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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-II

CHAPTER TWO

The Rising Sun of Shrimad-Bhagavatam

(bhagavatarkodayah)

shri-krishna-chaitanya-candraya namah

gauranga-kripaya yasya tattvam bhagavatoditam

sampraptam hridaye vande sarvabhauma mahashayam

1.1.2

dharmah projjhita-kaitavo ’tra paramo nirmatsaranam satam

vedyam vastavam atra vastu shivadam tapa-trayonmulanam

shrimad-bhagavate maha-muni-krite kim va parair ishvarah

sadyo hridy avarudhyate ’tra kritibhih shushrushubhis tat-kshanat

dharmah—religiosity; projjhita—completely rejected; kaitavah—covered by fruitive intention; atra—herein; paramah—the highest; nirmatsaranam—of the one-hundred-percent pure in heart; satam—devotees; vedyam—understandable; vastavam—factual; atra—herein; vastu—substance; shivadam—well-being; tapa-traya—threefold miseries; unmulanam—causing uprooting of; shrimat—beautiful; bhagavate—the Bhagavata Purana; maha-muni—the great sage (Vyasadeva); krite—having compiled; kim—what is; va—the need; paraih—others; ishvarah—the Supreme Lord; sadyah—at once; hridi—within the heart; avarudhyate—become compact; atra—herein; kritibhih—by the pious men; shushrushubhih—by culture; tat-kshanat—without delay.

Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart.

 

1.4.14-16 Suta Gosvami to Shaunaka Rishi

suta uvaca

dvapare samanuprapte

tritiye yuga-paryaye

jatah parasharad yogi

vasavyam kalaya hareh

sutah—Suta Gosvami; uvaca—said; dvapare—in the second millennium; samanuprapte—on the advent of; tritiye—third; yuga—millennium; paryaye—in the place of; jatah—was begotten; parasharat—by Parashara; yogi—the great sage; vasavyam—in the womb of the daughter of Vasu; kalaya—in the plenary portion; hareh—of the Personality of Godhead.

Suta Gosvami said: When the second millennium overlapped the third, the great sage [Vyasadeva] was born to Parasara in the womb of Satyavati, the daughter of Vasu. (14)

 

sa kadacit sarasvatya

upasprishya jalam shucih

vivikta eka asina

udite ravi-mandale

sah—he; kadacit—once; sarasvatyah—on the bank of the Sarasvati; upasprishya—after finishing morning ablutions; jalam—water; shucih—being purified; vivikte—concentration; ekah—alone; asinah—being thus seated; udite—on the rise; ravi-mandale—of the sun disc.

Once upon a time he [Vyasadeva], as the sun rose, took his morning ablution in the waters of the Sarasvati and sat alone to concentrate. (15)

paravara-jnah sa rishih

kalenavyakta-ramhasa

yuga-dharma-vyatikaram

praptam bhuvi yuge yuge

para-avara—past and future; jnah—one who knows; sah—he; rishih—Vyasadeva; kalena—in the course of time; avyakta—unmanifested; ramhasa—by great force; yuga-dharma—acts in terms of the millennium; vyatikaram—anomalies; praptam—having accrued; bhuvi—on the earth; yuge yuge—different ages.

The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time. (16)

 

1.4.17-22 Suta Gosvami to Shaunaka Rishi

bhautikanam ca bhavanam

shakti-hrasam ca tat-kritam

ashraddadhanan nihsattvan

durmedhan hrasitayushah

durbhagamsh ca janan vikshya

munir divyena cakshusha

sarva-varnashramanam yad

dadhyau hitam amogha-drik

bhautikanam ca—also of everything that is made of matter; bhavanam—actions; shakti-hrasam ca—and deterioration of natural power; tat-kritam—rendered by that; ashraddadhanan—of the faithless; nihsattvan—impatient due to want of the mode of goodness; durmedhan—dull-witted; hrasita—reduced; ayushah—of duration of life; durbhagan ca—also the unlucky; janan—people in general; vikshya—by seeing; munih—the muni; divyena—by transcendental; cakshusha—vision; sarva—all; varna-asramanam—of all the statuses and orders of life; yat—what; dadhyau—contemplated; hitam—welfare; amogha-drik—one who is fully equipped in knowledge.

The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life. (17-18)

catur-hotram karma shuddham

prajanam vikshya vaidikam

vyadadhad yajna-santatyai

vedam ekam catur-vidham

catuh—four; hotram—sacrificial fires; karma shuddham—purification of work; prajanam—of the people in general; vikshya—after seeing; vaidikam—according to Vedic rites; vyadadhat—made into; yajna—sacrifice; santatyai—to expand; vedam ekam—only one Veda; catuh-vidham—in four divisions.

He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men. (19)

rig-yajuh-samatharvakhya

vedash catvara uddhritah

itihasa-puranam ca

pancamo veda ucyate

rig-yajuh-sama-atharva-akhyah—the names of the four Vedas; vedah—the Vedas; catvarah—four; uddhritah—made into separate parts; itihasa—historical records (Mahabharata); puranam ca—and the Puranas; pancamah—the fifth; vedah—the original source of knowledge; ucyate—is said to be.

The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Puranas are called the fifth Veda. (20)

tatrarg-veda-dharah pailah

samago jaiminih kavih

vaishampayana evaiko

nishnato yajusham uta

tatra—thereupon; rig-veda-dharah—the professor of the Rig Veda;pailah—the rishi named Paila; sama-gaa—that of the Sama Veda;

jaiminih—the rishi named Jaimini; kavih—highly qualified; vaishampayanah—the rishi named Vaishampayana; eva—only; ekah—alone; nishnatah—well versed; yajusham—of the Yajur Veda; uta—glorified.

After the Vedas were divided into four divisions, Paila Rishi became the professor of the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone became glorified by the Yajur Veda. (21)

atharvangirasam asit

sumantur daruno munih

itihasa-purananam

pita me romaharshanah

atharva—the Atharva Veda; angirasam—unto the risi Angira; asit—was entrusted; sumantuh—also known as Sumantu Muni; darunah—seriously devoted to the Atharva Veda; munih—the sage; itihasa-purananam—of the historical records and the Puranas; pita—father; me—mine; romaharshanah—the risi Romaharshana.

The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas and historical records. (22)

 

1.4.25,27 Suta Gosvami to Shaunaka Rishi

stri-shudra-dvijabandhunam

trayi na shruti-gocara

karma-shreyasi mudhanam

shreya evam bhaved iha

iti bharatam akhyanam

kripaya munina kritam

stri—the woman class; shudra—the laboring class; dvija-bandhunam—of the friends of the twice-born; trayi—three; na—not; shruti-gocara—for understanding; karma—in activities; shreyasi—in welfare; udhanam—of the fools; shreyah—supreme benefit; evam—thus; bhavet—achieved; iha—by this; iti—thus thinking; bharatam—the great Mahabharata; akhyanam—historical facts; kripaya—out of great mercy; munina—by the muni; kritam—is completed.

Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women, laborers and friends of the twice-born. (25)

natiprasidad dhridayah

sarasvatyas tate shucau

vitarkayan vivikta-stha

idam covaca dharma-vit

na—not; atiprasidat—very much satisfied; hridayah—at heart; sarasvatyah—of the River Sarasvati; tate—on the bank of; shucau—being purified; vitarkayan—having considered; vivikta-sthah—situated in a lonely place; idam ca—also this; uvaca—said; dharma-vit—one who knows what religion is.

Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself: (27)

 

1.4.30 Vyasadeva to Himself

thatapi bata me daihyo

hy atma caivatmana vibhuh

asampanna ivabhati

brahma-varcasya sattamah

thatapi—although; bata—defect; me—mine; daihyah—situated in the body; hi—certainly; atma—living being; ca—and; eva—even; atmana—myself; vibhuh—sufficient; asampannah—wanting in; iva abhati—it appears to be; brahma-varcasya—of the Vedantists; sattamah—the supreme.

I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.

 

1.4.32 Suta Gosvami to Shaunaka Rishi

tasyaivam khilam atmanam

manyamanasya khidyatah

krishnasya narado 'bhyagad

ashramam prag udahritam

tasya—his; evam—thus; khilam—inferior; atmanam—soul; manyamanasya—thinking within the mind; khidyatah—regretting; krishnasya—of Krishna-dvaipayana Vyasa; naradah abhyagat—Narada came there; ashramam—the cottage; prak—before; udahritam—said.

As mentioned before, Narada reached the cottage of Krishna-dvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects.

 

1.5.4 Narada Muni to Vyasadeva

jijnasitam adhitam ca

brahma yat tat sanatanam

thatapi shocasy atmanam

akritartha iva prabho

jijnasitam—deliberated fully well; adhitam—the knowledge obtained; ca—and; brahma—the Absolute; yat—what; tat—that; sanatanam—eternal; thatapi—in spite of that; shocasi—lamenting; atmanam—unto the self; akrita-arthah—undone; iva—like; prabho—my dear sir.

You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu?

 

1.5.5 Vyasadeva to Narada Muni

vyasa uvaca

asty eva me sarvam idam tvayoktam

thatapi natma paritushyate me

tan-mulam avyaktam agadha-bodham

pricchamahe tvatma-bhavatma-bhutam

vyasah—Vyasa; uvaca—said; asti—there is; eva—certainly; me—mine; sarvam—all; idam—this; tvaya—by you; uktam—uttered; thatapi—and yet; na—not; atma—self; paritushyate—does pacify; me—unto me; tat—of which; mulam—root; avyaktam—undetected; agadha-bodham—the man of unlimited knowledge; pricchamahe—do inquire; tva—unto you; atma-bhava—self-born; atma-bhutam—offspring.

Shri Vyasadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahma] who is self-born [without mundane father and mother].

 

1.5.8-9 Narada Muni to Vyasadeva

shri-narada uvaca

bhavatanudita-prayam

yasho bhagavato 'malam

yenaivasau na tushyeta

manye tad darshanam khilam

shri-naradah—Shri Narada; uvaca—said; bhavata—by you; anudita-prayam—almost not praised; yashah—glories; bhagavatah—of the Personality of Godhead; amalam—spotless; yena—by which; eva—certainly; asau—He (the Personality of Godhead); na—does not; tushyeta—be pleased; manye—I think; tat—that; darshanam—philosophy; khilam—inferior.

Shri Narada said: You have not actually broadcast the sublime and spotless glories of the Supreme Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless. (8)

 

yatha dharmadayash cartha

muni-varyanukirtitah

na thata vasudevasya

mahima hy anuvarnitah

yatha—as much as; dharma-adayah—all four principles of religious behavior; ca—and; artah—purposes; muni-varya—by yourself, the great sage; anukirtitah—repeatedly described; na—not; thata—in that way; vasudevasya—of the Personality of Godhead Shri Krishna; mahima—glories; hi—certainly; anuvarnitah—so constantly described.

Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vasudeva. (9)

 

1.5.12-14 Narada Muni to Vyasadeva

naishkarmyam apy acyuta-bhava-varjitam

na shobhate jnanam alam niranjanam

kutah punah shashvad abhadram ishvare

na carpitam karma yad apy akaranam

naishkarmyam—self-realization, being freed from the reactions of fruitive work; api—in spite of; acyuta—the infallible Lord; bhava—conception; varjitam—devoid of; na—does not; shobhate—look well; jnanam—transcendental knowledge; alam—by and by; niranjanam—free from designations; kutah—where is; punah—again; shashvat—always; abhadram—uncongenial; Ishvare—unto the Lord; na—not; ca—and; arpitam—offered; karma—fruitive work; yat api—what is; akaranam—not fruitive.

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? (12)

atho maha-bhaga bhavan amogha-drik

shuci-shravah satya-rato dhrita-vratah

urukramasyakhila-bandha-muktaye

samadhinanusmara tad-viceshtitam

atho—therefore; maha-bhaga—highly fortunate; bhavan—yourself; amogha-drik—the perfect seer; shuci—spotless; shravah—famous; satya-ratah—having taken the vow of truthfulness; dhrita-vratah—fixed in spiritual qualities; urukramasya—of the one who performs supernatural activities (God); akhila—universal; bandha—bondage; muktaye—for liberation from; samadhina—by trance; anusmara—think repeatedly and then describe them; tat-viceshtitam—various pastimes of the Lord.

O Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. (13)

tato 'nyatha kincana yad vivakshatah

prithag drishas tat-krita-rupa-namabhih

na karhicit kvapi ca duhsthita matir

labheta vatahata-naur ivaspadam

tatah—from that; anyatha—apart; kincana—something; yat—whatsoever; vivakshatah—desiring to describe; prithak—separately; drishah—vision; tat-krita—reactionary to that; rupa—form; namabhih—by names; na karhicit—never; kvapi—any; ca—and; duhsthita matih—oscillating mind; labheta—gains; vata-ahata—troubled by the wind; nauh—boat; iva—like; aspadam—place.

Whatever you desire to describe that is separate in vision from the Lord simply reacts, with different forms, names and results, to agitate the mind as the wind agitates a boat which has no resting place. (14)

 

1.5.15 Narada Muni to Vyasadeva

jugupsitam dharma-krite 'nushasatah

svabhava-raktasya mahan vyatikramah

yad-vakyato dharma ititarah sthito

na manyate tasya nivaranam janah

jugupsitam—verily condemned; dharma-krite—for the matter of religion; anusasatah—instruction; svabhava-raktasya—naturally inclined; mahan—great; vyatikramah—unreasonable; yat-vakyatah—under whose instruction; dharmah—religion; iti—it is thus; itarah—the people in general; sthitah—fixed; na—do not; manyate—think; tasya—of that; nivaranam—prohibition; janah—they.

The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.

 

<incl?> <1.5.16-19>

vicakshano 'syarhati veditum vibhor

ananta-parasya nivrittitah sukham

pravartamanasya gunair anatmanas

tato bhavan darshaya ceshtitam vibhoh

vicakshanah—very expert; asya—of him; arhati—deserves; veditum—to understand; vibhoh—of the Lord; ananta-parasya—of the unlimited; nivrittitah—retired from; sukham—material happiness; pravartamanasya—those who are attached to; gunaih—by the material qualities; anatmanah—devoid of knowledge in spiritual value; tatah—therefore; bhavan—Your Goodness; darshaya—show the ways; ceshtitam—activities; vibhoh—of the Lord.

The Supreme Lord is unlimited. Only a very expert pesonality, retired from the activities of material happiness, deserves to understand this knowledge of spiritual values. Therefore those who are not so well situated, due to material attachment, should be shown the ways of transcendental realization, by Your Goodness, through descriptions of the transcendental activities of the Supreme Lord. (16)

tyaktva sva-dharmam caranambujam harer

bhajann apakvo 'tha patet tato yadi

yatra kva vabhadram abhud amushya kim

ko vartha apto 'bhajatam sva-dharmatah

tvaktva—having forsaken; sva-dharmam—one's own occupational engagement; carana-ambujam—the lotus feet; hareh—of Hari (the Lord); bhajan—in the course of devotional service; apakvah—immature; atha—for the matter of; patet—falls down; tatah—from that place; yadi—if; yatra—whereupon; kva—what sort of; va—or (used sarcastically); abhadram—unfavorable; abhut—shall happen; amushya—of him; kim—nothing; kah va arthah—what interest; aptah—obtained; abhajatam—of the nondevotee; sva-dharmatah—being engaged in occupational service.

One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, trough fully engaged in occupational duties, does not gain anything. (17)

tasyaiva hetoh prayateta kovido

na labhyate yad bhramatam upary adhah

tal labhyate duhkhavad anyatah sukham

kalena sarvatra gabhira-ramhasa

tasya—for that purpose; eva—only; hetoh—reason; prayateta—should

endeavor; kovidah—one who is philosophically inclined; na—not; labhyate—is not obtained; yat—what; bhramatam—wandering; upari adhah—from top to bottom; tat—that; labhyate—can be obtained; duhkhavat—like the miseries; anyatah—as a result of previous work; sukham—sense enjoyment; kalena-in course of time; sarvatra—everywhere; gabhira—subtle; ramhasa—progress.

Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Patala). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them. (18)

 

na vai jano jatu kathancanavrajen

mukunda-sevy anyavad anga samshritim

smaran mukundanghry-upaguhanam punar

vihatum icchen na rasa-graho janah

na—never; vai—certainly; janah—a person; jatu—at any time; kathancanasomehow or other; avrajet—does not undergo; mukunda-sevi—the devotee of the Lord; anyavat—like others; anga—O my dear; samshritim—material existence; smaran—remembering; mukunda-anghri—the lotus feet of the Lord; upaguhanam—embracing; punah—again; vihatum—willing to give up; icchet—desire; na—never; rasa-grahah—one who has relished the mellow; janah—person.

My dear Vyasa, even though a devotee of Lord Krishna sometimes falls down somehow or other, he certainly does not undergo material existence like others (fruitive workers, etc.) because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ectasy again and again. (19)

 

1.5.20 Narada Muni to Vyasadeva

idam hi vishvam bhagavan ivetaro

yato jagat-sthana-nirodha-sambhavah

tad dhi svayam veda bhavams thatapi te

pradesha-matram bhavatah pradarshitam

idam—this; hi—all; vishvam—cosmos; bhagavan—the Supreme Lord; iva—almost the same; itarah—different from; yatah—from whom; jagat—the worlds; sthana—exist; nirodha—annihilation; sambhavah—creation; tat hi—all about; svayam—personally; veda—know; bhavan—your good self; tatha api—still; te—unto you; pradesha-matram—a synopsis only; bhavatah—unto you; pradarshitam—explained.

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

 

1.5.22-23 Narada Muni to Vyasadeva

idam hi pumsas tapasah shrutasya va

svishtasya suktasya ca buddhi-dattayoh

avicyuto 'rthah kavibhir nirupito

yad-uttamashloka-gunanuvarnanam

idam—this; hi—certainly; pumsah—of everyone; tapasah—by dint of austerities; shrutasya—by dint of study of the Vedas; va—or; svishtasya—sacrifice; suktasya—spiritual education; ca—and; buddhi—culture of knowledge; dattayoh—charity; avicyutah—infallible; arthah—interest; kavibhih—by the recognized learned person; nirupitah—concluded; yat—what; uttamashloka—the Lord, who is described by choice poetry; guna-anuvarnanam—description of the transcendental qualities of.

Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry. (22)

aham puratita-bhave 'bhavam mune

dasyas tu kasyashcana veda-vadinam

nirupito balaka eva yoginam

shushrushane pravrishi nirvivikshatam

aham—I; pura—formerly; atita-bhave—in the previous millennium; abhavam—became; mune—O muni; dasyah—of the maidservant; tu—but; kasyashcana—certain; veda-vadinam—of the followers of Vedanta; nirupitah—engaged; balakah—boy servant; eva—only; yoginam—of the devotees; shushrushane—in the service of; pravrishi—during the four months of the rainy season; nirvivikshatam—living together.

O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brahmanas who were following the principles of the Vedanta. When they were living together during the four months of the rainy season, I was engaged in their personal service. (23)

 

1.5.25-26 Narada Muni to Vyasadeva

ucchishta-lepan anumodito dvijaih

sakrit sma bhunje tad-apasta-kilbishah

evam pravrittasya vishuddha-cetasas

tad-dharma evatma-rucih prajayate

ucchishta-lepan—the remnants of foodstuff; anumoditah—being permitted; dvijaih—by the Vedantist brahmanas; sakrit—once upon a time; sma—in the past; bhunje—took; tat—by that action; apasta—eliminated; kilbishah—all sins; evam—thus; pravrittasya—being engaged; vishuddha-cetasah—of one whose mind is purified; tat—that particular; dharmah—nature; eva—certainly; atma-rucih—transcendental attraction; prajayate—was manifested.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. (25)

tatranvaham krishna-kathah pragayatam

anugrahenashrinavam manoharah

tah shraddhaya me 'nupadam vishrinvatah

priyashravasy anga mamabhavad rucih

tatra—thereupon; anu—every day; aham—I; krishna-kathah—narration of Lord Krishna's activities; pragayatam—describing; anugrahena—by causeless mercy; ashrinavam—giving aural reception; manah-harah—attractive; tah—those; shraddhaya—respectfully; me—unto me; anupadam—every step; vishrinvatah—hearing attentively; priyashravasi—of the Personality of Godhead; anga—O Vyasadeva; mama—mine; abhavat—it so became; rucih—taste.

O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krishna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step. (26)

 

1.5.28 Narada Muni to Vyasadeva

ittham sharat-pravrishikav ritu harer

vishrinvato me 'nusavam yasho 'malam

sankirtyamanam munibhir mahatmabhir

bhaktih pravrittatma-rajas-tamopaha

ittham—thus; sharat—autumn; pravrishikau—rainy season; ritu—two seasons; hareh—of the Lord; vishrinvatah—continuously hearing; me—myself; anusavam—constantly; yashah amalam—unadulterated glories; sankirtyamanam—chanted by; munibhih—the great sages; maha-atmabhih—great souls; bhaktih—devotional service; pravritta—began to flow; atma—living being; rajah—mode of passion; tama—mode of ignorance; upaha—vanishing.

Thus during two seasons—the rainy season and autumn—I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished. <incl?>

 

1.5.30 Narada Muni to Vyasadeva

jnanam guhyatamam yat tat

sakshad bhagavatoditam

anvavocan gamishyantah

krpaya dina-vatsalah

jnanam—knowledge; guhyatamam—most confidential; yat—what is;

tat—that; sakshat—directly; bhagavata uditam—propounded by the Lord Himself; anvavocan—gave instruction; gamishyantah—while departing from; kripaya—by causeless mercy; dina-vatsalah—those who are very kind to the poor and meek.

As they were leaving, those bhakti-vedantas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself.

 

1.5.32 Narada Muni to Vyasadeva

etat samsucitam brahmams

tapa-traya-cikitsitam

yad ishvare bhagavati

karma brahmani bhavitam

etat—this much; samsucitam—decided by the learned; brahman—O brahmana Vyasa; tapa-traya—three kinds of miseries; cikitsitam—remedial measures; yat—what; ishvare—the supreme controller; bhagavati—unto the Personality of Godhead; karma—one's prescribed activities; brahmani—unto the great; bhavitam—dedicated.

O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead [Shri Krishna].

         

1.5.34-36 Narada Muni to Vyasadeva

evam nrinam kriya-yogah

sarve samshriti-hetavah

ta evatma-vinashaya

kalpante kalpitah pare

evam—thus; nrinam—of the human being; kriya-yogah—all activities; sarve—everything; samshriti—material existence; hetavah—causes; te—that; eva—certainly; atma—the tree of work; vinashaya—killing; kalpante—become competent; kalpitah—dedicated; pare—unto the Transcendence.

Thus when all a man's activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work. (34)

yad atra kriyate karma

bhagavat-paritoshanam

jnanam yat tad adhinam hi

bhakti-yoga-samanvitam

yat—whatever; atra—in this life or world; kriyate—does perform; karma—work; bhagavat—unto the Personality of Godhead; paritoshanam—satisfaction of; jnanam—knowledge; yat tat—what is so called; adhinam—dependent; hi—certainly; bhakti-yoga—devotional; samanvitam—dovetailed with bhakti-yoga.

Whatever work is done here in this life for the satisfaction of the mission of the Lord is called bhakti-yoga, or transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor. (35)

kurvana yatra karmani

bhagavac-chikshayasakrit

grinanti guna-namani

krishnasyanusmaranti ca

kurvanah—while performing; yatra—thereupon; karmani—duties; bhagavat—the Personality of Godhead; shikshaya—by the will of; asakrit—constantly; grinanti—takes on; guna—qualities; namani—names; krishnasya—of Krishna; anusmaranti—constantly remembers; ca—and.

While performing duties according to the order of Shri Krishna, the Supreme Personality of Godhead, one constantly remembers Him, His names and His qualities. (36)

 

<1.6.34> <incl 1.6.36?>

 

1.6.35-36 Narada Muni to Vyasadeva

yamadibhir yoga-pathaih

kama-lobha-hato muhuh

mukunda-sevaya yadvat

tathatmaddha na shamyati

yama-adibhih—by the process of practicing self-restraint; yoga-pathaih—by the system of yoga (mystic bodily power to attain the godly stage); kama—desires for sense satisfaction; lobha—lust for satisfaction of the senses; hatah—curbed; muhuh—always; mukunda—the Personality of Godhead; sevaya—by the service of; yadvat—as it is; tatha—like that; atma—the soul; addha—for all practical purposes; na—does not; shamyati—be satisfied.

It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Personality of Godhead. (35)

sarvam tad idam akhyatam

yat prishto 'ham tvayanagha

janma-karma-rahasyam me

bhavatash catma-toshanam

sarvam—all; tat—that; idam—this; akhyatam—described; yat—whatever; prishtah—asked by; aham—me; tvaya—by you; anagha—without any sins; janma—birth; karma—activities; rahasyam—mysteries; me—mine; bhavatah—your; ca—and; atma—self; toshaam—satisfaction.

O Vyasadeva, you are freed from all sins. Thus I have explained my birth and activities for self-realization, as you asked. All this will be conducive for your personal satisfaction also. (36)

 

1.7.2-8 Suta Gosvami to Shaunaka Rishi

suta uvaca

brahma-nadyam sarasvatyam

ashramah pashcime tate

shamyaprasa iti prokta

rishinam satra-vardhanah

sutah—Shri Suta; uvaca—said; brahma-nadyam—on the bank of the river intimately related with Vedas, brahmanas, saints, and the Lord; sarasvatyam—Sarasvati; ashramah—cottage for meditation; pashcime—on the west; tate—bank; shamyaprasah—the place named Samyaprasa; iti—thus; proktah—said to be; rishinam—of the sages; satra-vardhanah—that which enlivens activities.

Shri Suta said: On the western bank of the River Sarasvati, which is intimately related with the Vedas, there is a cottage for meditation at Shamyaprasa which enlivens the transcendental activities of the sages. (2)

tasmin sva ashrame vyaso

badari-shanda-mandite

asino 'pa upasprshya

pranidadhyau manah svayam

tasmin—in that (ashrama); sve—own; ashrame—in the cottage; vyasah—Vyasadeva; badari—berry; shanda—trees; mandite—surrounded by; asinah—sitting; apah upasprishya—touching water; pranidadhyau—concentrated; manah—the mind; svayam—himself.

In that place, Shrila Vyasadeva, in his own ashrama, which was surrounded by berry trees, sat down to meditate after touching water for purification. (3)

bhakti-yogena manasi

samyak pranihite 'male

apashyat purusham purnam

mayam ca tad-apashrayam

bhakti—devotional service; yogena—by the process of linking up; manasi—upon the mind; samyak—perfectly; pranihite—engaged in and fixed upon; amale—without any matter; apashyat—saw; purusham—the Personality of Godhead; purnam—absolute; mayam—energy; ca—also; tat—His; apashrayam—under full control.

Thus he fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control. (4)

yaya sammohito jiva

atmanam tri-gunatmakam

paro 'pi manute 'nartham

tat-kritam cabhipadyate

yaya—by whom; sammohitah—illusioned; jivah—the living entities; atmanam—self; tri-guna-atmakam—conditioned by the three modes of nature, or a product of matter; parah—transcendental; api—in spite of; manute—takes it for granted; anartham—things not wanted; tat—by that; kritam ca—reaction; abhipadyate—undergoes thereof.

Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. (5)

anarthopashamam sakshad

bhakti-yogam adhokshaje

lokasyajanato vidvamsh

cakre satvata-samhitam

anartha—things which are superfluous; upashamam—mitigation; sakshat—directly; bhakti-yogam—the linking process of devotional service; adhokshaje—unto the Transcendence; lokasya—of the general mass of men; ajanatah—those who are unaware of; vidvan—the supremely learned; cakre—compiled; satvata—in relation with the Supreme Truth; samhitam—Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth. (6)

yasyam vai shruyamanayam

krishne parama-puruse

bhaktir utpadyate pumsah

shoka-moha-bhayapaha

yasyam—this Vedic literature; vai—certainly; shruyamanayam—simply by giving aural reception; krishne—unto Lord Krishna; parama—supreme; purushe—unto the Personality of Godhead; bhaktih—feelings of devotional service; utpadyate—sprout up; pumsah—of the living being; shoka—lamentation; moha—illusion; bhaya—fearfulness; apaha—that which extinguishes.

Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krishna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. (7)

sa samhitam bhagavatim

kritvanukramya catma-jam

shukam adhyapayam asa

nivritti-niratam munih

sah—that; samhitam—Vedic literature; bhagavatim—in relation with the Personality of Godhead; kritva—having done; anukramya—by correction and repetition; ca—and; atma-jam—his own son; shukam—Shukadeva Gosvami; adhyapayam asa—taught; nivritti—path of self realization; niratam—engaged; munih—the sage.

The great sage Vyasadeva, after compiling the Shrimad-Bhagavatam and revising it, taught it to his own son, Shri Shukadeva Gosvami, who was already engaged in self-realization. (8)

 

1.7.9 Shaunaka Rishi to Suta Gosvami

shaunaka uvaca

sa vai nivritti-niratah

sarvatropekshako munih

kasya va brihatim etam

atmaramah samabhyasat

shaunakah uvaca—Shri Shaunaka asked; sah—he; vai—of course; nivritti—on the path of self-realization; niratah—always engaged; sarvatra—in every respect; upekshakah—indifferent; munih—sage; kasya—for what reason; va—or; brhatim—vast; etam—this; atma-aramah—one who is pleased in himself; samabhyasat—undergo the studies.

Shri Shaunaka asked Suta Gosvami: Shri Shukadeva Gosvami was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? <incl?>

 

1.7.10-11 Suta Gosvami to Shaunaka Rishi

suta uvaca

atmaramash ca munayo

nirgrantha apy urukrame

kurvanty ahaitukim bhaktim

ittham-bhuta-guno harih

sutah uvaca—Suta Gosvami said; atmaramah— who take pleasure in atma (generally, spirit self); ca—also; munayah—sages; nirgranthah—freed from all bondage; api—in spite of; urukrame—unto the great adventurer; kurvanti—do; ahaitukm—unalloyed; bhaktim—devotional service; ittham-bhuta—such wonderful; gunah—qualities; harih—of the Lord.

All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. (10)

 

harer gunakshipta-matir

bhagavan badarayanih

adhyagan mahad akhyanam

nityam vishnu-jana-priyah

hareh—of Hari, the Personality of Godhead; guna—transcendental attribute; akshipta—being absorbed in; matih—mind; bhagavan—powerful; badarayanih—the son of Vyasadeva; adhyagat—underwent studies; mahat—great; akhyanam—narration; nityam—regularly; vishnu-jana—devotees of the Lord; priyah—beloved.

Shrila Shukadeva Gosvami, son of Shrila Vyasadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Shrimad-Bhagavatam]. (11)

 

1.2.3 Suta Gosvami to Shaunaka Rishi

yah svanubhavam akhila-shruti-saram ekam

adhyatma-dipam atititirshatam tamo 'ndham

samsarinam karunayaha purana-guhyam

tam vyasa-sunum upayami gurum muninam

yah—he who; sva-anubhavam—self-assimilated (experienced); akhila—all around; shruti—the Vedas; saram—cream; ekam—the only one; adhyatma—transcendental; dipam—torchlight; atititirshatam—desiring to overcome; tamah andham—deeply dark material existence; samsarinam—of the materialistic men; karunaya—out of causeless mercy; aha—said; purana—supplement to the Vedas; guhyam—very confidential; tam—unto him; vyasa-sunum—the son of Vyasadeva; upayami—let me offer my obeisances; gurum—the spiritual master; muninam—of the great sages.

Let me offer my respectful obeisances unto him [Shuka], the spiritual master of all sages, the son of Vyasadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.