ಧರ್ಮಃ ಸ್ವನುಷ್ಠಿತಃ ಪುಂಸಾಂ ವಿಷ್ವಕ್ಸೇನಕಥಾಸು ಯಃ । ನೋತ್ಪಾದಯೇದ್ ಯದಿ ರತಿಂ ಶ್ರಮ ಏವ ಹಿ ಕೇವಲಮ್
The duty performed by people according to the stories of Viśvaksena, if it produces only attachment, then it yields nothing but toil alone.
ಧರ್ಮಸ್ಯ ಹ್ಯಾಪವರ್ಗ್ಯಸ್ಯ ನಾರ್ಥೋಽರ್ಥಾಯೋಪಕಲ್ಪತೇ । ನಾರ್ಥಸ್ಯ ಧರ್ಮೈಕಾನ್ತಸ್ಯ ಕಾಮೋ ಲಾಭಾಯ ಹಿ ಸ್ಮೃತಃ
Out of duty comes escape only when it is not claimed for worldly gain; for what is of gain alone is remembered as desire aimed at profit.
ಕಾಮಸ್ಯ ನೇನ್ದ್ರಿಯಪ್ರೀತಿಃ ಲಾಭೋ ಜೀವೇತ ಯಾವತಾ । ಜೀವಸ್ಯ ತತ್ತ್ವಜಿಜ್ಞಾಸಾ ನಾರ್ಥೋ ಯಶ್ಚೇಹ ಕರ್ಮಭಿಃ
Desire seeks the pleasure of the senses; gain is to live as long as one can. The enquiry into the nature of being is not for gain, whereas fame arises from actions.
ವದನ್ತಿ ತತ್ ತತ್ತ್ವವಿದಃ ತತ್ತ್ವಂ ಯತ್ ಜ್ಞಾನಮದ್ವಯಮ್ । ಬ್ರಹ್ಮೇತಿ ಪರಮಾತ್ಮೇತಿ ಭಗವಾನಿತಿ ಶಬ್ದ್ಯತೇ
Sages versed in truth say that that reality is the nondual knowledge called by names: Brahman, the supreme Self, and Bhagavān.
ತತ್ ಶ್ರದ್ದಧಾನಾ ಮುನಯೋ ಜ್ಞಾನವೈರಾಗ್ಯಯುಕ್ತಯಾ । ಪಶ್ಯನ್ತ್ಯಾತ್ಮನಿ ಚಾತ್ಮಾನಂ ಭಕ್ತ್ಯಾ ಶ್ರುತಗೃಹೀತಯಾ
The faithful sages, endowed with knowledge and dispassion, perceive the Self in the Self and apprehend it through scriptural acceptance combined with devotion.
ಅತಃ ಪುಮ್ಭಿಃ ದ್ವಿಜಶ್ರೇಷ್ಠಾ ವರ್ಣಾಶ್ರಮವಿಭಾಗಶಃ । ಸ್ವನುಷ್ಠಿತಸ್ಯ ಧರ್ಮಸ್ಯ ಸಂಸಿದ್ಧಿಃ ಹರಿತೋಷಣಮ್
Therefore, best of twice‑born, by the division of castes and stages of life, the duly performed duty of a person brings completion — the laurel of success granted by Hari.
ತಸ್ಮಾದೇಕೇನ ಮನಸಾ ಭಗವಾನ್ ಸಾತ್ವತಾಂ ಪತಿಃ । ಶ್ರೋತವ್ಯಃ ಕೀರ್ತಿತವ್ಯಶ್ಚ ಧ್ಯೇಯಃ ಪೂಜ್ಯಶ್ಚ ನಿತ್ಯದಾ
Therefore the supreme Lord, known as the master of the Satvatas, should be contemplated with a single-minded mind; he must be heard, praised, meditated upon, and forever worshipped.
ಯದ್ ಅದನುಧ್ಯಾಸಿನಾ ಯುಕ್ತಾಃ ಕರ್ಮಗ್ರನ್ಥಿನಿಬನ್ಧನಮ್ । ಛಿನ್ದನ್ತಿ ಕೋವಿದಾಸ್ತಸ್ಯ ಕೋ ನ ಕುರ್ಯಾತ್ ಕಥಾರತಿಮ್
Those who, abandoning meditative reflection, are bound to the knot of action — who among the wise would sever that bond if not by cultivating attachment to divine narratives?
ಶುಶ್ರೂಷೋಃ ಶ್ರದ್ದಧಾನಸ್ಯ ವಾಸುದೇವಕಥಾರುಚಿಃ । ಸ್ಯಾನ್ಮಹತ್ಸೇವಯಾ ವಿಪ್ರಾಃ ಪುಣ್ಯತೀರ್ಥನಿಷೇವಣಾತ್
For one who listens with faith, mere taste for the story of Vasudeva is greater than a priest’s service; learned men consider it superior even to bathing at sacred rivers and visiting holy shrines.
ಶ್ರೃಣ್ವತಾಂ ಸ್ವಕಥಾಂ ಕೃಷ್ಣಃ ಪುಣ್ಯಶ್ರವಣಕೀರ್ತನಃ । ಹೃದ್ಯನ್ತಃಸ್ಥೋ ಹ್ಯಭದ್ರಾಣಿ ವಿಧುನೋತಿ ಸುಹೃತ್ಸತಾಮ್
Krishna’s own account, when heard and chanted, stays in the hearts of friends and dissolves inauspiciousness within them.
ನಷ್ಟಪ್ರಾಯೇಷ್ವಭದ್ರೇಷು ನಿತ್ಯಂ ಭಾಗವತಸೇವಯಾ । ಭಗವತಿ ಉತ್ತಮಶ್ಲೋಕೇ ಭಕ್ತಿರ್ಭವತಿ ನೈಷ್ಠಿಕೀ
By constant service to the Bhagavata, devotion to the Lord, expressed in supreme verses, becomes fixed and unwavering, destroying what is nearly lost and inauspicious.
ತದಾ ರಜಸ್ತಮೋಭಾವಾಃ ಕಾಮಲೋಭಾದಯಶ್ಚ ಯೇ । ಚೇತ ಏತೈರನಾವಿದ್ಧಂ ಸ್ಥಿತಂ ಸತ್ತ್ವೇ ಪ್ರಸೀದತಿ
Then impurities born of passion and ignorance, such as lust and greed, which had been deeply rooted, become struck and pacified in the purified mind by these practices.
ಏವಂ ಪ್ರಸನ್ನಮನಸೋ ಭಗವದ್‍ಭಕ್ತಿಯೋಗತಃ । ಭಗವತ್ ತತ್ತ್ವವಿಜ್ಞಾನಂ ಮುಕ್ತಸಙ್ಗಸ್ಯ ಜಾಯತೇ
Thus, with a heart made serene by devotion to the Lord, true knowledge of the Lord’s principle arises in the one freed from worldly attachments.
ಭಿದ್ಯತೇ ಹೃದಯಗ್ರನ್ಥಿಃ ಛಿದ್ಯನ್ತೇ ಸರ್ವಸಂಶಯಾಃ । ಕ್ಷೀಯನ್ತೇ ಚಾಸ್ಯ ಕರ್ಮಾಣಿ ದೃಷ್ಟ ಏವಾತ್ಮನೀಶ್ವರೇ
The knots of the heart are torn apart, all doubts are cut away, and his actions fade away when he sees the Lord dwelling in the self.
ಅತೋ ವೈ ಕವಯೋ ನಿತ್ಯಂ ಭಕ್ತಿಂ ಪರಮಯಾ ಮುದಾ । ವಾಸುದೇವೇ ಭಗವತಿ ಕುರ್ವನ್ತ್ಯಾತ್ಮಪ್ರಸಾದನೀಮ್
Therefore poets always, in supreme delight, sing of devotion; by such songs they bestow self-pleasure oriented toward Vasudeva, the Lord.
(ವಸಂತತಿಲಕಾ) ಸತ್ತ್ವಂ ರಜಸ್ತಮ ಇತಿ ಪ್ರಕೃತೇರ್ಗುಣಾಸ್ತೈಃ ಯುಕ್ತಃ ಪರಃ ಪುರುಷ ಏಕ ಇಹಾಸ್ಯ ಧತ್ತೇ । ಸ್ಥಿತ್ಯಾದಯೇ ಹರಿವಿರಿಞ್ಚಿಹರೇತಿ ಸಂಜ್ಞಾಃ ಶ್ರೇಯಾಂಸಿ ತತ್ರ ಖಲು ಸತ್ತ್ವತನೋಃ ನೃಣಾಂ ಸ್ಯುಃ
From the three qualities — sattva, rajas, tamas — the one supreme Spirit, combined with them, assumes a presence here; names like sustainer, creator, and destroyer are applied, and in that realm the best states for embodied beings arise from the sattvic nature.
(ಅನುಷ್ಟುಪ್) ಪಾರ್ಥಿವಾದ್ ದಾರುಣೋ ಧೂಮಃ ತಸ್ಮಾದಗ್ನಿಸ್ತ್ರಯೀಮಯಃ । ತಮಸಸ್ತು ರಜಸ್ತಸ್ಮಾತ್ ಸತ್ತ್ವಂ ಯದ್ ಬ್ರಹ್ಮದರ್ಶನಮ್
The earthly world is grievous and smoky; from that come the threefold fires; tamas stems from rajas, and sattva is what yields the vision of Brahman.
ಭೇಜಿರೇ ಮುನಯೋಽಥಾಗ್ರೇ ಭಗವನ್ತಂ ಅಧೋಕ್ಷಜಮ್ । ಸತ್ತ್ವಂ ವಿಶುದ್ಧಂ ಕ್ಷೇಮಾಯ ಕಲ್ಪನ್ತೇ ಯೇಽನು ತಾನಿಹ
Formerly the sages used to offer venerable Lord Adhokshaja first; those who conceive of pure, secure sattva as their refuge desire such beings hereafter.
ಮುಮುಕ್ಷವೋ ಘೋರರೂಪಾನ್ ಹಿತ್ವಾ ಭೂತಪತೀನಥ । ನಾರಾಯಣಕಲಾಃ ಶಾನ್ತಾ ಭಜನ್ತಿ ಹ್ಯನಸೂಯವಃ
Leaving behind fearsome forms and the lordship over beings, the non-envious, serene parts (the kalas) of Narayana worship him peacefully.
ರಜಸ್ತಮಃಪ್ರಕೃತಯಃ ಸಮಶೀಲಾ ಭಜನ್ತಿ ವೈ । ಪಿತೃಭೂತಪ್ರಜೇಶಾದೀನ್ ಶ್ರಿಯೈಶ್ವರ್ಯಪ್ರಜೇಪ್ಸವಃ
Those composed of the rudimentary elements, with minds subdued by passion and darkness, worship seeking the status of ancestral lordship and worldly prosperity, desiring offspring and riches.
ವಾಸುದೇವಪರಾ ವೇದಾ ವಾಸುದೇವಪರಾ ಮಖಾಃ । ವಾಸುದೇವಪರಾ ಯೋಗಾ ವಾಸುದೇವಪರಾಃ ಕ್ರಿಯಾಃ
The Vedas are supremely devoted to Vasudeva; likewise the great mantras, the yogas, and the ritual acts are all foremostly addressed to Vasudeva.
ವಾಸುದೇವಪರಂ ಜ್ಞಾನಂ ವಾಸುದೇವಪರಂ ತಪಃ । ವಾಸುದೇವಪರೋ ಧರ್ಮೋ ವಾಸುದೇವಪರಾ ಗತಿಃ
Supreme knowledge, austere penance, righteous conduct and the final goal — all are ultimately oriented toward Vasudeva.
ಸ ಏವೇದಂ ಸಸರ್ಜಾಗ್ರೇ ಭಗವಾನ್ ಆತ್ಮಮಾಯಯಾ । ಸದ್ ಅಸದ್ ರೂಪಯಾ ಚಾಸೌ ಗುಣಮಯ್ಯಾಗುಣೋ ವಿಭುಃ
That very Lord, before creation, brought forth the self by his maya; manifesting both being and non-being, he is the sovereign of quality and of the absence of quality.
ತಯಾ ವಿಲಸಿತೇಷ್ವೇಷು ಗುಣೇಷು ಗುಣವಾನಿವ । ಅನ್ತಃಪ್ರವಿಷ್ಟ ಆಭಾತಿ ವಿಜ್ಞಾನೇನ ವಿಜೃಮ್ಭಿತಃ
In those qualities where he delighted like one endowed with qualities, he entered inwardly and shone forth, resplendent, pervading by his discriminating consciousness.
ಯಥಾ ಹ್ಯವಹಿತೋ ವಹ್ನಿಃ ದಾರುಷ್ವೇಕಃ ಸ್ವಯೋನಿಷು । ನಾನೇವ ಭಾತಿ ವಿಶ್ವಾತ್ಮಾ ಭೂತೇಷು ಚ ತಥಾ ಪುಮಾನ್
Just as fire, when placed in dry timber, appears in many ways from a single spark, so too the universal Self manifests diversely within beings.
ಅಸೌ ಗುಣಮಯೈರ್ಭಾವೈಃ ಭೂತ ಸೂಕ್ಷ್ಮೇನ್ದ್ರಿಯಾತ್ಮಭಿಃ । ಸ್ವನಿರ್ಮಿತೇಷು ನಿರ್ವಿಷ್ಟೋ ಭುಙ್ಕ್ತೇ ಭೂತೇಷು ತದ್‍ಗುಣಾನ್
He, composed of the subtle elements, senses, and mind made of qualities, dwells within the things he formed and, enjoying those beings, partakes of their qualities.
ಭಾವಯತ್ಯೇಷ ಸತ್ತ್ವೇನ ಲೋಕಾನ್ವೈ ಲೋಕಭಾವನಃ । ಲೀಲಾವತಾರಾನುರತೋ ದೇವತಿರ್ಯಙ್ ನರಾದಿಷು
By the force of sattva he imagines worlds and brings them into being; delighting in divine play and incarnation, he is revered as deity among gods and men.
{ಶ್ರೀಮದ್ಭಾಗವತಪುರಾಣಮ್/ಸ್ಕನ್ಧಃ೧} ಸೂತ ಉವಾಚ। (ಅನುಷ್ಟುಪ್) ಜಗೃಹೇ ಪೌರುಷಂ ರೂಪಂ ಭಗವಾನ್ ಮಹದಾದಿಭಿಃ। ಸಂಭೂತಂ ಷೋಡಶಕಲಂ ಆದೌ ಲೋಕಸಿಸೃಕ್ಷಯಾ
Suta said: The Lord assumed a human form, endowed with great power and born from the primal elements, manifesting in the beginning as the sixteen kalas to create the worlds.
ಯಸ್ಯಾಮ್ಭಸಿ ಶಯಾನಸ್ಯ ಯೋಗನಿದ್ರಾಂ ವಿತನ್ವತಃ। ನಾಭಿಹ್ರದಾಮ್ಬುಜಾದಾಸೀದ್ ಬ್ರಹ್ಮಾ ವಿಶ್ವಸೃಜಾಂ ಪತಿಃ
Within the waters that spread out the yogic slumber of him who reclines, there arose from the navel-lotus that Lord Brahma, the progenitor and creator of the universe.
ಯಸ್ಯಾವಯವಸಂಸ್ಥಾನೈಃ ಕಲ್ಪಿತೋ ಲೋಕವಿಸ್ತರಃ। ತದ್ ವೈ ಭಗವತೋ ರೂಪಂ ವಿಶುದ್ಧಂ ಸತ್ತ್ವಮೂರ್ಜಿತಮ್
By whose bodily constituents the expanse of the worlds was shaped — that pure form of the Lord, suffused with sattva, is indeed his manifested aspect.