व्यास उवाच ।
अस्त्येव मे सर्वमिदं त्वयोक्तं तथापि नात्मा परितुष्यते मे ।
तन्मूलमव्यक्तमगाधबोधं पृच्छामहे त्वाऽऽत्मभवात्मभूतम् ॥ ५॥
स वै भवान् वेद समस्तगुह्य मुपासितो यत्पुरुषः पुराणः ।
परावरेशो मनसैव विश्वं सृजत्यवत्यत्ति गुणैरसङ्गः ॥ ६॥
त्वं पर्यटन्नर्क इव त्रिलोकीमन्तश्चरो वायुरिवात्मसाक्षी ।
परावरे ब्रह्मणि धर्मतो व्रतैः स्नातस्य मे न्यूनमलं विचक्ष्व ॥ ७॥
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Vyāsa replied : All that you have said about me is true; yet my soul finds no satisfaction. We ask you the cause of it, which is unknown to me, since your knowledge is unfathomable, you being a son of Brahmā (the self-born). (5)
You know all hidden truths inasmuch as you have worshipped the most ancient Person, who is the Ruler of both Prakṛti and Puruṣa (Matter and Spirit) and who by His very thought creates, sustains and reabsorbs the universe with the help of the three Guṇas, though remaining unattached to the same. (6)
You go about all the three worlds even as the sun does; and, moving within all like the vital air (by dint of Yogic power), you can read the minds of all. Even though I have fully realized through the practice of Yoga and the observance of sacred vows both the supreme Brahma (the Absolute) and Brahma in the form of the Vedas, pray, point out to me my great deficiency. (7) (5-7)
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श्रीनारद उवाच ।
भवतानुदितप्रायं यशो भगवतोऽमलम् ।
येनैवासौ न तुष्येत मन्ये तद्दर्शनं खिलम् ॥ ८॥
यथा धर्मादयश्चार्था मुनिवर्यानुकीर्तिताः ।
न तथा वासुदेवस्य महिमा ह्यनुवर्णितः ॥ ९॥
न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित् ।
तद्वायसं तीर्थमुशन्ति मानसान यत्र हंसा निरमन्त्युशिक्क्षयाः ॥ १०॥
तद्वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि ।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्वन्ति गायन्ति गृणन्ति साधवः ॥ ११॥
नैष्कर्म्यमप्यच्युतभाववर्जितंन शोभते ज्ञानमलं निरञ्जनम् ।
कुतः पुनः शश्वदभद्रमीश्वरेन चार्पितं कर्म यदप्यकारणम् ॥ १२॥
अथो महाभाग भवानमोघदृक्-शुचिश्रवाःसत्यरतो धृतव्रतः ।
उरुक्रमस्याखिलबन्धमुक्तये समाधिनानुस्मर तद्विचेष्टितम् ॥ १३॥
ततोऽन्यथा किञ्चन यद्विवक्षतः पृथग्दृशस्तत्कृतरूपनामभिः ।
न कुत्रचित्क्वापि च दुःस्थिता मतिर्लभेत वाताहतनौरिवास्पदम् ॥ १४॥
जुगुप्सितं धर्मकृतेऽनुशासतः स्वभावरक्तस्य महान् व्यतिक्रमः ।
यद्वाक्यतो धर्म इतीतरः स्थितोन मन्यते तस्य निवारणं जनः ॥ १५॥
विचक्षणोऽस्यार्हति वेदितुं विभोरनन्तपारस्य निवृत्तितः सुखम् ।
प्रवर्तमानस्य गुणैरनात्मन स्ततो भवान् दर्शय चेष्टितं विभोः ॥ १६॥
त्यक्त्वा स्वधर्मं चरणाम्बुजं हरे र्भजन्नपक्वोऽथ पतेत्ततो यदि ।
यत्र क्व वाभद्रमभूदमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मतः ॥ १७॥
तस्यैव हेतोः प्रयतेत कोविदोन लभ्यते यद्भ्रमतामुपर्यधः ।
तल्लभ्यते दुःखवदन्यतः सुखं कालेन सर्वत्र गभीररंहसा ॥ १८॥
न वै जनो जातु कथञ्चनाव्रजे न्मुकुन्दसेव्यन्यवदङ्ग संसृतिम् ।
स्मरन् मुकुन्दाङ्घ्र्युपगूहनं पुन र्विहातुमिच्छेन्न रसग्रहो यतः ॥ १९॥
इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवाः ।
तद्धि स्वयं वेद भवांस्तथापि वैप्रादेशमात्रं भवतः प्रदर्शितम् ॥ २०॥
त्वमात्मनाऽऽत्मानमवेह्यमोघदृक् परस्यपुंसः परमात्मनः कलाम् ।
अजं प्रजातं जगतः शिवाय तन् महानुभावाभ्युदयोऽधिगण्यताम् ॥ २१॥
इदं हि पुंसस्तपसः श्रुतस्य वास्विष्टस्य सूक्तस्य च बुद्धिदत्तयोः ।
अविच्युतोऽर्थः कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥ २२॥
अहं पुरातीतभवेऽभवं मुने दास्यास्तु कस्याश्चन वेदवादिनाम् ।
निरूपितो बालक एव योगिनां शुश्रूषणे प्रावृषि निर्विविक्षताम् ॥ २३॥
ते मय्यपेताखिलचापलेऽर्भके दान्तेऽधृतक्रीडनकेऽनुवर्तिनि ।
चक्रुः कृपां यद्यपि तुल्यदर्शनाः शुश्रूषमाणे मुनयोऽल्पभाषिणि ॥ २४॥
उच्छिष्टलेपाननुमोदितो द्विजैः सकृत्स्म भुञ्जे तदपास्तकिल्बिषः ।
एवं प्रवृत्तस्य विशुद्धचेतस स्तद्धर्म एवात्मरुचिः प्रजायते ॥ २५॥
तत्रान्वहं कृष्णकथाः प्रगायता मनुग्रहेणाशृणवं मनोहराः ।
ताः श्रद्धया मेऽनुपदं विशृण्वतः प्रियश्रवस्यङ्ग ममाभवद्रुचिः ॥ २६॥
तस्मिंस्तदा लब्धरुचेर्महामुने प्रियश्रवस्यास्खलिता मतिर्मम ।
ययाहमेतत्सदसत्स्वमायया पश्ये मयि ब्रह्मणि कल्पितं परे ॥ २७॥
इत्थं शरत्प्रावृषिकावृतू हरे र्विशृण्वतो मेऽनुसवं यशोऽमलम् ।
सङ्कीर्त्यमानं मुनिभिर्महात्मभि र्भक्तिः प्रवृत्ताऽऽत्मरजस्तमोऽपहा ॥ २८॥
तस्यैवं मेऽनुरक्तस्य प्रश्रितस्य हतैनसः ।
श्रद्दधानस्य बालस्य दान्तस्यानुचरस्य च ॥ २९॥
ज्ञानं गुह्यतमं यत्तत्साक्षाद्भगवतोदितम् ।
अन्ववोचन् गमिष्यन्तः कृपया दीनवत्सलाः ॥ ३०॥
येनैवाहं भगवतो वासुदेवस्य वेधसः ।
मायानुभावमविदं येन गच्छन्ति तत्पदम् ॥ ३१॥
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Nārada replied : You have failed to sing adequately the stainless glory of the Lord. I consider that wisdom to be deficient, which does not tend to please the Lord. (8)
O chief of sages, you have not so fully described the glory of Bhagavān Vāsudeva as you have dealt with the objects of human pursuit such as Dharma etc. (9)
Speech, which, though full of figurative expressions, never utters the praises of Śrī Hari—the praises that possess the virtue of sanctifying the whole world—is considered to be the delight of voluptuous men, who wallow in the pleasures of sense like crows that feed upon the dirty leavings of food. Like swans, that are traditionally believed to have their abode in the lotus-beds of the Mānasarovara lake, devotees who have taken shelter in the lotus-feet of the Lord and therefore ever abide in His heart never take delight in such speech. (10)
On the other hand, that composition which, though faulty in diction, consists of verses each of which contains the names of the immortal Lord, bearing the impress of His glory, wipes out the sins of the people; it is such composition that pious men love to hear, sing and repeat to an audience. (11)
That wisdom too which is free from blemish and is a direct means to the attainment of liberation does not adorn one's soul so much, if it is devoid of devotion to Lord Acyuta. How, then, can action with an interested motive, which is rooted in sorrow at every stage (both while it is being performed and at the time of its fruition), and even disinterested action that has not been dedicated to God serve to heighten one's glory ? (12)
Endowed with an unfailing eye and possessed of sacred renown, O highly blessed Vyāsa, you are devoted to truth and steadfast of resolve. Therefore, with a concentrated mind now recall the exploits of Śrī Hari, who wields unthinkable power, with a view to the liberation of the entire humanity. (13)
The man who desires to talk of anything else than the Lord's exploits falls into the trap of the manifold names and forms, evolved by such desire and sees diversity everywhere. Like a boat beaten by a blast, his unsteady mind finds no rest anywhere. (14)
It was a great error on your part to have enjoined horrible acts (acts involving destruction of life) in the name of religion on men who are naturally addicted to such acts. Misguided by these precepts of yours the ordinary man of the world would believe such acts to be pious and would refuse to honour the teachings that prohibit such actions. (15)
Only some wise man can by withdrawing from worldly enjoyments experience the (supreme) bliss which forms the essential character of the eternal and infinite Lord. Therefore, kindly narrate the exploits of the Lord for the good of those who are working under the impulse of the three Guṇas (modes of Prakṛti) and lack the spiritual sense. (16)
Has evil ever befallen him anywhere (in any womb or birth), who adores the lotus-feet of Śrī Hari neglecting his own duty, even if he dies at a stage when he is yet unripe in his devotion, or falls from his Sādhanā? On the other hand, what purpose has been achieved by those who fail to worship God, through devotion to their duty ? (17)
A wise man should strive after that object alone which cannot be attained by going round from the highest (Brahma's abode) to the lowest (infernal) regions. As for the pleasures of sense they are had as a matter of course everywhere like sorrow as a result of past actions by flux of time, which is too quick to be perceived. (18)
Dear Vyāsa, a servant of Lord Mukunda (lit., the Bestower of Liberation) never returns to this world, consisting of birth and death, like others (i.e., men of action who are averse to the Lord's worship) even if by accident he turns averse to Him at any time. Recalling the joy of having once (mentally) embraced the Lord's lotus-feet, he would not think of abandoning them, since he has tasted their sweetness . (19)
This universe is no other than the Lord, who is yet apart from it, being responsible for the continuance, destruction and coming into being of this world. You know it yourself; yet I have indicated it to you by way of a hint. (20)
O Vyāsa of unfailing vision, know it for yourself that you are a ray of the Highest Person, the Supreme Spirit, and that, though unborn, you have taken birth for the good of the world. Therefore, describe at full length the exploits of the Lord of exalted glory. (21)
The wise have declared that the abiding purpose of man's austere penance, sacred knowledge, sacrificial performances, recitation of the Vedas with correct intonation, enlightenment and bestowal of gifts is to recount the virtues of that Lord of excellent fame. (22)
During the last Kalpa, in my previous existence, O sage, I was born of a maid-servant of Brāhmaṇas well-versed in the Vedas. While yet a boy, I was told off to serve some Yogīs (wandering ascetics) who wished to stop at one place during the rains. (23)
Though a mere child, I was free from all childish frolics, was quite tame and submissive, spoke little and remained aloof from playthings. Though viewing all alike, the sages were particularly kind to me, who did all kinds of service to them. (24)
With the willing consent of those Brāhmaṇas I ate, once in twenty-four hours, whatever was left in their dishes after they had finished their meals, and was thereby cleansed of all sins. Thus engaged in their service, I attained purity of mind, which conceived a liking for their religious creed (the creed of Devotion). (25)
There (in that society of godly men) by the grace of those saints, who were given to singing the Lord's praises, I would daily listen to the soul-ravishing stories of Śrī Kṛṣṇa. Even as I heard these stories with reverence, O dear Vyāsa, step by step I developed an attraction for the Lord of delightful fame. (26)
When I developed an affinity for Him, O great sage, my mind got firmly established in that Lord of delightful glory; through such a mind I began to perceive the whole of this gross and subtle world as assumed in me, the Absolute by Māyā. (27)
In this way, throughout the rains as well as in the coming autumn, I heard with rapt attention thrice everyday the holy praises of Śrī Hari as they were sung by those high-souled sages; and forthwith sprouted in my heart that Devotion which eradicates the element of Rajas (passion) and Tamas (ignorance). (28)
To me, who was devoted to those sages, modest in bearing, sinless, full of faith, tame and submissive, though yet a child, those saints, compassionate as they were to the afflicted, graciously imparted, when about to depart, that most esoteric wisdom which has been directly revealed by the Lord Himself. (29-30)
Through that wisdom I came to know the glory of that Māyā (deluding potency) of Lord Vāsudeva, the Maker of this world, by knowing which men attain to His (supreme) Abode. (31) (8-31)
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एतत्संसूचितं ब्रह्मंस्तापत्रयचिकित्सितम् ।
यदीश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥ ३२॥
आमयो यश्च भूतानां जायते येन सुव्रत ।
तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम् ॥ ३३॥
एवं नृणां क्रियायोगाः सर्वे संसृतिहेतवः ।
त एवात्मविनाशाय कल्पन्ते कल्पिताः परे ॥ ३४॥
यदत्र क्रियते कर्म भगवत्परितोषणम् ।
ज्ञानं यत्तदधीनं हि भक्तियोगसमन्वितम् ॥ ३५॥
कुर्वाणा यत्र कर्माणि भगवच्छिक्षयासकृत् ।
गृणन्ति गुणनामानि कृष्णस्यानुस्मरन्ति च ॥ ३६॥
नमो भगवते तुभ्यं वासुदेवाय धीमहि ।
प्रद्युम्नायानिरुद्धाय नमः सङ्कर्षणाय च ॥ ३७॥
इति मूर्त्यभिधानेन मन्त्रमूर्तिममूर्तिकम् ।
यजते यज्ञपुरुषं स सम्यग्दर्शनः पुमान् ॥ ३८॥
इमं स्वनिगमं ब्रह्मन्नवेत्य मदनुष्ठितम् ।
अदान्मे ज्ञानमैश्वर्यं स्वस्मिन् भावं च केशवः ॥ ३९॥
त्वमप्यदभ्रश्रुतविश्रुतं विभोः समाप्यते येन विदां बुभुत्सितम् ।
आख्याहि/प्रख्याहि दुःखैर्मुहुरर्दितात्मनां सङ्क्लेशनिर्वाणमुशन्ति नान्यथा ॥ ४०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे व्यासनारदसंवादे पञ्चमोऽध्यायः ॥ १.५॥
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O sage, I have thus indicated to you how actions dedicated to the Lord, who is the Ruler of this universe as well as the supreme Brahma (the Absolute), serve as the cure for the threefold agony. (32)
O Vyāsa of commendable vow, the same substance which contributes to a particular malady cannot ordinarily counteract the disease; but, when taken in a properly medicated form, it does cure the ailment. (33)
Similarly, all the activities of men ordinarily lead to transmigration; but the same, when offered to the Lord, lose their binding character. (34)
On duties (of an obligatory nature) that are performed in this world for the pleasure of the Lord depends the attainment of wisdom combined with Devotion. (35)
Those who perform their actions in obedience to the Lord's behests repeatedly utter and meditate on the praises and names of Śrī Kṛṣṇa (in the course of such actions). (36)
"Obeisance to You, O Lord Vāsudeva: we meditate on You. Obeisance also to Pradyumna, Aniruddha and Saṅkarṣaṇa." (37)
The lord presiding over sacrifices has the divine Mantra (mystical formula) for His body and has no material form. He alone is of true insight, who worships Him uttering the name of the four forms as indicated above. (38)
O holy Brāhmaṇa, when I had thus carried out His behest, Lord Keśava blessed me with Self-Knowledge, mystic powers and loving Devotion to His feet. (39)
O sage of unlimited knowledge, pray, recount the glories of the Almighty Lord, by hearing which even the wise reach the end of their quest for knowledge. For they recognize only the chanting of such glory, and no other, as the only means of relieving the afflictions of those who are repeatedly tormented by trials and turmoils. (40)
Thus ends the fifth discourse, forming part of the dialogue between Vyāsa and Nārada, in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhītā. (32-40)
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