Bhāgavata-dharma-kathanam — The Narration of the Bhāgavata Dharmas

Verse 1 (skanda.2.174.1)

व्याध उवाच । किं जीवा विभुना सृष्टाः कोटिशोऽथ सहस्रशः । दृश्यन्ते भिन्नकर्माणो नानामार्गाः सनातनाः ॥

vyādha uvāca kiṁ jīvā vibhunā sṛṣṭāḥ koṭiśo'tha sahasraśaḥ dṛśyante bhinnakarmāṇo nānāmārgāḥ sanātanāḥ

The hunter said: Why do the living beings, created by the Lord in their crores and thousands, appear with such different deeds, following so many separate, eternal paths?

Verse 2 (skanda.2.174.2)

नैकस्वभावा एते हि कुत एव महामते । सर्वं तत्पृच्छते मह्यं विस्तरात्तत्त्वतो वद ॥

naikasvabhāvā ete hi kuta eva mahāmate sarvaṁ tatpṛcchate mahyaṁ vistarāttattvato vada

Why, O wise one, are these beings not all of one and the same nature? Tell me all this, to me who ask, in full detail and in accordance with truth.

Verse 3 (skanda.2.174.3)

शंख उवाच । त्रिविधा जीवसंघा हि रजःसत्त्वतमोगुणाः । राजसा राजसं कर्म तामसास्तामसं तथा ॥

śaṅkha uvāca trividhā jīvasaṅghā hi rajaḥsattvatamoguṇāḥ rājasā rājasaṁ karma tāmasāstāmasaṁ tathā

Shankha said: The multitude of living beings is of three kinds, marked by the qualities of rajas, sattva, and tamas. The rajasic perform rajasic deeds, and the tamasic, tamasic deeds.

Verse 4 (skanda.2.174.4)

सात्त्विकाः सात्त्विकं कर्म कुर्वंत्येते यथाक्रमम् । क्वचिच्च गुणवैषम्यमेतेषां संसृतौ भवेत् ॥

sāttvikāḥ sāttvikaṁ karma kurvantyete yathākramam kvacicca guṇavaiṣamyameteṣāṁ saṁsṛtau bhavet

The sattvic accordingly perform sattvic deeds. Yet at times, in the course of transmigration, an imbalance of these qualities may arise among them.

Verse 5 (skanda.2.174.5)

तेनैवोच्चावचं कर्म कुर्वंतः फलभागिनः । क्वचित्सुखं क्वचिद्दुःखं क्वचिच्चोभयमेव च ॥

tenaivoccāvacaṁ karma kurvantaḥ phalabhāginaḥ kvacitsukhaṁ kvaciddukhaṁ kvaciccobhayameva ca

Because of this, performing deeds high and low, they become sharers of the fruit — sometimes happiness, sometimes sorrow, and sometimes both together.

Verse 6 (skanda.2.174.6)

गुणानामेव वैषम्यात्प्राप्नुवन्ति नरा इमे । प्रकृतिस्था इमे जीवा बद्धा एतैर्गुणैस्त्रिभिः ॥

guṇānāmeva vaiṣamyātprāpnuvanti narā ime prakṛtisthā ime jīvā baddhā etairguṇaistribhiḥ

It is purely from the imbalance of the qualities that these men attain such results. These living beings, seated in Prakriti, are bound by these three qualities.

Verse 7 (skanda.2.174.7)

गुणकर्माऽनुरूपेण कर्मणां व्यत्ययः फलम् । गुणानुगुण्यं भूयस्ते प्रकृतिं यान्त्यमी जनाः ॥

guṇakarmā'nurūpeṇa karmaṇāṁ vyatyayaḥ phalam guṇānuguṇyaṁ bhūyaste prakṛtiṁ yāntyamī janāḥ

In accordance with quality and deed, the interchange of actions bears its fruit. These people, again and again, attain a material nature corresponding to their own quality.

Verse 8 (skanda.2.174.8)

प्रकृतिस्थाः प्राकृतिका गुणकर्माऽभिमूर्छिताः । गतिं प्राकृतिकीं यांति व्यत्ययः प्रकृतेर्न हि ॥

prakṛtisthāḥ prākṛtikā guṇakarmā'bhimūrchitāḥ gatiṁ prākṛtikīṁ yānti vyatyayaḥ prakṛterna hi

Those bound to material nature, stupefied by their own quality and deed, attain only a material destiny — there is no departure from the ways of Prakriti.

Verse 9 (skanda.2.174.9)

तामसा दुःखबहुलाः सदा तामसवृत्तयः । निर्दया निष्ठुरा लोके सदा द्वेषैकजीविनः ॥

tāmasā duḥkhabahulāḥ sadā tāmasavṛttayaḥ nirdayā niṣṭhurā loke sadā dveṣaikajīvinaḥ

The tamasic are ever full of sorrow, of tamasic disposition, merciless and harsh in the world, ever living solely by hatred.

Verse 10 (skanda.2.174.10)

राक्षसाद्याः पिशाचांतास्तामसीं यांति वै गतिम् । राजसा मिश्रमतयः कर्तारः पुण्यपापयोः ॥

rākṣasādyāḥ piśācāntāstāmasīṁ yānti vai gatim rājasā miśramatayaḥ kartāraḥ puṇyapāpayoḥ

Beings from rakshasas down to pishachas all go to the tamasic destiny. The rajasic are of mixed disposition, doers of both merit and sin.

Verse 11 (skanda.2.174.11)

पुण्यात्स्वर्गं प्राप्नुवन्ति क्वचित्पापाच्च यातनाम् । अत एते मन्दभाग्या आवर्तंते पुनः पुनः ॥

puṇyātsvargaṁ prāpnuvanti kvacitpāpācca yātanām ata ete mandabhāgyā āvartante punaḥ punaḥ

Through merit they attain heaven, and at times through sin, torment. Hence these unfortunate beings return again and again into the cycle.

Verse 12 (skanda.2.174.12)

धर्मशीला दयावन्तः श्रद्धावन्तोऽनसूयकाः । सात्त्विकाः सात्त्विकीं वृत्तिमनुतिष्ठंत आसते ॥

dharmaśīlā dayāvantaḥ śraddhāvanto'nasūyakāḥ sāttvikāḥ sāttvikīṁ vṛttimanutiṣṭhanta āsate

The sattvic, being righteous, compassionate, faithful, and free of envy, ever abide by and follow the sattvic way of conduct.

Verse 13 (skanda.2.174.13)

ते चोर्ध्वं यांति विमला गुणापाये महौजसः । विभिन्नकर्मणां चातः पृथग्भावाः पृथग्विधाः ॥

te cordhvaṁ yānti vimalā guṇāpāye mahaujasaḥ vibhinnakarmaṇāṁ cātaḥ pṛthagbhāvāḥ pṛthagvidhāḥ

When their qualities dissolve, these pure, greatly radiant beings go upward. Thus, owing to their differing deeds, their separate natures and forms arise, each distinct from the other.

Verse 14 (skanda.2.174.14)

गुणकर्मानुरूपेण तेषां विष्णुर्महाप्रभुः । कर्माणि कारयत्यद्धा स्वस्वरूपाप्तये विभुः ॥

guṇakarmānurūpeṇa teṣāṁ viṣṇurmahāprabhuḥ karmāṇi kārayatyaddhā svasvarūpāptaye vibhuḥ

The great lord Vishnu, in accordance with each one's quality and deed, truly impels them to their actions, so that each may attain its own proper nature.

Verse 15 (skanda.2.174.15)

विष्णोर्वैषम्यनैर्घृण्ये पूर्णकामस्य वै नहि । सृष्टिं स्थितिं हृतिं चैव समामेव करोत्ययम् ॥

viṣṇorvaiṣamyanairghṛṇye pūrṇakāmasya vai nahi sṛṣṭiṁ sthitiṁ hṛtiṁ caiva samāmeva karotyayam

There is no partiality or cruelty whatsoever in Vishnu, whose desires are ever fulfilled. He performs creation, sustenance, and dissolution with perfect equanimity alike.

Verse 16 (skanda.2.174.16)

स्वगुणादेव ते सर्वे कर्मणः फलभागिनः । आरामोप्तान्यथा सर्वान्समं वर्षयति द्रुमान् ॥

svaguṇādeva te sarve karmaṇaḥ phalabhāginaḥ ārāmoptānyathā sarvānsamaṁ varṣayati drumān

They all become sharers of the fruit of their action purely because of their own quality — just as a cloud rains equally upon all the trees planted in a garden.

Verse 17 (skanda.2.174.17)

एककुल्याजला ह्यंग द्रुमाश्च प्रकृतिं गताः । नारामोप्तरि वैषम्यं नैर्घृण्यं वा कथंचन ॥

ekakulyājalā hyaṅga drumāśca prakṛtiṁ gatāḥ nārāmoptari vaiṣamyaṁ nairghṛṇyaṁ vā kathañcana

O friend, the trees watered by the same single channel grow according to their own nature; there is no partiality or cruelty whatsoever in the gardener who planted them.

Verse 18 (skanda.2.174.18)

व्याध उवाच । जनानां पूर्णभोगानां कदा मुक्तिर्भवेन्मुने । सृष्टिकालेऽथवा ह्यंतकाले वा स्थापनस्य च ॥

vyādha uvāca janānāṁ pūrṇabhogānāṁ kadā muktirbhavenmune sṛṣṭikāle'thavā hyantakāle vā sthāpanasya ca

The hunter said: O sage, when does liberation come for people whose enjoyment of the world is complete — at the time of creation, or at the time of dissolution, or during the period of sustenance?

Verse 19 (skanda.2.174.19)

क्वचिच्च सृष्टिकालस्य संहारस्याऽपि वै स्थितेः । एतद्विस्तार्य मे ब्रह्मन्भगवच्चेष्टितं वद ॥

kvacicca sṛṣṭikālasya saṁhārasyā'pi vai sthiteḥ etadvistārya me brahmanbhagavaccheṣṭitaṁ vada

And tell me too about the periods of creation, dissolution, and sustenance. O brahmin, describe to me in full detail this activity of the Lord.

Verse 20 (skanda.2.174.20)

शंख उवाच । चतुर्युगसहस्राणि ब्रह्मणो दिनमुच्यते । रात्रिश्च तावती तस्य ह्यहोरात्रं दिनं भवेत् ॥

śaṅkha uvāca caturyugasahasrāṇi brahmaṇo dinamucyate rātriśca tāvatī tasya hyahorātraṁ dinaṁ bhavet

Shankha said: A thousand cycles of the four yugas is called one day of Brahma, and his night is of the same length — thus his day-and-night together make one full day.

Verse 21 (skanda.2.174.21)

दशपञ्चदिनान्याहुः पक्षं मासो द्वयात्मकः । मासद्वयमृतुं प्राहुरयनं च ऋतुत्रयम् ॥

daśapañcadināni āhuḥ pakṣaṁ māso dvayātmakaḥ māsadvayamṛtuṁ prāhurayanaṁ ca ṛtutrayam

Fifteen days are called a fortnight, and a month consists of two such fortnights. Two months are called a season, and three seasons an ayana (solstice-half).

Verse 22 (skanda.2.174.22)

अयने द्वे वत्सरः स्यात्तादृक्च्छतसमा यदि । गच्छंति ब्रह्मणो ह्यस्य ब्रह्मकल्पं तदा विदुः ॥

ayane dve vatsaraḥ syāttādṛkchatasamā yadi gacchanti brahmaṇo hyasya brahmakalpaṁ tadā viduḥ

Two ayanas make one year; and when a hundred such years pass, that period is known as one 'Brahma-kalpa' of this Brahma.

Verse 23 (skanda.2.174.23)

तावान्हि प्रलयः काल इति वेदविदां मतम् । प्रलयस्त्रिविधः प्रोक्तो मानवो मानवात्यये ॥

tāvānhi pralayaḥ kāla iti vedavidāṁ matam pralayastrividhaḥ prokto mānavo mānavātyaye

It is the view of those learned in the Veda that such a span constitutes one period of dissolution. Dissolution is said to be threefold: the 'manava' dissolution, occurring at the end of a Manvantara,

Verse 24 (skanda.2.174.24)

दैनंदिनो द्वितीयो हि ब्रह्मणो दिवसात्यये । ब्रह्मणोऽथ लये पश्चाद्ब्राह्मं च प्रलयं विदुः ॥

dainaṁdino dvitīyo hi brahmaṇo divasātyaye brahmaṇo'tha laye paścādbrāhmaṁ ca pralayaṁ viduḥ

the second is the daily dissolution, at the end of Brahma's day; and then, when Brahma himself dissolves, that final dissolution is known as the 'Brahma' dissolution.

Verse 25 (skanda.2.174.25)

ब्रह्मणस्तु मुहूर्ते तु मनोस्तु प्रलयं विदुः । प्रलयेषु व्यतीतेषु चतुर्दशसु वै क्रमात् ॥

brahmaṇastu muhūrte tu manostu pralayaṁ viduḥ pralayeṣu vyatīteṣu caturdaśasu vai kramāt

Within a single muhurta of Brahma, one dissolution of a Manu is to be known. Thus, when fourteen such dissolutions have passed in order,

Verse 26 (skanda.2.174.26)

दैनंदिनलयं प्राहुः प्रलयानां स्थितिं पुनः । त्रयाणामेव लोकानां लयो मन्वंतरे भवेत् ॥

dainaṁdinalayaṁ prāhuḥ pralayānāṁ sthitiṁ punaḥ trayāṇāmeva lokānāṁ layo manvantare bhavet

they call it the daily dissolution — such is the arrangement of the dissolutions. In a single Manvantara, only the three worlds undergo dissolution.

Verse 27 (skanda.2.174.27)

चेतनानां तदा नाशो न लोकानां क्षयो भवेत् । उदकैरेव पूर्तिश्च यथा पूर्वं तथा पुनः ॥

cetanānāṁ tadā nāśo na lokānāṁ kṣayo bhavet udakaireva pūrtiśca yathā pūrvaṁ tathā punaḥ

At that time only sentient beings perish; the worlds themselves are not destroyed. They are simply refilled with water, becoming again as they were before.

Verse 28 (skanda.2.174.28)

मन्वंतरांते भूयात्तु चेतनानां पुनर्भवः । दैनंदिनलये व्याध सर्वस्यापि क्षयो भवेत् ॥

manvantarānte bhūyāttu cetanānāṁ punarbhavaḥ dainaṁdinalaye vyādha sarvasyāpi kṣayo bhavet

At the end of a Manvantara, sentient beings are reborn again. But at the daily dissolution, O hunter, everything indeed perishes.

Verse 29 (skanda.2.174.29)

सत्यलोकं विना सर्वे लोका नश्यंति साधिपाः । सचेतनाः साधिभूताः प्रसुप्ते चतुरानने ॥

satyalokaṁ vinā sarve lokā naśyanti sādhipāḥ sacetanāḥ sādhibhūtāḥ prasupte caturānane

Except for Satyaloka, when the four-faced Brahma falls asleep, all the worlds — together with their rulers and their sentient and elemental beings — perish.

Verse 30 (skanda.2.174.30)

तत्त्वाभिमानिनो देवाः केचिच्च मुनयस्तथा । शिष्यंति सुप्ताः सर्वेऽपि सत्यलोकव्यवस्थिताः ॥

tattvābhimānino devāḥ kecicca munayastathā śiṣyanti suptāḥ sarve'pi satyalokavyavasthitāḥ

The deities presiding over the cosmic principles and certain sages all remain, sunk in sleep, established in Satyaloka.

Verse 31 (skanda.2.174.31)

तिष्ठंति सुप्तिमापन्ना यावत्कल्पमतींद्रियाः । पुनर्निशात्यये ब्रह्मा यथापूर्वमकल्पयत् ॥

tiṣṭhanti suptimāpannā yāvatkalpamatīndriyāḥ punarniśātyaye brahmā yathāpūrvamakalpayat

These beings, beyond the senses, remain sunk in sleep until the end of the kalpa. Then, when the night ends, Brahma creates once more, just as before —

Verse 32 (skanda.2.174.32)

ऋषीन्देवान्पितॄँल्लोकान्धर्मान्वर्णान्पृथक्पृथक् । पुनर्दशावतारा हि विष्णोर्देवस्य चक्रिणः ॥

ṛṣīndevānpitṝnllokāndharmānvarṇānpṛthakpṛthak punardaśāvatārā hi viṣṇordevasya cakriṇaḥ

the sages, gods, ancestors, worlds, dharmas, and social orders, each separately. And again the ten incarnations of the discus-bearing god Vishnu,

Verse 33 (skanda.2.174.33)

नियमेन भवंत्येते तथान्येऽपि च भूरिशः । देवता ऋषयश्चैव आकल्पं च गिरां पतेः ॥

niyamena bhavantyete tathānye'pi ca bhūriśaḥ devatā ṛṣayaścaiva ākalpaṁ ca girāṁ pateḥ

come into being according to fixed rule, along with many other deities and sages as well, remaining until the end of the kalpa together with the lord of speech (Brahma) —

Verse 34 (skanda.2.174.34)

पुनरेवाऽभिवर्तंते ब्रह्मणा सह मुक्तिगाः । भूपाश्च साधवो ये च सिद्धिं प्राप्ताः परंगताः ॥

punarevā'bhivartante brahmaṇā saha muktigāḥ bhūpāśca sādhavo ye ca siddhiṁ prāptāḥ paraṁgatāḥ

they, being on the path to liberation, return again together with Brahma. And those kings and holy men who, having attained perfection, have reached the highest goal,

Verse 35 (skanda.2.174.35)

तेनैव चाभिवर्तंते सत्यलोकव्यवस्थिताः । तद्राशिगाः पुनर्यांति तन्नाम्ना श्रुतिसंस्थिताः ॥

tenaiva cābhivartante satyalokavyavasthitāḥ tadrāśigāḥ punaryānti tannāmnā śrutisaṁsthitāḥ

they too, established in Satyaloka, return again in the same manner. Those belonging to a particular category go forth again under their own name, as fixed in the scriptural tradition,

Verse 36 (skanda.2.174.36)

तत्तद्गोत्रेषु जायंते तत्तत्कर्मरताः सदा । दैत्यानामपि सर्वेषां यदा कलियुगात्ययः ॥

tattadgotreṣu jāyante tattatkarmaratāḥ sadā daityānāmapi sarveṣāṁ yadā kaliyugātyayaḥ

and take birth in their own respective lineages, ever devoted to their particular deeds. And when, at the end of the Kali Yuga, all the demons too meet their end,

Verse 37 (skanda.2.174.37)

कलिना सह गच्छंति स्वां गतिं निरयालयाः । तेषां च राशिसंस्था ये तन्नामानोऽपरेऽपि च ॥

kalinā saha gacchanti svāṁ gatiṁ nirayālayāḥ teṣāṁ ca rāśisaṁsthā ye tannāmāno'pare'pi ca

those hell-dwelling demons depart, together with Kali, to their own destined path. And those beings belonging to the same category, and others bearing their names as well,

Verse 38 (skanda.2.174.38)

जायन्ते कर्मणा स्वेन तत्तत्कर्मविधायकाः । सृष्टिकालं प्रवक्ष्यामि मुक्तिकालं तथैव च ॥

jāyante karmaṇā svena tattatkarmavidhāyakāḥ sṛṣṭikālaṁ pravakṣyāmi muktikālaṁ tathaiva ca

are born by virtue of their own past deeds, destined to perform those very same kinds of action. Now I shall describe the time of creation and likewise the time of liberation.

Verse 39 (skanda.2.174.39)

ब्रह्मादीनां च देवानां समाहितमना भव । निमेषो देवदेवस्य ब्रह्मकल्पसमो मतः ॥

brahmādīnāṁ ca devānāṁ samāhitamanā bhava nimeṣo devadevasya brahmakalpasamo mataḥ

Be attentive now, concerning Brahma and the other gods. A single blink of the eye of the God of gods is held to be equal to one kalpa of Brahma.

Verse 40 (skanda.2.174.40)

तस्यावसाने चोन्मेषो देवदेवशिखामणेः । निमेषांऽते भवेदिच्छा स्रष्टुं लोकांश्च कुक्षिगान् ॥

tasyāvasāne conmeṣo devadevaśikhāmaṇeḥ nimeṣānte bhavedicchā sraṣṭuṁ lokāṁśca kukṣigān

At its end, the eye of that crest-jewel of the gods opens again. At the close of that blink, the desire arises to create anew the worlds resting within his own belly,

Verse 41 (skanda.2.174.41)

सोऽपश्यत्स्वोदरे सर्वाञ्जीवसंघाननेकशः । सृज्यान्मुक्तानमृन्सर्वाँल्लिंगभंगमुपागतान् ॥

so'paśyatsvodare sarvāñjīvasaṅghānanekaśaḥ sṛjyānmuktānamṛnsarvāṁllliṅgabhaṅgamupāgatān

He sees within his own belly all the multitudes of living beings in their many kinds — those yet to be created, those liberated, those immortal, and all those whose subtle bodies have already dissolved,

Verse 42 (skanda.2.174.42)

सुप्ताः सृतिस्थाः सर्वेऽपि तमोगा अपि सर्वशः । पूर्वकल्पे लिंगभंगमापन्ना विधिपूर्वकाः ॥

suptāḥ sṛtisthāḥ sarve'pi tamogā api sarvaśaḥ pūrvakalpe liṅgabhaṅgamāpannā vidhipūrvakāḥ

sleeping ones, those still on the path of transmigration, and those wholly sunk in darkness — all who in the previous kalpa duly attained the dissolution of the subtle body,

Verse 43 (skanda.2.174.43)

मानवांता जीवकोशा जीवन्मुक्ताश्च मुक्तिगाः । पूर्वकल्पे विमुक्ताश्च ब्रह्माद्या मानवांतकाः ॥

mānavāntā jīvakośā jīvanmuktāśca muktigāḥ pūrvakalpe vimuktāśca brahmādyā mānavāntakāḥ

all the sheaths of life down to the level of humans, those liberated while yet living, those on the path to liberation, and all beings — from Brahma down to the last human — already freed in the former kalpa —

Verse 44 (skanda.2.174.44)

ध्यानसंस्था हि तिष्ठंति विष्णुकुक्षिगता अपि । उन्मेषस्यादिमे भागे चतुर्व्यूहात्मको विभुः ॥

dhyānasaṁsthā hi tiṣṭhanti viṣṇukukṣigatā api unmeṣasyādime bhāge caturvyūhātmako vibhuḥ

all these remain fixed in meditation, dwelling within Vishnu's belly. Then, at the very first moment of his eye opening, the Lord, of the nature of the four vyuha-emanations,

Verse 45 (skanda.2.174.45)

भूत्वा तु पूर्वसाद्गुण्याद्वासुदेवाच्च व्यूहगात् । दत्त्वा तु ब्रह्मणो मुक्तिं सायुज्याख्यां महाविभुः ॥

bhūtvā tu pūrvasādguṇyādvāsudevācca vyūhagāt dattvā tu brahmaṇo muktiṁ sāyujyākhyāṁ mahāvibhuḥ

manifesting, in accord with his own former excellence, from the vyuha-form called Vasudeva, that great lord grants to Brahma the liberation called Sayujya (union with him),

Verse 46 (skanda.2.174.46)

दत्त्वा तदनु सायुज्यं तत्त्वज्ञानं महात्मनाम् । सारूप्यं चैव केषांचित्सामीप्यं च तथा विभुः ॥

dattvā tadanu sāyujyaṁ tattvajñānaṁ mahātmanām sārūpyaṁ caiva keṣāñcitsāmīpyaṁ ca tathā vibhuḥ

then, after granting Sayujya along with true knowledge of reality to great souls, the Lord bestows upon some Sarupya (likeness of form) and upon others Samipya (nearness),

Verse 47 (skanda.2.174.47)

सालोक्यं च तथाऽन्येषां दत्त्वा देवो जनार्दनः । अनिरुद्धवशे सर्वान्स्थिताँल्लोकानलोकयत् ॥

sālokyaṁ ca tathā'nyeṣāṁ dattvā devo janārdanaḥ aniruddhavaśe sarvānsthitāṁllokānalokayat

and to still others Salokya (dwelling in the same world), and thus the god Janardana beholds all the worlds standing under the sway of Aniruddha,

Verse 48 (skanda.2.174.48)

प्रद्युम्नस्य वशे दत्त्वा सृष्टिं कर्तुं मनो दधे । मायां जयां कृतिं शांतिमुपयेमे स्वयं हरिः ॥

pradyumnasya vaśe dattvā sṛṣṭiṁ kartuṁ mano dadhe māyāṁ jayāṁ kṛtiṁ śāntimupayeme svayaṁ hariḥ

placing it under the sway of Pradyumna, he sets his mind upon the act of creation. Hari himself takes unto himself Maya, Jaya, Kriti, and Shanti as his own consorts,

Verse 49 (skanda.2.174.49)

चतुर्व्यूहैः पूर्णगुणैर्वासुदेवादिकैः क्रमात् । ताभिर्युक्तो महाविष्णुश्चतुर्व्यूहात्मको विभुः ॥

caturvyūhaiḥ pūrṇaguṇairvāsudevādikaiḥ kramāt tābhiryukto mahāviṣṇuścaturvyūhātmako vibhuḥ

in due order, through the four fully-endowed vyuha-forms beginning with Vasudeva. United with these consorts, the great Vishnu, of the nature of the four vyuhas,

Verse 50 (skanda.2.174.50)

भिन्नकर्माशयं लोकं पूर्णकामो व्यजीजनत् । उन्मेषांते पुनर्विष्णुर्योगमायां समाश्रितः ॥

bhinnakarmāśayaṁ lokaṁ pūrṇakāmo vyajījanat unmeṣānte punarviṣṇuryogamāyāṁ samāśritaḥ

though fully satisfied in himself, brings into being a world of beings with differing dispositions of action. Then, at the end of the eye's opening, Vishnu, taking refuge again in his Yogamaya,

Verse 51 (skanda.2.174.51)

संकर्षणाद्व्यूहगाच्च हरत्येतच्चराचरम् । तदेतत्सर्वमाख्यातं कार्यं चिंत्यं महात्मनः । यदचिंत्यं दुर्विभाव्यं ब्रह्माद्यैरपि योगिभिः ॥

saṁkarṣaṇādvyūhagācca haratyetaccarācaram tadetatsarvamākhyātaṁ kāryaṁ cintyaṁ mahātmanaḥ yadacintyaṁ durvibhāvyaṁ brahmādyairapi yogibhiḥ

through the vyuha-form of Sankarshana withdraws this entire universe of moving and unmoving things. Thus has been told in full this contemplation-worthy activity of the great soul — which remains inconceivable and hard to grasp even for yogis such as Brahma.

Verse 52 (skanda.2.174.52)

व्याध उवाच । के वा भागवता धर्माः कैर्विष्णुश्च प्रसीदति । तानहं श्रोतुमिच्छामि सांप्रतं वद नो मुने ॥

vyādha uvāca ke vā bhāgavatā dharmāḥ kairviṣṇuśca prasīdati tānahaṁ śrotumicchāmi sāṁprataṁ vada no mune

The hunter said: What are the Bhagavata dharmas, and by which is Vishnu pleased? I wish to hear them now — tell me, O sage.

Verse 53 (skanda.2.174.53)

शंख उवाच । येन चित्तविशुद्धिः स्याद्यः सतामुपकारकः । तं विद्धि सात्त्विकं धर्मं यश्च केनाप्य निंदितः ॥

śaṅkha uvāca yena cittaviśuddhiḥ syādyaḥ satāmupakārakaḥ taṁ viddhi sāttvikaṁ dharmaṁ yaśca kenāpya nindtitaḥ

Shankha said: Know that dharma to be sattvic which brings purification of the heart, which is beneficial to the virtuous, and which is condemned by none.

Verse 54 (skanda.2.174.54)

श्रुतिस्मृत्युदितो यस्तु यदि निष्कामिको भवेत् । यस्तु लोकाऽविरुद्धोऽपि तं धर्मं सात्त्विकंविदुः ॥

śrutismṛtyudito yastu yadi niṣkāmiko bhavet yastu lokā'viruddho'pi taṁ dharmaṁ sāttvikaṁ viduḥ

That which is taught in the Shruti and Smriti, if performed without desire for reward, and which is also not contrary to worldly propriety, is known as sattvic dharma.

Verse 55 (skanda.2.174.55)

चतुर्विधा हि ते धर्मा वर्णाश्रमविभागतः । नित्यनैमित्तिकाः काम्या इति ते च त्रिधा मताः ॥

caturvidhā hi te dharmā varṇāśramavibhāgataḥ nityanaimittikāḥ kāmyā iti te ca tridhā matāḥ

Dharma is fourfold according to the division of varna and ashrama, and it is also held to be threefold — the obligatory (nitya), the occasional (naimittika), and the desire-motivated (kamya).

Verse 56 (skanda.2.174.56)

ते सर्वे स्वस्वधर्माश्च यदा विष्णोः समर्पिताः । तदा वै सात्त्विका ज्ञेया धर्मा भागवताः शुभाः ॥

te sarve svasvadharmāśca yadā viṣṇoḥ samarpitāḥ tadā vai sāttvikā jñeyā dharmā bhāgavatāḥ śubhāḥ

When all these, each in its own form, are offered up to Vishnu, then indeed they are to be known as the sattvic, auspicious Bhagavata dharmas.

Verse 57 (skanda.2.174.57)

देवतांतरदैवत्याः सकामा राजसा मताः । यक्षरक्षःपिशाचादिदैवत्या लोकनिष्ठुराः ॥

devatāntaradaivatyāḥ sakāmā rājasā matāḥ yakṣarakṣaḥpiśācādidaivatyā lokaniṣṭhurāḥ

Rites directed to other deities and performed with desire for reward are held to be rajasic. Those directed to yakshas, rakshasas, pishachas and the like, harsh toward the world,

Verse 58 (skanda.2.174.58)

हिंसात्मका निंदिताश्च धर्मास्ते तामसाः स्मृताः । सत्त्वस्थाः सात्त्विकान्धर्मान्विष्णुप्रीतिकराञ्च्छुभान् ॥

hiṁsātmakā ninditāśca dharmāste tāmasāḥ smṛtāḥ sattvasthāḥ sāttvikāndharmānviṣṇuprītikarāñcchubhān

violent in nature and censured, are held to be tamasic dharmas. Those persons who abide in sattva, who perform the auspicious sattvic dharmas that please Vishnu,

Verse 59 (skanda.2.174.59)

कुर्वंत्यनीहया नित्यं ते वै भागवताः स्मृताः । येषां चित्तं सदा विष्णौ जिह्वायां नाम वै विभोः ॥

kurvantyanīhayā nityaṁ te vai bhāgavatāḥ smṛtāḥ yeṣāṁ cittaṁ sadā viṣṇau jihvāyāṁ nāma vai vibhoḥ

perform them ever without desire — they alone are known as Bhagavatas. Those whose mind is ever fixed on Vishnu, upon whose tongue is ever the name of the Lord,

Verse 60 (skanda.2.174.60)

पादौ च हृदये येषां ते वै भागवताः स्मृताः ॥

pādau ca hṛdaye yeṣāṁ te vai bhāgavatāḥ smṛtāḥ

and in whose heart his feet are ever enshrined — they alone are known as Bhagavatas.

Verse 61 (skanda.2.174.61)

सदाचाररता ये च सर्वेषामुपकारकाः । सदैव ममताहीनास्ते वै भागवताः स्मृताः ॥

sadācāraratā ye ca sarveṣāmupakārakāḥ sadaiva mamatāhīnāste vai bhāgavatāḥ smṛtāḥ

Those devoted to right conduct, who are beneficial to all, and who are ever free of possessiveness — they alone are known as Bhagavatas.

Verse 62 (skanda.2.174.62)

येषां च शास्त्रे विश्वासो गुरौ साधुषु कर्मसु । ये विष्णुभक्ताः सततं ते वै भागवताः स्मृताः ॥

yeṣāṁ ca śāstre viśvāso gurau sādhuṣu karmasu ye viṣṇubhaktāḥ satataṁ te vai bhāgavatāḥ smṛtāḥ

Those who have faith in scripture, in the teacher, in the virtuous, and in right actions, and who are ever devoted to Vishnu — they alone are known as Bhagavatas.

Verse 63 (skanda.2.174.63)

येषां हि संमता धर्माः शाश्वता विष्णुवल्लभाः । श्रुतिस्मृत्युदिता ये च ते धर्माः शाश्वता मताः ॥

yeṣāṁ hi saṁmatā dharmāḥ śāśvatā viṣṇuvallabhāḥ śrutismṛtyuditā ye ca te dharmāḥ śāśvatā matāḥ

Those for whom the eternal dharmas dear to Vishnu are accepted, and which are declared in the Shruti and Smriti — these are held to be the eternal dharmas.

Verse 64 (skanda.2.174.64)

अटनं सर्वदेशेषु वीक्षणं सर्वकर्मणाम् । श्रवणं सर्वधर्माणां विषयाऽऽसक्तचेतसाम् ॥

aṭanaṁ sarvadeśeṣu vīkṣaṇaṁ sarvakarmaṇām śravaṇaṁ sarvadharmāṇāṁ viṣayā'saktacetasām

For those whose minds are attached to sense-objects, wandering through every land, observing every kind of action, and listening to every kind of dharma —

Verse 65 (skanda.2.174.65)

अकिंचित्करमेतेषां षंढस्येव वरस्त्रियः । साधूनां दर्शनेनैव मनो द्रवति वै सताम् ॥

akiñcitkarametaṣāṁ ṣaṇḍhasyeva varastriyaḥ sādhūnāṁ darśanenaiva mano dravati vai satām

all this is as fruitless for them as beautiful women are to a eunuch. But the mind of the virtuous melts by the mere sight of the saintly,

Verse 66 (skanda.2.174.66)

चंद्रस्य कौमुदीसंगाच्चंद्रकांतशिला यथा । क्वचित्सच्छास्त्रश्रवणाद्विषयैरहितं मनः ॥

candrasya kaumudīsaṅgāccandrakāntaśilā yathā kvacitsacchāstraśravaṇādviṣayairahitaṁ manaḥ

just as a moonstone melts at the touch of the moon's cool light. And at times, through hearing true scripture, the mind becomes free of worldly objects,

Verse 67 (skanda.2.174.67)

तिष्ठत्येव सतां पुंसां तेजोरूपं ह्यकल्मषम् । पद्मबन्धोः प्रभासंगात्सूर्यकांतशिला यथा ॥

tiṣṭhatyeva satāṁ puṁsāṁ tejorūpaṁ hyakalmaṣam padmabandhoḥ prabhāsaṅgātsūryakāntaśilā yathā

and a stainless, radiant nature abides steady in the virtuous, just as a sun-stone kindles at the touch of the sun's rays.

Verse 68 (skanda.2.174.68)

निष्कामैर्हि जनैर्यैस्तु श्रद्धया समुपाश्रितः । यो विष्णुवल्लभो नित्यं धर्मो भागवतो मतः ॥

niṣkāmairhi janairyaistu śraddhayā samupāśritaḥ yo viṣṇuvallabho nityaṁ dharmo bhāgavato mataḥ

Those desireless persons who, with faith, take refuge in that dharma which is ever dear to Vishnu and held to be Bhagavata —

Verse 69 (skanda.2.174.69)

तैर्दृष्टा वहवो धर्मा इहाऽमुत्र फलप्रदाः । विष्णुप्रीतिकराः सूक्ष्माः सर्वदुःखविमोचकाः ॥

tairdṛṣṭā vahavo dharmā ihā'mutra phalapradāḥ viṣṇuprītikarāḥ sūkṣmāḥ sarvaduḥkhavimocakāḥ

They have discerned many dharmas that yield fruit both here and hereafter, that please Vishnu, that are subtle, and that free one from every sorrow.

Verse 70 (skanda.2.174.70)

दध्नः सारमिवोद्धृत्य धर्मं वैशाखसंभवम् । रमायै भगवानाह क्षीराब्धौ हितकाम्यया ॥

dadhnaḥ sāramivoddhṛtya dharmaṁ vaiśākhasaṁbhavam ramāyai bhagavānāha kṣīrābdhau hitakāmyayā

Just as butter is churned out from curd, so, drawing forth the very essence of the dharma born in the month of Vaishakha, the Lord spoke it to Rama (Lakshmi), in the ocean of milk, out of a wish for her welfare —

Verse 71 (skanda.2.174.71)

मार्गच्छायाविनिर्माणं प्रपादानं च वै तथा । व्यजनैर्व्यजनं चैव प्रश्रयाणां समर्पणम् ॥

mārgacchāyāvinirmāṇaṁ prapādānaṁ ca vai tathā vyajanairvyajanaṁ caiva praśrayāṇāṁ samarpaṇam

Constructing shaded shelters along roads, donating water-booths, fanning travellers with fans, and establishing water-sheds,

Verse 72 (skanda.2.174.72)

छत्रस्योपानहोर्दानं दानं कर्पूरगन्धयोः । वापीकूपतडागानां निर्माणं विभवे सति ॥

chatrasyopānahordānaṁ dānaṁ karpūragandhayoḥ vāpīkūpataḍāgānāṁ nirmāṇaṁ vibhave sati

the gift of an umbrella and sandals, the gift of camphor and fragrant substances, and, if one has the means, building step-wells, wells, and reservoirs,

Verse 73 (skanda.2.174.73)

सायाह्ने पानकस्यापि दानं तु कुसुमस्य च । तांबूलदानं पापघ्नं गोरसानां विशेषतः ॥

sāyāhne pānakasyāpi dānaṁ tu kusumasya ca tāmbūladānaṁ pāpaghnaṁ gorasānāṁ viśeṣataḥ

in the evening, giving cooling drinks and flowers, giving betel-leaf, which destroys sin, and especially giving dairy products,

Verse 74 (skanda.2.174.74)

लवणान्वितत्तक्रस्य दानं श्रांताय वै पथि । अभ्यंगकरणं चैव द्विजपादावनेजनम् ॥

lavaṇānvitattakrasya dānaṁ śrāntāya vai pathi abhyaṅgakaraṇaṁ caiva dvijapādāvanejanam

giving salted buttermilk to a traveller tired on the road, offering oil massage, and washing the feet of brahmins,

Verse 75 (skanda.2.174.75)

कटकम्बलपर्यंकदानं गोदानमेव च । मधुयुक्ततिलानां च दानं पापविनाशनम् ॥

kaṭakambalaparyaṅkadānaṁ godānameva ca madhuyuktatilānāṁ ca dānaṁ pāpavināśanam

giving a mat, a blanket, and a bed, giving a cow, and giving sesame mixed with honey — this destroys sin,

Verse 76 (skanda.2.174.76)

सायाह्ने चेक्षुदण्डानां दानमुर्वारुकस्य च । रसायनप्रदानं च पितृनिर्वापणं तथा ॥

sāyāhne cekṣudaṇḍānāṁ dānamurvārukasya ca rasāyanapradānaṁ ca pitṛnirvāpaṇaṁ tathā

and in the evening, giving sugarcane stalks and cucumber, giving fruit-juice, and offering water-libations to satisfy the ancestors —

Verse 77 (skanda.2.174.77)

एते धर्मापि शिष्योक्ता मासेऽस्मिन्माधवप्रिये । प्रातः सूर्योदये स्नात्वा शृण्वन्द्विजकुलेरितम् ॥

ete dharmāpi śiṣyoktā māse'sminmādhavapriye prātaḥ sūryodaye snātvā śṛṇvandvijakuleritam

These are the dharmas taught to the disciple for this month beloved of Madhava. Bathing at sunrise in the morning, listening to what is recited by the brahmin community,

Verse 78 (skanda.2.174.78)

नित्यकर्माणि कृत्वैवं मधुसूदनमर्चयेत् । कथां माधवमासीयां शृणुयाच्च समाहितः ॥

nityakarmāṇi kṛtvaivaṁ madhusūdanamarcayet kathāṁ mādhavamāsīyāṁ śṛṇuyācca samāhitaḥ

then, having performed one's daily rites, one should worship Madhusudana in this way, and with a focused mind listen to the story of the month of Madhava.

Verse 79 (skanda.2.174.79)

तैलाभ्यंगं वर्जयेच्च कांस्यपात्रे तु भोजनम् । निषिद्धभक्षणं चैव वृथाऽऽलापं तु वर्जयेत् ॥

tailābhyaṅgaṁ varjayecca kāṁsyapātre tu bhojanam niṣiddhabhakṣaṇaṁ caiva vṛthā'lāpaṁ tu varjayet

One should give up oil massage and eating from a bronze vessel, and should avoid forbidden foods and idle chatter.

Verse 80 (skanda.2.174.80)

अलाबुं गृंजनं चैव लशुनं तिलपिष्टकम् । आरनालं भिस्सटं च घृतकोशातकीं तथा ॥

alābuṁ gṛñjanaṁ caiva laśunaṁ tilapiṣṭakam āranālaṁ bhissaṭaṁ ca ghṛtakośātakīṁ tathā

one should give up bottle-gourd, carrots, garlic, sesame-paste, fermented rice-water, bhissata greens, and ridge-gourd cooked in ghee,

Verse 81 (skanda.2.174.81)

उपोदकीं कलिंगं च शिग्रुशाकं च वर्जयेत् । निष्पावानि कुलित्थानि मसूराणि च वर्जयेत् ॥

upodakīṁ kaliṅgaṁ ca śigruśākaṁ ca varjayet niṣpāvāni kulitthāni masūrāṇi ca varjayet

one should give up poi (Malabar spinach), watermelon, and drumstick leaves, and should also give up beans, horse-gram, and lentils.

Verse 82 (skanda.2.174.82)

वृंताकानि कलिंगानि कोद्रवाणि च वर्जयेत् । तंदुलीयकशाकं च कौसुम्भं मूलकं तथा ॥

vṛntākāni kaliṅgāni kodravāṇi ca varjayet tandulīyakaśākaṁ ca kausumbhaṁ mūlakaṁ tathā

one should give up eggplant, watermelon, and kodo-millet, and should give up amaranth greens, safflower, and radish as well —

Verse 83 (skanda.2.174.83)

औदुंबरं बिल्वफलं तथा श्लेष्मातकीफलम् । सर्वथा वर्जयेद्विद्वान्मासेऽस्मिन्माधवप्रिये ॥

audumbaraṁ bilvaphalaṁ tathā śleṣmātakīphalam sarvathā varjayedvidvānmāse'sminmādhavapriye

the fig fruit, the wood-apple fruit, and the sebesten fruit — a wise person should altogether avoid all of these in this month beloved of Madhava.

Verse 84 (skanda.2.174.84)

एतेष्वन्यतमं भुक्त्वा स चंडालो भवेद्ध्रुवम् । तिर्यग्योनिशतं याति नात्र कार्या विचारणा ॥

eteṣvanyatamaṁ bhuktvā sa caṇḍālo bhaveddhruvam tiryagyoniśataṁ yāti nātra kāryā vicāraṇā

By eating even one of these, a person surely becomes an outcaste and passes through a hundred animal births — of this there should be no doubt.

Verse 85 (skanda.2.174.85)

एवं मासव्रतं कुर्यात्प्रीतये मधुघातिनः । एवं व्रते समाप्ते तु प्रतिमां कारयेद्विभोः ॥

evaṁ māsavrataṁ kuryātprītaye madhughātinaḥ evaṁ vrate samāpte tu pratimāṁ kārayedvibhoḥ

Thus one should keep this month-long vow for the pleasure of the slayer of the demon Madhu. When this vow is completed, one should have an image of the Lord made,

Verse 86 (skanda.2.174.86)

मधुसूदनदैवत्यां सवस्त्रां च सदक्षिणाम् । स्वर्चितां विभवैः सर्वैर्ब्राह्मणाय निवेदयेत् ॥

madhusūdanadaivatyāṁ savastrāṁ ca sadakṣiṇām svarcitāṁ vibhavaiḥ sarvairbrāhmaṇāya nivedayet

and, having worshipped that image of the deity Madhusudana with all one's means, offer it to a brahmin together with garments and a fee.

Verse 87 (skanda.2.174.87)

वैशाखसितद्वादश्यां दद्याद्दध्यन्नमंजसा । सोदकुम्भं सतांबूलं सफलं च सदक्षिणम् ॥

vaiśākhasitadvādaśyāṁ dadyāddadhyannamañjasā sodakumbhaṁ satāmbūlaṁ saphalaṁ ca sadakṣiṇam

On the twelfth day of the bright fortnight of Vaishakha, one should properly give curd-rice, together with a water-pot, betel, fruit, and a fee —

Verse 88 (skanda.2.174.88)

ददामि धर्मराजाय तेन प्रीणातु वै यमः । अपसव्यात्समुच्चार्य नामगोत्रे पितुस्ततः ॥

dadāmi dharmarājāya tena prīṇātu vai yamaḥ apasavyātsamuccārya nāmagotre pitustataḥ

saying, 'I give this to Dharmaraja, may Yama thereby be pleased' — facing in the reversed, funerary manner, and pronouncing one's father's name and lineage,

Verse 89 (skanda.2.174.89)

दद्याद्दध्यन्नमक्षय्यं पितॄणां तृप्तिहेतवे । गुरुभ्यश्च तथा दद्यात्पश्चाद्दद्याच्च विष्णवे ॥

dadyāddadhyannamakṣayyaṁ pitṝṇāṁ tṛptihetave gurubhyaśca tathā dadyātpaścāddadyācca viṣṇave

one should give imperishable curd-rice for the satisfaction of the ancestors, then give also to one's teachers, and finally offer it to Vishnu as well.

Verse 90 (skanda.2.174.90)

शीतलोदकदध्यन्नं कांस्यपात्रस्थमुत्तमम् । सदक्षिणं सतांबूलं सभक्ष्यं च फलान्वितम् ॥

śītalodakadadhyannaṁ kāṁsyapātrasthamuttamam sadakṣiṇaṁ satāmbūlaṁ sabhakṣyaṁ ca phalānvitam

Placing fine curd-rice mixed with cool water in a bronze vessel, together with a fee, betel, edibles, and fruit —

Verse 91 (skanda.2.174.91)

ददामि विष्णवे तुभ्यं विष्णुलोकजिगीषया । इति दत्त्वा यथाशक्त्या गां च दद्यात्कुटुंबिने ॥

dadāmi viṣṇave tubhyaṁ viṣṇulokajigīṣayā iti dattvā yathāśaktyā gāṁ ca dadyātkuṭumbine

saying, 'O Vishnu, I give this to you, desiring to attain your world' — having thus offered it, one should also give a cow, according to one's means, to a family man in need.

Verse 92 (skanda.2.174.92)

एवं मासव्रतं कुर्याद्यो दंभेन विवर्जितः । स सर्वैः पातकैर्हीनः कुलमुद्धृत्य वै शतम् ॥

evaṁ māsavrataṁ kuryādyo daṁbhena vivarjitaḥ sa sarvaiḥ pātakairhīnaḥ kulamuddhṛtya vai śatam

Whoever performs this month-long vow in this way, free of pretence, becomes freed from every sin and, having redeemed a hundred generations of his lineage,

Verse 93 (skanda.2.174.93)

पश्यतामेव भूतानां भित्त्वा वै सूर्यमंडलम् । याति विष्णोः परं धाम योगिनामपि दुर्लभम् ॥

paśyatāmeva bhūtānāṁ bhittvā vai sūryamaṇḍalam yāti viṣṇoḥ paraṁ dhāma yogināmapi durlabham

before the very eyes of all beings, pierces through the solar orb and attains the supreme abode of Vishnu, which is hard to reach even for yogis.

Verse 94 (skanda.2.174.94)

व्याख्यात्येवं द्विजकुलवरे माधवीयांश्च । धर्मान्विष्ण्वादीष्टानतिमहितरान्व्याधपृष्टान्समस्तान् ॥

vyākhyātyevaṁ dvijakulavare mādhavīyāṁśca dharmānviṣṇvādīṣṭānatimahitarānvyādhapṛṣṭānsamastān

Thus did that foremost of brahmins expound all the dharmas of the month of Madhava, most dear to Vishnu and the gods, most glorious, exactly as the hunter had asked.

Verse 95 (skanda.2.174.95)

वटः सद्यः पश्यतामेव भूमौ पपाताहो पञ्चशाखी द्रुमोऽयम् । वृक्षात्तस्मात्कोटरे संस्थितो हि व्यालः कश्चिद्दीर्घदेही करालः । हित्वा देहं पापयोनिं च सद्यः स वै तस्थौ प्रांजलिर्नम्रमूर्धा ॥

vaṭaḥ sadyaḥ paśyatāmeva bhūmau papātāho pañcaśākhī drumo'yam vṛkṣāttasmātkoṭare saṁsthito hi vyālaḥ kaściddīrghadehī karālaḥ hitvā dehaṁ pāpayoniṁ ca sadyaḥ sa vai tasthau prāñjalirnamramūrdhā

At once, before the very eyes of all, that five-branched banyan tree fell to the ground. From its hollow there came forth a fearsome, long-bodied serpent, who at once cast off his sinful body and stood there, hands joined in reverence, his head bowed low.