SREE MADBHAGAVATAM :
Sree Mabbhagavatam
courtesy from
the Scholars, Knowledge seekers and Ascetic Orgs
I humbly bow to the lotus feet of them
for the collection
Chapter 4: The Appearance of Śrī Nārada
1.4.1
bahvṛcaḥ śaunako 'bravīt
1) The elderly and learned S'aunaka, the head of the long-standing
ceremony the sages were gathered for, congratulated Sûta Gosvâmî thanking him
thus:
1.4.2
(2) "O most fortunate one of those who
are respected to speak, please tell us about the message of the Bhâgavatam the
way it was discussed by S'ukadeva Gosvâmî.
1.4.3
(3) When, where, on what
ground and wherefrom inspired could this literature be compiled by Vyâsadeva?
1.4.4
sama-dṛń nirvikalpakaḥ
ekānta-matir unnidro
gūḍho mūḍha iveyate
(4) His son, who being
equipoised and unwavering always had his mind fixed on the One, was a great
devotee and an awakened soul, but unexposed he appeared ignorant.
1.4.5
(5) Naked bathing beauties covered their bodies out of
shyness when they once saw sage Vyâsa following his son, whereas they
astonishingly by him being asked about his son replied that they didn't feel
ashamed before him because he looked at them purely without any sexual
discrimination.
1.4.6
(6) How was he [S'uka],
appearing like a retarded dumb madman as he wandered through the Kuru-jângala
provinces, recognized by the inhabitants of Hastinâpura [now: Delhi] the moment
he reached the city?
1.4.7
(7) How could the discussion, oh dear soul,
between the saint and the descendant of Pându, the wise king, take place
covering this Vedic truth about Krishna?
1.4.8
(8) He, as a pilgrim
sanctifying the places he visits, stayed at the door of the householders only
for as long as it takes to milk a cow.
1.4.9
prāhur
bhāgavatottamam
(9) Please tell us about Parîkchit, the son of
Abhimanyu, who is said to be a first class devotee whose birth and activities
are all wonderful.
1.4.10
prāyopaviṣṭo
gańgāyām
anādṛtyādhirāṭ-śriyam
(10) What was the reason
that the emperor, who enriched the name of Pându, neglected the opulences of
his kingdom and sat down to do penance at the Ganges until his death?
1.4.11
yuvaiṣatotsraṣṭum aho sahāsubhiḥ
(11) Oh why did he, at whose feet all enemies surrendered their
wealth for their own sake, in the full of his youth give up his so difficult to
relinquish life of royal riches?
1.4.12
(12) Men of devotion for
the One Hailed in the Verses, live for the welfare, the affluence and
prosperity of all living beings and not for any selfish purpose; for what
reason gave he, freed from all attachment, up his mortal body that was the
shelter for others?
1.4.13
(13) Clearly explain to us all we by this have
asked you, for we consider you fully acquainted with all the meanings of the
words in the scriptures, except for those of the Vedic hymns."
1.4.14
vāsavyāḿ kalayā hareḥ
(14) Sûta Gosvâmî said: "When the second era ran into the third and thus ended, the sage [Vyâsa] was born as the son of Parâs'ara from the womb of the daughter of Vasu. He was a partial expansion of the Lord.
(14) Sûta Gosvâmî said: "When the second era ran into the third and thus ended, the sage [Vyâsa] was born as the son of Parâs'ara from the womb of the daughter of Vasu. He was a partial expansion of the Lord.
1.4.15
(15) One morning when the
sun globe rose above the horizon he, after being cleansed by the water of his
morning duties, sat down at the bank of the river Sarasvatî to focus his mind.
1.4.16
kālenāvyakta-raḿhasā
(16) The rishi
knowing the past and the future, saw that gradually irregularities were
developing in the dharma of his time. It was something that can be observed
more often in the different eras on earth as a consequence of unseen,
irresistible forces.
1.4.17-18
durmedhān hrasitāyuṣaḥ
(17-18) The sage contemplating with his
transcendental vision the welfare of all vocations and stages in life, saw from
his elevated position how with the dullness and impatience of the faithless the
people lacked in goodness, that the natural capacity of all types of men as
well as of other creatures was declining and that the common man was unlucky
and short-lived.
1.4.19
(19) According to the
insight that there were four sacrificial fires for purifying the work effort of
the people, he divided the one original Veda into four divisions of sacrificial
activities.
1.4.20
(20) Rig, Yajuh, Sâma and Atharva were the
names of these four Vedas while the Itihâsas [the single histories] and the
Purânas [the collections of histories] were called the fifth Veda.
1.4.21
vaiśampāyana evaiko
(21) Thereafter the Rig
Veda was propagated by the rishi Paila, the Sâma Veda by the learned
Jaimini, while Vais'ampâyana was the only one versed enough to qualify for the
defense of the Yajur Veda.
1.4.22
atharvāńgirasām
āsīt
sumantur
dāruṇo muniḥ
(22) The serious respect
for the Atharva Veda was heartened by Angirâ - also called Sumantu Muni - while
the Itihâsas and the Purânas were defended by my father Romaharshana.
1.4.23
śiṣyaiḥ praśiṣyais tac-chiṣyair
(23) All these scholars on their turn
distributed the knowledge entrusted to them to their disciples who did the same
with their following who did so with their pupils, and thus the different
branches of followers of the Vedas came about.
1.4.24
(24) In order to assure
that the Veda would be assimilated as much by the less intellectual people, the
great sage Vyâsa, the Lord in these matters, took care to edit it for the
ignorant ones.
1.4.25
(25) Motivated this way
to serve the welfare of women [see 6.9: 6 & 9], the more foolish working
class, and the friends of the twice-born who themselves do not work for
understanding, the sage was as merciful to their benefit to take down the story
of the Mahâbhârata.
1.4.26
sarvātmakenāpi
yadā
nātuṣyad
dhṛdayaḿ tataḥ
(26) Oh dear
twice-born ones, by no means he, who was always working for the welfare of all
living beings, could then be content with that.
1.4.27
nātiprasīdad
dhṛdayaḥ
(27) Being purified in
seclusion at the bank of the Sarasvatî he, knowing what religion means, thus
said from the dissatisfaction of his heart to himself:
1.4.28-29
chandāḿsi guravo 'gnayaḥ
gṛhītaḿ cānuśāsanam
hy
āmnāyārthaś ca pradarśitaḥ
(28-29) 'With strict
discipline I sincerely was of proper worship in my according to the tradition
of the Vedic hymns doing the sacrifices in respect of the masters. Even for
women, the working class and others I, by compiling the Mahâbhârata, have
properly explained what according to the disciplic succession should be stated
about the path of religion.
1.4.30
asampanna
ivābhāti
(30) Despite of
answering, so it appears, sufficiently to the demands of the vedantists in my
discussing the Supreme Soul as situated in the body and even my own self, I
feel something is missing.
1.4.31
(31) I might not have given sufficient
directions about the devotional service that is so dear to the perfect as well
as to the Infallible One.'
1.4.32
kṛṣṇasya nārado 'bhyāgād
(32) While Krishna Dvaipâyana Vyâsa thus regretfully thought about his shortcomings, Nârada, as I stated before, reached his cottage.
1.4.33
pratyutthāyāgataḿ
muniḥ
(33) Seeing what fortune
that was, he quickly got up to honor him with a respect equal to the respect
the godly pay to Brahmâjî, the creator."Chapter 5: Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva
1.5.1
upāsīnaḿ bṛhac-chravāḥ
(1) Sûta said: "Then comfortably seated next
to him, the rishi of God of great renown who has a vînâ in his
hands outwardly with a smile addressed the learned wise.
1.5.2
(2) He said: 'O greatly
fortunate son of Parâs'ara, can you in the self-realization of your soul find
the satisfaction of the body and the mind?
1.5.3
sarvārtha-paribṛḿhitam
(3) You have done your
full enquiries and being well versed, you have prepared the great and wonderful
Mahâbhârata to which you've added your extensive explanations.
1.5.4
(4) In spite of the full
of your deliberations about the Absolute and Eternal you are, dear master,
lamenting that you wouldn't have done enough for the purpose of the soul.'
1.5.5
tathāpi nātmā parituṣyate me
pṛcchāmahe
tvātma-bhavātma-bhūtam
(5) Vyâsa said: 'All you've said is certainly true, but my soul has found no peace with it. What is the root I've missed, I ask you who originated from the soul as a man of unlimited knowledge.
(5) Vyâsa said: 'All you've said is certainly true, but my soul has found no peace with it. What is the root I've missed, I ask you who originated from the soul as a man of unlimited knowledge.
1.5.6
parāvareśo
manasaiva viśvaḿ
(6) You have the
all-inclusive knowledge as a confidential devotee of the Supreme Personality,
who is the Original Controller of the material and spiritual and in whose mind
only, from the transcendence above the modes of material nature, the universe
is created and destroyed.
1.5.7
antaś-caro
vāyur ivātma-sākṣī
(7) In your goodness you
travel the three worlds as the selfrealized witness penetrating the heart of
everyone like the all-pervading ether. Please point out what my deficiency is
in my being absorbed in the Absolute with discipline and vow concerning matters
of cause and effect.'
1.5.8
bhavatānudita-prāyaḿ
yaśo
bhagavato 'malam
manye tad darśanaḿ khilam
(8) S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision.
(8) S'rî Nârada said: 'You hardly praised the glories of the Fortunate One who is spotless and who, I gather, is not really pleased by that lesser vision.
1.5.9
yathā dharmādayaś cārthā
muni-varyānukīrtitāḥ
(9) Although you, great
sage, repeatedly were writing for the sake of the four principles of religion [dharma,
artha, kâma, moksha or righteousness, economy, sense gratification and
liberation], you have not been doing so for the sake of Vâsudeva.
1.5.10
(10) Only sparsely using the words describing
the glories of the Lord who sanctifies the universe, is something the saintly
think of as pilgrimaging to a place for crows; not as something where the
perfect ones of the transcendental take pleasure in.
1.5.11
tad-vāg-visargo janatāgha-viplavo
(11) That creation of words revolutionizing the sins of
the people in which, although imperfectly composed, each verse depicts the
names and glories of the unlimited Lord, is heard, sung and accepted by the
purified and honest. 1.5.12
naiṣkarmyam
apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
(12) In spite of self-realization free from material motives, the transcendental knowledge of the infallible does not look good when one gives up on personal names. What good will it bring to work time and again troublesome for a result when one misses the Lord with it? That leads nowhere!
1.5.13
atho mahā-bhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam
(13) Therefore you as a highly
fortunate, spotless and famous perfect seer dedicated to the truth and fixed in
the qualities, for the sake of liberation from universal bondage from
your trance should think about and describe Him whose actions are supernatural.śuci-śravāḥ satya-rato dhṛta-vrataḥ
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam
1.5.14
tato 'nyathā kiñcana yad vivakṣataḥ
pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ
na karhicit kvāpi ca duḥsthitā matir
labheta vātāhata-naur ivāspadam
pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ
na karhicit kvāpi ca duḥsthitā matir
labheta vātāhata-naur ivāspadam
(14) Whatever you want to describe that is of a vision separate from Him, will only lead to names and forms that agitate the mind like a boat that is taken by the wind from its place.
1.5.15
jugupsitaṁ dharma-kṛte 'nuśāsataḥ
svabhāva-raktasya mahān vyatikramaḥ
yad-vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ
(15) For the matter of religion you have instructed the
people according to their natural inclinations [to kill animals for their food
e.g.], which is in truth something reprehensible and quite unreasonable. The
people fixed on such instructions for good conduct will not think of the
prohibitions.svabhāva-raktasya mahān vyatikramaḥ
yad-vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ
1.5.16
vicakṣaṇo 'syārhati vedituṁ vibhor
ananta-pārasya nivṛttitaḥ sukham
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitaṁ vibhoḥ
ananta-pārasya nivṛttitaḥ sukham
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitaṁ vibhoḥ
(16) For understanding the unlimited Lord they qualify who are expert in withdrawing from material enjoyment, and therefore you must from your goodness to those who bound to the modes are missing the spiritual knowledge show the ways and activities of the Lord.
1.5.17
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ
(17) Inexperienced in devotional service at the lotus feet one may fall down in that position when one forsakes one's own, true nature. But what inauspiciousness wouldn't befall the non-devotee who, engaged in his occupational duties, doesn't reach to that what is His interest?
1.5.18
tasyaiva hetoḥ
prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
(18) The philosophically
inclined should for that reason endeavor only for that which is not so
much found wandering from high to low. In the course of time, the time that is
so impetuous and subtle, one will automatically everywhere find the enjoyment -
as good as the miseries - as a result of one's work.na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
1.5.19
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
(19) Failing for some or another reason the devotee has a
different experience as others have: once he in his material life has the taste
he, remembering the feet of the Lord of Liberation he embraced, will never want
to give it up.mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
1.5.20
idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ
tad dhi svayaṁ veda bhavāṁs tathāpi te
prādeśa-mātraṁ bhavataḥ pradarśitam
(20) From the goodness of your self you know that all of
this cosmos is the Lord Himself, even though He differs from it. He constitutes
the beginning and the end of creation; I am only summarizing it for you.yato jagat-sthāna-nirodha-sambhavāḥ
tad dhi svayaṁ veda bhavāṁs tathāpi te
prādeśa-mātraṁ bhavataḥ pradarśitam
1.5.21
tvam ātmanātmānam avehy amogha-dṛk
parasya puṁsaḥ paramātmanaḥ kalām
ajaṁ prajātaṁ jagataḥ śivāya tan
mahānubhāvābhyudayo 'dhigaṇyatām
(21) Please give a true-to-life description of the
pastimes of the Supreme Lord. For you from the perfect vision of your own soul
are able to discover what the transcendence of the Personality of the Supersoul
would be, of which you are a full aspect because you took birth for the sake of
the well-being of the entire world.parasya puṁsaḥ paramātmanaḥ kalām
ajaṁ prajātaṁ jagataḥ śivāya tan
mahānubhāvābhyudayo 'dhigaṇyatām
1.5.22
idaṁ hi puṁsas tapasaḥ śrutasya
vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad-uttamaśloka-guṇānuvarṇanam
(22) The
acknowledged scholars all agree that the unmistakable purpose of each and
everyone's austerities, study, sacrifice, attending lectures, fostering
intelligence and charity consists of attaining to the descriptions of the transcendental qualities of the Lord glorified in the verses.sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad-uttamaśloka-guṇānuvarṇanam
1.5.23
ahaṁ
purātīta-bhave 'bhavaṁ mune
dāsyās tu kasyāścana veda-vādinām
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām
dāsyās tu kasyāścana veda-vādinām
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām
(23) O sage, in the previous millennium I took birth from a maidservant of certain followers of this conclusion [the Vedânta]. I, only a boy, was engaged in their service when I lived together with them during the months of the rainy season.
1.5.24
te mayy apetākhila-cāpale
'rbhake
dānte 'dhṛta-krīḍanake 'nuvartini
cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ
śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi
(24) These followers of wisdom were unto me, an obedient,
well-mannered, self-controlled and silent boy without much interest in games
and sport, specially merciful, despite of their impartiality towards believers.dānte 'dhṛta-krīḍanake 'nuvartini
cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ
śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi
1.5.25
ucchiṣṭa-lepān
anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
(25) When the twice-born, during that period, once allowed me to enjoy the remnants of their food, I, by that action, was freed from all my sins and thus manifested itself in me being engaged with purity, the attraction to that dharma.
1.5.26
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavaṁ manoharāḥ
tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ
priyaśravasy aṅga mamābhavad ruciḥ
(26) Thereafter I heard every day the descriptions of the
life of Krishna. Because of their respect for me, dear Vyâsa, I managed to pay
close attention and thus develop my taste with every step I took. anugraheṇāśṛṇavaṁ manoharāḥ
tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ
priyaśravasy aṅga mamābhavad ruciḥ
1.5.27
tasmiṁs tadā
labdha-rucer mahā-mate
priyaśravasy askhalitā matir mama
yayāham etat sad-asat sva-māyayā
paśye mayi brahmaṇi kalpitaṁ pare
(27) O great sage, as I acquired the taste, I found
continuity with the Lord and thus I realized that one accepts all the gross and
subtle of life because of one's ignorance concerning the Supreme of
transcendence. priyaśravasy askhalitā matir mama
yayāham etat sad-asat sva-māyayā
paśye mayi brahmaṇi kalpitaṁ pare
1.5.28
itthaṁ
śarat-prāvṛṣikāv ṛtū harer
viśṛṇvato me 'nusavaṁ yaśo 'malam
saṅkīrtyamānaṁ munibhir mahātmabhir
bhaktiḥ pravṛttātma-rajas-tamopahā
(28) Thus for the time of two seasons, autumn and the
rainy season, constantly hearing nothing but the glories that were chanted by
the sages, my devotional service because of those great souls began to flow
while the [influence of] the modes of passion and ignorance receded. viśṛṇvato me 'nusavaṁ yaśo 'malam
saṅkīrtyamānaṁ munibhir mahātmabhir
bhaktiḥ pravṛttātma-rajas-tamopahā
1.5.29
tasyaivaṁ me
'nuraktasya
praśritasya hatainasaḥ
śraddadhānasya bālasya
dāntasyānucarasya ca
(29) As an obedient boy free from sins I, because of those
believers being attached to that what is His, thus in my strictly following
managed to subjugate [my senses]. praśritasya hatainasaḥ
śraddadhānasya bālasya
dāntasyānucarasya ca
1.5.30
jñānaṁ
guhyatamaṁ yat tat
sākṣād bhagavatoditam
anvavocan gamiṣyantaḥ
kṛpayā dīna-vatsalāḥ
(30) When these devotees so full of care for the meek
left, they were as merciful to instruct me in this most confidential knowledge
which is directly propounded by the Lord Himself. sākṣād bhagavatoditam
anvavocan gamiṣyantaḥ
kṛpayā dīna-vatsalāḥ
1.5.31
yenaivāhaṁ bhagavato
vāsudevasya vedhasaḥ
māyānubhāvam avidaṁ
yena gacchanti tat-padam
(31) Thus I could easily grasp what the influence is of
the deluding material energy of the Supreme Personality of Godhead, Vâsudeva,
the supreme creator, and how one can reach the refuge He is.vāsudevasya vedhasaḥ
māyānubhāvam avidaṁ
yena gacchanti tat-padam
1.5.32
etat saṁsūcitaṁ brahmaṁs
tāpa-traya-cikitsitam
yad īśvare bhagavati
karma brahmaṇi bhāvitam
(32) O learned one, it is said that to dedicate one's
actions to the Supreme Lord is the remedy for the threefold misery of life.tāpa-traya-cikitsitam
yad īśvare bhagavati
karma brahmaṇi bhāvitam
1.5.33
āmayo yaś ca bhūtānāṁ
jāyate yena suvrata
tad eva hy āmayaṁ dravyaṁ
na punāti cikitsitam
(33) O good soul, isn't it so that the cure for a disease
is found in [counteracting] that what caused it?jāyate yena suvrata
tad eva hy āmayaṁ dravyaṁ
na punāti cikitsitam
1.5.34
evaṁ nṛṇāṁ
kriyā-yogāḥ
sarve saṁsṛti-hetavaḥ
ta evātma-vināśāya
kalpante kalpitāḥ pare
(34) The same way
also all dealings of man directed at a material[istic] existence will put an
end to that self[hood] when one succeeds in dedicating them to the
Transcendent.sarve saṁsṛti-hetavaḥ
ta evātma-vināśāya
kalpante kalpitāḥ pare
1.5.35
yad atra kriyate karma
bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi
bhakti-yoga-samanvitam
(35) Whatever one does in this world to please the Lord
and what thereto is done in one's dependence on knowledge is bhakti yoga [yoga
of devotion]. bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi
bhakti-yoga-samanvitam
1.5.36
kurvāṇā yatra
karmāṇi
bhagavac-chikṣayāsakṛt
gṛṇanti guṇa-nāmāni
kṛṣṇasyānusmaranti ca
(36) When one mindful of the will of the Fortunate One
performs one's duties, the mind constantly takes to the names and qualities of
S'rî Krishna. bhagavac-chikṣayāsakṛt
gṛṇanti guṇa-nāmāni
kṛṣṇasyānusmaranti ca
1.5.37
oṁ namo
bhagavate tubhyaṁ
vāsudevāya dhīmahi
pradyumnāyāniruddhāya
namaḥ saṅkarṣaṇāya ca
(37) So, let us meditate upon the name and glory of
Vâsudeva and His full expansions Pradyumna, Aniruddha and Sankarshana. vāsudevāya dhīmahi
pradyumnāyāniruddhāya
namaḥ saṅkarṣaṇāya ca
1.5.38
iti mūrty-abhidhānena
mantra-mūrtim amūrtikam
yajate yajña-puruṣaṁ
sa samyag darśanaḥ pumān
(38) That person who this way
worships the Lord who has no material form with the help of the sound-form [of
these names] representing Him, is, in his worship of [Lord Vishnu] the Original
Person of Sacrifice, of a perfect vision.mantra-mūrtim amūrtikam
yajate yajña-puruṣaṁ
sa samyag darśanaḥ pumān
1.5.39
imaṁ
sva-nigamaṁ brahmann
avetya mad-anuṣṭhitam
adān me jñānam aiśvaryaṁ
svasmin bhāvaṁ ca keśavaḥ
avetya mad-anuṣṭhitam
adān me jñānam aiśvaryaṁ
svasmin bhāvaṁ ca keśavaḥ
(39) With me this way being engaged, o learned one, and knowing well the confidential part of the Vedic knowledge, the knowledge of His transcendental opulences was bestowed upon me and also was an intimate personal love for Lord Krishna [Kes'ava] installed.
1.5.40
tvam apy adabhra-śruta viśrutaṁ vibhoḥ
samāpyate yena vidāṁ bubhutsitam
prākhyāhi duḥkhair muhur arditātmanāṁ
saṅkleśa-nirvāṇam uśanti nānyathā
(40) You, dear good soul with
your vast Vedic knowledge, also dilate on the Almighty of whom the wise always
have found satisfaction in learning about the transcendental. Please describe
His activities for the mitigation of the suffering of the masses of common
people for whom there is no other way of relief.' "samāpyate yena vidāṁ bubhutsitam
prākhyāhi duḥkhair muhur arditātmanāṁ
saṅkleśa-nirvāṇam uśanti nānyathā
No comments:
Post a Comment