Canto 11 - Chapter 2: Narada visits Vasudeva and reproduces the dialogue between King Janaka and the nine Yogiswaras

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ द्वितीयोऽध्यायः - २ ॥	Discourse II Nārada visits Vasudeva and reproduces the dialogue between King Janaka and the nine Yogiswaras (Preamble)
श्रीशुक उवाच । गोविन्दभुजगुप्तायां द्वारवत्यां कुरूद्वह । अवात्सीन्नारदोऽभीक्ष्णं कृष्णोपासनलालसः ॥ १॥ को नु राजन्निन्द्रियवान् मुकुन्दचरणाम्बुजम् । न भजेत्सर्वतो मृत्युरुपास्यममरोत्तमैः ॥ २॥ तमेकदा तु देवर्षिं वसुदेवो गृहागतम् । अर्चितं सुखमासीनमभिवाद्येदमब्रवीत् ॥ ३॥	Śrī Śuka began again : O Parikṣit (the best of the Kurus) ! eager to wait upon Śrī Kṛṣṇa, Nārada very frequently stayed in Dvārakā, which was protected by the arms of Govinda. (1) O king ! what mortal man, possessing sound senses, would possibly neglect to worship the lotus-feet of Lord Mukunda, which are fit to be adored by the best of gods (Brahmā and others) ? (2) On one occasion, when Nārada (the divine sage) came to His house and had been worshipped and comfortably seated, Vasudeva greeted him and spoke thus:—(3) (1-3)
वसुदेव उवाच । भगवन् भवतो यात्रा स्वस्तये सर्वदेहिनाम् । कृपणानां यथा पित्रोरुत्तमश्लोकवर्त्मनाम् ॥ ४॥ भूतानां देवचरितं दुःखाय च सुखाय च । सुखायैव हि साधूनां त्वादृशामच्युतात्मनाम् ॥ ५॥ भजन्ति ये यथा देवान् देवा अपि तथैव तान् । छायेव कर्मसचिवाः साधवो दीनवत्सलाः ॥ ६॥ ब्रह्मंस्तथापि पृच्छामो धर्मान् भागवतांस्तव । यान् श्रुत्वा श्रद्धया मर्त्यो मुच्यते सर्वतोभयात् ॥ ७॥ अहं किल पुरानन्तं प्रजार्थो भुवि मुक्तिदम् । अपूजयं न मोक्षाय मोहितो देवमायया ॥ ८॥ यथा विचित्रव्यसनाद्भवद्भिर्विश्वतोभयात् । मुच्येम ह्यञ्जसैवाद्धा तथा नः शाधि सुव्रत ॥ ९॥	Vasudeva submitted : O venerable sage, (just) as the movement of parents is conducive to the welfare of children, and that of pious persons treading the path of the glorious Lord is meant for the good of those bound by worldly attachments, your visit is a blessing to all creatures. (4) The conduct of the deities may conduce both to the happiness and misery of created beings; but the conduct of pious souls devoted to Lord Viṣṇu like you promotes their happiness only. (5) The deities, acting like one's own shadow, serve their worshippers even as the latter worship them, following the course of their Karma. Saints (however) are compassionate towards the afflicted (irrespective of their Karma). (6) All the same, O holy Brāhmaṇa, we request you to tell us those Dharmas (righteous courses) which delight the Lord, and hearing of which with faith the mortal man is rid of all fear. (7) Indeed, in my previous birth in this world I worshipped the immortal Lord, who grants Liberation, for the sake of progeny, but not for (the boon of) emancipation, deluded as I was by His Māyā. (8) O sage of noble vows, so instruct us that through you we may surely and easily be rid of (this) worldly existence full of manifold misery and beset with fear on all sides. (9) (4-9)
श्रीशुक उवाच । राजन्नेवं कृतप्रश्नो वसुदेवेन धीमता । प्रीतस्तमाह देवर्षिर्हरेः संस्मारितो गुणैः ॥ १०॥	Śrī Śuka continued : O king ! questioned thus by the wise Vasudeva, and vividly reminded (thereby) of the Lord's qualities, the divine sage (Nārada) felt (much) pleased and said to him (as follows). (10) (10)
नारद उवाच । सम्यगेतद्व्यवसितं भवता सात्वतर्षभ । यत्पृच्छसे भागवतान् धर्मांस्त्वं विश्वभावनान् ॥ ११॥ श्रुतोऽनुपठितो ध्यात आदृतो वानुमोदितः । सद्यः पुनाति सद्धर्मो देवविश्वद्रुहोऽपि हि ॥ १२॥ त्वया परमकल्याणः पुण्यश्रवणकीर्तनः । स्मारितो भगवानद्य देवो नारायणो मम ॥ १३॥ अत्राप्युदाहरन्तीममितिहासं पुरातनम् । आर्षभाणां च संवादं विदेहस्य महात्मनः ॥ १४॥ प्रियव्रतो नाम सुतो मनोः स्वायम्भुवस्य यः । तस्याग्नीध्रस्ततो नाभिरृषभस्तत्सुतः स्मृतः ॥ १५॥ तमाहुर्वासुदेवांशं मोक्षधर्मविवक्षया । अवतीर्णं सुतशतं तस्यासीद्ब्रह्मपारगम् ॥ १६॥ तेषां वै भरतो ज्येष्ठो नारायणपरायणः । विख्यातं वर्षमेतद्यन्नाम्ना भारतमद्भुतम् ॥ १७॥ स भुक्तभोगां त्यक्त्वेमां निर्गतस्तपसा हरिम् । उपासीनस्तत्पदवीं लेभे वै जन्मभिस्त्रिभिः ॥ १८॥ तेषां नव नवद्वीपपतयोऽस्य समन्ततः । कर्मतन्त्रप्रणेतार एकाशीतिर्द्विजातयः ॥ १९॥ नवाभवन् महाभागा मुनयो ह्यर्थशंसिनः । श्रमणा वातरशना आत्मविद्याविशारदाः ॥ २०॥ कविर्हरिरन्तरिक्षः प्रबुद्धः पिप्पलायनः । आविर्होत्रोऽथ द्रुमिलश्चमसः करभाजनः ॥ २१॥ त एते भगवद्रूपं विश्वं सदसदात्मकम् । आत्मनोऽव्यतिरेकेण पश्यन्तो व्यचरन्महीम् ॥ २२॥ अव्याहतेष्टगतयः सुरसिद्धसाध्य- गन्धर्वयक्षनरकिन्नरनागलोकान् । मुक्ताश्चरन्ति मुनिचारणभूतनाथ- विद्याधरद्विजगवां भुवनानि कामम् ॥ २३॥ त एकदा निमेः सत्रमुपजग्मुर्यदृच्छया । वितायमानमृषिभिरजनाभे महात्मनः ॥ २४॥ तान् दृष्ट्वा सूर्यसङ्काशान् महाभागवतान् नृप । यजमानोऽग्नयो विप्राः सर्व एवोपतस्थिरे ॥ २५॥ विदेहस्तानभिप्रेत्य नारायणपरायणान् । प्रीतः सम्पूजयाञ्चक्रे आसनस्थान् यथार्हतः ॥ २६॥ तान् रोचमानान् स्वरुचा ब्रह्मपुत्रोपमान् नव । पप्रच्छ परमप्रीतः प्रश्रयावनतो नृपः ॥ २७॥	Nārada replied : O Vasudeva (the foremost of the Yadavas) ! you have resolved well to have inquired me about the virtues and duties that delight the Lord and purify all. (11) Heard of or talked about, dwelt upon, accepted with reverence or (even) approved (when practised by others), this righteous course purifies at once without doubt even those who are hostile to the deities, nay, to all creatures. (12) I have been reminded by you today of the almighty Lord Nārāyaṇa, who is most auspicious and whose name, when heard or sung, brings merit. (13) In this connection the wise narrate the following ancient legend embodying a conversation between the sons of Rṣabha and the high-souled Janaka (the king of the Videhas). (14) Priyavrata, the well-known son of Swāyambhuva Manu, had a son called Āgnidhra—of whom was born Nābhi, whose son was known as Rṣabha. (15) The wise declare that Rṣabha descended (on earth) for popularizing the cult (of renunciation) leading to Liberation, and that he had an element of Lord Vāsudeva in him, He had a hundred sons, who were (all) well-versed in the Vedas. (16) Of them the eldest son was Bharata. He was really a devotee of Lord Nārāyaṇa. It is after him that this wonderful land (sub-continent) came to be known. (17) After enjoying the pleasures of this world he renounced it and left his home and, worshipping Lord Hari through askesis for three (consecutive) births, finally attained His state. (18) Out of those (ninety-nine younger brothers of Bharata), nine became the rulers of the nine Dwijas surrounding Bhāratavarṣa. And eighty-one became Brāhmaṇas and authors of treatises on ritual acts, while (the remaining) nine became highly blessed sages. Having laboured in the domain of knowledge of Self, the latter propounded the highest truth and, living naked, became adepts in spiritual knowledge. (19-20) Their names are: Kavi, Hari, Antarikṣa, Prabuddha, Pippalāyana, Āvirhotra, Drumila, Camasa, and Karabhājana. (21) These sages beheld the universe, gross as well as subtle (the cause and its mutations) as identical with the Lord and without distinction from themselves, and wandered over the earth. (22) They go wherever they like as their path is unobstructed. They freely range over the regions of the gods, Siddhas, Sādhyas, Gandharvas, Yakṣas, men, Kinnaras, Nāgas, ascetics, Cāraṇas, Bhairavas, Vidyādharas, Brāhmaṇas and cows. (Being liberated souls), they had no attachment for any place or beings. (23) On one occasion they went of their own accord to attend a sacrificial performance of King Nimi, an enlightened soul, which was being conducted by Rṣis in (that region of Jambudwipa called) Ajanābha (the old name of Bhāratavarṣa). (24) O king (Parikṣit), seeing those sages, effulgent like the sun and (so) earnestly devoted to the Lord, the sacrificer (Nimi), the (sacred) fires and the Brāhmaṇas (who were performing the rites) all rose to welcome them. (25) Knowing them to be (great) devotees of Lord Nārāyaṇa, King Nimi felt (much) delighted (to see them). When they had been seated, he duly worshipped them in the order of their seniority. (26) The nine sages were resplendent with their own lustre, like the sons of Brahmā (Sanaka and others). King Nimi was greatly delighted to see them. Bent low with humility he put questions to them (as follows). (27) (11-27)
विदेह उवाच । मन्ये भगवतः साक्षात्पार्षदान् वो मधुद्विषः । विष्णोर्भूतानि लोकानां पावनाय चरन्ति हि ॥ २८॥ दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः । तत्रापि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम् ॥ २९॥ अत आत्यन्तिकं क्षेमं पृच्छामो भवतोऽनघाः । संसारेऽस्मिन् क्षणार्धोऽपि सत्सङ्गः शेवधिर्नृणाम् ॥ ३०॥ धर्मान् भागवतान् ब्रूत यदि नः श्रुतये क्षमम् । यैः प्रसन्नः प्रपन्नाय दास्यत्यात्मानमप्यजः ॥ ३१॥	King Nimi said : I conclude you to be the direct attendants of Lord Viṣṇu (the Destroyer of the demon Madhu); for (I know) His devotees go about the worlds to purify them. (28) The human body is a rare boon to embodied souls and that too is very transient. In the human life too it is very rarely that one meets the devotees of the Lord. (29) O pious souls, we, therefore, ask you what leads to everlasting bliss. In this world association with pious souls (like you) even for half a moment is (indeed) like a treasure to human beings. (30) If we are qualified to hear of them, (pray) tell us those righteous duties and observances sacred to the Lord, pleased with which that birthless Lord confers His very Self upon His votary. (31) (28-31)
श्रीनारद उवाच । एवं ते निमिना पृष्टा वसुदेव महत्तमाः । प्रतिपूज्याब्रुवन् प्रीत्या ससदस्यर्त्विजं नृपम् ॥ ३२॥	Nārada continued : O Vasudeva, questioned thus by King Nimi, the worshipful sages complimented the king, his priests and the supervisors of the sacrifice, and gladly spoke (by turns as follows). (32) (32)
कविरुवाच । मन्येऽकुतश्चिद्भयमच्युतस्य पादाम्बुजोपासनमत्र नित्यम् । उद्विग्नबुद्धेरसदात्मभावा- द्विश्वात्मना यत्र निवर्तते भीः ॥ ३३॥ ये वै भगवता प्रोक्ता उपाया ह्यात्मलब्धये । अञ्जः पुंसामविदुषां विद्धि भागवतान् हि तान् ॥ ३४॥ यानास्थाय नरो राजन् न प्रमाद्येत कर्हिचित् । धावन् निमील्य वा नेत्रे न स्खलेन्न पतेदिह ॥ ३५॥ कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वानुसृतस्वभावात् । करोति यद्यत्सकलं परस्मै नारायणायेति समर्पयेत्तत् ॥ ३६॥ भयं द्वितीयाभिनिवेशतः स्या- दीशादपेतस्य विपर्ययोऽस्मृतिः । तन्माययातो बुध आभजेत्तं भक्त्यैकयेशं गुरुदेवतात्मा ॥ ३७॥ अविद्यमानोऽप्यवभाति हि द्वयो ध्यातुर्धिया स्वप्नमनोरथौ यथा । तत्कर्मसङ्कल्पविकल्पकं मनो बुधो निरुन्ध्यादभयं ततः स्यात् ॥ ३८॥ श‍ृण्वन् सुभद्राणि रथाङ्गपाणे- र्जन्मानि कर्माणि च यानि लोके । गीतानि नामानि तदर्थकानि गायन् विलज्जो विचरेदसङ्गः ॥ ३९॥ एवंव्रतः स्वप्रियनामकीर्त्या जातानुरागो द्रुतचित्त उच्चैः । हसत्यथो रोदिति रौति गाय- त्युन्मादवन्नृत्यति लोकबाह्यः ॥ ४०॥ खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन् । सरित्समुद्रांश्च हरेः शरीरं यत्किं च भूतं प्रणमेदनन्यः ॥ ४१॥ भक्तिः परेशानुभवो विरक्ति- रन्यत्र चैष त्रिक एककालः । प्रपद्यमानस्य यथाश्नतः स्यु- स्तुष्टिः पुष्टिः क्षुदपायोऽनुघासम् ॥ ४२॥ इत्यच्युताङ्घ्रिं भजतोऽनुवृत्त्या भक्तिर्विरक्तिर्भगवत्प्रबोधः । भवन्ति वै भागवतस्य राजं- स्ततः परां शान्तिमुपैति साक्षात् ॥ ४३॥	Kavi said : I believe that, for the man whose mind is always agitated by mistaking this worthless body etc., for one's own self, worship of the Lord's lotus-feet is the safest course in that through such worship (all) fear completely disappears. (33) All those courses of conduct which were actually taught by the Lord Himself for His own Realization without much exertion even by the ignorant, surely know them as conducive to His pleasure. (34) O king, resorting to those courses a man would never go astray; even if he follows them running (in a desultory way) or with closed eyes (ignorantly), he would not stumble or take a false step. (35) Whatever he does with his body, tongue, mind or senses, reason or intellect or by the force of his inherited nature, he should consecrate all as an offering to the supreme Lord Nārāyaṇa. (36) He who has turned away from the Lord loses the memory (of his real self), thanks to His Māya, and falls a prey to the erroneous belief that the body is one's own self. He is then seized with fear engendered by identification with the body (which is other than the self). Therefore, a discerning person should worship Him with exclusive devotion, looking upon his preceptor as the Deity as well as his own self. (37) Though duality has no (real) existence, it does appear like a dream or mental image to the mind of one who dwells upon it. Therefore, a wise man should control that mind from which proceed ideations and doubts. Fearlessness will follow from it. (38) (Therefore) hearing of the most auspicious descents and deeds of Śrī Hari (the Wielder of the discus) and singing His names denoting His descents and actions, well-known in the world, without any fear of being mocked at, one should move about free from attachment. (39) The man who, having adopted such a course of conduct, develops love for Him by singing the names of his beloved Lord, his heart melting in devotion, loudly laughs and weeps, screams, sings or dances like one possessed, transgressing conventions. (40) With exclusive devotion he bows to the sky, air, fire, water, earth, heavenly bodies, living beings cardinal points, trees and the like, rivers and seas and all created beings, considering them as the body of the Lord. (41) As one who eats (food) feels satisfied, gets nourishment and relief from hunger with every morsel, (similarly) in him who has resigned himself to the Lord, devotion, realization of the supreme Lord and aversion to other objects—all the three appear at once. (42) In the votary of God O king, who worships uninterruptedly as aforesaid the feet of Śrī Hari (the immortal Lord) Devotion, a distaste for the enjoyments of the world and direct knowledge of God appear (simultaneously); and through them he directly attains (the state of) supreme peace. (43) (33-43)
राजोवाच । अथ भागवतं ब्रूत यद्धर्मो यादृशो नृणाम् । यथाऽऽचरति यद्ब्रूते यैर्लिङ्गैर्भगवत्प्रियः ॥ ४४॥	The king (Nimi) submitted : Now (kindly) describe the characteristics of the Lord's devotee among men, his disposition and course of conduct, how he behaves and what he speaks, and the distinctive traits which make him the favourite of the Lord. (44) (44)
हरिरुवाच । सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः । भूतानि भगवत्यात्मन्येष भागवतोत्तमः ॥ ४५॥ ईश्वरे तदधीनेषु बालिशेषु द्विषत्सु च । प्रेममैत्रीकृपोपेक्षा यः करोति स मध्यमः ॥ ४६॥ अर्चायामेव हरये पूजां यः श्रद्धयेहते । न तद्भक्तेषु चान्येषु स भक्तः प्राकृतः स्मृतः ॥ ४७॥ गृहीत्वापीन्द्रियैरर्थान् यो न द्वेष्टि न हृष्यति । विष्णोर्मायामिदं पश्यन् स वै भागवतोत्तमः ॥ ४८॥ देहेन्द्रियप्राणमनोधियां यो जन्माप्ययक्षुद्भयतर्षकृच्छ्रैः । संसारधर्मैरविमुह्यमानः स्मृत्या हरेर्भागवतप्रधानः ॥ ४९॥ न कामकर्मबीजानां यस्य चेतसि सम्भवः । वासुदेवैकनिलयः स वै भागवतोत्तमः ॥ ५०॥ न यस्य जन्मकर्मभ्यां न वर्णाश्रमजातिभिः । सज्जतेऽस्मिन्नहम्भावो देहे वै स हरेः प्रियः ॥ ५१॥ न यस्य स्वः पर इति वित्तेष्वात्मनि वा भिदा । सर्वभूतसमः शान्तः स वै भागवतोत्तमः ॥ ५२॥ त्रिभुवनविभवहेतवेऽप्यकुण्ठ- स्मृतिरजितात्मसुरादिभिर्विमृग्यात् । न चलति भगवत्पदारविन्दा- ल्लवनिमिषार्धमपि यः स वैष्णवाग्र्यः ॥ ५३॥ भगवत उरुविक्रमाङ्घ्रिशाखा- नखमणिचन्द्रिकया निरस्ततापे । हृदि कथमुपसीदतां पुनः स प्रभवति चन्द्र इवोदितेऽर्कतापः ॥ ५४॥ विसृजति हृदयं न यस्य साक्षा- द्धरिरवशाभिहितोऽप्यघौघनाशः । प्रणयरशनया धृताङ्घ्रिपद्मः स भवति भागवतप्रधान उक्तः ॥ ५५॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां एकादशस्कन्धे द्वितीयोऽध्यायः ॥ २॥	Hari said : He is the foremost of the Lord's devotees, who sees himself established in all creatures as in the Lord (himself), and sees (all) creatures established in his own self as in the Divine Soul. (45) The votary who cherishes love for the Lord, is friendly to other devotees of the Lord, compassionate to the ignorant, and indifferent to his enemies, is a second-rate votary (because he discriminates among these classes, whereas the one described in the previous verse makes no discrimination). (46) He who does worship to the Lord with faith in an image only and does not serve His devotees and other beings is an ordinary devotee. (47) He who sees the universe as (a creation of) Viṣṇu's Māyā and, even though contacting the objects with his senses, neither experiences delight nor repulsion is indeed a devotee of the highest order. (48) He is the foremost devotee of the Lord, who by virtue of his (constant) remembrance of Śrī Hari is never overwhelmed by mundane properties, (viz.,) birth and death, hunger (and thirst), fatigue, fear and ardent longing, which (really) belong to the body, vital air, senses, mind and intellect (and never to the Self). (49) He is undoubtedly the foremost devotee of the Lord, in whose mind the craving for enjoyment, the impulse for action and the seeds of future incarnation (in the shape of virtue and sin) never sprout, and to whom Lord Viṣṇu is the only resort. (50) He is indeed beloved of the Lord, who never identifies himself with this body by virtue of his birth and pursuits, grade in society, race or stage of life. (51) He is the best among the devotees of the Lord, who makes no distinction between his own and that belonging to others in the matter of his possessions and body. He looks upon all created beings with an equal eye and is (always) calm. (52) He is the foremost of the votaries of Lord Viṣṇu, whose memory of the Lord is ever fresh, and who even for the sovereignty of all the three worlds (heaven, earth and the intermediate region) and even for half the time taken by the twinkling of an eye does not turn away from (the adoration of) the Lord's lotus-feet, which are sought after by the gods and others whose mind is fixed on the invincible Lord. (53) Just as with the rising of the moon the heat of the sun disappears, so the fever in the devotee's heart, (once) banished by the cool lustre shed by the gem-like nails of the Lord's feet taking long strides (while dancing with the devotee as during the Rāsa dance) can never appear again. (54) The name of the Lord is such that, even when uttered under constraint or unconsciously, it destroys multitudinous sins. That man is called the best of devotees, whose heart the Lord Himself does not leave as His lotus-feet are fastened by the cord of Love. (55) Thus ends the second discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (45-55)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ द्वितीयोऽध्यायः - २ ॥

Discourse II

Nārada visits Vasudeva and reproduces the dialogue between King Janaka and the nine Yogiswaras

(Preamble)

श्रीशुक उवाच ।

गोविन्दभुजगुप्तायां द्वारवत्यां कुरूद्वह ।
अवात्सीन्नारदोऽभीक्ष्णं कृष्णोपासनलालसः ॥ १॥
को नु राजन्निन्द्रियवान् मुकुन्दचरणाम्बुजम् ।
न भजेत्सर्वतो मृत्युरुपास्यममरोत्तमैः ॥ २॥
तमेकदा तु देवर्षिं वसुदेवो गृहागतम् ।
अर्चितं सुखमासीनमभिवाद्येदमब्रवीत् ॥ ३॥

Śrī Śuka began again : O Parikṣit (the best of the Kurus) ! eager to wait upon Śrī Kṛṣṇa, Nārada very frequently stayed in Dvārakā, which was protected by the arms of Govinda. (1)
O king ! what mortal man, possessing sound senses, would possibly neglect to worship the lotus-feet of Lord Mukunda, which are fit to be adored by the best of gods (Brahmā and others) ? (2)
On one occasion, when Nārada (the divine sage) came to His house and had been worshipped and comfortably seated, Vasudeva greeted him and spoke thus:—(3)

(1-3)

वसुदेव उवाच ।

भगवन् भवतो यात्रा स्वस्तये सर्वदेहिनाम् ।
कृपणानां यथा पित्रोरुत्तमश्लोकवर्त्मनाम् ॥ ४॥
भूतानां देवचरितं दुःखाय च सुखाय च ।
सुखायैव हि साधूनां त्वादृशामच्युतात्मनाम् ॥ ५॥
भजन्ति ये यथा देवान् देवा अपि तथैव तान् ।
छायेव कर्मसचिवाः साधवो दीनवत्सलाः ॥ ६॥
ब्रह्मंस्तथापि पृच्छामो धर्मान् भागवतांस्तव ।
यान् श्रुत्वा श्रद्धया मर्त्यो मुच्यते सर्वतोभयात् ॥ ७॥
अहं किल पुरानन्तं प्रजार्थो भुवि मुक्तिदम् ।
अपूजयं न मोक्षाय मोहितो देवमायया ॥ ८॥
यथा विचित्रव्यसनाद्भवद्भिर्विश्वतोभयात् ।
मुच्येम ह्यञ्जसैवाद्धा तथा नः शाधि सुव्रत ॥ ९॥

Vasudeva submitted : O venerable sage, (just) as the movement of parents is conducive to the welfare of children, and that of pious persons treading the path of the glorious Lord is meant for the good of those bound by worldly attachments, your visit is a blessing to all creatures. (4)
The conduct of the deities may conduce both to the happiness and misery of created beings; but the conduct of pious souls devoted to Lord Viṣṇu like you promotes their happiness only. (5)
The deities, acting like one's own shadow, serve their worshippers even as the latter worship them, following the course of their Karma. Saints (however) are compassionate towards the afflicted (irrespective of their Karma). (6)
All the same, O holy Brāhmaṇa, we request you to tell us those Dharmas (righteous courses) which delight the Lord, and hearing of which with faith the mortal man is rid of all fear. (7)
Indeed, in my previous birth in this world I worshipped the immortal Lord, who grants Liberation, for the sake of progeny, but not for (the boon of) emancipation, deluded as I was by His Māyā. (8)
O sage of noble vows, so instruct us that through you we may surely and easily be rid of (this) worldly existence full of manifold misery and beset with fear on all sides. (9)

(4-9)

श्रीशुक उवाच ।

राजन्नेवं कृतप्रश्नो वसुदेवेन धीमता ।
प्रीतस्तमाह देवर्षिर्हरेः संस्मारितो गुणैः ॥ १०॥

Śrī Śuka continued : O king ! questioned thus by the wise Vasudeva, and vividly reminded (thereby) of the Lord's qualities, the divine sage (Nārada) felt (much) pleased and said to him (as follows). (10)

(10)

नारद उवाच ।

सम्यगेतद्व्यवसितं भवता सात्वतर्षभ ।
यत्पृच्छसे भागवतान् धर्मांस्त्वं विश्वभावनान् ॥ ११॥
श्रुतोऽनुपठितो ध्यात आदृतो वानुमोदितः ।
सद्यः पुनाति सद्धर्मो देवविश्वद्रुहोऽपि हि ॥ १२॥
त्वया परमकल्याणः पुण्यश्रवणकीर्तनः ।
स्मारितो भगवानद्य देवो नारायणो मम ॥ १३॥
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
आर्षभाणां च संवादं विदेहस्य महात्मनः ॥ १४॥
प्रियव्रतो नाम सुतो मनोः स्वायम्भुवस्य यः ।
तस्याग्नीध्रस्ततो नाभिरृषभस्तत्सुतः स्मृतः ॥ १५॥
तमाहुर्वासुदेवांशं मोक्षधर्मविवक्षया ।
अवतीर्णं सुतशतं तस्यासीद्ब्रह्मपारगम् ॥ १६॥
तेषां वै भरतो ज्येष्ठो नारायणपरायणः ।
विख्यातं वर्षमेतद्यन्नाम्ना भारतमद्भुतम् ॥ १७॥
स भुक्तभोगां त्यक्त्वेमां निर्गतस्तपसा हरिम् ।
उपासीनस्तत्पदवीं लेभे वै जन्मभिस्त्रिभिः ॥ १८॥
तेषां नव नवद्वीपपतयोऽस्य समन्ततः ।
कर्मतन्त्रप्रणेतार एकाशीतिर्द्विजातयः ॥ १९॥
नवाभवन् महाभागा मुनयो ह्यर्थशंसिनः ।
श्रमणा वातरशना आत्मविद्याविशारदाः ॥ २०॥
कविर्हरिरन्तरिक्षः प्रबुद्धः पिप्पलायनः ।
आविर्होत्रोऽथ द्रुमिलश्चमसः करभाजनः ॥ २१॥
त एते भगवद्रूपं विश्वं सदसदात्मकम् ।
आत्मनोऽव्यतिरेकेण पश्यन्तो व्यचरन्महीम् ॥ २२॥
अव्याहतेष्टगतयः सुरसिद्धसाध्य-
गन्धर्वयक्षनरकिन्नरनागलोकान् ।
मुक्ताश्चरन्ति मुनिचारणभूतनाथ-
विद्याधरद्विजगवां भुवनानि कामम् ॥ २३॥
त एकदा निमेः सत्रमुपजग्मुर्यदृच्छया ।
वितायमानमृषिभिरजनाभे महात्मनः ॥ २४॥
तान् दृष्ट्वा सूर्यसङ्काशान् महाभागवतान् नृप ।
यजमानोऽग्नयो विप्राः सर्व एवोपतस्थिरे ॥ २५॥
विदेहस्तानभिप्रेत्य नारायणपरायणान् ।
प्रीतः सम्पूजयाञ्चक्रे आसनस्थान् यथार्हतः ॥ २६॥
तान् रोचमानान् स्वरुचा ब्रह्मपुत्रोपमान् नव ।
पप्रच्छ परमप्रीतः प्रश्रयावनतो नृपः ॥ २७॥

Nārada replied : O Vasudeva (the foremost of the Yadavas) ! you have resolved well to have inquired me about the virtues and duties that delight the Lord and purify all. (11)
Heard of or talked about, dwelt upon, accepted with reverence or (even) approved (when practised by others), this righteous course purifies at once without doubt even those who are hostile to the deities, nay, to all creatures. (12)
I have been reminded by you today of the almighty Lord Nārāyaṇa, who is most auspicious and whose name, when heard or sung, brings merit. (13)
In this connection the wise narrate the following ancient legend embodying a conversation between the sons of Rṣabha and the high-souled Janaka (the king of the Videhas). (14)
Priyavrata, the well-known son of Swāyambhuva Manu, had a son called Āgnidhra—of whom was born Nābhi, whose son was known as Rṣabha. (15)
The wise declare that Rṣabha descended (on earth) for popularizing the cult (of renunciation) leading to Liberation, and that he had an element of Lord Vāsudeva in him, He had a hundred sons, who were (all) well-versed in the Vedas. (16)
Of them the eldest son was Bharata. He was really a devotee of Lord Nārāyaṇa. It is after him that this wonderful land (sub-continent) came to be known. (17)
After enjoying the pleasures of this world he renounced it and left his home and, worshipping Lord Hari through askesis for three (consecutive) births, finally attained His state. (18)
Out of those (ninety-nine younger brothers of Bharata), nine became the rulers of the nine Dwijas surrounding Bhāratavarṣa. And eighty-one became Brāhmaṇas and authors of treatises on ritual acts, while (the remaining) nine became highly blessed sages. Having laboured in the domain of knowledge of Self, the latter propounded the highest truth and, living naked, became adepts in spiritual knowledge. (19-20)
Their names are: Kavi, Hari, Antarikṣa, Prabuddha, Pippalāyana, Āvirhotra, Drumila, Camasa, and Karabhājana. (21)
These sages beheld the universe, gross as well as subtle (the cause and its mutations) as identical with the Lord and without distinction from themselves, and wandered over the earth. (22)
They go wherever they like as their path is unobstructed. They freely range over the regions of the gods, Siddhas, Sādhyas, Gandharvas, Yakṣas, men, Kinnaras, Nāgas, ascetics, Cāraṇas, Bhairavas, Vidyādharas, Brāhmaṇas and cows. (Being liberated souls), they had no attachment for any place or beings. (23)
On one occasion they went of their own accord to attend a sacrificial performance of King Nimi, an enlightened soul, which was being conducted by Rṣis in (that region of Jambudwipa called) Ajanābha (the old name of Bhāratavarṣa). (24)
O king (Parikṣit), seeing those sages, effulgent like the sun and (so) earnestly devoted to the Lord, the sacrificer (Nimi), the (sacred) fires and the Brāhmaṇas (who were performing the rites) all rose to welcome them. (25)
Knowing them to be (great) devotees of Lord Nārāyaṇa, King Nimi felt (much) delighted (to see them). When they had been seated, he duly worshipped them in the order of their seniority. (26)
The nine sages were resplendent with their own lustre, like the sons of Brahmā (Sanaka and others). King Nimi was greatly delighted to see them. Bent low with humility he put questions to them (as follows). (27)

(11-27)

विदेह उवाच ।

मन्ये भगवतः साक्षात्पार्षदान् वो मधुद्विषः ।
विष्णोर्भूतानि लोकानां पावनाय चरन्ति हि ॥ २८॥
दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।
तत्रापि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम् ॥ २९॥
अत आत्यन्तिकं क्षेमं पृच्छामो भवतोऽनघाः ।
संसारेऽस्मिन् क्षणार्धोऽपि सत्सङ्गः शेवधिर्नृणाम् ॥ ३०॥
धर्मान् भागवतान् ब्रूत यदि नः श्रुतये क्षमम् ।
यैः प्रसन्नः प्रपन्नाय दास्यत्यात्मानमप्यजः ॥ ३१॥

King Nimi said : I conclude you to be the direct attendants of Lord Viṣṇu (the Destroyer of the demon Madhu); for (I know) His devotees go about the worlds to purify them. (28)
The human body is a rare boon to embodied souls and that too is very transient. In the human life too it is very rarely that one meets the devotees of the Lord. (29)
O pious souls, we, therefore, ask you what leads to everlasting bliss. In this world association with pious souls (like you) even for half a moment is (indeed) like a treasure to human beings. (30)
If we are qualified to hear of them, (pray) tell us those righteous duties and observances sacred to the Lord, pleased with which that birthless Lord confers His very Self upon His votary. (31)

(28-31)

श्रीनारद उवाच ।

एवं ते निमिना पृष्टा वसुदेव महत्तमाः ।
प्रतिपूज्याब्रुवन् प्रीत्या ससदस्यर्त्विजं नृपम् ॥ ३२॥

Nārada continued : O Vasudeva, questioned thus by King Nimi, the worshipful sages complimented the king, his priests and the supervisors of the sacrifice, and gladly spoke (by turns as follows). (32)

(32)

कविरुवाच ।

मन्येऽकुतश्चिद्भयमच्युतस्य
पादाम्बुजोपासनमत्र नित्यम् ।
उद्विग्नबुद्धेरसदात्मभावा-
द्विश्वात्मना यत्र निवर्तते भीः ॥ ३३॥
ये वै भगवता प्रोक्ता उपाया ह्यात्मलब्धये ।
अञ्जः पुंसामविदुषां विद्धि भागवतान् हि तान् ॥ ३४॥
यानास्थाय नरो राजन् न प्रमाद्येत कर्हिचित् ।
धावन् निमील्य वा नेत्रे न स्खलेन्न पतेदिह ॥ ३५॥
कायेन वाचा मनसेन्द्रियैर्वा
बुद्ध्यात्मना वानुसृतस्वभावात् ।
करोति यद्यत्सकलं परस्मै
नारायणायेति समर्पयेत्तत् ॥ ३६॥
भयं द्वितीयाभिनिवेशतः स्या-
दीशादपेतस्य विपर्ययोऽस्मृतिः ।
तन्माययातो बुध आभजेत्तं
भक्त्यैकयेशं गुरुदेवतात्मा ॥ ३७॥
अविद्यमानोऽप्यवभाति हि द्वयो
ध्यातुर्धिया स्वप्नमनोरथौ यथा ।
तत्कर्मसङ्कल्पविकल्पकं मनो
बुधो निरुन्ध्यादभयं ततः स्यात् ॥ ३८॥
श‍ृण्वन् सुभद्राणि रथाङ्गपाणे-
र्जन्मानि कर्माणि च यानि लोके ।
गीतानि नामानि तदर्थकानि
गायन् विलज्जो विचरेदसङ्गः ॥ ३९॥
एवंव्रतः स्वप्रियनामकीर्त्या
जातानुरागो द्रुतचित्त उच्चैः ।
हसत्यथो रोदिति रौति गाय-
त्युन्मादवन्नृत्यति लोकबाह्यः ॥ ४०॥
खं वायुमग्निं सलिलं महीं च
ज्योतींषि सत्त्वानि दिशो द्रुमादीन् ।
सरित्समुद्रांश्च हरेः शरीरं
यत्किं च भूतं प्रणमेदनन्यः ॥ ४१॥
भक्तिः परेशानुभवो विरक्ति-
रन्यत्र चैष त्रिक एककालः ।
प्रपद्यमानस्य यथाश्नतः स्यु-
स्तुष्टिः पुष्टिः क्षुदपायोऽनुघासम् ॥ ४२॥
इत्यच्युताङ्घ्रिं भजतोऽनुवृत्त्या
भक्तिर्विरक्तिर्भगवत्प्रबोधः ।
भवन्ति वै भागवतस्य राजं-
स्ततः परां शान्तिमुपैति साक्षात् ॥ ४३॥

Kavi said : I believe that, for the man whose mind is always agitated by mistaking this worthless body etc., for one's own self, worship of the Lord's lotus-feet is the safest course in that through such worship (all) fear completely disappears. (33)
All those courses of conduct which were actually taught by the Lord Himself for His own Realization without much exertion even by the ignorant, surely know them as conducive to His pleasure. (34)
O king, resorting to those courses a man would never go astray; even if he follows them running (in a desultory way) or with closed eyes (ignorantly), he would not stumble or take a false step. (35)
Whatever he does with his body, tongue, mind or senses, reason or intellect or by the force of his inherited nature, he should consecrate all as an offering to the supreme Lord Nārāyaṇa. (36)
He who has turned away from the Lord loses the memory (of his real self), thanks to His Māya, and falls a prey to the erroneous belief that the body is one's own self. He is then seized with fear engendered by identification with the body (which is other than the self). Therefore, a discerning person should worship Him with exclusive devotion, looking upon his preceptor as the Deity as well as his own self. (37)
Though duality has no (real) existence, it does appear like a dream or mental image to the mind of one who dwells upon it. Therefore, a wise man should control that mind from which proceed ideations and doubts. Fearlessness will follow from it. (38)
(Therefore) hearing of the most auspicious descents and deeds of Śrī Hari (the Wielder of the discus) and singing His names denoting His descents and actions, well-known in the world, without any fear of being mocked at, one should move about free from attachment. (39)
The man who, having adopted such a course of conduct, develops love for Him by singing the names of his beloved Lord, his heart melting in devotion, loudly laughs and weeps, screams, sings or dances like one possessed, transgressing conventions. (40)
With exclusive devotion he bows to the sky, air, fire, water, earth, heavenly bodies, living beings cardinal points, trees and the like, rivers and seas and all created beings, considering them as the body of the Lord. (41)
As one who eats (food) feels satisfied, gets nourishment and relief from hunger with every morsel, (similarly) in him who has resigned himself to the Lord, devotion, realization of the supreme Lord and aversion to other objects—all the three appear at once. (42)
In the votary of God O king, who worships uninterruptedly as aforesaid the feet of Śrī Hari (the immortal Lord) Devotion, a distaste for the enjoyments of the world and direct knowledge of God appear (simultaneously); and through them he directly attains (the state of) supreme peace. (43)

(33-43)

राजोवाच ।

अथ भागवतं ब्रूत यद्धर्मो यादृशो नृणाम् ।
यथाऽऽचरति यद्ब्रूते यैर्लिङ्गैर्भगवत्प्रियः ॥ ४४॥

The king (Nimi) submitted : Now (kindly) describe the characteristics of the Lord's devotee among men, his disposition and course of conduct, how he behaves and what he speaks, and the distinctive traits which make him the favourite of the Lord. (44)

(44)

हरिरुवाच ।

सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः ।
भूतानि भगवत्यात्मन्येष भागवतोत्तमः ॥ ४५॥
ईश्वरे तदधीनेषु बालिशेषु द्विषत्सु च ।
प्रेममैत्रीकृपोपेक्षा यः करोति स मध्यमः ॥ ४६॥
अर्चायामेव हरये पूजां यः श्रद्धयेहते ।
न तद्भक्तेषु चान्येषु स भक्तः प्राकृतः स्मृतः ॥ ४७॥
गृहीत्वापीन्द्रियैरर्थान् यो न द्वेष्टि न हृष्यति ।
विष्णोर्मायामिदं पश्यन् स वै भागवतोत्तमः ॥ ४८॥
देहेन्द्रियप्राणमनोधियां यो
जन्माप्ययक्षुद्भयतर्षकृच्छ्रैः ।
संसारधर्मैरविमुह्यमानः
स्मृत्या हरेर्भागवतप्रधानः ॥ ४९॥
न कामकर्मबीजानां यस्य चेतसि सम्भवः ।
वासुदेवैकनिलयः स वै भागवतोत्तमः ॥ ५०॥
न यस्य जन्मकर्मभ्यां न वर्णाश्रमजातिभिः ।
सज्जतेऽस्मिन्नहम्भावो देहे वै स हरेः प्रियः ॥ ५१॥
न यस्य स्वः पर इति वित्तेष्वात्मनि वा भिदा ।
सर्वभूतसमः शान्तः स वै भागवतोत्तमः ॥ ५२॥
त्रिभुवनविभवहेतवेऽप्यकुण्ठ-
स्मृतिरजितात्मसुरादिभिर्विमृग्यात् ।
न चलति भगवत्पदारविन्दा-
ल्लवनिमिषार्धमपि यः स वैष्णवाग्र्यः ॥ ५३॥
भगवत उरुविक्रमाङ्घ्रिशाखा-
नखमणिचन्द्रिकया निरस्ततापे ।
हृदि कथमुपसीदतां पुनः स
प्रभवति चन्द्र इवोदितेऽर्कतापः ॥ ५४॥
विसृजति हृदयं न यस्य साक्षा-
द्धरिरवशाभिहितोऽप्यघौघनाशः ।
प्रणयरशनया धृताङ्घ्रिपद्मः
स भवति भागवतप्रधान उक्तः ॥ ५५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे द्वितीयोऽध्यायः ॥ २॥

Hari said : He is the foremost of the Lord's devotees, who sees himself established in all creatures as in the Lord (himself), and sees (all) creatures established in his own self as in the Divine Soul. (45)
The votary who cherishes love for the Lord, is friendly to other devotees of the Lord, compassionate to the ignorant, and indifferent to his enemies, is a second-rate votary (because he discriminates among these classes, whereas the one described in the previous verse makes no discrimination). (46)
He who does worship to the Lord with faith in an image only and does not serve His devotees and other beings is an ordinary devotee. (47)
He who sees the universe as (a creation of) Viṣṇu's Māyā and, even though contacting the objects with his senses, neither experiences delight nor repulsion is indeed a devotee of the highest order. (48)
He is the foremost devotee of the Lord, who by virtue of his (constant) remembrance of Śrī Hari is never overwhelmed by mundane properties, (viz.,) birth and death, hunger (and thirst), fatigue, fear and ardent longing, which (really) belong to the body, vital air, senses, mind and intellect (and never to the Self). (49)
He is undoubtedly the foremost devotee of the Lord, in whose mind the craving for enjoyment, the impulse for action and the seeds of future incarnation (in the shape of virtue and sin) never sprout, and to whom Lord Viṣṇu is the only resort. (50)
He is indeed beloved of the Lord, who never identifies himself with this body by virtue of his birth and pursuits, grade in society, race or stage of life. (51)
He is the best among the devotees of the Lord, who makes no distinction between his own and that belonging to others in the matter of his possessions and body. He looks upon all created beings with an equal eye and is (always) calm. (52)
He is the foremost of the votaries of Lord Viṣṇu, whose memory of the Lord is ever fresh, and who even for the sovereignty of all the three worlds (heaven, earth and the intermediate region) and even for half the time taken by the twinkling of an eye does not turn away from (the adoration of) the Lord's lotus-feet, which are sought after by the gods and others whose mind is fixed on the invincible Lord. (53)
Just as with the rising of the moon the heat of the sun disappears, so the fever in the devotee's heart, (once) banished by the cool lustre shed by the gem-like nails of the Lord's feet taking long strides (while dancing with the devotee as during the Rāsa dance) can never appear again. (54)
The name of the Lord is such that, even when uttered under constraint or unconsciously, it destroys multitudinous sins. That man is called the best of devotees, whose heart the Lord Himself does not leave as His lotus-feet are fastened by the cord of Love. (55)

Thus ends the second discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā.

(45-55)