Bhagavatapurana 1.1

1.1.1

tejovārimṛdāṃ yathā vinimayo yatra trisargo 'mṛṣā % dhāmnā svena sadā nirastakuhakaṃ satyaṃ paraṃ dhīmahi //

in whom the threefold creation appears real, like the mutual transposition of light, water, and earth, by whose own splendor illusion is forever dispelled—upon that supreme truth we meditate.

Let us meditate on the Supreme (Lord) from whom the creation, preservation, etc. of this world proceed; for, He is in all real things as Sat and is not to be sought for in unreal things; He enters everything as the cause, and is different from all effected things; (He is the cause of all this), both by positive and negative proofs. Let us meditate on Him who is all-wise, who shines by Himself (being essentially wisdom); Him who revealed the Vedas to Brahma, the first sage, through his mind (i.e., who inspired him with a knowledge of the Vedas)—the Vedas in respect of (i.e., in understanding) which even sages are bewildered;

Him who is Truth, (whose presence confers the appearance of reality on other things); Him as depending on whose real essence, the three-fold creation of (Satva, Rajas and Tamas) does not seem false (unreal) [i.e., even the unreal creation seems a reality], even as are the modifications (illusory forms) of Fire, Water and Earth;—Him in whom the three-fold creation is (indeed) unreal; Him who, by virtue of His own glory, has ever distanced illusion (from self.) [Let us meditate on the Most High, the Perfect One who is Truth, in whom (as resting on whom) the three-fold creation of Gunas, viz. Bhutas, Indriyas, Devatas, seems real [through His presence in things effected and His absence from what are not], as the modification (through misapprehension) of light, water and earth seems to be, (i.e., in whom the three-fold creation is unreal), He being the one (cause) in (all) things, and being different (from the effected forms), by positive and negative proofs; who is omniscient, who shines by Himself by his own Glory, who revealed the Vedas to the four-faced Brahma the first sage, through his own mind,—the Vedas in respect of which even the wise are bewildered &c.]

1.1.1.p2

dharmaḥ projjhitakaitavo 'tra paramo nirmatsarāṇāṃ satāṃ $ vedyaṃ vāstavam atra vastu śivadaṃ tāpatrayonmūlanam &

Here [in this work] the supreme dharma has cast aside all deceit for virtuous devotees free from envy; here the ultimate reality to be known is auspicious, rooting out the three afflictions.

2. Here, in this glorious Bhagavata produced by the great sage, the highest Dharma is taught, wholly free from worldly interests, but to be performed only out of devotion to Him; it is the course of the righteous full of mercy and free from envy

and jealousy;—Here the thing to be known is The Real of reals (the absolutely real), [is the individual Jiva who is an amsa of the One Reality, as not being different from the latter, this is possible to be known without any effort]—the thing which leads to the Highest bliss (and) puts an end to the three kinds of miseries. Could the Lord be at once made to fill one’s heart with His presence by any other means? No; (on the other hand), He is at once secured in their hearts--(His grace is at once secured,) only by the meritorious who would listen to and study this.

1.1.1.p3

dharmaḥ projjhitakaitavo 'tra paramo nirmatsarāṇāṃ satāṃ $ vedyaṃ vāstavam atra vastu śivadaṃ tāpatrayonmūlanam &

Here [in this work] the supreme dharma has cast aside all deceit for virtuous devotees free from envy; here the ultimate reality to be known is auspicious, rooting out the three afflictions.

1.1.2

śrīmadbhāgavate mahāmunikṛte kiṃ vā parairīśvaraḥ % sadyo hṛdyavarudhyate 'tra kṛtibhiḥ śuśrūṣubhistatkṣaṇāt //

In the Śrīmad Bhāgavata composed by the great sage, what need is there of other [scriptures]? In this work the Lord is immediately held fast within the heart by pious men eager to hear, at that very moment.

1.1.2.p2

nigamakalpatarorgalitaṃ phalaṃ $ śukamukhādamṛtadravasaṃyutam &

The ripened fruit fallen from the wish-fulfilling tree of the Vedas, / combined with the nectarine fluid from Śuka's mouth,

3. This (Bhagavata) is the fruit of the Kalpa tree of the Vedas, that has dropped (will drop) from the lips of Suka, (as from the mouth of a parrot), (and so) mixed with nectarine essence (juice, viz. the highest degree of blissfulness); so, O men of appreciation, capable of discovering the peculiar excellence in it,—this is a fruit which is all sweet Essence; do you constantly drink of it (here) and even in Moksha.

1.1.2.p3

nigamakalpatarorgalitaṃ phalaṃ $ śukamukhādamṛtadravasaṃyutam &

The ripened fruit fallen from the wish-fulfilling tree of the Vedas, / combined with the nectarine fluid from Śuka's mouth,

1.1.3

pibata bhāgavataṃ rasam ālayaṃ % muhuraho rasikā bhuvi bhāvukāḥ //

drink repeatedly, O connoisseurs on earth, O devotees of taste, / this aesthetic flavor of the Bhāgavata until the dissolution!

1.1.4

naimiṣe 'nimiṣakṣetre īśayaḥ śaunakādayaḥ /
satraṃ svargāya lokāya sahasrasamam āsata //

In the forest of Naimiṣa, the realm of the sleepless [Lord], the sages headed by Śaunaka / sat down for a thousand-year sacrificial session for the sake of the heavenly realm.

4. In (the forest of) Naimisha, a place sacred to Vishnu, Saunaka and other sages were engaged in a sacrifice extending over a thousand years for the purpose of attaining to Him (Vishnu) who is sung in heaven and who is the abode of His devotees.

1.1.5

ta ekadā tu munayaḥ prātarhutahutāgnayaḥ /
satkṛtaṃ sūtam āsīnaṃ papracchuridam ādarāt //

One day, having offered the morning oblations into the sacrificial fire, / the sages reverently questioned Sūta, who was seated and shown honor:

5. On a certain day, in the morning, they poured offerings into the Fire, and devoutly made their request to Suta who had been received with due regard and was seated.

1.1.6

/0 ṛṣaya ūcuḥ
tvayā khalu purāṇāni setihāsāni cānagha /
ākhyātānyapyadhītāni dharmaśāstrāṇi yānyuta //

The sages said: / O sinless one, you have indeed related and studied the Purāṇas / along with the Itihāsas, and whatever dharma treatises there are,

6-7. The sages said, “O faultless Suta, you have indeed studied and also expounded the Puranas, Itihasas, Dharmasastras; and, whatever is known to the glorious Badarayana,

1.1.7

yāni vedavidāṃ śreṣṭho bhagavān bādarāyaṇaḥ /
anye ca munayaḥ sūta parāvaravido viduḥ //

which the Lord Bādarāyaṇa, the best of the knowers of the Vedas, / and other sages know, O Sūta, as knowers of the higher and the lower.

foremost among those that know the Vedas, and to other sages who know the Para and Apara Brahman,—

1.1.8

vettha tvaṃ saumya tat sarvaṃ tattvatastadanugrahāt /
brūyuḥ snigdhasya śiṣyasya guravo guhyam apyuta //

You know all that in truth, O gentle one, by their grace; / for teachers reveal even what is secret to an affectionate disciple.

8. Gentle-spirited (Suta), all that, you have truly known by their grace; (for), preceptors reveal to their beloved pupils even what should be kept a secret.

1.1.9

tatra tatrāñjasāyuṣman bhavatā yadviniścitam /
puṃsām ekāntataḥ śreyastan naḥ śaṃsitum arhasi //

Therefore, O long-lived one, what has been determined clearly by you / as the ultimate good for human beings—that you ought to declare to us.

9. O long-lived (Suta), what you have through various sastras truly and conclusively known as the unfailing means to the Supreme good, be pleased to explain (that) to us.

1.1.10

prāyeṇālpāyuṣaḥ sabhya kalāvasmin yuge janāḥ /
mandāḥ sumandamatayo mandabhāgyā hyupadrutāḥ //

Generally, O worthy one, people in this Kali age have short lives; / they are dull, extremely slow-witted, unfortunate, and troubled.

10. O the ornament of assemblies, in this age of Kali, mostly men are short-lived, of poor energy, of little intelligence, of small fortune and merit, and are afflicted with diseases and other evils (the three-fold misery.)

1.1.11

bhūrīṇi bhūrikarmāṇi śrotavyāni vibhāgaśaḥ /
ataḥ sādho 'tra yat sāraṃ samuddhṛtya manīṣayā /
brūhi bhadrāya bhūtānāṃ yenātmā suprasīdati //

Numerous are the manifold duties to be heard according to their divisions; / therefore, O virtuous one, having extracted the essence of this by your wisdom, / speak for the welfare of all beings, whereby the self becomes completely serene.

11. Many are the sastras dealing with many-fold duties that are to be studied in detail and systematically, too; O good Suta, do you, by force of your intelligence, extract whatever is essential and for the good of all beings, tell us who are full of faith, of that essence by which the mind becomes clear and serene.

1.1.12

sūta jānāsi bhadraṃ te bhagavān sātvatāṃ patiḥ /
devakyāṃ vasudevasya jāto yasya cikīrṣayā //

O Sūta, all good to you! You know with what purpose / the Lord, the master of the Sātvatas, was born of Devakī to Vasudeva.

12-13. Suta! May you be blessed! you know for what purpose the glorious Sri Hari, the Lord of the devout, appeared as the son of Vasudeva and Devaki; we are eager to know (that); and, beloved Suta, it behoves you to tell us of it in detail. For, His Avatara is intended for the protection and prosperity of all beings.

1.1.13

tan naḥ śuṣrūṣamāṇānām arhasyaṅgānuvarṇitum /
yasyāvatāro bhūtānāṃ kṣemāya ca bhavāya ca //

You ought to describe that to us who desire to hear, O dear one; / his incarnation is for the welfare and prosperity of living beings.

12-13. Suta! May you be blessed! you know for what purpose the glorious Sri Hari, the Lord of the devout, appeared as the son of Vasudeva and Devaki; we are eager to know (that); and, beloved Suta, it behoves you to tell us of it in detail. For, His Avatara is intended for the protection and prosperity of all beings.

1.1.14

āpannaḥ saṃsṛtiṃ ghorāṃ yannāma vivaśo gṛṇan /
tataḥ sadyo vimucyeta yadbibheti svayaṃ bhayam //

Caught in the terrible cycle of rebirth, chanting his name even helplessly, / a person is at once freed from it—for fear itself is afraid of him.

14. Any one who has fallen into this terrible Samsara may instantly obtain release from it even by unconsciously uttering His names; and at His name, Fear itself is frightened (Death is frightened away by His name.)

1.1.15

yatpādasaṃśrayāḥ sūta munayaḥ praśamāyanāḥ /
sadyaḥ punantyupaspṛṣṭāḥ svardhunyāpo 'nusevayā //

O Sūta, the sages who take refuge in his feet and are the abode of peace / purify immediately when touched, whereas the waters of the heavenly river purify only through continued attendance.

15. The sages who, by devoutly clinging to His feet, have attained tranquillity, instantly purify those men that worship them, whereas the waters of the Ganges purify men only by long continued use.

1.1.16

ko vā bhagavatastasya puṇyaślokeḍyakarmaṇaḥ /
śuddhikāmo na śṛṇuyādyaśaḥ kalimalāpaham //

Who that desires purity would not listen to the fame / of that Lord, whose praise is purifying and whose deeds are laudable, which washes away the taint of Kali?

16-18. Who, desirous of cleansing himself of sin, would not long to hear of that glorious Lord whose works are

sung by men of holy reputation—of that glory which washes away the stain of Kali? His doings are great and are sung by sages Narada and others. O wise Suta! Tell us who are full of faith the blessed stories of the Avatars of Sri Hari, who, at His will, assumes the form of Brahma, Rudra and Vishnu; of that Supreme Ruler who of his own accord and by virtue of his own power (Maya) does various wonderful things.

1.1.17

tasya karmāṇyudārāṇi parigītāni sūribhiḥ /
brūhi naḥ śraddadhānānāṃ līlayā dadhataḥ kalāḥ //

Relate to us who have faith his noble deeds sung by the wise, / he who assumes portions [as incarnations] in divine play.

sung by men of holy reputation—of that glory which washes away the stain of Kali? His doings are great and are sung by sages Narada and others. O wise Suta! Tell us who are full of faith the blessed stories of the Avatars of Sri Hari, who, at His will, assumes the form of Brahma, Rudra and Vishnu; of that Supreme Ruler who of his own accord and by virtue of his own power (Maya) does various wonderful things.

1.1.18

athākhyāhi harerdhīmann avatārakathāḥ śubhāḥ /
īlā vidadhataḥ svairam īśvarasyātmamāyayā //

Now, O wise one, recount the auspicious stories of Hari's incarnations, / performing his divine play at will through his own creative power as the Supreme Lord.

sung by men of holy reputation—of that glory which washes away the stain of Kali? His doings are great and are sung by sages Narada and others. O wise Suta! Tell us who are full of faith the blessed stories of the Avatars of Sri Hari, who, at His will, assumes the form of Brahma, Rudra and Vishnu; of that Supreme Ruler who of his own accord and by virtue of his own power (Maya) does various wonderful things.

1.1.19

vayaṃ tu na vitṛpyāma uttamaślokavikrame /
yacchṛṇvatāṃ rasajñānāṃ svādu svādu pade pade //

We, indeed, are never sated with [hearing of] the prowess of He of highest renown, / which to those who hear it and know aesthetic flavors is sweet, ever sweet at every step.

19. We are not satiated with hearing of the wonderful and heroic deeds of Hari, the most praiseworthy, which are, to those that can appreciate excellence, at every step sweeter as they hear.

1.1.20

kṛtavān kila karmāṇi saha rāmeṇa keśavaḥ /
atimartyāni bhagavān gūḍhaḥ kapaṭamānuṣaḥ //

Keśava indeed performed deeds together with Rāma, / superhuman deeds, the Lord concealed in human guise.

20. Indeed, Sri Krishna, with Balarama, concealed in an apparent human form, is the Supreme Lord himself; and He has done many heroic things beyond human power.

1.1.21

kalim āgatam ājñāya kṣetre 'smin vaiṣṇave vayam /
āsīnā dīrghasatreṇa kathāyāṃ sakṣaṇā hareḥ //

Knowing that Kali has arrived, we are seated in this realm sacred to Viṣṇu / for a long sacrificial session, having leisure for the narration of Hari.

21. Having perceived the advent of Kali, we (have) retired to this holy place full of Vishnu's presence, and are engaged in a sacrifice of very long duration; (and so) we have time to listen to accounts regarding Hari.

1.1.22

tvaṃ naḥ sandarśito dhātrā dustaraṃ nistitīrṣatām /
kaliṃ sattvaharaṃ puṃsāṃ karṇadhāra ivārṇavam //

You have been shown to us by Providence, like a helmsman across the ocean, / as we desire to cross over the Kali [age], difficult to cross, which robs human beings of purity.

22. By the Maker (God) you have been brought to us, who are anxious to get over the impassable Kali that robs men of all goodness, even as a pilot is given to those that are anxious to cross the sea.

1.1.23

brūhi yogeśvare kṛṣṇe brahmaṇye dharmavarmaṇi /
svāṃ kāṣṭhām adhunopete dharmaḥ kaṃ śaraṇaṃ gataḥ //

Tell us: now that Kṛṣṇa, the master of yoga, friend of the brāhmaṇas, the shield of dharma, / has attained his own abode, to what shelter has dharma gone?

23. When Sri Krishna, the friend of Brahmins, the Lord of Yogins, the protector (like an armour) of Dharma withdrew into His Supreme nature, tell us whom Dharma sought for protection.