Śrīmad Bhāgavatam | Canto 1 Chapter 5
Nārada’s Instructions on Śrīmad-Bhāgavatam for Vyāsadeva
atha taṁ sukham āsīna
devarṣiḥ prāha viprarṣiṁ
vīṇā-pāṇiḥ smayann iva
sūtaḥ — Sūta; uvāca — said; atha — therefore; tam — him; sukham āsīnaḥ — comfortably seated; upāsīnam — unto one sitting nearby; bṛhat-śravāḥ — greatly respected; devarṣiḥ — the great ṛṣi among the gods; prāha — said; viprarṣim — unto the ṛṣi among the brāhmaṇas; vīṇā-pāṇiḥ — one who carries a vīṇā in his hand; smayan iva — apparently smiling.
Sūta Gosvāmī said: Thus the sage amongst the gods [Nārada], comfortably seated and apparently smiling, addressed the ṛṣi amongst the brāhmaṇas [Vedavyāsa].
bhavataḥ kaccid ātmanā
ātmā mānasa eva vā
nāradaḥ — Nārada; uvāca — said; pārāśarya — O son of Parāśara; mahā-bhāga — the greatly fortunate; bhavataḥ — your; kaccit — if it is; ātmanā — by the self-realization of; parituṣyati — does it satisfy; śārīraḥ — identifying the body; ātmā — self; mānasaḥ — identifying the mind; eva — certainly; vā — and.
Addressing Vyāsadeva, the son of Parāśara, Nārada inquired: Are you satisfied by identifying with the body or the mind as objects of self-realization?
api te mahad-adbhutam
kṛtavān bhārataṁ yas tvaṁ
jijñāsitam — fully inquired; susampannam — well versed; api — in spite of; te — your; mahat-adbhutam — great and wonderful; kṛtavān — prepared; bhāratam — the Mahābhārata; yaḥ tvam — what you have done; sarva-artha — including all sequences; paribṛṁhitam — elaborately explained.
Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahābhārata, which is full of all kinds of Vedic sequences elaborately explained.
jijñāsitam adhītaṁ ca
brahma yat tat sanātanam
tathāpi śocasy ātmānam
akṛtārtha iva prabho
jijñāsitam — deliberated fully well; adhītam — the knowledge obtained; ca — and; brahma — the Absolute; yat — what; tat — that; sanātanam — eternal; tathāpi — in spite of that; śocasi — lamenting; ātmānam — unto the self; akṛta-arthaḥ — 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?
asty eva me sarvam idaṁ tvayoktaṁ
tathāpi nātmā parituṣyate me
tan-mūlam avyaktam agādha-bodhaṁ
vyāsaḥ — Vyāsa; uvāca — said; asti — there is; eva — certainly; me — mine; sarvam — all; idam — this; tvayā — by you; uktam — uttered; tathāpi — and yet; na — not; ātmā — self; parituṣyate — does pacify; me — unto me; tat — of which; mūlam — root; avyaktam — undetected; agādha-bodham — the man of unlimited knowledge; pṛcchāmahe — do inquire; tvā — unto you; ātma-bhava — self-born; ātma-bhūtam — offspring.
Śrī Vyāsadeva 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 [Brahmā] who is self-born [without mundane father and mother].
sa vai bhavān veda samasta-guhyam
upāsito yat puruṣaḥ purāṇaḥ
parāvareśo manasaiva viśvaṁ
sṛjaty avaty atti guṇair asaṅgaḥ
saḥ — thus; vai — certainly; bhavān — yourself; veda — know; samasta — all-inclusive; guhyam — confidential; upāsitaḥ — devotee of; yat — because; puruṣaḥ — the Personality of Godhead; purāṇaḥ — the oldest; para-avara-īśaḥ — the controller of the material and spiritual worlds; manasā — mind; eva — only; viśvam — the universe; sṛjati — creates; avati atti — annihilates; guṇaiḥ — by the qualitative matter; asaṅgaḥ — unattached.
My lord! Everything that is mysterious is known to you because you worship the creator and destroyer of the material world and the maintainer of the spiritual world, the original Personality of Godhead, who is transcendental to the three modes of material nature.
tvaṁ paryaṭann arka iva tri-lokīm
antaś-caro vāyur ivātma-sākṣī
parāvare brahmaṇi dharmato vrataiḥ
snātasya me nyūnam alaṁ vicakṣva
tvam — Your Goodness; paryaṭan — traveling; arkaḥ — the sun; iva — like; tri-lokīm — the three worlds; antaḥ-caraḥ — can penetrate into everyone’s heart; vāyuḥ iva — as good as the all-pervading air; ātma — self-realized; sākṣī — witness; para-avare — in the matter of cause and effect; brahmaṇi — in the Absolute; dharmataḥ — under disciplinary regulations; vrataiḥ — in vow; snātasya — having been absorbed in; me — mine; nyūnam — deficiency; alam — clearly; vicakṣva — search out.
Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone. As such, you are as good as the all-pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows.
yaśo bhagavato ’malam
yenaivāsau na tuṣyeta
manye tad darśanaṁ khilam
śrī-nāradaḥ — Śrī Nārada; uvāca — said; bhavatā — by you; anudita-prāyam — almost not praised; yaśaḥ — glories; bhagavataḥ — of the Personality of Godhead; amalam — spotless; yena — by which; eva — certainly; asau — He (the Personality of Godhead); na — does not; tuṣyeta — be pleased; manye — I think; tat — that; darśanam — philosophy; khilam — inferior.
Śrī Nārada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.
yathā dharmādayaś cārthā
na tathā vāsudevasya
mahimā hy anuvarṇitaḥ
yathā — as much as; dharma-ādayaḥ — all four principles of religious behavior; ca — and; arthāḥ — purposes; muni-varya — by yourself, the great sage; anukīrtitāḥ — repeatedly described; na — not; tathā — in that way; vāsudevasya — of the Personality of Godhead, Śrī Kṛṣṇa; mahimā — glories; hi — certainly; anuvarṇitaḥ — 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, Vāsudeva.
na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit
tad vāyasaṁ tīrtham uśanti mānasā
na yatra haṁsā niramanty uśik-kṣayāḥ
na — not; yat — that; vacaḥ — vocabulary; citra-padam — decorative; hareḥ — of the Lord; yaśaḥ — glories; jagat — universe; pavitram — sanctified; pragṛṇīta — described; karhicit — hardly; tat — that; vāyasam — crows; tīrtham — place of pilgrimage; uśanti — think; mānasāḥ — saintly persons; na — not; yatra — where; haṁsāḥ — all-perfect beings; niramanti — take pleasure; uśik-kṣayāḥ — those who reside in the transcendental abode.
Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ
tat — that; vāk — vocabulary; visargaḥ — creation; janatā — the people in general; agha — sins; viplavaḥ — revolutionary; yasmin — in which; prati-ślokam — each and every stanza; abaddhavati — irregularly composed; api — in spite of; nāmāni — transcendental names, etc; anantasya — of the unlimited Lord; yaśaḥ — glories; aṅkitāni — depicted; yat — what; śṛṇvanti — do hear; gāyanti — do sing; gṛṇanti — do accept; sādhavaḥ — the purified men who are honest.
On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
naiṣkarmyam — self-realization, being freed from the reactions of fruitive work; api — in spite of; acyuta — the infallible Lord; bhāva — conception; varjitam — devoid of; na — does not; śobhate — look well; jñānam — transcendental knowledge; alam — by and by; nirañjanam — free from designations; kutaḥ — where is; punaḥ — again; śaśvat — always; abhadram — uncongenial; īśvare — unto the Lord; na — not; ca — and; arpitam — offered; karma — fruitive work; yat api — what is; akāraṇam — 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?
atho mahā-bhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ
atho — therefore; mahā-bhāga — highly fortunate; bhavān — yourself; amogha-dṛk — the perfect seer; śuci — spotless; śravāḥ — famous; satya-rataḥ — having taken the vow of truthfulness; dhṛta-vrataḥ — fixed in spiritual qualities; urukramasya — of the one who performs supernatural activities (God); akhila — universal; bandha — bondage; muktaye — for liberation from; samādhinā — by trance; anusmara — think repeatedly and then describe them; tat-viceṣṭitam — various pastimes of the Lord.
O Vyāsadeva, 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.
tato ’nyathā kiñcana yad vivakṣataḥ
pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ
na karhicit kvāpi ca duḥsthitā matir
labheta vātāhata-naur ivāspadam
tataḥ — from that; anyathā — apart; kiñcana — something; yat — whatsoever; vivakṣataḥ — desiring to describe; pṛthak — separately; dṛśaḥ — vision; tat-kṛta — reactionary to that; rūpa — form; nāmabhiḥ — by names; na karhicit — never; kvāpi — any; ca — and; duḥsthitā matiḥ — oscillating mind; labheta — gains; vāta-āhata — troubled by the wind; nauḥ — boat; iva — like; āspadam — 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.
jugupsitaṁ dharma-kṛte ’nuśāsataḥ
svabhāva-raktasya mahān vyatikramaḥ
yad-vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ
jugupsitam — verily condemned; dharma-kṛte — for the matter of religion; anuśāsataḥ — instruction; svabhāva-raktasya — naturally inclined; mahān — great; vyatikramaḥ — unreasonable; yat-vākyataḥ — under whose instruction; dharmaḥ — religion; iti — it is thus; itaraḥ — the people in general; sthitaḥ — fixed; na — do not; manyate — think; tasya — of that; nivāraṇam — prohibition; janaḥ — 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.
vicakṣaṇo ’syārhati vedituṁ vibhor
ananta-pārasya nivṛttitaḥ sukham
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitaṁ vibhoḥ
vicakṣaṇaḥ — very expert; asya — of him; arhati — deserves; veditum — to understand; vibhoḥ — of the Lord; ananta-pārasya — of the unlimited; nivṛttitaḥ — retired from; sukham — material happiness; pravartamānasya — those who are attached to; guṇaiḥ — by the material qualities; anātmanaḥ — devoid of knowledge in spiritual value; tataḥ — therefore; bhavān — Your Goodness; darśaya — show the ways; ceṣṭitam — activities; vibhoḥ — of the Lord.
The Supreme Lord is unlimited. Only a very expert personality, 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.
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo ’tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto ’bhajatāṁ sva-dharmataḥ
tyaktvā — having forsaken; sva-dharmam — one’s own occupational engagement; caraṇa-ambujam — the lotus feet; hareḥ — of Hari (the Lord); bhajan — in the course of devotional service; apakvaḥ — immature; atha — for the matter of; patet — falls down; tataḥ — from that place; yadi — if; yatra — whereupon; kva — what sort of; vā — or (used sarcastically); abhadram — unfavorable; abhūt — shall happen; amuṣya — of him; kim — nothing; kaḥ vā arthaḥ — what interest; āptaḥ — obtained; abhajatām — of the nondevotee; sva-dharmataḥ — 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, though fully engaged in occupational duties, does not gain anything.
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
tasya — for that purpose; eva — only; hetoḥ — reason; prayateta — should endeavor; kovidaḥ — one who is philosophically inclined; na labhyate — is not obtained; yat — what; bhramatām — wandering; upari adhaḥ — from top to bottom; tat — that; labhyate — can be obtained; duḥkhavat — like the miseries; anyataḥ — as a result of previous work; sukham — sense enjoyment; kālena — in course of time; sarvatra — everywhere; gabhīra — subtle; raṁhasā — 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 [Pātāla]. 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.
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
na — never; vai — certainly; janaḥ — a person; jātu — at any time; kathañcana — somehow or other; āvrajet — does not undergo; mukunda-sevī — the devotee of the Lord; anyavat — like others; aṅga — O my dear; saṁsṛtim — material existence; smaran — remembering; mukunda-aṅghri — the lotus feet of the Lord; upagūhanam — embracing; punaḥ — again; vihātum — willing to give up; icchet — desire; na — never; rasa-grahaḥ — one who has relished the mellow; janaḥ — person.
My dear Vyāsa, even though a devotee of Lord Kṛṣṇa 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 ecstasy again and again.
idaṁ hi viśvaṁ bhagavān ivetaro
tad dhi svayaṁ veda bhavāṁs tathāpi te
prādeśa-mātraṁ bhavataḥ pradarśitam
idam — this; hi — all; viśvam — cosmos; bhagavān — the Supreme Lord; iva — almost the same; itaraḥ — different from; yataḥ — from whom; jagat — the worlds; sthāna — exist; nirodha — annihilation; sambhavāḥ — creation; tat hi — all about; svayam — personally; veda — know; bhavān — your good self; tathā api — still; te — unto you; prādeśa-mātram — a synopsis only; bhavataḥ — unto you; pradarśitam — 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.
tvam ātmanātmānam avehy amogha-dṛk
parasya puṁsaḥ paramātmanaḥ kalām
ajaṁ prajātaṁ jagataḥ śivāya tan
tvam — yourself; ātmanā — by your own self; ātmānam — the Supersoul; avehi — search out; amogha-dṛk — one who has perfect vision; parasya — of the Transcendence; puṁsaḥ — the Personality of Godhead; paramātmanaḥ — of the Supreme Lord; kalām — plenary part; ajam — birthless; prajātam — have taken birth; jagataḥ — of the world; śivāya — for the well-being; tat — that; mahā-anubhāva — of the Supreme Personality of Godhead, Śrī Kṛṣṇa; abhyudayaḥ — pastimes; adhigaṇya-tām — describe most vividly.
Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead, Śrī Kṛṣṇa more vividly.
idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto ’rthaḥ kavibhir nirūpito
idam — this; hi — certainly; puṁsaḥ — of everyone; tapasaḥ — by dint of austerities; śrutasya — by dint of study of the Vedas; vā — or; sviṣṭasya — sacrifice; sūktasya — spiritual education; ca — and; buddhi — culture of knowledge; dattayoḥ — charity; avicyutaḥ — infallible; arthaḥ — interest; kavibhiḥ — by the recognized learned person; nirūpitaḥ — concluded; yat — what; uttamaśloka — the Lord, who is described by choice poetry; guṇa-anuvarṇanam — 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.
ahaṁ purātīta-bhave ’bhavaṁ mune
dāsyās tu kasyāścana veda-vādinām
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām
aham — I; purā — formerly; atīta-bhave — in the previous millennium; abhavam — became; mune — O muni; dāsyāḥ — of the maidservant; tu — but; kasyāścana — certain; veda-vādinām — of the followers of Vedānta; nirūpitaḥ — engaged; bālakaḥ — boy servant; eva — only; yoginām — of the devotees; śuśrūṣaṇe — in the service of; prāvṛṣi — during the four months of the rainy season; nirvivikṣatām — living together.
O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brāhmaṇas who were following the principles of Vedānta. When they were living together during the four months of the rainy season, I was engaged in their personal service.
te mayy apetākhila-cāpale ’rbhake
dānte ’dhṛta-krīḍanake ’nuvartini
cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ
śuśrūṣamāṇe munayo ’lpa-bhāṣiṇi
te — they; mayi — unto me; apeta — not having undergone; akhila — all kinds of; cāpale — proclivities; arbhake — unto a boy; dānte — having controlled the senses; adhṛta-krīḍanake — without being accustomed to sporting habits; anuvartini — obedient; cakruḥ — did bestow; kṛpām — causeless mercy; yadyapi — although; tulya-darśanāḥ — impartial by nature; śuśrūṣamāṇe — unto the faithful; munayaḥ — the muni followers of the Vedānta; alpa-bhāṣiṇi — one who does not speak more than required.
Although they were impartial by nature, those followers of the Vedānta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy. In addition, I was not naughty, and I did not speak more than required.
ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
ucchiṣṭa-lepān — the remnants of foodstuff; anumoditaḥ — being permitted; dvijaiḥ — by the Vedāntist brāhmaṇas; sakṛt — once upon a time; sma — in the past; bhuñje — took; tat — by that action; apāsta — eliminated; kilbiṣaḥ — all sins; evam — thus; pravṛttasya — being engaged; viśuddha-cetasaḥ — of one whose mind is purified; tat — that particular; dharmaḥ — nature; eva — certainly; ātma-ruciḥ — transcendental attraction; prajāyate — 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.
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
tāḥ śraddhayā me ’nupadaṁ viśṛṇvataḥ
priyaśravasy aṅga mamābhavad ruciḥ
tatra — thereupon; anu — every day; aham — I; kṛṣṇa-kathāḥ — narration of Lord Kṛṣṇa’s activities; pragāyatām — describing; anugraheṇa — by causeless mercy; aśṛṇavam — giving aural reception; manaḥ-harāḥ — attractive; tāḥ — those; śraddhayā — respectfully; me — unto me; anupadam — every step; viśṛṇvataḥ — hearing attentively; priyaśravasi — of the Personality of Godhead; aṅga — O Vyāsadeva; mama — mine; abhavat — it so became; ruciḥ — taste.
O Vyāsadeva, in that association and by the mercy of those great Vedāntists, I could hear them describe the attractive activities of Lord Kṛṣṇa. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.
tasmiṁs tadā labdha-rucer mahā-mate
priyaśravasy askhalitā matir mama
yayāham etat sad-asat sva-māyayā
paśye mayi brahmaṇi kalpitaṁ pare
tasmin — it being so; tadā — at that time; labdha — achieved; ruceḥ — taste; mahā-mate — O great sage; priyaśravasi — upon the Lord; askhalitā matiḥ — uninterrupted attention; mama — mine; yayā — by which; aham — I; etat — all these; sat-asat — gross and subtle; sva-māyayā — one’s own ignorance; paśye — see; mayi — in me; brahmaṇi — the Supreme; kalpitam — is accepted; pare — in the Transcendence.
O great sage, as soon as I got a taste of the Personality of Godhead, my attention to hear of the Lord was unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are transcendental.
itthaṁ śarat-prāvṛṣikāv ṛtū harer
viśṛṇvato me ’nusavaṁ yaśo ’malam
saṅkīrtyamānaṁ munibhir mahātmabhir
ittham — thus; śarat — autumn; prāvṛṣikau — rainy season; ṛtū — two seasons; hareḥ — of the Lord; viśṛṇvataḥ — continuously hearing; me — myself; anusavam — constantly; yaśaḥ amalam — unadulterated glories; saṅkīrtyamānam — chanted by; munibhiḥ — the great sages; mahā-ātmabhiḥ — great souls; bhaktiḥ — devotional service; pravṛttā — began to flow; ātma — living being; rajaḥ — mode of passion; tama — mode of ignorance; upahā — 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.
tasyaivaṁ me ’nuraktasya
tasya — his; evam — thus; me — mine; anuraktasya — attached to them; praśritasya — obediently; hata — freed from; enasaḥ — sins; śraddadhānasya — of the faithful; bālasya — of the boy; dāntasya — subjugated; anucarasya — strictly following the instructions; ca — and.
I was very much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind.
jñānaṁ guhyatamaṁ yat tat
jñānam — knowledge; guhyatamam — most confidential; yat — what is; tat — that; sākṣāt — directly; bhagavatā uditam — propounded by the Lord Himself; anvavocan — gave instruction; gamiṣyantaḥ — while departing from; kṛpayā — by causeless mercy; dīna-vatsalāḥ — those who are very kind to the poor and meek.
As they were leaving, those bhakti-vedāntas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself.
yena gacchanti tat-padam
yena — by which; eva — certainly; aham — I; bhagavataḥ — of the Personality of Godhead; vāsudevasya — of Lord Śrī Kṛṣṇa; vedhasaḥ — of the supreme creator; māyā — energy; anubhāvam — influence; avidam — easily understood; yena — by which; gacchanti — they go; tat-padam — at the lotus feet of the Lord.
By that confidential knowledge, I could understand clearly the influence of the energy of Lord Śrī Kṛṣṇa, the creator, maintainer and annihilator of everything. By knowing that, one can return to Him and personally meet Him.
etat saṁsūcitaṁ brahmaṁs
yad īśvare bhagavati
karma brahmaṇi bhāvitam
etat — this much; saṁsūcitam — decided by the learned; brahman — O brāhmaṇa Vyāsa; tāpa-traya — three kinds of miseries; cikitsitam — remedial measures; yat — what; īśvare — the supreme controller; bhagavati — unto the Personality of Godhead; karma — one’s prescribed activities; brahmaṇi — unto the great; bhāvitam — dedicated.
O Brāhmaṇa Vyāsadeva, 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 [Śrī Kṛṣṇa].
āmayo yaś ca bhūtānāṁ
jāyate yena suvrata
tad eva hy āmayaṁ dravyaṁ
na punāti cikitsitam
āmayaḥ — diseases; yaḥ ca — whatever; bhūtānām — of the living being; jāyate — become possible; yena — by the agency; suvrata — O good soul; tat — that; eva — very; hi — certainly; āmayam — disease; dravyam — thing; na — does it not; punāti — cure; cikitsitam — treated with.
O good soul, does not a thing, applied therapeutically, cure a disease which was caused by that very same thing?
evaṁ nṛṇāṁ kriyā-yogāḥ
kalpante kalpitāḥ pare
evam — thus; nṛṇām — of the human being; kriyā-yogāḥ — all activities; sarve — everything; saṁsṛti — material existence; hetavaḥ — causes; te — that; eva — certainly; ātma — the tree of work; vināśāya — killing; kalpante — become competent; kalpitāḥ — 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.
yad atra kriyate karma
jñānaṁ yat tad adhīnaṁ hi
yat — whatever; atra — in this life or world; kriyate — does perform; karma — work; bhagavat — unto the Personality of Godhead; paritoṣaṇam — satisfaction of; jñānam — knowledge; yat tat — what is so called; adhīnam — 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.
kurvāṇā yatra karmāṇi
kurvāṇāḥ — while performing; yatra — thereupon; karmāṇi — duties; bhagavat — the Personality of Godhead; śikṣayā — by the will of; asakṛt — constantly; gṛṇanti — takes on; guṇa — qualities; nāmāni — names; kṛṣṇasya — of Kṛṣṇa; anusmaranti — constantly remembers; ca — and.
While performing duties according to the order of Śrī Kṛṣṇa, the Supreme Personality of Godhead, one constantly remembers Him, His names and His qualities.
oṁ namo bhagavate tubhyaṁ
namaḥ saṅkarṣaṇāya ca
oṁ — the sign of chanting the transcendental glory of the Lord; namaḥ — offering obeisances unto the Lord; bhagavate — unto the Personality of Godhead; tubhyam — unto You; vāsudevāya — unto the Lord, the son of Vasudeva; dhīmahi — let us chant; pradyumnāya, aniruddhāya and saṅkarṣaṇāya — all plenary expansions of Vāsudeva; namaḥ — respectful obeisances; ca — and.
Let us all chant the glories of Vāsudeva along with His plenary expansions Pradyumna, Aniruddha and Saṅkarṣaṇa.
sa samyag-darśanaḥ pumān
iti — thus; mūrti — representation; abhidhānena — in sound; mantra-mūrtim — form representation of transcendental sound; amūrtikam — the Lord, who has no material form; yajate — worship; yajña — Viṣṇu; puruṣam — the Personality of Godhead; saḥ — he alone; samyak — perfectly; darśanaḥ — one who has seen; pumān — person.
Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viṣṇu, who has no material form.
imaṁ sva-nigamaṁ brahmann
adān me jñānam aiśvaryaṁ
svasmin bhāvaṁ ca keśavaḥ
imam — thus; sva-nigamam — confidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahman — O brāhmaṇa (Vyāsadeva); avetya — knowing it well; mat — by me; anuṣṭhitam — executed; adāt — bestowed upon me; me — me; jñānam — transcendental knowledge; aiśvaryam — opulence; svasmin — personal; bhāvam — intimate affection and love; ca — and; keśavaḥ — Lord Kṛṣṇa.
O brāhmaṇa, thus by the Supreme Lord Kṛṣṇa I was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving service.
tvam apy adabhra-śruta viśrutaṁ vibhoḥ
samāpyate yena vidāṁ bubhutsitam
prākhyāhi duḥkhair muhur arditātmanāṁ
saṅkleśa-nirvāṇam uśanti nānyathā
tvam — your good soul; api — also; adabhra — vast; śruta — Vedic literatures; viśrutam — have heard also; vibhoḥ — of the Almighty; samāpyate — satisfied; yena — by which; vidām — of the learned; bubhutsitam — who always desire to learn transcendental knowledge; prākhyāhi — describe; duḥkhaiḥ — by miseries; muhuḥ — always; ardita-ātmanām — suffering mass of people; saṅkleśa — sufferings; nirvāṇam — mitigation; uśanti na — do not get out of; anyathā — by other means.
Please, therefore, describe the almighty Lord’s activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries.