श्रीमद्भागवतमहापुराणम् प्रथम: स्कन्ध: अथ षष्ठ: अध्याय: सूत उवाच - Soota said - एवं निशम्य भगवान् देवर्षेर्जन्म कर्म च ।
भूय: पप्रच्छ तं ब्रह्मन् व्यास: सत्यवती सुत: ॥१॥
एवम् निशम्य भगवान् this hearing, godly (Veda Vyaasa)
देवर्षे:-जन्म कर्म च of celestial sage's (Naarada's) birth and endeavours भूय: पप्रच्छ तम् again enquired to him (Naarada), ब्रह्मन् O knower of Brahman! (Shaunaka) व्यास: सत्यवती सुत: Vyaasa, Satyavati's son O knower of the Brahman, Shaunaka! The godly Veda Vyaasa heard about the birth and endeavours of the celestial sage Naarada. Satyavati's son Vyaasa again asked him thus….


व्यास उवाच - Vyaasa said - भिक्षुभिर्विप्रवसिते विज्ञानादेष्टृभिस्तव ।
वर्तमानो वयस्याद्ये तत: किमकरोद्भवान् ॥२॥
भिक्षुभि:-विप्रवसिते the ascetics having departed
विज्ञान-आदेष्टृभि:-तव in the science, having instructed to you वर्तमान: वयस्य-आद्ये being in the age's beginning (a child) तत: किम्-अकरोत्-भवान् then, what did you do When the ascetics, who had instructed you in the science of spiritual wisdom, had departed, you still being in the childhood age, what did you do then?


स्वायम्भुव कया वृत्त्या वर्तितं ते परं वय: ।
कथं चेदमुदस्राक्षी: काले प्राप्ते कलेवरम् ॥३॥
स्वायम्भुव O son of Brahmaa!
कया वृत्त्या वर्तितम् by what means spend ते परम् वय: your whole life कथम् च-इदम्-उदस्राक्षी: how and this give up काले प्राप्ते कलेवरम् time having come, the body O son of Brahmaa! In what manner did you spend your whole life, and when the time of death came, how did you give up your body?


प्राक्कल्पविषयामेतां स्मृतिं ते सुरसत्तम ।
न ह्येष व्यवधात्काल एष सर्वनिराकृति: ॥४॥
प्राक्-कल्प-विषयाम्- previous birth's related
एताम् स्मृतिम् ते this memory your's सुरसत्तम न हि- O foremost of the heavenly beings! not indeed एष: व्यवधात्-काल: this, destroy time एष: सर्व-निराकृति: this (time) everything destroys O foremost of the heavenly beings! How is that the memories related to your birth in the previous Kalpa, are not obscured by time, who is the distroyer of everything?


नारद उवाच - Naarada said - भिक्षुभिर्विप्रवसिते विज्ञानादेष्टृभिर्मम ।
वर्तमानो वयस्याद्ये तत एतदकारषम् ॥५॥
भिक्षुभि:-विप्रवसिते the ascetics having left
विज्ञान-आदेष्टृभि-मम science instructors to me वर्तमान: वयस्य-आद्ये being in age's beginning (childhood) तत: एतत्-अकारषम् then this I did After the ascetics had left, who had instructed me in the science of spiritual wisdom, and I being still in the chilhood age, then this is what I did…


एकात्मजा मे जननी योषिन्मूढा च किङ्करी ।
मय्यात्मजेऽनन्यगतौ चक्रे स्नेहानुबन्धनम् ॥६॥
एकात्मजा मे जननी one issued, my mother
योषित्-मूढा च किङ्करी woman, ignorant, and a maid servant मयि-आत्मजे-अनन्य-गतौ in me (her) son, other support-less चक्रे स्नेह-अनुबन्धनम् bound affection strong ties My mother had only one issue, me. She was an ignorant woman and moreover a maid-servant. She having no other support was bound to me, her son, with strong ties of affection.


सास्वतन्त्रा न कल्पाऽऽसीद्योगक्षेमं ममेच्छती ।
ईशस्य हि वशे लोको योषा दारुमयी यथा ॥७॥
सा-अस्वतन्त्रा she (being) dependent
न कल्पा-आसीत्- not capable was योग-क्षेमम् मम-इच्छती in well being, my desiring ईशस्य हि वशे लोक: of Lord's indeed, in control is the world योषा दारुमयी यथा puppet wooden just as Even though desiring my well being, she was unable to do anything because she was a dependent, and as a wooden puppet, just as the world is in control of The Lord.


अहं च तद्ब्रह्मकुले ऊषिवांस्तदपेक्षया ।
दिग्देशकालाव्युत्पन्नो बालक: पञ्चहायन: ॥८॥
अहम् च तत्-ब्रह्मकुले and I in that Braahmana society
ऊषिवान्-तत्-अपेक्षया stayed due to her expectation दिक्-देश-काल-अव्युत्पन्न: the quarters, places, time not knowing बालक: पञ्च-हायन: a child of five years And I continued to stay in that society of Braahmins, as per her expectations. A mere child of five years I did not know anything about the four quarters, or places or time.


एकदा निर्गतां गेहाद्दुहन्तीं निशि गां पथि ।
सर्पोऽदशत्पदा स्पृष्ट: कृपणां कालचोदित: ॥९॥
एकदा निर्गताम् one day going out
गेहात्-दुहन्तीम् from the house, to milk निशि गाम् पथि in the night, cow, in the way सर्प:-अदशत्- snake bit (her) पदा स्पृष्ट: by foot touched कृपणाम् the helpless woman काल-चोदित: by time prompted One day, as she went out of the house, in the night, to milk the cow, that helpless woman was bitten by a snake being touched by her feet, as though prompted by time.


तदा तदहमीशस्य भक्तानां शमभीप्सत: ।
अनुग्रहं मन्यमान: प्रातिष्ठं दिशमुत्तराम् ॥१०॥
तदा तत्-अहम्- then that I
ईशस्य भक्तानाम् of the Lord's for His devotees शम्-अभीप्सत: well-being desiring अनुग्रहम् मन्यमान: benevolence considering प्रातिष्ठम् दिशम्-उत्तराम् set out in the direction towards north Then, considering it to be a benevolence of The Lord, Who is desirous for His devotees well being, I set out in the direction of the north.


स्फीताञ्जनपदांस्तत्र पुरग्रामव्रजाकरान् ।
खेटखर्वटवाटीश्च वनान्युपवनानि च ॥११॥
स्फीतान्-जनपदान्- prosperous habitats,
तत्र पुर-ग्राम-व्रज- there (in that journey), cities, villages, cowherds' sheds, आकरान् खेट-खर्वट mines, hamlet, market town, वाटी:- वनानि-उपवनानि च groves gardens, forests and woods In that journey, (I passed through) prosperous lands, cities, villages, cowherds' sheds, mines, hemlets, market towns, groves and gardens, forests and woods.


चित्रधातुविचित्राद्रीनिभभग्नभुजद्रुमान् ।
जलाशयाञ्छिवजलान्नलिनी: सुरसेविता: ॥१२॥
चित्र-धातु-विचित्र-अद्रीन्- with various minerals, wonderful mountains
इभ-भग्न-भुज-द्रुमान् by elephants broken, branches, trees जलाशयान्-शिवजलान्- lakes, delightful watered नलिनी: सुर-सेविता: lotuses by gods used (I also passed through) mountains looking wonderful due to various coloured minerals, trees with branches broken by elephants, lakes full of delightful waters, and lotuses used by gods.


चित्रस्वनै: पत्ररथैर्विभ्रमद् भ्रमरश्रिय: ।
नलवेणुशरस्तम्बकुशकीचकगह्वरम् ॥१३॥
चित्र-स्वनै: पत्ररथै: various sounds (creating), birds
विभ्रमत् भ्रमर-श्रिय: adorned by bees beautiful नल-वेणु-शर- rushes, bamboos, reeds, स्तम्ब-कुश- hollow bamboos, Kusha grass, कीचक-गह्वरम् forest dense Where various birds made various sounds, adorned and made beautiful by the bees, forests dense with rushes, bamboos, reeds, hollow bamboos, and Kusha grass.


एक एवातियातोऽहमद्राक्षं विपिनं महत् ।
घोरं प्रतिभयाकरं व्यालोलूकशिवाजिरम् ॥ १४॥
एक एव-अतियात: अहम् one alone, travelled I,
अद्राक्षम् विपिनम् महत् came to see forest extensive, घोरम् प्रतिभय-आकरम् dense, another fear embodied, व्याल-उलूक-शिवाजिरम् serpents, owls jackals (infested with) As I travelled alone, there came in sight an extensive dense forest, another fear personified, infested with serpents, owls and jackals.


परिश्रान्तेन्द्रियात्माहं तृट्परीतो बुभुक्षित: ।
स्नात्वा पीत्वा ह्रदे नद्या उपस्पृष्टो गतश्रम: ॥१५॥
परिश्रान्त-इन्द्रिय-आत्मा- wearied in body, senses and mind
अहम् तृत्-परीत: I overcome by thirst बुभुक्षित: स्नात्वा पीत्वा hunger, bathing and drinking ह्रदे नद्या उपस्पृष्ट: in lake of the river, rinsed my mouth गत-श्रम: gone was tiredness I, weared out in body senses and mind, overcome with thirst and hunger, I bathed in the rivers' lake waters, drank it and rinsed my mouth with it, and my tierdness was gone.


तस्मिन्निर्मनुजेऽरण्ये पिप्पलोपस्थ आस्थित: ।
आत्मनाऽऽत्मानमात्मस्थं यथाश्रुतमचिन्तयम् ॥१६॥
तस्मिन्-निर्मनुजे-अरण्ये in that, human-less forest
पिप्पल-उपस्थ आस्थित: at a Peepal tree's foot sitting आत्मना-आत्मानम्-आत्मस्थम् by myself, The Lord dwelling in me यथा-श्रुतम्-अचिन्तयम् as heard (from the ascetics) contemplated In that forest, not frequented by men, I sat at the foot of a Peepal tree, and contemplated by myself at the Lord dwelling in myself, as I had heard from the ascetics.


ध्यायतश्चरणाम्भोजं भावनिर्जितचेतसा ।
औत्कण्ठ्याश्रुकलाक्षस्य हृद्यासीन्मे शनैर्हरि: ॥१७॥
ध्यायत:-चरण-अम्भोजम् meditating on feet lotuses
भाव-निर्जित-चेतसा by love overpowered mind औत्कण्ठ्या अश्रु-कला- with eagerness, tears flowing अक्षस्य हृदि-आसीत्- eyed, in the heart appeared मे शनै:-हरि: in my, gradually Shree Hari As I meditated on His lotus feet, overcome with love and eagerness, tears rushed in my eyes, and gradually Hari appeared in my heart.


प्रेमातिभरनिर्भिन्नपुलकाङ्गोऽतिनिर्वृत: ।
आनन्दसम्प्लवे लीनो नापश्यमुभयं मुने ॥१८॥
प्रेम-अतिभर-निर्भिन्न- of love's outburst, with excessive joy
पुलक-अङ्ग:-अति-निर्वृत: horrippillation on the body, deeply tranquilled आनन्द-सम्प्लवे लीन: by the ecstasy flood immersed न-अपश्यम-उभयम् मुने did not perceive both (me and Hari), O sage! O sage! On the outburst of love, full of excessive joy, and with horripillation on my body, immersed in the flood of ecstasy, I lost consciousness of me and Hari, both.


रूपं भगवतो यत्तन्मन:कान्तं शुचापहम् ।
अपश्यन् सहसोत्तस्थे वैक्लव्याद्दुर्मना इव ॥१९॥
रूपम् भगवत: यत्-तत्- form of Hari, that which
मन:कान्तम् शुच-अपहम् infatuating for the heart, grief dispelling अपश्यन् सहसा-उत्तस्थे not seeing, suddenly sprang up वैक्लव्यात्-दुर्मना इव frightened, troubled at heart like The enrapturing form of Hari, which is infatuating for the heart, and dispels all grief, not seeing, I suddenly sprang up to my feet, frightened and troubled at heart.


दिदृक्षुस्तदहं भूय: प्रणिधाय मनो हृदि ।
वीक्षमाणोऽपि नापश्यमवितृप्त इवातुर: ॥२०॥
दिदृक्षु:-तत्-अहम् भूय: eager to behold that, I again
प्रणिधाय मन: हृदि centring mind on the heart वीक्षमाण:-अपि न-अपश्यम् looking for, even did not see अवितृप्त: इव-आतुर: unsatiated like a miserable I, longing to behold that form of the Lord again, centered my mind on the heart, and looked for that form, but did not see it. I felt miserable like an unsatiated person.


एवं यतन्तं विजने मामाहागोचरो गिराम् ।
गम्भीरश्लक्षणया वाचा शुच: प्रशमयन्निव ॥२१॥
एवम् यतन्तम् विजने thus struggling, in lonely forest
माम्-आह-अगोचर: to me spoke, invisible, गिराम् गम्भीर- (The Lord) words deep श्लक्षणया वाचा sublime and soft speech शुच: प्रशमयन्-इव grief soothing away as if As I was struggling in the lonely forest, The Lord invisible, Who is beyond words, spoke to me in a deep sublime and soft speech as though soothing away my grief.


हन्तास्मिञ्जन्मनि भवान्न मां द्रष्टुमिहार्हति ।
अविपक्वकषायाणां दुर्दर्शोऽहं कुयोगिनाम् ॥२२॥
हन्त-अस्मिन्-जन्मनि alas! In this birth
भवान्-न माम् you cannot Me द्रष्टुम्-इह-अर्हति seeing here are able अविपक्व-कषायाणाम् immature in sense experiences दुर्दर्श:-अहम् कुयोगिनाम् difficult to be seen am I, for imperfect yogis Alas! Here, in this birth you are not fit to behold Me. Because I am difficult to be percieved by people who are immature in burning away their vaasanaas, and are imperfect yogis.


सकृद् यद् दर्शितं रूपमेतत्कामाय तेऽनघ ।
मत्काम: शनकै: साधु सर्वान्मुञ्चति हृच्छयान् ॥२३॥
सकृद् यत् दर्शितम् रूपम्- once which revealed form
एतत्-कामाय ते-अनघ this to desire your, O Sinless one! मत्-काम: शनकै: साधु My desire, by and by nicely सर्वान्-मुञ्चति हृत्-शयान् all removes, heart based (desires) O sinless One! I have revealed to you My form once, to enkindle in you a strong desire to behold Me. A burning desire to see me gradually but completely removes all the latent desires of the heart.


सत्सेवयादीर्घयापि जाता मयि दृढा मति: ।
हित्वावद्यमिमं लोकं गन्ता मज्जनतामसि ॥२४॥
सत्-सेवया-अदीर्घया-अपि saints' services, for short time also
जाता मयि दृढा मति: generated in me, strong thoughts हित्वा-अवद्यम्-इमम् लोकम् giving up material this world गन्ता मत्-जनताम्-असि proceed to My attendentship you will Even though for a short time, having done service to the saints, your thoughts are strongly generated in Me. So, casting off this inconsequential world, you will proceed to attend on Me.


मतिर्मयि निबद्धेयं न विपद्येत कर्हिचित् ।
प्रजासर्गनिरोधेऽपि स्मृतिश्च मदनुग्रहात् ॥२५॥
मति:-मयि निबद्धा-इयम् mind in Me, placed this
न विपद्येत कर्हिचित् will not waver, ever प्रजा-सर्ग-निरोधे-अपि in world's creation, in perishing also स्मृति:-च मत्-अनुग्रहात् memory and (will continue), by My grace Placed in Me, your mind will never ever waver. By My grace, during the creation or also during the perishing of this world, your memory of Me will continue.


एतावदुक्त्वोपरराम तन्महद् , भूतं नभोलिङ्गमलिङ्गमीश्वरम् ।
अहं च तस्मै महतां महीयसे, शीर्ष्णावनामं विदधेऽनुकम्पित: ॥२६॥
एतावत्-उक्त्वा- this much, having said
उपरराम तत्-महद् stopped That Great भूतम् नभोलिङ्गम्- Being ether like omnipresent अलिङ्गम्-ईश्वरम् the Invisible Ruler, अहम् च तस्मै I and to Him महताम् महीयसे of greatest The Great शीर्ष्णा-अवनामम् by my head bowed down विदधे-अनुकम्पित: prostrating, realizing His grace Having said this much, The great Being, omnipresent as the ether, and The Invisible Ruler stopped short. And I realizing His grace, prostated unto Him, of the greatest The Great, with my head bowed down.


नामान्यनन्तस्य हतत्रप: पठन् गुह्यानि भद्राणि कृतानि च स्मरन् ।
गां पर्यटंस्तुष्टमना गतस्पृह: कालं प्रतीक्षन् विमदो विमत्सर: ॥२७॥
नामानि-अनन्तस्य names of the Infinite (Lord)
हत-त्रप: पठन् giving up shyness, repeating गुह्यानि भद्राणि mysterious and auspicious कृतानि च स्मरन् and deeds remembering गाम् पर्यटन्- the earth roaming about तुष्ट-मना: गत-स्पृह: contented in mind without jealousy कालम् प्रतीक्षन् time awaited विमद: विमत्सर: non attached and pride less I gave up all shyness and repeated the names of the Infinite Lord. I remembered His mysterious and auspicious deeds, and roamed about on the earth, awaiting my time, with a contented mind, without jealousy, non-attached and prideless.


एवं कृष्णमतेर्ब्रह्मन्नसक्तस्यामलात्मन: ।
काल: प्रादुरभूत्काले तडित्सौदामनी यथा ॥२८॥
एवम् कृष्ण-मते:- thus in Krishna fixed (to me)
ब्रह्मन्-असक्तस्य- O sage! non-attached अमल-आत्मन: and pure to me काल: प्रादुरभूत्-काले time approached, in time तडित्-सौदामनी यथा a lightening garland like O Sage! To me, non-attached and pure, whose mind was fixed in Krishna, at the proper time, the time of death came like a beautiful garland of lightening.


प्रयुज्यमाने मयि तां शुद्धां भागवतीं तनुम् ।
आरब्धकर्मनिर्वाणो न्यपतत् पाञ्चभौतिक: ॥२९॥
प्रयुज्यमाने मयि engaged as I was
ताम् शुद्धाम् to that pure भागवतीम् तनुम् godly body (of His attendant) आरब्ध-कर्म-निर्वाण: the Praarabdha Karma (results) reaped, न्यपतत् पाञ्च-भौतिक: fell the five elemental (material body) As I was to be engaged into that godly body of becoming the Lord's attendent, the fruits of the Praarabdha Karmas having been reaped, my material body of the five elements, fell.


कल्पान्त इदमादाय शयानेऽम्भस्युदन्वत: ।
शिशयिषोरनुप्राणं विविशेऽन्तरहं विभो: ॥३०॥
कल्प-अन्ते इदम्-आदाय at the Kalpa end, all this taking (along)
शयाने-अम्भसि-उदन्वत: (the Lord) sleeping on the waters of the milk ocean शिशयिषो:-अनुप्राणम् wanting to sleep, following the in-breath विविशे-अन्त:-अहम् विभो: entered inside, I, of Brahmaa At the end of the Kalpa, as Lord Naaraayana, slept on the waters of the milk ocean, having taken along all this creation into Himself, and Brahmaa also was wanting to sleep there, within Him, I entered in a subtle body, into Brahmaa's body along with his ingoing breath.


सहस्रयुगपर्यन्ते उत्थायेदं सिसृक्षत: ।
मरीचिमिश्रा ऋषय: प्राणेभ्योऽहं च जज्ञिरे ॥३१॥
सहस्र-युग-पर्यन्ते one thousand of the four Yugas later
उत्थाय-इदम् सिसृक्षत: waking up he (Brahmaa), wanting to create मरीचि-मिश्रा: ऋषय: with Mareechi and other sages प्राणेभ्य:-अहम् च जज्ञिरे out of his (Brahmaa's) life force, I also took birth After the end of a thousand of the four Yugas, when Brahmaa woke up, and wanted to bring in the creation again, from his life force, I was also born along with Mareechi and other sages.


अन्तर्बहिश्च लोकांस्त्रीन् पर्येम्यस्कन्दितव्रत: ।
अनुग्रहान्महाविष्णोरविघातगति: क्वचित् ॥३२॥
अन्तर्-बहि:-च inside and outside
लोकान्-त्रीन् पर्येमि- of the worlds three, wonder about (I) अस्कन्दित-व्रत: with an unbroken vow अनुग्रहात्-महाविष्णो:- by the grace of Mahaa Vishnu अविघात-गति: क्वचित् unrestricted passage anywhere I, with my unbroken vow of constantly remembering the Lord, wonder about inside and outside of the three worlds. By the grace of Mahaa Vishnu, my passage is not restricted anywhere.


देवदत्तामिमां वीणां स्वरब्रह्मविभूषिताम् ।
मूर्च्छयित्वा हरिकथां गायमानश्चराम्यहम् ॥३३॥
देवदत्ताम्-इमाम् वीणाम् Devadattaa (named) this Veenaa
स्वर-ब्रह्म विभूषिताम् sound of Brahmaa (Naada Brahmaa) adorned with मूर्च्छयित्वा हरि-कथाम् tuning to the notes of Shree Hari's stories गायमान:-चरामि-अहम् singing, wonder about, I This Veena, named Devadatta, adorned with the Naada Brahmaa sound, tuning it to the seven notes, in its accompaniment, I sing Shree Hari's stories and wonder about.


प्रगायत: स्ववीर्याणि तीर्थपाद: प्रियश्रवा: ।
आहूत इव मे शीघ्रं दर्शनं याति चेतसि ॥३४॥
प्रगायत: स्व-वीर्याणि singing His own excellences
तीर्थ-पाद: प्रिय-श्रवा: sacred places like feets', dear to hear Whose stories आहूत इव मे शीघ्रम् summoned as if, in my, soon, दर्शनम् याति चेतसि vision comes, in mind Shree Hari, Whose feet are the abode of all sacred places, Whose excellences are pleasing to hear, knowing that His excellences are being sung by me, soon comes into the vision of my mind, as though summoned by me.


एतद्ध्यातुरचित्तानां मात्रास्पर्शेच्छया मुहु: ।
भवसिन्धुप्लवो दृष्टो हरिचर्यानुवर्णनम् ॥३५॥ ५
एतत्-हि-आतुर-चित्तानाम् this alone, for agitated minds मात्रा-स्पर्श-इच्छया मुहु: by five sense enjoyment, desiring always भव-सिन्धु-प्लव: दृष्ट: worldly ocean, raft is seen हरि-चर्या-अनुवर्णनम् Shree Hari's deeds' narration For people whose minds are constantly agitated by the longings of enjoyments of the five senses, the narrations of Hari's deeds is seen to be as the only raft to cross the ocean of mundane worldly existence.


यमादिभिर्योगपथै: कामलोभहतो मुहु: ।
मुकुन्दसेवया यद्वत्तथाऽऽत्माद्धा न शाम्यति ॥३६॥
यम-आदिभि:-योग-पथै: by yama and other yoga systems
काम-लोभ-हत: मुहु: by lust and greed beaten incessantly मुकुन्द-सेवया यद्-वत्- by Mukunda's service that like, तथा-आत्मा-अद्धा that for the soul certainly न शाम्यति does not become peaceful Incessently beaten by lust and greed, the soul certainly does not acquire that peace by yama, yoga and other systems, which is acquired by the service to Lord Mukunda.


सर्वं तदिदमाख्यातं यत्पृष्टोऽहं त्वयानघ ।
जन्मकर्मरहस्यं मे भवतश्चात्मतोषणम् ॥३७॥
सर्वम् तत्-इदम्- all that this
आख्यातम् यत्- is said which पृष्ट:-अहम् त्वया-अनघ asked was I, by you O sinless one! जन्म-कर्म-रहस्यम् मे birth and deeds secrets of me भवत:-च-आत्म-तोषणम् and to your own soul's satisfaction All that what I was asked about, by you, O sinless one, Vyaas, is told by me about the secrets of my birth and deeds, for the satisfaction of your own soul.


सूत उवाच - Soota said - एवं सम्भाष्य भगवान्नारदो वासवीसुतम् ।
आमन्त्र्य वीणां रणयन् ययौ यादृच्छिको मुनि: ॥३८॥
एवम् सम्भाष्य thus saying
भगवान्-नारद: divine Naarada वासवी-सुतम् आमन्त्र्य to Satyavati's son Vyaasa, taking leave वीणाम् रणयन् ययौ playing the Veenaa, went away यादृच्छिक: मुनि: free willed sage The free willed divine sage Naarada, thus spoke to Satyavati's son Vyaasa, and with his permission, went away playing the Veenaa.


अहो देवर्षिर्धन्योऽयं यत्कीर्तिं शार्ङ्गधन्वन: ।
गायन्माद्यन्निदं तन्त्र्या रमयत्यातुरं जगत् ॥३९॥
अहो देवर्षि:- O! divine sage (Naarada)
धन्य:-अयम् is blessed this यत्-कीर्तिम् because the glories शार्ङ्गधन्वन: of Shaaranga bow wielder, Krishna गायन्-माद्यन्- singing, being intoxicated इदम् तन्त्र्या रमयति- by this instrument pleases आतुरम् जगत् this unhappy world O the divine sage Naarada is blessed, as by singShaaranga bow, he himself is intoxicated and pleases the unhappy world.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथम स्कन्धे
व्यासनारदसंवादे षष्ठ: अध्याय: ॥६॥
Thus ends the sixth discourse, forming part of the dialogue between Vyaasa and Naarada, in Book One of the great and glorious Bhaagavata Puraana.