Bhagavata Purana

पुरानेन व्रजपते साधवो दस्युपीडिताः । अराजके रक्ष्यमाणा जिग्युर्दस्यून्समेधिताः

In ancient times, O chief of Vraja, the virtuous, oppressed by robbers in a land without a king, were protected by him and defeated the bandits, united together.

य एतस्मिन् महाभागाः प्रीतिं कुर्वन्ति मानवाः । नारयोऽभिभवन्त्येतान् विष्णुपक्षानिवासुराः

Those fortunate people who develop affection for this, are not overcome by misfortune; just as demons cannot overcome those who are protected by Vishnu.

तस्मान् नन्द कुमारोऽयं नारायणसमो गुणैः । श्रिया कीर्त्यानुभावेन तत्कर्मसु न विस्मयः

Therefore, this son of Nanda is equal to Narayana in qualities, in fortune, in fame, and in influence; thus, there is no wonder in his actions.

इत्यद्धा मां समादिश्य गर्गे च स्वगृहं गते । मन्ये नारायणस्यांशं कृष्णं अक्लिष्टकारिणम्

Having thus directly instructed me, and with Garga returning to his own house, I consider Krishna, the doer of effortless deeds, to be a portion of Narayana.

इति नन्दवचः श्रुत्वा गर्गगीतं व्रजौकसः । दृष्टश्रुतानुभावास्ते कृष्णस्यामिततेजसः । मुदिता नन्दमानर्चुः कृष्णं च गतविस्मयाः

Hearing Nanda's words and Garga's song, the residents of Vraja, having witnessed and heard of Krishna's immeasurable brilliance, joyfully honored Nanda and Krishna, free from astonishment.

( शार्दूलविक्रीडित ) देवे वर्षति यज्ञविप्लवरुषा वज्रास्मवर्षानिलैः । सीदत्पालपशुस्त्रि आत्मशरणं दृष्ट्वानुकम्प्युत्स्मयन् । उत्पाट्यैककरेण शैलमबलो लीलोच्छिलीन्ध्रं यथा । बिभ्रद् गोष्ठमपान्महेन्द्रमदभित् प्रीयान्न इन्द्रो गवाम्

When the god Indra, enraged by the disruption of sacrifice, sent torrents of rain, hail, and wind, and the cowherds and their cattle were distressed, seeing Krishna, their only refuge, smiling with compassion, he uprooted the mountain with one hand, as a child lifts a toy, and held it up, protecting the cowherd community; thus, Indra, proud of his power, was not pleased with the cows.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे षड्‌विंशोऽध्यायः

Thus ends the twenty-sixth chapter of the first part of the tenth book in the Śrīmad Bhāgavatam, the great Purāṇa, the scripture of the supreme renunciates.

सन्तोऽनपेक्षा मच्चित्ताः प्रशान्ताः समदर्शिनः । निर्ममा निरहङ्कारा निर्द्वन्द्वा निष्परिग्रहाः

The saints, unattached, absorbed in me, peaceful, seeing all equally, free from possessiveness and ego, undisturbed by dualities, and without greed.

तेषु नित्यं महाभाग महाभागेषु मत्कथाः । सम्भवन्ति हिता नृणां जुषतां प्रपुनन्त्यघम्

Among them, O fortunate one, my stories always arise among the most blessed; they purify those who cherish them, removing sin.

ता ये श्रृण्वन्ति गायन्ति ह्यनुमोदन्ति चादृताः । मत्पराः श्रद्दधानाश्च भक्तिं विन्दन्ति ते मयि

Those who listen, sing, or approve of them with respect, who are devoted to me and faithful, attain devotion to me.

भक्तिं लब्धवतः साधोः किमन्यद् अवशिष्यते । मय्यनन्तगुणे ब्रह्मण्यानन्दानुभवात्मनि

For the saint who has attained devotion, what else remains to be achieved, when he experiences bliss in me, the infinite, the embodiment of Brahman and joy?

यथोपश्रयमाणस्य भगवन्तं विभावसुम् । शीतं भयं तमोऽप्येति साधून् संसेवतस्तथा

Just as one who approaches the blazing fire dispels cold, fear, and darkness, so does one who associates with the saints.

निमज्ज्योन्मज्जतां घोरे भवाब्धौ परमायनम् । सन्तो ब्रह्मविदः शान्ता नौर्दृढेवाप्सु मज्जताम्

For those who are sinking and rising in the dreadful ocean of existence, the saints, knowers of Brahman, peaceful, are like a sturdy boat for those immersed in water.

अन्नं हि प्राणिनां प्राण आर्तानां शरणं त्वहम् । धर्मो वित्तं नृणां प्रेत्य सन्तोऽर्वाग् बिभ्यतोऽरणम्

Food is the life of living beings; I am the refuge for the distressed; righteousness is wealth for people after death; saints are the shelter for those who fear in this world.

सन्तो दिशन्ति चक्षूंषि बहिरर्कः समुत्थितः । देवता बान्धवाः सन्तः सन्त आत्माहमेव च

Saints give vision, like the rising sun outside; gods, relatives, saints, and I myself are all saints.

वैतसेनस्ततोऽप्येवम् उर्वश्या लोकनिस्पृहः । मुक्तसङ्गो महीमेतम् आत्मारामश्चचार ह

Thus, Vaitasena, even after Urvashi, indifferent to worldly realms, free from attachment, wandered this earth, delighting in the self.

मृदुत्वं कठिनत्वं च शैत्यमुष्णत्वमेव च । एतत्स्पर्शस्य स्पर्शत्वं तन्मात्रत्वं नभस्वतः

Softness and hardness, coldness and heat—these are the qualities of touch, the subtle element of air.

चालनं व्यूहनं प्राप्तिः नेतृत्वं द्रव्यशब्दयोः । सर्वेन्द्रियाणां आत्मत्वं वायोः कर्माभिलक्षणम्

Movement, gathering, acquisition, leadership among objects and sounds, and the essence of all senses—these are the characteristic actions of air.

वायोश्च स्पर्शतन्मात्राद् रूपं दैवेरितादभूत् । समुत्थितं ततस्तेजः चक्षू रूपोपलम्भनम्

From the subtle element of touch belonging to air, and by divine influence, form arose; then, light emerged, and the eye became the means of perceiving form.

द्रव्याकृतित्वं गुणता व्यक्तिसंस्थात्वमेव च । तेजस्त्वं तेजसः साध्वि रूपमात्रस्य वृत्तयः

The state of being a substance, the quality of being a property, the condition of being an individual entity—these are the functions of pure form for fire, O virtuous one.

द्योतनं पचनं पानं अदनं हिममर्दनम् । तेजसो वृत्तयस्त्वेताः शोषणं क्षुत्तृडेव च

Illumination, cooking, heating, burning, dispelling cold—these are the functions of fire; as also drying, and causing hunger and thirst.

रूपमात्राद् विकुर्वाणात् तेजसो दैवचोदितात् । रसमात्रं अभूत् तस्मात् अम्भो जिह्वा रसग्रहः

From pure form, transformed by fire and impelled by the divine, arose pure taste; from that, water, and the tongue as the organ for perceiving taste.

कषायो मधुरस्तिक्तः कट्वम्ल इति नैकधा । भौतिकानां विकारेण रस एको विभिद्यते

Astringent, sweet, bitter, pungent, sour—thus, by various combinations, the single taste is differentiated due to the transformations of material elements.

क्लेदनं पिण्डनं तृप्तिः प्राणनाप्यायनोन्दनम् । तापापनोदो भूयस्त्वं अम्भसो वृत्तयस्त्विमाः

Moistening, solidifying, satisfaction, sustaining life, nourishing, delighting, quenching heat, and abundance—these are the functions of water.

रसमात्राद् विकुर्वाणात् अम्भसो दैवचोदितात् । गन्धमात्रं अभूत् तस्मात् पृथ्वी घ्राणस्तु गन्धगः

From pure taste, transformed by water and impelled by the divine, arose pure scent; from that, earth, and the nose as the organ for perceiving scent.

करम्भपूतिसौरभ्य शान्तोग्राम्लादिभिः पृथक् । द्रव्यावयववैषम्याद् गन्ध एको विभिद्यते

Due to the differing combinations of material components, the single scent is distinguished as earthy, putrid, fragrant, mild, strong, sour, and so on.

भावनं ब्रह्मणः स्थानं धारणं सद्विशेषणम् । सर्वसत्त्वगुणोद्‍भेदः पृथिवीवृत्तिलक्षणम्

Serving as the ground for formation, the abode of Brahman, support, and true distinction, and the emergence of all qualities in beings—these are the characteristics of earth.

नभोगुणविशेषोऽर्थो यस्य तच्छ्रोत्रमुच्यते । वायोर्गुणविशेषोऽर्थो यस्य तत्स्पर्शनं विदुः

That for which the special quality of space is the object is called hearing; that for which the special quality of air is the object is known as touch.

तेजोगुणविशेषोऽर्थो यस्य तच्चक्षुरुच्यते । अम्भोगुणविशेषोऽर्थो यस्य तद्रसनं विदुः । भूमेर्गुणविशेषोऽर्थो यस्य स घ्राण उच्यते

That for which the special quality of fire is the object is called sight; that for which the special quality of water is the object is known as taste; that for which the special quality of earth is the object is called smell.