Srimad Bhagavatam: Canto 1

Text 1

The elderly and learned S'aunaka, the head of the long-standing ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus:

The elderly and learned S'aunaka, the head of the ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him thus: (Vedabase)

Text 2

"O most fortunate one of those who are respected to speak, please tell us about the message of the Bhâgavatam the way it was discussed by S'ukadeva Gosvâmî.

"O most fortunate one of the ones respected to speak, tell us of the message of the Bhâgavatam, as spoken by S'ukadeva Gosvâmî. (Vedabase)

Text 3

When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva?

When, where, on what ground and wherefrom inspired could this literature be compiled by Vyâsadeva? (Vedabase)

Text 4

His son, who being equipoised and unwavering always had his mind fixed on the One, was a great devotee and an awakened soul, but unexposed he appeared ignorant.

His son, a balanced monist with his mind always fixed on the One, was a great devotee, but unexposed he appeared ignorant. (Vedabase)

Text 5

Naked bathing beauties covered their bodies out of shyness when they once saw sage Vyâsa following his son, whereas they astonishingly by him being asked about his son replied that they didn't feel ashamed before him because he looked at them purely without any sexual discrimination.

Seeing the sage Vyâsa following his son, naked bathing beauties covered their bodies out of shyness, whereas astonishingly asked of his son they replied him that they did not do so for him as he regarded them purely without sexual discrimination. (Vedabase)

Text 6

How was he [S'uka], appearing like a retarded dumb madman as he wandered through the Kuru-jângala provinces, recognized by the inhabitants of Hastinâpura [now: Delhi] the moment he reached the city?

How was he [S'uka], appearing like a retarded dumb madman, upon reaching the Kuru-jângala provinces recognized by the inhabitants when he entered Hastinâpura [now: Delhi]? (Vedabase)

Text 7

How could the discussion, o dear soul, between the saint and the descendant of Pându, the wise king, take place covering this vedic truth about Krishna ?

How could the discussion of this sage with king Parîkchit take place about this essence of the Vedas? (Vedabase)

Text 8

He, as a pilgrim sanctifying the places he visits, stayed at the door of the householders only for as long as it takes to milk a cow.

He, pilgering, only for the time of milking a cow stayed at the door of the householders sanctifying the residence. (Vedabase)

Text 9

Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful.

Please tell us about Parîkchit, the son of Abhimanyu, who is said to be a first class devotee whose birth and activities are all wonderful. (Vedabase)

Text 10

What was the reason that the emperor, who enriched the name of Pându, neglected the opulences of his kingdom and sat down to do penance at the Ganges until his death?

For what reason did the emperor who enriched the name of Pându, neglect the opulences of his kingdom, sitting down for penance at the Ganges until his death? (Vedabase)

Text 11

Oh why did he, at whose feet all enemies surrendered their wealth for their own sake, in the full of his youth give up his so difficult to relinquish life of royal riches?

Why did he, at whose feet all enemies surrendered their wealth for their own sake, in full youth exclaim to give up his life of royal riches? (Vedabase)

Text 12

Men of devotion for the One Hailed in the Verses, live for the welfare, the affluence and prosperity of all living beings and not for any selfish purpose; for what reason gave he, freed from all attachment, up his mortal body that was the shelter for others?

How could he, giving shelter and living for the welfare of others, being as a man unattached and unselfish by devotion to the cause, give up his mortal body? (Vedabase)

Text 13

Clearly explain to us all we by this have asked you, for we consider you fully acquainted with all the meanings of the words in the scriptures, except for those of the vedic hymns.

Explain this all to us as we consider you fully acquainted with as good as all the meaning of the words in the scriptures." (Vedabase)

Text 14

Sûta Gosvâmî said: "When the second era ran into the third and thus ended, the sage [Vyâsa] was born as the son of Parâs'ara from the womb of the daughter of Vasu. He was a partial expansion of the Lord.

Sûta Gosvâmî said: "When the second millennium that ran into the third, ended, was the sage [Vyâsa] born to Parâs'ara from the womb of the daughter of Vasu as a full aspect of the Lord. (Vedabase)

Text 15

One morning when the sun globe rose above the horizon he, after being cleansed by the water of his morning duties, sat down at the bank of the river Sarasvatî to focus his mind.

One morning at sunrise, after being cleansed by the water of his morning duties, he sat down at the bank of the river Sarasvatî to concentrate. (Vedabase)

Text 16

The rishi knowing the past and the future, saw that gradually irregularities were developing in the dharma of his time. It was something that can be observed more often in the different eras on earth as a consequence of unseen, irresistible forces.

Knowing past and future, he saw from the different ages that in the religion of his time gradually anomalies were accruing. (Vedabase)

Text 17-18

The sage contemplating with his transcendental vision the welfare of all vocations and stages in life, saw from his elevated position how with the dull and impatient of the faithless the people lacked in goodness, that the natural capacity of all types of men as well as of other creatures was declining and that the common man was unlucky and short-lived.

In the dull and impatient of the faithless lacking in goodness, he saw a decline in the natural power in material actions. By his transcendence seeing the people in general being short-lived and unlucky, he who is full in knowledge contemplated for the welfare of all the vocations and stages in life. (Vedabase)

Text 19

According to the insight that there were four sacrificial fires for purifying the work effort of the people, he divided the one original Veda into four divisions of sacrificial activities.

After seeing that there were four sacrificial fires for purifying the work of the people, he expanded the one Veda accordingly into four. (Vedabase)

Text 20

Rig, Yajuh, Sâma and Atharva were the names of these four Vedas while the Itihâsas [the single histories] and the Purânas [the collections of histories] were called the fifth Veda.

Rig, Yajuh, Sâma and Atharva were the names of these four parts while the original source of knowledge, the purânas were called the fifth Veda. (Vedabase)

Text 21

Thereafter the Rig Veda was propagated by the rishi Paila, the Sâma Veda by the learned Jaimini, while Vais'ampâyana was the only one versed enough to qualify for the defense of the Yajur Veda.

After that the Rig Veda was propagated by the rishi Paila, the Sâma Veda by Jaimini, while Vais'ampâyana was the one well versed enough to be qualified to defend the Yajur Veda. (Vedabase)

Text 22

The serious respect for the Atharva Veda was heartened by Angirâ - also called Sumantu Muni - while the Itihâsas and the Purânas were defended by my father Romaharshana.

The serious respect for the Atharva Veda was with Angirâ [Sumantu Muni], while the records of history, the purânas, were defended by my father Romaharshana. (Vedabase)

Text 23

All these scholars on their turn distributed the knowledge entrusted to them to their disciples who did the same with their following who did so with their pupils, and thus the different branches of followers of the Vedas came about.

They in their turn handed the knowledge entrusted to them down to their disciples who did the same with their following and thus the different branches of followers of the Vedas came about. (Vedabase)

Text 24

In order to assure that the Veda would be assimilated as much by the less intellectual people, the great sage Vyâsa, the Lord in these matters, took care to edit it for the ignorant.

In order to have the Veda assimilated as much by the less intellectual ones, the great sage of lordship Vyâsa took care to edit it for the masses. (Vedabase)

Text 25

Motivated this way to serve the welfare of women [see 6.9: 6 & 9], the more foolish working class, and the friends of the twice-born who themselves do not work for understanding, the sage was as merciful to their benefit to take down the story of the Mahâbhârata.

Thinking this way, for the welfare of the more foolish women [see 6.9: 6 & 9], the working class and the friends of the twice-born who themselves do not work for understanding, from the mercy of the sage the benefit of the completion of the history of the Mahâbhârata was achieved. (Vedabase)

Text 26

"O dear twice-born, by no means he, who was always working for the welfare of all living beings, dould then be content with that.

O dear twice-born, by no means could he, who was always working for the welfare of all, find satisfaction at that time. (Vedabase)

Text 27

Being purified in seclusion at the bank of the Sarasvatî he, knowing what religion means, thus said from the dissatisfaction of his heart to himself:

Knowing what religion is, he, purified in seclusion at the bank of the Sarasvatî, thus from the dissatisfaction of his heart said to himself: (Vedabase):

Text 28-29

"With strict discipline I sincerely was of proper worship in my according to the tradition of the vedic hymns doing the sacrifices in respect of the masters. Even for women, the working class and others I, by compiling the Mahâbhârata, have properly explained what according to the disciplic succession should be stated about the path of religion.

'With strict discipline I sincerely did proper worship to the tradition of the vedic hymns, respecting the masters and doing the sacrifices. For women, s'ûdras and others I properly explained of the disciplic succession what is necessary to know of the path of religion by compiling the Mahâbhârata. (Vedabase)

Text 30

Despite of answering, so it appears, sufficiently to the demands of the vedantists in my bringing about the might of the Supreme Soul as situated in the body and even the might of my own self, I feel something is missing.

Although it appears that I did enough for the Supreme to the demands of the vedantists, I feel something is missing. (Vedabase)

Text 31

I might not have given sufficient directions about the devotional service that is so dear to the perfect as well as to the Infallible One."

I might not have given sufficient directions about the devotional service so dear to as well the perfect as to the Infallible One.' (Vedabase)

Text 32

While Krishna Dvaipâyana Vyâsa thus regretfully thought about his shortcomings, Nârada, as I stated before, reached his cottage.

While Krishna-dvaipâyana Vyâsa was regretfully thinking this way of his shortcomings, Nârada, whom I spoke of before, reached his cottage. (Vedabase)

Text 33

Seeing what fortune that was, he quickly got up to honor him with a respect equal to the respect the godly pay to Brahmâjî, the creator."

Seeing the auspicious arrival of the muni he quickly got up and venerated him with the respect equal to the respect the godly pay Brahmâjî the creator." (Vedabase)