Bhagavata Purana — Skandha 1 — Chapter 4
SB 1 4.1
व्यास उवाच इति ब्रुवाणं संस्तूय मुनीनां दीर्घसत्रिणाम् वृद्धः कुलपतिः सूतं बह्वृचः शौनको ऽब्रवीत्
vyāsa uvāca iti bruvāṇaṃ saṃstūya munīnāṃ dīrghasatriṇām vṛddhaḥ kulapatiḥ sūtaṃ bahvṛcaḥ śaunako 'bravīt
Vyāsa said: When he had spoken thus, Śaunaka, the aged head of the family, well versed in the Ṛg Veda, among the sages engaged in the long sacrifice, praised the Sūta and said:
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.2
शौनक उवाच सूत सूत महाभाग वद नो वदतां वर कथां भागवतीं पुण्यां यदाह भगवाञ् छुकः
śaunaka uvāca sūta sūta mahābhāga vada no vadatāṃ vara kathāṃ bhāgavatīṃ puṇyāṃ yadāha bhagavāñ chukaḥ
Śaunaka said: Sūta, O Sūta, greatly fortunate one, best of speakers, tell us the holy Bhāgavata narrative which the venerable Śuka spoke.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.3
कस्मिन् युगे प्रवृत्तेयं स्थाने वा केन हेतुना कुतः सञ्चोदितः कृष्णः कृतवान् संहितां मुनिः
kasmin yuge pravṛtteyaṃ sthāne vā kena hetunā kutaḥ sañcoditaḥ kṛṣṇaḥ kṛtavān saṃhitāṃ muniḥ
In which age and in what place did this arise, and for what reason? Prompted by what was Kṛṣṇa (Dvaipāyana), the sage, when he composed the compilation?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.4
तस्य पुत्रो महायोगी समदृङ् निर्विकल्पकः एकान्तमतिरुन्निद्रो गूढो मूढ इवेयते
tasya putro mahāyogī samadṛṅ nirvikalpakaḥ ekāntamatirunnidro gūḍho mūḍha iveyate
His son (Śuka) was a great yogī, of equal vision, free of duality, his mind fixed on the one goal, wakeful, hidden, and moved about as if dull-witted.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.5
दृष्ट्वानुयान्तम् ऋषिम् आत्मजम् अप्यनग्नं देव्यो ह्रिया परिदधुर्न सुतस्य चित्रम् तद्वीक्ष्य पृच्छति मुनौ जगदुस्तवास्ति स्त्रीपुम्भिदा न तु सुतस्य विविक्तदृष्टेः
dṛṣṭvānuyāntam ṛṣim ātmajam apyanagnaṃ devyo hriyā paridadhurna sutasya citram tadvīkṣya pṛcchati munau jagadustavāsti strīpumbhidā na tu sutasya viviktadṛṣṭeḥ
Seeing the sage, his son, following after (his father) though naked, the (celestial) women covered themselves out of shyness, but not (when it was) the son — (that was) remarkable. Observing this, the sage asked, and they said: "For you there is the distinction of woman and man, but not for your son, whose vision is discriminating (i.e. sees the pure self)."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 1 4.6
कथम् आलक्षितः पौरैः सम्प्राप्तः कुरुजाङ्गलान् उन्मत्तमूकजडवद्विचरन् गजसाह्वये
katham ālakṣitaḥ pauraiḥ samprāptaḥ kurujāṅgalān unmattamūkajaḍavadvicaran gajasāhvaye
How was he recognized by the townspeople when he reached the Kurujāṅgala lands, wandering in the city named for the elephant (Hastināpura) like a madman, a mute, or a fool?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.7
कथं वा पाण्डवेयस्य राजर्षेर्मुनिना सह संवादः समभूत् तात यत्रैषा सात्वती श्रुतिः
kathaṃ vā pāṇḍaveyasya rājarṣermuninā saha saṃvādaḥ samabhūt tāta yatraiṣā sātvatī śrutiḥ
And how, dear one, did the conversation of the royal sage descended from Pāṇḍu with the sage come about, in which this Sātvata teaching (was given)?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.8
स गोदोहनमात्रं हि गृहेषु गृहमेधिनाम् अवेक्षते महाभागस्तीर्थीकुर्वंस्तदाश्रमम्
sa godohanamātraṃ hi gṛheṣu gṛhamedhinām avekṣate mahābhāgastīrthīkurvaṃstadāśramam
For he, the greatly fortunate one, waits in the houses of householders only as long as the milking of a cow, making that dwelling a place of pilgrimage.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.9
अभिमन्युसुतं सूत प्राहुर्भागवतोत्तमम् तस्य जन्म महाश्चर्यं कर्माणि च गृणीहि नः
abhimanyusutaṃ sūta prāhurbhāgavatottamam tasya janma mahāścaryaṃ karmāṇi ca gṛṇīhi naḥ
They call the son of Abhimanyu, O Sūta, the foremost of devotees; recount to us his birth, most wonderful, and his deeds.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.10
स सम्राट् कस्य वा हेतोः पाण्डूनां मानवर्धनः प्रायोपविष्टो गङ्गायाम् अनादृत्याधिराट्श्रियम्
sa samrāṭ kasya vā hetoḥ pāṇḍūnāṃ mānavardhanaḥ prāyopaviṣṭo gaṅgāyām anādṛtyādhirāṭśriyam
For what reason did that emperor, the increaser of the honor of the Pāṇḍus, sit down to fast unto death on the Ganges, disregarding the splendor of paramount sovereignty?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.11
नमन्ति यत्पादनिकेतम् आत्मनः शिवाय हानीय धनानि शत्रवः कथं स वीरः श्रियम् अङ्ग दुस्त्यजां युवैषतोत्स्रष्टुम् अहो सहासुभिः
namanti yatpādaniketam ātmanaḥ śivāya hānīya dhanāni śatravaḥ kathaṃ sa vīraḥ śriyam aṅga dustyajāṃ yuvaiṣatotsraṣṭum aho sahāsubhiḥ
Enemies bow down and bring their wealth to the abode of his feet for their own welfare — how, dear one, did that hero, a young man, wish to give up prosperity hard to relinquish, along with his life-breaths?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.12
शिवाय लोकस्य भवाय भूतये य उत्तमश्लोकपरायणा जनाः जीवन्ति नात्मार्थम् असौ पराश्रयं मुमोच निर्विद्य कुतः कलेवरम्
śivāya lokasya bhavāya bhūtaye ya uttamaślokaparāyaṇā janāḥ jīvanti nātmārtham asau parāśrayaṃ mumoca nirvidya kutaḥ kalevaram
Those people who are devoted to the One of highest praise live for the welfare, the prospering, and the well-being of the world, not for their own sake; why then, out of indifference, did he relinquish his body, which was a support for others?
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.13
तत् सर्वं नः समाचक्ष्व पृष्टो यदिह किञ्चन मन्ये त्वां विषये वाचां स्नातम् अन्यत्र छान्दसात्
tat sarvaṃ naḥ samācakṣva pṛṣṭo yadiha kiñcana manye tvāṃ viṣaye vācāṃ snātam anyatra chāndasāt
Tell us all that, whatever has been asked here; for I consider you well versed in the realm of speech, except in the Vedic (portion).
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.14
सूत उवाच द्वापरे समनुप्राप्ते तृतीये युगपर्यये जातः पराशराद्योगी वासव्यां कलया हरेः
sūta uvāca dvāpare samanuprāpte tṛtīye yugaparyaye jātaḥ parāśarādyogī vāsavyāṃ kalayā hareḥ
Sūta said: When the Dvāpara age had arrived, at the third turn of the ages, the yogī was born of Parāśara in the daughter of Vasu, by a portion of Hari.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.15
स कदाचित् सरस्वत्या उपस्पृश्य जलं शुचिः विविक्त एक आसीन उदिते रविमण्डले
sa kadācit sarasvatyā upaspṛśya jalaṃ śuciḥ vivikta eka āsīna udite ravimaṇḍale
Once, having touched the water of the Sarasvatī, pure, seated alone in a solitary place, when the disc of the sun had risen,
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.16
परावरज्ञः स ऋषिः कालेनाव्यक्तरंहसा युगधर्मव्यतिकरं प्राप्तं भुवि युगे युगे
parāvarajñaḥ sa ṛṣiḥ kālenāvyaktaraṃhasā yugadharmavyatikaraṃ prāptaṃ bhuvi yuge yuge
that sage, knower of the higher and the lower, (saw) the confusion of the duties of the ages, come about on earth age after age through time, whose speed is imperceptible,
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.17
भौतिकानां च भावानां शक्तिह्रासं च तत्कृतम् अश्रद्दधानान् निःसत्त्वान् दुर्मेधान् ह्रसितायुषः
bhautikānāṃ ca bhāvānāṃ śaktihrāsaṃ ca tatkṛtam aśraddadhānān niḥsattvān durmedhān hrasitāyuṣaḥ
and the decline of the power of material things caused by that, and people without faith, without goodness, of poor intelligence, with shortened lifespans,
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.18
दुर्भगांश्च जनान् वीक्ष्य मुनिर्दिव्येन चक्षुषा सर्ववर्णाश्रमाणां यद्दध्यौ हितम् अमोघदृक्
durbhagāṃśca janān vīkṣya munirdivyena cakṣuṣā sarvavarṇāśramāṇāṃ yaddadhyau hitam amoghadṛk
and seeing people ill-fortuned, the sage of unfailing vision, with his divine eye, pondered what would be beneficial for all the classes and orders of life.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.19
चातुर्होत्रं कर्म शुद्धं प्रजानां वीक्ष्य वैदिकम् व्यदधाद्यज्ञसन्तत्यै वेदम् एकं चतुर्विधम्
cāturhotraṃ karma śuddhaṃ prajānāṃ vīkṣya vaidikam vyadadhādyajñasantatyai vedam ekaṃ caturvidham
Seeing that the pure Vedic ritual of the four priests was (proper) for the people, he divided the one Veda into four, for the continuance of sacrifice.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.20
ऋग्यजुःसामाथर्वाख्या वेदाश्चत्वार उद्धृताः इतिहासपुराणं च पञ्चमो वेद उच्यते
ṛgyajuḥsāmātharvākhyā vedāścatvāra uddhṛtāḥ itihāsapurāṇaṃ ca pañcamo veda ucyate
The four Vedas named Ṛg, Yajus, Sāma and Atharvan were extracted, and the Itihāsa-Purāṇa is called the fifth Veda.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.21
तत्रर्ग्वेदधरः पैलः सामगो जैमिनिः कविः वैशम्पायन एवैको निष्णातो यजुषाम् उत
tatrargvedadharaḥ pailaḥ sāmago jaiminiḥ kaviḥ vaiśampāyana evaiko niṣṇāto yajuṣām uta
Among them Paila was the bearer of the Ṛgveda, the seer Jaimini the singer of the Sāman, and Vaiśampāyana alone was expert in the Yajus verses.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.22
अथर्वाङ्गिरसाम् आसीत् सुमन्तुर्दारुणो मुनिः इतिहासपुराणानां पिता मे रोमहर्षणः
atharvāṅgirasām āsīt sumanturdāruṇo muniḥ itihāsapurāṇānāṃ pitā me romaharṣaṇaḥ
Sumantu, a sage of stern (vows), was (the keeper) of the Atharva-Aṅgirasa (hymns); and my father Romaharṣaṇa of the Itihāsas and Purāṇas.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.23
त एत ऋषयो वेदं स्वं स्वं व्यस्यन्न् अनेकधा शिष्यैः प्रशिष्यैस्तच्छिष्यैर्वेदास्ते शाखिनो ऽभवन्
ta eta ṛṣayo vedaṃ svaṃ svaṃ vyasyann anekadhā śiṣyaiḥ praśiṣyaistacchiṣyairvedāste śākhino 'bhavan
These seers divided each his own Veda in many ways, and through their pupils, their pupils' pupils, and their pupils, the Vedas became branched.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.24
त एव वेदा दुर्मेधैर्धार्यन्ते पुरुषैर्यथा एवं चकार भगवान् व्यासः कृपणवत्सलः
ta eva vedā durmedhairdhāryante puruṣairyathā evaṃ cakāra bhagavān vyāsaḥ kṛpaṇavatsalaḥ
So that those very Vedas might be retained by men of weak intelligence — thus did the lord Vyāsa act, compassionate to the wretched.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.25
स्त्रीशूद्रद्विजबन्धूनां त्रयी न श्रुतिगोचरा कर्मश्रेयसि मूढानां श्रेय एवं भवेदिह इति भारतम् आख्यानं कृपया मुनिना कृतम्
strīśūdradvijabandhūnāṃ trayī na śrutigocarā karmaśreyasi mūḍhānāṃ śreya evaṃ bhavediha iti bhāratam ākhyānaṃ kṛpayā muninā kṛtam
For women, śūdras and (unworthy) kinsmen of the twice-born, the threefold Veda is not within reach of hearing; (thinking) "let there be benefit in this world even so for those confused about what is best in ritual action" — thus the narrative Bhārata was made by the sage out of compassion.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.26
एवं प्रवृत्तस्य सदा भूतानां श्रेयसि द्विजाः सर्वात्मकेनापि यदा नातुष्यद्धृदयं ततः
evaṃ pravṛttasya sadā bhūtānāṃ śreyasi dvijāḥ sarvātmakenāpi yadā nātuṣyaddhṛdayaṃ tataḥ
O twice-born ones, while he was thus always engaged in the welfare of beings, when even with all his self his heart was not satisfied, then —
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.27
नातिप्रसीदद्धृदयः सरस्वत्यास्तटे शुचौ वितर्कयन् विविक्तस्थ इदं चोवाच धर्मवित्
nātiprasīdaddhṛdayaḥ sarasvatyāstaṭe śucau vitarkayan viviktastha idaṃ covāca dharmavit
— his heart not being quite content, on the pure bank of the Sarasvatī, sitting in a solitary place and pondering, he, the knower of dharma, said this:
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.28
धृतव्रतेन हि मया छन्दांसि गुरवो ऽग्नयः मानिता निर्व्यलीकेन गृहीतं चानुशासनम्
dhṛtavratena hi mayā chandāṃsi guravo 'gnayaḥ mānitā nirvyalīkena gṛhītaṃ cānuśāsanam
"Indeed, by me with vows firmly kept and free of deceit, the metres (Vedas), the teachers and the fires have been honoured, and the injunction has been accepted.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.29
भारतव्यपदेशेन ह्याम्नायार्थश्च प्रदर्शितः दृश्यते यत्र धर्मादि स्त्रीशूद्रादिभिरप्युत
bhāratavyapadeśena hyāmnāyārthaśca pradarśitaḥ dṛśyate yatra dharmādi strīśūdrādibhirapyuta
And under the designation of the Bhārata the meaning of the sacred tradition has been shown, wherein dharma and the rest can be seen even by women, śūdras and the like.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.30
तथापि बत मे दैह्यो ह्यात्मा चैवात्मना विभुः असम्पन्न इवाभाति ब्रह्मवर्चस्य सत्तमः
tathāpi bata me daihyo hyātmā caivātmanā vibhuḥ asampanna ivābhāti brahmavarcasya sattamaḥ
Yet, alas, my embodied self and also the self that is pervading by itself, though foremost in the splendour of Brahman, appears as if unfulfilled.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 1 4.31
किं वा भागवता धर्मा न प्रायेण निरूपिताः प्रियाः परमहंसानां त एव ह्यच्युतप्रियाः
kiṃ vā bhāgavatā dharmā na prāyeṇa nirūpitāḥ priyāḥ paramahaṃsānāṃ ta eva hyacyutapriyāḥ
Or is it that the dharmas of the Bhāgavatas, dear to the paramahaṃsas, which are indeed dear to Acyuta, have for the most part not been set forth (by me)?"
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.32
तस्यैवं खिलम् आत्मानं मन्यमानस्य खिद्यतः कृष्णस्य नारदो ऽभ्यागादाश्रमं प्राग् उदाहृतम्
tasyaivaṃ khilam ātmānaṃ manyamānasya khidyataḥ kṛṣṇasya nārado 'bhyāgādāśramaṃ prāg udāhṛtam
While Kṛṣṇa (Dvaipāyana) was thus grieving, considering himself deficient, Nārada came to his hermitage, which was described before.
AI translation rendered from the Sanskrit, not a published edition
SB 1 4.33
तम् अभिज्ञाय सहसा प्रत्युत्थायागतं मुनिः पूजयाम् आस विधिवन् नारदं सुरपूजितम्
tam abhijñāya sahasā pratyutthāyāgataṃ muniḥ pūjayām āsa vidhivan nāradaṃ surapūjitam
Recognizing him, the sage rose up at once and duly worshipped Nārada, who had come and who is worshipped by the gods.
AI translation rendered from the Sanskrit, not a published edition