Srimad Bhagavatam: Canto 1

(1) Sûta said: "Then comfortably seated next to him, the rishi of God of great renown who has a vînâ in his hands, with a faint smile addressed the learned wise. (2) He said: 'Oh greatly fortunate son of Parâs'ara, is it so that you find the satisfaction of your soul by identifying yourself with your body and mind? (3) You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata to which you have added your extensive explanations. (4) Despite your investigations and the knowledge you acquired about the Absolute and Eternal, you, dear master, lament not having done enough for the purpose of the soul.'

(5) Vyâsa said: 'All you have said is certainly true, my heart is still not satisfied with it. What is the root I have missed, I ask you who originated from the self-born one [Brahmâ] as a man of unlimited knowledge. (6) As a devotee of the Oldest Person, the Lord of the material and spiritual world, who from His mind only, elevated above the qualities of material nature, creates and destroys the universe, you have all-inclusive, confidential knowledge. (7) Just as the sun you travel the three worlds and thereby penetrate everyone's heart as the self-realized witness, like being the all-pervading ether. Can you please search out what the deficiency is in my, with discipline and vow, being absorbed in the Absolute concerning matters of cause and effect, spirit and matter?'

Narada talks to Vyasa (8) S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision. (9) Although you, great sage, repeatedly have written for the sake of the four virtues of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva. (10) Hardly using the flowery language that describes the glories of the Lord who sanctifies the universe, is something the saintly souls think of as an engagement for crows, not as something desirable appreciated by swans [those perfect in transcendence]. (11) That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by those who are purified and honest. (12) Despite self-realization free from material motives, transcendental knowledge of sufficient purity does not look good without any love for the Infallible One. What good will it bring to work time and again troublesome for a result when one fails to serve the Lord with it? That is inauspicious and leads nowhere! (13) You therefore as a highly fortunate, spotless and famous, perfect seer dedicated to the truth and fixed in vows, should, from your transcendental position, for the sake of liberation from universal bondage think about and describe Him whose actions are upernatural.

(14) Whatever perspective one describes separate from [Him], misses its purpose and will only lead to names and forms that agitate the mind, like a boat that is taken by the wind from its place. (15) Instructions for the sake of religion are disliked, they are most unreasonable in relation to the natural inclinations. By what you instructed about the dharma one became fixed on other matters, not giving thought to that what you like to prevent. (16) They who, having retired from material happiness, behave wisely with Him, deserve [though] to understand the unlimited transcendental, all-powerful Lord. Therefore please, your goodness, show to those who, being caught in the clutches of the natural qualities are estranged from the true self, the activities of the Almighty One.

(17) Someone who has forsaken his occupational duties in order to serve the Lord's lotus feet may fall down in that position because of a lack of experience. But what inauspiciousness would happen to someone who as a non-devotee is engaged in his occupational service and obtains nothing of his [real] interest? (18) The philosophically inclined should for that reason endeavor only for this [spiritual fulfillment] that is not so much found by searching from high to low, because material fulfillment - countered by miseries - is in the course of the time that operates so subtly, found anyhow as a result of one's actions. (19) Sooner or later inevitably failing someway, the devotee has a different experience than others: once he in his material life acquired the taste he, remembering the feet of the Lord of Liberation that he embraced, will never want to give it up. (20) From the goodness of your self you know that all of this cosmos is the Lord Himself, even though He differs from it. He constitutes the beginning, the existence and the end of creation; I am only summarizing it for you. (21) Please give a true-to-life description of the pastimes of Him who is the Greatest Mercy. From the perfect vision of your own soul, you are capable of searching out the Transcendent Personality of the Supersoul from whom you are a plenary portion and for whom you - of an unborn nature - have taken birth, for the sake of the well-being of the entire world. (22) The acknowledged scholars all agree that the unmistakable purpose of everyone's austerities, study, sacrifice, spiritual education, advancement of intelligence and charity is found in following the descriptions of the transcendental qualities of the Lord Praised in the Verses.

(23) Oh sage, in the previous millennium I took birth from a maidservant of certain adherents of the Veda. I, only a boy, was engaged in the service of these yoga practitioners when I lived together with them during the months of the rainy season. (24) Despite their impartiality towards believers, these followers of wisdom were merciful unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport. (25) When the twice-born souls once allowed me to enjoy the remnants of their food, I thereby was liberated from all my sins and manifested itself in my purified consciousness the attraction to that dharma. (26) Thereafter I heard every day the life of Krishna being described. Because of their support and respect for me, dear Vyâsa, I managed to pay close attention and step by step develop my taste. (27) Oh great sage, as I acquired the taste, my mind found continuity with the Lord and acquired the insight that the complete of the gross and subtle bewilderment that is mine, finds its order, its regulation, in the transcendentality of the Absolute. (28) Thus for the time of two seasons, autumn and the rainy season, constantly hearing nothing but the glories that were chanted by the sages, my devotional service sprouted because of those great souls, while the [influence of the] qualities of passion and ignorance receded. (29) As an obedient boy free from sins I, because of those believers being attached to Him, strictly following thus managed to subjugate [my senses]. (30) When these devotees so full of care for the distressed souls left, they were as merciful to instruct me in this most confidential knowledge directly propounded by the Lord Himself. (31) Thus I could easily grasp what the influence is of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one can reach His refuge.

(32) Oh learned one, it is said that to dedicate one's actions to the Personality of Godhead, the Supreme Lord, is the remedy for the threefold misery [the kles'as] of life. (33) Oh good soul, is it not so that the cure for whatever diseases the living being may have is found in the medical treatment of that what caused the disease? (34) The same way all actions of man that are directed at a material[istic] existence, will put an end to those same actions when one manages to dedicate them to the Transcendence. (35) Whatever one does in this world to please the Lord, including the spiritual knowledge associated with it, is considered bhakti-yoga [the yoga of devotion]. (36) When one continuously performs one's duties according to the instructions of the Fortunate One, one praises His qualities and constantly remembers the names of S'rî Krishna. (37) 'All glories to You, oh Supreme Lord, to You Vâsudeva upon whom we meditate, and our obeisances unto [Your plenary portions] Pradyumna, Aniruddha and Sankarshana.' (38) That person is of a perfect vision who thus with the sound form of this mantra worships the Lord Without a Material Form, [Vishnu] the Original Person of Sacrifice. (39) Oh brahmin, knowing this I, being engaged in this manner with His words, was endowed with spiritual knowledge, with His opulence and with an intimate personal love for Kes'ava. (40) You then also, with your vast Vedic knowledge, describe the Almighty One in whom the sages always found satisfaction with their desire to know. Do this to mitigate the suffering of the masses of common people for whom there is no other relief.' "

Text 1

Sûta said: "Then comfortably seated next to him, the rishi of God of great renown who has a vînâ in his hands, with a faint smile addressed the learned wise.

Sûta said: "Comfortably seated next to him, the pleased rishi of God - who has a vînâ in his hands - addressed the learned wise. (Vedabase)

Text 2

He said: 'Oh greatly fortunate son of Parâs'ara, is it so that you find the satisfaction of your soul by identifying yourself with your body and mind?

He said: 'O greatly fortunate son of Parâs'ara, is the confrontation with the body and the mind in the self-realization of your soul to your satisfaction? (Vedabase)

Text 3

You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata to which you have added your extensive explanations.

You have done your full enquiries and being well versed, you have prepared the great and wonderful Mahâbhârata adding your extensive explanations. (Vedabase)

Text 4

Despite your investigations and the knowledge you acquired about the Absolute and Eternal, you, dear master, lament not having done enough for the purpose of the soul.'

Despite of the full of your deliberations about the Absolute and Eternal are you, dear master, lamenting not having done enough'. (Vedabase)

Text 5

Vyâsa said: 'All you have said is certainly true, my heart is still not satisfied with it. What is the root I have missed, I ask you who originated from the self-born one [Brahmâ] as a man of unlimited knowledge.

Vyâsa said: 'What you said is certainly true and my soul has found no peace with it. What is the root I missed, I ask you who originated from the soul as a man of unlimited knowledge. (Vedabase)

Text 6

As a devotee of the Oldest Person, the Lord of the material and spiritual world, who from His mind only, elevated above the qualities of of material nature, creates and destroys the universe, you have all-inclusive, confidential knowledge.

You have the all-inclusive knowledge as a confidential devotee of the Supreme Personality, who is the Original Controller of the material and spiritual and in whose mind only, from the transcendence above its modes, the universe is created and destroyed. (Vedabase)

Text 7

Just as the sun you travel the three worlds and thereby penetrate everyone's heart as the self-realized witness, like being the all-pervading ether. Can you please search out what the deficiency is in my, with discipline and vow, being absorbed in the Absolute concerning matters of cause and effect, spirit and matter?'

In your goodness you travel the three worlds penetrating the heart of everyone like the all-pervading air as the selfrealized witness. Please point out what my deficiency is in my being absorbed in the Absolute with discipline and vow concerning matters of cause and effect'. (Vedabase)

Text 8

S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision.

S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision. (Vedabase)

Text 9

Although you, great sage, repeatedly have written for the sake of the four virtues of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva.

Although you, great sage, repeatedly were writing for the sake of the four principles of religion [dharma, artha, kâma, moksha or righteousness, economy, sense gratification and liberation], you have not been doing so for the sake of Vâsudeva. (Vedabase)

Text 10

Hardly using the flowery language that describes the glories of the Lord who sanctifies the universe, is something the saintly souls think of as an engagement for crows, not as something desirable appreciated by swans [those perfect in transcendence].

Only sparsely using the words describing the glories of the Lord who sanctifies the universe, is something the saintly think of as pilgrimaging to a place for crows; not as something where the perfect of the transcendental take pleasure in. (Vedabase)

Text 11

That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by those who are purified and honest.

That creation of words revolutionizing the sins of the people in which, although imperfectly composed, each verse depicts the names and glories of the unlimited Lord, is heard, sung and accepted by the purified and honest. (Vedabase)

Text 12

Despite self-realization free from material motives, transcendental knowledge of sufficient purity does not look good without any love for the Infallible One. What good will it bring to work time and again troublesome for a result when one fails to serve to the Lord with it? That is inauspicious and leads nowhere!

In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look well letting go of designations. What good will it bring to work time and again inauspiciously for a result when one misses the Lord with it? That leads nowhere! (Vedabase)

Text 13

You therefore as a highly fortunate, spotless and famous, perfect seer dedicated to the truth and fixed in vows, should, from your transcendental position, for the sake of liberation from universal bondage think about and describe Him whose actions are supernatural.

Therefore, for the sake of liberation from universal bondage, should you as a highly fortunate, spotless and famous perfect seer dedicated to the truth and fixed in the qualities, from your trance think of and describe Him whose actions are supernatural. (Vedabase)

Text 14

Whatever perspective one describes separate from [Him], misses its purpose and will only lead to names and forms that agitate the mind, like a boat that is taken by the wind from its place.

Whatever you want to describe that is of a vision separate from Him, will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place. (Vedabase)

Text 15

Instructions for the sake of religion are disliked, they are most unreasonable in relation to the natural inclinations. By what you instructed about the dharma one became fixed on other matters, not giving thought to that what you like to prevent.

For the matter of religion have you instructed the people according their natural inclinations [to kill animals for their food e.g.], which is in truth reprehensible and quite unreasonable. The people fixed on such instructions for good conduct will not think of the prohibitions. (Vedabase)

Text 16

They who, having retired from material happiness, behave wisely with Him, deserve [though] to understand the unlimited transcendental, all-powerful Lord. Therefore please, your goodness, show to those who, being caught in the clutches of the natural qualities are estranged from the true self, the activities of the Almighty One.

For understanding the unlimited Lord do they qualify who are expert in withdrawing from material enjoyment, and therefore must those, who by the modes attached are missing the spiritual knowledge, by your goodness been shown the ways and activities of the Lord. (Vedabase)

Text 17

Someone who has forsaken his occupational duties in order to serve the Lord's lotus feet may fall down in that position because of a lack of experience. But what inauspiciousness would happen to someone who as a non-devotee is engaged in his occupational service and obtains nothing of his [real] interest?

Inexperienced in devotional service at the lotus feet one may fall down in that position forsaking one's true nature, but then what inauspiciousness would befall the nondevotee who, engaged in his occupational duties, doesn't get to anything of His interest? (Vedabase)

Text 18

The philosophically inclined should for that reason endeavor only for this [spiritual fulfillment] that is not so much found by searching from high to low, because material fulfillment - countered by miseries - is in the course of the time that operates so subtly, found anyhow as a result of one's actions.

The philosophically inclined should endeavor, for that reason, only for that which is not so much found wandering from high to low; in the course of time, so impetuous and subtle, one will find - just like the miseries - the enjoyment as a result of one's work automatically everywhere. (Vedabase)

Text 19

Sooner or later inevitably failing someway, the devotee has a different experience than others: once he in his material life acquired the taste he, remembering the feet of the Lord of Liberation that he embraced, will never want to give it up.

Failing for some or another reason the devotee has a different experience than others: once he in his material life has the taste will he, remembering the feet of the Lord of Liberation he embraced, never want to give it up. (Vedabase)

Text 20

From the goodness of your self you know that all of this cosmos is the Lord Himself, even though He differs from it. He constitutes the beginning, the existence and the end of creation; I am only summarizing it for you.

By your good self, you know that all of this cosmos is the Lord Himself, even though He differs from it; He is the source and the end of its creation; I am only giving you a synopsis. (Vedabase)

Text 21

Please give a true-to-life description of the pastimes of Him who is the Greatest Mercy. From the perfect vision of your own soul, you are capable of searching out the Transcendent Personality of the Supersoul from whom you are a plenary portion and for whom you - of an unborn nature - have taken birth, for the sake of the well-being of the entire world.

Please give a vivid description of the pastimes of the Supreme Lord, as from the perfect vision of your own soul you can reach an understanding of the transcendence of the Personality of the Supersoul, of which you are a full aspect having taken birth for the well-being of the whole world. (Vedabase)

Text 22

The acknowledged scholars all agree that the unmistakable purpose of everyone's austerities, study, sacrifice, spiritual education, advancement of intelligence and charity is found in following the descriptions of the transcendental qualities of the Lord Praised in the Verses.

This attainment of all to the descriptions of the transcendental qualities by means of austerities, study, sacrifice, attending lectures, fostering intelligence and charity, is, according the acknowledged scholars, the infallible interest of the divine verses hailing the Supreme One.' (Vedabase)

Text 23

Oh sage, in the previous millennium I took birth from a maidservant of certain adherents of the Veda. I, only a boy, was engaged in the service of these yoga practitioners when I lived together with them during the months of the rainy season.

'In the previous millennium I took, o sage, birth from the maidservant of certain followers of this conclusion [the Vedânta] and was I, just a boy, engaged in their service while living together during the months of the rainy season. (Vedabase)

Text 24

Despite their impartiality towards believers, these followers of wisdom were merciful unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport.

These followers of wisdom were unto me, an obedient, well-mannered, self-controlled and silent boy without much interest in games and sport, of a special mercy, despite of their impartiality towards believers. (Vedabase)

Text 25

When the twice-born souls once allowed me to enjoy the remnants of their food, I thereby was liberated from all my sins and manifested itself in my purified consciousness the attraction to that dharma.

When the twice-born, during that period, once allowed me to enjoy the remnants of their food, was I, by that action, freed from all my sins and manifested itself, with me thus being engaged with purity, the attraction to that dharma. (Vedabase)

Text 26

Thereafter I heard every day the life of Krishna being described. Because of their support and respect for me, dear Vyâsa, I managed to pay close attention and step by step develop my taste.

Thereafter, hearing each day the descriptions of the life of Krishna, managed I through their respect for me, o dear Vyâsa, to pay good notice and thus develop my taste with every step I took. (Vedabase)

Text 27

Oh great sage, as I acquired the taste, my mind found continuity with the Lord and acquired the insight that the complete of the gross and subtle bewilderment that is mine, finds its order, its regulation, in the transcendentality of the Absolute.

O great sage, that time achieving the taste, I found continuity with the Lord and thus I saw that all the gross and subtle is accepted in one's own ignorance concerning the Supreme of transcendence. (Vedabase)

Text 28

Thus for the time of two seasons, autumn and the rainy season, constantly hearing nothing but the glories that were chanted by the sages, my devotional service sprouted because of those great souls, while the [influence of the] qualities of passion and ignorance receded.

Thus for two seasons, autumn and the rainy season, constantly hearing of nothing but the glories chanted by the sages, began of those great souls my devotional service to flow, with the modes of passion and ignorance receding. (Vedabase)

Text 29

As an obedient boy free from sins I, because of those believers being attached to Him, strictly following thus managed to subjugate [my senses].

That way attached, as a boy in obedience being freed from sins, did I of the faithful manage to subjugate the senses and strictly follow the principles. (Vedabase)

Text 30

When these devotees so full of care for the distressed souls left, they were as merciful to instruct me in this most confidential knowledge directly propounded by the Lord Himself.

By the purity of those devotees full of care for the meek, received I, as they left, the instruction on this most confidential knowledge which is directly propounded by the Lord Himself. (Vedabase)

Text 31

Thus I could easily grasp what the influence is of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one can reach His refuge.

Through that could I easily grasp the influence of the deluding material energy of the Supreme Personality of Godhead, Vâsudeva, the supreme creator, and how one thus can reach the refuge that He is. (Vedabase)

Text 32

Oh learned one, it is said that to dedicate one's actions to the Personality of Godhead, the Supreme Lord, is the remedy for the threefold misery [the kles'as] of life.

O learned one, it is said that to dedicate one's actions to the Supreme Lord is the remedy for the threefold misery of life. (Vedabase)

Text 33

Oh good soul, is it not so that the cure for whatever diseases the living being may have is found in the medical treatment of that what caused the disease?

O good soul, isn't it so that the cure for a disease is found in the same thing that caused it? (Vedabase)

Text 34

The same way all actions of man that are directed at a material[istic] existence, will put an end to those same actions when one manages to dedicate them to the Transcendence.

The same way will all the material dealings of man put an end to their own materialism once competence develops in dedication to the transcendent. (Vedabase)

Text 35

Whatever one does in this world to please the Lord, including the spiritual knowledge associated with it, is considered bhakti-yoga [the yoga of devotion].

Whatever one does in this world to please the Lord and what thereto is done in the dependence on knowledge is bhakti yoga [yoga of devotion]. (Vedabase)

Text 36

When one continuously performs one's duties according to the instructions of the Fortunate One, one praises His qualities and constantly remembers the names of S'rî Krishna.

When one performs one's duties remembering the will of the Fortunate One, takes the mind constantly to the names and qualities of S'rî Krishna. (Vedabase)

Text 37

'All glories to You, oh Supreme Lord, to You Vâsudeva upon whom we meditate, and our obeisances unto [Your plenary portions] Pradyumna, Aniruddha and Sankarshana.'

Let us meditate upon the name and glory of Vâsudeva and His full expansions Pradyumna, Aniruddha and Sankarshana. (Vedabase)

Text 38

That person is of a perfect vision who thus with the sound form of this mantra worships the Lord Without a Material Form, [Vishnu] the Original Person of Sacrifice.

The person who has the Lord without a form represented in the sound-form of a mantra, is, thus of worship for [Lord Vishnu] the Original Person of Sacrifice, of a perfect vision. (Vedabase)

Text 39

Oh brahmin, knowing this I, being engaged in this manner with His words, was endowed with spiritual knowledge, with His opulence and with an intimate personal love for Kes'ava.

This way engaged, o learned one, knowing well the confidential part of the vedic knowledge, was bestowed upon me the knowledge of His transcendental opulences as well as the intimate personal affection for Lord Krishna [Kes'ava]. (Vedabase)

Text 40

You then also, with your vast Vedic knowledge, describe the Almighty One in whom the sages always found satisfaction with their desire to know. Do this to mitigate the suffering of the masses of common people for whom there is no other relief.' "

You, dear, good soul, vast in your vedic knowledge, who has also heard of the Almighty of whom the wise always have found satisfaction to learn about the transcendental, please describe His activities for the mitigation of the suffering of the masses of common people for whom there is no other way of relief'." (Vedabase)