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Canto 12

Manah S'ikshâ

  



Chapter 12: The Topics of S'rîmad Bhâgavatam Summarized

(1) Sûta said: "Offering my obeisances to Lord Krishna, to the creator, to the brahmins and to the supreme of dharma, I shall now discuss the eternal nature of religion [in terms of the topics discussed in the Bhâgavatam]. (2) Oh sages, upon your request I related to you these wondrous pastimes of Lord Vishnu that are especially suitable for people in respect of the person. (3) The direct interest of this [narration] is the glorification of the Lord, the Remover of All Sins, Nârâyana, the Lord of the Senses, the Supreme Personality and Master of the Sâtvatas. (4) Herein the creation and annihilation of this universe and the confidential knowledge of the One Self-existent Supreme Spirit is discussed, including the purity of perception and the means of cultivating that [self-]realization.

(5-6) Bhakti-yoga and the renunciation belonging to it are discussed at length  [in 1.2, 7.5-10 and 11.29], just as the history of Nârada [1.4-6] and the story of Parîkchit that describes how the sage among the kings fasted until death because of a curse of [the son of] a sage to the occasion of which he had a conversation with S'uka, the best of the brahmins [see 1.8-18]. (7) What follows is a discussion of how one may attain liberation by concentrating in yoga in case one has to die [2.2: 15-21], a conversation between Nârada and Brahmâ [2.5], the row of avatâras [1.3 en 2.7] and how the process of evolution takes place from the primary of nature [or pradhâna, 3.26: 10-72]. (8) Next there is the discussion Vidura had with Uddhava [3.1: 25 - 3.4] and the one Vidura had with Maitreya [3.5 - 4.31], [preceded by] what a Purâna entails [in general, see 2.10: 1 and 12.7: 9-10], following which the subject is discussed of the winding up of creation within the Mahâpurusha [2.10: 6, 3.11: 30, 8.5: 35, 11.3: 8-15, 12.4]. (9) It then continues about the creation as happening from [the modes of] material nature, the generation of the seven derivatives [of mahat, ahamkâra and the tanmâtras, see 3.20: 12-17] and the evolution of the egg of the universe from which the universal form of the Lord arises [3.6]. (10) The gross and subtle movements of time [3.11 are also discussed including] the generation of the lotus [3.8] and the killing of Hiranyâksha in order to deliver the earth from the ocean [3.17-19]. (11) [Then there is a discussion about] the creation of the higher beings, the animals [the mammals] and the lower species [3.12: 37-48], the birth of Rudra [3.12] and the appearance of Svâyambhuva Manu from the male/female division of the Lord [see 3.12: 49-53, 4.1]. (12-13) [Discussed are] the progeny of the first woman S'atarûpâ the excellent consort [of Manu], the offspring of [the nine daughters of] the pious wife [Devahûti] of the founding father Kardama [see 3.24: 20-25 and 4.1], the descent of the Supreme Soul, the Supreme Personality of Lord Kapila and the conversation the scholarly Kapila had with Devahûti [His mother, 3.25-33]. (14-15) The stories about the descendants of the nine brahmins [who married Kardama's daughters, 4.1], the destruction of Daksha's sacrifice [4.2-7] and the history of Dhruva [4.8-13] are then followed by those about Prithu [4.15-23] and Prâcînabarhi [4.24-29], his conversation with Nârada [4.29] and the stories about Priyavrata [5.1], Nâbhi [5.3] and the lives of Rishabha [5.3-6] and Bharata Mahârâja, oh brahmins [5.7-13]. (16) The continents, subcontinents and oceans, the mountains and rivers are described in detail [5.19-20] as also the complete of the celestial sphere [5.21-23] and the situation of the subterranean regions and hell [5.24-26]. (17) [Next there are the descriptions of] Daksha's [re-]birth as the son of the Pracetâs [6.4] and the progeny of his daughters constituting the demigods, demons and human beings, the animals [the mammals], serpents, birds and other species [6.6]. (18) [There is also an account of] the birth and death of [Vritra, 6.9-12] the son of Tvashthâ and the two sons of Diti, Hiranyâksha [3.14-19] and Hiranyakas'ipu, oh brahmins, and the history of the great soul Prahlâda, the lord of the Daityas [7.2-8]. (19-20) The reigns of the Manus [8.1] are described in detail as also the liberation of the king of the elephants [Gajendra, 8.2-4] and the avatâras of Lord Vishnu for each period of Manu [8.5 and 13], like Hayas'îrshâ [8.24: 8 and 57; 5.18: 1], Nrisimha [7.9-10], Vâmana [8.18-22], Mâtsya [8.24] and the descent of Kûrma for the purpose of [supporting the] churning of the nectar from the milk ocean by the inhabitants of heaven [8.7-8]. (21) [Next there is an account of] the great war between the demons and the gods [8.10] as also the succession of the dynasties of  kings [9.2, 7, 9, 12, 13, 17, 20-24]; the dynasty of the great soul Sudyumna [9.1] and the birth of Ikshvâku and his dynasty [9.6]. (22) In this book the stories about Ilâ [9.1: 16-27] and Târâ [9.14: 4-13] are discussed including a description of the descendants of the Sûrya-vams'a, like S'as'âda [Vikukshi, 9.6: 6-11] and Nriga [9.1: 11-12, 9.2: 17 and 10: 64]. (23) Then there are the stories about Sukanyâ [9.3], [the daughter of] S'aryâti, the intelligent Kakutstha [Purañjaya, 9.6: 12-19], Mândhâtâ [9.6: 33-37 and 9.7], Saubhari [9.6], Sagara [9.8] and Khathvânga [9.9: 41-47]. (24) The actions of Lord Râmacandra, the King of Kos'ala [are presented] that dispel all sin [9.10 and 11], of Nimi who gave up his material body [9.13] and also the appearance of the descendants of king Janaka [or S'îradhvaja] is discussed [9.13: 18-27]. (25-26) The elimination of the ruling class by Lord Paras'urâma, the greatest descendant of Bhrigu [is discussed 9.15 and 16] as also Aila [Purûravâ, 9.14 and 15], Nahusha [9.18: 1], Yayâti [9.18 and 19], Dushmanta's son Bharata [9.20], S'ântanu [9.22: 12-13] and S'ântanu's son Bhîshma [9.22: 18-19] of the Candra-vams'a and the celebrated dynasty of Yadu, the eldest son of Yayâti [9.23: 18-29]. (27) [It is] the dynasty in which the Supreme Lord known as Krishna, the Master of the Universe, descended in the house of Vasudeva. Subsequently His birth [10.3] and how He grew up in Gokula are described [10.4-10]. (28-30) His countless exploits are [next] glorified: how He sucked the milk along with the life-air out of Pûtanâ [10.6], how He as a child broke the cart and trampled Trinâvarta [10.7], killed Baka, Vatsa [10.11] and Agha, [10.12 and how He dealt with] Brahmâ who hid the calves and boys [10.13 and 14], how He with His companions destroyed Dhenuka [10.15] and Pralamba [10.18] and how He saved them [the gopas] from a forest fire that entrapped them [10.17 and 19]. (31-33) There is the [story about the] taming of the snake Kâliya [10.16-17], the contentment of the Infallible Lord about the vows  observed by the young gopîs [10.21 and 22], the mercy for the sorry wives of the brahmins performing a sacrifice [10.23]; the lifting of Govardhana hill [10.25] and the worship and ritual bathing next performed by Indra and Surabhi [10.27], Krishna's sporting with the gopîs during the nights [10.29-33], the rescue of Nanda Mahârâja from a great serpent [10.34] and the killing of the foolish S'ankhacûda [10.34], Arishtha [10.36] and Kes'î [10.37]. (34) [There is the description of] the arrival of Akrûra [10.38] and the departure thereafter of Râma and Krishna, the lamentation of the women of Vraja [10.39] and the tour [of the Lords] in Mathurâ [10.41]. (35) The killing of the elephant Kuvalayâpîda [10.43], of the wrestlers Mushthika and Cânûra, and of Kamsa and others [10.44] is discussed as also the retrieval of the deceased son of Sândîpani, the guru [10.45]. (36) Residing in Mathurâ in the company of Uddhava and Balarâma oh brahmins, the Lord performed pastimes for the satisfaction of the circle of the Yadus [10.48]. (37) [Next there are the stories about] the repeated annihilation of the troops assembled by Jarasândha [10.50], about the founding of Dvârakâ and about the killing of the king of the barbarians [Kâlayavana, 10.51]. (38) [These are followed by descriptions of] the kidnapping of Rukminî to the occasion of which the Lord defeated His rivals in battle [10.53] and how the pârijâta tree together with the Sudharmâ hall were obtained from the abode of the demigods [from Indra, 10.50: 54]. (39) The killing of the master of Prâgjyotishapura [Bhauma or Naraka] and the taking away of the young maidens [is discussed in 10.59] with next following the forced yawning of S'iva in the battle with Bâna and the severing of Bâna's arms [10.63]. (40-41) The [Bhâgavatam also discusses the] prowess and death of Pañcajana [10.45: 40-41], S'ambara [10.55], Pîthha [10.59], Mura [10.59], Dvivida [10.67], the king of Cedi [10.74], S'âlva [10.76-77], the foolish Dantavakra [10.78] and others, how the Pândavas became the direct cause [for Krishna] to relieve the earth's burden [10.49] and how the burning of Vârânasî came about [10.66]. (42-43) [There is the story of] the withdrawal of His family [11.30] on the pretext of a curse from the brahmins [11.1] and [an account of] the wonderful discussion between Vâsudeva and Uddhava in which the science of the true self came to its full expression in ascertaining the dharma [of how to live with Krishna not physically being present anymore, see 11.6-29]. Thereafter His forsaking the mortal world by the strength of His own mystical power [is related, 11.31]. (44) [Also discussed are] the characteristics of the different yugas and their corresponding behaviors [11.17 and 12.3], the disturbance of man in Kali-yuga [12.1-3], the four types of annihilation and the three [guna] kinds of creation [12.4]. (45) [Finally there is an account about] Vishnurata [Parîkchit], the intelligent saintly king who had to relinquish his body [12.5-6], the story of how the seer [Vyâsa and others] conveyed the branches of the Veda [12.6-7], the pious narration about Mârkandeya [12.8-10], the composition of the [universal form of the] Mahâpurusha and the arrangement [of time] in relation to the sun, the self of the universe [12.11].

(46) Thus, oh best of the brahmins, I have discussed here everything that you asked about. Therewith I have praised the complete of the activities of the Lord's lîlâ-avatâras. (47) When one falls, trips, hurts oneself or sneezes and then spontaneously loudly cries 'haraye namah' [obeisances to Hari], one is freed from all [reactions to one's] sin. (48) Of persons glorifying the Supreme Lord and hearing about the potency of the Unlimited One, all vice that enters the heart is cleansed away entirely, the same way the sun removes the darkness or a strong wind removes the clouds. (49) False, meaningless, empty words are all those discussions wherein the Supreme Lord in the Beyond is not mentioned. Only those stories are true, auspicious and meritorious that have the qualities of the Fortunate One as their conclusion. (50) Those words are pleasing, attractive and always new that praise the glories of Uttamas'loka, the One Celebrated in the Verses; to the mind they mean a constant great celebration that for everyone dries up the ocean of misery. (51) A use of colorful words never describing the glories of the Lord that sanctify the entire universe, compares to a place of pilgrimage for crows and is never served by the swanlike, pure saintly devotees who think of Acyuta only [alike 1.5: 10]. (52) That creation of words which revolutionizes the sins of the people and in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the ones who are purified and honest [identical to 1.5: 11]. (53) Even endeavoring free from material motives, spiritual knowledge devoid of the love of the Infallible One actually does not look very good. What is the use of fruitive labor always giving pain - even when done perfectly - when it is not offered to the Lord [alike 1.5: 11]? (54) The great effort of faithful to the scriptures and with penance fulfilling one's duties within the varnâs'rama system, leads to nothing but a good name and wealth. But when one listens and exercises respect and so on with glorifying His qualities, one obtains the remembrance of the lotus feet of the Maintainer of the Goddess of Fortune. (55) The remembrance of Lord Krishna's lotus feet destroys everything inauspicious and leads to good fortune. Connected in knowledge, wisdom and detachment one with devotion unto the Supreme Soul arrives at purification of the heart. (56) You, oh most eminent brahmins, are all extremely fortunate with a fixed position for Nârâyana, the Original Soul and Godhead of all, in your heart. With that love for the Heavenly Lord Beyond Whom No Other is Found, be perpetually of  worship! (57) I also was reminded of this science of the Soul hearing it in the attentively listening assembly of great sages from the mouth of S'uka, the supreme sage, when king Parîkchit was fasting until death. (58) Oh brahmins, this what I told you about the glories of Vâsudeva whose great actions are so worthy to be described, completely puts an end to all inauspiciousness. (59) Someone who with unswerving attention every yâma [three hour period] and every kshana [a moment or 1.6 second] with faith makes others listen or faithfully listens himself to but one verse or even half a verse, but one line or even half a line, [therewith] certainly purifies his soul. (60) If one, refraining from eating, with careful attention recites from or listens to [the Bhâgavatam] on the eleventh or either twelfth day [Ekâdas'î or Dvâdas'î of a 15-day lunar fortnight, see 3.11: 10], one will be blessed with a long life and be freed from all that causes a fall. (61) When one self-controlled and fasting studies this collection of verses at [the holy places of] Pushkara, Mathurâ or Dvârakâ, one will be freed from the fear [of time, or of a material life, see also 1.13: 19]. (62) The demigods and sages, the perfected souls and the forefathers, the progenitors and the kings will bestow all that one desires, when one glorifies these verses by proclaiming them or listening to them. (63) A twice-born soul who studies them will as a result obtain the same rivers of honey, ghee and milk that one acquires by studying the Rig, Yajur and Sâma verses. (64) Diligently studying this essential compilation of classical stories, someone twice-born will attain that supreme position the Supreme Personality of Godhead spoke about. (65) An educated man studying them acquires knowledge of matters, a king acquires the domain encircled by the oceans, a businessman acquires the control over treasures and a worker will rid himself of all that leads to a fall down. (66) While the Fortunate One in His countless forms is extensively described in the form of stories in each of these verses, by contrast Hari, the Lord of all beings who annihilates all the impurities of Kali-yuga, is elsewhere [in other scriptures] not constantly glorified. (67) I am bowed down to Him the Unborn, Unlimited, Real Self by whose energies there is the creation, maintenance and destruction of the universe, to Him the Infallible Lord whose glory is hard to understand for [even] the masters of heaven being headed by the unseen one [Aja or Brahmâ], the mighty one [S'akra or Indra], and the beneficent one [S'ankara or S'iva]. (68) My obeisances to the Eternal Lord, the Best of All the Gods, to the Fortunate One whose Manifestation is Pure Consciousness and who by the collection of His nine powers [s'aktis or potencies] settled for His own Self as the refuge for the moving and nonmoving living beings.

(69) I bow down to him, the son of Vyâsa who defeats everything inauspicious, he who, attracted in his heart by the pleasing pastimes of the Unconquerable Lord, in denial though of any other type of consciousness was as merciful to give up his solitary happiness and disclose the [Bhâgavata] Purâna about His activities, the light of reality."

 

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Third revised edition, loaded December 16, 2015.  

 

   

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Sûta said: "Offering my obeisances to Lord Krishna, to the creator, to the brahmins and to the supreme of dharma, I shall now discuss the eternal nature of religion [in terms of the topics discussed in the Bhâgavatam].
Sûta said: "Offering my obeisances to Lord Krishna, to the creator, to the brahmins and to the supreme of dharma, I shall now discuss the eternal nature of religion [in terms of the topics discussed in the Bhâgavatam]. (Vedabase)

 

Text 2

Oh sages, upon your request I related to you these wondrous pastimes of Lord Vishnu that are especially suitable for people in respect of the person.

O sages, upon your request I related to you these wonderous pastimes of Lord Vishnu that are especially suitable for people in respect of the person. (Vedabase)

 

Text 3

The direct interest of this [narration] is the glorification of the Lord, the Remover of All Sins, Nârâyana, the Lord of the Senses, the Supreme Personality and Master of the Sâtvatas.

The direct interest of this narration is the glorification of the Lord, the Remover of All Sins, Nârâyana, the Lord of the Senses, the Supreme Personality and Master of the Sâtvatas. (Vedabase)

   

Text 4

Herein the creation and annihilation of this universe and the confidential knowledge of the One Self-existent Supreme Spirit is discussed, including the purity of perception and the means of cultivating that [self-]realization.

The creation and annihilation of this universe and the confidential knowledge of the One Self-existent Supreme Spirit is discussed herein, together with the purity of perception and the means of cultivating that realization. (Vedabase)

 

Text 5-6

Bhakti-yoga and the renunciation belonging to it are discussed at length  [in 1.2, 7.5-10 and 11.29], just as the history of Nârada [1.4-6] and the story of Parîkchit that describes how the sage among the kings fasted until death because of a curse of [the son of] a sage to the occasion of which he had a conversation with S'uka, the best of the brahmins [see 1.8-18].

Bhakti-yoga and the renunciation belonging to it are at length discussed [in 1.2, 7.5-10 and Canto 11.29], just as the history of Nârada [1.4-6] and the story of Parîkchit describing how the sage among the kings fasted until death because he was cursed by [the son of] a sage and then had his conversation with S'uka, the best of the brahmins [see Canto 1.8-18]. (Vedabase)

 

Text 7

What follows is a discussion of how one may attain liberation by concentrating in yoga in case one has to die [2.2: 15-21], a conversation between Nârada and Brahmâ [2.5], the row of avatâras [1.3 en 2.7] and how the process of evolution takes place from the primary of nature [or pradhâna, 3.26: 10-72].

What follows is a discussion of how one may attain liberation by concentrating in yoga in case one has to die [2.2: 15-21], a conversation between Nârada and Brahmâ [2.5], the row of avatâras [1.3 and 2.7] and how the process of evolution takes place from the primary of nature [or pradhâna, 3.26: 10-72]. (Vedabase)

 

Text 8

Next there is the discussion Vidura had with Uddhava [3.1: 25 - 3.4] and the one Vidura had with Maitreya [3.5 - 4.31], [preceded by] what a Purâna entails [in general, see 2.10: 1 and 12.7: 9-10], following which the subject is discussed of the winding up of creation within the Mahâpurusha [2.10: 6, 3.11: 30, 8.5: 35, 11.3: 8-15, 12.4].

Next there is the discussion Vidura had with Uddhava [3.1: 25-3.4] and the one Vidura had with Maitreya [3.5-4.31], [preceded by] what a Purâna entails [in general, see 2.10: 1 and 12.7: 9-10], and then the subject is discussed of the winding up of the creation within the Mahâpurusha [2.10: 6, 3.11: 30, 8.5: 35, 11.3: 8-15, 12.4]. (Vedabase)

 

Text 9

It then continues about the creation as happening from [the modes of] material nature, the generation of the seven derivatives [of mahat, ahamkâra and the tanmâtras, see 3.20: 12-17] and the evolution of the egg of the universe from which the universal form of the Lord arises [3.6].

What follows is the creation the way it occurs from [the modes of] material nature and the generation of the seven derivatives [of mahat, ahamkâra and the tanmâtras, see 3.20: 12-17], that come about with the evolution of the egg of the universe from which the universal form of the Lord arises [3.6].  (Vedabase)

 

Text 10

The gross and subtle movements of time [3.11 are also discussed including] the generation of the lotus [3.8] and the killing of Hiranyâksha in order to deliver the earth from the ocean [3.17-19].

The gross and subtle movements of time [3.11], [are discussed as well as] the generation of the lotus [3.8] and the killing of Hiranyâksha relating to the deliverance of the earth from the ocean [3.17-19]. (Vedabase)

 

Text 11

[Then there is a discussion about] the creation of the higher beings, the animals [the mammals] and the lower species [3.12: 37-48], the birth of Rudra [3.12] and the appearance of Svâyambhuva Manu from the male/female division of the Lord [see 3.12: 49-53, 4.1].

[And thus we have] the creation of the higher beings, the animals and the lower ones [3.12: 37-48], the birth of Rudra [3.12], and the appearance of Svâyambhuva Manu from the male/female division of the Lord [see 3.12: 49-53, 4.1]. (Vedabase)

 

Text 12-13

[Discussed are] the progeny of the first woman S'atarûpâ the excellent consort [of Manu], the offspring of [the nine daughters of] the pious wife [Devahûti] of the founding father Kardama [see 3.24: 20-25 and 4.1], the descent of the Supreme Soul, the Supreme Personality of Lord Kapila and the conversation the scholarly Kapila had with Devahûti [His mother, 3.25-33].

[Discussed are] the progeny of the excellent consort of the first woman S'atarûpâ, and the offspring of [the nine daughters of] the pious wife [Devahûti] of the founding father Kardama [see 3.24: 20-25 and 4.1], the descent of the Supreme Soul, the Supreme Personality of Lord Kapila and the conversation of the scholarly Kapila with Devahûti [3.25-33]. (Vedabase)

  

Text 14-15

The stories about the descendants of the nine brahmins [who married Kardama's daughters, 4.1], the destruction of Daksha's sacrifice [4.2-7] and the history of Dhruva [4.8-13] are then followed by those about Prithu [4.15-23] and Prâcînabarhi [4.24-29], his conversation with Nârada [4.29] and the stories about Priyavrata [5.1], Nâbhi [5.3] and the lives of Rishabha [5.3-6] and Bharata Mahârâja oh brahmins [5.7-13].

The descendants of the nine brahmins [who married Kardama's daughters, 4.1], the destruction of Daksha's sacrifice [4.2-7] and the history of Dhruva [4.8-13] is then followed by the stories of Prithu [4.15-23] and Prâcînabarhi [4.24-29], his conversation with Nârada [4.29], the stories of Priyavrata [5.1], o brahmins, Nâbhi [5.3], the life of Rishabha [5.3-6], and Bharata Mahârâja [5.7-13]. (Vedabase)

 

Text 16

The continents, subcontinents and oceans, the mountains and rivers are described in detail [5.19-20] as also the complete of the celestial sphere [5.21-23] and the situation of the subterranean regions and hell [5.24-26].

The continents, subcontinents and oceans, the mountains and rivers are described in detail [5.19-20], as well as the celestial sphere [5.21-23] and the arrangement of the subterranean regions and hell [5.24-26]. (Vedabase)

 

Text 17

[Next there are the descriptions of] Daksha's [re-]birth as the son of the Pracetâs [6.4] and the progeny of his daughters constituting the demigods, demons and human beings, the animals [the mammals], serpents, birds and other species [6.6].

[Described are] Daksha's [re-]birth as the son of the Pracetâs [6.4] and the progeny of his daughters from which there were the demigods, demons and human beings, the animals [the mammals], serpents, birds and other species [6.6]. (Vedabase)

 

Text 18

[There is also an account of] the birth and death of [Vritra, 6.9-12] the son of Tvashthâ and the two sons of Diti, Hiranyâksha [3.14-19] and Hiranyakas'ipu, oh brahmins, and the history of the great soul Prahlâda, the lord of the Daityas [7.2-8].

[Also there is] the birth and death of [Vritra, 6.9-12] the son of Tvashthâ and the two sons of Diti, Hiranyâksha [3.14-19] and Hiranyakas'ipu, o brahmins, together with the history of the great soul Prahlâda, the controller of the Daityas [7.2-8]. (Vedabase)

 

Text 19-20

The reigns of the Manus [8.1] are described in detail as also the liberation of the king of the elephants [Gajendra, 8.2-4] and the avatâras of Lord Vishnu for each period of Manu [8.5 and 13], like Hayas'îrshâ [8.24: 8 and 57; 5.18: 1], Nrisimha [7.9-10], Vâmana [8.18-22], Mâtsya [8.24] and the descent of Kûrma for the purpose of [supporting the] churning of the nectar from the milk ocean by the inhabitants of heaven [8.7-8].

In detail are described the reigns of the Manus [8.1], the liberation of the king of the elephants [Gajendra, 8.2-4] and the avatâras of Lord Vishnu in each period of Manu [8.5 and 13] like Hayas'îrshâ [8.24: 8 and 57; 5.18: 1], Nrisimha [7.9-10], Vâmana [8.18-22], Mâtsya [8.24] and Kûrma for the sake of churning the nectar from the milk ocean by the inhabitants of heaven [8.7-8]. (Vedabase)

 

Text 21

[Next there is an account of] the great war between the demons and the gods [8.10] as also the succession of the dynasties of  kings [9.2, 7, 9, 12, 13, 17, 20-24]; the dynasty of the great soul Sudyumna [9.1] and the birth of Ikshvâku and his dynasty [9.6].

The great war between the demons and the gods is described [8.10] as also systematically the dynasties of the kings [9.2, 7, 9, 12, 13, 17, 20-24]; the dynasty of Sudyumna [9.1] and the birth of Ikshvâku and his dynasty [9.6]. (Vedabase)

 

Text 22

In this book the stories about Ilâ [9.1: 16-27] and Târâ [9.14: 4-13] are discussed including a description of the descendants of the Sûrya-vams'a, like S'as'âda [Vikukshi, 9.6: 6-11] and Nriga [9.1: 11-12, 9.2: 17 and 10: 64].

Related are the stories of Ilâ [9.1: 16-27] and Târâ [9.14: 4-13] as also an account of the descendants of the Sûrya-vams'a, like S'as'âda [Vikukshi, 9.6: 6-11] and Nriga [9.1: 11-12, 9.2: 17 and 10: 64]. (Vedabase)

  

Text 23

Then there are the stories about Sukanyâ [9.3], [the daughter of] S'aryâti, the intelligent Kakutstha [Purañjaya, 9.6: 12-19], Mândhâtâ [9.6: 33-37 and 9.7], Saubhari [9.6], Sagara [9.8] and Khathvânga [9.9: 41-47].

There are the stories of Sukanyâ [9.3], [the daughter of] S'aryâti, the intelligent Kakutstha [Purañjaya, 9.6: 12-19], Mândhâtâ [9.6: 33-37 and 9.7], Saubhari [9.6], Sagara [9.8] and Khathvânga [9.9: 41-47]. (Vedabase)

 

Text 24

The actions of Lord Râmacandra, the King of Kos'ala [are presented] that dispel all sin [9.10 and 11], of Nimi who gave up his material body [9.13] and also the appearance of the descendants of king Janaka [or S'îradhvaja] is discussed [9.13: 18-27].

[Presented are] the pastimes of Lord Râmacandra, the King of Kosala, which dispel all sin [9.10 and 11], Nimi who gave up his material body [9.13], and the appearance of the descendants of king Janaka [or S'îradhvaja, 9.13: 18-27]. (Vedabase)

 

Text 25-26

The elimination of the ruling class by Lord Paras'urâma, the greatest descendant of Bhrigu [is discussed 9.15 and 16] as also Aila [Purûravâ, 9.14 and 15], Nahusha [9.18: 1], Yayâti [9.18 and 19], Dushmanta's son Bharata [9.20], S'ântanu [9.22: 12-13] and S'ântanu's son Bhîshma [9.22: 18-19] of the Candra-vams'a and the celebrated dynasty of Yadu, the eldest son of Yayâti [9.23: 18-29].

[Spoken is about] the elimination of the ruling class by Lord Paras'urâma, the Greatest One of Bhrigu [9.15 and 16]; about Aila [Purûravâ, 9.14 and 15], Nahusha [9.18: 1], Yayâti [9.18 and 19], Dushmanta's son Bharata [9.20], S'ântanu [9.22: 12-13] and S'ântanu's son Bhîshma [9.22: 18-19] of the Candra-vams'a as also about the celebrated dynasty of Yadu, the eldest son of Yayâti [9.23: 18-29].  (Vedabase)

  

Text 27

[It is] the dynasty in which the Supreme Lord known as Krishna, the Master of the Universe, descended in the house of Vasudeva. Subsequently His birth [10.3] and how He grew up in Gokula are described [10.4-10].

[It is] the dynasty in which - in the house of Vasudeva - the Supreme Lord known as Krishna, the Controller of the Living Being, descended; [following is described] His birth [10.3] and how He grew up in Gokula [10.4-10]. (Vedabase)

  

Text 28-30

His countless exploits are [next] glorified: how He sucked the milk along with the life-air out of Pûtanâ [10.6], how He as a child broke the cart and trampled Trinâvarta [10.7], killed Baka, Vatsa [10.11] and Agha, [10.12 and how He dealt with] Brahmâ who hid the calves and boys [10.13 and 14], how He with His companions destroyed Dhenuka [10.15] and Pralamba [10.18] and how He saved them [the gopas] from a forest fire that entrapped them [10.17 and 19].

His countless exploits are [next] glorified [in the descriptions of]: how He sucked the milk along with the life-air out of Pûtanâ [10.6], how He as a child broke the cart and trampled Trinâvarta [10.7], killed Baka, Vatsa [10.11], and Agha [10.12], [and how He dealt with] Brahmâ hiding away the calves and boys [10.13 and 14], how He destroyed Dhenuka [10.15] and Pralamba [10.18] with His companions, and how He saved them [the gopas] from a forest fire that entrapped them [10.17 and 19]. (Vedabase)

 

Text 31-33

There is the [story about the] taming of the snake Kâliya [10.16-17], the contentment of the Infallible Lord about the vows  observed by the young gopîs [10.21 and 22], the mercy for the sorry wives of the brahmins performing a sacrifice [10.23]; the lifting of Govardhana hill [10.25] and the worship and ritual bathing next performed by Indra and Surabhi [10.27], Krishna's sporting with the gopîs during the nights [10.29-33], the rescue of Nanda Mahârâja from a great serpent [10.34] and the killing of the foolish S'ankhacûda [10.34], Arishtha [10.36] and Kes'î [10.37].

[Recounted are] the subduing of the snake Kâliya [10.16-17]; the vows that to the contentment of the Infallible One were observed by the young gopîs [10.21 and 22]; the mercy for the brahmin wives feeling sorry [10.23]; the lifting of Govardhana hill [10.25] and the worship and ritual bathing next performed by Indra and Surabhi [10.27]; Krishna's sporting with the gopîs during the nights [10.29-33], the rescue of Nanda Mahârâja from a great serpent [10.34] and the killing of the foolish S'ankhacûda [10.34], Arishtha [10.36] and Kes'î [10.37]. (Vedabase)

 

Text 34

[There is the description of] the arrival of Akrûra [10.38] and the departure thereafter of Râma and Krishna, the lamentation of the women of Vraja [10.39] and the tour [of the Lords] in Mathurâ [10.41].

Thereafter Akrûra arrives [10.38] and the departure takes place of Râma and Krishna, there is lamentation of the women of Vraja [10.39] and the tour around Mathurâ [10.41]. (Vedabase)

 

Text 35

The killing of the elephant Kuvalayâpîda [10.43], of the wrestlers Mushthika and Cânûra, and of Kamsa and others [10.44] is discussed as also the retrieval of the deceased son of Sândîpani, the guru [10.45].

Then the killing of the elephant Kuvalayâpîda [10.43], the wrestlers Mushthika, Cânûra, and Kamsa and others [10.44], as well as the retrieval of the son of Sândîpani, the guru are described [10.45]. (Vedabase)

 

Text 36

Residing in Mathurâ in the company of Uddhava and Balarâma, oh brahmins, the Lord performed pastimes for the satisfaction of the circle of the Yadus [10.48].

Residing in Mathurâ in the company of Uddhava and Balarâma, by the Lord, o brahmins, pastimes were performed for the satisfaction of the circle of the Yadus [10.48]. (Vedabase)

 

Text 37

[Next there are the stories about] the repeated annihilation of the troops assembled by Jarasândha [10.50], about the founding of Dvârakâ and about the killing of the king of the barbarians [Kâlayavana, 10.51].

[Next there is] the annihilation many times over of the troops assembled by Jarasândha [10.50], the founding of Dvârakâ and the killing of the barbarian king [10.51]. (Vedabase)

 

Text 38

[These are followed by descriptions of] the kidnapping of Rukminî to the occasion of which the Lord defeated His rivals in battle [10.53] and how the pârijâta tree together with the Sudharmâ hall were obtained from the abode of the demigods [from Indra, 10.50: 54].

There is the kidnapping of Rukminî with the Lord defeating His rivals in battle [10.53] and the pârijâta from heaven [from Indra, 10.50: 54] received together with the Sudharmâ assembly hall. (Vedabase)

 

Text 39

The killing of the master of Prâgjyotishapura [Bhauma or Naraka] and the taking away of the young maidens [is discussed in 10.59] with next following the forced yawning of S'iva in the battle with Bâna and the severing of Bâna's arms [10.63].

The killing of the master of Prâgjyotishapura [Bhauma or Naraka] and the rescue of the young maidens [is discussed in 10.59] with next the forced yawning of S'iva in the battle with Bâna and the cutting of Bâna's arms [10.63]. (Vedabase)

 

Text 40-41

The [Bhâgavatam also discusses the] prowess and death of Pañcajana [10.45: 40-41], S'ambara [10.55], Pîthha [10.59], Mura [10.59], Dvivida [10.67], the king of Cedi [10.74], S'âlva [10.76-77], the foolish Dantavakra [10.78] and others, how the Pândavas became the direct cause [for Krishna] to relieve the earth's burden [10.49] and how the burning of Vârânasî came about [10.66].

The [Bhâgavatam also deals with the] prowess and death of Pañcajana [10.45: 40-41], S'ambara [10.55], Pîthha [10.59], Mura [10.59], Dvivida [10.67], the king of Cedi [10.74], S'âlva [10.76-77], the foolish Dantavakra [10.78], and others; how the Pândavas became the direct cause [for Krishna] to relieve the earth of its burden [10.49] and the burning of Vârânasî [10.66]. (Vedabase)

 

Text 42-43

[There is the story of] the withdrawal of His family [11.30] on the pretext of a curse from the brahmins [11.1] and [an account of] the wonderful discussion between Vâsudeva and Uddhava in which the science of the true self came to its full expression in ascertaining the dharma [of how to live with Krishna not physically being present anymore, see 11.6-29]. Thereafter His forsaking the mortal world by the strength of His own mystical power [is related, 11.31].

 [Dealt with is] the withdrawal of His own family [11.30] on the pretext of a curse from the learned [11.1] and the wonderful discussion of Vâsudeva with Uddhava in which the science of the true self came to its full expression in ascertaining the dharma [of how to live with Krishna not physically present anymore, see 11.6-29], with thereafter His forsaking of the mortal world by the strength of His own mystical power [11.31]. (Vedabase)

 

Text 44

[Also discussed are] the characteristics of the different yugas and their corresponding behaviors [11.17 and 12.3], the disturbance of man in Kali-yuga [12.1-3], the four types of annihilation and the three [guna] kinds of creation [12.4].

[Also discussed are] the characteristics of the different yugas and their corresponding activities [11.17 and 12.3], the total annoyance of man in Kali-yuga [12.1-3] and the four types of annihilation and three [guna] kinds of creation [12.4]. (Vedabase)

 

Text 45

[Finally there is an account about] Vishnurata [Parîkchit], the intelligent saintly king who had to relinquish his body [12.5-6], the story of how the seer [Vyâsa and others] conveyed the branches of the Veda [12.6-7], the pious narration about Mârkandeya [12.8-10], the composition of the [universal form of the] Mahâpurusha and the arrangement [of time] in relation to the sun, the self of the universe [12.11].

[At last there is an account of] Vishnurata [Parîkchit], the intelligent saintly king, relinquishing his body [12.5-6], how the seer [Vyâsa and others] conveyed the branches of the Veda [12.6-7], the pious narration about Mârkandeya [12.8-10] and the arrangement of the [limbs of the] Mahâpurusha and the arrangement [of time] in relation to the sun, the self of the living being of the universe [12.11]. (Vedabase)

  

Text 46

Thus, oh best of the brahmins, I have discussed here everything that you asked about. Therewith I have praised the complete of the activities of the Lord's lîlâ-avatâras.

Thus I have discussed in this narration, in response to your inquiry o best of the twice-born, the activities of the lîlâ-avatâras. (Vedabase)

 

Text 47

When one falls, trips, hurts oneself or sneezes and then spontaneously loudly cries 'haraye namah' [obeisances to Hari], one is freed from all [reactions to one's] sin.

If one, falling, tripping, being hurt or sneezing spontaneously cries out aloud 'haraye namah' (obeisances to Hari), is one freed from all that leads to a fall-down. (Vedabase)

 

Text 48

Of persons glorifying the Supreme Lord and hearing about the potency of the Unlimited One, all vice that enters the heart is cleansed away entirely, the same way the sun removes the darkness or a strong wind removes the clouds.

Of persons who properly chant about the Supreme Lord and hear about the Unlimited One His potency, the misery that enters the heart is cleansed away entirely, the same way the sun removes the darkness or a strong wind removes the clouds. (Vedabase)

 

Text 49

False, meaningless, empty words are all those discussions wherein the Supreme Lord in the Beyond is not mentioned. Only those stories are true, auspicious and meritorious that have the qualities of the Fortunate One as their conclusion.

Vain indeed are those words and discussions about the relative truth wherein the Possessor of the Opulences, the Lord in the Beyond is not mentioned; that alone is true, that alone indeed is auspicious, that alone is meritorious which gives rise to the qualities of the Fortunate One. (Vedabase)


Text 50

Those words are pleasing, attractive and always new that praise the glories of Uttamas'loka, the One Celebrated in the Verses; to the mind they mean a constant great celebration that for everyone dries up the ocean of misery.

That for true is attractive, is newer and newer; that indeed is a constant, great festival to the mind; that [way of speaking] in which the glories of the Best One of the Verses, Uttamas'loka, are sung repeatedly, dries up the ocean of misery for all persons. (Vedabase)

 

Text 51

A use of colorful words never describing the glories of the Lord that sanctify the entire universe, compares to a place of pilgrimage for crows and is never served by the swanlike, pure saintly devotees who think of Acyuta only [alike 1.5: 10].

An exposition of illustrative words which never describes the sanctifying glories of the Lord compares to a place of pilgrimage for crows and is never served by the swanlike, the pure saints who think of Acyuta only [alike 1.5: 10]. (Vedabase)

 

Text 52

That creation of words which revolutionizes the sins of the people and in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the ones who are purified and honest [identical to 1.5: 11].

That creation of words which revolutionizes the sins of the people and in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the ones who are purified and honest [identical to 1.5: 11]. (Vedabase)

 

Text 53

Even endeavoring free from material motives, spiritual knowledge devoid of the love of the Infallible One actually does not look very good. What is the use of fruitive labor always giving pain - even when done perfectly - when it is not offered to the Lord [alike 1.5: 11]?

In spite of self-realization free from material motives, the transcendental knowledge of the infallible that is void of love [or devotion for the Supreme Lord] doesn't look very good actually. Would indeed working for a result do any good when one fails in the unsurpassable work that is performed for the Lord [alike 1.5: 11]? (Vedabase)


Text 54

The great effort of faithful to the scriptures and with penance fulfilling one's duties within the varnâs'rama system, leads to nothing but a good name and wealth. But when one listens and exercises respect and so on with glorifying His qualities, one obtains the remembrance of the lotus feet of the Maintainer of the Goddess of Fortune.

When one is of penance and listens to the scriptures and so on, one is, for the sake of repute and material success, of great endeavor in serving the varnâs'rama system. But when one listens to and exercizes respect for - and so on - the lotus feet of the Maintainer of the Goddess of Fortune, one is of remembrance because one lives in confirmation of the qualities. (Vedabase)

 

Text 55

The remembrance of Lord Krishna's lotus feet destroys everything inauspicious and leads to good fortune. Connected in knowledge, wisdom and detachment one with devotion unto the Supreme Soul arrives at purification of the heart.

The remembrance of Lord Krishna's lotus feet destroys everything inauspicious, leads to good fortune, purification of the heart and, connected in the wisdom and detachment, to spiritual knowing and devotion for the Supreme Soul. (Vedabase)

 

Text 56

You, oh most eminent brahmins, are all extremely fortunate with a fixed position for Nârâyana, the Original Soul and Godhead of all, in your heart. With that love for the Heavenly Lord Beyond Whom No Other is Found, be perpetually of  worship!

You all, o most eminent brahmins, are indeed extremely fortunate being constant with Nârâyana, the Original Soul and Godhead of all, in having placed in your heart the Heavenly Lord Beyond Whom No Other is Found. Unrelenting in your love be now of worship. (Vedabase)

 

Text 57

I also was reminded of this science of the Soul hearing it in the attentively listening assembly of great sages from the mouth of S'uka, the supreme sage, when king Parîkchit was fasting until death.

I also was reminded of this science of the Soul as I, just as you present in an assembly of attentively listening great sages, heard it from the mouth of S'uka, the greatest of sages, when king Parîkchit was fasting until death. (Vedabase)

 

Text 58

Oh brahmins, this what I told you about the glories of Vâsudeva whose great actions are so worthy to be described, completely puts an end to all inauspiciousness.

This o learned ones, what I narrated to you about the glories of Vâsudeva, the One of Great Deeds Who is Most Worthy to Describe, completely puts an end to all inauspiciousness. (Vedabase)

 

Text 59

Someone who with unswerving attention every yâma [three hour period] and every kshana [a moment or 1.6 second] with faith makes others listen or faithfully listens himself to but one verse or even half a verse, but one line or even half a line, [therewith] certainly purifies his soul.

Someone who with unswerving attention every yâma [three hour period] and every kshana [a moment of 1.6 second] with faith makes others listen or faithfully listens himself to but one verse or even half a one, but one line or even half a line, will purify his very soul. (Vedabase)

 

Text 60

If one, refraining from eating, with careful attention recites from or listens to [the Bhâgavatam] on the eleventh or either twelfth day [Ekâdas'î or Dvâdas'î of a 15-day lunar fortnight, see 3.11: 10], one will be blessed with a long life and be freed from all that causes a fall.

If one, not having eaten, with careful attention recites or listens [to the Bhâgavatam] on the eleventh or either twelfth day [of a 15-day lunar fortnight, on Ekâdas'î thus, see 3.11: 10], one will be blessed with a long life and be freed from all that causes one to fall. (Vedabase)

 

Text 61

When one self-controlled and fasting studies this collection of verses at [the holy places of] Pushkara, Mathurâ or Dvârakâ, one will be freed from the fear [of time, or of a material life, see also 1.13: 19].

In self-control fasting and reciting this collection of verses at [the holy places of] Pushkara, Mathurâ or Dvârakâ, one will be freed from the fear [of Time, or of a material life, see also 1.13: 19]. (Vedabase)

 

Text 62

The demigods and sages, the perfected souls and the forefathers, the progenitors and the kings will bestow all that one desires, when one glorifies these verses by proclaiming them or listening to them.

Chanting or hearing being of that glorification, the demigods and sages, the perfected and the forefathers, the progenitors and the kings will bestow all that is desired. (Vedabase)

 

Text 63

A twice-born soul who studies them will as a result obtain the same rivers of honey, ghee and milk that one acquires by studying the Rig, Yajur and Sâma verses.

A twice-born soul studying [this text] as a result may obtain the same rivers of honey, ghee and milk one acquires with studying the Rig, Yajur and Sâma verses. (Vedabase)

 

Text 64

Diligently studying this essential compilation of classical stories, someone twice-born will attain that supreme position the Supreme Personality of Godhead spoke about.

Diligently studying this essential compilation of classical stories will a twice-born as a consequence attain that supreme position which is described by the Supreme Personality of Godhead. (Vedabase)

 

Text 65

An educated man studying them acquires knowledge of matters, a king acquires the domain encircled by the oceans, a businessman acquires the control over treasures and a worker will rid himself of all that leads to a fall down.

An educated man studying it achieves spiritual insight, a king achieves this way the dominion, a businessman the lordship of treasures and a worker will rid himself of all that leads to a falldown. (Vedabase)

 

Text 66

While the Fortunate One in His countless forms is extensively described in the form of stories in each of these verses, by contrast Hari, the Lord of all beings who annihilates all the impurities of Kali-yuga, is elsewhere [in other scriptures] not constantly glorified.

Because in Kali-yuga Hari, the Lord of All and Annihilator of the Contamination, is not [really or as fully] described anywhere else but in here, for the justification of Bhagavân who expands in countless forms, each and every verse is describing Him in the form of the stories as they've been told.  (Vedabase)

 

Text 67

I am bowed down to Him the Unborn, Unlimited, Real Self by whose energies there is the creation, maintenance and destruction of the universe, to Him the Infallible Lord whose glory is hard to understand for [even] the masters of heaven being headed by the unseen one [Aja or Brahmâ], the mighty one [S'akra or Indra], and the beneficent one [S'ankara or S'iva].

I am bowed down to Him the Unborn, Unlimited, Real Self by whose energies there is the creation, maintenance and destruction of the universe, to Him the Lord Infallible who is unfathomable in His glory to [even] the masters of heaven who are lead by the unseen one [Aja or Brahmâ], the mighty one [S'akra or Indra], and the beneficent one [S'ankara or S'iva]. (Vedabase)

 

Text 68

My obeisances to the Eternal Lord, the Best of All the Gods, to the Fortunate One whose Manifestation is Pure Consciousness and who by the collection of His nine powers [s'aktis or potencies] settled for His own Self as the refuge for the moving and nonmoving living beings.

My obeisances to the Eternal Lord, the Best of All the Gods, to the Fortunate One whose Manifestation is Pure Consciousness and who by His nine powers [s'aktis or potencies] arranged for His own Self as the safe haven of the moving and nonmoving living beings. (Vedabase)

 

Text 69

I bow down to him, the son of Vyâsa who defeats everything inauspicious, he who, attracted in his heart by the pleasing pastimes of the Unconquerable Lord, in denial though of any other type of consciousness was as merciful to give up his solitary happiness and disclose the [Bhâgavata] Purâna about His activities, the light of reality."

I bow down to him, the son of Vyâsa who defeats everything inauspicious and who, attracted in his heart by the pastimes of His activities, in order to please the one Unconquerable, in denial of any other type of consciousness had the intelligence to give up his solitary happiness and mercifully disclosed the [Bhâgavata] Purâna, the light of reality." (Vedabase)

  

 

 

 

 

 

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The first picture is a vintage representation of the Dasavatara forms.
The second picture is titled: 'Krishna and Balarama Swing with Friends'.
©
Exoticindiaart.com, used with permission.
The third picture of Radha and Krishna privately,
is a detail of a classical Bhâgavata Purâna folio.
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Production:
Filognostic Association of The Order of Time.


 

 

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