Srimad Bhagavatam · Canto 1 · Chapter 4
व्यास उवाच इति ब्रुवाणं संस्तूय मुनीनां दीर्घसत्रिणाम् । वृद्ध: कुलपति: सूतं बह्वृच: शौनकोऽब्रवीत् ॥ १ ॥
vyasa uvaca iti bruvanam samstuya muninam dirgha-satrinam vrddhah kula-patih sutam bahvrcah saunako ’bravit
On hearing Suta Gosvami speak thus, Saunaka Muni, who was the elderly, learned leader of all the rsis engaged in that prolonged sacrificial ceremony, congratulated Suta Gosvami by addressing him as follows.
शौनक उवाच सूत सूत महाभाग वद नो वदतां वर । कथां भागवतीं पुण्यां यदाह भगवाञ्छुक: ॥ २ ॥
saunaka uvaca suta suta maha-bhaga vada no vadatam vara katham bhagavatim punyam yad aha bhagavan chukah
Saunaka said: O Suta Gosvami, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Srimad-Bhagavatam, which was spoken by the great and powerful sage Sukadeva Gosvami.
कस्मिन् युगे प्रवृत्तेयं स्थाने वा केन हेतुना । कुत: सञ्चोदित: कृष्ण: कृतवान् संहितां मुनि: ॥ ३ ॥
kasmin yuge pravrtteyam sthane va kena hetuna kutah sancoditah krsnah krtavan samhitam munih
In what period and at what place was this first begun, and why was this taken up? From where did Krsna-dvaipayana Vyasa, the great sage, get the inspiration to compile this literature?
तस्य पुत्रो महायोगी समदृङ्निर्विकल्पक: । एकान्तमतिरुन्निद्रो गूढो मूढ इवेयते ॥ ४ ॥
tasya putro maha-yogi sama-drn nirvikalpakah ekanta-matir unnidro gudho mudha iveyate
His (Vyasadeva’s) son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.
दृष्ट्वानुयान्तमृषिमात्मजमप्यनग्नं देव्यो ह्रिया परिदधुर्न सुतस्य चित्रम् । तद्वीक्ष्य पृच्छति मुनौ जगदुस्तवास्ति स्त्रीपुम्भिदा न तु सुतस्य विविक्तदृष्टे: ॥ ५ ॥
drstvanuyantam rsim atmajam apy anagnam devyo hriya paridadhur na sutasya citram tad viksya prcchati munau jagadus tavasti stri-pum-bhida na tu sutasya vivikta-drsteh
While Sri Vyasadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Sri Vyasadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.
कथमालक्षित: पौरै: सम्प्राप्त: कुरुजाङ्गलान् । उन्मत्तमूकजडवद्विचरन् गजसाह्वये ॥ ६ ॥
katham alaksitah pauraih sampraptah kuru-jangalan unmatta-muka-jadavad vicaran gaja-sahvaye
How was he (Srila Sukadeva, the son of Vyasa) recognized by the citizens when he entered the city of Hastinapura (now Delhi), after wandering in the provinces of Kuru and Jangala, appearing like a madman, dumb and retarded?
कथं वा पाण्डवेयस्य राजर्षेर्मुनिना सह । संवाद: समभूत्तात यत्रैषा सात्वती श्रुति: ॥ ७ ॥
katham va pandaveyasya rajarser munina saha samvadah samabhut tata yatraisa satvati srutih
How did it so happen that King Pariksit met this great sage, making it possible for this great transcendental essence of the Vedas (Bhagavatam) to be sung to him?
स गोदोहनमात्रं हि गृहेषु गृहमेधिनाम् । अवेक्षते महाभागस्तीर्थीकुर्वंस्तदाश्रमम् ॥ ८ ॥
sa go-dohana-matram hi grhesu grha-medhinam aveksate maha-bhagas tirthi-kurvams tad asramam
He (Sukadeva Gosvami) was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.
अभिमन्युसुतं सूत प्राहुर्भागवतोत्तमम् । तस्य जन्म महाश्चर्यं कर्माणि च गृणीहि न: ॥ ९ ॥
abhimanyu-sutam suta prahur bhagavatottamam tasya janma mahascaryam karmani ca grnihi nah
It is said that Maharaja Pariksit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.
स सम्राट् कस्य वा हेतो: पाण्डूनां मानवर्धन: । प्रायोपविष्टो गङ्गायामनादृत्याधिराट्श्रियम् ॥ १० ॥
sa samrat kasya va hetoh pandunam mana-vardhanah prayopavisto gangayam anadrtyadhirat-sriyam
He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pandu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?
नमन्ति यत्पादनिकेतमात्मन: शिवायहानीय धनानि शत्रव: । कथं स वीर: श्रियमङ्ग दुस्त्यजां युवैषतोत्स्रष्टुमहो सहासुभि: ॥ ११ ॥
namanti yat-pada-niketam atmanah sivaya haniya dhanani satravah katham sa virah sriyam anga dustyajam yuvaisatotsrastum aho sahasubhih
He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?
शिवाय लोकस्य भवाय भूतये य उत्तमश्लोकपरायणा जना: । जीवन्ति नात्मार्थमसौ पराश्रयं मुमोच निर्विद्य कुत: कलेवरम् ॥ १२ ॥
sivaya lokasya bhavaya bhutaye ya uttama-sloka-parayana janah jivanti natmartham asau parasrayam mumoca nirvidya kutah kalevaram
Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor (Pariksit) was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?
तत्सर्वं न: समाचक्ष्व पृष्टो यदिह किञ्चन । मन्ये त्वां विषये वाचां स्नातमन्यत्र छान्दसात् ॥ १३ ॥
tat sarvam nah samacaksva prsto yad iha kincana manye tvam visaye vacam snatam anyatra chandasat
We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.
सूत उवाच द्वापरे समनुप्राप्ते तृतीये युगपर्यये । जात: पराशराद्योगी वासव्यां कलया हरे: ॥ १४ ॥
suta uvaca dvapare samanuprapte trtiye yuga-paryaye jatah parasarad yogi vasavyam kalaya hareh
Suta Gosvami said: When the second millennium overlapped the third, the great sage (Vyasadeva) was born to Parasara in the womb of Satyavati, the daughter of Vasu.
स कदाचित्सरस्वत्या उपस्पृश्य जलं शुचि: । विविक्त एक आसीन उदिते रविमण्डले ॥ १५ ॥
sa kadacit sarasvatya upasprsya jalam sucih vivikta eka asina udite ravi-mandale
Once upon a time he (Vyasadeva), as the sun rose, took his morning ablution in the waters of the Sarasvati and sat alone to concentrate.
परावरज्ञ: स ऋषि: कालेनाव्यक्तरंहसा । युगधर्मव्यतिकरं प्राप्तं भुवि युगे युगे ॥ १६ ॥
paravara-jnah sa rsih kalenavyakta-ramhasa yuga-dharma-vyatikaram praptam bhuvi yuge yuge
The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.
भौतिकानां च भावानां शक्तिह्रासं च तत्कृतम् । अश्रद्दधानान्नि:सत्त्वान्दुर्मेधान् ह्रसितायुष: ॥ १७ ॥ दुर्भगांश्च जनान् वीक्ष्य मुनिर्दिव्येन चक्षुषा । सर्ववर्णाश्रमाणां यद्दध्यौ हितममोघदृक् ॥ १८ ॥
bhautikanam ca bhavanam sakti-hrasam ca tat-krtam asraddadhanan nihsattvan durmedhan hrasitayusah durbhagams ca janan viksya munir divyena caksusa sarva-varnasramanam yad dadhyau hitam amogha-drk
The great sage, who was fully equipped in knowledge, could see through his transcendental vision the deterioration of everything material due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.
चातुर्होत्रं कर्म शुद्धं प्रजानां वीक्ष्य वैदिकम् । व्यदधाद्यज्ञसन्तत्यै वेदमेकं चतुर्विधम् ॥ १९ ॥
catur-hotram karma suddham prajanam viksya vaidikam vyadadhad yajna-santatyai vedam ekam catur-vidham
He saw that the sacrifices mentioned in the Vedas were means by which the people’s occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.
ऋग्यजु:सामाथर्वाख्या वेदाश्चत्वार उद्धृता: । इतिहासपुराणं च पञ्चमो वेद उच्यते ॥ २० ॥
rg-yajuh-samatharvakhya vedas catvara uddhrtah itihasa-puranam ca pancamo veda ucyate
The four divisions of the original sources of knowledge (the Vedas) were made separately. But the historical facts and authentic stories mentioned in the Puranas are called the fifth Veda.
तत्रर्ग्वेदधर: पैल: सामगो जैमिनि: कवि: । वैशम्पायन एवैको निष्णातो यजुषामुत ॥ २१ ॥
tatrarg-veda-dharah pailah samago jaiminih kavih vaisampayana evaiko nisnato yajusam uta
After the Vedas were divided into four divisions, Paila Rsi became the professor of the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone became glorified by the Yajur Veda.
अथर्वाङ्गिरसामासीत्सुमन्तुर्दारुणो मुनि: । इतिहासपुराणानां पिता मे रोमहर्षण: ॥ २२ ॥
atharvangirasam asit sumantur daruno munih itihasa-purananam pita me romaharsanah
The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas and historical record
त एत ऋषयो वेदं स्वं स्वं व्यस्यन्ननेकधा । शिष्यै: प्रशिष्यैस्तच्छिष्यैर्वेदास्ते शाखिनोऽभवन् ॥ २३ ॥
ta eta rsayo vedam svam svam vyasyann anekadha sisyaih prasisyais tac-chisyair vedas te sakhino ’bhavan
All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.
त एव वेदा दुर्मेधैर्धार्यन्ते पुरुषैर्यथा । एवं चकार भगवान् व्यास: कृपणवत्सल: ॥ २४ ॥
ta eva veda durmedhair dharyante purusair yatha evam cakara bhagavan vyasah krpana-vatsalah
Thus the great sage Vyasadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.
स्त्रीशूद्रद्विजबन्धूनां त्रयी न श्रुतिगोचरा । कर्मश्रेयसि मूढानां श्रेय एवं भवेदिह । इति भारतमाख्यानं कृपया मुनिना कृतम् ॥ २५ ॥
stri-sudra-dvijabandhunam trayi na sruti-gocara karma-sreyasi mudhanam sreya evam bhaved iha iti bharatam akhyanam krpaya munina krtam
Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women, laborers and friends of the twice-born.
एवं प्रवृत्तस्य सदा भूतानां श्रेयसि द्विजा: । सर्वात्मकेनापि यदा नातुष्यद्धृदयं तत: ॥ २६ ॥
evam pravrttasya sada bhutanam sreyasi dvijah sarvatmakenapi yada natusyad dhrdayam tatah
O twice-born brahmanas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.
नातिप्रसीदद्धृदय: सरस्वत्यास्तटे शुचौ । वितर्कयन् विविक्तस्थ इदं चोवाच धर्मवित् ॥ २७ ॥
natiprasidad dhrdayah sarasvatyas tate sucau vitarkayan vivikta-stha idam covaca dharma-vit
Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:
धृतव्रतेन हि मया छन्दांसि गुरवोऽग्नय: । मानिता निर्व्यलीकेन गृहीतं चानुशासनम् ॥ २८ ॥ भारतव्यपदेशेन ह्याम्नायार्थश्च प्रदर्शित: । दृश्यते यत्र धर्मादि स्त्रीशूद्रादिभिरप्युत ॥ २९ ॥
dhrta-vratena hi maya chandamsi guravo ’gnayah manita nirvyalikena grhitam canusasanam bharata-vyapadesena hy amnayarthas ca pradarsitah drsyate yatra dharmadi stri-sudradibhir apy uta
I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual masters and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahabharata, by which even women, sudras and others [friends of the twice-born] can see the path of religion.
तथापि बत मे दैह्यो ह्यात्मा चैवात्मना विभु: । असम्पन्न इवाभाति ब्रह्मवर्चस्य सत्तम: ॥ ३० ॥
tathapi bata me daihyo hy atma caivatmana vibhuh asampanna ivabhati brahma-varcasya sattamah
I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.
किं वा भागवता धर्मा न प्रायेण निरूपिता: । प्रिया: परमहंसानां त एव ह्यच्युतप्रिया: ॥ ३१ ॥
kim va bhagavata dharma na prayena nirupitah priyah paramahamsanam ta eva hy acyuta-priyah
This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.
तस्यैवं खिलमात्मानं मन्यमानस्य खिद्यत: । कृष्णस्य नारदोऽभ्यागादाश्रमं प्रागुदाहृतम् ॥ ३२ ॥
tasyaivam khilam atmanam manyamanasya khidyatah krsnasya narado ’bhyagad asramam prag udahrtam
As mentioned before, Narada reached the cottage of Krsna-dvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects.
तमभिज्ञाय सहसा प्रत्युत्थायागतं मुनि: । पूजयामास विधिवन्नारदं सुरपूजितम् ॥ ३३ ॥
tam abhijnaya sahasa pratyutthayagatam munih pujayam asa vidhivan naradam sura-pujitam
At the auspicious arrival of Sri Narada, Sri Vyasadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmaji, the creator.
