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व्यास उवाच ।
भिक्षुभिर्विप्रवसिते विज्ञानादेष्टृभिस्तव ।
वर्तमानो वयस्याद्ये ततः किमकरोद्भवान् ॥ २॥
स्वायम्भुव कया वृत्त्या वर्तितं ते परं वयः ।
कथं चेदमुदस्राक्षीः काले प्राप्ते कलेवरम् ॥ ३॥
प्राक्कल्पविषयामेतां स्मृतिं ते सुरसत्तम ।
न ह्येष व्यवधात्काल एष सर्वनिराकृतिः ॥ ४॥
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Vyāsa said : When the ascetics who instructed you in spiritual wisdom had departed, what did you do, since you happened to be a mere child at that time ? (2)
In what manner, O son of Brahmā (the self-born), did you spend the rest of your life ? And how did you cast off your mortal coil when the time came? (3)
Foremost of heavenly beings, how did time, which obliterates everything, fail to obscure the memory of your existence in the preceding Kalpa? (4) (2-4)
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नारद उवाच ।
भिक्षुभिर्विप्रवसिते विज्ञानादेष्टृभिर्मम ।
वर्तमानो वयस्याद्ये तत एतदकारषम् ॥ ५॥
एकात्मजा मे जननी योषिन्मूढा च किङ्करी ।
मय्यात्मजेऽनन्यगतौ चक्रे स्नेहानुबन्धनम् ॥ ६॥
सास्वतन्त्रा न कल्पाऽऽसीद्योगक्षेमं ममेच्छती ।
ईशस्य हि वशे लोको योषा दारुमयी यथा ॥ ७॥
अहं च तद्ब्रह्मकुले ऊषिवांस्तदपेक्षया ।
दिग्देशकालाव्युत्पन्नो बालकः पञ्चहायनः ॥ ८॥
एकदा निर्गतां गेहाद्दुहन्तीं निशि गां पथि ।
सर्पोऽदशत्पदा स्पृष्टः कृपणां कालचोदितः ॥ ९॥
तदा तदहमीशस्य भक्तानां शमभीप्सतः ।
अनुग्रहं मन्यमानः प्रातिष्ठं दिशमुत्तराम् ॥ १०॥
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Nārada replied : When the ascetics who instructed me in spiritual wisdom had left, I proceeded to do this (what follows), tender of age as I was. (5)
I was the only issue of my mother, who was an ignorant woman and a servant-maid to boot. She had bound herself with ties of affection to me, her son, who solely depended on her. (6)
Much as she liked to supply my wants and to provide against my future, she failed to do so, dependent as she was. The world is indeed subject to the control of its Ruler (God) even as a puppet is controlled by the wire-puller. (7)
Out of regard for her I continued in that locality of the Brāhmaṇas. Being only five years of age, I had no idea then of the four quarters or even of space and time. (8)
Once during the night she left her house to milk a cow. While on her way she trod on a snake which, as fate would have it, bit the helpless woman (and this brought about her untimely end). (9)
I took it as a boon from the Lord, who is solicitous for the welfare of His devotees, and then set out in a northerly direction. (10) (5-10)
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स्फीताञ्जनपदांस्तत्र पुरग्रामव्रजाकरान् ।
खेटखर्वटवाटीश्च वनान्युपवनानि च ॥ ११॥
चित्रधातुविचित्राद्रीनिभभग्नभुजद्रुमान् ।
जलाशयाञ्छिवजलान्नलिनीः सुरसेविताः ॥ १२॥
चित्रस्वनैः पत्ररथैर्विभ्रमद्भ्रमरश्रियः ।
नलवेणुशरस्तम्बकुशकीचकगह्वरम् ॥ १३॥
एक एवातियातोऽहमद्राक्षं विपिनं महत् ।
घोरं प्रतिभयाकारं व्यालोलूकशिवाजिरम् ॥ १४॥
परिश्रान्तेन्द्रियात्माहं तृट्परीतो बुभुक्षितः ।
स्नात्वा पीत्वा ह्रदे नद्या उपस्पृष्टो गतश्रमः ॥ १५॥
तस्मिन्निर्मनुजेऽरण्ये पिप्पलोपस्थ आस्थितः ।
आत्मनाऽऽत्मानमात्मस्थं यथाश्रुतमचिन्तयम् ॥ १६॥
ध्यायतश्चरणाम्भोजं भावनिर्जितचेतसा ।
औत्कण्ठ्याश्रुकलाक्षस्य हृद्यासीन्मे शनैर्हरिः ॥ १७॥
प्रेमातिभरनिर्भिन्नपुलकाङ्गोऽतिनिर्वृतः ।
आनन्दसम्प्लवे लीनो नापश्यमुभयं मुने ॥ १८॥
रूपं भगवतो यत्तन्मनःकान्तं शुचापहम् ।
अपश्यन् सहसोत्तस्थे वैक्लव्याद्दुर्मना इव ॥ १९॥
दिदृक्षुस्तदहं भूयः प्रणिधाय मनो हृदि ।
वीक्षमाणोऽपि नापश्यमवितृप्त इवातुरः ॥ २०॥
एवं यतन्तं विजने मामाहागोचरो गिराम् ।
गम्भीरश्लक्ष्णया वाचा शुचः प्रशमयन्निव ॥ २१॥
हन्तास्मिञ्जन्मनि भवान् न मां द्रष्टुमिहार्हति ।
अविपक्वकषायाणां दुर्दर्शोऽहं कुयोगिनाम् ॥ २२॥
सकृद्यद्दर्शितं रूपमेतत्कामाय तेऽनघ ।
मत्कामः शनकैः साधु सर्वान् मुञ्चति हृच्छयान् ॥ २३॥
सत्सेवयादीर्घया ते जाता मयि दृढा मतिः ।
हित्वावद्यमिमं लोकं गन्ता मज्जनतामसि ॥ २४॥
मतिर्मयि निबद्धेयं न विपद्येत कर्हिचित् ।
प्रजासर्गनिरोधेऽपि स्मृतिश्च मदनुग्रहात् ॥ २५॥
एतावदुक्त्वोपरराम तन्मह-
द्भूतं नभोलिङ्गमलिङ्गमीश्वरम् ।
अहं च तस्मै महतां महीयसे
शीर्ष्णावनामं विदधेऽनुकम्पितः ॥ २६॥
नामान्यनन्तस्य हतत्रपः पठन्
गुह्यानि भद्राणि कृतानि च स्मरन् ।
गां पर्यटंस्तुष्टमना गतस्पृहः
कालं प्रतीक्षन् विमदो विमत्सरः ॥ २७॥
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In that journey I passed through prosperous lands, cities, villages, temporary habitats of cowherds, mines, hamlets, stray habitations by the side of mountains and rivers, enclosures containing plantations, groves and gardens, mountains charming with minerals of various colours, trees with boughs broken by elephants, lakes containing delightful water, lotus-ponds frequented by gods and rendered vocal by birds of diverse notes and adorned by bees hovering about (from one lotus-bed to another). Having journeyed across these all alone, I came in sight of an extensive and formidable forest dense with rushes, bamboos, reeds, Kuśa grass and hollow bamboos and which presented a dreadful appearance, infested as it was with serpents, owls and jackals. (11—14)
Wearied in mind and body and overcome with thirst and hunger, I bathed in the pool of a river, drank of its water, rinsed my mouth with it and felt refreshed. (15)
In that forest, uninhabited by man, I sat down at the foot of a Peepul tree and contemplated with a collected mind on the Lord residing in my heart, as I had heard of Him (from the lips of my preceptors). (16)
Even as I meditated on His lotus-feet with a mind overpowered by love, tears rushed to my eyes as a result of eagerness to behold Śrī Hari, who gradually appeared on the screen of my heart. (17)
The hair of my body stood on end due to an outburst of love, and my heart experienced a thrill of excessive joy and tranquillity. Immersed in a flood of ecstasy, O sage, I lost consciousness of both myself and the object of my perception (Śrī Hari). (13)
Even as I failed to perceive that indescribable form of the Lord, which was enrapturing to the heart and dispelled all grief, I felt disturbed and sprang on my feet like one troubled at heart. (19)
Longing to behold it once more, I fixed the mind on my heart and looked for it, but could not see it. Now I felt miserable like one whose desire had not been sated. (20)
To me thus struggling in that lonely forest, the Lord, who is beyond words, spoke in sublime yet soft words, as if to soothe my grief: (21)
"Alas! in this birth you are unfit to behold Me; for I am difficult of perception for those who have not attained perfection in Yoga (Devotion), and the impurities of whose heart have not yet been wholly burnt. (22)
It was only to arouse in you a burning desire to see Me that I have once revealed My form to you. One who longs to see Me shakes off gradually but completely all one's latent desires. (23)
Through services rendered by you to the saints even for a short period your thought has been irrevocably fixed on Me. Therefore, casting off this reprehensible (material) body you will attain to the position of my own attendant. (24)
The thought you have thus fixed on Me shall never cease. And by My grace you will continue to remember Me even when the whole creation has perished." (25)
Having said this much, that great invisible Being, the Ruler of all and omnipresent as ether, stopped short. Realizing His unique grace I for my part bowed my head to Him, the greatest of the great. (26)
Shaking off all shyness I now began to repeat the mysterious and auspicious names and fixed my thoughts on the exploits of the infinite Lord. Rid of all cravings, free from vanity and jealousy and contented at heart, I roamed about on the globe awaiting my end. (27) (11-27)
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एवं कृष्णमतेर्ब्रह्मन्नसक्तस्यामलात्मनः ।
कालः प्रादुरभूत्काले तडित्सौदामनी यथा ॥ २८॥
प्रयुज्यमाने मयि तां शुद्धां भागवतीं तनुम् ।
आरब्धकर्मनिर्वाणो न्यपतत्पाञ्चभौतिकः ॥ २९॥
कल्पान्त इदमादाय शयानेऽम्भस्युदन्वतः ।
शिशयिषोरनुप्राणं विविशेऽन्तरहं विभोः ॥ ३०॥
सहस्रयुगपर्यन्त उत्थायेदं सिसृक्षतः । (सहस्रयुगपर्यन्ते)
मरीचिमिश्रा ऋषयः प्राणेभ्योऽहं च जज्ञिरे ॥ ३१॥
अन्तर्बहिश्च लोकांस्त्रीन् पर्येम्यस्कन्दितव्रतः ।
अनुग्रहान्महाविष्णोरविघातगतिः क्वचित् ॥ ३२॥
देवदत्तामिमां वीणां स्वरब्रह्मविभूषिताम् ।
मूर्च्छयित्वा हरिकथां गायमानश्चराम्यहम् ॥ ३३॥
प्रगायतः स्ववीर्याणि तीर्थपादः प्रियश्रवाः ।
आहूत इव मे शीघ्रं दर्शनं याति चेतसि ॥ ३४॥
एतद्ध्यातुरचित्तानां मात्रास्पर्शेच्छया मुहुः ।
भवसिन्धुप्लवो दृष्टो हरिचर्यानुवर्णनम् ॥ ३५॥
यमादिभिर्योगपथैः कामलोभहतो मुहुः ।
मुकुन्दसेवया यद्वत्तथाऽऽत्माद्धा न शाम्यति ॥ ३६॥
सर्वं तदिदमाख्यातं यत्पृष्टोऽहं त्वयानघ ।
जन्मकर्मरहस्यं मे भवतश्चात्मतोषणम् ॥ ३७॥
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To me, who had my thoughts fixed on Śrī Kṛṣṇa, who was free from attachment and whose heart was thus purified, death came at the appointed hour like a flash of lightning, O holy sage. (28)
When I was about to be translated to the immaterial form of an attendant of the Lord, my material body fell, the Prārabdha that had been responsible for it having been reaped. (29)
At the end of the preceding Kalpa, when Lord Nārāyaṇa slept on the waters of the universal Deluge, having reabsorbed the whole creation into Himself, and when Brahmā was going to enter His body and sleep there, I too (my subtle body) entered His body with the ingoing breath. (30)
At the expiry of one thousand revolutions of the four Yugas when Brahmā (the Creator) rose and wished to bring forth this creation again, Marīci and the other sages as well as myself were evolved out of his senses. (31)
With my vow of constant remembrance of God continuing uninterrupted, I move about inside as well as outside the three worlds; and by the grace of Lord Mahāviṣṇu (Bhagavān Nārāyaṇa, the Primal Person) my passage is nowhere obstructed. (32)
Playing upon (to the accompaniment of) this lute, bestowed upon me by the Lord Himself and bringing out the seven primary notes of the gamut that represent Brahma in the form of sound, I go about singing the story of Śrī Hari. (33)
As I thus sing of His exploits, the Lord of delightful renown, whose feet represent all sacred places (being the origin of them all), soon reveals Himself in my heart as if summoned by me. (34)
Narration of the Lord's doings has been found to be a veritable raft to cross the ocean of mundane existence for those whose mind is incessantly tormented by the craving for sense-enjoyment. (35)
A heart smitten with lust and greed every moment does not attain tranquillity so surely by recourse to the various practices of Yoga, such as self-control and so on, as through the worship of (devotion to) Lord Mukunda (the Bestower of Liberation). (36)
O sinless one, I have thus told you all that you asked me, viz., the secret of my own birth and doings (spiritual endeavours) and the means of satisfying your soul. (37) (28-37)
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सूत उवाच ।
एवं सम्भाष्य भगवान्नारदो वासवीसुतम् ।
आमन्त्र्य वीणां रणयन् ययौ यादृच्छिको मुनिः ॥ ३८॥
अहो देवर्षिर्धन्योऽयं यत्कीर्तिं शार्ङ्गधन्वनः ।
गायन् माद्यन्निदं तन्त्र्या रमयत्यातुरं जगत् ॥ ३९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे व्यासनारदसंवादे षष्ठोऽध्यायः ॥ १.६॥
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Sūta says : Having thus spoken to Vyāsa (the son of Satyavatī), the divine sage Nārada took his leave and, playing upon his lute, went his way, having no object of his own to accomplish. (38)
Ah! blessed is this celestial sage, who, while singing the glory of Lord Viṣṇu (the Wielder of the Śārṅga bow) to the accompaniment of his lute, feels not only intoxicated himself but delights the unhappy world as well. (39)
Thus ends the sixth 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-Sarhhitā. (38-39)
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