> > S'rîmad Bhâgavatam - Canto 1
> > 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 1: 'Creation'

> > ******

> > Chapter Four: The Appearance of S'ri Nârada

> > TEXT 1

> > vyâsa uvâca

> > iti bruvânam samstûya

> > munînâm dîrgha-satrinâm

> > vriddhah kula-patih sûtam

> > bahvricah s'aunako 'bravît

> > vyâsah--Vyâsadeva; uvâca--said; iti--thus; bruvânam--speaking; samstûya--congratulating; munînâm--of the great sages; dîrgha--prolonged; satrinâm--of those engaged in the performance of sacrifice; vriddhah--elderly; kula-patih--head of the assembly; sûtam--unto Sûta Gosvâmî; bahu-ricah--learned; s'aunakah--of the name S'aunaka; abravît--addressed.

> > TRANSLATION

> > On hearing Sûta Gosvâmî speak thus, S'aunaka Muni, who was the elderly, learned leader of all the rishis engaged in that prolonged sacrificial ceremony, congratulated Suta Gosvâmî by addressing him as follows.

> > ******

> > TEXT 2

> > s'aunaka uvâca

> > sûta sûta mahâ-bhâga

> > vada no vadatâm vara

> > kathâm bhâgavatîm punyâm

> > yad âha bhagavân' chukah

> > s'aunakah--S'aunaka; uvâca--said; sûta sûta--O Sûta Gosvâmî; mahâ-bhâga--the most fortunate; vada--please speak; nah--unto us; vadatâm--of those who can speak; vara--respected; kathâm--message; bhâgavatîm--of the Bhâgavatam; punyâm--pious; yat--which; âha--said; bhagavân--greatly powerful; s'ukah--S'rî S'ukadeva Gosvâmî.

> > TRANSLATION

> > S'aunaka said: O Sûta Gosvâmî, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of S'rîmad-Bhâgavatam, which was spoken by the great and powerful sage S'ukadeva Gosvâmî.

> > ******

> > TEXT 3

> > kasmin yuge pravritteyam

> > sthâne vâ kena hetunâ

> > kutah san'coditah krishnah

> > kritavân samhitâm munih

> > kasmin--in which; yuge--period; pravrittâ--was begun; iyam--this; sthâne--in the place; vâ--or; kena--on what; hetunâ--ground; kutah--wherefrom; san'coditah--inspired by; krishnah--Krishna-dvaipâyana Vyâsa; kritavân--compiled; samhitâm--Vedic literature; munih--the learned.

> > TRANSLATION

> > In what period and at what place was this first begun, and why was this taken up? From where did Krishna-dvaipâyana Vyâsa, the great sage, get the inspiration to compile this literature?

> > ******

> > TEXT 4

> > tasya putro mahâ-yogî

> > sama-drin nirvikalpakah

> > ekânta-matir unnidro

> > gûdho mûdha iveyate

> > tasya--his; putrah--son; mahâ-yogî--a great devotee; sama-drik--equibalanced; nirvikalpakah--absolute monist; ekânta-matih--fixed in monism or oneness of mind; unnidrah--surpassed nescience; gûdhah--not exposed; mûdhah--stunted; iva--like; iyate--appears like.

> > TRANSLATION

> > His [Vyâsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.

> > ******

> > TEXT 5

> > drishthvânuyântam rishim âtmajam apy anagnam

> > devyo hriyâ paridadhur na sutasya citram

> > tad vîkshya pricchati munau jagadus tavâsti

> > strî-pum-bhidâ na tu sutasya vivikta-drishtheh

> > drishthvâ--by seeing; anuyântam--following; rishim--the sage; âtmajam--his son; api--in spite of; anagnam--not naked; devyah--beautiful damsels; hriyâ--out of shyness; paridadhuh--covered the body; na--not; sutasya--of the son; citram--astonishing; tat vîkshya--by seeing that; pricchati--asking; munau--unto the muni (Vyâsa); jagaduh--replied; tava--your; asti--there are; strî-pum--male and female; bhidâ--differences; na--not; tu--but; sutasya--of the son; vivikta--purified; drishtheh--of one who looks.

> > TRANSLATION

> > While S'rî Vyâsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although S'rî Vyâsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

> > ******

> > TEXT 6

> > katham âlakshitah pauraih

> > samprâptah kuru-jângalân

> > unmatta-mûka jadavad

> > vicaran gaja-sâhvaye

> > katham--how; âlakshitah--recognized; pauraih--by the citizens; samprâptah--reaching; kuru-jângalân--the Kuru-jângala provinces; unmatta--mad; mûka--dumb; jadavat--stunted; vicaran--wandering; gaja-sâhvaye--Hastinâpura.

> > TRANSLATION

> > How was he [S'rîla S'ukadeva, the son of Vyâsa] recognized by the citizens when he entered the city of Hastinâpura [now Delhi], after wandering in the provinces of Kuru and Jângala, appearing like a madman, dumb and retarded?

> > ******

> > TEXT 7

> > katham vâ pândaveyasya

> > râjarsher muninâ saha

> > samvâdah samabhût tâta

> > yatraishâ sâtvatî s'rutih

> > katham--how is it; vâ--also; pândaveyasya--of the descendant of Pându (Parîkshit); râjarisheh--of the king who was a sage; muninâ--with the muni; saha--with; samvâdah--discussion; samabhût--took place; tâta--O darling; yatra--whereupon; eshâ--like this; sâtvatî--transcendental; s'rutih--essence of the Vedas.

> > TRANSLATION

> > How did it so happen that King Parîkshit met this great sage, making it possible for this great transcendental essence of the Vedas [Bhâgavatam] to be sung to him?

> > ******

> > TEXT 8

> > sa go-dohana-mâtram hi

> > griheshu griha-medhinâm

> > avekshate mahâ-bhâgas

> > tîrthî-kurvams tad âs'ramam

> > sah--he (S'ukadeva Gosvâmî); go-dohana-mâtram--only for the time of milking the cow; hi--certainly; griheshu--in the house; griha-medhinâm--of the householders; avekshate--waits; mahâ-bhâgah--the most fortunate; tîrthî--pilgrimage; kurvan--transforming; tat âs'ramam--the residence.

> > TRANSLATION

> > He [S'ukadeva Gosvâmî] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.

> > ******

> > TEXT 9

> > abhimanyu-sutam sûta

> > prâhur bhâgavatottamam

> > tasya janma mahâs'caryam

> > karmâni ca grinîhi nah

> > abhimanyu-sutam--the son of Abhimanyu; sûta--O Sûta; prâhuh--is said to be; bhâgavata-uttamam--the first-class devotee of the Lord; tasya--his; janma--birth; mahâ-âs'caryam--very wonderful; karmâni--activities; ca--and; grinîhi--please speak to; nah--us.

> > TRANSLATION

> > It is said that Mahârâja Parîkshit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.

> > ******

> > TEXT 10

> > sa samrâth kasya vâ hetoh

> > pândûnâm mâna-vardhanah

> > prâyopavishtho gangâyâm

> > anâdrityâdhirâth-s'riyam

> > sah--he; samrâth--the Emperor; kasya--for what; vâ--or; hetoh--reason; pândûnâm--of the sons of Pându; mâna-vardhanah--one who enriches the family; prâya-upavishthah--sitting and fasting; gangâyâm--on the bank of the Ganges; anâdritya--neglecting; adhirât--acquired kingdom; s'riyam--opulences.

> > TRANSLATION

> > He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pându dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?

> > ******

> > TEXT 11

> > namanti yat-pâda-niketam âtmanah

> > s'ivâya hânîya dhanâni s'atravah

> > katham sa vîrah s'riyam anga dustyajâm

> > yuvaishatotsrashthum aho sahâsubhih

> > namanti--bow down; yat-pâda--whose feet; niketam--under; âtmanah--own; s'ivâya--welfare; hânîya--used to bring about; dhanâni--wealth; s'atravah--enemies; katham--for what reason; sah--he; vîrah--the chivalrous; s'riyam--opulences; anga--O; dustyajâm--insuperable; yuvâ--in full youth; aishata--desired; utsrashthum--to give up; aho--exclamation; saha--with; asubhih--life.

> > TRANSLATION

> > He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?

> > ******

> > TEXT 12

> > s'ivâya lokasya bhavâya bhûtaye

> > ya uttama-s'loka-parâyanâ janâh

> > jîvanti nâtmârtham asau parâs'rayam

> > mumoca nirvidya kutah kalevaram

> > s'ivâya--welfare; lokasya--of all living beings; bhavâya--for flourishing; bhûtaye--for economic development; ye--one who is; uttama-s'loka-parâyanâh--devoted to the cause of the Personality of Godhead; janâh--men; jîvanti--do live; na--but not; âtma-artham--selfish interest; asau--that; para-âs'rayam--shelter for others; mumoca--gave up; nirvidya--being freed from all attachment; kutah--for what reason; kalevaram--mortal body.

> > TRANSLATION

> > Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Parîkshit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?

> > ******

> > TEXT 13

> > tat sarvam nah samâcakshva

> > prishtho yad iha kin'cana

> > manye tvâm vishaye vâcâm

> > snâtam anyatra chândasât

> > tat--that; sarvam--all; nah--unto us; samâcakshva--clearly explain; prishthah--questioned; yat iha--herein; kin'cana--all that; manye--we think; tvâm--you; visaye--in all subjects; vâcâm--meanings of words; snâtam--fully acquainted; anyatra--except; chândasât--portion of the Vedas.

> > TRANSLATION

> > We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.

> > ******

> > TEXT 14

> > sûta uvâca

> > dvâpare samanuprâpte

> > tritîye yuga-paryaye

> > jâtah parâs'arâd yogî

> > vâsavyâm kalayâ hareh

> > sûtah--Sûta Gosvâmî; uvâca--said; dvâpare--in the second millennium; samanuprâpte--on the advent of; tritîye--third; yuga--millennium; paryaye--in the place of; jâtah--was begotten; parâs'arât--by Parâs'ara; yogî--the great sage; vâsavyâm--in the womb of the daughter of Vasu; kalayâ--in the plenary portion; hareh--of the Personality of Godhead.

> > TRANSLATION

> > Sûta Gosvâmî said: When the second millennium overlapped the third, the great sage [Vyâsadeva] was born to Parâs'ara in the womb of Satyavatî, the daughter of Vasu.

> > ******

> > TEXT 15

> > sa kadâcit sarasvatyâ

> > upaspris'ya jalam s'ucih

> > vivikta eka âsîna

> > udite ravi-mandale

> > sah--he; kadâcit--once; sarasvatyâh--on the bank of the Sarasvatî; upaspris'ya--after finishing morning ablutions; jalam--water; s'ucih--being purified; vivikte--concentration; ekah--alone; âsînah--being thus seated; udite--on the rise; ravi-mandale--of the sun disc.

> > TRANSLATION

> > Once upon a time he [Vyâsadeva], as the sun rose, took his morning ablution in the waters of the Sarasvatî and sat alone to concentrate.

> > ******

> > TEXT 16

> > parâvara-jn'ah sa rishih

> > kâlenâvyakta-ramhasâ

> > yuga-dharma-vyatikaram

> > prâptam bhuvi yuge yuge

> > para-avara--past and future; jn'ah--one who knows; sah--he; rishih--Vyâsadeva; kâlena--in the course of time; avyakta--unmanifested; ramhasâ--by great force; yuga-dharma--acts in terms of the millennium; vyatikaram--anomalies; prâptam--having accrued; bhuvi--on the earth; yuge yuge--different ages.

> > TRANSLATION

> > The great sage Vyâsadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.

> > ******

> > TEXT 17-18

> > bhautikânâm ca bhâvânâm

> > s'akti-hrâsam ca tat-kritam

> > as'raddadhânân nihsattvân

> > durmedhân hrasitâyushah

> > durbhagâms' ca janân vîkshya

> > munir divyena cakshushâ

> > sarva-varnâs'ramânâm yad

> > dadhyau hitam amogha-drik

> > bhautikânâm ca--also of everything that is made of matter; bhâvânâm--actions; s'akti-hrâsam ca--and deterioration of natural power; tat-kritam--rendered by that; as'raddadhânân--of the faithless; nihsattvân--impatient due to want of the mode of goodness; durmedhân--dull-witted; hrasita--reduced; âyushah--of duration of life; durbhagân ca--also the unlucky; janân--people in general; vîkshya--by seeing; munih--the muni; divyena--by transcendental; cakshushâ--vision; sarva--all; varna-âs'ramânâm--of all the statuses and orders of life; yat--what; dadhyau--contemplated; hitam--welfare; amogha-drik--one who is fully equipped in knowledge.

> > TRANSLATION

> > The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.

> > ******

> > TEXT 19

> > câtur-hotram karma s'uddham

> > prajânâm vîkshya vaidikam

> > vyadadhâd yajn'a-santatyai

> > vedam ekam catur-vidham

> > câtuh--four; hotram--sacrificial fires; karma s'uddham--purification of work; prajânâm--of the people in general; vîkshya--after seeing; vaidikam--according to Vedic rites; vyadadhât--made into; yajn'a--sacrifice; santatyai--to expand; vedam ekam--only one Veda; catuh-vidham--in four divisions.

> > TRANSLATION

> > He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.

> > ******

> > TEXT 20

> > rig-yajuh-sâmâtharvâkhyâ

> > vedâs catvâra uddhritâh

> > itihâsa-purânam ca

> > pan'camo veda ucyate

> > rig-yajuh-sâma-atharva-âkhyâh--the names of the four Vedas; vedâh--the Vedas; catvârah--four; uddhritâh--made into separate parts; itihâsa--historical records (Mahâbhârata); purânam ca--and the Purânas; pan'camah--the fifth; vedah--the original source of knowledge; ucyate--is said to be.

> > TRANSLATION

> > The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Purânas are called the fifth Veda.

> > ******

> > TEXT 21

> > tatrarg-veda-dharah pailah

> > sâmago jaiminih kavih

> > vais'ampâyana evaiko

> > nishnâto yajushâm uta

> > tatra--thereupon; rig-veda-dharah--the professor of the Rig Veda; pailah--the rishi named Paila; sâma-gah--that of the Sâma Veda; jaiminih--the rishi named Jaimini; kavih--highly qualified; vais'ampâyanah--the rishi named Vais'ampâyana; eva--only; ekah--alone; nishnâtah--well versed; yajushâm--of the Yajur Veda; uta--glorified.

> > TRANSLATION

> > After the Vedas were divided into four divisions, Paila Rishi became the professor of the Rig Veda, Jaimini the professor of the Sâma Veda, and Vais'ampâyana alone became glorified by the Yajur Veda.

> > ******

> > TEXT 22

> > atharvângirasâm âsît

> > sumantur dâruno munih

> > itihâsa-purânânâm

> > pitâ me romaharshanah

> > atharva--the Atharva Veda; angirasâm--unto the rishi Angirâ; âsît--was entrusted; sumantuh--also known as Sumantu Muni; dârunah--seriously devoted to the Atharva Veda; munih--the sage; itihâsa-purânânâm--of the historical records and the Purânas; pitâ--father; me--mine; romaharshanah--the rishi Romaharshana.

> > TRANSLATION

> > The Sumantu Muni Angirâ, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharshana, was entrusted with the Purânas and historical record

> > ******

> > TEXT 23

> > ta eta rishayo vedam

> > svam svam vyasyann anekadhâ

> > s'ishyaih pras'ishyais tac-chishyair

> > vedâs te s'âkhino 'bhavan

> > te--they; ete--all these; rishayah--learned scholars; vedam--the respective Vedas; svam svam--in their own entrusted matters; vyasyan--rendered; anekadhâ--many; s'ishyaih--disciples; pras'ishyaih--grand-disciples; tat-s'ishyaih--great grand-disciples; vedâh te--followers of the respective Vedas; sâkhinah--different branches; abhavan--thus became.

> > TRANSLATION

> > All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.

> > ******

> > TEXT 24

> > ta eva vedâ durmedhair

> > dhâryante purushair yathâ

> > evam cakâra bhagavân

> > vyâsah kripana-vatsalah

> > te--that; eva--certainly; vedâh--the book of knowledge; durmedhaih--by the less intellectual; dhâryante--can assimilate; purushaih--by the man; yathâ--as much as; evam--thus; cakâra--edited; bhagavân--the powerful; vyâsah--the great sage of Vyâsa; kripana-vatsalah--very kind to the ignorant mass.

> > TRANSLATION

> > Thus the great sage Vyâsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.

> > ******

> > TEXT 25

> > strî-sûdra-dvijabandhûnâm

> > trayî na s'ruti-gocarâ

> > karma-s'reyasi mûdhânâm

> > s'reya evam bhaved iha

> > iti bhâratam âkhyânam

> > kripayâ muninâ kritam

> > strî--the woman class; s'ûdra--the laboring class; dvija-bandhûnâm--of the friends of the twice-born; trayî--three; na--not; s'ruti-gocarâ--for understanding; karma--in activities; s'reyasi--in welfare; mûdhânâm--of the fools; s'reyah--supreme benefit; evam--thus; bhavet--achieved; iha--by this; iti--thus thinking; bhâratam--the great Mahâbhârata; âkhyânam--historical facts; kripayâ--out of great mercy; muninâ--by the muni; kritam--is completed.

> > TRANSLATION

> > Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahâbhârata for women, laborers and friends of the twice-born.

> > ******

> > TEXT 26

> > evam pravrittasya sadâ

> > bhûtânâm s'reyasi dvijâh

> > sarvâtmakenâpi yadâ

> > nâtushyadd hridayam tatah

> > evam--thus; pravrittasya--one who is engaged in; sadâ--always; bhûtânâm--of the living beings; s'reyasi--in the ultimate good; dvijâh--O twice-born; sarvâtmakena api--by all means; yadâ--when; na--not; atushyat--become satisfied; hridayam--mind; tatah--at that.

> > TRANSLATION

> > O twice-born brahmanas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.

> > ******

> > TEXT 27

> > nâtiprasîdadd hridayah

> > sarasvatyâs tate s'ucau

> > vitarkayan vivikta-stha

> > idam covâca dharma-vit

> > na--not; atiprasîdat--very much satisfied; hridayah--at heart; sarasvatyâh--of the River Sarasvatî; tate--on the bank of; s'ucau--being purified; vitarkayan--having considered; vivikta-sthah--situated in a lonely place; idam ca--also this; uvâca--said; dharma-vit--one who knows what religion is.

> > TRANSLATION

> > Thus the sage, being dissatisfied at heart, at once began to reflect, because heknew the essence of religion, and he said within himself:

> > ******

> > TEXT 28-29

> > dhrita-vratena hi mayâ

> > chandâmsi guravo 'gnayah

> > mânitâ nirvyalîkena

> > grihîtam cânus'âsanam

> > bhârata-vyapades'ena

> > hy âmnâyârthas' ca pradars'itah

> > dris'yate yatra dharmâdi

> > strî-s'ûdrâdibhir apy uta

> > dhrita-vratena--under a strict disciplinary vow; hi--certainly; mayâ--by me;chandâmsi--the Vedic hymns; guravah--the spiritual masters; agnayah--the sacrificial fire; mânitâh--properly worshiped; nirvyalîkena--without pretense; grhîtam ca--also accepted; anus'âsanam--traditional discipline; bhârata--the Mahâbhârata; vyapades'ena--by compilation of; hi--certainly; âmnâya-arthah--import of disciplic succession; ca--and; pradars'itah--properly explained; dris'yate--by what is necessary; yatra--where; dharma-âdih--the path of religion; strî-s'ûdra-âdibhih api--even by women, s'ûdras, etc.; uta--spoken.

> > TRANSLATION

> > I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahâbhârata, by which even women, s'ûdras and others [friends of the twice-born] can see the path of religion.

> > ******

> > TEXT 30

> > tathâpi bata me daihyo

> > hy âtmâ caivâtmanâ vibhuh

> > asampanna ivâbhâti

> > brahma-varcasya sattamah

> > tathâpi--although; bata--defect; me--mine; daihyah--situated in the body; hi--certainly; âtmâ--living being; ca--and; eva--even; âtmanâ--myself; vibhuh--sufficient; asampannah--wanting in; iva âbhâti--it appears to be; brahma-varcasya--of the Vedântists; sattamah--the supreme.

> > TRANSLATION

> > I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.

> > ******

> > TEXT 31

> > kim vâ bhâgavatâ dharmâ

> > na prâyena nirûpitâh

> > priyâh paramahamsânâm

> > ta eva hy acyuta-priyâh

> > kim vâ--or; bhâgavatâh dharmâh--devotional activities of the living beings; na--not; prâyena--almost; nirûpitâh--directed; priyâh--dear; paramahamsânâm--of the perfect beings; te eva--that also; hi--certainly; acyuta--the infallible; priyâh--attractive.

> > TRANSLATION

> > This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.

> > ******

> > TEXT 32

> > tasyaivam khilam âtmânam

> > manya-mânasya khidyatah

> > krishnasya nârado 'bhyâgâd

> > âs'ramam prâg udâhritam

> > tasya--his; evam--thus; khilam--inferior; âtmânam--soul; manya-mânasya--thinking within the mind; khidyatah--regretting; krishnasya--of Krishna-dvaipâyana Vyâsa; nâradah abhyâgât--Nârada came there; âs'ramam--the cottage; prâk--before; udâhritam--said.

> > TRANSLATION

> > As mentioned before, Nârada reached the cottage of Krishna-dvaipâyana Vyâsa on the banks of the Sarasvatî just as Vyâsadeva was regretting his defects.

> > ******

> > TEXT 33

> > tam abhijn'âya sahasâ

> > pratyutthâyâgatam munih

> > pûjayâm âsa vidhivan

> > nâradam sura-pûjitam

> > tam abhijn'âya--seeing the good fortune of his (Nârada's) arrival; sahasâ--all of a sudden; pratyutthâya--getting up; âgatam--arrived at; munih--Vyâsadeva; pûjayâm âsa--worship; vidhi-vat--with the same respect as offered to Vidhi (Brahmâ); nâradam--to Nârada; sura-pûjitam--worshiped by the demigods.

> > TRANSLATION

> > At the auspicious arrival of S'rî Nârada, S'rî Vyâsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmâjî, the creator.

> > Back to the running text