JDhruv14/Srimad_Bhagavatam · Datasets at Hugging Face

book stringclasses 12 values	canto_no int64 1 12	chapter_no int64 1 90	verse_no stringclasses 290 values	sanskrit stringlengths 7 737 ⌀	transliteration stringlengths 40 654	translation stringlengths 51 2.33k
Skanda 1	1	1	1	ॐ नमो भगवते वासुदेवायजन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञ: स्वराट्तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरय: ।तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषाधाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥ १ ॥	oṁ namo bhagavate vāsudevāyajanmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭtene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥtejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣādhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi	O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.
Skanda 1	1	1	2	धर्म: प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सतांवेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम् ।श्रीमद्भागवते महामुनिकृते किं वा परैरीश्वर:सद्यो हृद्यवरुध्यतेऽत्र कृतिभि: शुश्रूषुभिस्तत्क्षणात् ॥ २ ॥	dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁvedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanamśrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥsadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt	Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
Skanda 1	1	1	3	निगमकल्पतरोर्गलितं फलंशुकमुखादमृतद्रवसंयुतम् ।पिबत भागवतं रसमालयंमुहुरहो रसिका भुवि भावुका: ॥ ३ ॥	nigama-kalpa-taror galitaṁ phalaṁśuka-mukhād amṛta-drava-saṁyutampibata bhāgavataṁ rasam ālayammuhur aho rasikā bhuvi bhāvukāḥ	O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.
Skanda 1	1	1	4	नैमिषेऽनिमिषक्षेत्रे ऋषय: शौनकादय: ।सत्रं स्वर्गायलोकाय सहस्रसममासत ॥ ४ ॥	naimiṣe ’nimiṣa-kṣetreṛṣayaḥ śaunakādayaḥsatraṁ svargāya lokāyasahasra-samam āsata	Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.
Skanda 1	1	1	5	त एकदा तु मुनय: प्रातर्हुतहुताग्नय: ।सत्कृतं सूतमासीनं पप्रच्छुरिदमादरात् ॥ ५ ॥	ta ekadā tu munayaḥprātar huta-hutāgnayaḥsat-kṛtaṁ sūtam āsīnaṁpapracchur idam ādarāt	One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Śrīla Sūta Gosvāmī, the great sages made inquiries, with great respect, about the following matters.
Skanda 1	1	1	6	त्वया खलु पुराणानि सेतिहासानि चानघ ।आख्यातान्यप्यधीतानि धर्मशास्त्राणि यान्युत ॥ ६ ॥	ṛṣaya ūcuḥtvayā khalu purāṇānisetihāsāni cānaghaākhyātāny apy adhītānidharma-śāstrāṇi yāny uta	The sages said: Respected Sūta Gosvāmī, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purāṇas and the histories as well, for you have gone through them under proper guidance and have also explained them.
Skanda 1	1	1	7	यानि वेदविदां श्रेष्ठो भगवान् बादरायण: ।अन्ये च मुनय: सूत परावरविदो विदु: ॥ ७ ॥	yāni veda-vidāṁ śreṣṭhobhagavān bādarāyaṇaḥanye ca munayaḥ sūtaparāvara-vido viduḥ	Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.
Skanda 1	1	1	8	वेत्थ त्वं सौम्य तत्सर्वं तत्त्वतस्तदनुग्रहात् ।ब्रूयु: स्‍निग्धस्य शिष्यस्य गुरवो गुह्यमप्युत ॥ ८ ॥	vettha tvaṁ saumya tat sarvaṁtattvatas tad-anugrahātbrūyuḥ snigdhasya śiṣyasyaguravo guhyam apy uta	And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.
Skanda 1	1	1	9	तत्र तत्राञ्जसायुष्मन् भवता यद्विनिश्चितम् ।पुंसामेकान्तत: श्रेयस्तन्न: शंसितुमर्हसि ॥ ९ ॥	tatra tatrāñjasāyuṣmanbhavatā yad viniścitampuṁsām ekāntataḥ śreyastan naḥ śaṁsitum arhasi	Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.
Skanda 1	1	1	10	प्रायेणाल्पायुष: सभ्य कलावस्मिन् युगे जना: ।मन्दा: सुमन्दमतयो मन्दभाग्या ह्युपद्रुता: ॥ १० ॥	prāyeṇālpāyuṣaḥ sabhyakalāv asmin yuge janāḥmandāḥ sumanda-matayomanda-bhāgyā hy upadrutāḥ	O learned one, in this iron Age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
Skanda 1	1	1	11	भूरीणि भूरिकर्माणि श्रोतव्यानि विभागश: ।अत: साधोऽत्र यत्सारं समुद्‍धृत्य मनीषया ।ब्रूहि भद्रायभूतानां येनात्मा सुप्रसीदति ॥ ११ ॥	bhūrīṇi bhūri-karmāṇiśrotavyāni vibhāgaśaḥataḥ sādho ’tra yat sāraṁsamuddhṛtya manīṣayābrūhi bhadrāya bhūtānāmyenātmā suprasīdati	There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied.
Skanda 1	1	1	12	सूत जानासि भद्रं ते भगवान् सात्वतां पति: ।देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया ॥ १२ ॥	sūta jānāsi bhadraṁ tebhagavān sātvatāṁ patiḥdevakyāṁ vasudevasyajāto yasya cikīrṣayā	All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.
Skanda 1	1	1	13	तन्न: शुश्रूषमाणानामर्हस्यङ्गानुवर्णितुम् ।यस्यावतारो भूतानां क्षेमाय च भवाय च ॥ १३ ॥	tan naḥ śuśrūṣamāṇānāmarhasy aṅgānuvarṇitumyasyāvatāro bhūtānāṁkṣemāya ca bhavāya ca	O Sūta Gosvāmī, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [ācāryas], for one is uplifted both by speaking them and by hearing them.
Skanda 1	1	1	14	आपन्न: संसृतिं घोरां यन्नाम विवशो गृणन् ।तत: सद्यो विमुच्येत यद्ब‍िभेति स्वयं भयम् ॥ १४ ॥	āpannaḥ saṁsṛtiṁ ghorāṁyan-nāma vivaśo gṛṇantataḥ sadyo vimucyetayad bibheti svayaṁ bhayam	Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.
Skanda 1	1	1	15	यत्पादसंश्रया: सूत मुनय: प्रशमायना: ।सद्य: पुनन्त्युपस्पृष्टा: स्वर्धुन्यापोऽनुसेवया ॥ १५ ॥	yat-pāda-saṁśrayāḥ sūtamunayaḥ praśamāyanāḥsadyaḥ punanty upaspṛṣṭāḥsvardhuny-āpo ’nusevayā	O Sūta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use.
Skanda 1	1	1	16	को वा भगवतस्तस्य पुण्यश्लोकेड्यकर्मण: ।शुद्धिकामो न श‍ृणुयाद्यश: कलिमलापहम् ॥ १६ ॥	ko vā bhagavatas tasyapuṇya-ślokeḍya-karmaṇaḥśuddhi-kāmo na śṛṇuyādyaśaḥ kali-malāpaham	Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?
Skanda 1	1	1	17	तस्य कर्माण्युदाराणि परिगीतानि सूरिभि: ।ब्रूहि न: श्रद्दधानानां लीलया दधत: कला: ॥ १७ ॥	tasya karmāṇy udārāṇiparigītāni sūribhiḥbrūhi naḥ śraddadhānānāṁlīlayā dadhataḥ kalāḥ	His transcendental acts are magnificent and gracious, and great learned sages like Nārada sing of them. Please, therefore, speak to us, who are eager to hear, about the adventures He performs in His various incarnations.
Skanda 1	1	1	18	अथाख्याहिहरेर्धीमन्नवतारकथा: शुभा: ।लीला विदधत: स्वैरमीश्वरस्यात्ममायया ॥ १८ ॥	athākhyāhi harer dhīmannavatāra-kathāḥ śubhāḥlīlā vidadhataḥ svairamīśvarasyātma-māyayā	O wise Sūta, please narrate to us the transcendental pastimes of the Supreme Godhead’s multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.
Skanda 1	1	1	19	वयं तु न वितृप्याम उत्तमश्लोकविक्रमे ।यच्छृण्वतां रसज्ञानां स्वादु स्वादु पदे पदे ॥ १९ ॥	vayaṁ tu na vitṛpyāmauttama-śloka-vikrameyac-chṛṇvatāṁ rasa-jñānāṁsvādu svādu pade pade	We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.
Skanda 1	1	1	20	कृतवान् किल कर्माणि सह रामेण केशव: ।अतिमर्त्यानि भगवान् गूढ: कपटमानुष: ॥ २० ॥	kṛtavān kila karmāṇisaha rāmeṇa keśavaḥatimartyāni bhagavāngūḍhaḥ kapaṭa-mānuṣaḥ	Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.
Skanda 1	1	1	21	कलिमागतमाज्ञाय क्षेत्रेऽस्मिन् वैष्णवे वयम् ।आसीना दीर्घसत्रेण कथायां सक्षणा हरे: ॥ २१ ॥	kalim āgatam ājñāyakṣetre ’smin vaiṣṇave vayamāsīnā dīrgha-satreṇakathāyāṁ sakṣaṇā hareḥ	Knowing well that the Age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice.
Skanda 1	1	1	22	त्वं न: सन्दर्शितो धात्रा दुस्तरं निस्तितीर्षताम् ।कलिं सत्त्वहरं पुंसां कर्णधार इवार्णवम् ॥ २२ ॥	tvaṁ naḥ sandarśito dhātrādustaraṁ nistitīrṣatāmkaliṁ sattva-haraṁ puṁsāṁkarṇa-dhāra ivārṇavam	We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.
Skanda 1	1	1	23	ब्रूहि योगेश्वरे कृष्णे ब्रह्मण्ये धर्मवर्मणि ।स्वां काष्ठामधुनोपेते धर्म: कं शरणं गत: ॥ २३ ॥	brūhi yogeśvare kṛṣṇebrahmaṇye dharma-varmaṇisvāṁ kāṣṭhām adhunopetedharmaḥ kaṁ śaraṇaṁ gataḥ	Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.
Skanda 1	1	2	1	व्यास उवाचइति सम्प्रश्नसंहृष्टो विप्राणां रौमहर्षणि: ।प्रतिपूज्य वचस्तेषां प्रवक्तुमुपचक्रमे ॥ १ ॥	vyāsa uvācaiti sampraśna-saṁhṛṣṭoviprāṇāṁ raumaharṣaṇiḥpratipūjya vacas teṣāṁpravaktum upacakrame	Ugraśravā [Sūta Gosvāmī], the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.
Skanda 1	1	2	2	सूत उवाचयं प्रव्रजन्तमनुपेतमपेतकृत्यंद्वैपायनो विरहकातर आजुहाव ।पुत्रेति तन्मयतया तरवोऽभिनेदु-स्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥	sūta uvācayaṁ pravrajantam anupetam apeta-kṛtyaṁdvaipāyano viraha-kātara ājuhāvaputreti tan-mayatayā taravo ’bhinedustaṁ sarva-bhūta-hṛdayaṁ munim ānato ’smi	Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.
Skanda 1	1	2	3	य: स्वानुभावमखिलश्रुतिसारमेक-मध्यात्मदीपमतितितीर्षतां तमोऽन्धम् ।संसारिणां करुणयाह पुराणगुह्यंतं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥	yaḥ svānubhāvam akhila-śruti-sāram ekamadhyātma-dīpam atititīrṣatāṁ tamo ’ndhamsaṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁtaṁ vyāsa-sūnum upayāmi guruṁ munīnām	Let me offer my respectful obeisances unto him [Śuka], the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.
Skanda 1	1	2	4	नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥ ४ ॥	nārāyaṇaṁ namaskṛtyanaraṁ caiva narottamamdevīṁ sarasvatīṁ vyāsaṁtato jayam udīrayet	Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.
Skanda 1	1	2	5	मुनय: साधु पृष्टोऽहं भवद्भ‍िर्लोकमङ्गलम् ।यत्कृत: कृष्णसम्प्रश्नो येनात्मा सुप्रसीदति ॥ ५ ॥	munayaḥ sādhu pṛṣṭo ’haṁbhavadbhir loka-maṅgalamyat kṛtaḥ kṛṣṇa-sampraśnoyenātmā suprasīdati	O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world’s welfare. Only questions of this sort are capable of completely satisfying the self.
Skanda 1	1	2	6	स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे ।अहैतुक्यप्रतिहता ययात्मा सुप्रसीदति ॥ ६ ॥	sa vai puṁsāṁ paro dharmoyato bhaktir adhokṣajeahaituky apratihatāyayātmā suprasīdati	The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
Skanda 1	1	2	7	वासुदेवे भगवति भक्तियोग: प्रयोजित: ।जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७ ॥	vāsudeve bhagavatibhakti-yogaḥ prayojitaḥjanayaty āśu vairāgyaṁjñānaṁ ca yad ahaitukam	By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.
Skanda 1	1	2	8	धर्म: स्वनुष्ठित: पुंसां विष्वक्सेनकथासु य: ।नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥ ८ ॥	dharmaḥ svanuṣṭhitaḥ puṁsāṁviṣvaksena-kathāsu yaḥnotpādayed yadi ratiṁśrama eva hi kevalam	The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.
Skanda 1	1	2	9	धर्मस्य ह्यापवर्ग्यस्य नार्थोऽर्थायोपकल्पते ।नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृत: ॥ ९ ॥	dharmasya hy āpavargyasyanārtho ’rthāyopakalpatenārthasya dharmaikāntasyakāmo lābhāya hi smṛtaḥ	All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.
Skanda 1	1	2	10	कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभि: ॥ १० ॥	kāmasya nendriya-prītirlābho jīveta yāvatājīvasya tattva-jijñāsānārtho yaś ceha karmabhiḥ	Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.
Skanda 1	1	2	11	वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् ।ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥ ११ ॥	vadanti tat tattva-vidastattvaṁ yaj jñānam advayambrahmeti paramātmetibhagavān iti śabdyate	Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.
Skanda 1	1	2	12	तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया ।पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥ १२ ॥	tac chraddadhānā munayojñāna-vairāgya-yuktayāpaśyanty ātmani cātmānaṁbhaktyā śruta-gṛhītayā	The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.
Skanda 1	1	2	13	अत: पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागश: ।स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥ १३ ॥	ataḥ pumbhir dvija-śreṣṭhāvarṇāśrama-vibhāgaśaḥsvanuṣṭhitasya dharmasyasaṁsiddhir hari-toṣaṇam	O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.
Skanda 1	1	2	14	तस्मादेकेन मनसा भगवान् सात्वतां पति: ।श्रोतव्य: कीर्तितव्यश्च ध्येय: पूज्यश्च नित्यदा ॥ १४ ॥	tasmād ekena manasābhagavān sātvatāṁ patiḥśrotavyaḥ kīrtitavyaś cadhyeyaḥ pūjyaś ca nityadā	Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.
Skanda 1	1	2	15	यदनुध्यासिना युक्ता: कर्मग्रन्थिनिबन्धनम् ।छिन्दन्ति कोविदास्तस्य को न कुर्यात्कथारतिम् ॥ १५ ॥	yad-anudhyāsinā yuktāḥkarma-granthi-nibandhanamchindanti kovidās tasyako na kuryāt kathā-ratim	With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?
Skanda 1	1	2	16	शुश्रूषो: श्रद्दधानस्य वासुदेवकथारुचि: ।स्यान्महत्सेवया विप्रा: पुण्यतीर्थनिषेवणात् ॥ १६ ॥	śuśrūṣoḥ śraddadhānasyavāsudeva-kathā-ruciḥsyān mahat-sevayā viprāḥpuṇya-tīrtha-niṣevaṇāt	O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.
Skanda 1	1	2	17	श‍ृण्वतां स्वकथा: कृष्ण: पुण्यश्रवणकीर्तन: ।हृद्यन्त:स्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १७ ॥	śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥpuṇya-śravaṇa-kīrtanaḥhṛdy antaḥ stho hy abhadrāṇividhunoti suhṛt satām	Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
Skanda 1	1	2	18	नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया ।भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८ ॥	naṣṭa-prāyeṣv abhadreṣunityaṁ bhāgavata-sevayābhagavaty uttama-ślokebhaktir bhavati naiṣṭhikī	By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
Skanda 1	1	2	19	तदा रजस्तमोभावा: कामलोभादयश्च ये ।चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १९ ॥	tadā rajas-tamo-bhāvāḥkāma-lobhādayaś ca yeceta etair anāviddhaṁsthitaṁ sattve prasīdati	As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.
Skanda 1	1	2	20	एवं प्रसन्नमनसो भगवद्भक्तियोगत: ।भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २० ॥	evaṁ prasanna-manasobhagavad-bhakti-yogataḥbhagavat-tattva-vijñānaṁmukta-saṅgasya jāyate	Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.
Skanda 1	1	2	21	भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: ।क्षीयन्ते चास्य कर्माणि द‍ृष्ट एवात्मनीश्वरे ॥ २१ ॥	bhidyate hṛdaya-granthiśchidyante sarva-saṁśayāḥkṣīyante cāsya karmāṇidṛṣṭa evātmanīśvare	Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.
Skanda 1	1	2	22	अतो वै कवयो नित्यं भक्तिं परमया मुदा ।वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥ २२ ॥	ato vai kavayo nityaṁbhaktiṁ paramayā mudāvāsudeve bhagavatikurvanty ātma-prasādanīm	Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.
Skanda 1	1	2	23	सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तै-र्युक्त: पर: पुरुष एक इहास्य धत्ते ।स्थित्यादये हरिविरिञ्चिहरेति संज्ञा:श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्यु: ॥ २३ ॥	sattvaṁ rajas tama iti prakṛter guṇās tairyuktaḥ paraḥ puruṣa eka ihāsya dhattesthity-ādaye hari-viriñci-hareti saṁjñāḥśreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ	The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.
Skanda 1	1	2	24	पार्थिवाद्दारुणो धूमस्तस्मादग्निस्त्रयीमय: ।तमसस्तु रजस्तस्मात्सत्त्वं यद्ब्रह्मदर्शनम् ॥ २४ ॥	pārthivād dāruṇo dhūmastasmād agnis trayīmayaḥtamasas tu rajas tasmātsattvaṁ yad brahma-darśanam	Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.
Skanda 1	1	2	25	भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् ।सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥ २५ ॥	bhejire munayo ’thāgrebhagavantam adhokṣajamsattvaṁ viśuddhaṁ kṣemāyakalpante ye ’nu tān iha	Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.
Skanda 1	1	2	26	मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ ।नारायणकला: शान्ता भजन्ति ह्यनसूयव: ॥ २६ ॥	mumukṣavo ghora-rūpānhitvā bhūta-patīn athanārāyaṇa-kalāḥ śāntābhajanti hy anasūyavaḥ	Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.
Skanda 1	1	2	27	रजस्तम:प्रकृतय: समशीला भजन्ति वै ।पितृभूतप्रजेशादीन्श्रियैश्वर्यप्रजेप्सव: ॥ २७ ॥	rajas-tamaḥ-prakṛtayaḥsama-śīlā bhajanti vaipitṛ-bhūta-prajeśādīnśriyaiśvarya-prajepsavaḥ	Those who are in the modes of passion and ignorance worship those in the same category — namely the forefathers, other living beings and the demigods who are in charge of cosmic activities — for they are urged by a desire to be materially benefited with women, wealth, power and progeny.
Skanda 1	1	2	28-29	वासुदेवपरा वेदा वासुदेवपरा मखा: ।वासुदेवपरा योगा वासुदेवपरा: क्रिया: ॥ २८ ॥वासुदेवपरं ज्ञानं वासुदेवपरं तप: ।वासुदेवपरो धर्मो वासुदेवपरा गति: ॥ २९ ॥	vāsudeva-parā vedāvāsudeva-parā makhāḥvāsudeva-parā yogāvāsudeva-parāḥ kriyāḥ	In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.
Skanda 1	1	2	30	स एवेदं ससर्जाग्रे भगवानात्ममायया ।सदसद्रूपया चासौ गुणमयागुणो विभु: ॥ ३० ॥	sa evedaṁ sasarjāgrebhagavān ātma-māyayāsad-asad-rūpayā cāsauguṇamayāguṇo vibhuḥ	In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.
Skanda 1	1	2	31	तया विलसितेष्वेषु गुणेषु गुणवानिव ।अन्त:प्रविष्ट आभाति विज्ञानेन विजृम्भित: ॥ ३१ ॥	tayā vilasiteṣv eṣuguṇeṣu guṇavān ivaantaḥ-praviṣṭa ābhātivijñānena vijṛmbhitaḥ	After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position.
Skanda 1	1	2	32	यथा ह्यवहितो वह्निर्दारुष्वेक: स्वयोनिषु ।नानेव भाति विश्वात्मा भूतेषु च तथा पुमान् ॥ ३२ ॥	yathā hy avahito vahnirdāruṣv ekaḥ sva-yoniṣunāneva bhāti viśvātmābhūteṣu ca tathā pumān	The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.
Skanda 1	1	2	33	असौ गुणमयैर्भावैर्भूतसूक्ष्मेन्द्रियात्मभि: ।स्वनिर्मितेषु निर्विष्टो भुङ्क्ते भूतेषु तद्गुणान् ॥ ३३ ॥	asau guṇamayair bhāvairbhūta-sūkṣmendriyātmabhiḥsva-nirmiteṣu nirviṣṭobhuṅkte bhūteṣu tad-guṇān	The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.
Skanda 1	1	2	34	भावयत्येष सत्त्वेन लोकान् वै लोकभावन: ।लीलावतारानुरतो देवतिर्यङ्‍नरादिषु ॥ ३४ ॥	bhāvayaty eṣa sattvenalokān vai loka-bhāvanaḥlīlāvatārānuratodeva-tiryaṅ-narādiṣu	Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.
Skanda 1	1	3	1	सूत उवाचजगृहे पौरुषं रूपं भगवान्महदादिभि: ।सम्भूतं षोडशकलमादौ लोकसिसृक्षया ॥ १ ॥	sūta uvācajagṛhe pauruṣaṁ rūpaṁbhagavān mahad-ādibhiḥsambhūtaṁ ṣoḍaśa-kalamādau loka-sisṛkṣayā	Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universes.
Skanda 1	1	3	2	यस्याम्भसि शयानस्य योगनिद्रां वितन्वत: ।नाभिह्रदाम्बुजादासीद्ब्रह्मा विश्वसृजां पति: ॥ २ ॥	yasyāmbhasi śayānasyayoga-nidrāṁ vitanvataḥnābhi-hradāmbujād āsīdbrahmā viśva-sṛjāṁ patiḥ	A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.
Skanda 1	1	3	3	यस्यावयवसंस्थानै: कल्पितो लोकविस्तर: ।तद्वै भगवतो रूपं विशुद्धं सत्त्वमूर्जितम् ॥ ३ ॥	yasyāvayava-saṁsthānaiḥkalpito loka-vistaraḥtad vai bhagavato rūpaṁviśuddhaṁ sattvam ūrjitam	It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.
Skanda 1	1	3	4	पश्यन्त्यदो रूपमदभ्रचक्षुषासहस्रपादोरुभुजाननाद्भुतम् ।सहस्रमूर्धश्रवणाक्षिनासिकंसहस्रमौल्यम्बरकुण्डलोल्लसत् ॥ ४ ॥	paśyanty ado rūpam adabhra-cakṣuṣāsahasra-pādoru-bhujānanādbhutamsahasra-mūrdha-śravaṇākṣi-nāsikaṁsahasra-mauly-ambara-kuṇḍalollasat	The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.
Skanda 1	1	3	5	एतन्नानावताराणां निधानं बीजमव्ययम् ।यस्यांशांशेन सृज्यन्ते देवतिर्यङ्‍नरादय: ॥ ५ ॥	etan nānāvatārāṇāṁnidhānaṁ bījam avyayamyasyāṁśāṁśena sṛjyantedeva-tiryaṅ-narādayaḥ	This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.
Skanda 1	1	3	6	स एव प्रथमं देव: कौमारं सर्गमाश्रित: ।चचार दुश्चरं ब्रह्मा ब्रह्मचर्यमखण्डितम् ॥ ६ ॥	sa eva prathamaṁ devaḥkaumāraṁ sargam āśritaḥcacāra duścaraṁ brahmābrahmacaryam akhaṇḍitam	First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.
Skanda 1	1	3	7	द्वितीयं तु भवायास्य रसातलगतां महीम् ।उद्धरिष्यन्नुपादत्त यज्ञेश: सौकरं वपु: ॥ ७ ॥	dvitīyaṁ tu bhavāyāsyarasātala-gatāṁ mahīmuddhariṣyann upādattayajñeśaḥ saukaraṁ vapuḥ	The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.
Skanda 1	1	3	8	तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य स: ।तन्त्रं सात्वतमाचष्ट नैष्कर्म्यं कर्मणां यत: ॥ ८ ॥	tṛtīyam ṛṣi-sargaṁ vaidevarṣitvam upetya saḥtantraṁ sātvatam ācaṣṭanaiṣkarmyaṁ karmaṇāṁ yataḥ	In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.
Skanda 1	1	3	9	तुर्ये धर्मकलासर्गे नरनारायणावृषी ।भूत्वात्मोपशमोपेतमकरोद्दुश्चरं तप: ॥ ९ ॥	turye dharma-kalā-sargenara-nārāyaṇāv ṛṣībhūtvātmopaśamopetamakarot duścaraṁ tapaḥ	In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.
Skanda 1	1	3	10	पञ्चम: कपिलो नाम सिद्धेश: कालविप्लुतम् ।प्रोवाचासुरये साङ्ख्यं तत्त्वग्रामविनिर्णयम् ॥ १० ॥	pañcamaḥ kapilo nāmasiddheśaḥ kāla-viplutamprovācāsuraye sāṅkhyaṁtattva-grāma-vinirṇayam	The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.
Skanda 1	1	3	11	षष्ठमत्रेरपत्यत्वं वृत: प्राप्तोऽनसूयया ।आन्वीक्षिकीमलर्काय प्रह्लादादिभ्य ऊचिवान् ॥ ११ ॥	ṣaṣṭham atrer apatyatvaṁvṛtaḥ prāpto ’nasūyayāānvīkṣikīm alarkāyaprahlādādibhya ūcivān	The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].
Skanda 1	1	3	12	तत: सप्तम आकूत्यां रुचेर्यज्ञोऽभ्यजायत ।स यामाद्यै: सुरगणैरपात्स्वायम्भुवान्तरम् ॥ १२ ॥	tataḥ saptama ākūtyāṁrucer yajño ’bhyajāyatasa yāmādyaiḥ sura-gaṇairapāt svāyambhuvāntaram	The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yāma.
Skanda 1	1	3	13	अष्टमे मेरुदेव्यां तु नाभेर्जात उरुक्रम: ।दर्शयन् वर्त्म धीराणां सर्वाश्रमनमस्कृतम् ॥ १३ ॥	aṣṭame merudevyāṁ tunābher jāta urukramaḥdarśayan vartma dhīrāṇāṁsarvāśrama-namaskṛtam	The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.
Skanda 1	1	3	14	ऋषिभिर्याचितो भेजे नवमं पार्थिवं वपु: ।दुग्धेमामोषधीर्विप्रास्तेनायं स उशत्तम: ॥ १४ ॥	ṛṣibhir yācito bhejenavamaṁ pārthivaṁ vapuḥdugdhemām oṣadhīr viprāstenāyaṁ sa uśattamaḥ	O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produce, and for that reason the earth was beautiful and attractive.
Skanda 1	1	3	15	रूपं स जगृहे मात्स्यं चाक्षुषोदधिसम्प्लवे ।नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुम् ॥ १५ ॥	rūpaṁ sa jagṛhe mātsyaṁcākṣuṣodadhi-samplavenāvy āropya mahī-mayyāmapād vaivasvataṁ manum	When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.
Skanda 1	1	3	16	सुरासुराणामुदधिं मथ्नतां मन्दराचलम् ।दध्रे कमठरूपेण पृष्ठ एकादशे विभु: ॥ १६ ॥	surāsurāṇām udadhiṁmathnatāṁ mandarācalamdadhre kamaṭha-rūpeṇapṛṣṭha ekādaśe vibhuḥ	The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.
Skanda 1	1	3	17	धान्वन्तरं द्वादशमं त्रयोदशममेव च ।अपाययत्सुरानन्यान्मोहिन्या मोहयन् स्त्रिया ॥ १७ ॥	dhānvantaraṁ dvādaśamaṁtrayodaśamam eva caapāyayat surān anyānmohinyā mohayan striyā	In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.
Skanda 1	1	3	18	चतुर्दशं नारसिंहं बिभ्रद्दैत्येन्द्रमूर्जितम् ।ददार करजैरूरावेरकां कटकृद्यथा ॥ १८ ॥	caturdaśaṁ nārasiṁhaṁbibhrad daityendram ūrjitamdadāra karajair ūrāverakāṁ kaṭa-kṛd yathā	In the fourteenth incarnation, the Lord appeared as Nṛsiṁha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.
Skanda 1	1	3	19	पञ्चदशं वामनकं कृत्वागादध्वरं बले: ।पदत्रयं याचमान: प्रत्यादित्सुस्त्रिपिष्टपम् ॥ १९ ॥	pañcadaśaṁ vāmanakaṁkṛtvāgād adhvaraṁ baleḥpada-trayaṁ yācamānaḥpratyāditsus tri-piṣṭapam	In the fifteenth incarnation, the Lord assumed the form of a dwarf brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.
Skanda 1	1	3	20	अवतारे षोडशमे पश्यन् ब्रह्मद्रुहो नृपान् ।त्रि:सप्तकृत्व: कुपितो नि:क्षत्रामकरोन्महीम् ॥ २० ॥	avatāre ṣoḍaśamepaśyan brahma-druho nṛpāntriḥ-sapta-kṛtvaḥ kupitoniḥ-kṣatrām akaron mahīm	In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].
Skanda 1	1	3	21	तत: सप्तदशे जात: सत्यवत्यां पराशरात् ।चक्रे वेदतरो: शाखा द‍ृष्ट्वा पुंसोऽल्पमेधस: ॥ २१ ॥	tataḥ saptadaśe jātaḥsatyavatyāṁ parāśarātcakre veda-taroḥ śākhādṛṣṭvā puṁso ’lpa-medhasaḥ	Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.
Skanda 1	1	3	22	नरदेवत्वमापन्न: सुरकार्यचिकीर्षया ।समुद्रनिग्रहादीनि चक्रे वीर्याण्यत: परम् ॥ २२ ॥	nara-devatvam āpannaḥsura-kārya-cikīrṣayāsamudra-nigrahādīnicakre vīryāṇy ataḥ param	In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.
Skanda 1	1	3	23	एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी ।रामकृष्णाविति भुवो भगवानहरद्भ‍रम् ॥ २३ ॥	ekonaviṁśe viṁśatimevṛṣṇiṣu prāpya janmanīrāma-kṛṣṇāv iti bhuvobhagavān aharad bharam	In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.
Skanda 1	1	3	24	तत: कलौ सम्प्रवृत्ते सम्मोहाय सुरद्विषाम् ।बुद्धो नाम्नाञ्जनसुत: कीकटेषु भविष्यति ॥ २४ ॥	tataḥ kalau sampravṛttesammohāya sura-dviṣāmbuddho nāmnāñjana-sutaḥkīkaṭeṣu bhaviṣyati	Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.
Skanda 1	1	3	25	अथासौ युगसन्ध्यायां दस्युप्रायेषु राजसु ।जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पति: ॥ २५ ॥	athāsau yuga-sandhyāyāṁdasyu-prāyeṣu rājasujanitā viṣṇu-yaśasonāmnā kalkir jagat-patiḥ	Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time almost all the rulers of the earth will have degenerated into plunderers.
Skanda 1	1	3	26	अवतारा ह्यसङ्ख्येया हरे: सत्त्वनिधेर्द्विजा: ।यथाविदासिन: कुल्या: सरस: स्यु: सहस्रश: ॥ २६ ॥	avatārā hy asaṅkhyeyāhareḥ sattva-nidher dvijāḥyathāvidāsinaḥ kulyāḥsarasaḥ syuḥ sahasraśaḥ	O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.
Skanda 1	1	3	27	ऋषयो मनवो देवा मनुपुत्रा महौजस: ।कला: सर्वे हरेरेव सप्रजापतय: स्मृता: ॥ २७ ॥	ṛṣayo manavo devāmanu-putrā mahaujasaḥkalāḥ sarve harer evasaprajāpatayaḥ smṛtāḥ	All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.
Skanda 1	1	3	28	एते चांशकला: पुंस: कृष्णस्तु भगवान् स्वयम् ।इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८ ॥	ete cāṁśa-kalāḥ puṁsaḥkṛṣṇas tu bhagavān svayamindrāri-vyākulaṁ lokaṁmṛḍayanti yuge yuge	All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
Skanda 1	1	3	29	जन्म गुह्यं भगवतो य एतत्प्रयतो नर: ।सायं प्रातर्गृणन् भक्त्या दु:खग्रामाद्विमुच्यते ॥ २९ ॥	janma guhyaṁ bhagavatoya etat prayato naraḥsāyaṁ prātar gṛṇan bhaktyāduḥkha-grāmād vimucyate	Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.
Skanda 1	1	3	30	एतद्रूपं भगवतो ह्यरूपस्य चिदात्मन: ।मायागुणैर्विरचितं महदादिभिरात्मनि ॥ ३० ॥	etad rūpaṁ bhagavatohy arūpasya cid-ātmanaḥmāyā-guṇair viracitaṁmahadādibhir ātmani	The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord’s having form. But factually the Lord has no material form.
Skanda 1	1	3	31	यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले ।एवं द्रष्टरि द‍ृश्यत्वमारोपितमबुद्धिभि: ॥ ३१ ॥	yathā nabhasi meghaughoreṇur vā pārthivo ’nileevaṁ draṣṭari dṛśyatvamāropitam abuddhibhiḥ	Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.
Skanda 1	1	3	32	अत: परं यदव्यक्तमव्यूढगुणबृंहितम् ।अद‍ृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भव: ॥ ३२ ॥	ataḥ paraṁ yad avyaktamavyūḍha-guṇa-bṛṁhitamadṛṣṭāśruta-vastutvātsa jīvo yat punar-bhavaḥ	Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.
Skanda 1	1	3	33	यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा ।अविद्ययात्मनि कृते इति तद्ब्रह्मदर्शनम् ॥ ३३ ॥	yatreme sad-asad-rūpepratiṣiddhe sva-saṁvidāavidyayātmani kṛteiti tad brahma-darśanam	Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.
Skanda 1	1	3	34	यद्येषोपरता देवी माया वैशारदी मति: ।सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥ ३४ ॥	yady eṣoparatā devīmāyā vaiśāradī matiḥsampanna eveti vidurmahimni sve mahīyate	If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.
Skanda 1	1	3	35	एवं जन्मानि कर्माणि ह्यकर्तुरजनस्य च ।वर्णयन्ति स्म कवयो वेदगुह्यानि हृत्पते: ॥ ३५ ॥	evaṁ janmāni karmāṇihy akartur ajanasya cavarṇayanti sma kavayoveda-guhyāni hṛt-pateḥ	Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.
Skanda 1	1	3	36	स वा इदं विश्वममोघलील:सृजत्यवत्यत्ति न सज्जतेऽस्मिन् ।भूतेषु चान्तर्हित आत्मतन्त्र:षाड्‍वर्गिकं जिघ्रति षड्‍गुणेश: ॥ ३६ ॥	sa vā idaṁ viśvam amogha-līlaḥsṛjaty avaty atti na sajjate ’sminbhūteṣu cāntarhita ātma-tantraḥṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ	The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.
Skanda 1	1	3	37	न चास्य कश्चिन्निपुणेन धातु-रवैति जन्तु: कुमनीष ऊती: ।नामानि रूपाणि मनोवचोभि:सन्तन्वतो नटचर्यामिवाज्ञ: ॥ ३७ ॥	na cāsya kaścin nipuṇena dhāturavaiti jantuḥ kumanīṣa ūtīḥnāmāni rūpāṇi mano-vacobhiḥsantanvato naṭa-caryām ivājñaḥ	The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.
Skanda 1	1	3	38	स वेद धातु: पदवीं परस्यदुरन्तवीर्यस्य रथाङ्गपाणे: ।योऽमायया सन्ततयानुवृत्त्याभजेत तत्पादसरोजगन्धम् ॥ ३८ ॥	sa veda dhātuḥ padavīṁ parasyaduranta-vīryasya rathāṅga-pāṇeḥyo ’māyayā santatayānuvṛttyābhajeta tat-pāda-saroja-gandham	Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.
Skanda 1	1	3	39	अथेह धन्या भगवन्त इत्थंयद्वासुदेवेऽखिललोकनाथे ।कुर्वन्ति सर्वात्मकमात्मभावंन यत्र भूय: परिवर्त उग्र: ॥ ३९ ॥	atheha dhanyā bhagavanta itthaṁyad vāsudeve ’khila-loka-nāthekurvanti sarvātmakam ātma-bhāvaṁna yatra bhūyaḥ parivarta ugraḥ	Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death.
Skanda 1	1	3	40	इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ।उत्तमश्लोकचरितं चकार भगवानृषि: ।नि:श्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् ॥ ४० ॥	idaṁ bhāgavataṁ nāmapurāṇaṁ brahma-sammitamuttama-śloka-caritaṁcakāra bhagavān ṛṣiḥniḥśreyasāya lokasyadhanyaṁ svasty-ayanaṁ mahat	This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.
Skanda 1	1	3	41	तदिदं ग्राहयामास सुतमात्मवतां वरम् ।सर्ववेदेतिहासानां सारं सारं समुद्‍धृतम् ॥ ४१ ॥	tad idaṁ grāhayām āsasutam ātmavatāṁ varamsarva-vedetihāsānāṁsāraṁ sāraṁ samuddhṛtam	Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.
Skanda 1	1	3	42	स तु संश्रावयामास महाराजं परीक्षितम् ।प्रायोपविष्टं गङ्गायां परीतं परमर्षिभि: ॥ ४२ ॥	sa tu saṁśrāvayām āsamahārājaṁ parīkṣitamprāyopaviṣṭaṁ gaṅgāyāṁparītaṁ paramarṣibhiḥ	Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.
Skanda 1	1	3	43	कृष्णे स्वधामोपगते धर्मज्ञानादिभि: सह ।कलौ नष्टद‍ृशामेष पुराणार्कोऽधुनोदित: ॥ ४३ ॥	kṛṣṇe sva-dhāmopagatedharma-jñānādibhiḥ sahakalau naṣṭa-dṛśām eṣapurāṇārko ’dhunoditaḥ	This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Purāṇa.
Skanda 1	1	3	44	तत्र कीर्तयतो विप्रा विप्रर्षेर्भूरितेजस: ।अहं चाध्यगमं तत्र निविष्टस्तदनुग्रहात् ।सोऽहं व: श्रावयिष्यामि यथाधीतं यथामति ॥ ४४ ॥	tatra kīrtayato viprāviprarṣer bhūri-tejasaḥahaṁ cādhyagamaṁ tatraniviṣṭas tad-anugrahātso ’haṁ vaḥ śrāvayiṣyāmiyathādhītaṁ yathā-mati	O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

Skanda 1

1

ॐ नमो भगवते वासुदेवायजन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञ: स्वराट्तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरय: ।तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषाधाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥ १ ॥

oṁ namo bhagavate vāsudevāyajanmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭtene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥtejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣādhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

Skanda 1

1

2

धर्म: प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सतांवेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम् ।श्रीमद्भागवते महामुनिकृते किं वा परैरीश्वर:सद्यो हृद्यवरुध्यतेऽत्र कृतिभि: शुश्रूषुभिस्तत्क्षणात् ॥ २ ॥

dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁvedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanamśrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥsadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.

Skanda 1

1

3

निगमकल्पतरोर्गलितं फलंशुकमुखादमृतद्रवसंयुतम् ।पिबत भागवतं रसमालयंमुहुरहो रसिका भुवि भावुका: ॥ ३ ॥

nigama-kalpa-taror galitaṁ phalaṁśuka-mukhād amṛta-drava-saṁyutampibata bhāgavataṁ rasam ālayammuhur aho rasikā bhuvi bhāvukāḥ

O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

Skanda 1

1

4

नैमिषेऽनिमिषक्षेत्रे ऋषय: शौनकादय: ।सत्रं स्वर्गायलोकाय सहस्रसममासत ॥ ४ ॥

naimiṣe ’nimiṣa-kṣetreṛṣayaḥ śaunakādayaḥsatraṁ svargāya lokāyasahasra-samam āsata

Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.

Skanda 1

1

5

त एकदा तु मुनय: प्रातर्हुतहुताग्नय: ।सत्कृतं सूतमासीनं पप्रच्छुरिदमादरात् ॥ ५ ॥

ta ekadā tu munayaḥprātar huta-hutāgnayaḥsat-kṛtaṁ sūtam āsīnaṁpapracchur idam ādarāt

One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Śrīla Sūta Gosvāmī, the great sages made inquiries, with great respect, about the following matters.

Skanda 1

1

6

त्वया खलु पुराणानि सेतिहासानि चानघ ।आख्यातान्यप्यधीतानि धर्मशास्त्राणि यान्युत ॥ ६ ॥

ṛṣaya ūcuḥtvayā khalu purāṇānisetihāsāni cānaghaākhyātāny apy adhītānidharma-śāstrāṇi yāny uta

The sages said: Respected Sūta Gosvāmī, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purāṇas and the histories as well, for you have gone through them under proper guidance and have also explained them.

Skanda 1

1

7

यानि वेदविदां श्रेष्ठो भगवान् बादरायण: ।अन्ये च मुनय: सूत परावरविदो विदु: ॥ ७ ॥

yāni veda-vidāṁ śreṣṭhobhagavān bādarāyaṇaḥanye ca munayaḥ sūtaparāvara-vido viduḥ

Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.

Skanda 1

1

8

वेत्थ त्वं सौम्य तत्सर्वं तत्त्वतस्तदनुग्रहात् ।ब्रूयु: स्‍निग्धस्य शिष्यस्य गुरवो गुह्यमप्युत ॥ ८ ॥

vettha tvaṁ saumya tat sarvaṁtattvatas tad-anugrahātbrūyuḥ snigdhasya śiṣyasyaguravo guhyam apy uta

And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.

Skanda 1

1

9

तत्र तत्राञ्जसायुष्मन् भवता यद्विनिश्चितम् ।पुंसामेकान्तत: श्रेयस्तन्न: शंसितुमर्हसि ॥ ९ ॥

tatra tatrāñjasāyuṣmanbhavatā yad viniścitampuṁsām ekāntataḥ śreyastan naḥ śaṁsitum arhasi

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

Skanda 1

1

10

प्रायेणाल्पायुष: सभ्य कलावस्मिन् युगे जना: ।मन्दा: सुमन्दमतयो मन्दभाग्या ह्युपद्रुता: ॥ १० ॥

prāyeṇālpāyuṣaḥ sabhyakalāv asmin yuge janāḥmandāḥ sumanda-matayomanda-bhāgyā hy upadrutāḥ

O learned one, in this iron Age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

Skanda 1

1

11

भूरीणि भूरिकर्माणि श्रोतव्यानि विभागश: ।अत: साधोऽत्र यत्सारं समुद्‍धृत्य मनीषया ।ब्रूहि भद्रायभूतानां येनात्मा सुप्रसीदति ॥ ११ ॥

bhūrīṇi bhūri-karmāṇiśrotavyāni vibhāgaśaḥataḥ sādho ’tra yat sāraṁsamuddhṛtya manīṣayābrūhi bhadrāya bhūtānāmyenātmā suprasīdati

There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied.

Skanda 1

1

12

सूत जानासि भद्रं ते भगवान् सात्वतां पति: ।देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया ॥ १२ ॥

sūta jānāsi bhadraṁ tebhagavān sātvatāṁ patiḥdevakyāṁ vasudevasyajāto yasya cikīrṣayā

All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.

Skanda 1

1

13

तन्न: शुश्रूषमाणानामर्हस्यङ्गानुवर्णितुम् ।यस्यावतारो भूतानां क्षेमाय च भवाय च ॥ १३ ॥

tan naḥ śuśrūṣamāṇānāmarhasy aṅgānuvarṇitumyasyāvatāro bhūtānāṁkṣemāya ca bhavāya ca

O Sūta Gosvāmī, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [ācāryas], for one is uplifted both by speaking them and by hearing them.

Skanda 1

1

14

आपन्न: संसृतिं घोरां यन्नाम विवशो गृणन् ।तत: सद्यो विमुच्येत यद्ब‍िभेति स्वयं भयम् ॥ १४ ॥

āpannaḥ saṁsṛtiṁ ghorāṁyan-nāma vivaśo gṛṇantataḥ sadyo vimucyetayad bibheti svayaṁ bhayam

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.

Skanda 1

1

15

यत्पादसंश्रया: सूत मुनय: प्रशमायना: ।सद्य: पुनन्त्युपस्पृष्टा: स्वर्धुन्यापोऽनुसेवया ॥ १५ ॥

yat-pāda-saṁśrayāḥ sūtamunayaḥ praśamāyanāḥsadyaḥ punanty upaspṛṣṭāḥsvardhuny-āpo ’nusevayā

O Sūta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use.

Skanda 1

1

16

को वा भगवतस्तस्य पुण्यश्लोकेड्यकर्मण: ।शुद्धिकामो न श‍ृणुयाद्यश: कलिमलापहम् ॥ १६ ॥

ko vā bhagavatas tasyapuṇya-ślokeḍya-karmaṇaḥśuddhi-kāmo na śṛṇuyādyaśaḥ kali-malāpaham

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?

Skanda 1

1

17

तस्य कर्माण्युदाराणि परिगीतानि सूरिभि: ।ब्रूहि न: श्रद्दधानानां लीलया दधत: कला: ॥ १७ ॥

tasya karmāṇy udārāṇiparigītāni sūribhiḥbrūhi naḥ śraddadhānānāṁlīlayā dadhataḥ kalāḥ

His transcendental acts are magnificent and gracious, and great learned sages like Nārada sing of them. Please, therefore, speak to us, who are eager to hear, about the adventures He performs in His various incarnations.

Skanda 1

1

18

अथाख्याहिहरेर्धीमन्नवतारकथा: शुभा: ।लीला विदधत: स्वैरमीश्वरस्यात्ममायया ॥ १८ ॥

athākhyāhi harer dhīmannavatāra-kathāḥ śubhāḥlīlā vidadhataḥ svairamīśvarasyātma-māyayā

O wise Sūta, please narrate to us the transcendental pastimes of the Supreme Godhead’s multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.

Skanda 1

1

19

वयं तु न वितृप्याम उत्तमश्लोकविक्रमे ।यच्छृण्वतां रसज्ञानां स्वादु स्वादु पदे पदे ॥ १९ ॥

vayaṁ tu na vitṛpyāmauttama-śloka-vikrameyac-chṛṇvatāṁ rasa-jñānāṁsvādu svādu pade pade

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

Skanda 1

1

20

कृतवान् किल कर्माणि सह रामेण केशव: ।अतिमर्त्यानि भगवान् गूढ: कपटमानुष: ॥ २० ॥

kṛtavān kila karmāṇisaha rāmeṇa keśavaḥatimartyāni bhagavāngūḍhaḥ kapaṭa-mānuṣaḥ

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

Skanda 1

1

21

कलिमागतमाज्ञाय क्षेत्रेऽस्मिन् वैष्णवे वयम् ।आसीना दीर्घसत्रेण कथायां सक्षणा हरे: ॥ २१ ॥

kalim āgatam ājñāyakṣetre ’smin vaiṣṇave vayamāsīnā dīrgha-satreṇakathāyāṁ sakṣaṇā hareḥ

Knowing well that the Age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice.

Skanda 1

1

22

त्वं न: सन्दर्शितो धात्रा दुस्तरं निस्तितीर्षताम् ।कलिं सत्त्वहरं पुंसां कर्णधार इवार्णवम् ॥ २२ ॥

tvaṁ naḥ sandarśito dhātrādustaraṁ nistitīrṣatāmkaliṁ sattva-haraṁ puṁsāṁkarṇa-dhāra ivārṇavam

We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

Skanda 1

1

23

ब्रूहि योगेश्वरे कृष्णे ब्रह्मण्ये धर्मवर्मणि ।स्वां काष्ठामधुनोपेते धर्म: कं शरणं गत: ॥ २३ ॥

brūhi yogeśvare kṛṣṇebrahmaṇye dharma-varmaṇisvāṁ kāṣṭhām adhunopetedharmaḥ kaṁ śaraṇaṁ gataḥ

Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.

Skanda 1

1

2

1

व्यास उवाचइति सम्प्रश्नसंहृष्टो विप्राणां रौमहर्षणि: ।प्रतिपूज्य वचस्तेषां प्रवक्तुमुपचक्रमे ॥ १ ॥

vyāsa uvācaiti sampraśna-saṁhṛṣṭoviprāṇāṁ raumaharṣaṇiḥpratipūjya vacas teṣāṁpravaktum upacakrame

Ugraśravā [Sūta Gosvāmī], the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.

Skanda 1

1

2

सूत उवाचयं प्रव्रजन्तमनुपेतमपेतकृत्यंद्वैपायनो विरहकातर आजुहाव ।पुत्रेति तन्मयतया तरवोऽभिनेदु-स्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥

sūta uvācayaṁ pravrajantam anupetam apeta-kṛtyaṁdvaipāyano viraha-kātara ājuhāvaputreti tan-mayatayā taravo ’bhinedustaṁ sarva-bhūta-hṛdayaṁ munim ānato ’smi

Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

Skanda 1

1

2

3

य: स्वानुभावमखिलश्रुतिसारमेक-मध्यात्मदीपमतितितीर्षतां तमोऽन्धम् ।संसारिणां करुणयाह पुराणगुह्यंतं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥

yaḥ svānubhāvam akhila-śruti-sāram ekamadhyātma-dīpam atititīrṣatāṁ tamo ’ndhamsaṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁtaṁ vyāsa-sūnum upayāmi guruṁ munīnām

Let me offer my respectful obeisances unto him [Śuka], the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

Skanda 1

1

2

4

नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥ ४ ॥

nārāyaṇaṁ namaskṛtyanaraṁ caiva narottamamdevīṁ sarasvatīṁ vyāsaṁtato jayam udīrayet

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

Skanda 1

1

2

5

मुनय: साधु पृष्टोऽहं भवद्भ‍िर्लोकमङ्गलम् ।यत्कृत: कृष्णसम्प्रश्नो येनात्मा सुप्रसीदति ॥ ५ ॥

munayaḥ sādhu pṛṣṭo ’haṁbhavadbhir loka-maṅgalamyat kṛtaḥ kṛṣṇa-sampraśnoyenātmā suprasīdati

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world’s welfare. Only questions of this sort are capable of completely satisfying the self.

Skanda 1

1

2

6

स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे ।अहैतुक्यप्रतिहता ययात्मा सुप्रसीदति ॥ ६ ॥

sa vai puṁsāṁ paro dharmoyato bhaktir adhokṣajeahaituky apratihatāyayātmā suprasīdati

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

Skanda 1

1

2

7

वासुदेवे भगवति भक्तियोग: प्रयोजित: ।जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७ ॥

vāsudeve bhagavatibhakti-yogaḥ prayojitaḥjanayaty āśu vairāgyaṁjñānaṁ ca yad ahaitukam

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

Skanda 1

1

2

8

धर्म: स्वनुष्ठित: पुंसां विष्वक्सेनकथासु य: ।नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥ ८ ॥

dharmaḥ svanuṣṭhitaḥ puṁsāṁviṣvaksena-kathāsu yaḥnotpādayed yadi ratiṁśrama eva hi kevalam

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

Skanda 1

1

2

9

धर्मस्य ह्यापवर्ग्यस्य नार्थोऽर्थायोपकल्पते ।नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृत: ॥ ९ ॥

dharmasya hy āpavargyasyanārtho ’rthāyopakalpatenārthasya dharmaikāntasyakāmo lābhāya hi smṛtaḥ

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

Skanda 1

1

2

10

कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभि: ॥ १० ॥

kāmasya nendriya-prītirlābho jīveta yāvatājīvasya tattva-jijñāsānārtho yaś ceha karmabhiḥ

Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.

Skanda 1

1

2

11

वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् ।ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥ ११ ॥

vadanti tat tattva-vidastattvaṁ yaj jñānam advayambrahmeti paramātmetibhagavān iti śabdyate

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

Skanda 1

1

2

12

तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया ।पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥ १२ ॥

tac chraddadhānā munayojñāna-vairāgya-yuktayāpaśyanty ātmani cātmānaṁbhaktyā śruta-gṛhītayā

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

Skanda 1

1

2

13

अत: पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागश: ।स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥ १३ ॥

ataḥ pumbhir dvija-śreṣṭhāvarṇāśrama-vibhāgaśaḥsvanuṣṭhitasya dharmasyasaṁsiddhir hari-toṣaṇam

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

Skanda 1

1

2

14

तस्मादेकेन मनसा भगवान् सात्वतां पति: ।श्रोतव्य: कीर्तितव्यश्च ध्येय: पूज्यश्च नित्यदा ॥ १४ ॥

tasmād ekena manasābhagavān sātvatāṁ patiḥśrotavyaḥ kīrtitavyaś cadhyeyaḥ pūjyaś ca nityadā

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

Skanda 1

1

2

15

यदनुध्यासिना युक्ता: कर्मग्रन्थिनिबन्धनम् ।छिन्दन्ति कोविदास्तस्य को न कुर्यात्कथारतिम् ॥ १५ ॥

yad-anudhyāsinā yuktāḥkarma-granthi-nibandhanamchindanti kovidās tasyako na kuryāt kathā-ratim

With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

Skanda 1

1

2

16

शुश्रूषो: श्रद्दधानस्य वासुदेवकथारुचि: ।स्यान्महत्सेवया विप्रा: पुण्यतीर्थनिषेवणात् ॥ १६ ॥

śuśrūṣoḥ śraddadhānasyavāsudeva-kathā-ruciḥsyān mahat-sevayā viprāḥpuṇya-tīrtha-niṣevaṇāt

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.

Skanda 1

1

2

17

श‍ृण्वतां स्वकथा: कृष्ण: पुण्यश्रवणकीर्तन: ।हृद्यन्त:स्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १७ ॥

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥpuṇya-śravaṇa-kīrtanaḥhṛdy antaḥ stho hy abhadrāṇividhunoti suhṛt satām

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

Skanda 1

1

2

18

नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया ।भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८ ॥

naṣṭa-prāyeṣv abhadreṣunityaṁ bhāgavata-sevayābhagavaty uttama-ślokebhaktir bhavati naiṣṭhikī

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

Skanda 1

1

2

19

तदा रजस्तमोभावा: कामलोभादयश्च ये ।चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १९ ॥

tadā rajas-tamo-bhāvāḥkāma-lobhādayaś ca yeceta etair anāviddhaṁsthitaṁ sattve prasīdati

As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

Skanda 1

1

2

20

एवं प्रसन्नमनसो भगवद्भक्तियोगत: ।भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २० ॥

evaṁ prasanna-manasobhagavad-bhakti-yogataḥbhagavat-tattva-vijñānaṁmukta-saṅgasya jāyate

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

Skanda 1

1

2

21

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: ।क्षीयन्ते चास्य कर्माणि द‍ृष्ट एवात्मनीश्वरे ॥ २१ ॥

bhidyate hṛdaya-granthiśchidyante sarva-saṁśayāḥkṣīyante cāsya karmāṇidṛṣṭa evātmanīśvare

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

Skanda 1

1

2

22

अतो वै कवयो नित्यं भक्तिं परमया मुदा ।वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥ २२ ॥

ato vai kavayo nityaṁbhaktiṁ paramayā mudāvāsudeve bhagavatikurvanty ātma-prasādanīm

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

Skanda 1

1

2

23

सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तै-र्युक्त: पर: पुरुष एक इहास्य धत्ते ।स्थित्यादये हरिविरिञ्चिहरेति संज्ञा:श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्यु: ॥ २३ ॥

sattvaṁ rajas tama iti prakṛter guṇās tairyuktaḥ paraḥ puruṣa eka ihāsya dhattesthity-ādaye hari-viriñci-hareti saṁjñāḥśreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.

Skanda 1

1

2

24

पार्थिवाद्दारुणो धूमस्तस्मादग्निस्त्रयीमय: ।तमसस्तु रजस्तस्मात्सत्त्वं यद्ब्रह्मदर्शनम् ॥ २४ ॥

pārthivād dāruṇo dhūmastasmād agnis trayīmayaḥtamasas tu rajas tasmātsattvaṁ yad brahma-darśanam

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.

Skanda 1

1

2

25

भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् ।सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥ २५ ॥

bhejire munayo ’thāgrebhagavantam adhokṣajamsattvaṁ viśuddhaṁ kṣemāyakalpante ye ’nu tān iha

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

Skanda 1

1

2

26

मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ ।नारायणकला: शान्ता भजन्ति ह्यनसूयव: ॥ २६ ॥

mumukṣavo ghora-rūpānhitvā bhūta-patīn athanārāyaṇa-kalāḥ śāntābhajanti hy anasūyavaḥ

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

Skanda 1

1

2

27

रजस्तम:प्रकृतय: समशीला भजन्ति वै ।पितृभूतप्रजेशादीन्श्रियैश्वर्यप्रजेप्सव: ॥ २७ ॥

rajas-tamaḥ-prakṛtayaḥsama-śīlā bhajanti vaipitṛ-bhūta-prajeśādīnśriyaiśvarya-prajepsavaḥ

Those who are in the modes of passion and ignorance worship those in the same category — namely the forefathers, other living beings and the demigods who are in charge of cosmic activities — for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

Skanda 1

1

2

28-29

वासुदेवपरा वेदा वासुदेवपरा मखा: ।वासुदेवपरा योगा वासुदेवपरा: क्रिया: ॥ २८ ॥वासुदेवपरं ज्ञानं वासुदेवपरं तप: ।वासुदेवपरो धर्मो वासुदेवपरा गति: ॥ २९ ॥

vāsudeva-parā vedāvāsudeva-parā makhāḥvāsudeva-parā yogāvāsudeva-parāḥ kriyāḥ

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

Skanda 1

1

2

30

स एवेदं ससर्जाग्रे भगवानात्ममायया ।सदसद्रूपया चासौ गुणमयागुणो विभु: ॥ ३० ॥

sa evedaṁ sasarjāgrebhagavān ātma-māyayāsad-asad-rūpayā cāsauguṇamayāguṇo vibhuḥ

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

Skanda 1

1

2

31

तया विलसितेष्वेषु गुणेषु गुणवानिव ।अन्त:प्रविष्ट आभाति विज्ञानेन विजृम्भित: ॥ ३१ ॥

tayā vilasiteṣv eṣuguṇeṣu guṇavān ivaantaḥ-praviṣṭa ābhātivijñānena vijṛmbhitaḥ

After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position.

Skanda 1

1

2

32

यथा ह्यवहितो वह्निर्दारुष्वेक: स्वयोनिषु ।नानेव भाति विश्वात्मा भूतेषु च तथा पुमान् ॥ ३२ ॥

yathā hy avahito vahnirdāruṣv ekaḥ sva-yoniṣunāneva bhāti viśvātmābhūteṣu ca tathā pumān

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

Skanda 1

1

2

33

असौ गुणमयैर्भावैर्भूतसूक्ष्मेन्द्रियात्मभि: ।स्वनिर्मितेषु निर्विष्टो भुङ्क्ते भूतेषु तद्गुणान् ॥ ३३ ॥

asau guṇamayair bhāvairbhūta-sūkṣmendriyātmabhiḥsva-nirmiteṣu nirviṣṭobhuṅkte bhūteṣu tad-guṇān

The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

Skanda 1

1

2

34

भावयत्येष सत्त्वेन लोकान् वै लोकभावन: ।लीलावतारानुरतो देवतिर्यङ्‍नरादिषु ॥ ३४ ॥

bhāvayaty eṣa sattvenalokān vai loka-bhāvanaḥlīlāvatārānuratodeva-tiryaṅ-narādiṣu

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

Skanda 1

1

3

1

सूत उवाचजगृहे पौरुषं रूपं भगवान्महदादिभि: ।सम्भूतं षोडशकलमादौ लोकसिसृक्षया ॥ १ ॥

sūta uvācajagṛhe pauruṣaṁ rūpaṁbhagavān mahad-ādibhiḥsambhūtaṁ ṣoḍaśa-kalamādau loka-sisṛkṣayā

Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universes.

Skanda 1

1

3

2

यस्याम्भसि शयानस्य योगनिद्रां वितन्वत: ।नाभिह्रदाम्बुजादासीद्ब्रह्मा विश्वसृजां पति: ॥ २ ॥

yasyāmbhasi śayānasyayoga-nidrāṁ vitanvataḥnābhi-hradāmbujād āsīdbrahmā viśva-sṛjāṁ patiḥ

A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

Skanda 1

1

3

यस्यावयवसंस्थानै: कल्पितो लोकविस्तर: ।तद्वै भगवतो रूपं विशुद्धं सत्त्वमूर्जितम् ॥ ३ ॥

yasyāvayava-saṁsthānaiḥkalpito loka-vistaraḥtad vai bhagavato rūpaṁviśuddhaṁ sattvam ūrjitam

It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

Skanda 1

1

3

4

पश्यन्त्यदो रूपमदभ्रचक्षुषासहस्रपादोरुभुजाननाद्भुतम् ।सहस्रमूर्धश्रवणाक्षिनासिकंसहस्रमौल्यम्बरकुण्डलोल्लसत् ॥ ४ ॥

paśyanty ado rūpam adabhra-cakṣuṣāsahasra-pādoru-bhujānanādbhutamsahasra-mūrdha-śravaṇākṣi-nāsikaṁsahasra-mauly-ambara-kuṇḍalollasat

The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

Skanda 1

1

3

5

एतन्नानावताराणां निधानं बीजमव्ययम् ।यस्यांशांशेन सृज्यन्ते देवतिर्यङ्‍नरादय: ॥ ५ ॥

etan nānāvatārāṇāṁnidhānaṁ bījam avyayamyasyāṁśāṁśena sṛjyantedeva-tiryaṅ-narādayaḥ

This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

Skanda 1

1

3

6

स एव प्रथमं देव: कौमारं सर्गमाश्रित: ।चचार दुश्चरं ब्रह्मा ब्रह्मचर्यमखण्डितम् ॥ ६ ॥

sa eva prathamaṁ devaḥkaumāraṁ sargam āśritaḥcacāra duścaraṁ brahmābrahmacaryam akhaṇḍitam

First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

Skanda 1

1

3

7

द्वितीयं तु भवायास्य रसातलगतां महीम् ।उद्धरिष्यन्नुपादत्त यज्ञेश: सौकरं वपु: ॥ ७ ॥

dvitīyaṁ tu bhavāyāsyarasātala-gatāṁ mahīmuddhariṣyann upādattayajñeśaḥ saukaraṁ vapuḥ

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

Skanda 1

1

3

8

तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य स: ।तन्त्रं सात्वतमाचष्ट नैष्कर्म्यं कर्मणां यत: ॥ ८ ॥

tṛtīyam ṛṣi-sargaṁ vaidevarṣitvam upetya saḥtantraṁ sātvatam ācaṣṭanaiṣkarmyaṁ karmaṇāṁ yataḥ

In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

Skanda 1

1

3

9

तुर्ये धर्मकलासर्गे नरनारायणावृषी ।भूत्वात्मोपशमोपेतमकरोद्दुश्चरं तप: ॥ ९ ॥

turye dharma-kalā-sargenara-nārāyaṇāv ṛṣībhūtvātmopaśamopetamakarot duścaraṁ tapaḥ

In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

Skanda 1

1

3

10

पञ्चम: कपिलो नाम सिद्धेश: कालविप्लुतम् ।प्रोवाचासुरये साङ्ख्यं तत्त्वग्रामविनिर्णयम् ॥ १० ॥

pañcamaḥ kapilo nāmasiddheśaḥ kāla-viplutamprovācāsuraye sāṅkhyaṁtattva-grāma-vinirṇayam

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.

Skanda 1

1

3

11

षष्ठमत्रेरपत्यत्वं वृत: प्राप्तोऽनसूयया ।आन्वीक्षिकीमलर्काय प्रह्लादादिभ्य ऊचिवान् ॥ ११ ॥

ṣaṣṭham atrer apatyatvaṁvṛtaḥ prāpto ’nasūyayāānvīkṣikīm alarkāyaprahlādādibhya ūcivān

The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].

Skanda 1

1

3

12

तत: सप्तम आकूत्यां रुचेर्यज्ञोऽभ्यजायत ।स यामाद्यै: सुरगणैरपात्स्वायम्भुवान्तरम् ॥ १२ ॥

tataḥ saptama ākūtyāṁrucer yajño ’bhyajāyatasa yāmādyaiḥ sura-gaṇairapāt svāyambhuvāntaram

The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yāma.

Skanda 1

1

3

13

अष्टमे मेरुदेव्यां तु नाभेर्जात उरुक्रम: ।दर्शयन् वर्त्म धीराणां सर्वाश्रमनमस्कृतम् ॥ १३ ॥

aṣṭame merudevyāṁ tunābher jāta urukramaḥdarśayan vartma dhīrāṇāṁsarvāśrama-namaskṛtam

The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

Skanda 1

1

3

14

ऋषिभिर्याचितो भेजे नवमं पार्थिवं वपु: ।दुग्धेमामोषधीर्विप्रास्तेनायं स उशत्तम: ॥ १४ ॥

ṛṣibhir yācito bhejenavamaṁ pārthivaṁ vapuḥdugdhemām oṣadhīr viprāstenāyaṁ sa uśattamaḥ

O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produce, and for that reason the earth was beautiful and attractive.

Skanda 1

1

3

15

रूपं स जगृहे मात्स्यं चाक्षुषोदधिसम्प्लवे ।नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुम् ॥ १५ ॥

rūpaṁ sa jagṛhe mātsyaṁcākṣuṣodadhi-samplavenāvy āropya mahī-mayyāmapād vaivasvataṁ manum

When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

Skanda 1

1

3

16

सुरासुराणामुदधिं मथ्नतां मन्दराचलम् ।दध्रे कमठरूपेण पृष्ठ एकादशे विभु: ॥ १६ ॥

surāsurāṇām udadhiṁmathnatāṁ mandarācalamdadhre kamaṭha-rūpeṇapṛṣṭha ekādaśe vibhuḥ

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

Skanda 1

1

3

17

धान्वन्तरं द्वादशमं त्रयोदशममेव च ।अपाययत्सुरानन्यान्मोहिन्या मोहयन् स्त्रिया ॥ १७ ॥

dhānvantaraṁ dvādaśamaṁtrayodaśamam eva caapāyayat surān anyānmohinyā mohayan striyā

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

Skanda 1

1

3

18

चतुर्दशं नारसिंहं बिभ्रद्दैत्येन्द्रमूर्जितम् ।ददार करजैरूरावेरकां कटकृद्यथा ॥ १८ ॥

caturdaśaṁ nārasiṁhaṁbibhrad daityendram ūrjitamdadāra karajair ūrāverakāṁ kaṭa-kṛd yathā

In the fourteenth incarnation, the Lord appeared as Nṛsiṁha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

Skanda 1

1

3

19

पञ्चदशं वामनकं कृत्वागादध्वरं बले: ।पदत्रयं याचमान: प्रत्यादित्सुस्त्रिपिष्टपम् ॥ १९ ॥

pañcadaśaṁ vāmanakaṁkṛtvāgād adhvaraṁ baleḥpada-trayaṁ yācamānaḥpratyāditsus tri-piṣṭapam

In the fifteenth incarnation, the Lord assumed the form of a dwarf brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

Skanda 1

1

3

20

अवतारे षोडशमे पश्यन् ब्रह्मद्रुहो नृपान् ।त्रि:सप्तकृत्व: कुपितो नि:क्षत्रामकरोन्महीम् ॥ २० ॥

avatāre ṣoḍaśamepaśyan brahma-druho nṛpāntriḥ-sapta-kṛtvaḥ kupitoniḥ-kṣatrām akaron mahīm

In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].

Skanda 1

1

3

21

तत: सप्तदशे जात: सत्यवत्यां पराशरात् ।चक्रे वेदतरो: शाखा द‍ृष्ट्वा पुंसोऽल्पमेधस: ॥ २१ ॥

tataḥ saptadaśe jātaḥsatyavatyāṁ parāśarātcakre veda-taroḥ śākhādṛṣṭvā puṁso ’lpa-medhasaḥ

Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

Skanda 1

1

3

22

नरदेवत्वमापन्न: सुरकार्यचिकीर्षया ।समुद्रनिग्रहादीनि चक्रे वीर्याण्यत: परम् ॥ २२ ॥

nara-devatvam āpannaḥsura-kārya-cikīrṣayāsamudra-nigrahādīnicakre vīryāṇy ataḥ param

In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

Skanda 1

1

3

23

एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी ।रामकृष्णाविति भुवो भगवानहरद्भ‍रम् ॥ २३ ॥

ekonaviṁśe viṁśatimevṛṣṇiṣu prāpya janmanīrāma-kṛṣṇāv iti bhuvobhagavān aharad bharam

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

Skanda 1

1

3

24

तत: कलौ सम्प्रवृत्ते सम्मोहाय सुरद्विषाम् ।बुद्धो नाम्नाञ्जनसुत: कीकटेषु भविष्यति ॥ २४ ॥

tataḥ kalau sampravṛttesammohāya sura-dviṣāmbuddho nāmnāñjana-sutaḥkīkaṭeṣu bhaviṣyati

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

Skanda 1

1

3

25

अथासौ युगसन्ध्यायां दस्युप्रायेषु राजसु ।जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पति: ॥ २५ ॥

athāsau yuga-sandhyāyāṁdasyu-prāyeṣu rājasujanitā viṣṇu-yaśasonāmnā kalkir jagat-patiḥ

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time almost all the rulers of the earth will have degenerated into plunderers.

Skanda 1

1

3

26

अवतारा ह्यसङ्ख्येया हरे: सत्त्वनिधेर्द्विजा: ।यथाविदासिन: कुल्या: सरस: स्यु: सहस्रश: ॥ २६ ॥

avatārā hy asaṅkhyeyāhareḥ sattva-nidher dvijāḥyathāvidāsinaḥ kulyāḥsarasaḥ syuḥ sahasraśaḥ

O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

Skanda 1

1

3

27

ऋषयो मनवो देवा मनुपुत्रा महौजस: ।कला: सर्वे हरेरेव सप्रजापतय: स्मृता: ॥ २७ ॥

ṛṣayo manavo devāmanu-putrā mahaujasaḥkalāḥ sarve harer evasaprajāpatayaḥ smṛtāḥ

All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

Skanda 1

1

3

28

एते चांशकला: पुंस: कृष्णस्तु भगवान् स्वयम् ।इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ २८ ॥

ete cāṁśa-kalāḥ puṁsaḥkṛṣṇas tu bhagavān svayamindrāri-vyākulaṁ lokaṁmṛḍayanti yuge yuge

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

Skanda 1

1

3

29

जन्म गुह्यं भगवतो य एतत्प्रयतो नर: ।सायं प्रातर्गृणन् भक्त्या दु:खग्रामाद्विमुच्यते ॥ २९ ॥

janma guhyaṁ bhagavatoya etat prayato naraḥsāyaṁ prātar gṛṇan bhaktyāduḥkha-grāmād vimucyate

Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.

Skanda 1

1

3

30

एतद्रूपं भगवतो ह्यरूपस्य चिदात्मन: ।मायागुणैर्विरचितं महदादिभिरात्मनि ॥ ३० ॥

etad rūpaṁ bhagavatohy arūpasya cid-ātmanaḥmāyā-guṇair viracitaṁmahadādibhir ātmani

The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord’s having form. But factually the Lord has no material form.

Skanda 1

1

3

31

यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले ।एवं द्रष्टरि द‍ृश्यत्वमारोपितमबुद्धिभि: ॥ ३१ ॥

yathā nabhasi meghaughoreṇur vā pārthivo ’nileevaṁ draṣṭari dṛśyatvamāropitam abuddhibhiḥ

Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

Skanda 1

1

3

32

अत: परं यदव्यक्तमव्यूढगुणबृंहितम् ।अद‍ृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भव: ॥ ३२ ॥

ataḥ paraṁ yad avyaktamavyūḍha-guṇa-bṛṁhitamadṛṣṭāśruta-vastutvātsa jīvo yat punar-bhavaḥ

Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

Skanda 1

1

3

33

यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा ।अविद्ययात्मनि कृते इति तद्ब्रह्मदर्शनम् ॥ ३३ ॥

yatreme sad-asad-rūpepratiṣiddhe sva-saṁvidāavidyayātmani kṛteiti tad brahma-darśanam

Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

Skanda 1

1

3

34

यद्येषोपरता देवी माया वैशारदी मति: ।सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥ ३४ ॥

yady eṣoparatā devīmāyā vaiśāradī matiḥsampanna eveti vidurmahimni sve mahīyate

If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

Skanda 1

1

3

35

एवं जन्मानि कर्माणि ह्यकर्तुरजनस्य च ।वर्णयन्ति स्म कवयो वेदगुह्यानि हृत्पते: ॥ ३५ ॥

evaṁ janmāni karmāṇihy akartur ajanasya cavarṇayanti sma kavayoveda-guhyāni hṛt-pateḥ

Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.

Skanda 1

1

3

36

स वा इदं विश्वममोघलील:सृजत्यवत्यत्ति न सज्जतेऽस्मिन् ।भूतेषु चान्तर्हित आत्मतन्त्र:षाड्‍वर्गिकं जिघ्रति षड्‍गुणेश: ॥ ३६ ॥

sa vā idaṁ viśvam amogha-līlaḥsṛjaty avaty atti na sajjate ’sminbhūteṣu cāntarhita ātma-tantraḥṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ

The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

Skanda 1

1

3

37

न चास्य कश्चिन्निपुणेन धातु-रवैति जन्तु: कुमनीष ऊती: ।नामानि रूपाणि मनोवचोभि:सन्तन्वतो नटचर्यामिवाज्ञ: ॥ ३७ ॥

na cāsya kaścin nipuṇena dhāturavaiti jantuḥ kumanīṣa ūtīḥnāmāni rūpāṇi mano-vacobhiḥsantanvato naṭa-caryām ivājñaḥ

The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

Skanda 1

1

3

38

स वेद धातु: पदवीं परस्यदुरन्तवीर्यस्य रथाङ्गपाणे: ।योऽमायया सन्ततयानुवृत्त्याभजेत तत्पादसरोजगन्धम् ॥ ३८ ॥

sa veda dhātuḥ padavīṁ parasyaduranta-vīryasya rathāṅga-pāṇeḥyo ’māyayā santatayānuvṛttyābhajeta tat-pāda-saroja-gandham

Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

Skanda 1

1

3

39

अथेह धन्या भगवन्त इत्थंयद्वासुदेवेऽखिललोकनाथे ।कुर्वन्ति सर्वात्मकमात्मभावंन यत्र भूय: परिवर्त उग्र: ॥ ३९ ॥

atheha dhanyā bhagavanta itthaṁyad vāsudeve ’khila-loka-nāthekurvanti sarvātmakam ātma-bhāvaṁna yatra bhūyaḥ parivarta ugraḥ

Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death.

Skanda 1

1

3

40

इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ।उत्तमश्लोकचरितं चकार भगवानृषि: ।नि:श्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् ॥ ४० ॥

idaṁ bhāgavataṁ nāmapurāṇaṁ brahma-sammitamuttama-śloka-caritaṁcakāra bhagavān ṛṣiḥniḥśreyasāya lokasyadhanyaṁ svasty-ayanaṁ mahat

This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

Skanda 1

1

3

41

तदिदं ग्राहयामास सुतमात्मवतां वरम् ।सर्ववेदेतिहासानां सारं सारं समुद्‍धृतम् ॥ ४१ ॥

tad idaṁ grāhayām āsasutam ātmavatāṁ varamsarva-vedetihāsānāṁsāraṁ sāraṁ samuddhṛtam

Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

Skanda 1

1

3

42

स तु संश्रावयामास महाराजं परीक्षितम् ।प्रायोपविष्टं गङ्गायां परीतं परमर्षिभि: ॥ ४२ ॥

sa tu saṁśrāvayām āsamahārājaṁ parīkṣitamprāyopaviṣṭaṁ gaṅgāyāṁparītaṁ paramarṣibhiḥ

Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

Skanda 1

1

3

43

कृष्णे स्वधामोपगते धर्मज्ञानादिभि: सह ।कलौ नष्टद‍ृशामेष पुराणार्कोऽधुनोदित: ॥ ४३ ॥

kṛṣṇe sva-dhāmopagatedharma-jñānādibhiḥ sahakalau naṣṭa-dṛśām eṣapurāṇārko ’dhunoditaḥ

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the Age of Kali shall get light from this Purāṇa.

Skanda 1

1

3

44

तत्र कीर्तयतो विप्रा विप्रर्षेर्भूरितेजस: ।अहं चाध्यगमं तत्र निविष्टस्तदनुग्रहात् ।सोऽहं व: श्रावयिष्यामि यथाधीतं यथामति ॥ ४४ ॥

tatra kīrtayato viprāviprarṣer bhūri-tejasaḥahaṁ cādhyagamaṁ tatraniviṣṭas tad-anugrahātso ’haṁ vaḥ śrāvayiṣyāmiyathādhītaṁ yathā-mati

O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.