श्रीमद्भागवतमहापुराणम्
प्रथम: स्कन्ध:
अथ पञ्चम: अध्याय:
सूत उवाच -
Soota said -
अथ तं सुखमासीनं उपासीनं बृहच्छ्रवा: ।
देवर्षि: प्राह विप्रर्षिं वीणापाणि: स्मयन्निव ॥१॥
अथ तम् सुखम्-आसीनम्
then him, comfortably seated
उपासीनम् बृहत्-श्रवा:
sitting near by, of high renown
देवर्षि: प्राह विप्रर्षिम्
celestial sage said to Braahmana sage
वीणा-पाणि: स्मयन्-इव
with Veenaa in hand, smiling as if
Then being seated comfortably, holding the Veenaa in hand, the celestial sage Naarada, spoke to the Braahmin sage Veda Vyaas, who was sitting close by.
नारद उवाच -
Naarada said -
पाराशर्य महाभाग भवत: कच्चिदात्मना ।
परितुष्यति शारीर आत्मा मानस एव वा ॥२॥
पाराशर्य महाभाग
O son of Paraashara! (Vyaasa), most blessed,
भवत:कच्चित्-आत्मना
your, is it by your self (performance)
परितुष्यति शारीर: आत्मा
satisfied, physical or self
मानस: एव वा
mental and or
O Most blessed son of Paraashara, Vyaasa! Is it that by your own performance, your physical and mental self is satisfied?
जिज्ञासितं सुसम्पन्नमपि ते महदद्भुतम् ।
कृतवान् भारतं यस्त्वं सर्वार्थपरिबृंहितम् ॥३॥
जिज्ञासितम्
enquired into
सुसम्पन्नम्-अपि
well produced also
ते महत्-अद्भुतम्
by you most wonderful
कृतवान् भारतम् य:-त्वम्
rendered Mahabharata, that you
सर्व-अर्थ परिबृंहितम्
all objects inclusive extensive
You have inquiered into all that is to be known, and produced the most wonderful epic Mahaabhaarata, extensive and inclusive of all objects worth persuing.
जिज्ञासितमधीतं च यत्तद्ब्रह्म सनातनम् ।
अथापि शोचस्यात्मानमकृतार्थ इव प्रभो ॥४॥
जिज्ञासितम्-अधीतम् च
investigated and studied
यत्-तत्-ब्रह्म सनातनम्
that this Brahman everlasting
अथ-अपि शोचसि आत्मानम्-
than also ponder by yourself
अकृतार्थ इव प्रभो
unrealized as if, O lord!
O lord! You have investigated and studied the everlasting Brahman, yet, you ponder by yourself, as if unrealized.
व्यास उवाच -
Vyaasa said -
अस्त्येव मे सर्वमिदं त्वयोक्तम् तथापि नात्मा परितुष्यते मे ।
तन्मूलमव्यक्तमगाधबोधम् पृच्छामहे त्वाऽऽत्मभवात्मभूतम् ॥५॥
अस्ति-एव मे
it is of course my
सर्वम्-इदम् त्वया-उक्तम्
all this, by you said
तथा-अपि न-आत्मा
then too does not soul
परितुष्यते मे
is satisfied my
तत्-मूलम्-अव्यक्तम्-
its cause is unknown
अगाध-बोधम्
deep understanding
पृच्छामहे त्वा-
we ask you
आत्मभव-आत्मभूतम्
of the self born (Brahma's) mental son
All what you have said about me is of course so. Yet, my soul does not find satisfaction. The cause is not known. So, we ask you, the mental son of the self born Brahmaa, because you have deep knowledge.
स वै भवान् वेद समस्तगुह्यम् , उपासितो यत्पुरुष: पुराण: ।
परावरेशो मनसैव विश्वम् सृजत्यवत्यत्ति गुणैरसङ्ग: ॥६॥
स: वै भवान् वेद
that indeed you know
समस्त-गुह्यम् उपासित:
all the hidden (truths), worshipped is
यत्-पुरुष: पुराण:
because the Person Ancient
पर-अवर-ईश:
(who) is of Purusha and Prakriti Ruler
मनसा-एव विश्वम्
by thought alone the universe
सृजति-अवति-अत्ति
creates sustains and dissolves
गुणै:-असङ्ग:
by the gunas, unaffected by them
Indeed you are the one who knows the hidden truths, because the ancient Person is worshipped by you, Who by just His thought creates, sustains and dissolves the universe, with the three gunas, Himself remaining uneffected by them.
त्वं पर्यटन्नर्क इव त्रिलोकीम् अन्तश्चरो वायुरिवात्मसाक्षी ।
परावरे ब्रह्मणि धर्मतो व्रतै: स्नातस्य मे न्यूनमलं विचक्ष्व ॥७॥
त्वम् पर्यटन्-अर्क इव
you going about, sun like
त्रिलोकीम् अन्त:-चर:
the three worlds, within all moving
वायु:-इव-आत्म-साक्षी
(vital) air like, (of every ones) minds reading
पर-अवरे ब्रह्मणि
in the Supreme and this (Veda) Brahma
धर्मत: व्रतै: स्नातस्य
by secular vows realized,
मे न्यूनम्-अलम् विचक्ष्व
my deficiency clearly point out
You like the sun, go about in the three worlds, and you like the vital air, move within and without everything, and so read their minds. I have realised the Supreme Brahman and this Brahman as Vedas by regular secular vows. Yet do tell me clearly of my deficiencies.
श्री नारद उवाच -
Shree Naarada said -
भवतानुदितप्रायं यशो भगवतोऽमलम् ।
येनैवासौ न तुष्येत मन्ये तद्दर्शनम् खिलम् ॥८॥
भवता-अनुदित-प्रायम्
by you is not spoken
यश: भगवत:-अमलम्
properly the glory of The Lord pure
येन-एव-असौ न तुष्येत
by only (which) He is not satisfied
मन्ये तत्-दर्शनम् खिलम्
I consider that knowledge incomplete
You have not sung the untainted glory of the Lord properly. The knowledge, which does not please The Lord, I consider that to be incomplete.
यथा धर्मादयश्चार्था मुनिवर्यानुकीर्तिता: ।
न तथा वासुदेवस्य महिमा ह्यनुवर्णित: ॥९॥
यथा धर्म-आदय:-
as Dharma etc.,
च-अर्था: मुनिवर्य-
and Purusha, arthas, O chief of the sages!
अनुकीर्तिता: न तथा
described, not like that
वासुदेवस्य महिमा
of Lord Vaasudeva's glory
हि-अनुवर्णित:
indeed described
O chief of the sages! As you have delt with the Dharma Artha Kaama and Moksha Purushaarthas, and other objects worth human pursuit, you have not like that described the glory of Lord Vaasudeva.
न यद्वचश्चित्रपदं हरेर्यशो , जगत्पवित्रं प्रगृणीत कर्हिचित् ।
तद्वायसं तीर्थमुशन्ति मानसा , न यत्र हंसानिरमन्त्युशिक्क्षया: ॥१०॥
न यत्-वच:-चित्र-पदम्
not that speech (with) various decorations
हरे:-यश: जगत्-पवित्रम्
of Hari's glory, world sanctifying
प्रगृणीत कर्हिचित्
does not sing ever
तत्-वायसम्
that (speech) of the crows
तीर्थम्-उशन्ति
feeding places, are said to be
मानसा न यत्र हंसा:-
in Maanasarovar, not where swans
निरमन्ति-
delightfully wander
उशिक्-क्षया:
staying in the abodes
The speech, decorated with various alliterations etc., if it does not sing of the world sanctifying glories of Hari, is like the feeding place of the crows. It is not there that the swans, living in Maansarovar lake, or the devotees who take shelter in the lotus feet of the Lord, delightfully wander. Or it is not that speech in which the devotees revell.
तद्वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि ।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्वन्ति गायन्ति गृणन्ति साधव: ॥११॥
तत्-वाग्-विसर्ग:
that speech composition
जनता-अघ-विप्लव:
of people's sins flooding away
यस्मिन् प्रति-श्लोकम्-
in which, in every verse
अबद्धवति-अपि
devoid of poetic binding, though
नामानि-अनन्तस्य
names of Immortal Lord
यश:-अङ्कितानि
and glories impressing
यत्-शृण्वन्ति गायन्ति
that hear sing and
गृणन्ति साधव:
recite pious men
A composition of speech, which, in every verse contains the names of the immortal Lord, and impresses His glories, by which the sins of people are flooded away, though it may be devoid of poetic binding, that speech the pious men hear, sing and recite.
नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् ।
कुत: पुन: शश्वदभद्रमीश्वरे न चार्पितं कर्म यदप्यकारणम् ॥१२॥
नैष्कर्म्यम्-अपि-
not desiring fruits of action also
अच्युत-भाव-वर्जितम्
Achyuta's devotion devoid of
न शोभते ज्ञानम्-अलम्
does not beautify knowledge at all
निरञ्जनम् कुत: पुन:
pure, how then
शश्वत्-अभद्रम्-
ever sorrowful
ईश्वरे न च-अर्पितम्
in The Lord and not dedicated
कर्म यदि-अपि-अकारणम्
action even if motiveless
The action performed without motive also do not beautify aoerson, if it is devoid of Achyuta's devotion. How can then, at all, pure knowledge and actions which always lead to sorrow, even though motiveless, add to ones glory?
अथोमहाभागभवानमोघदृक् , शुचिश्रवा: सत्यरतो धृतव्रत: ।
उरुक्रमस्याखिलबन्धमुक्तये , समाधिनानुस्मर तद्विचेष्टितम् ॥१३॥
अथ: महाभाग-भवान्-
therefore, O highly blessed (Vyaasa) you
अमोघ-दृक् शुचि-श्रवा:
of unfailing vision, of sacred renown
सत्य-रत: धृतव्रत:
in truth steadfast, resolved to vows
उरुक्रमस्य-
of the most powerful Shree Hari's
अखिल-बन्ध-मुक्तये
for all humanity's liberation
समाधिना-अनुस्मर
by meditation recall
तत्-विचेष्टितम्
His exploits
O highly blessed Vyaasa! You are of unfailing vision, of sacred renown, you are steadfast in truth, and are resolved to vows. Therefore, for the liberation of all humanity, meditate on the most powerful Shree Hari and recall His exploits.
ततोऽन्यथा किञ्चन यद्विवक्षत: पृथग्दृशस्तत्कृतरूपनामभि: ।
न कुत्रचित्क्वापि च दु:स्थिता मतिर्लभेत वाताहतनौरिवास्पदम् ॥१४॥
तत:-अन्यथा किञ्चन
from that different, anything else
यत्-विवक्षत: पृथक्-दृश:-
that wants to say, (with) different view
तत्-कृत-रूप-नामभि:
by that, in forms and names
न कुत्रचित्-क्वापि च
not ever and anywhere
दु:स्थिता मति:-लभेत
unsteady mind gets
वात-आहत नौ:-इव-आस्पदम्
by wind tossed boat like, without anchor
Other than this, if a person with any other view wants to say anything else, he is trapped into the maze of diverse names and forms. Like a boat tossed about by the wind is without anchor, he finds peace no where.
जुगुप्सितं धर्मकृतेऽनुशासत: स्वभावरक्तस्य महान् व्यतिक्रम: ।
यद्वाक्यतो धर्म इतीतर: स्थितो न मन्यते तस्य निवारणं जन: ॥१५॥
जुगुप्सिम् धर्म-कृते-
horrible acts, for religion's sake
अनुशासत: स्वभाव-रक्तस्य
having enjoined (by you), by nature, indulging (people)
महान् व्यतिक्रम:
great error is done (by you)
यत्-वाक्यत: धर्म इति-
(so) that, from the teachings, this is religion,
इतर: स्थित: न मन्यते
the fools maintain, do not believe
तस्य निवारणम् जन:
its prohibition, the people
A great error was made by you by enjoining horrible acts involving distruction of life as pious deeds. Foolish people, by nature having such tendency, maintain your teachings as pious, and do not believe in the prohibition of such acts, given in the Shaastraas.
विचक्षणोऽस्यार्हति वेदितुं विभोरनन्तपारस्य निवृत्तित: सुखम् ।
प्रवर्तमानस्य गुणैरनात्मनस्ततो भवान् दर्शय चेष्टितं विभो: ॥१६॥
विचक्षण:-अस्य-अर्हति
wise men of this, are capable
वेदितुम् विभो:-
to know, of the all pervading
अनन्त-पारस्य
eternal and infinite (Lord's nature)
निवृत्तित: सुखम्
by withdrawing from senses, the bliss
प्रवर्तमानस्य
tossed about
गुणै:-अनात्मन:-
by the gunas, not knowing the self
तत: भवान् दर्शय
therefore you narrate
चेष्टितम् विभो:
the exploits of The Lord
Wise men, by withdrawing from the sense objects, are capable of knowing the blissful nature of the all pervading eternal and Infinite Lord. Therefore for those tossed about by the three gunas, and who are not aware of the self, you narrate the exploits of the Lord.
त्यक्वा स्वधर्मं चरणाम्बुजं हरेर्भजन्नपक्वोऽथ पतेत्ततो यदि ।
यत्र क्व वा भद्रमभूदमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मत: ॥१७॥
त्यक्वा स्वधर्मम्
abandoning (ones) own duties
चरण-अम्बुजम् हरे:-
feet lotus of Hari
भजन्-अपक्व:-
adoring, immature (even if)
अथ पतेत्-तत: यदि
then falls from there, if
यत्र क्व वा-
where ever even if
अभद्रम्-अभूत्-
evil took place
अमुष्य किम्
to him, did it
क: वा-अर्थ:
what instead fruit
आप्त:-अभजताम्
gained by not worshipping
स्व-धर्मत:
(though) abiding by ones duties
Even if a person abondons his own duties and is engaged in adoring the lotus feet of Shree Hari, and is not yet mature enough and falls from this path, has any evil ever come to him? Whereas, a person who abides by his duties and does not worship Hari, what does he gain?
तस्यैव हेतो: प्रयतेत कोविदो न लभ्यते यद् भ्रमतामुपर्यध: ।
तल्लभ्यते दु:खवदन्यत: सुखं कालेन सर्वत्र गभीररंहसा ॥१८॥
तस्य-एव हेतो:
for that only sake
प्रयतेत कोविद:
effort does the wise
न लभ्यते यत्
not achieved which
भ्रमताम-उपरि-अध:
roaming about above and below
तत्-लभ्यते
that is achieved
दु:ख-वत्-अन्यत:
sorrow like without effort
सुखम् कालेन
sense gratification in time
सर्वत्र गभीर-रंहसा
everywhere very fast
A wise man strives for only that which is not achieved even by wandering about in the highest realms and the lowest regions. What is achieved without effort is the sense gratification, which is like sorrow available everywhere,and which comes in a flush of time, unnoticed.
न वै जनो जातु कथंचनाब्रजेन्मुकुन्दसेव्यन्यवदङ्ग संसृतिम् ।
स्मरन्मुकुन्दाङ्घ्र्युपगूहनं पुनर्विहातुमिच्छेन्न रसग्रहो यत: ॥१९॥
न वै जन:
not of course people
जातु कथंचन-
never in what ever manner
आब्रजेत्-मुकुन्द-सेवी-
comes, Mukundas' devotee
अन्य-वत्-अङ्ग
like others, O Vyaasa!
संसृतिम् स्मरन्-मुकुन्द-
in the world, remembering Mukunda
अङ्घ्रि-उपगूहनम्
(His) feet embracing
पुन:-बिहातुम्-इच्छेत्-न
again letting go, desires not
रस-ग्रह: यत:
sweetness having tasted because
In fact, the devotees of Mukunda, in whatever manner, never come to this world, as the others do, because remembering Mukunda and having tasted the sweetness of embracing His lotus feet, they cannot think of letting them go again.
इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवा: ।
तद्धि स्वयं वेद भवांस्तथापि वै प्रादेशमात्रं भवत: प्रदर्शितम् ॥२०॥
इदम् हि विश्वम्
this indeed the universe
भगवान्-इव-इतर:
God as if no other
यत: जगत्-
from Whom the world
स्थान-निरोध सम्भवा:
continues, dissolves and is created
तत्-हि स्वयम् वेद
this indeed He Himself knows
भवान्-तथा-अपि वै
you also that of course
प्रादेश-मात्रम्
indication alone
भवत: प्रदर्शितम्
to you is given (by me)
This universe is not different from the Lord Himself, from Whom it is created, continues and is dissolved. The Lords knows this and of course you also know this. I have only given you an indication.
त्वमात्मनाऽऽत्मानमवेह्यमोघदृक् परस्य पुंस: परमात्मन: कलाम् ।
अजं प्रजातं जगत: शिवाय तन्महानुभावाभ्युदयोऽधिगण्यताम् ॥२१॥
त्वम्-आत्मना-आत्मानम्-
you by yourself, for your self
अवेहि-अमोघ-दृक्
realise, O Unfailing versioned Vyaasa!
परस्य पुंस:
of the Supreme Person
परमात्मन: कलाम्
(and) the Supreme Spirit, a part
अजम् प्रजातम्
birth less, taking birth
जगत: शिवाय
for the world's benefit
तत्-महानुभाव-
so, O blessed Vyaasa!
अभ्युदय:-अधिगण्यताम्
the exalted glories describe
O Vyaasa! You are of an unfailing vision. Do realise by yourself, for yourself that you are a part of the Supreme Person and the Supreme Spirit. Though you are birthless, but you take birth for the benefit of the worlds. So, O blessed Vyaasa! Describe the exalted glories of the Lord.
इदं हि पुंसस्तपस: श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धि दत्तयो: ।
अविच्युतोऽर्थ: कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥२२॥
इदम् हि पुंस:-तपस:
this alone, of people's austerities
श्रुतस्य वा स्विष्टस्य
of Veda's studies, or of performing Yagya
सूक्तस्य च बुद्धि दत्तयो:
of reciting of Vedas, and of knowledge, and charity
अविच्युत-अर्थ:
one single purpose
कविभि:-निरूपित:
by the wise is declared
यत्-उत्तमश्लोक-
that of the excellent famed Lord's
गुण-अनुवर्णनम्
virtues be recounted
It is declared by the wise men that the sole purpose of the people's austerities, of their studying of the Vedas, of performing of yagya, of reciting the Vedas, of knowledge and charity, is to recount the virtues of the excellent famed Lord.
अहं पुरातीतभवेऽभवं मुने दास्यास्तु कस्याश्चन वेदवादिनाम् ।
निरूपितो बालक एव योगिनां शुश्रूषणे प्रावृषि निर्विविक्षताम् ॥२३॥
अहम् पुरा-अतीत-भवे-
I before, in the past Kalpa,
अभवम् मुने
was born O sage!
दास्या:-तु कस्याश्चन
from a maid servant indeed, some
वेद-वादिनाम्
of the Veda knowing (Braahmanas)
निरूपित: बालक एव
engaged, a child only
योगिनाम् शुश्रूषणे
in the (wandering) yogis' service
प्रावृषि निर्विविक्षताम्
during the rains, staying at one place
O Sage! In my previous birth, during the last Kalpa, I was born from a maidservant of the Veda knowing Braahmanas. When only a child, I was engaged in the service of the wandering yogis who stayed in one place, in the rainy season.
ते मय्यपेताखिलचापलेऽर्भके दान्तेऽधृतक्रीडनकेऽनुवर्तिनि ।
चक्रु: कृपां यद्यपि तुल्यदर्शना: शुश्रूषमाणे मुनयोऽल्पभाषिणि ॥२४॥
ते मयि-अपेत-
they to me, not inclined
अखिल-चापले-अर्भके
to all frolics, the child
दान्ते-अधृत-क्रीडनके-
tame, unattached to playthings
अनुवर्तिनि चक्रु: कृपाम्
obedient, did kindness
यदि-अपि तुल्य-दर्शना:
although, viewing everyone alike
शुश्रूषमाणे
serving (them) the sages
अल्प-भाषिणि
who spoke little
The sages, who although view everyone alike, did kindness to me. I was a mere child, uninclined towards childlike frolics and playthings, tame and obedient, spoke little and did all the service to them.
उच्छिष्टलेपाननुमोदितो द्विजै: सकृत्स्म भुञ्जे तदपास्तकिल्विष: ।
एवं प्रवृत्तस्य विशुद्धचेतस: तद्धर्म एवात्मरुचि: प्रजायते ॥२५॥
उच्छिष्ट-लेपान्-
remaining in the utensils
अनुमोदित: द्विजै:
allowed by the Braahmanas
सकृत्-स्म भुञ्जे
once only ate (I)
तत्-अपास्त-किल्विष:
by that washed of sins
एवम् प्रवृत्तस्य
and so engaged
विशुद्ध-चेतस:
pure minded
तत्-धर्म एव-
their religion only
आत्म-रुचि: प्रजायते
my own liking developed
According to the Braahmanas consent I ate only once the food remaining in the utensils. By doing this my sins were washed and being so engaged in their service I became pure minded and developed a liking for their religious creed.
तत्रान्वहं कृष्णकथा: प्रगायताम् अनुग्रहेणाशृणवं मनोहरा: ।
ता: श्रद्धया मेऽनुपद विशृण्वत: प्रियश्रवस्यङ्ग ममाभवद्रुचि: ॥२६॥
तत्र-अन्वहम्
there everyday
कृष्ण-कथा: प्रगायताम्
Krishna's stories singing
अनुग्रहेण-अशृणवम् मनोहरा:
by their grace, listened to, soul ravishing
ता: श्रद्धया मे-अनुपद
they with reverence, my every verse
विशृण्वत: प्रियश्रवसि-
hearing, in the delightful famed Lord,
अङ्ग मम-अभवत्-रुचि:
O dear Vyaas! my developed interest
There, among the devout saints, who everyday sang the praises of Krishna, by their grace, I listened to the soul ravishing each verse with reverence, and hearing them, O dear Vyaas! In the delightful fame of the Lord, I developed interest.
तस्मिंस्तदा लब्धरुचेर्महामुने प्रियश्रवस्यस्खलिता मतिर्मम ।
ययाहमेतत्सदसत्स्वमायया पश्ये मयि ब्रह्मणि कल्पितं परे ॥२७॥
तस्मिन्-तदा लब्ध-रुचे:-
in Him then, gaining affinity,
महामुने प्रियश्रवसि-
O great sage! in the delightful famed
अस्खलिता मति:-मम
undiminished, mind mine
यया-अहम्-एतत्-
by which I am this
सत्-असत्-स्वमायया
truth and false, by own Maaya
पश्ये मयि ब्रह्मणि
observed in me, in the form of Brahman
कल्पितम् परे
created, Absolute
O great sage Vyaas! Like this I gained affinity in the delightful famed Krishna, and with an unwavering mind, I observed in The Absolute Brahman me myself, the true and false forms of Lord's Maayaa, by which this universe is created.
इत्थं शरत्प्रावृषिकावृतू हरे: विशृण्वतो मेऽनुसवं यशोऽमलम् ।
संकीर्त्यमानं मुनिभिर्महात्मभि: भक्ति: प्रवृत्ताऽऽत्मरजस्तमोऽपहा ॥२८॥
इत्थम् शरत्-
in this manner, autumn
प्रावृषिकौ-ऋतू
and rains' seasons
हरे: विशृण्वत:
Lord's hearing
मे-अनुसवम्
my three times
यश:-अमलम्
laurels untainted
संकीर्त्यमानम् मुनिभि:-
sung by the sages
महात्मभि: भक्ति: प्रवृत्ता:-
the high souls, devotion emerged
आत्म-रज:-तम:अपहा
of the self, Rajas and Tamas eradicating
In this manner, all through the rainy and autumn seasons, I heard attentively, three times a day the unblemished holy praises of the Lord sung by the high souled sages. By this, in my heart emerged the devotion which eradicates Rajas, passion, and Tamas, ignorance, of the self.
तस्यैवं मेऽनुरक्तस्य प्रश्रितस्य हतैनस: ।
श्रद्दधानस्य बालस्य दान्तस्यानुचरस्य च ।।२९॥
तस्य-एवम् मे-
to him, thus in me,
अनुरक्तस्य प्रश्रितस्य
devoted, humble
हत-एनस: श्रद्दधानस्य
sinless, full of faith
बालस्य दान्तस्य-
child, tame
अनुचरस्य च
servant and
Thus, in me, who was a child, but was devoted to the sages, was humble, and sinless, was full of faith and tame and served them, ….
ज्ञानं गुह्यतमं यत्तत्साक्षाद्भगवतोदितम् ।
अन्ववोचन गमिष्यन्त: कृपया दीनवत्सला: ॥३०॥
ज्ञानम् गुह्यतमम्
wisdom esoteric
यत्-तत्-साक्षात्-
that which directly
भगवता-उदितम्
by the Lord revealed
अन्ववोचन गमिष्यन्त:
imparted, when going away
कृपया दीन-वत्सला:
benevolently, (they) on the afflicted gracious
When going away, the sages who are gracious to the afflicted, benevolently imparted that esoteric wisdom to me, which is directly revealed by the Lord.
येनैवाहं भगवतो वासुदेवस्य वेधस: ।
मायानुभावमविदं येन गच्छन्ति तत्पदम् ॥३१॥
येन-एव-अहम्
by which (wisdom) alone
भगवत: वासुदेवस्य
of the Lord Vaasudeva
वेधस: माया-अनुभावम्-
creator of the universe, Maayaa's actions
अविदम् येन
(I have) understood by which
गच्छन्ति तत्-पदम्
attain (men) that (Supreme) abode
By that wisdom alone I have understood the creator of the universe, Vaasudeva's Maayaa's that glory, by knowing which men attain the Supreme abode of the Lord.
एतत्संसूचितं ब्रह्मंस्तापत्रयचिकित्सितम् ।
यदीश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥३२॥
एतत्-संसूचितम्-ब्रह्मन्-
this indicated, O sage!
ताप-त्रय-चिकित्सितम्
agony threefold is cured
यत्-ईश्वरे भगवति
that, in the Ruler Lord
कर्म ब्रह्मणि भावितम्
actions to the Brahman, are dedicated
O Sage! I have thus indicated that the actions dedicated to the Ruler Lord, Who is Brahman, is the cure for the threefold agonies of the world.
आमयो यश्च भूतानां जायते येन सुव्रत ।
तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम् ॥३३॥
आमय: य:-च भूतानाम्
malady that which and to beings
जायते येन सुव्रत
is born by which, O high vowed one!
तत्-एव हि-आमयम्
that only alone that malady
द्रव्यम् न पुनाति
substance does it not cure
चिकित्सितम्
as medicine
O high vowed sage! To human beings, a malady which comes due to the effect of a substance, does it not cure that ailment, when the same substance is taken in the form of a medicine?
एवं नृणां क्रियायोगा: सर्वे संसृतिहेतव: ।
त एवात्मविनाशाय कल्पन्ते कल्पिता: परे ॥३४॥
एवम् नृणाम् क्रिया-योगा:
thus of the people, activities performed
सर्वे संसृति-हेतव:
all, are causes of this world
ते एव-आत्म-विनाशाय
they alone are for self destroying
कल्पन्ते कल्पिता: परे
nature assume, dedicated to the Lord
Thus all the activities performed in this world are the cause of this world. But the same activities when performed with dedication to the Lord, they assume the nature of destroying themselves, and so are non binding.
यदत्र क्रियते कर्म भगवत्परितोषणम् ।
ज्ञानं यत्तदधीनं हि भक्तियोगसमन्वितम् ॥३५॥
यत्-अत्र क्रियते कर्म
that, here (in this world), is done action
भगवत्-परितोषणम्
for Lord's pleasure
ज्ञानम् यत्-तत्-अधीनम् हि
the wisdom that which is dependent on only
भक्तियोग-समन्वितम्
with devotion yoga is combined
Here, in this world, the duties and actions which are performed for the pleasure of the Lord, the wisdom is dependent only if it is also combined with devotion.
कुर्वाणा यत्र कर्माणि भगवच्छिक्षयासकृत् ।
गृणन्ति गुणनामानि कृष्णस्यानुस्मरन्ति च ॥३६॥
कुर्वाणा यत्र कर्माणि
performing where actions
भगवत्-शिक्षया-असकृत्
at Lord's behest always
गृणन्ति गुण-नामानि
chant (His) praises and names
कृष्णस्य-अनुस्मरन्ति च
of Krishna and remembering always
In that path of doing action for the pleasure of the Lord, and in accordance of His behest, chanting Krishna's names and singing His glories, and always remembering Him.
नमो भगवते तुभ्यं वासुदेवाय धीमहि ।
प्रद्युम्नायानिरुद्धाय नम: संकर्षणाय च ॥३७॥
नम: भगवते तुभ्यम्
obeisance Lord to You
वासुदेवाय धीमहि
O Vaasudeva! We meditate on
प्रद्युम्नाय-अनिरुद्धाय
to Pradyumna, to Aniruddha
नम: संकर्षणाय च
and obeisance to Sankarshana
Obeisance to You O lord Vaasudeva. We meditate on You. Obeisance to Pradyumna, to Aniruddha and to Sankarshana also.
इति मूर्त्यभिधानेन मन्त्रमूर्तिममूर्तिकम् ।
यजते यज्ञपुरुषं स सम्यग्दर्शन: पुमान् ॥३८॥
इति मूर्ति-अभिधानेन
this form (in four forms) established
मन्त्र-मूर्तिम्-अमूर्तिकम्
the Mantra form, of the formless
यजते यज्ञ-पुरुषम्
worships the sacrifice taking Supreme Person
स: सम्यक्-दर्शन: पुमान्
that is with true insight, person
This form with the four names established as the Mantra form of the formless One, who so ever worships, he alone has the true insight of the sacrifice receiving Supreme Person.
इमं स्वनिगमं ब्रह्मन्नवेत्य मदनुष्ठितम् ।
अदान्मे ज्ञानमैश्वर्यं स्वस्मिन् भावं च केशव: ॥३९॥
इमम् स्व-निगमम्
this His behest
ब्रह्मन्-अवेत्य
O holy Braahmana! Knowing
मत्-अनुष्ठितम्
by me is followed
अदात्-मे ज्ञानम्-
gave to me, knowledge,
ऐश्वर्यम् स्वस्मिन्
mystic powers and in His own
भावम् च केशव:
self devotion, and Keshava
O holy Braahmana! Knowing that His behest was being carried out by me, Keshav blessed me with the ultimate knowledge, mystic powers and loving devotion in Himself.
त्वमप्यदभ्रश्रुत विश्रुतं बिभो: समाप्यते येन विदां बुभुत्सितम् ।
आख्याहि दु:खैर्मुहुरर्दितात्मनां संक्लेशनिर्वाणमुशन्ति नान्यथा ॥४०॥
त्वम्-अपि-अदभ्र-श्रुत
you also, of unlimited knowledge
विश्रुतम् बिभो:
glories of the Almighty Lord
समाप्यते येन
comes to an end by which
विदाम् बुभुत्सितम्
of the learned, the quest for knowledge
आख्याहि दु:खै:-मुहु:-अर्दित-
recount, by torments again and again crushed
आत्मनाम् संक्लेश-निर्वाणम्-
their body's and mind's turmoil relief
उशन्ति न-अन्यथा
getting not otherwise
O Vyaas of unlimited knowledge! Do recount the glories of the Almighty Lord, by which the quest for knowledge of the learned comes to an end. By which the beings who are repeatedly crushed under the turmoils and torments get relief and by no other means.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे
व्यासनारदसंवादे पञ्चम: अध्याय: ॥५॥
Thus ends the fifth discourse, forming part of the dialogue between Vyaasa and Naarada, in Book One of the great and glorious Bhaagavata Puraana.