> > S'rîmad Bhâgavatam - Canto 12
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *****

> > Canto 12: "The Age of Deterioration"

> > *****

> > Chapter Six: Mahârâja Parîkshit Passes Away

> > *****

> > TEXT 1

> > sûta uvâca

> > etan nis'amya muninâbhihitam parîkshid

> > vyâsâtmajena nikhilâtma-dris'â samena

> > tat-pâda-mûlam upasritya natena mûrdhnâ

> > baddhân'jalis tam idam âha sa vishnurâtah

> > sûtah uvâca-Sûta Gosvâmî said; etat-this; nis'amya-hearing; muninâ-by the sage (S'ukadeva); abhihitam-narrated; parîkshit-Mahârâja Parîkshit; vyâsa-âtma-jena-by the son of Vyâsadeva; nikhila-of all living beings; âtma-the Supreme Lord; dris'â-who sees; samena-who is perfectly equipoised; tat-of him (S'ukadeva); pâda-mûlam-to the lotus feet; upasritya-going up; natena-bowed down; mûrdhnâ-with his head; baddha-an'jalih-his arms folded in supplication; tam-to him; idam-this; âha-said; sah-he; vishnu-râtah-Parîkshit, who while still in the womb had been protected by Lord Krishna Himself.

> > TRANSLATION

> > Sûta Gosvâmî said: After hearing all that was narrated to him by the self-realized and equipoised S'ukadeva, the son of Vyâsadeva, Mahârâja Parîkshit humbly approached his lotus feet. Bowing his head down upon the sage's feet, the King, who had lived his entire life under the protection of Lord Vishnu, folded his hands in supplication and spoke as follows.

> > *****

> > TEXT 2

> > râjovâca

> > siddho 'smy anugrihîto 'smi

> > bhavatâ karunâtmanâ

> > s'râvito yac ca me sâkshâd

> > anâdi-nidhano harih

> > râjâ uvâca-King Parîkshit said; siddhah-fully successful; asmi-I am; anugrihîtah-shown great mercy; asmi-I am; bhavatâ-by your good self; karunâ-âtmanâ-who are full of mercy; s'râvitah-has been described aurally; yat-because; ca-and; me-to me; sâkshât-directly; anâdi-who has no beginning; nidhanah-or end; harih-the Supreme Personality of Godhead.

> > TRANSLATION

> > Mahârâja Parîkshit said: I have now achieved the purpose of my life, because a great and merciful soul like you has shown such kindness to me. You have personally spoken to me this narration of the Supreme Personality of Godhead, Hari, who is without beginning or end.

> > *****

> > TEXT 3

> > nâty-adbhutam aham manye

> > mahatâm acyutâtmanâm

> > ajn'eshu tâpa-tapteshu

> > bhûteshu yad anugrahah

> > na-not; ati-adbhutam-very surprising; aham-I; manye-think; mahatâm-for the great souls; acyuta-âtmanâm-whose minds are always absorbed in Lord Krishna; ajn'eshu-upon the ignorant; tâpa-by the distresses of material life; tapteshu-tormented; bhûteshu-upon the conditioned souls; yat-which; anugrahah-mercy.

> > TRANSLATION

> > I do not consider it at all amazing that great souls such as yourself, whose minds are always absorbed in the infallible Personality of Godhead, show mercy to the foolish conditioned souls, tormented as we are by the problems of material life.

> > *****

> > TEXT 4

> > purâna-samhitâm etâm

> > as'raushma bhavato vayam

> > yasyâm khalûttamah-s'loko

> > bhagavân anavarnyate

> > purâna-samhitâm-essential summary of all the Purânas; etâm-this; as'raushma-have heard; bhavatah-from you; vayam-we; yasyâm-in which; khalu-indeed; uttamah-s'lokah-who is always described in choice poetry; bhagavân-the Personality of Godhead; anuvarnyate-is fittingly described.

> > TRANSLATION

> > I have heard from you this S'rîmad-Bhâgavatam, which is the perfect summary of all the Purânas and which perfectly describes the Supreme Lord, Uttamahs'loka.

> > *****

> > TEXT 5

> > bhagavams takshakâdibhyo

> > mrityubhyo na bibhemy aham

> > pravishtho brahma nirvânam

> > abhayam dars'itam tvayâ

> > bhagavan-my lord; takshaka-from the snake-bird Takshaka; âdibhyah-or other living entities; mrityubhyah-from repeated deaths; na bibhemi-do not fear; aham-I; pravishthah-having entered; brahma-the Absolute Truth; nirvânam-exclusive of everything material; abhayam-fearlessness; dars'itam-shown; tvayâ-by you.

> > TRANSLATION

> > My lord, I now have no fear of Takshaka or any other living being, or even of repeated deaths, because I have absorbed myself in that purely spiritual Absolute Truth, which you have revealed and which destroys all fear.

> > *****

> > TEXT 6

> > anujânîhi mâm brahman

> > vâcam yacchâmy adhokshaje

> > mukta-kâmâs'ayam cetah

> > praves'ya visrijâmy asûn

> > anujânîhi-please give your permission; mâm-to me; brahman-O great brâhmana; vâcam-my speech (and all other sensory functions); yacchâmi-I shall place; adhokshaje-within the Supreme Personality of Godhead; mukta-having given up; kâma-âs'ayam-all lusty desires; cetah-my mind; praves'ya-absorbing; visrijâmi-I shall give up; asûn-my life air.

> > TRANSLATION

> > O brâhmana, please give me permission to resign my speech and the functions of all my senses unto Lord Adhokshaja. Allow me to absorb my mind, purified of lusty desires, within Him and to thus give up my life.

> > *****

> > TEXT 7

> > ajn'ânam ca nirastam me

> > jn'âna-vijn'âna-nishthhayâ

> > bhavatâ dars'itam kshemam

> > param bhagavatah padam

> > ajn'ânam-ignorance; ca-also; nirastam-eradicated; me-my; jn'âna-in knowledge of the Supreme Lord; vijn'âna-and direct realization of His opulence and sweetness; nishthhayâ-by becoming fixed; bhavatâ-by you; dars'itam-has been shown; kshemam-all-auspicious; param-supreme; bhagavatah-of the Lord; padam-the Personality.

> > TRANSLATION

> > You have revealed to me that which is most auspicious, the supreme personal feature of the Lord. I am now fixed in knowledge and self-realization, and my ignorance has been eradicated.

> > *****

> > TEXT 8

> > sûta uvâca

> > ity uktas tam anujn'âpya

> > bhagavân bâdarâyanih

> > jagâma bhikshubhih sâkam

> > nara-devena pûjitah

> > sûtah uvâca-S'rî Sûta Gosvâmî said; iti-thus; uktah-spoken to; tam-him; anujn'âpya-giving permission; bhagavân-the powerful saint; bâdarâyanih-S'ukadeva, the son of Bâdarâyana Vedavyâsa; jagâma-went away; bhikshubhih-the renounced sages; sâkam-along with; nara-devena-by the King; pûjitah-worshiped.

> > TRANSLATION

> > Sûta Gosvâmî said: Thus requested, the saintly son of S'rîla Vyâsadeva gave his permission to King Parîkshit. Then, after being worshiped by the King and all the sages present, S'ukadeva departed from that place.

> > *****

> > 9-10

> > parîkshid api râjarshir

> > âtmany âtmânam âtmanâ

> > samâdhâya param dadhyâv

> > aspandâsur yathâ taruh

> > prâk-kûle barhishy âsîno

> > gangâ-kûla udan-mukhah

> > brahma-bhûto mahâ-yogî

> > nihsangas' chinna-sams'ayah

> > parîkshit-Mahârâja Parîkshit; api-furthermore; râja-rishih-the great saintly King; âtmani-within his own spiritual identity; âtmânam-his mind; âtmanâ-by his intelligence; samâdhâya-placing; param-upon the Supreme; dadhyau-he meditated; aspanda-motionless; asuh-his living air; yathâ-just as; taruh-a tree;

> > prâk-kûle-with the tips of its stalks facing east; barhishi-upon darbha grass; âsînah-sitting; gangâ-kûle-on the bank of the Gangâ; udak-mukhah-facing north; brahma-bhûtah-in perfect realization of his true identity; mahâ-yogî-the exalted mystic; nihsangah-free of all material attachment; chinna-broken off; sams'ayah-all doubts.

> > TRANSLATION

> > Mahârâja Parîkshit then sat down on the bank of the Ganges, upon a seat made of darbha grass with the tips of its stalks facing east, and turned himself toward the north. Having attained the perfection of yoga, he experienced full self-realization and was free of material attachment and doubt. The saintly King settled his mind within his spiritual self by pure intelligence and proceeded to meditate upon the Supreme Absolute Truth. His life air ceased to move, and he became as stationary as a tree.

> > *****

> > TEXT 11

> > takshakah prahito viprâh

> > kruddhena dvija-sûnunâ

> > hantu-kâmo nripam gacchan

> > dadars'a pathi kas'yapam

> > takshakah-the snake-bird Takshaka; prahitah-sent; viprâh-O learned brâhmanas; kruddhena-who had been angered; dvija-of the sage Samîka; sûnunâ-by the son; hantu-kâmah-desirous of killing; nripam-the King; gacchan-while going; dadars'a-he saw; pathi-upon the road; kas'yapam-Kas'yapa Muni.

> > TRANSLATION

> > O learned brâhmanas, the snake-bird Takshaka, who had been sent by the angry son of a brâhmana, was going toward the King to kill him when he saw Kas'yapa Muni on the path.

> > *****

> > TEXT 12

> > tam tarpayitvâ dravinair

> > nivartya visha-hârinam

> > dvija-rûpa-praticchannah

> > kâma-rûpo 'das'an nripam

> > tam-him (Kas'yapa); tarpayitvâ-gratifying; dravinaih-with valuable offerings; nivartya-stopping; visha-hârinam-an expert in counteracting poison; dvija-rûpa-in the form of a brâhmana; praticchannah-disguising himself; kâma-rûpah-Takshaka, who could assume any form he wished; adas'at-bit; nripam-King Parîkshit.

> > TRANSLATION

> > Takshaka flattered Kas'yapa by presenting him with valuable offerings and thereby stopped the sage, who was expert in counteracting poison, from protecting Mahârâja Parîkshit. Then the snakebird, who could assume any form he wished, disguised himself as a brâhmana, approached the King and bit him.

> > *****

> > TEXT 13

> > brahma-bhûtasya râjarsher

> > deho 'hi-garalâgninâ

> > babhûva bhasmasât sadyah

> > pas'yatâm sarva-dehinâm

> > brahma-bhûtasya-of the fully self-realized; râja-risheh-the saint among kings; dehah-the body; ahi-of the snake; garala-from the poison; agninâ-by the fire; babhûva-turned; bhasma-sât-to ashes; sadyah-immediately; pas'yatâm-while they were watching; sarva-dehinâm-all embodied living beings.

> > TRANSLATION

> > While living beings all over the universe looked on, the body of the great self-realized saint among kings was immediately burned to ashes by the fire of the snake's poison.

> > *****

> > TEXT 14

> > hâhâ-kâro mahân âsîd

> > bhuvi khe dikshu sarvatah

> > vismitâ hy abhavan sarve

> > devâsura-narâdayah

> > hâhâ-kârah-a cry of lamentation; mahân-great; âsît-there was; bhuvi-on the earth; khe-in the sky; dikshu-in the directions; sarvatah-all about; vismitâh-amazed; hi-indeed; abhavan-they became; sarve-all; deva-the demigods; asura-demons; nara-human beings; âdayah-and other creatures.

> > TRANSLATION

> > There arose a terrible cry of lamentation in all directions on the earth and in the heavens, and all the demigods, demons, human beings and other creatures were astonished.

> > *****

> > TEXT 15

> > deva-dundubhayo nedur

> > gandharvâpsaraso jaguh

> > vavrishuh pushpa-varshâni

> > vibudhâh sâdhu-vâdinah

> > deva-of the demigods; dundubhayah-the kettledrums; neduh-resounded; gandharva-apsarasah-the Gandharvas and Apsarâs; jaguh-sang; vavrishuh-they showered down; pushpa-varshâni-rains of flowers; vibudhâh-the demigods; sâdhu-vâdinah-speaking praise.

> > TRANSLATION

> > Kettledrums sounded in the regions of the demigods, and the celestial Gandharvas and Apsarâs sang. The demigods showered flowers and spoke words of praise.

> > *****

> > TEXT 16

> > janmejayah sva-pitaram

> > s'rutvâ takshaka-bhakshitam

> > yathâjuhâva sankruddho

> > nâgân satre saha dvijaih

> > janmejayah-King Janamejaya, the son of Parîkshit; sva-pitaram-his own father; s'rutvâ-hearing; takshaka-by Takshaka, the snake-bird; bhakshitam-bitten; yathâ-properly; âjuhâva-offered as oblations; sankruddhah-extremely angry; nâgân-the snakes; satre-in a great sacrifice; saha-along with; dvijaih-brâhmanas.

> > TRANSLATION

> > Hearing that his father had been fatally bitten by the snakebird, Mahârâja Janamejaya became extremely angry and had brâhmanas perform a mighty sacrifice in which he offered all the snakes in the world into the sacrificial fire.

> > *****

> > TEXT 17

> > sarpa-satre samiddhâgnau

> > dahyamânân mahoragân

> > drishthvendram bhaya-samvignas

> > takshakah s'aranam yayau

> > sarpa-satre-in the snake sacrifice; samiddha-blazing; agnau-in the fire; dahyamânân-being burned; mahâ-uragân-the great serpents; drishthvâ-seeing; indram-to Indra; bhaya-with fear; samvignah-very disturbed; takshakah-Takshaka; s'aranam-for shelter; yayau-went.

> > TRANSLATION

> > When Takshaka saw even the most powerful serpents being burned in the blazing fire of that snake sacrifice, he was overwhelmed with fear and approached Lord Indra for shelter.

> > *****

> > TEXT 18

> > apas'yams takshakam tatra

> > râjâ pârîkshito dvijân

> > uvâca takshakah kasmân

> > na dahyetoragâdhamah

> > apas'yan-not seeing; takshakam-Takshaka; tatra-there; râjâ-the King; pârîkshitah-Janamejaya; dvijân-to the brâhmanas; uvâca-said; takshakah-Takshaka; kasmât-why; na dahyeta-has not been burned; uraga-of all the serpents; adhamah-the lowest.

> > TRANSLATION

> > When King Janamejaya did not see Takshaka entering his sacrificial fire, he said to the brâhmanas: Why is not Takshaka, the lowest of all serpents, burning in this fire?

> > *****

> > TEXT 19

> > tam gopâyati râjendra

> > s'akrah s'aranam âgatam

> > tena samstambhitah sarpas

> > tasmân nâgnau pataty asau

> > tam-him (Takshaka); gopâyati-is hiding; râja-indra-O best of kings; s'akrah-Lord Indra; s'aranam-for shelter; âgatam-who has approached; tena-by that Indra; samstambhitah-kept; sarpah-the snake; tasmât-thus; na-not; agnau-into the fire; patati-does fall; asau-he.

> > TRANSLATION

> > The brâhmanas replied: O best of kings, the snake Takshaka has not fallen into the fire because he is being protected by Indra, whom he has approached for shelter. Indra is holding him back from the fire.

> > *****

> > TEXT 20

> > pârîkshita iti s'rutvâ

> > prâhartvija udâra-dhîh

> > sahendras takshako viprâ

> > nâgnau kim iti pâtyate

> > pârîkshitah-King Janamejaya; iti-these words; s'rutvâ-hearing; prâha-replied; ritvijah-to the priests; udâra-broad; dhîh-whose intelligence; saha-along with; indrah-Indra; takshakah-Takshaka; viprâh-O brâhmanas; na-not; agnau-into the fire; kim-why; iti-indeed; pâtyate-is made to fall.

> > TRANSLATION

> > The intelligent King Janamejaya, hearing these words, replied to the priests: Then, my dear brâhmanas, why not make Takshaka fall into the fire, along with his protector, Indra?

> > *****

> > TEXT 21

> > tac chrutvâjuhuvur viprâh

> > sahendram takshakam makhe

> > takshakâs'u patasveha

> > sahendrena marutvatâ

> > tat-that; s'rutvâ-hearing; âjuhuvuh-they performed the ritual of offering oblation; viprâh-the brâhmana priests; saha-along with; indram-King Indra; takshakam-the snake-bird Takshaka; makhe-into the sacrificial fire; takshaka-O Takshaka; âs'u-quickly; patasva-you should fall; iha-here; saha indrena-together with Indra; marut-vatâ-who is accompanied by all the demigods.

> > TRANSLATION

> > Hearing this, the priests then chanted this mantra for offering Takshaka together with Indra as an oblation into the sacrificial fire: O Takshaka, fall immediately into this fire, together with Indra and his entire host of demigods!

> > *****

> > TEXT 22

> > iti brahmoditâkshepaih

> > sthânâd indrah pracâlitah

> > babhûva sambhrânta-matih

> > sa-vimânah sa-takshakah

> > iti-thus; brahma-by the brâhmanas; udita-spoken; âkshepaih-by the insulting words; sthânât-from his place; indrah-Lord Indra; pracâlitah-thrown; babhûva-became; sambhrânta-disturbed; matih-in his mind; sa-vimânah-along with his heavenly airplane; sa-takshakah-along with Takshaka.

> > TRANSLATION

> > When Lord Indra, along with his airplane and Takshaka, was suddenly thrown from his position by these insulting words of the brâhmanas, he became very disturbed.

> > *****

> > TEXT 23

> > tam patantam vimânena

> > saha-takshakam ambarât

> > vilokyângirasah prâha

> > râjânam tam brihaspatih

> > tam-him; patantam-falling; vimânena-in his airplane; saha-takshakam-with Takshaka; ambarât-from the sky; vilokya-observing; ângirasah-the son of Angirâ; prâha-spoke; râjânam-to the King (Janamejaya); tam-to him; brihaspatih-Brihaspati.

> > TRANSLATION

> > Brihaspati, the son of Angirâ Muni, seeing Indra falling from the sky in his airplane along with Takshaka, approached King Janamejaya and spoke to him as follows.

> > *****

> > TEXT 24

> > naisha tvayâ manushyendra

> > vadham arhati sarpa-râth

> > anena pîtam amritam

> > atha vâ ajarâmarah

> > na-not; eshah-this snake-bird; tvayâ-by you; manushya-indra-O great ruler of men; vadham-murder; arhati-deserves; sarpa-râth-the king of snakes; anena-by him; pîtam-has been drunk; amritam-the nectar of the demigods; atha-therefore; vai-certainly; ajara-free from the effects of old age; amarah-virtually immortal.

> > TRANSLATION

> > O King among men, it is not fitting that this king of snakes meet death at your hands, for he has drunk the nectar of the immortal demigods. Consequently he is not subject to the ordinary symptoms of old age and death.

> > *****

> > TEXT 25

> > jîvitam maranam jantor

> > gatih svenaiva karmanâ

> > râjams tato 'nyo nâsty asya

> > pradâtâ sukha-duhkhayoh

> > jîvitam-the living; maranam-the dying; jantoh-of a living being; gatih-the destination in his next life; svena-by his own; eva-only; karmanâ-work; râjan-O King; tatah-than that; anyah-another; na asti-there is not; asya-for him; pradâtâ-bestower; sukha-duhkhayoh-of happiness and distress.

> > TRANSLATION

> > The life and death of an embodied soul and his destination in the next life are all caused by himself through his own activity. Therefore, O King, no other agent is actually responsible for creating one's happiness and distress.

> > *****

> > TEXT 26

> > sarpa-caurâgni-vidyudbhyah

> > kshut-trid-vyâdhy-âdibhir nripa

> > pan'catvam ricchate jantur

> > bhunkta ârabdha-karma tat

> > sarpa-from snakes; caura-thieves; agni-fire; vidyudbhyah-and lightning; kshut-from hunger; trith-thirst; vyâdhi-disease; âdibhih-and other agents; nripa-O King; pan'catvam-death; ricchate-obtains; jantuh-the conditioned living entity; bhunkte-he enjoys; ârabdha-already created by his past work; karma-the fruitive reaction; tat-that.

> > TRANSLATION

> > When a conditioned soul is killed by snakes, thieves, fire, lightning, hunger, disease or anything else, he is experiencing the reaction to his own past work.

> > *****

> > TEXT 27

> > tasmât satram idam râjan

> > samsthîyetâbhicârikam

> > sarpâ anâgaso dagdhâ

> > janair dishtham hi bhujyate

> > tasmât-therefore; satram-sacrifice; idam-this; râjan-O King; samsthîyeta-should be stopped; âbhicârikam-done with intent to harm; sarpâh-the serpents; anâgasah-innocent; dagdhâh-burned; janaih-by persons; dishtham-fate; hi-indeed; bhujyate-is suffered.

> > TRANSLATION

> > Therefore, my dear King, please stop this sacrificial performance, which was initiated with the intent of doing harm to others. Many innocent snakes have already been burned to death. Indeed, all persons must suffer the unforeseen consequences of their past activities.

> > *****

> > TEXT 28

> > sûta uvâca

> > ity uktah sa tathety âha

> > maharsher mânayan vacah

> > sarpa-satrâd uparatah

> > pûjayâm âsa vâk-patim

> > sûtah uvâca-Sûta Gosvâmî said; iti-thus; uktah-addressed; sah-he (Janamejaya); tathâ iti-so be it; âha-he said; mahâ-risheh-of the great sage; mânayan-honoring; vacah-the words; sarpa-satrât-from the snake sacrifice; uparatah-ceasing; pûjayâm âsa-he worshiped; vâk-patim-Brihaspati, the master of eloquence.

> > TRANSLATION

> > Sûta Gosvâmî continued: Advised in this manner, Mahârâja Janamejaya replied, "So be it." Honoring the words of the great sage, he desisted from performing the snake sacrifice and worshiped Brihaspati, the most eloquent of sages.

> > *****

> > TEXT 29

> > saishâ vishnor mahâ-mâyâ-

> > bâdhyayâlakshanâ yayâ

> > muhyanty asyaivâtma-bhûtâ

> > bhûteshu guna-vrittibhih

> > sâ eshâ-this very; vishnoh-of the Supreme Lord, Vishnu; mahâ-mâyâ-the illusory material energy; abâdhyayâ-by her who cannot be checked; alakshanâ-indiscernible; yayâ-by whom; muhyanti-become bewildered; asya-of the Lord; eva-indeed; âtma-bhûtâh-the part-and-parcel spirit souls; bhûteshu-within their material bodies; guna-of the modes of nature; vrittibhih-by the functions.

> > TRANSLATION

> > This is indeed the Supreme Lord Vishnu's illusory energy, which is unstoppable and difficult to perceive. Although the individual spirit souls are part and parcel of the Lord, through the influence of this illusory energy they are bewildered by their identification with various material bodies.

> > *****

> > TEXTS 30 & 31

> > na yatra dambhîty abhayâ virâjitâ

> > mâyâtma-vâde 'sakrid âtma-vâdibhih

> > na yad vivâdo vividhas tad-âs'rayo

> > manas' ca sankalpa-vikalpa-vritti yat

> > na yatra srijyam srijatobhayoh param

> > s'reyas' ca jîvas tribhir anvitas tv aham

> > tad etad utsâdita-bâdhya-bâdhakam

> > nishidhya cormîn virameta tan munih

> > na-not; yatra-in which; dambhî-he is a hypocrite; iti-thinking thus; abhayâ-fearless; virâjitâ-visible; mâyâ-the illusory energy; âtma-vâde-when spiritual inquiry is being conducted; asakrit-constantly; âtma-vâdibhih-by those who describe spiritual science; na-not; yat-in which; vivâdah-materialistic argument; vividhah-taking many different forms; tat-âs'rayah-founded upon that illusory energy; manah-the mind; ca-and; sankalpa-decision; vikalpa-and doubt; vritti-whose functions; yat-in which;

> > na-not; yatra-in which; srijyam-the created products of the material world; srijatâ-along with their causes; ubhayoh-by both; param-achieved; s'reyah-the benefits; ca-and; jîvah-the living entity; tribhih-with the three (modes of nature); anvitah-joined; tu-indeed; aham-(conditioned by) false ego; tat etat-that indeed; utsâdita-excluding; bâdhya-the obstructed (conditioned living beings); bâdhakam-and the obstructing (modes of material nature); nishidhya-warding off; ca-and; ûrmîn-the waves (of false ego and so on); virameta-should take special pleasure; tat-in that; munih-a sage.

> > TRANSLATION

> > But there exists a supreme reality, in which the illusory energy cannot fearlessly dominate, thinking, "I can control this person because he is deceitful." In that highest reality there are no illusory argumentative philosophies. Rather, there the true students of spiritual science constantly engage in authorized spiritual investigation. In that supreme reality there is no manifestation of the material mind, which functions in terms of alternating decision and doubt. Created material products, their subtle causes and the goals of enjoyment attained by their utilization do not exist there. Furthermore, in that supreme reality there is no conditioned spirit, covered by false ego and the three modes of nature. That reality excludes everything limited or limiting. One who is wise should therefore stop the waves of material life and enjoy within that Supreme Truth.

> > *****

> > TEXT 32

> > param padam vaishnavam âmananti tad

> > yan neti netîty atad-utsisrikshavah

> > visrijya daurâtmyam ananya-sauhridâ

> > hridopaguhyâvasitam samâhitaih

> > param-the supreme; padam-situation; vaishnavam-of Lord Vishnu; âmananti-they designate; tat-that; yat-which; na iti na iti-"not this, not this"; iti-thus analyzing; atat-everything extraneous; utsisrikshavah-those who are desirous of giving up; visrijya-rejecting; daurâtmyam-petty materialism; ananya-placing nowhere else; sauhridâh-their affection; hridâ-within their hearts; upaguhya-embracing Him; avasitam-who is captured; samâhitaih-by those who meditate upon Him in trance.

> > TRANSLATION

> > Those who desire to give up all that is not essentially real move systematically, by negative discrimination of the extraneous, to the supreme position of Lord Vishnu. Giving up petty materialism, they offer their love exclusively to the Absolute Truth within their hearts and embrace that highest truth in fixed meditation.

> > *****

> > TEXT 33

> > ta etad adhigacchanti

> > vishnor yat paramam padam

> > aham mameti daurjanyam

> > na yeshâm deha-geha-jam

> > te-they; etat-this; adhigacchanti-come to know; vishnoh-of Lord Vishnu; yat-which; paramam-the supreme; padam-personal situation; aham-I; mama-my; iti-thus; daurjanyam-the depravity; na-is not; yeshâm-for whom; deha-the body; geha-and home; jam-based upon.

> > TRANSLATION

> > Such devotees come to understand the supreme transcendental situation of the Personality of Godhead, Lord Vishnu, because they are no longer polluted by the concepts of "I" and "my," which are based on body and home.

> > *****

> > TEXT 34

> > ativâdâms titiksheta

> > nâvamanyeta kan'cana

> > na cemam deham âs'ritya

> > vairam kurvîta kenacit

> > ati-vâdân-insulting words; titiksheta-one should tolerate; na-never; avamanyeta-one should disrespect; kan'cana-anyone; na ca-nor; imam-this; deham-material body; âs'ritya-identifying with; vairam-enmity; kurvîta-one should have; kenacit-with anyone.

> > TRANSLATION

> > One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone.

> > *****

> > TEXT 35

> > namo bhagavate tasmai

> > krishnâyâkunthha-medhase

> > yat-pâdâmburuha-dhyânât

> > samhitâm adhyagâm imâm

> > namah-obeisances; bhagavate-to the Supreme Personality of Godhead; tasmai-to Him; krishnâya-Lord S'rî Krishna; akunthha-medhase-whose power is never impeded; yat-whose; pâda-ambu-ruha-upon the lotus feet; dhyânât-by meditation; samhitâm-the scripture; adhyagâm-I have assimilated; imâm-this.

> > TRANSLATION

> > I offer my obeisances to the Supreme Personality of Godhead, the invincible Lord S'rî Krishna. Simply by meditating upon His lotus feet I have been able to study and appreciate this great literature.

> > *****

> > TEXT 36

> > s'rî-s'aunaka uvâca

> > pailâdibhir vyâsa-s'ishyair

> > vedâcâryair mahâtmabhih

> > vedâs' ca kathitâ vyastâ

> > etat saumyâbhidhehi nah

> > s'rî-s'aunakah uvâca-S'rî S'aunaka Rishi said; paila-âdibhih-by Paila and others; vyâsa-s'ishyaih-the disciples of S'rîla Vyâsadeva; veda-âcâryaih-the standard authorities of the Vedas; mahâ-âtmabhih-whose intelligence was very great; vedâh-the Vedas; ca-and; kathitâh-spoken; vyastâh-divided; etat-this; saumya-O gentle Sûta; abhidhehi-please narrate; nah-to us.

> > TRANSLATION

> > S'aunaka Rishi said: O gentle Sûta, please narrate to us how Paila and the other greatly intelligent disciples of S'rîla Vyâsadeva, who are known as the standard authorities of Vedic wisdom, spoke and edited the Vedas.

> > *****

> > TEXT 37

> > sûta uvâca

> > samâhitâtmano brahman

> > brahmanah parameshthhinah

> > hridy âkâs'âd abhûn nâdo

> > vritti-rodhâd vibhâvyate

> > sûtah uvâca-Sûta Gosvâmî said; samâhita-âtmanah-whose mind was perfectly fixed; brahman-O brâhmana (S'aunaka); brahmanah-of Lord Brahmâ; parame-sthinah-the most elevated of living beings; hridi-within the heart; âkâs'ât-from out of the sky; abhût-arose; nâdah-the transcendental subtle sound; vritti-rodhât-by stopping the functioning (of the ears); vibhâvyate-is perceived.

> > TRANSLATION

> > Sûta Gosvâmî said: O brâhmana, first the subtle vibration of transcendental sound appeared from the sky of the heart of the most elevated Lord Brahmâ, whose mind was perfectly fixed in spiritual realization. One can perceive this subtle vibration when one stops all external hearing.

> > *****

> > TEXT 38

> > yad-upâsanayâ brahman

> > yogino malam âtmanah

> > dravya-kriyâ-kârakâkhyam

> > dhûtvâ yânty apunar-bhavam

> > yat-of which (subtle form of the Vedas); upâsanayâ-by the worship; brahman-O brâhmana; yoginah-mystic sages; malam-the contamination; âtmanah-of the heart; dravya-substance; kriyâ-activity; kâraka-and performer; âkhyam-designated as such; dhûtvâ-cleansing away; yânti-they achieve; apunah-bhavam-freedom from rebirth.

> > TRANSLATION

> > By worship of this subtle form of the Vedas, O brâhmana, mystic sages cleanse their hearts of all contamination caused by impurity of substance, activity and doer, and thus they attain freedom from repeated birth and death.

> > *****

> > TEXT 39

> > tato 'bhût tri-vrid omkâro

> > yo 'vyakta-prabhavah sva-râth

> > yat tal lingam bhagavato

> > brahmanah paramâtmanah

> > tatah-from that; abhût-came into being; tri-vrit-threefold; omkârah-the syllable om; yah-which; avyakta-not apparent; prabhavah-its influence; sva-râth-self-manifesting; yat-which; tat-that; lingam-the representation; bhagavatah-of the Supreme Personality of Godhead; brahmanah-of the Absolute Truth in His impersonal aspect; parama-âtmanah-and of the Supersoul.

> > TRANSLATION

> > From that transcendental subtle vibration arose the omkâra composed of three sounds. The omkâra has unseen potencies and manifests automatically within a purified heart. It is the representation of the Absolute Truth in all three of His phases-the Supreme Personality, the Supreme Soul and the supreme impersonal truth.

> > *****

> > TEXTS 40 & 41

> > s'rinoti ya imam sphotham

> > supta-s'rotre ca s'ûnya-drik

> > yena vâg vyajyate yasya

> > vyaktir âkâs'a âtmanah

> > sva-dhâmno brâhmanah sâkshâd

> > vâcakah paramâtmanah

> > sa sarva-mantropanishad

> > veda-bîjam sanâtanam

> > s'rinoti-hears; yah-who; imam-this; sphotham-unmanifest and eternal subtle sound; supta-s'rotre-when the sense of hearing is asleep; ca-and; s'ûnya-drik-devoid of material sight and other sensory functions; yena-by which; vâk-the expanse of Vedic sound; vyajyate-is elaborated; yasya-of which; vyaktih-the manifestation; âkâs'e-in the sky (of the heart); âtmanah-from the soul;

> > sva-dhâmnah-who is His own origin; brahmanah-of the Absolute Truth; sâkshât-directly; vâcakah-the designating term; parama-âtmanah-of the Supersoul; sah-that; sarva-of all; mantra-Vedic hymns; upanishat-the secret; veda-of the Vedas; bîjam-the seed; sanâtanam-eternal.

> > TRANSLATION

> > This omkâra, ultimately nonmaterial and imperceptible, is heard by the Supersoul without His possessing material ears or any other material senses. The entire expanse of Vedic sound is elaborated from omkâra, which appears from the soul, within the sky of the heart. It is the direct designation of the self-originating Absolute Truth, the Supersoul, and is the secret essence and eternal seed of all Vedic hymns.

> > *****

> > TEXT 42

> > tasya hy âsams trayo varnâ

> > a-kârâdyâ bhrigûdvaha

> > dhâryante yais trayo bhâvâ

> > guna-nâmârtha-vrittayah

> > tasya-of that omkâra; hi-indeed; âsan-came into being; trayah-three; varnâh-sounds of the alphabet; a-kâra-âdyâh-beginning with the letter a; bhrigu-udvaha-O most eminent of the descendants of Bhrigu; dhâryante-are sustained; yaih-by which three sounds; trayah-the threefold; bhâvâh-states of existence; guna-the qualities of nature; nâma-names; artha-goals; vrittayah-and states of consciousness.

> > TRANSLATION

> > Omkâra exhibited the three original sounds of the alphabet-A, U and M. These three, O most eminent descendant of Bhrigu, sustain all the different threefold aspects of material existence, including the three modes of nature, the names of the Rig, Yajur and Sâma Vedas, the goals known as the Bhûr, Bhuvar and Svar planetary systems, and the three functional platforms called waking consciousness, sleep and deep sleep.

> > *****

> > TEXT 43

> > tato 'kshara-samâmnâyam

> > asrijad bhagavân ajah

> > antasthoshma-svara-spars'a-

> > hrasva-dîrghâdi-lakshanam

> > tatah-from that omkâra; akshara-of the different sounds; samâmnâyam-the total collection; asrijat-created; bhagavân-the powerful demigod; ajah-unborn Brahmâ; anta-stha-as the semivowels; ushma-sibilants; svara-vowels; spars'a-and consonant stops; hrasva-dîrgha-in short and long forms; âdi-and so on; lakshanam-characterized.

> > TRANSLATION

> > From that omkâra Lord Brahmâ created all the sounds of the alphabet-the vowels, consonants, semivowels, sibilants and others-distinguished by such features as long and short measure.

> > *****

> > TEXT 44

> > tenâsau caturo vedâms'

> > caturbhir vadanair vibhuh

> > sa-vyâhritikân somkârâms'

> > câtur-hotra-vivakshayâ

> > tena-with that body of sounds; asau-he; caturah-the four; vedân-Vedas; caturbhih-from his four; vadanaih-faces; vibhuh-the all-powerful; sa-vyâhritikân-along with the vyâhritis (the invocations of the names of the seven planetary systems: bhûh, bhuvah, svah, mahah, janah, tapah and satya); sa-omkârân-along with the seed, om; câtuh-hotra-the four aspects of ritual sacrifice performed by the priests of each of the four Vedas; vivakshayâ-with the desire of describing.

> > TRANSLATION

> > All-powerful Brahmâ made use of this collection of sounds to produce from his four faces the four Vedas, which appeared together with the sacred omkâra and the seven vyâhriti invocations. His intention was to propagate the process of Vedic sacrifice according to the different functions performed by the priests of each of the four Vedas.

> > *****

> > TEXT 45

> > putrân adhyâpayat tâms tu

> > brahmarshîn brahma-kovidân

> > te tu dharmopadeshthârah

> > sva-putrebhyah samâdis'an

> > putrân-to his sons; adhyâpayat-he taught; tân-those Vedas; tu-and; brahma-rishîn-to the great sages among the brâhmanas; brahma-in the art of Vedic recitation; kovidân-who were very expert; te-they; tu-moreover; dharma-in religious rituals; upadeshthârah-instructors; sva-putrebhyah-to their own sons; samâdis'an-imparted.

> > TRANSLATION

> > Brahmâ taught these Vedas to his sons, who were great sages among the brâhmanas and experts in the art of Vedic recitation. They in turn took the role of âcâryas and imparted the Vedas to their own sons.

> > *****

> > TEXT 46

> > te paramparayâ prâptâs

> > tat-tac-chishyair dhrita-vrataih

> > catur-yugeshv atha vyastâ

> > dvâparâdau maharshibhih

> > te-these Vedas; paramparayâ-by continuous disciplic succession; prâptâh-received; tat-tat-of each succeeding generation; s'ishyaih-by the disciples; dhrita-vrataih-who were firm in their vows; catuh-yugeshu-throughout the four ages; atha-then; vyastâh-were divided; dvâpara-âdau-at the end of the Dvâpara millennium; mahâ-rishibhih-by great authorities.

> > TRANSLATION

> > In this way, throughout the cycles of four ages, generation aher generation of disciples-all firmly fixed in their spiritual vows-have received these Vedas by disciplic succession. At the end of each Dvâpara-yuga the Vedas are edited into separate divisions by eminent sages.

> > *****

> > TEXT 47

> > kshînâyushah kshîna-sattvân

> > durmedhân vîkshya kâlatah

> > vedân brahmarshayo vyasyan

> > hridi-sthâcyuta-coditâh

> > kshîna-âyushah-their life span diminished; kshîna-sattvân-their strength diminished; durmedhân-of less intelligence; vîkshya-observing; kâlatah-by the effect of time; vedân-the Vedas; brahma-rishayah-the chief sages; vyasyan-divided up; hridi-stha-sitting within their hearts; acyuta-by the infallible Personality of Godhead; coditâh-inspired.

> > TRANSLATION

> > Observing that people in general were diminished in their life span, strength and intelligence by the influence of time, great sages took inspiration from the Personality of Godhead sitting within their hearts and systematically divided the Vedas.

> > *****

> > TEXTS 48 & 49

> > asminn apy antare brahman

> > bhagavân loka-bhâvanah

> > brahmes'âdyair loka-pâlair

> > yâcito dharma-guptaye

> > parâs'arât satyavatyâm

> > ams'âms'a-kalayâ vibhuh

> > avatîrno mahâ-bhâga

> > vedam cakre catur-vidham

> > asmin-in this; api-also; antare-rule of Manu; brahman-O brâhmana (S'aunaka); bhagavân-the Supreme Personality of Godhead; loka-of the universe; bhâvanah-the protector; brahma-by Brahmâ; îs'a-S'iva; âdyaih-and the others; loka-pâlaih-the rulers of the various planets; yâcitah-requested; dharma-guptaye-for the protection of the principles of religion;

> > parâs'arât-by Parâs'ara Muni; satyavatyâm-in the womb of Satyavatî; ams'a-of His plenary expansion (Sankarshana); ams'a-of the expansion (Vishnu); kalayâ-as the partial expansion; vibhuh-the Lord; avatîrnah-descended; mahâ-bhâga-O most fortunate one; vedam-the Veda; cakre-he made; catuh-vidham-in four parts.

> > TRANSLATION

> > O brâhmana, in the present age of Vaivasvata Manu, the leaders of the universe, led by Brahmâ and S'iva, requested the Supreme Personality of Godhead, the protector of all the worlds, to save the principles of religion. O most fortunate S'aunaka, the almighty Lord, exhibiting a divine spark of a portion of His plenary portion, then appeared in the womb of Satyavatî as the son of Parâs'ara. In this form, named Krishna Dvaipâyana Vyâsa, he divided the one Veda into four.

> > *****

> > TEXT 50

> > rig-atharva-yajuh-sâmnâm

> > râs'îr uddhritya vargas'ah

> > catasrah samhitâs' cakre

> > mantrair mani-ganâ iva

> > rik-atharva-yajuh-sâmnâm-of the Rig, Atharva, Yajur and Sâma Vedas; râs'îh-the accumulation (of mantras); uddhritya-separating out; vargas'ah-in specific categories; catasrah-four; samhitâh-collections; cakre-he made; mantraih-with the mantras; mani-ganâh-gems; iva-just as.

> > TRANSLATION

> > S'rîla Vyâsadeva separated the mantras of the Rig, Atharva, Yajur and Sâma Vedas into four divisions, just as one sorts out a mixed collection of jewels into piles. Thus he composed four distinct Vedic literatures.

> > *****

> > TEXT 51

> > tâsâm sa caturah s'ishyân

> > upâhûya mahâ-matih

> > ekaikâm samhitâm brahmann

> > ekaikasmai dadau vibhuh

> > tâsâm-of those four collections; sah-he; caturah-four; s'ishyân-disciples; upâhûya-calling near; mahâ-matih-the powerfully intelligent sage; eka-ekâm-one by one; samhitâm-a collection; brahman-O brâhmana; eka-ekasmai-to each of them; dadau-he gave; vibhuh-the powerful Vyâsadeva.

> > TRANSLATION

> > The most powerful and intelligent Vyâsadeva called four of his disciples, O brâhmana, and entrusted to each of them one of these four samhitâs.

> > *****

> > TEXTS 52 & 53

> > pailâya samhitâm âdyâm

> > bahvricâkhyâm uvâca ha

> > vais'ampâyana-samjn'âya

> > nigadâkhyam yajur-ganam

> > sâmnâm jaiminaye prâha

> > tathâ chandoga-samhitâm

> > atharvângirasîm nâma

> > sva-s'ishyâya sumantave

> > pailâya-to Paila; samhitâm-the collection; âdyâm-first (of the Rig Veda); bahu-rica-âkhyam-called Bahvrica; uvâca-he spoke; ha-indeed; vais'ampâyana-samjn'âya-to the sage named Vais'ampâyana; nigada-âkhyam-known as Nigada; yajuh-ganam-the collection of Yajur mantras;

> > sâmnâm-the mantras of the Sâma Veda; jaiminaye-to Jaimini; prâha-he spoke; tathâ-and; chandoga-samhitâm-the samhitâ named Chandoga; atharva-angirasîm-the Veda ascribed to the sages Atharva and Angirâ; nâma-indeed; sva-s'ishyâya-to his disciple; sumantave-Sumantu.

> > TRANSLATION

> > S'rîla Vyâsadeva taught the first samhitâ, the Rig Veda, to Paila and gave this collection the name Bahvrica. To the sage Vais'ampâyana he spoke the collection of Yajur mantras named Nigada. He taught the Sâma Veda mantras, designated as the Chandoga-samhitâ, to Jaimini, and he spoke the Atharva Veda to his dear disciple Sumantu.

> > *****

> > TEXTS 54 & 56

> > pailah sva-samhitâm ûce

> > indrapramitaye munih

> > bâshkalâya ca so 'py âha

> > s'ishyebhyah samhitâm svakâm

> > caturdhâ vyasya bodhyâya

> > yâjn'avalkyâya bhârgava

> > parâs'arâyâgnimitra

> > indrapramitir âtmavân

> > adhyâpayat samhitâm svâm

> > mândûkeyam rishim kavim

> > tasya s'ishyo devamitrah

> > saubhary-âdibhya ûcivân

> > pailah-Paila; sva-samhitâm-his own collection; ûce-spoke; indrapramitaye-to Indrapramiti; munih-the sage; bâshkalâya-to Bâshkala; ca-and; sah-he (Bâshkala); api-moreover; âha-spoke; s'ishyebhyah-to his disciples; samhitâm-the collection; svakâm-his own;

> > caturdhâ-in four parts; vyasya-dividing; bodhyâya-to Bodhya; yâjn'avalkyâya-to Yâjn'avalkya; bhârgava-O descendant of Bhrigu (S'aunaka); parâs'arâya-to Parâs'ara; agnimitre-to Agnimitra; indrapramitih-Indrapramiti; âtma-vân-the self-controlled;

> > adhyâpayat-taught; samhitâm-the collection; svâm-his; mândûkeyam-to Mândûkeya; rishim-the sage; kavim-scholarly; tasya-of him (Mandûkeya); s'ishyah-the disciple; devamitrah-Devamitra; saubhari-âdibhyah-to Saubhari and others; ûcivân-spoke.

> > TRANSLATION

> > After dividing his samhitâ into two parts, the wise Paila spoke it to Indrapramiti and Bâshkala. Bâshkala further divided his collection into four parts, O Bhârgava, and instructed them to his disciples Bodhya, Yâjn'avalkya, Parâs'ara and Agnimitra. Indrapramiti, the self-controlled sage, taught his samhitâ to the learned mystic Mândûkeya, whose disciple Devamitra later passed down the divisions of the Rig Veda to Saubhari and others.

> > *****

> > TEXT 57

> > s'âkalyas tat-sutah svâm tu

> > pan'cadhâ vyasya samhitâm

> > vâtsya-mudgala-s'âlîya-

> > gokhalya-s'is'ireshv adhât

> > s'âkalyah-S'âkalya; tat-sutah-the son of Mândûkeya; svâm-his own; tu-and; pan'cadhâ-in five parts; vyasya-dividing; samhitâm-the collection; vâtsya-mudgala-s'âlîya-to Vâtsya, Mudgala and S'âlîya; gokhalya-s'is'ireshu-and to Gokhalya and S'is'ira; adhât-gave.

> > TRANSLATION

> > The son of Mândûkeya, named S'âkalya, divided his own collection into five, entrusting one subdivision each to Vâtsya, Mudgala, S'âlîya, Gokhalya and S'is'ira.

> > *****

> > TEXT 58

> > jâtûkarnyas' ca tac-chishyah

> > sa-niruktâm sva-samhitâm

> > balâka-paila-jâbâla-

> > virajebhyo dadau munih

> > jâtûkarnyah-Jâtûkarnya; ca-and; tat-s'ishyah-the disciple of S'âkalya; sa-niruktâm-along with a glossary explaining obscure terms; sva-samhitâm-the collection he received; balâka-paila-jâbâla-virajebhyah-to Balâka, Paila, Jâbâla and Viraja; dadau-passed down; munih-the sage.

> > TRANSLATION

> > The sage Jâtûkarnya was also a disciple of S'âkalya, and after dividing the samhitâ he received from S'âkalya into three parts, he added a fourth section, a Vedic glossary. He taught one of these parts to each of four disciples-Balâka, the second Paila, Jâbâla and Viraja.

> > *****

> > TEXT 59

> > bâshkalih prati-s'âkhâbhyo

> > vâlakhilyâkhya-samhitâm

> > cakre vâlâyanir bhajyah

> > kâs'âras' caiva tâm dadhuh

> > bâshkalih-Bâshkali, the son of Bâshkala; prati-s'âkhâbhyah-from all the different branches; vâlakhilya-âkhya-entitled Vâlakhilya; samhitâm-the collection; cakre-he made; vâlâyanih-Vâlâyani; bhajyah-Bhajya; kâs'ârah-Kâs'âra; ca-and; eva-indeed; tâm-that; dadhuh-they accepted.

> > TRANSLATION

> > Bâshkali assembled the Vâlakhilya-samhitâ, a collection from all the branches of the Rig Veda. This collection was received by Vâlâyani, Bhajya and Kâs'âra.

> > *****

> > TEXT 60

> > bahvricâh samhitâ hy etâ

> > ebhir brahmarshibhir dhritâh

> > s'rutvaitac-chandasâm vyâsam

> > sarva-pâpaih pramucyate

> > bahu-ricâh-of the Rig Veda; samhitâh-the collections; hi-indeed; etâh-these; ebhih-by these; brahma-rishibhih-saintly brâhmanas; dhritâh-maintained through disciplic succession; s'rutvâ-hearing; etat-their; chandasâm-of the sacred verses; vyâsam-the process of division; sarva-pâpaih-from all sins; pramucyate-one becomes delivered.

> > TRANSLATION

> > Thus these various samhitâs of the Rig Veda were maintained through disciplic succession by these saintly brâhmanas. Simply by hearing of this distribution of the Vedic hymns, one will be freed from all sins.

> > *****

> > TEXT 61

> > vais'ampâyana-s'ishyâ vai

> > carakâdhvaryavo 'bhavan

> > yac cerur brahma-hatyâmhah

> > kshapanam sva-guror vratam

> > vais'ampâyana-s'ishyâh-the disciples of Vais'ampâyana; vai-indeed; caraka-named the Carakas; adhvaryavah-authorities of the Atharva Veda; abhavan-became; yat-because; ceruh-they executed; brahma-hatyâ-due to the killing of a brâhmana; amhah-of the sin; kshapanam-the expiration; sva-guroh-for their own guru; vratam-the vow.

> > TRANSLATION

> > The disciples of Vais'ampâyana became authorities in the Atharva Veda. They were known as the Carakas because they executed strict vows to free their guru from his sin of killing a brâhmana.

> > *****

> > TEXT 62

> > yâjn'avalkyas' ca tac-chishya

> > âhâho bhagavan kiyat

> > caritenâlpa-sârânâm

> > carishye 'ham su-dus'caram

> > yâjn'avalkyah-Yâjn'avalkya; ca-and; tat-s'ishyah-the disciple of Vais'ampâyana; âha-said; aho-just see; bhagavan-O master; kiyat-how much value; caritena-with the endeavor; alpa-sârânâm-of these weak fellows; carishye-shall execute; aham-I; su-dus'caram-that which is very difficult to perform.

> > TRANSLATION

> > Once Yâjn'avalkya, one of the disciples of Vais'ampâyana, said: O master, how much benefit will be derived from the feeble endeavors of these weak disciples of yours? I will personally perform some outstanding penance.

> > *****

> > TEXT 63

> > ity ukto gurur apy âha

> > kupito yâhy alam tvayâ

> > viprâvamantrâ s'ishyena

> > mad-adhîtam tyajâs'v iti

> > iti-thus; uktah-addressed; guruh-his spiritual master; api-indeed; âha-said; kupitah-angry; yâhi-go away; alam-enough; tvayâ-with you; vipra-avamantrâ-the insulter of brâhmanas; s'ishyena-such a disciple; mat-adhîtam-what has been taught by me; tyaja-give up; âs'u-immediately; iti-thus.

> > TRANSLATION

> > Addressed thus, the spiritual master Vais'ampâyana became angry and said: Go away from here! Enough of you, O disciple who insults brâhmanas! Furthermore, you must immediately give back everything I have taught you.

> > *****

> > TEXTS 64 & 65

> > devarâta-sutah so 'pi

> > charditvâ yajushâm ganam

> > tato gato 'tha munayo

> > dadris'us tân yajur-ganân

> > yajûmshi tittirâ bhûtvâ

> > tal-lolupatayâdaduh

> > taittirîyâ iti yajuh-

> > s'âkhâ âsan su-pes'alâh

> > devarâta-sutah-the son of Devarâta (Yâjn'avalkya); sah-he; api-indeed; charditvâ-vomiting; yajushâm-of the Yajur Veda; ganam-the collected mantras; tatah-from there; gatah-having gone; atha-then; munayah-the sages; dadris'uh-saw; tân-those;

> > yajuh-ganân-yajur-mantras; yajûmsi-these yajurs; tittirâh-partridges; bhûtvâ-becoming; tat-for those mantras; lolupatayâ-with greedy desire; âdaduh-picked them up; taittirîyâh-known as Taittirîya; iti-thus; yajuh-s'âkhâh-branches of the Yajur Veda; âsan-came into being; su-pes'alâh-most beautiful.

> > TRANSLATION

> > Yâjn'avalkya, the son of Devarâta, then vomited the mantras of the Yajur Veda and went away from there. The assembled disciples, looking greedily upon these yajur hymns, assumed the form of partridges and picked them all up. These divisions of the Yajur Veda therefore became known as the most beautiful Taittirîya-samhitâ, the hymns collected by partridges [tittirâh].

> > *****

> > TEXT 66

> > yâjn'avalkyas tato brahmams'

> > chandâmsy adhi gaveshayan

> > guror avidyamânâni

> > sûpatasthe 'rkam îs'varam

> > yâjn'avalkyah-Yâjn'avalkya; tatah-thereafter; brahman-O brâhmana; chandâmsi-mantras; adhi-additional; gaveshayan-seeking out; guroh-to his spiritual master; avidyamânâni-not known; su-upatasthe-he carefully worshiped; arkam-the sun; îs'varam-the powerful controller.

> > TRANSLATION

> > My dear brâhmana S'aunaka, Yâjn'avalkya then desired to find out new yajur-mantras unknown to even his spiritual master. With this in mind he offered attentive worship to the powerful lord of the sun.

> > *****

> > TEXT 67

> > s'rî-yâjn'avalkya uvâca

> > om namo bhagavate âdityâyâkhila-jagatâm âtma-svarûpena kâla-

> > svarûpena catur-vidha-bhûta-nikâyânâm brahmâdi-stamba-paryantânâm

> > antar-hridayeshu bahir api câkâs'a ivopâdhinâvyavadhîyamâno bhavân eka

> > eva kshana-lava-nimeshâvayavopacita-samvatsara-ganenâpâm âdâna-

> > visargâbhyâm imâm loka-yâtrâm anuvahati.

> > s'rî-yâjn'avalkyah uvâca-S'rî Yâjn'avalkya said; om namah-I offer my respectful obeisances; bhagavate-to the Personality of Godhead; âdityâya-appearing as the sun-god; akhila-jagatâm-of all the planetary systems; âtma-svarûpena-in the form of the Supersoul; kâla-svarûpena-in the form of time; catuh-vidha-of four kinds; bhûta-nikâyânâm-of all the living beings; brahma-âdi-beginning from Lord Brahmâ; stamba-paryantânâm-and extending down to the blades of grass; antah-hridayeshu-within the recesses of their hearts; bahih-externally; api-also; ca-and; âkâs'ah iva-in the same way as the sky; upâdhinâ-by material designations; avyavadhîyamânah-not being covered; bhavân-yourself; ekah-alone; eva-indeed; kshana-lava-nimesha-the kshana, lava and nimesha (the smallest fractions of time); avayava-by these fragments; upacita-collected together; samvatsara-ganena-by the years; apâm-of the water; âdâna-by taking away; visargâbhyâm-and giving; imâm-this; loka-of the universe; yâtrâm-the maintenance; anuvahati-carries out.

> > TRANSLATION

> > S'rî Yâjn'avalkya said: I offer my respectful obeisances to the Supreme Personality of Godhead appearing as the sun. You are present as the controller of the four kinds of living entities, beginning from Brahmâ and extending down to the blades of grass. Just as the sky is present both inside and outside every living being, you exist both within the hearts of all as the Supersoul and externally in the form of time. Just as the sky cannot be covered by the clouds present within it, you are never covered by any false material designation. By the flow of years, which are made up of the tiny fragments of time called kshanas, lavas and nimeshas, you alone maintain this world, drying up the waters and giving them back as rain.

> > *****

> > TEXT 68

> > yad u ha vâva vibudharshabha savitar adas tapaty anusavanam ahar

> > ahar âmnâya-vidhinopatishthhamânânâm akhila-durita-vrijina-

> > bîjâvabharjana bhagavatah samabhidhîmahi tapana mandalam.

> > yat-which; u ha vâva-indeed; vibudha-rishabha-O chief of the demigods; savitah-O lord of the sun; adah-that; tapati-is glowing; anusavanam-at each of the junctures of the day (sunrise, noon and sunset); ahah ahah-each day; âmnâya-vidhinâ-by the Vedic path, as passed down through disciplic succession; upatishthhamânânâm-of those who are engaged in offering prayer; akhila-durita-all sinful activities; vrijina-the consequent suffering; bîja-and the original seed of such; avabharjana-O you who burn; bhagavatah-of the mighty controller; samabhidhîmahi-I meditate with full attention; tapana-O glowing one; mandalam-upon the sphere.

> > TRANSLATION

> > O glowing one, O powerful lord of the sun, you are the chief of all the demigods. I meditate with careful attention on your fiery globe, because for those who offer prayers to you three times daily according to the Vedic method passed down through authorized disciplic succession, you burn away all sinful activities, all consequent suffering and even the original seed of desire.

> > *****

> > TEXT 69

> > ya iha vâva sthira-cara-nikarânâm nija-niketanânâm mana-indriyâsu-

> > ganân anâtmanah svayam âtmântar-yâmî pracodayati.

> > yah-who; iha-in this world; vâva-indeed; sthira-cara-nikarânâm-of all the nonmoving and moving living beings; nija-niketanânâm-who depend on your shelter; manah-indriya-asu-ganân-the mind, senses and vital air; anâtmanah-which are nonliving matter; svayam-yourself; âtma-in their hearts; antah-yâmî-the indwelling lord; pracodayati-inspires to activity.

> > TRANSLATION

> > You are personally present as the indwelling lord in the hearts of all moving and nonmoving beings, who depend completely on your shelter. Indeed, you animate their material minds, senses and vital airs to act.

> > *****

> > TEXT 70

> > ya evemam lokam ati-karâla-vadanândhakâra-samjn'âjagara-graha-

> > gilitam mritakam iva vicetanam avalokyânukampayâ

> > parama-kârunika îkshayaivotthâpyâhar ahar anusavanam

> > s'reyasi sva-dharmâkhyâtmâva-sthane pravartayati.

> > yah-who; eva-alone; imam-this; lokam-world; ati-karâla-very fearful; vadana-the mouth of which; andhakâra-samjn'a-known as darkness; ajagara-by the python; graha-seized; gilitam-and swallowed; mritakam-dead; iva-as if; vicetanam-unconscious; avalokya-by glancing; anukampayâ-mercifully; parama-kârunikah-supremely magnanimous; îkshayâ-by casting his glance; eva-indeed; utthâpya-raising them up; ahah ahah-day after day; anu-savanam-at the three sacred junctures of the day; s'reyasi-in the ultimate benefit; sva-dharma-âkhya-known as the soul's proper duty; âtma-avasthâne-in the inclination toward spiritual life; pravartayati-engages.

> > TRANSLATION

> > The world has been seized and swallowed by the python of darkness in its horrible mouth and has become unconscious, as if dead. But mercifully glancing upon the sleeping people of the world, you raise them up with the gift of sight. Thus you are most magnanimous. At the three sacred junctures of each day, you engage the pious in the path of ultimate good, inducing them to perform religious duties that situate them in their spiritual position.

> > *****

> > TEXT 71

> > avani-patir ivâsâdhûnâm bhayam udîrayann athati parita âs'â-pâlais

> > tatra tatra kamala-kos'ân'jalibhir upahritârhanah.

> > avani-patih-a king; iva-as; asâdhûnâm-of the unholy; bhayam-fear; udîrayan-creating; athati-travels about; paritah-all around; âs'â-pâlaih-by the controlling deities of the directions; tatra tatra-here and there; kamala-kos'a-holding lotus flowers; an'jalibhih-with folded palms; upahrita-offered; arhanah-honorable presentations.

> > TRANSLATION

> > Just like an earthly king, you travel about everywhere spreading fear among the unholy as the powerful deities of the directions offer you in their folded palms lotus flowers and other respectful presentations.

> > *****

> > TEXT 72

> > atha ha bhagavams tava carana-nalina-yugalam tri-bhuvana-gurubhir abhivanditam aham

> > ayâta-yâma-yajush-kâma upasarâmîti.

> > atha-thus; ha-indeed; bhagavan-O lord; tava-your; carana-nalina-yugalam-two lotus feet; tri-bhuvana-of the three worlds; gurubhih-by the spiritual masters; abhivanditam-honored; aham-I; ayâta-yâma-unknown to anyone else; yajuh-kâmah-desiring to have the yajur-mantras; upasarâmi-am approaching with worship; iti-thus.

> > TRANSLATION

> > Therefore, my lord, I am prayerfully approaching your lotus feet, which are honored by the spiritual masters of the three worlds, because I hope to receive from you mantras of the Yajur Veda unknown to anyone else.

> > *****

> > sûta uvâca

> > evam stutah sa bhagavân

> > vâji-rûpa-dharo ravih

> > yajûmshy ayâta-yâmâni

> > munaye 'dât prasâditah

> > sûtah uvâca-Sûta Gosvâmî said; evam-in this way; stutah-offered glorification; sah-he; bhagavân-the powerful demigod; vâji-rûpa-the form of a horse; dharah-assuming; ravih-the sun-god; yajûmshi-yayur-mantras; ayâta-yâmâni-never learned by any other mortal; munaye-to the sage; adât-presented; prasâditah-being satisfied.

> > TRANSLATION

> > Sûta Gosvâmî said: Satisfied by such glorification, the powerful sun-god assumed the form of a horse and presented to the sage Yâjn'avalkya yajur-mantras previously unknown in human society.

> > *****

> > TEXT 74

> > yajurbhir akaroc châkhâ

> > das'a pan'ca s'atair vibhuh

> > jagrihur vâjasanyas tâh

> > kânva-mâdhyandinâdayah

> > yajurbhih-with the yajur-mantras; akarot-he made; s'âkhâh-branches; das'a-ten; pan'ca-plus five; s'ataih-with the hundreds; vibhuh-the powerful; jagrihuh-they accepted; vâja-sanyah-produced from the hairs of the horse's mane and thus known as Vâjasaneyî; tâh-them; kânva-mâdhyandina-âdayah-the disciples of Kânva and Mâdhyandina, and other rishis.

> > TRANSLATION

> > From these countless hundreds of mantras of the Yajur Veda, the powerful sage compiled fifteen new branches of Vedic literature. These became known as the Vâjasaneyi-samhitâ because they were produced from the hairs of the horse's mane, and they were accepted in disciplic succession by the followers of Kânva, Mâdhyandina and other rishis.

> > *****

> > TEXT 75

> > jaimineh sama-gasyâsît

> > sumantus tanayo munih

> > sutvâms tu tat-sutas tâbhyâm

> > ekaikâm prâha samhitâm

> > jaimineh-of Jaimini; sama-gasya-the singer of the Sâma Veda; âsît-there was; sumantuh-Sumantu; tanayah-the son; munih-the sage (Jaimini); sutvân-Sutvân; tu-and; tat-sutah-the son of Sumantu; tâbhyâm-to each of them; eka-ekâm-one of each of the two parts; prâha-he spoke; samhitâm-collection.

> > TRANSLATION

> > Jaimini Rishi, the authority of the Sâma Veda, had a son named Sumantu, and the son of Sumantu was Sutvân. The sage Jaimini spoke to each of them a different part of the Sâma-veda-samhitâ.

> > *****

> > TEXTS 76 & 77

> > sukarmâ câpi tac-chishyah

> > sâma-veda-taror mahân

> > sahasra-samhitâ-bhedam

> > cakre sâmnâm tato dvija

> > hiranyanâbhah kaus'alyah

> > paushyan'jis' ca sukarmanah

> > s'ishyau jagrihatus' cânya

> > âvantyo brahma-vittamah

> > sukarmâ-Sukarmâ; ca-and; api-indeed; tat-s'ishyah-the disciple of Jaimini; sâma-veda-taroh-of the tree of the Sâma Veda; mahân-the great thinker; sahasra-samhitâ-of one thousand collections; bhedam-a division; cakre-he made; sâmnâm-of the sâma-mantras; tatah-and then; dvija-O brâhmana (S'aunaka);

> > hiranyanâbhah kaus'alyah-Hiranyanâbha, the son of Kus'ala; paushyan'jih-Paushyan'ji; ca-and; sukarmanah-of Sukarmâ; s'ishyau-the two disciples; jagrihatuh-took; ca-and; anyah-another; âvantyah-Âvantya; brahma-vit-tamah-most perfectly realized in knowledge of the Absolute Truth.

> > TRANSLATION

> > Sukarmâ, another disciple of Jaimini, was a great scholar. He divided the mighty tree of the Sâma Veda into one thousand samhitâs. Then, O brâhmana, three disciples of Sukarmâ-Hiranyanâbha, the son of Kus'ala; Pausyan'ji; and Âvantya, who was very advanced in spiritual realization-took charge of the sâma-mantras.

> > *****

> > TEXT 78

> > udîcyâh sâma-gâh s'ishyâ

> > âsan pan'ca-s'atâni vai

> > paushyan'jy-âvantyayos' câpi

> > tâms' ca prâcyân pracakshate

> > udîcyâh-belonging to the north; sâma-gâh-the singer of the Sâma Veda; s'ishyâh-the disciples; âsan-there were; pan'ca-s'atâni-five hundred; vai-indeed; paushyan'ji-âvantyayoh-of Paushyan'ji and Âvantya; ca-and; api-indeed; tân-they; ca-also; prâcyân-easterners; pracakshate-are called.

> > TRANSLATION

> > The five hundred disciples of Paushyan'ji and Âvantya became known as the northern singers of the Sâma Veda, and in later times some of them also became known as eastern singers.

> > *****

> > TEXT 79

> > laugâkshir mângalih kulyah

> > kus'îdah kukshir eva ca

> > paushyan'ji-sishyâ jagrihuh

> > samhitâs te s'atam s'atam

> > laugâkshih mângalih kulyah-Laugâkshi, Mângali and Kulya; kus'îdah kukshih-Kus'îda and Kukshi; eva-indeed; ca-also; paushyan'ji-s'ishyâh-disciples of Paushyan'ji; jagrihuh-they took; samhitâh-collections; te-they; s'atam s'atam-each one hundred.

> > TRANSLATION

> > Five other disciples of Paushyan'ji, namely Laugâkshi, Mângali, Kulya, Kus'îda and Kukshi, each received one hundred samhitâs.

> > *****

> > TEXT 80

> > krito hiranyanâbhasya

> > catur-vims'ati samhitâh

> > s'ishya ûce sva-s'ishyebhyah

> > s'eshâ âvantya âtmavân

> > kritah-Krita; hiranyanâbhasya-of Hiranyanâbha; catuh-vims'ati-twenty-four; samhitâh-collections; s'ishyah-the disciple; ûce-spoke; sva-s'ishyebhyah-to his own disciples; s'eshâh-the remaining (collections); âvantyah-Âvantya; âtma-vân-the self-controlled.

> > TRANSLATION

> > Krita, the disciple of Hiranyanâbha, spoke twenty four samhitâs to his own disciples, and the remaining collections were passed down by the self-realized sage Âvantya.

> > Thus end the purports of the humble servants of His Divine Grace A. C. Bhaktivedanta Swami Prabhupâda to the Twelfth Canto, Sixth Chapter, of the S'rîmad-Bhâgavatam, entitled "Mahârâja Parîkshit Passes Away."

> > Back to the running text