ॐ श्रीपरमात्मने नमः
श्रीमद्भागवतमहापुराणम्
श्रीमद्भागवतं - चतुर्थस्कन्धः
॥ ॐ नमो भगवते वासुदेवाय ॥
॥ चतुर्थस्कन्धः ॥
॥ प्रथमोऽध्यायः - १ ॥
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Śrīmad Bhāgavata Mahāpurāṇa
Discourse I
The Progeny of Swāyambhuva Manu's Daughters (Preamble)
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मैत्रेय उवाच ।
मनोस्तु शतरूपायां तिस्रः कन्याश्च जज्ञिरे ।
आकूतिर्देवहूतिश्च प्रसूतिरिति विश्रुताः ॥ १॥
आकूतिं रुचये प्रादादपि भ्रातृमतीं नृपः ।
पुत्रिकाधर्ममाश्रित्य शतरूपानुमोदितः ॥ २॥
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Maitreya continued : (Besides his two sons, Priyavrata and Uttānapāda) three daughters were also born to Swāyambhuva Manu through Śatarūpā (his wife). They were severally known by the names of Ākūti, Devahūti and Prasūti. (1)
With the concurrence of Śatarūpā he gave away Ākūti to Ruci (one of the lords of created beings), treating her as a Putrikā (a daughter married on the explicit understanding that her first male issue would be taken in adoption by her father), even though she (already) had (two) brothers. (2) (1-2)
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प्रजापतिः स भगवान् रुचिस्तस्यामजीजनत् ।
मिथुनं ब्रह्मवर्चस्वी परमेण समाधिना ॥ ३॥
यस्तयोः पुरुषः साक्षाद्विष्णुर्यज्ञस्वरूपधृक् ।
या स्त्री सा दक्षिणा भूतेरंशभूतानपायिनी ॥ ४॥
आनिन्ये स्वगृहं पुत्र्याः पुत्रं विततरोचिषम् ।
स्वायम्भुवो मुदा युक्तो रुचिर्जग्राह दक्षिणाम् ॥ ५॥
तां कामयानां भगवानुवाह यजुषां पतिः ।
तुष्टायां तोषमापन्नोऽजनयद्द्वादशात्मजान् ॥ ६॥
तोषः प्रतोषः सन्तोषो भद्रः शान्तिरिडस्पतिः ।
इध्मः कविर्विभुः स्वह्नः सुदेवो रोचनो द्विषट् ॥ ७॥
तुषिता नाम ते देवा आसन् स्वायम्भुवान्तरे ।
मरीचिमिश्रा ऋषयो यज्ञः सुरगणेश्वरः ॥ ८॥
प्रियव्रतोत्तानपादौ मनुपुत्रौ महौजसौ ।
तत्पुत्रपौत्रनप्तॄणामनुवृत्तं तदन्तरम् ॥ ९॥
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The worshipful Ruci, who was a lord of created beings and invested with the spiritual glory appropriate to a Brāhmaṇa, begot through her (Ākūti) a pair—a male and a female child—after propitiating the Lord through his supreme concentration of mind (on the Lord). (3)
Of them, the male was no other than Lord Viṣṇu, who takes the form of sacrifices, (and was also known by the name of Yajña). And the female was Dakṣiṇā (representing the sacrificial fee), who was a part manifestation of Lakṣmī (the goddess of fortune) and hence inseparable from the Lord. (4)
Full of joy, Swāyambhuva brought his daughter's son of boundless glory to his home (as stipulated), while Ruci accepted Dakṣiṇā (as his own progeny). (5)
Lord Yajña, who is the Ruler of all sacrifices, married Dakṣiṇā, who longed for Him and was (accordingly) much delighted (at her union with Him). The Lord (too) felt (highly) gratified and begot through her (as many as) twelve sons. (6)
These twelve sons were Toṣa, Pratoṣa, Santoṣa, Bhadra, Śānti, Iḍaspati, Idhma, Kavi, Vibhu, Swahna, Sudeva and Rocana. (7)
It was these (twelve sons of Lord Yajña) who held the office of gods in the Swāyambhuva (seven) Ṛṣis, while Lord Yajña Himself filled the place of Indra (the chief of the gods). (8)
Priyavrata and Uttānapāda, who were possessed of great might, were the two sons of Manu. Their sons, grandsons and great grandsons as well as their progeny ruled for the whole length of that (Swāyambhuva) Manvantara. (9) (3-9)
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देवहूतिमदात्तात कर्दमायात्मजां मनुः ।
तत्सम्बन्धि श्रुतप्रायं भवता गदतो मम ॥ १०॥
दक्षाय ब्रह्मपुत्राय प्रसूतिं भगवान् मनुः ।
प्रायच्छद्यत्कृतः सर्गस्त्रिलोक्यां विततो महान् ॥ ११॥
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As for Devahūti, his (next) daughter, Manu gave her to sage Kardama (another lord of created beings), O dear Vidura. Their story has already been heard by you from my mouth almost in full. (10)
And the worshipful Manu gave Prasūti (his third and youngest daughter) to Dakṣa (still another lord of created beings and) a mind-born son of Brahmā, whose numberless descendants are spread all over the three worlds. (11) (10-11)
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याः कर्दमसुताः प्रोक्ता नव ब्रह्मर्षिपत्नयः ।
तासां प्रसूतिप्रसवं प्रोच्यमानं निबोध मे ॥ १२॥
पत्नी मरीचेस्तु कला सुषुवे कर्दमात्मजा ।
कश्यपं पूर्णिमानं च ययोरापूरितं जगत् ॥ १३॥
पूर्णिमासूत विरजं विश्वगं च परन्तप ।
देवकुल्यां हरेः पादशौचाद्याभूत्सरिद्दिवः ॥ १४॥
अत्रेः पत्न्यनसूया त्रीञ्जज्ञे सुयशसः सुतान् ।
दत्तं दुर्वाससं सोममात्मेशब्रह्मसम्भवान् ॥ १५॥
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Now hear as I tell you about the sons and grandsons of the nine daughters of the sage Kardama, who became the wives of (great) Brāhmaṇa sages (the mind-born sons of Brahmā) and of whom I have already spoken. (12)
The daughter of Kardama named Kalā, the wife of Marīci, bore Kaśyapa and Pūrṇimā, whose race filled the universe. (13)
Pūrṇimā (the younger brother), O Vidura (a chastiser of enemies), begot Viraja and Viśwaga and Devakulyā (a daughter) who (in her next incarnation) descended in the form of the heavenly stream (Gaṅgā) from the waters washing the feet of Lord Viṣṇu. (14)
Atri's wife, Anasūyā, gave birth to three well-renowned sons, Datta (Lord Dattātreya), the sage Durvāsā and the moon-god, who were severally born as (part) manifestations of Lord Viṣṇu, Lord Śiva and Brahmā (the creator). (15) (12-15)
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विदुर उवाच ।
अत्रेर्गृहे सुरश्रेष्ठाः स्थित्युत्पत्त्यन्तहेतवः ।
किञ्चिच्चिकीर्षवो जाता एतदाख्याहि मे गुरो ॥ १६॥
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Vidura said: With what intention did the three foremost gods (Brahmā, Viṣṇu and Śiva), who are severally responsible for the (processes of) creation, preservation and destruction (of the universe), appear in the house of Atri ? Tell me this, my master. (16) (16)
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मैत्रेय उवाच ।
ब्रह्मणा नोदितः सृष्टावत्रिर्ब्रह्मविदां वरः ।
सह पत्न्या ययावृक्षं कुलाद्रिं तपसि स्थितः ॥ १७॥
तस्मिन् प्रसूनस्तबकपलाशाशोककानने ।
वार्भिः स्रवद्भिरुद्घुष्टे निर्विन्ध्यायाः समन्ततः ॥ १८॥
प्राणायामेन संयम्य मनो वर्षशतं मुनिः ।
अतिष्ठदेकपादेन निर्द्वन्द्वोऽनिलभोजनः ॥ १९॥
शरणं तं प्रपद्येऽहं य एव जगदीश्वरः ।
प्रजामात्मसमां मह्यं प्रयच्छत्विति चिन्तयन् ॥ २०॥
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Maitreya replied: Urged by Brahmā to multiply creation, the sage Atri, the foremost of the knowers of Brahma, removed with his wife to the Ṛkṣa mountain, one of the principal mountain ranges (of India), intent on practising austere penance. (17)
On that mountain, clothed with a forest of Palāśa and Aśoka trees, which was laden with bunches of flowers and echoed on all sides with the sound of the waters of the Nirvindhyā river falling (on its rocks), the sage subjugated his mind by means of Prāṇāyāma (breath-control) and remained standing on one foot for a full century, subsisting on the air and defying cold and heat and other such pairs of opposites. (18-19)
The thought which was foremost in his mind (all the time) was : "I resort for protection to Him who is the Lord of the (whole) universe. May He bless me with offspring like Himself."(20) (17-20)
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तप्यमानं त्रिभुवनं प्राणायामैधसाग्निना ।
निर्गतेन मुनेर्मूर्ध्नः समीक्ष्य प्रभवस्त्रयः ॥ २१॥
अप्सरोमुनिगन्धर्वसिद्धविद्याधरोरगैः ।
वितायमानयशसस्तदाश्रमपदं ययुः ॥ २२॥
तत्प्रादुर्भावसंयोगविद्योतितमना मुनिः ।
उत्तिष्ठन्नेकपादेन ददर्श विबुधर्षभान् ॥ २३॥
प्रणम्य दण्डवद्भूमावुपतस्थेऽर्हणाञ्जलिः ।
वृषहंससुपर्णस्थान् स्वैः स्वैश्चिह्नैश्च चिह्नितान् ॥ २४॥
कृपावलोकेन हसद्वदनेनोपलम्भितान् ।
तद्रोचिषा प्रतिहते निमील्य मुनिरक्षिणी ॥ २५॥
चेतस्तत्प्रवणं युञ्जन्नस्तावीत्संहताञ्जलिः ।
श्लक्ष्णया सूक्तया वाचा सर्वलोकगरीयसः ॥ २६॥
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Seeing the three worlds being tormented with the fire produced by the fuel of Prāṇāyāma and issuing from the crown of the sage's head, all the three lords (Brahmā, Viṣṇu and Śiva) went to his hermitage. Their glory was being sung (all the time) by Apsarās (celestial nymphs), sages, Gandharvas (celestial musicians) and (other demigods such as) Siddhas, Vidyādharas and Nāgas. (21-22)
His mind being flooded with light by their simultaneous appearance, the sage stretched himself up even on one leg and saw the three foremost gods seated severally on a swan, Garuḍa (the king of the birds) and a bull (Nandī and distinguished by their characteristic marks (a Kamaṇḍalu or water-pot, a discus and a trident and so on). He greeted them by falling prostrate on the ground and paid them homage with articles of worship (such as water, flowers and so on) in the hollow of his palms, their gracious look and smiling faces bearing testimony to their pleasure. The sage closed his eyes, which were dazzled by Their splendour, and collecting his mind, which had conceived a fondness for them, extolled with joined palms and in sweet and significant words, the three gods, who were the greatest of all in the whole universe. (23—26) (21-26)
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अत्रिरुवाच ।
विश्वोद्भवस्थितिलयेषु विभज्यमानै-
र्मायागुणैरनुयुगं विगृहीतदेहाः ।
ते ब्रह्मविष्णुगिरिशाः प्रणतोऽस्म्यहं वः
तेभ्यः क एव भवतां म इहोपहूतः ॥ २७॥
एको मयेह भगवान् विविधप्रधानै-
श्चित्तीकृतः प्रजननाय कथं नु यूयम् ।
अत्रागतास्तनुभृतां मनसोऽपि दूराद्-
ब्रूत प्रसीदत महानिह विस्मयो मे ॥ २८॥
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Atri said : You are (evidently) Brahmā, Viṣṇu and Śiva, who assume a personality at the beginning of every Kalpa (round of creation) with the help of the three Guṇas (modes) of Māyā (Prakṛti), divided for the purpose of creation, preservation and destruction of the universe. I bow to You all. (Pray tell me,) of You three, who was called by me here? (27)
It was the one (supreme) Lord, the foremost of all the gods, whose presence here was invoked by me in order to be able to beget children. How, then, did You all (condescend to) come here—You, who are beyond the reach even of the mind of embodied beings ? Be pleased to tell me (the secret of it); for great is my wonder at this. (28) (27-28)
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मैत्रेय उवाच ।
इति तस्य वचः श्रुत्वा त्रयस्ते विबुधर्षभाः ।
प्रत्याहुः श्लक्ष्णया वाचा प्रहस्य तमृषिं प्रभो ॥ २९॥
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Maitreya went on : Hearing these words of Atri, the three foremost divinities laughed and replied to the sage in sweet accents as follows, O mighty Vidura. (29) (29)
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देवा ऊचुः ।
यथा कृतस्ते सङ्कल्पो भाव्यं तेनैव नान्यथा ।
सत्सङ्कल्पस्य ते ब्रह्मन् यद्वै ध्यायति ते वयम् ॥ ३०॥
अथास्मदंशभूतास्ते आत्मजा लोकविश्रुताः ।
भवितारोऽङ्ग भद्रं ते विस्रप्स्यन्ति च ते यशः ॥ ३१॥
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The Deities said: As you willed, precisely so it must happen; it could not be otherwise. For it was your will, O Brāhmaṇa—you, who are so true of resolve. We three (taken together) represent the truth on which you contemplated. (30)
Now there will be born to you, may you be blessed, three sons embodying our rays, who will themselves be celebrated throughout the world; O dear sage, and shall spread your fame too. (31) (30-31)
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एवं कामवरं दत्त्वा प्रतिजग्मुः सुरेश्वराः ।
सभाजितास्तयोः सम्यग्दम्पत्योर्मिषतोस्ततः ॥ ३२॥
सोमोऽभूद्ब्रह्मणोंऽशेन दत्तो विष्णोस्तु योगवित् ।
दुर्वासाः शङ्करस्यांशो निबोधाङ्गिरसः प्रजाः ॥ ३३॥
श्रद्धा त्वङ्गिरसः पत्नी चतस्रोऽसूत कन्यकाः ।
सिनीवाली कुहू राका चतुर्थ्यनुमतिस्तथा ॥ ३४॥
तत्पुत्रावपरावास्तां ख्यातौ स्वारोचिषेऽन्तरे ।
उतथ्यो भगवान् साक्षाद्ब्रह्मिष्ठश्च बृहस्पतिः ॥ ३५॥
पुलस्त्योऽजनयत्पत्न्यामगस्त्यं च हविर्भुवि ।
सोऽन्यजन्मनि दह्राग्निर्विश्रवाश्च महातपाः ॥ ३६॥
तस्य यक्षपतिर्देवः कुबेरस्त्विडविडा सुतः ।
रावणः कुम्भकर्णश्च तथान्यस्यां विभीषणः ॥ ३७॥
पुलहस्य गतिर्भार्या त्रीनसूत सती सुतान् ।
कर्मश्रेष्ठं वरीयांसं सहिष्णुं च महामते ॥ ३८॥
क्रतोरपि क्रिया भार्या वालखिल्यानसूयत ।
ऋषीन् षष्टिसहस्राणि ज्वलतो ब्रह्मतेजसा ॥ ३९॥
ऊर्जायां जज्ञिरे पुत्रा वसिष्ठस्य परन्तप ।
चित्रकेतुप्रधानास्ते सप्त ब्रह्मर्षयोऽमलाः ॥ ४०॥
चित्रकेतुः सुरोचिश्च विरजा मित्र एव च ।
उल्बणो वसुभृद्यानो द्युमान् शक्त्यादयोऽपरे ॥ ४१॥
चित्तिस्त्वथर्वणः पत्नी लेभे पुत्रं धृतव्रतम् ।
दध्यञ्चमश्वशिरसं भृगोर्वंशं निबोध मे ॥ ४२॥
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Having thus granted the boon sought after by him, and duly worshipped by the Brāhmaṇa couple (Atri and his wife), the three Rulers of the gods returned thence (each to His own abode) even as the couple stood looking on with wide open eyes. (32)
The moon-god was born with a portion of Brahmā, while Dattātreya, a Master of Yoga, appeared with a ray of Lord Viṣṇu and the sage Durvāsā represented a portion of Lord Śaṅkara. (Now) hear of the progeny of the sage Aṅgirā (another mind-born son of Brahmā). (33)
Aṅgirā's wife, Śraddhā, gave birth to four daughters—Sinīvālī, Kuhū and Rākā, Anumati being the fourth.* (34)
Besides these, they had a couple of sons too, who attained celebrity in the Swārocīṣa (next) Manvantara—the really worshipful Utathya and the sage Bṛhaspati (the preceptor of the gods), who was the foremost of the knowers of Brahma. (35)
Pulastya (the fourth mind-born son of Brahmā) begot through his wife, Havirbhū, the sage Agastya, who took the form of the gastral fire in his next incarnation; and the great ascetic Viśravā was his second son. (36)
Of the latter was born the (celebrated) god Kubera (the god of riches), the lord of the Yakṣas (a class of demigods), son of Iḍavidā; while (the world-renowned demons) Rāvaṇa, Kumbhakarṇa and Vibhiṣaṇa were born to his other wife (Keśinī). (37)
Pulaha's virtuous wife, Gati, bore three sons—Karmaśreṣṭha, Varīyān and Sahiṣṇu, O talented Vidura. (38)
Even so Kratu's wife, Kriyā, brought forth sixty-thousand sages collectively known as the Vālakhilyas, all burning with spiritual glow appropriate to a Brāhmaṇa. (39)
By (his wife) ūrjā, O chastiser of enemies, Vasiṣṭha (the seventh son of Brahmā) had seven sons, Citraketu and others, who all turned out to be pure-hearted Brāhmaṇa sages. (40)
They were Citraketu, Suroci, Virajā, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān. He had other sons too, Śakti and so on (by another wife). (41)
Atharvā's wife, citti (Śānti), got a son, Dadhīci, also known as Aśwaśirā, who had taken a vow of austere penance. (Now) hear from me of Bhrgu's race. (42)
- Of the four daughters of Aṅgirā, and Śraddhā, Sinīvālī is the deity presiding over the fourteenth day of a dark fortnight, while Kuhū presides over the fifteenth; even so Rākā presides over the full-moon day and Anumati over the fourteenth day of every bright fortnight.
(32-42)
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भृगुः ख्यात्यां महाभागः पत्न्यां पुत्रानजीजनत् ।
धातारं च विधातारं श्रियं च भगवत्पराम् ॥ ४३॥
आयतिं नियतिं चैव सुते मेरुस्तयोरदात् ।
ताभ्यां तयोरभवतां मृकण्डः प्राण एव च ॥ ४४॥
मार्कण्डेयो मृकण्डस्य प्राणाद्वेदशिरा मुनिः ।
कविश्च भार्गवो यस्य भगवानुशना सुतः ॥ ४५॥
त एते मुनयः क्षत्तर्लोकान् सर्गैरभावयन् ।
एष कर्दमदौहित्रसन्तानः कथितस्तव ।
शृण्वतः श्रद्दधानस्य सद्यः पापहरः परः ॥ ४६॥
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The illustrious sage Bhrgu begot through his wife, Khyāti, two sons, Dhātā and Vidhātā, and a daughter named Śrī (a part manifestation of goddess Lakṣmī), who was devoted to the Lord. (43)
The sage Meru severally gave away his two daughters, Āyati and Niyati, to these (two sons of Bhrgu). By them (Āyati and Niyati) Dhātā and Vidhātā severally had (two sons) Mṛkaṇḍa and Prāṇa. (44)
(The celebrated sage) Mārkaṇḍeya was the son of Mṛkaṇḍa, while the sage Vedaśirā was sprung from the loins of Prāṇa. The sage Bhrgu had one more son, Kavi by name, who had the worshipful Uśanā (the sage Śukrācārya, the preceptor of the demons), for his son. (45)
The above-mentioned sages too (in their turn) peopled the (different) worlds with their descendants, O Vidura. I have thus given you an account of the progeny of Kardama's grandsons (daughters' sons), which is the best and quickest means of driving away the sins of a man who would listen to it with reverence. (46) (43-46)
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प्रसूतिं मानवीं दक्ष उपयेमे ह्यजात्मजः ।
तस्यां ससर्ज दुहितॄः षोडशामललोचनाः ॥ ४७॥
त्रयोदशादाद्धर्माय तथैकामग्नये विभुः ।
पितृभ्य एकां युक्तेभ्यो भवायैकां भवच्छिदे ॥ ४८॥
श्रद्धा मैत्री दया शान्तिस्तुष्टिः पुष्टिः क्रियोन्नतिः ।
बुद्धिर्मेधा तितिक्षा ह्रीर्मूर्तिर्धर्मस्य पत्नयः ॥ ४९॥
श्रद्धासूत शुभं मैत्री प्रसादमभयं दया ।
शान्तिः सुखं मुदं तुष्टिः स्मयं पुष्टिरसूयत ॥ ५०॥
योगं क्रियोन्नतिर्दर्पमर्थं बुद्धिरसूयत ।
मेधा स्मृतिं तितिक्षा तु क्षेमं ह्रीः प्रश्रयं सुतम् ॥ ५१॥
मूर्तिः सर्वगुणोत्पत्तिर्नरनारायणावृषी ॥ ५२॥
ययोर्जन्मन्यदो विश्वमभ्यनन्दत्सुनिर्वृतम् ।
मनांसि ककुभो वाताः प्रसेदुः सरितोऽद्रयः ॥ ५३॥
दिव्यवाद्यन्त तूर्याणि पेतुः कुसुमवृष्टयः ।
मुनयस्तुष्टुवुस्तुष्टा जगुर्गन्धर्वकिन्नराः ॥ ५४॥
नृत्यन्ति स्म स्त्रियो देव्य आसीत्परममङ्गलम् ।
देवा ब्रह्मादयः सर्वे उपतस्थुरभिष्टवैः ॥ ५५॥
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Dakṣa, another (mind-born) son of Brahmā, accepted the hand of Prasūti, (the third) daughter of Swāyambhuva Manu (as already mentioned in verse 11 above), and through her he begot sixteen fair-eyed daughters. (47)
Dakṣa gave away thirteen (of them) to Dharma (the god of piety), another to Agni (the fire-god), still another to (all) the Pīṛs (manes) combined and the last one to Bhava (Lord Śiva), who cuts asunder the bonds of worldly life. (48)
Śraddhā, Maitrī, Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti are (the names of) Dharma's wives. (49)
(Of these) Śraddhā bore Śubha; Maitrī, Prasāda; Dayā, Abhaya; Śānti, Sukha; Tuṣṭi, Mud (a daughter); and Puṣṭi gave birth to Smaya. (50)
(Even so) Kriyā brought forth Yoga; Unnati, Darpa; Buddhi, Artha; Medhā, Smṛti (a female child); Titikṣā, Kṣema; Hrī a son called Praśraya.* (51)
And Mūrti, who is a mine of all virtues, bore the (divine) sages Nara and Nārāyaṇa, on (the occasion of) whose descent (on earth) the whole world rejoiced, highly pleased, and the minds (of the people) as well as the quarters, the winds, rivers and mountains (all) became placid and tranquil. (52-53)
Musical instruments played in heaven, showers of flowers rained, sages offered their praises (highly) gratified, the Gandharvas and Kinnaras sang and celestial women danced. (In this way) there was supreme felicity and Brahmā (the creator) and all the other divinities waited on the Lord with songs of praised. (54-55)
- Twelve of the thirteen wives of Dharma are the deities presiding over virtues and mental states and other phenomena of the same name, viz., reverence, friendliness (towards all), compassion, calmness of mind, complacency, prosperity, formal worship, advancement, prudence, intelligence, forbearance and modesty. The progeny of these are also embodiments of similar other virtues, mental states and phenomena which are the direct outcome of the previous ones. They are in order good fortune, placidity, fearlessness, happiness, joy, pride, concentration of mind, arrogance, opulence, understanding, peace of mind and civility.
(47-55)
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देवा ऊचुः ।
यो मायया विरचितं निजयाऽऽत्मनीदं
खे रूपभेदमिव तत्प्रतिचक्षणाय ।
एतेन धर्मसदने ऋषिमूर्तिनाद्य
प्रादुश्चकार पुरुषाय नमः परस्मै ॥ ५६॥
सोऽयं स्थितिव्यतिकरोपशमाय सृष्टान्
सत्त्वेन नः सुरगणाननुमेयतत्त्वः ।
दृश्याददभ्रकरुणेन विलोकनेन
यच्छ्रीनिकेतममलं क्षिपतारविन्दम् ॥ ५७॥
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The gods said : Obeisance to that Supreme Person who manifested in His Self this universe created by His own Māyā (delusive potency), even like the phenomenal appearances in the sky, and who has appeared today in the house of Dharma (the god of piety) in the yonder form of a sage in order to reveal that Self. (56)
May He whose true nature can only be inferred be pleased to look on us, the gods—who have been created by Him by means of Sattva (the principle of goodness and harmony) in order to put an end to any disturbance in the orderly existence of the world—with an eye full of compassion, an eye which outvies the shining lotus, which is the abode of beauty (or the home of Lakṣmī, the goddess of beauty). (57) (56-57)
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एवं सुरगणैस्तात भगवन्तावभिष्टुतौ ।
लब्धावलोकैर्ययतुरर्चितौ गन्धमादनम् ॥ ५८॥
ताविमौ वै भगवतो हरेरंशाविहागतौ ।
भारव्ययाय च भुवः कृष्णौ यदुकुरूद्वहौ ॥ ५९॥
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Thus extolled and honoured by the gods, who were blessed by Their sight, dear Vidura, the two divine sages (Nara and Nārāyaṇa) left for the Gandhamādana mountain. (58)
It is those two part manifestations of Lord Śrī Hari that appeared in this world, with a view to relieving the earth of its burden, in the person of Śrī Kṛṣṇa, the Ornament of the Yadus, and Arjuna (also known by the name of Kṛṣṇa because of his swarthy complexion), the foremost of the Kurus. (59) (58-59)
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स्वाहाभिमानिनश्चाग्नेरात्मजांस्त्रीनजीजनत् ।
पावकं पवमानं च शुचिं च हुतभोजनम् ॥ ६०॥
तेभ्योऽग्नयः समभवन् चत्वारिंशच्च पञ्च च ।
त एवैकोनपञ्चाशत्साकं पितृपितामहैः ॥ ६१॥
वैतानिके कर्मणि यन्नामभिर्ब्रह्मवादिभिः ।
आग्नेय्य इष्टयो यज्ञे निरूप्यन्तेऽग्नयस्तु ते ॥ ६२॥
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Swāhā (the spouse of the fire-god) bore three sons—Pāvaka, Pavamāna and Śuci—all of whom are deities presiding over fire and partake of the sacrificial offerings. (60)
From these, again, sprang up forty and five other fire-gods. It is these (forty-five) together with their fathers and grandfather (mentioned in the preceding verse), that make the forty-nine fire-gods. (61)
These are the (forty-nine sacred) fires in whose names Iṣṭis (sacrifices on a small scale) intended for the propitiation of the fire-god are undertaken during Vedic sacrificial performances by men well-versed in the Vedas. (62) (60-62)
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अग्निष्वात्ता बर्हिषदः सौम्याः पितर आज्यपाः ।
साग्नयोऽनग्नयस्तेषां पत्नी दाक्षायणी स्वधा ॥ ६३॥
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The Agniṣwāttas, the Barhiṣads, the Saumyas and the Ājīapas—these are (the four main divisions of) the Piṭṭs (the eternal manes). They are either Sāgnika (receiving libations of water through the sacred fire) or Niragnika (receiving libations of water without such medium). Swadhā, daughter of Dakṣa, is their common spouse. (63) (63)
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तेभ्यो दधार कन्ये द्वे वयुनां धारिणीं स्वधा ।
उभे ते ब्रह्मवादिन्यौ ज्ञानविज्ञानपारगे ॥ ६४॥
भवस्य पत्नी तु सती भवं देवमनुव्रता ।
आत्मनः सदृशं पुत्रं न लेभे गुणशीलतः ॥ ६५॥
पितर्यप्रतिरूपे स्वे भवायानागसे रुषा ।
अप्रौढैवात्मनाऽऽत्मानमजहाद्योगसंयुता ॥ ६६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
चतुर्थस्कन्धे विदुरमैत्रेयसंवादे प्रथमोऽध्यायः ॥ १॥
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Swadhā bore them a couple of daughters, Dhāriṇī and Vayunā, both of whom not only mastered the scriptures but also attained spiritual wisdom, and further taught such spiritual wisdom. (64)
Satī (Dakṣa's youngest daughter and) the Consort of Bhava (Lord Śiva), was devoted to Lord Bhava, but did not get a son resembling her in good qualities and character. For, while yet very young, she dropped her body of her own accord by dint of Yoga (concentration of mind), in a spirit of indignation against her father (Dakṣa) on account of his antagonism against Lord Bhava, who had done him no wrong. (65-66)
Thus ends the first discourse, forming part of the Dialogue between Vidura and Maitreya, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (64-66)
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