Śrīmad Bhāgavatam|Canto 12 Chapter 12
The Topics of Śrīmad-Bhāgavatam Summarized
namo dharmāya mahate
namaḥ kṛṣṇāya vedhase
dharmān vakṣye sanātanān
sūtaḥ uvāca — Sūta Gosvāmī said; namaḥ — obeisances; dharmāya — to the principle of religion; mahate — greatest; namaḥ — obeisances; kṛṣṇāya — to Lord Kṛṣṇa; vedhase — the creator; brahmaṇebhyaḥ — to the brāhmaṇas; namaskṛtya — offering my obeisances; dharmān — the principles of religion; vakṣye — I shall speak; sanātanān — eternal.
Sūta Gosvāmī said: Offering my obeisances to the supreme religious principle, devotional service; to Lord Kṛṣṇa, the supreme creator; and to all the brāhmaṇas, I shall now describe the eternal principles of religion.
etad vaḥ kathitaṁ viprā
viṣṇoś caritam adbhutam
bhavadbhir yad ahaṁ pṛṣṭo
etat — these; vaḥ — to you; kathitam — narrated; viprāḥ — O sages; viṣṇoḥ — of Lord Viṣṇu; caritam — the pastimes; adbhutam — wonderful; bhavadbhiḥ — by your good selves; yat — which; aham — I; pṛṣṭaḥ — was asked about; narāṇām — among men; puruṣa — for an actual human being; ucitam — suitable.
O great sages, I have narrated to you the wonderful pastimes of Lord Viṣṇu, as you inquired about them from me. Hearing such narrations is the suitable engagement for a person who is actually a human being.
atra saṅkīrtitaḥ sākṣāt
bhagavān sātvatāṁ patiḥ
atra — here, in the Śrīmad-Bhāgavatam; saṅkīrtitaḥ — is fully glorified; sākṣāt — directly; sarva-pāpa — of all sins; haraḥ — the remover; hariḥ — the Personality of Godhead, Lord Hari; nārāyaṇaḥ — Nārāyaṇa; hṛṣīkeśaḥ — Hṛṣīkeśa, the Lord of the senses; bhagavān — the Supreme Personality; sātvatām — of the Yadus; patiḥ — the master.
This literature fully glorifies the Supreme Personality of Godhead Hari, who removes all His devotees’ sinful reactions. The Lord is glorified as Nārāyaṇa, Hṛṣīkeśa and the Lord of the Sātvatas.
atra brahma paraṁ guhyaṁ
jñānaṁ ca tad-upākhyānaṁ
atra — here; brahma — the Absolute Truth; param — supreme; guhyam — confidential; jagataḥ — of this universe; prabhava — the creation; apyayam — and annihilation; jñānam — knowledge; ca — and; tat-upākhyānam — the means of cultivating it; proktam — are spoken; vijñāna — transcendental realization; saṁyutam — including.
This literature describes the mystery of the Supreme Absolute Truth, the source of the creation and annihilation of this universe. Also presented are divine knowledge of Him together with the process of its cultivation, and the transcendental realization one achieves.
vairāgyaṁ ca tad-āśrayam
nāradākhyānam eva ca
bhakti-yogaḥ — the process of devotional service; samākhyātaḥ — is thoroughly enunciated; vairāgyam — renunciation; ca — and; tat-āśrayam — which is subsidiary to it; pārīkṣitam — of Mahārāja Parīkṣit; upākhyānam — the history; nārada — of Nārada; ākhyānam — the history; eva — indeed; ca — also.
The following topics are also narrated: the process of devotional service together with its subsidiary feature of renunciation, and the histories of Mahārāja Parīkṣit and the sage Nārada.
saṁvādaś ca parīkṣitaḥ
prāya-upaveśaḥ — the fast until death; rāja-ṛṣeḥ — of the sage among kings; vipra-śāpāt — because of the curse of the brāhmaṇa’s son; parīkṣitaḥ — of King Parīkṣit; śukasya — of Śukadeva; brahma-ṛṣabhasya — the best of brāhmaṇas; saṁvādaḥ — the conversation; ca — and; parīkṣitaḥ — with Parīkṣit.
Also described are saintly King Parīkṣit’s sitting down to fast until death in response to the curse of a brāhmaṇa’s son, and the conversations between Parīkṣit and Śukadeva Gosvāmī, who is the best of all brāhmaṇas.
sargaḥ prādhāniko ’grataḥ
yoga-dhāraṇayā — by fixed meditation in yoga; utkrāntiḥ — the attainment of liberation at the time of passing away; saṁvādaḥ — the conversation; nārada-ajayoḥ — between Nārada and Brahmā; avatāra-anugītam — the listing of the incarnations of the Supreme Lord; ca — and; sargaḥ — the process of creation; prādhānikaḥ — from the unmanifest material nature; agrataḥ — in progressive order.
The Bhāgavatam explains how one can attain liberation at the time of death by practicing fixed meditation in yoga. It also contains a discussion between Nārada and Brahmā, an enumeration of the incarnations of the Supreme Personality of Godhead, and a description of how the universe was created in progressive sequence, beginning from the unmanifest stage of material nature.
vidura-uddhava — between Vidura and Uddhava; saṁvādaḥ — the discussion; kṣattṛ-maitreyayoḥ — between Vidura and Maitreya; tataḥ — then; purāṇa-saṁhitā — concerning this Purāṇic compilation; praśnaḥ — inquiries; mahā-puruṣa — within the Supreme Personality of Godhead; saṁsthitiḥ — the winding up of creation.
This scripture also relates the discussions Vidura had with Uddhava and with Maitreya, inquiries about the subject matter of this Purāṇa, and the winding up of creation within the body of the Supreme Lord at the time of annihilation.
tataḥ prākṛtikaḥ sargaḥ
sapta vaikṛtikāś ca ye
vairājaḥ puruṣo yataḥ
tataḥ — then; prākṛtikaḥ — from material nature; sargaḥ — the creation; sapta — the seven; vaikṛtikāḥ — stages of creation derived by transformation; ca — and; ye — which; tataḥ — then; brahma-aṇḍa — of the universal egg; sambhūtiḥ — the construction; vairājaḥ puruṣaḥ — the universal form of the Lord; yataḥ — from which.
The creation effected by the agitation of the modes of material nature, the seven stages of evolution by elemental transformation, and the construction of the universal egg, from which arises the universal form of the Supreme Lord — all these are thoroughly described.
bhuva uddharaṇe ’mbhodher
kālasya — of time; sthūla-sūkṣmasya — gross and subtle; gatiḥ — the movement; padma — of the lotus; samudbhavaḥ — the generation; bhuvaḥ — of the earth; uddharaṇe — in connection with the deliverance; ambhodheḥ — from the ocean; hiraṇyākṣa-vadhaḥ — the killing of the demon Hiraṇyākṣa; yathā — as it occurred.
Other topics include the subtle and gross movements of time, the generation of the lotus from the navel of Garbhodakaśāyī Viṣṇu, and the killing of the demon Hiraṇyākṣa when the earth was delivered from the Garbhodaka Ocean.
rudra-sargas tathaiva ca
yataḥ svāyambhuvo manuḥ
ūrdhva — of the higher species, the demigods; tiryak — of the animals; avāk — and of lower species; sargaḥ — the creation; rudra — of Lord Śiva; sargaḥ — the creation; tathā — and; eva — indeed; ca — also; ardha-nārī — as a half man, half woman; īśvarasya — of the lord; atha — then; yataḥ — from whom; svāyambhuvaḥ manuḥ — Svāyambhuva Manu.
The Bhāgavatam also describes the creation of demigods, animals and demoniac species of life; the birth of Lord Rudra; and the appearance of Svāyambhuva Manu from the half-man, half-woman Īśvara.
śatarūpā ca yā strīṇām
ādyā prakṛtir uttamā
śatarūpā — Śatarūpā; ca — and; yā — who; strīṇām — of women; ādyā — the first; prakṛtiḥ — the consort; uttamā — best; santānaḥ — the progeny; dharma-patnīnām — of the pious wives; kardamasya — of the sage Kardama; prajāpateḥ — the progenitor.
Also related are the appearance of the first woman, Śatarūpā, who was the excellent consort of Manu, and the offspring of the pious wives of Prajāpati Kardama.
devahūtyāś ca saṁvādaḥ
kapilena ca dhīmatā
avatāraḥ — the descent; bhagavataḥ — of the Supreme Personality of Godhead; kapilasya — Lord Kapila; mahā-ātmanaḥ — the Supreme Soul; devahūtyāḥ — of Devahūti; ca — and; saṁvādaḥ — the conversation; kapilena — with Lord Kapila; ca — and; dhī-matā — the intelligent.
The Bhāgavatam describes the incarnation of the Supreme Personality of Godhead as the exalted sage Kapila and records the conversation between that greatly learned soul and His mother, Devahūti.
dhruvasya caritaṁ paścāt
nāradasya ca saṁvādas
tataḥ praiyavrataṁ dvijāḥ
nābhes tato ’nucaritam
ṛṣabhasya bharatasya ca
nava-brahma — of the nine brāhmaṇas (the sons of Lord Brahmā, headed by Marīci); samutpattiḥ — the descendants; dakṣa-yajña — of the sacrifice performed by Dakṣa; vināśanam — the destruction; dhruvasya — of Dhruva Mahārāja; caritam — the history; paścāt — then; pṛthoḥ — of King Pṛthu; prācīnabarhiṣaḥ — of Prācīnabarhi; nāradasya — with Nārada Muni; ca — and; saṁvādaḥ — his conversation; tataḥ — then; praiyavratam — the story of Mahārāja Priyavrata; dvijāḥ — O brāhmaṇas; nābheḥ — of Nābhi; tataḥ — then; anucaritam — the life story; ṛṣabhasya — of Lord Ṛṣabha; bharatasya — of Bharata Mahārāja; ca — and.
Also described are the progeny of the nine great brāhmaṇas, the destruction of Dakṣa’s sacrifice, and the history of Dhruva Mahārāja, followed by the histories of King Pṛthu and King Prācīnabarhi, the discussion between Prācīnabarhi and Nārada, and the life of Mahārāja Priyavrata. Then, O brāhmaṇas, the Bhāgavatam tells of the character and activities of King Nābhi, Lord Ṛṣabha and King Bharata.
dvīpa-varṣa-samudrāṇām — of the continents, great islands and oceans; giri-nadī — of the mountains and rivers; upavarṇanam — the detailed description; jyotiḥ-cakrasya — of the celestial sphere; saṁsthānam — the arrangement; pātāla — of the subterranean regions; naraka — and of hell; sthitiḥ — the situation.
The Bhāgavatam gives an elaborate description of the earth’s continents, regions, oceans, mountains and rivers. Also described are the arrangement of the celestial sphere and the conditions found in the subterranean regions and in hell.
tat-putrīṇāṁ ca santatiḥ
dakṣa-janma — the birth of Dakṣa; pracetobhyaḥ — from the Pracetās; tat-putrīṇām — of his daughters; ca — and; santatiḥ — the progeny; yataḥ — from which; deva-asura-narāḥ — the demigods, demons and human beings; tiryak-naga-khaga-ādayaḥ — the animals, serpents, birds and other species.
The rebirth of Prajāpati Dakṣa as the son of the Pracetās, and the progeny of Dakṣa’s daughters, who initiated the races of demigods, demons, human beings, animals, serpents, birds and so on — all this is described.
putrayoś ca diter dvijāḥ
tvāṣṭrasya — of the son of Tvaṣṭā (Vṛtra); janma-nidhanam — the birth and death; putrayoḥ — of the two sons, Hiraṇyākṣa and Hiraṇyakaśipu; ca — and; diteḥ — of Diti; dvijāḥ — O brāhmaṇas; daitya-īśvarasya — of the greatest of the Daityas; caritam — the history; prahrādasya — of Prahlāda; mahā-ātmanaḥ — the great soul.
O brāhmaṇas, also recounted are the births and deaths of Vṛtrāsura and of Diti’s sons Hiraṇyākṣa and Hiraṇyakaśipu, as well as the history of the greatest of Diti’s descendants, the exalted soul Prahlāda.
manu-antara — of reigns of the various Manus; anukathanam — the detailed description; gaja-indrasya — of the king of the elephants; vimokṣaṇam — the liberation; manuantara-avatārāḥ — the particular incarnations of the Supreme Personality of Godhead in each manvantara; ca — and; viṣṇoḥ — of Lord Viṣṇu; hayaśirā-ādayaḥ — such as Lord Hayaśīrṣā.
The reign of each Manu, the liberation of Gajendra, and the special incarnations of Lord Viṣṇu in each manvantara, such as Lord Hayaśīrṣā, are described as well.
kaurmaṁ mātsyaṁ nārasiṁhaṁ
vāmanaṁ ca jagat-pateḥ
kaurmam — the incarnation as a tortoise; mātsyam — as a fish; nārasiṁham — as a man-lion; vāmanam — as a dwarf; ca — and; jagat-pateḥ — of the Lord of the universe; kṣīra-uda — of the Ocean of Milk; mathanam — the churning; tadvat — thus; amṛta-arthe — for the sake of nectar; diva-okasām — on the part of the inhabitants of heaven.
The Bhāgavatam also tells of the appearances of the Lord of the universe as Kūrma, Matsya, Narasiṁha and Vāmana, and of the demigods’ churning of the Milk Ocean to obtain nectar.
deva-asura — of the demigods and demons; mahā-yuddham — the great war; rāja-vaṁśa — of the dynasties of kings; anukīrtanam — the reciting in sequence; ikṣvāku-janma — the birth of Ikṣvāku; tat-vaṁśaḥ — his dynasty; sudyamnasya — (and the dynasty) of Sudyumna; mahā-ātmanaḥ — the great soul.
An account of the great battle fought between the demigods and the demons, a systematic description of the dynasties of various kings, and narrations concerning Ikṣvāku’s birth, his dynasty and the dynasty of the pious Sudyumna — all are presented within this literature.
tāropākhyānam eva ca
ilā-upākhyānam — the history of Ilā; atra — herein; uktam — is spoken; tārā-upākhyānam — the history of Tārā; eva — indeed; ca — also; sūrya-vaṁśa — of the dynasty of the sun-god; anukathanam — the narration; śaśāda-ādyāḥ — Śaśāda and others; nṛga-ādayaḥ — Nṛga and others.
Also related are the histories of Ilā and Tārā, and the description of the descendants of the sun-god, including such kings as Śaśāda and Nṛga.
saukanyaṁ cātha śaryāteḥ
kakutsthasya ca dhīmataḥ
khaṭvāṅgasya ca māndhātuḥ
saubhareḥ sagarasya ca
saukanyam — the story of Sukanyā; ca — and; atha — then; śaryāteḥ — that of Śaryāti; kakutsthasya — of Kakutstha; ca — and; dhī-mataḥ — who was an intelligent king; khaṭvāṅgasya — of Khaṭvāṅga; ca — and; māndhātuḥ — of Māndhātā; saubhareḥ — of Saubhari; sagarasya — of Sagara; ca — and.
The histories of Sukanyā, Śaryāti, the intelligent Kakutstha, Khaṭvāṅga, Māndhātā, Saubhari and Sagara are narrated.
janakānāṁ ca sambhavaḥ
rāmasya — of Lord Rāmacandra; kośala-indrasya — the King of Kośala; caritam — the pastimes; kilbiṣa-apaham — which drive away all sins; nimeḥ — of King Nimi; aṅga-parityāgaḥ — the giving up of his body; janakānām — of the descendants of Janaka; ca — and; sambhavaḥ — the appearance.
The Bhāgavatam narrates the sanctifying pastimes of Lord Rāmacandra, the King of Kośala, and also explains how King Nimi abandoned his material body. The appearance of the descendants of King Janaka is also mentioned.
yayāter nahuṣasya ca
śāntanos tat-sutasya ca
yador vaṁśo ’nukīrtitaḥ
rāmasya — by Lord Paraśurāma; bhārgava-indrasya — the greatest of the descendants of Bhṛgu Muni; niḥkṣatrī-karaṇam — the elimination of all the kṣatriyas; bhuvaḥ — of the earth; ailasya — of Mahārāja Aila; soma-vaṁśasya — of the dynasty of the moon-god; yayāteḥ — of Yayāti; nahuṣasya — of Nahuṣa; ca — and; dauṣmanteḥ — of the son of Duṣmanta; bharatasya — Bharata; api — also; śāntanoḥ — of King Śāntanu; tat — his; sutasya — of the son, Bhīṣma; ca — and; yayāteḥ — of Yayāti; jyeṣṭha-putrasya — of the eldest son; yadoḥ — Yadu; vaṁśaḥ — the dynasty; anu-kīrtitaḥ — is glorified.
The Śrīmad-Bhāgavatam describes how Lord Paraśurāma, the greatest descendant of Bhṛgu, annihilated all the kṣatriyas on the face of the earth. It further recounts the lives of glorious kings who appeared in the dynasty of the moon-god — kings such as Aila, Yayāti, Nahuṣa, Duṣmanta’s son Bharata, Śāntanu and Śāntanu’s son Bhīṣma. Also described is the great dynasty founded by King Yadu, the eldest son of Yayāti.
tato vṛddhiś ca gokule
yatra — in which dynasty; avatīrṇaḥ — descended; bhagavān — the Supreme Personality of Godhead; kṛṣṇa-ākhyaḥ — known as Kṛṣṇa; jagat-īśvaraḥ — the Lord of the universe; vasudeva-gṛhe — in the home of Vasudeva; janma — His birth; tataḥ — subsequently; vṛddhiḥ — His growing up; ca — and; gokule — in Gokula.
How Śrī Kṛṣṇa, the Supreme Personality of Godhead and Lord of the universe, descended into this Yadu dynasty, how He took birth in the home of Vasudeva, and how He then grew up in Gokula — all this is described in detail.
tasya karmāṇy apārāṇi
tasya — His; karmāṇi — activities; apārāṇi — innumerable; kīrtitāni — are glorified; asura-dviṣaḥ — of the enemy of the demons; pūtanā — of the witch Pūtanā; asu — along with her life air; payaḥ — of the milk; pānam — the drinking; śakaṭa — of the cart; uccāṭanam — the breaking; śiśoḥ — by the child; tṛṇāvartasya — of Tṛṇāvarta; niṣpeṣaḥ — the trampling; tathā — and; eva — indeed; baka-vatsayoḥ — of the demons named Baka and Vatsa; agha-asura — of the demon Agha; vadhaḥ — the killing; dhātrā — by Lord Brahmā; vatsa-pāla — of the calves and cowherd boys; avagūhanam — the hiding away.
Also glorified are the innumerable pastimes of Śrī Kṛṣṇa, the enemy of the demons, including His childhood pastimes of sucking out Pūtanā’s life air along with her breast milk, breaking the cart, trampling down Tṛṇāvarta, killing Bakāsura, Vatsāsura and Aghāsura, and the pastimes He enacted when Lord Brahmā hid His calves and cowherd boyfriends in a cave.
pralambasya ca saṅkṣayaḥ
gopānāṁ ca paritrāṇaṁ
dhenukasya — of Dhenuka; saha-bhrātuḥ — along with his companions; pralambasya — of Pralamba; ca — and; saṅkṣayaḥ — the destruction; gopānām — of the cowherd boys; ca — and; paritrāṇam — the saving; dāva-agneḥ — from the forest fire; parisarpataḥ — which was encircling.
The Śrīmad-Bhāgavatam tells how Lord Kṛṣṇa and Lord Balarāma killed the demon Dhenukāsura and his companions, how Lord Balarāma destroyed Pralambāsura, and also how Kṛṣṇa saved the cowherd boys from a raging forest fire that had encircled them.
vrata-caryā tu kanyānāṁ
yatra tuṣṭo ’cyuto vrataiḥ
śakrasya surabher atha
strībhiḥ krīḍā ca rātriṣu
vadho ’riṣṭasya keśinaḥ
damanam — the subduing; kāliyasya — of Kāliya; aheḥ — the snake; mahā-aheḥ — from the great serpent; nanda-mokṣaṇam — the rescue of Mahārāja Nanda; vrata-caryā — the execution of austere vows; tu — and; kanyānām — of the gopīs; yatra — by which; tuṣṭaḥ — became satisfied; acyutaḥ — Lord Kṛṣṇa; vrataiḥ — with their vows; prasādaḥ — the mercy; yajña-patnībhyaḥ — to the wives of the brāhmaṇas performing Vedic sacrifices; viprāṇām — of the brāhmaṇa husbands; ca — and; anutāpanam — the experience of remorse; govardhana-uddhāraṇam — the lifting of Govardhana Hill; ca — and; śakrasya — by Indra; surabheḥ — along with the Surabhi cow; atha — then; yajña-abhiṣekaḥ — the worship and ritual bathing; kṛṣṇasya — of Lord Kṛṣṇa; strībhiḥ — together with the women; krīḍā — the sporting; ca — and; rātriṣu — in the nights; śaṅkhacūḍasya — of the demon Śaṅkhacūḍa; durbuddheḥ — who was foolish; vadhaḥ — the killing; ariṣṭasya — of Ariṣṭa; keśinaḥ — of Keśī.
The chastisement of the serpent Kāliya; the rescue of Nanda Mahārāja from a great snake; the severe vows performed by the young gopīs, who thus satisfied Lord Kṛṣṇa; the mercy He showed the wives of the Vedic brāhmaṇas, who felt remorse; the lifting of Govardhana Hill followed by the worship and bathing ceremony performed by Indra and the Surabhi cow; Lord Kṛṣṇa’s nocturnal pastimes with the cowherd girls; and the killing of the foolish demons Śaṅkhacūḍa, Ariṣṭa and Keśī — all these pastimes are elaborately recounted.
vraja-strīṇāṁ vilāpaś ca
akrūra — of Akrūra; āgamanam — the coming; paścāt — after that; prasthānam — the departure; rāma-kṛṣṇayoḥ — of Lord Balarāma and Lord Kṛṣṇa; vraja-strīṇām — of the women of Vṛndāvana; vilāpaḥ — the lamentation; ca — and; mathurā-ālokanam — the seeing of Mathurā; tataḥ — then.
The Bhāgavatam describes the arrival of Akrūra, the subsequent departure of Kṛṣṇa and Balarāma, the lamentation of the gopīs and the touring of Mathurā.
kaṁsādīnāṁ tathā vadhaḥ
punaḥ sāndīpaner guroḥ
gaja — of the elephant Kuvalayāpīḍa; muṣṭika-cāṇūra — of the wrestlers Muṣṭika and Cāṇūra; kaṁsa — of Kaṁsa; ādīnām — and of others; tathā — also; vadhaḥ — the killing; mṛtasya — who had died; ānayanam — the bringing back; sūnoḥ — of the son; punaḥ — again; sāndīpaneḥ — of Sāndīpani; guroḥ — their spiritual master.
Also narrated are how Kṛṣṇa and Balarāma killed the elephant Kuvalayāpīḍa, the wrestlers Muṣṭika and Cāṇūra, and Kaṁsa and other demons, as well as how Kṛṣṇa brought back the dead son of His spiritual master, Sāndīpani Muni.
yadu-cakrasya yat priyam
yutena hariṇā dvijāḥ
mathurāyām — in Mathurā; nivasatā — by Him who was residing; yadu-cakrasya — for the circle of Yadus; yat — which; priyam — gratifying; kṛtam — was done; uddhava-rāmābhyām — with Uddhava and Balarāma; yutena — joined; hariṇā — by Lord Hari; dvijāḥ — O brāhmaṇas.
Then, O brāhmaṇas, this scripture recounts how Lord Hari, while residing in Mathurā in the company of Uddhava and Balarāma, performed pastimes for the satisfaction of the Yadu dynasty.
sainyasya bahuśo vadhaḥ
jarāsandha — bv King Jarāsandha; samānīta — assembled; sainyasya — of the army; bahuśaḥ — many times; vadhaḥ — the annihilation; ghātanam — the killing; yavana-indrasya — of the king of the barbarians; kuśasthalyāḥ — of Dvārakā; niveśanam — the founding.
Also described are the annihilation of each of the many armies brought by Jarāsandha, the killing of the barbarian king Kālayavana and the establishment of Dvārakā City.
rukmiṇyā haraṇaṁ yuddhe
pramathya dviṣato hareḥ
ādānam — the receiving; pārijātasya — of the pārijāta tree; sudharmāyāḥ — of the Sudharmā assembly hall; sura-ālayāt — from the abode of the demigods; rukmiṇyāḥ — of Rukmiṇī; haraṇam — the kidnapping; yuddhe — in battle; pramathya — defeating; dviṣataḥ — His rivals; hareḥ — by Lord Hari.
This work also describes how Lord Kṛṣṇa brought from heaven the pārijāta tree and the Sudharmā assembly hall, and how He kidnapped Rukmiṇī by defeating all His rivals in battle.
harasya jṛmbhaṇaṁ yuddhe
kanyānāṁ haraṇaṁ ca yat
harasya — of Lord Śiva; jṛmbhaṇam — the forced yawning; yuddhe — in battle; bāṇasya — of Bāṇa; bhuja — of the arms; kṛntanam — the cutting,; prāgjyotiṣa-patim — the master of the city Prāgjyotiṣa; hatvā — killing; kanyānām — of the unmarried virgins; haraṇam — the removal; ca — and; yat — which.
Also narrated are how Lord Kṛṣṇa, in the battle with Bāṇāsura, defeated Lord Śiva by making him yawn, how the Lord cut off Bāṇāsura’s arms, and how He killed the master of Prāgjyotiṣapura and then rescued the young princesses held captive in that city.
śambaro dvividaḥ pīṭho
māhātmyaṁ ca vadhas teṣāṁ
vārāṇasyāś ca dāhanam
caidya — of the King of Cedi, Śiśupāla; pauṇḍraka — of Pauṇḍraka; śālvānām — and of Śālva; dantavakrasya — of Dantavakra; durmateḥ — the foolish; śambaraḥ dvividaḥ pīṭhaḥ — the demons Śambara, Dvivida and Pīṭha; muraḥ pañcajana-ādayaḥ — Mura, Pañcajana and others; māhātmyam — the prowess; ca — and; vadhaḥ — the death; teṣām — of these; vārāṇasyāḥ — of the holy city of Benares; ca — and; dāhanam — the burning; bhāra — of the burden; avataraṇam — the reduction; bhūmeḥ — of the earth; nimittī-kṛtya — making the apparent cause; pāṇḍavān — the sons of Pāṇḍu.
There are descriptions of the powers and the deaths of the King of Cedi, Pauṇḍraka, Śālva, the foolish Dantavakra, Śambara, Dvivida, Pīṭha, Mura, Pañcajana and other demons, along with a description of how Vārāṇasī was burned to the ground. The Bhāgavatam also recounts how Lord Kṛṣṇa relieved the earth’s burden by engaging the Pāṇḍavas in the Battle of Kurukṣetra.
saṁhāraḥ sva-kulasya ca
uddhavasya ca saṁvādo
yatrātma-vidyā hy akhilā
vipra-śāpa — of the curse by the brāhmaṇas; apadeśena — on the pretext; saṁhāraḥ — the withdrawal; sva-kulasya — of His own family; ca — and; uddhavasya — with Uddhava; ca — and; saṁvādaḥ — the discussion; vasudevasya — of Vasudeva (with Nārada); ca — and; adbhutaḥ — wonderful; yatra — in which; ātma-vidyā — the science of the self; hi — indeed; akhilā — completely; proktā — was spoken; dharma-vinirṇayaḥ — the ascertainment of the principles of religion; tataḥ — then; martya — of the mortal world; parityāgaḥ — the giving up; ātma-yoga — of His personal mystic power; anubhāvataḥ — on the strength.
How the Lord withdrew His own dynasty on the pretext of the brāhmaṇas’ curse; Vasudeva’s conversation with Nārada; the extraordinary conversation between Uddhava and Kṛṣṇa, which reveals the science of the self in complete detail and elucidates the religious principles of human society; and then how Lord Kṛṣṇa gave up this mortal world by His own mystic power — the Bhāgavatam narrates all these events.
kalau nṝṇām upaplavaḥ
catur-vidhaś ca pralaya
utpattis tri-vidhā tathā
yuga — of the different ages; lakṣaṇa — the characteristics; vṛttiḥ — and the corresponding activities; ca — also; kalau — in the present Age of Kali; nṝṇām — of men; upaplavaḥ — the total disturbance; catuḥ-vidhaḥ — fourfold; ca — and; pralayaḥ — the process of annihilation; utpattiḥ — creation; tri-vidhā — of three kinds; tathā — and.
This work also describes people’s characteristics and behavior in the different ages, the chaos men experience in the Age of Kali, the four kinds of annihilation and the three kinds of creation.
deha-tyāgaś ca rājarṣer
deha-tyāgaḥ — the relinquishing of his body; ca — and; rāja-ṛṣeḥ — by the saintly king; viṣṇu-rātasya — Parīkṣit; dhī-mataḥ — the intelligent; śākhā — of the branches of the Vedas; praṇayanam — the dissemination; ṛṣeḥ — from the great sage Vyāsadeva; mārkaṇḍeyasya — of Mārkaṇḍeya Ṛṣi; sat-kathā — the pious narration; mahā-puruṣa — of the universal form of the Lord; vinyāsaḥ — the detailed arrangement; sūryasya — of the sun; jagat-ātmanaḥ — who is the soul of the universe.
There are also an account of the passing away of the wise and saintly King Viṣṇurāta [Parīkṣit], an explanation of how Śrīla Vyāsadeva disseminated the branches of the Vedas, a pious narration concerning Mārkaṇḍeya Ṛṣi, and a description of the detailed arrangement of the Lord’s universal form and His form as the sun, the soul of the universe.
iti coktaṁ dvija-śreṣṭhā
yat pṛṣṭo ’ham ihāsmi vaḥ
iti — thus; ca — and; uktam — spoken; dvija-śreṣṭhāḥ — O best of the brāhmaṇas; yat — what; pṛṣṭaḥ — inquired; aham — I; iha — here; asmi — have been; vaḥ — by you; līlā-avatāra — of the divine descents of the Supreme Lord for His own enjoyment; karmāṇi — the activities; kīrtitāni — have been glorified; iha — in this scripture; sarvaśaḥ — completely.
Thus, O best of the brāhmaṇas, I have explained herein what you have inquired from me. This literature has glorified in full detail the activities of the Lord’s pastime incarnations.
patitaḥ skhalitaś cārtaḥ
kṣuttvā vā vivaśo gṛṇan
haraye nama ity uccair
patitaḥ — falling; skhalitaḥ — tripping; ca — and; ārtaḥ — feeling pain; kṣuttvā — sneezing; vā — or; vivaśaḥ — involuntarily; gṛṇan — chanting; haraye namaḥ — “obeisances to Lord Hari”; iti — thus; uccaiḥ — loudly; mucyate — one is freed; sarva-pātakāt — from all sinful reactions.
If when falling, slipping, feeling pain or sneezing one involuntarily cries out in a loud voice, “Obeisances to Lord Hari!” one will be automatically freed from all his sinful reactions.
saṅkīrtyamāno bhagavān anantaḥ
śrutānubhāvo vyasanaṁ hi puṁsām
praviśya cittaṁ vidhunoty aśeṣaṁ
yathā tamo ’rko ’bhram ivāti-vātaḥ
saṅkīrtyamānaḥ — being properly chanted about; bhagavān — the Supreme Personality of Godhead; anantaḥ — the unlimited; śruta — being heard about; anubhāvaḥ — His potency; vyasanam — the misery; hi — indeed; puṁsām — of persons; praviśya — enter; cittam — the heart; vidhunoti — cleans away; aśeṣam — entirely; yathā — just as; tamaḥ — darkness; arkaḥ — the sun; abhram — clouds; iva — as; ati-vātaḥ — a strong wind.
When people properly glorify the Supreme Personality of Godhead or simply hear about His power, the Lord personally enters their hearts and cleanses away every trace of misfortune, just as the sun removes the darkness or as a powerful wind drives away the clouds.
mṛṣā giras tā hy asatīr asat-kathā
na kathyate yad bhagavān adhokṣajaḥ
tad eva satyaṁ tad u haiva maṅgalaṁ
tad eva puṇyaṁ bhagavad-guṇodayam
mṛṣāḥ — false; giraḥ — words; tāḥ — they; hi — indeed; asatīḥ — untrue; asat-kathāḥ — useless discussions of that which is not eternal; na kathyate — is not discussed; yat — wherein; bhagavān — the Personality of Godhead; adhokṣajaḥ — the transcendental Lord; tat — that; eva — alone; satyam — true; tat — that; u ha — indeed; eva — alone; maṅgalam — auspicious; tat — that; eva — alone; puṇyam — pious; bhagavat-guṇa — the qualities of the Supreme Personality; udayam — which manifests.
Words that do not describe the transcendental Personality of Godhead but instead deal with temporary matters are simply false and useless. Only those words that manifest the transcendental qualities of the Supreme Lord are actually truthful, auspicious and pious.
tad eva ramyaṁ ruciraṁ navaṁ navaṁ
tad eva śaśvan manaso mahotsavam
tad eva śokārṇava-śoṣaṇaṁ nṛṇāṁ
yad uttamaḥśloka-yaśo ’nugīyate
tat — that; eva — indeed; ramyam — attractive; ruciram — palatable; navam navam — newer and newer; tat — that; eva — indeed; śaśvat — constantly; manasaḥ — for the mind; mahā-utsavam — a great festival; tat — that; eva — indeed; śoka-arṇava — the ocean of misery; śoṣaṇam — that which dries; nṛṇām — for all persons; yat — in which; uttamaḥśloka — of the all-famous Supreme Personality of Godhead; yaśaḥ — the glories; anugīyate — are sung.
Those words describing the glories of the all-famous Personality of Godhead are attractive, relishable and ever fresh. Indeed, such words are a perpetual festival for the mind, and they dry up the ocean of misery.
na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit
tad dhvāṅkṣa-tīrthaṁ na tu haṁsa-sevitaṁ
yatrācyutas tatra hi sādhavo ’malāḥ
na — not; yat — which; vacaḥ — vocabulary; citra-padam — decorative words; hareḥ — of the Lord; yaśaḥ — the glories; jagat — the universe; pavitram — sanctifying; pragṛṇīta — describe; karhicit — ever; tat — that; dhvāṅkṣa — of the crows; tīrtham — a place of pilgrimage; na — not; tu — on the other hand; haṁsa — by saintly persons situated in knowledge; sevitam — served; yatra — in which; acyutaḥ — Lord Acyuta (is described); tatra — there; hi — alone; sādhavaḥ — the saints; amalāḥ — who are pure.
Those words that do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered to be like unto a place of pilgrimage for crows, and are never resorted to by those situated in transcendental knowledge. The pure and saintly devotees take interest only in topics glorifying the infallible Supreme Lord.
tad vāg-visargo janatāgha-samplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ
tat — that; vāk — vocabulary; visargaḥ — creation; janatā — of the people in general; agha — of the sins; samplavaḥ — a revolution; yasmin — in which; prati-ślokam — each and every stanza; abaddhavati — is irregularly composed; api — although; nāmāni — the transcendental names, etc; anantasya — of the unlimited Lord; yaśaḥ — the glories; aṅkitāni — depicted; yat — which; śṛṇvanti — do hear; gāyanti — do sing; gṛṇanti — do accept; sādhavaḥ — the purified men who are honest.
On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes and so on of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na hy arpitaṁ karma yad apy anuttamam
naiṣkarmyam — self-realization, being freed from the reactions of fruitive work; api — although; acyuta — of the infallible Lord; bhāva — conception; varjitam — devoid of; na — does not; śobhate — look well; jñānam — transcendental knowledge; alam — actually; nirañjanam — free from designations; kutaḥ — where is; punaḥ — again; śaśvat — always; abhadram — uncongenial; īśvare — unto the Lord; na — not; hi — indeed; arpitam — offered; karma — fruitive work; yat — which is; api — even; anuttamam — unsurpassed.
Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of even the most properly performed fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?
yaśaḥ-śriyām eva pariśramaḥ paro
yaśaḥ — in fame; śriyām — and opulence; eva — only; pariśramaḥ — the labor; paraḥ — great; varṇa-āśrama-ācāra — by one’s execution of duties in the varṇāśrama system; tapaḥ — austerities; śruta — hearing of sacred scripture; ādiṣu — and so on; avismṛtiḥ — remembrance; śrīdhara — of the maintainer of the goddess of fortune; pāda-padmayoḥ — of the lotus feet; guṇa-anuvāda — of the chanting of the qualities; śravaṇa — by hearing; ādara — respecting; ādibhiḥ — and so on.
The great endeavor one undergoes in executing the ordinary social and religious duties of the varṇāśrama system, in performing austerities, and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of the Supreme Lord, the husband of the goddess of fortune, one can remember His lotus feet.
kṣiṇoty abhadrāṇi ca śaṁ tanoti
sattvasya śuddhiṁ paramātma-bhaktiṁ
jñānaṁ ca vijñāna-virāga-yuktam
avismṛtiḥ — remembrance; kṛṣṇa-pada-aravindayoḥ — of Lord Kṛṣṇa’s lotus feet; kṣiṇoti — destroys; abhadrāṇi — everything inauspicious; ca — and; śam — good fortune; tanoti — expands; sattvasya — of the heart; śuddhim — the purification; parama-ātma — for the Supreme Soul; bhaktim — devotion; jñānam — knowledge; ca — and; vijñāna — with direct realization; virāga — and detachment; yuktam — endowed.
Remembrance of Lord Kṛṣṇa’s lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation.
yūyaṁ dvijāgryā bata bhūri-bhāgā
yac chaśvad ātmany akhilātma-bhūtam
nārāyaṇaṁ devam adevam īśam
yūyam — all of you; dvija-agryāḥ — O most eminent of brāhmaṇas; bata — indeed; bhūri-bhāgāḥ — extremely fortunate; yat — because; śaśvat — constantly; ātmani — in your hearts; akhila — of all; ātma-bhūtam — who is the ultimate Soul; nārāyaṇam — Lord Nārāyaṇa; devam — the Personality of Godhead; adevam — beyond whom there is no other god; īśam — the supreme controller; ajasra — without interruption; bhāvāḥ — having love; bhajata — you should worship; āviveśya — placing Him.
O most eminent of brāhmaṇas, you are all indeed extremely fortunate, since you have already placed within your hearts Lord Śrī Nārāyaṇa — the Personality of Godhead, the supreme controller and the ultimate Soul of all existence — beyond whom there is no other god. You have undeviating love for Him, and thus I request you to worship Him.
ahaṁ ca saṁsmārita ātma-tattvaṁ
śrutaṁ purā me paramarṣi-vaktrāt
prāyopaveśe nṛpateḥ parīkṣitaḥ
sadasy ṛṣīṇāṁ mahatāṁ ca śṛṇvatām
aham — I; ca — also; saṁsmāritaḥ — have been made to remember; ātma-tattvam — the science of the Supersoul; śrutam — heard; purā — previously; me — by me; parama-ṛṣi — of the greatest of sages, Śukadeva; vaktrāt — from the mouth; prāya-upaveśe — during the fast to death; nṛpateḥ — of the king; parīkṣitaḥ — Parīkṣit; sadasi — in the assembly; ṛṣīṇām — of sages; mahatām — great; ca — and; śṛṇvatām — while they were listening.
I also have now been fully reminded of the science of God, which I previously heard from the mouth of the great sage Śukadeva Gosvāmī. I was present in the assembly of great sages who heard him speak to King Parīkṣit as the monarch sat fasting until death.
etad vaḥ kathitaṁ viprāḥ
etat — this; vaḥ — to you; kathitam — narrated; viprāḥ — O brāhmaṇas; kathanīya — of Him who is most worthy of being described; uru-karmaṇaḥ — and whose activities are very great; māhātmyam — the glories; vāsudevasya — of Lord Vāsudeva; sarva-aśubha — all inauspiciousness; vināśanam — which completely destroys.
O brāhmaṇas, I have thus described to you the glories of the Supreme Lord Vāsudeva, whose extraordinary activities are most worthy of glorification. This narration destroys all that is inauspicious.
ya etat śrāvayen nityaṁ
ślokam ekaṁ tad-ardhaṁ vā
pādaṁ pādārdham eva vā
śraddhāvān yo ’nuśṛṇuyāt
punāty ātmānam eva saḥ
yaḥ — who; etat — this; śrāvayet — makes others hear; nityam — always; yāma-kṣaṇam — every hour and every minute; ananya-dhīḥ — with undeviated attention; ślokam — verse; ekam — one; tat-ardham — half of that; vā — or; pādam — a single line; pāda-ardham — half a line; eva — indeed; vā — or; śraddhā-vān — with faith; yaḥ — who; anuśṛṇuyāt — hears from the proper source; punāti — purifies; ātmānam — his very self; eva — indeed; saḥ — he.
One who with undeviating attention constantly recites this literature at every moment of every hour, as well as one who faithfully hears even one verse or half a verse or a single line or even half a line, certainly purifies his very self.
dvādaśyām ekādaśyāṁ vā
śṛṇvann āyuṣyavān bhavet
paṭhaty anaśnan prayataḥ
pūto bhavati pātakāt
dvādaśyām — on the twelfth day of either fortnight of the month; ekādaśyām — on the auspicious eleventh day; vā — or; śṛṇvan — hearing; āyuṣya-vān — possessed of long life; bhavet — one becomes; paṭhati — if one recites; anaśnan — while refraining from eating; prayataḥ — with careful attention; pūtaḥ — purified; bhavati — one becomes; pātakāt — from sinful reactions.
One who hears this Bhāgavatam on the Ekādaśī or Dvādaśī day is assured of long life, and one who recites it with careful attention while fasting is purified of all sinful reactions.
puṣkare mathurāyāṁ ca
upoṣya saṁhitām etāṁ
paṭhitvā mucyate bhayāt
puṣkare — at the holy place Puṣkara; mathurāyām — at Mathurā; ca — and; dvāravatyām — at Dvārakā; yata-ātma-vān — self-controlled; upoṣya — fasting; saṁhitām — literature; etām — this; paṭhitvā — reciting; mucyate — one becomes freed; bhayāt — from fear.
One who controls his mind, fasts at the holy places Puṣkara, Mathurā or Dvārakā, and studies this scripture will be freed from all fear.
devatā munayaḥ siddhāḥ
pitaro manavo nṛpāḥ
yacchanti kāmān gṛṇataḥ
śṛṇvato yasya kīrtanāt
devatāḥ — the demigods; munayaḥ — the sages; siddhāḥ — the perfected yogīs; pitaraḥ — the forefathers; manavaḥ — the progenitors of mankind; nṛpāḥ — the kings of the earth; yacchanti — bestow; kāmān — desires; gṛṇataḥ — to one who is chanting; śṛṇvataḥ — or who is hearing; yasya — of which; kīrtanāt — because of the glorification.
Upon the person who glorifies this Purāṇa by chanting or hearing it, the demigods, sages, Siddhas, Pitās, Manus and kings of the earth bestow all desirable things.
ṛco yajūṁṣi sāmāni
payaḥ-kulyāś ca tat phalam
ṛcaḥ — the mantras of the Ṛg Veda; yajūṁṣi — those of the Yajur Veda; sāmāni — and those of the Sāma Veda; dvijaḥ — a brāhmaṇa; adhītya — studying; anuvindate — obtains; madhu-kulyāḥ — rivers of honey; ghṛta-kulyāḥ — rivers of ghee; payaḥ-kulyāḥ — rivers of milk; ca — and; tat — that; phalam — fruit.
By studying this Bhāgavatam, a brāhmaṇa can enjoy the same rivers of honey, ghee and milk he enjoys by studying the hymns of the Ṛg, Yajur and Sāma Vedas.
adhītya prayato dvijaḥ
proktaṁ bhagavatā yat tu
tat padaṁ paramaṁ vrajet
purāṇa-saṁhitām — essential compilation of all the Purāṇas; etām — this; adhītya — studying; prayataḥ — carefully; dvijaḥ — a brāhmaṇa; proktam — described; bhagavatā — by the Personality of Godhead; yat — which; tu — indeed; tat — that; padam — position; paramam — supreme; vrajet — he attains.
A brāhmaṇa who diligently reads this essential compilation of all the Purāṇas will go to the supreme destination, which the Supreme Lord Himself has herein described.
vipro ’dhītyāpnuyāt prajñāṁ
vaiśyo nidhi-patitvaṁ ca
śūdraḥ śudhyeta pātakāt
vipraḥ — a brāhmaṇa; adhītya — studying; āpnuyāt — achieves; prajñām — intelligence in devotional service; rājanya — a king; udadhi-mekhalām — (the earth) bounded by the seas; vaiśyaḥ — a businessman; nidhi — of treasures; patitvam — lordship; ca — and; śūdraḥ — a worker; śudhyeta — becomes purified; pātakāt — from sinful reactions.
A brāhmaṇa who studies the Śrīmad-Bhāgavatam achieves firm intelligence in devotional service, a king who studies it gains sovereignty over the earth, a vaiśya acquires great treasure and a śūdra is freed from sinful reactions.
harir itaratra na gīyate hy abhīkṣṇam
iha tu punar bhagavān aśeṣa-mūrtiḥ
paripaṭhito ’nu-padaṁ kathā-prasaṅgaiḥ
kali — of the age of quarrel; mala-saṁhati — of all the contamination; kālanaḥ — the annihilator; akhila-īśaḥ — the supreme controller of all beings; hariḥ — Lord Hari; itaratra — elsewhere; na gīyate — is not described; hi — indeed; abhīkṣṇam — constantly; iha — here; tu — however; punaḥ — on the other hand; bhagavān — the Personality of Godhead; aśeṣa-mūrtiḥ — who expands in unlimited personal forms; paripaṭhitaḥ — is openly described in narration; anu-padam — in each and every verse; kathā-prasaṅgaiḥ — on the pretext of stories.
Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable personal expansions, is abundantly and constantly described throughout the various narrations of this Śrīmad-Bhāgavatam.
tam aham ajam anantam ātma-tattvaṁ
duravasita-stavam acyutaṁ nato ’smi
tam — to Him; aham — I; ajam — to the unborn; anantam — the unlimited; ātma-tattvam — the original Supersoul; jagat — of the material universe; udaya — the creation; sthiti — maintenance; saṁyama — and destruction; ātma-śaktim — by whose personal energies; dyu-patibhiḥ — by the masters of heaven; aja-śakra-śaṅkara-ādyaiḥ — headed by Brahmā, Indra and Śiva; duravasita — incomprehensible; stavam — whose praises; acyutam — to the infallible Supreme Lord; nataḥ — bowed down; asmi — I am.
I bow down to that unborn and infinite Supreme Soul, whose personal energies effect the creation, maintenance and destruction of the material universe. Even Brahmā, Indra, Śaṅkara and the other lords of the heavenly planets cannot fathom the glories of that infallible Personality of Godhead.
upacita-nava-śaktibhiḥ sva ātmany
sura-ṛṣabhāya namaḥ sanātanāya
upacita — fully developed; nava-śaktibhiḥ — by His nine energies (prakṛti, puruṣa, mahat, false ego and the five subtle forms of perception); sve ātmani — within Himself; uparacita — arranged in proximity; sthira jaṅgama — of both the nonmoving and the moving living beings; ālayāya — the abode; bhagavate — to the Supreme Personality of Godhead; upalabhdhi-mātra — pure consciousness; dhāmne — whose manifestation; sura — of deities; ṛṣabhāya — the chief; namaḥ — my obeisances; sanātanāya — to the eternal Lord.
I offer my obeisances to the Supreme Personality of Godhead, who is the eternal Lord and the leader of all other deities, who by evolving His nine material energies has arranged within Himself the abode of all moving and nonmoving creatures, and who is always situated in pure, transcendental consciousness.
’py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ
tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato ’smi
sva-sukha — in the happiness of the self; nibhṛta — solitary; cetāḥ — whose consciousness; tat — because of that; vyudasta — given up; anya-bhāvaḥ — any other type of consciousness; api — although; ajita — of Śrī Kṛṣṇa, the unconquerable Lord; rucira — pleasing; līlā — by the pastimes; ākṛṣṭa — attracted; sāraḥ — whose heart; tadīyam — consisting of the activities of the Lord; vyatanuta — spread, manifested; kṛpayā — mercifully; yaḥ — who; tattva-dīpam — the bright light of the Absolute Truth; purāṇam — the Purāṇa (Śrīmad-Bhāgavatam); tam — unto Him; akhila-vṛjina-ghnam — defeating everything inauspicious; vyāsa-sūnum — son of Vyāsadeva; nataḥ asmi — I offer my obeisances.
Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke this supreme Purāṇa, Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord.