॥ श्रीमद्भागवतमाहात्म्यम् ॥
॥ ॐ नमो भगवते वासुदेवाय ॥
कृष्णं नारायणं वन्दे कृष्णं वन्दे व्रजप्रियम् ।
कृष्णं द्वैपायनं वन्दे कृष्णं वन्दे पृथासुतम् ॥
॥ प्रथमोऽध्यायः - ॥ १ ॥
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The Glory of Śrīmad Bhāgavata-Mahāpurāṇa
(Extracted from the Padma-Purāṇa)
Discourse I
A Dialogue between Nārada and Bhakti (in a living form) (1)
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सच्चिदानन्दरूपाय विश्वोत्पत्त्यादिहेतवे ।
तापत्रयविनाशाय श्रीकृष्णाय वयं नुमः ॥ १॥
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We sing the glory of Śrī Kṛṣṇa, who is all truth, all consciousness and all bliss, who is responsible for the creation, sustenance and destruction of the universe, and who puts an end to the threefold agony (viz., 1—that having its origin in one's own body or mind; 2—that inflicted by other creatures and 3—that having its source in natural calamities). (1) (1)
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यं प्रव्रजन्तमनपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुः तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २॥
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When Vedavyāsa (who was born in an island) saw his son (Śuka) going away all alone with the intention of leading the life of a recluse, even though the latter had not yet been invested with the sacred thread and (accordingly) had no occasion to perform any secular or religious duties, the sage felt distressed at (the thought of) his separation from the latter and called out. "Hello, my son!" (At that time) it was the trees that responded on his behalf, filled as they were by his presence. I bow to that (juvenile) sage (Śuka), who (being one with the Universal Spirit) has access to the hearts of all created beings. (2) (2)
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नैमिषे सूतमासीनमभिवाद्य महामतिम् ।
कथामृतरसास्वादकुशलः शौनकोऽब्रवीत् ॥ ३ ॥
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Bowing to Sūta of exalted wisdom, seated in Naimiṣāraṇya Śaunaka, who was clever at enjoying the flavour of the nectar-like stories connected with the Lord, said (as follows):—(3) (3)
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शौनक उवाच।
अज्ञानध्वान्तविध्वंसकोटिसूर्यसमप्रभ ।
सूताख्याहि कथासारं मम कर्णरसायनम् ॥ ४ ॥
भक्तिज्ञानविरागाप्नो विवेको वर्धते महान् ।
मायामोहनिरासश्च वैष्णवैः क्रियते कथम् ॥ ५ ॥
इह घोरे कलौ प्रायो जीवश्चासुरतां गतः ।
क्लेशाक्रान्तस्य तस्यैव शोधने किं परायणम् ॥ ६ ॥
श्रेयसां यद्भवेच्छ्रेयः पावनानां च पावनम् ।
कृष्णप्राप्तिकरं शश्वत्साधनं तद्वदाधुना ॥ ७ ॥
चिन्तामणिलोकसुखं सुरदुः स्वर्गसम्पदम् ।
प्रयच्छति गुरुः प्रीतो वैकुण्ठं योगिदुर्लभम् ॥ ८ ॥
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Śaunaka submitted: O Sūta, possessing (as you do) the splendour of millions of suns capable of completely dispelling the darkness of ignorance, (kindly) narrate (to us) the best part of the Lord's stories, which may prove as nectar to my ears. (4)
How does the great power of discernment— (which is) obtained through Devotion, spiritual enlightenment and dispassion—grow and how are delusion and infatuation got rid of by the devotees of Lord Viṣṇu? (5)
In this terrible age of Kali living beings (men) have mostly acquired a diabolical nature. What is the royal road to their purification, assailed as they are by (the fivefold) afflictions (in the form of nescience, egotism, likes, dislikes and fear of death)? (6)
(Pray,) point out (to us) now the means which may ever prove to be the best of (all) expedients conducive to blessedness, the most purifying of (all) purifying agencies and which may lead to the attainment of Śrī Kṛṣṇa. (7)
The Cintāmaṇi (a gem reputed to be capable of granting all one's desires) can provide (only) worldly enjoyment and the (wish-yielding) tree of the gods, the riches of heaven. A (worthy) preceptor (however), when pleased, is capable of granting the title to attain Vaikuṇṭha (the realm of Viṣṇu), hard to win (even) for the Yogis. (8) (4-8)
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सूत उवाच ।
प्रीतिः शौनक चित्ते ते ह्यतो वच्मि विचार्य च ।
सर्वसिद्धान्तनिष्पन्नं संसारभयनाशनम् ॥ ९॥
भक्त्योघवर्धनं यच्च कृष्णसन्तोषहेतुकम् ।
तदहं तेऽभिधास्यामि सावधानतया शृणु ॥ १०॥
कालव्यालमुखग्रासत्रासनिर्णाशहेतवे ।
श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥ ११॥
एतस्मादपरं किञ्चिन्मनःशुद्ध्यै न विद्यते ।
जन्मान्तरे भवेत्पुण्यं तदा भागवतं लभेत् ॥ १२॥
परीक्षिते कथां वक्तुं सभायां संस्थिते शुके ।
सुधाकुम्भं गृहीत्वैव देवास्तत्र समागमन् ॥ १३॥
शुकं नत्वावदन् सर्वे स्वकार्यकुशलाः सुराः ।
कथासुधां प्रयच्छस्व गृहीत्वैव सुधामिमाम् ॥ १४॥
एवं विनिमये जाते सुधा राज्ञा प्रपीयताम् ।
प्रपास्यामो वयं सर्वे श्रीमद्भागवतामृतम् ॥ १५॥
क्व सुधा क्व कथा लोके क्व काचः क्व मणिर्महान् ।
ब्रह्मरातो विचार्यैवं तदा देवान् जहास ह ॥ १६॥
अभक्तांस्तांश्च विज्ञाय न ददौ स कथामृतम् ।
श्रीमद्भागवती वार्ता सुराणामपि दुर्लभा ॥ १७॥
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Sūta replied : Śaunaka! surely there is love in your heart (for the Lord) and therefore after (due) deliberation I shall disclose that which is the essence of all established conclusions. (Nay,) I shall tell you that which is capable of dispelling the fear of transmigration, is prone to swell the tide of Devotion and conducive to the gratification of Śrī Kṛṣṇa (Pray,) hear it attentively. (9-10)
The (holy) scripture known by the name of Śrīmad Bhāgavata was expound in (this age of) Kali by the sage Śuka with the object of completely destroying the fear of being caught in the jaws of the serpent of Time. (11)
There is no means other than this conducive to the purification of the mind. One gets (to hear) Śrīmad Bhāgavata (only) when there is virtue earned in (one's) past lives. (12)
When the sage Śuka had taken his seat in the assembly of sages in order to give his exposition (of the holy scripture) to (the royal sage) Parikṣit, the gods arrived there in a body actually holding a pitcher full of nectar. (13)
Bowing to Śrī Śuka the gods, who are all skilled in accomplishing their end, submitted, "Accepting this nectar (brought by us, pray,) vouchsafe to us in exchange the nectar of your discourse. (14)
When this barter is made, let the celestial beverage be quaffed by the king (Parikṣit), while we shall all drink deep of the nectar in the shape of Śrīmad Bhāgavata." (15)
"The beverage of the gods and an exposition of this holy scripture bear no comparison with each other in this world any more than a piece of glass and a precious gem can be likened to each other." Thinking thus, Śrī Śuka (to whom the knowledge of Brahma stood revealed) laughed away the gods on that occasion: so the tradition goes. (16)
Knowing them to be anything but devotees, he did not confer on them the nectar in the shape of an exposition of the holy scripture. (Thus) the story of Śrīmad Bhāgavata is a rarity even for the gods. (17) (9-17)
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राज्ञो मोक्षं तथा वीक्ष्य पुरा धातापि विस्मितः ।
सत्यलोके तुलां बद्ध्वातोलयत्साधनान्यजः ॥ १८॥
लघून्यन्यानि जातानि गौरवेण इदं महत् ।
तदा ऋषिगणाः सर्वे विस्मयं परमं ययुः ॥ १९॥
मेनिरे भगवद्रूपं शास्त्रं भागवतं कलौ ।
पठनाच्छ्रवणात्सद्यो वैकुण्ठफलदायकम् ॥ २०॥
सप्ताहेन श्रुतं चैतत्सर्वथा मुक्तिदायकम् ।
सनकाद्यैः पुरा प्रोक्तं नारदाय दयापरैः ॥ २१॥
यद्यपि ब्रह्मसम्बन्धाच्छ्रुतमेतत्सुरर्षिणा ।
सप्ताहश्रवणविधिः कुमारैस्तस्य भाषितः ॥ २२॥
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In the former days even Brahmā (the creator) was astonished to witness Parikṣit's emancipation that way (as a result of hearing an exposition of Śrīmad Bhāgavata). In the Satyaloka (his own realm) Brahmā (the birthless god) set up a balance and weighed (on it) the various courses of spiritual discipline. (18)
(And lo!) all others proved (too) small while this one (Śrīmad Bhāgavata) proved superior in point of weight. All the hosts of seers experienced great wonder on that occasion. (19)
They came to regard the holy book of Śrīmad Bhāgavata as an embodiment of the Lord (Himself) in the Kali age and capable of conferring the reward of speedy access to Vaikunṭha (the divine realm of Lord Viṣṇu) by (merely) being read or heard. (20)
And heard (from beginning to end) in a week's time, it definitely bestows emancipation. Formerly it was made the subject of a discourse to Nārada by the kind-hearted sages Sanaka and others. (21)
Though the story of Śrīmad Bhāgavata had (already) been heard by Nārada (the celestial sage) through his relationship with Brahmā, the procedure of hearing it in a week's time was disclosed to him by the (above-mentioned) sons of Brahmā. (22) (18-22)
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शौनक उवाच।
लोकविग्रहमुक्तस्य नारदस्यास्थिरस्य च ।
विधिश्रवे कुतः प्रीतिः संयोगः कुत्र तैः सह ॥ २३॥
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Śaunaka said : How did Nārada, who is above (all) worldly controversies and does not remain fixed at one place develop a taste for hearing the procedure of listening to the story of Śrīmad Bhāgavata and where did he meet them (Sanaka and his three brothers) ? (23) (23)
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सूत उवाच।
अत्र ते कीर्तयिष्यामि भक्तियुक्तं कथानकम् ।
शुकेन मम यत्प्रोक्तं रहः शिष्यं विचार्य च ॥ २४॥
एकदा हि विशालायां चत्वार ऋषयोऽमलाः ।
सत्सङ्गार्थं समायाता ददृशुस्तत्र नारदम् ॥ २५॥
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Sūta resumed : Here shall I narrate to you an episode connected with Devotion, which was related to me in private by Śrī Śuka (himself), accounting me his (devoted) disciple. (24)
Once upon a time, it is said, the (above-named) four sinless sages arrived in Badarikāśrama for the sake of Satsaṅga (fellowship with saints). There they came across Nārada. (25) (24-25)
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कुमारा ऊचुः।
कथं ब्रह्मदीनमुखः कुतश्चिन्तातुरो भवान् ।
त्वरितं गम्यते कुत्र कुतश्चागमनं तव ॥ २६ ॥
इदानीं शून्यचित्तोऽसि गतवित्तो यथा जनः ।
तवेदं मुक्तसङ्गस्य नोचितं वद कारणम् ॥ २७ ॥
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The sons of Brahmā said : O self-realized saint! why have you pulled a long face? How is it that you are afflicted with worry? Where are you proceeding to in haste and where have you come from? (26)
You appear lost at this moment like a man whose wealth is gone. This is (however) not becoming of you, who have given up all attachments. (Please) point out the reason. (27) (26-27)
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नारद उवाच।
अहं तु पृथिवीं यातो ज्ञात्वा सर्वोत्तमामिति ।
पुष्करं च प्रयागं च काशीं गोदावरीं तथा ॥ २८॥
हरिक्षेत्रं कुरुक्षेत्रं श्रीरङ्गं सेतुबन्धनम् ।
एवमादिषु तीर्थेषु भ्रममाण इतस्ततः ॥ २९॥
नापश्यं कुत्रचिच्छर्म मनःसन्तोषकारकम् ।
कलिनाधर्ममित्रेण धरेयं बाधिताधुना ॥ ३०॥
सत्यं नास्ति तपः शौचं दया दानं न विद्यते ।
उदरम्भरिणो जीवा वराकाः कूटभाषिणः ॥ ३१॥
मन्दाः सुमन्दमतयो मन्दभाग्या ह्युपद्रुताः ।
पाखण्डनिरताः सन्तो विरक्ताः सपरिग्रहाः ॥ ३२॥
तरुणीप्रभुता गेहे श्यालको बुद्धिदायकः ।
कन्याविक्रयिणो लोभाद्दम्पतीनां च कल्कनम् ॥ ३३॥
आश्रमा यवनै रुद्धास्तीर्थानि सरितस्तथा ।
देवतायतनान्यत्र दुष्टैर्नष्टानि भूरिशः ॥ ३४॥
न योगी नैव सिद्धो वा न ज्ञानी सत्क्रियो नरः ।
कलिदावानलेनाद्य साधनं भस्मतां गतम् ॥ ३५॥
अट्टशूला जनपदाः शिवशूला द्विजातयः ।
कामिन्यः केशशूलिन्यः सम्भवन्ति कलाविह ॥ ३६॥
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Nārada submitted : Knowing the earth to be the best of all (spheres) as a matter of fact I came here, and visited Puṣkara and Prayāga, Kāśī and Godāvari (Nāsika), Haridwāra, Kuruksetra, Śrīraṅgam and Setubandha (Rāmeswaram). Though wandering hither and thither in these and other places of pilgrimage, I found nowhere such a joy as would cause satisfaction to my mind. This earth stands assailed at present by the age of Kali, the helpmate of unrighteousness. (28—30)
There is no truthfulness, askesis, purity (of body and mind) and compassion, nor there is liberality (to the poor). The people are wretched and engaged (only) in filling their bellies. They make false statements. (31)
They are indeed slow, extremely dull-witted, of poor luck and afflicted. Those who pose as saints are constantly engaged in preaching false doctrines. Those who have (apparently) renounced the world are rich in worldly possessions and have become family men. (32)
Women rule the house. Brothers of one's wife are the (only) counsellors. Out of greed people sell their daughters. There are (frequent) quarrels between husband and wife. (33)
Hermitages, places of pilgrimage and rivers are controlled by foreigners and temples here have been destroyed in large numbers by those wicked people. (34)
There is no Yogi, nor one who has attained perfection, no enlightened soul and no man performing righteous deeds. All spiritual discipline stands consumed by the wild fire of Kaliyuga. (35)
In this age of Kali people (at large) take to (the vocation of) selling food-grains, Brāhmanas sell (the knowledge of) the Vedas and women make their living by prostitution. (36) (28-36)
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एवं पश्यन् कलेर्दोषान् पर्यटन्नवनीमहम् ।
यामुनं तटमापन्नो यत्र लीला हरेरभूत् ॥ ३७॥
तत्राश्चर्यं मया दृष्टं श्रूयतां तन्मुनीश्वराः ।
एका तु तरुणी तत्र निषण्णा खिन्नमानसा ॥ ३८॥
वृद्धौ द्वौ पतितौ पार्श्वे निःश्वसन्तावचेतनौ ।
शुश्रूषन्ती प्रबोधन्ती रुदती च तयोः पुरः ॥ ३९॥
दश दिक्षु निरीक्षन्ती रक्षितारं निजं वपुः ।
वीज्यमाना शतस्त्रीभिर्बोध्यमाना मुहुर्मुहुः ॥ ४०॥
दृष्ट्वा दूराद्गतः सोऽहं कौतुकेन तदन्तिकम् ।
मां दृष्ट्वा चोत्थिता बाला विह्वला चाब्रवीद्वचः ॥ ४१॥
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Observing the evils of Kaliyuga as aforesaid while touring round the earth, I (at last) reached the bank of the Yamunā, the scene of the pastimes of Śrī Kṛṣṇa. (37)
There I saw a wonderful phenomenon; (pray,) hear of it, O great sages ! A young woman was (found) sitting there distressed at heart. (38)
Two old men were lying unconscious by her side breathing hard. The young woman was nursing them; she tried (sometimes) to bring them to consciousness and (at other times) wept before them.(39)
She looked all around in search of the Lord (the protector of her body). She was being fanned and admonished by hundreds of women again and again. (40)
Seeing this from a distance, I for my part went near her out of curiosity. The girl rose to see me and, agitated in mind, spoke (to me) in the following words. (41) (37-41)
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बालोवाच।
भो भोः साधो क्षणं तिष्ठ मच्चिन्तामपि नाशय ।
दर्शनं तव लोकस्य सर्वथाघहरं परम् ॥ ४२॥
बहुथा तव वाक्येन दुःखशान्तिर्भविष्यति ।
यदा भाग्यं भवेद्भूरि भवतो दर्शनं तदा ॥ ४३॥
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The girl said : Hello, stay a while, O pious soul! and put an end to my worry too. Your (very) sight is the best means of completely driving away the sins of the world. (42)
My grief will be assuaged to a great extent by your admonition. Then (alone) does your sight fall to one's lot when there is great luck. (43) (42-43)
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नारद उवाच।
कासि त्वं काविमौ चेमा नार्यः काः पद्मलोचनाः ।
वद देवि सविस्तारं स्वस्य दुःखस्य कारणम् ॥ ४४॥
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Nārada said : Who are you? How are these two men related to you? who are these lotus-eyed girls (standing beside you)? Point out in detail the cause of your misery, O worshipful lady ! (44) (44)
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बालोवाच।
अहं भक्तिरिति ख्याता इमौ मे तनयौ मतौ ।
ज्ञानवैराग्यनामानौ कालयोगेन जर्जरौ ॥ ४५॥
गङ्गाद्याः सरितश्चेमा मत्सेवार्थं समागताः ।
तथापि न च मे श्रेयः सेवितायाः सुरैरपि ॥ ४६॥
इदानीं शृणु मद्वार्तां सचित्तस्त्वं तपोधन ।
वार्ता मे वितताप्यस्ति तां श्रुत्वा सुखमावह ॥ ४७॥
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The girl replied : I am known by the name of Bhakti (Devotion). These two are regarded as my sons. They are Jñāna (spiritual enlightenment) and Vairāgya (dispassion) by name and have become worn out by the process of time. (45)
These girls, again, are the rivers Gaṅgā and others, gathered together (in living forms) for doing service to me. Yet happiness does not come to me, even though I am waited upon by celestial damsels. (46)
Now hear you my story with an attentive mind, O sage rich in askesis ! My tale is a long one too; (yet) hear it and give me (some) solace. (47) (45-47)
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उत्पन्ना द्रविडे साहं वृद्धिं कर्णाटके गता ।
क्वचित्क्वचिन्महाराष्ट्रे गुर्जरे जीर्णतां गता ॥ ४८॥
तत्र घोरकलेर्योगात्पाखण्डैः खण्डिताङ्गका ।
दुर्बलाहं चिरं याता पुत्राभ्यां सह मन्दताम् ॥ ४९॥
वृन्दावनं पुनः प्राप्य नवीनेव सुरूपिणी ।
जाताहं युवती सम्यक्प्रेष्ठरूपा तु साम्प्रतम् ॥ ५०॥
इमौ तु शयितावत्र सुतौ मे क्लिश्यतः श्रमात् ।
इदं स्थानं परित्यज्य विदेशं गम्यते मया ॥ ५१॥
जरठत्वं समायातौ तेन दुःखेन दुःखिता ।
साहं तु तरुणी कस्मात्सुतौ वृद्धाविमौ कुतः ॥ ५२॥
त्रयाणां सहचारित्वाद्वैपरीत्यं कुतः स्थितम् ।
घटते जरठा माता तरुणौ तनयाविति ॥ ५३॥
अतः शोचामि चात्मानं विस्मयाविष्टमानसा ।
वद योगनिधे धीमन् कारणं चात्र किं भवेत् ॥ ५४॥
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Such as I am, I was born in the Draviḍa country and attained maturity in Karnataka. I was respected here and there in Maharastra and attained a ripe age in Gujarat. (48)
Mutilated by heretics due to the arrival of the fearful age of Kali, and continuing in the state for a long time, I grew weak and developed sluggishness alongwith my two sons. (49)
Reaching Vṛndāvana, however, I stand refreshed as it were and endowed with extreme comeliness. I have now become quite young (again) acquiring a most lovable exterior. (50)
These two sons of mine lying here are, however, experiencing (great) agony due to exhaustion. Leaving this place, I am (now) proceeding to another place. (51)
My sons have attained old age: I am afflicted with this agony. Though their mother, why should I be young and wherefore should my sons be old? (52)
Although we three live together, why stands this incongruity? The natural thing is that the mother should be old and the sons young. (53)
With a mind seized with wonder I deplore myself. Kindly declare, O sage, what may be the cause of this, O repository of Yoga! (54) (48-54)
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नारद उवाच।
ज्ञानेनात्मनि पश्यामि सर्वमेतत्तवानघे ।
न विषादस्त्वया कार्यो हरिः शं ते करिष्यति ॥ ५५॥
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Nārada replied: With the eye of intuition I perceive in my mind all this misery of yours (as well as its cause), O sinless one! You should not give way to despondency. Śrī Hari will bring you happiness. (55) (55)
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सूत उवाच।
क्षणमात्रेण तज्ज्ञात्वा वाक्यमूचे मुनीश्वरः ॥ ५६॥
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Sūta continued: Having come to know the reality in a moment, Nārada (the great sage) spoke as follows. (56) (56)
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नारद उवाच।
शृणुष्वावहिता बाले युगोऽयं दारुणः कलिः ।
तेन लुप्तः सदाचारो योगमार्गस्तपांसि च ॥ ५७॥
जना अघासुरायन्ते शाठ्यदुष्कर्मकारिणः ।
इह सन्तो विषीदन्ति प्रहृष्यन्ति ह्यसाधवः ।
धत्ते धैर्यं तु यो धीमान् स धीरः पण्डितोऽथवा ॥ ५८॥
अस्पृश्यानवलोक्येयं शेषभारकरी धरा ।
वर्षे वर्षे क्रमाज्जाता मङ्गलं नापि दृश्यते ॥ ५९॥
न त्वामपि सुतैः साकं कोऽपि पश्यति साम्प्रतम् ।
उपेक्षितानुरागान्धैर्जर्जरत्वेन संस्थिता ॥ ६०॥
वृन्दावनस्य संयोगात्पुनस्त्वं तरुणी नवा ।
धन्यं वृन्दावनं तेन भक्तिर्नृत्यति यत्र च ॥ ६१॥
अत्रेमौ ग्राहकाभावान्न जरामपि मुञ्चतः ।
किञ्चिदात्मसुखेनेह प्रसुप्तिर्मन्यतेऽनयोः ॥ ६२॥
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Nārada said: Listen attentively, O young woman! The present is the terrible age of Kali. Righteous conduct, the path of Yoga (union with God) and austerities have disappeared under its influence. (57)
Practising roguery and evil deeds people are turning out to be (so many) replicas of the demon Agha (whose story appears in Śrīmad Bhāgavata X. xii). In this age (of Kali) righteous men remain dejected and the unrighteous feel overjoyed indeed. That clever man alone who maintains firmness in this age is learned and wise. (58)
Year after year this earth is gradually becoming a burden for Lord Śeṣa (the serpent-god). It is not worth looking at or (even) touching (with one's feet). No sign of good luck is to be seen (anywhere) either. (59)
Nobody even perceives you with your sons at present. Neglected by men blinded with love for pleasures, you stand enfeebled. (60)
Due to contact with Vṛndāvana you have become young and fresh again. Deserving of praise therefore is Vṛndāvana, where Bhakti dances (with joy). (61)
These two (sons of yours, however) are not able to shake off their old age due to lack of men having demand for them here. Their deep slumber here is believed to have been brought about by the partial gratification of their self (through their contact with the Lord). (62) (57-62)
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भक्तिरुवाच।
कथं परीक्षिता राज्ञा स्थापितो ह्यशुचिः कलिः ।
प्रवृत्ते तु कलौ सर्वसारः कुत्र गतो महान् ॥ ६३॥
करुणापरेण हरिणाप्यधर्मः कथमीक्ष्यते ।
इमं मे संशयं छिन्धि त्वद्वाचा सुखितास्म्यहम् ॥ ६४॥
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Bhakti said : How was the impious Kali actually given an abode (here)? and the age of Kali having set in, how did the valuable essence of all substances disappear? (63)
How is (all this) unrighteousness too tolerated by the all-gracious Śrī Hari ? (Pray,) resolve this doubt of mine. I feel gratified by your words. (64) (63-64)
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नारद उवाच।
यदि पृष्टस्त्वया बाले प्रेमतः श्रवणं कुरु ।
सर्वं वक्ष्यामि ते भद्रे कश्मलं ते गमिष्यति ॥ ६५॥
यदा मुकुन्दो भगवान् क्ष्मां त्यक्त्वा स्वपदं गतः ।
तद्दिनात्कलिरायातः सर्वसाधनबाधकः ॥ ६६॥
दृष्टो दिग्विजये राज्ञा दीनवच्छरणं गतः ।
न मया मारणीयोऽयं सारङ्ग इव सारभुक् ॥ ६७॥
यत्फलं नास्ति तपसा न योगेन समाधिना ।
तत्फलं लभते सम्यक्कलौ केशवकीर्तनात् ॥ ६८॥
एकाकारं कलिं दृष्ट्वा सारवत्सारनीरसम् ।
विष्णुरातः स्थापितवान् कलिजानां सुखाय च ॥ ६९॥
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Nārada said : Since I have been questioned by you, O young lady ! listen with love, I shall tell you everything, O blessed one ! and your faint-heartedness will disappear. (65)
From the (very) day Lord Śrī Kṛṣṇa (the Bestower of Liberation) left this earth and ascended to His own realm, the age of Kali, which balks all spiritual endeavours, set in. (66)
Seen by the king (Parikṣit) in the course of his conquest of the (four) quarters, the spirit of the Kali age (in a living form) like a wretch sought the king for protection. The king, who like a black bee took the essence of things, thought within himself, "He (certainly) does not deserve to be killed by me; (for) in the Kali age one fully secures through the (mere) chanting of the names and glory of Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva) the fruit which cannot be attained through askesis, concentration of mind or (even) through deep meditation. (67-68)
Therefore perceiving the Kali age to be valuable in (this) one respect, though devoid of substance (in all other senses), Parikṣit (the protege of Lord Viṣṇu) with a view to securing the happiness (blessedness) of those born in Kali allowed the spirit of it to stay. (69) (65-69)
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कुकर्माचरणात्सारः सर्वतो निर्गतोऽधुना ।
पदार्थाः संस्थिता भूमौ बीजहीनास्तुषा यथा ॥ ७०॥
विप्रैर्भागवती वार्ता गेहे गेहे जने जने ।
कारिता कणलोभेन कथासारस्ततो गतः ॥ ७१॥
अत्युग्रभूरिकर्माणो नास्तिका रौरवा जनाः ।
तेऽपि तिष्ठन्ति तीर्थेषु तीर्थसारस्ततो गतः ॥ ७२॥
कामक्रोधमहालोभतृष्णाव्याकुलचेतसः ।
तेऽपि तिष्ठन्ति तपसि तपःसारस्ततो गतः ॥ ७३॥
मनसश्चाजयाल्लोभाद्दम्भात्पाखण्डसंश्रयात् ।
शास्त्रानभ्यसनाच्चैव ध्यानयोगफलं गतम् ॥ ७४॥
पण्डितास्तु कलत्रेण रमन्ते महिषा इव ।
पुत्रस्योत्पादने दक्षा अदक्षा मुक्तिसाधने ॥ ७५॥
न हि वैष्णवता कुत्र सम्प्रदायपुरःसरा ।
एवं प्रलयतां प्राप्तो वस्तुसारः स्थले स्थले ॥ ७६॥
अयं तु युगधर्मो हि वर्तते कस्य दूषणम् ।
अतस्तु पुण्डरीकाक्षः सहते निकटे स्थितः ॥ ७७॥
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Due to the practice of evil deeds the substance has disappeared from everything in the present age. Like the husk devoid of grain (all) things on earth stand divested of their substance. Out of greed for food-grains the story of the Lord is repeated by Brāhmaṇas in every home and to all and sundry; hence the value of the story is gone. (70-71)
Even those perpetrating most cruel deeds of various kinds and unbelieving men and savages have taken up their abode in places of pilgrimage; hence the value of sacred places is gone. (72)
Even those whose mind is agitated with passion, anger excessive greed and thirst for pleasure have (outwardly) taken to an ascetic life, hence the value of askesis is gone. (73)
Due to want of control over the mind, greed and hypocrisy and due to people embracing heretic doctrines and abstaining from the study of sacred books, the fruit of Dhyānayoga (the practice of meditation) has (also) disappeared. (74)
The learned (Paṇḍitas) for their part indulge in sexual commerce with their wives like buffaloes. They are expert in procreating children and are not (at all) clever in achieving Liberation. (75)
Devotion to Lord Viṣṇu, following the traditions of a particular sect, is nowhere to be seen. In this way the substance of things has disappeared everywhere. (76)
Such, however, is the spirit of the times (we are living in), as a matter of fact. Who (else) is to be blamed for it? That is why the lotus-eyed Lord (Viṣṇu) tolerates (all) this, though abiding (so) close to us (in our very heart). (77) (70-77)
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सूत उवाच।
इति तद्वचनं श्रुत्वा विस्मयं परमं गता ।
भक्तिरूचे वचो भूयः श्रूयतां तच्च शौनक ॥ ७८॥
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Sūta went on : struck with great wonder to hear this admonition of Nārada, Bhakti spoke the following words once more. Listen to them, O Śaunaka ! (78) (78)
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भक्तिरुवाच।
सुरर्षे त्वं हि धन्योऽसि मद्भाग्येन समागतः ।
साधूनां दर्शनं लोके सर्वसिद्धिकरं परम् ॥ ७९॥
जयति जगति मायां यस्य कायाधवस्ते वचनरचनमेकं केवलं चाकलय्य ।
ध्रुवपदमपि यातो यत्कृपातो ध्रुवोऽयं सकलकुशलपात्रं ब्रह्मपुत्रं नतास्मि ॥ ८०॥
इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये ।
भक्तिनारदसमागमो नाम प्रथमोऽध्यायः ॥ १॥
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Bhakti said : You are indeed blessed, O celestial sage ! You have come (here) through my good luck. The sight of pious souls is the best means of accomplishing everything in this world. (79)
I bow to you, son of Brahmā, the recipient of all blessings, treasuring whose single teaching Prahrāda (son of Kayādhū) was able in this world to conquer Māyā, and by whose grace the celebrated prince Dhruva too attained an everlasting abode. (80)
Thus ends the first discourse entitled "The Meeting of Bhakti with Nārada" forming part of the "Glory of Śrīmad Bhāgavata" in the Uttara-Khaṇḍa of the glorious Padma-Purāṇa. (79-80)
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