श्रीमद्भागवतमहापुराण माहत्म्यम् नारद उवाच - Naarada said - वृथा खेदयसे बाले अहो चिन्तातुरा कथम् ।
श्री कृष्णचरणाम्भोजं स्मर दु:खं गमिष्यति ॥१॥
वृथा खेदायसे बाले in vain, troubled are you O young woman!
अहो चिन्तातुरा कथम् Oh! worry afflicted why श्री कृष्ण-चरण-अम्भोजम् Shree Krishna's lotus feet स्मर दु:खम् गमिष्यति remember, misery will go away O young woman! You are giving trouble to yourself in vain. Why are you so afflicted with worry. Remember the lotus feet of Shree Krishna, your misery will go away.


अथ द्वितीयोऽद्याय: द्रौपदी च परित्राता येन कौरवकश्मलात्।
पालिता गोपसुन्दर्य: स कृष्ण: क्वापि नो गत: ॥२॥
द्रौपदी च परित्राता and Draupadi was saved
येन कौरव-कश्मलात् by Whom, from Kaurava's tyranny पालिता: गोप-सुन्दर्य: were looked after the Gopikaas beautiful स कृष्ण: That Krishna क्व-अपि नो गत: anywhere has not gone And by Whom Draupadi was saved from the tyranny of Kauravas, and by Whom the beautiful Gopikaas were looked after, That Krishna has not gone anywhere.


त्वं तु भक्ति: प्रिया तस्य सततं प्राणतोऽधिका ।
त्वयाऽऽहूतस्तु भगवान् याति नीच गृहेष्वपि ॥३॥
त्वम् भक्ति: प्रिया तस्य you are Bhakti, dear one of His
सततम् प्राणत:-अधिका always, more than His life त्वया-आहूत:-तु by you invoked, indeed भगवान् याति Bhagavaan goes to नीच गृहेषु-अपि to the lowly's houses even In fact, Bhakti you are very dear to Him always, even more than His life. Invoked by you He even goes to the houses of the lowly.


सत्यादित्रियुगे बोधवैराग्यौ मुक्तिसाधकौ ।
कलौ तु केवला भक्तिर्ब्रह्मसायुज्यकारिणी ॥४॥
सत्य-आदि त्रियुगे in Satya and other three yugas,
बोध-वैराग्यौ knowledge and dispassion मुक्ति-साधकौ were liberation means कलौ तु केवला भक्ति:- in Kali, but, only Bhakti is ब्रह्म-सायुज्य-कारिणी Brahman unity enables In Satyayuga and the other three yugaas, knowledge and dispassion were the means of liberation. But in Kaliyuga, Bhakti is the only means to enable unity with Brahman.


इति निश्चित्य चिद्रूप: सद्रूपां त्वां ससर्ज ह ।
परमानन्दचिन्मूर्ति: सुन्दरीं कृष्णवल्लभाम् ॥५॥
इति निष्चित्य चित्-रूप: thus deciding, consciousness embodied (He)
सत्-रूपाम् त्वाम् truth embodied you ससर्ज ह (He) evolved indeed परमानन्द bliss embodied चिन्मूर्ति: consciousness personified सुन्दरीं कृष्ण-वल्लभाम् beautiful Krishna's beloved Super consciousness embodied He, The Lord, evolved you, Bhakti, who are bliss embodied and consciousness personified, beautiful and Krishna's beloved.


बद्ध्वाञ्जलिं त्वया पृष्टं किं करोमीति चैकदा ।
त्वां तदाऽऽज्ञापयत्कृष्णो मद्भक्तान् पोषयेति च ॥६॥
बद्ध्वा-अञ्जलिम् folding (your) hands
त्वया पृष्टम् by you was asked किम् करोमि- 'what shall I do' इति च एकदा thus and once त्वाम् तदा- to you then आज्ञापयत्-कृष्ण: commanded Krishna मत्-भक्तान् my devotees' पोषय-इति च nourish, thus and Once, you asked Krishna with folded hands, 'What shall I do?' And then Krishna commanded you, 'nourish my devotees' thus.


अङ्गीकृतं त्वया तद्वै प्रसन्नोऽभूत्-हरिस्तदा ।
मुक्तिम् दासीं ददौ तुभ्यं ज्ञानवैराग्यकाविमौ ॥७॥
अङ्गीकृतम् त्वया तत्- accepted by you that
वै प्रसन्न: अभूत्- in fact, pleased became हरि-:तदा Shri Hari then मुक्तिम् दासीम् Mukti, maid servant ददौ तुभ्यम् gave to you ज्ञान-वैराग्यकौ-इमौ knowledge and dispassion these two In fact, as you accepted this, Shree Hari was very pleased, and gave to you Mukti (liberation) as maid servant, and knowledge and dispassion, these two, as sons.


पोषणं स्वेन रूपेण वैकुण्ठे त्वं करोषि च ।
भूमौ भक्तविपोषाय छायारूपं त्वया कृतम् ॥८॥
पोषणम् स्वेन रूपेण nourish, in own form
वैकुण्ठे त्वम् करोषि च in Vaikuntha you do and, भूमौ भक्त-विपोषाय on earth, for devotee's well being छाया-रूपम् त्वया कृतम् shadow form by you is taken on In Vaikuntha, heaven, you nourish the devotees in your own real form. But for the well being of the devotees on the earth, you assume a shadow form.


मुक्तिं ज्ञानं विरक्तिं च सह कृत्वा गता भुवि ।
कृतादिद्वापरस्यान्तं महानन्देन संस्थिता ॥९॥
मुक्तिम् ज्ञानम् Mukti, Gyaana
विरक्तिम् च and Vairaagya सह कृत्वा गता भुवि togather taking, went to the earth कृत-आदि from the beginning of Kritayug, (Tretaa) द्वापरस्य-अन्तम् till Dwaapara yugaas end महा-आनन्देन संस्थिता with great joy stayed Taking along, Mukti, Gyaan and Vairaagya, you went to the earth. Here, from the beginning of Kritayug, followed by Tretaa yuga, till the end of Dwaapara, you stayed with great joy.


कलौ मुक्ति: क्षयं प्राप्ता पाखण्डामयपीडिता ।
त्वदाज्ञया गता शीघ्रं वैकुण्ठं पुनरेव सा ॥१०॥
कलौ मुक्ति: in Kaliyuga, Mukti
क्षयम् प्राप्ता decay faced पाखण्ड-आमय पीडिता false doctrines' disease, suffering त्वत्-आज्ञया (by) your command गता शीघ्रम् वैकुण्ठम् went hastily to Vaikuntha पुन:-एव सा again only, she In Kaliyuga, Mukti encountered decay, afflicted by the disease of false doctrines. By your command she hastily retreated again to Vaikuntha.


स्मृता त्वयापि चात्रैव मुक्तिरायाति याति च ।
प्उत्रीकृत्य त्वयेमौ च पार्श्वे स्वस्यैव रक्षितौ ॥११॥
स्मृता त्वया-अपि च remembered, by you even and
अत्र-एव मुक्ति:- here also Mukti (liberation) आयाति-याति च comes and goes पुत्रीकृत्य त्वया-इमौ च treated as sons by you, and these two पार्श्वे स्वस्य-एव रक्षितौ near yourself only, are taken care of As and when remembered by you, Mukti (liberation) comes here and goes back. And these two here, Gyaan and Vairaagya, treated as sons by you, stay here with you and are taken care of by you.


उपेक्षात: कलौ मन्दौ वृद्धौ जातौ सुतौ तव ।
तथापि चिन्तां मुञ्च त्वमुपायं चिन्ताम्यहम् ॥१२॥
उपेक्षात: कलौ due to neglect in Kaliyuga
मन्दौ वृद्धौ जातौ सुतौ तव dull and old have become sons yours तथा-अपि however चिन्ताम् मुञ्च त्वम् worry give up you उपायम् चिन्तयामि-अहम् remedy thinking am I In Kaliyuga, due to neglect your sons have become dull and old. However, refrain from worrying, as I am thinking of a solution.


कलिना सदृश: कोऽपि युगो नास्ति वरानने ।
तस्मिंस्त्वां स्थापयिष्यामि गेहे गेहे जने जने ॥१३॥
कलिना सदृश: Kaliyuga like
क:-अपि युग: न-अस्ति any other yuga is not वरानने O charming One! तस्मिन्-त्वाम् therefore you स्थापयिष्यामि I will establish गेहे गेहे in every house जने जने and in every person O Charming One! There is no other yuga like Kaliyuga. Therefore, in this age, I will establish you in every house and in every person.


अन्यधर्मांस्तिरस्कृत्य पुरस्कृत्य महोत्सवान् ।
तदा नाहं हरेर्दासो लोके त्वां न प्रवर्तये ॥१४॥
अन्य-धर्मान्- other religions
तिरस्कृत्य disregarding पुरस्कृत्य bringing into forefront महोत्सवान् the celebrations तदा न-अहम् then not will I (be) हरे:-दास: Hari's servant लोके त्वाम् (if) in the world, you न प्रवर्तये do not establish Disregarding other religions, if I do not establish you, Bhakti, bringing into the forefront, the various celebrations, connected with devotion, then, I will not be Hari's servant.


त्वदन्विताश्च ये जीवा भविष्यन्ति कलाविह ।
पापिनोऽपि गमिष्यन्ति निर्भयं कृष्णमन्दिरम् ॥१५॥
त्वत्-अन्विता:-च with you endowed and
ये जीवा: भविष्यन्ति those people who are there कलौ-इह पापिन:-अपि in Kaliyug this, sinners also गमिष्यन्ति निर्भयम् will be (able) to go, to fearless कृष्ण-मन्दिरम् Krishna's abode In this Kaliyuga, people who are endowed with you, be they sinners, will go to the abode of Shri Krishna, which is without fear.


येषां चित्ते वसेद्भक्ति: सर्वदा प्रेमरूपिणी ।
न ते पश्यन्ति कीनाशं स्वप्नेऽप्यमलमूर्तय: ॥१६॥
येषाम् चित्ते वसेत्-भक्ति: in whose minds dwells Bhakti
सर्वदा प्रेम-रूपिणी always, in love form न ते पश्यन्ति कीनाशम् not do they see Yama's face स्वप्ने-अपि-अमल-मूर्तय: in dream also, purity embodied souls The purity embodied souls, in whose minds Bhakti, devotion, always dwells in the form of love for the Lord, do not see Yama's face, the god of death, even in a dream.


न प्रेतो न पिशाचो वा राक्षसो वासुरोऽपि वा ।
भक्तियुक्तमनस्कानां स्पर्शने न प्रभुर्भवेत् ||१७॥
न प्रेत: न पिशाच: वा not spirit, not fiend or
राक्षस: वा असुर:-अपि वा demon or a non-god also or भक्ति-युक्त-मनस्कानाम् a devotion minded, स्पर्शने न प्रभु: भवेत् in touching, cannot be capable A spirit, or a fiend, a demon or a non-god also is not capable to touch a person whose mind is full of devotion.


न तपोभिर्न वेदैश्च न ज्ञानेनापि कर्मणा ।
हरिर्हि साध्यते भक्त्या प्रमाणं तत्र गोपिका: ॥१८॥
न तपोभि:- not by austerities
न वेदै:-च not by Vedas and न ज्ञानेन-अपि not by knowledge even कर्मणा हरि:-हि by actions, indeed Hari is साध्यते भक्त्या reached by Bhakti प्रमाणम् तत्र गोपिका: proof there are Gopikaas Hari is not reached by austerities, or by the study of scriptures, by spiritual knowledge, or even by righteous actions. He is reached by Bhakti. Gopikaas are a proof in this.


नृणां जन्मसहस्रेण भक्तौ प्रीतिर्हि जायते ।
कलौ भक्ति: कलौ भक्तिर्भक्त्या कृष्ण: पुर: स्थित: ॥१९॥
नृणाम् जन्म-सहस्रेण of people, after births thousands
भक्तौ प्रीति: हि जायते in Bhakti endearment certainly generated, कलौ भक्ति: in Kaliyug Bhakti कलौ भक्ति:- in Kaliyug Bhakti is there भक्त्या कृष्ण: by Bhakti Krishna पुर: स्थित: in front stands After thousands of births, people develop a liking for Bhakti. And in Kaliyug Bhakti, only Bhakti in Kaliyug, brings results. By Bhakti alone, Krishna appears in front of the devoted person.


भक्तिद्रोहकरा ये च ते सीदन्ति जगत्त्रये ।
दुर्वासा द्:कमापन्न: पुरा भक्तविनिन्दक: ॥२०॥
भक्ति द्रोहकरा ये च of Bhakti hostile and those who,
ते सीदन्ति जगत्-त्रये they suffer in the three worlds दुर्वासा दु:खम्-आपन्न: Durvaasaa, grief encountered पुरा भक्त-विनिन्दक: once, by reproaching a Bhakta And those people who are hostile towards Bhakti, suffer in the three worlds. Durvaasaa underwent grief for having once reproached a Bhakta (devotee).


अलं व्रतैरलं तीर्थैरलं योगैरलं मखै: ।
अलं ज्ञानकथालापैर्भक्तिरेकैव मुक्तिदा ॥२१॥
अलम् व्रतै: enough of sacred vows
अलम् तीर्थै: enough of pilgrimages अलम् योगै: enough of disciplines अलम् मखै: enough of sacrifices अलम् ज्ञान-कथा-आलापै:- enough of knowledge discourses speaking भक्ति:-एका-एव मुक्तिदा Bhakti alone, gives liberation Enough of undertaking sacred vows, and pilgrimages, following of disciplines, making sacrifices, and holding spiritual discourses. Bhakti alone confers liberation.


सूत उवाच - Soota said - इति नारदनिर्णीतं स्वमाहात्म्यं निशम्य सा ।
सर्वाङ्गपुष्टिसंयुक्ता नारदं वाक्यमब्रवीत् ॥२२॥
इति in this manner
नारद-निर्णीतम् by Naarada expounded स्व-माहात्म्यम् her own glory निशम्य सा hearing she सर्व-अङ्ग-पुष्टि-संयुक्ता all limbs नारदम् वाक्यम्-अब्रवीत् to Naarada, words said In this manner, hearing her own glory as expounded by Naarada, all her limbs were energised and she spoke these words to Naarada.


भक्ति:-उवाच - Bhakti said - अहो नारद धन्योऽसि प्रीतिस्ते मयि निश्चला ।
न कदाचिद्विमुञ्चामि चित्ते स्थास्यामि सर्वदा ॥२३॥
अहो नारद O Naarada!
धन्य:-असि blessed are you प्रीति:-ते मयि निश्चला love yours, in me is steady न कदाचित्-विमुञ्चामि not ever will I leave (you) चित्ते स्थास्यामि सर्वदा in mind will stay always O Naarada! You are blessed. Your love for me is undiminished and steady. I will never ever leave you, and will always stay in your mind.


कृपालुना त्वया साधो मद्बाधा ध्वंसिता क्षणात् ।
पुत्रयोश्चेतना नास्ति ततो बोधय बोधय ॥२४॥
कृपालुना त्वया साधो by compassionate one, you, O pious soul!
मत्-बाधा ध्वंसिता क्षणात् my agony is dispelled, quickly पुत्रयो:-चेतना of two sons consciousness न-अस्ति तत: has not come, therefore बोधय बोधय awaken awaken O Pious soul! By you the compassionate one, my misery is quickly dispelled. But my two sons are not yet conscious, therefore, please awaken them awaken them.


सूत उवाच - Soota said - तस्या वच: समाकर्ण्य कारुण्यं नारदो गत: ।
तयोर्बोधनमारेभे कराग्रेण विमर्दयन् ॥२५॥
तस्या: वच: समाकर्ण्य her words having heard
कारुण्यम् नारद: गत: compassionate Naarada became तयो:-बोधनम्-आरेभे their awakening started कराग्रेण विमर्दयन् by fingers pressing Hearing her words, Naarada was filled with compassion. He started pressing them with his fingers to awaken them.


मुखं संयोज्य कर्णान्ते शब्दमुच्चै: समुच्चरन् ।
ज्ञान प्रबुध्यतां शीघ्रं रे वैराग्य प्रबुध्यताम् ॥२६॥
मुखम् संयोज्य कर्णान्ते mouth bringing ear close to
शब्दम्-उच्चै: समुच्चरन् words clearly saying ज्ञान प्रबुध्यताम् शीघ्रम् O Gyaan! wake up immediately रे वैराग्य प्रबुध्यताम् O Vairaagya! wake up Naarada, bringing his mouth close to their ear, said these words clearly,' O Gyaan! wake up immediately, O Vairaagya! wake up.'


वेदवेदान्तघोषैश्च गीतापाठैर्मुहुर्मुहु: ।
बोध्यमानौ तदा तेन कथंचिच्चोत्थितौ बलात् ॥२७॥
वेद-वेदान्त-घोषै:-च by Veda and Upanishad's chantings and
गीता-पाठै:-मुहु:-मुहु: Gaeta recitations, again and again बोध्यमानौ तदा तेन being roused, then by him कथंचित्-च-उत्थितौ बलात् somehow and both arose with difficulty Naarada tried to arouse them by chanting of Vedas and Upanishads, and by again and again, reciting Gaeta. Then they some how arose with great difficulty.


नेत्रैरनवलोकन्तौ जृम्भन्तौ सालसावुभौ ।
बकवत्पलितौ प्राय: शुष्ककाष्ठसमाङ्गकौ ॥२८॥
नेत्रै:-अनवलोकन्तौ with eyes not seeing
जृम्भन्तौ स-आलसौ-उभौ yawning with laziness both बक-वत्-पलितौ प्राय: crane like white almost शुष्क-काष्ठ-सम-अङ्गकौ dry wood like limbed They were unable to see with their eyes, and were yawning full of laziness. Their hair were white as a crane, and their limbs were almost as emaciated as dry wood.


क्षुत्क्षामौ तौ निरीक्ष्यैव पुन: स्वापपरायणौ ।
ऋषिश्चिन्तापरो जात: किं विधेयं मयेति च ॥२९॥
क्षुत्-क्षामौ by hunger emaciated
तौ निरीक्ष्य-एव them two seeing only पुन: स्वाप-परायणौ again, to sleep inclined ऋषि:-चिन्ता-पर:-जात: sage with worry was overcome किम् विधेयम् मया- what should be done, by me, इति च thus and Naarada saw both of them emaciated by hunger and inclined to sleep again. The sage was overcome with worry and thought what should be done by him.


अहो निद्रा कथं याति वृद्धत्वं च महत्तरम् ।
चिन्तयन्निति गोविन्दं स्मारयामास भार्गव ॥३०॥
अहो निद्रा कथम् याति Alas! sleep how will go
वृद्धत्वम् च महत्तरम् and old age intense चिन्तयन्-इति thinking thus गोविन्दम् स्मारयामास Krishna reminded भार्गव O Shaunaka! (Scion of the Bhrigu's) O Shaunaka! Naarada was contemplating on how their sleep could be dispelled, and also their intense old age. Thinking thus, he reminded himself to Shri Krishna.


व्योमवाणी तदैवाभून्मा ऋषे खिद्यतामिति ।
उद्यम: सफलस्तेऽयं भविष्यति न संशय: ॥३१॥
व्योम-वाणी तदा-एव-अभूत् heavenly voice, then itself happened
मा ऋषे खिद्यताम्- don’t O sage fret इति उद्यम: thus, effort सफल:-ते-अयम् fruitful yours this भविष्यति न संशय: will be without doubt Just then a heavenly voice was heard, 'O sage do not fret, your efforts will certainly be fruitful. There is no doubt.'


एतदर्थं तु सत्कर्म सुरर्षे त्वं समाचर ।
तत्ते कर्माभिधास्यन्ति साधव: साधुभूषणा: ॥३२॥
एतत्-अर्थम् तु for this end, indeed
सत्-कर्म सुरर्षे righteous act O celestial sage! त्वम् समाचर You perform तत्-ते कर्म-अभिधास्यन्ति that, to you, the act, will instruct साधव: साधु-भूषणा: saints, (who are) saint jewels O celestial sage for this end, you will have to perform a righteous act. About that act, saints, who are jewels among the saints, will instruct to you.


सत्कर्मणि कृते तस्मिन् सनिद्रा वृद्धतानयो: ।
गमिष्यति क्षणाद्भक्ति: सर्वत: प्रसरिष्यति ॥३३॥
सत्-कर्मणि कृते तस्मिन् virtuous deed being done, that
स-निद्रा वृद्धता-अनयो: with sleep old age, of these two गमिष्यति क्षणात्- will go away in a moment भक्ति: सर्वत: प्रसरिष्यति Bhakti, every where will spread When that virtuous deed has been done, of these two, along with sleep old age also will go away, in a moment, and Bhakti will spread everywhere.


इत्याकाशवच: स्पष्टं तत्सर्वैरपि विश्रुतम् ।
नारदो विस्मयं लेभे नेदं ज्ञातमिति ब्रुवन् ॥३४॥
इति-आकाश-वच: स्पष्टम् this heavenly voice, clear
तत्-सर्वै:-अपि विश्रुतम् that by all also, was heard नारद्: विस्मयम् लेभे Naarada, wonder struck न-इदम् ज्ञातम् इति ब्रुवन् not this (is) understood, thus saying That clear heavenly voice was heard by all others also. Naarada was wonder struck, and exclaimed, ' I do not understand this'.


अनयाऽऽकाशवाण्यापि गोप्यत्वेन निरूपितम् ।
किं वा तत्साधनं कार्यं येन कार्यं भवेत्तयो: ॥३५॥
अनया-आकाश-वाण्या-अपि by this heavenly voice also
गोप्यत्वेन निरुपितम् mysteriously is spoken किम् वा तत्-साधनम् what however, that method कार्यम् येन कार्यम् of act, by which work भवेत्-तयो: will be done of these two The heavenly voice has also indicated the act mysteriously. However, which is that act, by performing which the object of these two will be fulfilled?


क्व भविष्यन्ति सन्तस्ते कथं दास्यन्ति साधनम् ।
मयात्र किं प्रकर्तव्यं यदुक्तं व्योमभाषया ॥३६॥
क्व भविष्यन्ति सन्त:-ते where will be, saints those
कथं दास्यन्ति साधनम् how will give the method, मया-अत्र किम् प्रकर्तव्यम् by me here, what should be done यत्-उक्तम् व्योम-भाषया that told by the heavenly words Where will those saints be found? How will they convey the method? What should I do here, about the word spoken by the heavenly voice.


सूत उवाच - Soota said - तत्र द्वावपि संस्थाप्य निर्गतो नारदो मुनि: ।
तीर्थं तीर्थं विनिष्क्रम्य पृच्छन्मार्गे मुनीश्वरान् ॥३७॥
तत्र द्वौ-अपि संस्थाप्य there both of them, leaving
निर्गत: नारद: मुनी departed sage Naarada तीर्थम् तीर्थम् विनिष्क्रम्य from pilgrim place to pilgrim place, going पृच्छन्-मार्गे मुनीश्वरान् asking on the way, the sages Leaving both of them there, sage Naarada departed to go from one pilgrim place to another. As he was going, on the way he asked the saints, about the heavenly voice.


वृतान्त: श्रूयते सर्वै: किञ्चिन्निश्चित्य नोच्यते ।
असाध्यं केचन प्रोचुर्दुर्ज्ञेयमिति चापरे ।
मूकीभूतास्तथान्ये तु कियन्तस्तु पलायिता: ॥३८॥
वृतान्त: श्रूयते सर्वै: story was heard by every one
किञ्चित्-निश्चित्य anything with certainty न-उच्यते did not say असाध्यम् केचन प्रोचु:- incurable, some said दुर्ज्ञेयम्-इति च-अपरे difficult to be understood, and others मूकीभूता:-तथा-अन्ये तु mum remained and others indeed कियन्त:-तु पलायिता: some but were indifferent Every one would hear the story but no one gave a definite answer. Some said, the disease was incurable, others said that the whole thing was difficult to understand, some remained mum, and yet others were just non comitent.


हाहाकारो महानासीत्त्रैलोक्ये विस्मयावह: ।
वेदवेदान्तघोषैश्च गीतापाठैर्विबोधितम् ॥३९॥
हाहाकार: महान्-आसीत्- uproar great was there
त्रैलोक्ये विस्मय-आवह: in the three worlds, wonder generating वेद-वेदान्त-घोषै:-च by Veda and Upanishad chantings गीता-पाठै:-विबोधितम् and Gaeta recitations, awakened There was a great uproar in the three worlds which was generating great wonder. They were being awakened by the chantings of Vedas and Upanishads and by the recitations of Gaeta.


भक्तिज्ञानविरागाणां नोदतिष्ठत्त्रिकं यदा ।
उपायो नापरोऽस्तीति कर्णे कर्णेऽजपञ्जना: ॥४०॥
भक्ति-ज्ञान-विरागाणाम् Bhakti Gyaan and Viraag
न-उदतिष्ठत्-त्रिकम् यदा did not arise, the three of them when उपाय: न-अपर:-अस्ति-इति remedy no other is there, this कर्णे कर्णे-अजपन्-जना: from ear to ear, said people When the three of them, Bhakti Gyaan and Viraag did not arise, then the people, from nor ear to another said, that there was no remedy.


योगिना नारदेनापि स्वयं न ज्ञायते तु यत् ।
तत्कथं शक्यते वक्तुमितरैरिह मानुषै: ॥४१॥
योगिना नारदेन-अपि by sage Naarada even
स्वयम् न ज्ञायते तु यत् himself is not known indeed which तत्-कथम् शक्यते वक्तुम्- that how can be said इतरै:- इह मानुषै: by ordinary worldly people That which is not known to sage Naarada himself, how can anything be said about that, by ordinary people in this world.


एवमृषिगणै: पृष्टैर्निर्णीयोक्तं दुरासदम् ॥४२॥
एवम्-ऋषि-गणै: पृष्टै:- in this way, by the host of sages, asked,
निर्णीय-उक्तम् दुरासदम् deciding was said difficult to know In this way, when the host of sages were questioned, they decided and declared that the remedy was difficult to know.


ततश्चिन्तातुर: सोऽथ बदरीबनमागत: ।
तपश्चरामि चात्रेति तदर्थं कृतनिश्चय: ॥४३॥
तत:-चिन्ता-आतुर: स:- then with worry overcome, he
अथ बदरीबनम्-आगत: then, to Badareevana reached तप:-चरामि च-अत्र- penance will do, and here इति तत्-अर्थम् thus, in that regard Naarada was overcome with worry, so he then went to Badareevana. 'I will do penance here in regard of that heavenly voice'. He so decided.


तावद्ददर्श पुरत: सनकादीन्मुनीश्वरान् ।
कोटिसूर्यसमाभासानुवाच मुनिसत्तम: ॥४४॥
तावत्-ददर्श पुरत: just then saw in front
सनक-आदीन् मुनीश्वरान् Sanaka and other sages कोटि सूर्य-सम-आभासान्- thousands of suns like brilliance उवाच मुनि-सत्तम said the great sage Just then, the great sage Naarada saw the sages Sanaka and his three brothers, in front of him. He spoke to them thus -


नारद उवाच - Naarada said - इदानीं भूरिभाग्येन भवद्भि: संगमोऽभवत् ।
कुमारा ब्रुवतां शीघ्रं कृपां कृत्वा ममोपरि ॥४५॥
इदानीम् भूरि-भाग्येन now, by good luck
भवद्भि: संगम:-अभवत् with you people, meeting happened कुमारा: ब्रुवताम् शीघ्रम् young sages, say quickly कृपाम् कृत्वा मम-उपरि obligation doing on me By good luck this meeting with you people happened. Tell me quickly, and oblige me.


भवन्तो योगिन: सर्वे बुद्धिमन्तो बहुश्रुता: ।
पञ्चहायनसंयुक्ता: पूर्वेषामपि पूर्वजा: ॥४६॥
भवन्त: योगिन: सर्वे you are ascetics all
बुद्धिमन्त: बहुश्रुता: are wise and highly learned पञ्च-हायन-संयुक्ता: five years of age having पूर्वेषाम्-अपि पूर्वजा: of oldest even older All of you are ascetics, wise and highly learned. Though you look like having five years of age, you are older than the oldest.


सदा वैकुण्ठनिलया हरिकीर्तनतत्परा: ।
लीलामृतरसोन्मत्ता: कथामात्रैकजीविन: ॥४७॥
सदा वैकुण्ठ-निलया: always, in Vaikuntha residing
हरि-कीर्तन-तत्परा: in Shri Krishna's name chanting eager लीला-अमृत-रस-उन्मत्ता: sportings' nectar like juice drunk कथा-मात्र-एक-जीविन: stories alone altogether, subsisting You always reside in Vaikuntha and are always eager to chant Shri Krishna's name. You are drunk with His sportings' nectar like stories, and subsist on those stories alone.


हरि: शरणमेवं हि नित्यं येषां मुखे वच: ।
अत: कालसमादिष्टा जरा युष्मान्न बाधते ॥४८॥
हरि: शरणम्- 'Hari The Saviour'
एवम् हि नित्यम् this alone always येषाम् मुखे वच: in whose mouth is the word अत: काल-समादिष्टा therefore, by Kaala (Time) directed जरा युष्मान्-न बाधते old age you people, does not effect In your mouths, indeed, the words 'Hari is Saviour' are always there. Therefore, even though directed by Kaala (time) old age does not effect you people.


येषां भ्रूभङ्गमात्रेण द्वारपालौ हरे: पुरा ।
भूमौ निपातितौ सद्यो यत्कृपात: पुरं गतौ ॥४९॥
येषाम् भ्रू-भङ्ग-मात्रेण of whose by eyebrow contracting alone
द्वारपालौ हरे: पुरा gate attendants, of Shri Krishna once भूमौ निपतितौ on the earth fell down सद्य: यत्-कृपात: shortly, by whose grace पुरम् गतौ to Vaikuntha went By whose (your) contracting of the eyebrows (wrath), once, the two attendants of Shri Krishna's gate, fell to the earth. Again, shortly, by whose grace, they reached to Vaikuntha.


अहो भाग्यस्य योगेन दर्शनं भवतामिह ।
अनुग्रहस्तु कर्तव्यो मयि दीने दयापरै: ॥५०॥
अहो भाग्यस्य योगेन Oh! by good luck combined
दर्शनम् भवताम्-इह sight of you people here अनुग्रह:-तु कर्तव्य: merciful obligation indeed, should be done मयि दीने दयापरै: on me the wretched, by compassionate you all Oh! What joy! By great good luck I have been able to see you all. You are compassionate and so you must mercifully oblige me, the wretched one.


अशरीरगिरोक्तं यत्तत्किं साधनमुच्यताम् ।
अनुष्ठेयं कथं तावत्प्रब्रुवन्तु सविस्तरम् ॥५१॥
अशरीर-गिरा-उक्तम् by the formless voice said
यत्-तत्-किम् which, that what साधनम्-उच्यताम् is the practice, say अनुष्ठेयम् कथम् तावत् should be performed how then, प्रब्रुवन्तु सविस्तरम् explain in detail That which was said by the formless voice, what is this practice, do tell me. And then also kindly explain how it is to be performed.


भक्तिज्ञानविरागाणां सुखमुपद्यते कथम् ।
स्थापनं सर्ववर्णेषु प्रेमपूर्वं प्रयत्नत: ॥५२॥
भक्ति-ज्ञान-विरागाणाम् Of Bhakti Gyaan and Vairaagya
सुखम्-उपद्यते कथम् happiness be established, how स्थापनम् सर्व-वर्णेषु placed in all grades (of society) प्रेम-पूर्वम् प्रयत्नत: lovingly diligently How can the happiness of Bhakti Gyaan and Vairaagya be brought about? And by which effort can these be lovingly established in every grade of society?


कुमारा ऊचु: - The Kumaras said - मा चिन्तां कुरू देवर्षे हर्षं चित्ते समावह ।
उपाय: सुखसाध्योऽत्र वर्तते पूर्व एव हि ॥५३॥
मा चिन्ताम् कुरू देवर्षे do not worried be, O Celestial sage!
हर्षम् चित्ते समावह happiness in mind bring उपाय: सुख-साध्य:- solution, easy to perform अत्र वर्तते पूर्व एव हि here exists, from before only O Great Sage! Do not worry. Bring happiness to your mind. There already exists a simple solution to this.


अहो नारद धन्योऽसि विरक्तानां शिरोमणि: ।
सदा श्रीकृष्णदासानामग्रणीर्योगभास्कर: ॥५४॥
अहो नारद धन्य:-असि O Naarada!
विरक्तानाम् शिरोमणि: of the passionless सदा श्रीकृष्ण-दासानाम्- always, of Shri Krishna's servants अग्रणी:-योग-भास्कर: the leader, and of Yoga, the illuminator O Naarada, blessed are you! You are the crest jewel of the detached people, and are always the leader of the devotees of Shri Krishna, and are the illuminator of the path of Yoga (Bhakti).


त्वयि चित्रं न मन्तव्यं भक्त्यर्थमनुवर्तिनि ।
घटते कृष्णदासस्य भक्ते: संस्थापना सदा ॥५५॥
त्वयि चित्रम् न मन्तव्यम् in you, wonder must not be felt
भक्ति-अर्थम्-अनुवर्तिनि Bhakti for making effort घटते कृष्णदासस्य is proper for Krishna devotee भक्ते: संस्थापना सदा for Devotion establishing always There should be no wonder in your making effort for Bhakti, as it is always proper for a devotee of Krishna to establish devotion firmly.


ऋषिभिर्बहवो लोके पन्थान: प्रकटीकृता: ।
श्रमसाध्याश्च ते सर्वे प्राय: स्वर्गफलप्रदा: ॥५६॥
ऋषिभि:-बहव: by sages, many
लोके पन्थान: in this world, paths प्रकटी-कृता: directions given श्रम-साध्या:- by exertion achieved च ते सर्वे प्राय: and they all often स्वर्ग-फल-प्रदा: heaven as result give In this world, many sages have given directions towards various paths of discipline. They all are achieved by great exertion, and often confer the fruit of heavenly bliss (Swarga).


वैकुण्ठसाधक: पन्था: स तु गोप्यो हि वर्तते ।
तस्योपदेष्टा पुरुष: प्रायो भाग्येन लभ्यते ॥५७॥
वैकुण्ठ-साधक: पन्था: Vaikuntha persuing paths
स: तु गोप्य: हि वर्तते that indeed secret remains तस्य उपदेष्टा: पुरुष: its propagating and teaching person प्राय: भाग्येन लभ्यते mostly by good fortune is achieved The paths pursued to attain Vaikuntha are indeed secret, and the people propagating and giving directions for it, are achieved only by good fortune.


सत्कर्म तव निर्दिष्टं व्योमवाचा तु यत्पुरा ।
तदुच्यते शृणुष्वाद्य स्थिरचित्त: प्रसन्नधी: ॥५८॥
सत्-कर्म तव निर्दिष्टम् the right action, to you indicated
व्योम-वाचा तु यत्-पुरा by heavenly voice, indeed which formerly तत्-उच्यते शृनुष्व-अद्य that is being said, listen to it today स्थिर-चित्त: प्रसन्न-धी: with steady mind, pleasant intellect That right action which was indicated to you by the heavenly voice, formerly, is being told to you now. Please listen to it with careful mind and pleasant intellect.


द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च ते तु कर्मविसूचका: ॥५९॥
द्रव्य-यज्ञा:- materials sacrificed in fire (Yagya)
तप:-यज्ञा: meditation based Yagya योग-यज्ञा:- yoga-aasan based Yagya तथा-अपरे and the others स्वाध्याय self study (of scriptures) ज्ञान-यज्ञा:-च and knowledge Yagya ते तु कर्म-विसूचका they indeed actions indicate Yagya, the oblation in the fire, meditation Yagya, yoga-aasan Yagya and other Yagya, like self studying of scriptures, Gyaan Yagya, they all indicate various actions and practices.


सत्कर्मसूचको नूनं ज्ञानयज्ञ: स्मृतो बुधै: ।
श्रीमद्भागवतालाप: स तु गीत: शुकादिभि: ॥६०॥
सत्-कर्म सूचक: right action indicator
नूनम् ज्ञान-यज्ञ: certainly, is knowledge sacrifice स्मृत: बुधै: is recognized by the wise श्रीमद्भागवत-आलाप: the Shrimadbhaagavata discourse स: तु गीत: शुक-आदिभि: that also is extolled, by Shuka and others The wise men recognize Gyaan Yagya, knowledge sacrifice as a certain indicator of right action. Shuka and other saints have also extolled discourses on Shrimad Bhaagavatam as right action.


भक्तिज्ञानविरागाणां तद्घोषेण बलं महत् ।
व्रजिष्यति द्वयो: कष्टं सुखं भक्तेर्भविष्यति ॥६१॥
भक्ति-ज्ञान-विरागाणाम् of Bhakti Gyaan and Vairaagya
तत्-घोषेण बलम् महत् by its chanting, strength great व्रजिष्यति द्वयो: कष्टम् will go away of these two suffering सुखम् भक्ते:-भविष्यति happiness to Bhakti will come By the chanting of Bhagavatam, Bhakti Gyaan and Vairaagya will get great strength. The suffering of these two, Gyaan and Vairaagya, will go away and Bhakti will become happy.


प्रलयं हि गमिष्यन्ति श्रीमद्भागवतध्वने: ।
कलेर्दोषा: इमे सर्वे सिंहशब्दाद् वृका इव ॥६२॥
प्रलयम् हि गमिष्यन्ति to dissolution, indeed, will go
श्रीमद्भागवत-ध्वने: by Bhaagavatam's sound, कले: दोषा: इमे सर्वे Kali's evils all these सिंह-शब्दात् वृका इव by a lion's roar, wolves like By the sound of Bhaagvatam's chanting, all these evils of Kali will be destroyed, just as wolves take to flight by the sound of the roar of a lion.


ज्ञानवैराग्यसंयुक्ता भक्ति: प्रेमरसावहा ।
प्रतिगेहं प्रतिजनं तत: क्रीडां करिष्यति ॥६३॥
ज्ञान-वैराग्य-संयुक्ता भक्ति: Gyaan Vairaagya accompanied Bhakti
प्रेम-रस-आवहा with love milk flowing प्रति-गेहम् प्रतिजनम् in every house, every person तत: क्रीडाम् करिष्यति then play will do Then Bhakti, accompanied by Gyaan and Vairaagya, with the milk of love flowing, will play around in every house and every person's heart.


नारद उवाच - Naarada said - वेदवेदान्तघोषैश्च गीतापाठै: प्रबोधितम् ।
भक्तिज्ञानविरागाणां नोदतिष्ठत्त्रिकं यदा ॥६४॥
वेद-वेदान्त घोषै:-च by Veda Vedaanta chantings and
गीता-पाठै: प्रबोधितम् by Geeta chanting, awakened भक्ति-ज्ञान-विरागाणाम् Bhakti, Gyaan and Vairaagya न-उदतिष्ठत्-त्रिकम् यदा did not arise, the three, when When, by the chantings of Veda Vedaanta and Geeta, Bhakti Gyaan and Vairaagya were awakened, and the three of them did not arise,…..


श्रीमद्भागवतालापात्तत्कथं बोधमेष्यति ।
तत्कथासु तु वेदार्थ: श्लोके श्लोके पदे पदे ॥६५॥
श्रीमद्भागवत-आलापात्- by Shrimadbhaagavata narration
तत्-कथम् बोधम्-एष्यति how to consciousness will come तत्-कथासु तु वेद-अर्थ: in its stories, indeed Veda's substance श्लोके श्लोके पदे पदे in every couplet, in every word How will they come to consciousness, by the narration of Bhagavatam, because in its stories, there is the substance of Veda in every couplet, rather, in every word.


छिन्दन्तु संशयं ह्येनं भवन्तोऽमोघदर्शना: ।
विलम्बो नात्र कर्तव्य: शरणागतवत्सला: ॥६६॥
छिन्दन्तु संशयम् हि-एनम् clarify, doubt certainly this
भवन्त:-अमोघ-दर्शना: of you people, blessed is the sight विलम्ब: न-अत्र कर्तव्य: delay, should not here be done शरणागत-वत्सला: of subordinates' well wishers Your sight brings blessings. Please cut asunder this doubt without delay. Compassionate well wishers that you are of people seeking your protection.


कुमारा: ऊचु: - Kumaras said - वेदोपनिषदां साराज्जाता भागवती कथा ।
अत्युत्तमा ततो भाति पृथग्भूता फलाकृति: ॥६७॥
वेद-उपनिषदाम् सारात्-जाता of Veda's Upanishad's essence is born
भागवती कथा अति-उत्तमा Bhaagavatam story most exalted तत: भाति पृथग्-भूता therefore excels, separated though फल-आकृति the fruit form From the essence of Vedas and Upanishads, the Bhagavatam story has taken form. Therefore, though separate from them, in its fruit form, it excels.


आमूलाग्रं रसस्तिष्ठन्नास्ते न स्वाद्यते यथा।
स भूय: संपृथग्भूत: फले विश्वमनोहर: ॥६८॥
आमूल-अग्रम् रस: from the roots, to the top, juice
तिष्ठन्-आस्ते present remains (in a tree) न स्वाद्यते यथा does not taste, just as स: भूय: स्म्पृथक्-भूत: that again separate becoming फले विश्व-मनोहर in the fruit, for the world is pleasing Just as, in a tree, the juice remains present from root to top, but it does not taste good. That same juice, when it separates from the tree in the form of a fruit, it pleases the whole world.


यथा दुग्धे स्थितं सर्पिर्न स्वादायोपकल्पते ।
पृथग्भूतं हि तद् गव्यं देवानां रसवर्धनम् ॥६९॥
यथा दुग्धे स्थितम् सर्पि:- just as in the milk, present ghee
न स्वादाय उपकल्पते not for taste is present पृथग्-भूतम् हि तत् गव्यम् separated is indeed that ghee देवानाम् रस-वर्धनम् of the gods is delight enhancing Just as in the milk, ghee is present but it does not taste as ghee. But when separated from the milk, that ghee enhances the delight of even the gods.


इक्षूणामपि मध्यान्तं शर्करा व्याप्य तिष्ठति ।
पृथग्भूता च सा मिष्टा तथा भागवती कथा ॥७०॥
इक्षूणाम्-अपि मध्य-अन्तम् of the sugar-cane also, from middle to end
शर्करा व्याप्य तिष्ठति sugar permeated and remains पृथक्-भूता च सा मिष्टा separated being, and it is sweet तथा भागवती कथा and so also, Bhaagavatam story In the sugar cane also sugar remains permeated from the middle to the end. Only on being separated does it taste more sweet. Bhaagavatam story also is like that.


इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् ।
भक्तिज्ञानविरागाणां स्थापनाय प्रकाशितम् ॥७१॥
इदम् भागवतम् नाम this, Bhaagavatam named
पुराणम् ब्रह्म-सम्मितम् Puraan, of the Vedas is equal भक्ति-ज्ञान-विरागाणाम् of Bhakti Gyaan and Vairaagya's स्थापनाय प्रकाशितम् establishment, was revealed The Puraan, named Bhaagavatam is on par with the Vedas. It was revealed for the establishment of Bhakti Gyaan and Vairaagya.


वेदान्तवेदसुस्नाते गीताया अपि कर्तरि ।
परितापवति व्यासे मुह्यत्यज्ञानसागरे ॥७२॥
वेदान्त-वेद-सुस्नाते in Vedaanta,Ved, well versed
गीताया अपि कर्तरि of Geeta also the composer परितापवति व्यासे (when) was suffering Vyaas मुह्यति अज्ञान-सागरे listless, in the infatuation ocean Formerly, when Vyaas, who is well versed in Veda and Upanishads, and is also the composer of Geeta, was suffering, caught listless in the ocean of infatuation,……


तदा त्वया पुरा प्रोक्तं चतु:श्लोकसमन्वितम् ।
तदीयश्रवणात्सद्यो निर्बाधो बादरायण: ॥७३॥
तदा त्वया पुरा प्रोक्तम् then by you, in the past was taught
चतु:-श्लोक समन्वितम् four couplets consisting (Bhaagavatam) तदीय-श्रवणात्-सद्य: that by listening, soon निर्बाध: बादरायण: (rid of) obstructions was Vyaas In the past, then, Bhaagavatam consisting of four couplets was taught to him by you. Listening to that, Vyaas was immediately rid of all obstructions.


तत्र ते विस्मय: केन यत: प्रश्नकरो भवान् ।
श्रीमद्भागवतं श्राव्यं शोकदु:खविनाशनम् ॥७४॥
तत्र ते विस्मय: केन there, your doubt by what
यत: प्रश्न-कर: भवान् so that question asking are you श्रीमद्भागवतम् श्राव्यम् Shrimad Bhaagavatam should be recited शोक-दु:ख विनाशनम् grief and sorrow expeller There, why do you have a doubt, so that you are asking this question. The expeller of grief and sorrow, Shrimad Bhaagavatam should be recited.


नारद उवाच - Naarada said - यद्दर्शनं च विनिहन्त्यशुभानि सद्य:
श्रेयस्तनोति भवदु:खदवार्दितानाम् ।
निश्शेषशेषमुखगीतकथैकपाना:
प्रेमप्रकाशकृतये शरणं गतोऽस्मि ॥७५॥
यत्-दर्शनम् च whose sight and
विनिहन्ति-अशुभानि expels inauspiciousness सद्य: श्रेय:-तनोति soon welfare brings भव-दु:ख-दव-अर्दितानाम् to worldly sorrows fire tormented (people) निश्शेष-शेष-मुख-गीत-कथा- (from) all of Shesha's mouths sung legend एक-पाना: प्रेम-प्रकाश-कृतये with concentration imbibing, for love revealing sake शरणम् गत:-अस्मि refuge seek I O great sages! Your sight itself soon expels all inauspiciousness of people who are tormented by the fire of worldly sorrows. You always imbibe with concentration the legend of Bhaagavatam sung by all the thousand mouths of Shesha. Unto such you, I seek refuge, so as to bring to light divine love.


भाग्योदयेन बहुजन्मसमर्जितेन
सत्संगमं च लभते पुरुषो यदा वै।
अज्ञानहेतुकृतमोहमदान्धकारनाशं
विधाय हि तदोदयते विवेक: ॥७६॥
भाग्य-उदयेन by fortune arising
बहु-जन्म समर्जितेन after many births, well earned, सत्-संगमम् च लभते of saints company and acquires पुरुष: यदा वै a person when indeed अज्ञान-हेतु-कृत- non knowledge created मोह-मद-अन्धकार- attachment and infatuation darkness नाशम् विधाय हि destruction carrying out certainly तदा-उदयते विवेक: then dawns wisdom A person acquires company of saints by the accumulated good fortune of many lives. Then, the darkness created due to non knowledge, attachment and infatuation is dispelled and wisdom dawns.


इति श्री पद्मपुराणे उत्तरखण्डे
श्रीमद्भागवतमहात्म्ये कुमारनारदसंवादो नाम
द्वितीय: अध्याय: ॥२॥
Thus ends the second discourse entitled "A Dialogue between the Kumaras and Naarada " forming part of the "Glory of Shrimad Bhaagavatam" in the Uttara-Khanda of the glorious Padma-Puraan.