ಅಭಿಮನ್ಯುಸುತಂ ಸೂತ ಪ್ರಾಹುರ್ಭಾಗವತೋತ್ತಮಮ್ । ತಸ್ಯ ಜನ್ಮ ಮಹಾಶ್ಚರ್ಯಂ ಕರ್ಮಾಣಿ ಚ ಗೃಣೀಹಿ ನಃ
The bard said: A Sūta proclaimed Abhimanyu’s son, the excellent of the Bhagavans; tell us of that wondrous birth and the deeds he performed.
ಸ ಸಮ್ರಾಟ್ ಕಸ್ಯ ವಾ ಹೇತೋಃ ಪಾಣ್ಡೂನಾಂ ಮಾನವರ್ಧನಃ । ಪ್ರಾಯೋಪವಿಷ್ಟೋ ಗಙ್ಗಾಯಾಂ ಅನಾದೃತ್ಯ ಅಧಿರಾಟ್ ಶ್ರಿಯಮ್
For what reason was that sovereign, the scion of Pāṇḍu and restorer of men, ruler? Having taken his seat on the Ganges’ bank, he did not fail to protect royal wealth.
(ವಂಶಸ್ಥ) ನಮನ್ತಿ ಯತ್ಪಾದನಿಕೇತಮಾತ್ಮನಃ ಶಿವಾಯ ಹಾನೀಯ ಧನಾನಿ ಶತ್ರವಃ । ಕಥಂ ಸ ವೀರಃ ಶ್ರಿಯಮಙ್ಗ ದುಸ್ತ್ಯಜಾಂ ಯುವೈಷತೋತ್ ಸ್ರಷ್ಟುಮಹೋ ಸಹಾಸುಭಿಃ
They bow to that sanctified place beneath whose foot the foes suffer loss of wealth; how could that hero, giving up auspicious prosperity, abandon noble companions at their youthful prime?
ಶಿವಾಯ ಲೋಕಸ್ಯ ಭವಾಯ ಭೂತಯೇ ಯ ಉತ್ತಮಶ್ಲೋಕಪರಾಯಣಾ ಜನಾಃ । ಜೀವನ್ತಿ ನಾತ್ಮಾರ್ಥಮಸೌ ಪರಾಶ್ರಯಂ ಮುಮೋಚ ನಿರ್ವಿದ್ಯ ಕುತಃ ಕಲೇವರಮ್
For Shiva, for the world, for the welfare of beings — those devoted to excellent verses live not for themselves but for others; how could he, freed through knowledge, yet cling to the body?
(ಅನುಷ್ಟುಪ್) ತತ್ಸರ್ವಂ ನಃ ಸಮಾಚಕ್ಷ್ವ ಪೃಷ್ಟೋ ಯದಿಹ ಕಿಞ್ಚನ । ಮನ್ಯೇ ತ್ವಾಂ ವಿಷಯೇ ವಾಚಾಂ ಸ್ನಾತಮನ್ಯತ್ರ ಛಾನ್ದಸಾತ್
All that tell us plainly now, for we asked about anything here; I think your speech is polished in this metre and differs elsewhere.
ಸೂತ ಉವಾಚ ದ್ವಾಪರೇ ಸಮನುಪ್ರಾಪ್ತೇ ತೃತೀಯೇ ಯುಗಪರ್ಯಯೇ । ಜಾತಃ ಪರಾಶರಾದ್ ಯೋಗೀ ವಾಸವ್ಯಾಂ ಕಲಯಾ ಹರೇಃ
Sūta said: In the Dvāpara just before the third age, a yogī born of Paraśara appeared, bringing with him the divine art of Viṣṇu to the sons of Vāsava.
ಸ ಕದಾಚಿತ್ ಸರಸ್ವತ್ಯಾ ಉಪಸ್ಪೃಶ್ಯ ಜಲಂ ಶುಚಿಃ । ವಿವಿಕ್ತದೇಶ ಆಸೀನ ಉದಿತೇ ರವಿಮಣ್ಡಲೇ
Once he, pure, touched water from the Sarasvatī; sitting in a lonely place at sunrise he observed the sun’s disc.
ಪರಾವರಜ್ಞಃ ಸ ಋಷಿಃ ಕಾಲೇನಾವ್ಯಕ್ತರಂಹಸಾ । ಯುಗಧರ್ಮವ್ಯತಿಕರಂ ಪ್ರಾಪ್ತಂ ಭುವಿ ಯುಗೇ ಯುಗೇ
That sage, famed above others, by time became subtle and invisible; repeatedly he altered the age’s dharma, arising in world-ages again and again.
ಭೌತಿಕಾನಾಂ ಚ ಭಾವಾನಾಂ ಶಕ್ತಿಹ್ರಾಸಂ ಚ ತತ್ಕೃತಮ್ । ಅಶ್ರದ್ದಧಾನಾನ್ನಿಃಸತ್ತ್ವಾನ್ ದುರ್ಮೇಧಾನ್ ಹ್ರಸಿತಾಯುಷಃ
He caused the waning of material qualities and of mental states; he removed faithless, passionless ones, the dull-witted and those whose lives were diminished.
ದುರ್ಭಗಾಂಶ್ಚ ಜನಾನ್ ವೀಕ್ಷ್ಯ ಮುನಿರ್ದಿವ್ಯೇನ ಚಕ್ಷುಷಾ । ಸರ್ವವರ್ಣಾಶ್ರಮಾಣಾಂ ಯದ್ ದಧ್ಯೌ ಹಿತಮಮೋಘದೃಕ್
Seeing the ill-fated masses with his divine eye, the seer apportioned suitable, unfailing welfare to all varṇas and āśramas.
ಚಾತುರ್ಹೋತ್ರಂ ಕರ್ಮ ಶುದ್ಧಂ ಪ್ರಜಾನಾಂ ವೀಕ್ಷ್ಯ ವೈದಿಕಮ್ । ವ್ಯದಧಾದ್ ಯಜ್ಞಸನ್ತತ್ಯೈ ವೇದಮೇಕಂ ಚತುರ್ವಿಧಮ್
There are four classes of domestic rites, pure actions observed by the people according to Vedic practice; the sacrificial traditions were laid down for the onward transmission of the yajña, and the one Veda was split into four.
ಋಗ್ಯಜುಃಸಾಮಾಥರ್ವಾಖ್ಯಾ ವೇದಾಶ್ಚತ್ವಾರ ಉದ್ಧೃತಾಃ । ಇತಿಹಾಸಪುರಾಣಂ ಚ ಪಞ್ಚಮೋ ವೇದ ಉಚ್ಯತೇ
Called Ṛg, Yajus, Sāma and Atharva, these four Vedas are enumerated; besides them, the account and ancient lore — the Itihāsa and Purāṇa — are spoken of as a fifth Veda.
ತತ್ರರ್ಗ್ವೇದಧರಃ ಪೈಲಃ ಸಾಮಗೋ ಜೈಮಿನಿಃ ಕವಿಃ । ವೈಶಂಪಾಯನ ಏವೈಕೋ ನಿಷ್ಣಾತೋ ಯಜುಷಾಮುತ
Among the Ṛg-keepers was Paileya; the Sāma was Jaimini the seer-poet; and Vaiśampāyana alone was expert among the Yajus scholars.
ಅಥರ್ವಾಙ್‌ಗಿರಸಾಮಾಸೀತ್ ಸುಮನ್ತುರ್ದಾರುಣೋ ಮುನಿಃ । ಇತಿಹಾಸಪುರಾಣಾನಾಂ ಪಿತಾ ಮೇ ರೋಮಹರ್ಷಣಃ
Atharvan was Angiras’s descendant, Sumanth a stern sage; the father of histories and Purāṇas — my hair stands on end to speak his name.
ತ ಏತ ಋಷಯೋ ವೇದಂ ಸ್ವಂ ಸ್ವಂ ವ್ಯಸ್ಯನ್ನನೇಕಧಾ । ಶಿಷ್ಯೈಃ ಪ್ರಶಿಷ್ಯೈಃ ತತ್ ಶಿಷ್ಯೈಃ ವೇದಾಸ್ತೇ ಶಾಖಿನೋಽಭವನ್
Those very seers composed their own Vedas in diverse ways, and through disciples and grand‑disciples their texts became distinct branches and schools.
ತ ಏವ ವೇದಾ ದುರ್ಮೇಧೈಃ ಧಾರ್ಯನ್ತೇ ಪುರುಷೈರ್ಯಥಾ । ಏವಂ ಚಕಾರ ಭಗವಾನ್ ವ್ಯಾಸಃ ಕೃಪಣವತ್ಸಲಃ
These Vedas, however, are held by men of meagre insight for selfish ends; thus the venerable Vyāsa — compassionate yet sparing — arranged them in this manner.
ಸ್ತ್ರೀಶೂದ್ರದ್ವಿಜಬಂಧೂನಾಂ ತ್ರಯೀ ನ ಶ್ರುತಿಗೋಚರಾ । ಕರ್ಮಶ್ರೇಯಸಿ ಮೂಢಾನಾಂ ಶ್ರೇಯ ಏವಂ ಭವೇದಿಹ । ಇತಿ ಭಾರತಮಾಖ್ಯಾನಂ ಕೃಪಯಾ ಮುನಿನಾ ಕೃತಮ್
Women, śūdras and even some twice‑born kin are excluded from the threefold scriptural study; for the ill‑informed their highest good is seen as action alone — so this tale of Bhārata was created by the sage out of pity.
ಏವಂ ಪ್ರವೃತ್ತಸ್ಯ ಸದಾ ಭೂತಾನಾಂ ಶ್ರೇಯಸಿ ದ್ವಿಜಾಃ । ಸರ್ವಾತ್ಮಕೇನಾಪಿ ಯದಾ ನಾತುಷ್ಯತ್ ಹೃದಯಂ ತತಃ
Thus have the twice‑born always pursued the welfare of living beings; but when the soul — the inner ruler — no longer finds delight, then the heart falls silent.
ನಾತಿಪ್ರಸೀದದ್ ಹೃದಯಃ ಸರಸ್ವತ್ಯಾಸ್ತಟೇ ಶುಚೌ । ವಿತರ್ಕಯನ್ ವಿವಿಕ್ತಸ್ಥ ಇದಂ ಪ್ರೋವಾಚ ಧರ್ಮವಿತ್
The heart did not relax, as Sarasvatī stood on the pure bank; reasoning in solitude, the knower of dharma spoke these words.
ಧೃತವ್ರತೇನ ಹಿ ಮಯಾ ಛನ್ದಾಂಸಿ ಗುರವೋಽಗ್ನಯಃ । ಮಾನಿತಾ ನಿರ್ವ್ಯಲೀಕೇನ ಗೃಹೀತಂ ಚಾನುಶಾಸನಮ್
By upholding my vows the metres, the priests and the sacred fires were maintained; honoured and without blemish, the received discipline was accepted.
ಭಾರತವ್ಯಪದೇಶೇನ ಹ್ಯಾಮ್ನಾಯಾರ್ಥಶ್ಚ ದರ್ಶಿತಃ । ದೃಶ್ಯತೇ ಯತ್ರ ಧರ್ಮಾದಿ ಸ್ತ್ರೀಶೂದ್ರಾದಿಭಿರಪ್ಯುತ
By Bhārata’s instruction the meaning of the Veda has been shown to me; there one sees how duties and such can even be degraded by women and śūdras.
ತಥಾಪಿ ಬತ ಮೇ ದೈಹ್ಯೋ ಹ್ಯಾತ್ಮಾ ಚೈವಾತ್ಮನಾ ವಿಭುಃ । ಅಸಂಪಮ್ಪನ್ನ ಇವಾಭಾತಿ ಬ್ರಹ್ಮವರ್ಚಸ್ಯ ಸತ್ತಮಃ
Yet tell me, O fate: the body is indeed mortal while the self is supreme in the self; though not perfectly pure, it still shines faintly with the power of Brahman.
ಕಿಂ ವಾ ಭಾಗವತಾ ಧರ್ಮಾ ನ ಪ್ರಾಯೇಣ ನಿರೂಪಿತಾಃ । ಪ್ರಿಯಾಃ ಪರಮಹಂಸಾನಾಂ ತ ಏವ ಹ್ಯಚ್ಯುತಪ್ರಿಯಾಃ
What indeed is dharma as declared by the blessed? It is rarely defined; what pleases supreme renunciants is precisely that which the Unfailing One dislikes.
ತಸ್ಯೈವಂ ಖಿಲಮಾತ್ಮಾನಂ ಮನ್ಯಮಾನಸ್ಯ ಖಿದ್ಯತಃ । ಕೃಷ್ಣಸ್ಯ ನಾರದೋಽಭ್ಯಾಗಾದ್ ಆಶ್ರಮಂ ಪ್ರಾಗುದಾಹೃತಮ್
Thinking himself utterly worthless and feeling distressed, that very man was approached by Narada, and he was invited by name to the hermitage of Krishna.
ತಮಭಿಜ್ಞಾಯ ಸಹಸಾ ಪ್ರತ್ಯುತ್ಥಾಯಾಗತಂ ಮುನಿಃ । ಪೂಜಯಾಮಾಸ ವಿಧಿವತ್ ನಾರದಂ ಸುರಪೂಜಿತಮ್
Knowing him thus, the sage suddenly rose and came; he properly worshipped Narada, who was honored like a deity.
ಸೂತ ಉವಾಚ । (ಅನುಷ್ಟುಪ್) ಅಥ ತಂ ಸುಖಮಾಸೀನ ಉಪಾಸೀನಂ ಬೃಹಚ್ಛ್ರವಾಃ । ದೇವರ್ಷಿಃ ಪ್ರಾಹ ವಿಪ್ರರ್ಷಿಂ ವೀಣಾಪಾಣಿಃ ಸ್ಮಯನ್ನಿವ
Suta said: Then that blissful listener, Bṛhaspati, addressed the seated ascetic like a brahman—stringed instrument in hand—smiling as if playing a vina.
ನಾರದ ಉವಾಚ । ಪಾರಾಶರ್ಯ ಮಹಾಭಾಗ ಭವತಃ ಕಚ್ಚಿದಾತ್ಮನಾ । ಪರಿತುಷ್ಯತಿ ಶಾರೀರ ಆತ್ಮಾ ಮಾನಸ ಏವ ವಾ
Narada said: O glorious son of Parashara, is there anything about your own self that satisfies you—your body, your inner self, or merely the mind?
ಜಿಜ್ಞಾಸಿತಂ ಸುಸಂಪನ್ನಂ ಅಪಿ ತೇ ಮಹದದ್‍ಭುತಮ್ । ಕೃತವಾನ್ ಭಾರತಂ ಯಸ್ತ್ವಂ ಸರ್ವಾರ್ಥಪರಿಬೃಂಹಿತಮ್
You, who have achieved the desired enquiry and wondrously accomplished much, O Bharata, have done all things rife with meaning—why then do you still wonder?
ಜಿಜ್ಞಾಸಿತಮಧೀತಂ ಚ ಯತ್ತದ್ ಬ್ರಹ್ಮ ಸನಾತನಮ್ । ತಥಾಪಿ ಶೋಚಸ್ಯಾತ್ಮಾನಂ ಅಕೃತಾರ್ಥ ಇವ ಪ್ರಭೋ
Even after having learned what is to be known—the eternal Brahman—still your self laments as if nothing were gained, O lord.
ವ್ಯಾಸ ಉವಾಚ । (ಉಪೇಂದ್ರವಜ್ರಾ) ಅಸ್ತ್ಯೇವ ಮೇ ಸರ್ವಮಿದಂ ತ್ವಯೋಕ್ತಂ ತಥಾಪಿ ನಾತ್ಮಾ ಪರಿತುಷ್ಯತೇ ಮೇ । ತನ್ಮೂಲಮವ್ಯಕ್ತಮಗಾಧಬೋಧಂ ಪೃಚ್ಛಾಮಹೇ ತ್ವಾತ್ಮಭವಾತ್ಮಭೂತಮ್
Vyasa said: Indeed all this you have told me, yet my self is not satisfied. I ask about the root, the unmanifest, deep and cognizant source—please inquire into my being and that which became my self.