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.
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.