Bhagavata Purana — Skandha 12 — Chapter 4
SB 12 4.1
श्री-शुक उवाच कालस् ते परमाण्व्-आदिर् द्वि-परार्धावधिर् नृप कथितो युग-मानं च शृणु कल्प-लयाव् अपि
śrī-śuka uvāca kālas te paramāṇv-ādir dvi-parārdhāvadhir nṛpa kathito yuga-mānaṃ ca śṛṇu kalpa-layāv api
Śrī Śuka said: Time, beginning with the atom and extending to the two halves (of Brahmā's life), has been described to you, O king; now hear also the measure of the yugas, and the kalpa and the dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.2
चतुर्-युग-सहस्रं तु ब्रह्मणो दिनम् उच्यते स कल्पो यत्र मनवश् चतुर्दश विशाम्-पते
catur-yuga-sahasraṃ tu brahmaṇo dinam ucyate sa kalpo yatra manavaś caturdaśa viśām-pate
A thousand sets of four yugas is called a day of Brahmā; that is a kalpa, in which there are fourteen Manus, O lord of the people.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.3
तद्-अन्ते प्रलयस् तावान् ब्राह्मी रात्रिर् उदाहृता त्रयो लोका इमे तत्र कल्पन्ते प्रलयाय हि
tad-ante pralayas tāvān brāhmī rātrir udāhṛtā trayo lokā ime tatra kalpante pralayāya hi
At its end comes a dissolution of the same length, which is called Brahmā's night; in it these three worlds are made ready for dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.4
एष नैमित्तिकः प्रोक्तः प्रलयो यत्र विश्व-सृक् शेते ऽनन्तासनो विश्वम् आत्मसात्-कृत्य चात्म-भूः
eṣa naimittikaḥ proktaḥ pralayo yatra viśva-sṛk śete 'nantāsano viśvam ātmasāt-kṛtya cātma-bhūḥ
This is called the occasional dissolution, in which the creator of the universe, self-born, seated on Ananta, sleeps, having absorbed the universe into himself.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.5
द्वि-परार्धे त्व् अतिक्रान्ते ब्रह्मणः परमेष्ठिनः तदा प्रकृतयः सप्त कल्पन्ते प्रलयाय वै
dvi-parārdhe tv atikrānte brahmaṇaḥ parameṣṭhinaḥ tadā prakṛtayaḥ sapta kalpante pralayāya vai
But when the two halves (of the lifespan) of Brahmā, the highest-stationed one, have passed, then the seven primary principles are made ready for dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.6
एष प्राकृतिको राजन् प्रलयो यत्र लीयते अण्ड-कोषस् तु सङ्घातो विघाट उपसादिते
eṣa prākṛtiko rājan pralayo yatra līyate aṇḍa-koṣas tu saṅghāto vighāṭa upasādite
This, O king, is the elemental dissolution, in which the shell of the egg—that aggregate—dissolves, when its breaking-up has been brought about.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.7
पर्जन्यः शत-वर्षाणि भूमौ राजन् न वर्षति तदा निरन्ने ह्य् अन्योन्यं भक्ष्यमाणाः क्षुधार्दिताः
parjanyaḥ śata-varṣāṇi bhūmau rājan na varṣati tadā niranne hy anyonyaṃ bhakṣyamāṇāḥ kṣudhārditāḥ
The rain-cloud, O king, does not rain upon the earth for a hundred years; then, when there is no food, (people) tormented by hunger devour one another.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.8
क्षयं यास्यन्ति शनकैः कालेनोपद्रुताः प्रजाः सामुद्रं दैहिकं भौमं रसं सांवर्तको रविः
kṣayaṃ yāsyanti śanakaiḥ kālenopadrutāḥ prajāḥ sāmudraṃ daihikaṃ bhaumaṃ rasaṃ sāṃvartako raviḥ
The people, afflicted by time, will gradually go to destruction; the sun of universal dissolution (draws up) the moisture of the ocean, of bodies, and of the earth.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.9
रश्मिभिः पिबते घोरैः सर्वं नैव विमुञ्चति ततः संवर्तको वह्निः सङ्कर्षण-मुखोत्थितः
raśmibhiḥ pibate ghoraiḥ sarvaṃ naiva vimuñcati tataḥ saṃvartako vahniḥ saṅkarṣaṇa-mukhotthitaḥ
With his terrible rays he drinks it all up and does not release any of it. Then the saṃvartaka fire, risen from the mouth of Saṅkarṣaṇa,
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.10
दहत्य् अनिल-वेगोत्थः शून्यान् भू-विवरान् अथ उपर्य् अधः समन्ताच् च शिखाभिर् वह्नि-सूर्ययोः
dahaty anila-vegotthaḥ śūnyān bhū-vivarān atha upary adhaḥ samantāc ca śikhābhir vahni-sūryayoḥ
driven up by the force of the wind, burns the emptied hollows of the earth. Then above, below and on every side, by the flames of the fire and of the sun,
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.11
दह्यमानं विभात्य् अण्डं दग्ध-गोमय-पिण्ड-वत् ततः प्रचण्ड-पवनो वर्षाणाम् अधिकं शतम्
dahyamānaṃ vibhāty aṇḍaṃ dagdha-gomaya-piṇḍa-vat tataḥ pracaṇḍa-pavano varṣāṇām adhikaṃ śatam
the burning egg (of the universe) glows like a burnt lump of cow dung. Then, for more than a hundred years, a fierce wind
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.12
परः सांवर्तको वाति धूम्रं खं रजसावृतम् ततो मेघ-कुलान्य् अङ्ग चित्र वर्णान्य् अनेकशः
paraḥ sāṃvartako vāti dhūmraṃ khaṃ rajasāvṛtam tato megha-kulāny aṅga citra varṇāny anekaśaḥ
blows, the supreme saṃvartaka; the sky, veiled with dust, is smoky. Then, dear one, masses of clouds of many kinds and varied colours
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.13
शतं वर्षाणि वर्षन्ति नदन्ति रभस-स्वनैः तत एकोदकं विश्वं ब्रह्माण्ड-विवरान्तरम्
śataṃ varṣāṇi varṣanti nadanti rabhasa-svanaiḥ tata ekodakaṃ viśvaṃ brahmāṇḍa-vivarāntaram
rain for a hundred years, roaring with violent sounds. Then the universe, the interior of the shell of the cosmic egg, becomes one single (mass of) water.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.14
तदा भूमेर् गन्ध-गुणं ग्रसन्त्य् आप उद-प्लवे ग्रस्त-गन्धा तु पृथिवी प्रलयत्वाय कल्पते
tadā bhūmer gandha-guṇaṃ grasanty āpa uda-plave grasta-gandhā tu pṛthivī pralayatvāya kalpate
Then, in that flood of water, the waters swallow up earth's quality of smell; and the earth, its smell devoured, becomes fit for dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.15
अपां रसम् अथो तेजस् ता लीयन्ते ऽथ नीरसाः ग्रसते तेजसो रूपं वायुस् तद्-रहितं तदा
apāṃ rasam atho tejas tā līyante 'tha nīrasāḥ grasate tejaso rūpaṃ vāyus tad-rahitaṃ tadā
Then fire swallows the taste of the waters, and they, made tasteless, dissolve; the wind swallows the form of fire, and it, deprived of that (form), then
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.16
लीयते चानिले तेजो वायोः खं ग्रसते गुणम् स वै विशति खं राजंस् ततश् च नभसो गुणम्
līyate cānile tejo vāyoḥ khaṃ grasate guṇam sa vai viśati khaṃ rājaṃs tataś ca nabhaso guṇam
—fire dissolves into wind; ether swallows the quality (touch) of wind, and it indeed enters into ether, O King; and thereafter the quality of ether (sound)—
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.17
शब्दं ग्रसति भूतादिर् नभस् तम् अनु लीयते तैजसश् चेन्द्रियाण्य् अङ्ग देवान् वैकारिको गुणैः
śabdaṃ grasati bhūtādir nabhas tam anu līyate taijasaś cendriyāṇy aṅga devān vaikāriko guṇaiḥ
the origin of the elements swallows sound, and ether dissolves into it in turn; the taijasa (ego) swallows the senses, dear one, and the vaikārika (ego) swallows the gods together with the (sense) qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.18
महान् ग्रसत्य् अहङ्कारं गुणाः सत्त्वादयश् च तम् ग्रसते ऽव्याकृतं राजन् गुणान् कालेन चोदितम्
mahān grasaty ahaṅkāraṃ guṇāḥ sattvādayaś ca tam grasate 'vyākṛtaṃ rājan guṇān kālena coditam
The mahat swallows the ahaṅkāra, and the guṇas beginning with sattva swallow the mahat; the unmodified (avyākṛta), impelled by time, swallows the guṇas, O King.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.19
न तस्य कालावयवैः परिणामादयो गुणाः अनाद्य् अनन्तम् अव्यक्तं नित्यं कारणम् अव्ययम्
na tasya kālāvayavaiḥ pariṇāmādayo guṇāḥ anādy anantam avyaktaṃ nityaṃ kāraṇam avyayam
It has no attributes such as transformation brought about by the divisions of time; it is without beginning, without end, unmanifest, eternal, the cause, imperishable.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.20
न यत्र वाचो न मनो न सत्त्वं तमो रजो वा महद्-आदयो ऽमी न प्राण-बुद्धीन्द्रिय-देवता वा न सन्निवेशः खलु लोक-कल्पः
na yatra vāco na mano na sattvaṃ tamo rajo vā mahad-ādayo 'mī na prāṇa-buddhīndriya-devatā vā na sanniveśaḥ khalu loka-kalpaḥ
Wherein there is no speech, no mind, nor sattva, tamas or rajas, nor these (principles) beginning with the mahat, nor breath, intellect, senses or presiding deities, nor indeed that arrangement which is the fashioning of the worlds.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.21
न स्वप्न-जाग्रन् न च तत् सुषुप्तं न खं जलं भूर् अनिलो ऽग्निर् अर्कः संसुप्त-वच् छून्य-वद् अप्रतर्क्यं तन् मूल-भूतं पदम् आमनन्ति
na svapna-jāgran na ca tat suṣuptaṃ na khaṃ jalaṃ bhūr anilo 'gnir arkaḥ saṃsupta-vac chūnya-vad apratarkyaṃ tan mūla-bhūtaṃ padam āmananti
It is not dreaming nor waking, nor is it deep sleep; it is not ether, water, earth, wind, fire or sun. Like one fast asleep, like a void, beyond reasoning — that they declare to be the state which is the root of all.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.22
लयः प्राकृतिको ह्य् एष पुरुषाव्यक्तयोर् यदा शक्तयः सम्प्रलीयन्ते विवशाः काल-विद्रुताः
layaḥ prākṛtiko hy eṣa puruṣāvyaktayor yadā śaktayaḥ sampralīyante vivaśāḥ kāla-vidrutāḥ
This indeed is the dissolution into primary matter, when the potencies of the puruṣa and of the unmanifest, powerless, scattered by time, are wholly dissolved.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.23
बुद्धीन्द्रियार्थ-रूपेण ज्ञानं भाति तद्-आश्रयम् दृश्यत्वाव्यतिरेकाभ्याम् आद्य्-अन्तवद् अवस्तु यत्
buddhīndriyārtha-rūpeṇa jñānaṃ bhāti tad-āśrayam dṛśyatvāvyatirekābhyām ādy-antavad avastu yat
Knowledge shines forth in the form of intellect, senses and their objects, and rests upon that (unmanifest); since it is an object of sight and is not separate (from that), it is a non-thing, having a beginning and an end.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.24
दीपश् चक्षुश् च रूपं च ज्योतिषो न पृथग् भवेत् एवं धीः खानि मात्राश् च न स्युर् अन्यतमाद् ऋतात्
dīpaś cakṣuś ca rūpaṃ ca jyotiṣo na pṛthag bhavet evaṃ dhīḥ khāni mātrāś ca na syur anyatamād ṛtāt
Lamp, eye and form would not be separate from light; just so intellect, the sense-openings and the subtle elements would not exist apart from the one Reality that is other (than them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.25
बुद्धेर् जागरणं स्वप्नः सुषुप्तिर् इति चोच्यते माया-मात्रम् इदं राजन् नानात्वं प्रत्यग्-आत्मनि
buddher jāgaraṇaṃ svapnaḥ suṣuptir iti cocyate māyā-mātram idaṃ rājan nānātvaṃ pratyag-ātmani
Waking, dream and deep sleep are said to belong to the intellect; this manifoldness in the inner Self is mere māyā, O King.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.26
यथा जल-धरा व्योम्नि भवन्ति न भवन्ति च ब्रह्मणीदं तथा विश्वम् अवयव्य् उदयाप्ययात्
yathā jala-dharā vyomni bhavanti na bhavanti ca brahmaṇīdaṃ tathā viśvam avayavy udayāpyayāt
As banks of cloud come into being in the sky and cease to be, so this universe, made up of parts, (comes to be and ceases) in Brahman, through arising and vanishing.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.27
सत्यं ह्य् अवयवः प्रोक्तः सर्वावयविनाम् इह विनार्थेन प्रतीयेरन् पटस्येवाङ्ग तन्तवः
satyaṃ hy avayavaḥ proktaḥ sarvāvayavinām iha vinārthena pratīyeran paṭasyevāṅga tantavaḥ
A part is indeed spoken of here as real (only) in relation to all the wholes; without the (whole) thing they could not be recognized, dear one, like the threads of a cloth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.28
यत् सामान्य-विशेषाभ्याम् उपलभ्येत स भ्रमः अन्योन्यापाश्रयात् सर्वम् आद्य्-अन्तवद् अवस्तु यत्
yat sāmānya-viśeṣābhyām upalabhyeta sa bhramaḥ anyonyāpāśrayāt sarvam ādy-antavad avastu yat
Whatever is apprehended by way of the general and the particular, that is illusion; since everything rests upon something else, whatever has a beginning and an end is no real thing.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.29
विकारः ख्यायमानो ऽपि प्रत्यग्-आत्मानम् अन्तरा न निरूप्यो ऽस्त्य् अणुर् अपि स्याच् चेच् चित्-सम आत्म-वत्
vikāraḥ khyāyamāno 'pi pratyag-ātmānam antarā na nirūpyo 'sty aṇur api syāc cec cit-sama ātma-vat
Even a transformation, though it appears, cannot be established apart from the inner self; if it existed even as an atom, it would be equal to consciousness, like the self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.30
न हि सत्यस्य नानात्वम् अविद्वान् यदि मन्यते नानात्वं छिद्रयोर् यद्वज् ज्योतिषोर् वातयोर् इव
na hi satyasya nānātvam avidvān yadi manyate nānātvaṃ chidrayor yadvaj jyotiṣor vātayor iva
For what is real has no multiplicity; if an ignorant man thinks there is multiplicity, (it is) as (one thinks) of two holes, or two lights, or two winds (as separate things).
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.31
यथा हिरण्यं बहुधा समीयते नृभिः क्रियाभिर् व्यवहार-वर्त्मसु एवं वचोभिर् भगवान् अधोक्षजो व्याख्यायते लौकिक-वैदिकैर् जनैः
yathā hiraṇyaṃ bahudhā samīyate nṛbhiḥ kriyābhir vyavahāra-vartmasu evaṃ vacobhir bhagavān adhokṣajo vyākhyāyate laukika-vaidikair janaiḥ
Just as gold is called by many names by men, according to the operations (performed on it) in the ways of common usage, so too the Lord Adhokṣaja is described by (many) words by people, worldly and Vedic.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.32
यथा घनो ऽर्क-प्रभवो ऽर्क-दर्शितो ह्य् अर्कांश-भूतस्य च चक्षुषस् तमः अम्प्;एवं त्व् अहं ब्रह्म-गुणस् तद्-ईक्षितो ब्रह्मांशकस्यात्मन आत्म-बन्धनः
yathā ghano 'rka-prabhavo 'rka-darśito hy arkāṃśa-bhūtasya ca cakṣuṣas tamaḥ evaṃ tv ahaṃ brahma-guṇas tad-īkṣito brahmāṃśakasyātmana ātma-bandhanaḥ
Just as a cloud, produced by the sun and made visible by the sun, is darkness for the eye, which is itself a portion of the sun—so I-ness (ego), being an attribute of Brahman and revealed by it, becomes the self's own bondage for the self that is a part of Brahman.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.33
घनो यदार्क-प्रभवो विदीर्यते चक्षुः स्वरूपं रविम् ईक्षते तदा यदा ह्य् अहङ्कार उपाधिर् आत्मनो जिज्ञासया नश्यति तर्ह्य् अनुस्मरेत्
ghano yadārka-prabhavo vidīryate cakṣuḥ svarūpaṃ ravim īkṣate tadā yadā hy ahaṅkāra upādhir ātmano jijñāsayā naśyati tarhy anusmaret
When the cloud that arose from the sun is torn apart, then the eye sees the sun in its own form; likewise, when the ego, the designation superimposed on the self, is destroyed by inquiry, then one remembers (one's true nature).
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.34
यदैवम् एतेन विवेक-हेतिना माया-मयाहङ्करणात्म-बन्धनम् छित्त्वाच्युतात्मानुभवो ऽवतिष्ठते तम् आहुर् आत्यन्तिकम् अङ्ग सम्प्लवम्
yadaivam etena viveka-hetinā māyā-mayāhaṅkaraṇātma-bandhanam chittvācyutātmānubhavo 'vatiṣṭhate tam āhur ātyantikam aṅga samplavam
When, having thus cut through with this sword of discrimination the self's bondage of illusory ego-making, one remains as the experience of the infallible Self—that, dear one, they call the final dissolution.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.35
नित्यदा सर्व-भूतानां ब्रह्मादीनां परन्तप उत्पत्ति-प्रलयाव् एके सूक्ष्म-ज्ञाः सम्प्रचक्षते
nityadā sarva-bhūtānāṃ brahmādīnāṃ parantapa utpatti-pralayāv eke sūkṣma-jñāḥ sampracakṣate
Some who know the subtle (truth) declare, O scorcher of foes, that the origination and dissolution of all beings, beginning with Brahmā, occur constantly.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.36
काल-स्रोतो-जवेनाशु ह्रियमाणस्य नित्यदा परिणामिनां अवस्थास् ता जन्म-प्रलय-हेतवः
kāla-sroto-javenāśu hriyamāṇasya nityadā pariṇāmināṃ avasthās tā janma-pralaya-hetavaḥ
Those are the (successive) states, constantly carrying away swiftly by the speed of time's current, of things subject to change—the states which are the causes of birth and dissolution.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 12 4.37
अनाद्य्-अन्तवतानेन कालेनेश्वर-मूर्तिना अवस्था नैव दृश्यन्ते वियति ज्योतिषां इव
anādy-antavatānena kāleneśvara-mūrtinā avasthā naiva dṛśyante viyati jyotiṣāṃ iva
Because of this time, which has no beginning or end and which is a form of the Lord, these states are not seen at all—as with the (moving) lights in the sky.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.38
नित्यो नैमित्तिकश् चैव तथा प्राकृतिको लयः आत्यन्तिकश् च कथितः कालस्य गतिर् ईदृशी
nityo naimittikaś caiva tathā prākṛtiko layaḥ ātyantikaś ca kathitaḥ kālasya gatir īdṛśī
The constant, the occasional, and likewise the elemental dissolution, and the final one, have been described: such is the course of time.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.39
एताः कुरु-श्रेष्ठ जगद्-विधातुर् नारायणस्याखिल-सत्त्व-धाम्नः लीला-कथास् ते कथिताः समासतः कार्त्स्न्येन नाजो ऽप्य् अभिधातुम् ईशः
etāḥ kuru-śreṣṭha jagad-vidhātur nārāyaṇasyākhila-sattva-dhāmnaḥ līlā-kathās te kathitāḥ samāsataḥ kārtsnyena nājo 'py abhidhātum īśaḥ
These, O best of the Kurus, are the accounts of the play of Nārāyaṇa, the ordainer of the world, the abode of all existence—told to you in brief; not even the unborn (Brahmā) is able to relate them in full.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.40
संसार-सिन्धुम् अति-दुस्तरम् उत्तितीर्षोर् नान्यः प्लवो भगवतः पुरुषोत्तमस्य अम्प्;लीला-कथा-रस-निषेवणम् अन्तरेण पुंसो भवेद् विविध-दुःख-दवार्दितस्य
saṃsāra-sindhum ati-dustaram uttitīrṣor nānyaḥ plavo bhagavataḥ puruṣottamasya līlā-kathā-rasa-niṣevaṇam antareṇa puṃso bhaved vividha-duḥkha-davārditasya
For one who wishes to cross over the ocean of transmigration, so very hard to cross, there is no other boat for a man tormented by the forest fire of manifold sufferings than the tasting of the savor of the stories of the play of the Lord, the Supreme Person.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.41
पुराण-संहिताम् एताम् ऋषिर् नारायणो ऽव्ययः नारदाय पुरा प्राह कृष्ण-द्वैपायनाय सः
purāṇa-saṃhitām etām ṛṣir nārāyaṇo 'vyayaḥ nāradāya purā prāha kṛṣṇa-dvaipāyanāya saḥ
This collection of ancient lore the imperishable sage Nārāyaṇa formerly spoke to Nārada, and he (spoke it) to Kṛṣṇa Dvaipāyana.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.42
स वै मह्यं महा-राज भगवान् बादरायणः इमां भागवतीं प्रीतः संहितां वेद-सम्मिताम्
sa vai mahyaṃ mahā-rāja bhagavān bādarāyaṇaḥ imāṃ bhāgavatīṃ prītaḥ saṃhitāṃ veda-sammitām
And he, the venerable Bādarāyaṇa, being pleased, (told) me, O great king, this Bhāgavata collection, which is equal to the Vedas.
AI translation rendered from the Sanskrit, not a published edition
SB 12 4.43
इमां वक्ष्यत्य् असौ सूत ऋषिभ्यो नैमिषालये दीर्घ-सत्रे कुरु-श्रेष्ठ सम्पृष्टः शौनकादिभिः
imāṃ vakṣyaty asau sūta ṛṣibhyo naimiṣālaye dīrgha-satre kuru-śreṣṭha sampṛṣṭaḥ śaunakādibhiḥ
This (work) that Sūta will speak to the sages in the forest of Naimiṣa, at the long sacrifice, O best of the Kurus, when questioned by Śaunaka and the others.
AI translation rendered from the Sanskrit, not a published edition