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॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्वितीयोऽध्यायः - २ ॥
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Discourse II
A Dialogue between the Kumāras and Nārada (Preamble)
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नारद उवाच।
वृथा खेदयसे बाले अहो चिन्ताऽऽतुरा कथम् ।
श्रीकृष्णचरणाम्भोजं स्मर दुःखं गमिष्यति ॥ १॥
द्रौपदी च परित्राता येन कौरवकश्मलात् ।
पालिता गोपसुन्दर्यः स कृष्णः क्वापि नो गतः ॥ २॥
त्वं तु भक्तिः प्रिया तस्य सततं प्राणतोऽधिका ।
त्वयाऽऽहूतस्तु भगवान् याति नीचगृहेष्वपि ॥ ३॥
सत्यादित्रियुगे बोधवैराग्यौ मुक्तिसाधकौ ।
कलौ तु केवला भक्तिर्ब्रह्मसायुज्यकारिणी ॥ ४॥
इति निश्चित्य चिद्रूपः सद्रूपां त्वां ससर्ज ह ।
परमानन्दचिन्मूर्तिः सुन्दरीं कृष्णवल्लभाम् ॥ ५॥
बद्ध्वाञ्जलिं त्वया पृष्टं किं करोमीति चैकदा ।
त्वां तदाऽऽज्ञापयत्कृष्णो मद्भक्तान् पोषयेति च ॥ ६॥
अङ्गीकृतं त्वया तद्वै प्रसन्नोऽभूद्धरिस्तदा ।
मुक्तिं दासीं ददौ तुभ्यं ज्ञानवैराग्यकाविमौ ॥ ७॥
पोषणं स्वेन रूपेण वैकुण्ठे त्वं करोषि च ।
भूमौ भक्तविपोषाय छायारूपं त्वया कृतम् ॥ ८॥
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Nārada began again : In vain do you vex yourself, O young woman ! Oh, why should you be so afflicted with worry ? Think of the lotus-feet of Śrī Kṛṣṇa and your misery will be gone. (1)
The celebrated Śrī Kṛṣṇa, by whom Draupadi was saved from the tyranny of the Kauravas, (nay,) by whom the pretty girls of Vraja were made the recipients of (special) favours, has gone nowhere. (2)
You, Bhakti, as a matter of fact, are ever dearer to the Lord than His own life. Invoked by you indeed, the Lord goes even to the houses of the low. (3)
In the three Yugas commencing from Satya (viz., Satya Yuga, Tretā and Dvāpara) spiritual enlightenment and dispassion were the means to achieve redemption (of the soul). In Kali, however, Bhakti alone effects unity with Brahma. (4)
Concluding thus, they say, the Lord (who is all Spirit), the embodiment of supreme bliss and consciousness, evolved you, the embodiment of Truth, as a charming girl, the beloved of Śrī Kṛṣṇa. (5)
Joining your palms (as a token of submission), you once asked Him, "What shall I do ?" Śrī Kṛṣṇa then commanded you, "Look after My devotees !" (6)
This was accepted by you as a matter of fact and Śrī Hari felt (highly) gratified at that time and conferred on you, on the said occasion, as a maid-servant Mukti (Liberation) as well as these two, Jñāna and Vairāgya (as your sons). (7)
In your real form you look after the devotees in Vaikuṇṭha; (while) a shadow-form has been assumed by you to take care of the devotees on earth. (8) (1-8)
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मुक्तिं ज्ञानं विरक्तिं च सह कृत्वा गता भुवि ।
कृतादिद्वापरस्यान्तं महानन्देन संस्थिता ॥ ९॥
कलौ मुक्तिः क्षयं प्राप्ता पाखण्डामयपीडिता ।
त्वदाज्ञया गता शीघ्रं वैकुण्ठं पुनरेव सा ॥ १०॥
स्मृता त्वयापि चात्रैव मुक्तिरायाति याति च ।
पुत्रीकृत्य त्वयेमौ च पार्श्वे स्वस्यैव रक्षितौ ॥ ११॥
उपेक्षातः कलौ मन्दौ वृद्धौ जातौ सुतौ तव ।
तथापि चिन्तां मुञ्ज त्वमुपायं चिन्तयाम्यहम् ॥ १२॥
कलिना सदृशः कोऽपि युगो नास्ति वरानने ।
तस्मिंस्त्वां स्थापयिष्यामि गेहे गेहे जने जने ॥ १३॥
अन्यधर्मांस्तिरस्कृत्य पुरस्कृत्य महोत्सवान् ।
तदा नाहं हरेर्दासो लोके त्वां न प्रवर्तये ॥ १४॥
त्वदन्विताश्च ये जीवा भविष्यन्ति कलाविह ।
पापिनोऽपि गमिष्यन्ति निर्भयं कृष्णमन्दिरम् ॥ १५॥
येषां चित्ते वसेद्भक्तिः सर्वदा प्रेमरूपिणी ।
न ते पश्यन्ति कीनाशं स्वप्नेऽप्यमलमूर्तयः ॥ १६॥
न प्रेतो न पिशाचो वा राक्षसो वासुरोऽपि वा ।
भक्तियुक्तमनस्कानां स्पर्शने न प्रभुर्भवेत् ॥ १७॥
न तपोभिर्न वेदैश्च न ज्ञानेनापि कर्मणा ।
हरिर्हि साध्यते भक्त्या प्रमाणं तत्र गोपिकाः ॥ १८॥
नृणां जन्मसहस्रेण भक्तौ प्रीतिर्हि जायते ।
कलौ भक्तिः कलौ भक्तिर्भक्त्या कृष्णः पुरः स्थितः ॥ १९॥
भक्तिद्रोहकरा ये च ते सीदन्ति जगत्त्रये ।
दुर्वासा दुःखमापन्नः पुरा भक्तविनिन्दकः ॥ २०॥
अलं व्रतैरलं तीर्थैरलं योगैरलं मखैः ।
अलं ज्ञानकथालापैर्भक्तिरेकैव मुक्तिदा ॥ २१॥
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Taking Mukti, Jñāna and Vairāgya with you, you came down to the earth. From Kṛtayuga down to the end of Dvāpara you stayed here with great joy. (9)
Afflicted with the malady of false doctrines (however) Mukti underwent decay in Kaliyuga and under your direction she returned to Vaikuṇṭha soon. (10)
Yet, even when thought of by you, she comes to this very region and goes back again; while these (Jñāna and Vairāgya) have been kept by you by your own side treating them as your sons. (11)
Through neglect in Kaliyuga both your sons have become sluggish and old. Nevertheless cease you worrying; (in the meantime) I am taxing my brain about a remedy. (12)
There is no age like Kali, O lady with a charming countenance! In this Yuga I shall establish you in every house and in every individual. (13)
If I fail to propagate you in the world throwing into the background (all) other cults and placing above all grand celebrations (connected with Devotion), I am no longer a servant of Śrī Hari. (14)
Even though sinners, men who will be endowed with you in this age of Kali will attain (after death) the abode of Śrī Kṛṣṇa, which is free from (all) fear. (15)
Those pure-bodied souls in whose mind constantly abides Devotion in the form of love (for the Lord) do not see (the face of) Yama (the god of punishment) even in a dream. (16)
Neither the spirit of a departed soul nor a fiend nor an ogre nor a demon has got the power (even) to touch those whose mind is enriched with Devotion. (17)
Śrī Hari can be won neither by means of austerities nor through (the study of) the Vedas, nor through spiritual enlightenment nor even through righteous action; He can be won only through Devotion. The cowherdesses (of Vraja) bear testimony to this. (18)
Fondness for Devotion is in fact engendered in the mind of men after thousands of lives. In Kaliyuga, in the age of Kali, Bhakti alone is supreme; as a result of Bhakti Śrī Kṛṣṇa (reveals Himself and) stands at our (very) door. (19)
Those who are hostile to Bhakti suffer in all the three worlds. In the past the sage Durvāsā, who reproached a devotee (in the person of King Ambariṣa) came to grief. (20)
Have done with (the observance of) sacred vows. Have done with (undertaking pilgrimages to) sacred Places. Have done with spiritual disciplines. Have done with sacrificial performances and have done with discourses on spiritual enlightenment. Bhakti alone is capable of conferring Liberation. (21) (9-21)
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सूत उवाच।
इति नारदनिर्णीतं स्वमाहात्म्यं निशम्य सा ।
सर्वाङ्गपुष्टिसंयुक्ता नारदं वाक्यमब्रवीत् ॥ २२॥
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Sūta resumed : Hearing thus of her own glory as ascertained by Nārada, Bhakti got enriched with the fulness of all her limbs and spoke to him as follows. (22) (22)
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भक्तिरुवाच।
अहो नारद धन्योऽसि प्रीतिस्ते मयि निश्चला ।
न कदाचिद्विमुञ्जामि चित्ते स्थास्यामि सर्वदा ॥ २३॥
कृपालुना त्वया साधो मद्बाधा ध्वंसिता क्षणात् ।
पुत्रयोश्चेतना नास्ति ततो बोधय बोधय ॥ २४॥
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Bhakti said : O Nārada, you are (really) blessed. Your devotion to me is unflinching. I shall ever abide in your heart and shall never forsake you. (23)
My agony has been dispelled by you in a moment, compassionate as you are, O pious soul! Consciousness, however, has not yet returned to my sons; therefore (pray) awaken them, bring them back to consciousness. (24) (23-24)
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सूत उवाच।
तस्या वचः समाकर्ण्य कारुण्यं नारदो गतः ।
तयोर्बोधनमारेभे कराग्रेण विमर्दयन् ॥ २५॥
मुखं संयोज्य कर्णान्ते शब्दमुच्चैः समुच्चरन् ।
ज्ञान प्रबुद्ध्यतां शीघ्रं रे वैराग्य प्रबुद्ध्याताम् ॥ २६॥
वेदवेदान्तघोषैश्च गीतापाठैर्मुहुर्मुहुः ।
बोध्यमानौ तदा तेन कथञ्चिच्चोत्थितौ बलात् ॥ २७॥
नेत्रैरनवलोकन्तौ जृम्भन्तौ सालसावुभौ ।
बकवत्पलितौ प्रायः शुष्ककाष्ठसमाङ्गकौ ॥ २८॥
क्षुत्क्षामौ तौ निरीक्ष्यैव पुनः स्वापपरायणौ ।
ऋषिश्चिन्तापरो जातः किं विधेयं मयेति च ॥ २९॥
अहो निद्रा कथं याति वृद्धत्वं च महत्तरम् ।
चिन्तयन्निति गोविन्दं स्मारयामास भार्गव ॥ ३०॥
व्योमवाणी तदैवाभून्मा ऋषे खिद्यतामिति ।
उद्यमः सफलस्तेऽयं भविष्यति न संशयः ॥ ३१॥
एतदर्थं तु सत्कर्म सुरर्षे त्वं समाचर ।
तत्ते कर्माभिधास्यन्ति साधवः साधुभूषणाः ॥ ३२॥
सत्कर्मणि कृते तस्मिन् सनिद्रा वृद्धतानयोः ।
गमिष्यति क्षणाद्भक्तिः सर्वतः प्रसरिष्यति ॥ ३३॥
इत्याकाशवचः स्पष्टं तत्सर्वैरपि विश्रुतम् ।
नारदो विस्मयं लेभे नेदं ज्ञातमिति ब्रुवन् ॥ ३४॥
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Sūta continued : Nārada was filled with compassion to hear the appeal of Bhakti, and began to rouse them, pressing them with his fingers. (25)
Taking his mouth near their ears he shouted clearly as follows :—"O Jñāna, wake up at once ! O Vairāgya, wake up !" (26)
Being roused again and again on that occasion by him through the chanting of Vedic and Upanishadic texts, recitations of the Gītā and so on, they rose some-how with (great) exertion. (27)
Full of languor as they were, both began to yawn and could not open their eyes to see. Their hair had grown white like (the down of) a heron and their limbs (reduced to a bare skeleton) looked like pieces of dry wood. (28)
The moment he perceived them emaciated by hunger and inclined to fall asleep again, the sage (Nārada) felt worried and said to himself, "What should be done by me (now)?" (29)
Oh, how can their sleepiness and old age, which is (even) more formidable, disappear?" Pondering thus, O Śaunaka (a scion of Bhṛgu)! he (Nārada) put himself in mind of Śrī Kṛṣṇa (the Protector of cows). (30)
Presently a voice was heard from the heavens saying : "O sage, do not feel dejected. This effort of yours will prove fruitful no doubt. (31)
For this, however, O celestial sage ! perform you duly a righteous act. Saints who are the holiest of the holy will point out to you that act. (32)
When that noble act is performed, their old age including their sleep will disappear in a moment and Bhakti will spread all round." (33)
The voice from the heavens to this effect was clearly and perceptibly heard by all. Nārada was struck with wonder and said. "What it means is not understood." (34) (25-34)
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नारद उवाच।
अनयाऽऽकाशवाण्यापि गोप्यत्वेन निरूपितम् ।
किं वा तत्साधनं कार्यं येन कार्यं भवेत्तयोः ॥ ३५॥
क्व भविष्यन्ति सन्तस्ते कथं दास्यन्ति साधनम् ।
मयात्र किं प्रकर्तव्यं यदुक्तं व्योमभाषया ॥ ३६॥
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Nārada said : The voice from the sky too has spoken in a mysterious way. I wonder what may be the act which will have to be performed in order that the object of these two may be accomplished! (35)
Where will those saints be (found) and how will they impart the knowledge of that practice? What should be done by me at the present moment as enjoined by the voice from the heavens? (36) (35-36)
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सूत उवाच।
तत्र द्वावपि संस्थाप्य निर्गतो नारदो मुनिः ।
तीर्थं तीर्थं विनिष्क्रम्य पृच्छन्मार्गे मुनीश्वरान् ॥ ३७॥
वृत्तान्तः श्रूयते सर्वैः किञ्चिन्निश्चित्य नोच्यते ।
असाध्यं केचन प्रोचुर्दुर्ज्ञेयमिति चापरे ।
मूकीभूतास्तथान्ये तु कियन्तस्तु पलायिताः ॥ ३८॥
हाहाकारो महानासीत्त्रैलोक्ये विस्मयावहः ।
वेदवेदान्तघोषैश्च गीतापाठैर्विबोधितम् ॥ ३९॥
भक्तिज्ञानविरागाणां नोदतिष्ठत्त्रिकं यदा ।
उपायो नापरोऽस्तीति कर्णे कर्णेऽजपञ्जनाः ॥ ४०॥
योगिना नारदेनापि स्वयं न ज्ञायते तु यत् ।
तत्कथं शक्यते वक्तुमितरैरिह मानुषैः ॥ ४१॥
एवमृषिगणैः पृष्टैर्निर्णीयोक्तं दुरासदम् ॥ ४२॥
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Sūta went on : Leaving both there, the sage Nārada departed (thence) going forth from one sacred place to another and making inquiries of the great sages on the way (about the virtuous act hinted at by the voice from the heavens). (37)
The story was heard by all; no conclusive reply was (however) given (by any). Some declared the malady as incurable; while others said the remedy was difficult to ascertain. Still others, on the other hand, remained mute; while some (evaded the issue and ) slipped past (thinking it imprudent to hazard a statement). (38)
A tumultuous uproar, causing wonder (to all) rose in (all) the three worlds. People whispered from ear to ear: "When the trio consisting of Bhakti, Jñāna and Vairāgya did not rise (even) though awakened through the chanting of the Vedas and Upaniṣads and recitations from the Gītā, there is no other remedy. (39-40)
How can that which is not personally known as a matter of fact even to Nārada be pointed out by ordinary human beings here (on earth) ?" (41)
In this way by the hosts of seers questioned ( on this point) the remedy was declared after (due) deliberation as difficult to make out. (42) (37-42)
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ततश्चिन्तातुरस्सोऽथ बदरीवनमागतः ।
तपश्चरामि चात्रेति तदर्थं कृतनिश्चयः ॥ ४३॥
तावद्ददर्श पुरतः सनकादीन्मुनीश्वरान् ।
कोटिसूर्यसमाभासानुवाच मुनिसत्तमः ॥ ४४॥
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Tormented with anxiety, Nārada thereupon came forthwith to Badarikāśrama. (There) he said to himself, "I shall practise askesis here !" and made up his mind to gain that object. (43)
Meanwhile Nārada (the foremost of sages) saw in front of him the great sages Sanaka and his three brothers, shining like millions of suns, and spoke to them (as follows) : (44) (43-44)
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नारद उवाच।
इदानीं भूरिभाग्येन भवद्भिः सङ्गमोऽभवत् ।
कुमारा ब्रूयतां शीघ्रं कृपां कृत्वा ममोपरि ॥ ४५॥
भवन्तो योगिनः सर्वे बुद्धिमन्तो बहुश्रुताः ।
पञ्चहायनसंयुक्ताः पूर्वेषामपि पूर्वजाः ॥ ४६॥
सदा वैकुण्ठनिलया हरिकीर्तनतत्पराः ।
लीलामृतरसोन्मत्ताः कथामात्रैकजीविनः ॥ ४७॥
हरिः शरणमेवं हि नित्यं येषां मुखे वचः ।
अतः कालसमादिष्टा जरा युष्मान्न बाधते ॥ ४८॥
येषां भ्रूभङ्गमात्रेण द्वारपालौ हरेः पुरा ।
भूमौ निपतितौ सद्यो यत्कृपातः पुरं गतौ ॥ ४९॥
अहो भाग्यस्य योगेन दर्शनं भवतामिह ।
अनुग्रहस्तु कर्तव्यो मयि दीने दयापरैः ॥ ५०॥
अशरीरगिरोक्तं यत्तत्किं साधनमुच्यतां ।
अनुष्ठेयं कथं तावत्प्रब्रुवन्तु सविस्तरम् ॥ ५१॥
भक्तिज्ञानविरागाणां सुखमुत्पद्यते कथम् ।
स्थापनं सर्ववर्णेषु प्रेमपूर्वं प्रयत्नतः ॥ ५२॥
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Nārada submitted: O juvenile sages ! My meeting has taken place with you through great good luck. (Pray) have compassion on me and tell me quickly what I should do. (45)
You are all (great) Yogis, highly learned and wise. Though looking five years of age each, you are older than the oldest. (46)
Having your permanent abode in Vaikuṇṭha you remain constantly engaged in chanting the names and glories of Śrī Hari. Drunk with the charm of the nectar-like stories of the Lord's pastimes, you subsist on such stories alone. (47)
"Śrī Hari (alone) is my Saviour !" this formula ever plays on your lips as a matter of fact; hence old age as directed by Kāla (the Time-Spirit) does not harass you. (48)
At the mere contraction of your eyebrows in the days gone by Jaya and Vijaya, porters of Śrī Hari, sank down at once to the earth and it was by your grace that they rose back to Vaikuṇṭha. (49)
Oh, your sight at this juncture has been secured through (great) good luck. Favour must be done by your gracious selves to me, wretched as I am. (50)
(Pray) tell me what may be the spiritual practice that was hinted at by the voice from the heavens and how It should be gone through (by me). (Kindly) describe it in detail. How can satisfaction be caused to Bhakti, Jñāna and Vairāgya and in what manner can they be lovingly and diligently established in all grades of society ? (51-52) (45-52)
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कुमारा ऊचुः।
मा चिन्तां कुरु देवर्षे हर्षं चित्ते समावह ।
उपायः सुखसाध्योऽत्र वर्तते पूर्व एव हि ॥ ५३॥
अहो नारद धन्योऽसि विरक्तानां शिरोमणिः ।
सदा श्रीकृष्णदासानामग्रणीर्योगभास्करः ॥ ५४॥
त्वयि चित्रं न मन्तव्यं भक्त्यर्थमनुवर्तिनि ।
घटते कृष्णदासस्य भक्तेः संस्थापना सदा ॥ ५५॥
ऋषिभिर्बहवो लोके पन्थानः प्रकटीकृताः ।
श्रमसाध्याश्च ते सर्वे प्रायः स्वर्गफलप्रदाः ॥ ५६॥
वैकुण्ठसाधकः पन्था स तु गोप्यो हि वर्तते ।
तस्योपदेष्टा पुरुषः प्रायो भाग्येन लभ्यते ॥ ५७॥
सत्कर्म तव निर्दिष्टं व्योमवाचा तु यत्पुरा ।
तदुच्यते शृणुष्वाद्य स्थिरचित्तः प्रसन्नधीः ॥ ५८॥
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The Kumāras said : Do not worry, O celestial sage ! Make your mind happy. There is already in actual existence an easy way to do this. (53)
Oh, blessed you are, O Nārada, who are the crest-jewel of those who have turned away from the pleasures of sense. You have always been the guide of the devotees of Śrī Kṛṣṇa and the illuminator of Bhaktiyoga. (54)
It should be regarded as no matter of wonder for you, who are making (such) incessant efforts in the cause of Devotion. It is (but) proper on the part of a servant of Śrī Kṛṣṇa to make constant endeavour to establish Bhakti on a sound footing. (55)
Many a course of discipline has been brought to light by Rṣis in this world, but they all involve exertion and mostly confer the fruit of Śwarga (heavenly bliss). (56)
As for the path leading to Vaikuṇṭha (the everlasting and all-blissful realm of Lord Viṣṇu), it yet remains hidden. It is generally through good luck (alone) that a person promulgating that course of discipline is found. (57)
The righteous practice which was hinted at to you the other day by a voice from the heaven is, however, described today. (Please) listen with a composed and cheerful mind. (58) (53-58)
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द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च ते तु कर्मविसूचकाः ॥ ५९॥
सत्कर्मसूचको नूनं ज्ञानयज्ञः स्मृतो बुधैः ।
श्रीमद्भागवतालापः स तु गीतः शुकादिभिः ॥ ६०॥
भक्तिज्ञानविरागाणां तद्घोषेण बलं महत् ।
व्रजिष्यति द्वयोः कष्टं सुखं भक्तेर्भविष्यति ॥ ६१॥
प्रलयं हि गमिष्यन्ति श्रीमद्भागवतध्वनेः ।
कलेर्दोषा इमे सर्वे सिंहशब्दाद्वृका इव ॥ ६२॥
ज्ञानवैराग्यसंयुक्ता भक्तिः प्रेमरसावहा ।
प्रतिगेहं प्रतिजनं ततः क्रीडां करिष्यति ॥ ६३॥
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Sacrificial performances conducted by means of material substances (consigned to the sacred fire), those consisting austerities, those in the form of concentration of the mind and others consisting of knowledge acquired through a study of the Vedas, they are (all) symbolic of action leading to heaven alone. (59)
Indeed Jñāna-Yajña (sacrifice in the form of Knowledge) has been recognized by the wise as a symbol of righteous action (action leading to Liberation). That Jñāna-Yajña is the reading of Śrīmad Bhāgavata, and that has been extolled by Śūka and others. (60)
By its (very) chanting great strength will be derived by Bhakti, Jñāna and Vairāgya. The suffering of Jñāna and Vairāgya will disappear and happiness will be regained by Bhakti. (61)
All these evils of Kali will surely disappear at the (very) chanting of Śrīmad Bhāgavata, even as wolves take to flight at the (very) roar of a lion. (62)
Then Bhakti, that yields the milk of love, accompanied by Jñāna and Vairāgya, will dance in every heart and in every home. (63) (59-63)
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नारद उवाच।
वेदवेदान्तघोषैश्च गीतापाठैः प्रबोधितम् ।
भक्तिज्ञानविरागाणां नोदतिष्ठत्त्रिकं यदा ॥ ६४॥
श्रीमद्भागवतालापात्तत्कथं बोधमेष्यति ।
तत्कथासु तु वेदार्थः श्लोके श्लोके पदे पदे ॥ ६५॥
छिन्दन्तु संशयं ह्येनं भवन्तोऽमोघदर्शनाः ।
विलम्बो नात्र कर्तव्यः शरणागतवत्सलाः ॥ ६६॥
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Nārada submitted : When the trio of Bhakti, Jñāna and Vairāgya did not wake up (even) when roused by means of chanting the texts from the Vedas and the Upaniṣads and recitations from the Gītā, how will they get up on a reading of Śrīmad Bhāgavata; (for) in the stories of Śrīmad Bhāgavata, as a matter of fact, is found the substance of the Vedas (alone) running through every couplet, nay, through every (single) word. (64-65)
(Pray) resolve you this doubt ( of mine), since your sight never goes in vain. No delay should be made by you in this matter, fond as you are of those who have sought you for protection. (66) (64-66)
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कुमारा ऊचुः।
वेदोपनिषदां साराज्जाता भागवती कथा ।
अत्युत्तमा ततो भाति पृथग्भूता फलाकृतिः ॥ ६७॥
आमूलाग्रं रसस्तिष्ठन्नास्ते न स्वाद्यते यथा ।
स भूयः सम्पृथग्भूतः फले विश्वमनोहरः ॥ ६८॥
यथा दुग्धे स्थितं सर्पिर्न स्वादायोपकल्पते ।
पृथग्भूतं हि तद्गव्यं देवानां रसवर्धनम् ॥ ६९॥
इक्षूणामादिमध्यान्तं शर्करा व्याप्य तिष्ठति ।
पृथग्भूता च सा मिष्टा तथा भागवती कथा ॥ ७०॥
इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ।
भक्तिज्ञानविरागाणां स्थापनाय प्रकाशितम् ॥ ७१॥
वेदान्तवेदसुस्नाते गीताया अपि कर्तरि ।
परितापवती व्यासे मुह्यत्यज्ञानसागरे ॥ ७२॥
तदा त्वया पुरा प्रोक्तं चतुःश्लोकसमन्वितम् ।
तदीयश्रवणात्सद्यो निर्बाधो बादरायणः ॥ ७३॥
तत्र ते विस्मयः केन यतः प्रश्नकरो भवान् ।
श्रीमद्भागवतं श्राव्यं शोकदुःखविनाशनम् ॥ ७४॥
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The Kumāras replied : The story of Śrīmad Bhāgavata has emanated from the essence of the Vedas and the Upaniṣads. Having an existence apart from them and representing their (very) fruit (as it were), it appears to be the very best. (67)
The vital juice circulating in a tree, for example, permeates it from its root to its very top; it cannot be tasted (in that state). The same juice (however), when separated in (the form of ) a fruit, captivates the mind of the whole world. (68)
To take another illustration, the ghee existing (in a latent form) in milk is not capable of being tasted (as such); but the same ghee, when separated, enhances the delight (even) of the gods. (69)
Sugar too (in the form of sap) permeates the sugar-cane from the middle to both its ends, but tastes sweeter when separated (from the cane and condensed ). The same is the case with the story of the Bhāgavata. (70)
This Purāṇa names "Bhāgavata", which is on a par with the Vedas, has been revealed (by the sage Vedavyāsa) for stabilizing Bhakti, Jñāna and Vairāgya. (71)
Formerly, when ( the said) Vyāsa— though well-versed in Veda and Vedānta (the Upaniṣads), and even though he had composed the Gītā—began to sink in the ocean of infatuation, full of remorse as he was, (this) Śrīmad Bhāgavata, which (originally) consisted of four couplets (only), was taught (to him) by you on that occasion. By listening to it (the aforesaid) Vyāsa was immediately rid of (all) obstruction. (72-73)
Why should there be any surprise to you at this, prompted by which you put questions to us? Śrīmad Bhāgavata should (accordingly) be recited to them (Jñāna and Vairāgya) inasmuch as it is capable of driving away (all) grief and sorrow. (74) (67-74)
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नारद उवाच।
यद्दर्शनं च विनिहन्त्यशुभानि सद्यः श्रेयस्तनोति भवदुःखदवार्दितानाम् ।
निःशेषशेषमुखगीतकथैकपानाः प्रेमप्रकाशकृतये शरणं गातोऽस्मि ॥ ७५॥
भाग्योदयेन बहुजन्मसमार्जितेन सत्सङ्गमं च लभते पुरुषो यदा वै ।
अज्ञानहेतुकृतमोहमदान्धकार नाशंविधाय हि तदोदयते विवेकः ॥ ७६॥
इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये कुमारनारदसंवादो नाम द्वितीयोऽध्यायः ॥ २॥
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Nārada submitted : O great sages, who are solely engaged in drinking the story, (of Śrīmad Bhāgavata), sung with all his (thousand) mouths by Lord Śeṣa (the serpent-god)! I have sought refuge in you in order that you may diffuse the light of (divine) love—you, whose (very) sight eradicates at once (all) evils and brings happiness to those tormented by the wild fire of worldly sorrows. (75)
When due to rise of the tide of fortune accumulated in the course of many (past) lives a man actually secures the fellowship of saints, it is then alone that wisdom dawns (on him) dispersing the darkness of infatuation and pride occasioned through the agency of ignorance. (76)
Thus ends the second discourse entitled "A Dialogue between the Kumāras and Nārada", forming part of the "Glory of Śrīmad Bhāgavata" in the Uttara-Khaṇḍa of the glorious Padma-Purāṇa. (75-76)
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