ਚਾਤੁਰ੍ਹੋਤ੍ਰਂ ਕਰ੍ਮ ਸ਼ੁਦ੍ਧਂ ਪ੍ਰਜਾਨਾਂ ਵੀਕ੍ਸ਼੍ਯ ਵੈਦਿਕਮ੍ । ਵ੍ਯਦਧਾਦ੍ ਯਜ੍ਞਸਨ੍ਤਤ੍ਯੈ ਵੇਦਮੇਕਂ ਚਤੁਰ੍ਵਿਧਮ੍
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.
ऋਗ੍ਯਜੁਃਸਾਮਾਥਰ੍ਵਾਖ੍ਯਾ ਵੇਦਾਸ਼੍ਚਤ੍ਵਾਰ ਉਦ੍ਧृਤਾਃ । ਇਤਿਹਾਸਪੁਰਾਣਂ ਚ ਪਞ੍ਚਮੋ ਵੇਦ ਉਚ੍ਯਤੇ
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.
ਤਤ੍ਰਰ੍ਗ੍ਵੇਦਧਰਃ ਪੈਲਃ ਸਾਮਗੋ ਜੈਮਿਨਿਃ ਕਵਿਃ । ਵੈਸ਼ਂਪਾਯਨ ਏਵੈਕੋ ਨਿष੍ਣਾਤੋ ਯਜੁषਾਮੁਤ
Among the Ṛg-keepers was Paileya; the Sāma was Jaimini the seer-poet; and Vaiśampāyana alone was expert among the Yajus scholars.
ਅਥਰ੍ਵਾਙ੍ਗਿਰਸਾਮਾਸੀਤ੍ ਸੁਮਨ੍ਤੁਰ੍ਦਾਰੁਣੋ ਮੁਨਿਃ । ਇਤਿਹਾਸਪੁਰਾਣਾਨਾਂ ਪਿਤਾ ਮੇ ਰੋਮਹਰ੍षਣਃ
Atharvan was Angiras’s descendant, Sumanth a stern sage; the father of histories and Purāṇas — my hair stands on end to speak his name.
ਤ ਏਤ ऋषਯੋ ਵੇਦਂ ਸ੍ਵਂ ਸ੍ਵਂ ਵ੍ਯਸ੍ਯਨ੍ਨਨੇਕਧਾ । ਸ਼ਿष੍ਯੈਃ ਪ੍ਰਸ਼ਿष੍ਯੈਃ ਤਤ੍ ਸ਼ਿष੍ਯੈਃ ਵੇਦਾਸ੍ਤੇ ਸ਼ਾਖਿਨੋऽਭਵਨ੍
Those very seers composed their own Vedas in diverse ways, and through disciples and grand‑disciples their texts became distinct branches and schools.
ਤ ਏਵ ਵੇਦਾ ਦੁਰ੍ਮੇਧੈਃ ਧਾਰ੍ਯਨ੍ਤੇ ਪੁਰੁषੈਰ੍ਯਥਾ । ਏਵਂ ਚਕਾਰ ਭਗਵਾਨ੍ ਵ੍ਯਾਸਃ ਕृਪਣਵਤ੍ਸਲਃ
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.
ਸ੍ਤ੍ਰੀਸ਼ੂਦ੍ਰਦ੍ਵਿਜਬਂਧੂਨਾਂ ਤ੍ਰਯੀ ਨ ਸ਼੍ਰੁਤਿਗੋਚਰਾ । ਕਰ੍ਮਸ਼੍ਰੇਯਸਿ ਮੂਢਾਨਾਂ ਸ਼੍ਰੇਯ ਏਵਂ ਭਵੇਦਿਹ । ਇਤਿ ਭਾਰਤਮਾਖ੍ਯਾਨਂ ਕृਪਯਾ ਮੁਨਿਨਾ ਕृਤਮ੍
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.
ਏਵਂ ਪ੍ਰਵृਤ੍ਤਸ੍ਯ ਸਦਾ ਭੂਤਾਨਾਂ ਸ਼੍ਰੇਯਸਿ ਦ੍ਵਿਜਾਃ । ਸਰ੍ਵਾਤ੍ਮਕੇਨਾਪਿ ਯਦਾ ਨਾਤੁष੍ਯਤ੍ ਹृਦਯਂ ਤਤਃ
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.
ਨਾਤਿਪ੍ਰਸੀਦਦ੍ ਹृਦਯਃ ਸਰਸ੍ਵਤ੍ਯਾਸ੍ਤਟੇ ਸ਼ੁਚੌ । ਵਿਤਰ੍ਕਯਨ੍ ਵਿਵਿਕ੍ਤਸ੍ਥ ਇਦਂ ਪ੍ਰੋਵਾਚ ਧਰ੍ਮਵਿਤ੍
The heart did not relax, as Sarasvatī stood on the pure bank; reasoning in solitude, the knower of dharma spoke these words.
ਧृਤਵ੍ਰਤੇਨ ਹਿ ਮਯਾ ਛਨ੍ਦਾਂਸਿ ਗੁਰਵੋऽਗ੍ਨਯਃ । ਮਾਨਿਤਾ ਨਿਰ੍ਵ੍ਯਲੀਕੇਨ ਗृਹੀਤਂ ਚਾਨੁਸ਼ਾਸਨਮ੍
By upholding my vows the metres, the priests and the sacred fires were maintained; honoured and without blemish, the received discipline was accepted.
ਭਾਰਤਵ੍ਯਪਦੇਸ਼ੇਨ ਹ੍ਯਾਮ੍ਨਾਯਾਰ੍ਥਸ਼੍ਚ ਦਰ੍ਸ਼ਿਤਃ । ਦृਸ਼੍ਯਤੇ ਯਤ੍ਰ ਧਰ੍ਮਾਦਿ ਸ੍ਤ੍ਰੀਸ਼ੂਦ੍ਰਾਦਿਭਿਰਪ੍ਯੁਤ
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.
ਤਥਾਪਿ ਬਤ ਮੇ ਦੈਹ੍ਯੋ ਹ੍ਯਾਤ੍ਮਾ ਚੈਵਾਤ੍ਮਨਾ ਵਿਭੁਃ । ਅਸਂਪਮ੍ਪਨ੍ਨ ਇਵਾਭਾਤਿ ਬ੍ਰਹ੍ਮਵਰ੍ਚਸ੍ਯ ਸਤ੍ਤਮਃ
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.
ਕਿਂ ਵਾ ਭਾਗਵਤਾ ਧਰ੍ਮਾ ਨ ਪ੍ਰਾਯੇਣ ਨਿਰੂਪਿਤਾਃ । ਪ੍ਰਿਯਾਃ ਪਰਮਹਂਸਾਨਾਂ ਤ ਏਵ ਹ੍ਯਚ੍ਯੁਤਪ੍ਰਿਯਾਃ
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.
ਤਸ੍ਯੈਵਂ ਖਿਲਮਾਤ੍ਮਾਨਂ ਮਨ੍ਯਮਾਨਸ੍ਯ ਖਿਦ੍ਯਤਃ । ਕृष੍ਣਸ੍ਯ ਨਾਰਦੋऽਭ੍ਯਾਗਾਦ੍ ਆਸ਼੍ਰਮਂ ਪ੍ਰਾਗੁਦਾਹृਤਮ੍
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.
ਤਮਭਿਜ੍ਞਾਯ ਸਹਸਾ ਪ੍ਰਤ੍ਯੁਤ੍ਥਾਯਾਗਤਂ ਮੁਨਿਃ । ਪੂਜਯਾਮਾਸ ਵਿਧਿਵਤ੍ ਨਾਰਦਂ ਸੁਰਪੂਜਿਤਮ੍
Knowing him thus, the sage suddenly rose and came; he properly worshipped Narada, who was honored like a deity.
ਸੂਤ ਉਵਾਚ । (ਅਨੁष੍ਟੁਪ੍) ਅਥ ਤਂ ਸੁਖਮਾਸੀਨ ਉਪਾਸੀਨਂ ਬृਹਚ੍ਛ੍ਰਵਾਃ । ਦੇਵਰ੍षਿਃ ਪ੍ਰਾਹ ਵਿਪ੍ਰਰ੍षਿਂ ਵੀਣਾਪਾਣਿਃ ਸ੍ਮਯਨ੍ਨਿਵ
Suta said: Then that blissful listener, Bṛhaspati, addressed the seated ascetic like a brahman—stringed instrument in hand—smiling as if playing a vina.
ਨਾਰਦ ਉਵਾਚ । ਪਾਰਾਸ਼ਰ੍ਯ ਮਹਾਭਾਗ ਭਵਤਃ ਕਚ੍ਚਿਦਾਤ੍ਮਨਾ । ਪਰਿਤੁष੍ਯਤਿ ਸ਼ਾਰੀਰ ਆਤ੍ਮਾ ਮਾਨਸ ਏਵ ਵਾ
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?
ਜਿਜ੍ਞਾਸਿਤਂ ਸੁਸਂਪਨ੍ਨਂ ਅਪਿ ਤੇ ਮਹਦਦ੍ਭੁਤਮ੍ । ਕृਤਵਾਨ੍ ਭਾਰਤਂ ਯਸ੍ਤ੍ਵਂ ਸਰ੍ਵਾਰ੍ਥਪਰਿਬृਂਹਿਤਮ੍
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?
ਜਿਜ੍ਞਾਸਿਤਮਧੀਤਂ ਚ ਯਤ੍ਤਦ੍ ਬ੍ਰਹ੍ਮ ਸਨਾਤਨਮ੍ । ਤਥਾਪਿ ਸ਼ੋਚਸ੍ਯਾਤ੍ਮਾਨਂ ਅਕृਤਾਰ੍ਥ ਇਵ ਪ੍ਰਭੋ
Even after having learned what is to be known—the eternal Brahman—still your self laments as if nothing were gained, O lord.
ਵ੍ਯਾਸ ਉਵਾਚ । (ਉਪੇਂਦ੍ਰਵਜ੍ਰਾ) ਅਸ੍ਤ੍ਯੇਵ ਮੇ ਸਰ੍ਵਮਿਦਂ ਤ੍ਵਯੋਕ੍ਤਂ ਤਥਾਪਿ ਨਾਤ੍ਮਾ ਪਰਿਤੁष੍ਯਤੇ ਮੇ । ਤਨ੍ਮੂਲਮਵ੍ਯਕ੍ਤਮਗਾਧਬੋਧਂ ਪृਚ੍ਛਾਮਹੇ ਤ੍ਵਾਤ੍ਮਭਵਾਤ੍ਮਭੂਤਮ੍
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.
ਸ ਵੈ ਭਵਾਨ੍ ਵੇਦ ਸਮਸ੍ਤਗੁਹ੍ਯਂ ਉਪਾਸਿਤੋ ਯਤ੍ਪੁਰੁषਃ ਪੁਰਾਣਃ । ਪਰਾਵਰੇਸ਼ੋ ਮਨਸੈਵ ਵਿਸ਼੍ਵਂ ਸृਜਤ੍ਯਵਤ੍ਯਤ੍ਤਿ ਗੁਣੈਰਸਙ੍ਗਃ
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.
ਤ੍ਵਂ ਪਰ੍ਯਟਨ੍ਨਰ੍ਕ ਇਵ ਤ੍ਰਿਲੋਕੀਂ ਅਨ੍ਤਸ਼੍ਚਰੋ ਵਾਯੁਰਿਵਾਤ੍ਮਸਾਕ੍ਸ਼ੀ । ਪਰਾਵਰੇ ਬ੍ਰਹ੍ਮਣਿ ਧਰ੍ਮਤੋ ਵ੍ਰਤੈਃ ਸ੍ਨਾਤਸ੍ਯ ਮੇ ਨ੍ਯੂਨਮਲਂ ਵਿਚਕ੍ਸ਼੍ਵ
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.
ਸ਼੍ਰੀਨਾਰਦ ਉਵਾਚ । (ਅਨੁष੍ਟੁਪ੍) ਭਵਤਾਨੁਦਿਤਪ੍ਰਾਯਂ ਯਸ਼ੋ ਭਗਵਤੋऽਮਲਮ੍ । ਯੇਨੈਵਾਸੌ ਨ ਤੁष੍ਯੇਤ ਮਨ੍ਯੇ ਤਦ੍ਦਰ੍ਸ਼ਨਂ ਖਿਲਮ੍
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.
ਯਥਾ ਧਰ੍ਮਾਦਯਸ਼੍ਚਾਰ੍ਥਾ ਮੁਨਿਵਰ੍ਯਾਨੁਕੀਰ੍ਤਿਤਾਃ । ਨ ਤਥਾ ਵਾਸੁਦੇਵਸ੍ਯ ਮਹਿਮਾ ਹ੍ਯਨੁਵਰ੍ਣਿਤਃ
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.
(ਵਂਸ਼ਸ੍ਥ) ਨ ਯਦ੍ ਵਚਸ਼੍ਚਿਤ੍ਰਪਦਂ ਹਰੇਰ੍ਯਸ਼ੋ ਜਗਤ੍ਪਵਿਤ੍ਰਂ ਪ੍ਰਗृਣੀਤ ਕਰ੍ਹਿਚਿਤ੍ । ਤਦ੍ਵਾਯਸਂ ਤੀਰ੍ਥਮੁਸ਼ਨ੍ਤਿ ਮਾਨਸਾ ਨ ਯਤ੍ਰ ਹਂਸਾ ਨਿਰਮਨ੍ਤ੍ਯੁਸ਼ਿਕ੍ਕ੍ਸ਼ਯਾਃ
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.
ਤਦ੍ਵਾਗ੍ਵਿਸਰ੍ਗੋ ਜਨਤਾਘਵਿਪ੍ਲਵੋ ਯਸ੍ਮਿਨ੍ ਪ੍ਰਤਿਸ਼੍ਲੋਕਮਬਦ੍ਧਵਤ੍ਯਪਿ । ਨਾਮਾਨ੍ਯਨਨ੍ਤਸ੍ਯ ਯਸ਼ੋऽਙ੍ਕਿਤਾਨਿ ਯਤ੍ ਸ਼੍ਰृਣ੍ਵਨ੍ਤਿ ਗਾਯਨ੍ਤਿ ਗृਣਨ੍ਤਿ ਸਾਧਵਃ
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.
ਨੈष੍ਕਰ੍ਮ੍ਯਮਪ੍ਯਚ੍ਯੁਤਭਾਵਵਰ੍ਜਿਤਂ ਨ ਸ਼ੋਭਤੇ ਜ੍ਞਾਨਮਲਂ ਨਿਰਞ੍ਜਨਮ੍ । ਕੁਤਃ ਪੁਨਃ ਸ਼ਸ਼੍ਵਦਭਦ੍ਰਮੀਸ਼੍ਵਰੇ ਨ ਚਾਰ੍ਪਿਤਂ ਕਰ੍ਮ ਯਦਪ੍ਯਕਾਰਣਮ੍
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?
ਅਥੋ ਮਹਾਭਾਗ ਭਵਾਨਮੋਘਦृਕ੍ ਸ਼ੁਚਿਸ਼੍ਰਵਾਃ ਸਤ੍ਯਰਤੋ ਧृਤਵ੍ਰਤਃ । ਉਰੁਕ੍ਰਮਸ੍ਯਾਖਿਲਬਂਧਮੁਕ੍ਤਯੇ ਸਮਾਧਿਨਾਨੁਸ੍ਮਰ ਤਦ੍ਵਿਚੇष੍ਟਿਤਮ੍
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.
ਤਤੋऽਨ੍ਯਥਾ ਕਿਞ੍ਚਨ ਯਦ੍ਵਿਵਕ੍ਸ਼ਤਃ ਪृਥਗ੍ ਦृਸ਼ਸ੍ਤਤ੍ ਕृਤਰੂਪਨਾਮਭਿਃ । ਨ ਕਰ੍ਹਿਚਿਤ੍ ਕ੍ਵਾਪਿ ਚ ਦੁਃਸ੍ਥਿਤਾ ਮਤਿਃ ਲਭੇਤ ਵਾਤਾਹਤਨੌਰਿਵਾਸ੍ਪਦਮ੍
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.
ਜੁਗੁਪ੍ਸਿਤਂ ਧਰ੍ਮਕृਤੇऽਨੁਸ਼ਾਸਤਃ ਸ੍ਵਭਾਵਰਕ੍ਤਸ੍ਯ ਮਹਾਨ੍ ਵ੍ਯਤਿਕ੍ਰਮਃ । ਯਦ੍ਵਾਕ੍ਯਤੋ ਧਰ੍ਮ ਇਤੀਤਰਃ ਸ੍ਥਿਤੋ ਨ ਮਨ੍ਯਤੇ ਤਸ੍ਯ ਨਿਵਾਰਣਂ ਜਨਃ
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.