॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्वादशोऽध्यायः - १२ ॥
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Discourse XII
A Synopsis of (all) the twelve Skandhas (of Śrīmad Bhāgavata) (Preamble)
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सूत उवाच ।
नमो धर्माय महते नमः कृष्णाय वेधसे ।
ब्राह्मणेभ्यो नमस्कृत्य धर्मान् वक्ष्ये सनातनान् ॥ १॥
एतद्वः कथितं विप्रा विष्णोश्चरितमद्भुतम् ।
भवद्भिर्यदहं पृष्टो नराणां पुरुषोचितम् ॥ २॥
अत्र सङ्कीर्तितः साक्षात्सर्वपापहरो हरिः ।
नारायणो हृषीकेशो भगवान् सात्वतां पतिः ॥ ३॥
अत्र ब्रह्म परं गुह्यं जगतः प्रभवाप्ययम् ।
ज्ञानं च तदुपाख्यानं प्रोक्तं विज्ञानसंयुतम् ॥ ४॥
भक्तियोगः समाख्यातो वैराग्यं च तदाश्रयम् ।
पारीक्षितमुपाख्यानं नारदाख्यानमेव च ॥ ५॥
प्रायोपवेशो राजर्षेर्विप्रशापात्परीक्षितः ।
शुकस्य ब्रह्मर्षभस्य संवादश्च परीक्षितः ॥ ६॥
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Sūta began again : Hail to the exalted virtue in the shape of devotion to Śrī Hari ! Hail to Śrī Kṛṣṇa, the Maker of the universe ! Bowing (again) to the Brāhmaṇas (as well), I shall expound the eternal verities (discussed in Śrīmad Bhāgavata). (1)
(So) have I narrated to you, O Brāhmaṇa sages ! this wonderful (sublime) story (in the form of Śrīmad Bhāgavata) of Lord Viṣṇu, about which you asked me and which is worth hearing for men in whom there is (any) trace of humanity (left). (2)
Here stands duly celebrated Lord Nārāyaṇa Himself, the Ruler of (our) senses, the Protector of devotees, (also) known as Śrī Hari, the Dispeller of all sins. (3)
In this has been discussed the mysterious transcendent Brahma, the source and end of (all) creation, (the topic of) spiritual enlightenment cum Realization and the means of awakening them. (4)
(In addition to this) there has been discussed at length the discipline of Devotion (both as a means and an end itself) as well as Vairāgya (freedom from passion) hinging on the latter. (Now hear the contents of the twelve Skandhas in a more or less serial order.) The narrative of (the birth etc., of) Parikṣit and (as a prelude to it) the story of (the previous incarnation of) the (celestial) sage Nārada. (5)
The vow of the royal sage Parikṣit as a sequel to the curse of a Brāhmaṇa (boy) to fast till death and (the opening of) the dialogue between Parikṣit and Śuka, the foremost of Brāhmaṇas. (6)
(Here ends the theme of Book One.) (1-6)
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योगधारणयोत्क्रान्तिः संवादो नारदाजयोः ।
अवतारानुगीतं च सर्गः प्राधानिकोऽग्रतः ॥ ७॥
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The (process of) ascent (to the higher regions of a departing soul) through Yogic concentration; the dialogue between Nārada and (his father) Brahmā (the birthless creator); an account of the Lord's descents in the order of sequence and (a description of) the cosmic evolution from Prakṛti (Primordial Matter) from the (very) beginning. (7)
(Here ends the theme of Book Two.) (7)
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विदुरोद्धवसंवादः क्षत्तृमैत्रेययोस्ततः ।
पुराणसंहिताप्रश्नो महापुरुषसंस्थितिः ॥ ८॥
ततः प्राकृतिकः सर्गः सप्त वैकृतिकाश्च ये ।
ततो ब्रह्माण्डसम्भूतिर्वैराजः पुरुषो यतः ॥ ९॥
कालस्य स्थूलसूक्ष्मस्य गतिः पद्मसमुद्भवः ।
भुव उद्धरणेऽम्भोधेर्हिरण्याक्षवधो यथा ॥ १०॥
ऊर्ध्वतिर्यगवाक्सर्गो रुद्रसर्गस्तथैव च ।
अर्धनारीनरस्याथ यतः स्वायम्भुवो मनुः ॥ ११॥
शतरूपा च या स्त्रीणामाद्या प्रकृतिरुत्तमा ।
सन्तानो धर्मपत्नीनां कर्दमस्य प्रजापतेः ॥ १२॥
अवतारो भगवतः कपिलस्य महात्मनः ।
देवहूत्याश्च संवादः कपिलेन च धीमता ॥ १३॥
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The dialogue between Vidura and Uddhava and then between Vidura and Maitreya; an inquiry regarding the (Bhāgavata-) Purāṇa; the dormant state of the Supreme Person (during the period of Final Dissolution). (8)
Then follows a description of the flowering of Prakṛti (in the form of disturbance caused in the equilibrium of the three Guṇas) and the coming into being of the seven categories which are both of the nature of a cause and an effect (viz., of the Mahat-tattva into the cosmic ego and of the latter into the five Tanmātrās or subtle elements) and the (gradual) crystallization of the (five) Tanmātrās into the (five) gross elements and the eleven Indriyas (viz., the five senses of perception, the five organs of action and the mind, which are all of the nature of an effect only since they do not give rise to any further modification). Then ensues a description of the evolution of the cosmic egg, from which appears Brahmā (the offspring of the Cosmic Person). (9)
(Then) follows a description of Time in its subtle and gross states; the sprouting of the fourteen worlds (in the form of a lotus from the navel of the Cosmic Person) and how Hiranyākṣa was killed (by the Lord in the form of the divine Boar) in the course of His attempt to lift up the earth from (the bottom of) the ocean. (10)
The evolution of the higher (heavenly and aerial), subhuman and subterranean (Āsurika) orders of created beings and the appearance of Rudra (the god of destruction) and subsequently the division of Brahmā in two halves, one constituting a male and the other a female, from which sprang up the Manu named Swāyambhuva (because born of Brahmā, the self-born) and Śatarūpā, the first and foremost pattern of womanhood. (Then) follows the description of the progeny (in the shape of nine daughters) of the revered wife (Devahūti) of the sage Kardama, a lord of creation. (11-12)
The descent of the Supreme Spirit as Lord Kapila and the dialogue of Devahūti with Kapila, the embodiment of wisdom. (13)
(Here ends the theme of Book Three.) (8-13)
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नवब्रह्मसमुत्पत्तिर्दक्षयज्ञविनाशनम् ।
ध्रुवस्य चरितं पश्चात्पृथोः प्राचीनबर्हिषः ॥ १४॥
नारदस्य च संवादस्ततः प्रैयव्रतं द्विजाः ।
नाभेस्ततोऽनुचरितं ऋषभस्य भरतस्य च ॥ १५॥
द्वीपवर्षसमुद्राणां गिरिनद्युपवर्णनम् ।
ज्योतिश्चक्रस्य संस्थानं पातालनरकस्थितिः ॥ १६॥
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The progeny (through the nine daughters of Kardama) of the nine lords of creation (Marici and others); the destruction of the sacrificial performance undertaken by Dakṣa (the tenth lord of creation); the narrative of (the devotee) Dhruva and then of King Pṛthu; the dialogue between King Prācinabarhi and the (celestial) sage Nārada and next follows the narrative of King Priyavrata, O Brāhmaṇas! Then follow the stories of Kings Nābhi, Ṛṣabha and Bharata. (14-15)
A description of the Dwipas (the nine broad divisions of the terrestrial plane), Varṣas (subdivisions of the Dwipas) and the oceans (dividing the Dwipas) and (then) of the (principal) mountains and rivers (forming part of the Dwipas); the disposition of the stellar sphere and the location of the (seven) subterranean worlds and the infernal regions (closely followed by the story of Ajāmila, illustrating the means of averting descent into hell, in Book Six). (16)
(Here ends the theme of Books Four and Five.) (14-16)
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दक्षजन्म प्रचेतोभ्यस्तत्पुत्रीणां च सन्ततिः ।
यतो देवासुरनरास्तिर्यङ्नगखगादयः ॥ १७॥
त्वाष्ट्रस्य जन्मनिधनं पुत्रयोश्च दितेर्द्विजाः ।
दैत्येश्वरस्य चरितं प्रह्लादस्य महात्मनः ॥ १८॥
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The descent of Dakṣa from the Pracetās; the progeny of his daughters, from whose womb appeared the gods, human beings and demons, animals, the immobile creation (the vegetable kingdom), birds and so on. (17)
Then follows an account, O Brāhmaṇa sages, of the birth and fall of the demon Vṛtra (son of Twaṣṭā, the architect of the gods) as well as of Hiranyakaśipu and Hiranyākṣa (the two sons of Diti) and the narrative of the high-souled Prahrāda, the ruler of the Daityas. (18)
(This sums up the contents of Books Six and Seven.) (17-18)
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मन्वन्तरानुकथनं गजेन्द्रस्य विमोक्षणम् ।
मन्वन्तरावताराश्च विष्णोर्हयशिरादयः ॥ १९॥
कौर्मं धान्वन्तरं मात्स्यं वामनं च जगत्पतेः ।
क्षीरोदमथनं तद्वदमृतार्थे दिवौकसाम् ॥ २०॥
देवासुरमहायुद्धं राजवंशानुकीर्तनम् ।
इक्ष्वाकुजन्म तद्वंशः सुद्युम्नस्य महात्मनः ॥ २१॥
इलोपाख्यानमत्रोक्तं तारोपाख्यानमेव च ।
सूर्यवंशानुकथनं शशादाद्या नृगादयः ॥ २२॥
सौकन्यं चाथ शर्यातेः ककुत्स्थस्य च धीमतः ।
खट्वाङ्गस्य च मान्धातुः सौभरेः सगरस्य च ॥ २३॥
रामस्य कोसलेन्द्रस्य चरितं किल्बिषापहम् ।
निमेरङ्गपरित्यागो जनकानां च सम्भवः ॥ २४॥
रामस्य भार्गवेन्द्रस्य निःक्षत्रकरणं भुवः ।
ऐलस्य सोमवंशस्य ययातेर्नहुषस्य च ॥ २५॥
दौष्यन्तेर्भरतस्यापि शन्तनोस्तत्सुतस्य च ।
ययातेर्ज्येष्ठपुत्रस्य यदोर्वंशोऽनुकीर्तितः ॥ २६॥
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A connected account of the (fourteen) Manvantaras (divisions of a Kalpa, each presided over by a separate Manu); the deliverance of the king of elephants; the descents of Lord Viṣṇu, the Ruler of the universe, in the form of the divine Tortoise, Lord Dhanvantari, the divine Fish, the divine Dwarf, Hayagriva (who bore the head of a horse); and others, one in each Manvantara; the churning of the ocean of milk for the sake of nectar by the denizens of heaven (both gods and demons) is likewise told. (19-20)
the great war between the gods and the demons; a description of the genealogy of kings; the birth of King Ikṣwāku and his genealogy; the narrative of the high-minded Sudyumna. (21)
In this connection is told the story of (Sudyumna having been transformed into) Ilā as well as the narrative of Tārā (wife of the sage Bṛhaspati); an account of the solar dynasty; the story of kings such as Śaśāda and Nṛga etc.; the narrative of Sukanyā (daughter of Śaryāti) as well as the stories of kings Śaryāti and the wise Kakutstha as also of Khaṭwāṅga and Māndhātā, the sage Saubhari and King Sagara. (22-23)
The narrative, which eradicates sin, of Lord Śrī Rāma, the Ruler of (the kingdom of) Kosala; how King Nimi cast off his body and the origin of the line of the Janakas. (24)
How Lord Paraśurāma, the foremost of the scions of Bhrgu, swept the Kṣatriya race off the earth; the stories of King Purūravā (the son of Ilā), the first of the lunar line, as well as of Yayāti and (his father) Nahuṣa. (25)
The stories of King Bharata, the son of Duṣyanta, as well as of Śantanu and his son (Bhiṣma) and then is delineated the posterity of Yadu, the eldest son of Yayāti. (26)
(Here ends the theme of Books Eight and Nine.) (19-26)
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यत्रावतीर्णो भगवान् कृष्णाख्यो जगदीश्वरः ।
वसुदेवगृहे जन्म ततो वृद्धिश्च गोकुले ॥ २७॥
तस्य कर्माण्यपाराणि कीर्तितान्यसुरद्विषः ।
पूतनासुपयःपानं शकटोच्चाटनं शिशोः ॥ २८॥
तृणावर्तस्य निष्पेषस्तथैव बकवत्सयोः ।
(अघासुरवधो धात्रा वत्सपालावगूहनम् ।)
धेनुकस्य सह भ्रातुः प्रलम्बस्य च सङ्क्षयः ॥ २९॥
गोपानां च परित्राणं दावाग्नेः परिसर्पतः ॥ ३०॥
दमनं कालियस्याहेर्महाहेर्नन्दमोक्षणम् ।
व्रतचर्या तु कन्यानां यत्र तुष्टोऽच्युतो व्रतैः ॥ ३१॥
प्रसादो यज्ञपत्नीभ्यो विप्राणां चानुतापनम् ।
गोवर्धनोद्धारणं च शक्रस्य सुरभेरथ ॥ ३२॥
यज्ञाभिषेकं कृष्णस्य स्त्रीभिः क्रीडा च रात्रिषु ।
शङ्खचूडस्य दुर्बुद्धेर्वधोऽरिष्टस्य केशिनः ॥ ३३॥
अक्रूरागमनं पश्चात्प्रस्थानं रामकृष्णयोः ।
व्रजस्त्रीणां विलापश्च मथुरालोकनं ततः ॥ ३४॥
गजमुष्टिकचाणूरकंसादीनां च यो वधः ।
मृतस्यानयनं सूनोः पुनः सान्दीपनेर्गुरोः ॥ ३५॥
मथुरायां निवसता यदुचक्रस्य यत्प्रियम् ।
कृतमुद्धवरामाभ्यां युतेन हरिणा द्विजाः ॥ ३६॥
जरासन्धसमानीतसैन्यस्य बहुशो वधः ।
घातनं यवनेन्द्रस्य कुशस्थल्या निवेशनम् ॥ ३७॥
आदानं पारिजातस्य सुधर्मायाः सुरालयात् ।
रुक्मिण्या हरणं युद्धे प्रमथ्य द्विषतो हरेः ॥ ३८॥
हरस्य जृम्भणं युद्धे बाणस्य भुजकृन्तनम् ।
प्राग्ज्योतिषपतिं हत्वा कन्यानां हरणं च यत् ॥ ३९॥
चैद्यपौण्ड्रकशाल्वानां दन्तवक्त्रस्य दुर्मतेः ।
शम्बरो द्विविदः पीठो मुरः पञ्चजनादयः ॥ ४०॥
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It was in this line that the almighty Lord of the universe took His descent under the name of Śrī Kṛṣṇa. His appearance in the house of Vasudeva and then how He was brought up in Gokula. (27)
Here are recounted the (many) exploits of that Enemy of the Asuras—which are as a matter of fact) endless (in number as well as in extent)—how He (even) as a babe drank away the (very) life of the demoness Pūtanā alongwith the milk of her breasts and upturned a cart (and destroyed the demon Utkaca who had entered the cart in a disembodied state). (28)
How (the demon) Tṛṇāvarta (who appeared in the form of a whirlwind) was crushed to death as well as the death of (the demons) Baka and Vatsa (who remained disguised as a heron and a calf respectively) and the destruction of Dhenuka (who had assumed the guise of a donkey) alongwith his kindred and that of Pralamba (who came disguised as a cowherd boy). (29)
Deliverance of the cowherds from a forest conflagration that came rushing from all sides; subjugation of the serpent Kāliya and the rescue of Nanda (the Lord's own father) from (the grip of) a boa-constrictor. (30)
How the maidens (of Vraja) observed a sacred vow (of bathing in the Yamunā in winter and worshipping Goddess Kāṭyāyani on its sandy bank for a month in order to scour the Lord for their husband), in the course of which the immortal Lord was pleased with their observances (and conferred on them a boon); the Lord's grace on the wives of certain Brāhmaṇas engaged in a sacrifice and the remorse of the Brāhmaṇas (for their failure to recognize the Lord and pay their homage to Him). (31)
The uplifting of Mount Govardhana (in order to save Vraja from the fury of Indra, who sent devastating showers with intent to submerge the tract of Vraja) and how later on (on recognizing His divinity) Indra (the rain-god) and the cow of plenty worshipped the Lord and bathed Him (with milk); His pastimes with the damsels (of Vraja) through (many) nights. (32)
The destruction of the evil-minded (Yakṣa) Śaṅkhacūḍa (who carried away a number of damsels in the midst of their pastimes with the Lord), as well as of (the demons) Ariṣṭa and Keṣī (that had assumed the disguise of a bull and a horse respectively); Akrūra's visit (to Vraja to take Śrī Kṛṣṇa and Balarāma to Mathurā under Kaṁsa's invitation) and the subsequent departure of Balarāma and Śrī Kṛṣṇa (for Mathurā). (33)
The wailing of the women of Vraja (over their separation from Śrī Kṛṣṇa) and then how the two (divine) Brothers saw Mathurā and killed (at the bow-sacrifice) the elephant (Kuvalayāpiḍa) as well as (the wrestlers) Muṣṭika and Cāṇūra and (finally) Kaṁsa (the wicked king of Mathurā himself) and others (his eight brothers). (34)
How He brought back the dead son of His teacher Śāndipani and the good offices that were rendered to the Yādava clan by Śrī Kṛṣṇa while staying at Mathurā accompanied by Uddhava and Balarāma, O Brāhmaṇa sages! (35)
Extermination of the armies led by Jarāsandha (Kaṁsa's father-in-law and ally) many (seventeen) times; and how the Lord caused the destruction of the king of Yavanas (through Mucukunda) and founded (the city of) Kuśasthali (Dwārakā). (36)
How Śrī Hari brought a Pārijāta (a celestial tree) as well as (the council-chamber named) Sudharmā from paradise (the realm of the gods) and carried off Rukmiṇī (the princess of Vidarbha) after crushing the enemies in battle. (37)
How, when Lord Śiva (the god of destruction and the protector of Bāṇāsura) began to yawn in battle (when assailed by the Lord with a Jṛmbhaṇāstra during the invasion of Śonitapura, the capital of Bāṇāsura, by the Lord consequent on the capture of His grandson, Aniruddha, at the hands of the demon), the Lord topped off the arms of Bāṇāsura (thus left unprotected) and, having made short work of the demon Naraka (the ruler of Prāgiyotisapura in Assam), took away (and married) the (sixteen thousand and odd) maidens (detained in his palace by the demon). (38)
A description of the (redoubtable) might and destruction of King Śiśupāla, Pauṇḍraka and Śālva, of the evil-minded Dantavaktra, as well as of Dwivida (a monkey) and the demons Śambara (who stole away the Lord's eldest son, Pradyumna, as soon as born, from the very lying-in-chamber), Pīṭha, Mura, Pañcajana and others and how the Lord set (the city of) Vārāṇasī on fire and (further) relieved the earth's burden, making the sons of Pāṇḍu His instruments. (39-40)
(Here ends the theme of Book Ten.) (27-40)
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माहात्म्यं च वधस्तेषां वाराणस्याश्च दाहनम् ।
भारावतरणं भूमेर्निमित्तीकृत्य पाण्डवान् ॥ ४१॥
विप्रशापापदेशेन संहारः स्वकुलस्य च ।
उद्धवस्य च संवादो वासुदेवस्य चाद्भुतः ॥ ४२॥
यत्रात्मविद्या ह्यखिला प्रोक्ता धर्मविनिर्णयः ।
ततो मर्त्यपरित्याग आत्मयोगानुभावतः ॥ ४३॥
युगलक्षणवृत्तिश्च कलौ नॄणामुपप्लवः ।
चतुर्विधश्च प्रलय उत्पत्तिस्त्रिविधा तथा ॥ ४४॥
देहत्यागश्च राजर्षेर्विष्णुरातस्य धीमतः ।
शाखाप्रणयनमृषेर्मार्कण्डेयस्य सत्कथा ।
महापुरुषविन्यासः सूर्यस्य जगदात्मनः ॥ ४५॥
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(In Book Eleven we are told) how the destruction of His own race was brought about (by the Lord) under the pretext of the Brāhmaṇas' curse, and the wonderful dialogue between Uddhava and Śrī Kṛṣṇa (Son of Vasudeva), in which has been taught as a matter of fact the entire (range of) Self-Knowledge as also the final conclusion about the duties of the various Varṇas and Āśramas given and later on is told the story of the Lord's concealing His mortal semblance by dint of His own Yogic power. (41-42)
The characteristics of the (four) Yugas and the conduct (of people) conforming to them, and the perversity of men in the Kali age, as well as the fourfold Pralaya (Dissolution) and the threefold creation (viz., Sāttvika, Rājasika and Tāmasika). (43)
How the wise and saintly King Parikṣit (the favoured of Lord Viṣṇu) cast off his body; classification of the Vedas into (so many) Śākhās (branches or schools); the holy narrative of the sage Mārkaṇḍeya; the disposition of the limbs and weapons etc., of Lord Viṣṇu (the Supreme Person) and the entourage of the Sun-god, the Soul of the universe (during the twelve months of a year). (44)
In this way has been stated (by me) in this discourse, O jewel among the Brāhmaṇas ! whatever I was asked by you and something more (too). (And what is more valuable) the exploits of the (various) Avatāras, which are nothing but Their pastimes, have (also) been narrated in all their bearing. (45) (41-45)
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इति चोक्तं द्विजश्रेष्ठा यत्पृष्टोऽहमिहास्मि वः ।
लीलावतारकर्माणि कीर्तितानीह सर्वशः ॥ ४६॥
पतितः स्खलितश्चार्तः क्षुत्त्वा वा विवशो ब्रुवन् ।
हरये नम इत्युच्चैर्मुच्यते सर्वपातकात् ॥ ४७॥
सङ्कीर्त्यमानो भगवाननन्तः
श्रुतानुभावो व्यसनं हि पुंसाम् ।
प्रविश्य चित्तं विधुनोत्यशेषं
यथा तमोऽर्कोऽभ्रमिवातिवातः ॥ ४८॥
मृषा गिरस्ता ह्यसतीरसत्कथा
न कथ्यते यद्भगवानधोक्षजः ।
तदेव सत्यं तदु हैव मङ्गलं
तदेव पुण्यं भगवद्गुणोदयम् ॥ ४९॥
तदेव रम्यं रुचिरं नवं नवं
तदेव शश्वन्मनसो महोत्सवम् ।
तदेव शोकार्णवशोषणं नृणां
यदुत्तमश्लोकयशोऽनुगीयते ॥ ५०॥
न तद्वचश्चित्रपदं हरेर्यशो
जगत्पवित्रं प्रगृणीत कर्हिचित् ।
तद्ध्वाङ्क्षतीर्थं न तु हंससेवितं
यत्राच्युतस्तत्र हि साधवोऽमलाः ॥ ५१॥
स वाग्विसर्गो जनताघसम्प्लवो
यस्मिन् प्रतिश्लोकमबद्धवत्यपि ।
नामान्यनन्तस्य यशोऽङ्कितानि य-
च्छृण्वन्ति गायन्ति गृणन्ति साधवः ॥ ५२॥
नैष्कर्म्यमप्यच्युतभाववर्जितं
न शोभते ज्ञानमलं निरञ्जनम् ।
कुतः पुनः शश्वदभद्रमीश्वरे
न ह्यर्पितं कर्म यदप्यनुत्तमम् ॥ ५३॥
यशः श्रियामेव परिश्रमः परो
वर्णाश्रमाचारतपःश्रुतादिषु ।
अविस्मृतिः श्रीधरपादपद्मयो-
र्गुणानुवादश्रवणादिभिर्हरेः ॥ ५४॥
अविस्मृतिः कृष्णपदारविन्दयोः
क्षिणोत्यभद्राणि शमं तनोति च ।
सत्त्वस्य शुद्धिं परमात्मभक्तिं
ज्ञानं च विज्ञानविरागयुक्तम् ॥ ५५॥
यूयं द्विजाग्र्या बत भूरिभागा
यच्छश्वदात्मन्यखिलात्मभूतम् ।
नारायणं देवमदेवमीश-
मजस्रभावा भजताऽऽविवेश्य ॥ ५६॥
अहं च संस्मारित आत्मतत्त्वं
श्रुतं पुरा मे परमर्षिवक्त्रात् ।
प्रायोपवेशे नृपतेः परीक्षितः
सदस्यृषीणां महतां च शृण्वताम् ॥ ५७॥
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Uttering at the top of his voice the formula "हरवे नमः"—'Hail to Śrī Hari!' (even) involuntarily (without any conscious effort on his part) when fallen (in a well etc.), stumbled (while ascending a staircase), afflicted or after sneezing a man is absolved from all sin. (46)
Entering the mind of men (even) while His name or praise is being loudly chanted or when His glory is heard of (by them), the infinite Lord, the wise declare, puts an end to all their misfortune in the same way as the sun dispels darkness and a tempestuous gale disperses the clouds. (47)
They are indeed false and ignoble utterances and contain stories of the unrighteous, of which Lord Viṣṇu (who is above sense-perception) does not form a theme. That utterance alone (on the other hand) is true, that alone huzza! is blessed, that alone is sacred and is the fountainhead of divine excellences, (nay,) that alone is pleasant, that alone gives newer and newer delight, that alone is a perennial source of great rejoicing to the mind, and (finally) that is the only means of drying up the ocean of grief of men, through which the glory of Lord Viṣṇu (of sacred renown) is constantly sung. (48-49)
That speech which, though full of figurative expressions, never utters the praises of Śrī Hari—that are capable of sanctifying the (whole) world—is the delight of voluptuous men (who wallow in the pleasures of sense like crows, that feed upon the dirty leavings of food). It is never resorted to by the swan-like wise men; for pure-minded saints take delight only where the (immortal) Lord Viṣṇu is sung. (50)
On the other hand, that composition (alone) which, though faulty in diction; consists of verses each of which contains the names of the immortal Lord, bearing the impress of His glory, wipes out the sins of the people; it is such composition that pious men (love to) hear, sing and repeat (to an audience). (51)
That wisdom too which is free from blemish in that it is a direct means to the attainment of Liberation does not adorn one's soul so much if it is destitute of devotion to (the immortal) Lord Śrī Hari. How, then, can action which has not been consecrated to God, no matter if it is of the noblest type, heighten the beauty of the soul, rooted as it is in sorrow at every stage (both while it is being performed and when it yields its fruit). (52)
The great pains taken over discharging the duties pertaining to one's Vama (grade in society) and Āśrama (stage in life), austerities and learning etc., culminate only in glory and prosperity. Through the utterance and hearing etc., of the praises of Śrī Hari (however) is secured unceasing remembrance of the lotus-feet of that Spouse of Śrī (the goddess of fortune). (53)
Ceaseless thought of the lotus-like feet of Śrī Kṛṣṇa puts an end to all evils and increases tranquillity (of the mind), enhances purity of the intellect, stimulates devotion to the Supreme Spirit and promotes spiritual enlightenment coupled with Self-Realization and dispassion. (54)
Oh, you are highly blessed, O jewels among the Brāhmaṇas! in that, having installed in your mind Lord Nārāyaṇa, who is the adored of all, and (as such) has no other object of adoration, and who is the Inner Controller of all, constantly worship Him, full of ceaseless Devotion (as you are)! (55)
I am also blessed in that I have been reminded (by you) of the exposition of the true nature of the Supreme Spirit (contained in this Purāṇa), which I listened to the other day from the lips of Śrī Śuka (the great seer) in the assembly of eminent sages, who also listened to it, while King Parikṣit sat (on the bank of the Gaṅgā) with a vow to fast unto death. (56) (46-57)
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एतद्वः कथितं विप्राः कथनीयोरुकर्मणः ।
माहात्म्यं वासुदेवस्य सर्वाशुभविनाशनम् ॥ ५८॥
य एवं श्रावयेन्नित्यं यामक्षणमनन्यधीः ।
(श्लोकमेकं तदर्धं वा पादं पादार्धमेव वा ।)
श्रद्धावान् योऽनुशृणुयात्पुनात्यात्मानमेव सः ॥ ५९॥
द्वादश्यामेकादश्यां वा शृण्वन्नायुष्यवान् भवेत् ।
पठत्यनश्नन् प्रयतः ततो भवत्यपातकी ॥ ६०॥
पुष्करे मथुरायां च द्वारवत्यां यतात्मवान् ।
उपोष्य संहितामेतां पठित्वा मुच्यते भयात् ॥ ६१॥
देवता मुनयः सिद्धाः पितरो मनवो नृपाः ।
यच्छन्ति कामान् गृणतः शृण्वतो यस्य कीर्तनात् ॥ ६२॥
ऋचो यजूंषि सामानि द्विजोऽधीत्यानुविन्दते ।
मधुकुल्या घृतकुल्याः पयःकुल्याश्च तत्फलम् ॥ ६३॥
पुराणसंहितामेतामधीत्य प्रयतो द्विजः ।
प्रोक्तं भगवता यत्तु तत्पदं परमं व्रजेत् ॥ ६४॥
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In this way has been recounted to you, O Brāhmaṇa sages, the glory—that is capable of uprooting all evil—of Lord Vāsudeva, whose great exploits are worth narrating. (57)
He who repeats this Purāṇa (to others) everyday with an undivided mind (say,) for three hours or (for that matter even) for a second and (in the same way) he who listens to it repeatedly with reverence purifies his very soul. (58)
Listening to it on the twelfth or eleventh day of either fortnight of a lunar month, one enjoys a long life; while he who reads it devoutly while remaining without food is thereby rid of (all) sin. (59)
Reading this compilation with a calm and collected mind at Puṣkara, Mathurā or Dwārakā while abstaining from food, one is rid of fear (of rebirth). (60)
(Pleased) as a result of chanting this Purāṇa, gods, sages, Siddhas, manes, Manus and kings confer desired boons on the man repeating or listening to it. (61)
A Brāhmaṇa who reads this Purāṇa attains the same reward which he gets by studying (all the three Vedas,) Ṛgveda, Yajurveda and Sāmaveda, viz., streams of honey, streams of ghee and streams of milk (i.e., all kinds of blessings). (62)
Having devoutly studied this collection of verses in the form of a Purāṇa, a member of the twice-born classes attains to that highest goal which has as a matter of fact been extolled by the Lord (on many an occasion in the past). (63)
Having studied this Purāṇa a Brāhmaṇa bids fair to attain true insight (into the truth); a Kṣatriya, sovereignty over the (whole) earth with the oceans for its girdle; a Vaiśya, the position of Kubera (the lord of treasures); while a Śūdra is absolved from (all) sins. (64) (58-64)
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विप्रोऽधीत्याप्नुयात्प्रज्ञां राजन्योदधिमेखलाम् ।
वैश्यो निधिपतित्वं च शूद्रः शुध्येत पातकात् ॥
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A brāhmaṇa who studies this book will attain wisdom, which is the belt of the ocean of kings. A vaiśya who becomes the lord of treasures and a śūdra who is purified from sin॥ (Preamble)
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कलिमलसंहतिकालनोऽखिलेशो
हरिरितरत्र न गीयते ह्यभीक्ष्णम् ।
इह तु पुनर्भगवानशेषमूर्तिः
परिपठितोऽनुपदं कथाप्रसङ्गैः ॥ ६५॥
तमहमजमनन्तमात्मतत्त्वं
जगदुदयस्थितिसंयमात्मशक्तिम् ।
द्युपतिभिरजशक्रशङ्कराद्यैः
दुरवसितस्तवमच्युतं नतोऽस्मि ॥ ६६॥
उपचितनवशक्तिभिः स्व आत्मनि
उपरचितस्थिरजङ्गमालयाय ।
भगवत उपलब्धिमात्रधाम्ने
सुरऋषभाय नमः सनातनाय ॥ ६७॥
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Śrī Hari, the Ruler of all, who is capable of destroying the (entire) mass of impurities of the Kali age, is not certainly sung elsewhere so frequently. In this work, however, that Lord appearing in all forms stands celebrated at every step through relevant episodes. (65)
I bow to that birthless and infinite Lord Viṣṇu, the (true) principle of consciousness, whose own potencies (in the form of Rajas, Sattva and Tamas) are responsible for the appearance, continuance and dissolution of the universe and whose glorification is hardly known (even) to the lords of spheres like Brahmā (the birthless creator), Indra and Lord Śiva ! (66)
Hail to the eternal Lord, the foremost of (all) the gods, whose true nature consists of absolute consciousness and who has evolved in His own Self—through the instrumentality of His nine potencies (in the shape of Prakṛti, Puruṣa, the Mahat-tattva, Ahaṅkāra and the five Tanmātrās), strengthened by Himself—an abode (for Himself) in the form of the inanimate and animate creation. (67) (65-67)
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स्वसुखनिभृतचेतास्तद्व्युदस्तान्यभावो-
ऽप्यजितरुचिरलीलाकृष्टसारस्तदीयम् ।
व्यतनुत कृपया यस्तत्त्वदीपं पुराणं
तमखिलवृजिनघ्नं व्याससूनुं नतोऽस्मि ॥ ६८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां द्वादशस्कन्धे द्वादशस्कन्धार्थनिरूपणं
नाम द्वादशोऽध्यायः ॥ १२॥
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I bow to the (celebrated) sage Śuka the son of Vyāsa, whose mind is (ever) full in (the realization of) his own blissful character and who has thereby abandoned the thought of another (the notion of diversity), nevertheless whose firmness was shaken by the charming stories of the invincible Lord (Viṣṇu) and who graciously dilated upon the Bhāgavata-Purāṇa connected with Him, which reveals the (highest) truth, and (as such) wiping out the suffering of all. (68)
Thus ends the twelfth discourse entitled "A Synopsis of (all) the twelve Skandhas," in Book Twelve of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārīsa-Sarhhitā. (68)
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