(ವಂಶಸ್ಥ) ತತ್ರಾನ್ವಹಂ ಕೃಷ್ಣಕಥಾಃ ಪ್ರಗಾಯತಾಂ ಅನುಗ್ರಹೇಣಾಶ್ರೃಣವಂ ಮನೋಹರಾಃ । ತಾಃ ಶ್ರದ್ಧಯಾ ಮೇಽನುಪದಂ ವಿಶ್ರೃಣ್ವತಃ ಪ್ರಿಯಶ್ರವಸ್ಯಙ್ಗ ಮಮಾಭವದ್ ರುಚಿಃ
(Vansastha) There I sang stories of Krishna that delighted and captivated the mind by grace; attentive to them with faith, my taste for that pleasing hearing grew as a dear relish.
(ಇಂದ್ರವಂಶಾ) ತಸ್ಮಿಂಸ್ತದಾ ಲಬ್ಧರುಚೇರ್ಮಹಾಮತೇ ಪ್ರಿಯಶ್ರವಸ್ಯಸ್ಖಲಿತಾ ಮತಿರ್ಮಮ । ಯಯಾಹಮೇತತ್ ಸದಸತ್ಸ್ವಮಾಯಯಾ ಪಶ್ಯೇ ಮಯಿ ಬ್ರಹ್ಮಣಿ ಕಲ್ಪಿತಂ ಪರೇ
(Indravamsha) At that time, with great discernment, my taste was gained; my mind, unsteady from that sweetest hearing, fell into error; by whatever wrong-doing both good and bad I see conceived in me a Brahman placed beyond.
ಇತ್ಥಂ ಶರತ್ ಪ್ರಾವೃಷಿಕಾವೃತೂ ಹರೇಃ ವಿಶ್ರೃಣ್ವತೋ ಮೇಽನುಸವಂ ಯಶೋಽಮಲಮ್ । ಸಙ್ಕೀರ್ತ್ಯಮಾನಂ ಮುನಿಭಿರ್ಮಹಾತ್ಮಭಿಃ ಭಕ್ತಿಃ ಪ್ರವೃತ್ತಾಽಽತ್ಮರಜಸ್ತಮೋಪಹಾ
Thus, through autumn and monsoon, hearing of Hari spread my immaculate fame; the great sages, singing hymns, awakened devotion, and the self-purifying flame of worship burned away ignorance.
(ಅನುಷ್ಟುಪ್) ತಸ್ಯೈವಂ ಮೇಽನುರಕ್ತಸ್ಯ ಪ್ರಶ್ರಿತಸ್ಯ ಹತೈನಸಃ । ಶ್ರದ್ದಧಾನಸ್ಯ ಬಾಲಸ್ಯ ದಾನ್ತಸ್ಯಾನುಚರಸ್ಯ ಚ
(Anushtup) For me so enamored and dependent, with trembling, for the faithful child and the obedient disciple who is restrained by discipline.
ಜ್ಞಾನಂ ಗುಹ್ಯತಮಂ ಯತ್ತತ್ ಸಾಕ್ಷಾದ್‍ಭಗವತೋದಿತಮ್ । ಅನ್ವವೋಚನ್ ಗಮಿಷ್ಯನ್ತಃ ಕೃಪಯಾ ದೀನವತ್ಸಲಾಃ
That most secret knowledge, directly spoken by the Lord, they recited: those who go by it, led by compassion, are affectionate to the lowly.
ಯೇನೈವಾಹಂ ಭಗವತೋ ವಾಸುದೇವಸ್ಯ ವೇಧಸಃ । ಮಾಯಾನುಭಾವಮವಿದಂ ಯೇನ ಗಚ್ಛನ್ತಿ ತತ್ಪದಮ್
By whom I am taken as the divination of the Lord Vasudeva — by whose power the ignorant experience of illusion vanishes and they reach that state.
ಏತತ್ ಸಂಸೂಚಿತಂ ಬ್ರಹ್ಮನ್ ತಾಪತ್ರಯಚಿಕಿತ್ಸಿತಮ್ । ಯದೀಶ್ವರೇ ಭಗವತಿ ಕರ್ಮ ಬ್ರಹ್ಮಣಿ ಭಾವಿತಮ್
This was intimated: Brahman treats the threefold afflictions; if the Lord wills, action is invested in Brahman.
ಆಮಯೋ ಯಶ್ಚ ಭೂತಾನಾಂ ಜಾಯತೇ ಯೇನ ಸುವ್ರತ । ತದೇವ ಹ್ಯಾಮಯಂ ದ್ರವ್ಯಂ ನ ಪುನಾತಿ ಚಿಕಿತ್ಸಿತಮ್
The disease born in beings that arises through strict observance — that very worldly substance does not cure when treated;
ಏವಂ ನೃಣಾಂ ಕ್ರಿಯಾಯೋಗಾಃ ಸರ್ವೇ ಸಂಸೃತಿಹೇತವಃ । ತ ಏವಾತ್ಮವಿನಾಶಾಯ ಕಲ್ಪನ್ತೇ ಕಲ್ಪಿತಾಃ ಪರೇ
Thus the various modes of action among men become causes for continued worldly existence; they are contrived only for the destruction of the self and are therefore imagined as transient.
ಯದತ್ರ ಕ್ರಿಯತೇ ಕರ್ಮ ಭಗವತ್ ಪರಿತೋಷಣಮ್ । ಜ್ಞಾನಂ ಯತ್ ತದ್ ಅಧೀನಂ ಹಿ ಭಕ್ತಿಯೋಗಸಮನ್ವಿತಮ್
That action which here is performed to please the Lord, and the knowledge that is subordinated to it—these are accompanied by the yoga of devotion.
ಕುರ್ವಾಣಾ ಯತ್ರ ಕರ್ಮಾಣಿ ಭಗವಚ್ಛಿಕ್ಷಯಾಸಕೃತ್ । ಗೃಣನ್ತಿ ಗುಣನಾಮಾನಿ ಕೃಷ್ಣಸ್ಯಾನುಸ್ಮರನ್ತಿ ಚ
Where one performs actions at the instruction of the Lord, prompted by divine teaching, they praise the Lord's qualities and recall Krishna.
ನಮೋ ಭಗವತೇ ತುಭ್ಯಂ ವಾಸುದೇವಾಯ ಧೀಮಹಿ । ಪ್ರದ್ಯುಮ್ನಾಯಾನಿರುದ್ಧಾಯ ನಮಃ ಸಙ್ಕರ್ಷಣಾಯ ಚ
Salutations to you, O Lord Vāsudeva, we meditate on you; salutations to Pradyumna and to Aniruddha, and to Saṅkarṣaṇa as well.
ಇತಿ ಮೂರ್ತ್ಯಭಿಧಾನೇನ ಮಂತ್ರಮೂರ್ತಿಮಮೂರ್ತಿಕಮ್ । ಯಜತೇ ಯಜ್ಞಪುರುಷಂ ಸ ಸಮ್ಯಗ್ ದರ್ಶನಃ ಪುಮಾನ್
Thus, by naming the forms and by designating mantra in form and formless, one worships the sacrifice-person; truly that man attains right vision.
ಇಮಂ ಸ್ವನಿಗಮಂ ಬ್ರಹ್ಮನ್ ಅವೇತ್ಯ ಮದನುಷ್ಠಿತಮ್ । ಅದಾನ್ಮೇ ಜ್ಞಾನಮೈಶ್ವರ್ಯಂ ಸ್ವಸ್ಮಿನ್ ಭಾವಂ ಚ ಕೇಶವಃ
Having gained this intimate recitation, O Brahman, performed by me as an act, Keshava bestowed upon me the knowledge of lordliness and the inner state within himself.
(ಇಂದ್ರವಂಶಾ) ತ್ವಮಪ್ಯದಭ್ರಶ್ರುತ ವಿಶ್ರುತಂ ವಿಭೋಃ ಸಮಾಪ್ಯತೇ ಯೇನ ವಿದಾಂ ಬುಭುತ್ಸಿತಮ್ । ಪ್ರಾಖ್ಯಾಹಿ ದುಃಖೈರ್ಮುಹುರರ್ದಿತಾತ್ಮನಾಂ ಸಂಕ್ಲೇಶನಿರ್ವಾಣಮುಶನ್ತಿ ನಾನ್ಯಥಾ
You too, heir of Indra's line, hear again this famed and oft‑told teaching of the Lord: those who are repeatedly overwhelmed by misery and who wail with sorrow—only through the destruction of suffering do they find liberation, not otherwise.
ಸೂತ ಉವಾಚ । (ಅನುಷ್ಟುಪ್) ಏವಂ ನಿಶಮ್ಯ ಭಗವಾನ್ ದೇವರ್ಷೇರ್ಜನ್ಮ ಕರ್ಮ ಚ । ಭೂಯಃ ಪಪ್ರಚ್ಛ ತಂ ಬ್ರಹ್ಮನ್ ವ್ಯಾಸಃ ಸತ್ಯವತೀಸುತಃ
Sūta said: Thus having heard from the Lord and the seer the accounts of birth and deeds, Vyāsa, the son of Satyavatī, again asked that foremost of gods many questions.
ವ್ಯಾಸ ಉವಾಚ । ಭಿಕ್ಷುಭಿರ್ವಿಪ್ರವಸಿತೇ ವಿಜ್ಞಾನಾದೇಷ್ಟೃಭಿಸ್ತವ । ವರ್ತಮಾನೋ ವಯಸ್ಯಾದ್ಯೇ ತತಃ ಕಿಮಕರೋದ್‍ಭವಾನ್
Vyāsa said: O brahmanas who beg, O knowers and wishers, presently you have come of age—what then did the lord of beings do?
ಸ್ವಾಯಂಭುವ ಕಯಾ ವೃತ್ತ್ಯಾ ವರ್ತಿತಂ ತೇ ಪರಂ ವಯಃ । ಕಥಂ ಚೇದಮುದಸ್ರಾಕ್ಷೀಃ ಕಾಲೇ ಪ್ರಾಪ್ತೇ ಕಲೇವರಮ್
By what nature did the Self‑born one conduct himself in those days? How, when time reached the body, did the eye from which one is released act?
ಪ್ರಾಕ್ಕಲ್ಪವಿಷಯಾಮೇತಾಂ ಸ್ಮೃತಿಂ ತೇ ಸುರಸತ್ತಮ । ನ ಹ್ಯೇಷ ವ್ಯವಧಾತ್ಕಾಲ ಏಷ ಸರ್ವನಿರಾಕೃತಿಃ
Before the world-cycle subject matter recollect that, O best of gods: indeed this is not fixed by time—this is the universal dissolution.
ನಾರದ ಉವಾಚ । ಭಿಕ್ಷುಭಿರ್ವಿಪ್ರವಸಿತೇ ವಿಜ್ಞಾನಾದೇಷ್ಟೃಭಿರ್ಮಮ । ವರ್ತಮಾನೋ ವಯಸ್ಯಾದ್ಯೇ ತತ ಏತದಕಾರಷಮ್
Nārada said: O beggars and brahmanas, arisen from knowledge and from desire, when you have reached old age, that was my question.
ಏಕಾತ್ಮಜಾ ಮೇ ಜನನೀ ಯೋಷಿನ್ಮೂಢಾ ಚ ಕಿಙ್ಕರೀ । ಮಯ್ಯಾತ್ಮಜೇಽನನ್ಯಗತೌ ಚಕ್ರೇ ಸ್ನೇಹಾನುಬಂಧನಮ್
My mother, born of one self, a woman and yet bewildered, acted as a servant; because she focused exclusively on my person, a bond of affection was formed.
ಸಾಸ್ವತಂತ್ರಾ ನ ಕಲ್ಪಾಸೀದ್ ಯೋಗಕ್ಷೇಮಂ ಮಮೇಚ್ಛತೀ । ಈಶಸ್ಯ ಹಿ ವಶೇ ಲೋಕೋ ಯೋಷಾ ದಾರುಮಯೀ ಯಥಾ
She would not remain forever free, desiring my welfare; for the world lies under the Lord’s sway, just as a woman is subject to a man.
ಅಹಂ ಚ ತದ್‍ಬ್ರಹ್ಮಕುಲೇ ಊಷಿವಾಂಸ್ತದಪೇಕ್ಷಯಾ । ದಿಗ್ದೇಶಕಾಲಾವ್ಯುತ್ಪನ್ನೋ ಬಾಲಕಃ ಪಞ್ಚಹಾಯನಃ
I, born into that brahmin household and lacking other desires, appeared as a child, shaped by direction, region and time, the fifth in line.
ಏಕದಾ ನಿರ್ಗತಾಂ ಗೇಹಾದ್ ದುಹನ್ತೀಂ ನಿಶಿ ಗಾಂ ಪಥಿ । ಸರ್ಪೋಽದಶತ್ಪದಾ ಸ್ಪೃಷ್ಟಃ ಕೃಪಣಾಂ ಕಾಲಚೋದಿತಃ
Once, leaving the house at night along a cow-track to milk the cows, I was touched by a snake with ten steps and, driven by fear, became miserly.
ತದಾ ತದಹಮೀಶಸ್ಯ ಭಕ್ತಾನಾಂ ಶಮಭೀಪ್ಸತಃ । ಅನುಗ್ರಹಂ ಮನ್ಯಮಾನಃ ಪ್ರಾತಿಷ್ಠಂ ದಿಶಮುತ್ತರಾಮ್
Then, hoping to pacify the devotees of that lord, I thought myself graced and took my stand toward the northern direction at dawn.
ಸ್ಫೀತಾಞ್ಜನಪದಾಂಸ್ತತ್ರ ಪುರಗ್ರಾಮವ್ರಜಾಕರಾನ್ । ಖೇಟಖರ್ವಟವಾಟೀಶ್ಚ ವನಾನ್ಯುಪವನಾನಿ ಚ
There I saw wide-open sanctified places, villages and cow-encircling paths, threshing floors and peasant cottages, and groves and gardens.
ಚಿತ್ರಧಾತುವಿಚಿತ್ರಾದ್ರೀನ್ ಇಭಭಗ್ನಭುಜದ್ರುಮಾನ್ । ಜಲಾಶಯಾನ್ ಶಿವಜಲಾನ್ ನಲಿನೀಃ ಸುರಸೇವಿತಾಃ
Hills of diverse minerals and variety, trees with broken arms, water-bodies with auspicious waters, lotus-pools tended by reeds and aromatic plants.
ಚಿತ್ರಸ್ವನೈಃ ಪತ್ರರಥೈಃ ವಿಭ್ರಮದ್ ಭ್ರಮರಶ್ರಿಯಃ । ನಲವೇಣುಶರಸ್ತಮ್ಬ ಕುಶಕೀಚಕಗಹ್ವರಮ್
Leaves like colourful chariots and roving bees in abundance, the sound of a flute and stalks, huts of grass, blades of kusa grass and caverns.
ಏಕ ಏವಾತಿಯಾತೋಽಹಂ ಅದ್ರಾಕ್ಷಂ ವಿಪಿನಂ ಮಹತ್ । ಘೋರಂ ಪ್ರತಿಭಯಾಕಾರಂ ವ್ಯಾಲೋಲೂಕಶಿವಾಜಿರಮ್
I alone advanced into that vast forest, seeing a dreadful sight that inspired horror: serpents, frogs, and other fearful creatures.
ಪರಿಶ್ರಾನ್ತೇನ್ದ್ರಿಯಾತ್ಮಾಹಂ ತೃಟ್ಪರೀತೋ ಬುಭುಕ್ಷಿತಃ । ಸ್ನಾತ್ವಾ ಪೀತ್ವಾ ಹ್ರದೇ ನದ್ಯಾ ಉಪಸ್ಪೃಷ್ಟೋ ಗತಶ್ರಮಃ
Exhausted in body and senses, hungry and deprived, I bathed and drank in the lake and river; weariness touched me as I went on.