Haryashwas ! Though you are royal princes, you are childish. Intelligent though you are, you have not understood the order of your father. Without understanding it, I wonder how you shall procreate progeny without seeing the end of the Earth. How'shall you procreate without seeing the land in which there is only one man, the cave the exit from which is not visible, the multi-form woman, the husband of a prostitute the river flowing both ways, the house constructed with twenty fic sorts of materials, the swan speaking about marvellous things, and the self-revolving disc having a sharp edge? 1-8 Shree Shuka said : Desirous of procreation, the Haryashwa brothers, having themselves thus thought over the puzzling problem put before them by the divine sage with their natural intelligence The region of the subtle frame of the body is the land, since it is eternal and keeps itself (the soul) in bondage, what is the use of improper activities without assuring its dissolution ? God is verily one. Iſe is the Supreme Spirit, embodiment of excel ·श्रीसंक्षिप्तभागयते 411 पष्टस्कन्धे पञ्चमोऽध्यायः पुमान् नैवेति यद् गया विलस्यगं गनो यथा । प्रत्यग्धामाविट इह किममकर्मभिर्भवेत् ॥१२॥ नानारूपाऽऽत्मनो बुद्धिःत्वैरिणीय गुणान्विता।तन्निप्यामगतस्येह किमसत्कर्मभिर्मरेत् ॥१३॥ तत्सङ्गभ्रंशितैश्वयं संसरन्तं कुभार्यवत् । तद्गतीरबुधन्येह किमसत्कर्मभिर्भवेत् ॥१४॥ सृष्टयत्ययारी मायां वेलाकूलान्तवेगिताम् । मत्तस्य तामविमस्य फिमसत्कर्ममिर्मपेत् ॥१॥ पञ्चविंशतितत्यानां पुरुगेगुनदर्पणम् । अध्यात्मममुधम्येह फिमसत्कर्मभिर्भवेत् ॥१६॥ ऐश्वरं शास्त्रमुत्युन्य वन्धमोक्षानुदर्शनम् । विविक्तपदमनाय किमसत्कर्मभिर्मवेत् ॥१७॥ कालचक्र भ्रमिस्तीदगं सर निष्कर्षयजगन् । स्वतन्त्रमनुधस्येह किमसत्कर्मभिर्भवेत् ॥१८॥ lence and self-dependent. Hos, can one be free from births without rcalizing Him simply by improper activities? What is the use of improper activities of man who has no realization of the Supreme Spirit, after realization of which he does not return to worldly existence, return like a man who does not return after reaching the nether world ? The intellcct of a man shrouded by the three qualities of sattwa, rajas and tamas is the multi-form like a wanton woman. What is the use of improper activities of a man, who has not made it steady (by self-realization)? What is the use of mundane activities of a man who has no knowl. edge of the currents of intellect by association with which his steady greatness is destroyed like that of a man who has an unsteady wife ? What is the use of mundane activities of a man, who has no correct knowledge of maya, which is the cause of the creation and of divulsion, which is like a fast-flowing river, whose banks are limitless, but is intoxicated with it (Maya)? What is the use of mundane activities of a man, who has no spiritual l.nowledge, since thc Supreme Spirit, wluch the twenty-fivc clements (of which the world is constituted) are the marnellous reflection? What is the usc of mundane activities of a man, who does not know the Supreme Spirit, the knowledge of which imparts the science of divinity and expounds the cause of bondage and salvation ? What is the use of mundane activities of a man who has no knowlcdge of the auto motivc revolving wheel of time, hasing a sharp edge, which pulls the world ?

·involved in mundane activities without experiencing them He would not, therefore, get as much dejected with them by diversion of his mind by otliers as by experience. You destroyers of my lineage ! Silly Narada / mc, you shall continuously wander in श्रीसंक्षिप्तभागयते 412 पप्ठस्कन्धे पञ्चमोऽश्यायः इति व्यवसिता राजन् हर्यश्वा एफचेतसः । प्रययुस्तं परिमाम्य पन्थानमनिवर्तनम् ॥१९॥ नाशं निशम्य पुत्राणां नारदाच्छीलशालिनाम् । स भूयः पाञ्चजन्यायामजेन परिसान्वितः। पुत्रानजनयद् दक्षः शवलाश्यान् सहस्रशः ॥२०॥ तेऽपि चान्वगमन्मार्ग भ्रातृणामेव मारिप । पूर्ववन्नारदकृतं पुत्रनाशमुपाटणोत् ॥२१॥ चुक्रोध नारदायासौ पुत्रशोकविमूच्छितः । देवर्षिमुपलभ्याह रोपाद्विस्फुरिताधरः ॥२२॥ दक्ष उवाच अहो असाधो साधूनां साधुलिड्न नस्त्वया । असाध्वकार्यभकाणां भिक्षोमागः प्रदर्शितः ॥२३॥ ऋणैस्त्रिभिरमुक्तानाममीमांसितकर्मणाम् । विधातः श्रेयसः पाप लोकयोरुभयोः कृतः ॥२४॥ नानुभूय न जानाति पुमान् विषयतीक्ष्णताम्। निविद्येत म्घयं तस्मान्न तथा भिन्नधीः परैः॥२५॥ तन्तुकृन्तन यन्नस्त्वमभद्रमचर पुनः । तस्माल्लोकेषु ते मूढ न भवेद् भ्रमतः पदम् ॥२६॥ King! Thus determined, the Haryashwa brothers, who were all of one mind, circumambulated him (sage Narada ) and traversed the path of salvation from which there is no coming back. 9-19 On hearing from Narada about the disappearance of his virtuous sons, he (Daksha) was distressed. When he was pacified, by Brahman, Daksha again procreated one thousand sons, called Shabalashwas, through Panchajani. Worthy King! These also followed only the path of their brothers. Daksha heard about the disappearance of his sons, brought about by Narada, as before stupefied by remorse at the disappearance of his sons, he became angry with Narada and cursed the latter-bis Jips quivering with anger. 20-22 Daksha said : Oh wicked Narada ! You have wronged me under the guise of doing good, since you have shown the path of mendicants to my sons. Sinner ! You have frustrated their welfare in this and in the other world, since they have not yet discharged their three religious debts : (1) Procreations is the debt due to manes; (2) Study of Vedas is the debt due to Vedic seers; and (3) Performance of religious sacri fices is the debt due to Gods, and they have also not thought of perfor mance of religious rites. A man docs not realize the sharpness of miseries Since you havc again wronge the worlds and shall not remain steady at one place. 23-25 ·श्रीसंक्षिातभागते 413 पाठस्कन्धे पष्ठोऽध्यायः श्रीशुक उवाच प्रतिजग्राह तद्वाद नारदः साधुसम्मतः । एतावान् साधुवादो हि तितिक्षेतेश्वर. स्वयम् ॥२७॥ ॥ इति श्रीमक्षिप्तभागरते पष्ठस्कन्धे नारदशापो गम पञ्चमोऽध्याय ॥ अथ पप्ठोऽध्यायः श्रीशुक उवाच ततः प्राचेतसोऽसिस्न्यामनुनीत. स्वयम्भुवा । पष्टिं सजनयामास दुहितृ पितृवत्सला. ॥१॥ दश धर्माय कायेन्दोदिपट् निणर दत्तवान् । भूनाजिर शाश्वेभ्यो देहे तााय चापरा. ॥२॥ भानुलग्या ककुन्जामिविश्या साध्या मरत्वती । वसुर्मुहता सकल्पा धर्मपन्योऽभवन्नृप ॥शा सरूपासूत भूतस्य भार्या रद्राश्च कोटिश. । रहस्य पार्षदाश्चान्ये घोरा भूतविनायका. ॥४॥ प्रजापतेरगिरस स्वधा पत्नी पितृनथ । अथर्वाङ्गिरस वेदं पुत्रत्वे चाकरोत् सती ॥१॥ कृशाश्योऽचिपि भार्यायां धूम्रकेशमजीजनत् । धिषणाया वेदशिरो देवलं धयुन मनुम् ॥६॥ Shree Shuka said : Narada who is revered by saintly persons, accepted the curse, saying . “Let it be so' The conduct of saintly persons is so generous that they are themselves masters of tolerance 27 Thus ends chapter fifth of Book VI CHAPTER VI Sadi Shree Shuka said . Thereafter Daksha-the son of Prachetas-was conciliated by Brahman He procrcated sixty daughters who loved their fathers, through his queen Asıknı He gave ten of them to Dharma (1e Yama-God of Death) in marriage, thirteen to Kashyapa twenty seven to the Moon, tuo each to Bhoota Angiras and Krishassa and the remaining to Tarksha King | Bhim, Lamba Kakubh, Jami, Vishwa, ya, Marutwatee, Vasu, Muhoorta and Sankalpa were Wives of Dharma Saroopa-wife of Bhoota-gave birth to crores of Rudras, of whom eleven were attendants of Shiva and were frightful spirits, ghosts and Vinayakas Swadhamsife of Angiras—another premordial progenitor of the world-gave birth to manes and Satee- the latter's another wife gave birth to Atharva Veda Krishshua procrcated Dhoomrakesha through his wife, Archish and Vedashriras, Devala, Vayuna and Manu through-Dhashana Tarkska (Kashyapa) had four wites-Kadroo, Patangee, Vinata and Yaminee Patangee gale birth to birds and Yami.

·श्रीसंक्षिप्तभागयते 414 पप्ठस्कन्धे पप्ठोऽध्यायः ताक्षस्य विनता कद्रः पतगी यामिनीति च । पतङ्गयस्त पतगान् यामिनी शलभानथ ॥७॥ सुपासून गरुडं साक्षाद् यज्ञेशवाहनम् । सूर्यसूतमनूसं च कर्नागाननेकशः ॥८॥ कृत्तिकादीनि नक्षत्राणीन्दोः पत्न्यस्तु भारत। दक्षशापात् सोऽनपत्यस्तासु यक्ष्मग्रहादितः ।। अथ कश्यपपत्नीनां यत्मसूतमिदं जगत् । अदितिदितिर्दनुः काष्ठा अरिष्टा सुरसा इला ॥१०॥ मुनिःक्रोधवशा ताम्रा सुरभिः सरमा तिमिः। तिमेर्यादोगणा आसन् श्वापदाः सरमासुताः॥१॥ सुरभेमहिपा गावो ये चान्ये द्विशफा नृप । ताम्रायाः श्येनगृध्राद्या मुनेरप्सरसां गणाः ॥१२॥ दन्दशूकादयः सर्पा राजन् क्रोधवशात्मजाः । इलाया भूरुहाः सर्वे यातुधानाच सौरसाः ॥१३॥ अरिष्टायाश्च गन्धर्वाः काष्ठाया द्विशफेतराः। सुता दनोरेकपष्टिस्तेषां प्राधानिकाञ् शृणु ॥ द्विमूर्धा शम्बरोऽरिष्टो हयग्रीवो विभावसुः । अयोमुखः शङ्कुशिराः स्वर्भानुः कपिलोऽरुणः । अथातः श्रूयतां वंशो योऽदितेरनुपूर्वशः । यत्र नारायणो देवः रयांशेनावतरद्विभुः ॥१६॥ विवस्वानर्यमा पूया स्वप्टाथ सविता भगः । धाता विधाता वरुणो मित्रः शक्र उरुक्रमः ॥१७॥ nee to locusts. Suparna gave birth to Garuda (eagle), who serves as the conveyance of Vishnu, and to Aruna--the Charioteer of the Sun Kadroo gave birth to innumerable serpants. Scion of Bharata dynasty! Krittika and other stellar constellations are wives of the Moon. Afflicted with tuberculosis resulting from a curse of Dalsha, he could not procreate any children through his wives. 1-9 Now, I will mention the names of wives of Kashypa, whose progeny is this world. They are Aditi, Diti, Danu, Kashtha, Arishtha, Surasa, Ila, Muni, Krodhavasha, Tamara, Surabhi, Sarama, and Tinu. King ! acquatic creaturcs were children of Timi, beasts of prey of Sarama, buffaloes, cous and other cloeven footed animals of Surabhi, Kites, vultures etc. of Tamra and cclestial nymphs of Muni. King ! rapitiles, etc. and ser. pants were children of Krodhavasha, trees of Ila, evil spirits of Surasa, Gandharvas of Arish'ha, ard animals other than the cioyen-footed of Kashtha. Danu had sixty-orc sons Hcar (from me) who were principal among them. Thcy scre Duimoordhan, Shambara, Arishta, Hayagreeva, Vibhavasu, Ayomukha, Shankushiras, Swarbhanu, Kapila and Aruna. 10-15 Now, licar about gencology of Aditi, in succession order, from whom Lord Narayana (Vishnu) had talen birth with one of his phases. Her sons were l'ivasvat, Aryaman, Poishian, Savitri, Bhaga, Dhiatri, Vidhatri, Varuna, Mitra, Shakra (Indra), and Urukrama. Shraddhadeva-songs Vivasvas—who became Manu (first man) and the twins blessed God Yama and Yami (Yamund )--cie born of Sangna, when she came to ·श्रीसंक्षिप्तभागवते 415 पप्ठस्कन्धे सतमोऽध्यायः विवस्वतः श्राद्धदेवं संसासूयत चै मनुम् । मिथुनं च महाभागा यमं देयं यमी तथा । सैव भूत्वाथ घडया नासत्यो सुपुये भुवि ॥१८॥ छाया शनैश्चरं लेमे सारणि च मर्नु ततः । कन्यां च तपती या वै छत्रे संवरणं पतिम् ॥१९॥ पूपानपत्यः पिटादो भन्मदत्तोऽभवत्पुरा । योऽसौ दक्षाय कुपितं जहास विवृताहिजः ॥२०॥ त्वष्टुदैत्यानुजा भार्या रचना नाम कन्यका । सनिशस्नयोज्ञ विश्वन्पश्च वीर्यनान् ॥१॥ तं धबिरे मुरगणाः स्वस्नीयं द्विपतामपि । विमतेन परित्यक्ता गुरणाऽऽगिरतेन यन् ॥२२॥ ॥ इति श्रीमक्षिप्तभागवते पटकन्ये पप्टोऽध्याय ॥६॥ अय सप्तमोऽध्यायः राजोवाच कस्य हेतोः परित्यक्ता आचार्येणात्मनः सुराः । एतदाचव भगवजियाणानाम गुरी ॥१॥ श्रीशुक उपाय इन्द्रस्त्रिभुवनैश्चर्यमदोल्लचितसत्पथः । विश्वेदेवश्च साध्यैश्च नासन्याभ्यां परिश्रितः । निपेथ्यमाणो मघवान् स्तृयमानश्च भारत ॥२॥ the earth in the form of a mare. She gave birth to twins named Nasalyas. Nasatyas and Dasta-arc usually known as Ashwinikumara twins, who were physicians of Gods Chhaya (wife of Vivasvat) had sons named Shanaishchara and Savarni Manu had a daughter named Tapati, who had chosen Samvarna as her husband Pooshan had lost his teeth formerly, lived upon flour and had no issues. It was he who had exposed his teeth when he had laughed at Shiva, when he was angry with Daksha. A girl named Rachana--younger sister of Demonswas wiſe of Twashtri. She gave birth to Sanni esha and valiant Vish. waroopa. When Gods werc forsaken by their preceptor Angirasa, who was offended with them, they chose him (Vishwaroopa) in the latter's place, cventhough he was son of a sister of their enemics (demons). 16-22 Thus ends chapter sixth of Look VI CHAPTER VII The Kiog said : Your Reserance! Please tell me for what reason the gods were forsaken by their own preceptor. What disrespect was shown by the disciples to their preceptor? 1 Shree Shuka said: Scion of Bharat dynasty 1 When Visliedevas, Sadhyas and the Aslissinikumar werc serving and culog; ing Indra, ·श्रीसंक्षिप्तभागवते 416 पप्ठस्कन्धे सप्तमोऽध्यायः स यदा परमाचार्य देवानामात्मनश्च ह । नाभ्यनन्दत सम्प्राप्त प्रत्युत्थानासनादिभिः ॥३॥ ततो निर्गत्य सहसा कविरागिरसः प्रभुः। आययो स्वगृहं तूष्णीं विद्वान् श्रीमदविक्रियाम् ॥ तयेच प्रतिबुध्येन्द्रो गुरहेलनमात्मनः । यन्मयै पर्यमत्तेन गुरुः सदसि कात्कृतः ॥५॥ अथाहममराचार्यमगाघधिषणं द्विजम् । प्रसादयिष्ये निशठः शीपर्णा तशरणं स्पृशन् ॥३॥ एवं चिन्तयतस्तस्य नघोनो भगवान् गृहात् । वृहस्पतिर्गतोऽदृष्टां गतिमध्यात्ममायया ॥७॥ गुरोनाधिगतः संज्ञां परीक्षन् भगवान् स्वराट्। ध्यायन् धिया सुरयुक्तः शर्म नालभतात्मनः। कच्छुत्वैवासुराः सर्व आश्रित्यौशनलं मतम् । देवानु प्रत्युद्यमं चक्रुर्दुर्मदा आततायिनः ॥९॥ तैविसप्टेपुभिस्तीक्ष्णैर्निभिन्नाहोख्याहयः । ब्रह्माण शरणं जग्मुः सहेन्द्रानतफन्धरः ॥१०॥ ब्रह्मोवाच अहो यत सुरश्रेष्ठा ह्यभद्रं वः कृतं महत् । ब्रह्मिष्ठं ब्राह्मणं दान्तमैश्वर्यान्नाभ्यनन्दत ॥११॥ तस्यायमनयस्यासीत् परेभ्यो वः पराभवः प्रक्षोणेभ्यः स्ववैरिभ्यः समृद्धानां च यत्सुराः ॥१२॥ the latter transgressed the path of good men, due to arrogance engendered by his suzerainty over all the three worlds. When he failed to greet the great preceptor both of the gods and of himself by rising, offering a seat etc. when he arrived, the glorious son of Angiras, wise as he was, immediately went away without speaking a word, since he Inew that the arrogance caused by ucalth degrades onc. At that very moment, Indra became conscious of the insult shown by him to his preceptor. 'He thought : " I have sleighted my preceptor in the assembly, since I have grown arrogant on account of my sovereignty, I will now propitiate the preceptor of gods, who has got unfathomable intelligence, and is a brahmin, by guilelessly touching his feet with my head Thinking thus, when glorious Indra cmerged from his mansion, he learnt that Brihaspati (thc preceptor ) had gonc away to some unknown place with his myst crious poser-Maya. When the glorious king of the heaven did not find any trace of the preceptor after investigation, he took counsel of the gods, and became uneasy. On hearing this, all demons, extremely naughty and desperadocs as they were, declared war against the gods, depending on the advice of their preceptor Ushanas ( Shuhra). Headed by Indra thic gods, their bodics, thighs and hands having been wounded by the sharp missiles discharged by the former (demons) went 10 Brahman, bending their heads 2-10 Brahman said : Leaders of Gods! You have, alas I done amom wrong thing by failing to give due res erance to tlic great Rishi, Rio lias spiritual knowledge, and lias subdued luis orgars of senses, tlirou! arrogance caused by your greatness. Gods! Your defeat by your wealer ·श्रीसंक्षिप्तभागवते 417 पप्टम्कन्धे सप्तमोऽध्यायः मययन् द्विषतः पश्य प्रवीणान् गुर्यतिकमान् । सम्प्रत्युपचितान भूयः कान्यमाराध्य भक्तितः। तद्वियम् भजनाशु विनं तपस्विनं त्याष्ट्रमयात्मपन्तम् । समाजितोऽयान् स विधाम्यते यो यदि समिप्ययमुनास्य कर्म ॥१॥ थ्रीशुक उवाच त एवमुदिता राजन् ब्रह्मणा विगतज्जयः । ऋषि त्यामुपनज्य परिप्यज्येदमनुवन् ॥१५॥ देवा ऊचुः चयं तेऽतिथयः प्राप्ता आश्रमं मदमस्तु ते । कामः मगायतां तान पितृणां समयोचित ॥१६॥ थाचायों ब्रह्मणो मूर्तिः पिता मूर्तिः प्रजापते। भ्राता मत्पतेर्मुतिमाता माना नितेस्तनु ॥१॥ दयाया भगिनी मूनिधमंग्यात्मानिधिः स्वयम् । अग्नेरभ्यागतो मूर्तिःमर्पभूतानि चान्मनः॥१८॥ वृणीमहे त्योपाध्यायं ब्रह्मिष्टं ब्राह्मण गुरुम् । यथानमा विजेप्यामः सपत्नांस्नर तेजमा ॥१९॥ विश्यम्प उपाय अकिंचनानां हि धन शिलोचनं तेनेह निर्गन्तिमाधुमत्रियः । फर्य बिगद्य नु करोग्यधीश्वराः पौरोधम् हृप्यति येन दुर्मतिः Ron enemies is the consequence of your disrespectful behaviour, though you are stronger than your enemies Indra' Sec how weal you have become by insulting your preceptor and low much strong your cnemies have grown by pleasing Shulra (their preceptor ) with devotion. You should, therefore, now resort to Vishuaroopamson of Twashtra--Who is learned, performs penance and has spiritual knowledge. He shall accomplish your object provided you put up usth whatever he does 11-14 Shree Shuka said : King! when they were thus courselled by Brahman, they became free from anxiety, approached the sage-son of Tuashtra cmbraced him and told him thus : 15 The Gods said : Dear Vishwaroopa! We have come to your hermitage as your guests Please accomplish our desired object, since we are your paternal clders. A preccptor is an image of Brahman, a father is an image of primordial progenitors, a brother is an image of Indra, and a mother is the very embodiment of the Earth Asister is an image of compassion and a guest is the image of Dharma (righteousness ) himself. A visitor is the image of Agni (God of fire) and all creatures arc images of the supreme spirit We clect you as our vice-prcceplor and guide since you arc brahmin having spiritual knowledçc so that we may soon conquer oor eremics with the aid of your proness 16-19 Vishwaroopa said : Leaders of Gods ! Left oser grains in threshing 53 ..

·sip a little water, while reciting purifying hymns, wear a ring of kusha Spirit, which is endoned with splendour, vitality. glory, wealth, knon! श्रीसंक्षिप्तभागवते 418 पप्ठस्कन्धे अप्टमोऽध्यायः तथापि न प्रतियां गुरुभिः प्रार्थितं फियत् । भवतां प्रार्थित सर्व पाणरथश्च साधये ॥२॥ श्रीशुक उवाच तेभ्य एवं प्रतिश्रुत्य विश्वरूपो महातपाः । पौरोहित्यं वृतश्चके परमेण समाधिना ॥२॥ मुरद्विपां श्रियं गुप्तामोशनस्यापि विद्यया। आच्छिद्यादान्महेन्द्राय वैष्णव्या विद्यया विभुः २३ ॥ इति श्रीसक्षिप्तभागयते पटकन्धे सप्तमोऽध्यायः ॥७॥ अथाप्टमोऽध्यायः राजोवाच भगवंस्तन्ममाख्याहि धर्म नारायणात्मकम् । यथाऽऽततायिनः शधून येन गुप्तोऽजयन्मृधे ॥१॥ विश्यरूप उवाच धोताज्रिपाणिराचम्य सपवित्र उददमुसः। कृतस्याङ्गकरन्यासो मन्त्राभ्यां वाग्यतः शुचिः॥२॥ floors and in market places afford maintenance to moneyless persons. I am used to entertain saintly persons with such grains. How could I, therefore, officiate as your preceptor, since this profession, though it delights fools, is censurable. All the same, I would not reject whatever request is made by elders. I will accomplish all your desire at the cost of my life. 20-21 Shree Shuka said : After giving this promise, Vishwaroopa, who was performing great penance, accepted the office of preceptor of Gods with great composure Magnanimous as he was, he snatched away wealth of the enen.ies of Gods with the aid of the knowledge propounded by Vishnu, though it was guarded by the intelligence of Shukra and passed it on to the great Indra. 22-23 Thus ends chapter seventh of Book VI CHAPTER VIII The King said : Venerable sage! Please tell me about the lore, known as armour of Narayana (Vishnu), protected by which Indra conquered the invaders in battle. 1 Vishwaroopa said : After washing hands and feet, one should grass, face north, sanctify various limbs of his body and hands by assigning them to various deity while reciting respective hymns, control his speech and remain pious He should then meditate on the Supreme the ·श्रीसंक्षिप्तभागवते 419 पष्टस्कन्धे अप्टमोऽध्यायः आत्मानं परमं ध्यायेद् ध्येयं पशक्तिभिर्युतम् । विद्यातेजस्तपोमूर्तिमिमं मन्त्रमुदाहरेत् ॥३॥ ॐ हरिविंदध्यान्मम सरिक्षां न्यस्ताछिपद्मः पतगेन्द्रपृच्छे । दरारिचर्मासिगदेपुचापपाशान् दधानोऽगुणोऽष्टयाहुः ॥४॥ जलेपु मां रक्षतु मत्स्यमूर्तिर्यादोगणेभ्यो वरुणस्य पाशत् । स्थलेषु मायायट्यांमनोऽन्यात् त्रिविक्रमः सेऽवतु विश्वरूपः ॥५॥ दुर्गप्पटव्याजिमुसादिपु प्रभुः पायान्नृसिंहोऽसुरयूथपारिः । विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्यपतंश्च गर्भाः ॥६॥ रक्षत्वसौ माध्वनि यझकल्पः स्यदंष्ट्रयोन्नीतघरो वराहः । रामोऽद्रिकूटेप्यथ विप्रवासे सलक्ष्मणोऽव्याद् भरताग्रजोऽस्मान् ॥७॥ मामुग्रधर्मादपिलात् प्रमादान्नारायणः पातु नरश्च हासात् । दत्तस्त्वयोगादथ योगनाथः पायाद् गुणेशः कपिलः कर्मयन्धात् ॥८॥ edge and is devoid of passionate attachment to mundane objects and is an image of learning, lustre and penance and recite the following hymns. 2-3 Om ! May Vishnu, who has placed his one lotus-lıke foot on the back of the divine eagle, who wears a shield and is armed with a sword, a mace a bow and arrows and a noose, who possesses the eight qualities of non-violence, forgiveness, freedom from indulgence freedom from desires, and who has eight arms favour me with protection of all sorts. May his incarnation of a fish protect me in water from acquatic animals and the noose of Varuna. May Vamano ! sho had became a small boy by having recourse to Maya, who had covered the three worlds in his three strides and who is an embodiment of the universe protect me on land. Lord Nrisinha, the enemy of the Icader of hordes of demons, whose extremely loud laughs reverberated in the quarters and caused abortions of focuses protect me in impassable forests and in battles. May Varaha (boar incarnation of Vishnu ) who held the earth high on his tusks and who is the ircarnation of ritual sacrifices, protect me on roads. May Rama-elder brother of Bharata-along with Laxmana protect us on sumits of mountains and on travels. May Narayana protect me from frightful sorcery and negligence, Nara from arrogance, Datta--the master of Yoga from perverse Yoga and Kapila who controlled the threc qua. lities of sattwa, rajas and tamas protect me from bonds of mundane activitics. May Sanathumara protect me from cupid, Hayashccrshas from ·420 श्रीसक्षिप्तभागवत पष्टस्कन्धे अष्टमोऽध्यायः सनत्कुमारोऽवतु कामदेवाद्धयशीपा मां पथि देवहेलनात् । देवपिवर्यः पुरुषार्चनान्तरात् कर्मी हरिभी निरयादशेपात् ॥२॥ धन्वन्तरिभगवान् पात्वपथ्याद् इन्द्वाद् भयाइपभो निर्जितात्मा। यशश्च लोकादवताजनान्ताद् यलो गणात् क्रोधवशादहीन्द्रः ॥१०॥ द्वैपायनो भगवानप्रबोधाद् युद्धस्तु पासण्डगणात् प्रमादात् । कल्किः कलेः कालमलाप्रपातु धांवनायोरुकतावतारः ॥१९॥ मां केशवो गदया प्रातरव्याद् गोविन्द आसनवमात्तवेणुः । नारायणः प्राह उदात्तशक्तिमध्यन्दिने विष्णुररीन्द्रपाणिः ॥१२॥ देवोऽपराहणे मधुहोगधन्या साये विधामावतु माधवो माम् । दोपे हृषीकेश उताराने निशीथ एकोऽवतु पमनाभः ॥१३॥ श्रीवत्सधामापररान ईशः प्रत्यूष ईशोऽसिघरी जनार्दनः । दामोदरोऽन्यदनुसंध्यं प्रभाते विश्वेश्वरो भगवान् कालमूर्तिः ॥१४॥ irreverance to Gods in road-side shrines, the grcat divine sage Narada from obstacles in worshipping God and Vishnu in the incarnation of a tortoise from the punishment of being sent to hell. May glorious Dhanvantari protect me from effects of unwhole-some food, Rishabha who had controlled his spirit from the danger from couples of opposites such as happiness and miscries, ritual sacrifices from public censure, Balarama from troubles from peoples, the divine cobra from multitudes of snakes, venerable Vyasa from ignorance, and Buddha from multitudes of heretics and negligence. May Ka'hi who has taken the lofty incarnation for uplift of righteousness protect me from the impieties of the age of Kali. May Keshava protect me in the morning with his mace, Govinda, holding his flute after sun-rise, Narayana of illustrious promess in the form-noon, and Vishnu who holds the Sudarshana disc at mid-day. X May Vishnu-destroyer of the demon named Madhu—who bears a terrible bow, protect me in the afternoon, and Madhava, who pervades the three worlds, in the evening. May Hrishikesh (Vishnu as tic controller of the organs of senses ) protect me at nightfall and Padmanabha alone in the first part of the night and at midnight May Vishnu, who has a beautiful curl of hair on liis chest, protect me in the latter half of thic night and Vishnu-destroyer of tic demon named Jana-armed with a sword every morning twilight. May Damodara protect me every dawn and glorious Vishueshwar (lord of the universe) who is an image os tunc, in the morning. Oh Sudarsliana disc! Thou hast an edge fiery ·यासंनिन्तनागवते 421 पसन्धे अप्टनोमा चक्र युगान्तानलतिन्मनेनि भ्रम सन्न्ताद् भगदमयुदम् । दन्दन्धि दन्दग्यरितैन्यमान कक्षं यथा पातखो हुताशः गदेशनिस्पर्शनविस्फुलि निप्पिप्ति निप्पिदपजितरियासि । दूपमाण्डवैनायकयक्षरशोभूतमहादचूर्णय चूर्णपारीन् ॥१क्षा त्वं यातुधानममयप्रेतमारपिशाचविग्रहधोरराष्टीन् । दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनोऽरेदयानि फम्पयन् ॥११॥ त्वं तिन्मधारासिवरारिसैन्याशप्रयुक्तो मन छिन्धि छिन्धि । चलंपि चर्मन्छतचन्द्र छादय द्विपामघोनां हर पापचक्षुतम् ॥१८॥ यनो भयं ग्रहेभ्योऽभूत् केतुभ्यो नृभ्य पव च । सरीस्पेभ्यो दंष्ट्रिभ्यो भूतेभ्योऽदोभ्य एव था। सर्वाण्येतानि भगवन्नामरूपास्त्रकीर्तनात् । प्रायान्तु संक्षयं सधो ये नः श्रेयःप्रतीएफाः ॥२०॥ गरुडो भगवान् स्तोत्रस्तोभरछन्दोमयः प्रभुः। रक्षत्वशेषकच्छेभ्यो विष्वक्सेनः स्वनामभिः॥२॥ like the fire at the end of the universal doom, revoli cst all round when discharged by Vishnu, immediately burn down armics of our enemics again and again, like fire, aided by vind burning down, dry grass. Oh mace! Thou emitest sparks of fire when struck against the thunderbolt; thou art dear to the unconquerable Vishnu; completely pound down the evil spirits called Kushmandas, Vainayakas, Yakshas, Rakshasas, goblins and evil planets, and pound down my cnemics. Oh conchi filled with the breath of Vislinu and giving out a terriblc sound, ward thou off the frightful sights of Yarudhanas Pramathas, ghosts, Marrians, goblins and Brahmins' ghosts, causing hearts of my enemies to tremblc. You excellent sword I Thou hast a sharp edge. Enjoined by Vishu, cut down the entire army of my enemies Oh slucld I thou hast a hundred moonlike eyes on thee. Cover up tlic eyes of my chemics and destroy the vicious eyes of sinners. May the danger to us from the planct Kelu, men, serpants, crcaturcs having fangs, ghosts and also from sins and from those who are opposed to our sclfare immediately micct with destruction. May the all pervading glorious divinc caglc, who is the personification of vedic lymns and culogics, protect us from all troubles by his various names. May the names, forms, vehicles and weapons of the Lord, protect us from all adversities and may the doughty atiendants of Vishnu protect our intellect, organs of senses, minds and lifc-brcatlis. God Vishnu-himself virtually constitutes all that is rcal and unrcal. May all our troubles mect with destruction by virtuc of thc truth of this fact, for those who experience unity of spirit. God is onc without ·श्रीसंक्षिप्तभागवते 422 पष्टस्यन्ये अष्टमोऽध्यायः सर्यापद्भ्यो हरेनामरूपयानायुधानि नः। युद्धीन्द्रियमन प्राणान् पान्तु पार्षदमूपणा. २२॥ यथा हि भगवानेव वस्तुत. सदसच यत् । सत्येनानेन नः सर्वे यान्तु नाशमुपद्रवा ॥२३॥ यथैकात्म्यानुभावानां विकल्परहित. रघयम्। भूपणायुधरिमारयो धत्ते शक्ती स्वमायया ॥२५॥ तेनैव सत्यमानेन सर्वशो भगवान् हरिः। पातु सर्वः स्वरूपैनः सदा सर्वत्र सर्वगः ॥२५॥ विदिशु विक्षु मध. समन्तादन्तर्वहिभगवान् नारसिंहः । प्रहापयल्लोकभयं स्वनेन स्वतेजसा प्रस्तसमस्ततेजा. ॥२६॥ मघवन्निदमाख्यात वर्म नारायणात्मकम् । विजेप्यस्यअसा येन दंशितोऽसुरयूथपान् ॥२७॥ श्रीशुक उवाच य इदं शृणुयात् काले यो धारयति चाहता। तं नमस्यन्ति भूतानि मुच्यते सर्वतो मयात् ॥२८॥ पतां विद्यामधिगतो विश्वर छतमतुः। रैलोक्यलक्ष्मी वुभुजे विनिर्जित्य मृधेऽसुरान् ॥२९॥ ।। इति श्रीसक्षिप्तभागवते पष्ठसन्धे नारायणवर्मस्यन नामाष्टमोऽध्यायः ॥ ८ ॥ any alternative and assumes grandeur and power, known by him ornaments, and weapons by virtue of his Maya. May the omniscient and omnipresent Lord Vishnu always protect us with all his forms by virtue of this truth May God Narasınha who had concentrated 10 himself all the lustre, while destroying the fear of People, with his lustre, protect us in all quarters and angles, over and below, inside and outside 4-26 Indra' I have recited to you this eulogy-armour named after Nara yana, protected by which, you shall conqure the leaders of the hordes of demons 27 Shree Shuka said : All the creatures bow to him Whoever hears this and reverently braces him by reciting it, is relieved of dangers from all sides 28 Indra learnt this from Vishwaroopa vanquished the demons in war and enjoyed the wealth and splendour of the three worlds 29 Thus ends chapter eighth of Book VI ·श्रीसंक्षिप्तभागयते 423 पष्टस्कन्धे नवमोऽध्यायः अथ नवमोऽध्यायः श्रीशुक उवाच तस्यासन् विश्वरूपस्य शिरांसि भीणि भारत। सोमपीथ सुरापीथमन्नादमिति गुथुम ॥१॥ स पै पर्हिषि देवेभ्यो भागं प्रत्यक्षमुच्चकैः । स एव हि ददौ भार्ग परोक्षमसुरान् प्रति। यजमानोऽवहद् भागं मातृस्नेहवशानुगः ॥२॥ तद् देवहेलनं तस्य धर्मालीकं सुरेश्वरः। आलक्ष्य तरसा भीतस्तच्छीपाण्यच्छिनद् रुपा ॥३॥ ब्रह्महत्यामञ्जलिना जग्राह यदपीश्वरः। संवत्सरान्ते तदधं भूतानां स विशुद्धये । भूम्यम्बुद्रुभयोपिद्भ्यश्चतुर्धा व्यभजद्धरिः ॥४ इतपुत्रस्ततस्त्वष्टा जुहावेन्द्राय शत्रवे। इन्द्रशत्रो विवर्धस्य माचिरं जहि विद्विपम् ॥५॥ अथान्याहार्यपचनादुत्थितो घोरदर्शनः। कृतान्त इव लोकानां युगान्तसमये यथा ॥६॥ येनावृतर इमे लोकास्तमसा त्याष्ट्रमूर्तिना । सधै वृत्र इति प्रोक्तः पापः परमदारुणः ॥ तं निजघ्नुरभिद्रुत्य सगणा वियुधर्पमाः। स्वैः स्वैदिव्यास्त्रशस्त्रौद्यः सोऽनसत् तानि कृत्स्नशः CHAPTER IX Shree Shuka said : Scion of Bharata dynasty! That Vishwaroopa had three heads, respectively drinking soma juice, wine and eating food. He used to give their share in ritual sacrifices to gods by a loud recital of hymns. The self-same he used to give a share to demons without being observed. He used to give this share to them when per. forming ritual sacrifices, due to his devoted love for his mother Observing his this insult to the Gods and this deceipt in discharging his duty, Indra was afraid and quickly chopped off his heads. Though he was all-powerful, he accepted the consequence of the sin of the brahmin's murder with folded hands. At the end of one year, Indra distributed the sin among the earth, water, trees and women in four parts for purification of creatures 1-4 His son having been thus killed, Twashta (father of Vishwaroopa). offered an oblation into sacrificial fire, for destruction of Indra, saying: Oh Indra's enemy! Thrive ! Do not delay-kill my great enemy. Then, pursuant upon consumption of the oblation, a demon of frightful appearance arose (from the sacrificial fire), as if he sere an incarnation of death arising at the end of a great epoch for destruction of all creatures. Since all the worlds were shrouded by darkness in the form of the sinful and extremely frightful son of Twashtra, he was called Vritra from the san. skrit root "Vri" meaning to surround. The mighty gods assailed him and attacked him with their armies with numbers of their respective ·देवा ऊचुः spirit! Support of the world i The only master of the three worlds धीसंक्षिप्तभागवते 424 पष्टस्कन्ध नवमोऽध्यायः ततस्ते विस्मिताः स विषण्णा प्रस्ततेजसः। प्रत्यञ्चमादिपुरुषमुपतस्थुः समाहिताः ॥२॥ यो नः सपत्नैर्धशमद्यमानान्देवर्षितिर्यड्नृषु नित्य एव । कृतावतारस्तनुभिः स्वमायया कृत्वाऽऽत्मसात्पाति युगे युगे च ॥१०॥ तमेव देवं क्यमात्मदैवतं परं प्रधानं पुरपं विश्वमन्यम् । नजाम सर्व शरणं शरज्यं स्थानां स नो घास्यति शं महात्मा ॥११॥ नमस्ते यशवीर्याय वयसे उत ते नमः। नमस्ते हस्तचक्राय नमः सुपुरहतये ॥१२॥ यत् ते गतीनां तिसृणामीशितुः परमं पदम् । नार्वाचीनो विसर्गस्य धातुर्वेदितुमर्हति ॥१३॥ ॐ नमस्तेऽस्तु भगवन्नारायण वासुदेवादिपुरुप परममङ्गल परमकल्याण परमझारणिक फेवल जगदाधार लोकनाथ परमहंसपरिव्राजः परमेणात्मयोगसमाधिना परिभाषित- परिस्फुटपारमहंस्यधर्मेणोद्घाटिततमः कपाटद्वारे चित्तेऽपान आत्मलोके स्वयमुपलब्ध निजसुखानुभयो भवान् । दुरवबोध इव तवायं विहारयोगो यदशरणोऽशरीर इदमनवेक्षिता- स्मत्समवाय आत्मनैवाविक्रियमाणेन सगुणमगुणः सृजसि पासि हरसि ॥१४॥ समविषम missiles but he devoured all of them Their prowess having been thuş eclipsed, they were wonder struck and became dejected, but composed themselves and approached Vishnu 7-9 The Gods said : We seek protection from the Lord, who, consi dering us as himself, takes incarnations with corporal bodies of gods, sages, lower creatures and men in every age, through his maya, ever we are oppressed much by our enemies, he constitutes our strength and protection He is the Supreme Spirit, is distinct from the universe, and is the refuge of his devotees, He shall give us peace. They said : We bow to you, whose strength consists of ritual sacrifices We bow to you, who are the embodiment of time. We bosv to you, who have discharged your divine disc (for destruction of our enemics). We bow to you, who have a number of auspicious Oh creator 1 The modern man docs not deserve to know your supreme position, since you are the controller of all the three destinations (divine, human and of lower creatures) and are the embodiment of the destru ction of the universe. 10-13 Om! Your daunity! Narayan! Vasudeva! Primordial Supreme Spirit! Embodiment of extreme welfare! Most compassionate ! C'eclusive We bow to you You are the embodiment of the Caperience of the bliss and of spiritual light engendered by itself, when the mind is opened, the panels of the door of ignorance are opened by control of organs when names.

·थीसंक्षिप्तभागवते 425 पष्टस्कन्धे नवमोऽध्यायः मतीनां मतमनुसरसि यथा रज्जुसण्डः सपदिधियाम् ॥१५॥ भगवनहि त्याष्ट्रात यदि मन्यसे । अस्माकं तावकानां तब नतानां चान्तस्तापमनधाईसि शमयितुम् ॥१६॥ थथा ईश जहि त्याष्ट्र असन्तं भुवनत्रयम् । प्रस्तानि येन नः कृष्ण तेजांस्यस्त्रायुधानि च ॥१७॥ श्री भगवानुवाच पीतोऽहं यः सुरश्रेष्ठा मदुपस्थानविद्यया । आत्मैश्वर्यस्मृतिः पुंसां भक्तिचैव यया मयि ॥१८॥ मघवन् यात भद्रं यो दध्यञ्चमृपिसत्तमम् । विद्यावततपःसारं गानं याचत माचिरम् ॥१९॥ युप्मभ्यं याचितोऽश्विभ्यां धर्मशाऽङ्गानि दास्यति । ततस्तैरायुधश्रेष्टो विश्वकर्मविनिर्मितः। येन वृत्रशिरो हर्ता मत्तेजउपदितः ॥२०॥ ॥ इति श्रीसंक्षिप्तमागवते पस्कन्धे नवमोऽध्याय. ॥९॥ agony of of senses, clearly attained by exclusive concentration brought atout by great spiritual exercise by recluses of the highest order, who have completely renounced mundane activities, your this diversion is difficult of comprehension, since you create, maintain and withdraw this universe, which is affected by the three qualities of sattwa, rajas and tamas, though you are bereſt of these qualities, remain unaffected by them, are without any support and corpus and do not expect our co-operation, you appear to be different to persons of equilibrium and to those who are devoid of it, and to whom therefore a picce of rope appears to be a snake. Your divinity ! destroy this Vritra-son of Twashta, if you consider it to be proper. Sinless Lord ! It is up to you to remove the mental us, who are your kiths and kirs Oh Lord ! oh Vishnu ! Kindly kill this son of Twashta, since he has been capturing all the threc worlds, and has eclipsed our might, missiles and weapons. 14-17 The Lord said : Eminent Gods ! I am pleased by your talent of culogising me, which recalls to the minds of men the magnificence of spirit and engenders devotion to me. Indra ! now approach the great sage Dadhcechi and beg from him his body, which is the abode of the prowess of his hnowledge, austerity and penance. May you farc well! Do not delay. Realizing his duty, lie shall give to you his limbs, when prayed for by the Ashwinihumir tuins. Armed with the excellent a capon, manufactured by Vishwakarman (from his bones) and cxcclling with my power reflected in you, you shall chop off the head of Vritra with it. 18-20 Thus ends chapter ninth of Book VI 54 ·427 वृतो श्रीसंक्षिप्तभागवते पप्ठस्कन्धे दशमोऽध्यायः पतायानव्ययो धर्मः पुण्यश्लोकैरुपासितः । यो भूतशोकहांभ्यामात्मा शोचति हृष्यति ॥९॥ श्रीशुक उवाच एवं कृतव्यवसितो दध्यङ्डाथर्वणस्तनुम् । परे भगवति ब्रह्मण्यात्मानं संनयक्षहौ । थास्थितः परमं योगं न देहं बुबुधे गतम् ॥१०॥ अथेन्द्रो वज्रमुद्यम्य निर्मितं विश्वकर्मणा । मुनेः शुक्तिभिरुत्सित्तो भगवत्तेजसान्चितः । देवगणैः सर्वैर्गजेन्द्रोपर्यशोभत ॥१॥ ततः सुराणामसुरै रणः परमदारुणः । अतामुसे नर्मदायामभवत् प्रथमे युगे ॥१२॥ सर्वे प्रयासा अभवन् विमोघाः कृताः कृता देवगणेपु दैत्यैः । कृष्णानुक्लेषु यथा महत्सु क्षुद्रैः प्रयुक्ता रुशती रुक्षवाचः ॥१३॥ वृत्रोऽसुरांस्ताननुगान् मनस्वी प्रधावतः प्रेक्ष्य यभार एतत् । पलायितं प्रेक्ष्य बलं च भग्नं भयेन तीवेण विहस्य वीरः ॥१४॥ जातस्य मृत्युर्भुव एप सर्वतः प्रतिक्रिया यस्य न चेह क्लप्ता । लोको यशश्चाथ ततो यदि ह्यमुं को नाम मृत्यु न वृणीत युक्तम् ॥१५॥ followed by men of pious fame is that man should be sorry or glad respectively for the sorrows and joys of (other) creatures. 7-9 Shree Shuka said : Having made this resolution, Dadheechi-son of Atharvan-united his soul with the great glorious Supreme Spirit and abandoned his body. Then, Indra took up the adamant devised by Vishwakarman with the bones of the sage, felt exhilerated having been endowed with the powers of the Lord and surrounded by all gods appeared charming on his excellent elephant. A very fierce battle than ensued between the gods and the demons at the commencement of the first age called Treta on the banks of the Narmada. All the assaults made by the demons against the gods became unsuccessful, just as vexatious and hard language used by mean persons against eminent persons who are in the grace of Vishnu has no effect. Observing that the demons following him were fleeing and that his army too had broken up and fled through extreme fear, Vritra, high-minded and valiant as he was, told them this : " Death is certain in all places in the case of every onc who is born. No remcdy for this has been found in this world, who would not, therefore, choose death, if it were to yield glory and heaven? A yogi who has restrained his breath in contemplation of the Supreme Spirit may abandon his body or a man who leads ·(ladra), ulio wis armed with lus thunderbolt, and who had killed bu • What is the scnsc in striking from behind those who are like ercreta of their mother and are running av ny? hilling those who are afraid is not praischorthy and docs not lead to helven those who consider battle and strength and huc no desire to mundanclappiness, stard so that people were benumbed Mighty King! On sccing his cnem) थ्रीसक्षिप्तभागवते 428 पप्ठस्कन्धे एकादशोऽध्याय द्वौ सम्मताविह मृत्यू दुरापौ यद् ब्रह्मसधारणया जितासु । फलेवर योगरतो विजयाद् यदग्रणीवीरशयेऽनिवृत्त ॥१६॥ ॥ इति श्रीसक्षिप्तभागवत षष्ठस्कन्ध इनासुरयुद्धवर्णन नाम दशमोऽ याय ॥१०॥ अथैकादशोऽध्यायः श्रीशुक उवाच त एव शसतो धर्म वच पत्युरचेतस । नैवागृह्णन् भयत्रस्ता पलायनपरा नृप ॥१॥ दृष्ट्वातप्यत सद्ध इन्द्रशगुरमर्पित । तान्निवार्योजसा राजन्निर्भत्स्येंदमुयाच ह ॥२॥ कि व उच्चरितैर्मातुर्धावद्भि पृष्ठतो हतै । न हि भीतवध इलाध्यो न स्वये शूरमानिनाम् ॥३॥ यदि व प्रधने श्रद्धा सार या शुल्लका हृदि । अग्रे तिष्ठत मात्र मे न चेद् ग्राम्यसुखे स्पृहा ॥४॥ एव सुरगणान् क्रुद्धो भोपयन् वपुषा रिपून् । व्यनदत् सुमहाप्राणो येन लोका विचेतस ॥५॥ (his army) in battle may die a hero s death, without turning his back from battle These two types of death have received approval and are difficult to achieve 10-16 Thus ends chapter tenth of Book VI CHAPTER XI Shree Shuka said King' Though the demons heard the righteous Words of their master, they did not heed them heart were terror-striken and were on the run Seeing this, the enemy of Indra was pained and became angry and intolerant hing! He stopped tlic gods by lis sheer virility upbruided them and said. themselves valant Mean Gods! If you have even a little confidence bcfore mc for a moment Wrnthful 15 hic 1125 enemics--the gods with physical gestures since they had lost hc threatened his thundered in 1 loud 10!

·थीसंक्षिप्तभागयते 429 पप्टस्मन्ये एकादशोऽध्यायः स त नृपेन्द्राहवकाम्यया रिपुं वज्रायुधं भ्रातहणं विलोक्य । स्मरश्च तत्कर्म नृशंसमह. शोकेन मोहेन हसन् जगाद ॥६॥ वृन उपाय दिएया भवान् मे समास्थितो रिपुर्यो ब्रह्महा गुरुहा भावहा च । दिष्टयानृणोऽद्याहमसत्तम त्वया मच्छूलनिभिन्नदृपदाचिरात् ॥ना यो नोऽग्रजस्यात्मविदो द्विजातेगुरोरपापस्य च दीक्षितस्य । विधम्य सइगेन शिरास्यवृश्चत् पशोरिवारुणः स्वर्गकाम ॥८॥ हीथीदयाकीर्तिभिरज्झितं त्या स्वकर्मणा पुरुषादैश्च गहम् । रच्छ्रेण मन्जूलविभिन्नदेहमस्पृष्टयर्थीि समदन्ति गृध्रा. ॥९॥ सुरेश सान्न हिनोपि यत्रं पुर. स्थिते वैरिणि मय्यमोघम् । मा संशयिष्ठा न गदेय बन स्यान्निप्फल कृपणार्थेय याच्ना ॥१०॥ नन्वेप बज्रस्तष शफ तेजसा हरेर्दधीचेस्तपसा च तेजितः । तेनैव शशुं जहि विष्णुयन्त्रितो यतो हरिविजय. श्रीगुणास्ततः ॥११॥ brother, he was reminded of his, this sinful action and told him in sorrow and perplexity with a smile 1-6 Vritra said : It is lucky that you—my enemy murderer of the brahmin, murderer of your preceptor and murderer of my brother are standing before me Wicked Indra I It is lucky that I would be free from fraternal debt before long by piercing your strong heart with my lance. You have chopped off with your skord the hands of my elder brother, though he was a brahmın having spiritual knowledge, was your preceptor, sinless and had been chosen as your sacrificial priest in accordance with religious rites while he was in your confidence in the manner of a merciless man Xulling a sacrificial beast with the desire of attaining heaven In a short while vultures shall devour your body, cut to picces by my lance your body which is bcreft of shame, grace, and glory and is fit to be consured even by cannibals It shall not thus receive the obscqual rites of being burnt on a pyre Indra! Why do you not strike me your enemy-ho one standing before you—with your unfailing thunderbolt entertain no doubt that the thunderbolt would fail as your mace is apt to do, like a request made to a miser Indra! this your thunderbolt has been made more powerful with thc urility of Vishnu and with the penance of Dadheech: Inspired by Vishnu as you are, kill your enemy with that alone, since victory, glory and virtues cxist wherever there is Vishnu Cod does not grant wcalth ·शक्रा श्रीसंक्षिप्तभागयते 430 पष्ठस्कन्धे एकादशोऽध्यायः पुंसां किलैकान्तधियां स्वकानां याः सम्पदो दिवि भूमौ रसायाम् । न राति यद् द्वेप उद्वेग आधिर्मदः कलिर्व्यसनं सम्प्रयासः ॥१२॥ त्रैवर्णिकायासविघातमस्मत्पतिर्विधत्ते पुरुपस्य ततोऽनुमेयो भगवत्प्रसादो यो दुर्लभोऽकिंचनगोचरोऽन्यैः ॥१३॥ अहं हरे तव पादैकमूलदासानुदासो भवितास्मि भूयः । मनः स्मरेतासुपतेर्गुणांस्ते गृणीत वाक् कर्म करोतु कायः ॥१४॥ न नाकपृष्टं न च पारमेष्ठ्यं न सार्वभौमं न रसाधिपत्यम् । न योगसिद्धीरपुनर्भवं वा समक्षस त्वा विरहय्य काझे ॥१५॥ अजातपक्षा इव मातरं सगाः स्तन्यं यथा यत्सतराः क्षुधाताः । प्रियं प्रियेव व्युपितं विपण्णा मनोऽरविन्दाक्ष दिदृक्षते त्याम् ॥१६॥ ममोत्तमश्लोकजनेपु सख्यं संसारचक्रे भ्रमतः स्वकर्मभिः । त्यन्माययाऽऽत्माऽऽत्मजदारगेहेप्यासक्तचित्तस्य न नाथ भूयात् ॥१७॥ ॥ इति श्रीसक्षिप्तभागवते पष्ठस्कन्धे तस्येन्द्रोपदेशो नामैकादशोऽध्यायः ॥११॥ . of the heaven, the earth and the nether world to his favourite devotees, who meditate on him with exclusive mind, since it imparts hatred, dejection, mental worries, haughtiness, strife, danger and (vain ) exertion. Indra ! our master (Vishnu) brings about the end of efforts of a man for achieving religious merit, wealth and desired objects. The favour of the Lord is to be surmised from this-favour, which is difficult to achieve by others, goes to devotces who have no desires. 7-13 Oh Vishnu! May I again become a servant of those who exclusively adore the soles of your feet May my mind ever remember the merits of the master of my soul. May my speech extol your merits. May my body function for devotion to you. Great Lord i I do not desire the heaven, or the region of Brahman, or sovereignty of the world of superhuman powers attainable with yoga, or rebirth if I have to foresake you. Lotus-cyed God' My distressed mind is eager to have audience with you, just as chicks which have not grown feathers are cager to see their mother, hungry calves are eager to suck (their mother ) and a beloved is cager to sec her lover on journey. Oh Lord! while I am wandering in the circle of worldly existence on account of my actions, may I have company of man of pious fame. May my mind not be attached to children, wife and home under the influence of your Maya. 14-17 Thus ends chapter eleventh of Book VI ·श्रीसंक्षिप्तभागवते 431 पप्ठस्कन्धे हारशोऽध्यायः अध द्वादशोऽध्यायः ऋषिरुवाच एवं जिहासर्नृप देहमानो मृत्युं वरं विजयान्मन्यमानः । शूलं प्रगृह्याभ्यपतत् सुरेन्द्रं यथा महापुरुष कैटभोऽप्सु ॥१॥ सभापतत् तद् विचलद्ग्रहोल्कयन्निरीक्ष्य दुष्प्रेक्ष्यमजातविक्लयः। चक्रेण पत्री शतपर्वणाच्छिनद् भुजं च तस्योरगराजभोगम् ॥२॥ छिन्नैकवाहुः परिघेण वृत्रः संरब्ध आसाद्य गृहीतवज्रम् । हनी तताडेन्द्रमथामरेभं पत्रं च हस्तान्यपतन्मघोनः ॥३॥ इन्द्रो न यनं जगृहे विलजितश्च्युतं स्वहस्तादरिसन्निधौ पुनः । तमाह वृत्रो हर आत्तवज्रो जहि स्वशत्रु न विषादकालः ॥४॥ लोकाः सपाला यस्येमे ध्यसन्ति विवशा वशे । द्विजा इव शिंचा बद्धाःस काल इह कारणम् ।। यथा दारुमयी नारी यथा यन्त्रमयो मृगः । एवं भूतानि मघवन्नीशतन्त्राणि विद्धि भोः ॥६॥ CHAPTER XII Shree Shuka said : King ! Desirous of thus leaving his body in battle and preferring death to victory, he (Vritra) took up his lance and attacked Indra, just as demon Kaitabha had attached Vishnu in the waters of diluvion. Noticing that the missile which like a moving meteor, was difficult to look at, was approaching him from the sky. Indra, who was armed with his thunder bolt, chopped off his arm, which was like the hood of the serpent king, with the thunder-bolt, which had a hundred spikes, without being confused. His one arm having been chopped off, he became excited, assailed Indra--who armed with the thunder-bolt-and struck Indra on the chin and the divine clephant with an iron club. Thereupon, the thunder bolt dropped down from the hand of Indra. Being ashamed at the thunder-bolt having dropped down from his hard in the presence of his cnemy, Indra did not take it up again. Vritra told him : " Pich it up and armed with thunder-bolt, kill your cncmy. This is not the time for bemoaning. Favourable time to which these worlds and their profcctors are subject and which, therefore, live helplessly like birds caught in a snarc, is the cause ( of success or failure) in this matter Indra! you should know that all crcatures are subject to the authority of God like a wooden doll and a mechaniscd deer movements of which are subject to die control of their owner. One should, therefore, maintain cquilibrium in was ..

·श्रीसंक्षिप्तभागवते 432 पप्टरकन्धे द्वादशोऽध्यायः तस्मादकीर्तियशसोर्जयापजययोरपि । समः स्यात् सुखदुःपाभ्यां मृत्युजीविनयोस्तथा ॥ प्राणग्लहोऽयं समर इप्यक्षो चाहनासनः । यत्र न भायतेऽमुष्य जयोऽमुप्य पराजयः श्रीगुक उवाच इन्द्रो वृत्रवचः श्रुत्वा गनालीकमपूजयत् । गृहीतवनः प्रहमस्तमाह गतविस्मयः ॥ इन्द्र उवाच अहो दानव सिद्धोऽसि यस्य ते मतिरीदशी । यद विहायासुरं भावं महापुरुषतां गतः ॥१०॥ श्रीशुक उवाच इति वाणावन्योन्य धर्मजिज्ञासया नृप । युयुधाते महावीयांविन्द्रवृत्री युधाम्पती ॥११॥ भित्त्वा वज्रेण तत्कुक्षि निप्फम्य पलभिद् विभुः । उच्चकर्त शिरःशमोगिरिनमियोजसा ॥१२॥ वृत्रस्य देहान्निकान्तमात्मज्योतिररिंदम । पश्यनां सर्वलोकानामलोकं समपद्य ॥१३॥ ॥ इति श्रीसक्षिप्तभागवते पछस्कन्धे वृत्रयधो नाम द्वादशोऽध्याय ॥१२॥ - infamy and in fame in victory and in defeat, in happiness and in misery and likewise in death and in life. This battle is a gamble of life, having arrows as dices, and vehicles as compartments on a gameboard. In gambling and in war, it is not known which side will win and which will be defeated. 1-8 Shree Shuka said : Hearing the words of Vritra, Indra greeted him guilelessly, became free from dismay, took up the thunder-bolt and told him with a smile.9 Indra said : Oh demon! you are an accomplished soul, since you hold such a view. Since you have attained identity with Vishnu. 10 Shree Shuka said : King ! Talking thus with each other with the desire of having the knowledge of true righteousness, highly valiant Indra and Vritra, commanding their respective armies fought with each other. The King of Gods tore open the belley of his enemy (who had swallowed him ), emerged from it and cut with his which was like a mountain-top. Oh controller of enemies ! The spiritual lustre of Vritra then emerged from his body and disappeared within the sight of all people. 11-13 Thus ends chapter twelfth of Book VI prowess his head, ·श्रीसंक्षिप्तभागयते 433 पष्टस्कन्ये प्रयोदशोऽध्यायः अथ प्रयोदशोऽध्यायः श्रीशुक उवाच पुने हते त्रयो लोका बिना शण भूरिद। मपाला घमवन् सद्यो विचरा निवृतेन्द्रियाः ॥१॥ राजोवाच इन्द्रस्यानिवृतेहेतुं श्रोतुमिच्छामि भो मुने । येनासन् मुसिनो देवा हरे१ःसं युतोऽभवत् ॥२॥ श्रीशुक उवाच ब्रह्महत्या हते तस्मिन्नाससाद वृपाकपिम् । तयेन्द्रः स्मासहत् तापं निर्वृतिनांमुमाविशन् ॥३॥ हामन्तं वाच्यता प्राप्तं मुसयन्त्यपि नो गुणाः। तां ददशांनुधावन्ती चाण्डालीमिब रुपिणीम् । नमो गवो दिशः सर्वाः सहन्त्राक्षो विशाम्पते । प्रागुटीची दिशं तृणं प्रविष्टो नृप मानसम् ॥५॥ स आवसत् पुष्करनालतन्तूनलन्धभोगो यदिशाग्निदूत । वर्षाणि साहस्रमलक्षितोऽन्तः स चिन्तयन् ब्रह्मवधाद्विमोक्षम् ॥ तावन् त्रिणाकं नहुपः शशास विचातपोयोगवलानुभावः । स सम्पदेश्वर्यमदान्धबुद्धिनीतस्तिरयां गतिमिन्द्रपल्या ॥ CHAPTER XIII Shree Shuka said : Liberal King! When Vritra was killed, all the three worlds and their protectors with the exception of Indra, became free from anxiety and felt satisfied immediately. 1 The King said : Your Holiness! I want to know the cause of uneasiness of Indra. What was it that caused rain to Indra, while it gave happiness to the gods. 2 Shree Shuka said : When Vritra nas killed the sin of Brahmanical murder assailed Indra. Due to this, Indra was full of remorsc. Peace could not enter his mind - Even good qualities do not give happiness when a man of modesty becom's an object of censure He observed the phantom of personified cruelty chasing him King' Indra, who had a thousand cjes wandered in the heavers, and in all the quarters (to escape the phantom). At last, he vent east-north direction and quickly entered the Alanasa lake. 3-5 He resided in the filaments of the stalk of a lotus for a thousand years unobserved. He could not get any food during this period in this spot, since his chef-Fire-could not serve him there. He was thinling of a remedy for securing freedom from the sin of Brahmanical murder. During this period, Nahusha, who was endowed with dignity derived from krowledge, penance, pursuit of yoga and strength, ruled the 55 ·therefore, that sinful Vritra who used to give pain to all people had Devala King! There was a sovereign king known as Chitraketu in the Pareekshit said : Even gods having pious hearts and pious sages Shrce Shuka said: King ! Hear with attention this episode, which I have heard from the mouth of Vyasa and also from Narada and थीसंक्षिप्तभागवते 434 पप्ठस्कन्धे चतुर्दशोऽध्यायः तं च ब्रह्मर्पयोऽभ्येत्य हयमेधेन भारत । यथावद् दीक्षयांचफ्राः पुरुषाराधनेन ह ॥८॥ स पाजिमेधेन यथोदितेन वितायमानेन मरीचिमिश्रः। इष्ट्वाधियशं पुरुषं पुराणमिन्द्रो महानास विधुतपापः ॥९॥ पठेयुराख्यानमिदं सदा युधः शृण्वन्त्यथो पर्वणि पर्वणीन्द्रियम् । धन्यं यशस्यं निसिलाघमोचनं रिपुसयं स्वस्त्ययनं तथाऽऽयुषम् ॥१०॥ ॥ इति श्रीसक्षिप्तभागवते पष्ठस्कन्धे इन्द्रविजयो नाम प्रयोदशोऽध्यायः ॥१३॥ अथ चतुर्दशोऽध्यायः परीक्षिदुवाच देवानां शुद्धसत्त्वानामृषीणां चामलात्मनाम् । भक्तिर्मुकुन्दचरणे न प्रायेणोपजायते ॥१॥ वृषस्तु स कथं पापः सर्वलोकोपतापनः । इत्थं दृढमतिः कृष्ण आसीत् संग्राम उल्यणे ॥२॥ श्रीशुक उवाच शृणुप्यावहितो राजन्नितिहासमिम यथा । श्रुतं द्वैपायनमुसान्नारदाद् देवलादपि ॥३॥ heaven. Thereupon, he was blinded by arrogance brought about by the affluence and sovereignty and was therefore condemned to be a serpent by Indra's consort. Scion of Bharat dynasty ! Brahmanic sages, thereupon, approached Indra and consecrated him with necessary rites for adoration of Vishnu by performing a horse sacrifice. When Indra worshipped the primordial supreme Spirit by performing the horse sacrifice in accordance with prescribed rites conducted by sage, Marecchi and others, he became free from the sin. Wise men should recite and hear this anecdote of Indra on every auspicious day, since it brings good luck and glory yields relief from all sins, gives victory over enemies, blus and long life 6-10 Thus ends chapter thirteenth of Book VI CHAPTER XIV do not generally have devotion for the feet of Vishnu. How was it, ·435 श्रीसंक्षिप्तभागवते पप्ठस्कन्धे चतुर्दशोऽध्यायः आसीद् राजा सार्वभौमः शूरसेनेयुधै नृप। चित्रकेतुरिति ख्यातो यस्यासीत् कामधुङ्मही ॥४॥ सम्पन्नस्य गुणैः सर्वैश्चिन्ता यन्ध्यापतेरभूत् । न तस्य सम्पदः सर्वा महिप्यो बामलोचनाः। सार्वभौमस्य भूदचेयमभवन् प्रीतिहेतवः ॥५॥ तस्यैकदा तु भवनमगिरा भगवानृपिः । लोकामनुचरन्नेतानुपागच्छद् यदृच्छया ॥६|| महर्पिस्तमुपासीनं प्रश्रयाचनतं क्षिती । प्रतिपूज्य महाराज समाभाप्येदमत्रवीत् ॥७॥ अगिरा उबाव अपि तेऽनामयं सस्ति प्रकृतीनां तथाऽऽत्मनः । थपिदाराःप्रजामात्या भृत्याःण्योऽथमन्त्रिणः॥ पौरा जानपदा भूपा आत्मजा यशवर्तिनः । लक्षयेऽलन्धकामं त्यां चिन्तया शयलं मुखम् ॥९॥ एवं विकल्पितो राजन् विदुपा मुनिनापि सः। प्रश्रयावनतोऽभ्याह प्रजाकामस्ततो मुनिम् ॥१०॥ चित्रकेतुरुवाच भगवन् किं न विदितं तपोज्ञानसमाधिभिः। तथापि पृच्छतो बयां ब्रह्मनात्मनि चिन्तितम् ॥११॥ लोकपालैरपि प्राः साम्राज्यैश्वर्यसम्पदः । न नन्दयन्त्यप्रजं मां क्षुत्तृट्काममिवापरे ॥१२॥ country named Shoorasena The earth was to him a cow yielding all desired objects. All his wealth and queens having lovely eyes did not however mostly serve as objects of delight to him, though he was also endowed with all sorts of merits and was of sovereign king, since he was sorrowful as his queens were barren. The magnimous sage Angiras once paid a visit to his palace, of his own accord in the course of his journey through the world The great sage paid homage to him when he sat respectfully on the ground, addressed him as "Great King" and told him this : 3-7 Angiras said : I hope you are in good health and your subjects and yourself are enjoying welfare. I hope your queens, subjects, servants, ministers councillors, citizens, villagers, tributary kings and children pay obedience to you. I observe, however, that your some desire remains unattained and that, therefore, your face is pale with anxiety. King 1 When he was thus questioned by the learned sage, the King bowed to him respectfully and desirous of progeny as he was, he told the sage as under : 8-10 Chitraketu said : Your worship! What is not known to you with the help of concentration on the supreme spirit, brought about by your penance and spiritual knowledge. Spiritual sage! Since, however, you have asked me, I may tell you the cause of my anxiety. My sovereignty, greatness and wealth, which are such as would be desired by even ·श्रीलक्षिप्तभागयते 436 पष्टसन्धे चतुर्दशोऽध्याय तत. पाहि महाभाग पूर्व. सह गत तम । यया तरेम दुस्तारं प्रल्या तद्विधेहि नः ॥१शा श्रीशुक उपाच इत्यथितः स भगवान् पालुब्रह्मण सुन । श्रपयित्वा चर त्याष्टुं त्वयारमयज्ञविभु ॥१८॥ प्येष्टा श्रेष्ठा च या रासो महिषीणा च भारत | गाम्ना कृतद्युतिस्तस्यै यसोच्छिएमदाद् द्विज ॥ अथाह नृपति राजन् भविनैकस्तवात्मन । हर्पशोपदस्तुभ्यमिति ब्रह्मसुतो ययौ ॥१६॥ सापि तत्प्राशनादेव चित्रकेतोरधारयत् । गर्भ कृतयुतिर्देवी दृत्तिकान्नेरिवात्मजम् ॥१७॥ अथ काल उपात्ते कुमार समजायत । जनयन् शूरसेनाना शृण्वता परमा मुदम् ॥१८॥ हृयोराजा कुमारस्य स्नात. शुचिरलकृत शिवयित्वाऽऽशियो विप्रै कारयामास जातकम् १९ ववर्ष काममन्येपा पर्जन्य इच देहिनाम् । धन्यं यशस्यमायुप्य कुमारस्य महामना ॥२०॥ पृच्छर घेऽथ राजस्तनयेऽनुदितं पितु । यथा नि स्वस्य कन्ट्राप्ते धने नेहोऽन्वर्धत ॥२५॥ चिकेतोरतिप्रीतिर्यथा दारे प्रजापति । न तथान्येषु सजने वाल लाल्यतोऽन्यहम् ॥२२॥ protectors of the quarters do not gre delight to me, since I have no progeny, just as others, who desire food and water delight in other objects Blessed sage! P.ease, therefore, succour me, since I shall have to go to hell along with my ancestors (for want of progeny) Kindly do what is needed so that may have progeny and thus swim across the unfordable hell 11-13 Shree Shuka said . When he was thus requested the great mag, nanımous and merciful sage-son of Brahman-adored Twashta and offered to him an oblation of cooked rice, bailes and pulse Scion of Bharat dynasty' The Brahmanic sage then gave the leasings of the sacrificial food to the eldest and best of the queens of the King named Kritadyuti The son of Brahman then told the King “King' She will have one son, who shall give to you (both ) delight and grief Then, he departed' 14-16 The queen too concelled through her union wth Chitrahetu, as the result of cating the sacrificial food alone, like Krattiha who had borne a son through the god of fire Then, when proper time arrived she gave birth to a son The tidings of this gave much delight to the people of the country of Shoorasena, when they heard about it Rejoicing at the birth of the prince, the king find a purificatory baths becam- clean, put on ornaments requested brahmins to recite liymns of blessings and performed the birth ceremony of the prince of blessed and glonous life for the prince, the generous king slowered deired objects on others, like the god of rain Desirous The alliction of the ·श्रीसंक्षिप्तभागवते 437 पष्ठस्कन्धे चतुर्दशोऽध्यायः ताः पर्यतप्यन्नात्मानं गर्हयन्त्योऽभ्यसूयया । आनम्त्येन दुःखेन राशोऽनादरणेन च ॥२३॥ विद्वेषनष्टमतयः स्त्रियो दारुणचेतसः । गरं ददु कुमाराय दुर्मी नृपति प्रति ॥२४॥ कृतद्युतिरजानन्ती सपत्नीनामघ महत् । सुप्त एवेति संचिन्त्य निरीक्ष्य व्यचरद् गृहे ॥२५॥ शयानं सुचिरं वालमुपधार्य मनीपिणी । पुनमानय मे भद्रे इति धानीमचोदयत् ॥२६॥ सा शयानमुपवज्य दृष्ट्वा चोत्तारलोचनम् । प्राणेन्द्रियात्मभिस्त्यक्त हतास्मीत्यपतद् भुवि ।२७१ तस्यास्तदाऽऽकार्य भृशातुरं खरं घ्नन्त्याः कराभ्यामुर उच्चकैरपि । प्रविश्य राक्षी त्वरयाऽऽत्मजान्तिकं ददर्श बाल सहसा मृतं सुतम् ॥२८॥ पपात भूमौ परिवृद्धया शुचा मुमोह विभ्रष्प्रशिरोरुहाम्बरा । ततो नृपान्त-पुरवर्तिनो जना नराश्च नार्यश्च निशम्य रोदनम् । आगत्य तुल्यव्यसनाः सुदुःखितास्ताश्च व्यलीकं रुरदु.तागसः ॥२९॥ श्रुत्वा मृतं पुनमलक्षितान्तकं विनष्टदृष्टिः प्रपतन् स्खलन् पथि । स्नेहानुबन्धैधितया शुचा भृशं विमूच्छितोऽनुप्रकृतिद्विजैर्वृतः ॥३०॥ royal sage-father as he now was-for luis son increased from day to day, since he had got the son with great difficulty, like a poor man who increasingly loves money earned with difficulty Daily fondling the child, the king did not have as much love for other queens as he had for the queen who had borne him the son The former were, therefore, full of anguish and cursed themselves for their miseries of barrenness and neglect by the king Unforbearing to the king, the cruel-hearted ladies lost their sense on account of malice and gave poison to the prince. Krityadyuti, who had no scent of the highly heinous action of her co wives, thought that he was asleep and so moved about in the palace. Thinking that the child had been sleeping for an unduly long time, the noble minded queen directed the child's nurse thus “Good nursel bring my son to me" When she approached the sleeping child, she observed that its eyes were contorted and that it was devoid of life. breaths, senses and soul “Alas ! I am undone !" she exclaimed and fell down on the ground 17-27 When the queen heard the extremely afflicted loud voice of the nurse, who was beating her breast She quickly entered the nursery, went near her son and saw that her son had died all of a sudden She fell down on the ground due to extreme remorse and fainted. Her hair and clothes become dishevelled. On hearing the weeping, inmates of the royal harem and male and female servants, who were equally distressed and extremely afflicted came there Those guilty ladies also pretended ·पपात यालस्य स श्रीसंक्षिप्तभागयते 438 पष्टम्कन्धे चतुर्दशोऽध्यायः पादमूले मृतस्य विम्नस्तशिरोरुहाम्बरः । दीर्घ श्वसन वाप्पकलोपरोधतो निरुद्धफण्टो न शशाफ भापितुम् ॥३१॥ पति निरीक्ष्योरुशुचार्पित तदा मृत च याल मुतमेरुसंततिम् । जनस्य राशी प्रकृतेश्च द्रुजै सती दधाना विललाप चित्रधा ॥३शा अहो विधातस्त्वमतीय पालिशो यस्त्वात्मसृष्टयप्रतिरूपमीहसे । यः स्नेहपाशो निजसर्गवृद्धये स्वयं कृतस्ते तमिम विवृश्चसि ॥३३॥ त्वं तात नाहसिच मां कृपणामनाथां त्यक्तुं विचक्ष्व पितरं तव शोकतप्तम् । अअस्तरेम भवताप्रजदुस्तरं यद् ध्वान्तं न याघकरणेन यमेन दूरम् ॥३४॥ उत्तिष्ठ तात त इमे शिशवो वयस्यास्त्वामाह्वयन्ति नृपनन्दन संविहर्तुम् । सुप्तश्चिरं ह्यशनया च भवान्परीतो भुड्क्ष्य स्तनं पिव शुचोहर नःस्यकानाम् ॥३॥ to weep. On hearing that his son had died all of a sudden, the ling lost his power of sight Falling and tumbling on his way and followed by his subjects and surrounded by brahmins he was extremely stupefied due to the bond of affection. His hair and clothes became dishevelled and dropped down near the soles of the feet of the dead child. He breathed deeply and his throat was choked due to obstruction of streams of tears He was, therefore, unable to speak Observing that her husband had been overcome with grief that her son—her only issue—was dead, the queen wailed in various ways, thus causing pain to the hearts of the servants and the subjects. 28-32 "Oh Destiny' Thou art extremely foolish, since thy behaviour is contrary to thy creative function. Do thou wish to cut asunder the bond of love, which thou didst create for increasing thy creation ? Dear son! It is not proper for thee to forsake me, wretched and forlorn. Look at thy father who is afflicted with sorrow for thy sakc. Do not go far away with the merciless god of death, so that we may swin across the unfordable dark hell, meant for the childless Dear Child! get up! prince! These thy child companions are calling thee for playing with them Thou hast slept too long. Thou must be now overcome with hunger. Eat something. Suck my breasts. Dispel the gricf of thy relatives 33-35 ·श्रीसंक्षिप्तभागयते 439 पप्छस्कन्धे पञ्चदशोऽध्यायः श्रीशुक उवाच तयोबिलपतोः सर्वे दम्पत्योस्तदनुवताः । रुरदुः स्म नरा नार्यः सर्वमासीदचेतनम् ॥३६॥ एवं कश्मलमापन्नं नटसंशमनायकम् । ज्ञात्वाङ्गिरा नाम मुनिराजगाम सनारदः ॥३७॥ ॥ इति श्रीसक्षिप्तभागवते पष्ठस्कन्धे चित्रकेतुविलापो नाम चतुर्दशोऽध्यायः ॥१४॥ अध पञ्चदशोऽध्यायः श्रीशुक उवाच उचतुर्भूतकोपान्ते पतित मृतकोपमम् । शोकाभिभूतं राजानं बोधयन्तौ सदुक्तिभिः ॥१॥ यथा प्रयान्ति संयान्ति स्रोतोवेगेन बालुकाः । संयुज्यन्ते वियुज्यन्ते तथा कालेन देहिनः ॥२॥ भूतैर्भूतानि भूतेशः सृजत्यवति हन्यजः । आत्मसृष्टैरस्वतन्त्रैरनपेक्षोऽपि यार वत् ॥३॥ देहेन देहिनो राजन् देहाद्देहोऽभिजायते । घीजादेव यथा वीजं देह्यर्थ इच शाश्वतः ॥४॥ राजोवाच को युवां ज्ञानसम्पन्नौ महिप्ठौ च महीयसाम् । अवधृतेन वेपेण गूढाविह समागतो ॥५॥ Shree Shuka said : When the couple was thus weeping their male and female attendants, who were devoted to them also wept. Every one was stupefied. On coming to know that the king had thus been overcome with distress and had lost consciousness, the great sage Angiras, arrived there in company of Narada. 36–37 Thus ends chapter fourteenth of Book VI CHAPTER XV Shree Shuka said : Sages restored to consciousness the King, who had been overcome with grief and was lying near the corpse, as if he were dead, with words of advice. They said “Just as particles of sand come together and are drifted away by the force of a stream, creatures are brought together and are separated by the supreme Spirit. The eternal lord of creatures, maintains and bills creatures through the agency of other non-independent creatures created by himself, behaving like a child, though he has no desires King! The body of a soul is born of the body of another soul, like a seed produced by another seed. The soul is, however, really eternal 1-4 The King said : Who are you tuo, endowed with knowledge and greatest among very great personages, who have come here disguised in ..

·like desires cherished in the illusion of a dream or like mirige cities me Shoorasena! All these objects—hives, houses wcalth, and various sorts श्रीसंक्षिप्तभागयते 440 पप्टस्कन्धे पञ्चदशोऽध्याय घरन्ति धवनो काम याक्षणा भगवत्मिया । मादृशां ग्राम्ययुद्धीना योधायोन्मत्तलिनिन ॥६॥ फुमारो नारद मभुरगिरा देवलोऽसित । पते परे च मिद्धेशाधन्ति शानहेतर ॥७ तस्माद् युवा ग्राम्यपशोर्मम मृदधिय प्रभू । अन्धे तमसि मग्नस्य मानदीप उदीयताम् ॥८॥ अहिरा उवाय अहं ते पुत्रकामस्य पुत्रदोऽस्म्यगिरा नृप । एप ब्रह्मसुत साक्षान्नारदो भगवानृपि ॥९॥ इत्थं त्या पुत्रशोकेन मग्न तमसि दुरतरे । ऊनुग्रहाय भवत. प्राप्तायावामिह प्रभो । ब्रह्मण्यो भगवद्भत्तो नापसीदितुमर्हति ॥१०॥ तदैव ते पर शानं ददामि गृहमागत । शात्वान्याभिनिवेश ते पुत्रमेव ददावहम् ॥११॥ अधुना पुत्रिणा तापो भवतैवानुभूयते । एवं दारा गृहा रायो विविधैश्वर्यसम्पद ॥१२॥ सर्वेऽपि शूरसेनेमे शोकमोहभयातिदा । गन्धर्वनगरमरया स्वप्नमायामनोरथा ॥१३॥ तस्मात् स्वस्थेन मनसा विमृश्य गतिमात्मन द्वैते ध्रुवार्थविश्रम्भ त्यजोपशममाविश ॥१४॥ the apparel of recluses ? Brahmins, who are dear to the Lord do more about at will on the earth for the awakening of ignorant persons like Sanatkumara Narada, Rıbhu, Angiras, Devala, Asıta-these and other siddhas move about for the purpose of importing true bnowledge Both of you may therefore, be pleased to light the lamp of true knowledge for guiding me, who am like a domestic animal, and have been plunged in blinding darkness 5-8 Angıras said King! I am Angiras, who had granted to you the boon of a son, since you desired to have one This is the great sage Narada himself-son of Brahman King! We have come here for doing favour to you, since you have been plunged in unwadable darkness of grief on account of the death of your son Since you are a lover of brahmins and a devotee of the Lord it is not proper for you to be so miserable I had come to your palace on that very occasion to impart to you sup eme knowledge As, however, I learnt about your intense desire for a son I gave to you the boon of a son experiencing what affliction persons having sons have to endure of affluence-are cause of grief infatuation fear and affliction and are You should, therefore think about the destination of the soul with an unperturbed mind, renounce your faith in the permanence of these thing of happiness and nursery etc and attun peace 9 14 Now you are ·श्रीसक्षिप्तभागवते 441 पप्ठस्कन्धे पोडशोऽध्याय नारद उवाच एना मन्त्रोपनिषद प्रतीन्छ प्रयतो मम । या धारयन् सप्नरागाद् इप्टा सार्पण प्रभुम् ॥१५॥ ॥ इति श्रीमक्षिप्तभागवत पाक-धे चितवनमा वन नाम पचदशोऽध्याय ॥१५॥ अथ पोडशोऽध्यायः श्रीगुक उवाच अथ देवसपी राजन् सम्परेत नृपात्मजम् । दर्शयित्वेति होवाच ज्ञातीनामनुशोचताम् ॥१॥ नारद उवाच जीवात्मन् पश" भद्र ते मातर पितर च ते । मुहृदो यान्धवास्तप्ता गुचा त्यत्रतया भृशम् ॥२॥ फ्लेवरं समाविश्य शेषमायु सुहृद्धृत । मुश्व भोगान् पितृप्रत्तानधितिष्ट नृपातनम् ॥२॥ जीन उवाच फसिन् जन्मन्यमी मह्य पितरो मातरोऽभवन् । कर्मभिर्धाग्यमाणस्य देवतिर्यटनुयोनिपु || य-धुशात्यरिमध्यस्थमिनोदासीनविद्विष । सर्व एव हि सर्वेपा भवन्ति क्रमशोमिथ ॥ ॥ नित्यस्यार्थस्य सम्बन्धो घनित्यो दृश्यते नपु । यावद् यस्य हि सम्पन्धो ममत्व तापदेव हि ॥६॥ Narada said Be self restrained and learn this sacred spiritual knowledge that I am about to impart to you By holding on to it, you shall have the audience of Lord Sankarshana 15 Thus ends chapter fifteenth of Bonk VI 1 CHAPTER VI Shree Shuka said hing! The divine sage then showed the diseased boy to his mourning relatives and said Narada said •Oh soul Tare thou well! Behold thy mother, father, friends and relatives who are much afflicted with sorrow for thy sake Enter thy body and surrounded by friends enjoy the pleasures that are being offered by thy father and assume the authority of the royal throne for the rest of thy life 2-3 The Soul said I have been passing through several existences in the bodies of gods lower creatures and human beings in accordance with the nature of my actions In which of these existences were these my fathers and mothers ? All bocome mutual kinsmen, relatives, ene. mies neutrals, friends, passive or foes of all others by turns The 56 ·supreme spirit which is not the object of specch and mind which is श्रीसंक्षिप्तभागयते 442 पप्ठस्कन्धे पोडशोऽध्यायः एप नित्योऽव्ययः सूक्ष्म पप सर्वाश्रयः स्वहरू । उदासीनवदासीनः परावरहगीयरः ॥ श्रीशुक उवाच इत्युदीर्य गतो जीवो शातयस्तस्य ते तदा। विस्मिता मुमुचुः शोकं छियाऽऽत्मस्नेहादसलाम् ॥ निहत्य शातयो शातेई कृत्वोचिताः क्रियाः । तत्यजुर्दुस्त्यजं स्नेहं शोकमोहभयातिदम् ॥९॥ स इत्थं प्रतिवुद्धात्मा चित्रकेतुद्विजोक्तिभिः । गृहान्धकृपान्निष्फ्रान्तः सरम्पकादिव द्विपः ॥१०॥ फालिन्द्यां विधिवत्स्नात्वा कृतपुण्यजलफ्रियः । मौनेन संयतप्राणो ब्रह्मपुत्राधयन्दत ॥११॥ अथ तस्मै प्रपन्नाय भक्ताय प्रयतात्मने । भगवान् नारदः प्रीतो विद्यामेतामुवाच ह ॥१२॥ ॐ नमस्तुभ्यं भगवते वासुदेवाय धीमहि । प्रद्युम्नायानिरुद्धाय नमः संकर्षणाय च ॥१३|| नमो विज्ञानमात्राय परमानन्दमूर्तये । आत्मारामाय शान्ताय निवृत्तद्वैतदृष्टये ॥१४॥ घचस्युपरतेऽप्राप्य य एको मनसा सह । अनामरूपश्चिन्मात्रः सोऽध्यान्नः सदसत्परः ॥१५॥ यस्मिन्निदं यतश्चेदं तिष्ठत्यप्येति जायते । मृण्मयेप्विव मृजातिस्तस्मै ते ब्रह्मणे नमः ॥१६॥ relationship of ordinary objects with men is also observed to be not permanent. So long only as relationship of one with another lasts, the interest also in the latter lasts. This soul, however, is eternal, indestructible, subtle and the refuge of all. It stands as if unconcerned; over. sees prior and posterior things and is independent. 4-7. Shree Shuka said : After speaking this much, the soul went away. Thereafter, its relatives, who were wonder struck, drove off their sorrow and snapped the fetters of affection for it. They removed the dead body of their this relative for cremation, performed the obsequital rites and abandoned the grief, though it was difficult to do so. His mind having been thus awalened by the advice of the sages Chitraketu went away from his house, which was now to him virtually a bottomless well, like an elephant escaping from the pond. He had ceremonial ablution in the yamuna, offered libations of water to the manes, controlled his breath by ceasing to speak and bowed down to the two sons of Brahman. Since he had resigned himself to him, was devoted to him and was self-restrained, magnanimous Narada was pleased with him and imparted to him this sacred spiritual knowledge. 8-12. Om: 1 bow to and meditate upon thiee-magnanimous Vasudeva! I bow to Pradyumna, Aniruddha and Sankarshana I bow to the cene bodiment of all knowledge, to the image of itself, tranquil and devoid of the feeling of dualism. I bow to the me bliss, rejoining in ·nor श्रीसंक्षिप्तभागवते 443 पप्ठस्कन्धे पोडशोऽध्यायः यन्न स्पृशन्ति न विदुमनोवुद्धीन्द्रियासवः । अन्तर्वहिश्च विततं व्योमबत्तन्नतोऽस्म्यहम् ॥१७॥ श्रीशुक उवाच भक्तायैतां प्रपन्नाय विद्यामादिश्य नारदः । ययावगिरसा सा धाम स्वायम्भुवं प्रभो ॥१८॥ चित्रकेतुस्तु विद्यां तां यथा नारदभापिताम् । धारयामास सप्ताहमभक्षः सुसमाहितः ॥१९॥ ततश्च सप्तरात्रान्ते विद्यया धार्यमाणया । विद्याधराधिपत्यं स लेमेऽप्रतिहतं नृपः ॥२०॥ ततः कतिपयाहोभिर्विद्ययेद्धमनोगतिः । जगाम देवदेवस्य शेपस्य चरणान्तिकम् ॥२१॥ प्रवृद्धभत्तया प्रणयाधुलोचनः प्रहप्परोमानमदादिपूरुपम् । ततः समाधाय मनो मनीषया वभाप एतत् प्रतिलब्धयागसौ ॥२२॥ चित्रकेतुरुवाच अजित जितः सममतिभिः साधुभिर्मवान् जितात्मभिर्भवता । विजितास्तेऽपि च भजतामकामात्मनां य आत्मदोऽतिकरुणः ॥२३॥ absolute, which has neither a name a form, which is the embodiment of pure knowledge which is above reality and unreality, in which this universe reposes, which crcates, maintains and destroys this universe and which pervades the universe like earth pervading an earthen pot. I bow to the supreme spirit, which is neither capable of being touched or known by mind, intellect, organs of senses or by the life-breaths and which pervades inside and on-side the universe like the sky. 13-17. Shree Shuka said : King 1 After imparting this lore to the king who was devoted to him and who had surrendered himself to him, Narada went to the abode of Brahman in company of Angiras. Chitraketu, on his part, devoted his mind to the lore imparted to him by Narada for seven days well composed, and drinking only water for sustenance. Consequent upon application to it, the king attained unhindered overlordship of Vidyadharas at the end of seven nights. Several days thereafter, he attained the velocity of mind by (further) application to the lore and went near the feet of Sankarshana His eyes shed, tears of love and his hair stood on end on account of his increased devotion, men, he composed his mind, regained ability to speak and prayed to Vishnu as under with full concentration. 18-22. Chitraketu said: Invincible Lord ! You have been won over by saintly persons who have attained equilibrium of mind and have subdued their organs of senses, while Jou have won over those who worship without harbouring any desires in their hearts, since you are used to give up yourself to such persons and are very compassionate. Your ·श्रीसंक्षिप्तभागयते 445 पप्टस्कन्धे पोडशोऽध्यायः यं वै ध्यसन्तमनु विश्वसृजः श्यसन्ति यं चेकितानमनु चित्तय उचकन्ति । भूमण्डलं सर्पपायति यस्य मूर्ध्नि तस्मै नमो भगवतेऽस्तु सहन्नमूनें ॥३१॥ श्रीशुक उवाच संस्तुतो भगवानेवमनन्तस्तमभापत । विद्याधरपति प्रीतश्चित्रकेतुं कुरुछा ॥३२॥ श्रीभगवानुवाच यनारदाझिरोभ्यां तेव्याहतं मेऽनुशासनम् । संसिद्धोऽसि तयाराजन् विद्यया दर्शनाच मे ॥३३॥ अहं चै सर्वभूतानि भूतात्मा भूतभावनः । शब्दब्रह्म परं ब्रह्म ममोमे शाश्यती तनू ॥३४॥ लोके विततमात्मानं लोकं चात्मनि संततम् । उभयं च मया व्याप्तं मयि चैचोमयं कृतम् ॥३५॥ यथा सुपुप्तः पुरुषो विश्यं पश्यति चात्मनि । आत्मानमेकदेशस्थं मन्यते स्वप्न उत्थितः ॥३६॥ एवं जागरणादीनि जीवस्थानानि चात्मनः । मायामात्राणि विज्ञाय तद्रष्टारं परं स्मरेत् ॥३७॥ येन प्रसुप्तः पुरुषः स्थापं वेदात्मनस्तदा । सुसं च निर्गुणं ब्रह्म तमात्मानमवेहि माम् ॥२८॥ to one's self, gives pain to you (since you pervade the body also ) and causing pain to others constitutes irreligiosity your Divinity! It is not unreasonable that a glimpse of you causes destruction of the entire sins of men, since even a wicked man is relieved from wordlly bonds by hearing your name even once ? I bow to the Lord who has a thousand heads. When he breathes, the progenitors of the universe breathe. Organs of senses function only after they are pervaded by him. The terrastial globe seems to be small like a grain of mustard on his head 23-3!, Shrec Shuka said : Scion of the Kuru dynasty ! After His Divi. nity was thus cxtolled. His Divinity was pleased and told Chitraketu the Lord of Vidyadharas-as under : 32. His Divinity said : King! Since Narada and Angiras have told you about my preccpts. You liave become a completely accomplished soul by imbibing the precepts and by having a glimpse of me. I constitute all creatures; I am the soul of creatures; I sustain the creatures. The Vedas and the Supreme Spirit-both are my cternal corpuses. I have pervaded the world and the world pervades the spirit. Both are pervaded by me and direll in me. I have created both. Just as a man, who is asleep, could see the whole univcrse within himself and when he is awake, he believes bimself to be existing in one portion of tlic universe, one should remember that the three con- ·तव यत्र cdge and are free from these qualitics. Invincible Lord ! You attained victory when you preached the faultless duty of adoring Vishnu, whom sages who have no desire for mundane objects and who scck spiritual knowledge adorc, for attaining absolution What purposc could be sened what happiness would it yield to one's self and others ? Causing hurt थीसंक्षिप्तभागवते 444 पाटस्कन्धे पोडशोऽध्यायः विभवः सलु भगवन् जगदुदयस्थितिलयादीनि । विश्वसृजस्तेऽशांशास्तत्र मृपा स्पर्धन्ते पृथगभिमत्या ॥२४॥ क्षित्यादिभिरेप किलावृतः सप्तभिर्दशगुणोत्तरैराण्टकोशः । पतत्यणुकल्पः सहाण्डकोटिकोटिभिस्तदनन्तः ॥२५॥ विषयतृपो नरपशवो य उपासते विभूतीन परं त्याम् । तेपामाशिप ईश तदनु विनश्यन्ति यथा राजकुलम् ॥२६॥ कामधियस्त्वयि रचिता न परम रोहन्ति यथा करम्भवीजानि । ज्ञानात्मन्यगुणमये गुणगणतोऽस्य द्वन्द्वजालानि ॥२७॥ जितमजित तदा भयता यदाऽऽह भागवतं धर्ममनवद्यम् । निष्किचना ये मुनय आत्मारामा यमुपासतेऽपवर्गाय ॥२८॥ का क्षेमो निजपरयोः कियानर्थः स्वपरद्रुहा धर्मेण । स्वद्रोहात् तव कोपः परसम्पीडया च तथाधर्मः ॥२९॥ न हि भगवन्नघटितमिदं त्वदर्शनान्नृणामसिलपापक्षयः । यन्नामसकृच्छ्रवणात् पुल्कसकोऽपि विमुच्यते संसारात् ॥३०॥ Divinity ! The creation, maintenance and destruction of the world etc. constitute your greatness. Thinking that they are separate from you, other gods compete with you the creator of the universe in vain, since they constitute only a part of a single particle of yours. The shell of the primordial egg is enveloped by seven covers like the earth etc cach successively ten times larger than that below it. Since crores and crores of such eggs, which are but atoms to you, converge on you, you are called Anant—the infinite, oh Lord 1 Those beastly men, who thirst for murd: ane pleasures and adore gods who constitute only a single phase of your magnificerce and do not adore you, have their blessings destroyed following the eclipse of these gods, just as a royal family is ruined after the king is hilled. Supreme Lord ! Just as roasted seeds do not sprout, a man who adores you for fulfilment of his desires under the influence of the three qualities of Sattwa, Rajas and Tamas does not scavc cob-nebs of opposits qualities (like happiness and misery etc) around him, since you yourschi are the embodiment of spiritual knowls lwy a religion, which creates malice between one's self and others and ·श्रीसंक्षिप्तभागवते 445 पप्ठस्कन्धे पोडशोऽध्यायः यं वै श्वसन्तमनु विश्वसृजः श्वसन्ति यं चेकितानमनु चित्तय उचकन्ति । भूमण्डलं सर्पपायति यस्य मूनि तस्मै नमो भगवतेऽस्तु सहनमूनें ॥३२॥ श्रीशुक उवाच संस्तुतो भगवानेवमनन्तस्तमभापत । विद्याधरपति प्रीतश्चित्रकेतुं कुरुवह ॥३२॥ श्रीभगवानुवाच यनारदागिरोभ्यां ते व्याहृतं मेऽनुशासनम् । संसिद्धोऽसि तया राजन विद्यया दर्शनाच मे ॥३३॥ अहं वै सर्वभूतानि भूतात्मा भूतभावनः । शब्दब्रह्म परं ब्रह्म ममोमे शाश्यती तनू ॥३४॥ लोके विततमात्मानं लोकं चात्मनि संततम् । उभयं च मया व्याप्तं मयि चैवोमयं कृतम् ॥३५॥ यथा सुपुप्तः पुरुषो विश्वं पश्यति चात्मनि । आत्मानमेकदेशस्थं मन्यते स्थान उत्थितः ॥३६॥ पवं जागरणादीनि जीवस्थानानि चात्मनः । मायामात्राणि विज्ञाय तगष्टारं परं स्मरेत् ॥३७॥ येन प्रसुप्तः पुरुषः स्वापं वेदात्मनस्तदा । सुसं च निर्गुणं ब्रह्म तमात्मानमवेहि माम् ॥३८॥ to one's self, gives pain to you (since you pervade the body also ) and causing pain to others constitutes irreligiosity your Divinity! It is not unreasonable that a glimpse of you causes destruction of the entire sins of men, since even a wicked man is relieved from wordily bonds by hearing your name even once ? I bow to the Lord who has a thousand heads. When he breathes, the progenitors of the universe breathe. Organs of senses function only after they are pervaded by him. The terrastial globe seems to be small like a grain of mustard on his head 23-31. Shree Shuka said : Scion of the Kuru dynasty ! After His Divinity was thus extolled. His Divinity was pleased and told Churaketu the Lord of Vidyadharas-as under . 32. His Divinily said : King ! Since Narada and Angiras have told you about my precepts You have become a completely accomplished soul by imbibing the precepts and by having a glimpse of me. I constitute all creatures; I am the soul of creatures, I sustain the creatures. The Vedas and the Supreme Spirit-both are my eternal corpuses. I have pervaded the world and the world pervades the spirit. Both are pervaded by me and dwell me. I have created both. Just as a man, who is asleep, could see the whole universe within himself and when he is awake, he believes bimself to be existing in one portion of the universe, one should remember that the three con.

·444 यत्र cdge and are free from these qualities. Invincible Lord 1 You attained sages who have no desire for mundane objects and who scck spiritual Inowledge adore, for attaining absolution What purpose could be scried what happiness would it yield to one's self and othcrs ? Causing hurt श्रीसंक्षिप्तभागवते पाटस्कन्धे पोडशोऽध्यायः तव विभवः सलु भगवन् जगदुदयस्थितिलयादीनि । विश्वस्जस्तेऽशांशास्तत्र मृपा स्पर्धन्ते पृथगभिमत्या ॥२४॥ क्षित्यादिभिरेप किलावृतः सप्तभिर्दशगुणोतरैराण्डकोशः। पतत्यणुकल्पः सहाण्डकोटिकोटिभिस्तदनन्तः ॥२५॥ विषयतृपो नरपशवो य उपासते विभूतीन परं त्वाम् । तेपामाशिप ईश तदनु घिनश्यन्ति यथा राजकुलम् ॥२६॥ कामधियस्त्वयि रचिता न परम रोहन्ति यथा करम्भवीजानि । शानात्मन्यगुणमये गुणगणतोऽस्य द्वन्द्वजालानि ॥२७॥ जितमजित तदा भवता यदाऽऽह भागवतं धर्ममनवद्यम् । निर्षिकचना ये मुनय आत्मारामा यमुपासतेऽपवर्गाय ॥२८॥ का 'क्षेमो निम्परयोः कियानर्थः स्वपरद्रुहा धर्मेण । स्वद्रोहात् तव कोपः परसम्पीडया च तथाधर्मः ॥२९॥ न हि भगवन्नघटितमिदं त्वदर्शनान्नृणामसिलपापक्षयः । यन्नामसकृच्छ्यणात् पुल्कसकोऽपि विमुच्यते संसारात् ॥३०॥ Divinity! The creation, maintenance and destruction of the world etc constitute your greatness. Thinking that they are separate from you, other gods compete with you the creator of the universe in vain, since they constitute only a part of a single particle of yours. The shell of the primordial egg is enveloped by seven covers like the earth etc. cach successively ten times larger than that below it. Since crores and crores of such eggs, which are but atoms to you, converge on you, you are called Anant--the infinite, oh Lord ! Those beastly men, who thirst for murde ane pleasures and adore gods who constitute only a single phase of your magnificence and do not adore you, have their blessings destroyed following the eclipse of these gods, just as a royal family is ruined after thic hing is hilled. Supreme Lord ! Just as roasted seeds do not sprout, a man who adores you for fulfilment of his desires under the influence of the thrce qualities of Sattua, Rajas and Tamas cloes not scare cob-uebs of opposits qualities (like happiness and misery cc) around him, since you yourscil are the embodiment of spiritual knowl: sictory when you preached the Faultless duty of adoring Vishnu, liom by a religion, which creates malice bets een one's self and others and ·श्रीसंक्षिप्तभागयते 445 पप्ठस्कन्धे पोटशोऽध्यायः यं वै श्वसन्तमनु विश्वसृजः श्यसन्ति यं चेकितानमनु चित्तय उच्चकन्ति । भूमण्डलं सर्पपायति यस्य मूनि तस्मै नमो भगवतेऽस्तु सहन्नमूनें ॥३॥ श्रीशुक उवाच संस्तुतो भगवानेयमनन्तस्तमभापत । विद्याधरपति प्रीतश्चित्रकेतुं दुरदह ॥३२॥ श्रीभगवानुवाच यशारदागिरोभ्यां ते व्याहतं मेऽनुशासनम् । ससिद्धोऽसि तयाराजन् विद्यया दर्शनाच मे ॥३३॥ अहं वै सर्वभूतानि भूतात्मा भूतभावनः । शन्दब्रह्म पर ब्रह्म ममोने शाश्यती तनू ॥३४॥ लोके विततमात्मानं लोकं चात्मनि सततम् । उभयं च मया व्याप्तं मयि चैयोभयं कृतम् ॥३५॥ यया सुपुप्तः पुरषो विश्वं पश्यति चात्मनि । आत्मानमेकदेशस्थं मन्यते स्वप्त उत्थितः ॥३६॥ पत्र जागरणार्टीनि जीवस्थानानि चात्मनः । मायामानाणि विज्ञाय तद्दपार परं स्मरेत् ॥३७ येन प्रसुप्तः पुरुषः स्थापं वेदात्मनस्तदा । सुसं च निर्गुणं ब्रह्म तमात्मानमहि माम् ॥३८॥ to one s self, gives pain to you (since you pervade the body also ) and causing pain to others constitutes irreligiosity your Divinity! It is not unreasonable that a glimpse of you causes destruction of the entire sins of men, since esen a sicked man is relieved from wordlly bonds by hearing your name even once ? I bow to the Lord who has a thousand heads When he breathes, the progenitors of the universe breathe Organs of senses function only after they are pervaded by him The terrastial globe seems to be small like a grain of mustard on his head 23-3! Shree Shuka said : Scion of the Kuru dynasty' After His Divinity was thus cxtolled His Divinity was pleased and told Chitraketu the Lord of Vidyadharas-as under . 32 His Divinity said : King' Since Narada and Angıras have told you about my precepts You have become a completely accomplished soul by imbibing the precepts and by having a glimpse of me I constitute all creatures, I am the soul of creatures, I sustain the creatures. The Vedas and the Supreme Spirit-both are my eternal corpuses I have pervaded the world and the world pervades the spirit Both are pervaded by me and dwell in me. I have created both Just as a man, who is asleep, could see the whole universe within himself and when he is awake, he believes himself to be existing in one portion of the universe, one should remember that the three con.

·श्रीसंक्षिप्तभागवते 446 पष्टस्कन्धे पोडशोऽध्यायः उभयं स्मरतः पुंसः प्रस्यापप्रतियोधयोः । अन्येति व्यतिरिच्येत तज्दानं ग्राम तत् परम् ॥३०॥ तदेतद् विस्मृतं पुंसो मनावं भिन्नमात्मनः । ततः संसार पतस्य देवाद् देदो मृतेमृतिः ॥२०॥ लम्ध्येह मानुपी योनि शानविज्ञानसम्भवाम् । आत्मानं योन युद्धयेत न कचिच्छममाप्नुयात् ४१ स्मृत्वदायां परिपलेशं ततः फलविपर्ययम् । अभयं चाप्यनीद्दायां संकल्पाद् विरमैत् कविः ।। सुसाय दुःसमोशाय फुर्वाते दम्पती क्रियाः । ततोऽनिवृत्तिरमाप्तिःसस्य च मुपस्य च ॥३३॥ दृष्टश्रुताभिर्माप्राभिनिर्मुक्तः स्येन तेजसा । शानविज्ञानसंतुष्टो मद्भक्तः पुरुषो भयेत् एतावानेव मनुजैर्योगनैपुणबुद्धिभिः । स्वार्थः सर्वात्मना शेयो यत्परात्मकदर्शनम् ॥४॥ त्यमेतच्छूद्धया राजन्नप्रमत्तो यचो मम । शानविज्ञानसम्पन्नो धारयन्नाशु सिध्यसि ॥४६॥ dition of a soul-awake, asleep and dreaming-are connected with the individual soul and are the consequence of only maya and that the spirit which observes the three conditions of the individual soul is different from the latter It is the attributeless Supreme Spirit which makes a man know that he had slept well. Know that this supreme spirit is mysclf. The knowledge which follows a man when he remembe ers both the conditions of sleep and awakening and yet which is distinct from these conditions is the supreme spirit. If this knowledge of a man about my this state is forgotten, he is separated from his soul, which condition results in his wordly existence and migrations from one body to another and from one death to another death. Having obtained human form of existence, in which ordinary knowledge and spiriual knowledge are born, if a man fails to know the spirit, he would not attain peace anywhere. One should remember that there is suffering in desires and that the result is contrary (unhappiness ) and that there is freedom from fear in detachment. A wise man should, therefore, desist from entertaining desires. A couple makes efforts for happiness and for relief from misery, but the result is that it neither secures bap piness nor relief from misery. A man should, therefore, relieve himself from desire for objects, seen or heard of by him, with his own power, be contented with true knowledge about soul and about the supreme spirit, and be devoted to me. Men sho have proficiency in the knowledge of Yoga should realize with all their heart that his true interest lies in realizing the supreme spirit. King ! Bear in mind this sermon of mine with faith and without indifference. You shall thus be endowed with the knowledge about the soul and the supreme spirit and accomo plish your object. 33-46.

·~~ धीसक्षिप्तभागवते 447 पप्ठस्वन्धे मतदशोऽध्यायः श्रीशुक उवाच आम्यास्य भगवानित्य चिरतु जगद्गुरु । पश्यतम्तस्य विश्वात्मा तनश्चान्तर्दधे हरि ॥४॥ ॥ इति श्रीसक्षिप्तमागवत षष्टम्कन्ध चित्रकेतो परमात्मदर्शन नाम पोदशोऽध्याय ॥१६॥ अथ सप्तदशोऽध्यायः श्रीशुक उवाच विद्धाधरश्चिनरेतुश्चचार गगनेचरः। एक्दा स विमानेन विष्णुदत्तेन भास्थता । गिरिश ददृशे गच्छन् परीत सिद्धचारण ॥१॥ आलियाङ्कीरता ठेवी याहुनामुनिसमदि। उपाच देव्याः शृण्वत्या जहासोन्चस्तदन्तिरे । ॥ चित्ररेतुम्याच एप लोक्गुरु. साक्षाद्धर्म वका शरीरिणाम् । वास्ते मुख्य समाया वै मिथुनीभूय भार्यया । प्रायश प्राकृताश्चापि स्त्रिय रहसि निभ्रति ॥३॥ पार्यत्युवाच नायमर्हति वैकुण्ठपादमूलोपसर्पणम् । सम्भावितमति. स्त घ साधुमि' पर्युपासितम् ॥४॥ Shree Shaka said : His Divinity Vishnu the master of the world and the soul of the universe thus conciliated Chitraketu and disappeared thence 47 Thus ends chapter Sixteenth of Book VI CO- CHAPTER XVII Shree Shuka said : Since Chitraketu was not a Vidyadhara he used to fly in the air Once, when he was travelling in the brilliant aerial chariot gifted to him by Vishnu He saw Shiva embracing with one arm goddess Parvati who was seated in his lap He was then sur rounded by siddhas and bards and was sitting in the assembly of sages Thereupon, he went near them and laughed loudly within the hearing of the goddess 1-2 Chitraketu said : Here is the preceptor of the people in person, who instructs the latter about nighteousness, presides, over this assembly and yet he is embracing his wife in it Esen ordinary men hold their wives in embrace only in privacy Parvati said : This senseless vidyadhara who considers himself to ·equanimity. The couples of opposite qualities such as happiness and misery, birth and death, boon and curse, have to be cxperienced by crcatures as necessary concomitants of the body, which is (ultimatcly) श्रीसंक्षिप्तभागयते 448 पाठफन्धे सप्तोऽध्यायः अतः पापीयसी योनिमासुरीं यादि दुर्मते । यथेह भूयो महतां न फर्ता पुष किरियपम् ॥१५॥ चित्रकेतुम्याच प्रतिगृहामि ते शापमात्मनोऽअलिनाम्बिके । अथ प्रसादये न त्वां शापमोक्षाय भामिनि । यन्मन्यसे असाधूक्तं मम तत् क्षम्यतां सति ॥६॥ श्रीशुक उवाच इति प्रसाद्य गिरिशी चित्रकेतुररिंदम । जगाम स्थविमानेन पश्यतोः स्मयतोस्तयोः । ततस्तु भगवान् रुद्रो रुद्राणीमिदगन्धीत् ॥७॥ श्रीरुद्र उवाच दृष्टवत्यसि सुश्रोणि हरेरद्भुतकर्मणः । माहात्म्यं भृत्यभृत्यानां निःस्पृहाणां महात्मनाम् ॥८॥ नारायणपराः सर्वे न कुतश्चन विभ्यति । स्वर्गापवर्गनरकेप्यपि तुल्यार्थदर्शिनः ॥९॥ देहिनां देहसंयोगाद् द्वन्द्वानीश्वरलीलया । सुखं दुःखं मृतिर्जन्म शापोऽनुग्रह एव च ॥१०॥ be eminent does not deserve even to go near the soles of the feet of Vishnu, which are adored by saintly persons. Wicked child I be, therefore, born in the sinful existence of demons, so that thou wouldst not sin against great personages as you have done here. 3-5 Chitraketu said : Mother ! I accept thy curse heartily with folded hands. Your Ladyship! I would not seek thy favour for relief from the Chaste lady! Please forgive me what thou considerest to be discourteous words. 6 Shree Shuka said : Conqueror of enemies. After thus propitiating Shiva and Parvati, Chitraketu went away in his aerial chariot while they were looking on in wonder Thereafter, Shiva told Parvati, as undcr: 7 Shree Shiva said : Beautiful lady! Did you notice the greatness of the disinterested and generous-hearted followers of the dependents of Vishnu of marvellous exploits ? All devotees of Vishnu are not afraid of anyonc, since they view heaven, absolution and even hell with curse -- the result of the pastime of Vishnu. 8-10 ·श्रीसंक्षिप्तभागयते 449 पठस्कन्धे अप्टादशोऽध्यायः श्रीशुक उवाच इति शुन्या भगवतःशिवस्योमाभिभाषितम् । यभूव शान्तधी राजन् देवी विगतविस्मया ॥११॥ अझ स्पष्टुदक्षिणाग्नी दानवीं योनिमाश्रितः । वृत्र इत्यभिविरयातो मानविज्ञानसंयुतः ॥१२॥ इतिहासमिमं पुण्यं चित्रकेतोमहात्मनः । माहात्म्य विष्णुभक्तानां श्रुत्वा यन्धाद्विमुच्यते ॥१३॥ ।। इति श्रीसंक्षिप्तभागरते पष्ठम्कन्ध चितुरायो नाम सरदोऽध्यायः ॥१७॥ अथाप्टादशोऽध्यायः श्रीशुक उवाच अथ कश्यपदायादान देतेयान् कीर्तयामि ते । यत्र भागवतः श्रीमान् प्रहादो बलिरेव च ॥३॥ दितेद्ववेव दायादौ दैत्यदानववन्दिनी । हिरण्यकशिपुनीम हिरण्याक्षश्च कीर्तिती ॥२॥ हिरण्यकशिपोर्भार्या कयाधुनाम दानवी । जम्भस्य तनया दत्ता सुपुवे चतुर सुतान् ॥३॥ संहार्द प्रागनुहादं हाई प्रहादमेव च । विरोचनस्तु प्रादादिदेव्यास्तस्याभवद्वलिः । वाणज्येष्ठं पुत्रशतमशनायां ततोऽभवत् | Shree Shuka suid : King ! On hearing what His Divinity Shiva told her, Parvati became calm and her sense of wonder disappeared. Having been condemned to the life of a demon, he (Chitraketu) was born from the sacred fire located in the south of the pandal of the ritual sacrifice of Twashta, became renowned as Vritra and was endow. ed with the knowledge of the soul and of the supreme spirit. One who hears this holy pisode of the large hearted Chitraketu, which constitutes the greatness of devotees of Vishnu, is relieved of the bonds of worldly existence. 11--13 Thus crids chapter ses enteenth of Pook VI CHAPTER XVIII Shree Shuka said: I am now narrating to you the account of sons of Kashyapa, who were demons. Among them there were luchy Prahlad-devotec of Vishnu and also Bali. Diti ( wife of Kashyapa ) had two sons, renowned as Hiranyakashipu and Hirany alsha, who were held in respect by sons of Diti and of Danu. A descendant of Danu, and daughter of Jambla became wife of Hiranyalashipu having been given to the latter in marriage. She gave birth to four sons, eldest of whom was Saulrada the rest were Anulirada, Hrada and Prahrada. The last had a son named Virochana. Ball was born of the Jatter's wife Deicc. 57 ·श्रीसंक्षिप्तभागयते 450 पष्टस्कन्धे भटादशोऽध्यायः मरुतश्च दितेः पुनांश्चत्वारिंशन्नवाधिकाः। त आसन्नप्रजाः सर्वे नीता इन्द्रेण सात्मताम् ॥५॥ राजोवाच कथं त आसुरं भावमपोहोत्पत्तिकं गुरो। इन्द्रेण प्रापिताः सात्म्यं किं तत्साधु कृतं हि तैः ॥६॥ थीशुक उवाच हतपुत्रा दितिः शक्रपाणिग्राहेण विष्णुना । मन्युना शोकदीप्तेन ज्वलन्ती पर्यचिन्तयत् ॥७॥ फदा नु भ्रातृहन्तारमिन्द्रियाराममुल्यणम् । अक्लिन्नहृदयं पापं घातयित्वा शये सुखम् ॥८॥ इति भावेन सा भर्तुरायचारासहत्प्रियम् । शुथूपयानुरागेण प्रश्रयेण दमेन च ॥९॥ एवं शुश्रूपितस्तात भगवान् कश्यपः स्त्रिया । प्रहस्य परमप्रीतो दितिमाहाभिनन्द्य च ॥१०॥ कश्यप उवाच घरं वरय वामोरु प्रीतस्तेऽहमनिन्दिते । स्त्रिया भर्तरि सुप्रीते का काम इह चागमः ॥११॥ दितिरुवाच वरदो यदि मे ब्रह्मन् पुत्रमिन्द्रहणं वृणे । अमृत्यु मृतपुत्राहं येन मे घातितौ सुतौ ॥१२॥ Bali had a hundred sons from Ashana, of whom Bana was the eldest. Fortynine sons of Diti were called Maruts. They were taken under his care by Indra and became gods like him. They had no issues. 1-5. The King said : Master ! Having been demons by birth, how was it that they were given the status of gods by Indra ? What good deed did they do? 6. Shree Shuka said : When Vishnu, espousing the cause of Indra killed her sons, Diti, who was aflame with anger, kindled by sorrow, pondered : ' When shall I sleep at case by bringing about the death of the sinful Indra who is attached to sensual pleasures, is cruel and has such a merciless heart that he had conspired for killing his own step brothers ? With this feeling, she repeatedly did what was to the liking of her husband by rendering him service with love, courtsey and selfrestraint. Dear me! When magnanimous Kashyapa was thus dutifully attended upon by his wife, he was so much pleased that he congratulated her with a smile. 7-10. Kashyapa said : Blameless Lady of beautiful thighs ! Choose boon. I am pleased with thcc. When a husband is well pleascd sitli his wifc, which desire of hers is unattainable? 11. Diti said : Spiritual sage ! If you are willing to confer a boon pa I choose a son, who would himself he immortal and kill Indra me, ·- श्रीसंक्षिप्तभागवते 451 पष्टस्कन्धे अष्टादशोऽध्यायः निशम्य तद्वचो विमो चिमनाः पर्यतप्यत । शरत्पद्मोत्सवं वस्त्रं वचश्च श्रवणामृतम् । हृदयं पुरधारामं स्त्रीणां को वेद चेष्टितम् ॥१३॥ न हि कश्चित् प्रियः स्त्रीणामअसा स्वाशिपात्मनाम् । पति पुनं भ्रातरं वा नन्त्यर्थे घातयन्ति च प्रतिश्रुतं ददामीति वयस्तन्न मृपा भवेत् । वलं नार्हति चेन्द्रोऽपि तदमुपकरपते ॥१४॥ इति संचिन्त्य भगवान् मारीचः कुरुनन्दन । उवाच किंचित्कुपित आत्मानं च विगर्हयन् ॥१५॥ कश्यय उवाच पुरस्ते भविता भट्टे इन्द्रहा देववान्धवः । संवत्सरं व्रतमिदं यद्यो धारयिष्यसि ॥१६॥ दितिरुघाव धारयिप्ये प्रतं ब्रह्मन् वहि कार्याणि यानि मे। यानि चेह निपिद्धानि न व्रतं नन्ति यानि तु ।१७१ कश्यप उवाच नहिंस्याद् भूतजातानि न शपेन्नानृतं वदेत् । न छिन्द्यान्नसरोमाणि न स्पृशेद् यदमङ्गलम् ॥१८॥ who has been responsible for the killing of my two sons and has thus far rendered me sonless. On hearing her words, wise Kashyapa felt dejected and remorseful (He thought to himself) who can fathom the significance of the gesture of a woman, who may have a face like a delightful autumn-lotus, speech which is soothing like balm to the car, but has a heart like the cdge of a razor? Which man is truly dear to women, who have only their own happiness in their hearts ? They would cause the murder of their husbands, sons, or brothers to serve their interests. I have, however, given her the promise that I would grant to her whatever she chose. This promise should not go in vain (on the other hand ), Indra also does not deserve to bc killed I would, therefore, devise this remedy: Scion of the Kuru dynasty ! After pondering thus, magnanimous Kashyapa son of Mareechi who was somewhat angry, blamed himself and said : 12-15. Kashyapa said : Good lady ! you shall have a son, who shall kill Indra, if you will carefully observe this vow for one year; elsc, he would be friendly to gods. 16. Diti said : Spiritual sage! I will observe the vow. Please tell me which ceremonies I will have to perform, which acts are prohibited and which acts would not mar the vow. 17 Kashyapa said : One (who observes this von) should not kill any crcatures, slould not abuse any onc, should not speak a lie, should not cut his or her nails and hair, should not do any inauspicious act, should ·श्रीसंक्षिप्तभागवते 452 पष्टम्कन्धे अष्टादशोऽध्यायः नाप्सु मायान्न कुप्येत न सम्भापेत दुर्जनः। नोच्छिष्टं चण्डिकाच मामिपं वृपलाहतम् ॥१९॥ नोच्छिष्टास्पृष्टसलिला संध्यायां मुक्तमूर्धजा । अनचिंतासंयतगड्नासवीता यहिश्चरेत् ॥२८॥ धौतवासाः शुचिनित्यं सर्वमङ्गलसंयुता । पूजयेत् प्रातराशात् प्राग गोविप्रान् श्रियमच्युतम् । सांवत्सरं पुंसवनं व्रतमेतदविलुतम् । धारयिष्यसि चेत् तुभ्यं शाहा भविता सुतः ॥२२॥ याढमित्यभिप्रेत्याथ दिती राजन् महामनाः । काश्यपं गर्भमाधत्त व्रत चाजो दधार सा ॥२३॥ मातृष्वसुरभिप्रायमिन्द्र आज्ञाय मानद । शुश्रूपणेनाश्रमस्थां दितिं पर्यचरत् कविः ॥२४॥ एवं तस्या व्रतस्थाया व्रतच्छिद्रं हरिदृप । प्रेतुः पर्यवरजिह्मो मृगहेव मृगारुतिः ॥२५॥ एकदा सा तु संध्यायामुच्छिष्टा तकर्शिता । अस्पृष्टवार्यचौतानिःसुप्पापविधिमोहिता ।२६। लब्ध्वा तदन्तरं शक्रो निद्रापहृतचेतसः । दितेः प्रविष्ट उदरं योगेशो योगमायया ॥२७॥ चकर्त सप्तधा गर्भ वज्रेण कनकप्रभम् । रुदन्तं सप्तधैकैकं मा रोदीरिति तान् पुनः ॥२८॥ dive in water for a bath, should not be angry, should not converse with wicked persons and should not eat left over food or food offered to goddess Chandika, or containing flesh or procured by a sinner. Thou shouldst not go out without washing thy mouth after dinner or with loose hair at night-fall, or without toilet or without controlling speech, or without being properly dressed. You should wear washed clothes, always remain clean, put on all auspicious ornaments and worship cows, brahmins, Goddess of wealth and Vishnu before morning meals. If thou shalt observe these rules of the vow-which is capable of giving a son, for one year without any lapse thou shalt have a son, who shall kill Indra King'great minded Ditz agreed to observe the vow, saying very well "-conceived through Kashyapa and carefully observed the vow. Reverent king ! On learning about the intention of his mother's (Aditi's) sister (Diti), wise Indra served Diti, who was then staying in a hermitage by dutifully attending on her. King Indra guilelessly served her while she was observing the vow, but was keen to detect any lacuna in the observance, like a lion assuming the form a dear with the intent of killing a deer. Once, beguiled by destiny, she fell asleep at night full without touching water and washing her feet after meals, since she was emaciated on account of the observance of the vow. Having got this chance, Indra, who was master of Yoga, resorted to maya with the aid of Yoga and entered the belly of Diti, who had lost consciousness on account of sleep. Then, he cut the foetus, which was shining like gold into seven parts with his thounderbolt. When each of the parts begin to scep, lie told them "Do not weep" and again further cut ·श्रीसंक्षिप्तभागवत 453 पप्ठस्कन्धे फोनविंशोऽध्यायः न ममार दितेर्गर्भः श्रीनिवासानुकम्पया । सजूरिन्द्रेण पञ्चाशद् देवास्ते मरुतोऽभवन् । व्यपोह्य मातृदोषं ते हरिणा सोमपाः कृताः ॥२९॥ दितिरुत्थाय ददृशे कुमाराननलप्रभान् । इन्द्रेण सहितान् देवी पर्यतुष्यनिन्दिता ॥३०॥ श्रीशुक उवाच इन्द्रस्तयाभ्यनुशातः शुद्धभावेन तुष्टया । मरुद्भिः सह तां नत्वा जगाम त्रिदियं प्रभुः ॥३१॥ ॥ इति श्रीसक्षिप्तभागवते पष्ठस्कन्धे मरुत्पत्तिस्यनं नामाप्टादशोऽध्यायः ॥१८॥ अर्थकोनविंशोऽध्यायः राजोवाव व्रतं पुंसवनं ब्रह्मन् भवता यदुदीरितम् । तस्य वेदितुमिच्छामि येन विष्णुः प्रसीदति ॥१॥ श्रीशुक उवाच शुक्ले मार्गशिरे पक्षे योपिद् भर्तुर नुनया । आरमेत व्रतमिद सार्वकामिकमादितः ॥२॥ each part into seven parts. The loetus of Diti did not bowever, die through the compassion of Vishnu. Along with Indra, these became fifty gods, known as Maruts. Indra removed their stigma (of being demons) inherited from their mother and made them deserving of drinking ritual soma juice. On getting up, Diti saw the boys who were lustrous like fire in the company of Indra. Unreapproachable as the pious lady was, she felt satisfied with the result. 18-30 Shree Shuka said : Permitted with pure feelings by her, who was satisfied, great Indra bowed to her, and went to the heaven, accompanied by the Maruts 31 Thus ends chapter eighteenth of Book VI , CHAPTER XIX The King said : Spiritual sage! I desire to know details of the son giving vow, mentioned by you, since Vishnu is propitiated by it. 1 Shree Shuka said : With permission of her husband a woman should commence this vow, which ſulfils all desires, from the start of the bright half of the month of Margashiras. She should take a bath, clean her teeth, put on two white clothes and ornaments, invite brahmins ·Thic des otce should then prostrate himself like a stick on the ground This goddess of wealth is verily thc Prakriti-subtic and unfathorable श्रीसंक्षिप्तभागवते 454 पष्टस्कन्धे एकोनविंशोऽध्यायः निशम्य मरुतां जन्म ब्राह्मणाननुमन्त्र्य च । स्नात्वा शुलदती शुक्ले यसीतालंकृताम्बरे । पूजयेत् प्रातराशात प्राग्भगवन्तं श्रिया सह ॥३॥ अलं ते निरपेक्षाय पूर्णकाम नमोऽस्तु ते । महाविभूतिपतये नमः सकलसिद्धये ॥४॥ ॐ नमो भगवते महापुरुषाय महानुभावाय महाविभूतिपतये सह महाविभूति- भिर्वलिमुपहराणीति । अनेनाहरहर्मन्त्रेण विष्णोरावाहनायपाद्योपस्पर्शनस्नानवासउपवीत- विभूषणगन्धपुष्पधृपदीपोपहाराद्युपचारांश्च समाहित उपाहरेत् ॥५॥ हविःशेप जुहुयादनले द्वादशाहुतीः। ॐ नमो भगवते महापुरुषाय महाविभूतिपतये स्वाहेति ॥६॥ प्रणमेद् दण्डवद् भूमौ भक्तिप्रदेण चेतसा । दशधारं जपेन्मन्त्रं ततः स्तोत्रमुदीरयेत् ॥६॥ युवां तु विश्वस्य विभू जगतः कारणं परम् । इयं हि प्रकृतिः सूक्ष्मा मायाशक्तिर्दुरत्यया ॥८॥ and hear (from them) the account of the birth of Alaruts. She should then worship Vishnu along with Laxmi in the morning before taking meals and pray : "(Lord ! You have all your desires fulfilled.) You are self dependent. I low to thee. Thou art the master of all great magnificence. I bow to thee for accomplishment of all desires." Om ! I bow to His Divinity. I am offernig this oblation to the supreme spirit, embodiment of all magnanimity and the master of all magnificence. With this sacred prayer, one cuould offer every day to Vishnu invocation; respectfully offer articles of worship, water for washing fect, rinsing mouth and bath, clothes, sacred thread and ornaments; apply sandal paste on his forehead, offer flowers, insense, a lamp, food and other courtseys, with rapt attention. Twelve morsels of the remnant of the sacred food should be offered to sacred fire with the following sacred prayer : "Om! I bow and offer this oblation to His Divinity the Supremo spirit-the master of all great magnificencc." with folded iiands and with luis mind replete with devotional fenour; mutter the above sacred prayer and recite thic following prayer : "Your Disinities ! You tho are the ultimate cause of the universe. and constitut's the power of Misa. You alone the supreme spirit incare ·455 श्रीसंक्षिप्तभागयते पप्उसन्धे कोनविंशोऽध्यायः तस्या अधीश्वरः साक्षात् त्यमेव पुरुषः परः। त्वं सर्वयश इज्येयं क्रियेयं फलभुर भयान् ॥२॥ गुणव्यक्तिरियं देवी व्यक्षको गुणभुर भवान् । त्वं हि सर्वशरीयांत्मा श्रीः शरीरेन्द्रियाशया|१०॥ नामरूपे भगवती प्रत्ययस्यमपाश्रयः । ततः स्तुबीत स्तोत्रेण भक्तिप्रहवेण चेतसा ॥१॥ कृतमेकतरेणापि दम्पत्योरुभयोरपि । पत्न्यां कुर्यादनहायां पतिरेतत् समाहितः ॥ अर्चेदहरहर्भक्त्या देवं नियममास्थितः ॥२॥ उद्यास्य देवं स्वे धाम्नि तन्निवेदितमग्रतः । अद्यादात्मविशुद्ध्यर्थं सर्वकामर्द्धये तथा ॥१३॥ एतेन पूजाविधिना मासान् द्वादश हायनम् । नीत्वाधोपचरेत् साध्वी कार्तिके चरमेऽहनि ॥ श्योभूतेऽप उपस्पृश्य कृष्णमभ्यर्च्य पूर्ववत् । पयतेन जुहुयाचरणा सह सपिंपा ॥१५॥ पाकयाविधानेन द्वादशैयाहुतीः पतिः ॥१६॥ आशिषः शिरसाऽऽदाय द्विजैः प्रातः समीरिताः। प्रणम्य शिरमा भवत्या भुखीत तदनुसया ॥ nate-are her master. You are the embodiment of all ritual sacrifices, while this Laxmi is the embodiment of the ceremonial worship, you enjoy the fruits of the rituals. This goddess is the manifestation of the qualities of Sattwa, Rajas and Tamas, while you are the cause of the manifestation of these qualities and enjoy the fruits of these qualities. You are the soul of all creatures, while Laxmi is the repose of organs of senses in the body. Her Divinity is the embodiment of appellations and forms of things. While you constitute the conception and support of them." The devotee should thereafter recite thc eulogy tith mind replete with devotional fervour. 2-11 The vow may be observed by either spouse of the couple. During the time, however, the wife is impure (during menstruation) the husband should observe it-well composed and worsbip the Divinity fiom day to day, observing self-restraint. The ceremony over, the images should be placed in their shrine. The devotee should eat the offerings made to them for personal-purification and also for fulfilment of all desired objects. Ferforming this ceremony daily, the viriuous des otec should pass twelve months and should observe a fast on the last day of the month of Kartika. On the next day, the husband should sanctify her by sprinking chanted water on her body, offer worship Vishnu and oblations of mill-pudding and clarified butter into fire in accordance with the rites prescribed for ritual sacrifices in which cooled food is offered to fire. The couple should insoke blesings which should be sell uttered by the brahmins, pay obeisance to them by bowing their heads with devotional fervour and cat the blessed food with their permission, restra.

·श्रीसंक्षिप्तभागयते 456 पष्टस्कन्धे पयोनिशियाय आचार्यमग्रतः कृत्या धाग्यतः सह पन्धुभिः । दद्यात् पल्यै चरोः शेष सुप्रजाम्त्य सुसभिगम् । पतचरित्या विधिवद् प्रतं विभोरभीप्सितार्थ लभते पुमानिह । स्त्री स्वेतदास्थाय समेत सीभगं श्रियं प्रजांजीपतिं यशो गृहम् ॥१९॥ कन्या च विन्देत समग्रलक्षणं वरं त्ववीरा हतकिल्विपा गतिम् । मृतप्रजा जीवसुता धनेश्वरी सुदुर्भगा सुभगा रूपमग्यम् ॥२०॥ ॥ इति श्रीसक्षिप्तभागवते पाठक घे पुमयनप्रतक्थन नामदनविशोऽध्याय ॥१९॥ A man ining their speech, in the company of relatives, the chief priest being honoured with the first seat. The husband should then give to his wife the remnant of this sanctified food, which would bless her with good progeny and good luck 12-18 who performs this vow for propitiation of the supreme spirit in accordance with the prescribed rites achieves his desired object in this world. A woman who performs it achieves good luck, wealth, long life for her husband, renown and a house A virgin who performs it would secure a husband endowed with all good qualities and a widow would have her sins washed away and would attain salvation. A woman whose children die would have children which would live, and an unlucky woman would have wealth good luck and beauty 19-20 Thus ends chapter nineteenth of Book VI दति पप्ठः स्कन्धः समाप्तः ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् सप्तमः स्कन्धः अथ प्रथमोऽध्यायः राजोवाच समः प्रियः सुहृद् ब्रह्मन् भूतानां भगवान् स्वयम् । इन्द्रस्यार्थे कथं दैत्यानवधी विषमो यथा ? इति नः सुमहाभाग नारायणगुणान् प्रति । संशयः सुमहासातस्तद् भवांइछेत्तुमर्हति ॥२॥ श्रीशुक उवाच साधु पृष्टं महाराज हरेश्चरितमद्भुतम् । नत्या कृष्णाय मुनये कथयिष्ये हरेः कथाम् ॥३॥ निर्गुणोऽपि द्यजोऽव्यक्तो भगवान् प्रतेः परः। स्वमायागुणमाविदय वाध्ययाधकतां गतः ॥शा CHAPTER I The King requested Shree Shankar : Maharshi, for every being the Lord is a dear friend. Then, why did he kill the dermons, as a partisan of Indra and favoured him. This has created a dcubt in my mind about the professed virtues of the Lord of impartiality and equality towards all beings, without distinction. Pray be pleased to remove it. 1-2 Shree Shukdev replied : Rajan! You have done well in asking me about the glorious deeds of the Lord. With due obeisance to Maharshi Vyas I will begin the story of the Lord. Practically spcaking in the cyes of the Lord all are alike, because he has no birth, no qualitics and no end He is infinite, He is beyond prakriti, nevertheless he appears otherwise because of his Maya. This Lord, truth personified, creates Time (Kal) which is ever flying by resorting to Purush and Prakriti. This time a partial manitestation of the Lord is the ruler of the Universe. When Sattua (good) predominales, that Kal augments qualitics, good and benign and makes mankind virtuous and sell meaning. When Rajas and Tamas predominate that Kal appears as if destroying the asuras who though arc cnergetic are dull and inert by nature 58 ·because of the vainglory of that body it has generated that erroneous श्रीसंक्षिप्तभागयते 458 सप्तमस्कन्धे प्रथमोऽध्यायः फालं चरन्त सृजतीश आश्रयं प्रधानपुम्भ्यां नरदेव सत्यकृत् । य एप राजन्नपि काल ईशिता सत्त्वं सुरानीकमिवैधयत्यतः । तत्प्रत्यनीकानसुरान् सुरप्रियो रजस्तमस्कान् प्रमिणोत्युरुश्रवाः ॥५॥ अत्रैवोदाहृतः पूर्वमितिहासः सुरपिणा । प्रीत्या महाकतो राजन् पृच्छतेऽजातशत्रये ॥६॥ दृष्ट्वा महाद्भुतं राजा राजसूये महामाती । वासुदेवे भगवति सायुज्यं चेदिभूभुजः ॥ तत्रासोनं सुरक्रपि राजा पाण्डुसुतः ऋतौ । पप्रच्छ विसितमना मुनीनां शृण्वतामिवम् ॥८॥ युधिष्ठिर उवाच अहो अत्यद्भुतं ह्येतद् दुर्लभैकान्तिनामपि । वासुदेवे परे तत्त्वे प्राप्तिश्चैद्यस्य विधिपः ॥९॥ दमघोपसुतः पाप आरभ्य फलभाषणात् । सम्प्रत्यमी गोविन्दे दन्तयत्रश्च दुर्मतिः ॥१०॥ कथं तस्मिन् भगवति दुरवग्राहधामनि । पश्यतां सर्वलोकानां लयमीयतुरखसा ॥११॥ नारद उवाच निन्दनस्तवसत्कारन्यकारार्थ कलेवरम् । प्रधानपरयो राजन्नविवेकेन कल्पितम् ॥१२॥ यन्निवद्धोऽभिमानोऽयं तद्वधात् प्राणिनां वधः । तथा न यस्य फैवल्यादभिमानोऽखिलात्मनः । परस्य दमकतुहि हिंसा केनास्य कल्प्यते ॥१३॥ because of dominance of rajas and tamas in them. (There appears some difference in the Lord because of the attributes and nature of time but that is in a way His divine grace.) 3-5 I will now tell you about that discourse which Devarshi Narad delivered with delight in the Rajasuya Yagna of Ajatshatru (one who has no enemy) Yudhishthira. In the great Rajsuya Yagna, Yudhishthira, amazed at the marvel of absolution of the king of Chedi ( a great enemy of the Lord), questioned Devarshi Narad in the presence of other sages about it. 6-8 Yudhishthira said : It indeed surprising that this Shishupala who was so inimical to the Lord Vasudev could attain so easily, a stage so difficult for the best of his devotees to attain. Shishupala and Dantvakra were from their childhool, highly jealous of the Lord How could they in the presence of all so easily be absorbed by the Lord, passes all my comprchension and sense of understanding. Pray cnlighten me about it. 9-11 Narad said : That body which censures culogiscs respects or.com demns is begotten by the rank ignorance of Purush and Prakriti." feeling of me and mine and its consequent implications of violence ·श्रीसंक्षिप्तभागवते 459 सतमस्कन्धे प्रथमोऽध्यायः तस्माद् वैरानुबन्धेन निपरेण भयेन वा। स्नेहात् कामेन वा युन्ज्यात् कथंचिन्नेक्षते पृथक् ।१४] यथा वैरानुबन्धेन मर्त्यस्तन्मयतामियात् । न तथा भक्तियोगेन इति मे निश्चिता मतिः ॥१५॥ कामाद् द्वेषाद् भयात् स्नेहाद् यथा भरत्येश्वरे मनः आवेश्य तदयं हित्वा वहवस्तहति गताः॥ गोप्यः कामाद्भयात् कंसो उपाञ्चद्यादयो नृपाः । सम्बन्धादृष्णयः स्नेहायं भक्त्या वयं विमो मातृप्यसेयो वश्चैद्यो दन्तवक्नश्च पाण्डय । पार्पदप्रवरौ विष्णोविप्रशापात् पदाच्च्युतौ ॥१८॥ एकदा ब्रह्मणः पुत्रा विष्णोर्लोकं यदृच्छया । सनन्दनादयो जग्मुश्चरन्तो भुवनत्रयम् ॥१९॥ पञ्चपढायना भाः पूर्वेपामपि पूर्वजाः। दिग्याससः शिशून् मत्वा द्वास्थी तान् प्रत्यपेधताम् अशपन कुपिता एवं युवां घासं न चाहथः । रजस्तमोभ्यां रहिते पादमूले मधुद्विषः । पापिष्ठामासुरी योनि यालिशो यातमाश्यतः ॥२१॥ महाते तो दितेः पुत्री दैत्यदानवयन्दिती । हिरण्यकशिपुन्यप्ठो हिरण्याक्षोऽनुजस्ततः ॥२२॥ हतो हिरण्यकशिपुर्हरिणा सिंहरूपिणा । हिरण्याक्षो धरोद्धारे विनता सोकरं वपुः ॥२३॥ injury, pain, and death, for the body, where as the Lord being above all entanglements of mundane malevolence is free from all such feelings. That which is violence and agony for the body is not so for the Lord. Then how can any body imagine that the Lord Supreme is either hurt or pained. Therefore one should fix his mind on the Lord, by any means either by enmity, devotion, fear, affection or desire. With these feelings, he does not see any thing else except the Lord. It is my firm belief that, by hate, one soon gets identified with the enemy, then he can get identified by devotion to Him. Many people have been absorved from their sinful existence by their great devotion to the Lord. Gopikas attained the Lord through selfless love, Kansa through fear. Kings like Shishupala, through hate, Yadavas by their kinship, you by affection and love and we by devotion. These Shishupala and Dantvakra two sons of your maternal aunt were the attendants of the Lord in their former birth, they were displaced by the imprecation of Rishis Sanak brothers Once the sons of Brahmdev Sanak and his brothers in their round of the three worlds, came to Vishnulok. Though born much earlier than even the sages of old, they in age looked like children of five or six years. They were stark naked The two gate-keepers, guarding the gate, slapped them taking them to be little kind. These sages there. upon grew angry and cursed them. Unworthy that you are, you do not deserve to dwell near the feet of the Lord (which is devoid of rajas and tamas ) any longer, get ye gone from here and enter that iniquitious existence of demons. 12-21 Thus imprecated these two gate-keepers were born as Hiranyakashipu and Hıranyaksha the sons of Diti respected by the demons and danvas. Hiranyakashipu the elder was billed by the Lord in the form ·श्रीसंक्षिप्तभागवते 461 सप्तमस्कन्धे द्वितीयोऽध्याय विष्णुद्धिजक्रियामूलो यशो धर्ममय पुमान् । यत्र यन द्विजा गावो वेदा वणाश्रमा क्रिया । त त जनपद यात सदीपयत वृश्चत ॥३॥ इते ते भर्तृनिर्देशमादाय शिरसाऽऽदृता । तथा प्रजाना कदन विदधु कदनप्रिया ॥४॥ एव विप्रश्ते रोके दैत्येन्नानुचरैर्मुट । दिव देवा परित्यज्य भुवि चेररलक्षिता ॥५॥ हिरण्यकशिपु तु सम्परेतन्य दुखित । मृत्वा कटोदकादीनि भ्रातपुत्रानसान्त्ययन् ।।६।। तन्मातर स्पाभानु दितिं च जननी गिरा । इलक्ष्णया देशकालर इदमाह जनेश्वर ॥७॥ हिरण्यकशिपुरुषाच भूतानामिह सवाल प्रपायामिव सुबते । देवेनैकर नीतानामुनीताना त्वम्मभि ॥८॥ नित्य आत्माव्यय शुद्ध सर्वग सवित्पर । धत्तेऽसावात्मनो लिङ्ग मायया विसृजन गुणान् ।। एप आत्मविपर्यासो ह्यलिड्ने लिङ्गभावना । एप प्रियाप्रियैर्यागो वियोग कर्मसमृति ॥१०॥ अत्राप्युदाहरन्तीममितिहास पुरातनम् । यमस्य प्रेतबन्धूना सवाद त नियोधत ॥११॥ उशीनरेप्वभूद् राजा सुयश इति विश्रुत । सपत्नैनिहतो युद्धे झातयस्तमुपासत ॥१२॥ rituals and religion that is in these sacrifices and that which is held sacred in the name of Dharma 1 3 Thus commanded by their master the demons that rejoiced in such spoliation and slaughter, began their campaign of iniquity and mass destruction The gods in the leaven perturbed and pained at this, came down from the heaven and began to wander about the earth incognito Hiranyakashipu then performed the obsequies of his brother and consoled his brothers and sons, and his wife Rishbhanu, and spoke to her and his own mother Ditt 4-7 Hiranyakashipu said All creatures are brought together by providence as orduned and they are again separated from one another by their own actions This union of beings is like the gathering of people at a water pub The soul or atmın is eternal unchangeable pure om nipresent and omniscient It takes any body or form through his maya and its (gunas) qualities Though the soul is without the body neverthe less to identify it with the body is not merely erroneous but rank ignor ance It is this rark ignorance that is the cause of all union and separation of all objects and beings, likes and dislikes, action and reaction, life and death Thus comes into being karma, actions the cause of existence 8-10 I will now tell you an old dialogue between king Yama and the relations of the dead which will interest you Suyagna was a famous king of Ushinara He was killed by his enemies in a battle All his near and dear collected round his body and began lamenting his death 11-12 ·460 श्रीसक्षिप्तभागवते सामस्वन्धे द्वितीयोऽध्याय ततस्तो राक्षसौ जातो केशिन्या विश्रय सुतो । रावण कुम्भकर्णश्च सर्वलोपापतापनी ॥२॥ तत्रापि राघयो भूत्वा न्यहनच्छापमुक्तये । तावेर क्षत्रियी जाती मारप्यनामजी तव ॥1 अधुना शापनिर्मुत्तो कृष्णचमहताहसी । नीती पुनहर पाय जग्मतुबिष्णुपार्षदो not युधिष्ठिर उवाच विद्वेषो दयिते पुत्र कथमासीन्महात्मनि । हि मे भगवन येन प्रहादस्यान्युतात्मता ॥२७॥ ॥ इति श्रीसक्षिप्तभागवते सप्तमस्क- प्रहादयरितोपमम प्रथमोऽध्याय ॥१॥ अथ द्वितीयोऽध्यायः नारद उवाच भ्रातयैव विनिहते हरिणा प्रोडमूर्तिना । हिरण्यकशिपू राजन् पर्यंतप्यद् रपा शुचा ॥१॥ आह चेद रपा पूर्ण सदष्टदशनच्छद । शूलमुद्यम्य सदसि दानवानिदमग्रवीत् ||२|| of a Manlıon and Hiranyaksha the younger was also killed by Shree Hari in the form of a boar Then they were born at Vishrawa's to his wife Keshını as Ravan and Kumbhakarna, to liberate them from their curse the Lord came as Shree Ram and killed them. Those two were again born as the two sons of your maternal aunt Shree Krishna by his Sudarshan Chakra destroyed them and their sin, and liberated them from their imprecation when they went back to Lord Vishnu and again became his attendants 22-26 Bhagwan | Pray tell me why did Hiranyakashipu hate his son Prahlad and how did Prahlad son of such a demon become such a great devotee of the Lord with that singleness of devotion 27 Thus ends chapter one of Book VII CHAPTER II Narad replied When the Lord in the incarnation of a Boar killed Hıranakshya Hiranyakashipu was much grieved He was so en raged that hc gnashed his teeth and with eyes full of furv, raised his trident and spoke to the demons who Wherever you find thc brahmins, the cows and the vedic customary cere monies being performed, repair ye all there and burn them, slaughter them and destroy and devastate all that, to spite Vishnu who is on these were there in the assembly ·श्रीसंक्षिप्तभागवते 461 सप्तमम्कन्धे द्वितीयोऽध्यायः विष्णुद्धिमक्रियामूलो यशो धर्ममयः पुमान् । यत्र यत्र द्विजा गावो वेदा वर्णाश्रमाः क्रियाः । तं तं जनपदं यात संदीपयत वृश्चत ॥२॥ इते ते भर्तृनिर्देशमादाय शिराऽऽदृताः । तथा प्रजानां कदनं विदधुः कदनप्रियाः ॥४॥ एवं विप्ररते लोके दैत्येन्द्रानुचरैर्मुहुः । दियं देवाः परित्यज्य भुवि चेरुरलक्षिताः ||५|| हिरण्यकशिपुभ्रांतुः सम्परेतस्य दुःखितः । कृत्या कटोदकादीनि भ्रात्पुनानसान्त्वयत् ।।६।। तन्मातरं रूपाभानु दितिं च जगनी गिरा । इलक्ष्णया देशकालन इदमाह जनेश्वर ॥॥ हिरण्यकशिपुरुवाच भूतानामिह संबासः प्रपायामिव सुव्रते । देवेनैका नीतानामुनीतानां स्वकर्मभिः ॥८॥ नित्य आत्मान्ययः शुद्धः सर्वगःसर्ववित्परः। धत्तेऽसावात्मनो लिङ्गं मायया विसृजन गुणान् ।। एप आत्मविपर्यासो ह्यलिङ्गे लिङ्गभावना । एप प्रियानियोंगो वियोगः कर्मसंसृतिः ॥१०॥ अवाप्युदाहरन्तीममितिहासं पुरातनम् । यमस्य प्रेतयन्धूनां संवादं तं नियोधन ॥११॥ उशीनरेप्वभूद् राजा सुयक्ष इति विश्रुतः । सपत्नैनिहतो युद्धे ज्ञातयस्तमुपासत ॥१२॥ rituals and religion that is in these sacrifices, and that which is held sacred in the name of Dharma. 1-3 Thus commanded by their master the demons that rejoiced in such spoliation and slaughter, began their campaign of iniquity and mass dest- Tuction. The gods in the heaven, perturbed and pained at this, came down from the heaven and began to wander about the earth incognito. Hiranyakashipu then performed the obsequies of his brother and consoled his brothers, and sons, and his wife Rishbhanu, and spobe to her and his own mother Diti. 4-7 Hiranyakashipu said : All creatures are brought together by providence as ordained and they are again separated from one another by their own actions. This union of beings is likc the gathering of people at a water pub. The soul or atmın is eternal unchangeable pure om. nipresent and omniscient. It takes any body or form through his maya and its (gunas) qualities. Though the coul is without the body neverthe. less to identify it with the body, is not merely erroneous but rank ignor. ance. It is this rark ignorance that is the cause of all union and separation of all objects and beings, likes and dislikes, action and reaction, life and death. Thus comes into being karma, actions, the cause of existence. 8-10 I will now tell you an old dialogue between king Yama and the relations of the dead, which will interest you. Suyagna was a famous king of Ushinara. He was killed by his enemies in a battle. All his near and dear collected round his body and began lamenting his death. 11-12 ·श्रीसंक्षिप्तभागवते 462 सप्तमस्कन्धे द्वितीयोऽध्यायः यहो विधात्राकरुणेन नः प्रभो भवान् प्रणीतो दृगगोचरां दशाम् । उशीनराणामसि वृत्तिदः पुरा कृतोऽधुना येन शुचां विवर्धनः ॥१३॥ त्वया कृतशेन वयं महीपते कथं विना स्याम सुहृत्तमेन ते । तत्रानुयानं तव धीर पादयोः शुश्रूपतीनां दिश यत्र यास्यसि ॥१॥ एवं विलपतीनां वै परिगृह्य मृतं पतिम् । अनिच्छतीनां निरिमर्कोऽस्तं संन्यवर्तत ॥१५॥ तत्र ह प्रेतवन्धूनामाश्रुत्य परिदेवितम् । आह तान् वालको भूत्वा यमः स्वयमुपागतः ॥१६॥ यम उवाच अहो चयं धन्यतमा यदत्र त्यक्ताः पितृभ्यां न विचिन्तयामः । अभक्ष्यमाणा अवला वृकादिभिः स रक्षिता रक्षति यो हि गर्भे ॥१७॥ पथि च्युतं तिष्ठति दिएरक्षितं गृहे स्थितं तद्विहतं विनश्यति । जीवत्यनाथोऽपि तदीक्षितोचने गृहेऽपि गुप्तोऽस्य हतो न जीवति ॥१८॥ His wivcs cried, oh sire, we arc dead, the wicked fate has removed you from our sight. The providence that ordained you as the King and protector of the people of the country of Ushinara, that very pro." vidence has made you the cause of their grief. You were our benefactor and sell wisher how can we live without you, oh Rajindra, Oh ye brave! where have yon gone, pray tcil us so that we may come to you. 13-14 Thus when the queen of this dead monarch were addressing him and lamenting him the Sun had set. Hearing the crics of these wives of the dead, King Yama came there in the form of a child and said : 15-16 Oh ye Queens! I am more fortunate than you are. Afy parents are dead. I am still a child nevertheless, no wolf or any other wild animal comes to cat mc. The Lord that protects us in the womb of the anothicr docs so at all times and under all conditions, if there is some thing left even on the road side, protected by falc, it will remain there well preserved but, iſ providence is unkind all that is in the house through well protected, will perish. Once with luck will survive csen in wilderness, but one if he is not favoured by providence will by all means perish howsoever protected and guarded lic may kx. The soul tales fudies of different beings because of the antecedents, the action (Karma). Though thus linked with the body, the attman, remairs untouched and is not allected by the changes in the body or found by its nature and function. Just as fire through present in the spend it different from that soot, tlir sly though all pervading remains unallecich ·श्रीसंक्षिप्तभागयते 463 सतमस्कन्धे द्वितीयोऽध्यायः यथानलो दारपु भिन्न ईयते ययानिलो देहगतः पृथक स्थितः। यथा नभः सर्वगतं न सजते तथा पुमान् सर्वगुणाश्रयः परः ॥१९॥ सुयत्रो नन्वयं शेते मूढा यमनुशोचथ । यः श्रोता योऽनुयक्तेद स न दृदयेत कहिंचित् ॥२०॥ लुम्धको विपिने कश्चित् पक्षिणां निर्मितोऽन्तकः । चितत्य जालं विघे तत्र तत्र प्रलोभयन् २१ कुलिङ्गमिथुनं तत्र विचरत् समदृश्यत । तयोः कुलिङ्गो सहसा लुन्यकेन प्रलोमिता ॥२२॥ सासजत शिचस्तन्त्यां महिपी कालयन्त्रिता । कुलिङ्गस्तां तथाऽऽपन्नां निरीक्ष्य भृशदुःखितः। कथं त्यजातपक्षांस्तान् माहीनान विमर्म्यहम् । मन्दभाग्याः प्रतीक्षन्ते नीडे मे मातरं प्रजाः २४ पवं कुलित विलपन्तमारात् मियावियोगातुरमथुकण्ठम् । स पर ते शाकुनिकः शरेण विव्याध कालप्रहितो विलीनः ॥२५॥ एवं यूयमपश्यन्त्य थात्मापायमबुद्धयः । नैनं प्राप्स्यथ शोचन्त्यः पति वर्षशतैरपि ॥२६॥ हिरण्यकशिपुरुषाव वाल एवं प्रवदति सर्वे विस्मितचेतसः । शातयो मेनिरे सर्वमनित्यमयथोत्थितम् ॥२७॥ यम एतदुपास्याय तत्रैवान्तरधीयत । प्रातयोऽपि सुयशस्य चर्यत् साम्परायिकम् ॥२८॥ ततः शोचत मा यूयं परं चात्मानमेव च । क यात्मा का परो वात्र स्वीयः पारस्य पर या २९५ and aloof, and the wind though it is in the body is different from it, so, is the atman the support of all bodies and qualities is different from them. You fools, that Suyagaa for whom you lament is lying here You will never see him, speaking or hearing him again. 17-20 Once a fowler the natural foe of birds spread a net to catch them. A couple of kuling birds was moving about: as luck would have it the Kuling from the couple, was caught in the net The male on sceing this plight of the kuling, was much grieved and said to himself, how shall I reply these unfortunate motherless young once of mine who may be anxiously awaiting their mother. 21-24 Thus, while he was lamenting the death of his wife tle fowler who was hiding behind the tree shot an arrow from his bow and killed him. So, like fools you do not see your own end the danger behind you and lament the death of your husband, whom you are not going to meet even if you were to lament for hundreds of years. 25-26 Hiranyakashipu continued : When that child (King Yama ) said these words to the queen all that were there were astonished and were soon reconciled to the futility of this existence. Yamaraj thus disappcared and the King Suyagna's relations performed his funeral rites. Likewise you also do not moan, your own, or others death It is because of rank ignorance, that we feel "I and nine and others and owns" 27-29 ·श्रीसंक्षिप्तभागवते 464 सप्तमस्सन्धे तृतीयोऽध्याय नारद उवाच इति दैत्यपतेर्वाक्य दितिराक्र्ण्य सस्नुपा । पुनशोक क्षणात् त्यक्त्या तत्त्वे चित्तमधारयत् ३० ॥ इति श्रीमक्षिप्तभागयते सप्तमस्क ध दितिशोकापनयन नाम द्वितीयोऽ याय ॥२॥ --- अथ तृतीयोऽध्यायः नारद उवाच हिरण्यकशिपू राजन्नजेयमजरामरम् । आत्मानमप्रतिद्वन्द्वमेकराज व्यघित्सत ॥१॥ स तेपे मन्दरद्रोण्या तप परमदारणम् । तस्य मून समुद्भूत सधृमोऽग्निस्तपोमय ॥२॥ तेन तप्ता दिव त्यक्त्वा ब्रहालोक ययु सुरा । धाने विज्ञापयामासुर्देवदेव जगत्पते ॥३॥ दैत्येन्द्रतपसा तप्ता दिवि स्थातु न शक्नुम । तस्य चोपशम भूमन् विधेहि यदि मन्यसे ॥४॥ इति विज्ञापितो देवैर्भगवानात्मभूनृप । परीतो भृगुदक्षाद्यैर्ययौ दैत्येश्वराश्रमम् ॥५॥ तपन्त तपसा लोकान् यथाभ्रापिहित रविम् । विलक्ष्य विस्मित प्राह प्रहसन हसवाहन ॥६॥ Naradji said In this way when Diti and her daughter in turn were thus sermoned by the demon King Hiranyakashipu they gave up their sorrow and enjoined their mind in the Lord 30 Thus ends chapter second of Book VII one of its carcs His CHAPTER III Shre» Narad continued Then Hiranyakashipu desired to become invincible and immortal and to remain young in age and to become the solc ruler of this earth without a rival He" therefore went to Mount Mandrachal and began his stern austerities in penance being very severe a fire mixed with smoke emitted out of his head which slowly spread around and heated the higher and the lower regions The Celestials left heaven and went over to the Brahmalok and requested Bralıma oh God of gods, Lord of the Universe tormented as we are with the leat of austerities of this demon of a Hiranyalashupu we cannot lae in heaven now If by his great penance if he replaces you 18 thic I ord of Brahmlok it will be a calamity for us all Pray therefore appease and pacify him and win him over from his resolve Thus prayed and Lesecched by the gods, Brahima with Bhrigu Dukuha and others went to the casc ss here they saw the demon mergeet.in meditation To lum ndio Inoked like a Sun cos cred under the clouds if € astonished Brahmi addressed with a smile 1-6 ·६ श्रीसंक्षिप्तभागवते 465 सप्तमस्कन्धे तृतीयोऽध्यायः ब्रह्मोवाच उत्तिष्ठोत्तिष्ठ भद्रं ते तपःसिद्धोऽसि काश्यप । घरदोऽहमनुप्रातो नियतामीप्सितो वरः ॥ तपोनिष्टेन भवता जितोऽहं दितिनन्दन । ततस्त आशिपः सर्वा ददाम्यसुरपुद्गय ॥८॥ नारद उवाच इत्युक्त्वाऽऽदिभयो देवो भक्षिताझं पिपीलिकैः । कमण्डलुजलेनोक्षद् दिव्येनामोघराघसा ॥९॥ उत्थितस्तप्तहेमाभो विभावसुरिवैधसः । होश्रुपुलकोझेदो गिरा गद्दयारणात् ॥१०॥ हिरण्यकशिपुरवाच आत्मना निवृता चेदं एजत्यवति लुम्पति । रजासत्त्वतमोधाम्ने पराय महते नमः ॥११॥ नम आघाय वीजाय ज्ञानविज्ञानमूर्तये । प्राणेन्द्रियमनोबुद्धिर्विकारैर्व्यक्तिमीयुपे ॥१२॥ अनन्ताव्यक्तरूपेण येनेदमसिलं ठतम् । चिचिच्छक्तियुक्ताय तस्मै भगवते नमः ॥१३॥ यदि दास्यस्यमिमतान् चरान मे परदोत्तम । भूनेभ्यस्त्वहिसृष्टेभ्यो मृत्युर्मा भूमिम प्रभो ॥१॥ नान्तर्वहिदिवा नक्तमन्यस्मादपि चायुधैः । न भूमौ नाम्बरे मृत्युन नरैर्न मृगैरपि ॥१५॥ Arise Ye Kashyapa, thou hast become perfect by thy great penance. I, the giver of the boons to the siddhas being highly pleased and appe ased with your penance oh son of Diti have to come you, to fulfil wishes whatever they be, vanquished as I am by your severe austerites. Ask a boon of your choice I shall grant it and fulfil it. 7-8 your Narad said ; Rajan I then Brahma sprinkled holy water from his Kamandalu (a bowl made of wood or a gourd to hold water) on the body of Hiranyakashipu, that was eaten at places by ants and other insects and lo there he came out from that mole hill of earth and grass like fire from fuel, lustrous like gold, bravery and strong. His eyes were full of tears with joy He experienced a thrill and with his voice choked with emotions, he prayed. 9-10 Hiranyakashipu hymned : I bow to that Supreme Quirtessance, the Divine, the Lord of the gunas-the quality trio, that creates, sustains and destroys the Universe. To you, who are the seed of the Universe, and are knowledge and wisdom personified, I bow down to that form again that is infinite and invisible, mobile and immobile that pervade the entire Universe I offer my obeisance over and over again Oh Ye the best of the boon giver, if you are gracious enough to bestow on me my cherished desires and wishes then, let not death come to me from any being of your creation. I may not die either inside or outside the premises, during the day or in the night by any weapon, on the ground 59 ·श्रीसंक्षिप्तभागवते 466 सप्तमस्कन्धे चतुर्थोऽध्यायः व्यसुभिर्वासुमद्भिर्वा सुरासुरमहोरगैः । अप्रतिद्वन्द्वतां युद्धे ऐकपत्य च देहिनाम् ॥१६॥ सर्पपां लोकपालाना महिमानं यथात्मनः । तपोयोगप्रभावाणा यन्न रिप्यति कर्हिषित् ॥१७॥ ॥ इति श्रीमक्षिप्तभागवते सप्तमस्कन्धे हिरण्यकशिपोवरयाचन नाम तृतीयोऽध्याय ॥३॥ अथ चतुर्थोऽध्यायः नारद उवाच ततो जगाम भगवानमोधानुग्रहो विभुः । पूजितोऽसुरवर्येण स्तूयमानः प्रजे परैः ॥१॥ पर रधवरो दैत्यो विभ्रद्धेममय वपुः । भगवत्यकरोद् द्वेष भातुर्वधमनुसरन् ॥२॥ सर्वसत्त्वपतीस्तीत्वा वशमानीय विश्यजित् । जहार लोकपालाना स्थानानि सह तेजसा ॥३॥ तस्मिन् महेन्द्रभरने महायलो महामना निर्जितलोक एकराट् । रेमेऽभिवन्द्याघ्रियुग. सुरादिभिः प्रतापितरूजिंतचण्डशासन ॥४॥ तस्योग्रदण्डसंविग्नाः सर्वे लोका. सपालकाः । अन्यनालन्धशरणा. शरणं ययुरच्युतम् ॥५॥ तस्यै नमोऽस्तु काप्टाय यनात्मा हरिरीश्वर. । यद् गत्वा न निवर्तन्ते शान्ता. संन्यासिनोऽमला or in the shy cither through beast or man dead or alive by god or a demon or a reptile Nobody can conquer me in a battle I may become the ruler of all creatures The glory and greatness of all the guardians of the world including that of yours should devolve on me, and also the undecaying luxurics and happiness bestow cd by prowess of penance and yoga 11-17 Thus ends chapter third of Book VII CHAPTER IV Narad said : Brahmiji then bestowed the boon as begged by the demon, who worshipped lum and extolled lum Brahma then left for his abode after blessing the Hırany akashipu The demon now lustrous and luminous and blessed by the boon of Tralunyi remembering the death of lus brother by the Lord begin his hostilities, to antagonise llum He conquered the lol pilds, the lords of all beings, and subdued thert lle conquered the uni rise and wrested the abodes of the lokpılas and disarmed them Tlizt mights, determined sovereign thic conqueror erite world to uliom the valsent gods bow down in cubenission lived in the palace of Indra Ilis terror and crucity in the regime increased du! dn. Indra yad other lodprlas harassed and tormented in the rule or this demo?, went to the lord for rcfuge sliere after firing once forme ·श्रीसंक्षिप्तभागवते 461 सप्तमस्कन्धे चतुर्थोऽध्यायः इति ते संयतात्मानः समाहितधियोऽमलाः । उपतस्थुईपीकेशं विनिद्रा वायुभोजनाः ॥७॥ तेपामाविरभूद्वाणी अरूपा मेघनिस्चना । संनादयन्ती ककुभः साधूनामभयङ्करी ॥८॥ भा भैप्ट विवुधश्रेष्ठाः सर्वेषां भद्रमस्तु वः । यदा देवेषु वेदेपु गोपु विप्रेषु साधुपु । धर्म मयि च विद्वेपः स वा आशु विनश्यति ॥९॥ निर्वैराय प्रशान्ताय स्वसुताय महात्मने । प्रहादाय यदा द्रुह्येद्धनिप्येऽपि वरोजितम् ॥१०॥ नारद उवाच इत्युक्ता लोकगुरुणा तं प्रणम्य दिवौकसः । न्यवर्तन्त गतोडेगा मेनिरे चासुर हतम् ॥११॥ तस्य दैत्यपतेः पुत्राश्चत्वारः परमाद्भुताः । प्रहादोऽभून्महारतेषां गुणैर्महदुपासकः ॥१२॥ ब्रह्मण्यः शीलसम्पन्नः सत्यसंघो जितेन्द्रियः । आत्मवत् सर्वभूतानामेकः प्रियसुहृचमः ॥१३॥ नोद्विग्नचित्तो व्यसनेषु निःस्पृहः श्रुतेषु दृष्टेपु गुणेप्यवस्तुक । दान्तेन्द्रियप्राणशरीरधीः सदा प्रशान्तकामो रहितासुरोऽसुरः ॥१४॥ उत्तमश्लोकपदारविन्दयोनिपेवयाकिंचनसङ्गलब्धया । तन्वन् परां निर्वृतिमात्मनो मुहुर्दुःसङ्गदीनान्यमनःशमं व्यधात् ॥१५॥ the pure and the tranquil ascetics never return. We bow and offer our salutations in that direction where the Lord resides. When they were thus praying, there arose from the skies a prediction in a grave and sonorous voice filling all directions and destroying the fear of the good and the pious. 1-8 "Oh Ye gods, it said, do not be afraid. May all be blessed, when this demon will hate the gods, the Vedas, the Cows, the Brahmins, the saints, Dharma and myself, he will meet with his own death Moreover, when he will hate his own son Prahlad the tranquil and saintly I will kill him though he is protected by boons" 9-10 Narad continued : When the Lord thus assured the gods, they were pacified and they returned home, convinced of the demon's end. 11 Hiranyakashipu had four sons, Hlad, Anuhlad, Samhlad and Prahlad. Out of these Prahlad was highly virtuous He served the great, followed the brahmins, was of noble character, truthful and had full control over his senses. He treatcd all creatures like himself, was of a pleasing disposition and a friend to all. He considered happiness and pleasures both carthly and ethereal as false, though himself a son of demon, he was free from all demoniacal evils. By the worship of the Lord and his associations with the mahatmas, he experienced great peace of mind, not only that but he pacified the minds of those who were ·Prahlad said: Danavendra (King of demons), I belierc that to be the correct teaching which teaches us to abandon the house which श्रीसंक्षिप्तभागवते 468 सप्तमस्कन्धे पञ्चमोऽध्यायः तस्मिन् महाभागवते महाभागे महात्मनि । हिरण्यकशिपू राजन्नरोदघमात्मजे ॥१६॥ युधिष्ठिर उवाच देवर्ष एतदिच्छामो वेदितुं तव सुव्रत । यदात्मजाय शुद्धाय पितादात् साधवे ह्यघम् । पितुः पुत्राय यद् द्वेपो मरणाय प्रयोजिनः ॥१७॥ ॥ इति श्रीसक्षिप्तभागवते सप्तमस्कन्धे प्रह्लादचरिते चतुर्थोऽध्याय ॥४॥ अथ पञ्चमोऽध्यायः नारद उवाच पौरोहित्यायं भगवान वृतः काव्यः किलासुरैः । शण्डामर्को सुतौ तस्य दैत्यराजगृहान्तिके ॥१॥ तो राक्षा प्रापितं चालं प्रहादं नयकोविदम् । पाठयामासतुः पाट्यानन्यांश्चासुरवालकान् ॥२॥ यत्तत्र गुरुणा प्रोक्तं शुश्रुवेऽनु पपाठ च । न साधु मनसा मेने स्वपरासद्ग्रहाश्रयम् ॥शा एकदासुरराट् पुत्रमकमारोप्य पाण्डव । पप्रच्छ कथ्यतां वत्स मन्यते साधु यद् भवान् ॥४॥ प्रहाद उवाच तत् साधु मन्येऽसुरवयं देहिनां सदा समुद्विग्नधियामसद्ग्रहात् । हित्वाऽऽत्मपातं गृहमन्धकृपं वनं गतो यद्धरिमाश्रयेत ॥५॥ distressed by their company of the undesirables, the wicked Hiranya kashipu hated this son who was a great devotee of Lord Vishnu. 12-16 Yudhishthira here questioned Naradji, as to why the father hated such a pious and saintly son, till he (the father) died. 17 Thus ends chapter fourth of Book VII CHAPTER V Narad said : The demons had installed Shukracharya as their guru. His two sons Shand and Amark were living close by. Both of them were teaching Pralılad thc polite and humble, and other children of thic demons, as directed by the King. Prahlad licard all that was taught in the class and repeated the same but he did not believe that teaching, as true which taught him to discriminate between himself and others. Once Hirany akashipu, took him on his lap and asked him My child tell me which you know quite well, from what you have Icarnt. 1-4 ·श्रीसंक्षिप्तभागवते 469 सप्तमस्कन्धे पञ्चमोऽध्यायः नारद उवाच श्रुत्वा पुत्रगिरो दैत्यः परपक्षसमाहिताः । जहास बुद्धिर्यालानां भिद्यते परबुद्धिभिः ॥६॥ सम्यग् विधार्यता बालो गुरुगेहे द्विजातिभिः । विष्णुपक्षैः प्रतिच्छनैन भिघेतास्य धीर्यथा ॥७॥ गृहमानीतमाहूय प्रहाद दैत्ययाजकाः । प्रशस्य लक्ष्णया याचा समपृच्छन्त सामभिः ॥८॥ वत्स प्रहाद भद्रं ते सत्यं कथय मा मृपा । यालानति कुतस्तुभ्यमेप बुद्धिविपर्ययः ॥२॥ प्रहाद उवाच स एप आत्मा स्वपरेत्यबुद्धिभिर्दुरत्ययानुक्रमणो निरूप्यते । मुह्यन्ति यद्वर्मनि वेदवादिनो ब्रह्मादयो ह्येष भिनत्ति मे मतिम् ॥१०॥ नारद उवाच एतावद् ब्राह्मणायोक्त्या विरराम महामतिः। तं निर्भयाथ कुपितः स दोनो राजसेवकः । प्रह्लादं ग्राहयामास त्रिवर्गस्योपपादनम् ॥२॥ तत एनं गुरुत्विा ज्ञातशेयचतुष्टयम् । दैत्येन्द्रं दर्शयामास मातृमृप्रमलंकृतम् ॥१२॥ is like a dark well, the cause of the degradation of soul and which is responsible for the false and foolish notion, cf me and mine, and go to the forest and resort to Hari. 5 Shree Narad said : Hiranyakashipu did not like his son's leanings towards his enemy. The children are led astray by others, with this thought he laughed. He then instructed the teachers to be careful about the boy so that he may not be led astray by spies of Vishnu These teachers when they brought Prahlad home, praised him and asked him in a soft persuasive tone. Dear Prahlad! tell us the truth Do not tell a lie. How has this distinction in understanding and intelligence happened in you as compared with the other children of the demons? 6-9 Prahlad replied : By whose maya those, who are indiscreet, perceive that distinction of " mine and thine," and who cannot be seen and in whose path even Brahma the prime Ved Purush and others are lost, it is that Supreme Divine the Parmatman that guides my intellect. 10 Narad said : With these words the talented Prahlad became silent. This enraged that servant of the king, who admonished him. They then taught him the trivarga Dharma, Astha and Kama, and taking him to be proficient in the quadruple complex of Sam, Dam, Bheda and Danda (to please, to persuade, to pay and to punish : Four expedients of political conduct) took him to his mother where she bathed him, dressed him, and adorned him with ornaments. The Bralmins then took him ·श्रीसंक्षिप्तभागवते 471 सप्तमस्कन्धे पञ्चमोऽध्यायः महाद उवाव मतिर्न कृष्णे परतः स्वतो या मियोऽभिपद्येत गृहनतानाम् । महीयसा पादरजोऽभिपेकं निष्किचनानां न वृणीत यावत् ॥२१॥ इत्युक्त्योपरतं पुत्रं हिरण्यकशिपू रुपा । अन्धीकृतात्मा स्त्रोत्सङ्गानिरस्यत महीतले ॥२२॥ आहामर्परुपाविष्टः कपायीभृतलोचनः । वध्यतामाश्चयं बध्यो निःसारयत नैताः ॥२३॥ नैर्मतास्ते समादिष्टा भनां च शूलपाणयः । आसीनं चाहनञ् शुलैः प्रहादं सर्वमर्मसु ॥२४॥ हिमवायग्निसलिलैः पर्वताक्रमणैरपि । न शशाक यदा हन्तुमपापमसुरः सुतम् । चिन्तां दीर्घतमा प्राप्तस्तत् कतुं नाभ्यपद्यत ॥२५॥ एप मे बहसाधूक्तो वधोपायाश्च निमिताः । तेस्तैहिरसद्धमुक्तः स्वेनैव तेजसा ॥२६॥ अप्रमेयानुभावोऽयमकुतश्चिद्योऽमरः । नूनमेतद्विरोधेन मृत्युमें भविता न था ॥२७॥ इति तं चिन्तया किंचिन्म्लानश्रियमधोमुखम् । शण्डामोवोशनसी विचिक्त इति होचतुः ।।२८॥ इमं तु पाशैर्वरुणस्य यद्धवा निधेहि भीतो न पलायते यथा । बुद्धिश्च पुंसो वयसाऽऽर्यसेवया यावद् गुरुर्गिच आगमिप्यति ॥२९॥ Prahlad replied: Those that are attached to their homes only, do not get devoted to the Lord either by themselves or through others. Sach a sense of devotion can only be engendered by resorting to saints and by bathing in the dust of the feet of the great. 21 The child then paused and did not speak further. Hiranyakashipu blind with rage threw him on the ground from his lap. His eyes became red with fury. Full of wrath-he roared-take away this child from here and slay him. The demons, thus ordered by their master, began hitting Prahlad, by their tridents in the vital parts. They kept him in snow, cast him to the winds, hurled him into fire and immersed him in water, threw him down from mountain peaks, and tried all possible means to kill him but nothing touched him nor hurt him. The demon when he knew that his son was invulnerable, was highly perturbed. He could not find any way out and said to himself, I condemned this child and tried several means to kill him but the more I try demoniacal ways of killing him the more he comes out, lustrous and bright. He is undaunted, seems immortal, by antagonising him am I not inviting death? To that dull and down cast faced, worried and crest fallen demon Shand and Amark sons of Shukracharya told that till Shukracharya their father returns home keep him bound with the noose of Varuna lest he may escape, out of fear. With the advance in age man's sense of understanding is much improved by the company of the great. 22-29 ·थीसंक्षिप्तभागवते 472 सप्तमस्कन्धे पश्चमोऽध्याय तथेति गुरुपुत्रोक्तमनुशायेदमप्रवीत् । धर्मा घस्योपदेष्टव्या राक्षां ये गृहमेधिनाम् ॥३०॥ धर्ममर्थ च काम च नितरा चानुपूर्वश. । प्रहादायोचत राजन् प्रश्रितायनताय च ॥३१॥ यदाऽऽचार्यः परावृत्तो गृहमेधीयकर्मसु । वयस्यैर्यालकैस्तन सोपहतः पृतक्षण. ॥३२ अथ ताञ् श्लक्ष्णया वाचा प्रत्याय महायुधः । तानाह करुणो मैत्री महाभागवतोऽसुर. ॥३॥ ॥ इति श्रीमक्षिप्तभागवते सप्तमस्कन्धे प्रहादानुचरिते पचमोऽध्याय ॥५॥ अथ पप्ठोऽध्यायः प्रहाद उवाच फोमार आचरेत् प्राज्ञो धर्मान् भागवतानिह । दुर्लभ मानुष जन्म तदप्यध्रुवमर्थदम् ॥१॥ ततो यतेत कुशल. क्षेमाय भयमाश्रितः । शरीरं पौरुपं यावन्न विपद्येत पुष्पलम् ॥२॥ पुमो वर्षशतं ह्यायुस्तदर्ध चाजितात्मनः । निप्फलं यदसौ राज्या शेतेऽन्धं प्रापितस्तम ॥३॥ मुग्धस्य वाल्ये कौमारे क्रीडतो याति विंशतिः। जरया ग्रस्तदेहस्य यात्यकल्पस्य विंशति ॥४॥ दुरापूरेण कामेन मोहेन च वलीयसा । शेप गृहेषु सक्तस्य प्रमत्तस्यापयाति हि ॥५॥ Acknowledging the suggestion of these brahmins, he said to them You take him away and teach him the duties of a king a house-holder who has wife and family The sons of the guru took Prahlad to their place with them and began to teach him, righteousness, and science of acquisition of wealth and desires in lıfe When the principal had gone out other children saw their opportunity and called Prahlad That learned, kind, devout and friend of all Prahlad spoke to the boys with a smile 30-33 Thus ends chapter fifth of Book VII Prahlad said 1Sun CHAPTER VI Oh Ye children, a man of prudence should observe (Bhagwat Dharma ) religion as preached in Bhagwat from child hood because the human birth the giver of Four Types of acquisitions in life (Righteousness, wealth, desires and liberation ) though stable, is difficult to get. Realising the transience of human life a wise man should strive for his liberation before his body dwindles and his faculties fade away Iife span of a man is hundred years Hall of that, that is fifty years, he wastes in sleep by night Twenty years of his life are spent in play in childhood and youth In old age the body gets cmaciated and becomes infirm, thus another twenty y cars are rendo ered rudendunt Ten years of youth in between are wasted in gratifying ·उपेत . श्रीसंक्षिप्तभागवते 473 सप्तमस्कन्धे पप्ठोऽध्यायः कथं प्रियाया अनुकम्पिनायाः सह रहस्य सचिरांश्च मन्त्रान् । सुहृत्सु च स्नेहसितः शिशूनां कलाक्षराणामनुरक्तचित्तः ॥६॥ पुत्रान् स्मरंस्ता दुहितृहृदय्या भ्रातृन म्पसृषां पितरौ च दीनो । गृहान् मनोहोरुपरिच्छंदांश्च वृत्तीश्च कुल्याः पशुभृत्यवान् ॥७॥ त्यजेत कोशस्कृदिवेहमानः कर्माणि लोभादवितृप्तकामः । औपस्थ्यजेयं बहु मन्यमानः कथं विरज्येत दुरन्तमोहः ॥८॥ ततो विदुरात् परिहत्य दैत्या दैत्येपु सङ्घ विषयात्मकेपु । नारायणमादिदेवं मुक्कसझेरिपितोऽपवर्गः ॥९॥ न घट्युतं प्रीणयतो बसायासोऽसुरात्मजा। आत्मन्यात् सर्वभूतानां सिद्धत्वादिह सर्वतः॥१०॥ पत्यगात्मस्वरूपेण दृश्यरूपेण च स्ययम् । व्याप्यव्यापकनिर्देश्यो घनिर्देश्योऽविकल्पित ॥११॥ केवलानुभवानन्दस्वरूपः परमेश्वरः । माययान्तहितैश्वर्य ईयते गुणसर्गया ॥१॥ तस्मात् सर्वेषु भूतेषु दयां कुरुत सोहदम् । आसुरं भावमुन्मुच्य यया तुप्यत्यधोक्षजः ॥१३॥ his insatiable passion for woman and greed for wealth and because of his sturbborn attachment to his home he is rendered inactive and indolent, and his mind is crystallised more in his meetings in solitude his lady love, and in the affection of friends and in jubilant voices and gay peals of laughter of his children Then there are the sons, daughters, brothers, sisters, infirm parents, nice comfortable homes, inherited ancestral property, domestic animals and servants. How can one relinquish all these when he is under the spell of the pleasant touch of a woman and taste of the tongue, which he believes to be the be-all and end all of all his existence. He is like a silk worm, who cannot come out of the silhen web spun by itself. Therefore, you dear children do not associate or go near this demon of lust, but seek refuge unto the Lord the Adi Narayan. He alone is the true liberator achnowledged by the wise who have realised him 1-9 Boys, it does not require much efforts to please the Lord because he is the soul of every body; being omnipresent he is approachable from any quarter. The Lord himself though beyond imagination and perception is all pervading both as the enjoyer and the enjoyed He can only be known through experience of that ecstacy which is His. His greatness is lridden by the guna reals of his maya. You should therefore give up your demoniacal nature and love all creature and be kind and merciful to them. That will please the Lord 10-13 60 ·475 श्रीसंक्षिप्तभागवते सप्तमस्कन्धे सप्तमोऽध्यायः तथेत्यवात्सीद् देवरन्ति साप्यकुतोभया । यावद् दैत्यपति?रात् तपसो न न्यवर्तत ॥९॥ ऋपि कारुणिकस्तस्याः प्रादादुभयमीश्वरः। धर्मस्य तत्त्वं ज्ञानं च मामप्युद्दिश्य निर्मलम् ॥१०॥ तत् तु कालस्य दीयत्वात् स्त्रीत्वान्मातुस्तिरोदधे । अपिणानुगृहीतं मां नाधुनाप्यजहात् स्मृतिः जन्माद्याः पडिमे भाया दृष्टा देहस्य नात्मनः । फलानामिव वृक्षस्य कालेनेश्वरमूतिना ॥१२॥ आत्मा नित्योऽन्ययः शुद्ध एकाक्षे आश्रयः । अविक्रिय स्वहन हेतुापकोऽसाधनावृतः॥ पतैदशभिविद्वानात्मनो लक्षणैः परैः । अहं ममेत्यसद्भावं देहादी मोहनं त्यजेत् ॥१४॥ गुरुशुश्रूपया भक्त्या सर्वलन्धार्पणेन च । सङ्गेन साधुभक्तानामीश्वराराधनेन च ॥१५॥ श्रद्धया तत्कथायां च कीर्तनैर्गुणकर्मणाम् । तत्पादाम्बुरुहध्यानात् तल्लिङ्गेक्षाहणादिभिः ॥१६॥ पवं निर्जितपवर्गः क्रियते भक्तिरीध्वरे । वासुदेवे भगवति यया संलभते रतिम् ॥१७॥ stay here till your husband returns." My mother who was now free from all fear stayed in the ashram of Devarshi till my father returned home from his penance. That very compassionate and puissant Rishi expounded the quintessance of dharma and imparted that knowledge through her to me who was in her womb With the passing of time, my mother for. got all that knowledge that was given to her by the devarshi but by the grace of the devarshi, I still remember all that was told to me then 6-11 Now, I will explain to you all that; because of the all powerful relentless time, six obvious transformation, takes place in the human body and not the soul. They are (it exists, it is born, it grows, it withers, it disintegrates, it perishes) like a tree that remains the same, and it is the fruit and the flowers that grow and wither. It is because of the juxta position of the soul within, that the body exists. Otherwise the soul is eternal not subject to any changes, it is holy, the knower and sustainer of the body, that never decays. He is the seer the cause of the cosmos, omnipresent, all pervading totally detached and free from all inhibitions. Thus comprehending these twelve attributes, one should give up all that egoity of " me and mine" so deeply grooved to the mind, and try to know the self. 12--14 The six enemies of mankind (passion anger lust etc.) can be sub. dued, by the service of the guru ivith devotion, and complete surrender, by the company of the good and the devout, invoking the Lord, faith in the recitals of his narrations and accounts, singing praises of his deed, and manifold acts of his benevolence, meditating on his lotus feet, of worshipping and venerating his idol. If all this is practised with that feeling of surrender there arises in the man that innatc love for the Lord. 15-17 ·and forcibly carried her away, \Vhen he was carrying away my frightened sati (a chastc woman clean and austere in conduct and irrcproachable in character) Leic lier alone Slie carrics in her womb, a great devotee Acknowledging the advise of Devarshi Narad Indra released my mother out of loi, for the devotee of the Lord which she carried in ber Homb, Indra circumambulated licr and repaired to hcaien Thereafier Varadji took my mother to his Ashram and said "My child, you may थीसंक्षिप्तभागवते 474 सप्तमस्कन्धे सप्तमोऽध्यायः श्रुतमेतन्मया पूर्व ज्ञानं विज्ञानसंयुतम् । धर्म भागवतं शुद्धं नारदाद् देवदर्शनात् ॥१४॥ ॥ इति श्रीमभिणभागवते सप्तमस्कन्ये प्रहादानुचरिते पष्ठोऽध्याय ॥६॥ अय सप्तमोऽध्यायः प्रहाद उवाच पितरि प्रस्थितेऽसाकं तपसे मन्दराचलम् । युद्धोद्यमं परं चर्विवुधा दानवान् प्रति ॥१॥ तेपामतिवलोद्योगं निशम्यासुरयूथपाः । यध्यमानाः सुरै भीता दुद्रुवुः सर्वतोदिशम् ॥२॥ व्यलुम्पन् राजशिविरममरा जयकासिणः । इन्द्रस्तु राजमहिषी मातरं मम चाग्रहीत् ॥३॥ नीयमानां भयोद्विग्नां रुदती कुररीमिव । यदृच्छयाऽऽगतस्तन देवपिर्ददृशे पथि wen माह मैनां सुरपते नेतुमर्हस्यनागसम् । मुञ्च मुञ्च महाभाग सती परपरिग्रहम् ॥५॥ आस्तेऽस्या जठरे साक्षान्महाभागवतो महान् । त्वया न प्राप्स्यते संस्थामनन्तानुचरो यली ६५ इत्युक्तस्तां विहायेन्द्रो देवमानयन् वचः । अनन्तप्रियभक्त्यैनां परिक्रम्य दिवं ययौ Rsil सतो नो मातरमृपिः समानीय निजाश्रमम् । आध्यास्येहोप्यतां वत्ले यावत् ते भर्तुरागमः ॥८॥ I heard this great science of knowledge in the form of imnaculate Bhagwat Dharma from Devarshı Narad. Said Prahlad. 14 Thus ends chapter sixth of Bool VII CHAPTER VII Shree Prahlad continued : When my father had gone to the Mandara Mountain for penance, the gods prepared themselves to fight the demons Secing these preparations for war on such a large scale the demon arm) chicſs out of fear ran away in all directions. The gods that were victorious looted the camp of the State and Indra imprisoned my mother the queen mother bossaslıng like on osprey, devarslu Narad by chance came there On secing Indra carrying assay my mother he said to him It is un, worthy of you to take away this innocent wſe of somebody else She 13.. of the Lord, you will not be able to kill him 1-6 ·श्रीसंक्षिप्तभागरते 475 सप्तमस्कन्धे सप्तमोऽध्याय' तथेत्यरात्सीद् देवरन्ति साप्यतोभया । यायद् दैत्यपतियोंरात् तपसो न न्यवर्तत ॥९॥ पि कारुणिमस्तस्या प्रादादुभयमीयर 1 धर्मस्य तत्व ज्ञान च माम युद्दिश्य निर्मलम् ॥१०॥ तत् तु कालस्य दीर्घत्वात् स्त्रीलान्मातुस्तिरोदधे । नपिणानुगृहीत मा नाधुनाप्यजहात् स्मृति जन्माद्या पडिमे भागा दृष्टा देहस्य नात्मन । फ्रानामिन वृक्षस्य काल्नेश्वरमूतिना ॥१२॥ आत्मा नित्योऽव्यय शुद्ध एक क्षत्रज्ञ आश्रय । विनिय सहर हेतुन्यांपकोऽसहयनावृत ॥ पतैादशभिद्धिानात्मनो रमण परें । यह ममेत्यसद्भाव देहाटा मोहज त्यजेत् ॥१४॥ गुरुशुश्रूपया भक्त्या सर्वर धार्पगेन च । सङ्गेन साधुमत्तानामीश्वराराधनेन च ॥१॥ श्रद्धया तत्कथाया च कीर्तनैर्गुणर्मणाम् । तत्पादाम्पुरहध्यानात् तल्लिहेवाहणादिभि ॥१६॥ पच निर्जितपइवर्ग स्यिते भतिरीश्वरे । वासुदेव भगति यया संरभते रतिम् ॥१७॥ stay here till your husband returns 'My mother who was nou free from all fear stayed in the aslıram of Desarshi till my father returned home from his penance That very compassionate and pussant Rishi expounded the quintessance of dharma and imparted that knou ledge through her to me who was in her womb With the passing of time, my mother for got all that knowledge that was given to her by the devarshi but by the grace of the devarshi, I still remember all that was told to me then 6-11 . Now, I will explain to you all that, because of the all powerful relentless time, sıx obvious transformation, takes place in the human body and not the soul They are (it exists, it is born, it grows, it withers, it disintegrates, it perishes ) like a tree that remains the same, and it is the fruit and the flowers that grow and wither It is because of the juxta position of the soul within that the body cxists Otherwise the soul is eternal not subject to any changes, it is holy, the knower and sustainer of the body, that never decays He is the seer the cause of the cosmos omnipresent, all pervading totally detached and free from all inhibitions Thus comprehending these twelve attributes, one should give up all that egoity of "mc and mine' so deeply grooved to the mind, and try to know thc self 12-14 The six enemies of mankind (passion anger lust ctc ) can be subducd, by the service of the guru with desotion, and complete surrender, by the company of the good and the devout, ani oling the Lord, faith in the recitals of his narrations and accounts singing praises of his deed, and manifold acts of his benevolence, meditating on his lotus fect, of worship. ping and cherating his idol if all this is practised with that feeling of surrender there ariscs in the man that innatc love for the Lord 15-17 ·476 श्रीसंक्षिप्तभागवते सप्तमस्कन्धे सप्तमोऽध्यायः तदा पुमान् मुक्तसमस्तवन्धनस्तद्भावभावानुकृताशयातिः। निर्दग्धवीजानुशयो महीयसा भक्तिप्रयोगेण समेत्यधोक्षज्म् ॥१८॥ अधोक्षजालम्भमिहाशुभात्मनः शरीरिणः संरतिचक्रवातनम् । तद् ब्रह्म निर्वाणसुस विदुर्दुधास्ततो भजधं पदये हदीश्वरम् ॥१९॥ रायः कलत्रं पशवः सुतादयो गृहा मही फुलरकोशभूतयः । सर्वेऽर्थकामाः क्षणभङ्गुरायुपः कुर्वन्ति मर्त्यस्य कियत् प्रियं चलाः ॥२०॥ किमेतरात्मनस्तुच्छैः सह देहेन नश्वरैः । अनरर्थसंकाशैनित्यानन्दमहोदधेः ॥२१॥ तस्मादाश्च कामाश्च धर्माश्च यदपाश्रयाः । भजतानीहयाऽऽत्मानमनीह हरिमोधरम् ॥२२॥ देवोऽसुरो मनुष्यो या यक्षो गान्धर्व एव च । भजन मुकुन्दचरणं स्वस्तिमान स्याद् यथा वयम् ॥ नालं द्विजत्वं देवत्वमृपित्वं वासुरात्मजाः । श्रीणनाय मुकुन्दस्य न वृत्तं न पहुशता ॥२४॥ न दानं न तपो नेज्या न शौचं न प्रतानि च । प्रीयतेऽमलया भक्त्या हरिरन्यद् विडम्यनम् ॥२५॥ पतावानेव लोकेऽस्मिन् पुंसः स्वार्थः परः स्मृतः। एकान्तभक्तिीविन्दे यत् सर्वत्र तीक्षणम् ॥ ॥ इति श्रीसक्षिप्तभागवते सप्तमस्कन्धे प्रहादानुचरिते दैत्यपुत्रानुशासनं नाम सप्नमोऽध्याय ॥७॥ With this a man is liberated from all his worldly bunds as his mind and body is filled with that devotional fervour for the Lord, Seeds of his actions and desires being thus destroyed he attains the divine through bhakti yoga. Even a mental contact of the Lord destroys the wheel of this terrestrial existence, that soon effects ones union with the Divine, which the wise call (Moksha) liberation. Therefore meditate on the Lord with all your heart. All this prosperity (wealth, wife, children, animals, home, lands elephants and treasure) and riches are not worth the candle when compared to the soul the ocean of bliss Stripped of all desires therefore dedicate yourself to that Lord, the Parmatman the support and stay of this creation, and experience that benign hcax énly bliss like me. The rest is all moonshine-signal des otion to the Lord and the darshan of the omnipresent Lord everywhere, these two are the highest accomplishments of all human efforts, in the path of liberation. 18-26 Thus ends chapter seventh of Book VII ·स श्रीसंक्षिप्तभागवते 477 सप्तमस्कन्धे अष्टमोऽध्यायः अथाप्टमोऽध्यायः नारद उवाच अथ दैत्यसुताः सर्वे श्रुत्वा तदनुवणितम् । जगृहुनिरवद्यत्यान्नैव गुनुशिक्षितम् ॥१॥ अथाचार्यसुतस्तेषां बुद्धिमेकान्तसंस्थिताम् । आलक्ष्य भीतस्त्वरितो राक्ष आवेदयद् यथा ॥२॥ श्रुत्वा तदप्रियं दैत्यो दुःसह तनयानयम् । कोपावेशचलदानः पुनं हन्तुं मनो दधे ॥३॥ क्षिप्त्वा परुपया वाचा प्रहादमतदहणम् । आहेक्षमाणः पापैन तिरश्चीनेन चक्षुपा ॥४॥ हे दुविनीत मन्दात्मन् कुलमेदकराधम । स्तब्धं मच्छासनोद्भूतं नेप्ये त्याच यमक्षयम् ॥५॥ मुद्धस्य यस्य कम्पन्ते त्रयो लोकाः सहेश्वराः। तस्य मेऽभीतवन्मूढ शासनं किम्यलोऽत्यगाः ॥ प्रहाद उवाच न केवलं मे भवतश्च राजन् स वै वलं यलिनां चापरेपाम् । ईश्वरः उरक्रमोऽसायोजःसहःसत्त्वयलेन्द्रियात्मा ॥७॥ जहासुरं भावमिमं त्वमात्मनः समं मनो धत्रय न सन्ति चिद्विपः । फतेऽजितादात्मन उत्पथस्थितात् तद्धि हनन्तस्य महत् समर्पणम् ॥८॥ CHAPTER VIII Naradji said: The demon kids, innocent as they were hearing from Prahlad about Bhagwan Shrec Hari accepted all what he said and discard. éd the teachings of their guru. The two sons of Shukracharya guru of Hiranyakashipu, narrated all this to the king Listening to this account from the teachers, of the immoral conduct of his son which was unbearable to him, he shool with rage and decided to end the life of his son, and with contempt in his eyes he blurted out. 1-4 Oh thou senseless wicked wretch, a blemish to my race, you have transgressed my commands I will therefore put you to death You fool do you know that three worlds and the Lolpalas tremble at my fury? you wretch tell me on whose strength and support you disobey and flout my commands and defy me. 5-6 Prahlad replied: Rajan ! that strength is neither yours nor mine. It is the strength of cicn the strongest. He is timc incarnate, whose prowess is great and mighty He is the chergy, patience and strength of the senses. If you will abondon your demoniacal nature and make your mind cquanimous, you will find that nobody is your enemy. Your mind unbridled as it is, runs astray, that is your real enemy; dedicate that mind to the ſect of the Lord, that is His highest adoration. 7-8 ·478 श्रीसंक्षिप्तभागवते सप्तमस्कन्धे अष्टमोऽध्यायः हिरण्यकशिपुरुवाच व्यक्तं त्वं मर्तुकामोऽसि योऽतिमात्रं विकत्थसे । मुमूर्पणां हि मन्दात्मन् ननु स्युविप्लवा गिरः॥ यस्त्वया मन्दभाग्योक्तो मदन्यो जगदीश्वरः। कासौ यदि स सर्वत्र कस्मात् स्तम्मे न दृश्यते ॥ सोऽहं विकत्थमानस्य शिरः कायाद्धरामि ते । गोपायेत हरिस्त्वाद्य यस्ते शरणमीप्सितम् ॥ एवं दुरुक्कैर्मुहुरर्दयन् रुपा सुतं महाभागवतं महासुरः। खङ्गं प्रगृह्योत्पतितो परासनात् स्तम्भ तताडातिवलः स्वमुटिना ॥१२॥ तदैव तस्मिन् निनदोऽतिभीपणो बभूव येनाण्डकटाहमस्फुटत् । सत्यं विधातुं निजभृत्यभापितं व्याप्ति च भूतेष्वखिलेपु चात्मनः । अदृश्यतात्यद्भुतरूपमुद्वहन् स्तम्मे सभायां न मृगं मानुपम् ॥१३॥ मीमांसमानस्य समुत्थितोऽग्रतो नृसिंहरूपस्तदलं भयानकम् । प्रतपतचामीकरचण्डलोचनं स्फुरत्सटाकेसरजृम्भिताननम् ॥१४॥ अलक्षितोऽग्नौ पतितः पतङ्गमो यथा नृसिंहौजसि सोऽसुरस्तदा । ततोऽभिपद्याभ्यहनन्महासुरो रुपा नृसिंह गयोरुवेगया ॥१५॥ तं विक्रमन्तं सगदं गदाधरो निमीलिताक्षं जगृहे महाजवः । द्वार आपात्य ददार लीलया नसैर्यथाहिं गरुडो महाविपम् ॥१६॥ Hiranyakashipu said : It looks as if you are going to die, because you have grown insolent and speak, and disobey my commands. Words spoken by one about to die, are faltering and incoherent. You ill fated fool, you said there is some other Lord of the Universe besides me, so who is he ? He is every-wliere as you say why is he not then seen in this columan ? I will chop off your head that keeps foolishly bragging and vaunting. Let me see how your Hari, your shelter protects you. 9-11 Thus Hiranyakashipu full of wrath repeatedly hurting his son the grcat devotee with ſoul words rose from his beautiful throne and hit that column with his powerful fist. A terrific noise as if splitting thic carth was heard from it and there salied forth from that column of the assembly hall the Lord as Narahari a wonderful Man-lion that was neither man nor lion, had dreadful eyes like the licated gold and a blooming coun: tenance with braids of long mancs. To prove true his devotec's words and to show liis omnipresence at all times and in all beings, the Lord incarnated as man lion, and came and stood before the demon, who looked like a butterfly before the mighty Nrasinha, Iliranyakaslipu full of rage ruslied with his mace and struck the Lord with all liis might, but, the lord of boundless vigour caught hiold of him, took him to the threshold fell tiim on his thighs, and torc open his belly with his sharp powerful claus, as Garuda vould tear open a venomous cobra. 12-16 ·न श्रीसंक्षिप्तभागवते 479 सप्तमस्कन्धे अष्टमोऽध्यायः ततः सभायामुपविष्टमुत्तमे नृपासने सम्भृततेजसं विभुम् । अलक्षितद्वैरथमत्यमर्पणं प्रचण्डवस्त्रं यभाज फश्वन ॥१७॥ निशम्य लोकत्रयमस्तकञ्चरं तमादिदैत्यं हरिणा हतं मृधे । सुरानका दुन्दुभयोऽथ जग्निरे गन्धर्वमुस्या ननृतुर्जगुः स्त्रियः ॥१८॥ तत्रोपपज्य विबुधा ब्रह्मेन्द्रगिरिशादयः । ईडिरे नरशार्दूलं नातिदूरचराः पृथक् ॥१९॥ ब्रह्मोवाच नतोऽस्म्यनन्ताय दुरन्तशक्तये विचित्रवीर्याय पवित्रकर्मणे । विश्वस्य सर्गस्थितिसंयमान गुणैः स्वलीलया संदधतेऽव्ययात्मने ॥२०॥ श्रीरुद्र उवाच कोपकालो युगान्तस्ते हतोऽयमसुरोऽल्पकः । तत्सुतं पाह्युपसृतं भक्तं ते भक्तवत्सल ॥२१॥ इन्द्र उवाच प्रत्यानीताः परम भवता प्रायता नः स्वभागा दैत्याकान्त हृदयकमलं त्वद्गृहं प्रत्ययोधि । The Lord when he sat on the throne looked very luminous and majestic. No one could go near him, because of his furious looks and wrathful demeanour-The gods in the heaven when they heard that Shrec Hari has killed the demon Hiranyakashipu, the cause of headache to the three worlds, felt very happy and out of joy beat their drums and played their music. The gandharvas sang his praises and the apsaras joyously danced. The other gods with Indra, Brahma and Shankar came there and stood at a distance prayed and sang the hymns of Lord Nrasinha. 17-19 Brahmaji hymned : Oh Lord, you, who so easily and sportively create, maintain and destroy the universe, and who are infinite, unchangeable, all powerful of boundless might, whose deeds are all immaculate and holy, to you oh almighty, we bow and prostrate. 20 Shree Rudra said : In your prath the universe is deluged. Oh darling of the devouts, now that you have killed this hateful demon pray protect his son so devoted to you and who has came to you for your shelter.21 Shree Indra said : Oh the mighty while protecting us you have got us back our (Yagnabhag) share in oblatory ceremonials in sacri. fices. You have relieved us of the danger of this demon and cnlivened ·श्रीसंक्षिप्तभागयते 400 सन्तमस्कन्धे नयमोऽध्यायः फालप्रस्तं कियविदमहो नाथ शुश्रूपतां ते मुक्तिस्तेषां न हि यह मता नारसिंहापरैः फिम् ॥२२॥ ॥ इति श्रीसंक्षिप्तभागयते सप्तमसन्धे प्रहादानुचरिते दैत्यराजयधे मिहस्तयो नामाप्टमोऽध्यायः ।।८।। अथ नवमोऽध्यायः नारद उवाच एवं सुरादयः सर्वे ब्रह्मरुद्रपुरःसराः । नोपैतुमशफन् मन्युसंरम्भ सुदुरासदम् ॥१॥ साक्षाच्छीः पिता देवैदृष्ट्वा तन्महदद्भुतम् । अहपाश्रुतपूर्वत्यात् सा नोपेयाय शशिता ॥२॥ प्रहाद पयामास ब्रह्मावस्थितमन्तिके । तात प्रशमयोपैदि स्वपिने फुपितं प्रभुम् ॥३॥ तथेति शनकै राजन् महाभागवतोऽर्भकः । उपेत्य भुवि कायेन ननाम विधृताअलिः ||४|| स्वपादमूले पतितं तमर्भकं विलोक्य देवः कृपया परिप्लुतः । उत्थाप्य तच्छीर्णोद्घात् कराम्बुजं कालाहिवित्रस्तधियां कृताभयम् ॥५॥ तत्करस्पर्शधुतासिलाशुभः सपद्यभिव्यऊपरात्मदर्शनः । तत्पादपमं हृदि निवृतो दधौ हृष्यत्तनुः क्लिन्नहृदयुलोचनः ॥६॥ our hearts, which is thy sanctury in our bodies. Your devotees, do not covet empire nor crave for absolution then, what to talk of other happiness of heaven which is of no value to them except your signal devotion, oh Narasinh. 22 Thus ends chapter eighth of Book VII स CHAPTER IX so, said Prahlad Narada said : Thus Brahma, Rudra and other Gods could not go near Lord Narsinh who looked ferocious with rage. They therefore gent Laxmiji to appease him On seeing that dreadful form of the Lord which she had never seen nor heard about it before, was seized with terror and could not go near him. Brahma then directed Prahlad who was standing nearby to approach the Lord. Child ! said Brahma, appease the Lord who has waxed his wrath on your father. Be it and went near the Lord, and prostrated before him. 1-4 On seeing the child prsotrate before him, the Lord was filled with mercy. He raised him and placed his lotus like palm on his head. The hand that always protects the terror stricken. By the touch of the Lord all his ill decds vanished, knowledge of the supreme, revealed to him, he was moved, had tear in his eyes, his mind became the absolute was ·थीसंक्षिप्तभागवते 481 सप्तमस्कन्धे नथमोऽध्यायः मस्तीपीदरिमेकाममनसा सुसमाहितः । प्रेमगद्गदया याचा तन्न्यस्तहृदयेक्षणः ॥णा प्रहाद उवाय बहादयः मुरगणा मुनयोऽथ सिद्धाः सत्वकतानमतयो वचमा प्रवाहिः । नाराधितुं पुरगुणरधुनापि पिठः किं तोष्टुमर्हति स मे हरिरग्रजातेः ॥८॥ मन्ये धनामिजनस्पतपाथुतोजस्तेजःप्रभावयलपीरपवुद्धियोगा। नाराधनाय हि भवन्ति परस्प पुमो भक्त्या तुनोप भगवान् गजयूथपाय ॥९॥ तद् यच्छ मन्युमसुरश्च हतस्त्वयाद्य मोदेत साधुरपि वृश्चिकसर्पहत्या । लोकाश्च नितिमिनाः प्रतियन्ति सर्वे रूपं नृसिंह विभयाय जनाः स्मरन्ति ॥१०॥ नाई यिमेम्यजित तेऽतिभयानकास्यजिद्धार्कनेत्रफुटीरभसोप्रदंष्ट्रात् । क्षनजकेसरशकुकान्निहादभीनदिगिभादरिभिन्नरवानात् ॥११॥ प्रस्तोऽस्म्यह कृपणवत्सल दुःसहोगसंसारचक्रकदनाद् असतां प्रणीतः । यद्धः स्वकर्मभिरुशत्तम तेऽद्धिमूलं प्रीतोऽपवर्गशरणं हयसे कदा नु ॥१२॥ यान्त्रत्रज: calm and sedatc, his heart became soft and humblc. He concentrated his mind on the fact of the Lord and began to chant His hymns of glory. 5-7 Even Gods like Brahma thc sages and the siddhas, of chaste mind and immaculate intcllect have not been able to sing the glory of thy majesty then, how can I, belonging to a demon class be considered worthy to propitiate thee my Lord. I do believe, that riches, big family, beauty, austerity, learning, brilliance and energy of body and the potency, of senses, strength valour etc., cannot please the Lord, but he is solely pleased by unqualified devotion, as he was pleased by the clephant's sincerc devotion and surrender. Pray calm donn, you havc destroyed the demon, the cause of your wrath and relieved the carth of a grcat menacc. Lvcn good men are pícased by the destruction of crii and venomous crcature, like scorpions serpants and vipers. Oh Yc invinciblc! I am not afraid of your ferocious countenance nor of your big tonguc or widc blood shot eyes, frowning brous, frightful tech and garland of intestincs. Your conclike cars be meared with blood sour mighty roar and your big sharp nai's tlic fcrror of the chemics do not frighien mc. Oh darling of the mcck, and the humbic, if I am afraid of anything, it is this sile wheel of existence, and in that too, I am born as a demon, because of my past actions. Oh dear, when will you, in your boundless mercy bc plcased with me and call inc to that bliss giving shelter of G1 ·पारचर cation through worship, by chanting and rescating your holy names and श्रीसंक्षिप्तभागवते 482 सप्तमस्कन्धे नवमोऽध्यायः वालस्य नेह शरणं पितरौ नृसिंह नातस्य चागदमुदन्यति मज्जतो नोः। तप्तस्य तप्प्रतिविधिर्य इहालसेटस्तावद् विभो तनुभृतां त्वदुपेक्षितानाम् ॥१३॥ काहं रजःप्रभव ईश तमोऽधिकेऽस्मिन् जातः सुरेतरकुले व तवानुकम्पा । न ब्रह्मणो न तु मवस्य न वै रमाया यन्मेऽर्पितः शिरसि पद्मकरः प्रसादः ॥१४॥ एकस्त्वमेव जगदेतदमुप्य यत् त्यमाद्यन्तयोः पृथगवस्यसि मध्यतश्च । सृष्ट्वा गुणन्यतिकरं निजमाययेदं नानेय तैरवसितस्तदनुमविष्टः ॥१५॥ जिकतोऽच्युत विकर्षति मावितृप्ता शिदनोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित् । प्राणोऽन्यतश्चपलहक् क च कर्मशक्तियः सपल्य इव गेहपति लुनन्ति ॥१६॥ पर्व स्वकर्मपतिते भववैतरण्यामन्योन्यजन्ममरणाशनभीतभीतम् । पश्यजनं स्वपरविग्रहवैरमैत्रं हन्तेति पीपृहि मूढमद्य ॥१७॥ तत् तेऽहत्तम नमःस्तुतिकर्मपूजाः कर्म स्मृतिश्चरणयोः श्रवणं फथायाम् । संसेवया त्वयि विनेति पडाया कि भक्ति जनः परमहंसगतौ लमेत ॥१८॥ thy lotus feet. Parents are not the real shelter of their children, nor is medicine the real shelter of the diseased, and so is a boat not the real shelter of one who is drowning. These means are effective to the afflictcd so long as they are graced by you; but to those whom you disown, these remedies are of no avail. Oh Lord, where am I, a demon child, a product of rajas with predominance of tamas and where thy benign grace, of blessing me by placing your lotus like palm on my head, so difficult even for Bralıma, Shankar and Laxmi. You are the only ore cven as the universe, and it you alone that will be both at the begin. ning and at the end of this creation. It is you alone who in betreen protects this creation. You have created this universe by your tripartite prakriti and pervade-it coinpletely though, not seen by the physical eyr. Oh Achyuta my insatiable tongue pulls me on oncside, and my pudenda pulls me on the other side and so, the touch, the tummy, cars, nose, Swife and agile sight, attract me tossards them as many wives of a hus. band will pester liim cach one by pulling him towards hier. Oh, Bhagwan thou who art cver free and unfettcred, out of your extreme compasion, pray protect us the foolish folks fallen in this efluent of existence, bei friending and quarreling with others and exns, and mortally afraid of death. ive know that by prostration, by singing your hymns, by dedi by listening to your paraules and anecdotes uc attain that ultimate stage of the Paramlansas; bless us withi iline service and devotion for you, oh best of the adoretl. 8-18 ·483 श्रीसंक्षिप्तभागवते सप्तमस्कन्धे दशमोऽध्यायः नारद उवाच पतावर्णितगुणो भक्त्या भक्तेन निर्गुणः । प्रहादं प्रणतं प्रीतो यतमन्युरभापत ॥१९॥ श्रीभगवानुवाच प्रहाद भद्र भद्रं ते प्रीतोऽहं तेऽसुरोत्तम । वरं वृणीयामिमतं कामपूरोऽस्यहं नृणाम् ॥२०॥ एवं प्रलोभ्यमानोऽपि वरैलोकप्रलोभनैः । एकान्तित्वाद् भगवति नैच्छत् तानसुरोत्तमः ॥२१॥ ।। इति श्रीमक्षिप्तभागवते सप्तमस्कन्धे प्रह्लादचरित नयमोऽयाय ॥९॥ अथ दशमोऽध्यायः प्रहाद उवाच अहं त्वकामस्वद्भक्तस्त्वं च स्याम्यनपाश्रयः । नान्यथेहाययोरों राजसेवकयोरिव ॥१॥ यदि रासीश मे कामान् वरांस्त्वं चरदर्षभ । कामानां दृद्यसंरोई भयतस्तु घृणे वरम् ॥२॥ नमो भगवते तुभ्यं पुरुषाय महात्मने । हरयेऽद्भुतसिंहाय ब्रह्मणे परमात्मने ॥३॥ नृसिंह उवाच नैकान्तिगो मे मयि जाविहाशिप थाशासतेऽसुन च ये भयद्विधाः । अथापि मन्यन्तरमेतदन दैत्येश्वराणामनुभुदयभोगान् ॥en Narad said : Thus invoked and hymned the Lord was plcascd, all his anger waned and he spoke to Prahlad. May good betied you oh ye best of the demons blessed thou art, I am highly pleased with you. I am the fulfiller of every man's desire, so ask what you desire and it shall be given to you. By such tempting boons, offered by the Lord, any ordinary man would have been tempted to ask for it but, Prahlad was a devotee of a very high order. He did not ask for any. 21 Thus ends chapter ninth of Book VII CHAPTER X Prahlad quoth : Oh Lord, I am your selfless devotee. I have no. thing to desire. My Lord, my rclations with you are not like those of a servant and his king Oh the best of the bestower of boons! if you desire to bless me with a boon, all that I ask for is, that not cien 2 tiny sprout of desirc may shoot up in my mind. I bow to you, the great Purush Shrec Hari in this magnificent form of a Lion. 1-3 Shree Narsinha rcplied : True des outs like you never desire fruits of their actions either carthy or ethercal, nevertheless with my ·sanctified your dynasty along with your father and twentyone generations by virtuc of birth in his family. You may now sit on your father's Shrcc Narad then said : Rajan, with these words the Lord dis appeared Prahlad then worshipped Bralıma and bowed down to him. Brahma, then installed him as the ruler of demons and blessed him in the presencc ol guru Shukracharya and other sages. Brahma and the श्रीसंक्षिप्तभागवते 484 सप्तमस्कन्धे दशमोऽध्या भोगेन पुण्यं कुशलेन पापं फलेवरं कालजयेन हित्या। कीर्ति विशुद्धां सुरलोकगीतां विताय मामेष्यसि मुनयन्धः || प्रहाद उवाच यदनिन्दत् पिता मे त्वामविद्वांस्तेज पेश्वरम् । तस्मात् पिता मे पृयेत दुग्न्ताद् दुस्तराधात् । श्रीभगवानुवाच त्रिसप्तभिः पिता पूत पितृभि सह तेऽनघ । यत् साधोऽस्य गृहे जातो भवान् वै फुलपायनः । पित्र्यं च स्थानमातिष्ठ यथोक्त ब्रह्मवादिभिः । मय्यावेक्ष्य मनस्तात फुरु कर्माणि मन्परः ॥८॥ नृसिह उवाच मैवं घरोऽसुराणां ते प्रदेयः पद्मसम्भव । वरः रनिसर्गाणामहीनाममृतं यथा ॥५॥ नारद उवाच इत्युक्त्या भगवान् राजंस्तत्रैवान्तर्दधे हरिः । अदृश्यः सर्वभूतानां पूजितः परमेष्ठिना ॥१०॥ ततः सम्पूज्य शिरसा ववन्दे परमेष्ठिनम् । ततः काव्यादिभिः साध मुनिभिः कमलासनः॥१९॥ blessings, you will enjoy life as the king of demons for full one manvan tar. By enjoying happiness you will consume your merits and by merits you will destory your sins, and the body when consumed by time (death ), you will have earned that immaculate fame and glory worthy to be sung by the gods in heaven. Thus you will be liberated from all bonds, when you will merge in my form and be one with me. 4-5 Prahlad said : My father antagonised you because he was ignor ant of your divine prowess-grant that he may please be saved and not condemned to hell. 6 Bhagwan said : Oh sinless dear said His benign majesty you have throne keep your mind in me and discharge your duties as a kinga directed by the Brahmavadins, and addressing Brahma the Lord said, that you should not give such boons, to demons who by nature are cruel minded; to give them any such boon tantamounts to giving nectar to a cobra. 7-9, ·श्रीसंक्षिप्नभागयते 485 सप्तमस्मन्ये दशमोऽध्यायः दैत्यानां दानवानां च प्रहादमकरोत् पतिम् । न्ययामानि ययू राजन् ब्रह्माद्याः प्रतिपूजिताः १२ प्रहादोऽपि नथा चके पितुर्यस्माम्परायिकम् । यथाऽऽह भगवान् राजन्नभिषिको द्विजोत्तमः १३ एवं तो पार्षदो विष्णोः पुत्र प्रापितो दितः । दृदि स्थितन हरिणा बैरभावन ती हतौ ॥१४॥ पुनश्च विप्रशापेन राक्षमी तो वभूमतुः । कुम्भकर्णदशमोनों हतो तो रामविक्रमः ॥१॥ ताविहाथ पुनजाती शिशुगलकस्यो । हरी पैरानुबन्धेन पश्यनम्ते ममीयतुः ॥१६॥ य एतन् पुण्यमारपानं विष्णोपर्योपहितम् । कीर्तयेन्द्धया श्रुन्या कर्मपार्शनिमुन्यते ॥१७॥ स एप भगवान् राजन व्यतनोद् विहत यशः । पुरा रदम्य देवस्य मयेनानन्तमायिना ॥१८॥ निजिता असुरा देवैयुध्यनेनोपहितः । मायिनां परमाचायं मयं शरणमाययुः ॥१९॥ स निमाय पुरस्तिन्नो हैमीरोन्यायसीविभुः। दुर्लक्ष्यापायसयोगा दुरितार्यपरिच्छदाः ॥२०॥ ताभिस्तेऽसुरसेनान्योलोकांखीन सेवरान् नृप । स्मरन्तो नाशयांचः पूर्वरमलक्षिताः ॥२१॥ other gods left for their respective abodes Prahlad thereafter performed the obsequies of his father. Thus the tro attendants of Bhagwn Vishnu who were born as sons of Diti ucre billed by Shree Harı residing in their hearts. They were born again as Rasan and Kumbhaharna and were killed by the exploits of the Lord as Ramchandra. They were orce again and perhaps for the last time born as Shishupala and Dantavakra, who though with redoubled vigour in enmity towards Shree Hari attained unto him in your very presence. 10-16 Whoever sings this meritorious account of Prahlad enriched by the exploits of the Lord or listens to it with faith is relieved of all his bonds in life. 17 It was this very Lord who restored the glory of Bhagwan Shankar which was formerly destroyed by Mayadanav, of infinite illusions. 18 The gods, who had become quite strong through the process of the Lord once conquered the demons. These sanquished demons went to their headmin, the principal Mayadanay a master illusionist. Mayadanav through his maya conjured three cities One of gold, the other of silver, and third of steel. The entrance and exit ard all that these cities con. tained was all secret. Hidding in these citics the commanders of the armies of these demons began to destroy the threc worlds and their protectors. The gods distressed at this destruction sont to Lord Shan. kar for help and requested him. On god of gods, the demons lising in those three cities are destroying us Pray protect us. Bhagwan Shankar out of compassion for them assured them of their safety and protection ·श्रीसंक्षिप्तभागवते 486 सप्तमस्कन्धे एकादशोऽध्यायः ततस्ते सेयरा लोका उपासाद्येश्वरं विभो । प्राहि नस्तावफान देव विनष्टांत्रिपुरालयः ॥२२॥ अथानुगृह्य भगवान् मा भैप्टेति सुरान् विभुः । शरं धनुपि संधाय पुरेप्वयं व्यमुञ्चत ॥२३॥ तैः स्पृष्टा व्यसवः सर्वे निपेतुः स्म पुरौकसः। तानानीय महायोगी मयः कृपरसेऽक्षिपत् ॥२५॥ सिद्धामृतरसस्पृष्टा घनसारा महौजसः । उत्तस्थुमघदलना चैधुता इव वह्नयः ॥२५॥ विलोक्य भग्नसंकल्पं विमनस्कं वृषध्वजम् । तदायं भगवान विष्णुस्तत्रोपायमकल्पयत् ॥२६॥ वत्स आसीत्तदा ब्रह्मा स्वयंविष्णुरयं हि गौः । प्रविश्य त्रिपुरं काले रसकूपामृतं पपी ॥२७॥ संनद्धो रथमास्थाय शरं धनुरुपाददे । शरं धनुपि संधाय मुहूर्तेऽभिजितीश्वरः ॥२८॥ ददाह तेन दुर्भद्या हरोऽथ त्रिपुरो नृप । दिवि दुन्दुभयो नेदु नैऋतुश्चाप्सरोगणाः ॥२९॥ एवं दग्ध्वा पुरस्तिस्रो भगवान् पुरहा नृप । ब्रह्मादिभिः स्तूयमानः स्वधाम प्रत्यपद्यत ॥३०॥ ॥ इति श्रीसक्षिप्तभागवते सप्तमस्कन्ये युधिष्ठिर नारदसंवादे त्रिपुरविजयो नाम दशमोऽध्यायः ॥१०॥ अथैकादशोऽध्यायः युधिष्ठिर उवाच भगम्छोतुमिच्छामि नृणां धर्म सनातनम् । वर्णाश्रमाचारयुतं यत् पुमान विन्दते परम् ॥१॥ and took up his bow and shot an arrow to destroy tripura. The inmates began to fall in large number under the fire of arrows. Mayadanav their patriark brought these dead to the well of nectar ard threw them in it. By the very touch of nectar, the dead came to life and rose out of the well with redoubled vigour like thunderbolt which blasted the clouds like fire. When Shree Vishnu saw Shankar disappointed and dejetcted he thought of a device. He took the form of a cow and made Bralıma his calf and drank all the nectar from the well at noon. At that time Bhagwan Shankar hurled his missiles with all his right and destroyed those three impregnable cities. The drums in heaven banged and roared, The damsels danced with glee and Lord Shankar was worshipped and sung by the gods. Bhagwan tripurari returned to Kailas after destroying the cities of the great illusionist Mayadanav. 19-30 Thus ends chapter tenth of Book VII CHAPTER XI Yudhishthira said: Maharshi ! I wish to hear that eternal dharma of mankind, including that of the four castes and four ashrams, which if observed and practised devotedly leads one to that highest stage. It ·धीसंक्षिप्तमागवते 487 सप्तमस्कन्धे एकादशोऽध्यायः नारायणपरा विप्रा धर्म गुह्यं परं विदुः । करुणाः साधवः शान्तास्त्वद्विधा न तथापरे ॥२॥ नारद उवाच नत्वा भगवतेऽजाय लोकानां धर्महेतवे । वक्ष्ये सनातन धर्म नारायणमुसाच्छ्रुतम् ॥३॥ सत्यं दया तपःशीचं तितिक्षेक्षा शमो दमः। अहिंसा ब्रह्मचर्य च त्यागः स्वाध्याय आर्जयम् ॥४॥ संतोपः समहक सेवा ग्राम्येहोपरमः शनैः । नृणां विपर्ययेहेक्षा मीनमात्मविमर्शनम् ॥५॥ अन्नाद्यादेः संविभागो भूतेभ्यश्च यथार्हतः । तेप्यात्मदेवतावुद्धिः सुतरां नृपु पाण्डव ॥६॥ श्रवणं कीर्तनं चास्य स्मरणं महतां गतेः । सेवेज्यावनतिर्दास्यं सरयमात्मसमर्पणम् ॥७॥ नृणामयं परो धर्मः सर्वेषां समुदाहृतः । त्रिंशल्लक्षणवान् राजन् सर्वात्मा येन तुप्यति ॥८॥ विप्रस्याध्ययनादीनि पडन्यस्याप्रतिग्रहः । राशो वृत्तिः गजागोप्तुरविप्राद् वा करादिभिः ॥९॥ चैश्यस्तु वार्तावृत्तिश्च नित्यं ब्रह्माकुलानुगः। शूद्रस्य द्विजशुश्रूषा वृत्तिश्च स्वामिनो भवेत् ॥१०॥ स्तामृताभ्यां जीवेत मृतेन प्रमृतेन वा । सत्यान्ताभ्यां जीवेत न श्यवृत्या कथंचन ॥१२॥ is only those good and merciful like you who are tranquil and who delight in self, alone know the secret of that dharma, others do not know about it. 1-2 Narad said : With my salutations to that Lord (who has no birth) I will describe to you, that Sanatan Dharma, as heard from the lips of Lord-Narayana himself, so that mankind may follow that dharma. 3 This Dharma, has thirty aspects, truth, mercy, penance, purity, endur. ance, discrimination between right and wrong, control of mind subjugation of senses, non-violence, contenance, abnegation, study, soft heartedness, contentment, equal regard for all, service, indifference to actions of desire, thinking about activities which become fruitless, silence, introspection, equitable distribution of food among all beings, to have god like feeling towards all human souls; and the sanctifying nine fold devotion, singing, remembering him, scrvicing, adoring, repeating his name, bowing unto him, befriending, and surrendering, all these are for cvery body who wants to know the dharma and practice it, as the Lord is plcased by its judicious observance. 4-8 To perform sacrifice, and to superintend performance of yagnas by others, to study Vedas, and to teach them. To give, and to receive money and materials by way of charity or fees or gifts for service rendered in any shape or form. These are the six duties of a brahmin. To collect taxes from all classes except the brahmins, and to protect the subject, are the duties of a Kshatriya. To follow the brahmin, to till the land ·श्रोसंक्षिप्तभागवते 488 सप्तमस्कन्धे एकादशोऽध्यायः वर्जयेत् तां सदा विप्रो राजन्यश्च जुगुप्सिताम् । सर्ववेदमयो विप्रः सर्वदेवमयो नृपः ॥१२॥ शमो दमस्तपः शौचं संतोपः क्षान्तिरार्जवम् । शानं दयाच्युतात्मत्वं सत्यं च ब्रह्मलक्षणम् ॥१३॥ शौयं वीर्य धृतिस्तेजस्त्याग आत्मजयः क्षमा । ब्रह्मण्यता प्रसादश्च रक्षा च क्षत्रलक्षणम् ॥१४॥ देवगुच्युते भक्तिस्त्रिवर्गपरिपोषणम् । आस्तिक्यमुद्यमो नित्यं नैपुणं वैश्यलक्षणम् ॥१५॥ शूद्रस्य सनतिः शौचं सेवा स्वामिन्यमायया । अमन्त्रयज्ञो हस्तेयं सत्यं गोविप्ररक्षणम् ॥१६॥ स्त्रीणां च पतिदेवानां तच्छुथूपानुकूलता । तहन्धुप्वनुवृत्तिश्च नित्यं ततधारणम् ॥१७॥ सम्मार्जनोपलेपाभ्यां गृहमण्डलवर्तनैः । स्वयं व मण्डिता नित्यं परिमृष्टपरिच्छदा ॥१८॥ फामैरुच्चायचैः साध्वी प्रश्रयेण दमेन च । वाक्यः सत्यः प्रियैःप्रेम्णा काले काले भजेत् पतिम्॥ संतुष्टालोलुपा दक्षा धर्मशा प्रियसत्यवाफ । अप्रमत्ता शुचिः स्निग्धा पति त्यपतितं भजेत् २० and transact business are the duties of a Vaishya To serve the master and earn his livelihood from it, is the duty of a shudra A brahmin should maintain himself by (rita) grains left over in the fields or found in the grain market scattered during the transport of grains (Amrita) to live under a vow never to beg, (Mrita ) by begging, (Pramruta) or by tilling the soil and (Satyanruta) by trade and commerce; but he should not live a life of servitude and humiliation like a pariah as a brahmin is symbolic of vedas, and so are kings symbolic of gods To remain calm and restrained, austere, holy, contended forbearing soft hearted and merciful, devoted to the Lord and truthful, these are the characteristics of a brahmin Valour, exploits, patience, innate glow, abnegation, self-control, pardon, faith in Brahma and brahmins, grace. and protection, these are the characteristics of a Kshatriya Desotion to the Lord, gods and guru, faith, industry and proficiency in word, tliese arc the characteristics of a Vaishya, Humbleness, purity, unsophisticated service of the master, performance of yagna without the vedic mantras, non-stealing, truth, and the protection of cows and brahmins, characteristics of a Shudra Now I will tell about the duties of a woman. To serc the husband with love and respect and to look.com his comforts. To farbour good feeling for his relations. Well des oted to the husband, she should beep the house clean and sell arranged, slic should be sell clad and try to look hardsome and pleasirg: Ste should be humble and restrained and speak truth which should be sweet and spoken with affection. She should be contended and not greedy's quite active and not lary She should be religious, a woman is respected by all. 17-20 are the ncat and tidy. Such ·श्रीसंक्षिप्तभागवते 489 सप्तमस्कन्धे द्वादशोऽध्यायः यस्य यलक्षण मोकं पुंसो वर्णाभिन्यबकम् । यदन्यत्रापि दृश्येत तत् तेनैव विनिर्दिशेत् ॥२१॥ ॥ इति श्रीसंक्षिप्तमागवते सुरतमस्कन्धे युधिष्ठिरनारदसंबादे सदाचारनि यो नामैकादशोऽध्यायः ॥१५॥ अथ डादशोऽध्यायः नारद उवाच ब्रह्मचारी गुरुफुले बसन् दान्तो गुरोहितम् । सायं प्रातरुपासीत गुग्यसुरोत्तमान् ॥१॥ सुशीलो मितभुगू दक्षः श्रद्दयानो जितेन्द्रियः । यावदर्थ व्यवहरेत् स्त्रीपु स्त्रीनिजितेपु च ॥२॥ घर्जयेत् प्रमदागाथामगृहस्थो वृहद्रतः । इन्द्रियाणि प्रमाथोनि हरन्त्यपि यतेमनः ॥३॥ उपित्वैवं गुरुकुले द्विजोऽधीत्यायबुध्य च । गृहं धनं वा प्रविशेत् प्रयजेत् तत्र या यसेत् ॥४|| ..वविधो ब्रह्मचारी वानप्रस्थो यतिगृही । चरन् विदिनविज्ञानः परं ब्रह्माधिगच्छति ॥५॥ यानप्रस्थभ्य वक्ष्यामि नियमान मुनिसम्मतान् । यानातिष्ठन् मुनिर्गच्छेपिलोकमिहाअसा || न कृपच्यमरनीयादकृष्टं चाप्यकालतः । अग्निपकमयामं वा अर्कपश्यमुताहरेत् ॥७॥ One should be known to belong to that class of society the characteristics of which predominate in him 21 Thus ends chapter eleventh of Book VII CHAPTER XII Shree Narad continued: Rajan now I will tell you about the duties of a Brahmachari. A celebate should live in the ashram of his guru He should be self-controlled, should worship every morning and evening his guru, ſirc Sun and other gods. He should have a good conduct and should bc temperate in his meals. He should be shillful and faithful, He should keep that much relations with women and the profligates as is absolutely necessary. He should avoid talks and topics about women, because human passions are very powerful, which attract and vitiate even a yogi's mind and effects his fall Thu, a celebate, should complete his studies at the guru aslıram and then become a house-holder, a reclusc or a sanyasi. Such a house-holder recluse or a sanyasi attains Parabhrahma. 1-5 Now I will tell you about the duties and functions of an anchorite as laid down by the munis. He who obsert cs it, will go to the Maharlok the world of the great. A reclusc (sanprasthi) should not use the pro• ducc of cultivation prematurely ripened. Such food should be cooked on fire or well ripened by the rays of the Sun To prescric the sacred firc agnihotra, hc should take shelter of a cave or a cottage. He should 62 ·should imagine and see the whole universe in his atman and visualis: Narad said: An achorite, a vanprasthi well versed in mcditating and thinking solely on Brahma shculd have no desires whatsocicr of any kind. Ile should liave no belongings to call his own and shoull travel from धोसंक्षिप्तभागयते 490 सप्तमस्कन्धे प्रयोदशोऽध्यायः अग्न्यर्थमेव शरणमुटजं वाद्रिकन्दराम् श्रयेत हिमवाय्वग्निवर्षाकतिपपाट् स्वयम् ॥८॥ केशरोमनराइमश्रुमलानि जटिलो दधत् । कमण्डल्लजिने दण्डवल्कलाग्निपरिच्छदान ॥९॥ यदाकल्पः स्वक्रियायां व्याधिभिर्जरयाथवा । आन्धीक्षिश्यां वा विद्यायां कुर्यादनशनादिकम् । आत्मन्यग्नीन् समारोप्य संन्यस्याहममात्मताम् । कारणेपु न्यसेत् सम्यक् संघातं तु यथार्हतः १५ इत्यक्षरतयाऽऽत्मानं चिन्मानमवशेपितम् । ज्ञात्वाद्वयोऽथ विरमेद् दग्धयोनिरिवानलः ॥१२॥ ॥ इति श्रीसंक्षिप्तभागवते सप्तमस्कन्धे युधिष्टिरनारदसवादे सदाचारनिर्णयो नाम द्वादशोऽध्यायः ॥१२॥ अथ त्रयोदशोऽध्यायः नारद उवाच फल्पस्त्वेवं परिवज्य देहमात्रावशेपितः । ग्रामैकरात्रविधिना निरपेक्षश्चरेन्महीम् ॥१॥ एक एव चरेद् भिक्षुरात्मारामोऽनपाश्रयः । सर्वभूतसुहृच्छान्तो नारायणपरायणः ॥२॥ bear, cold winds, rains, fire, and the heat of the sun. He should rot shave, but allow the hairs to grow on the head, face, moustache, beard and to preserve it well He should have a deer skin, a staff, a bark of a tree to cover himself, a kamandalu (pot or a gourd to carry water) and material for the sacred fire as his belongings. If he is incapa. citated, because of old age or illness in his studies or even in his rou. tinc, then he should fast, and prepare himself for his approaching end. He should then, meditatc, banish all that egoity of me and mine, mentally posit that sacred fire on his body and dissolve it in the cause from which it was crcated. Thus will then, only remain that supreme consci ousness, the indestructiblc Atman; knowing this as thic Parabhrahma, he should merge in it and be one with it. As fire becomes one, when the wood is consumed, so does the soul become one (with Brahma) when the body is consumed. This is the consummation of human cmancipation. Tus ends chapter twellth of Book VII CHAPTER XIII place to place and not stay any wliere for more than one night. He shou'd live on almis ard delight in seil. Ile should not depend on ante body. Ile should be a friend to all and always think of Narayan ke ·श्रीसंक्षिप्तमागवते 491 सप्नमस्कन्धे प्रयोदशोऽध्यायः पश्येदात्मन्यदो विर्य परे सदसतोऽव्यये । आत्मानं च परं ब्रह्म सर्वन सदसन्मये ॥३॥ नाभिनन्देद् ध्रुवं मृत्युमधुवं यास्थ जीवितम् । कालं परं प्रतीक्षेन भूनानां प्रभवाप्ययम् ॥४॥ नासच्छापु सजेत नोपजीयेत जीविकाम् । वादवादास्यजेत् तमान् परं कंच न संश्रयेत् ।। अन्यलिङ्गो व्यवार्थी मनीप्युन्मत्तयालयत् । कयिर्मफवदात्मानं स दृघ्या दर्शयेन्नृणाम् ॥६॥ अत्राप्युदाहरन्तीममितिहामं पुरातनम् । प्रहादस्य च संवादं मुनेराजगरस्य व जा तं शयानं धरोपस्थे कावेया सह्यसानुनि । ददर्श लोकान् विचरन प्रहादो भगवत्तियः ॥८॥ तं नन्याभ्यर्च्य विधिवत् पादयोः शिरमा स्पृशन् । विवित्मुरिदममानीन्महाभागवतोऽसुरः ॥ विमपि कायं पीयानं सोद्यमी भोगवान् यथा । वित्तं चैयोयमयतां भोगो वित्तयतामिह । भोगिनां यलु देहोऽयं पीया भवति नान्यथा ॥१०॥ ब्राह्मण उवाच तृष्णया भववाहिन्या योग्यैः कामैरपूरया । कर्माणि कार्यमाणोऽहं नानायोनिपु योजितः ॥१३॥ Brahma in the Universe. He should neither desire death nor wish to live long as the former is certain and the latter transitory. He should bide his time Kal the cause of creation and destruction of all beings. He should disregard scriptures that do not speak of the atman. He should not even earn his livelihood. He should never argue, and never guess, and should not side with any one. When this anchorite becomes calm, sedate and equanimous he does not need to keep any outer signs or emblems of a sanyasi, he should with draw from all overt influences and contacts and concentrate on the Atman. Though learned and wise he should remain simple like a child, and pretend to be dumb and mute. 1-6 In support of this there is an old dialogue between Prahlad and Ajagar muni Once Prahlad in his travels came to Mt. Saihyadri. There at the feet of the mountain on the banks of the river Kaveri, he saw Muni Ajagar lying on the ground, dust laden. He worshipped him, bowed to him and respectfully inquired of him. 7-9 How is it that you have a hefty and a healthy body like one who is rich and assiduous. The assiduous get wealth and the wcalthy get enjoyments. These alonc can have such stout and well-fed bodies, whereas I find you just lie here and idlc 2uay your time. May request you to please explain to me this strange anomaly. 10 The Brahmia said : That insatiable thirst and desire for objects, the main pivot of existence, which cannot be quenched or pacificd even by feeding it with the objects of scnscs, is responsible for my several ·492 श्रीसंक्षिप्तभागवते सप्तमस्कन्धे त्रयोदशोऽध्यायः यदृच्छया लोकमिमं प्रापितः कर्मभिर्धमन् । स्वर्गापवर्गयोद्वार तिरश्चां पुनरस्य च ॥१२॥ अवापि दम्पतीनां च सुसायान्यापनुत्तये । कर्माणि कुर्वतां दृष्ट्वा निवृत्तोऽसि विपर्ययम् ॥१३॥ पश्यामि धनिनां क्लेशं लुब्धानामजितात्मनाम् । भयादलन्धनिद्राणां सर्वतोऽभिविशतिनाम् ॥ राजतश्चोरतः शनोः स्वजनात् पशुपक्षितः । अर्थिभ्यः कालतः स्वस्लान्नित्यं प्राणार्थवद्भयम् ॥ शोकमोहभयकोधरागक्लैब्यश्रमादयः । अन्मूलाः स्युनृणां जह्यात् स्पृहां प्राणार्थयोर्बुधः॥१६॥ मधुकारमहासपी लोकेऽस्मिन्नो गुरूत्तमौ । वैराग्यं परितोपं च प्राप्ता यच्छिक्षया क्यम् ॥१७॥ विरागः सर्वकामेभ्यः शिक्षितो मे मधुवतात् । कृच्छाप्तं मधुवन वित्तं हत्वाप्यन्तो हरेत् पतिम् ।। अनीहः परितुष्टात्मा यदृच्छोपनतादहम् । नो चेच्छये वतहानि महाहिरिव सत्त्ववान् ॥१९॥ श्रद्धयोपाहतं कापि कदाचिन्मानर्जितम् । मुझे भुक्त्वाथ कस्मिंश्चिद् दिवा नक्तं यदृच्छया ॥२०॥ धचिच्छये धरोपस्थे तृणपर्णादमभस्मसु । कचित् प्रासादपर्यङ्के कशिपो वा परेच्छया ॥२१॥ नाहं निन्दे न च स्तौमि स्वभावविपमं जनम् । पतेपां श्रेय आशासे उतैकात्म्य महात्मनि ॥२२॥ births. Thus driven from birth to birth by my actions, I have by that very desiic, in course of nature, taken birth as a humanbeing. This human body is a gate to heaven by merits, gate to hell by sins, gate to this mortal existence, by merits and demerits and a gate to atsolution by abnegation Even here, I found people striving for pleasures and relief from pain through good decds; nevertheless, they get such rewards which are quite contrary to their expectations. Seeing all this I have desisted from all activities and am now silenccd. Besides this, I hate also seen the miseries of the greedy wcalthy. They do not get sleep out of ſcar. They look with suspicion at everybody. A wise man should abondon all desirc for wealth, which brings with it grief, danger, attachment, anger labour anxiety ctc. In this life a bec and a boa these are my preceptors I have learnt from them, how to remain deraclied and contended. The former I Icarnt from bce renunciation of all desires because some one may kill that hoarder of wealth and carty his scalth collected with great pains, and the latter contenimene I learnt from boa, that never to craic or desire but to be satisfied by whatever comes by luck. If I do not get anything, though strong, I do not work but dic for days togetler lil.c a boa. Sometimes I get food by: Suitle and at times I get it with insults citlier luy day or night and satisfied with thias lie down anywhere I like. Sometimes I lie on grass, leaves, stone of ashes as any bed, at another time it may so happen that I lie down with pleasure on a beautiful couch in a big mansion at somebody -elser wish. I nes er praise, or revile persons of pers crse naturc. I only wish for two ·श्रीसंक्षिप्तमागयते 493 सप्तमस्कन्धे चतुर्दशोऽध्यायः स्थात्मवृत्तं मयेथ ते सुगुप्तमपि चणितम् । व्यपेत लोकशास्राभ्यां भयान् हि भगवत्परः ॥२३॥ नारद उवाच धर्म पारमहंस्यं वै मुनेः श्रुत्वासुरेश्वरः । पूजयित्वा ततः प्रीत आमन्त्र्य प्रययों गृहम् ॥२४॥ ॥ इति श्रीसक्षिप्तभागवते सप्तमस्कन्धे युधिष्ठिरनारदस्थादे यनिधर्म योदशोऽध्याय ॥१३॥ अथ चतुर्दशोऽध्यायः युधिष्ठिर उवाच गृहस्थ एता पदवी विधिना येन चाअसा । याति देवरूपे हि मादृशो गृहमूढधीः ॥१॥ नारद उवाच गृहेष्यवस्थितो राजन् क्रियाः कुनैन् गृहोचिताः। वासुदेवार्पणं साक्षादुपासीत महामुनीन् । सत्सहाच्छनकैः सद्गमात्मनायात्मजादिपु । विमुच्येन्मुच्यमानेषु स्वय स्वप्नपत्थितः ॥३॥ यावदर्थमुपासीनो देटे गेहे च पण्टिा । विरक्तो रक्तवत् तत्र नृलोके नरतां न्यसेत् ॥४॥ शातयः पितरौ पुना भ्रातरः सुहृदोऽपरे । यद् वदन्ति यदिच्छन्ति चानुमोदेत निर्ममः ॥५॥ यावद् भ्रियेत जठरं तावत् स्वत्वं हि देहिनाम् । अधिक योऽभिमन्येत स स्तेनो दण्डमति ।। their welfare, and their unification with the Lord. Prahlad because you are a great devotee of the Lord I have explained to you my strange conduct which is against the one prescribed by shastras and not approved by the people. 11-23 Narad said : Thus the Lord of demons Prahlad after hearing from Ajagar muni the religion of Paramhansas bowed to him and left 24 Thus ends chapter thirteenth of Book vir CHAPTER' XIV Yudishthira questioned : Devarshi! How can a house-holder like myself who is attached to life and family attain that stage supreme ! Narad replied : Rajan! A house-liolder may do cvery thing for his housc and family but he should dedicatc all that to Shrec Krishna He should also scrve the maharshis. Whose separation some day is a certainty, including onc's own body, wilc, son, etc. believing them as unrcal as a dream by and byc try and give up all attachment for them, through contacts and associations with the good. Onc endowed with sense and understanding should have that much interest only in ·श्रीसंक्षिप्तभागवते 494 सप्तमस्कन्धे चतुर्दशोऽध्यायः जह्याद्यदर्थ स्यमाणान् हन्याद्या पितरं गुरुम्। तस्यां स्वत्वं स्त्रियांमधाद् यस्तेन धजितो जितः सिद्धर्यशावशिष्टाथैः कल्पद् वृत्तिमात्मनः । शेपे स्वत्वं त्यजन् प्राशः पदवी महतामियात् ।। य पते श्रेयसः काला नृणां थेयोविवर्धनाः । कुर्यात् सर्वात्मनेतेपु श्रेयोऽमोघ तदायुषः ॥९॥ एपु स्नानं जपो होमो व्रतं देवद्विजार्वनम् । पितृदेवनुभूतेभ्यो यद् दत्तं तद्धयनश्वरम् ॥१०॥ अथ देशान् प्रवक्ष्यामि धर्मादिश्रेयावहान् । स वै पुण्यतमो देशः सत्पात्रं यत्र लभ्यते ॥११॥ विम्यं भगवतो यत्र सर्वमेतचराचरम् । यत्र ह ब्राह्मणकुलं तपोविद्यादयान्वितम् ॥१२॥ यत्र यत्र हरेरर्चा स देशः श्रेयसां पदम् । यत्र गङ्गादयो नद्यः पुराणेषु च विश्रुताः ॥१३॥ सरांसि पुष्करादीनि क्षेत्राण्यहश्रितान्युत । कुरुक्षेत्र गयशिरः प्रयागः पुलहाश्रमः ॥१४॥ एतान् देशान् निपेवेत श्रेयस्कामो ह्यभीषणशः । धर्मो होहितः पुंसां सहस्राधिफलोदयः ।१५५ the house and family as is absolutely necessary. Though to all appearances looking as if quite attached he should remain mentally detached to everything. He should always be accommodative to his parents, brothers, sons and other relation and try to meet their wishes, and not be assertive. He should know that only that much that can fill his tummy is his, and he who takes pride in Leeping more than his needs is a thief of society and deserves to be punished. A woman for whom, one is willing to lay down his life and is even prepared to murder his parents and preceptors, if such a one can get over this strong attachment for that woman and discard her, then this conquest of concupiscence in him is as great as conquering the Lord. From whatever one gets through just means, for his maintenance, he should first perform the five daily domestic sacrifices, and after satisfying his needs from that earning if something is left over, he should have no attachment to it, i.e. he should have no right or claim over it. One with such an attitude to life soon becomes great. 2-8 auspicious, Good deeds done on days determined by the scriptures as earn merits that lead to beautitude. Therefore one should always do acts of benevolence on those days to earn merit. Therein lies the success of life. Bathing in the river, repeating the names of the Lord observing the vows, offering oblations, worship of gods ar all these if performed on the auspicious di merits enduring and lasting Phmins and mancs. become clientel क ।

·श्रीसंक्षिप्तभागयते 495 सन्तमस्कन्धे पञ्चदशोऽध्यायः पात्र वा निरुक्तं धै कविभिः पात्रवित्तमः । हरिरेवैक उवाश यन्मय वै चराचरम् ॥१६॥ जीवराशिमिराकीर्ण आण्डकोशाडनिपो महान् । तन्मूलत्वादच्युतेज्या सर्वजीवात्मतर्पणम् । पुराण्यनेन सृष्टानि नतिर्यगृपिदेवताः । शेते जीनेन रूपेण पुरेपु पुरुषो घमौ ॥१८॥ तेप्वेषु भगवान् राजस्तारतम्येन वर्तते । नस्मात् पानं हि पुरुषो यावानात्मा ययेयते ॥१९॥ पुरुषेप्यपि राजेन्द्र सुपानं ब्राह्मणं विदुः । तपसा विद्यया तुष्टया धत्ते वेदं हरेस्तनुम् ॥२०॥ ॥ इति श्रीसंक्षिप्तभागवते सप्तमस्कन्धे सदाचारनिर्णयो नाम चतुर्दशोऽध्याय. ||१|| अथ पञ्चदशोऽध्यायः नारद उवाच कर्मनिष्ठा द्विजाः केचित् तपोनिष्ठा नृपापरे । स्वाध्यायेऽन्ये प्रवचने ये केचिदानयोगयोः ॥१॥ एके कर्ममयान् यशान् शानिनो यशवित्तमाः । आत्मसंयमनेऽनीहा जुहति पिते ॥२॥ who inhabits the mobile and unmobile. Where there is a good number of austere, learned and merciful brahmins; where there are holy rivers like the ganges, lakes like Pushkar, ashramas of maharshis and places like Kurukshetra, Gaya, Prayag and hermitage like that of maharshi Pulaha. Merits earned in these holy places increase a thousand fold. 11-15 The learned ones have described the Lord the Parmatman as the only worthy repository, who resides in the mighty tree of the Universe that has in its roots, seeds of the lives of countless beings By worshipping this Lord, the entire multitude of beings in this world is satisfied. He has crcated men, gods, rishis, birds, beasts and animals, and it is He who resides in those bodies as their soul. More so in a human body where his manifestation is more pronounced. Therefore, the enlightened the soul, the worthier becomes the man. Even among such men Rajan ! One who is austere, Icarned, contended, and knower of godlike sacred vedas, is worthy of veneration and is the best among all Leings 16-20 Thus ends chapter fourteenth of Bool VII CHAPTER XV Shree Narad continued : Rajan! There are some brahm ns who have faith in actions, some havc faith in austerity-somc in studies of cdas, somc in preachings, some have faith in knowledge or yoga. The illumined wise physically abondon all sacrifics insoling Larma, but offer them instead in the mind that has been controlled and conditioned ·HA conquest of the carth. Even wise persons Rajan! worthy of presidio श्रीसंक्षिप्तभागवते 496 सप्तमस्कन्धे पञ्चदशोऽध्यायः तस्माद् दैवोपपन्नेन मुन्यन्नेनापि धर्मयित् । संतुष्टोऽहरहः कुर्यानित्यनैमित्तिकी क्रियाः ॥३॥ विधर्मः परधर्मश्च आभास उपमा छलः । अधर्मशासाः पञ्चमा धर्मशोऽधर्मवत् त्यजेत् । धर्मवाधो विधर्मः स्यात् परधर्मोऽन्यचोदितः। उपधर्मस्तु पासण्डो दम्भो वा शब्दभिच्छलः ॥ यस्त्विच्छया कृतः पुम्भिराभासोह्याश्रमात् पृथरु । स्वभावविहिनो धर्मः कस्य नेष्टः प्रशन्तये संतुष्टस्य तिरीहस्य स्वात्मारामस्य यत् सुखम् । कुतस्तत् कामलोभेन धावतोऽर्थहया दिशः ॥ सदा संतुष्टमनसः सर्वाः सुखमया दिशः । शर्कराकण्टकादिभ्यो यथोपानत्पदः शिवम् ॥८॥ असंतुष्टस्य विप्रस्य तेजो विद्या तपो यशः । स्रवन्तीन्द्रियलौल्येन ज्ञानं चैवावकीर्यते ॥१॥ फामस्यान्तं च श्रुत्तृभ्यां क्रोधस्यैतत्फलोदयात् । जनो याति न लोभस्य जित्वा भुक्त्या दिशो भुव' पण्डिता यहवो राजन् पहुशाः संशयच्छिदः । सदसस्पतयोऽप्येके असंतोपात् पतन्त्यधः ॥११॥ by knowledge. Therefore one who is righteous, should always be satis. sfied with whatever he gets, through providence as wealth, food etc and perform his routine of religious ceremonies both daily and occasional. 1-3 I will now tell you the different divisions of Adharma. There are "five types of Adharma, Vidharma, Pardharma, Abhasadharma, Upama dharma and Chhaldharma The righteous or the pious should keep away from all these, as adharma. That which has no sanction of religions is vidharma, that which is contrary to ones onn religion is pardharmathat which is heresy and religious hypocracy is Upadharma, that which has jugglery and deciept in terminology in religious tcachings is Chral dharma, self willed conduct different from his ashram dharma is abhas dharma Prudence therefore lies in practising family rcligion, which is natural to one bccausc, of his birth in the family and its tradition 4-6 How can one running in all directions, after wealth and enjoyments, get that felicity which is experienced or cnjoyed, by one who is per fectly content and desireless and delights solely in himself (Atman) Such a self contended man is happy from all directions as one with shoes is safe from thorris and gravels Encrgy, Icarning, susterity, fame etc. ora discontended brahmin Sanish on account of his indulgence in objects of passion which dissipates his knowledge and learning Concupiscence be subdued if it is famished by thirst and hunger, anger also subsides if it resuls in something very bad and undesirable;" but, greed for wealth and Just for objects of senses are neser satisfied csen lo the in an assembly of learned pundits, and capable of dispelling doubts or others, fall on account of their discontent 7-11 can ·श्रीसंक्षिप्तभागवते 497. सप्तमस्कन्धे पञ्चदशोऽध्यायः असंकल्पाज्जयेत् काम क्रोध कामविवर्जनात् । अथांनथेक्षया लोभं भय तत्वावमर्शनात् ॥१२॥ भान्वीक्षिाया शोकमोही दम्भ महदुपासया । योगान्तरायान् मौनेन हिंसा कायाद्यनीहया ॥ कृपया भूतज दुःयं देवं जह्यात् सणाधिना । आत्मजं योगवीर्येण निद्रां सत्त्वनिपेवया ॥१४॥ रजस्तमश्च सत्त्वेन सरवं चोपशमेन च । एतत् सर्व गुरी भक्त्या पुरुषो ह्यअसा जयेत् ॥१५॥ यतो यतो निःसरति मनः कामहतं भ्रमत् । ततस्तत उपाहत्य हृदि रुन्ध्याच्छनैव॒धः ॥१६॥ कामादिभिरनाविध प्रशान्ताखिलवृत्ति यत् । चित्तं ब्रह्मसुपस्पृष्टं नैयोत्तिष्टेन कहिंचित् ॥१७॥ गृहस्थस्य क्रियात्यागो बतत्यागो बटोरपि । तपस्थिनो ग्रामसेवा भिक्षोरिन्द्रियलोलता ॥१८॥ आश्रमापसदा घेते सल्याश्रमविडम्यकाः । देवमायाविमूढांस्तानुपेक्षेतानुकम्पया ॥१९॥ Therefore one should conquer Kama lust by giving up all thoughts about it. Anger by giving up all desircs cupidity by beholding evils of wealth, and fear by contemplating on Atman. Sorrow and delusion by discrimination, and pride by service of the great. Hurdles in the way of yoga by observing silence and taciturn, should get over violence by remaining detached to the body and cherishing no love for it. Malady of the animals by mercy, and personal miseries inflicted by fate or providence should be borne with fortitude and patience. Physical ailments to be subdued by the power of yoga. Sleep and sloth should be removed by food, which should be pure and well nourishing and in the quality trio, tamis should be subdued by rajas and rajas should be subdued by sattwa and sattwa by peace and tranquility but all these are easily won over by devotion to the Lord and the guru Now I will show you thc redy for self-control 12-16 A wise man should slowly withdraw the mind which is full of passion and desires, from wherever it rambles, and arrest it in the region of heart. Thus when the mind, by practice gets deraid of ar desires, and is soothened and poised, it merges in that bliss supreme and is never again embroiled in the maze of this pragmatic existence. 15-17 A house holder who forsakes his duties, a celebate who violates his cclebacy and a recluse who lives in tosyn, and a sanyasi coveting objects of senses, all these are low and corrupt that defile the morals of their respective ashram. Such persons who have been fooled by maya should be ignored out of pity. 18-19 69 ·श्रीसंक्षिप्तभागवते 498 सप्तमस्कन्धे पञ्चदशोऽध्यायः आहुः शरीरं रथमिन्द्रियाणि हयानभीपून् मन इन्द्रियेशम् । वत्मानि मात्रा धिपणां च सूतं सत्त्वं वृहद् वन्धुरमीशसृष्टम् ॥२०॥ अक्षं दशप्राणमधर्मधर्मी चक्रेऽभिमान रथिनं च जीवम् । धनुर्हि तस्य प्रणवं पठन्ति शरं तु जीवं परमेय लक्ष्यम् ॥२१॥ यावन्नुकायरथमात्मवशोपकल्पं धत्ते गरिष्टचरणार्चनया निशातम् । ज्ञानासिमच्युतवलो दधदस्तशः स्वाराज्यतुष्ट उपशान्त इदं विजयात् ॥२२॥ नो चेत् प्रमत्तमसदिन्द्रियवाजिसूता नीत्वोत्पथं विपयदस्युपु निक्षिपन्ति । ते दस्यवः सहयसूतममुं तमोऽन्धे संसारफूप उरमृत्युभये क्षिपन्ति ॥२३॥ प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् । आवर्तेत प्रवृत्तेन निवृत्तेनाइनुतेऽमृतम् ||२४|| निपेकादिश्मशानान्तैः संस्कारैः संस्कृतो द्विजः । इन्द्रियेपु क्रियायशान् शानदीपेषु जुति २५ This body is our chariot, the senses are the horses, the mind the lord of the senses is the rains, to control the horses. The objects are places for the mind to go. Intellect is the charioteer and Chitta created by god (One of the inner mechanism though subtle and not perceptible is a very powerful organ called antahharna which has mind, buddhi, chitta, and ahankar as its constituents ) is a powerful cord that binds the chariot, the ten pranas, the vital breaths are the axle. Talschood, and righteousness are its two wheels. The rider of the chariot is the human ego the empirical soul (jive ). In his hand, the rider, carries a bow in the form of Omkar. The immaculate Atman is the arrow and the target is the Parabrahma, the Supreme divine. As long as this chariot of the human body is in one's control, he should destroy his enemies such as kama and Irodha, passion and anger, by the sword of wis'om sharpened by the worship of the lotus-like feet of the great ard delight in the sell, the Atman and then give up this body also, otherwise the inebriated steeds of the senses and the charioteer the intellect, will cast the soul amidst the brigands in the from of objects, who is their turn will hurl that soul, with its parapharnelia the chariot, the charioteer and the horses in that dark and dismal ditch of ignorance, the frightful cycle of life and death. 20-23 Vedic actions are of the linds. Pravritti Karma and Nivritti Karma. pravritti harma are actions or deeds donc with desire, and attachment, which implicates the doer, with .merits and demerits of those actions and binds liim to the wheel of this turmoil of existence nivritti karma, are actions or decds, done without any attachment ·श्रीसंक्षिप्तभागवते 499 सप्तमस्कन्धे पञ्चदशोऽध्यायः इन्द्रियाणि मनस्यूमी वाचि बैंकारिक मनः । वाचं वर्णसमाम्नाये तमोद्दारे स्वरे न्यसेत् । ओडार विन्दौ नादे तं तं तु प्राणे महल्यमुम् ॥२६॥ देवयानमिदं प्राहु त्वा भूत्वानुपूर्वशः । यात्मयान्युपशान्तात्मा शात्मन्थो न निवर्तते ॥२७॥ भावाद्वैतं क्रियाद्वैतं द्रव्याद्वैनं तथाऽऽत्मनः। वर्तयन् स्यानुभृत्येह त्रीन् स्वप्नान् धुनुते मुनिः २८ कार्यकारणवस्त्वैक्यमर्शनं पटतन्तुवत् । अवस्तुत्वाद् विकल्पस्य भावाद्वैतं तदुच्यते ॥२९॥ यद् ब्रह्मणि परे साक्षात् सर्वकर्मसमर्पणम् । मनोवाचनुभिः पार्थ क्रियाद्वैतं तदुच्यते ॥३०॥ or desires. Such actions do not implicate the doer with the merits or demerits, as these actions are dedicated to the Lord in their totality. Pravritti karma gives rebirth, whereas nisrittı karma gives absolution. For a brahmin, a kshatriya, or a vaishya who is cultured, and well seasoned in traditions, when he is on the nivrıttı marg, offers as oblations his actions into the fire of cognitive senses and these senses are offered as oblations into the everchanging and volaule mind and offers that mind as ablation into the power of speech, and speech again in the multitude of letters, and these letters, in the mystic syllable "OM". Omkar again in the cosmic dot and the dot in the cosmic sound, and sound again in the breath vital, the Pran, which is finally merged and dissolved in the Lord supreme the Parmatman. Thus the sadhak, the aspirant, on the nivritti marg which is known as "Devyan Marg” attains liberation by stages as mentioned above. 24-29 An ascetic by reflecting with devotion on the actual nature, rises above the three dreams the emotional, the functional and, the material integration of the Atman. Just as it is the threads in the cloth, that are real and not the cloth, likewise in the causc and effect, the crcation and the creator (Jagat and Brahma ) it is Brabma that is true and real and not Jagat the creation. Thus reflecting on the cause and effect the first dream in the form of distinction in the intellect disappears. This is known as the emotional integration. By dedicating all actions of mind, speech and body to the Lord, that distinction in actions, the second drcam is removed this is known as the integration of actions. The self, the wife, the children and all other corporeal bcings are the creature of the five main elements, the soul inhabiting these beings, is one and the same. Thus they are all one and there is no distinction whatsoever between them, by this fecling of oneness that distinction in ·श्रीसंक्षिप्तमागयते 500 सप्तमस्कन्धे पञ्चदशोऽध्यायः आत्मजायासुतादीनामन्येषां सर्वदेहिनाम् । यत् म्यार्थकामयारपयं द्रव्याहतं तदुच्यते ॥३१॥ एतैरन्यैश्च वेदोक्तैर्वर्तमानः स्थकर्मभिः । गृहेऽप्यम्य गति यायाद् गजस्तभक्तिभाड्नरः ॥३२॥ धर्मस्ते गृहमेधीयो वर्णितः पापनाशनः । गृहस्थो येन पदवीम असा न्यासिनामियात् ॥३३॥ श्रीशुक उवाच इति देवर्षिणा प्रोक्तं निशम्य भरतर्षभः । पूजयामास तं प्रीतः कृष्णं च प्रेमविद्वलः । कृष्णपार्थावुपामन्त्र्य पृजितः प्रययौ मुनिः ॥३४॥ ।। इति श्रीसक्षिप्तभागवते सप्तमस्कन्धे प्रहादानुचरिते युधिष्टिरनारदमवादे सदाचारनिर्णयो नाम पञ्चदशोऽध्यायः ॥१५॥ the fruit of actions the third dream is removed. This is known as the material integration 28-31 Rajan, this and by such other means mentioned in the redas even a house holder leading his life with righteousness and devotion attains the Lord. 32 This is the dbarma of a house holder, which if faithfully adhered to, will destroy his sins and soon lead him to that stage exalted known as the Paramhansa padavi (the summit of the exalted order of saintliness ). 33 Shukadev said : Thus pleased with Devarshi Narad's discourse king Yudhishthira worshipped him and Shree Krishna with due honours Then with the permission of Shree Krishna and Yudhishthira, Naradjı left.34 Thus ends chapter fifteenth of Book VII इति सप्तमः स्कन्धः समाप्तः ·ॐ श्रीपरमात्मने नमः श्रीसंक्षिप्तभागवतम् अप्टमः स्कन्धः अथ प्रथमोऽध्यायः राजोवाच स्यायम्भुवस्येह गुरो वंशोऽयं विस्तराच्छ्रुतः। यत्र विश्वसूजां सर्गो मनूनन्यान् यदस्य न ॥१॥ यन यत्र हरेजन्म कर्माणि च महीयसः । गृणन्ति कवयो ब्रास्तानि नो यद शृण्वताम् ॥२॥ ऋपिरयाच मनयोऽस्मिन् व्यतीताः पट् कल्पे स्वायम्भुवादयः । आद्यस्ते कथितो यत्र देवादीनां च सम्भयः आकृत्यां देवहत्यां च दुहित्रोस्तस्य वै मनोः । धर्मशानोपदेशाथ भगवान पुरतां गतः || विरक्तः कामभोगेपु शतरूपापतिः प्रभुः । विसृज्य राज्यं तपसे सभार्यो वनमाविशत् ॥५॥ सुनन्दायां वर्षशतं पदैकेन भुवं स्पृशन् । तप्यमानस्तो घोरमिदमन्याद भारत ॥६॥ CHAPTER I The King said : Sir, I have heard at length here about the dynasty of Swayambhuv Manu, in which the Prajapatis were born. Please tell us now about thc other Manus. Your Reverence ! Please tell us about the various accounts pertaining to incarnations of Vishnu and His great exploits, which are being eulogized by learned men. Wc like to hear about them and are attentive. 1-2 Shree Shukadev said : Six Manus Swayambhuva and others flourished during this Kalpa. I have alrcady told you about the first of them, Deitics and others were born during his regime Vishnu incarnated himself through Alooti and Devahooti, daughters of that Manu, as their sons (viz. Yagna and Kapila respectively) for preaching rightcousness and spiritual knowledge respectively. King Manu, husband of Shataroopa, then developed detachment from carnal plcasures. He, therefore, renounced his kingdom and repaired to a forest with his wives for performing penance. Scion of Bharat dynasty ! Ile kept contact with the carth with only one foot. While thus performing sercre penance for one hundred years, he used to rccite the following culogy. 3-6 ·मागचा SUZ अप्टमस्कन्धे प्रथमोऽध्यायः मनुरुवाच येन चेतयते विश्व विश्व चेतयते न यम् । यो जागर्ति शयानेऽस्मिन्नायं तं वेद वेद सः ॥७॥ आत्मावास्यमिदं विश्वं यत् किंचिजगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् यं न पश्यति पश्यन्तं चक्षुर्यस्य न रिप्यति । तं भूतनिलयं देवं सुपर्णमुपधावत ॥९॥ न यस्याद्यन्ती मध्यं च स्वः परो नान्तरं वहिः। चिश्यस्यामूनि यद् यस्माद् विश्वं च तहत महत्॥ स विश्वकायः पुरुहूत ईशः सत्यः स्वयंज्योतिरजः पुराणः । धत्तेऽस्य जन्माद्यजयाऽऽत्मशक्त्या तां विद्ययोदस्य निरीह आस्ते ॥११॥ श्रीशुक उवाच इति मन्त्रोपनिषदं व्याहरन्त समाहितम् । दृष्ट्वासुरा यातुधाना जग्धुमभ्यद्रयन क्षुधा ॥१२॥ तांस्तथावसितान् वीक्ष्य यज्ञः सर्वगतो हरिः। यामैः परिवृतो देवैहत्वाशासत् त्रिविष्टपम् ॥१३॥ स्वारोचिपो द्वितीयस्तु मनुरग्नेः सुतोऽभवत् । तृतीय उत्तमो नाम प्रियव्रतसुतो मनुः ॥१४॥ Manu said : Whoever had cognizance of Him by whom the Universe is activated but whom the universe does not activate, and remains awake when the universe is inactive, has correct cognizance. This universe and whatever exists in this world are pervaded by the Supreme Spirit. Enjoy, therefore, whatever is given to thee by it, do not covet wealth of any one. Resort to that lustrous God, who sees (everything) but whom eyes are not capable of seeing, who is imperishable and who is the abode of all creatures. That embodiment of truth who has neither beginning, nor an intermediate stage, nor an end, who neither considers any thing as its own nor as alien, who is neither inside nor outside, but who is the cause of these stages of the universe and from whom the Universe emnates, is great. Universe is His body. He is invoked in various ways. He is the master (of all), embodiment of truth. Selfluminous, is not subject to birth and is primordial. He brings about the birth etc. of this (Universe) by the operation of his maya, but He shales off that maya by his spiritual cognizance and stands aloof with detachment, 7-11 Shree Shukadev said : On seeing him (Manu) thus reciting these spiritual hymns with a composed mind, demons and goblins rushed to him with a vicw to devour him, since they were hungry. Seeing them thus resolved, omnipresent Vishnu-the embodiment of ritual sacrificesa who was then accompanied by his sons, who were deities called Yamas Lilled them and reigned over the heaven. Swarochisha-son of Fire-God-became second Manu A son of Priyavrata, named Uttarma, became third Manu. A brother of Uttarm, ·थीसंक्षिप्तमागयते 503 अष्टमस्कन्धे द्वितीयोऽध्यायः चतुर्थ उत्तमभ्राता मनुनाना च तामसः । तत्रापि जज्ञे भगवान् हरिण्यां हरिमेधसः । हरिरित्याहतो येन गजेन्द्रो मोचित्तो ग्रहात् ॥३॥ राजोवाच यादरायण एतत् ते श्रोतुमिच्छामहे वयम् । हरियथा गजपति ग्राहप्रस्तममूमुचत् ॥१६॥ ॥ इति श्रीसक्षिप्तभागवते मध्यमस्सन्थे मन्वन्तरानुचरिते प्रथमोऽध्याय ॥1॥ अथ द्वितीयोऽध्यायः श्रीशुक उवाच आसीद् गिरिवरो राजत्रिकूट इति विश्रुतः। तावता विस्तृतः पर्यक निभिः पयोनिधिम् । दिशः खं रोचयन्नास्ते रोप्यायसहिरण्मयैः । किन्नरैरप्सरोमिश्च फ्रीउद्भिर्जुप्टकन्दरः ॥२॥ स धर्मतप्तः करिभिः करेणुभिर्वृतो मदन्युत्कलभैरनुद्रतः । सरोऽनिलं पङ्कजरेणुरूपितं जिवन् विदूरान्मदरिद्वलेक्षणः । वृतः स्वयूथेन तृपादितेन तत्सरोपराभ्याशमथागमद् द्रतम् ॥३॥ Taamasa by name, became fourth Manu. During his regime also, god incarnated himself as son of Harimedhas through his wife Harini. He was called Hari and had rescued the hing of clephants from a crocodile. 12-15 The King said: Badarayana (Shubadeva)' 10 wish to hear from you how Hari rescued the King of elephants when he had been seized by the crocodile 16. Thus ends chapter one of Book VIII CHAPTER II Shree Shukadev said : King' There was a lofty mountain, which was renowned as Trıkuta It was equally extensive and lent lustrc to the (nearby) occan and to the quarters on account of its threc summits, which were severally composed of gold, silver and iron Spore tive celestial songsters and nymphs used to resort to its cares Afflicted by that, the king of elephants smelt fragrance of breezes, which were surcharged with pollens of golden lotuses, which had grown in a distant lake His cyes betrayed his agitation, which was caused by rut He was then surrounded by other clephants, cows and rut-oozing calves of hus ·श्रीसंक्षिप्तभागवते 504 अप्टमस्कन्धे द्वितीयोऽध्यायः विगाह्य तस्मिन्नमृताम्बु निर्मलं हेमारविन्दोत्पलरेणुवासितम् । पपो निकामं निजपुष्करोद्धृतमात्मानमभिः स्नपयन् गतफ्लमः ॥ell स्वपुष्करणोद्धृतशीकराम्बुभिनिपाययन संस्नपयन् यथा गृही । घृणी करेणूः कलभांश्च दुर्मदो नाचष्ट कृच्छं कृपणोऽजमायया ॥५॥ तं तत्र कश्चिन्नृप देवचोदितो ग्राहो बलीयांश्चरणे रुपाग्रहीत् । यदृच्छयैवं व्यसनं गतो गजो यथायलं सोऽतिवलो विचक्रमे ॥६॥ तथाऽऽतुरं यूथपति करेणवो विरुप्यमाणं तरसा वलीयसा । विचुकुशुःनधियोऽपरे गजाः पाणिग्रहास्तारयितुं न चाशकन् ॥७॥ ततो गजेन्द्रस्य मनोवलौजेंसां कालेन दीर्घेण महानभूद् व्ययः । विकृप्यमाणस्य जलेऽवसीदतो विपर्ययोऽभूत् सकलं जलौकसः ॥८॥ इत्थं गजेन्द्रःसः यदाऽऽप संकटं प्राणस्य देही विषशो यदृच्छया। अपारयन्नात्मविमोक्षणे चिरं दध्याविमां बुद्धिमथाभ्यपद्यत ॥९॥ herd, which were also thirsty. He, therefore, went hurriedly to the lake delved into it, drank with his trunk to his fill its clean nectar-like water, which was fragrant with pollens of golden Sun-lotuses and of blue lotuses, bathed in the water and became free from fatigue. Kind as he was, he helped his cows and calves to drink drops of water raised with the tip of his trunk and bathed them therewith in the marner of a house-holder Overcome with the maya of Vishnu, however, he could not foresec the impending adversity 1-5 King! A certain very powerful crocodile, inspired by destiny, angrily seized his leg. The very powerful elephant too, who had thus accidentally come into this difficulty, struggled with all his might. The cows, seeing that the leader of the herd was in this difficulty and was being dragged with great force, screamed. Other elephants, who constituted his retinue, felt themselves miserable, as they were not able to succour him. When the king of clephants was being thus dragged and was about to be drowned in the water, his mental ability, physical strength and vigour were extremely exhausted. The condition of the acquatic monster was, on the other hand, the reverse of it. Thus, wlien that clepliant, who had a corporeal body, and was accidentally in danger of his life, became helpless and was incapable of rescuing himself, he pondered as under for a long time and came to this conclusion. 6-9 ·थीसंक्षिप्तभागयते 505 अप्टमस्कन्धे तृतीयोऽध्यायः नमामिमे जातय थातुरं गजाः कुतः करिण्यः प्रभवन्ति मोचितुम् । भीतं प्रपन्नं परिपाति यद्यान्मृत्युः प्रधावत्यरणं तमीमहि ॥१०॥ ॥ इति श्रीमक्षिप्तभागवते भटमरकन्धे मन्वन्तरानुवर्णने गजेन्द्रोपास्याने द्वितीयोऽध्यायः ॥२॥ अय तृतीयोऽध्यायः श्रीशुक उवाच एवं व्यवसितो युद्धया समाधाय मनो हदि । जजाप परमं जाप्यं प्राग्जन्मन्यनुशिक्षितम् ॥१॥ गजेन्द्र उवाच ॐ नमो भगवते तस्मै यत पतचिदात्मकम् । पुरुपायादिवीजाय परेशायामिधीमहि ॥२॥ यस्मिन्निदं यतश्चदं येनेदं य इदं स्वयम् । योऽस्मात् परस्माच्च परस्त प्रपद्ये स्वयम्भुवम् ॥३॥ दिक्षयो यस्य पदं सुमगलं विमुक्तसङ्गा मुनयः नुसाधवः । घरन्त्यलोकवतमत्रणं बने भूनात्मभूताः सुहृदः स मे गतिः ॥५॥ " These elephants, who are my relatives, are incapable of rescuing me, when I am in difficulty How can these cows then relieve me? I will, therefore, have recourse to Him, who protects one who is in danger and through whose fear even death takes Aight, though grudgingly. 10 Thus ends chapter second of Book VIII CHAPTER III Shree Shukadeva said : Having thus resolved, he diverted his mind to his heart with his intellect and recited the grand eulogy, which he had learnt in his previous birth as under : 1 The King of elephants prayed: Om! We bow to that Divinity from whom these animate and inanimate creations have cmerged We meditate upon God who is the primeval source of the creations and who is the supreme lord (of the Universe ). I surrender myself to Him, from whom this creation emarates, by whom it is brought into existence, in whom it rests and whose existence owes to Himself He is my resort. Tor having a glimpse of his auspicious feet, ascetics and saints, who have freed themselves from worldly associations, who consider all creatures as themselves and who have a pious heart, continuously practise super-human austerities in forests without allowing 64 ·श्रीसंक्षिप्तभागयते 506 अष्टमस्कन्धे एतीयोऽध्यायः तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये । अरूपायोररूपाय नम थायर्यकर्मणे ॥५॥ नम आत्मप्रदीपाय साक्षिणे परमात्मने । नमो गिरां घिदृराय मनसरचेतसामपि ॥क्षा क्षेत्रशाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे । पुरुषायात्मभूलाय मूलप्ररुतये नमः IISM नमो नमस्तेऽखिलकारणाय निप्फारणायाद्भुतकारणाय । सर्वागमाम्नायहार्णवाय नमोऽपवर्गाय परायणाय ॥८॥ मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिफरुणाय नमोऽलयाय । स्वांशेन सर्वतनुभृन्मनसि प्रतीतप्रत्यग्दृशे भगवते वृहते नमस्ते ॥१॥ आत्मात्मजाप्तगृहवित्तजनेपु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय । मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय ॥१०॥ एकान्तिनो यस्य न कंचनार्थ वान्छन्ति ये वै भगवत्पन्नाः । अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्नाः ॥११॥ यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः। नामरूपविमेदेन फलव्या च कलपा कृताः ॥१२ any lacuna to creep in. He is my resort. I bow to Him, since He is the supreme master, is the embodiment of spiritual knowledge and of the Supreme Spirit and is infinite. I bow to Him. He has no form, yet He assumes innumerable forms and His activities are marvellous I bow to Him. He is self-illuminous, witnesses every thing without attachment and is the Supreme Spirit. I bow to Him. He is not capable of being described with words and is beyond perception either with mind of with intellect "Lord 1 I bow to thee. Thou art the soul overseeing prakriti, supervisest all things and witnesseth every being. 2-7 I bow to Him. He is the embodiment of the Supreme Spirit, himself the source of his existence and is the embodiment of the original prakriti. I bow again and again to Him. He is the cause of all, is mysterious and does not owe his existence to any cause. I bow to Him. He is the great ocean of all scriptures and sacred traditions, He is the embodiment of salvation and is the greatest resort of all I bow to Him. He snaps the bonds of temporal attachment of ignorant souls like me, is Himself frce from bond of worldly existence, is most compassionate and is not subject to destruction I bow to the great divinity, which is capable of being perceived in the minds of all creatures in all aspects by an inward directed glance. I bow to the illustrious Lord. He is difficult of being attained by those who are attached to themselics, clildren, relatives, liomes, riches and other persons, is free from attachment to the three qualities of sattwa, rajas ·श्रीसंक्षिप्तभागवते 507 अष्टमस्कन्धे तृतीयोऽध्यायः यथाचिंपोऽग्नेः सवितुर्गभस्तयो नियांन्ति संयान्त्यसकृत् स्वरोचिपः। तथा यतोऽयं गुणसम्प्रवाहो बुद्धिमनः सानि शरीरसर्गाः ॥१३॥ सोऽहं विश्वसृज विश्वमनिश्च विश्ववेदसम् । विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् १४ योगरन्धितकर्माणो हदि योगविभाषिते । योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्यहम् १५ .नायं वेद स्वमात्मानं यच्छत्याहंधिया हतम् । तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् श्रीशुक्र उवाच एवं गजेन्द्रमुपवर्णितनिर्विशेपं ब्रह्मादयो विविधलिङ्गभिदाभिमानाः । नेते यदोपसहपुर्निखिलात्मकत्वात् तत्रासिलामरमयो हरिराविरासीत् ॥१७॥ सोऽन्तःसरस्युरुवलेन गृहीत आतों दृष्ट्वा गरुत्मति हरि ख उपात्तचक्रम् । उत्क्षिप्य साम्युजकरं गिरमाह इच्छानारायणाखिलगुरोभगवन् नमरते ॥१८॥ and tamas, is perceived by emancipated persons, and is the embodiment of spiritual knowledge. Those, whose only aim is realization of the illustrious Lord and who have dedicated themselves to Him do not entertain a desire for anything. They sing His wonderful and very auspicious accounts and are drowned, in the ocean of joy. Brahma and other gods, vedas and animate and inanimate creations have been created with only His small fraction, just as sparks repeatedly emanate from fire, and rays emanate from the Sun and again emerge in the same. The torrents of the three qualities of sattwa, rajas and tamans, intellect, mind, organs and creation of corporeal bodies emerge from the self-illuminous Lord (and again merge in Him). I bow to Him. He is the creator of the universe, is the embodiment of the universe and is yet distinct from it. He has cognizance of the universe, is the soul of the universe, is the Supreme Being and is the ultimate resort of all creatures. I bow to Him. Yogis, who have burnt away the consequences of their activities, fully perceive Him in their hearts enlightened with Yoga He is the Master of Yoga I have dedicated myself to His Divinity whom people struck with egoism do not know, though He is identical with themselves. His greatness is matchless. 8-16 Shree Shuka said : When Brahma and other deities, who arrogate to themselves multifarious identifying marks and distinctions did not go to the rescue of the King of elephants as his eulogy did not mention any particular deity, Hari ( Vishnu) manifested Himself there, since He is the embodiment of entirety and of all the deities. When ·508 श्रीसंक्षिप्तभागवते आटमस्कन्धे चतुर्थोऽध्यायः तं वीक्ष्य पीडितमजः सहसावतीर्य समाहमाशु सरसः कृपयोजहार । ग्राहाद् विपाटितमुखादरिणा गजेन्द्रं सम्पश्यतां हरिरमूमुचदुनियाणाम् ॥१९॥ ॥ इति श्रीमक्षिप्तभागते अष्टमस्कन्धे गजेन्द्रमोक्षणे तृतीयोऽध्यायः ॥३॥ अथ चतुर्थोऽध्यायः श्रीशुक उवाच तदा देवर्षिगन्धर्चा ब्रह्मेशानपुरोगमाः । मुमुचुः कुसुमामारं शंसन्तः कर्म तवरेः ॥१॥ योऽसौ ग्राहः स वै सद्यः परमाश्चर्यरूपधृक् । मुक्तो देवलशापेन हुहूर्गन्धर्वसत्तमः ॥२॥ सोऽनुकम्पित ईशेन परिक्राम्य प्रणम्य तम् । लोकस्य पश्यतो लोकं स्वमगान्मुक्तकिल्विपः॥३॥ the afflicted King of elephants who had been seized by the very strong acquatic monster, obsesved Hari (Vishnu) on his Eagle with His uplifted disc-missile he tossed up his tru.h, which carried a lotus in it in veneration and spoke with difficulty : "Narayana! Lord! Master of all! I bow to Thee." 17-18 On seeing him afflicted, the Lord, who is not subject to birth, was moved by compassion, abruptly dismounted and lifted him up from the lake along with the crocodilc. Then, Hari released the king of elephants from the jaws of the crocodile by splitting open his mouth with His disc-missile within the sight of the deities. 19 Thus ends chapter thurd of Book VIII CHAPTER IV Shree Shukadeva said : Led by Brahma and Sliva, the deities, sages and celestial songslers showcred flowers on Vishnu and culogized that exploit of His. The crocodile was (in previous life) an esteemed celestial songster named I loohoo. He was (now) relieved of the curse of sagc Devala (as the result of which he lid ben born as a and assumed an extremely wonderful body. Since he had received this coinpassionate treatment froin the Lord, le circumambulated Ilim and Loned to Him. Ile was liberated from die effect of liis sin (commited in te presious birth) and went to liis own world (or celestial songsters! within the sight of the people. Tlic king of clephants was freed from crocodile) ·. tvas श्रीसंक्षिप्तभागवते 509 अष्टमम्बन्धे चतुर्थोऽध्यायः गजेन्द्रो भगवत्स्पर्शाद विमुलोमानवन्धनात् । प्रामो भगवतो रूपं पीतवासाश्चतुर्भुजः nen सधै पूर्वमभूद् राजा पाण्ड्यो द्रविडसत्तमः । इन्द्रद्युम्न इति स्यातो विष्णुवनपरायणः ॥ स एकदाऽऽराधनकाल यात्मयान् गृहीनमौनत्रन ईश्वरं हरिम् । जटाधरस्तापस आप्लुतोऽच्युतं समर्चयामास पुलावलाथमः ॥६॥ यहच्छ्या तत्र महायशा मुनिः समागमच्छिप्यगणैः परिधितः । तं वीक्ष्य तृणीमाताहणादिकं रहस्युपामीनमृषिचुकोप ह ॥७॥ तस्मा इमं शापमदादसाधुरयं दुरात्मारतबुद्धिरद्य । विप्रावमन्ता विशतां तमोऽन्धं यथा गजः स्तम्धमतिः स ण्य ॥८॥ धीशुक उवाच एवं शप्त्या गतोऽगस्त्यो भगवान नृप सानुगः। थापन्नः मौज योनिमात्मस्मृतिविनाशिनीम् । हयर्चनानुभावेन यद्गजत्वेऽप्यनुस्मृतिः ॥९॥ the bond of spiritual ignorance due to the contact of the Lord, achieve cd a form like that of the Lord, had four arms and wore yollow girments. 1-4 Formerly hc a king of Pandya country. He had then engaç ed himself in practising religious rites for propitiating Vishnu, was known by the name of Indradyumn and was the leader of Dravidians, Spiritual as he was, he had taken the vow of abstaining from speaking while engaged in meditation and wore matted hair. Once after taking bath, he was worshipping His Divinity Vishnu in his hermitage on the Kula. chala mountain, when sage Agatsya of great renown came there of his own accord, surrounded by his disciples. Sccing that the King neither spoke to him nor performed the usual rites in his honour and was sitting in a secluded place, he got angry and gavc him this curse : "He is now wicked, sinful and ignorant. He has insulted Brahmins His intellect is stupclied like that of an elephant. Let him, therefore, enter the life of that species, which has completely stupefied intellect" 5-8 Shręc Shukadeva said : After cursing him thus, His Roscrcncc Agatsya dcparted with his followers. Thic king was then relegated to the species of elephants, which is devoid of recollection of the rcality about self. He had, how clcr, rcrollection of his presious birth as the result of worship of Vishnu. Having thus succoured th: King of clephants, wlio had been also cxalted to the status of His attendants, Vishnu rode away on His caglc to his own abode. This marvellous feat of ·រំ धीम श्रीसंक्षिप्तभागवते एवं विमोक्ष्य गन्धर्वी पतत्महार स्वयं यशर - इदमाह हरिः प्रीतो ग. ये मां स्तुबन्यनेनान प्रति ॥ इति श्रीसंक्षिप्त Ary नहा यदि -- पोमा प्राद - मोम्नुपित the afflicted acquatic nony वितो नाम मनुस्मससोदर disc-mirsile they समागोष्ठो धारस्वर ventation and 1low to Thee. Samby On irring tiin Td by co:npassi. lalc 292 will the city :- atyle --- Sm Shree Khuladera said Ix umritr... He प ·श्रीसंक्षिप्तभागयते 511 अप्टमस्कन्धे पञ्चमोऽध्यायः तत्रापि देयः सम्भूत्यां वैराजस्याभयत् सुतः । अजितो नाम भगवानंशेन जगतः पतिः ॥४॥ पयोधि येन निर्मथ्य सुराणां साधिता सुधा । भ्रममाणोऽम्भसि धृतः कर्मरूपेण मन्दरः ॥५॥ राजोवाच यथा भगवता ब्रह्मन् मथितः क्षीरसागरः । यदर्थ वा यतश्चाद्रि दधाराम्बुचरात्मना ॥६॥ यथामृतं सुरैः प्राप्त किंचान्यदभवत् ततः । एतद् भगवतः कर्म वदस्व परमाद्भुतम् ॥७॥ श्रीशुक उवाच यदा युद्धेऽसुरैर्देवा वाध्यमानाः शितायुधैः । गतासवो निपतिता नोत्तिष्ठेरन् स्म भूयशः ॥८॥ यदा दुर्वाससःशापात् सेन्द्रा लोकास्त्रयो नृप। निम्श्रीकाश्चाभवंस्तव नेशुरिज्यादयः क्रियाः ।। ततो ब्रह्मसभां जग्मुर्मेरोमूर्धनि सर्वशः । सर्व विज्ञापयांचक्रुः प्रणताः परमेष्ठिने ॥१०॥ स विलोक्येन्द्रवाय्वादीन् निःसत्यान् विगतप्रभान् । लोकानमगलप्रायानसुरानयथा विभुः ११ समाहितेन मनसा सह देवैररिंदम । अजितस्य पदं गत्या तुष्टाय तमसः परम् ॥१२॥ born as son of Vairaj through his wife Sambhooti from a fraction of Himself. He had procured nectar for gods by churning the ocean and had borne (on his back) mountain Mandara, since it was drifting, by assuming the body of a tortoise. 1-5 The King said : Spiritual sage | Please describe this most wond. erful exploit of His Divinity, explaining how the ocean of milk was churned by His Divinity, the purpose for which He did so, why He had to hold the mountain by assuming the body of an acquatic crcaturc, how He procured nectar for the gods and also whatever else had hap pened thereafter. 6-7 Shree Shukadeva said : When Gods were struck with sharp weapons by demons in a battle, they fell down unconscious and mostly did not rise again. King! When, therefore, all the three worlds as well as Indra became lustreless on account of the curse of sage Durvasa ritual sacrifices and other religious rites became extinct. Oh restrainer of enemies I thereupon, they all went to the court of Brahma, on the summit of mountain Meru, bowed to Brahma and reported the entire story to him. Seeing that Indra and other gods had become devoid of vigour and lustre and learning that the worlds had become mostly inauspicicus and that the condition of the demons was quite the reverse, Brahma, accompanied by the gods, went to the abode of' Ajita, which is located beyond the region of darkness. 8-12 - ·of Shubra-from a fraction of Himself, along with other sons of Vikun- During his regime also, His Divinity Ajita-the lord of the world.-tas श्रीसंक्षिप्तभागवते 510 अष्टमम्फन्पे पचमोऽध्यायः एवं विमोक्ष्य गजयूथएमजनामम्तेनापि पार्षदगति गमितेन युक्तः । गन्धर्वसिद्धविबुधैरपगीयमानफर्माद्भुतं रघभवनं गगटासनोऽगान् ॥१०॥ एतत्महाराज तवेरितो मया कृष्णानुभावो गजगममोक्षणम् । स्वयं यशस्यं कलिफल्मपापहं दुःस्वप्ननाशं फुरुवर्य शृण्यताम् ॥११॥ इदमाह हरिः प्रीतो गजेन्द्रं फुरसत्तम । शृप्यतां सर्वभूतानां सर्वभूनमयो विभुः ॥१२॥ ये मां स्तुवन्त्यनेनान प्रतिवुध्य निशात्यये । तेषां प्राणात्यये चादं ददामि विमलां मतिम् ।१५ ॥ इति श्रीसक्षिप्तभागवते अटमस्कन्धे गजेन्द्रमोक्षण नाम चतुर्थोऽध्यायः ॥४॥ अथ पञ्चमोऽध्यायः श्रीशुक उवाच पञ्चमो रैवतो नाम मनुस्तामससोदरः । पत्नी विकुण्ठा शुभ्रस्य वैकुण्ठैः सुरसत्तमैः ॥१॥ तयोः स्वकल्या जसे धैकुण्ठो भगवान स्वयम् । वैकुण्ठः कल्पितो येन लोको लोकनमस्कृतः ॥२॥ पप्ठश्च चक्षुषः पुत्रश्चाक्षुपो नाम यै मनुः । पूरुपूरुपसुद्युम्नप्रमुखाश्चानुपात्ममाः In His was sung by celestial songsters, accomplished souls and learned men.9-10 Great King! I have thus described to you the magnificence of Vishnu in succouring the King of elephants. Illustrious scion of Kuru dynasty! those who hear this account attain heaven. It lends them glory, destroys sinful propensity brought about by Kali age and prevents bad dreams. His Divinity had told the Kir I will inspire pious thoughts at the time of death in those persons who eulogise me with this eulogy on awaking from sleep at the end of nights 11-13 Thus ends chapter fourth of Bool VIII CHAPTER V Shree Shukadeva said : Raivata-brother of Tamasa-became the fifth Manu. Vaikuntha--His Divinity Himself-was born of Vilunthi, wzre tha, who were great deities. The sixth Manu was Chakshusha--son of Chakshusha. Pooru, Poorusha, Sudyumna and others were his sons of elephants . " Dear me!

·511 थीसंक्षिप्तमागवते अप्टमस्कन्ये पन्नमोऽध्यायः तत्रापि देवः सम्भूत्या वैराजस्याभवत् सुतः । अजिनो नाम भगवानशेन जगतः पतिः ॥en पयोधि येन निर्मथ्य मुराणां साधिता सुधा । भ्रममाणोऽम्भसि धृतः कर्मरूपेण मन्दरः ॥५॥ राजोवाच यथा भगवता ब्रह्मन् मथितः क्षीरसागरः । यदर्थ वा यतश्चादि दधाराम्बुवरात्मना ॥६॥ यथामृतं सुरैः प्राप्तं किंचान्यदभवत् ततः । एतद् भगवतः कर्म बदस्य परमाद्भुनम् ॥७॥ श्रीशुक उवाच यदा युद्धेऽसुरैर्देवा पाध्यमानाः शितायुधैः । गतासयो निपतिता नोत्तिष्ठेरन स भूयशः nen यदा दुर्याससः शापात् सेन्द्रा लोकास्त्रयो नृप। निन्धीकाथाभवंस्तत्र नेगुरिज्यादयः क्रियाः ।। ततो ब्रह्मसमां जग्मुर्मेरोमूर्धनि सर्वशः । सर्व विज्ञापयांचाः प्रणताः परमेष्टिने ॥१०॥ स विलोक्येन्द्रयाय्यादीन् निःसत्त्यान विगतमभान् । लोकानमगलमायानसुरानयथा विभुः ११ समाहितेन मनमा सह देवैररिंदम । अजितस्य पदं गत्वा तुप्टाय तमसः परम् ॥१२॥ born as son of Vairaj through his wife Sambhooti from a fraction of Himself. He had procured nectar for gods by churning the ocean and had borne (on his back) mountain Mandara, since it was drifting, by assuming the body of a tortoise. 1-5 The King said : Spiritual sage! Please describe this most wond. erful exploit of His Divinity, explaining how the ocean of milk was churned by His Divinity, the purpose for which He did so, why Ile had to hold the mountain by assuming the body of an acquatic crcatore, how He procured nectar for the gods and also whatever else bad hap pened thereafter. 6-7 Shree Shukadeva said : When Gods were struck with sharp weapons by demons in a battle, they fell down unconscious and mostly did not rise again. King! When, therefore, all the three worlds as well as Indra became lustrcless on account of the curse of sage Durvasa ritual sacrifices and other religious rites became extinct. Oh restrainer of enemics i thereupon, they all went to the court of Brahma, on the summit of mountain Meru, bowed to Brahma and reported the entire story to him. Seeing that Indra and other gods had becomc devoid of vigour and lustre and learning that the worlds had become mostly inauspicicus and that the condition of the demors was quite the reverse, Brahma, accompanied by the gods, went to the abode of' Ajita, which is located beyond the region of darkness. 8-12 ·of time and place and ride the diving cagle. No one is capable of true interest. We bow to Your Divinity. You havc vanquished the श्रीसंक्षिप्तभागवते 512 अष्टमस्कन्धे पञ्चमोऽध्यायः ब्रह्मोवाच अविक्रियं सत्यमनन्तमाद्यं गुहाशयं निष्फलमप्रतय॑म् । मनोऽग्रयानं वचसानिरुक्तं नमामहे देववरं घरेण्यम् ॥१॥ विपश्चितं प्राणमनोधियात्मनामर्थन्द्रियाभासमनिद्रमवणम् । छायातपो यत्र न गृध्रपक्षी तमक्षरं सं त्रियुगं प्रजामहे ॥१४॥ अजस्य चनं त्वजयेर्यमाणं मनोमयं पञ्चदशारमाशु । त्रिणामि विद्युच्चलमष्टनेमि यदक्षमाहुस्नमृतं प्रपद्ये ॥१५॥ य एकवर्ण तमसः परं तदलोकमव्यक्तमनन्तपारम् । आसाञ्चकारोपसुपर्णमेनमुपासते योगरथेन धीराः ॥१६॥ न यस्य कश्चातितितति मायां यया जनो मुह्यति वेद नार्थम् । ते निजितात्मात्मगुणं परेशं नमाम भूतेषु समं चरन्तम् ॥१७॥ Brahma said : We bow to your exalted Divinity. You are immut. able. have true reality, are infinite and primordial, repose the hearts of creatures and are absolute. Conception of Your Divinity is not subject to logical reasoning. You have greater velocity than that of the mind. You are not capable of being described by speech Wc take recourse to you You have cognizance of life-breath, mind, intellect and soul. You appear to be identical with objects and senses. You arc slcepless and absolute. There is neither shade nor light in you. Neither knowledge nor ignorance, which are like wings of a vulture, exist in you. You are inviolable and manifest yourself in all the three ages (viz. Satya, Treta and Divapara ). I resort to the asle of immortality of the wheel of mind, which is being revolved by your maya with velocity The wheel has fifteen spoles (fic organs of perception, fire organs of activity and five life-breaths), three naves (the qualities of sattwa, rajas and tamas), speed of lightning and a felly consisting of cight sections (cight Prakritis-natural objects, viz. ether, wind, light, water, carth, mind, intellect and cgo ). Riding in the chariot of yoga, patient devotees meditate upon Your Divinity, who are capable of being invoked by thc monosyllabic word "Om". You darkness of maya, are not manifest, arc infinite, above the limitations overcoming your maya, which infatuates men, who do not realize their qualities of satesa, rajas and tamas. You are the Supreme lord of arc aboic the ·मोसंक्षिप्तभागवते 513 अष्टमस्कन्धे पृष्ठोऽध्यायः इमे वयं यस्त्रिययैव तन्या तत्वेन सृष्टा पहिरन्तराषिः । गति न सूक्ष्मामुपयश्च विद्महे कुनोऽमुगद्या इतरप्रधानाः ॥८ सत्वं नो दर्शयान्मानमस्मन्करणगोचरम् । प्रपनानां दिखूणां मम्मितं ते मुवाम्बुजम् ॥१०॥ ॥ इति श्रीसंक्षिप्तभागवत सप्टमस्कन्धेऽमृतमपने पनमोऽध्याय 1.9 अध पप्ठोऽध्यायः श्रीशुक उवाच एवं स्तुनः सुरगणैर्भगवान् हरिरीधर. । तेपामाविरभूद् राजन् सहन्नार्कोदयशुतिः ॥१४॥ विरियो, भगवान दृष्ट्वा सह-शर्येण तां तनुम् । तुष्टाय देवस्वरः सेन्द्रले पुरुष परम् ॥२॥ ब्रह्मोवाच अजातजन्मम्थितिसंयमायागुणाय निर्वाणमुम्वाणवाय । यणोरणिम्नेऽपरिगण्यधाम्ने मसानुमावाय नमो नमम्ने ॥३॥ the universe ard pervade equally all creatures. Though we the sages have been created with your favourite body consisting of the quality of sattwa, we do not bnow your internal nor external activities. How can then demons and others who have been created with the quality of tamas know you ? Since thou art such, please show to us thy such form which would be capable of being perccived with our senses of perception. We are desirous of secing thy smiling lotus-like face and have resigned oursches to thee. 13-19 Thus ends clip'cr cfth of Bool VIII CHAPTER VI Shree Shahadeva said : King! His Divinity Lord Vishnu possessing the lustre of a thousand Suns was thus culogized by the gods. There upon, He appeared before them When His Divinity Brahma who was accompanicd by Shiva, s21 that form (of Vishnu ) that Icader of the gods along with Indra thus propitiated the Supreme Lord 1-2 Bralıma said : Thou hast no birth, no middle state and no cnd. Thou art above the qualities of sattua, rajas and tamas. Thou art the occan of the bliss of salsation Thou art tinicr than even an atom. Thy abodes arc incalculable. Thou art most magnanimous We bow to 65 ·श्रीसंक्षिप्तभागवते 514 अप्टमस्कन्धे पप्ठोऽध्यायः त्वय्यन आसीत् त्वयि मध्य आसीत् त्वय्यन्त आसीदिदमात्मतन्ने । त्वमादिरन्तो जगतोऽस्य मध्य घटस्य मृस्नेव परः परस्मात् ॥४॥ स त्वं विधत्स्वासिललोकपाला वयं यदर्थास्तव पादमूलम् । समागतास्ते पहिरन्तरात्मन् किं वान्यविज्ञाप्यमशेपसाक्षिणः ॥५॥ श्रीभगवानुयाच हन्त ब्रह्मानहो शम्भो हे देवा मम भापितम् । शृणुतावहिताः सर्वे श्रेयो वः स्याद् यथा सुराः यात दानवदैतेयैस्तावत् संधिविधीयताम् । अरयोऽपि हि संधेयाः सति कार्यार्थगौरवे ॥६॥ अमृतोत्पादने यत्नः क्रियतामविलम्बितम् । क्षिप्त्वा क्षीरोदधौ सर्वा वीरुत्तृणलतोपधीः ॥७॥ मन्थानं दन्दरं कृत्वा नेत्रं कृत्वा तु वासुकिम् । सहायेन मया देवा निर्मन्थध्यमतन्द्रिताः ॥८॥ यूर्य तदनुमोदय यदिच्छन्त्यसुराः सुराः । न संरम्मेण सिध्यन्ति सर्वेऽर्थाः सान्त्वया यथा ॥९॥ न मेतन्यं कालकूटाद् विपाजलधिसम्भवात् । लोभः कार्यों न वो जातु रोपः कामस्तु वस्तुपु॥ thee repeatedly. This universe repose in thee in the beginning. It reposes in thee in its intermediate state. It reposes in thee at the tune of its final diluvion. Thou art self-reliant. Thou art the beginning, endand intermediate state (of the Universe) like earth in the case of a pot, Thou art above even the beyond. Such thou may accomplish the purpose for which we-protectors of the worlds—have approached thy feet. Since thou pervadest inside and outside every thing and witnessest all things without exception, what else deserves to be resorted to thee? 3-5 His Divinity said : Good luck to you. Oh Brahma | Shiva! Gods! Hear attentively all of you, what I tell you, so that you may meet with bliss. Go and enter into a treaty of peace with the demonssons of Danu and Dati for the time being, since it is advisable to cnter into a treaty even with enemies, when the surpose to be achieved is grcat. An cſfort should then be made for production of nectar without delay by casting all spreading and climbing creepers, grass, branches of trees and vegetation in the milky occan. Gods! Then, using the Mandara mountain as the churning stich and cobra Vasuhi as thic churning string, you should churn the occan without indolence with my assistance. Gods i You should approve whatever the demons desire. All objects are not accomplislied by impetuosity, as by appcascment You should not be afraid of the deadly poison, coming out of the ocean. You should not entertain greed, desire or anger in respect of any thing. 6-10 ·श्रीसंक्षिप्तभागवते 515 अप्टमस्कन्धे पप्ठोऽध्यायः श्रीशुक उवाच इति देवान समादिश्य भावान पुरुषोत्तमः । तेषामन्तघे राजा स्वच्छन्दगतिरीश्वरः ॥११॥ दृष्टवारीनप्यसंयत्तानातोमान् खनायकान् । न्यपेचद् दैत्यदाद ग्लोक्यः संधिविग्रहकालवित् ते वैरोचनिमासीने गुप्त चासुरयूथः । श्रिया परमया जुष्टं जिनाशेपमुपागमन् ॥१३॥ महेन्द्रः इलशया याचा सान्त्वयिन्या महामतिः । अभ्यभापत तत् संघ शिक्षितं पुरुपोत्तमात् ततो देवासुराः कृत्वा संविदं कृतमोहदाः । उद्यम परमं चक्ररमृतार्थे परंतप ॥१५॥ ततस्ते मन्दरगिरिमोजसोत्पाट्य दुर्मदाः । अपारयन्तस्तं चोटुं विग चिजहः पथि ॥१६॥ विशाय भगवांस्तत्र बभूव गरुध्यतः । गिरि चारोप्य गरुडे हस्तेनैकेन लीलया । आरुह्य प्रययावधि सुरासुरगणैर्वृतः ॥ अयरोप्य गिरि स्कन्धात् सुपर्णः एततां धरः। यो जलान्त उत्पन्य हरिणा स विसर्जितः॥१८॥ ॥ इति श्रीसंलिप्तभागवते अटमकन्येऽमृग्मयने मन्दराचलानयन नाम पप्ठोऽध्यायः ॥६॥ Shree Shuka said : King' After tendering this advice to the gods, His Divinity Lord Vishnu, who is the master of His movements, disappeared from their presence. Observing that his cnemies (the gods) were not prepared for battle, but his own commanders were spoiling for it, the glorious King of demons, who knew about proper times for truce and battle, prohibited them. The Gods also approached the son of Virochana (Bali-King of demons), who was then seated. He was protected by commanders of armies of the demons and was endowed with great majesty. Great Indra, who was very intelligent conciliated him with gentle words and told him what he had learnt from Vishnu. 11-14 Valiant King! Then the Gods and the demons entered into a treaty of peace and friendship and made a great effort for obtaining nectar. Infatuated as they were, they lifted the Mardar mountain with their prowess. They were, however, unable to carry the mountain. Helpless, as they were, they left it on the road. When His Divinity Vishnu whose banner bears an emblem of an eagle, learnt this, he went there. He sportively placed the mountain on his eagle with one hand, mounted the cagle and went to the ocean, accompanied by the hordes of the gods and the demons. The cagle-King of Birds--removed the mountain from his shoulder, placed it ncar the water and having been permitted by Vishnu to go, he departed therefrom. 15-18 Thus ends chapter sixth of Bool VIII ·who had unlimited prouess and lose resolution neier fails, transformed his body into a great wonderful tortoise, entered thic water and uplified 516 श्रीसंक्षिप्तभागवते अप्टमस्कन्धे सप्तमोऽध्यायः अथ सप्तमोऽध्यायः श्रीशुक उवाच ते नागराजमामन्त्र्य फलभागेन वासुकिम् । परिवीय गिरो तस्मिन् नेनमन्धि मुदान्विताः ॥९॥ आरेमिरे सुसंयत्ता अमृतार्थ कुरूद्वह । हरि. पुरस्ताज्जगृहे पूर्व देवास्ततोऽभवन् ॥२॥ तन्नैच्छन् दैत्यपतयो महापुरुपचेष्टितम् । न गृहीमो वयं पुच्छमहेरङ्गममङ्गलम् ॥३॥ खाध्यायश्रुतसम्पन्नाःप्रस्याताजन्मकर्मभिः । इति तृप्णी स्थितान् दैत्यान् विलोक्य पुरषोत्तमः स्मयमानो विसृज्यानं पुच्छं जग्राह सामरः ॥४॥ कृतस्थानविभागास्त एवं कश्यपनन्दनाः । ममन्थुः परमायत्ता अमृतार्थ पयोनिधिम् ॥५ 'मथ्यमानेऽर्णवे सोऽद्विरनाधारो घपोऽविशत् । ध्रियमाणोऽपि यलिभिगौरवात् पाण्डुनन्दन ६ विलोक्य विघ्नेशविधिं तदेश्वरो दुरन्तवीर्योऽवितथाभिसंधिः । कृत्या घपुः काच्छपमद्भुतं महत् प्रविश्य तोयं गिरिमुज्जहार ॥७॥ तमुत्थित चीत्य कुलाचलं पुनः समुत्थिता निर्मथितुं सुरासुराः । ममन्युरन्धि तरसा मदोत्कटा महाद्रिणा क्षोभितनकचनम् ॥८॥ CHAPTER VII Shree Shuka said : They invited Vasuki--King of Cobras-on the promise of a share (in the nectar) and wrapped him round the mountain to serve as a churning cord. King of Kurus ! Full of delight and alacrity, they commenced churning the ocean for nectar. In the beginning Vishnu held the front part of the cobra. The gods did the same. Leaders of the demons did not like this action of the Supreme Lord and said: “We would not hold the inauspicious tail of the cobra, since we are endowed with learning and are renowned on account of our high birth and actions." Seeing that the demons were standing inactive after stating this, sniling Vishnu, abandoned the front portion of the cobra and held along with the gods, its tail. Having thus taken up separate positions, the sons of Sage Kashyapa--the gods and the demons- churned the occan for nectar with a great effort. Scion of l'andu's dynasty! When the ocean was teing churned, the mountain slipped into dic occan due to its weight since there was nothing to support it. er enthough tlie strong gods and the demons etc. endeavoured to hiold it in position. Observing this adversity caused by Ganesha, His Divinity Vushad the mountain 1-7 Seeing the Kulachala mountain (Mandar mountain ) uplifted, the ·.. श्रोसंक्षिप्तभागवते 517 अप्टमस्कन्धे सप्तमोऽध्यायः मेघश्यामः कनकपरिधिः कर्णविद्योतविद्युन्मूनि भ्राजद्विलुलितकच. स्रग्धरो रक्तनेत्रः। जैत्रीमिर्जगदभयदैर्दन्दशूकं गृहीत्या मथ्नन् मथ्ना प्रतिगिरिरिवाशोभताथोद्धृताद्रिः ॥९॥ निमंथ्यमानादुदधेरभूद्विपं महोल्वर्ण हालाहलादमग्रतः। भीताः प्रजा दुद्रुवुरग सेश्वरा अरक्ष्यमाणाः शरणं सदाशियम् ॥१०॥ प्रजापतय उचुः देवदेव महादेव भूतात्मन् भूतभावन । त्राहि नः शरणापन्नास्त्रैलोक्यदहनाद् विपात् ॥११॥ 'त्यं ब्रह्म परमं गुह्यं सदसद्भावभावनः । नानाशक्तिभिराभातस्त्वमात्मा जगदीश्वरः ॥१२॥ अग्निर्मुसं तेऽसिलदेवतात्मा क्षितिं चिदुर्लोकभवानिपइजम् । कालं गति तेऽसिलदेवतात्मनो दिशश्च कर्णी रसनं जलेशम् ॥१३॥ नाभिर्नभस्ते श्वसनं नभस्वान् सूर्यश्च चक्षेपि जलं स्म रेतः । परावरात्माश्रयणं तवात्मा सोमो मनो द्यौर्भगवन्छिरस्ते ॥१॥ Gods and the demons again started the churning process. Mad with ardour as they y cre, they churned the occan with the great mountain, so that acquatic creatures were agitated. Whil cngaged in the churning process with the churning-stick of the mountain Vislınu, who was dark like clouds, was wearing a golden girdle ard ear-rings, which were bright like lightning. His hair were bristhing and the eyes were red liac flashes of lighting He was holding the cobra with his victorious hands which impart freedom from fear to the world. He then appeared magnificent, as if He were another mountain While the ocean was being thus churned, a very deadly poison called Halahala came up. Dear me! Frightened and finding no protection, people, along with guardians of the quarters rushed to Sadashiva for protection. 8-10 The guardians of tlıc quarters said " Great Divinity! Thou art the God of gods; the soul of all creatures ard their crcator. We have surrendered ourselves to thy protection, Please succour us from the poison, which is about to scorcli all the thirce worlds Thou art the Supreme Spirit, niystcrious and creator of all animate and inanimate objects; Thou art the spirit recognizable by thy various faculties and the master of the world Thou containest within thyself all the gods. The fire is thy mouth. Crcator of the world! they say that the Earth constitutcs thy lotus-lıke fect. Time constitutes thy motion Thic quarters constitute cars of thinc, Thou comprisest all the gods. The presiding deity of water constitutes thy tonguc. The sky is thy naval. Tlic wind constitutes thy breathing. The Sun constitutes thy ces and water ·श्रीसंक्षिप्तभागवते 518 अष्टमस्कन्धे सप्तमोऽध्यायः कुक्षिः समुद्रा गिरयोऽस्थिसमा रोमाणि सर्वोपधियीग्धस्ते । छन्दांसि साक्षात् तच सप्त धातवत्रयीमयात्मन् हदयं सर्वधर्मः ॥१५॥ मुयानि पञ्चोपनिषदम्तवेश यरिंशदष्टोत्तरमन्प्रयर्गः। यत् यच्छ्यिास्यं परमार्थतत्वं देव स्वयंज्योतिरस्थितिस्ते ॥१६॥ छाया स्वधर्मामिपु यैविंसगों नेत्रत्रयं सत्त्वरजस्तमांसि । सारयात्मनः शास्त्रकृतस्तवेक्षा छन्दोमयो देव ऋषिः पुराणः ॥१७॥ एतत् परं प्रपश्यामो न परं ते महेश्यर । मृटनाय हि लोकस्य व्यक्तिस्तेऽव्यक्तर्मणः ॥१८॥ श्रीशुक उवाच तद् वीक्ष्य व्यसनं तासां कृपया भृशपीडितः । सर्वभूतसुहृद् देव इदमाह सती प्रियाम् ॥१९॥ शिव उवाच अहो यत भयान्येतत् प्रजानां पश्य वैशसम् । क्षीरोदमथनोद्भूतात् कालकूटादुपस्थितम् ॥२०॥ constitutes thy semen. Thy soul is the resort of the souls of the bighest to lowest creatures. The Moon constitutes thy mind and the sky is thy majestic head. The ocean constitute thy belley. The mountain constitute thy bones and all vegetation and spreading creepers constitute thy hair. The metres constitute the seven elements of thy body. The three Vedas constitute thy soul and all religious practices constitute thy heart. Lord ! the five Upanishads ( philosophical treatises), consisting of thirty eight hymns constitute thy mouths. God I The self-illuminous and most sublime condition, known as "Shiva" ( auspicious ) constitutes thy existence. Thy shadow falls on the waves of irreligiosity. The qualities of sattwa, rajas and tamas by resorting to which the creation existence, are thy three cyes. God! The ancient light consisting of vedas constitutes thy sight, since the Sankhya system of philosophy is thy soul and since thou art the author of the scriptures. Great Lord! we see only thy this visible form but not that real form, which is beyond it. Thy manifestation is for the welfare of the people, but thy activities are not manifest. 11-18 Shree Shuka said : Learning about the adversity of the people, Shiva was much distressed due to compassion, Since he is the friend of all creatures and said this to his beloved consort Satee. 19 Shiva said : Bhavani (Satee-wife of Shiva)! Alas ! Look at this distress of the people, which has cropped up from the fatal poison, comes into ·श्रीसंक्षिप्तभागवते 519 अष्टमस्कन्धे अपमोऽध्यायः आसां प्राणपरीप्सूनां विधेयमभयं हि मे । एतावान् हि प्रभोरों यद् टीनपरिपालनम् ॥२१॥ पुंसः कृपयतो भद्रे सवात्मा प्रीयते हरिः । पीते हरौ भगवति प्रीयेऽहं सचराचरः । तस्मादिद गरं भुञ्ज प्रजानां स्वस्तिरस्तु मे ॥२२॥ श्रीशुक उवाच ततः करतलीकृत्य व्यापि हालाहलं विषम् । अभक्षयन्महादेयः कृपया भूतभावनः ॥२३॥ तस्यापि दर्शयामास स्ववीयं जलकल्मपः । यच्चकार गले नीलं तच्च साधोषिभूपणम् ॥२४॥ प्रस्कन्नं पिवतः पाणेर्यत् किंचिज्जगृहुः स्म तत् । वृश्चिकाहिविपोपध्यो दन्दशूकाश्च येऽपरे २५ ॥ इति श्रीसक्षिप्तभागवते अष्टमस्कन्धेऽमृतमथने सप्तमोऽध्याय || अथाप्टमोऽध्यायः श्रीशुक उवाच पीते गरे वृगकण प्रीतास्तेऽमरदानवाः । ममन्युस्तरसा सिन्धुं हविर्धानी ततोऽभवत् ॥१॥ which has come out from churning the milky ocean I ought to devise freedom from fear of the people, who are desirous of saving their lives. Protection of the miserable is the only use of being grcat. Good lady! Vishnu who is the soul of all, is pleased with one who entertains compassion for men. And when His Divinity Vishnu is pleased, I am also pleased, since I constitute the whole animate and inanimate creations. 20-22 Shree Shuka said : Thereafter, the great God, who is the creator of all creatures, placed the spreading deadly poison on the palm of his hand and devoured it out of compassion. The poison, which had core out of the water showed its potency even in his case, since it caused a dark-green blot on his throat. It has, however, since served as an ornament to saintly Shiva, scorpions, snakes, other venomous creatures and poisonous vegetation devoured what little poison liad dropped from his hand while he was drinking it. 23-25 Thus ends chapter seventh of Book VIII CHAPTER VIII Shrec Shukadeva said : When Shiva, whose banner bears and cmblem of a bull, drank up the poison, the gods and the demons xerc delighted and restarted churning the ocean with vigour. A cow, yielding ·श्रीसंक्षिप्तभागयते 520 अष्टमस्थान्ये थाटमोऽध्याय. तामग्निहोत्रीमपयो जगृहाहावादिनः । तत उच्चैःश्रवा नाम दयोऽभूच्चन्द्रपाण्डरः ॥२॥ तलिन् पलिः स्पृहां चके नेन्द्र ईयरशिक्षया । तत पेगवतो नाम पारणेन्द्रो विनिर्गतः ॥३॥ फौस्तुभाग्यमभूद् रत्नं पारागो महोदधेः । तस्मिन् हरिः रपृहां चने वक्षोऽलंफरणे मणी ॥४ ततोऽभवत् पारिजातः सुरलोकविभूपणम् । ततश्चाप्सरसो जाना निष्फकण्ट्यः सुवासमः ॥५॥ ततश्चाविरभूत् साक्षाछी रमा भगवत्परा । रजयंती दिशः कान्त्या विद्युत् सौदामनी यथा ॥क्षा तस्यां चक्रुः स्पृहां सर्वे ससुरासुरमानवा । रुपौदार्यवयोवर्णमदिमाक्षिप्तचेतसः ॥७॥ समुद्रः पीतकोशेयवामसी समुपाहरन् । वरुणः नजं वैजयन्ती मधुना मत्तपट्पदाम् ॥८॥ घिलोकयन्ती निरयद्यमात्मनः पद ध्रुधं चाव्यभिचारिसद्गुणम् । गन्धर्वयक्षासुरसिद्धचारणविष्टपेयादिपु नान्यविन्दत ॥९॥ materials for oblations for ritual sacrifices, emerged from the process. Sages giving discourses on the vedas took over the cow, since she was useful for their ritual sacrifices. Thereafter a horse named Uchchaishra. vas, white like the Moon, emerged. Bali (the king of demons.), desired, to have the horse and got him. Indra, under the advice of Vishnu, did not covet him. Then, an excellent elephant named Airavata emerged. (and: Indra took him over ). A ruby named Kaustubha was acquired. from the great ocean Vishnu desired to have the jewel in order to wear it on his chest as an orrament (and He got it). Thereafter, emerged the Parijata tree and it served as an ornament of the heaven -- the abode of gods. Then emerged celestial nymphs (Rambha and others) wearing necklaces of gold and superb clothes (They went to the heaven) Thereafter emerged Shree (the goddess of wealth) herself, sho was devoted to Vishnu. She lent bustle to the quarters by her glamour, like a flash of lightning. The gods, demons and men coveted her, since their minds were upset by her beauty, magnanimity, colour of her shin and glory. The ocean presented to her a pair of yellow garments of silk. Varana gave her garland of flowers-on which bees, intoxicated with honey, were humming. She looked out for a blameless and eternal resort, endowed with unadulterated virtues, as her spouse, among celes, tial songsters, yakshas, demons, accomplished souls, bards, gods and others but could not succeed. 1-8 She pondered : ' Indecd, if a man (like Durvasas ) is performing penance, he has not conquered anger. Even if there is spiritual knowla cdge in some ( like Brihaspati or Shukracharya ), he is not free from mundane attachments. Some god (like Brahma) is great, but he has not vaquished passions) Some onc (like Indra) has to resort to ·श्रीसंक्षिप्तभागवते 521 अष्टमस्कन्धे अष्टमोऽध्यायः नूनं तो यस्य न मन्युनियो धानं कचित् तच्च न सद्यजितम् । कश्चिन्महांम्तस्य न कामनिर्जयः स ईश्वरः किं परतोन्यपाश्रयः ॥१०॥ धर्मः क्वचित् तत्र न भूतसौद त्यागः क्वचित् तत्र न मुक्तिकारणम् । चीयं न पुंसोऽम्त्यजगनिप्नं न हि द्वितीयो गुणमद्यजितः ॥११॥ क्वचिचिरायुर्न हि शीलमद्गलं क्यचिन् नदप्यस्ति न वेद्यमायुषः । योभयं कुल च सोऽप्यमङ्गलः सुमङ्गलः कश्च न काहत्ते हि माम् ॥१२॥ प्यं विमृश्याव्यभिचारिसद्गुणैर्वरं निजैकाश्रयतयागुणाश्रयम् । घये वरं सर्वगुणैरपेक्षिनं रमा मुकुन्द निरपेक्षमीप्सिनम् ॥१३॥ तस्यांसदेश उशती नवसनमालां माद्यन्मधुग्रतवन्यगिरोपघुप्टाम् । तस्थौ निधाय निकटे तटुरः स्वधान सनीटहासविकमन्नयनेन याता ॥१४॥ श्रिया विलोकिता देवाः सप्रजापतयः प्रजाः । शीलादिगुणसम्पमा लेमिरे निवृति पराम् ॥१५॥ another (Vishnu). Could hc, therefore, be said to be powerful? There is religiosity in some one (lile Parashurama), but he has no friendly feelings for creatures. There is charitable disposition in some man (like Shibi), but it could not be the cause of spiritual salvation. Even if some one (like Kartavecrya) lias heroism, he is not immunr from the Onslought of destiny. Another (like Sanatkumara ) is devoid of attachment to thc qualities of sattwa, rajas and tamas Somc man (like Markandeya ) has a long life, but has no auspicious temperament. There is this quality in somc cn: (like Hirany ahaslipu ', but his life span is uncertain. If there are both these qualities in some onc (like God Shiva ), lic himself is inauspicious. Hc, who is catremely auspicious, docs not, howcver, couct me." Having thus pondered, Slırcc chosc Mukunda (Vishnu) as lier desired spousc, cventhough He did not covet her. Since Ile was the best amon; the aspirants on account of being in possession of all unadultcrated virtues (that she had in sicw). though He is not allicted by them. Besides since he docs not resort cven to these qualitics, he is independent. She (thereforc) placed on his shoulders a garlınd of fresh blooming lotuscs, on which sharms of intoxicated beds were lunuming, flood near Him, opened her ches, Which ucre bcaming with a bashful smile and looked at her abode (Vislinu's chiest) with side-glances 9-11 When Shrec cast her glance on the gods, the progenitors of crcations and the people, they cypericnced cxtreme bliss, since they 66 ·श्रीसंक्षिप्तमार्गयसे 522 अप्टमम्कन्धे भएमोऽध्यायः निःसत्त्या लोलुपा राजन् निगयोगा गताः। यदा चोपेक्षिता लम्या ययुदन्यदानमाः।१६॥ अथासीद् धारणी देवी कन्या कमललोचना । अमुग जगृहुम्तां ये होरनुमतेन ते ॥१७॥ अयोदधेर्मथ्यमानात् काश्यपैरमृताथिभिः । उदतिष्ठन्महाराज पुरुषः परमाद्भुतः ॥१८॥ अमृतापूर्णकलशं विभ्रद् घलयभूपितः । धन्यन्तगिरिति ग्यान आयुर्वेगिज्यमारु । तमालोफ्यामुराः स फलशं चामृताभृतम् ॥१०॥ लिप्सन्तः सर्ववस्तूनि फलशं तरमाहरन् । नीयमानेऽसुरसाम्मिन् कलशेऽमृतमाजने ॥२०॥ विपण्णमनसो देवा हरि शरणमाययुः । पनरिमनन्तरे विष्णुः सोंपायविदीयरः । योपिटूपमनिर्देदयं दधार परमाद्भुतम् ॥२१॥ ॥ इति श्रीसंक्षिप्तभागयते अटमम्कन्धे भगवन्मायोपलम्भनं नामाप्टमोऽध्यायः ॥८॥ were endowed with virtues and other qualities. The sons of Diti and Danu (demons), however, were covetous and considered themselves to be impotent, devoid of energy and luckless, when Laxmi (Shree) betrayed indeference to them. 15-16 Now, virgin goddess Varuni ( intoxicating liquor ) who had lotuslike eyes, came out of the ocean. The demons took her over with the consent of Vishnu. Great King! When the sons of Kashyapa (the gods and the demons) further churned the ocean, being desirous of securing nectar, a very marvellous male came out of it. He was wearing bangles of gold and was carrying a pot of nectar. He was known as Dhanvantari, was the seer of Ayurveda (the science of life) and gota right to share a in offerings made in ritual sacrifices. On seeing him, all the demons, who desired to secure all the objects that had emerged from the ocean, abruptly snatched away the pot, which was full of nectar. When the pot containing the nectar was being carried away by the demons, the gods became dejected and approached Vishnu for help. In the meanwhile, God Vishnu, who knew remedies for all contingencies, assumed an extremely wonderful and indescribable form of a damsel. 17-21 Thus ends chapter eighth of Book vili ·- श्रीसंक्षिप्तभागवते 523 अष्टमस्कन्धे नवमोऽध्यायः अथ नवमोऽध्यायः श्रीशुक उवाच तेऽन्योन्यतोऽसुराः पात्रं हरन्तत्यक्तसौहदाः। क्षिपन्तो दस्युधर्माण पायान्ती दहशुःस्त्रियम् ।। अहो रूपमहो धाम अहो अस्या नां ययः । इति ते तामभिद्रुत्य पप्रच्छुर्जातहृच्छ्याः ॥२॥ का त्वं कअपलाशाक्षि कुतो वा कि चिकीर्पसि । फस्यासि वद वामोरुमनन्तीव मनांसि नः ॥३॥ सात्वं न. स्पर्धमानानामेकयस्तुनि मानिनि । मातीनां पराणां श विधत्स्व सुमध्यमे ॥४॥ घयं कश्यपदायादा भ्रातारः कृतपौरुषाः । विभजस यथान्यायं नैव मेदो यथा भवेत् ॥५॥ इत्युपामन्त्रितो दैत्यांयायोपिद्धपुहरिः । प्रहस्य रुचिरापानिरीक्षन्निदमनयीत् ॥६॥ श्रीभगवानुवाच कथं कश्यपदायादाः पुंश्चल्यां मयि सङ्गता । विश्वास पण्डितो जातु कामिनीपु न याति हिला सालाकाणां स्त्रीणां च स्वैरिणीनां सुरद्विप ।सरयान्याहुरनित्यानि नूनं नूनं विचिन्यताम् ॥८॥ CHAPTER IX Shree Shuka said : Discarding affection, the demons were trying to snatch away the pot (of nectar ) from each other and tossing it, when the villains observed a woman approaching them. They exclaimed: "Oh! what a beauty!What lustrel Vhat youthfulness!" Afflicted by carnal passion, they rushed towards her and inquired : “Lotus eyed lady! Who art thou ? When hast thou come ? What dost thou desire to do? Whose (beloved ) art thou? Lady of beautiful thighs. Thou art, as it were churning our minds. Proud lady! Graceful woman! Please so contrive that there might be peace amongst us, since though we are relatives, we have become inimical, as all of us coset one and the same object. We are descendants of Kashyapa : We are brothers. We have done acts of heroism. Please distribute the nectar in a just manner, so that there may be no discord among us." Having been thus requested by the demons, Hari (Vishnu ), who had assumed the form of the woman by recourse to His Maya, smiled, looked at them with a side-glance and said as under : 1-6 .. His Divinity said: How is it that though you arc descendants of Kashyapu, you confidc in me-a harlot ? Indeed! An intelligent man never trusts lcwd women Demons ! Friendly relations with dogs and wanton women are said to be unsteady, since they are always in search of new persons. 7-8 ·श्रीसंक्षिप्तभागवते 524 अष्टमम्कन्धे नवमोऽध्यायः श्रीशुक उवाच इति ते ६वेलितैस्तस्या आश्वस्तमनसोऽमुरा । जहसुभावगम्भीरं ददुचामृतमाजनम् ॥२॥ ततो गृहीत्वामृतभाजनं हरिर्यभाष ईपत्सितशोभया गिरा। यद्यभ्युपेतं फ च साध्वसाधु या तं गया वो विभने सुधामिमाम् ॥२०॥ इत्यभिव्याहतं तस्या आकासुरपुरुयाः 1 अप्रगागविदन्तस्यास्तर तथेत्यन्यमंसत ॥११॥ अथोपोप्य कृतस्नाना हुत्या च हविपानलम् । दत्या गोविमभूतेभ्यः कृतस्यस्त्ययना द्विजैः ॥१२॥ यथोपजोयं वासांसि परिधायाहतानि ते । कुशेषु प्राविशन् सर्वे प्रागग्रेप्यभिभूपिताः ॥१३॥ असुराणां सुधादान साणामिव दुर्नयम् । मत्या जातिनृशसानां न तां व्यभजदच्युतः ॥१४॥ कल्पयित्वा पृथर पतीरुभयेषां जगत्पति । तांश्चोपवेशयामास स्वेपु स्वेपु च पति ॥१५॥ दैत्यान् गृहीतकलशो वञ्चयानुपसंचरैः । दूरस्थान पाययामास जरामृत्युहरां सुधाम् ॥१६॥ देवलिङ्गप्रतिच्छन्न स्थानुर्देवसंसदि । प्रविष्ट. सोममवियचन्द्राकाभ्यां च सूचित. ॥१७॥ Shree Shuka said : The demons felt reassured in their minds by her tricky words, laughed licartily and gave the pot of nectar to her. Then, taking the pot of nectar, Hari (Vishnu) spoke to them in words which were lovely with a pleasing smile: "I would distribute this nectar provided you accept whatever good or bad I do.” Hearing these words of the lady leading demons accepted what she said, since they could not comprehend the significance of the words. Then they observed a fast, took bath, offered oblations to sacrificial fire, gave charity to cows, brahmins and creatures, received blessings from Brahmins and put on new choice garments. Thus bedecked, all of them sat on Kusha grass, tips whereof were facing the East Considering that giving nectar to demons, who were wiched by birth, would be as immoral as giving it to serpents, Vishnu did not distribute it among them. The Lord of the world, therefore, planned separate rows for both (the gods and the demons ), and made them sit in their respective rows. Deceiving the demons with sweet words etc. He gave the nectar, which was capable of warding off descrepitude and death, to gods for drinking it, eventhough they were seated athe distance. Rahu (one of the demons) disguised himself as a god, stole into the asscmblage of gods and drank a portion of the nectar. He was however, pointed out by the Moon and the Sun. Vishnu, thereupon, chopped off his head with his razor-edged disc missile, is hile he was drinking the nectar. Ilis hcadless trunk, which liad no contact with the acctar, fell. His head, however became immortal and Bralima made it ·श्रीसंक्षिप्तभागयते 525 अष्टमस्यन्धे दशमोऽध्याय चक्रेण शुरधारेण जहार पिवत. शिर. । हरिस्तस्य करन्धस्तु मुघयाप्सावितोऽपतत् ॥१८॥ शिरस्त्तमरतां नीतमजो ग्रहमचीनलपत् । यस्तु पर्वणि चन्द्राभिधावति परधी ॥५॥ पीतप्रायेऽमृते देवैर्भगालोपभावन । पश्यनामसुरेन्टाणां न्यं रूपं जगृहे हरिः ॥२०॥ ग्य सुरासुरगणा समदेशालहेन्वर्थकर्ममनयोऽपि फ्ले विल्पिा । तनामृतं मुरगणा फलम असाऽऽपुर्यत्पादपहजरज श्रयणान्न दैत्या. ॥२१॥ ॥ इति श्रीमविप्नम गते अमरकन्यऽमृतमयने नयनोऽप्याय ॥९॥ . अथ दशमोऽध्यायः श्रीगुक उवाच साधयित्वामृतं राजन् पाययित्या म्यकान् सुरान् । शदयता सर्पभूनाना ययो गरउग्राहगः ॥१॥ दैमुरो नाम रणः परमदारुण. । गेयस्युदन्ननो राजन्तुमुलो रोमार्पण ॥२॥ देवदानवीराणां घजिन्यो पाण्डुनन्दन । रेजतुग्मिालाभियांदमामिन सागरी ॥३॥ a planct, which farbour, ennuty los ards the Sun and the Moon and rushes tou ards them on new moon days and fullmoon da,s (occasionally) When the gods had drunk the nectar, His Divinity Vashinu--hc crcator of the world—assumed his original form within the sight of thc prominent demons Thus, cicnthough the gods and the demonsucre in the samc place, had the same opportunity, hind the sunc object, scrc cngaged in identical activity and had cqual intelligence there was difference in the result respectively acluci cd by them By resorting to thic dust of the lotus-lihc fect of Vishnu, the gods casily obtained nectar as their reward, While the demons did not get it 9-21 Ttus ends chap er ninth of Look VIII CHAPTER X Shree Shukadeva said. hing 1 After pro uring thic ncctar and gung it to his gods for drinking Vishnu ucnt auas on his caglc Within the sight of all creatures. hing' Aars fierce, tumuitous and hair-raising battle, called “Daivasuri Sangrami'(llar borucen gods and demons) then took place on the coast of the occan Descendant of Pandu ! Tic amics of thic valiant gods and thic demo's looked their best on account of rczımorts of heroic soldiers, like two occans lookins their best on account of prc cncc of acquatic creatures Bali--s07 of ·श्रीसंक्षिप्तभागवते 526 अष्टमस्कन्धे दशमोऽध्यायः वैरोचनो यलिः संरये सोऽसुराणां चभूपतिः । यानं हायसं नाम कामगं मयनिर्मितम् nen आस्थितस्तद् विमानायं सर्वानीकाधिपैर्वृतः । पालव्यजनछत्राग्य रेजे चन्द्र इयोदये ॥५॥ ऐरावतं दिकरिणमारूढः शुशुमे स्यराट् । यथा स्रयत्प्रनवणमुदयाद्रिमहर्पतिः ॥६॥ तस्यासन् सर्वतो देया नानाचाहध्वजायुधाः । लोकपालाः सह गणेाय्यग्निवरणादयः ॥७॥ तेऽन्योन्यमभिसंसृत्य क्षिपन्तो मर्मभिर्मियः । आवयन्तो विशन्तोऽने युयुधुर्द्वन्द्वयोधिनः ॥८॥ त एवमाजावसुराः सुरेन्द्रा इन्द्रेन संहत्य च युध्यमानाः । अन्योन्यमासाद्य निजघ्नुरोजसा जिगीपवस्तीक्ष्णशरासितोमरैः ॥९॥ यलिमहेन्द्रं दशभित्रिभिरैरावतं शरैः । चतुर्भिश्चतुरो चाहानेकेनारोहमार्छयत् ॥१०॥ स तानापततः शकुस्तावद्भिः शीघ्रविक्रमः । चिच्छेद निशितैर्भल्लैरसम्प्राप्तान हसन्निव ॥११॥ ततो दैत्यैर्महामायैरलक्ष्यगतिमीपणैः । सृज्यमानासु मायासु विपेदुः सुरसैनिकाः ॥१२॥ Virochana-was the commander of the army of the demons in that war. He was seated in a choice air-chariot called Vaihayasa, which was construct ed by Maya and was capable of flying at will. He was surrounded by captains of all his armies. Being fanned by chowries (fly.flappers consisting of tails of wild cows) and sheltered by an excellert umbrella ( which was held over his head), he showed himself off to advantage like the Moon at the time of her rise. The King of the heaven (Indra) was riding his Airavata the elephant guarding the quarters and showed himself off to advantage like the Sun on the Udayagiri mountain from which springs of water flow. Around him were Vayu ( wind god ), Agni (fire.god), Varuna ( god of water) and regents of the quarters with their armies. They were riding in a variety of vehicles, were flying-a variety of standards and were armed with a variety of weapons. The warriors of the opposing forces rushed at each other, cast aspersons piercing the vitals, challenged each other, rushed to the front ranks and fought duels. The demons and the leading gods thus encountered cach other and fought. Desirous of victory, ihey approached their adversaries and vehemently struck them with sharp weapons, swords and iron clubs. Bali struck the great Indra with ten arrows, Airavata with four arrows, each of his four horses with four arrows and the elephant-driver with one arrow. Indra, who was a fast archer, cutioff those arrows, as if with a smile, with an equal number of sharp arrows, just as they were approaching him. 1-11 When the demons, who were well-versed in creating illusions and 'who were dangerous because their activities were not noticcablc, there. . " ·श्रीलंक्षिप्तभागवते 527 अष्टमस्कन्धे एकादशोऽध्यायः न तत्पतिविधिं यत्र विदुरिन्द्रादयो नृप । ध्यातः प्रादुरभूत् तत्र भगवान विश्वभावतः ॥१३॥ तस्मिन् प्रविष्टेऽसुरकूटकर्मजा माया विनेगुर्महिना महीयसः । स्वप्नो यथा हि प्रतियोध आगते हरिस्मृतिः सर्वविपहिमोक्षणम् ॥१४॥ दृष्ट्वा मृधे गरुडवाहमिभारिवाह आविध्य शूलमहिनोदथ कालनेमिः । तल्लीलया गरुडमूनि पतद् गृहीत्वा तेनाहनन्नृप सवाहमरि व्यधीशः ॥१५॥ ॥ इति श्रीसंक्षिप्तभागवते अष्टमस्कन्धे देवासुर संग्रामे दशमोऽध्याय. ॥१०॥ अकादशोऽध्यायः श्रीशुक उवाच अथो सुराः प्रत्युपलब्धचेतसः परस्य पुंसः परयानुकम्पया । जघ्नुर्भृशं शक्रसमीरणादयस्तांस्तान् रणे यैरमिसंहताः पुरा ॥६॥ वैरोचनाय संरब्धो भगवान् पाकशासनः । वनपाणिस्तमाहेदं तिरस्कृत्य पुरःस्थितम् । मनस्विनं सुसम्पन्नं विचरन्तं महामृधे ॥२|| after created illusions, warriors of the army of gods became despondent. King ! When Indra and other gods were unable to devise countermeasures, they meditated on God Vishnu-the creator of the Universe, who, therefore, manifested Himself there. When He entered the battlefield, the illusions created by the tricky action of the demons disappeared, just as a dream disappears when one awakens, since recollection of Vishnu results in relief from all adversities. When Kalanemi, who was riding a lion, saw Vishnu riding his eagle, he waved his lance charged Him with it. King! The lord of the three worlds sportively seized it when it was about to land on the head of the eagle and killed the enemy and destroyed his conveyance with the very lance. 12-15 Thus ends chapter tenth of Book VIII CHAPTER XI Shree Shukadeva said : When the gods regained consciousness through the great compassion of Vishnu-embodiment of the Supreme Spirit--Indra, Vayu (god of wind) and other gods dealt severe blows to all those by whom they had been formerly struck in the battle. Lord Indra, who had subdued a demon named Paka, was locked in combat with Bali--son of Virochana. The latter was noble-minded, well-armed, moved about in the great fray and then stood in front ·श्रीसंक्षिप्तभागवते 528 अष्टमस्कन्धे एकादशोऽध्यायः नटवन्मूढ मायाभिर्मायेशान् नो जिगीपसि । शिरो हरिप्ये मन्दात्मन् घटस्व शातिभिः सह ॥३|| वलिरुवाच संग्रामे वर्तमानानां काटचोदितकर्मणाम् । कीर्तिजयोऽजयो मृत्युः सर्वेषां स्युरनुक्रमात् ॥४॥ तदिदं कालरशनं जनाः पश्यन्ति सूरयः । न हप्यन्ति न शोचन्ति तन यूयमरण्डिताः ॥५॥ न वयं मन्यमानानामात्मानं तत्र साधनम् । गिरो यः साधुशोच्यानां गृहीमो मर्मताटनाः ॥६॥ श्रीशुक उपाय प्राहरत् कुलिशं तम्मा अमोघं परमर्दनः । सयानो न्यपतद् भूमौ छिन्नपक्ष इवाचलः ॥७॥ अन्येऽप्येवं प्रतिद्वन्द्वान् वारयग्निवरुणादयः । सूदयामासुरनोधैर्मुगान् केसरिणो यथा Ret घ्राह्मणा प्रेपितो देवान् देवपिर्नारदो नृप । वारयामास विबुधान् दृष्ट्वा दानवसंक्षयम् ॥९॥ संयम्य मन्युमरम्भं मानयन्तो मुनेर्वचः । उपगीयमानानुचरैर्ययुः सर्वे प्रिविष्टपम् ॥१०॥ येऽवशिष्टा रणे तस्मिन् नारदानुमतेन ते । वलि विपन्नमादाय अस्तं गिरिमुपागमन् ॥११॥ of Indira, who was armed with his weapon called Vajra (adamant) The latter told him scornfully: “Tool! You are desirous of conquering us, who are past masters of illusion, by your tactics involving illusion, like an actor ! Slow-witted demon! I will chop off thy head. Thou mayest, therefore, meet thy relatives ( before thou art killed) 1-3 Bali said : Activities of all, who join a battle, are inspired by destiny. They meet with glory, victory defeat or death. Wise men are alive to this controlling function of the destiny. They are, therefore, neither delighted nor feel sorry (about these vicissitudes ). You people are, however, foolish. We do not, therefore, pay any heed to your words, though they strike the vitals. In fact, you descrve to be lamented by saintly persons. 4-6 Shree Shukadeva said : Indra-destroyer of enemies then struck Bali with his unfailing thunder bold. Thereupon, the latter fell on the ground along with his air-ship, like a mountain, whose wings are chopped off. Like lions killing deer, Vayu (god of wind ), Agni (god of fire), Varuna (god of water) and others similarly showered missiles on their adversaries and hilled them. Observing the destruction of the demons, the divine sage Narada, who was deputed by Brahma, dissuaded the gods from continuing the battic. In deference to the advice of the sage, the gods, who were being culogized by their followers, controlled their emotion of anger and all of them returned to the heaven. Those of the demons also, who had survived in the battle, ·थोसंक्षिप्तभागवते 529 अप्टमस्कन्ये द्वादशोऽध्यायः तत्राविनष्टावयवान् विद्यमानशिरोधरान् । उशना जीवयामास संजीविन्या स्वविद्यया ॥१२॥ यलिश्चोशनसा स्पृष्ट प्रत्यापन्नेन्द्रियस्मृतिः । पराजितोऽपि नाखिद्यलोकतत्यविचक्षणः ॥१३॥ ॥ इति श्रीसक्षिप्तभागरते भाटमस्कन्धे देवासुरसमामे एकादशोऽयाय ॥११॥ अथ द्वादशोऽध्यायः श्रीवादरायणिरवार वृपध्वजो निशम्येदं योपिदपेण दानवान् । मोहयित्वा सुरगणान् हरिः सोममपाययत् ॥१॥ वृपमारुह्य गिरिशः सर्वभूतगणवृतः । सह देव्या ययौ द्रष्टुं यत्रास्ते मधुसूदनः ॥२॥ समाजितो भगवता सादरं सोमया भयः । सुपविष्ट उवाचेद प्रतिपूज्य स्मयन् हरिम् ॥३॥ श्रीमहादेव उवाच देवदेव जगद्व्यापिनगदीश जगन्मय । सर्वेषामपि भावानां त्वमात्मा हेतुरीश्वरः ॥४॥ took Bali with them and went to the Astachala mountain ( the mountain of the setting Sun) with the consent of Narada. There, Shukra (preceptor of the demons) resorted to life those of the demons, whose heads were in tact but who had lost their other limbs with his Sanjivinee lore (the art of reviving the dead). Balı also regained his senses at the touch of Shukra. Though defeated, he did not feel dejected, since he knew the ways of the world. 7-13 Thus ends chapter eleventh of Book VIII CHAPTER XII Shree Shuka (son of Badarayana Vyas ) said : Shiva, whose standard bears an emblem of a bull and whose residence is Kailasa, mountain heard that Vishnu had given the nectar to the gods for drinking by causing infatuation to the demons with his disguise as a woman. Thereupon, he mounted his bull and went to the place where Vishnuthe destroyer of the demon named Madhumas, accompanied by his consort Satee and surrounded by all his retinues of goblins etc, Shiva and his consort Uma (Satee) were rever ntly greeted by Vishnu with a smile. When he was comfortably scated, he spoke to Vishnu, as under : 1-3 Shree Mahadeva (Shiva) said : Lord of gods ! Lord of world! Thou pervadest the world. Thou art one with the world. Thou art 67 ·श्रीसंक्षिप्तभागवते 530 अप्टमस्कन्धे डादशोऽध्यायः त्वं ब्रल पूर्णममृतं विगुणं विशोकमानन्दमाप्रमविकारमनन्यदन्यत् । विश्वस्य हेतुरुदयस्थितिसंयमानामात्मेश्वरश्च तदपेक्षतयानपेक्षः ॥५॥ एकस्त्वमेव सदसद् द्वयमद्वयं च स्वणं कृतास्तमिवेह न वस्तुमेदः । अज्ञानतस्त्वयि जनैर्विहितो लिकल्पो यस्माद् गुणैर्व्यतिंकरो निरुपाधिकस्य ॥६॥ अवतारा मया दृष्टा रममाणस्य ते गुणैः । सोऽहं तद् द्रष्टुमिच्छामि यत् ते योपिद्वपुर्घतम् । येन सम्मोहिता दैत्याः पायिताचामृतं सुगः ॥७॥ श्रीभगवानुवाच कौतूहलाय दैत्यानां योपिढेपो मया कृतः । पश्यता सुरकार्याणि गते पीयूपभाजने । तत्तेऽहं दर्शयिष्यामि दिदृक्षोः सुरसत्तम ॥८॥ श्रीशुक उवाच ततो ददर्शोपवने वरस्त्रियं विचित्रपुप्पारुणपल्लवद्रुमे । विक्रीडती कन्दुकलीलया लसद्दुकूलपर्यस्तनितम्यमेखलाम् ॥९॥ the sole cause and the master of all creatures Thou art the Supreme Spirit which is full by itself, immortal, free from the three qualities of sattwa, rajas and tamas, exempt from grief personification of absolute, bliss, immutable and besides whom there is nothing else. Thou art the cause of the creation, existence and end of the universe, its soul its master, and independent of it. Just as gold and articles of gold are the same, since there is no difference in the material. Thou art one, as self existent or in the form of the temporal world. Despite this, people have asserted that there is distinction between the two, on account of their qualities of sattwa, rajas and tamas, though thou art without attributes (resulting from the qualities). I have seen thy incarnations, which were but thy amusement, dominated by those qualities. The selfsame I, however, desire to see that incarnation, in which thou assumedst the form of a woman. 4-7 His Divinity said : I had assumed the disguise of a woman for exciting curiosity of the demons, when the pot of nectar had been carried away (by them) since I have been looking after the interests of the gods. Exalted God! Since thou art desirous of secing it, I will be presently showing that to thec 8 Shree Shuka said : Then, Shiva saw a beautiful lady in a garden abounding in variegated flowers, reddish, foliage and trees. She was sporting with a ball and was wearing a girdle on her hips, which were either ·531 श्रीसंक्षिप्तभागयते सप्टमस्कन्धे द्वादशोऽध्यायः तयापहृतविज्ञानस्तत्कृतस्मरविह्वलः । उवाच परमप्रीतो विभ्रत् स्यां पौरुषी तनुम् ॥१०॥ श्रीभगयानुवाच को नु मेऽतितरेन्मायां विपक्तस्त्वते पुमान् । तांस्तान् विसृजना भावान् दुम्तरामझतात्मभिः । सेयं गुणमयी माया न त्याममिभविष्यति । मया समेता कालेन कालरूपेण भागशः ॥१२॥ श्रीगुरु उवाच एवं भगवता राजन् श्रीयत्साङ्केन सत्कृतः । आमन्त्र्य तं परिक्रम्य सगणः स्वालयं ययौ ॥१३॥ असदविषयमद्वि भावगम्यं प्रपन्नानमृतममरययांनाशयत् सिन्धुमय्यम् । कपटयुवतियेपो मोहयन् यः सुगरीस्तमहमुपसृतानां कामपूरं नतोऽस्मि ॥१४॥ ॥ इति श्रीसंक्षिप्तभागवते अष्टमस्कन्धे शङ्कग्मोहन नाम द्वादशोऽध्यायः ॥१२॥ covered with a gorgeous garment of silk. The power of discernment of Shiva was stolen by her and he was perturbed by passionate feelings caused by her (sight). Thereupon, Vishnu resumed His original male form, was much pleased with him and said : 9-10 His Divinity Vishnu said : Who other personage except thee, who hast detachment for sensual objects, can surmount my Maya. Since the latter creates various feelings and is difficult to be surmounted by persons who have not identified themselves with the Supreme Spirit ? This my Maya which is constituted of the three qualities of sattwa, rajas and tamas and which remains with me in the guise of time, shall not over power thee Since I am myself, the veritable Time 11-12 Shree Sbuka said : King! Having been thus greeted by His Divinty, who has a curl of hair on his chest, Shiva circumambulated him, took his leave and went to his abode, accompanied by his retinue. 13 I bow at the feet of Him, who is not capable of being realized by sinful persons, but who is capable of being conceived by devotional attitude, who gave nectar which was churned out from the ocean to his chosen gods who had sought his protection to drink, who had assumed the guise of a tricky damsel for causing fascination to the enemies of the gods, and who fulfis the desires of those who rescrt to Him. 14 Thus ends chapter tselfth of Book VIII

·533
श्रीसंक्षिप्तभागवते
अप्टमसन्धे प्रयोदशोऽध्यायः
दशमो बहसावणिरुपश्लोकसुतो महान् । विष्वक्सेनो विपूच्या शम्भो. सरयं फरिप्यति ।
जात. स्वाशेन भगवान् गृहे विश्वस्जो विभुः। मनुवै धर्मसावणिरेकादशम आरमवान् ॥११॥
आर्यकस्य सुतस्तन धर्मसेतुरिति स्मृतः । वैधृताया हरेरशस्त्रिलोकी धारयिप्यति ॥१२॥
भविता रद्रसावर्णी राजन् द्वादशमो मनु । धामारयो हरेरशः साधयिष्यति तन्मनोः ।
अन्तरं सत्यसहस. सूनृतायाः सुतो विभुः । मनुस्त्रयोदशो भाव्यो देवसावणिरात्मवान् ॥१४॥
देवहोत्रस्य तनय उपदर्ता दिवस्पते । योगेश्यरो हरेरशो हत्या सम्भविष्यति ॥१५॥
मनुर्वा इन्द्रसावणिश्चतुर्दशम एध्यति । समायणस्य रानयो वृहमानुस्तदा हरि. ॥१६॥
वितानाया महाराज कियातन्तन् चितायिता । राजश्चतुर्दशेतानि प्रियालानुगतानि ते ।
प्रोक्तान्येनिर्मितः फरपो युग सपर्ययः ॥१७॥
।। इति श्रीस क्षिप्तभागवते अटमस्कन्ध मन्वन्तरानुवर्णन नाम प्रयोदशोऽध्याय ॥१३॥

·532 श्रीसंक्षिप्तभागवते अष्टमस्कन्धे त्रयोदशोऽध्यायः अथ त्रयोदशोऽध्यायः श्रीशुक उवाच मनुर्विवस्वतः पुत्रः श्राद्धदेव इति श्रुतः । सप्तमो वर्तमानो यस्तदपत्यानि मे शृणु ॥१॥ इक्ष्वाकुर्नभगश्चैव धृष्टः शांतिरेव च । नरिप्यन्तोऽथ नाभागः सप्तगो दिप्ट उच्यते ॥२॥ फरूपश्च पृपभ्रश्व दशमो वसुमान स्मृतः । मनोवैवस्वतस्यैते दश पुत्राः परंतप ॥३॥ आदित्या वसवो रुद्रा विश्वेदेवा मरुद्गणाः । अश्विनावृभयो राजन्निन्द्रस्तेषां पुरन्दरः ॥४॥ कश्यपोऽत्रिर्वसिष्ठश्च विश्वामित्रोऽथ गौतमः । जमदग्निर्भरद्वाज इति सप्तर्षयः स्मृताः ॥५॥ अत्रापि भगवजन्म कश्यपाददितेरभूत् । आदित्यानामवरजो विष्णुर्वामनरूपधृक् ॥६॥ संक्षेपतो मयोक्तानि सप्त मन्वन्तराणि ते । भविप्यायथ वक्ष्यामि विष्णोःशस्त्यान्वितानि च। अष्टमेऽन्तर आयाते सावर्णिर्भविता मनुः । देवगुद्यात् सरस्वत्यां सार्वभौम इति प्रभुः ॥८॥ नयमो दक्षसावणिर्मनुर्परुणसम्भवः । आयुष्मतोऽम्बुधारायामृपभो भगवत्कला ॥२॥ CHAPTER XIII Shree Shukadeva said : The present seventh Manu-son of Vivasvat (the Sun) is renowned as Shraddhadeva. Hear from me about his sons. Heroic king! Ikshvaku, Nabhaga, Dhrista, Sharyati, Narishyanta, Nabhag, Dishta (Seventh son), Karoosha, Prishadhra and tenth Vasuman these are ten sons of Manu-son of Vivasvat. King! Adityas, Vasus, Rudras, Visluuedevas, groups of Maruts, Ashwinikumar twins and Riblus are deities of this era and Purandara is their Indra (King) Kashyapa, Atri, Vashishtha, Vishu amitra, Gautama, Jamadagni and Bharadwaja arc thic reputed rishis (spiritual sages) of this cra. Even in this cra, Ilis Divinity Vishnu was born of Aditi from Kashyapa. Vishnu had then assumed the form of vamana (dwarf) and was youngest among the sons of Aditi 1-6 I liave so far described to you seven cras of Manu. I will presently describe thic fisture cras of Manur, all of which are associated with the prosess of Vishm. When the cra of the ciglth Manu will come into existence, Saarni will be the Manu. Jis Divinity Vishnu shalt then be born of Devaguliya through Saraswati and shall be known as Surablauma Tie ninth M.214, named Dalsbasavarni shall lze bernaf Varuni. At that time, Rishablia, having a fraction of the divinity of Vishnu sliall be born of Ambudliara and Ayushmat. Brahmaratani- ·533 श्रीसंक्षिप्तभागवते अष्टमस्कन्धे प्रयोदशोऽध्यायः दशमो बसावर्णिरुपलोकसुनो महान् । विष्वक्सेनो विच्यां तु शम्भोः सत्यं करिष्यति । जातः स्वांशेन भगवान् गृहे विश्वसृजो विभुः। मनुवं धर्मसावणिरेकादशम आत्मवान् ॥२॥ आर्यफस्य सुतस्तत्र धर्मसेतुरिति स्मृतः । वैधृतायां हरेरंशस्त्रिलोकी धारयिष्यनि ॥१२॥ भविता रुद्रसावर्णी राजन् हादशमो मनुः । सधामाख्यो हरेरंशः साधयिष्यति तन्मनोः । अन्तरं सत्यसहसः सूनुतायाः सुतो विभुः । मनुस्त्रयोदशो भान्यो देवसावणिरात्मवान् ॥१४॥ देवहोत्रस्य तनय उपहतो दियस्पते. । योगेश्वरो हरेरंशो गृहन्यां सम्भविष्यति ॥णा मनुर्वा इन्द्रसावर्णिश्चतुर्दशम पप्यति । समायगस्य तनयो वृहद्भानुस्तदा हरिः ॥१६॥ वितानायां महाराज क्रियातन्तून वितायिंता । राजश्चतुर्दशैतानि त्रिकालानुगतानि ते । मोक्तान्येभिर्मितः कल्पो युगसाहन्नपर्ययः ॥१७॥ ॥ इति श्रीमक्षिप्तभागवते अष्टमम्कन्ये मनन्तरानुपर्गनं नाम प्रयोदशोऽधाय ॥१३॥ of Upashloka-shall be the tenth great Manu. Besides, His Divinity Vishnu shall be born of Vishwasrij through Vishoochi with a fraction of His Divinity as Vishwahsena and shall be friends with Shambhu (Indra of that era). Then, Dharmasavarni of spiritual disposition shall be eleventh Manu During his era, a fraction of the divinity of Vishnu shall be born of Aryaka through Vaidbrita, shall be known as Dharmasetu and shall protect all the three worlds King! Rudrazavarni shall be the twelfth Manu. A fraction of the divinity of Vishnu shall be known as Swadhama and shall protect the era of that Manu. Then, Devasavarni of spiritual disposition shall be thirteenth Manu. Yogeshwara. having a fraction of the divinity of Vishnu shall be born as son of Brihati and Devahotra as 'Sarvabhauma and shall be the benefactor of Divaspati (Indra of that era) Indrasavarni shall be fourteenth Mianu. Great King ! In that era, Vishnu shall be born under the name of Brihadbhanu as son of Satrayana and Vitana and shall spread the cult of ritual sacrifices King! I have told you about fourteen eras of Manus of the past, the present and the future. The period known as Kalpa is measured by these eras and lasts for one thousand yugas 7-17 Thus ends chapter thirteenth of Book VIII ·श्रीसंक्षिप्तभागवते 534 अप्टमस्कन्धे चतुर्दशोऽध्यायः अथ चतुर्दशोऽध्यायः ऋपिरुवाच चतुर्युगान्ते कालेन ग्रस्तातिंगणान् यथा । तपसा ऋषयोऽपश्यन् यतो धर्मः सनातनः ॥१॥ ततो धर्म चतुष्पादं मनवो हरिणोदिताः । युक्ताः संचारयन्त्यद्धा स्वे स्वे काले महीं नृप। यनभागभुजो देवा ये च तत्रान्विताश्च तैः ॥२॥ इन्द्रो भगवता दत्तां त्रैलोक्यश्रियमूर्जिताम् । भुतानः पाति लोकांस्त्रीन् कामं लोके प्रवर्पति ॥३॥ शानं चानुयुगं व्रते हरिः सिद्धस्वरूपधृक् । ऋपिरूपधरः कर्म योगं योगेशरूपधृक् ॥४॥ सग प्रजेशरूपेण दस्यून हन्यात् स्वराइवपुः । कालरूपेण सर्वेपामभावाय पृथग्गुणः ॥५॥ एतत् कम्पविकल्पस्य प्रमाणं परिकीर्तितम् । यत्र मन्वन्तराण्याहुश्चतुर्दश पुराविदः ॥६॥ ॥ इति श्रीसंक्षिप्तभागवते अष्टमस्कन्धे चतुर्दशोऽध्यायः ॥१४॥ CHAPTER XIV Shree Shukadeva said : At the end of the four cras, thic sages perceived, through intuition, the Vedas, which had been eclipscd by timc by resorting to penance, since religiosity is cternal. King ! Inspired by Vishnu, Manus, whose minds are concentrated on the supreme spirit, propagated righteousness, which has four bases, on the carth, during their respective regimes Deities, who enjoy shares of oblations offered in ritual sacrifices and their folloners also do the same. While cnjoying the superior prosperity of the three worlds, which have been awarded to him by Ilis Divinity Vishnu, Indra protects the three worlds and show. crs rain, as desired (by pcople). Vishnu also assumes the forms of accomplished souls and propagates the cult of ritual sacrifices. He assumes the forms of misters of yoga and propagatcs religion. He creates the creations by assuming the forms of progenitors of mankind and destroys licrctics by assuming the forms of Kings in the form of Time, dic bringe about dilusion. Thus, fic resorts to different qualities out of the qualities of saltwa, rajas and tamas I have thus described the dura. tions of the tras known as Kalpas and Vikalpas. Antiquarians say that ſouricen Janus flourish during one Kalpa. 1-6 Thus crdi claap!ce fourteenth of Bool VIII ·श्रीसंक्षिप्तमागवते 535 अष्टमस्कन्धे पञ्चदशोऽध्याय: अथ पञ्चदशोऽध्यायः राजोवाच बले पदत्रयं भूमेः कस्माद्धरिरयाचत । भूत्वेश्वरः कृपणवल्लन्धार्थोऽपि ववन्ध तम् ॥१॥ एतद् वेदितुमिच्छामो महत् कौतुहलं हि नः । यज्ञेश्वरस्य पूर्णस्य बन्धनं चाप्यनागसः ॥२॥ श्रीशुक उवाच पराजितश्रीरसुभिश्च हापितो हीन्द्रेण राजन् भृगुभिः स जीवितः । सर्वात्मना तानभजद् भृगून वलि शिष्यो महात्मार्थनिवेदनेन ॥३॥ तं ब्राह्मणा भृगवः प्रीयमाणा अयाजयन् विश्वजिता त्रिणाकम् । जिगीपमाणं विधिनाभिषिच्य महाभिपेकेण महानुभावाः ॥४॥ तत्तो काञ्चनपट्टनद्धो हयाश्च हर्यश्चतुरङ्गवर्णा । ध्वजश्च सिंहेन विराजमानो हुताशनादास हपिभिरिप्टात् ॥॥ धनुश्च दिव्यं पुरटोपनद्धं तृणावरिक्तो कवचं च दिव्यम् । पितामहस्तस्य ददी च मालामम्लानपु'पां जलर्ज च शुक्र ॥६॥ CHAPTER XV The King said : Why was it that Vishnu begged for land measur. ing only three paces from Bali, eventhough He himself is the master of the universe and why was it that he then bound the latter ? I desire to known this, since I have much curiosity about it How was it that Vishnu, who is the presiding deity of ritual sacrifices, bourd him, though he was innocent? 1-2 Shree Shukadeva said : King ! Bali had lost his regal glamour and Indra had destroyed also his life, but he was restored to life by brahmins of the family of the Bhrigus. A disciple of the Bhrigus as he was, the noble minded, Bali served them with all his heart and give them bounties Pleased with him, the Bhrigu Brahmins consecrated hını with holy water according to prescribed rites and helped him perform the Vishwajit ritual sacrifice, since he was desirous of conqueri'g the heaven. Thereupon a chariot girdled with bands of gold, horeses which were handsome in all limbs like those of Indra, an ensign resplendent with the emblem of a lion, a heavenly bow with bands of gold, two inexhaustible quivers and a heavenly armour emerged from the sacrifi. cial fire, which had been worshipfully fed with oblations. His grandfather (Prahlada) gave him a garland of unwithering flowers and Shubra ·श्रीसंक्षिप्तभागवते 534 अप्टमस्कन्धे चतुर्दशोऽध्यायः अथ चतुर्दशोऽध्यायः ऋपिरुवाच चतुर्युगान्ते कालेन ग्रस्तान्मृतिगणान् यथा । तपसा ऋषयोऽपश्यन् यतो धर्मः सनातनः ॥१॥ ततो धर्म चतुप्पादं मनयो हरिणोदिताः । युक्ताः संचारयन्त्यद्धा स्वे स्वे काले महीं नृप। यत्रभागभुजो देवा ये च तवान्विताश्च तैः ॥२॥ इन्द्रो भगवता दत्तां त्रैलोक्यश्रियमूजिताम् । भुजानः पाति लोकांस्त्रीन् कामं लोके प्रवर्पति ॥३॥ शानं चानुयुगं व्रते हरिः सिद्धस्वस्पधृक् । ऋपिरूपधरः कर्म योग योगेशरूपधृक् ॥४॥ सगं प्रजेशरूपेण दस्यून हन्यात् स्वराइयपुः । कालरूपेण सर्वेपामभावाय पृथग्गुणः ॥५॥ एतत् कम्पविकल्पस्य प्रमाणं परिकीर्तितम् । यत्र मन्वन्तराण्याहुश्चतुर्दश पुराविदः ॥६॥ ॥ इति श्रीमंक्षिप्तभागवते अष्टमस्कन्धे चतुर्दशोऽध्यायः ॥११॥ CHAPTER XIV Shree Shukadeva said : At the end of the four eras, the sages perceived, through intuition, the Vedas, which had been eclipsed by time by resorting to penance, since religiosity is cternal. King ! Inspired by Vishnu, Manus, whose minds are concentrated on the supreme spirit, propagated righteousness, which has four bases, on the earth, during their respective regimes. Deities, who enjoy shares of oblations offered in ritual sacrifices and their folloniers also do the same. While cnjoying the superior prosperity of the threc worlds, which have been awarded to him by His Divinity Vaslınu, Indra protects the three worlds and slow: en rain, as desired (by pcople ). Vishnu also assumes the forms of accomplislıcd souls and propagates the cult of ritual sacrifices. Ilc assumes the forms of masters of yoga and propagates religion. He creates the crcations by assuming tlic forms of progenitors of mankind and destroy? herctics by assuming the forms of Kings. In the form of Time, he bringe about dilusion. Thus, he resorts to different qualities out of the qualities of saltwa, rajas and tamas. I have thus described the dura. tions of thic eras known as Kaipas and Vikalpas. Antiquarians say that fourteen Jancs flourish during one Kalpa. 1-6 11.es end: clap'er fourteenth of Book VIII ·श्रीसंक्षिप्तमागवते 535 अप्टमस्कन्धे पञ्चदशोऽध्याय: अथ पञ्चदशोऽध्यायः राजोवाच वले. पदवयं भूमेः कस्माद्धरिरयाचत । भूत्वेश्वरः कृपणवल्लन्धार्थोऽपि यवन्ध तम् ॥१॥ एतद् वेदितुमिच्छामो महत् कौतृहलं हि नः । यज्ञेश्वरस्य पूर्णस्य यन्धनं चाप्यनागसः ॥२॥ श्रीशुक उवाच पराजितश्रीरसुभिश्च हापितो हीन्द्रेण राजन् भृगुभिः स जीवितः। सर्वात्मना तानभजद् भृगून वलि शिष्यो महात्मार्थनिवेदनेन ॥३॥ तं ब्राह्मणा भृगवः प्रीयमाणा अयाजयन् विश्वजिता त्रिणाकम् । जिगीपमाणं विधिनाभिपिव्य महाभिषेकेण महानुभावाः ॥४॥ ततो काञ्चनपट्टनद्धो हयाश्च हर्यश्यतुरङ्गवर्णा । ध्वजश्च सिंहेन विराजमानो हुताशनादास हविभिरिप्टात् ॥५॥ धनुश्च दिव्यं पुरटोपनद्धं तृणापरिक्तौ कवचं च दिव्यम् । पितामहस्तस्य ददौ च मालामम्लानपुष्पां जलजं च शुक्र ॥६॥ CHAPTER XY The King said : Why was it that Vishnu begged for land measur. ing only three paces from Bali, eventhough He himself is the master of the universe and why was it that he then bound the latter ? I desire to known this, since I have much curiosity about it How was it that Vishnu, who is the presiding deity of ritual sacrifices, bourd him, though he was innocent? 1-2 Shree Shukadeva said : King ! Bali had lost his regal glamour and Indra had destroyed also his life, but he was restored to life by brahmins of the family of the Bhrigus. A disciple of the Bhrigus as he was, the noble minded, Bali served them with all his heart and give them bounties Pleased with him, the Bhrigu Brahmins consecrated hin. with holy water according to prescribed rites and helped him perform the Vishwajit ritual sacrifice, since he was desirous of conqueri'g the heaven. Thereupon a chariot girdled with bands of gold, horeses which were handsome in all limbs like those of Indra, an ensign resplendent with the emblem of a lion, a heavenly bow with bands of gold, two inexhaustible quivers and a heavenly armour emerged from the sacrifi. cial fire, which had been worshipfully fed with oblations. His grandfather (Prahlada) gave him a garland of unwithering flowvers and Shuhra ·थीसंक्षिप्तमागवते 536 अप्टमस्कन्धे पञ्चदशोऽध्यायः पचं स विप्राजित्योधनार्यस्तैः कल्पितस्वस्त्ययनोऽथ विप्रान् । प्रदक्षिणीकृत्य कृतप्रणामः प्रहादमामन्त्र्य नमश्चकार ॥ अथारुह्य रथं दिन्यं भृगुदत्तं महारथः । मुस्रग्धरोऽथ संनद्य धन्वी सगी धृतेपुधिः । रराज रथमारुढो धिण्यस्थ इव हव्यवाट् ॥८॥ घृतो विकर्षन मनीमामुरी ध्वजिनीं विभुः । ययाविन्द्रपुरी स्वृद्धां कम्पयन्निव रोदसी ॥९॥ तां देवधानी स वरूथिनोपतिर्वहिः समन्ताद् रुरुधे पृतन्यया । आचार्यदत्तं जल महात्वनं दध्मो प्रयुजन् भयमिन्द्रयोपिताम् ॥१०॥ मययांम्तममित्य यले परममुद्यमम् । सर्वदेवगणोपेतो गुरुमेतदुवाच ह ॥११॥ भगवन्नुघमो भूयान् बलेनः पूर्ववैरिणः । अविपद्यमिम मन्ये केनासीत्तेजसोजित ॥१३ गुरुरुवाच जानामि मघवन्टबोल्नतेरस्य कारणम् । शिष्यायोपभृतं तेजो भृगुभिब्रह्मवादिभिः ॥१३॥ भवद्विधो भगन् वापि वर्जयिन्येश्यर हरिम् । नास्य शक्तपुरःस्थातुं कृतान्तस्य यथाजना [१४] (his preceptor) gave him a conch. Thus he obtained cquipment of war from the brahmins, who also performed a bencdictory ceremony for his success. Then, he circumambulated them and bowed to them. He took Icave of Prahlad and boned to him 3_7 ·श्रीसंक्षिप्तभागवते 537 अष्टमस्कन्धे पोडशोऽध्यायः तस्मानिलयमुत्सृज्य यूयं सर्वे त्रिविष्टपम् । यान कालं प्रतीक्षन्तो यत. शत्रोविपर्ययः ॥१५॥ एवं मुमन्त्रितार्थास्ते गुरुणार्यानुदर्शिना । हित्या त्रिविष्टपं जग्मुगीवाणाः कामरूपिणः ॥१६॥ देवेचा निलीनेषु वलिवरोचनः पुरीम् । देवधानीमविष्टाय वशं निन्ये जगत्त्रयम् ॥१७॥ तं विश्वजयिनं शिप्यं भृगव शिष्यवत्सलाः । शतेन हयमेवानामनुव्रतमगाजयन् ॥१८॥ ॥ इति श्रीमक्षिप्तमागरते भष्टमस्कन्ध पञ्चदशोऽध्यायः ॥1॥ अय पोडमोऽध्यायः श्रीशुक उवाच एवं पुत्रेषु नप्टेपु देवमातादितिस्तदा । हृते त्रिविष्टपै दैत्यै. पर्यतप्यदनाथवत् ॥१॥ एकदा कश्यपस्तस्या आश्रमं भगवानगात् । निरुत्सवं निरानन्दं समाविरनश्चिरात् ॥२॥ स पत्नी दीनवदनां कृतासनपरिग्रहः । सभाजितो यथान्यायमिदमाह कुरुवह ॥३॥ capable of confronting the God of Death, Gods like you, with the exception of Vishnu, even yourself are not capable of confronting him. All of you should, therefore, leave your residences in the heaven and go away e'sewhere, awaiting better times when your enemy might come into adverse circumstances. Having been thus properly advised by Guru who could perceive things in proper perspective, the gods, who were capable of disguising themselves as desired, left the heaven and went away When the gods had disappeared, Bali, son of Virochana, stayed in the metropolis of the gods and subducd all the three worlds. The Bhrigus, to whom their disciples were dear, helped Bali perform one hundred horse-sacrifices, since he was loyal to them. 13-18 Thus ends chapter fifteenth of Book VIII CHAPTER XVI Shree Shukadeva said : When the kingdom of the heaven had been snatched away from the g ds by the demons, and the gods had disappeared from it, Aditi-mother of the gods-became agonized like a helpless person Once, His Holiness Kashyapa (Aditi's husband) retired from his long concentration on the Supreme spirit and wert to her hermitage. It was then devoid of usual festivities and joyous atmosphere. Scion of Kuru dynasty! After she had paid homage to him, he took the seat offered to him by her and suitably questioned his wife, since her face was distressed, thus : " Lady of my house ! Has any inauspic; 68 ·श्रीसंक्षिप्तभागवते 536 अष्टमम्मन्धे पञ्चदशोऽध्यायः एवं स विप्रार्जितयोधनार्थस्तैः कल्पितम्बस्त्ययनोऽथ विप्रान् । प्रदक्षिणीकृत्य कृतप्रणाम: प्रहादमामन्त्र्य नमश्चकार || अथारुह्य रथं दिव्यं भृगुदत्तं महारथः । सुस्रग्धरोऽथ संनध धन्धी गट्टी घृतेपुधिः । रराज रथमारूढो धिप्ण्यम्थ इव हव्यवाट् ॥८॥ घृतो विकर्पन महतीमासुरों ध्वजिनों विभुः । ययाविन्द्रपुरी वृद्धां फम्पयन्निव रोदसी ॥९॥ तां देवधानी स वरूथिनीपतिर्वहिः समन्ताद् रुरुधे पृतन्यया । आचार्यदत्तं जलज महास्वनं दध्मौ प्रयुअन् भयमिन्द्रयोपिताम् ॥१०॥ मघवांस्तमभिप्रेत्य घले' परममुद्यमम् । सर्वदेवगणोपेतो गुरुमेतदुवाच ह ॥११॥ भगवन्नुद्यमो भूयान् बलेनः पूर्ववैरिणः । अविपमिमं मन्ये केनासीत्तेजसोर्जित. ॥१२॥ गुरुरुवाच आनामि मघवञ्छनोरुनतेरस्य कारणम् । शिष्यायोपभृतं तेजो भृगुभिब्रह्मवादिभिः ॥१३॥ भवद्विधो भयान वापि वर्जयित्वेश्वरं हरिम् । नास्य शक्तः पुरःस्थातु कृतान्तस्य यथाजना-१४ (his preceptor) gave him a conch. Thus he obtained equipment of war from the brahmins, who also performed a bencdictory ceremony for his success. Then, he circumambulated them and bowed to them. He took leave of Prahlad and bowed to him. 3-7 The great charioteer then put on his armour, armed himself with the bow, the arrows and a sword and mounted his heavenly chariot, which had been presented to him by Bhrigu (Shukra ). When he was scated in the chariot, he shone like fire in a sacrificial basin. Valiant Bali then led his great army of demons and reached the extremely prosperous metropolis of Indra, as if he were making the sky and the earth tremble Commanding his army, he beseiged the metropolis of Indra on all sides from outside with his army and blew the high-sounding conch, which had been given to him by his preceptor, thus causing fear to wives of Indra. 8-10 When Indra came to know of the great activity of Bali, he approached the Guru (Jupiter-preceptor of gods) accompanied by all the Gods and told him : " Master i Great is the activity of our former foe Bali. I consider it not capable of being challenged. By which might has he become so powerful?" 11-12 Curu said : Indra! I know the cause of the exaltation of thy enemy. The Bhrigus, who are expounding spiritual knowledge, have infused vigour into him, as he is their disciple. Just as men are not ·थीसंक्षिप्तभागवते 537 अष्टमस्कन्धे पोडशोऽध्याय: तलानिलयमुसज्य यूयं स निविष्टपम् । यात कार प्रतीक्षन्तो यत शत्रोविपर्यय ॥१५॥ एवं मुमन्त्रितार्थ स्ने गुरुणार्थानुदर्शिना । हित्वा निविष्टप जग्मुगीर्वाणा कामरूपिण ॥१६॥ देवेष्वय निलीनेषु चलिरोचन पुरीम् । देवघानीमधिष्ठाय यश निन्ये जगत्त्रयम् ॥१७॥ त नियनयिन शिप्य भगर शिप्यरत्मला । शतेन हयमेगानामनुनतमगाजयन् ॥१८|| ॥ इति श्रामक्षिप्तभागरत मरमरकच पञ्चदशोऽध्याय 11॥ अय पोडशोऽ यायः श्रीशुक उवाच एव पुरेषु नप्टेषु देवमातादितिस्तदा । हृते त्रिविष्टपै दैत्यै पर्यतप्यदनाथपत् ॥१॥ पकदा कश्यपस्तस्या आश्रम भगवानगात् । निरुत्सव निरानन्द समाधेविरनश्चिरात् ॥२॥ स पत्नी दीनयदना हतासनपरिग्रह । सभाजितो यथान्यायमिदमाह पुरुछह ॥३॥ capable of confronting the God of Death, Gods like you with the exception of Vishnu even yourself are not capable of confronting him, All of you should, therefore, leave your residences in the heaven and go away e'sewhere, awaiting better times when your enemy might come ito adverse circumstances Having been thus properly advsed by Guru who could perceive things in proper perspective, the gods who were capable of disguising themselves as desired, left the heaven and went away when the gods had disappeared, Bali, son of Virochana, stayed in the metropolis of the gods and subducd all the three worlds The Bhrigus to whom their disciples were dear helped Balı perform one hundred horse-sacrifices, since he was loyal to them 13-'8 Thus ends chapter fifteenth of Book VIII CHAPTER XVI Shree Shukadeva said : When the kingdom of the heaven had been snatched away from the g ds by the demons, and the gods had disappeared from it, Aditi-mother of the gods-became agonized like a helpless person Once His Holiness Kashyapa (Aditis husband) retired from his long concentration on the Supreme spirit and wert to her hermitage. It was then devoid of usual festivities and joyous atmosphere Scion of Kuru dynasty' After she had paid homage to him, he took the seat offered to him by her and suitably questioned his wife, since her face was distressed, thus " Lady of my house | Has any inauspi 68 - ·श्रीसंक्षिप्तभागवते 538 अष्टमस्कन्धे पोडशोऽध्यायः अपि वाकुशलं किंचिद् गृहेषु गृहमेधिनि । धर्मस्यार्थस्य कामस्य यत्र योगो हयोगिनाम् ॥४॥ अपि वातिथयोऽभ्येत्य कुटुम्वासक्तया त्वया । गृहादपूजिता याताः प्रत्युत्थानेन या कचित् ।। अप्यग्नयस्तु वेलायां न हुता हविपा सति । यत्पूजया कामदुघान् याति लोकान् गृहान्वितः।। अपि सर्वे कुशलिनस्तव पुत्रा मनस्विनि । लक्षयेऽस्वस्थमात्मानं भवत्या लक्षणैरहम् ॥७॥ अदितिरुवाच भद्रं द्विजगवां ब्रह्मन् धर्मस्यास्य जनस्य च । त्रिवर्गस्य परं क्षेत्रं गृहमेधिन् गृहा इमे ॥८॥ अग्नयोऽतिथयो भृत्य भिक्षवो ये च लिप्सयः । स भगवतो ब्रह्मन्ननुध्यानान्न रिप्यति ॥९॥ परैपिंयासिता साहं मग्ना व्यसनसागरे । ऐश्वर्य श्रीर्यशः स्थान हतानि प्रवलैर्मम ॥१०॥ यथा तानि पुनः साधो प्रपद्येरन् ममात्मजाः । तथा विधेहि कल्याणं धिया कल्याणकृत्तम ॥११॥ श्रीशुक उवाच एवमभ्यथितोऽदित्या कस्तामाह स्मयन्निव । अहो मायावलं विष्णोः स्नेहबद्धमिदं जगत् ।१२। cious thing occured in thy home ? Even persons, who do not concentrate their mind on the supreme spirit, are of righteous conduct in it, get material prosperity and have their desires fulfilled. Is it that guests who might have come to thy house have some times gone back without being welcomed by thee by rising in their honour as thou mig'itest have been engrossed in the affairs of the family? Chaste lady ! or, is it that timely oblations have not been offered to the sacred fire ? By worshipping it, a housc-holder goes to heaven, which yields desired objects. High-minded lady ! Are all your sons doing well ? I observe from the features of thy body that thou art not in proper mood 1-7 Aditi said : Spiritual master ! Brahmins, cosis of the homestead and myself are healthy. Religious rites are being well performed. Master of our house ! These homes are the great abode of righteousness, material happiness and fulfilment of temporal desires. Spiritual master ! Since I have been reverently Iceping jour Holiness in mind, the ritual fires, guests, scrvants and mendiconis desirous of charity have not suffered. Since, however, I have been banished and deprived of my glory, wealth, fame and residence by my enemics, I have been plunged in the occan of adversity. Saint ! My grcatest bercfactor! Picase so desise with your intelligence that my sons may again achieve welfare. 8-11 Shree Saukadeva said : llaving been thus requested by Aditi, Kashyapa told fer, as if he were smiling "Hol How great is porrer of Vic Maya of Vishnu ? Thuis world is bound together by ties of affection ·श्रीसंक्षिप्तभागवते 539 अष्टमस्कन्धे पोडशोऽध्यायः उपतिष्ठस्त्र पुरुयं भगवन्त जनार्दनम् । म विचास्यति ते कामान् हरिदीनानुकम्पनः ॥१३॥ अदितिरुवाच केनाहं विधिना ब्रह्मन्नुपस्थास्ये जगत्पतिम् । यथा मे सत्यसंकल्पो विध्यात् स मनोरथम् ॥१४॥ कश्यप उवाच एतन्मे भगवान् पृष्टः प्रजाकामस्य पद्मनः । चढाह ते प्रवक्ष्यामि व्रतं केशवतोपणम् ॥१५॥ फाल्गुनस्यामले पर हादशाहं पयोततः । अर्चयेहरविन्द्राक्ष भक्त्या परमयान्वितः ॥१६॥ निर्वतितात्मनियमो देवम समाहितः । अर्चायां स्थण्डिले सूर्ये जले वहीं गुरावपि ॥१७॥ नमस्तुभ्यं भगवते पुरुषाय महीयसे । सर्वभूतनिवासाय वासुदेवाय साक्षिणे ॥१८॥ नमो द्विशीर्णे निपदे चतुझाय तन्तये । सप्तहस्ताय यझाय प्रयीयिद्यात्मने नमः ॥१५॥ त्वं सर्ववरदः पुंसां वरेण्य घरदर्पभ ! अतस्ते श्रेयसे धीराः पादरेणुमुपासते ॥२०॥ Worship His Divinity Vishnu, who is the supreme spirit and the destroyer of the demon named Jana. That Vishnu shall fulfil thy desires, since he has compassion for the miserable. 12-13 Aditi said : Spiritual master! By which rite may I worship the Lord of the world so that He, whose will is unfailing, may fulfil my desire? 14 Kashyapa said : When I was desirous of procreation, I had asked His Divinity Brahma (how my desire may be fulfilled). I will tell thee about the religious observance, which propitiates Keshava (Vishnu ). One should worship lotus-eyed Vishnu with great devotion for the first twelve days of the bright half of the monti of Falguna, sustaining oneself only on milk. After concluding routine religious practises, the devotee should, with a composed mind, worship His Divinity, as pervading His idol, the Earth, the Sun, water, fire and even his spiritual preceptor and pray : "I bow to your Divinity-Vasudeva-the great supreme spirit which pervades all creatures and oversees everything, I bow to the God of fire, who has heads (representing Soma sacrifices known as Prayaneeya and Udayaneeya) three feet (representing three ritual sacrifices ), four horns (representing four Vedas) and seven hands (representing seven Vedic metres ), who is the embodiment of the institution of ritual sacrifices and of the lore of the three Vedas. Great Benefector ! Thou grantest boons of all sorts and art the chosen divinity of man It is, therefore, that wise men adore the dust of thy feet for spiritual bliss. May His Divinity whom gods and the goddess two ·541 श्रीसंक्षिप्तमागवते अप्ठमस्कन्धे सप्तदशोऽध्याय दक्षिणां गुरवे यादृत्यिग्भ्यश्च यथार्हतः । अन्नाद्यनाश्वपाकांश्च प्रीणयेत्समुपागतान ॥३०॥ एतत्पयोवतं नाम पुरुषाराधनं परम् । पितामहेनाभिहितं मया ते समुदाहनम् ॥३२॥ तस्मादेतद्तं भद्रे प्रयता श्रद्धया चर । भगवान् परितुष्टस्ते घरानाशु विधास्यति ॥३२॥ ॥ इति श्रीसंक्षिप्तभागमठे अपस्कन्धेऽदितिपयोगतकथन नाम पोडशोऽध्यायः ॥१६॥ अथ सप्तदशोऽध्यायः श्रीशुक उवाच इत्युक्ता सादिती राजन् स्यभा कश्यपन 3 । अन्यतिष्ठद् व्रतमिदं द्वादशाहमतन्द्रिता ॥१॥ तस्याः प्रादुरभूत् तात भगवानादिपूरुषः । पीतवासाश्चतुर्वाहः सहवागदाधरः ॥२॥ सोत्थाय बद्धासलिरीडितुं स्थिता नोत्तेह मानन्दजलाकुलेमणा । प्रीत्या शनैर्गददया गिरा हरि तुष्टाव सा देव्यदितिः कुम्द्वह ॥३॥ अदिनिम्याच यज्ञेश यमपुरुषाच्युत तीर्थपाद तीर्थश्रयः श्रयणमङ्गलनामधेय । आपन्नलोकवृजिनोपरामोदयाद्य शं नः कृधीश भगन्नसि दीननाथः ॥२॥ persons have dined, since this pleascs Vishnu, a wise man should dine '-in the company of his relatives. 15-30 This sacred vow of milk is highly conducive to propitiation of the Supreme spirit I was told about this by Brahma and I have told thee about it. Good lady! Perform this vowed performance of the ceremony, with faith, controlling thy senses during the period. Propitiated by it, His Divinity shall soon grant thee the desired boons. 31-32 Thus ends chapter Sixteenth of Book VIII CHAPTER XVII Shree Shukadeva said : King! Having been so instructed by her husband, Aditi performed this ceremony for twelve days with alertness. Dear me ! His Divinity the four-armed Lord of the creation, wearing yellow clothes and armed with his disc-missile, mace and conch then appeared before her. Thereupon, she rose, folded her hands and started to pray. As, however, her eyes were overcome with tears, she could not do so. Scion of Kuru dynasty! Pious Aditi, however, affectionately eulogized Vishnu slowly in a faltering tone. 1-3 Aditi said : Lord of ritual sacrifices ! Unfailing master ! Thou art ·श्रीसंक्षिप्तभागवते 540 अष्टमस्यन्य पोशोऽध्यायः अन्धवर्तन्त यं देवाः श्रीश्च तत्पादपायोः । स्मृदयन्त इथागोदं भगवान में प्रसीदताम् ॥२१॥ पतैमन्त्रहपीकेशमायाहनपुरस्टतम् । गन्धधुपादिभिधाचें बादशाक्षरविद्यया ॥२२॥ नृतं पयसि नैवेद्यं शाल्पन्न विभवे सति । ससपिः सगुई दत्वा तुष्टुयान्मूलविद्यया ॥२३॥ जपेदष्टोत्तरशतं स्तुचीत स्तुतिभिः प्रभुम् । हत्या प्रदक्षिणं भृमी प्रणमेद् दण्डयन्मुदा ॥२४॥ स्नातः शुचिर्यथोकेन विधिना सुसमाहितः । पयसा रमापयित्यार्चेद् यायतसमापनम् ॥२५॥ पयोभक्षो प्रतमिदं चरेद् विष्ण्वर्चनाहतः । पूर्ववज्जयादग्नि ब्राह्मणांश्चापि भोजयेत् ॥२६॥ प्रतिपदिनमारभ्य यावच्छुक्लत्रयोदशी । ब्रह्मचर्यमधास्वप्नं स्नानं विषयणं चरेत् ॥२७॥ वर्जयेदसदालापं भोगानुच्चावचांस्तथा । अहिंस्रः सर्वभूनानां वासुदेवपरायणः ॥२८॥ भोजयेत् तान् गुणवता सदन्नेन शुचिस्मिते । अन्यांश्च ब्राह्मणाञ्छत्या ये च तत्र समागताः।२९। of wealth follow, as if they were coveting the fragrance of the dust of His feet, be propitiated. The devotee should worship Vishnu, who has mastered the senses, with perfume incense etc. beginning with invocation. "Om" and reciting the sacred incantation of twelve letters. Om! I bow to His Divinity Vasudeva ( who is the full incarnation of Vishnu) If he can afford, he should offer to Him rice cooled in milk and mixed with clarified butter and treacle and offer oblations thereof into sacrificial fire by recital of the same sacred incantation. He should mutter the incantation one hundred and eight times and pray to His Divinity with eulogies. After circumambulating the idol, he should delightfully lay himself in the ground in obeisance. After taking bath and becoming pure, and well composed, he should (daily) bathe His Divinity with milk and worship Him till the vowed observance of the ceremony is concluded. He should sustain himself only on milk (during the period) reverently observe the vow, worship Vishnu mahe offerings to fire, as stated above, and also feed Brahmins, Commencing from the first day (of the bright fortnight) till the thirteenth day, he should observe celibacy, lie on the ground, bathe thrice (morning, noon and evening) avoid conversing with wicked persons, as well as enjoyment of mundane pleasures, violence to all creatures and remain devoted to Vasudeva (Vishnu). Lady of pious smile ! The devotee should feed the brahmins assisting in the worship with good quality food and also other braſimins wlio might have come there, consistently with his capa city. He should make presents to his preceptor and priests officiating at the ceremony according to their ranks and satisfy even outcasts who might have come there. When all, including poor, blind and miserable ·श्रीसंक्षिप्तभागवते 541 अप्टमस्कन्धे सप्तदशोऽध्याय दक्षिणां गुरवे दयाहत्विग्भ्यश्च यथार्हतः । अन्नाद्यनाश्यपाकांश्च प्रीणयेत्समुपागतान ॥३०॥ एतत्पयोयतं नाम पुरुषाराधनं परम् । पितामहेनाभिहितं मया ते समुदाहृतम् ॥३॥ तस्मादेततं भद्रे प्रयता श्रद्धया चर । भगवान् परितुष्टस्ते चरानाशु विधास्यति ॥३२॥ ॥ इति श्रीसंक्षिप्तभागवते अटमस्कन्येऽदितिपयोनतक्थन नाम पटशोऽध्यायः ॥१६॥ १ अथ सप्तदशोऽध्यायः श्रीशुक उवाच इत्युक्ता सादिती राजन् स्वभा कश्यपेन वै । अन्वतिष्ठद् व्रतमिदं द्वादशाहमतन्द्रिता ॥१॥ तस्याः प्रादुरभूत् तात भगवानादिपूरुषः । पीतवासाश्चतुर्वाः शङ्खचक्रगदाधरः ॥२॥ सोत्थाय बद्धासलिरीडितुं स्थिता नोत्सेह आनन्दजलाउलेक्षणा। प्रीत्या शनैर्गददया गिरा हरिं तुष्टाव सा देव्यदितिः कुरूद्वह ॥३॥ अदिनिस्याच यज्ञेश यापुरुषाच्युत तीर्थपाद तीर्थश्रयः श्रवणमङ्गलनामधेय । आपनलोकवृजिनोपशमोदयाद्य शं नः कृधीश भगन्नसि दीननाथः || persons have dined, since this pleases Vishnu, a wise man should dine " in the company of his relatives. 15-30 This sacred vow of milk is highly conducive to propitiation of the Supreme spirit I was told about this by Brahma and I have told thee about it. Good lady' Perform this vowed performance of the ceremony, with faith, controlling thy senses during the period, Propitiated by it, His Divinity shall soon grant thee the desired boons. 31-32 Thus ends chapter sixteenth of Book VIII CHAPTER XVII Shree Shukadeva said : King! Having been so instructed by her husband, Aditi performed this ceremony for twelve days with alertness. Dear me 1 His Divinity the four-armed Lord of the creation, wearing yellow clothes and armed with his disc-missile, mace and conch then appeared before her. Thereupon, she rose, folded her hands and started to pray. As, however, her eyes were overcome with tears, she could not do so. Scion of Kuru dynasty! Pious Aditi, however, affectionately eulogized Vishnu slowly in a faltering tone. 1-3 Aditi said : Lord of ritual sacrifices ! Unfailing master ! Thou art ·थीसंक्षिातभागवते 542 अष्टमस्कन्धे सप्तदशोऽध्यायः विश्वाय विश्वभयनस्थितिसंयमाय म्वैरं गृहीतपुरशक्तिगुणाय भूग्ने । स्वस्थाय शश्वदुपहितपूर्णवोधव्यापादितात्मतमसे हरये नमस्ते ॥५॥ श्रीभगवानुवाच देवमातर्भरत्या मे विशात चिरकासितम् । यत् सपत्नैर्हतश्रीणां च्यावितानां स्वधामतः ॥६॥ तान् चिनिर्जित्य समरे दुर्मदानसुरर्पभान् । प्रतिल-धजयश्रीभिः पुप्रैरिच्छस्युपासितुम् । नाकपृष्ठमधिष्ठाय क्रीडतो द्रष्टुमिच्छसि ॥७॥ प्रायोऽधुना तेऽसुरयूथनाथा अपारणीया इति देवि मे मतिः । अथाप्युपायो मम देवि चिन्त्यः संतोपितस्य व्रतचर्यया ते ॥८॥ त्वयाचितश्चाहमपत्यगुप्तये पयोव्रतेनानुगुणं समीडितः। स्वांशेन पुत्रत्वमुपेत्य ते सुतान् गोप्तासि मारीचतपस्यधिष्ठितः ॥९॥ the personification of ritual sacrifices. Thy feet constitute pilgrim centres. Thy names are auspicious to hear. Thou pacifiest distress of adversity. Your Divinity ! Lord ! Kindly bless us, since thou art the pro. tector of persons, who are miserable ! Vishnu | Thou art the personification of the universe. Thou hast, through thy own will, assumed the qualities of sattwa, rajas and tamas of the Maya of the Supreme Being for creation, sustenance and end of the universe. Thou art all-pervading and composed. Thou hast destroyed the darkness of my spiritual ignor. ance by thy eternal, expansive and full consciousness. I bow to thee ! 4-5 persons in His Divinity said : Mother of gods! I know what you have been desiring since long. Thou desirest to live with thy sons, whose glory has been destroyed by their enemies and banished by them from their homes after they had vanquished the extremely arrogant leaders of the demons and to have them restored to their glory Thou desirest to see that they dwell in the heaven and amuse themselves Saintly lady! I am, however, of opinion that leaders of the multitudes of the demons are not capable of being defeated at present. Saintly lady! Since, however, I have been propitiated by thy performance of the sacred ceremony. I shall have to think out a remedy I have been worshipped by thee for protection of the sons by undertaking the sacred milk-vow and have been deservedly culogised. I will, there: fore, incarnate myself as thy son with a fraction of my divinity by permcating the penance of Kashyapa---son of Marcechi (one of the progenitors of mankind) and will succour thy sons. Good lady 1 Serve ·श्रोसंक्षिप्तमागयते 543 अष्टमस्कन्धे सप्तदशोऽध्यायः उपधाय पति भन्ने प्रजापतिमकल्मपम् । मां च भावयती पत्यावेवरूपमवस्थितम् ॥१०॥ श्रीशुक उवाच एतावदुक्त्या भगवांस्तत्रैवान्तरधीयत । अदितिर्दुर्लभ लभ्या हरेर्जन्मोत्मनि प्रभोः ॥११॥ उपाधावत् पतिं भक्त्या परया कृतकृत्यवत् । स वै समाधियोगेन कश्यपस्तबुध्यत ॥१२॥ अदितेधिष्ठितं गर्भ भगवन्तं सनातनम् । हिरण्यगर्भो विशाय समीढे गुह्यनामभिः ॥१३॥ ब्रह्मोवाच जयोरुगाय भगवन्नुरुकम नमोऽस्तु ते । नमो ब्रह्मण्यदेवाय त्रिगुणाय नमो नमः ॥१४॥ नमस्ते पृश्निगाय वेदगर्भाय वेधसे । बिनाभाय त्रिपृष्ठाय शिपिविष्टाय विष्णवे ॥१५॥ त्वं वै प्रजानां स्थिरजङ्गमानां प्रजापतीनामसि सम्भविष्णुः । दिवौकसां देव दिवइच्युतानां परायणं नौरिव मज्जतोऽप्सु ॥१६॥ ॥ इति श्रीसक्षिप्तभागवते भष्टमस्कन्धे वामनप्रादुर्भावे सप्तदशोऽध्याय ॥४॥ thy husband loyally, thinking that thou art serving me in thy husband in this form. He is sinless and one of the progenitors of mankind 6-10 Shree Shuka said : Telling her this much, His Divinity disappe. ared there and then. Having received the unachievable boon that Lord Vishnu shall incarnate Himself through her. Aditi loyally served her husband with great devotion like a person whose object had been ful. filled. Kashyapa also learnt about it (the boon) by concentration on His Divinity. Having learnt that the foetus lying in womb of Aditi was His eternal divinity, Brahma eulogized Him with His secret names 11-13 Brahma said : Your Divinity! you have praised extensively Your strides are extensive. I bow to you I bow to the holy God, I bow again and again to the Supreme Being, which is the master of the three qualities of sattwa, rajas and tamas. I bow to son of Prishni (Devaki ). I bow to Him who is the source of the Vedas and of the creator. Though you hold the three worlds in your navel; you are beyond the three worlds; you pervade the universe I bow to Vishnu God! you are the creator of the moveable and immoveable objects and of the progenitors of mankind. You are the refuge of the dwellers of the heaven who have been banished from the heaven, like a boat for those who are about to be drowned in water. 14--16 Thus ends chapter seventeenth of Book VIII ·श्रोसंक्षिप्तभागवते 544 अष्टमस्कन्धे अष्टादशोऽध्यायः अथाप्टादशोऽध्यायः श्रीशुक उवाच विरिश्चस्तुतफर्मवीर्यः प्रादुर्यभूवामृतभूरदित्याम् । चतुर्भुजः शङ्खगदाजचक्रः पिशङ्गवासा नलिनायतेक्षणः ॥१॥ दिशः प्रसेदुः सलिलाशयास्तदा प्रजाः प्रहा ऋतवो गुणान्विताः। द्यौरन्तरिक्षं शितिरग्निजिता गावो द्विजाः संजहपुर्नगाश्च ॥२॥ श्रोणायां श्रवणद्वादश्यां मुहूर्तेऽभिजिति प्रभुः। विजया नाम सा प्रोक्ता यस्यां जन्म विदुहरेः ।। शहदुन्दुभयो नेदुर्मुदङ्गपणवानकाः । चित्रयादिवतूर्याणां नि?पस्तुमुलोऽभवत् ॥en दृष्ट्वादितिस्तं निजगर्भसम्भवं परं पुमांसं मुदमाप विस्मिता । गृहीतदेहं निजयोगमायया प्रजापतिश्चाह जयेति विस्मितः । यभूव तेनैव स वामनो बटुः सम्पश्यतोदिव्यगतिर्यथा नटः ॥५॥ तं यटु वामन दृष्ट्वा मोदमाना महर्पयः । कर्माणि कारयामासुः पुरस्कृत्य प्रजापतिम् ॥६॥ CHAPTER XVIII Shree Shukadeva said : Vishnu, whose activities and prowess were thus eulogized by Brahma, incarnated Himself through Aditi, though, in fact, he is not subject to births and deaths. He had four arms and hold a conch, a mace, a disc-missile and a lotus. He wore clothes of a tawny colour. His lotus like eyes were clongated. At that time, the quarters became pellucid, sources of water became quict; people became delightful, the season yielded its fruits Tl.e sky, the atmospheric region, the carth, fiamcs of fire, cows, brahmins and mountairs seemed to be in a jovial mood. His Divinity had incarnated Himself at the auspicious position of the Moon in the shy on thic twelfth day of the bright half of the month of Shravana The day on which Vishnu incarnated Himself is known as Vijaya. Conches were blown, lettic-drums tabors and one sided military drums were beaten and musical instruments ucrc played upon. There was a tumultous sound of instrumental music and of musical instruments. On sccing the Supreme Being born of her foetus, Aditi was filled with wonder and delight. Secing that Vislinu had assumed a corporeal body through his mysterious poser of Yoga, Kashyapa also was full of onder and exclaimed : " Victory to your Divinity !" 1-5 Vishnu thien transformed llimself into a dwarfish boy with llis divine faculty, like an actor changing his disguise in a dramatic perform ance, within their siglii.

·श्रीसंक्षिप्तभागवते 545 अप्टमस्कन्धे अष्टादशोऽध्यायः तस्यो ग्नीयमानस्य सावित्री सवितायीत् । बृहस्पतिर्ब्रह्मसूत्र मेखला कश्यपोऽददात् ॥७॥ ददी कृष्णाजिन भूमिर्दण्डं सोमो बनस्पतिः। कौपीनाच्छादनं माता द्योदछत्रं जगतः पतेः nen फमण्डलुं वेदगर्भः कुशान् सतर्पयो ददुः । श्रश्नमालां महाराज सरस्वत्यन्ययात्मनः ॥९॥ तस्मा इत्युपनीताय यक्षराट् पात्रिकामदात् । भिक्षां भगवती सानादुमादादम्बिका सती ॥१०॥ स ब्रह्मवर्चसेनैवं सभा सम्भावितो वहुः । ब्रह्मर्पिगणसंजुशामत्यरोचव मारिपः ॥११॥ शुत्वाश्वमेधैर्यम्मानमूजितं वलि भृगूणामुपकल्पितैस्ततः । जगाम तत्रासिलसारसम्भृतो भारेण गां सन्नमयन् पदे पदे ॥१२॥ तं नर्मदायास्तट उत्तरे वलेयं ऋत्विजस्ते भृगुकच्छमके । प्रवर्तयन्तो भृगयः प्रतृत्तमं व्यचक्षतारादुदितं यथा रविम् ॥१३॥ Great sages, who were delighted on seeing that dwarfish boy, induced Brahma to Icad them and perform the latter's birth-ceremony etc. When the ceremony for investing him with the sacred thread was performed, the Sun recited the sacred Gayatri verse (invoking the preceptor of gods; Jupiter) presented to Him the sacred thread ( religious emblem of Brahmins, Kshatriyas and Vaishyas) and Kashyapa presented to him a girdle. The Earth gave to him a skin of black antelope, the Moon which is the presiding deity of vegetation, gave to him a staff. His mother gave to him a strip of cloth for wearing over the privities; the sky gave to the Lord of the world an umbrella; Brahma gave him a gourd for keeping water and the celebrated seven sages gave to him kusha grass. Great King! Saraswatee (goddess of learning) gave to Him a rosary of Rudraksha berries Kuber gave Him a begging bowl when he was invested with the sacred thread Her Divinity pious Umathe goddess-mother herself gave Him alms. Thus honoured, the boy-- son of Kashyapa--looked his best on account of his spiritual lustre in the assembly, which was attended by spiritual sages. 6-11 Hearing that the Bhrigus had made their disciple Bali powerful by helping him to perform ritual sacrifices called Ashwamedhas, Vamana, who was full of the entire strength went there, depressing the earth with his weight at every step. The priests, who were assisting Bali in performing the foremost ritual sacrifice in a place known as Bhrigukachchha (Broach ), situated on the northern bank of the Narmada, observed Him, as if he were the Sun, which had already risen When the Bhrigus, their disciples and the sacrificial fires saw Vishnu entering the sacrificial pandal, they rose in His honour and received Him. He 69 ·'श्रीसंक्षिप्तभागवते 546 अप्टमस्कन्धे एकोनविंशोऽध्यायः मोळ्या मेसलया चीतमुपवीताजिनोत्तरम् । जटिलं यामनं विप्रं मायामाणवकं हरिम् ॥१४॥ प्रविष्ट वीक्ष्य भृगयः सशिप्यास्ते सहामिभिः। प्रत्यगृहन् समुत्थाय संक्षितास्तम्य तेजसा ।। स्वांगतेनाभिनन्द्याथ पादौ भगवतो वलिः । अचनिज्यार्चयामास मुक्तसङ्गमनोरमम् ॥१६॥ चलिरुवाच स्वागतं ते नमस्तुभ्यं ब्रह्मन् किं करवाम ते । ब्रह्मोणां तपः साक्षान्मन्ये त्याऽऽर्ययपुर्धरम् १७ अद्य नः पितरस्तृप्ता अद्य नः पावितं कुलम् । अद्य स्विष्टः ऋतुरयं यद् भवानागतो गृहान् ॥१८॥ यद् यद् वटो वाञ्छसि तत् प्रतीच्छ मे त्यामथिनं विप्रसुतानुतर्फये । गां काञ्चनं गुणवद् धाम मृष्टं तथान्नपेयमुत वा विप्रन्याम् । ग्रामान् समृद्धांस्तुरगान् गजान् या रथांस्तथाहित्तम सम्मतीच्छ ॥१९॥ ॥ इति श्रीसंक्षिप्तभ गवते अष्टमस्कन्धे वामनप्रादुर्भाव बलियामनसंवादेऽटादशोऽध्यायः ॥१८॥ अथैकोनविंशोऽध्यायः श्रीशुक उवाच इति वैरोचनेर्वाक्यं धर्मयुक्तं ससूनृतम् । निशम्य भगवान् प्रीतः प्रतिनन्येदमप्रवीत् ॥१॥ had then worn a girdle of munja grass, sacred thread and a skin, had matted hair on his head, and had assumed the form of a dwarfish brahmin by resorting to his Maya. They were overcome by his lustre. Bali greeted Him with words of welcome, washed the feet of His Divinity and worshipped Him, who delights the minds of those who renounce worldly attachments 12-16 Bali said : Spiritual Master! I bow to you. What shall I do for you, your Reverence ! I consider you to be the very embodiment of the penances of spiritual sages. Our names shall feel contended today since you have purified our dynasty by your visit. This ritual sacrifices is verily well performed today, since your Reverence has paid this visit to our homes. Boy! Ask from me whatever you desire. Brahmin's son! I imagine that you intend to ask for some thing. Most deserving brahma' ask for a cow, gold, a commodious and furnished house, food and drinks, a bride, prosperous villages, horses, elephants or chariots. 17-19 Thus ends chapter eighteenth of Book VIII CHAPTER XIX Shree Shukadeva said : On hearing the righteous and truthful words of the son of Virochana (Bali), His Divinity was pleased, congte atulated him and told him as under : 1 ·547 श्रीसंक्षिप्तभागवते सप्टमस्कन्धे एकोनविंशोऽध्यायः श्रीभगवानुवाच ययस्तवैतज्जनदेव सूनुत कुलोचितं धर्मयुतं यशस्करम् । युप्मत्कुले यद्यासामलेन महाद उद्भाति यथोडपः खे ॥२॥ यतो जातो हिरण्याक्षश्चरन्नेक इमां महीम् । प्रतिवीरं दिग्विजये नाविन्दत गदायुधः ॥३॥ पिता प्रहादपुत्रस्ते तद्विद्वान् हिजयत्मलः । स्वमायुहिंजलिङ्गेभ्यो देवेभ्योऽदात् स याचितः ४ भवानाचरितान् धर्मानास्थितो गृहमैधिभिः । ब्राह्मणैः पूर्वजैः शूरैरन्यैश्चोदामकीर्तिभिः ॥५॥ तस्मात् त्वत्तो महीमीपद् वृणेऽहं यरदर्पभात् । पदानि त्रीणि दैत्येन्द्र सम्मितानि पदा मम ॥६॥ नान्यत् ते कामये राजन् वदान्याज्जगदीभ्यरात् । नैनः प्राप्नोति वै विद्वान यावदर्थपरिग्रहः ॥णा बलिरुवाच अहो ब्राह्मणदायाद याचस्ते वृद्धसम्मताः । स्व वालो वालिशमतिः स्वार्थ प्रत्ययुधो यथा ॥८॥ न पुमान मामुपयज्य भूयो याचितुमर्हति । तस्माद् पृत्तिकरी भूमि घटो काम प्रतीच्छ मे ॥९॥ His Divinity said : King! These words of thine are absolutely true, deserving of thy dynasty and are such as would impart glory on thee. Prahlada shines in thy dynasty with untarnished fame like the Moon in the sky. Hiranyaksha was born in thy dynasty and was proficient in fighting duels with his mace. He did rot encounter any rival, though he moved alone on this earth in all directions in the course of his conquest of various countries Your father-son of Prahlada-gave away his life to gods, though he knew their fraud, when thy approached him in the guise of brahmins and begged him for it, since brahmins were dear to him. You have also betaken yourself to perform the righteous duties, which are being performed by house-holders, brahmins, heroic persons, and others, who had attained high fame and which were being performed by your forefathers, King ! you are a generous donor. I, therefore, choose to get from you some land, measuring three paces, meted out by my own feet. King 1 I do not desire to have anything else from you, though you are munificient and master of the world. A considerate man, who takes as much only as he requires, does not incur any sin. 2-7 Bali said : Brahmin boy! Thy words are like those of an aged man. Thou art, however, yet a child and thy sense of understanding is childish. Thou betrayest ignorance of thy interests A man does not have to beg again, once he has approached me, Boy! Ask for as much land from me as thou desirest, so that it would provide thee with maintenance. 8-9 ·-rai- श्रीसंक्षिप्तभागवते 548 अप्टमस्कन्धे एकोनविंशोऽध्यायः श्रीभगवानुवाच यावन्तो विषयाः प्रेष्ठास्त्रिलोक्यामजितेन्द्रियम् । न शक्नुवन्ति ते सर्व प्रतिपूरयितुं नृप ॥१०॥ पुंसोऽयं संसृतेर्हेतुरसंतोषोऽर्थकामयोः । यदृच्छयोपपन्नेन संतोषो मुक्तये स्मृतः ॥११॥ यहच्छालाभतुष्टस्य तेजो विप्रस्य वर्धते । तत् प्रशाम्यत्यसंतोपादम्भसेवाशुशुक्षणिः ॥१२॥ तस्मात् त्रीणि पदान्येच वृणे त्वद् वरदर्पभात् । एतापतैव सिद्धोऽहं वित्तं यावत्प्रयोजनम् ॥१३॥ श्रीशुक उवाच इत्युक्तः स हसन्नाह वाञ्छातः प्रतिगृह्यताम् । वामनाय महीं दातु जग्राह जलभाजनम् ॥१४॥ विष्णवे मां प्रदास्यन्तमुशना असुरेश्वरम् । जानश्चिकीर्पितं विष्णोः शिष्यं प्राह विदां वरः १५ शुक्र उवाच पप वैरोचने साक्षाद् भगवान् विष्णुरत्ययः । कश्यपादितेर्जातो देवानां कार्यसाधकः ॥१६॥ एप ते स्थानमैश्वयं श्रियं तेजो यशः श्रुतम् । दास्यत्याच्छिद्य शक्राय मायामाणवको हरिः ॥१७॥ त्रिभिः क्रमैरिमाल्लोकान् विश्वकायःक्रमिष्यति । सर्वस्वं विष्णवे दया मूढ चर्तिप्यसे कथम् १८ His Divinity said : King! All the most desirable objects achievable in the three worlds do not suffice to satisfy a man, who has not controlled his senses Discontent with wealth and objects of mundane pleasures is the cause of a soul's mčtempsychosis. Contentment with whatever is obtained by chance is, according to scriptures, conducive to spiritual salvation. A brahmin, who is contended with whatever is obtained by chance, has his lustre augmented. The lustre fades away through discontent, as fire is extinguished by water. I, therefore, choose to beg from the only three paces (of land) though thou art the best of charitable persons, since my purpose will be served by that much. One should have as much wealth as he requires. 10-13 Shree Shuka said : When Balı was told this, he smilingly said : ** Accept as much as desired, with a view to make a grant of land to Vamana, he thereafter took a pitener of water. Ushanas (Shukra), who is foremost among learned men and who was knowing what Vishnu wanted to do, told his disciple—the king of demons, when he was on the point of making a grant of land, as under : 14-15 Shukra said : Son of Virochana ! This is His Divinity Eternal Vishnu. Ilc has incarnated Himself through Kashyapa and Aditi for accomplisliing the interests of gods. He shall snatch away thy country, royalty, sealth, lustre and widely-heard glory and give them to Indra. He is Vishnu, but has assumed the form of a boy by His Maya He ·श्री संक्षिप्तभागवते 549 थप्टमस्कन्ये विंशोऽध्यायः न तद् दानं प्रशंसन्ति येन वृत्तित्रिपद्यते । दानं यमस्तपः कर्म लोके वृत्तिमतो यतः ॥१९॥ धर्माय यशसेऽयाय कामाय स्वजनाय च । पञ्चधा बिमजन् वित्तमिहामुत्र च मोदते ॥२०॥ स्त्रीपु नमविवाहे च वृत्यर्थे प्राणसंकटे । गोग्राह्मणायें हिंसायां नानृतं स्याज्जुगुप्सितम् ॥२॥ ॥ इति श्रीसक्षिप्नभागवते अटमस्कन्धे वामनप्रादुभांवे एकोनविंशोऽध्याय. ॥१९॥ अथ विंगोऽध्यायः श्रीशुक उयाच चलिरेवं गृहपतिः कुलाचार्येण भापितः । तृप्णी भूत्वा अणं राजन्नुवाचावहितो गुरुम् ॥१॥ चलिरुवाच सत्यं भगवता प्रोक्तं धर्मोऽयं गृहमेधिनाम् । अर्थ काम यशो वृत्ति यो न वापत कहिचित् ॥२॥ स चाहं चित्तलोमेन प्रत्याचक्षे कथं द्विजम् । प्रतिश्रुत्य ददामीति प्राहादिः कितयो यथा ॥2॥ shall so expand his body so as to make it as expansive as the universe and cover all these three worlds. Fool! after giving away all you have, how wilt thou maintain thyself? Wise men do not promise charity by which one's maintenance is adversely affected, since only those who have means of maintenance are able to do charity, perform sacrifices, penance and do (other) activities in the world. A man, who divides his wealth into five provisions viz., for righteous activities, for achieving fame, for his personal affairs, for mundane pleasures and for the use of his rela. tives, becomes happy in this world and in the next. 16-20. Falsehood in dealing with women, in joke, in arranging marriages, for means of maintenance and when there is danger to life may not be censurable. 21 Thus ends chapter nineteenth of Book VIII CHAPTER XX Shree Shukdeva said : King! When his family priest told him this, Bali kept mum for a moment, composed himself and told his preceptor, as would befit a house-holder as under : 1 Bali said : Your worship has truly said that it is the righteous duty of a house holder to assure that his wealth, objects of mundane desires and means of maintenance are not adversely affected. A house holder ·550 श्रीसंक्षिप्तभागवते अप्टमस्कन्धे विंशोऽध्यायः श्रेयः कुर्वन्ति भूतानां साधयो दुस्त्यजासुभिः । दध्यशियिप्रभृतयः को विकल्पो धरादिषु ।४] यैरियं बुभुजे ब्रह्मन् दैत्येन्द्रेरनिवर्तिभिः । तेषां कालोऽग्रसील्लोकान् न यशोऽधिगतं भुवि ॥५॥ सुलभा युधि विमर्षे ह्यनिवृत्तास्तनुत्यजः । न तथा तीर्थ आयाते श्रद्धया ये धनत्यजः ॥६॥ यजन्ति यज्ञक्रतुभिर्यमादृता भवन्त आम्नायविधानकोधिदाः । स एव विष्णुर्यरदोऽस्तु वा परो दास्याम्यमुष्मै क्षितिमीप्सितां मुने॥॥ यदप्यसावधर्मेण मां वध्नीयादनागसम् । तथाप्येनं न हिंसिप्ये भीतं ब्रह्मतनुं रिपुम् ॥८॥ श्रीगुक उवाच पवमश्रद्धितं शिष्यमनादेशकरं गुरुः । शशाप दैवप्रहितः सत्यसंधं मनस्विनम् ॥९॥ दृढं पंडितमान्यज्ञः स्तब्धोऽस्यस्मदुपेक्षया। मच्छासनातिगो यस्त्वमचिराद भ्रश्यसे श्रियः १० and son of Prahlad as I am, however, how can I repudiate my promise, like a cheat, having told the Brahmin that I would give whatever he asked for ? Dadheechi, Shibi and other saintly personages have contributed to the welfıre of the people by donating even their lives. What hesitation can then there be with regard to land ? Spiritual master ! Those eminent demons, who never retraced their steps in war, have been devoured by Time, but the fame attained by them in this world has not been corroded, Brahminic sage 1 It is easy to come across persons, who have not retraced their steps in war, but not those who give away wealth with faith to a saintly person, who happens to approach him. Sage ! You are conversant with the manner of reciting sacred texts and reverently worship Vishnu with ritual sacrifices. May the selfsame Vishnu either grant a boon to me or may He be inimical to me. I will donate to Him as much land as he desires. Even if he were to make me caplive unrighteously, though I am innocent, I will not kill him, though he is my enemy, since he has assumed the body of a brahmin, being afraid of me. 2-8 Shree Shukadeva said : Inspired by destiny, the preceptor cursed his noble-minded disciple for being true to his promise, since he had repudiated his faith in him and had disregarded his advice, thus : "Though thou considerest thyself to be intelligent, thou art foolish and obstinale. Since thou last disregarded me and hast transgressed my advice, thou shalt be bercſt of royalty within a short time." Though he was thus cursed by his preceptor, he did not swerve from being true to his promise, mugnanimous as he was He worshipped Vaman, donated land to him and poured water into his pılm in token of the donation.

·श्रीसंक्षिप्तभागयते 551 अष्टमस्कन्धे विशोऽध्याय पर्व शप्तः स्वगुरुणा सत्यान्न चलितो महान् । वामनाय ददावेनामचित्योदकपूर्वकम् ॥११॥ विन्ध्यावलिस्तदाऽऽगत्य पत्नी जालकमालिनी । मानिन्ये कलशं हेममयनेजन्यपां भृतम् ॥१२॥ यजमानः स्वयं तस्य श्रीमत् पादयुग मुदा । अवनिज्यावहन्मूनि तदपो वियपावनीः ॥१३॥ नेदुर्मुहुर्दुन्दुभयः सहस्रशो गन्धर्वकिम्पूरुपकिन्नरा जगुः । मनखिनानेन कृतं सुदुष्करं विद्वानदाद् यद् रिपवे जगत्त्रयम् ॥१४॥ तद् वामन रूपमरर्धताद्भुतं हरेरनन्तस्य गुणत्रयात्मकम् । भूः खं दिशो द्यौविवराः पयोधयस्तिर्यनुदेया ऋपयो यदासत ॥१५॥ मधुवतनबनमालया वृतो रराज राजन् भगवानुरुनमः । क्षिति पक्रेन चलेविचक्रमे नभः शरीरेण दिशश्च यादृभिः ॥१६॥ पदं द्वितीयं क्रमतस्त्रिविष्टपं न वै तृतीयाय तटीयमण्यपि । उरुक्रमस्याङ्ग्रिरुपर्युपर्यथो महर्जनाभ्यां तपसः परं गतः ॥१७॥ ॥ इति श्रीसक्षिप्तमागते अष्टमस्कन्धे विश्वरूपदर्शन नाम विशोऽध्यायः ॥२०॥ His wife Vidhyavali came there with her face veiled and brought a golden pitcher full of water for washing the feet of Vamana. The host himself washed both his glorious feet with delight and sprinkled that water over his head, since it was capable of sanctifying the whole universe. 9-13 On that occasion, thousands of kettle-drums were repeatedly beaten and celestial songsters and kinnaras sang eulogies. Magnanimous as he was, he performed the extremely difficult thing by giving away all the three worlds to his enemy (Vishnu ) though he knew the fraud. That dwarfish body of infinite Vishnu which was composed of the three qualities of sattwa, rajas and tamas, marvellously grew so cxpansive that the earth, sky, quarters, corners of the quarters, heaver, oceans, lower creatures, human beings, gods and sages were pervaded by it. 14-15 King! His Divinity, who was capable of extensive strides and who was wearing a sylvan garland on which honey-bees were humming, shone brilliantly. He traversed the Earth, whercof Bali was the king, in one stride; the sky with his body, and the quarters with his arms, when he had traversed the heaven with his second stride, there was not even an atom left for His third pace. One foot of His Divinity, who was capable of taking extensive strides had reached the region beyond the worlds known as Mahar and Jana and even beyond the world of Tapas. 16-17 Thus ends chapter twentieth of Book VIII ·॥८॥ थीसंक्षिप्तभागवते 552 अष्टमस्कन्धे पकविंशोऽध्यायः अथैकविंशोऽध्यायः श्रीशुक उवाच सत्य समीक्ष्याम्ञभयो नखेन्दुभिहतस्वधामधुतिरावृतोऽभ्यगात् । सम> भरत्याभ्यगृणाच्छुविधवा यन्नाभिपकेरुहसम्भवः स्वयम् ॥१॥ धातुः कमण्डलुजलं तदुरुक्रमस्य पादायनेजनपवित्रतया नरेन्द्र । स्पर्धन्यभूनभसि सा पतती निमाप्टिं लोकत्रयं भगवतो विशदेव कीर्तिः॥२॥ मही सवा हृतां दृष्ट्वा त्रिपदव्याजयाच्या 1 ऊचुः स्वभर्तुरसुरा दीक्षितस्यात्यमपिताः ॥३॥ तस्मादस्य वधो धर्मी भर्तुः शुश्रूपणं च नः । इत्यायुधानि जगृहुर्वलेरनुचरासुराः ॥४॥ ते सर्वे वामनं हन्तुं शूलपट्टिशपाणयः । अनिच्छतो यले राजन् प्राद्यक्षातमन्यवः ॥५॥ ताननि तो दृष्ट्वा दितिजानीकगन् नृप । प्रहस्यानुचरा विष्णोः प्रत्यपेधन्नुदायुधाः ॥६॥ हन्यमानान स्वकान् दृष्ट्वा पुरुषानुचरैलिः । वारयामास संरन्धान काव्यशापमनुस्मरन् ॥७॥ यः प्रभुः सर्वभूतानां सुखदुःखोपपत्तये । तं नातिवर्तितुं दैत्याः पौरुपैरीश्वरः पुमान् CHAPTER XXI Shrec Shuka said : When the lotus-born Brahma of pious fame saw that his region named " Satya" had been out-lustred by the lustre of) the moon like nails (of the feet of His Divinity) and that he himself had been out-lustred, he approached Him, and worshipped Him, from whose lotus-like navel he himself had been born, with devo. tion. King! The water from the gourd, pitcher of Brahma became the heavenly Ganga in the shy, having been sanctiſicd by washing the feet of Vishnu of the extensive strides. While descending (from the sky). thc Ganga sanctifies all the threc worlds. The river is, as it were, thc personification of the spotless glory of His Divinity. When the denions saw that the carth belonging to their master, had been snatched away by the fraudulent request for three paccs of land, they became nathul and said : " It is our righteous duty to kill him, since that would amount to service to our master." Saying to, the demons Bali's scrvants took up arms. King I cnraged and carrying tridents and lances in their hands, they attacked Vamana in order to bill Him, though Bali did not like this, King! On seeing that commanders of the army of demons-sons of Diti had attacked Vishnu, the latter's scrvants laughed violently and stopped them with uplified scapons. Recollecting the curse of Shukra, Bali too dissuaded his siulent-servants ( from fighting ) when lic sau thal they were bring Lilled by the servants of Vishnu. lle said: "Demons! no man is able to orercome by manly exploits thic exigencics of Time, ·थीसंक्षिप्तमागयते 553 अप्टमस्कन्धे द्वारिंशोऽध्यायः यलेन सचिौद्धया दुर्गमन्नौपधादिभिः । सामादिभिरपायैश्च काल ना येति वै जनः ॥९॥ एतान् वयं विजेप्यामो यदि दैव प्रसीदति । तस्मात् कालं प्रतीक्षधं यो नोऽर्थवाय कल्पते १० श्रीशुक उवाच हाहाकारो महानासीद् रोदस्योः सर्वतोदिशम् । गृह्यमाणेऽसुरपती विष्णुना प्रभविष्णुना ।११॥ तं बद्धं वारुणः पाशभंगवानाह वामन. । नष्टश्रिय स्थिरप्रामुदारयशस नृप ॥१२॥ पदानि त्रीणि दत्तानि भूमेमां त्वयासुर । दाभ्या प्रान्ता मही सर्वा तृतीयमुपकल्पय ॥१३॥ ॥ इति श्रीसक्षिप्तभागवते भष्मस्कन्धे यामन प्रादुर्भाव बलिनिग्रही नामकविंशोऽध्याय ॥२१॥ । अथ द्वाविंशोऽध्याय श्रीशुक उपाय एवं विप्रकृतो राजन् परिभगवतासुर । भिद्यमानोऽप्यभिन्नात्मा प्रत्याहाविलय वच. ॥१॥ which controls happiness and misery of all creatures. Man is unable to overcome Time by strength or intelligence or concıllıation and other means or by incantation of mystical formulas or by herbs or by counsels of ministers or by resorting to fortresses We shall vanquish these ( servants of Vishnu) when and if destiny is pleased Wait, therefore, for proper time, which may serve our purpose 1-10 Shree Shuka said . When the King of demons was being appre hended by mighty Vishnu there was great wailing on the earth and in the sky King ! Even after he was tied in the noose of the regent of the oceans, his mind was steady His fame was extensive, though he was bereſt of his royalty His Divinity Vishnu told him "Demon Thou hadst promised to donate to me three paces of land i have covered the whole Earth in my two sir des Arrange for my third pace 11-13 Thus ends chapter twenty-first of Book VIII " CHAPTER XXII Shree Shukadeva said When the demon Bali was thus treated contemptuously, he felt disturbed but his mind was steady and replied without excitement as under 1 70 ·श्रीसंक्षिप्तभागयते 554 अष्टमस्कन्धे द्वाविंशोऽध्यायः यलिरुवाच यद्युत्तमदलोक भवान् ममेरितं यचो व्यलीकं सुरवर्य मन्यते । फरोम्यूतं तन्न भवेत् प्रलम्भनं पदं तृतीयं कुरु शीणि मे निजम् ॥२॥ विमेमि नाहं निरयात् पदच्युतोन पाशयन्धाद् व्यसनाद् दुरत्ययात् । नैवार्थकृच्छ्राद् भवतो विनिग्रहादसाधुवादाद् भृशमुद्विजे यथा ॥३॥ त्यं नूनमसुराणां नः पारोक्ष्यः परमो गुरः । यो नोऽनेकमदान्धानां विभ्रंशं चक्षुरादिशत् ||५|| यस्मिन् वैरानुवन्धेन रूढेन विबुधेतराः । वहयो लेभिरे सिद्धि यामु हैकान्तयोगिनः ॥५॥ तेनाहं निगृहीतोऽस्मि भवता भूरिफर्मणा । यद्धश्च वारुणः पाशै तिवीडे न च व्यथे ॥६॥ फिमात्मनानेन जहाति योऽन्ततः किं रिफ्यहारैः स्वजनास्यदस्युभिः। फि जायया संसृतिहेतुभूतया मर्त्यस्य गेहैः किमिहायुपो व्ययः १७॥ श्रीशुक उवाच तस्येत्थं भापमाणस्य प्रह्लादो भगवत्तियः । आजगाम कुरुश्रेष्ठ राकापतिरिवोत्थितः ॥८॥ Bali said : Great Illustrious God' Your Divinity considers that the promise given by me is false. I am, however, just making it truthful so that it may not turn out to be fraudulent. Please take thy third stride by placing thy foot on my head. I am not as much afraid of hell after having fallen from my status, of having been tied with fetters, of unsurmountable adversity, of financial difficulty or of confinement by Your Divinity, as I would, by dejection arising from infamy. You are the greatest indirect preceptor of us demons—who have been blinded by arrogance of various sorts, since you have given us these eyes in the guise of our downfall I have been favoured by the self same you, from whom many demons have obtained perfection, even by harbouring cnmity towards you, though such perfection is attainable only by single minded yogis, since your actions are magnanimous Though I have been tied with the ſetters of Varuna I am neither much ashamed nor pained. What use has mortal, of this soul which ultimately leaves the body, or of the robbers in the guise of relatives, who are only concerned with taking away wealth or of a wife who becomes the cause of nictem. psychosis or of houses or of life? They are only responsiblc for wcaring out lifc. 2-7 Shree Shukadeva said : Exalted Kusu! While hic as thus spcal.ing, Prahlada, who was dear to His Divinity, came up. It then seemed as if the full Moon had arisen. Bali, whose eyes had been rendered unsteady by tears, boned with his licad to lois grand father, ·श्रीमंक्षिप्तमानते 555 अष्टमरून्धे द्वारिसोडचा तमिन्दतेनः बपितामहं प्रिया विराजमान नदिनापमणन् । ननाम मूघ्नांपिलोललोचनः सनीनीचीनमुखो पन्च ह ॥९॥ स तर हानीननीय सत्पति सुन्दनन्दानुपातिनन् । उपत्य भूमी शिरमा महामना ननान सूनां पुलकायुविहरः ॥ माद उसाच त्वयंच दत्तं पदमैन्द्रमूग्निं हतं तदेयाय तथैव शोमनम् । मन्ये महानस्य कृतो बनुनहो विभ्रंशितो यच्छिय बाममोहनात् । यया हि विद्वानपि मुहते यनल को विवऐ गतिमान्मनो यथा ॥११॥ ब्रह्मोवाच मुञ्चन हतसर्वस्त्रं नायमर्हति निग्रहन् । निवेदितं च सर्वस्मात्माविलक्या घिया १२५ श्रीभगवानुवाव ब्रह्मन् यमनुगृहामि तद्विशो विधुनोन्यहम् । यन्मदः पुरपः स्तन्यो लोकं मां चावमन्यते ॥१३॥ जन्मकर्मवयोरूपविद्यैश्चर्यधनादिभिः । यद्यस्य न भवेत् लम्भस्तबार्य मदनुग्रहः ॥१॥ who was shining with grandeour and whose lotus like eyes were elongated and bent down his face due to shame. On seeing Vishnu the protector of saintly persons-ho was attended upon by Sunanda, Nanda and other servants, seated there, the great-minded Prahlada, who was confused on account of tears and horripilation, approached Him, lowered his head on the ground and bowed with it. 8-10 Prahlada then said : The exalled status of Indra had been granted to Bali by thyself. It is good that the same has been similarly taken away by thee today. I belierc that thou last done a great favour to him by depriving him of his majesty, which was the cause of his infatuation. Even a learned man is infatuated by it. When infested with infatuation, who would be able to see his spiritual destination? 11 Brahma said : Please release him, since everything has been taken away from him. He does not deserve captivity. He has surrendered everything with generousness 12 His Divinity Vishnu said : Brahma ! I take away wealth from him whom I favour, since its lust renders a man crrogant so that disregards people and me. If a man does not become arrogant account of his high birth, great actions, young age, beauty, ·556 धोसंक्षिप्तभागयते अष्टमस्कन्धे विशोऽध्यायः एप दानवदैत्यानामनणीः कीर्तिवर्धनः । अजेपीदजयां मायां सीदन्नपि न मुधति ॥१॥ क्षीणरिक्थश्च्युतः स्थानात् क्षिप्तो यद्धश्च शत्रुभिः । शातिभिश्च परित्यक्तो यातनामनुयापितः १६ गुरुणा भत्सितः शप्तो जहाँ सत्यं न मुव्रतः । छलैरुक्तो मया धर्ना नायं त्यजति सत्ययाक् ॥१॥ सावर्णेरन्तरस्यायं भवितेन्द्रो मदाश्रयः । तायत् सुतलमध्यास्तां विश्वकर्मविनिर्मितम् ॥१८॥ न त्वामभिभविष्यन्ति लोकेशा किमुतापरे । त्वच्छासनातिगान् दैत्यांश्चक्रं मे सूदयिष्यति १९ रक्षिध्ये सर्वतोऽहं त्वां सानुगं सपरिच्छदम् । सदा संनिहितं धीर तत्र मां द्रक्ष्यते भवान् ॥२०॥ तत्र दानवदैत्यानां सङ्गात् ते भाव आसुरः । दृष्ट्वा मनुभावं वै सद्यः कुण्ठो विनद्ध्यति ॥२१॥ ॥ इति श्रीसंक्षिप्तभागवते अटमस्कन्धे वामनप्रादुर्भाव बलियामनसंवादो नाम द्वाविंशोऽध्यायः ॥२२॥ royalty, wealth etc., it is due to my favour to him. This leader of the sons of Danu and Diti shall have his glory augmented since he has vanquished unconquerable Maya and is not perplexed eventhough he has sunk in misery. Sworn to righteous conduct, he did not abandon truth, eventhough he lost his wealth, was pulled down from his status, was insulted, was made a captive by his enemies, was forsaken by his relatives, was subjected to anguish and was reviled by his preceptor. Truthful as he is, he does not abandoned righteousness, though. I told him deceiptful words. Having had my support, he shall attain the position of Indra during the regime of Savarni Manu. Till then, he may reside in the nether world called Sutala, which has been designed by Vishwa. karma (architect of Gods). King ! Even the regents of the quarters of the world shall not be able to eclipse thee. How could others then do so? My disc-missile shall destroy those demons, who will transgress thy commands. I will protect thee, thy followers and thy properties from all quarters. Hero! You shall always see me there near thee. The demoniacal disposition of thy mind, born of association with sons of Diti and Danu ( demons) shall be blunted due to the existence of my authority there. 13-21 Thus ends chapter tnenty-second of Book VIII ·थीसंक्षिप्तभागवते 557 यष्टमस्कन्धे प्रयोविंशोऽध्यायः अय त्रयोविंशोऽध्यायः श्रीशुक उवाच इत्युक्तयन्तं पुरुष पुरातनं महानुभावोऽसिलसाधुसम्मनः । बद्धाअलिबाप्पालाकुलेक्षणो भरत्युलो गद्गदया गिरामवीत् ॥१॥ चलिरवाच अहो प्रणामाय कृतः समुद्यमः प्रपन्नभक्तार्थविधी समाहितः । यल्लोकपालस्त्वदनुग्रहोऽमरैरलन्धपूर्वोऽपसदेऽमुरेपितः ॥२॥ श्रीशुक उवाच इत्युक्त्या हरिमानम्य ब्रह्माणं सभवं ततः । विवेश सुतलं प्रीतो यलिमुक्तः सहासुरः ॥३॥ पवमिन्द्राय भगवान् प्रत्यानीय त्रिविष्टपम् । पूरयित्वादितेः काममशासत् सकलं जगत् ॥en महाद् उनाच नेम चिरिची लभते प्रसादं न श्रीन शर्यः किमुतापरे ते । यन्नोऽसुराणाममि दुर्गपालो विध्याभिनन्धैरपि वन्दिताघ्रिः ॥५॥ CHAPTER XXIII Shree Shukadeva said : When the Primeval supreme spirit told magnanimous Bali thís, Bali, who was held in great esteem by saintly persons, was overcome with devotional fers our and his eyes were filled with tears. He folded his hands and spoke as under in a faltering tone. I Bali said : Oh! Even an effort to bow to your Divinity brings about accomplishment of the desires of dedicated devotees. Your Divinity has extended your favour to a mean derron like me, though such favour could not be attained even by regents of quarters of the world or by gods. 2 Shree Shukadeva said : After he had said this, Bali was relieved of the fetters. Then, he towed to Vishnu Brahma and Shiva and went to Sutala along with his demons with delight. His Divinity thus restored the heaven to Indra, fulfilled the desire of Aditi and held sway over the whole world. 3-4 Prahlada said: Even those who are rci cred by the wholc universe bow to your feet The self same you have become the commandant of our castle. Neither Brahma nor Laxmi (goddess of sealth and consort of Vishnu ) not Shiva has received such a favour. How can then others have it? 5 ·सिक्षिप्तमागचत 558 अष्टमस्कन्धे प्रयोविंशेऽध्यायः श्रीभगवानुवाच वत्स प्रहाद भद्रं ते प्रयाहि सुतलालयम् । नित्यं द्रष्टासि मां तत्र गदापाणिमवस्थितम् ॥६॥ श्रीशुक उवाच आज्ञां भगवतो रोजन् प्रहादो वलिना सह । प्रणतस्तदनुशातः प्रविवेश महाविलम् ॥ अथाहोशनसं राजन् हरिनारायणोऽन्तिके । आसीनमृत्विजां मध्ये सदसि ब्रह्मवादिनाम् ॥८॥ ब्रह्मन् सतनु शिप्यस्य कर्म च्छिद्रं वितन्यतः। यत् तत् कर्मसु वैषम्यं ब्रह्मदृष्टं समं भवेत् ॥५॥ शुक्र उवाच कुतस्तत्कर्मवैषम्यं यस्य कर्मेश्वरो भवान् । यझेशो यशपुरुषः सर्वभावेन पूजितः ॥१०॥ मन्त्रतस्तन्त्रतश्छिद्रं देशकालाईवस्तुतः । सर्व करोति निश्छिद्रं नामसंकीर्तनं तव ॥११॥ श्रीशुक उवाच अभिनन्द्य हरेराशामुशना भगवानिति । यशच्छिद्रं समाधत्त बलेविपिभिः सह ॥१२|| एवं वलेमहीं राजन् भिक्षित्वा वामनो हरिः । ददौ भ्राने महेन्द्राय त्रिदिवं यत् परैर्हतम् ॥१३॥ His Divinity said : My child! Prahrada! May thou fairest well. Go to the abode in Sutala. Thou shalt see me daily residing there armed with my mace. 6 Shree Shukadeva said : King 1 This being the command of His Divinity, Prahrada bowed to Vishnu and entered the extensive nether region. King! Then, Vishnu, who has his abode in the ocean, told Shukra, who was sitting among sacrificial priests as under : "Exponent of Vedas! Whatever minute lacuna or defects might have occurred in the ritual sacrifice, when your disciple was performing it would be cured by the sight of brahmins. 7-9 Shukra said : Wherce can any defect creep into a rite of which your Divinity is the presiding deity? You are the presiding deity of ritual sacrifices. In fact, you are the embodiment of ritual sacrifices and you have been worshipped whole-heartedly. Recitation of your name alone fills up any lacuna (in ritual sacrifices) caused by errors in reciting sacred hymns or in performing them or by their defective location or by inauspicious time or by any impropriety or by use of an improper object in performing it. 10-11 Shree Shuka said : Hailing the direction of Vishnu, however, His Reverence Shuhracharya set right any errors that might have crept the ritual sacrifice of Bali with the co-operation of brahmin sages into ·श्रीसंक्षिप्तभागवते 559 अप्टमस्कन्धे चतुविशोऽध्यायः प्रजापतिपतिम्रह्मा देवपिपितृभूमिपैः । उपेन्द्रं कल्पयांचशे पति सर्वविभूतये १en प्राप्य त्रिभुवनं चेन्द्र उपेन्द्रभुजपालितः । श्रिया परमया जुष्टो मुमुदे गतसाध्वसः ॥१५॥ य इदं देवदेवस्य हरेरद्भुतकर्मणः । अवतारानुचरितं ण्यन याति परां गतिम् ॥१६॥ ॥ इति श्रीसंक्षिप्तमागवते अष्टमस्कन्धे वामनावतारचरिते त्रयोविशोऽध्यायः ॥२३॥ अय चतुर्विंशोऽध्यायः राजोवाच भगवम्छ्रोतुमिच्छामि हरेरद्भुतकर्मणः । अवतारकथामाद्यां मायामत्स्यविडम्यनम् ॥१॥ श्रीशुक उवाच आसीदतीतकरूपान्ते ब्राह्मो नैमित्तिको लयः। मुखतो निःसृतान् वेदान् हयग्रीयोऽन्तिफेऽहरत् २ शात्वा तद् दानवेन्द्रस्य हयग्रीवस्य चेटितम् । दधार शफरीरूपं भगवान् हरिरीश्वरः ॥३॥ तत्र राजऋपिः कश्चिनाम्ना सत्यग्रतो महान् । नारायणपरोऽतप्यत् तपः स सलिलाशनः Men King! Vishnu had thus begged the Earth from Bali in His incarnation as Vamana and had handed over the heaven, which had been snatched away from him by his enemies, to his brother-the great Indra. With the approval of Gods, sages, manes and Kings, Brahma, who presides over the creation, nominated Vamana, the younger brother of Indra as their sole master for the well-being of all. Having obtained mastery over the three worlds, and having been restored to supreme majesty, Indra, who was protected by the arms of Vamana and whose worries had disappeared, rejoiced. 12-15 Thus ends chapter twenty-third of Book VIII CHAPTER XXIV The King said : Your worship! I wish to hear the account of the first incarnation or Vishnu of marvellous exploits, in which He had assumed the disguise of a fish by His maya. 1 Shree Shaka said : At the end of the last Kalpa (era}, there was an unusual destruction of the whole universe when Brahma slept. On that occasion, Hayagreeva (ademon) carried away with him the Vedas, which had emerged from the mouth of Brahma. Coming to know about ·धोसंक्षिप्तभागयते 560 अप्टमस्कन्धे चतुर्दिशोऽध्यायः एकदा शतमालायां कुर्वतो जलतर्पणम् । सत्ययतोऽअलिगता सह तोयेन भारत । उत्ससर्ज नदीतोये शफरीं द्रविढेश्वरः ॥५॥ तमाह सातिकरुणं महाकारुणिक नृपम् । कथं विसृजसे राजन भीतामस्मिन् सरिजले ॥६॥ तस्या दीनतरं चास्यमाथुत्य स महीपतिः । कलशाप्सु निधायैनां दयालुनिन्य आश्रमम् ॥७॥ सा तु तत्रैकरात्रेण वर्धमाना कमण्डलौ । अलम्बाऽऽत्मावकाशं वा इदमाह महीपतिम् ॥८॥ पृथु देहि पदं मह्यं यत् त्वाहं शरणं गता । इत्युक्तः सोऽनयन्मत्स्य तत्र तत्रापिदासिनि । जलाशये सम्मितं तं समुद्रे प्राक्षिपज्झपम् ॥९॥ क्षिप्यमाणस्तमाहेदं मां नेहोत्स्रष्टुमर्हसि । एवं विमोहितस्तेन घदता घल्गुभारतीम् । तमाह को भवानस्मान् मत्स्यरूपेण मोहयन् ॥१०॥ नूनं त्वं भगवान साक्षाद्धरिनारायणोऽव्ययः । शातुमिच्छाम्यदो रूपं यदर्थ भवता धृतम् ॥१९॥ that action of Hayagreeva-King of demons-His Divinity Lord Vishnu assumed the form of a small glittering fish. At that time, a great royal sage named Satyavrata, who had dedicated himself to Vishnu, whose, abode is in the ocean, was serforming penance, sustaining himself only on water. He was a son of the Sun, was known as Shradahadeva and was raised to the position of Manu by Vishnu, in this Mahakalpa (great era). Once, Satyavrata was king of the country called Dravida when he was offering oblations of water to his manes on the bank of the river Kritamala, he threw away into the water of the river a small glittering fish, which happened to creep into the cavity formed by his hands, along with water. The fish very pathetically told that extremely compassionate King : “King! why do you abandon me in the water of the river ? I am filled with fear.” Hearing its extremely meek words, that merciful King placed it in the water of his pitcher and brought it to his hermitage. Expanding in the pitcher, it did not have sufficient room for itself in it within one night. It, therefore, told the King this: " Please give me a larger receptacle, since I have come to your refuge." Bcing thus urged, he took the fish successively to expansive reservoirs of water, but it became cqually expansive. Thereupon, he placed it in the ocean. When it was being so placed, it told him this : “ It is not proper for you to leave me here." When it spoke this in sucet words, lie felt much infatuated and asked: “Who are you so infatuating me with your form of a fish? You are certainly His Divinity immutable Vishnu having abode in the occan. I sisli to know the purpose for which your divinity has assumed this form. 2-11 more and more ·भोसंक्षिप्तभागवते 561 अप्टमस्कन्धे चतुर्दिशोऽध्यायः श्रीभगवानुवाच सप्तमेऽद्यतनादूर्घमहत्येतदरिंदम । निमझ्यत्यप्ययाम्भोधौ त्रैलोक्यं भूर्भुषादिकम् ॥१२॥ विलोक्यां लीयमानायां संवर्ताम्भसि वै तदा । उपस्थास्यति नौः काचिद् विशाला त्यां मयेरिता स्वं तावदोषधीः सर्वा वीजान्युच्चावचानि च । सप्तर्षिभिः परिवृतः सर्वसत्त्वोपहितः ॥१४॥ आव्हा वृहती नावं विचरिष्यस्यविक्लयः । दोधूयमानां तां नावं समीरेण बलीयसा । उपस्थितस्य मे शृङ्ग नियनीहि महाहिना ॥१५॥ अहं त्वामृपिभिः साकं सहनावमुदन्वति । विकर्षन विचरिप्यामि यावद् ग्राह्मी निशा प्रभो १६ मदीयं महिमानं च परं ब्रह्मेति शब्दितम् । वेत्स्यस्यनुगृहीत मे सम्प्रश्नैर्विवृतं हृदि ॥१७॥ इत्थमादिश्य राजानं हरिरन्तरधीयत । सोऽन्यवैक्षत तं कालं यं हृषीकेश आदिशत् ॥१८॥ ततः समुद्र उद्वेलः सर्वतः प्लावयन् महीम् । वर्धमानो महामेधैर्वद्भिः समदृश्यत ॥१९॥ ध्यायम् भगवदादेशं ददृशे नाधमागताम् । तामाख्रोह विप्रेन्द्ररादायोपधिवीरुधः ॥२०॥ तमूचुर्मुनयः प्रीता राजन् ध्यायस्य केशवम् । सधै नः संकटादस्मादविता शं विधास्यति ।२१॥ His Divinity said : Controller of enemies ! On the seventh day from today, all the three worlds, including the Earth the atmospheric region etc. shall be merged into the ocean of diluvion. When all the three worlds are getting submerged in the ocean of diluvion, some spacious boat despatched by me, shall approach you. Taking all sorts of vegetation, and small and large seeds and accompanied by the seven sages, Mareechi, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasishtha are the seven sages and all creatures, you should board that spacious boat. When that boat may be shaken by a strong wird, tie it to my horn with the great serpent Vasuki, when I arrive there. King ! So long as the night of Brahma lasts, I will tow you and the sages along with the boat in the ocean and swim atout. Favoured by me, you shall realize my greatness, which is called the supren e spirit, since it shall be made explicit in your heart by ( answers to) questions put to me. After imparting these instructions to the King, Vishnu disappeared and the latter waited for the time, which the master of senses (Vishnu) had indicated. 12-18 In course of time, the ocean overflowed its shores and drowned the Earth. It was observed that it was swelling with water of great raining clouds. While he was thinking about the instructions of His Divinity, he observed that the boat had arrived. Taking with him, vegetation, spreading creepers etc, he boarded the boat along with prominent Brahmins. Delighted, the sages told him : " King ! Meditate on Vishnu. 71 ..

·-- श्रीसंक्षिप्तभागवते 562 अप्टमस्कन्धे चतुर्विशोऽध्यायः सोऽनुध्यातस्ततो राशा प्रादुरासीन्महार्णवे । एकाधरो मत्स्यो हेमो नियुतयोजनः ॥२२॥ निवध्य नावं तच्छृङ्गे यथोक्तो हरिणा पुरा । वरत्रेणाहिना तुप्रस्तुयाय मधुसूदनम् ॥२शा राजोवाच अनाद्यविद्योपहतात्मसंघिदस्तन्मूलसंसारपरिश्रमातुराः यदृच्छयेहोपसृता यमाप्नुयुर्विमुक्तिदो नः परमो गुरुभवान् ॥२४॥ त्वं सर्वलोकस्य सुहृत् प्रियेश्वरो ह्यात्मा गुरुनिमभीष्टसिद्धिः । तथापि लोको न भवन्तमन्धधीर्जानाति सन्तं हृदि पद्धकामः ॥२५॥ तं त्वामहं देयवरं वरेण्यं प्रपद्य ईशं प्रतिवोधनाय । छिन्ध्यर्थदीपैर्भगवन् घचोभिम्रन्थीन् हृदय्यान् विवृणु स्वमोकः ॥२६॥ श्रीशुक उवाच इत्युक्तवन्तं नृपति भगवानादिपूरुषः । मत्स्यरूपी महाम्भोधौ विहरंस्तस्यमनवीत् ॥२७॥ He shall succour us from this calamity and bring about happiness. When the King meditated on Him, He appeared in the great ocean. He was then a golden fish having the length of a hundred thousand yojans. A Yojans is about five miles and one horn. As formerly instructed by Vishnu, the King tied the boat it its horn as a rope using serpent Vasuki. He was then pleased. Then, he eulogized the destroyer of the demon named Madhu (Vishnu). 19-23 The King said : Persons, whose spiritual knowledge has been destroyed by eternal spiritual ignorance and who are afflicted by troubles of mundane existence of which it (spiritual ignorance) is the root, come into the world by the will of your Divinity and self-same Your Divinity gives us salvation and is our greatest preceptor. You are the friend beloved master, soul, preceptor, spiritual knowledge, and desired accomplishments of all peoples. Despite this, people do not know your Divinity though you reside in their hearts, since their intellect is blinded and since they have entrenched desires in sensual enjoyments. Your Divinity! I have dedicated myself to such you for enlightenment, since you are the foremost chosen deity and our master. Please cut the knots of attachment of my heart with words illuminated by their meanings and admit me into your refuge. 24-26 Shree Shukadeva said : When the King said thus, His Divinity the primeval Supreme spirit-sho had then assumed the form of the fish imparted great spiritual knowledge to him while swimming about in may realize you. The ·श्रीसंक्षिप्तभागयते 563 अष्टमन्कन्धे चयिशोऽध्यायः पुराणसहिनां दिव्यां सांख्ययोगप्रियायतीम् । सस्यग्रतस्य राजगत्मगुएरामशेषतः ॥२८॥ मतीतप्रलयापाय उत्थिताय स येधसे । हन्यामुरं हयग्री वेदान् प्रत्यारिरिः ॥२९॥ सतु सत्यमतो राजा ज्ञानविमानसंयुतः । विष्णोः प्रसादार फल्पेऽसिमासीद् यस्तो मनुः अयतारो हरेयोऽर्य फीर्तयेदन्यदं नरः । संकशास्तस्य सिध्यन्ति स याति परमां गतिम् ॥३१॥ प्रलयपयसि धातुः मुप्तरतर्मुसेभ्यः श्रुतिगणमपनीनं प्रत्युपादत्त इत्या । दितिजमकथयद् यो ब्रह्म सत्यग्रतानां तमदमगिलहेतु जिलमीनं नतोऽस्मि ॥३२॥ ॥ इति श्रीमक्षिप्तमागावे भटमरकन्धे मरयायतारचरितानुवर्णन नाम चतुर्दियोऽप्यायः ॥२॥ the great ocean. He recited to Satyavrata-the royal sage-the complete divine cpic, containing sccrct spiritual knowledge, Yoga and information about religious observances. 27-28 When Brahma awoke and the deluge subsided, Vishnu killed the demon Hayagrecva and restored the Vedas to Brahma that king Satyavrata, who was cndowed with knowledge and spiritual and temporal characters, has become Manu under the name of Vaivasvata in the present Kalpa. 29-30 A man, who recites the account of this incarntion of Vishnu shall have his desires accomplished and lic shall attain sals ation. 31 I bow to Vishnu, who had assumed thc disguise of a fish and who had, after killing the demon (Hayagreeva) resurrected the Vedas, which had been snatched away from the mouths of Brahma, when the crcator's (Brahma's ) power had becomc dormant whilc lic was asleep in the waters of the deluge, who had preached, spiritual knonicdgc to Satyavrata and who is the ultimalc cause of all. 32 Thus ends chapter twenty-fourth of Bank VIII इत्यप्टमः स्कन्धः समाप्त:

·ERATA Line Page 2 7 13 55 61 5 16 24 25 28 Incorrect -मुपेतत्य Jnyana secrccy nector skillful nopeltheless elernal Ashwa tthama Ashwathama Ashwastbama Correct -मपेतकृत्यं Jnana secrecy nectar skillul none the less eternal Ashwatthama Ashwatthama Ashwatthama 13 1 99 37 > 32 37 67 19 20 17 31 68 12, 17, 31, 32, 34 69 13, 17, 18 26 28 29 70 20 71 14 24 30 73 19 75 31 76 14 77 18 29 78 16 80 14 24 81 16 84 26 85 19 29 34 36 18 87 24 88 19 89 17 99 28 91 25 Yudhishira how so ever Fulfill Krishan Ashwasthama we Ashsyasthama sorrounded fnlfill magnificant Dharmraj Yadhi shthira magnificience Pradumna neelor prakrati Dhritrashtra Yudhishthira howsoever Fulfil Krishna Ashwatthama We Ashwatthama surrounded fulfil magnificent Dharmaraj Yodhishthira magnificence Pradymna nectar prakriti Dhritarashtra ?? ..80 > 13 1 > do not Yudbishthira has gone donot Yhdhishthira hasgone over 13-21 Oh parth battle field our 20-21 Oh Parth battle field + ·2 92 94 95 16 23 24 29 31 33 30 14 33 26 34 1 104 105 107 109 122 123 Yudhisthira shursen Yudhishtira depraved ye Bull raskal Shashtras Sukadev irresitible loveable Uttanpad हयशोरवायो नृसिह abount Nrasinh Parshuram Bhagwat Upvedas Shukdev Yudhishthira Shurasen Yudhishthira deprived Ye Bull rascal Sastras Shukadev irresistible lovable Uttanapad > 124 126 127 128 129 133 134 नृसिंह about Nrısınha Parashuram Bhagawat Upavedas Shukadev > > ) 135 136 138 139 141 145 143 144 360 372 414 14 11 33 18 35 27, 31 34 25 14 16 27 36 7 14 12 13 28 12 17 14 21 17 18 23 19 18 26 13 subject, with subject with created created death Death satva sattva orms forms iliusion illusion Shukdev Shubadev TEST पुरुपौ Brahman Brahma Brahman Brahma Bhashmaka Bhishmaha neety booty Ashwathama Ashwatthama serpant serpent oberssance obeisance Kashypa Kashyapa rapitiles reptiles rodendent redundent Known hnous pitener pitcher Vidyavati Vindhyavati 472 535 548 551