Srimad Bhagavatam with English Translation and Commentary

Upon the arrival of the age of Kali, in order to bewilder the demons, enemies of the gods, the Lord will incarnate in the land of Magadha as Lord Buddha, son of Ajana || 24 ||

In the nineteenth and twentieth incarnations, the Lord took the form of Balarama and Shri Krishna in the Yadu clan, in order to rid the earth of its burden.

In His eighteenth incarnation, the Lord incarnated as king Rama, in order to fulfill the tasks of the gods. In this form, the Lord conducted many brave leelas or pastimes including slaying Ravana, building the bridge to Lanka, and others || 22 ||

After this, in the seventeenth incarnation, through the union of Satyavati and Parashara, the Lord came in the form of Vyasa. The intellect and memorization power of the people of that age had weakened, and seeing this, He developed several branches of the tree in the form of Vedas || 21 ||

In this sixteenth incarnation as Parashurama, when he saw that kshatriyas or warriors have become traitors to brahmans, he became angry and rid the earth of warriors twenty five times || 20 ||

In his fifteenth incarnation, the Lord incarnated as Vamana and went to the ritual of Bali, lord of the demons. If He wanted, He could have asked for the kingship of all three realms, but all he asked for was three steps worth of land || 19 ||

In his fourteenth incarnation, the Lord took the form of Narasimha. He tore apart the chest of the mighty demon lord Hiranyakashipu with his nails, just like a bed maker tears apart canes of wood || 18 ||

In his twelfth incarnation as Dhanvantari, he emerged from the ocean with amrita or nectar, and in his thirteenth incarnation, he took the form of Mohini, where he enchanted the demons in order to give nectar to the gods || 17 ||

When the gods and demons were churning the ocean, the Lord incarnated for the eleventh time as kachchapa or a tortoise, and bore the weight of mount Mandarachala on his back || 16 ||

In the end of the Chakshush manvantara or epoch, when all three realms were drowning in the ocean, the Lord incarnated for the tenth time as matsya or a fish. He protected the next epoch's ruler, Vaivasvat Manu, by placing him in a ship in the form of the earth || 15 ||

The Lord's ninth incarnation was that of King Prithu, which was a result of the prayers of sages. Shaunaka and other sages! In this incarnation, He ploughed the earth for medicinal herbs, and that is why this incarnation was beneficial for all || 14 ||

In his eighth incarnation, the Lord came to King Nabhi's wife, Meru devi, as Rishabhadeva. In this form, he demonstrated the path of the paramahamsas, which is venerated by people in any ashrama or stage of life || 13 ||

In the seventh incarnation, the Lord incardnated as Yagnya, whose mother was Akuti, wife of Ruchi Prajapati. With his son Yama and others gods, he protected the manvantara or epoch known as Svayambhu || 12 ||

Due to a boon that was asked by Anasuya, the Lord incarnated as the son of Atri, named Dattatreya. In this incarnation, he taught the knowledge of brahman to Alarka and Prahlada, among others|| 11 ||

In His fifth incarnation as sage Kapila, greatest of the siddhas, the Lord taught Sankhya to a brahmana named Asuri. This science, which had faded into oblivion due to time, reveals the truth of the primary elements || 10 ||

From the womb of Murti, the dutiful wife, the Lord incarnated for the fourth time as Nara and Narayana. In this incarnation He became a sage and conducted severe penance to control the mind and senses || 9 ||

In the age of the rishis or sages, the Lord incarnated a third time as the god sage Narada and taught the satvat tantra, which shows us how to use selfless action to free us from the bonds of action || 8 ||

The second time around, the Lord who is master of all yagnyas or fire rituals, took the form of a boar in order to rescue mother Earth who was trapped in Rasatala, for the benefit of all mankind || 7 ||

In the beginning of creation, that very Lord took the form of four brahmana children: Sanak, Sanandan, Sanatan and Sanatkumar, and performed extreme austerities || 6 ||

This human-like form of the Lord, called Narayana, is the treasure chest of a multitude of avataras or incarnations. All incarnations arise from it. The tiniest aspect of this form gives rise to wombs of gods, animals, birds and humans || 5 ||

Yogis use their divine vision to behold that great form of the Lord. Having thousands of legs, thighs, arms and mouths, that form is extremely unusual. It has thousands of heads, ears, eyes and noses. It is always adorned with thousands of crowns, clothes, earrings and other ornaments || 4 ||

All of the created universes were conceived from each and every limb of that virata rupa or universal form of the Lord. This form is the purest, foremost, and sattva-infused form of the Lord || 3 ||

The Lord rested on the causal ocean and expanded his yoga nidra, when out of his navel lake a lotus arose, and out of that lotus, the lord of the prajapatis, Brahma, arose.

Chapter 3: Description of the Lord's Incarnations The revered Suta said: In the beginning of creation, the Lord desired to create humans. As soon as this desire arose, he created a human form endowed with Mahat and other elements. It comprised sixteen kalas or aspects: ten senses, one mind and five bhutas or material elements || 1 ||

It is the Lord alone who creates various worlds, and incarnates for his pastimes as gods, animals, birds and humans in those worlds, and through the guna of sattva, feeds and sustains these beings || 32 ||

The Lord creates various kinds of wombs, creates various kinds of beings in those wombs, enters into those beings, and enjoys various enjoyments based on the kinds of wombs || 33 ||

In essence, there is only one fire element, but it appears as many when it burns in various sticks. Similarly, the Lord, who is the self of all, is one, but appears as many due to the multitude of beings || 32 ||

These sattva, rajas and tamas gunas are the play of that maya. The Lord remains underneath them, and appears as if He is endowed with them, in reality He remains the self-complete embodiment of concentrated knowledge and bliss || 31 ||

Shri Krishna transcends prakriti or the material world and her three gunas. Yet, Shri Krishna, with His maya power comprised of gunas (which exists from the viewpoint of the world, and does not exist from the viewpoint of the absolute), created this universe in the beginning of this sarga or epoch || 30 ||

Knowledge leads to the attainment of Shri Krishma which is the true nature of brahman. Penance is conducted for the appeasement of Shri Krishna. All dharmas or duties, and all endeavors culminate in Shri Krishna alone || 29 ||

The culmination, intent and substance of the Vedas, yagnyas or rituals, yoga and karmas or actions is Shri Krishna alone || 28 ||

But those whose nature is that of rajas or tamas, desire wealth, power and children. Due to these desires they worship bhutas or ghosts, pitaras or ancestors, and prajapatis or local rulers, since these entities have a similar nature to those who worship them || 27 ||

Those who want to cross over this ocean of the world, do not find faults in others, do not condemn anyone, do not worship demonic deities that have predominance of rajas and tamas. Instead, they worship Lord Vishnu who is sattva guna personified, and his amshas or aspects || 26 ||

In ancient times, great saints would worship the pure Lord Vishnu who is established in sattva for their betterment. Those who similarly worship, attain spiritual betterment|| 25 ||

Just like smoke is superior to wood, a modification of the earth, and fire is superior to smoke because fire is known to bestow the right direction in yagnya or fire ritual, the guna of rajas is superior to tamas, and the guna of sattva is superior to that of rajas, because sattva enables the darshana or revelation of the Lord || 24 ||

Prakriti or nature has three gunas or aspects, sattva, rajas and tamas. After accepting them, it is only this unique supreme self that, for the creation, maintenance and destruction of this universe, takes the names of Brahma, Vishnu and Rudra. Even so, the supreme well-being of humans occurs by Shri Hari, who has accepted the sattva guna. || 23 ||

This is why intelligent people endlessly practice love and bhakti or devotion towards Shri Krishna with great joy, which results in the prasada or offering of the self || 22 ||

Upon revelation of the Lord in one's heart, of He who is the self of all, the granthis or knots of the heart are cut, all doubts are resolved, and the bonds of action are destroyed || 21 ||

In this manner, when all attachments of this world disappear with the loving devotion of the Lord, the heart fills with bliss, then the experience of the tattva or essence of the Lord happens automatically || 20 ||

As a consequence (of resolute love towards Shri Krishna), the effects of the gunas of rajas and tamas, selfish desire and greed, subside, and with this, the chitta or mind, established in sattva guna, becomes pure || 19 ||

When all inauspicious vasanas or latent desires have been destroyed through repeated partaking of this Shrimad Bhagavat or of devotion to the Lord, resolute love for Shri Krishna is established in the heart || 18 ||

Listening to, and singing praises of the glory of Shri Krishna, both of these are purifying. He establishes Himself in the hearts of those who listen to His tales, and destroysvasanas or latent desires, because he is always dear to saints || 17 ||

O Shaunaka and sages! First one visits tirthas or holy places, followed by service of great saints, then arises the desire of listening, then of faith, culminating in the enjoyment of the tales of the Lord || 16 ||

The knots of karma or action are quite strong. With the sword of contemplation of the Lord, a thoughtful person cuts those knots. Then why would anyone not love the pastimes of the Lord? || 15 ||

That is why one should continuously listen, sing, meditate and praise the Lord, who is affectionate towards his devotees, with a concentrated mind. || 14 ||

O Shaunaka and sages! This is why, no matter whatever dharma or duty-bound endeavors are undertaken by humans according to their capability and stage in life, their true completion and success is one where the Lord is pleased || 13 ||

Faithful sages experience the supreme self through devotion in the form of the supreme essence, which is devotion endowed with knowledge and vairagya or renunciation, and attained through listening to this text. || 12 ||

Knowers of the tattva or essence equate the undivided, unique satchidananda or reality-awareness-bliss-formed knowledge, free from the difference of knower and known, with the essence. Some call it brahman, some call it the supreme self, and others call it the Lord || 11 ||

The result of revelry is not sensual enjoyment. Its goal is support of life alone. The outcome of life also is inquiry into the tattva, the essence. Doing lots of selfish actions in the hopes of attaining heaven is not the goal of life || 10 ||

The result of dharma or prescribed duty is liberation. Dharma does not culminate in wealth, but in moksha or liberation. Wealth and revelry are secondary outcomes of dharma, not primary ones || 9 ||

When even after properly following dharma or prescribed duties, attraction towards the pastimes and tales of the Lord does not arise, those duties are meaningless || 8 ||

Upon attaining devotion towards Shri Krishna, upon connecting your mind or chitta with Him through single-pointed love, desireless knowledge and vairagya or indifference arise || 7 ||

The foremost dharma or duty for humans is bhakti or devotion towards Shri Krishna, devotion that does not have any kind of selfish desire, that which is everlasting. With such devotion, the heart attains the supreme self whose nature is bliss, and having done so, becomes contented || 6 ||

O Sages! You have asked me a beautiful question that is beneficial to the entire world. because this question is in connection with Shri Krishna, and it very easily purifies the soul || 5 ||

After offering salutations to sages Nara and Narayana, who are the greatest among humans and incarnations of the Lord, goddess Sarasvati and Shri Vyasadevaji, one should study this great purana called Shrimad Bhagavat that conquers the world and all the defects of the heart or antahakarana || 4 ||

This Shrimad Bhagavat is an extremely mysterious and secretive purana or mythological text. It makes you experience the true nature of the Lord, and is the essence of all Vedas. For those who are stuck in this world, and want to rid themselves of the terrible darkness in the form of ignorance, this text is the one and only lamp that illuminates all spiritual concepts. Actually, it is the grace of Shri Shukadevaji, teacher to many great sages, towards this people, that made him describe this text. I take his refuge || 3 ||

Sutaji said: Shri Shukadevaji had not yet completed his yajnopavit sanskara or initiation ritual into Vedic life, and therefore not conducted either worldly or Vedic duties, yet he was leaving all by himself to take sanyasa or renounce all worldly bonds. When his father sage Vyasa saw this, he became agitated with the sadness of parting, and shouted: Son! My Son! Since Shri Shukadevaji had become one with the trees of the forest, they replied on his behalf. I offer my namaskara or reverence to sage Shukadeva who is seated in the hearts of all || 2 ||

Chapter 2: Glory of the text and of devotion to the Lord Shri Vyasa said: Upon hearing the questions of Shaunaka and the other sages oriented in the absolute, Ugrashrava, son of Romaharsha, was pleased. He congratulated the sages for this auspicious question, and began his narration || 1 ||

After Lord Shri Krishna, protector of dharma or duty, devotee of the brahmanas, master of yoga, left for his abode, where did dharma or cosmic order take refuge - please tell us this || 23 ||

This age of Kali or Kaliyuga destroys the purity and power of the heart or antahakarana. It is very difficult to cross. Just like one who desires to cross an ocean meets a sailor, Lord Brahma has brought you to us, we who desire to cross this age of Kali || 22 ||

Upon seeing the arrival of the age of Kali or Kaliyuga, we have organized this long-running ritual in this land of the Vaishnavas. We now have time to listen to tales of Shri Hari || 21 ||

Lord Shri Krishna had hidden himself and would behave with others as if He were human. But he has conducted such pastimes with Shri Balarama, displayed such prowess, that no other human could || 20 ||

We are never satisfied by listening to the meritorious pastimes or leelas of the Lord, because listeners filled with relish derive ever new kinds of enjoyment at every stage || 19 ||

Wise and revered Suta! The Lord, who is capable in all respects, freely conducts his leelas or pastimes through his yoga maya. Now, please describe Shri Hari's auspicious tales of incarnation || 18 ||

He incarnates through his pastimes or leelas. Narada and other great sages have sung of his generous deeds. For our sake, we who are devoted to the Lord, please describe Him || 17 ||

Glories of the Lord's pastimes are sung by meritorious devotees. His pure glory washes the dirt of Kali. Which person, wanting the purify his soul, would not want to hear that glory? || 16 ||

Revered Suta! The supremely detached and calm sages always live in the holy refuge of the feet of the Lord, and with their mere touch, the souls of the world are instantly purified. On the other hand, even after partaking the waters of the Ganga several times, there is a slim change of purification || 15 ||

This jeeva or soul has fallen into the frightful cycle of birth and death. But even in this state, if he utters the glorious name of the Lord, he attains liberation that very instant, because even fear is afraid of the Lord || 14 ||

We wish to listen to that tale. Please do us a favor and narrate that tale to us because the avatara of the Lord happens for the supreme well being of all, and for their prosperity in the form of love for the Lord || 13 ||

Dearest and revered Suta! May you prosper. You very well know why the protector of the Yadu clan, Lord Shri Krishna, nurturer of devotees, took birth in the womb of Devaki, wife of Vasudeva || 12 ||

There are innumerable spiritual texts, but they do not talk of one conclusive method, instead they describe a large number of actions. Furthermore, they are so large that it is time-consuming to listen to even a small portion. You have everyone's well-being in mind. Please use your intellect to extract their summary and, for the salvation of all beings, describe it to us, the devotees, by which we can purify our antahakarana or mind || 11 ||

In this age of Kali, the average lifespan has declined. People have become lazy. Their fortunes are depleted and their intelligence is diminished. To add to this, they are always surrounded by various kinds of obstacles and challenges || 10 ||

May you live long! Would you please be kind enough to tell us this: In all of the histories, Puranas and the discourses of teachers that you have studied, what have you concluded to be the simplest method of supreme well-being for people in this age of Kali or Kaliyuga? || 9 ||

Lord Badarayana, foremost knower of the Vedas, and other sages who know of the formful and formless Lord, whatever knowledge they have, you know it very well. Your heart is very simple and pure, which is why the Lord has bestowed His grace and favor upon you. Teachers convey the most secret teachings to their favorite disciples || 7-8 ||

The sages said: Revered Suta - you are without any sin. You have methodically studied history, mythology or Puranas, and the texts of dharma and you also have diligently commented on them || 6 ||

One day, after performing all of their morning rituals such as Agnihotra or fire worship, they welcomed Suta with offerings, requested him to sit on a high throne, and asked him these questions very respectfully || 5 ||

Once, Shaunaka and other sages, wishing to attain the lord, organized a thousand year sacrificial ritual or yagnya, in the holy land of Naimisharanya, which is revered by Lord Vishnu and the gods || 4 ||

O Devotees, you know the secret of enjoying the essence of this text. This Shrimad Bhagvat is the ripe fruit of the wish-fulfilling tree of the Vedas. By the association of Shuka's mouth (referring to both Shukadeva Maharaja and Shuka meaning parrot), this text has been imbued with the nectar of supreme bliss. This fruit does not have any aspect that needs discarding like seeds, skin or stem, it is nothing but pure juice that has taken the shape of this text. As long as there is life in your body, repeatedly drink this divine nectar of devotion. It is most easily obtained on earth || 3 ||

In this Bhagavat Purana created by the great sage Veda Vyasa, the greatest dharma or duty which is without any selfish desire, even that of liberation, has been described. In this text, that which is to be known by good people with a pure heart, that supreme reality has been described, which destroys the three taapas (bodily, environmental and cosmic) or fires at their root, and brings the highest well-being. Why would anyone need any other method? At the very moment a person of good-deeds wants to listen to this text, the Lord, without any hesitation, instantly becomes a prisoner in his heart || 2 ||

Chapter 1: Shaunaka and other sages ask questions of Suta That from which the creation, sustenance and dissolution of the universe happens, since that is present in all real substances and absent in the unreal, that is not inert, but aware, that is not subservient, but self-illumined, that who has imparted the knowledge of the Vedas, and not Brahma, that about which even great sages get deluded, and just like one sees a mirage in a desert, one sees this universe made of three gunas real in that, even though it is not, that which at all times and completely is free of maya and its effects through its light, we meditate upon that reality, that supreme self || 1 ||