ತತಃ ಕಲೌ ಸಂಪ್ರವೃತ್ತೇ ಸಮ್ಮೋಹಾಯ ಸುರದ್ವಿಷಾಮ್। ಬುದ್ಧೋ ನಾಮ್ನಾಂ ಜನಸುತಃ ಕೀಕಟೇಷು ಭವಿಷ್ಯತಿ
Now in the age to come, in the final dusk when the gods’ enemies are deluded, a son named Buddho will be born among the beetles of mankind—one afflicted by confusion.
ಅಥಾಸೌ ಯುಗಸಂಧ್ಯಾಯಾಂ ದಸ್ಯುಪ್ರಾಯೇಷು ರಾಜಸು । ಜನಿತಾ ವಿಷ್ಣುಯಶಸೋ ನಾಮ್ನಾ ಕಲ್ಕಿರ್ಜಗತ್ಪತಿಃ
At the junction of the age, amid robber-like kings, a progeny named Kalki, famed for Vishnu’s renown, will be the sovereign of the world.
ಅವತಾರಾ ಹ್ಯಸಙ್ಖ್ಯೇಯಾ ಹರೇಃ ಸತ್ತ್ವನಿಧೇರ್ದ್ವಿಜಾಃ । ಯಥಾವಿದಾಸಿನಃಕುಲ್ಯಾಃ ಸರಸಃ ಸ್ಯುಃ ಸಹಸ್ರಶಃ
Indeed, the number of Vishnu’s incarnations is endless; among the twice-born there are countless repositories of his being—each clan furnishing thousands of such manifestations.
ಋಷಯೋ ಮನವೋ ದೇವಾ ಮನುಪುತ್ರಾ ಮಹೌಜಸಃ। ಕಲಾಃ ಸರ್ವೇ ಹರೇರೇವ ಸಪ್ರಜಾಪತಯಃ ತಥಾ
Sages, Manus, gods, and sons of Manu of mighty vigour—all arts are solely those of Hari; likewise the Prajapatis act as his manifestations.
ಏತೇ ಚಾಂಶಕಲಾಃಪುಂಸಃಕೃಷ್ಣಸ್ತು ಭಗವಾನ್ಸ್ವಯಮ್ । ಇನ್ದ್ರಾರಿವ್ಯಾಕುಲಂ ಲೋಕಂ ಮೃಡಯನ್ತಿ ಯುಗೇ ಯುಗೇ
These fragmented portions (aṁśa-kalāḥ) are living beings, while Krishna Himself is the Supreme Lord; in every age He playfully reestablishes a world troubled as by Indra's wrath.
ಜನ್ಮ ಗುಹ್ಯಂ ಭಗವತೋ ಯ ಏತತ್ಪ್ರಯತೋ ನರಃ। ಸಾಯಂಪ್ರಾತರ್ಗೃಣನ್ಭಕ್ತ್ಯಾ ದುಃಖಗ್ರಾಮಾದ್ ವಿಮುಚ್ಯತೇ
This birth of the Lord is secret: a man who attentively invokes it morning and evening with devotion is freed from the village of sorrows.
ಏತದ್ ರೂಪಂ ಭಗವತೋ ಹ್ಯರೂಪಸ್ಯ ಚಿದಾತ್ಮನಃ । ಮಾಯಾಗುಣೈರ್ವಿರಚಿತಂ ಮಹದಾದಿಭಿರಾತ್ಮನಿ
That form of the Lord is indeed the form of the conscious Self, fashioned within the self by the qualities of māyā and by great primordial principles.
ಯಥಾ ನಭಸಿ ಮೇಘೌಘೋ ರೇಣುರ್ವಾ ಪಾರ್ಥಿವೋಽನಿಲೇ । ಏವಂ ದ್ರಷ್ಟರಿ ದೃಶ್ಯತ್ವಂ ಆರೋಪಿತಂ ಅಬುದ್ಧಿಭಿಃ
Just as clouds in the sky, dust on the earth, or wind in the air are seen by the seer, so too visible and invisible appearances are superimposed by the unenlightened.
ಅತಃ ಪರಂ ಯದವ್ಯಕ್ತಂ ಅವ್ಯೂಢಗುಣಬೃಂಹಿತಮ್। ಅದೃಷ್ಟಾಶ್ರುತವಸ್ತುತ್ವಾತ್ ಸ ಜೀವೋ ಯತ್ ಪುನರ್ಭವಃ
Therefore that which is beyond, unmanifest and arrayed with qualities, unseen and unheard as a reality, is what the living being again becomes—this is rebirth.
ಯತ್ರೇಮೇ ಸದಸದ್ ರೂಪೇ ಪ್ರತಿಷಿದ್ಧೇ ಸ್ವಸಂವಿದಾ । ಅವಿದ್ಯಯಾಽಽತ್ಮನಿ ಕೃತೇ ಇತಿ ತದ್ಬ್ರಹ್ಮದರ್ಶನಮ್
Where the same Self appears in forms of being and non-being and one's own consciousness is opposed, that beholding of Brahman is due to ignorance acting in the Self.
ಯದ್ಯೇಷೋಪರತಾ ದೇವೀ ಮಾಯಾ ವೈಶಾರದೀ ಮತಿಃ । ಸಂಪನ್ನ ಏವೇತಿ ವಿದುಃ ಮಹಿಮ್ನಿ ಸ್ವೇ ಮಹೀಯತೇ
If this goddess named Māyā—clever and finely skilled—is present and endowed with capacities, then the wise know she is complete and is magnified in her own greatness.
ಏವಂ ಜನ್ಮಾನಿ ಕರ್ಮಾಣಿ ಹ್ಯಕರ್ತುರಜನಸ್ಯ ಚ । ವರ್ಣಯನ್ತಿ ಸ್ಮ ಕವಯೋ ವೇದಗುಹ್ಯಾನಿ ಹೃತ್ಪತೇಃ
Thus births and actions, even of the agentless, are described by poets (kavayaḥ) who reveal in the heart the secret Vedic truths of the Lord.
(ಉಪೇಂದ್ರವಜ್ರಾ) ಸ ವಾ ಇದಂ ವಿಶ್ವಮಮೋಘಲೀಲಃ ಸೃಜತ್ಯವತ್ಯತ್ತಿ ನ ಸಜ್ಜತೇಽಸ್ಮಿನ್। ಭೂತೇಷು ಚಾನ್ತರ್ಹಿತ ಆತ್ಮತಂತ್ರಃ ಷಾಡ್ವರ್ಗಿಕಂ ಜಿಘ್ರತಿ ಷಡ್ಗುಣೇಶಃ
That imperishable, unfailing Play of the world is always creating and dissolving without binding itself here; within beings the inner principle acts, and the sixfold divisions scent the six qualities.
ನ ಚಾಸ್ಯ ಕಶ್ಚಿನ್ನಿಪುಣೇನ ಧಾತುಃ ಅವೈತಿ ಜನ್ತುಃ ಕುಮನೀಷ ಊತೀಃ। ನಾಮಾನಿ ರೂಪಾಣಿ ಮನೋವಚೋಭಿಃ ಸನ್ತನ್ವತೋ ನಟಚರ್ಯಾಮಿವಾಜ್ಞಃ
No being can fashion (perfect) this principle by craft; names, forms, and the word of mind proceed in succession like actors following a traditional role.
ಸ ವೇದ ಧಾತುಃ ಪದವೀಂ ಪರಸ್ಯ ದುರನ್ತವೀರ್ಯಸ್ಯ ರಥಾಙ್ಗಪಾಣೇಃ। ಯೋಽಮಾಯಯ ಾಸನ್ತತಯಾನುವೃತ್ತ್ಯಾ ಭಜೇತ ತತ್ಪಾದಸರೋಜಗನ್ಧಮ್
That principle knows the supreme station of another—the mighty one who wields the chariot's reins; whoever constantly worships by that unbroken devotion will experience the fragrance of lotus-feet.
ಅಥೇಹ ಧನ್ಯಾ ಭಗವನ್ತ ಇತ್ಥಂ ಯದ್‌ವಾಸುದೇವೇಽಖಿಲಲೋಕನಾಥೇ। ಕುರ್ವನ್ತಿ ಸರ್ವಾತ್ಮಕಮಾತ್ಮಭಾವಂ ನ ಯತ್ರ ಭೂಯಃ ಪರಿವರ್ತಉಗ್ರಃ
Blessed indeed here are those, O Lord, who in this way make themselves wholly one with Vasudeva, the Lord of all worlds; where such integral selfhood is, fierce change no longer occurs.
ಇದಂ ಭಾಗವತಂ ನಾಮ ಪುರಾಣಂ ಬ್ರಹ್ಮಸಮ್ಮಿತಮ್ । ಉತ್ತಮಶ್ಲೋಕಚರಿತಂ ಚಕಾರ ಭಗವಾನ್ ಋಷಿಃ
This is the Purāṇa called the Bhāgavata, agreed upon as Brahman; the Lord made it a supreme poem of noble deeds.
(ಅನುಷ್ಟುಪ್) ನಿಃಶ್ರೇಯಸಾಯ ಲೋಕಸ್ಯ ಧನ್ಯಂ ಸ್ವಸ್ತ್ಯಯನಂ ಮಹತ್ । ತದಿದಂ ಗ್ರಾಹಯಾಮಾಸ ಸುತಂ ಆತ್ಮವತಾಂ ವರಮ್
It brings the highest welfare and blessedness to the world; hearing it is the greatest good — thus he taught this foremost instruction to the best of those who are self-realized.
ಸರ್ವವೇದೇತಿಹಾಸಾನಾಂ ಸಾರಂ ಸಾರಂ ಸಮುದ್ಧೃತಮ್। ಸ ತು ಸಂಶ್ರಾವಯಾಮಾಸ ಮಹಾರಾಜಂ ಪರೀಕ್ಷಿತಮ್
He extracted the essence from all the Vedas and histories, distilling their cream; then he proclaimed it to King Parīkṣit.
ಪ್ರಾಯೋಪವಿಷ್ಟಂ ಗಙ್ಗಾಯಾಂ ಪರೀತಂ ಪರಮರ್ಷಿಭಿಃ । ಕೃಷ್ಣೇ ಸ್ವಧಾಮೋಪಗತೇ ಧರ್ಮಜ್ಞಾನಾದಿಭಿಃ ಸಹ
Seated once on the banks of the Gaṅgā and beloved of the great sages, when Krishna reached his own abode he was accompanied by those versed in righteousness and knowledge.
ಕಲೌ ನಷ್ಟದೃಶಾಮೇಷ ಪುರಾಣಾರ್ಕೋಽಧುನೋದಿತಃ। ತತ್ರ ಕೀರ್ತಯತೋ ವಿಪ್ರಾ ವಿಪ್ರರ್ಷೇರ್ಭೂರಿತೇಜಸಃ
In this age, where true vision is lost, a sun among Purāṇas has now risen; there the Brahmins, praising, filled with radiance, proclaimed it among the sage-Brahmins.
ಅಹಂ ಚಾಧ್ಯಗಮಂ ತತ್ರ ನಿವಿಷ್ಟಸ್ತದ್ ಅನುಗ್ರಹಾತ್। ಸೋಽಹಂ ವಃ ಶ್ರಾವಯಿಷ್ಯಾಮಿ ಯಥಾಧೀತಂ ಯಥಾಮತಿ
I too, having entered that teaching by grace, will recount it to you as I received and as my mind comprehends.
ವ್ಯಾಸ ಉವಾಚ । (ಅನುಷ್ಟುಪ್) ಇತಿ ಬ್ರುವಾಣಂ ಸಂಸ್ತೂಯ ಮುನೀನಾಂ ದೀರ್ಘಸತ್ರಿಣಾಮ್ । ವೃದ್ಧಃ ಕುಲಪತಿಃ ಸೂತಂ ಬಹ್‌ವೃಚಃ ಶೌನಕೋಽಬ್ರವೀತ್
Vyāsa said: Thus speaking in praise of the long-sitting sages, the venerable head of the clan addressed the sūta — Bhaṛvācchhauna ka — and spoke.
ಶೌನಕ ಉವಾಚ । ಸೂತ ಸೂತ ಮಹಾಭಾಗ ವದ ನೋ ವದತಾಂ ವರ । ಕಥಾಂ ಭಾಗವತೀಂ ಪುಣ್ಯಾಂ ಯದಾಹ ಭಗವಾನ್ ಶುಕಃ
Śaunaka said: O sūta, noble sūta, speak — tell us — your best account: what is the sacred Bhāgavata teaching that Śuka the exalted declared?
ಕಸ್ಮಿನ್ ಯುಗೇ ಪ್ರವೃತ್ತೇಯಂ ಸ್ಥಾನೇ ವಾ ಕೇನ ಹೇತುನಾ । ಕುತಃ ಸಞ್ಚೋದಿತಃ ಕೃಷ್ಣಃ ಕೃತವಾನ್ ಸಂಹಿತಾಂ ಮುನಿಃ
In what age did this begin, at what place and for what cause was Krishna’s assembly composed by the sage?
ತಸ್ಯ ಪುತ್ರೋ ಮಹಾಯೋಗೀ ಸಮದೃಙ್ ನಿರ್ವಿಕಲ್ಪಕಃ । ಏಕಾನ್ತಮತಿಃ ಉನ್ನಿದ್ರೋ ಗೂಢೋ ಮೂಢ ಇವೇಯತೇ
His son, the great yogin, equal-seeing and free of conceptual distinctions, single-minded, half-asleep, hidden and seeming like a fool, was of one resolute view.
(ವಸಂತತಿಲಕಾ) ದೃಷ್ಟ್ವಾನುಯಾನ್ತಮೃಷಿಮಾತ್ಮಜಮಪ್ಯನಗ್ನಂ ದೇವ್ಯೋ ಹ್ರಿಯಾ ಪರಿದಧುರ್ನ ಸುತಸ್ಯ ಚಿತ್ರಮ್ । ತದ್‌ವೀಕ್ಷ್ಯ ಪೃಚ್ಛತಿ ಮುನೌ ಜಗದುಸ್ತವಾಸ್ತಿ ಸ್ತ್ರೀಪುಮ್ಭಿದಾ ನ ತು ಸುತಸ್ಯ ವಿವಿಕ್ತದೃಷ್ಟೇಃ
Seeing the sage’s son following after him, unclothed, the goddess, abashed, did not display the boy’s form; observing that, the two sages ask whether the world exists — whether the child be both male and female, not simply secluded in sight.
(ಅನುಷ್ಟುಪ್) ಕಥಮಾಲಕ್ಷಿತಃ ಪೌರೈಃ ಸಂಪ್ರಾಪ್ತಃ ಕುರುಜಾಙ್ಗಲಾನ್ । ಉನ್ಮತ್ತಮೂಕಜಡವದ್ ವಿಚರನ್ ಗಜಸಾಹ್ವಯೇ
How was he perceived by townsfolk when he entered the Kurujangala wilderness, wandering like a mad, heavy‑faced elephant at a war elephant’s call?
ಕಥಂ ವಾ ಪಾಣ್ಡವೇಯಸ್ಯ ರಾಜರ್ಷೇರ್ಮುನಿನಾ ಸಹ । ಸಂವಾದಃ ಸಮಭೂತ್ ತಾತ ಯತ್ರೈಷಾ ಸಾತ್ವತೀ ಶ್ರುತಿಃ
How, O son, did that dialogue occur between the kingly-sage of the Pāṇḍavas and the munificent ascetic? Tell me where that sattvic teaching was heard.
ಸ ಗೋದೋಹನಮಾತ್ರಂ ಹಿ ಗೃಹೇಷು ಗೃಹಮೇಧಿನಾಮ್ । ಅವೇಕ್ಷತೇ ಮಹಾಭಾಗಃ ತೀರ್ಥೀಕುರ್ವನ್ ತದಾಶ್ರಮಮ್
A great fortunate man observes in a householder’s home nothing more than the milking of cows; he regards that hermitage as a pilgrimage and does penance there.