ଚାତୁର୍ହୋତ୍ରଂ କର୍ମ ଶୁଦ୍ଧଂ ପ୍ରଜାନାଂ ଵୀକ୍ଷ୍ଯ ଵୈଦିକମ୍ । ଵ୍ଯଦଧାଦ୍ ଯଜ୍ଞସନ୍ତତ୍ଯୈ ଵେଦମେକଂ ଚତୁର୍ଵିଧମ୍
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.
ଋଗ୍ଯଜୁଃସାମାଥର୍ଵାଖ୍ଯା ଵେଦାଶ୍ଚତ୍ଵାର ଉଦ୍ଧୃତାଃ । ଇତିହାସପୁରାଣଂ ଚ ପଞ୍ଚମୋ ଵେଦ ଉଚ୍ଯତେ
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.
ତତ୍ରର୍ଗ୍ଵେଦଧରଃ ପୈଲଃ ସାମଗୋ ଜୈମିନିଃ କଵିଃ । ଵୈଶଂପାଯନ ଏଵୈକୋ ନିଷ୍ଣାତୋ ଯଜୁଷାମୁତ
Among the Ṛg-keepers was Paileya; the Sāma was Jaimini the seer-poet; and Vaiśampāyana alone was expert among the Yajus scholars.
ଅଥର୍ଵାଙ୍ଗିରସାମାସୀତ୍ ସୁମନ୍ତୁର୍ଦାରୁଣୋ ମୁନିଃ । ଇତିହାସପୁରାଣାନାଂ ପିତା ମେ ରୋମହର୍ଷଣଃ
Atharvan was Angiras’s descendant, Sumanth a stern sage; the father of histories and Purāṇas — my hair stands on end to speak his name.
ତ ଏତ ଋଷଯୋ ଵେଦଂ ସ୍ଵଂ ସ୍ଵଂ ଵ୍ଯସ୍ଯନ୍ନନେକଧା । ଶିଷ୍ଯୈଃ ପ୍ରଶିଷ୍ଯୈଃ ତତ୍ ଶିଷ୍ଯୈଃ ଵେଦାସ୍ତେ ଶାଖିନୋଽଭଵନ୍
Those very seers composed their own Vedas in diverse ways, and through disciples and grand‑disciples their texts became distinct branches and schools.
ତ ଏଵ ଵେଦା ଦୁର୍ମେଧୈଃ ଧାର୍ଯନ୍ତେ ପୁରୁଷୈର୍ଯଥା । ଏଵଂ ଚକାର ଭଗଵାନ୍ ଵ୍ଯାସଃ କୃପଣଵତ୍ସଲଃ
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.
ସ୍ତ୍ରୀଶୂଦ୍ରଦ୍ଵିଜବଂଧୂନାଂ ତ୍ରଯୀ ନ ଶ୍ରୁତିଗୋଚରା । କର୍ମଶ୍ରେଯସି ମୂଢାନାଂ ଶ୍ରେଯ ଏଵଂ ଭଵେଦିହ । ଇତି ଭାରତମାଖ୍ଯାନଂ କୃପଯା ମୁନିନା କୃତମ୍
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.
ଏଵଂ ପ୍ରଵୃତ୍ତସ୍ଯ ସଦା ଭୂତାନାଂ ଶ୍ରେଯସି ଦ୍ଵିଜାଃ । ସର୍ଵାତ୍ମକେନାପି ଯଦା ନାତୁଷ୍ଯତ୍ ହୃଦଯଂ ତତଃ
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.
ନାତିପ୍ରସୀଦଦ୍ ହୃଦଯଃ ସରସ୍ଵତ୍ଯାସ୍ତଟେ ଶୁଚୌ । ଵିତର୍କଯନ୍ ଵିଵିକ୍ତସ୍ଥ ଇଦଂ ପ୍ରୋଵାଚ ଧର୍ମଵିତ୍
The heart did not relax, as Sarasvatī stood on the pure bank; reasoning in solitude, the knower of dharma spoke these words.
ଧୃତଵ୍ରତେନ ହି ମଯା ଛନ୍ଦାଂସି ଗୁରଵୋଽଗ୍ନଯଃ । ମାନିତା ନିର୍ଵ୍ଯଲୀକେନ ଗୃହୀତଂ ଚାନୁଶାସନମ୍
By upholding my vows the metres, the priests and the sacred fires were maintained; honoured and without blemish, the received discipline was accepted.
ଭାରତଵ୍ଯପଦେଶେନ ହ୍ଯାମ୍ନାଯାର୍ଥଶ୍ଚ ଦର୍ଶିତଃ । ଦୃଶ୍ଯତେ ଯତ୍ର ଧର୍ମାଦି ସ୍ତ୍ରୀଶୂଦ୍ରାଦିଭିରପ୍ଯୁତ
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.
ତଥାପି ବତ ମେ ଦୈହ୍ଯୋ ହ୍ଯାତ୍ମା ଚୈଵାତ୍ମନା ଵିଭୁଃ । ଅସଂପମ୍ପନ୍ନ ଇଵାଭାତି ବ୍ରହ୍ମଵର୍ଚସ୍ଯ ସତ୍ତମଃ
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.
କିଂ ଵା ଭାଗଵତା ଧର୍ମା ନ ପ୍ରାଯେଣ ନିରୂପିତାଃ । ପ୍ରିଯାଃ ପରମହଂସାନାଂ ତ ଏଵ ହ୍ଯଚ୍ଯୁତପ୍ରିଯାଃ
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.
ତସ୍ଯୈଵଂ ଖିଲମାତ୍ମାନଂ ମନ୍ଯମାନସ୍ଯ ଖିଦ୍ଯତଃ । କୃଷ୍ଣସ୍ଯ ନାରଦୋଽଭ୍ଯାଗାଦ୍ ଆଶ୍ରମଂ ପ୍ରାଗୁଦାହୃତମ୍
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.
ତମଭିଜ୍ଞାଯ ସହସା ପ୍ରତ୍ଯୁତ୍ଥାଯାଗତଂ ମୁନିଃ । ପୂଜଯାମାସ ଵିଧିଵତ୍ ନାରଦଂ ସୁରପୂଜିତମ୍
Knowing him thus, the sage suddenly rose and came; he properly worshipped Narada, who was honored like a deity.
ସୂତ ଉଵାଚ । (ଅନୁଷ୍ଟୁପ୍) ଅଥ ତଂ ସୁଖମାସୀନ ଉପାସୀନଂ ବୃହଚ୍ଛ୍ରଵାଃ । ଦେଵର୍ଷିଃ ପ୍ରାହ ଵିପ୍ରର୍ଷିଂ ଵୀଣାପାଣିଃ ସ୍ମଯନ୍ନିଵ
Suta said: Then that blissful listener, Bṛhaspati, addressed the seated ascetic like a brahman—stringed instrument in hand—smiling as if playing a vina.
ନାରଦ ଉଵାଚ । ପାରାଶର୍ଯ ମହାଭାଗ ଭଵତଃ କଚ୍ଚିଦାତ୍ମନା । ପରିତୁଷ୍ଯତି ଶାରୀର ଆତ୍ମା ମାନସ ଏଵ ଵା
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?
ଜିଜ୍ଞାସିତଂ ସୁସଂପନ୍ନଂ ଅପି ତେ ମହଦଦ୍ଭୁତମ୍ । କୃତଵାନ୍ ଭାରତଂ ଯସ୍ତ୍ଵଂ ସର୍ଵାର୍ଥପରିବୃଂହିତମ୍
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?
ଜିଜ୍ଞାସିତମଧୀତଂ ଚ ଯତ୍ତଦ୍ ବ୍ରହ୍ମ ସନାତନମ୍ । ତଥାପି ଶୋଚସ୍ଯାତ୍ମାନଂ ଅକୃତାର୍ଥ ଇଵ ପ୍ରଭୋ
Even after having learned what is to be known—the eternal Brahman—still your self laments as if nothing were gained, O lord.
ଵ୍ଯାସ ଉଵାଚ । (ଉପେଂଦ୍ରଵଜ୍ରା) ଅସ୍ତ୍ଯେଵ ମେ ସର୍ଵମିଦଂ ତ୍ଵଯୋକ୍ତଂ ତଥାପି ନାତ୍ମା ପରିତୁଷ୍ଯତେ ମେ । ତନ୍ମୂଲମଵ୍ଯକ୍ତମଗାଧବୋଧଂ ପୃଚ୍ଛାମହେ ତ୍ଵାତ୍ମଭଵାତ୍ମଭୂତମ୍
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.
ସ ଵୈ ଭଵାନ୍ ଵେଦ ସମସ୍ତଗୁହ୍ଯଂ ଉପାସିତୋ ଯତ୍ପୁରୁଷଃ ପୁରାଣଃ । ପରାଵରେଶୋ ମନସୈଵ ଵିଶ୍ଵଂ ସୃଜତ୍ଯଵତ୍ଯତ୍ତି ଗୁଣୈରସଙ୍ଗଃ
He is the one you know—the knower of all mysteries, the ancient Purusha—who, supreme among spirits, by mind alone creates and pervades the world, acting without attachment, producing and withdrawing by his qualities.
ତ୍ଵଂ ପର୍ଯଟନ୍ନର୍କ ଇଵ ତ୍ରିଲୋକୀଂ ଅନ୍ତଶ୍ଚରୋ ଵାଯୁରିଵାତ୍ମସାକ୍ଷୀ । ପରାଵରେ ବ୍ରହ୍ମଣି ଧର୍ମତୋ ଵ୍ରତୈଃ ସ୍ନାତସ୍ଯ ମେ ନ୍ଯୂନମଲଂ ଵିଚକ୍ଷ୍ଵ
You wander the three worlds like the sun, inwardly moving like the air witness of the self; O exalted one in supreme Brahman, by duties and vows bathe me so I may be cleansed and reduced of impurities.
ଶ୍ରୀନାରଦ ଉଵାଚ । (ଅନୁଷ୍ଟୁପ୍) ଭଵତାନୁଦିତପ୍ରାଯଂ ଯଶୋ ଭଗଵତୋଽମଲମ୍ । ଯେନୈଵାସୌ ନ ତୁଷ୍ଯେତ ମନ୍ଯେ ତଦ୍ଦର୍ଶନଂ ଖିଲମ୍
Narada said: Your fame, born from the Lord and spotless, is nearly universal; by that very fame I think one should not be content—such seeing is futile.
ଯଥା ଧର୍ମାଦଯଶ୍ଚାର୍ଥା ମୁନିଵର୍ଯାନୁକୀର୍ତିତାଃ । ନ ତଥା ଵାସୁଦେଵସ୍ଯ ମହିମା ହ୍ଯନୁଵର୍ଣିତଃ
Just as dharma and related aims are praised among eminent sages, so too is glory recounted; yet the greatness of Vasudeva cannot be described in the same way.
(ଵଂଶସ୍ଥ) ନ ଯଦ୍ ଵଚଶ୍ଚିତ୍ରପଦଂ ହରେର୍ଯଶୋ ଜଗତ୍ପଵିତ୍ରଂ ପ୍ରଗୃଣୀତ କର୍ହିଚିତ୍ । ତଦ୍ଵାଯସଂ ତୀର୍ଥମୁଶନ୍ତି ମାନସା ନ ଯତ୍ର ହଂସା ନିରମନ୍ତ୍ଯୁଶିକ୍କ୍ଷଯାଃ
Not whatever words, ornate and many‑toned, ever praise the fame of Hari as the purifier of the world; these are like the sacred waters of the Vāyu‑tirtha in the mind — not where swans perish clinging to straw.
ତଦ୍ଵାଗ୍ଵିସର୍ଗୋ ଜନତାଘଵିପ୍ଲଵୋ ଯସ୍ମିନ୍ ପ୍ରତିଶ୍ଲୋକମବଦ୍ଧଵତ୍ଯପି । ନାମାନ୍ଯନନ୍ତସ୍ଯ ଯଶୋଽଙ୍କିତାନି ଯତ୍ ଶ୍ରୃଣ୍ଵନ୍ତି ଗାଯନ୍ତି ଗୃଣନ୍ତି ସାଧଵଃ
That outflow of speech — a flood of people‑praising sound — in which, line by line, even when not tightly bound, the countless names and marks of the Infinite are sung, heard and repeated by the virtuous.
ନୈଷ୍କର୍ମ୍ଯମପ୍ଯଚ୍ଯୁତଭାଵଵର୍ଜିତଂ ନ ଶୋଭତେ ଜ୍ଞାନମଲଂ ନିରଞ୍ଜନମ୍ । କୁତଃ ପୁନଃ ଶଶ୍ଵଦଭଦ୍ରମୀଶ୍ଵରେ ନ ଚାର୍ପିତଂ କର୍ମ ଯଦପ୍ଯକାରଣମ୍
Even actionless knowledge, if devoid of the changeless nature of the Unfallen, does not shine as spotless, stainless wisdom; how then can action, which is ever associated with misfortune and not offered to the Lord, be free of cause?
ଅଥୋ ମହାଭାଗ ଭଵାନମୋଘଦୃକ୍ ଶୁଚିଶ୍ରଵାଃ ସତ୍ଯରତୋ ଧୃତଵ୍ରତଃ । ଉରୁକ୍ରମସ୍ଯାଖିଲବଂଧମୁକ୍ତଯେ ସମାଧିନାନୁସ୍ମର ତଦ୍ଵିଚେଷ୍ଟିତମ୍
Therefore, O fortunate one of clear vision, of pure fame and steady virtue, for freeing the mighty wheel from all bonds remember and meditate on what the seers have practised in samādhi.
ତତୋଽନ୍ଯଥା କିଞ୍ଚନ ଯଦ୍ଵିଵକ୍ଷତଃ ପୃଥଗ୍ ଦୃଶସ୍ତତ୍ କୃତରୂପନାମଭିଃ । ନ କର୍ହିଚିତ୍ କ୍ଵାପି ଚ ଦୁଃସ୍ଥିତା ମତିଃ ଲଭେତ ଵାତାହତନୌରିଵାସ୍ପଦମ୍
Otherwise, whatever you have here declared — when seen separately and by those who make it into a fixed form — no one ever finds a settled mind; it becomes like a wind‑struck, sloped place full of holes.
ଜୁଗୁପ୍ସିତଂ ଧର୍ମକୃତେଽନୁଶାସତଃ ସ୍ଵଭାଵରକ୍ତସ୍ଯ ମହାନ୍ ଵ୍ଯତିକ୍ରମଃ । ଯଦ୍ଵାକ୍ଯତୋ ଧର୍ମ ଇତୀତରଃ ସ୍ଥିତୋ ନ ମନ୍ଯତେ ତସ୍ଯ ନିଵାରଣଂ ଜନଃ
Despised is the great transgression of one attached to nature who, having been instructed in righteous action, departs; when the law is spoken as duty and someone stands elsewhere, people do not reckon that he can be restrained.