ਨष੍ਟਪ੍ਰਾਯੇष੍ਵਭਦ੍ਰੇषੁ ਨਿਤ੍ਯਂ ਭਾਗਵਤਸੇਵਯਾ । ਭਗਵਤਿ ਉਤ੍ਤਮਸ਼੍ਲੋਕੇ ਭਕ੍ਤਿਰ੍ਭਵਤਿ ਨੈष੍ਠਿਕੀ
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.
ਤਦਾ ਰਜਸ੍ਤਮੋਭਾਵਾਃ ਕਾਮਲੋਭਾਦਯਸ਼੍ਚ ਯੇ । ਚੇਤ ਏਤੈਰਨਾਵਿਦ੍ਧਂ ਸ੍ਥਿਤਂ ਸਤ੍ਤ੍ਵੇ ਪ੍ਰਸੀਦਤਿ
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.
ਏਵਂ ਪ੍ਰਸਨ੍ਨਮਨਸੋ ਭਗਵਦ੍ਭਕ੍ਤਿਯੋਗਤਃ । ਭਗਵਤ੍ ਤਤ੍ਤ੍ਵਵਿਜ੍ਞਾਨਂ ਮੁਕ੍ਤਸਙ੍ਗਸ੍ਯ ਜਾਯਤੇ
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.
ਭਿਦ੍ਯਤੇ ਹृਦਯਗ੍ਰਨ੍ਥਿਃ ਛਿਦ੍ਯਨ੍ਤੇ ਸਰ੍ਵਸਂਸ਼ਯਾਃ । ਕ੍ਸ਼ੀਯਨ੍ਤੇ ਚਾਸ੍ਯ ਕਰ੍ਮਾਣਿ ਦृष੍ਟ ਏਵਾਤ੍ਮਨੀਸ਼੍ਵਰੇ
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.
ਅਤੋ ਵੈ ਕਵਯੋ ਨਿਤ੍ਯਂ ਭਕ੍ਤਿਂ ਪਰਮਯਾ ਮੁਦਾ । ਵਾਸੁਦੇਵੇ ਭਗਵਤਿ ਕੁਰ੍ਵਨ੍ਤ੍ਯਾਤ੍ਮਪ੍ਰਸਾਦਨੀਮ੍
Therefore poets always, in supreme delight, sing of devotion; by such songs they bestow self-pleasure oriented toward Vasudeva, the Lord.
(ਵਸਂਤਤਿਲਕਾ) ਸਤ੍ਤ੍ਵਂ ਰਜਸ੍ਤਮ ਇਤਿ ਪ੍ਰਕृਤੇਰ੍ਗੁਣਾਸ੍ਤੈਃ ਯੁਕ੍ਤਃ ਪਰਃ ਪੁਰੁष ਏਕ ਇਹਾਸ੍ਯ ਧਤ੍ਤੇ । ਸ੍ਥਿਤ੍ਯਾਦਯੇ ਹਰਿਵਿਰਿਞ੍ਚਿਹਰੇਤਿ ਸਂਜ੍ਞਾਃ ਸ਼੍ਰੇਯਾਂਸਿ ਤਤ੍ਰ ਖਲੁ ਸਤ੍ਤ੍ਵਤਨੋਃ ਨृਣਾਂ ਸ੍ਯੁਃ
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.
(ਅਨੁष੍ਟੁਪ੍) ਪਾਰ੍ਥਿਵਾਦ੍ ਦਾਰੁਣੋ ਧੂਮਃ ਤਸ੍ਮਾਦਗ੍ਨਿਸ੍ਤ੍ਰਯੀਮਯਃ । ਤਮਸਸ੍ਤੁ ਰਜਸ੍ਤਸ੍ਮਾਤ੍ ਸਤ੍ਤ੍ਵਂ ਯਦ੍ ਬ੍ਰਹ੍ਮਦਰ੍ਸ਼ਨਮ੍
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.
ਭੇਜਿਰੇ ਮੁਨਯੋऽਥਾਗ੍ਰੇ ਭਗਵਨ੍ਤਂ ਅਧੋਕ੍ਸ਼ਜਮ੍ । ਸਤ੍ਤ੍ਵਂ ਵਿਸ਼ੁਦ੍ਧਂ ਕ੍ਸ਼ੇਮਾਯ ਕਲ੍ਪਨ੍ਤੇ ਯੇऽਨੁ ਤਾਨਿਹ
Formerly the sages used to offer venerable Lord Adhokshaja first; those who conceive of pure, secure sattva as their refuge desire such beings hereafter.
ਮੁਮੁਕ੍ਸ਼ਵੋ ਘੋਰਰੂਪਾਨ੍ ਹਿਤ੍ਵਾ ਭੂਤਪਤੀਨਥ । ਨਾਰਾਯਣਕਲਾਃ ਸ਼ਾਨ੍ਤਾ ਭਜਨ੍ਤਿ ਹ੍ਯਨਸੂਯਵਃ
Leaving behind fearsome forms and the lordship over beings, the non-envious, serene parts (the kalas) of Narayana worship him peacefully.
ਰਜਸ੍ਤਮਃਪ੍ਰਕृਤਯਃ ਸਮਸ਼ੀਲਾ ਭਜਨ੍ਤਿ ਵੈ । ਪਿਤृਭੂਤਪ੍ਰਜੇਸ਼ਾਦੀਨ੍ ਸ਼੍ਰਿਯੈਸ਼੍ਵਰ੍ਯਪ੍ਰਜੇਪ੍ਸਵਃ
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.
ਵਾਸੁਦੇਵਪਰਾ ਵੇਦਾ ਵਾਸੁਦੇਵਪਰਾ ਮਖਾਃ । ਵਾਸੁਦੇਵਪਰਾ ਯੋਗਾ ਵਾਸੁਦੇਵਪਰਾਃ ਕ੍ਰਿਯਾਃ
The Vedas are supremely devoted to Vasudeva; likewise the great mantras, the yogas, and the ritual acts are all foremostly addressed to Vasudeva.
ਵਾਸੁਦੇਵਪਰਂ ਜ੍ਞਾਨਂ ਵਾਸੁਦੇਵਪਰਂ ਤਪਃ । ਵਾਸੁਦੇਵਪਰੋ ਧਰ੍ਮੋ ਵਾਸੁਦੇਵਪਰਾ ਗਤਿਃ
Supreme knowledge, austere penance, righteous conduct and the final goal — all are ultimately oriented toward Vasudeva.
ਸ ਏਵੇਦਂ ਸਸਰ੍ਜਾਗ੍ਰੇ ਭਗਵਾਨ੍ ਆਤ੍ਮਮਾਯਯਾ । ਸਦ੍ ਅਸਦ੍ ਰੂਪਯਾ ਚਾਸੌ ਗੁਣਮਯ੍ਯਾਗੁਣੋ ਵਿਭੁਃ
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.
ਤਯਾ ਵਿਲਸਿਤੇष੍ਵੇषੁ ਗੁਣੇषੁ ਗੁਣਵਾਨਿਵ । ਅਨ੍ਤਃਪ੍ਰਵਿष੍ਟ ਆਭਾਤਿ ਵਿਜ੍ਞਾਨੇਨ ਵਿਜृਮ੍ਭਿਤਃ
In those qualities where he delighted like one endowed with qualities, he entered inwardly and shone forth, resplendent, pervading by his discriminating consciousness.
ਯਥਾ ਹ੍ਯਵਹਿਤੋ ਵਹ੍ਨਿਃ ਦਾਰੁष੍ਵੇਕਃ ਸ੍ਵਯੋਨਿषੁ । ਨਾਨੇਵ ਭਾਤਿ ਵਿਸ਼੍ਵਾਤ੍ਮਾ ਭੂਤੇषੁ ਚ ਤਥਾ ਪੁਮਾਨ੍
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.
ਅਸੌ ਗੁਣਮਯੈਰ੍ਭਾਵੈਃ ਭੂਤ ਸੂਕ੍ਸ਼੍ਮੇਨ੍ਦ੍ਰਿਯਾਤ੍ਮਭਿਃ । ਸ੍ਵਨਿਰ੍ਮਿਤੇषੁ ਨਿਰ੍ਵਿष੍ਟੋ ਭੁਙ੍ਕ੍ਤੇ ਭੂਤੇषੁ ਤਦ੍ਗੁਣਾਨ੍
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.
ਭਾਵਯਤ੍ਯੇष ਸਤ੍ਤ੍ਵੇਨ ਲੋਕਾਨ੍ਵੈ ਲੋਕਭਾਵਨਃ । ਲੀਲਾਵਤਾਰਾਨੁਰਤੋ ਦੇਵਤਿਰ੍ਯਙ੍ ਨਰਾਦਿषੁ
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.
{ਸ਼੍ਰੀਮਦ੍ਭਾਗਵਤਪੁਰਾਣਮ੍/ਸ੍ਕਨ੍ਧਃ੧} ਸੂਤ ਉਵਾਚ। (ਅਨੁष੍ਟੁਪ੍) ਜਗृਹੇ ਪੌਰੁषਂ ਰੂਪਂ ਭਗਵਾਨ੍ ਮਹਦਾਦਿਭਿਃ। ਸਂਭੂਤਂ षੋਡਸ਼ਕਲਂ ਆਦੌ ਲੋਕਸਿਸृਕ੍ਸ਼ਯਾ
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.
ਯਸ੍ਯਾਮ੍ਭਸਿ ਸ਼ਯਾਨਸ੍ਯ ਯੋਗਨਿਦ੍ਰਾਂ ਵਿਤਨ੍ਵਤਃ। ਨਾਭਿਹ੍ਰਦਾਮ੍ਬੁਜਾਦਾਸੀਦ੍ ਬ੍ਰਹ੍ਮਾ ਵਿਸ਼੍ਵਸृਜਾਂ ਪਤਿਃ
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.
ਯਸ੍ਯਾਵਯਵਸਂਸ੍ਥਾਨੈਃ ਕਲ੍ਪਿਤੋ ਲੋਕਵਿਸ੍ਤਰਃ। ਤਦ੍ ਵੈ ਭਗਵਤੋ ਰੂਪਂ ਵਿਸ਼ੁਦ੍ਧਂ ਸਤ੍ਤ੍ਵਮੂਰ੍ਜਿਤਮ੍
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.
(ਇਂਦ੍ਰਵਂਸ਼ਾ) ਪਸ਼੍ਯਨ੍ਤ੍ਯਦੋਰੂਪਮਦਭ੍ਰਚਕ੍ਸ਼ੁषਾ। ਸਹਸ੍ਰਪਾਦੋਰੁਭੁਜਾਨਨਾਦ੍ਭੁਤਮ੍ । ਸਹਸ੍ਰਮੂਰ੍ਧਸ਼੍ਰਵਣਾਕ੍ਸ਼ਿਨਾਸਿਕਂ ਸਹਸ੍ਰਮੌਲ੍ਯਮ੍ਬਰਕੁਣ੍ਡਲੋਲ੍ਲਸਤ੍
Describing the Indra-lineage, they saw a wonder: below the clouds a hundred‑fold feet, two shoulders like mountains, a miraculous face; a thousand heads, ears, eyes and noses; a thousand sacred tops, robes and ear‑ornaments all shining.
(ਅਨੁष੍ਟੁਪ੍) ਏਤਨ੍ਨਾਨਾਵਤਾਰਾਣਾਂ ਨਿਧਾਨਂ ਬੀਜਮਵ੍ਯਯਮ੍ । ਯਸ੍ਯਾਂਸ਼ਾਂਸ਼ੇਨ ਸृਜ੍ਯਨ੍ਤੇ ਦੇਵਤਿਰ੍ਯਙ੍ਨਰਾਦਯਃ
This is the imperishable seed, the treasury of many incarnations, from whose portions gods, men and others are alternately created.
ਸ ਏਵ ਪ੍ਰਥਮਂ ਦੇਵਃ ਕੌਮਾਰਂ ਸਰ੍ਗਮਾਸ਼੍ਰਿਤਃ। ਚਚਾਰ ਦੁਸ਼੍ਚਰਂ ਬ੍ਰਹ੍ਮਾ ਬ੍ਰਹ੍ਮਚਰ੍ਯਮਖਣ੍ਡਿਤਮ੍
He first took the form of a young god, embracing the birth of creatures; Brahmā moved about, remaining steadfast in celibacy, his vow of brahmacharya unbroken.
ਦ੍ਵਿਤੀਯਂ ਤੁ ਭਵਾਯਾਸ੍ਯ ਰਸਾਤਲਗਤਾਂ ਮਹੀਮ੍। ਉਦ੍ਧਰਿष੍ਯਨ੍ ਉਪਾਦਤ੍ਤ ਯਜ੍ਞੇਸ਼ਃ ਸੌਕਰਂ ਵਪੁਃ
Second, to sustain the earth sunk in essence, he rose as Bhava, assuming a bountiful body and granting the sacrificial rite its appliance.
ਤृਤੀਯਂ ऋषਿਸਰ੍ਗਂ ਵੈ ਦੇਵਰ੍षਿਤ੍ਵਮੁਪੇਤ੍ਯ ਸਃ । ਤਨ੍ਤ੍ਰਂ ਸਾਤ੍ਵਤਮਾਚष੍ਟ ਨੈष੍ਕਰ੍ਮ੍ਯਂ ਕਰ੍ਮਣਾਂ ਯਤਃ
Third he became the origin of sages, taking on rishihood; he taught the Vedic method of devotion, grounded in purity and the cessation of fruit‑driven acts.
ਤੁਰ੍ਯੇ ਧਰ੍ਮਕਲਾਸਰ੍ਗੇ ਨਰਨਾਰਾਯਣੌ ऋषੀ । ਭੂਤ੍ਵਾਤ੍ਮੋਪਸ਼ਮੋਪੇਤਂ ਅਕਰੋਦ੍ ਦੁਸ਼੍ਚਰਂ ਤਪਃ
Fourth, in the art of dharma, he manifested as the pair Nara–Narayana, both sages living austerity, calming the self and abandoning harmful penances.
ਪਞ੍ਚਮਃ ਕਪਿਲੋ ਨਾਮ ਸਿਦ੍ਧੇਸ਼ਃ ਕਾਲਵਿਪ੍ਲੁਤਮ੍ । ਪ੍ਰੋਵਾਚਾਸੁਰਯੇ ਸਾਂਖ੍ਯਂ ਤਤ੍ਤ੍ਵਗ੍ਰਾਮਵਿਨਿਰ੍ਣਯਮ੍
Fifth was Kapila, a siddha‑lord stirred by the fashion of time; he taught the Asurya (Sankhya) system, deciding the assembly of principles.
षष੍ਠੇ ਅਤ੍ਰੇਰਪਤ੍ਯਤ੍ਵਂ ਵृਤਃ ਪ੍ਰਾਪ੍ਤੋऽਨਸੂਯਯਾ। ਆਨ੍ਵੀਕ੍ਸ਼ਿਕੀਮਲਰ੍ਕਾਯ ਪ੍ਰਹ੍ਲਾਦਾਦਿਭ੍ਯ ਊਚਿਵਾਨ੍
Sixth, he entered as Atri’s descendant, free from envy and established; addressing Prahlāda and others, he taught the investigative science to the bright‑headed.
ਤਤਃ ਸਪ੍ਤਮ ਆਕੂਤ੍ਯਾਂ ਰੁਚੇਰ੍ਯਜ੍ਞੋऽਭ੍ਯਜਾਯਤ । ਸ ਯਾਮਾਦ੍ਯੈਃ ਸੁਰਗਣੈਃ ਅਪਾਤ੍ ਸ੍ਵਾਯਂਭੁਵਾਨ੍ਤਰਮ੍
Seventh, born amid ecstatic praise, he became the sacrificial priest who, with the foremost gods, crossed over the regions of Svayambhuva.
ਅष੍ਟਮੇ ਮੇਰੁਦੇਵ੍ਯਾਂ ਤੁ ਨਾਭੇਰ੍ਜਾਤ ਉਰੁਕ੍ਰਮਃ । ਦਰ੍ਸ਼ਯਨ੍ਵਰ੍ਤ੍ਮ ਧੀਰਾਣਾਂ ਸਰ੍ਵਾਸ਼੍ਰਮ ਨਮਸ੍ਕृਤਮ੍
Eighth, in the mountain goddess Meru, a mighty‑thighed form arose, showing paths to the resolute and bowing to all hermitages.