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Fourth Skandha · Chapter 1

Chapter 1

Unit 63 of 318Fourth Skandha · Chapter 1Fourth Skandha · Chapter 11 source entries

Fourth Skandha · Chapter 1

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जनमेजय उवाच वासवेय मुनिश्रेष्ठ सर्वज्ञाननिधेऽनघ । प्रष्टुमिच्छाम्यहं स्वामिन्नस्माकं कुलवर्धन ॥ १ ॥ शूरसेनसुतः श्रीमान्वसुदेवः प्रतापवान् । श्रुतं मया हरिर्यस्य पुत्रभावमवाप्तवान् ॥ २ ॥ देवानामपि पूज्योऽभून्नाम्ना चानकदुन्दुभिः । कारागारे कथं बद्धः कंसस्य धर्मतत्परः ॥ ३ ॥ देवक्या भार्यया सार्धं किमागः कृतवानसौ । देवक्या बालषट्कस्य विनाशश्च कृतः पुनः ॥ ४ ॥ तेन कंसेन कस्माद्वै ययातिकुलजेन च । कारागारे कथं जन्म वासुदेवस्य वै हरेः ॥ ५ ॥ गोकुले च कथं नीतो भगवान्सात्वतां पतिः । गतो जन्मान्तरं कस्मात्पितरौ निगडे स्थितौ ॥ ६ ॥ देवकीवसुदेवौ च कृष्णस्यामिततेजसः । कथं न मोचितौ वृद्धौ पितरौ हरिणामुना ॥ ७ ॥ जगत्कर्तुं समर्थेन स्थितेन जनकोदरे । प्राक्तनं किं तयोः कर्म दुर्विज्ञेयं महात्मभिः ॥ ८ ॥ जन्म वै वासुदेवस्य यत्रासीत्परमात्मनः । के ते पुत्राश्च का बाला या कंसेन विपोथिता ॥ ९ ॥ शिलायां निर्गता व्योम्नि जाता त्वष्टभुजा पुनः । गार्हस्थ्यञ्च हरेर्ब्रूहि बहुभार्यस्य चानघ ॥ १० ॥ कार्याणि तत्र तान्येव देहत्यागं च तस्य वै । किंवदन्त्या श्रुतं यत्तन्मनो मोहयतीव मे ॥ ११ ॥ चरितं वासुदेवस्य त्वमाख्याहि यथातथम् । नरनारायणौ देवौ पुराणावृषिसत्तमौ ॥ १२ ॥ धर्मपुत्रौ महात्मानौ तपश्चेरतुरुत्तमम् । यौ मुनी बहुवर्षाणि पुण्ये बदरिकाश्रमे ॥ १३ ॥ निराहारौ जितात्मानौ निःस्पृहौ जितषड्गुणौ । विष्णोरंशौ जगत्स्थेम्ने तपश्चेरतुरुत्तमम् ॥ १४ ॥ तयोरंशावतारौ हि जिष्णुकृष्णौ महाबलौ । प्रसिद्धौ मुनिभिः प्रोक्तौ सर्वज्ञैर्नारदादिभिः ॥ १५ ॥ विद्यमानशरीरौ तौ कथं देहान्तरं गतौ । नरनारायणौ देवौ पुनः कृष्णार्जुनौ कथम् ॥ १६ ॥ यौ चक्रतुस्तपश्चोग्रं मुक्त्यर्थं मुनिसत्तमौ । तौ कथं प्रापतुर्देहौ प्राप्तयोगौ महातपौ ॥ १७ ॥ शूद्रः स्वधर्मनिष्ठस्तु देहान्ते क्षत्रियस्तु सः । शुभाचारो मृतो यो वै स शूद्रो ब्राह्मणो भवेत् ॥ १८ ॥ ब्राह्मणो निःस्पृहः शान्तो भवरोगाद्विमुच्यते । विपरीतमिदं भाति नरनारायणौ च तौ ॥ १९ ॥ तपसा शोषितात्मानौ क्षत्रियौ तौ बभूवतुः । केन तौ कर्मणा शान्तौ जातौ शापेन वा पुनः ॥ २० ॥ ब्राह्मणौ क्षत्रियौ जातौ कारणं तन्मुने वद । यादवानां विनाशश्च ब्रह्मशापादिति श्रुतः ॥ २१ ॥ कृष्णस्यापि हि गान्धार्याः शापेनैव कुलक्षयः । प्रद्युम्नहरणं चैव शम्बरेण कथं कृतम् ॥ २२ ॥ वर्तमाने वासुदेवे देवदेवे जनार्दने । पुत्रस्य सूतिकागेहाद्धरणं चातिदुर्घटम् ॥ २३ ॥ द्वारकादुर्गमध्याद्वै हरिवेश्माद्दुरत्ययात् । न ज्ञातं वासुदेवेन तत्कथं दिव्यचक्षुषा ॥ २४ ॥ सन्देहोऽयं महान्ब्रह्मन्निसन्देहं कुरु प्रभो । यत्पत्‍न्यो वासुदेवस्य दस्युभिर्लुण्ठिता हृताः ॥ २५ ॥ स्वर्गते देवदेवे तु तत्कथं मुनिसत्तम । संशयो जायते ब्रह्मंश्चित्तान्दोलनकारकः ॥ २६ ॥ विष्णोरंशः समुद्‌भूतः शौरिर्भूभारहारकृत् । स कथं मथुराराज्यं भयात्त्यक्त्वा जनार्दनः ॥ २७ ॥ द्वारवत्यां गतः साधो ससैन्यः ससुहृद्‌गणः । अवतारो हरेः प्रोक्तो भूभारहरणाय वै ॥ २८ ॥ पापात्मनां विनाशाय धर्मसंस्थापनाय च । तत्कथं वासुदेवेन चौरास्ते न निपातिताः ॥ २९ ॥ यैर्हृता वासुदेवस्य पत्‍न्यः संलुण्ठिताश्च ताः । स्तेनास्ते किं न विज्ञाताः सर्वज्ञेन सता पुनः ॥ ३० ॥ भीष्मद्रोणवधः कामं भूभारहरणे मतः । अर्चिताश्च महात्मानः पाण्डवा धर्मतत्पराः ॥ ३१ ॥ कृष्णभक्ताः सदाचारा युधिष्ठिरपुरोगमाः । ते कृत्वा राजसूयञ्च यज्ञराजं विधानतः ॥ ३२ ॥ दक्षिणा विविधा दत्त्वा ब्राह्मणेभ्योऽतिभावतः । पाण्डुपुत्रास्तु देवांशा वासुदेवाश्रिता मुने ॥ ३३ ॥ घोरं दुःखं कथं प्राप्ताः क्व गतं सुकृतञ्च तत् । किं तत्पापं महारौद्रं येन ते पीडिताः सदा ॥ ३४ ॥ द्रौपदी च महाभागा वेदीमध्यात्समुत्थिता । रमांशजा च साध्वी च कृष्णभक्तियुता तथा ॥ ३५ ॥ सा कथं दुःखमतुलं प्राप घोरं पुनः पुनः । दुःशासनेन सा केशे गृहीता पीडिता भृशम् ॥ ३६ ॥ रजस्वला सभायां तु नीता भीतैकवाससा । विराटनगरे दासी जाता मत्स्यस्य सा पुनः ॥ ३७ ॥ धर्षिता कीचकेनाथ रुदती कुररी यथा । हृता जयद्रथेनाथ क्रन्दमानातिदुःखिता ॥ ३८ ॥ मोचिता पाण्डवैः पश्चाद्‌बलवद्‌भिर्महात्मभिः । पूर्वजन्मकृतं पापं किं तद्येन च पीडिताः ॥ ३९ ॥ दुःखान्यनेकान्याप्तास्ते कथयाद्य महामते । राजसूयं क्रतुवरं कृत्वा ते मम पूर्वजाः ॥ ४० ॥ दुःखं महत्तरं प्राप्ताः पूर्वजन्मकृतेन वै । देवांशानां कथं तेषां संशयोऽयं महान्हि मे ॥ ४१ ॥ सदाचारैस्तु कौन्तेयैर्भीष्मद्रोणादयो हताः । छलेन धनलाभार्थं जानानैर्नश्वरं जगत् ॥ ४२ ॥ प्रेरिता वासुदेवेन पापे घोरे महात्मना । कुलं क्षयितवन्तस्ते हरिणा परमात्मना ॥ ४३ ॥ वरं भिक्षाटनं साधोर्नीवारैर्जीवनं वरम् । योधान्न हत्वा लोभेन शिल्पेन जीवनं वरम् ॥ ४४ ॥ विच्छिन्नस्तु त्वया वंशो रक्षितो मुनिसत्तम । समुत्पाद्य सुतानाशु गोलकाच्छत्रुनाशनान् ॥ ४५ ॥ सोऽल्पेनैव तु कालेन विराटतनयासुतः । तापसस्य गले सर्पं न्यस्तवान्कथमद्‌भुतम् ॥ ४६ ॥ नकोऽपि ब्राह्मणं द्वेष्टि क्षत्रियस्य कुलोद्‌भवः । तापसं मौनसंयुक्तं पित्रा किं तत्कृतं मुने ॥ ४७ ॥ एतैरन्यैश्च सन्देहैर्विकलं मे मनोऽधुना । स्थिरं कुरु पितः साधो सर्वज्ञोऽसि दयानिधे ॥ ४८ ॥

janamejaya uvāca vāsaveya muniśreṣṭha sarvajñānanidhe'nagha | praṣṭumicchāmyahaṃ svāminnasmākaṃ kulavardhana || 1 || śūrasenasutaḥ śrīmānvasudevaḥ pratāpavān | śrutaṃ mayā hariryasya putrabhāvamavāptavān || 2 || devānāmapi pūjyo'bhūnnāmnā cānakadundubhiḥ | kārāgāre kathaṃ baddhaḥ kaṃsasya dharmatatparaḥ || 3 || devakyā bhāryayā sārdhaṃ kimāgaḥ kṛtavānasau | devakyā bālaṣaṭkasya vināśaśca kṛtaḥ punaḥ || 4 || tena kaṃsena kasmādvai yayātikulajena ca | kārāgāre kathaṃ janma vāsudevasya vai hareḥ || 5 || gokule ca kathaṃ nīto bhagavānsātvatāṃ patiḥ | gato janmāntaraṃ kasmātpitarau nigaḍe sthitau || 6 || devakīvasudevau ca kṛṣṇasyāmitatejasaḥ | kathaṃ na mocitau vṛddhau pitarau hariṇāmunā || 7 || jagatkartuṃ samarthena sthitena janakodare | prāktanaṃ kiṃ tayoḥ karma durvijñeyaṃ mahātmabhiḥ || 8 || janma vai vāsudevasya yatrāsītparamātmanaḥ | ke te putrāśca kā bālā yā kaṃsena vipothitā || 9 || śilāyāṃ nirgatā vyomni jātā tvaṣṭabhujā punaḥ | gārhasthyañca harerbrūhi bahubhāryasya cānagha || 10 || kāryāṇi tatra tānyeva dehatyāgaṃ ca tasya vai | kiṃvadantyā śrutaṃ yattanmano mohayatīva me || 11 || caritaṃ vāsudevasya tvamākhyāhi yathātatham | naranārāyaṇau devau purāṇāvṛṣisattamau || 12 || dharmaputrau mahātmānau tapaśceraturuttamam | yau munī bahuvarṣāṇi puṇye badarikāśrame || 13 || nirāhārau jitātmānau niḥspṛhau jitaṣaḍguṇau | viṣṇoraṃśau jagatsthemne tapaśceraturuttamam || 14 || tayoraṃśāvatārau hi jiṣṇukṛṣṇau mahābalau | prasiddhau munibhiḥ proktau sarvajñairnāradādibhiḥ || 15 || vidyamānaśarīrau tau kathaṃ dehāntaraṃ gatau | naranārāyaṇau devau punaḥ kṛṣṇārjunau katham || 16 || yau cakratustapaścograṃ muktyarthaṃ munisattamau | tau kathaṃ prāpaturdehau prāptayogau mahātapau || 17 || śūdraḥ svadharmaniṣṭhastu dehānte kṣatriyastu saḥ | śubhācāro mṛto yo vai sa śūdro brāhmaṇo bhavet || 18 || brāhmaṇo niḥspṛhaḥ śānto bhavarogādvimucyate | viparītamidaṃ bhāti naranārāyaṇau ca tau || 19 || tapasā śoṣitātmānau kṣatriyau tau babhūvatuḥ | kena tau karmaṇā śāntau jātau śāpena vā punaḥ || 20 || brāhmaṇau kṣatriyau jātau kāraṇaṃ tanmune vada | yādavānāṃ vināśaśca brahmaśāpāditi śrutaḥ || 21 || kṛṣṇasyāpi hi gāndhāryāḥ śāpenaiva kulakṣayaḥ | pradyumnaharaṇaṃ caiva śambareṇa kathaṃ kṛtam || 22 || vartamāne vāsudeve devadeve janārdane | putrasya sūtikāgehāddharaṇaṃ cātidurghaṭam || 23 || dvārakādurgamadhyādvai hariveśmādduratyayāt | na jñātaṃ vāsudevena tatkathaṃ divyacakṣuṣā || 24 || sandeho'yaṃ mahānbrahmannisandehaṃ kuru prabho | yatpat‍nyo vāsudevasya dasyubhirluṇṭhitā hṛtāḥ || 25 || svargate devadeve tu tatkathaṃ munisattama | saṃśayo jāyate brahmaṃścittāndolanakārakaḥ || 26 || viṣṇoraṃśaḥ samud‌bhūtaḥ śaurirbhūbhārahārakṛt | sa kathaṃ mathurārājyaṃ bhayāttyaktvā janārdanaḥ || 27 || dvāravatyāṃ gataḥ sādho sasainyaḥ sasuhṛd‌gaṇaḥ | avatāro hareḥ prokto bhūbhāraharaṇāya vai || 28 || pāpātmanāṃ vināśāya dharmasaṃsthāpanāya ca | tatkathaṃ vāsudevena caurāste na nipātitāḥ || 29 || yairhṛtā vāsudevasya pat‍nyaḥ saṃluṇṭhitāśca tāḥ | stenāste kiṃ na vijñātāḥ sarvajñena satā punaḥ || 30 || bhīṣmadroṇavadhaḥ kāmaṃ bhūbhāraharaṇe mataḥ | arcitāśca mahātmānaḥ pāṇḍavā dharmatatparāḥ || 31 || kṛṣṇabhaktāḥ sadācārā yudhiṣṭhirapurogamāḥ | te kṛtvā rājasūyañca yajñarājaṃ vidhānataḥ || 32 || dakṣiṇā vividhā dattvā brāhmaṇebhyo'tibhāvataḥ | pāṇḍuputrāstu devāṃśā vāsudevāśritā mune || 33 || ghoraṃ duḥkhaṃ kathaṃ prāptāḥ kva gataṃ sukṛtañca tat | kiṃ tatpāpaṃ mahāraudraṃ yena te pīḍitāḥ sadā || 34 || draupadī ca mahābhāgā vedīmadhyātsamutthitā | ramāṃśajā ca sādhvī ca kṛṣṇabhaktiyutā tathā || 35 || sā kathaṃ duḥkhamatulaṃ prāpa ghoraṃ punaḥ punaḥ | duḥśāsanena sā keśe gṛhītā pīḍitā bhṛśam || 36 || rajasvalā sabhāyāṃ tu nītā bhītaikavāsasā | virāṭanagare dāsī jātā matsyasya sā punaḥ || 37 || dharṣitā kīcakenātha rudatī kurarī yathā | hṛtā jayadrathenātha krandamānātiduḥkhitā || 38 || mocitā pāṇḍavaiḥ paścād‌balavad‌bhirmahātmabhiḥ | pūrvajanmakṛtaṃ pāpaṃ kiṃ tadyena ca pīḍitāḥ || 39 || duḥkhānyanekānyāptāste kathayādya mahāmate | rājasūyaṃ kratuvaraṃ kṛtvā te mama pūrvajāḥ || 40 || duḥkhaṃ mahattaraṃ prāptāḥ pūrvajanmakṛtena vai | devāṃśānāṃ kathaṃ teṣāṃ saṃśayo'yaṃ mahānhi me || 41 || sadācāraistu kaunteyairbhīṣmadroṇādayo hatāḥ | chalena dhanalābhārthaṃ jānānairnaśvaraṃ jagat || 42 || preritā vāsudevena pāpe ghore mahātmanā | kulaṃ kṣayitavantaste hariṇā paramātmanā || 43 || varaṃ bhikṣāṭanaṃ sādhornīvārairjīvanaṃ varam | yodhānna hatvā lobhena śilpena jīvanaṃ varam || 44 || vicchinnastu tvayā vaṃśo rakṣito munisattama | samutpādya sutānāśu golakācchatrunāśanān || 45 || so'lpenaiva tu kālena virāṭatanayāsutaḥ | tāpasasya gale sarpaṃ nyastavānkathamad‌bhutam || 46 || nako'pi brāhmaṇaṃ dveṣṭi kṣatriyasya kulod‌bhavaḥ | tāpasaṃ maunasaṃyuktaṃ pitrā kiṃ tatkṛtaṃ mune || 47 || etairanyaiśca sandehairvikalaṃ me mano'dhunā | sthiraṃ kuru pitaḥ sādho sarvajño'si dayānidhe || 48 ||

English translation

1. Janamejaya said O Vasaveya! the Chief amongst the Munis, the Ocean of all knowledge, O the Sinless One! the Lord and Well Wisher of our families, I come to you with a mind to ask you certain questions.

2-3. I heard of yore, but I do not know why was that illustrious son of Surasena, that powerful Anakadundubhi (1), the pious and illustrious Vasudeva, the father of S’ri Krisna, the incarnation of the God Hari Himself, and who was worshipped even by the Gods, thrown into prison by Kamsa?

Note (1) Anakadundubhi is the epithet of Vasudeva, father of S’ri Krisna, since at Vasudeva's birth, drums called Anakas and Dundubhis were resounded in the sky.

4-5. What faults had he and his wife Devaki committed? Why that Kamsa the descendant of Yayati, killed the six infant sons of Devaki? And for what reason did the God S’ri Hari incarnate Himself as the son of Vasudeva in the prison house of Kamsa?

6-11. How was that Lord of the Universe, S’ri Bhagavan, and the Ruler of the Yadava clan, taken to Gokula? Why was He, born of a Ksattriya family, generally recognised as of the Gopala (cow-herd) clan? Why were His father Vasudeva and mother Devaki thrown into prison? And why did not S’ri Krisna, of indomitable prowess, and capable to create and preserve the worlds, could release instantly.

father and mother from their imprisoned state? I cannot conceive that the so-called Fate could have any influence on such high souled persons, the father and mother of the Supreme Being, S’ri Krisna; who were those sons of Vasudeva that were killed by Kamsa? And who was that girl child who when struck by Kamsa on a slab of stone instantly rose up above the sky, assuming the form of Astabhuja, the eight armed Goddess? O Sinless One! Kindly explain unto me how did S’ri Hah manage to perform the house-holder's duties, when he had married the several wives? and what were those glorious deeds that he did in His this incarnation and how did he finally pass away from his mortal physical coil? My mind sinks into an ocean of confusion, when I hear of the several things done by S’ri Hah; some times I find the deeds, not capable of being done by any other than the Supreme Being Himself and sometimes I hear of deeds that can be done by an ordinary man. And, therefore I cannot decide whether Vasudeva was the Incarnation of God or an ordinary being. Be pleased to remove these doubts from my mind and describe the life of Vasudeva in its true light.

12-14. In days of yore, the two sons of Dharma were the two best amongst the Risis, and were the Devas Nara and Narayana. They were very high souled persons and they performed severe austerities for long extending years. They were born as part incarnations of Visnu; and, for the good of the world, did they, in the Vadarika'srama, perform penances, controlling their six passions, and free from desires.

15. The all-knowing sages Narada and others say that the well known Arjuna and S’ri Krisna of indomitable prowess were the two part incarnations of those two ancient Munis Nara and Narayana.

16. How came those two Devas Nara and Narayana to be born in the two bodies of Krisna and Arjuna, though they did not relinquish their previous bodies!

17. And also when those two Munis had attained liberation, their goal in their Yogas, by performing severe penances, how could they again be born in other bodies!

18-19. If any S'udra dies performing his own religion, he takes up a Vais’ya body in his next incarnation; if any Vais'ya died so, he takes up a Ksattriya body and a Ksattriya when adhering to his own rites and ceremonies, dying takes up a Brahman body in his next incarnation. And if a Brahmin be free from desires and resorts to the path of peace, when he dies, he becomes free from incarnations and is saved from this disease of getting into the world.

20-21. Now the reverse seems to take place in the case of Nara and Narayana. In spite of withering up their bodies by hard penances, they took up Ksattriya bodies. Under what influence of Karma, did they take up up birth when they were Yogis? Or might they, the Brahmins, become Ksattriyas owing to some curse? Whatever it may be, kindly remove my doubts, explaining to me their causes.

22. It is heard that the Yadava clan suffered destruction through the curse of a Brahman and in spite of S’ri Krisna being the incarnation of the Supreme Being, his family died of the effect of curse from Gandhari.

23. How was it that Pradyumna was stolen away by S'ambara, the lord of the Asuras; and for what purpose when Vasudeva, the Deva

of the Devas was present, how was it that his son was stolen away from the lying-in room? This seems impossible.

24. Why did not Vasudeva see, with His inner vision, the stealing away of his son from the impregnable walls of His fortress-like mansion in Dwarka? (And could thus have prevented this!)

25-39. O Muni! After Vasudeva had gone to Heaven, his wives were plundered by the dacoits on the way. I am very much in doubt on this point. Also I cannot understand why did this event take place just after His translation to Heaven? Again how was S’ri Krisna, who was Visnu's Full incarnation, born into this world to take off the vicious load of this earth, and to destroy the evil-doers, terrified and He fled through the fear of Jarasandha, evacuated His kingdom of Mathura and went with His armies and friends to Dwarka? Vasudeva came here to destroy the evil miscreants and to conserve the religion; how then did He not, as He was all knowing, previously kill those dacoits, who afterward stole and plundered His wives? Was it, that He, being Omniscient did not know those dacoits? He protected the Pandavas, no doubt, who were high souled, righteous and virtuous; but I cannot understand how did He consider the high souled virtuous persons like Bhisma, Drona and others as loads of earth and slay them. The devotees of S’ri Krisna, observing good customs, conducts and practices, Yudhisthira and his brothers performed the Rajasuya sacrifice, according to rules, giving various offerings to the Brahmins and depended entirely on Vasudeva; still, O Muni! they suffered terrible hardships; whither were their virtuous deeds by this time? what horrible sins did they commit that they had to suffer pains and troubles in the assembly. The highly merited Draupadi arose from the midst of sacrificial fire and is born of the part of Laksmi, pure and devoted to S’ri Krisna. How did such a glorious woman meet with incomparable terrible pains often and often; how could she be caught hold of by her hair on her head by Duh'sasan; and carried to

the royal assembly, when she was in her menses and extremely terrified and harassed? How did she come to be a slave of Matsya Raj in his kingdom Virat, and though actually crying aloud like a female osprey (eagle) she was highly insulted by Kichaka! Alas! how could Draupadi be stolen away by Jayadratha, though latterly released by the Pandavas? What evil deeds did the Pandavas commit in their previous births, that they had to befall under so many telling difficulties?

40. O high minded Muni! My ancestors performed the Rajasuya sacrifice and still they fell under so many serious difficulties. Kindly explain the causes of these to me.

41-42. If it be urged, that they suffered so many serious calamities, due to their actions in their former lives, that seems impossible. Because they are born of the Devas; thus arises my doubt; be pleased to explain to me.

Again how the Pandavas, the sons of Kunti, of good conduct, and knowing the illusory nature of the world, why did they, out of pretence kill Bhisma, Drona and others?

43. This appears a riddle to me that these Pandavas were led to the extermination of their race, being inspired by Hah Vasudeva, to this horrible act.

44. Rather to live on begging alms and to live on rice, growing wild or without cultivation, or to live as an artisan or artist than to kill the valiant warriors unlawfully in a battle, simply out of voluptuous greed.

45. O Best of the Munis! You have preserved this extirpated race by producing the Goloka sons (i. e. sons born by other persons of women after their husbands are dead) of indomitable prowess.

46. And why did my honoured father, born of Uttara in this respected family, encircle a snake round the neck of a Brahmin ascetic?

No body, born of a Ksattriya family, shews signs of hatred and jealousy towards a Brahmin. Is it that my father shewed such feeling to that ascetic, who took the vow of silence!

O Best of the Munis -- These things and lots of others are troubling my mind with many grave doubts. O merciful saint! You know every thing; be kind enough to quell this the disturbed state of my mind.

Thus ends the First Adhyaya in the Fourth Book of S’ri Mad Devi Bhagavata Purana of 18,000 verses by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24756, revision 75622 (2016-08-03T23:40:23Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk04ch01.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.