ॐ श्रीपरमात्मने नमः
॥ ॐ नमो भगवते वासुदेवाय ॥
श्रीमद्भागवतमहापुराणम्
॥ प्रथमस्कन्धः ॥
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Discourse I (Preamble)
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संसारसागरे मग्नं दीनं मां करुणानिधे ।
कर्मग्राहगृहीताङ्गं मामुद्धर भवार्णवात् ॥
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O Ocean of Compassion! Lift me up, a wretched soul submerged in the ocean of worldly existence (saṃsāra), whose limbs are seized by the crocodile of past actions (karma). Rescue me from this sea of transmigration. (Preamble)
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श्रीमद्भागवताख्योऽयं प्रत्यक्षः कृष्ण एव हि ।
स्वीकृतोऽसि मया नाथ मुक्त्यर्थं भवसागरे ॥
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Indeed, this holy text named Śrīmad Bhāgavata is Śrī Kṛṣṇa Himself manifest before us. O Lord, I accept and adopt You today for the sake of my liberation from the ocean of worldly existence. (Preamble)
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मनोरथो मदीयोऽयं सफलः सर्वथा त्वया ।
निर्विघ्नेनैव कर्तव्यः दासोऽहं तव केशव ॥
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O Keśava! Please make this heart’s desire of mine completely fruitful without any obstacles whatsoever, for I am Your servant. (Preamble)
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शुकरूपप्रबोधज्ञ सर्वशास्त्रविशारद ।
एतत्कथाप्रकाशेन मदज्ञानं विनाशय ॥
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O exponent in the form of Śuka, master of all scriptures who bestows divine enlightenment! By illuminating the light of this sacred story, dispel my ignorance. (Preamble)
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भवे भवे यथा भक्तिः पादयोस्तव जायते ।
तथा कुरुष्व देवेश नाथस्त्वं नो यतः प्रभो ॥
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O God of gods! O Lord! So grant that birth after birth, unwavering devotion may awaken at Your lotus feet, for You alone are our Supreme Master. (Preamble)
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नामसङ्कीर्तनं यस्य सर्वपापप्रणाशनम् ।
प्रणामो दुःखशमनः तं नमामि हरिं परम् ॥
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I bow down to the Supreme Lord Hari, the chanting of whose Holy Name completely destroys all sins, and a humble bow to whom alleviates all suffering. (Preamble)
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कृष्णाय वासुदेवाय हरये परमात्मने ।
प्रणतक्लेशनाशाय गोविन्दाय नमो नमः ॥
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Repeated salutations unto Śrī Kṛṣṇa, the son of Vasudeva, Lord Hari, the Supreme Soul (Paramātmā), and to Lord Govinda, who completely destroys the distress of those who surrender to Him. (Preamble)
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सर्वत्र गोविन्दनामसङ्कीर्तनं गोविन्द गोविन्द ॥
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Everywhere, chant the Holy Name of Govinda — Govinda! Govinda! (Preamble)
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गुं गुरुभ्यो नमः । गं गणपतये नमः । सं सरस्वत्यै नमः ।
दं दक्षिणामूर्तये नमः । वं वेदव्यासाय नमः ।
ॐ नमो भगवते वासुदेवाय । हरिश्रीगणपतये नमः ॥
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Guṃ — Salutations to the Gurus.
Gaṃ — Salutations to Lord Gaṇapati.
Saṃ — Salutations to Goddess Sarasvatī.
Daṃ — Salutations to Lord Dakṣiṇāmūrti.
Vaṃ — Salutations to Sage Vedavyāsa.
Om — Salutations to the Supreme Lord Vāsudeva.
Salutations unto Lord Hari, Goddess Śrī (Lakṣmī), and Lord Gaṇapati. (Preamble)
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॥ ॐ नमो भगवते वासुदेवाय ॥
॥ प्रथमस्कन्धः ॥
॥ प्रथमोऽध्यायः ॥
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Śrīmad Bhāgavata Mahāpurāṇa Book One
Discourse I
Śaunaka and other sages interrogate the famous Sūta* (Ugraśravā) (Preamble)
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जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् तेने ब्रह्महृदा य आदिकवये मुह्यन्ति यत्सूरयः ।
तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥ १॥
धर्मः प्रोज्झितकैतवोऽत्र परमो निर्मत्सराणां सतां वेद्यं वास्तवमत्र वस्तु शिवदं तापत्रयोन्मूलनम् ।
श्रीमद्भागवते महामुनिकृते किं वा परैरीश्वरः सद्यो हृद्यवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस्तत्क्षणात् ॥ २॥
निगमकल्पतरोर्गलितं फलं शुकमुखादमृतद्रवसंयुतम् ।
पिबत भागवतं रसमालयं मुहुरहो रसिका भुवि भावुकाः ॥ ३॥
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We meditate on that transcendent Reality (God) from whom this universe springs up, in whom it abides and into whom it returns—because He is invariably present in all existing things and is distinct from all non-entities—who is self-conscious and self-effulgent, who revealed to Brahmā (the very first seer) by His mere will the Vedas that cause bewilderment even to the greatest sages, in whom this threefold creation (consisting of Sattva, Rajas and Tamas), though unreal, appears as real (because of the reality of its substratum)—even as the sun's rays (which are made up of the element of fire) are mistaken for water (in a mirage), water for earth and earth for water—and who ever excludes Māyā by His own self-effulgent glory. (1)
In this glorious Bhāgavata, produced by the great sage Vedavyāsa, has been taught that supreme Religion (the Religion of God-worship, the Bhāgavata Dharma as it is called) which is entirely free from all self-deception in the shape of desire (including the desire for Mokṣa or Liberation). Nay, herein has been expounded that absolute Reality which can be known only by saints who are free from malice, nay, which is the bestower of supreme bliss and uproots the threefold agony (1. the agony caused by bodily distemper, 2. that which is attributable to natural agencies and 3. that inflicted by a fellow-being). While it is doubtful that God can be speedily captured in one's heart by other means, He can be instantly seized through this work by those blessed persons who have a keen desire to hear it recited. (2)
O ye devotees possessing a taste for divine joy, Śrīmad Bhāgavata is the fruit (essence) of the wish-yielding tree of Veda, dropped on earth from the mouth of the parrot-like sage Śuka, and is full of the nectar of supreme bliss. It is unmixed sweetness (devoid of rind, seed or other superfluous matter). Go on drinking this divine nectar again and again till there is consciousness left in you.(3)
† It is a well-known truth that a fruit bit by a parrot is exceptionally sweet. There is a pun on the word 'Śuka' in this verse, which also means a parrot. (1-3)
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नैमिषेऽनिमिषक्षेत्रे ऋषयः शौनकादयः ।
सत्रं स्वर्गाय लोकाय सहस्रसममासत ॥ ४॥
त एकदा तु मुनयः प्रातर्हुतहुताग्नयः ।
सत्कृतं सूतमासीनं पप्रच्छुरिदमादरात् ॥ ५॥
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Once upon a time, in the forest known as Naimiṣāraṇya (the modern Nimsar in Oudh), a place sacred to Lord Viṣṇu, Śaunaka and other sages were engaged in a great sacrifice, to be completed in the course of a thousand years, with a view to realizing the Lord who is sung in heaven and is the abode of His devotees.(4)
One morning, having poured oblations into the sacred fire, the sages paid their respects to the Sūta; and when he had taken his seat, they asked him the following question with due reverence. (5) (4-5)
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ऋषय ऊचुः ।
त्वया खलु पुराणानि सेतिहासानि चानघ ।
आख्यातान्यप्यधीतानि धर्मशास्त्राणि यान्युत ॥ ६॥
यानि वेदविदां श्रेष्ठो भगवान् बादरायणः ।
अन्ये च मुनयः सूत परावरविदो विदुः ॥ ७॥
वेत्थ त्वं सौम्य तत्सर्वं तत्त्वतस्तदनुग्रहात् ।
ब्रूयुः स्निग्धस्य शिष्यस्य गुरवो गुह्यमप्युत ॥ ८॥
तत्र तत्राञ्जसाऽऽयुष्मन् भवता यद्विनिश्चितम् ।
पुंसामेकान्ततः श्रेयस्तन्नः शंसितुमर्हसि ॥ ९॥
प्रायेणाल्पायुषः सभ्य कलावस्मिन् युगे जनाः ।
मन्दाः सुमन्दमतयो मन्दभाग्या ह्युपद्रुताः ॥ १०॥
भूरीणि भूरिकर्माणि श्रोतव्यानि विभागशः ।
अतः साधोऽत्र यत्सारं समुद्धृत्य मनीषया ।
ब्रूहि नः श्रद्दधानानां येनात्मा सम्प्रसीदति ॥ ११॥
सूत जानासि भद्रं ते भगवान् सात्वतां पतिः ।
देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया ॥ १२॥
तन्नः शुश्रूषमाणानामर्हस्यङ्गानुवर्णितुम् ।
यस्यावतारो भूतानां क्षेमाय च भवाय च ॥ १३॥
आपन्नः संसृतिं घोरां यन्नाम विवशो गृणन् ।
ततः सद्यो विमुच्येत यद्बिभेति स्वयं भयम् ॥ १४॥
यत्पादसंश्रयाः सूत मुनयः प्रशमायनाः ।
सद्यः पुनन्त्युपस्पृष्टाः स्वर्धुन्यापोऽनुसेवया ॥ १५॥
को वा भगवतस्तस्य पुण्यश्लोकेड्यकर्मणः ।
शुद्धिकामो न शृणुयाद्यशः कलिमलापहम् ॥ १६॥
तस्य कर्माण्युदाराणि परिगीतानि सूरिभिः ।
ब्रूहि नः श्रद्दधानानां लीलया दधतः कलाः ॥ १७॥
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The sages said : O sinless Sūta, you have indeed studied and also expounded all the Purāṇas and Itihāsas as well as the codes of laws.(6)
Whatever is known by the divine sage Bādarāyaṇa (Vedavyāsa, so-called because he is reputed to have his abode in a grove of jujube-trees), the foremost among the knowers of Veda, and even by other sages who have realized both the qualified and absolute aspects of the Godhead, you know all that in reality by their grace, which you were able to earn by your guileless and pure heart; for the teachers confide even their profoundest secrets to their beloved pupil. Be pleased to tell us, O long-lived Sūta, that which you have determined through a study of all those sacred books as the unfailing and easy means to the supreme good of men. (7—9)
O the ornament of holy congregations, in this age of Kali people are mostly short-lived, slothful (little inclined to tread the path of God-Realization), most dull-witted, unlucky and tormented with diseases and other evils. (10)
The scriptures too are numerous and inculcate not one discipline, but a number of practices and rituals; and, besides, (being too voluminous) they have to be listened to part by part. Therefore, benevolent as you are, draw out by your critical insight their quintessence and declare the same to us, who are full of faith, so that our mind may become placid and tranquil.(11)
Sūta, God bless you, you know the purpose for which the divine Lord, the protector of His devotees, was born of Devakī, Vasudeva's consort. (12)
Dear Sūta, please explain it to us who are keen to hear of the same; for the Lord's descent on this earth is intended for the protection and prosperity of all living beings. (13)
Anyone who has fallen into the terrible whirlpool of birth and death can be speedily delivered from the same if he utters His Name even helplessly; for Fear itself is afraid of the Lord. (14)
Sūta, sages who have taken shelter in His feet and therefore ever abide in perfect calm forthwith purify those who come in contact with them; whereas the waters of the celestial stream (Gaṅgā) cleanse the heart only by long and continued use (because they are no longer in direct touch with those feet, although they still retain their purifying virtue because of the touch they once had with them). (15)
Is there anyone who, though desirous of purifying one's soul, would refuse to hear the glory of that divine Lord whose exploits are extolled by saints of holy renown, since such glory wipes out the impurities of the Kali age? (16)
Narrate to us, who are full of reverence, the noble doings of the Lord who playfully assumes various forms—the doings that have been sung by seers (like Nārada and others). (17) (6-17)
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अथाख्याहि हरेर्धीमन्नवतारकथाः शुभाः ।
लीला विदधतः स्वैरमीश्वरस्यात्ममायया ॥ १८॥
वयं तु न वितृप्याम उत्तमश्लोकविक्रमे ।
यच्छृण्वतां रसज्ञानां स्वादु स्वादु पदे पदे ॥ १९॥
कृतवान् किल वीर्याणि सह रामेण केशवः ।
अतिमर्त्यानि भगवान् गूढः कपटमानुषः ॥ २०॥
कलिमागतमाज्ञाय क्षेत्रेऽस्मिन् वैष्णवे वयम् ।
आसीना दीर्घसत्रेण कथायां सक्षणा हरेः ॥ २१॥
त्वं नः सन्दर्शितो धात्रा दुस्तरं निस्तितीर्षताम् ।
कलिं सत्त्वहरं पुंसां कर्णधार इवार्णवम् ॥ २२॥
ब्रूहि योगेश्वरे कृष्णे ब्रह्मण्ये धर्मवर्मणि ।
स्वां काष्ठामधुनोपेते धर्मः कं शरणं गतः ॥ २३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे नैमिषीयोपाख्याने प्रथमोऽध्यायः ॥ १.१॥
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"O wise Sūta, now recount the blessed stories of the descent of the Almighty Lord who enacts at will sports of various kinds by dint of His Yogamāyā (divine potency). (18)
We, for our part are never sated with hearing the exploits of the illustrious Lord, which are more and more delightful to hear at every step to those listeners who have a taste for sweet things. (19)
Indeed the divine Śrī Kṛṣṇa, who had disguised Himself in a human semblance, performed with His elder brother, Śrī Balarāma, feats that were beyond human power. (20)
Having come to know that the age of Kali has arrived, we are assembled in this holy retreat sacred to Śrī Viṣṇu for a long sacrificial session and have thus got ample time to hear the stories of Śrī Hari. (21)
This age of Kali takes away the purity of mens' heart and is thus difficult to conquer. Anxious as we are to get over this Kali, Providence has arranged our meeting with you, even as a pilot is shown to those who seek to cross a turbulent sea. (22)
Since Śrī Kṛṣṇa, the Master of Yoga, the friend of the Brāhmaṇas and the Protector of virtue, has left for His abode (in Heaven), tell us in whom has righteousness sought protection now. (23)
Thus ends the first discourse, forming part of the story relating to the Naimiṣa forest, in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā (the book of the God-realized souls). (18-23)
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