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सूत उवाच ।
यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुस्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २॥
यः स्वानुभावमखिलश्रुतिसारमेक मध्यात्मदीपमतितितीर्षतां तमोऽन्धम् ।
संसारिणां करुणयाऽऽह पुराणगुह्यंतं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३॥
नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥ ४॥
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Sūta said : When the sage Dwaipāyana (Vedavyāsa; lit., one who was born in an island) saw his son (Śukadeva) going away all alone with the intention of leading the life of a recluse, even though he had not yet been invested with the sacred thread and had, therefore, had no occasion to perform any secular or religious duties, he was agitated at the thought of separation from him and called out, "Hello, my son!" At that time it was the trees (on the roadside) that responded on his behalf, filled as they were by his presence. I bow to that sage (Śukadeva), who (being one with the Universal Spirit) has access to the hearts of all. (2)
Śrīmad Bhāgavata is a mysterious Purāṇa; it possesses a glory of its own and constitutes the very essence of all the Vedas. It is a unique light illuminating the spiritual realities for those worldly men who seek to go beyond the darkness of ignorance. It was out of compassion for such men that this teacher of sages, Śukadeva, uttered this Purāṇa. I take refuge in that son of Vyāsa. (3)
After bowing to the divine sages Nārāyaṇa and Nara, the Supreme Person (Śrī Kṛṣṇa), Goddess Saraswati (the goddess of speech) and the sage Vyāsa, one should then recite Śrīmad Bhāgavata (which enables one to conquer the cycle of birth and death as well as all the aberrations of the mind). (4) (2-4)
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मुनयः साधु पृष्टोऽहं भवद्भिर्लोकमङ्गलम् ।
यत्कृतः कृष्णसम्प्रश्नो येनात्मा सुप्रसीदति ॥ ५॥
स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे ।
अहैतुक्यप्रतिहता ययाऽऽत्मा सम्प्रसीदति ॥ ६॥
वासुदेवे भगवति भक्तियोगः प्रयोजितः ।
जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७॥
धर्मः स्वनुष्ठितः पुंसां विष्वक्सेनकथासु यः ।
नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥ ८॥
धर्मस्य ह्यापवर्ग्यस्य नार्थोऽर्थायोपकल्पते ।
नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः ॥ ९॥
कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।
जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभिः ॥ १०॥
वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् ।
ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥ ११॥
तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया ।
पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥ १२॥
अतः पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागशः ।
स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥ १३॥
तस्मादेकेन मनसा भगवान् सात्वतां पतिः ।
श्रोतव्यः कीर्तितव्यश्च ध्येयः पूज्यश्च नित्यदा ॥ १४॥
यदनुध्यासिना युक्ताः कर्मग्रन्थिनिबन्धनम् ।
छिन्दन्ति कोविदास्तस्य को न कुर्यात्कथारतिम् ॥ १५॥
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Sages, you have done well in asking me a question which is conducive to the welfare of the world; for your enquiry relates to Śrī Kṛṣṇa, a topic which completely purifies the heart.(5)
That alone is the highest duty of men, from which follows devotion to Śrī Kṛṣṇa—a devotion which is absolutely motiveless and knows no obstruction, and as a result of which the soul realizes the all-blissful God and thus attains its object.(6)
Contact established with Bhagavān Vāsudeva (Śrī Kṛṣṇa) through Devotion speedily awakens dispassion and immediate knowledge. (7)
A duty well performed is but labour lost, if it fails to generate love for the stories of Bhagavān Viṣwaksena (Śrī Kṛṣṇa). (8)
Riches cannot be the end of Dharma (virtue), which culminates in absolution or final beatitude. Even so wealth is a means of earning religious merit; sensuous enjoyment has not been recognized as its consummation.(9)
Again, gratification of the senses is not the end of sensuous enjoyment; keeping the body and soul together is the only use of sensuous enjoyment. And enquiry into Truth is the object of keeping the body and soul together and not the attainment of heaven etc., through the performance of pious acts.(10)
The knowers of Truth declare knowledge alone as the Reality—that knowledge which does not admit of duality (the distinction of subject and object), in other words, which is indivisible and one without a second, and which is called by different names such as Brahma (the Absolute), Paramātmā (the Supreme Spirit or Oversoul) and Bhagavān (the Deity). (11)
Sages who are full of faith perceive that Truth as their own Self in their own heart through Devotion coupled with Knowledge and Dispassion and acquired through hearing (of Śrīmad Bhāgavata etc.). (12)
Therefore, O noblest of Brāhmaṇas, the consummation of duties efficiently performed by men according to their respective Varṇa (grade in society) and Āśrama (stage in life) lies in securing the pleasure of Śrī Hari. (13)
Hence with undivided mind one should ever hear and sing the praises of, meditate upon and worship the Lord, who is the protector of His devotees. (14)
The learned, who are armed with the sword of constant meditation on Him cut asunder the hard knot of Karma therewith. Who, then, would not take delight in His stories? (15) (5-15)
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शुश्रूषोः श्रद्दधानस्य वासुदेवकथारुचिः ।
स्यान्महत्सेवया विप्राः पुण्यतीर्थनिषेवणात् ॥ १६॥
शृण्वतां स्वकथां कृष्णः पुण्यश्रवणकीर्तनः ।
हृद्यन्तःस्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १७॥
नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया ।
भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८॥
तदा रजस्तमोभावाः कामलोभादयश्च ये ।
चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १९॥
एवं प्रसन्नमनसो भगवद्भक्तियोगतः ।
भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २०॥
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥ २१॥
अतो वै कवयो नित्यं भक्तिं परमया मुदा ।
वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥ २२॥
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By resorting to holy places of pilgrimage, O Brāhmaṇas, one obtains the privilege of waiting on exalted souls and thereby successively develops a desire for hearing the stories of Bhagavān Vāsudeva (Śrī Kṛṣṇa), faith in and a relish for such stories. (16)
Śrī Kṛṣṇa is a disinterested friend of the virtuous and His praises sanctify those who listen to or sing them. He abides in the heart of those who hear His stories and uproots the evil propensities of their mind. (17)
When the evil propensities are well-nigh eradicated through the constant service of His devotees (or the day-to-day study of Śrīmad Bhāgavata), there wells up abiding devotion to the Lord of excellent fame. (18)
The mind is then freed from passions such as lust and greed, which have their root in Rajas and Tamas, and established in Sattva, attains purity. (19)
In this way, when one is rid of all worldly attachment through loving devotion to the Lord, and the mind is filled with delight, one realizes the truth relating to God as a matter of course. (20)
The moment a man sees God as his very self the knot of ignorance in his heart is broken asunder, all his doubts are dispersed and the entire stock of his Karmas gets liquidated. (21)
That is why with utmost delight the wise constantly practise devotion to Lord Vāsudeva which purifies the soul. (22) (16-22)
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सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तैः युक्तः परमपूरुष एक इहास्य धत्ते ।
स्थित्यादये हरिविरिञ्चिहरेति संज्ञाः श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्युः ॥ २३॥
पार्थिवाद्दारुणो धूमस्तस्मादग्निस्त्रयीमयः ।
तमसस्तु रजस्तस्मात्सत्त्वं यद्ब्रह्मदर्शनम् ॥ २४॥
भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् ।
सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥ २५॥
मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ ।
नारायणकलाः शान्ता भजन्ति ह्यनसूयवः ॥ २६॥
रजस्तमःप्रकृतयः समशीला भजन्ति वै ।
पितृभूतप्रजेशादीन् श्रियैश्वर्यप्रजेप्सवः ॥ २७॥
वासुदेवपरा वेदा वासुदेवपरा मखाः ।
वासुदेवपरा योगा वासुदेवपराः क्रियाः ॥ २८॥
वासुदेवपरं ज्ञानं वासुदेवपरं तपः ।
वासुदेवपरो धर्मो वासुदेवपरा गतिः ॥ २९॥
स एवेदं ससर्जाग्रे भगवानात्ममायया ।
सदसद्रूपया चासौ गुणमय्याऽगुणे विभुः ॥ ३०॥
तया विलसितेष्वेषु गुणेषु गुणवानिव ।
अन्तःप्रविष्ट आभाति विज्ञानेन विजृम्भितः ॥ ३१॥
यथा ह्यवहितो वह्निर्दारुष्वेकः स्वयोनिषु ।
नानेव भाति विश्वात्मा भूतेषु च तथा पुमान् ॥ ३२॥
असौ गुणमयैर्भावैर्भूतसूक्ष्मेन्द्रियात्मभिः ।
स्वनिर्मितेषु निर्विष्टो भुङ्क्ते भूतेषु तद्गुणान् ॥ ३३॥
भावयत्येष सत्त्वेन लोकान् वै लोकभावनः ।
लीलावतारानुरतो देवतिर्यङ्नरादिषु ॥ ३४॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे नैमिषीयोपाख्याने द्वितीयोऽध्यायः ॥ १.२॥
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Sattva, Rajas and Tamas are the three attributes or modes of Prakṛti (Primordial Matter); assuming these for the preservation, creation and destruction of this universe, the one Supreme Person severally bears the names of Hari (Viṣṇu), Viriñci (Brahmā) and Hara (Śiva). Yet the supreme good of men flows from Śrī Hari alone, whose body consists of pure Sattva. (23)
Just as smoke is higher (more active) than wood, which is an earthly substance (and hence inert and dull), and higher than smoke is fire, which is associated with many sacrificial acts recommended in the three Vedas, even so Rajas (the principle of motion or activity) is superior to Tamas (darkness or inertia) and even higher than Rajas is Sattva (the principle of light or knowledge), with the help of which one is able to realize God. (24)
Of yore sages worshipped for their salvation Bhagavān Viṣṇu alone, who is pure Sattva personified. Even now those who follow in their footsteps likewise get qualified for blessedness. (25)
Those seeking liberation worship Bhagavān Nārāyaṇa and His part manifestations, all of whom are so gentle in aspect, leaving alone the lords of evil spirits (Bhairava and others), who possess a terrible form, though not reviling them. (26)
Those, however, who possess a Rājasika or Tāmasika disposition and are seekers of wealth, power and progeny, worship the manes, evil spirits and the lords of created beings, possessing as they do a character similar to theirs. (27)
The Vedas ultimately treat of Bhagavān Vāsudeva; the sacrifices themselves aim at the attainment of Vāsudeva; the various Yogas eventually lead to Vāsudeva; and all sorts of rituals too have their end in Vāsudeva. (28)
All wisdom has its culmination in Vāsudeva; all austere penance has Vāsudeva for its goal; all virtue aims at the realization of Vāsudeva and all destinies culminate in Vāsudeva. (29)
Although the Lord is Himself beyond Prakṛti (Primordial Matter), and its three modes (Sattva etc.), yet it was He who evolved this universe at the beginning (of creation) through His own Māyā (Prakṛti), which consists of the aforesaid three Guṇas and is both real (in its phenomenal aspect) and unreal (ontologically speaking). (30)
Having entered into these three Guṇas, that have been evolved by the aforesaid Māyā, He appears as possessed of these Guṇas, though essentially He is Consciousness personified. (31)
Just as fire, though really one, appears as many when abiding in the different logs of wood that manifest it, so does God, the soul of the universe, (though essentially one) appear as many, when manifested in different beings.(32)
Entering (as the soul) the various material bodies created by Himself out of the various evolutes of the three Guṇas such as the subtle elements, the senses and the mind, the Lord enjoys the sense-objects appropriate to such bodies. (33)
It is He, again, who creates the different worlds and descending by way of sport in different species such as the gods, the human beings and the lower forms of life, protects all the beings through His Sattva or goodness. (34)
Thus ends the second discourse, forming part of the story relating to the Naṁmiṣa forest, in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (23-34)
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