by Bibek Debroy
Within a specific Purana text, there are earlier sections, as well as later ones. That makes it difficult to date a Purana, except as a range. Across Purana texts, there are older Puranas, as well as later ones. Extremely speculatively, the dating will be something like the following. (1) Agni (800–1100 CE); (2) Bhagavata (500–1000 CE); (3) Brahma (700–1500 CE); (4) Brahmanda (400–600 CE); (5) Brahmavaivarta (700–1500 CE); (6) Garuda (800–1100 CE); (7) Kurma (600–900 CE); (8) Linga (500–1000 CE); (9) Markandeya (250–700 CE); (10) Matsya (200–500 CE); (11) Narada (900–1600 CE); (12) Padma (400–1600 CE); (13) Shiva (1000–1400 CE); (14) Skanda (600–1200 CE); (15) Vamana (450–900 CE); (16) Varaha (1000–1200 CE); (17) Vayu (350–550 CE); (18) Vishnu (300 BCE to 450 CE); and (19) Bhavishya (500–1900 CE). Reiterating once again that there is no great precision in these ranges, by this reckoning, the Vishnu Purana is the oldest and some parts of the Bhavishya Purana are as recent as the nineteenth century.
As mentioned earlier, there is no Critical Edition for the Puranas. Therefore, one has to choose a Sanskrit text one is going to translate from. If one is going to translate all the Puranas, it is preferable, though not essential, that one opts for a common source for all the Purana texts. The common source for the Bhagavata Purana, and the subsequent Purana translations, is the one brought out by Nag Publishers, with funding from the ministry of human resource development. 8 A transliterated Sanskrit text is available through the University of Gottingen. 9 In Devanagari, the text is available at https://sanskritdocuments.org/doc_purana/bhagpur.html?lang=sa, with the transliterated Sanskrit text at http://www.sanskritweb.net/sansdocs/bhagpur.pdf. The Oxford Centre for Hindu Studies at the University of Oxford has a lot of useful resources under the umbrella of the Bhagavata Purana Research Project. 10 Among other things, this research project has published a book that is a bit like an abridged translation of the Bhagavata Purana. 11 The Bhagavata Purana is divided into twelve skandhas. The word skandha means trunk, or largish branch. In this context, it means section or segment. Out of these twelve skandhas, the tenth is the longest and is also the most read. Therefore, there are translations of the Bhagavata Purana that are limited to only the Tenth Skandha. Edwin Bryant’s rendering of the Tenth Skandha is almost like such a translation. 12 For the entire Bhagavata Purana, there are unabridged translations in Indian languages. However, to the best of my knowledge, there are only five unabridged translations in English: (1) Manmatha Nath Dutt; 13 (2) Bhaktivedanta Swami Prabhupada; 14 (3) Ganesh Vasudeo Tagare; 15 (4) Swami Tapasyananda; 16 and (5) C.L. Goswami and M.A. Shastri. 17 In 1901, Purnendu Narayana Sinha published a version that was close to a translation, but fell just short because it followed the path of retelling. 18 The Sanskrit texts used in these five translations vary a bit and the one used in this translation also varies a bit from the ones used in these five. The Bhagavata Purana is believed to have 18,000 shlokas. The table below shows what this particular Sanskrit version has: just over 14,000 spread across 335 chapters. One should not jump to the conclusion that a large number of shlokas are missing. A few are indeed missing. But sometimes, it is also a question of how one counts a shloka. With the content remaining identical, the text may be counted as one shloka in one place and as two shlokas elsewhere. Our numbering is exactly the same as in the Sanskrit text we have followed. Hence, even though there may be no difference in content between our version of the text and, say, that used by Swami Prabhupada, the numbering will vary a bit. (Sometimes, there are minor differences in the Sanskrit text though.) However, there are some shlokas that are indeed missing and Ganesh Vasudeo Tagare is a good source for translations of these missing shlokas, because those missing shlokas have been separately translated there. When we have enumerated all the chapters, there are two identifying numbers that have been provided. The first number refers to the skandha, the second to the number of the chapter within the skandha. Thus, Chapter 4(30) will be the thirtieth chapter in the fourth skandha.
Skandha Number of chapters Number of shlokas
1 19 811
2 10 391
3 33 1412
4 31 1450
5 26 738
6 19 855
7 15 752
8 24 929
9 24 962
10 90 3948
11 31 1360
12 13 564
Total 335 14172
In the translations of the Bhagavad Gita, the Mahabharata, the Harivamsha and the Valmiki Ramayana, we followed the principle of not using diacritical marks. The use of diacritical marks (effectively the international alphabet of Sanskrit transliteration) makes the pronunciation and rendering more accurate, but also tends to put off readers who are less academically inclined. Since diacritical marks are not being used, there is a challenge of rendering Sanskrit names in English. Sanskrit is a phonetic language and we have used that principle as a basis. Applied consistently, this means that words are rendered in ways that may seem unfamiliar. Hence, the name of the jewel, often written as Kaustubha, will appear as Koustubha here. This is true of proper names, and, in a few rare cases, of geographical names. The absence of diacritical marks causes some minor problems. How does one distinguish Vasudeva Krishna from Krishna’s father, Vasudeva? Often, the context will make the difference clear. If not, we have written the son as Vaasudeva and the father as Vasudeva. In translating, the attempt has been to provide a word-for-word translation, so that if one were to hold up the Sanskrit text, there would be a perfect match.
The intention is also to offer a translation, not an interpretation. That sounds like a simple principle to adopt, and for the most part, is easy to follow. However, there is a thin dividing line between translation and interpretation. In some instances, it is impossible to translate without bringing in a little bit of interpretation. Inevitably, interpretation is subjective. We have tried to minimize the problem by (a) reducing interpretation; (b) relegating interpretation to footnotes and (c) when there are alternative interpretations, pointing this out to the reader through those footnotes. If a Purana text is just about the five attributes mentioned, the task isn’t that difficult. Take the Bhagavata Purana as an example. In Chapter 2(10), we are told about the ten characteristics of the Bhagavata Purana and these are sarga, visarga, sthana, poshana, uti, manvantara, isha-anukatha, nirodha, mukti and ashraya. These are (1) gross creation; (2) subtle creation; (3) preservation; (4) sustenance; (5) the addiction to the senses; (6) manvantaras; (7) accounts of the lord; (8) withdrawal; (9) liberation and (10) the ultimate refuge. Therefore, the text has much more than the five attributes cited. The word ‘bhagavat’ means the divine one, the illustrious one, the fortunate one, the prosperous one, the blessed one, the sacred one, the holy one. We are often more familiar with the nominative form, bhagavaan. Bhagavat/Bhagavaan occur frequently in our text and I have translated the word as ‘the illustrious one’. Since this is a Purana devoted to Vishnu, Bhagavat/Bhagavaan typically means Vishnu. But the text is not called Bhagavata Purana; it is in fact called Bhaagavata Purana. What does the word Bhaagavata mean? Taken as an adjective, the word means sacred and Bhaagavata Purana is simply the sacred Purana, a perfectly acceptable meaning. However, taken as a noun, Bhaagavata means a devotee or worshipper of Vishnu—and bhaagavata dharma is the dharma of devotion towards Vishnu. Therefore, Bhaagavata Purana is the text that describes this bhaagavata dharma that Vishnu devotees follow.
Hence, it isn’t only about stories. As mentioned earlier, the longest skandha, the tenth, is also the most popular and is read most often. This particular skandha describes Krishna’s exploits and pastimes. This includes rasa lila and this skandha has some exquisite poetry. The song of the gopis is an example of this. As is thus obvious, this skandha has its fair share of stories. But in the other skandhas, the emphasis is more on dharma and moksha and a mix of bhakti (devotion), advaita (monism), dvaita (dualism), samkhya and yoga, 19 with notions of avataras (Vishnu’s incarnations) brought in. There is the influence of pancharatra doctrines and texts. Literally,
the term pancharatra means five nights, and is a reference to five nights over which sacrifices were performed. However, there were pancharatra doctrines too and these developed a metaphysical philosophy. If we so wish, we can call it a theology. Vaishnava dharma integrated this pancharatra tradition with the other strands that have just been mentioned. Since this is a synthesis of many different strands, there are bound to be nuances and different schools. What does the Bhagavata Purana teach? What is its philosophy? Beyond the obvious tenet of devotion to Vishnu and emphasis on bhakti yoga, this is extremely difficult to answer. As a text that builds a theology, the Bhagavata Purana is much more complicated than the Bhagavad Gita. Indeed, one could say it builds extensively on that Bhagavad Gita foundation. Down the years, there have been several commentaries on and interpretations of the Bhagavata Purana. Depending on the language and the timeline for beginning and ending the cut-off, there must be at least two hundred such commentaries and interpretations. Which of these schools or interpretations should one follow? Should one take cognizance of other possible interpretations? In principle, this dilemma can exist in the course of translating any Purana. But in no other Purana is it as serious, because no other Purana devotes such a large percentage of shlokas to philosophy.
The choice in this translation is conscious and is driven by the objective and the target audience. The target audience is the ordinary reader who desires a faithful rendering of the Sanskrit text. The target reader isn’t the academic who desires something like a survey of literature. Nor is the target reader a devotee of one particular Vaishnava school. To state it a bit more explicitly, Bhaktivedanta Swami Prabhupada, Swami Tapasyananda and C.L. Goswami and M.A. Shastri follow one particular line of commentary or interpretation or school. From an academic’s perspective, Ganesh Vasudeo Tagare is the best. His translation also includes an excellent introduction and a detailed note on several different commentators of the Bhagavata Purana, certainly covering the major ones. However, apart from the language of the Tagare rendition not being very smooth, that edition is also layered with complexities which can deter the ordinary reader. On the other hand, I have consciously done what is akin to a contemporary Manmatha Nath Dutt translation. Without distorting, I have chosen the simplest possible interpretation or translation that fits. In a few minor instances, this meant choosing an interpretation that was marginally different from those chosen by these preceding translators. It is possible to criticize the avoidance of complexities, but it is a conscious choice and the dissatisfied reader can always go on to read more copious commentaries and annotations. There is plenty in the Bhagavata Purana to immerse oneself in and this translation is not meant to be the final item on that reading list. It can at best be the first.
First Skandha
Chapter 1(1): 23 shlokas
Chapter 1(2): 34 shlokas
Chapter 1(3): 44 shlokas
Chapter 1(4): 33 shlokas
Chapter 1(5): 40 shlokas
Chapter 1(6): 39 shlokas
Chapter 1(7): 58 shlokas
Chapter 1(8): 52 shlokas
Chapter 1(9): 49 shlokas
Chapter 1(10): 36 shlokas
Chapter 1(11): 39 shlokas
Chapter 1(12): 36 shlokas
Chapter 1(13): 60 shlokas
Chapter 1(14): 45 shlokas
Chapter 1(15): 51 shlokas
Chapter 1(16): 37 shlokas
Chapter 1(17): 45 shlokas
Chapter 1(18): 50 shlokas
Chapter 1(19): 40 shlokas
Chapter 1(1)
Creation and everything else 1 flow from him. Directly, and indirectly, he knows of all the objectives. He rules over himself. He is the one who filled the heart of Brahma, 2 the original wise being. The gods are bemused by him. He is like the interaction between energy, water and earth. He is the certain cause behind the three types of creation. 3 He is always his own refuge. He is the one who casts out illusion. He is the absolute truth. We meditate on him. 4 This illustrious Bhagavata 5 was composed by the great sage. 6 It is about supreme dharma and is completely free from deceit. It is for the virtuous who are devoid of envy. Knowledge exists here about true reality and bliss and about uprooting the three kinds of misery. 7 What else is needed to obtain the lord? If a person has cleansed his soul and is faithful, through this, he instantly establishes him in his heart. The sacred texts are like trees that yield all the objects of desire and this represents their ripened fruit. It emerged from Shuka’s mouth, with the pulp and juice of amrita. Drink the Bhagavata, the store of juices. O those who possess taste! Savour it repeatedly and become happy on earth.
In Naimisha, the open ground, 8 Shounaka and the other rishis assembled to perform a sacrifice that lasted one thousand years, with the objective of attaining the world of heaven. On one occasion, the sages lit a fire and offered the morning oblations. Suta 9 was seated. They honoured him and started to ask him about these things. ‘O unblemished one! You have indeed studied the Puranas, the Itihasas, 10 the Dharmashastras and everything that has been said and have also explained them. The illustrious Badarayana 11 is supreme among those who know about the Vedas. O Suta! There are other sages who possess knowledge about the near and the distant. 12 O amiable one! Through his 13 favours, you know everything about the truth. Preceptors tell their gentle disciples everything, even if it happens to be a secret. O one with a long life! Thus, you have determined what will bring certain benefit to people. Therefore, you should instruct us about this. In this kali yuga, 14 people generally possess limited lifespans. They are wicked, with evil intelligence, unfortunate and suffering. There are many kinds of diverse rites, with their respective divisions, that deserve to be heard. O virtuous one! Therefore, use your intelligence to distil out their gist. Then tell us fortunate beings, so that our souls are extremely gratified. O Suta! O fortunate one! You know why the illustrious lord of the Satvatas 15 desired to be born through Devaki and Vasudeva. His descent 16 was for the benefit and welfare of beings. We are faithful and you should tell us about all the details that have been described. A person may be immersed in this cycle of birth and death and so helpless and distressed that Fear is itself scared of him. However, if he chants his name, he is instantly freed. The waters of the heavenly river 17 sanctify only when the waters are repeatedly touched and used. O Suta! However, sages who have served at his feet and have purified themselves can instantly sanctify others. 18 The auspicious deeds of the illustrious one are worshipped through these shlokas. Is there anyone, desiring to purify himself from the blemishes of kali, who does not want to listen to his fame? The gods chant his pervasive deeds. He assumes various forms in sport. Recount those to us, the faithful ones. O intelligent one! Therefore, recount to us the auspicious tale of Hari’s descent. As he wishes, he resorts to his own maya 19 and engages in his sport. Hearing about his valour in these excellent shlokas, we are never satiated. Those who have a taste for it find it savoury at every step. 20 Indeed, Keshava performed his deeds of valour with Rama. 21 The illustrious one is superhuman. But he concealed this by hiding himself in the form of a man. Having known that kali has arrived, we have assembled here, in Vishnu’s ground, to engage in this long sacrifice. There is time to hear about Hari’s account. Kali destroys good qualities in men. It is like an ocean that is extremely difficult to cross and we desire to cross it. The creator has indicated that you are like our helmsman. Krishna, the lord of yoga, has followed the path of the brahman 22 and of dharma and has now departed for his own abode. Tell us. Where else will dharma go for a refuge?’
Chapter 1(2)
When he was respectfully asked by the brahmanas, Romaharshana’s son was delighted. He honoured their words and started to speak.
Suta said, ‘I bow down before the sage who is present in the hearts of all beings. 23 He left on his exile, without the sacred thread ceremony having been performed. Miserable at being separated from him, Dvaipayana called out, “My son!” Only the trees answered back. I seek refuge in Vyasa’s son, the preceptor o
f all the sages. Through his own experiences he distilled the single essence of all the sacred texts. It is the lamp of adhyatma. 24 Out of compassion for those who were blind in this cycle of life, he revealed this secret Purana. Jaya should be recited after bowing down to Narayana, Nara, supreme among men, the goddess Sarasvati and Vyasa. 25 O sages! Following virtue, you have asked me about the welfare of the world and also asked me about what Krishna did. Such questions completely please the soul. The supreme dharma for men is in devotion to Adhokshaja. 26 For the soul to be completely pleased, this must be without motive and without interruption. Through the yoga of devotion 27 to the illustrious Vasudeva, non-attachment and knowledge that is without motives are instantly generated. A man may be engaged in his own acts of dharma. However, if these do not generate a liking for Vishvaksena’s 28 accounts, they are nothing more than exertion. Dharma is for liberation. Artha has not been thought of as its objective. It has been said that someone who is devoted to dharma should not use artha for the gratification of kama. Kama should not be used to please the senses, obtaining the bit necessary to sustain life is sufficient. The purpose of life is to ask about the truth. The objective of deeds is nothing but this. Those who know about the truth speak of this as knowledge without duality and this is expressed in words as brahman, paramatman or bhagavan. Devoted sages who possess knowledge and non-attachment faithfully imbibe the sacred texts and behold the atman in their own souls. O best among the brahmanas! Therefore, for men, the best way to satisfy Hari is to properly base themselves on their own dharma, according to the divisions of varna and ashrama. 29 Therefore, single-mindedly, one must hear about the illustrious lord of the Satvatas, praise him, meditate on him and always worship him. Learned and self-controlled ones can use this sword to sever the knots in the bondage of action. Thus, who will not like to hear about his account? O brahmanas! Faithfully serving those who like to hear about Vasudeva’s account is a greater service than frequenting sacred tirthas. 30 The hearing and the recital of Krishna’s deeds is sacred. Krishna is affectionate towards the virtuous. He remains in the hearts of those who wish to hear about his account and wards off all evil. In general, by serving Bhagavata, 31 all wickedness is generally destroyed. The excellent shlokas of the Bhagavata result in faithful devotion. One is then pleased and established in the quality of sattva. One is not disturbed by the qualities of rajas or tamas, desire, avarice and other similar sentiments. Hence, one is pleased in one’s mind and follows the yoga of devotion towards the illustrious one. Knowledge of the truth about the illustrious one leads to freedom from attachment. The knots in the heart 32 are severed and all doubts are dispelled. When one sees the lord in one’s atman, all karma is destroyed. That is the reason wise ones always find great delight in devotion to the illustrious Vasudeva, thus pleasing their own selves. Sattva, rajas and tamas are the natural qualities of prakriti. 33 Though the supreme purusha is actually one, for the sake of the material world, he is united with these qualities and bases himself in forms like Hari, Virinchi and Hara. 34 Indeed, men obtain the best benefit from the quality of sattva. 35 Wood results from the earth, but smoke is superior to wood. The three kinds of fire are superior to the smoke. 36 Similarly, rajas is better than tamas. But because one can realize the brahman through it, sattva is the best. Hence, earlier, all the sages served the illustrious Adhokshaja, who is pure sattva. In this world, those who seek to follow them obtain welfare. Those who desire liberation abandon the terrible forms of the lords of the demons. 37 Free from malice, they worship the peaceful forms of Narayana. Those whose natures have rajas and tamas worship those who are similar in conduct, such as the ancestors, the bhutas and other lords of beings. They do this because they desire prosperity, wealth and offspring. Vasudeva is the supreme form of the Vedas. Vasudeva is the supreme form of sacrifices. Vasudeva is the supreme form of yoga. Vasudeva is the supreme form of rituals. Vasudeva is the supreme form of knowledge. Vasudeva is the supreme form of austerities. Vasudeva is the supreme form of dharma. Vasudeva is the supreme form of all objectives. Using his own maya, at the beginning of this creation, the illustrious lord created the forms of existence and non-existence 38 and the possession of qualities and lack of qualities. 39 He entered into the functioning of these qualities and seemed to assume qualities. In their midst, he seemed to possess attributes. However, he can only be comprehended through self-knowledge. 40 He is like fire hidden in wood. Purusha is one. He is the atman of the universe and is the source of all creation. He assumes different forms in beings. 41 Through his own creation, he enters these forms with attributes of qualities. In subtle form, he is in beings, in their senses and their atmans. He enjoys those attributes in the beings. Thus, the creator of the worlds thought of creatures and the worlds, the gods, the inferior species and men. In his sport, he assumes different kinds of avataras.’