Maharaja Parikshit Passes Away

Verse 1 (bhagavata.12.6.1)

सूत उवाच एतन्निशम्य मुनिनाभिहितं परीक्षिद् व्यासात्मजेन निखिलात्मदृशा समेन । तत्पादमूलमुपसृत्य नतेन मूर्ध्ना बद्धाञ्जलिस्तमिदमाह स विष्णुरातः ॥ १ ॥

sūta uvāca etan niśamya muninābhihitaṁ parīkṣid vyāsātmajena nikhilātma-dṛśā samena tat-pāda-mūlam upasṛtya natena mūrdhnā baddhāñjalis tam idam āha sa viṣṇurātaḥ

Suta said: Having heard this account spoken by the sage, the son of Vyasa, who saw all things with an equal eye, Parikshit, protected by Vishnu since birth, drew near to the very base of his feet; and bowing his head, with hands folded, he spoke to him these words.

Verse 2 (bhagavata.12.6.2)

राजोवाच सिद्धोऽस्म्यनुगृहीतोऽस्मि भवता करुणात्मना । श्रावितो यच्च मे साक्षादनादिनिधनो हरिः ॥ २ ॥

rājovāca siddho ’smy anugṛhīto ’smi bhavatā karuṇātmanā śrāvito yac ca me sākṣād anādi-nidhano hariḥ

The King said: I have attained perfection; I have been graced by you, whose very nature is compassion, in that you have made me hear, directly from your own mouth, of Hari, who is without beginning or end.

Verse 3 (bhagavata.12.6.3)

नात्यद्भुतमहं मन्ये महतामच्युतात्मनाम् । अज्ञेषु तापतप्तेषु भूतेषु यदनुग्रहः ॥ ३ ॥

nāty-adbhutam ahaṁ manye mahatām acyutātmanām ajñeṣu tāpa-tapteṣu bhūteṣu yad anugrahaḥ

I do not consider it any great wonder that great souls, whose very selves are fixed in the Infallible One, should show such grace to beings who are ignorant and burning with the fever of the world.

Verse 4 (bhagavata.12.6.4)

पुराणसंहितामेतामश्रौष्म भवतो वयम् । यस्यां खलूत्तमःश्लोको भगवाननुवर्ण्यते ॥ ४ ॥

purāṇa-saṁhitām etām aśrauṣma bhavato vayam yasyāṁ khalūttamaḥ-śloko bhagavān anuvarṇyate

I have now heard from you this compendium of Purana, in which Bhagavan Uttamashloka, of unblemished renown, is truly and fully described.

Verse 5 (bhagavata.12.6.5)

भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् । प्रविष्टो ब्रह्म निर्वाणमभयं दर्शितं त्वया ॥ ५ ॥

bhagavaṁs takṣakādibhyo mṛtyubhyo na bibhemy aham praviṣṭo brahma nirvāṇam abhayaṁ darśitaṁ tvayā

My lord, I no longer fear death, whether from Takshaka or from any other cause, for I have entered into the fearless peace of Brahman which you yourself have shown me.

Verse 6 (bhagavata.12.6.6)

अनुजानीहि मां ब्रह्मन् वाचं यच्छाम्यधोक्षजे । मुक्तकामाशयं चेतः प्रवेश्य विसृजाम्यसून् ॥ ६ ॥

anujānīhi māṁ brahman vācaṁ yacchāmy adhokṣaje mukta-kāmāśayaṁ cetaḥ praveśya visṛjāmy asūn

O brahmana, grant me your leave. Let me now withdraw my speech into Adhokshaja; let me settle my mind, freed of all desire, within Him, and give up my life-breath.

Verse 7 (bhagavata.12.6.7)

अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया । भवता दर्शितं क्षेमं परं भगवतः पदम् ॥ ७ ॥

ajñānaṁ ca nirastaṁ me jñāna-vijñāna-niṣṭhayā bhavatā darśitaṁ kṣemaṁ paraṁ bhagavataḥ padam

By you my ignorance has been cast away, through this steady grounding in knowledge and its direct realization; you have shown me that which is truly auspicious — the supreme abode of Bhagavan.

Verse 8 (bhagavata.12.6.8)

सूत उवाच इत्युक्तस्तमनुज्ञाप्य भगवान् बादरायणिः । जगाम भिक्षुभिः साकं नरदेवेन पूजितः ॥ ८ ॥

sūta uvāca ity uktas tam anujñāpya bhagavān bādarāyaṇiḥ jagāma bhikṣubhiḥ sākaṁ nara-devena pūjitaḥ

Suta said: Thus addressed, the illustrious son of Badarayana, having granted the king leave, and honored by that lord of men, departed together with the other renunciate sages.

Verse 9 (bhagavata.12.6.9)

परीक्षिदपि राजर्षिरात्मन्यात्मानमात्मना । समाधाय परं दध्यावस्पन्दासुर्यथा तरुः ॥ ९ ॥

parīkṣid api rājarṣir ātmany ātmānam ātmanā samādhāya paraṁ dadhyāv aspandāsur yathā taruḥ

Then royal sage Parikshit, having fixed his own self, by the self, within the Supreme Self, entered deep meditation, his very life-breath stilled, as motionless as a tree.

Verse 10 (bhagavata.12.6.10)

प्राक्कूले बर्हिष्यासीनो गङ्गाकूल उदङ्मुखः । ब्रह्मभूतो महायोगी निःसङ्गश्छिन्नसंशयः ॥ १० ॥

prāk-kūle barhiṣy āsīno gaṅgā-kūla udaṅ-mukhaḥ brahma-bhūto mahā-yogī niḥsaṅgaś chinna-saṁśayaḥ

Seated upon kusha grass laid with its tips toward the east, on the bank of the Ganga, facing north, that great yogi, now one with Brahman, remained free of all attachment, every doubt cut away.

Verse 11 (bhagavata.12.6.11)

तक्षकः प्रहितो विप्राः क्रुद्धेन द्विजसूनुना । हन्तुकामो नृपं गच्छन् ददर्श पथि कश्यपम् ॥ ११ ॥

takṣakaḥ prahito viprāḥ kruddhena dvija-sūnunā hantu-kāmo nṛpaṁ gacchan dadarśa pathi kaśyapam

O learned brahmanas, meanwhile Takshaka, sent by the angry brahmana's son, was on his way to kill the king when, on the road, he came upon the sage Kashyapa.

Verse 12 (bhagavata.12.6.12)

तं तर्पयित्वा द्रविणैर्निवर्त्य विषहारिणम् । द्विजरूपप्रतिच्छन्नः कामरूपोऽदशन्नृपम् ॥ १२ ॥

taṁ tarpayitvā draviṇair nivartya viṣa-hāriṇam dvija-rūpa-praticchannaḥ kāma-rūpo ’daśan nṛpam

Gratifying him with riches, he turned back that sage skilled in curing poison; then, taking the shifted form of a brahmana, for he could assume any shape at will, he came and bit the king.

Verse 13 (bhagavata.12.6.13)

ब्रह्मभूतस्य राजर्षेर्देहोऽहिगरलाग्निना । बभूव भस्मसात् सद्यः पश्यतां सर्वदेहिनाम् ॥ १३ ॥

brahma-bhūtasya rājarṣer deho ’hi-garalāgninā babhūva bhasmasāt sadyaḥ paśyatāṁ sarva-dehinām

Before the eyes of every creature present, the body of that royal sage, now one with Brahman, was instantly reduced to ashes by the fire of the serpent's venom.

Verse 14 (bhagavata.12.6.14)

हाहाकारो महानासीद् भुवि खे दिक्षु सर्वतः । विस्मिता ह्यभवन् सर्वे देवासुरनरादयः ॥ १४ ॥

hāhā-kāro mahān āsīd bhuvi khe dikṣu sarvataḥ vismitā hy abhavan sarve devāsura-narādayaḥ

A great cry of grief arose upon the earth, in the sky, and in every direction; and the gods, the demons, humankind and all beings besides were seized with astonishment.

Verse 15 (bhagavata.12.6.15)

देवदुन्दुभयो नेदुर्गन्धर्वाप्सरसो जगुः । ववृषुः पुष्पवर्षाणि विबुधाः साधुवादिनः ॥ १५ ॥

deva-dundubhayo nedur gandharvāpsaraso jaguḥ vavṛṣuḥ puṣpa-varṣāṇi vibudhāḥ sādhu-vādinaḥ

The kettledrums of the gods sounded, the Gandharvas and Apsaras sang, and the celestials, praising him, showered down a rain of flowers.

Verse 16 (bhagavata.12.6.16)

जन्मेजयः स्वपितरं श्रुत्वा तक्षकभक्षितम् । यथा जुहाव सङ्क्रुद्धो नागान् सत्रे सह द्विजैः ॥ १६ ॥

janmejayaḥ sva-pitaraṁ śrutvā takṣaka-bhakṣitam yathājuhāva saṅkruddho nāgān satre saha dvijaiḥ

When Janamejaya heard that his father had been bitten to death by Takshaka, he was overcome with fury and, together with the brahmanas, duly offered up serpents into a great sacrifice.

Verse 17 (bhagavata.12.6.17)

सर्पसत्रे समिद्धाग्नौ दह्यमानान् महोरगान् । दृष्ट्वेन्द्रं भयसंविग्नस्तक्षकः शरणं ययौ ॥ १७ ॥

sarpa-satre samiddhāgnau dahyamānān mahoragān dṛṣṭvendraṁ bhaya-saṁvignas takṣakaḥ śaraṇaṁ yayau

Seeing even the greatest of serpents being consumed in the blazing fire of that snake-sacrifice, Takshaka, overwhelmed with terror, fled to Indra for refuge.

Verse 18 (bhagavata.12.6.18)

अपश्यंस्तक्षकं तत्र राजा पारीक्षितो द्विजान् । उवाच तक्षकः कस्मान्न दह्येतोरगाधमः ॥ १८ ॥

apaśyaṁs takṣakaṁ tatra rājā pārīkṣito dvijān uvāca takṣakaḥ kasmān na dahyetoragādhamaḥ

When King Janamejaya, son of Parikshit, did not see Takshaka there, he said to the brahmanas: 'Why does that lowest of serpents, Takshaka, not burn?'

Verse 19 (bhagavata.12.6.19)

तं गोपायति राजेन्द्र शक्रः शरणमागतम् । तेन संस्तम्भितः सर्पस्तस्मान्नाग्नौ पतत्यसौ ॥ १९ ॥

taṁ gopāyati rājendra śakraḥ śaraṇam āgatam tena saṁstambhitaḥ sarpas tasmān nāgnau pataty asau

The brahmanas replied: O foremost of kings, Indra himself is sheltering him, since he has come to Indra for refuge; held back by Indra's power, that serpent does not fall into the fire.

Verse 20 (bhagavata.12.6.20)

पारीक्षित इति श्रुत्वा प्राहर्त्विज उदारधीः । सहेन्द्रस्तक्षको विप्रा नाग्नौ किमिति पात्यते ॥ २० ॥

pārīkṣita iti śrutvā prāhartvija udāra-dhīḥ sahendras takṣako viprā nāgnau kim iti pātyate

Hearing this, the wise son of Parikshit said to the priests: 'Then, O brahmanas, why not make Takshaka fall into the fire, along with Indra himself?'

Verse 21 (bhagavata.12.6.21)

तच्छ्रुत्वाजुहुवुर्विप्राः सहेन्द्रं तक्षकं मखे । तक्षकाशु पतस्वेह सहेन्द्रेण मरुत्वता ॥ २१ ॥

tac chrutvājuhuvur viprāḥ sahendraṁ takṣakaṁ makhe takṣakāśu patasveha sahendreṇa marutvatā

Hearing this, the brahmanas recited the offering: 'O Takshaka, fall at once into this fire, together with Indra and his host of Maruts!'

Verse 22 (bhagavata.12.6.22)

इति ब्रह्मोदिताक्षेपैः स्थानादिन्द्रः प्रचालितः । बभूव सम्भ्रान्तमतिः सविमानः सतक्षकः ॥ २२ ॥

iti brahmoditākṣepaiḥ sthānād indraḥ pracālitaḥ babhūva sambhrānta-matiḥ sa-vimānaḥ sa-takṣakaḥ

By these forceful words uttered by the brahmanas, Indra was shaken loose from his very seat, and, together with his celestial chariot and with Takshaka, he became utterly bewildered.

Verse 23 (bhagavata.12.6.23)

तं पतन्तं विमानेन सहतक्षकमम्बरात् । विलोक्याङ्गिरसः प्राह राजानं तं बृहस्पतिः ॥ २३ ॥

taṁ patantaṁ vimānena saha-takṣakam ambarāt vilokyāṅgirasaḥ prāha rājānaṁ taṁ bṛhaspatiḥ

Seeing him falling from the sky in his chariot together with Takshaka, Brihaspati, the son of Angira, spoke to King Janamejaya.

Verse 24 (bhagavata.12.6.24)

नैष त्वया मनुष्येन्द्र वधमर्हति सर्पराट् । अनेन पीतममृतमथ वा अजरामरः ॥ २४ ॥

naiṣa tvayā manuṣyendra vadham arhati sarpa-rāṭ anena pītam amṛtam atha vā ajarāmaraḥ

'O king among men, this lord of serpents does not deserve death at your hands, for he has drunk of the nectar of immortality and is thus free from old age and death.'

Verse 25 (bhagavata.12.6.25)

जीवितं मरणं जन्तोर्गतिः स्वेनैव कर्मणा । राजंस्ततोऽन्यो नास्त्यस्य प्रदाता सुखदुःखयोः ॥ २५ ॥

jīvitaṁ maraṇaṁ jantor gatiḥ svenaiva karmaṇā rājaṁs tato ’nyo nāsty asya pradātā sukha-duḥkhayoḥ

'A creature's life, death, and its destiny thereafter all come from its own actions alone; there is no other giver, O King, of its joy or its sorrow.'

Verse 26 (bhagavata.12.6.26)

सर्पचौराग्निविद्युद्भ्यः क्षुत्तृड्व्याध्यादिभिर्नृप । पञ्चत्वमृच्छते जन्तुर्भुङ्क्त आरब्धकर्म तत् ॥ २६ ॥

sarpa-caurāgni-vidyudbhyaḥ kṣut-tṛd-vyādhy-ādibhir nṛpa pañcatvam ṛcchate jantur bhuṅkta ārabdha-karma tat

'O King, whether a creature meets its end through serpent, thief, fire, or lightning, or through hunger, thirst, disease and the rest, in each case it is only reaping the fruit of the karma it has already set in motion.'

Verse 27 (bhagavata.12.6.27)

तस्मात् सत्रमिदं राजन् संस्थीयेताभिचारिकम् । सर्पा अनागसो दग्धा जनैर्दिष्टं हि भुज्यते ॥ २७ ॥

tasmāt satram idaṁ rājan saṁsthīyetābhicārikam sarpā anāgaso dagdhā janair diṣṭaṁ hi bhujyate

'Therefore, O King, let this sacrifice, undertaken with harmful intent, now come to an end. Already many innocent serpents have been burned. Indeed, every being must reap only what is destined for it.'

Verse 28 (bhagavata.12.6.28)

सूत उवाच इत्युक्तः स तथेत्याह महर्षेर्मानयन् वचः । सर्पसत्रादुपरतः पूजयामास वाक्पतिम् ॥ २८ ॥

sūta uvāca ity uktaḥ sa tathety āha maharṣer mānayan vacaḥ sarpa-satrād uparataḥ pūjayām āsa vāk-patim

Suta said: Thus addressed, the king said, 'So be it,' honoring the words of the great sage. He desisted from the snake-sacrifice and duly worshipped Brihaspati, that master of speech.

Verse 29 (bhagavata.12.6.29)

सैषा विष्णोर्महामायाबाध्ययालक्षणा यया । मुह्यन्त्यस्यैवात्मभूता भूतेषु गुणवृत्तिभिः ॥ २९ ॥

saiṣā viṣṇor mahā-māyā- bādhyayālakṣaṇā yayā muhyanty asyaivātma-bhūtā bhūteṣu guṇa-vṛttibhiḥ

This very display is Vishnu's own great Maya, invincible and hard to define, by which beings that are truly His own parts become bewildered, identifying themselves with material bodies through the workings of the three modes.

Verse 30 (bhagavata.12.6.30)

न यत्र दम्भीत्यभया विराजिता मायात्मवादेऽसकृदात्मवादिभिः । न यद्विवादो विविधस्तदाश्रयो मनश्च सङ्कल्पविकल्पवृत्ति यत् ॥ ३० ॥

na yatra dambhīty abhayā virājitā māyātma-vāde ’sakṛd ātma-vādibhiḥ na yad vivādo vividhas tad-āśrayo manaś ca saṅkalpa-vikalpa-vṛtti yat

But in that supreme reality, Maya cannot fearlessly hold sway thinking 'I shall deceive this soul' — for there, true seekers of the Self, again and again, directly perceive that truth; there is no manifold dispute resting on illusory doctrines of self, nor is there mind with its restless activity of resolve and doubt.

Verse 31 (bhagavata.12.6.31)

न यत्र सृज्यं सृजतोभयोः परं श्रेयश्च जीवस्त्रिभिरन्वितस्त्वहम् । तदेतदुत्सादितबाध्यबाधकं निषिध्य चोर्मीन् विरमेत तन्मुनिः ॥ ३१ ॥

na yatra sṛjyaṁ sṛjatobhayoḥ paraṁ śreyaś ca jīvas tribhir anvitas tv aham tad etad utsādita-bādhya-bādhakaṁ niṣidhya cormīn virameta tan muniḥ

There, in that supreme reality, there is no creator and no created, nor any distinction of 'higher good' from the soul entangled in the three modes and the notion 'I'. Having thus set aside, by discrimination, everything that can be negated along with that which negates it, and having stilled even its waves, the sage rests there in peace.

Verse 32 (bhagavata.12.6.32)

परं पदं वैष्णवमामनन्ति तद् यन्नेति नेतीत्यतदुत्सिसृक्षवः । विसृज्य दौरात्म्यमनन्यसौहृदा हृदोपगुह्यावसितं समाहितैः ॥ ३२ ॥

paraṁ padaṁ vaiṣṇavam āmananti tad yan neti netīty atad-utsisṛkṣavaḥ visṛjya daurātmyam ananya-sauhṛdā hṛdopaguhyāvasitaṁ samāhitaiḥ

That is what the wise call the supreme abode of Vishnu — the goal reached by those who, desiring to cast off all that is not the Self, proceed by 'not this, not this'; who, giving up all baseness and holding love for nothing else, embrace that final truth within their heart, their minds fully collected.

Verse 33 (bhagavata.12.6.33)

त एतदधिगच्छन्ति विष्णोर्यत् परमं पदम् । अहं ममेति दौर्जन्यं न येषां देहगेहजम् ॥ ३३ ॥

ta etad adhigacchanti viṣṇor yat paramaṁ padam ahaṁ mameti daurjanyaṁ na yeṣāṁ deha-geha-jam

They alone attain that supreme abode of Vishnu, in whom the corrupting notions of 'I' and 'mine,' born of attachment to body and home, no longer exist.

Verse 34 (bhagavata.12.6.34)

अतिवादांस्तितिक्षेत नावमन्येत कञ्चन । न चेमं देहमाश्रित्य वैरं कुर्वीत केनचित् ॥ ३४ ॥

ativādāṁs titikṣeta nāvamanyeta kañcana na cemaṁ deham āśritya vairaṁ kurvīta kenacit

One should bear even harsh words with patience, and never treat anyone with contempt; nor, taking this body to be one's self, should one bear enmity toward anyone at all.

Verse 35 (bhagavata.12.6.35)

नमो भगवते तस्मै कृष्णायाकुण्ठमेधसे । यत्पादाम्बुरुहध्यानात् संहितामध्यगामिमाम् ॥ ३५ ॥

namo bhagavate tasmai kṛṣṇāyākuṇṭha-medhase yat-pādāmburuha-dhyānāt saṁhitām adhyagām imām

Homage to that Bhagavan Shri Krishna, whose intelligence knows no bounds — by meditating on whose lotus feet I have come to master this very compendium.

Verse 36 (bhagavata.12.6.36)

श्रीशौनक उवाच पैलादिभिर्व्यासशिष्यैर्वेदाचार्यैर्महात्मभिः । वेदाश्च कथिता व्यस्ता एतत् सौम्याभिधेहि नः ॥ ३६ ॥

śrī-śaunaka uvāca pailādibhir vyāsa-śiṣyair vedācāryair mahātmabhiḥ vedāś ca kathitā vyastā etat saumyābhidhehi naḥ

Shri Shaunaka said: Please tell us, gentle one, of how the Vedas came to be told and divided by Paila and the other great-souled disciples of Vyasa, the foremost teachers of Vedic learning.

Verse 37 (bhagavata.12.6.37)

सूत उवाच समाहितात्मनो ब्रह्मन् ब्रह्मणः परमेष्ठिनः । हृद्याकाशादभून्नादो वृत्तिरोधाद् विभाव्यते ॥ ३७ ॥

sūta uvāca samāhitātmano brahman brahmaṇaḥ parameṣṭhinaḥ hṛdy ākāśād abhūn nādo vṛtti-rodhād vibhāvyate

Suta said: O brahmana, from within the space of the heart of Brahma, the supreme creator, whose mind was deeply absorbed in meditation, there arose a subtle sound — one perceived only when the mind's ordinary activity is held in check.

Verse 38 (bhagavata.12.6.38)

यदुपासनया ब्रह्मन् योगिनो मलमात्मनः । द्रव्यक्रियाकारकाख्यं धूत्वा यान्त्यपुनर्भवम् ॥ ३८ ॥

yad-upāsanayā brahman yogino malam ātmanaḥ dravya-kriyā-kārakākhyaṁ dhūtvā yānty apunar-bhavam

By worshipping that same subtle sound, O brahmana, yogis wash away the impurity of the self — the impurity born of material substance, action and agency — and attain freedom from further birth.

Verse 39 (bhagavata.12.6.39)

ततोऽभूत्त्रिवृदोंकारो योऽव्यक्तप्रभवः स्वराट् । यत्तल्लिङ्गं भगवतो ब्रह्मणः परमात्मनः ॥ ३९ ॥

tato ’bhūt tri-vṛd oṁkāro yo ’vyakta-prabhavaḥ sva-rāṭ yat tal liṅgaṁ bhagavato brahmaṇaḥ paramātmanaḥ

From that sound arose the threefold syllable Om, self-luminous and springing forth from the unmanifest; and this very syllable is the direct symbol of Bhagavan, of Brahman, and of Paramatma.

Verse 40 (bhagavata.12.6.40)

शृणोति य इमं स्फोटं सुप्तश्रोत्रे च शून्यदृक् । येन वाग् व्यज्यते यस्य व्यक्तिराकाश आत्मनः ॥ ४० ॥

śṛṇoti ya imaṁ sphoṭaṁ supta-śrotre ca śūnya-dṛk yena vāg vyajyate yasya vyaktir ākāśa ātmanaḥ

It is this same primal sound-burst that is heard even when the ears are at rest, by the inner witness whose sight is unbound by material organs; through it, speech itself becomes manifest, and its own manifestation takes place within the heart's space, springing from the Self.

Verse 41 (bhagavata.12.6.41)

स्वधाम्नो ब्राह्मणः साक्षाद् वाचकः परमात्मनः । स सर्वमन्त्रोपनिषद्वेदबीजं सनातनम् ॥ ४१ ॥

sva-dhāmno brāhmaṇaḥ sākṣād vācakaḥ paramātmanaḥ sa sarva-mantropaniṣad veda-bījaṁ sanātanam

That syllable is the direct designator of Brahman abiding in its own glory, of the Supreme Self; it is the eternal seed of all mantras, of the Upanishads, and of the Veda itself.

Verse 42 (bhagavata.12.6.42)

तस्य ह्यासंस्त्रयो वर्णा अकाराद्या भृगूद्वह । धार्यन्ते यैस्त्रयो भावा गुणनामार्थवृत्तयः ॥ ४२ ॥

tasya hy āsaṁs trayo varṇā a-kārādyā bhṛgūdvaha dhāryante yais trayo bhāvā guṇa-nāmārtha-vṛttayaḥ

O foremost of the line of Bhrigu, that syllable is composed of three sounds, beginning with A; and by these three, the three orders of existence are sustained — the modes, the names, and the meaning and function of the Vedas.

Verse 43 (bhagavata.12.6.43)

ततोऽक्षरसमाम्नायमसृजद् भगवानजः । अन्तस्थोष्मस्वरस्पर्शह्रस्वदीर्घादिलक्षणम् ॥ ४३ ॥

tato ’kṣara-samāmnāyam asṛjad bhagavān ajaḥ antasthoṣma-svara-sparśa- hrasva-dīrghādi-lakṣaṇam

From that syllable, the unborn Lord Brahma then brought forth the entire sequence of sounds — the semivowels, sibilants, vowels and consonants, marked by their distinctions of short, long, and so on.

Verse 44 (bhagavata.12.6.44)

तेनासौ चतुरो वेदांश्चतुर्भिर्वदनैर्विभुः । सव्याहृतिकान् सोंकारांश्चातुर्होत्रविवक्षया ॥ ४४ ॥

tenāsau caturo vedāṁś caturbhir vadanair vibhuḥ sa-vyāhṛtikān soṁkārāṁś cātur-hotra-vivakṣayā

With this alphabet, the all-powerful Brahma produced from his four mouths the four Vedas, complete with the syllable Om and the sacred vyahriti invocations, intending thereby to establish the fourfold priesthood of sacrifice.

Verse 45 (bhagavata.12.6.45)

पुत्रानध्यापयत्तांस्तु ब्रह्मर्षीन् ब्रह्मकोविदान् । ते तु धर्मोपदेष्टारः स्वपुत्रेभ्यः समादिशन् ॥ ४५ ॥

putrān adhyāpayat tāṁs tu brahmarṣīn brahma-kovidān te tu dharmopadeṣṭāraḥ sva-putrebhyaḥ samādiśan

He taught these Vedas to his sons, great sages skilled in sacred learning; and they, in turn, as teachers of dharma, passed them on faithfully to their own sons.

Verse 46 (bhagavata.12.6.46)

ते परम्परया प्राप्तास्तत्तच्छिष्यैर्धृतव्रतैः । चतुर्युगेष्वथ व्यस्ता द्वापरादौ महर्षिभिः ॥ ४६ ॥

te paramparayā prāptās tat-tac-chiṣyair dhṛta-vrataiḥ catur-yugeṣv atha vyastā dvāparādau maharṣibhiḥ

Thus received in unbroken succession by disciple after disciple, each bound by sacred vows, through cycle after cycle of the four ages, these Vedas have been divided and redivided at the start of each Dvapara age by great sages.

Verse 47 (bhagavata.12.6.47)

क्षीणायुषः क्षीणसत्त्वान् दुर्मेधान् वीक्ष्य कालतः । वेदान्ब्रह्मर्षयो व्यस्यन् हृदिस्थाच्युतचोदिताः ॥ ४७ ॥

kṣīṇāyuṣaḥ kṣīṇa-sattvān durmedhān vīkṣya kālataḥ vedān brahmarṣayo vyasyan hṛdi-sthācyuta-coditāḥ

Seeing that, with the passing of time, people's lifespans, strength and intelligence were all diminishing, the sages, inspired by Achyuta seated within their own hearts, divided the Vedas further.

Verse 48 (bhagavata.12.6.48)

अस्मिन्नप्यन्तरे ब्रह्मन् भगवान्लोकभावनः । ब्रह्मेशाद्यैर्लोकपालैर्याचितो धर्मगुप्तये ॥ ४८ ॥

asminn apy antare brahman bhagavān loka-bhāvanaḥ brahmeśādyair loka-pālair yācito dharma-guptaye

O brahmana, in this very age too, Bhagavan, the sustainer of all worlds, was entreated by the guardians of the worlds, led by Brahma and Shiva, to protect dharma.

Verse 49 (bhagavata.12.6.49)

पराशरात् सत्यवत्यामंशांशकलया विभुः । अवतीर्णो महाभाग वेदं चक्रे चतुर्विधम् ॥ ४९ ॥

parāśarāt satyavatyām aṁśāṁśa-kalayā vibhuḥ avatīrṇo mahā-bhāga vedaṁ cakre catur-vidham

O most fortunate one, the all-powerful Lord descended through Parashara, born of Satyavati, as a partial manifestation of His own portion, and arranged the Veda into its four divisions.

Verse 50 (bhagavata.12.6.50)

ऋगथर्वयजुःसाम्नां राशीरुद्धृत्य वर्गशः । चतस्रः संहिताश्चक्रे मन्त्रैर्मणिगणा इव ॥ ५० ॥

ṛg-atharva-yajuḥ-sāmnāṁ rāśīr uddhṛtya vargaśaḥ catasraḥ saṁhitāś cakre mantrair maṇi-gaṇā iva

Gathering up the heaps of the Rig, Atharva, Yajur and Sama mantras by category, he arranged them into four collections, just as one strings scattered jewels together in their proper sets.

Verse 51 (bhagavata.12.6.51)

तासां स चतुरः शिष्यानुपाहूय महामतिः । एकैकां संहितां ब्रह्मन्नेकैकस्मै ददौ विभुः ॥ ५१ ॥

tāsāṁ sa caturaḥ śiṣyān upāhūya mahā-matiḥ ekaikāṁ saṁhitāṁ brahmann ekaikasmai dadau vibhuḥ

O brahmana, that most intelligent and powerful sage then called four disciples to him and gave to each of them, one by one, one of these four collections.

Verse 52 (bhagavata.12.6.52)

पैलाय संहितामाद्यां बह्वृचाख्यां उवाच ह । वैशम्पायनसंज्ञाय निगदाख्यं यजुर्गणम् ॥ ५२ ॥

pailāya saṁhitām ādyāṁ bahvṛcākhyāṁ uvāca ha vaiśampāyana-saṁjñāya nigadākhyaṁ yajur-gaṇam

To Paila he taught the first collection, the Rig Veda, known as Bahvricha; to the one named Vaishampayana he spoke the body of Yajur mantras, called Nigada.

Verse 53 (bhagavata.12.6.53)

साम्नां जैमिनये प्राह तथा छन्दोगसंहिताम् । अथर्वाङ्गिरसीं नाम स्वशिष्याय सुमन्तवे ॥ ५३ ॥

sāmnāṁ jaiminaye prāha tathā chandoga-saṁhitām atharvāṅgirasīṁ nāma sva-śiṣyāya sumantave

He taught the collection of Sama mantras, called the Chandoga-samhita, to Jaimini, and likewise he taught the Atharva Veda, called Angirasi, to his own disciple Sumantu.

Verse 54 (bhagavata.12.6.54)

पैलः स्वसंहितामूचे इन्द्रप्रमितये मुनिः । बाष्कलाय च सोऽप्याह शिष्येभ्यः संहितां स्वकाम् ॥ ५४ ॥

pailaḥ sva-saṁhitām ūce indrapramitaye muniḥ bāṣkalāya ca so ’py āha śiṣyebhyaḥ saṁhitāṁ svakām

The sage Paila taught his own collection to Indrapramiti and to Bashkala; and Bashkala, in turn, taught his own collection further to his disciples.

Verse 55 (bhagavata.12.6.55)

चतुर्धा व्यस्य बोध्याय याज्ञवल्क्याय भार्गव । पराशरायाग्निमित्र इन्द्रप्रमितिरात्मवान् ॥ ५५ ॥

caturdhā vyasya bodhyāya yājñavalkyāya bhārgava parāśarāyāgnimitra indrapramitir ātmavān

O descendant of Bhrigu, Bashkala divided it four ways and gave a portion each to Bodhya, Yajnavalkya, Parashara and Agnimitra; while the self-controlled Indrapramiti taught his own portion in turn.

Verse 56 (bhagavata.12.6.56)

अध्यापयत् संहितां स्वां माण्डूकेयमृषिं कविम् । तस्य शिष्यो देवमित्रः सौभर्यादिभ्य ऊचिवान् ॥ ५६ ॥

adhyāpayat saṁhitāṁ svāṁ māṇḍūkeyam ṛṣiṁ kavim tasya śiṣyo devamitraḥ saubhary-ādibhya ūcivān

Indrapramiti taught his own collection to the wise sage Mandukeya, and Mandukeya's disciple Devamitra taught it further to Saubhari and others.

Verse 57 (bhagavata.12.6.57)

शाकल्यस्तत्सुतः स्वां तु पञ्चधा व्यस्य संहिताम् । वात्स्यमुद्गलशालीयगोखल्यशिशिरेष्वधात् ॥ ५७ ॥

śākalyas tat-sutaḥ svāṁ tu pañcadhā vyasya saṁhitām vātsya-mudgala-śālīya- gokhalya-śiśireṣv adhāt

Shakalya, the son of Mandukeya, divided his own collection five ways, and entrusted it to Vatsya, Mudgala, Shaliya, Gokhalya and Shishira.

Verse 58 (bhagavata.12.6.58)

जातूकर्ण्यश्च तच्छिष्यः सनिरुक्तां स्वसंहिताम् । बलाकपैलजाबालविरजेभ्यो ददौ मुनिः ॥ ५८ ॥

jātūkarṇyaś ca tac-chiṣyaḥ sa-niruktāṁ sva-saṁhitām balāka-paila-jābāla- virajebhyo dadau muniḥ

Jatukarnya, a disciple of Shakalya, in turn gave his own collection, together with its accompanying Nirukta, to Balaka, the second Paila, Jabala and Viraja.

Verse 59 (bhagavata.12.6.59)

बाष्कलिः प्रतिशाखाभ्यो वालखिल्याख्यसंहिताम् । चक्रे वालायनिर्भज्यः काशारश्चैव तां दधुः ॥ ५९ ॥

bāṣkaliḥ prati-śākhābhyo vālakhilyākhya-saṁhitām cakre vālāyanir bhajyaḥ kāśāraś caiva tāṁ dadhuḥ

Bashkali compiled a further collection, called the Valakhilya-samhita, drawn from all the branches; and this was received by Valayani, Bhajya and Kashara.

Verse 60 (bhagavata.12.6.60)

बह्वृचाः संहिता ह्येता एभिर्ब्रह्मर्षिभिर्धृताः । श्रुत्वैतच्छन्दसां व्यासं सर्वपापैः प्रमुच्यते ॥ ६० ॥

bahvṛcāḥ saṁhitā hy etā ebhir brahmarṣibhir dhṛtāḥ śrutvaitac-chandasāṁ vyāsaṁ sarva-pāpaiḥ pramucyate

These, then, are the collections of the Bahvricha, or Rig Veda, preserved by these brahmana sages. Whoever hears of this arrangement of the Vedic hymns is freed from all sins.

Verse 61 (bhagavata.12.6.61)

वैशम्पायनशिष्या वै चरकाध्वर्यवोऽभवन् । यच्चेरुर्ब्रह्महत्यांहः क्षपणं स्वगुरोर्व्रतम् ॥ ६१ ॥

vaiśampāyana-śiṣyā vai carakādhvaryavo ’bhavan yac cerur brahma-hatyāṁhaḥ kṣapaṇaṁ sva-guror vratam

The disciples of Vaishampayana became the priestly authorities known as the Charakas, for they undertook a vow to atone for their teacher's sin of killing a brahmana.

Verse 62 (bhagavata.12.6.62)

याज्ञवल्क्यश्च तच्छिष्य आहाहो भगवन् कियत् । चरितेनाल्पसाराणां चरिष्येऽहं सुदुश्चरम् ॥ ६२ ॥

yājñavalkyaś ca tac-chiṣya āhāho bhagavan kiyat caritenālpa-sārāṇāṁ cariṣye ’haṁ su-duścaram

Then Yajnavalkya, one of his disciples, said: 'Ah, master, how much can be achieved through the feeble efforts of these lesser disciples of yours? I myself shall undertake a far harder penance.'

Verse 63 (bhagavata.12.6.63)

इत्युक्तो गुरुरप्याह कुपितो याह्यलं त्वया । विप्रावमन्त्रा शिष्येण मदधीतं त्यजाश्विति ॥ ६३ ॥

ity ukto gurur apy āha kupito yāhy alaṁ tvayā viprāvamantrā śiṣyeṇa mad-adhītaṁ tyajāśv iti

Addressed thus, his teacher grew angry and said: 'Go, then! Enough of you — a disciple who scorns brahmanas! And return at once all that you have learned from me.'

Verse 64 (bhagavata.12.6.64)

देवरातसुतः सोऽपि छर्दित्वा यजुषां गणम् । ततो गतोऽथ मुनयो ददृशुस्तान् यजुर्गणान् ॥ ६४ ॥

devarāta-sutaḥ so ’pi charditvā yajuṣāṁ gaṇam tato gato ’tha munayo dadṛśus tān yajur-gaṇān

Yajnavalkya, son of Devarata, thereupon vomited up the whole body of Yajur mantras and departed. Then the assembled sages saw those Yajur verses lying there.

Verse 65 (bhagavata.12.6.65)

यजूंषि तित्तिरा भूत्वा तल्लोलुपतयाददुः । तैत्तिरीया इति यजुःशाखा आसन् सुपेशलाः ॥ ६५ ॥

yajūṁṣi tittirā bhūtvā tal-lolupatayādaduḥ taittirīyā iti yajuḥ- śākhā āsan su-peśalāḥ

Taking the form of partridges, or tittiri, out of eagerness for them, they picked up those Yajur mantras; and thus arose the exquisitely refined branches of the Yajur Veda known as the Taittiriya.

Verse 66 (bhagavata.12.6.66)

याज्ञवल्क्यस्ततो ब्रह्मंश्छन्दांस्यधिगवेषयन् । गुरोरविद्यमानानि सूपतस्थेऽर्कमीश्वरम् ॥ ६६ ॥

yājñavalkyas tato brahmaṁś chandāṁsy adhi gaveṣayan guror avidyamānāni sūpatasthe ’rkam īśvaram

O brahmana, Yajnavalkya then, wishing to obtain mantras that even his own teacher did not possess, offered devoted worship to the Lord in the form of the sun.

Verse 67 (bhagavata.12.6.67)

श्रीयाज्ञवल्क्य उवाच ॐ नमो भगवते आदित्यायाखिलजगतामात्मस्वरूपेण कालस्वरूपेण चतुर्विधभूतनिकायानां ब्रह्मादिस्तम्बपर्यन्तानामन्तर्हृदयेषु बहिरपि चाकाश इवोपाधिनाव्यवधीयमानो भवानेक एव क्षणलवनिमेषावयवोपचितसंवत्सरगणेनापामादान विसर्गाभ्यामिमां लोकयात्रामनुवहति ॥ ६७ ॥

śrī-yājñavalkya uvāca oṁ namo bhagavate ādityāyākhila-jagatām ātma-svarūpeṇa kāla-svarūpeṇa catur-vidha-bhūta-nikāyānāṁ brahmādi-stamba-paryantānām antar-hṛdayeṣu bahir api cākāśa ivopādhināvyavadhīyamāno bhavān eka eva kṣaṇa-lava-nimeṣāvayavopacita-saṁvatsara-gaṇenāpām ādāna- visargābhyām imāṁ loka-yātrām anuvahati.

Shri Yajnavalkya said: Om, homage to Bhagavan Aditya, the Sun. In the form of the Self of all worlds and of Time itself, You alone dwell within the hearts of the four kinds of beings, from Brahma down to the humblest blade of grass, as well as outside them, screened from view by their coverings just as the sky itself seems veiled; and through the succession of years built up from the smallest fractions of moments, You alone sustain the affairs of this world by drawing up water and releasing it again as rain.

Verse 68 (bhagavata.12.6.68)

यदु ह वाव विबुधर्षभ सवितरदस्तपत्यनुसवनमहर अहराम्नायविधिनोपतिष्ठमानानामखिलदुरितवृजिन बीजावभर्जन भगवतः समभिधीमहि तपन मण्डलम् ॥ ६८ ॥

yad u ha vāva vibudharṣabha savitar adas tapaty anusavanam ahar ahar āmnāya-vidhinopatiṣṭhamānānām akhila-durita-vṛjina- bījāvabharjana bhagavataḥ samabhidhīmahi tapana maṇḍalam.

O foremost of the shining ones, O Savitr, it is You who burn on high day after day at each appointed hour; O consumer of the very seed of all sin for those who worship You according to the sacred rites, we meditate together upon Your radiant orb, Bhagavan.

Verse 69 (bhagavata.12.6.69)

य इह वाव स्थिरचरनिकराणां निजनिकेतनानां मनइन्द्रियासु गणाननात्मनः स्वयमात्मान्तर्यामी प्रचोदयति ॥ ६९ ॥

ya iha vāva sthira-cara-nikarāṇāṁ nija-niketanānāṁ mana-indriyāsu-gaṇān anātmanaḥ svayam ātmāntar-yāmī pracodayati.

it is You alone who, dwelling as the inner controller within the mind, senses and vital breath of all these moving and unmoving beings, set them, of Your own accord, into motion, though You are their very own indwelling Self,

Verse 70 (bhagavata.12.6.70)

य एवेमं लोकमतिकरालवदनान्धकारसंज्ञाजगरग्रह गिलितं मृतकमिव विचेतनमवलोक्यानुकम्पया परमकारुणिक ईक्षयैवोत्थाप्याहरहरनुसवनं श्रेयसि स्वधर्माख्यात्मावस्थाने प्रवर्तयति ॥ ७० ॥

ya evemaṁ lokam ati-karāla-vadanāndhakāra-saṁjñājagara-graha-gilitaṁ mṛtakam iva vicetanam avalokyānukampayā parama-kāruṇika īkṣayaivotthāpyāhar ahar anusavanaṁ śreyasi sva-dharmākhyātmāva-sthane pravartayati.

and it is You alone, most compassionate one, who, beholding this world swallowed as if by the gaping jaws of the great serpent called darkness and lying as senseless as a corpse, mercifully rouse it again by Your very glance, day after day, and set it upon the path of true good, the state of one's own dharma, which is the state of one's own true Self,

Verse 71 (bhagavata.12.6.71)

अवनिपतिरिवासाधूनां भयमुदीरयन्नटति परित आशापालैस्तत्र तत्र कमलकोशाञ्जलिभिरुपहृतार्हणः ॥ ७१ ॥

avani-patir ivāsādhūnāṁ bhayam udīrayann aṭati parita āśā-pālais tatra tatra kamala-kośāñjalibhir upahṛtārhaṇaḥ.

and who, like an earthly king, move about on every side instilling fear in the wicked, while the guardians of the directions, here and there, offer You their worship with cupped hands full of lotus buds —

Verse 72 (bhagavata.12.6.72)

अथ ह भगवंस्तव चरणनलिनयुगलं त्रिभुवनगुरुभिरभिवन्दितमहमयातयामयजुष्काम उपसरामीति ॥ ७२ ॥

atha ha bhagavaṁs tava caraṇa-nalina-yugalaṁ tri-bhuvana-gurubhir abhivanditam aham ayāta-yāma-yajuṣ-kāma upasarāmīti.

to that same pair of Your lotus feet, my lord, honored by the teachers of all three worlds, I now come and approach, desiring Yajur mantras never before uttered or worn thin by use.

Verse 73 (bhagavata.12.6.73)

सूत उवाच एवं स्तुतः स भगवान् वाजिरूपधरो रविः । यजूंष्ययातयामानि मुनयेऽदात् प्रसादितः ॥ ७३ ॥

sūta uvāca evaṁ stutaḥ sa bhagavān vāji-rūpa-dharo raviḥ yajūṁṣy ayāta-yāmāni munaye ’dāt prasāditaḥ

Suta said: Thus praised, the illustrious sun, pleased, assumed the form of a horse and, gratified, bestowed upon the sage fresh, never-before-uttered Yajur mantras.

Verse 74 (bhagavata.12.6.74)

यजुर्भिरकरोच्छाखा दशपञ्च शतैर्विभुः । जगृहुर्वाजसन्यस्ताः काण्वमाध्यन्दिनादयः ॥ ७४ ॥

yajurbhir akaroc chākhā daśa pañca śatair vibhuḥ jagṛhur vājasanyas tāḥ kāṇva-mādhyandinādayaḥ

With those mantras the mighty sage composed fifteen branches; and these, called the Vajasaneyi collections since they sprang from the horse's mane, were received by the Kanvas, the Madhyandinas, and others.

Verse 75 (bhagavata.12.6.75)

जैमिनेः सामगस्यासीत् सुमन्तुस्तनयो मुनिः । सुत्वांस्तु तत्सुतस्ताभ्यामेकैकां प्राह संहिताम् ॥ ७५ ॥

jaimineḥ sama-gasyāsīt sumantus tanayo muniḥ sutvāṁs tu tat-sutas tābhyām ekaikāṁ prāha saṁhitām

Jaimini, the master of the Sama Veda, had a son, the sage Sumantu, whose own son was Sutvan. Jaimini taught to each of these two his own separate collection.

Verse 76 (bhagavata.12.6.76)

सुकर्मा चापि तच्छिष्यः सामवेदतरोर्महान् । सहस्रसंहिताभेदं चक्रे साम्नां ततो द्विज ॥ ७६ ॥

sukarmā cāpi tac-chiṣyaḥ sāma-veda-taror mahān sahasra-saṁhitā-bhedaṁ cakre sāmnāṁ tato dvija

O brahmana, Sukarma, likewise a disciple of Jaimini and a great scholar, divided the mighty tree of the Sama Veda into one thousand distinct collections.

Verse 77 (bhagavata.12.6.77)

हिरण्यनाभः कौशल्यः पौष्यञ्जिश्च सुकर्मणः । शिष्यौ जगृहतुश्चान्य आवन्त्यो ब्रह्मवित्तमः ॥ ७७ ॥

hiraṇyanābhaḥ kauśalyaḥ pauṣyañjiś ca sukarmaṇaḥ śiṣyau jagṛhatuś cānya āvantyo brahma-vittamaḥ

Hiranyanabha, son of Kushala, and Paushyanji, both disciples of Sukarma, took up these collections; and a third, the greatly learned Avantya, did likewise.

Verse 78 (bhagavata.12.6.78)

उदीच्याः सामगाः शिष्या आसन् पञ्चशतानि वै । पौष्यञ्ज्यावन्त्ययोश्चापि तांश्च प्राच्यान् प्रचक्षते ॥ ७८ ॥

udīcyāḥ sāma-gāḥ śiṣyā āsan pañca-śatāni vai pauṣyañjy-āvantyayoś cāpi tāṁś ca prācyān pracakṣate

The disciples of Paushyanji and Avantya, five hundred Sama-singers in number, came to be known as the 'Northern' singers, and some among them were later called the 'Eastern' ones.

Verse 79 (bhagavata.12.6.79)

लौगाक्षिर्माङ्गलिः कुल्यः कुशीदः कुक्षिरेव च । पौष्यञ्जिशिष्या जगृहुः संहितास्ते शतं शतम् ॥ ७९ ॥

laugākṣir māṅgaliḥ kulyaḥ kuśīdaḥ kukṣir eva ca pauṣyañji-śiṣyā jagṛhuḥ saṁhitās te śataṁ śatam

Laugakshi, Mangali, Kulya, Kushida and Kukshi, all disciples of Paushyanji, each received a hundred collections.

Verse 80 (bhagavata.12.6.80)

कृतो हिरण्यनाभस्य चतुर्विंशतिसंहिताः । शिष्य ऊचे स्वशिष्येभ्यः शेषा आवन्त्य आत्मवान् ॥ ८० ॥

kṛto hiraṇyanābhasya catur-viṁśati saṁhitāḥ śiṣya ūce sva-śiṣyebhyaḥ śeṣā āvantya ātmavān

Krita, a disciple of Hiranyanabha, taught twenty-four collections to his own disciples, and the self-realized Avantya taught the remaining ones to his.