श्रीमद्भागवतमहापुराणमहात्म्यम्
अथ: तृतीय: अध्याय:
नारद उवाच -
Naarada said -
ज्ञानयज्ञं करिष्यामि शुकशास्त्रकथोज्ज्वलम् ।
भक्तिज्ञानविरागाणां स्थापनार्थं प्रयत्नत: ॥१॥
ज्ञान-यज्ञम् करिष्यामि
knowledge Yagya, will perform
शुक-शास्त्र कथा-उज्ज्वलम्
Shuka's scripture, story enlightening
भक्ति-ज्ञान-विरागाणाम्
for Bhakti Gyaana and Vairaagya's
स्थापनार्थम् प्रयत्नत:
establishing zealously
I will zealously perform Gyaan Yagya (sacrifice for the dissemination of knowledge) by reading the enlightening scripture story of Shuka, to establish Bhakti Gyaan and Vairaagya firmly.
कुत्र कार्यो मया यज्ञ: स्थलं तद्वाच्यतामिह ।
महिमा शुकशास्त्रस्य वक्तव्यो वेदपारगै: ॥२॥
कुत्र कार्य: मया यज्ञ:
where should be done, by me the Yagya
स्थलम् तत्-वाच्यताम्-इह
place that, point out , here
महिमा शुक-शास्त्रस्य
glory of Shuka's scripture
वक्तव्य: वेद-पारगै:
may be stated by (you) Veda masters
Please point out the place on this earth here, where this Yagya should be done by me. The glory of Shuka's scripture, Bhaagavatam, may also be stated by you, as the masters of Veda that you are.
कियद्भिर्दिवसै: श्राव्या श्रीमद्भागवती कथा ।
को विधिस्तत्र कर्तव्यो ममेदं ब्रुवतामित: ॥३॥
कियद्भि:-दिवसै: श्राव्या
in how many days, should be heard
श्रीमद्भागवती कथा
Shrimad Bhaagavatam story
क: विधि:-तत्र कर्तव्य:
what procedure, there should be done
मम-इदम् ब्रुवताम्-इत:
to me this please say, now
In how many days, the Shrimad Bhaagavatam story should be heard. In hearing it, what procedure should be followed, please tell me that now.
कुमारा ऊचु: -
Kumaraas said -
शृणु नारद वक्ष्यामो विनम्राय विवेकिने ।
गङ्गाद्वारसमीपे तु तटमानन्दनामकम् ॥४॥
शृणु नारद वक्ष्याम:
listen O Naarada! we will tell
विनम्राय विवेकिने
(you) the humble and discreet one,
गङ्गा-द्वार-
Haridwar
समीपे तु तटम्-
near to, on the bank
आनन्द-नामकम्
Aananda named
O Naarada! The humble and discreet one! Listen, we will tell you. Close to Haridwar, on the banks of Ganges is, by the name, Aananda,….
नाना ऋषिगणैर्जुष्टं देवसिद्धनिषेवितम् ।
नाना तरुलताकीर्णं नवकोमलवालुकम् ॥५॥
नाना ऋषि-
many saints'
गणै:-जुष्टम्
groups treaded by
देव-सिद्ध-निषेवितम्
gods and Siddhas frequenting
नाना तरु-लता-कीर्णम्
various trees, creepers clustered
नव-कोमल-वालुकम्
consisting of fresh soft sand
That place is treaded by many groups of saints and is also frequented by gods and Siddhas. There are clusters of various trees and creepers and it consists of fresh soft sand.
रम्यमेकान्तदेशस्थं हेमपद्मसुसौरभम् ।
यत्समीपस्थजीवानां वैरं चेतसि न स्थितम् ॥६॥
रम्यम्-एकान्त-देशस्थम्
charming, secluded in an area situated
हेम-पद्म सुसौरभम्
golden lotuses sweet odour
यत्-समीपस्थ-जीवानाम्
where close by (living) beings
वैरम् चेतसि न स्थितम्
enimosity (in their) minds, does not harbour
This charming place is situated in a secluded area and is permeated with the sweet odour of golden lotuses. Living beings who dwell near to this place harbour no animosity towards each other.
ज्ञानयज्ञस्त्वया तत्र कर्तव्यो ह्यप्रयत्नत: ।
अपूर्वरसरूपा च कथा तत्र भविष्यति ॥७॥
ज्ञान-यज्ञ:-त्वया
Gyaan Yagya by you
तत्र कर्तव्य:
there should be done
हि-अप्रयत्नत:
indeed effortlessly
अपूर्व-रस-रूपा
unparalleled charm form
च कथा तत्र भविष्यति
and the story there will take place
There, without much effort, the Gyaan Yagya should be done by you. In that Yagya, the story, in the form of unparalleled charm will take place.
पुरस्थंनिर्बलं चैव जराजीर्णकलेवरम् ।
तद्द्वयं च पुरस्कृत्य भक्तिस्तत्रागमिष्यति ॥८॥
पुरस्थम् निर्बलम् च-एव
in front lying, weak and also
जरा-जीर्ण कलेवरम्
by age worn out bodied
तत्-द्वयम् च पुरस्कृत्य
those two, and in front bringing
भक्ति:-तत्र-आगमिष्यति
Bhakti there will come
Bhakti will come there, bringing in front of her the two (Gyaana and Vairaagya), who were lying in front, in a worn out state due to age and devoid of all strength.
यत्र भागवती वार्ता तत्र भक्त्यादिकं व्रजेत् ।
कथाशब्दं समाकर्ण्य तत्त्रिकं तरुणायते ॥९॥
यत्र भागवती वार्ता
where (there is) Bhaagavatam story
तत्र भक्ति-आदिकम्
there Bhakti and others
व्रजेत् कथा-शब्दम्
should go, the story's words
समाकर्ण्य तत्-
hearing that,
त्रिकम् तरुणायते
the trio rejuvenates
Wherever the Bhaagavatam story takes place, the trio (Bhakti Gyaana and Vairaagya) will go. By hearing the words of the story they are rejuvenated.
सूत उवाच -
Soota said -
एवमुक्त्वा कुमारास्ते नारदेन समं तत: ।
गङ्गातटं समाजग्मु: कथापानाय सत्वरा: ॥१०॥
एवम्-उक्त्वा कुमारा:-ते
thus saying, Kumaraas they
नारदेन समम् तत:
Naarada with, from there
गङ्गा-तटम् समाजग्मु:
to Gangaa's bank reached
कथापानाय सत्वरा:
to hear the story quickly
Thus saying, the Kumaraas quickly went to the banks of Gangaa along with Naarada to heartily hear the story.
यदा यातास्तटं ते तु तदा कोलाहलोऽप्यभूत् ।
भूर्लोके देवलोके च ब्रह्मलोके तथैव च ॥११॥
यदा याता:-तटम् ते तु
when went to the bank they indeed
तदा कोलाहल:-अपि-अभूत्
then uproar also arose
भू:- लोके देव-लोके च
in terrestrial region, and in that gods' realm
ब्रह्म-लोके तथा-एव च
in Brahma loka and also
When they reached to the bank, there arose an uproar in the terrestrial region, in the realm of the gods, and also in Satya loka, the realm of Brahma.
श्रीभागवतपीयूषपानाय रसलम्पटा: ।
धावन्तोऽप्याययु: सर्वे प्रथमं ये च वैष्णवा: ॥१२॥
श्री भागवत-पीयूष-पानाय
the Bhaagavatam nectar to imbibe
रस-लम्पटा: धावन्त:-अपि
to enjoy greedy, running also
आययु: सर्वे प्रथमम्
came all firstly
ये च वैष्णवा:
and they who are Vaishnavas
All of them greedy to imbibe and enjoy the nectar of Bhaagavatam, came running, first and foremost, the Vaishnavas.
भृगुर्वसिष्ठश्च्यवनश्च गौतमो मेधातिथिर्देवलदेवरातौ ।
रामस्तथा गाधिसुतश्च शाकलो मृकण्डुपुत्रात्रिजपिप्पलादा: ॥१३॥
भृगु:-वसिष्ठ:-
Bhrigu, Vashishtha
च्यवन:-च गौतम:
Chyavana and Gautama
मेधातिथि:-देवल-देवरतौ
Medhaatithi, Deval and Devaraata
राम:-तथा गाधिसुत:-
Parashuraam and Gaadhi's son (Vishwaamitraa)
च शाकल: मृकण्डुपुत्र-
and Shaakala Mrikandu's son ( Maarkandeya)
अत्रिज-पिप्पलादा:
Atri's son (Dattatreya), Pippalaada
Bhrigu, Vashishtha, Chyavana and Gautama, Medhaatithi, Deval and Devaraata, Parashuraam and Gaadhi's son Vishwaamitraa and Shaakala, Mrikandu's son Maarkandeya, Atri's son Lord Dattatreya, Pippalaada,....
योगेश्वरौ व्यासपराशरौ च छायाशुको जाजलिजह्नुमुख्या: ।
सर्वेऽप्यमी मुनिगणा: सहपुत्रशिष्या: स्वस्त्रीभिराययुरतिप्रणयेन युक्ता: ॥१४॥
योगेश्वरौ
yoga masters
व्यास-पराशरौ च
Vyaas and Paraashara
छायाशुक: जाजलि-
Chaayaashuka, Jaajali
जह्नु-मुख्या:
Jahnu mainly
सर्वे-अपि-अमी
all also these
मुनिगणा:
hosts of saints
सह-पुत्र-शिष्या:
with sons and disciples
स्वस्त्रीभि:-आययु:-
along with their wives came
अति-प्रणयेन युक्ता:
with intense eagerness contained
Yoga masters, Vyaas and Paraashara, Chaayaashuka, Jaajali, and the foremost Jahnu, all these hosts of saints also, with their sons and disciples, along with their wives came contained with extreme eagerness.
वेदान्तानि च वेदाश्च मन्त्रास्तन्त्रा: समूर्तय: ।
दशसप्तपुराणानि षट्शास्त्राणि तथाऽऽययु: ॥१५॥
वेदान्तानि च वेदा:-च
the Vedaantas (Upanishads) and Vedas and
मन्त्रा:-तन्त्रा: समूर्तय:
Mantras Tantras in living form
दशसप्त-पुराणानि
ten and seven (seventeen) Puraanaas
षट्-शास्त्राणि तथा-आययु:
six Shaastras also came
The Upanishads and Vedas, Mantras and Tantras, the seventeen Puraanas and six Shaastras also came in living form.
गङ्गाद्या: सरितस्तत्र पुष्करादिसरांसि च ।
क्षेत्राणि च दिश: सर्वा दण्डकादिवनानि च ॥१६॥
गङ्गा-आद्या: सरित: तत्र
Gangaa and other rivers, there
पुष्कर-आदि सरांसि च
Pushkara and other lakes and
क्षेत्राणि च दिश: सर्वा:
holy places and quarters all
दण्डक-आदि वनानि च
Dandaka and other forests and
Gangaa and other rivers, Pushkara and other lakes, and holy places and all quarters, Dandaka and other forests, came there, (in living form).
नगादयो ययुस्तत्र देवगन्धर्वदानवा: ।
गुरुत्वात्तत्र नायातान्भृगु: सम्बोध्य चानयत् ॥१७॥
नग-आदय: ययु:-तत्र
mountains etc., went there
देव-गन्धर्व-दानवा:
gods, Gandharvas and demons
गुरुत्वात्-तत्र
(because of self) importance, there
न-आयातान्-
had not come
भृगु: सम्बोध्य च-आनयत्
Bhrigu persuaded and brought
Mountains etc., went there, as well as gods Gandharvas and demons. Those who had not come, were persuaded by Bhrigu and brought there.
दीक्षिता नारदेनाथ दत्तमासनमुत्तमम् ।
कुमारा वन्दिता: सर्वैर्निषेदु: कृष्णतत्परा: ॥१८॥
दीक्षिता: नारदेन-अथ
ceremoniously invited by Naarada, then
दत्तम्-आसनम्-उत्तमम्
were given seats excellent
कुमारा: वन्दिता: सर्वै:
Kumaraas greeted by all
निषेदु: कृष्ण-तत्परा:
sat (who were) devoted to Krishna
The Kumaraas, Sanaka and others, were then ceremoniously invited by Naarada and given excellent seats. They who were devoted to Krishna, sat and were greeted by all.
वैष्णवाश्च विरक्ताश्च न्यासिनो ब्रह्मचारिण: ।
मुखभागे स्थितास्ते च तदग्रे नारद: स्थित: ॥१९॥
वैष्णवा:-च विरक्ता:-च
Vaishnavas and dispassionate ones and
न्यासिन: ब्रह्मचारिण:
Sanyaasins celibates
मुखभागे स्थिता:-ते च
in front portion sat they and
तत्-अग्रे नारद: स्थित:
in their front, Naarada sat
Vaishnavas, dispassionate ones, Sanyaasins and celibates, they sat in the front, and in their front sat Naarada.
एकभागे ऋषिगणास्तदन्यत्र दिवौकस: ।
वेदोपनिषदोऽन्यत्र तीर्थान्यत्र स्त्रियोऽन्यत: ॥२०॥
एक-भागे ऋषि-गणा:
on one side (sat) saints' groups
तत्-अन्यत्र दिवौकस:
from there, in the other side gods and others
वेद-उपनिषद:-अन्यत्र
Veda and Upanishad in different side
तीर्थानि-अत्र
Holy places here only
स्त्रिय:-अन्यत:
and women at another (side)
The hosts of saints sat on one side, from there, on the other side, gods and other celestial beings sat. Veda and Upanishads sat on a different side and holy places also sat there only. Whereas, women sat on another side.
जयशब्दो नमश्शब्द: शङ्खशब्दस्तथैव च ।
चूर्णलाजाप्रसूनानां निक्षेप: सुमहानभूत् ॥२१॥
जय-शब्द: नम:-शब्द:
words of glory, words of greetings
शङ्ख-शब्द:-तथा-एव च
conch sounding and these also
चूर्ण-लाजा-प्रसूनानाम्
of (red) powder, parched paddy, and flowers
निक्षेप: सुमहान्-अभूत्
shower great happened
There, words of glory and words of greetings were shouted, and conches were sounded. Besides these, there was a great shower of red powder, parched paddy and flowers.
विमानानि समारुह्य कियन्तो देवनायका:।
कल्पवृक्षप्रसूनैस्तान् सर्वांस्तत्र समाकिरन् ॥२२॥
विमानानि समारुह्य
areal cars mounting
कियन्त: देव-नायका:
many leaders of gods
कल्प-वृक्ष-प्रसूनै:-
with the celestial trees flowers
तान् सर्वान्-
on them all
तत्र समाकिरन्
there showered
Many a leader of gods came mounted on their areal cars. They showered the flowers of the celestial tree on all of them who were assembled there.
सूत उवाच -
Soota said -
एवं तेष्वेकचित्तेषु श्रीमद्भागवतस्य च ।
माहात्म्यमूचिरे स्पष्टं नारदाय महात्मने ॥२३॥
एवम् तेषु-एक-चित्तेषु
thus (when) they were with concentration (ready)
श्रीमद्भागवतस्य च
and of Shrimad Bhaagavatam
माहात्म्यम्-ऊचिरे
glory explained
स्पष्टम् नारदाय महात्मने
clearly to Naarada the high souled
Thus when every one had settled, and were ready to listen with concentration, the Kumaraas clearly explained the glory of Shrimad Bhaagavatam to the high souled Naarada.
कुमारा ऊचु: -
Kumaras said -
अथ ते वर्ण्यतेऽस्माभिर्महिमा शुकशास्त्रज: ।
यस्य श्रवणमात्रेण मुक्ति: करतले स्थिता ॥२४॥
अथ ते
now to you
वर्ण्यते-अस्माभि:-
is described by us
महिमा शुकशास्त्रज:
the glory of Bhaagavatam
यस्य श्रवण-मात्रेण
by which listening merely
मुक्ति: करतले स्थिता
Liberation, in palms is got
Now we proceed to describe to you the glory of Bhaagavatam. By mere hearing of it, Liberation is got, as if, in ones palms.
सदा सेव्या सदा सेव्या श्रीमद्भागवती कथा ।
यस्या: श्रवणमात्रेण हरिश्चित्तं समाश्रयेत् ॥२५॥
सदा सेव्या सदा सेव्या
should be attended to, should be attended to
श्रीमद्भागवती कथा
the Shrimad Bhaagavatam story
यस्या: श्रवण-मात्रेण
by whose hearing alone
हरि:-चित्तम् समाश्रयेत्
Hari in the heart dwells
One must incessantly render service of hearing to the Shrimad Bhaagavatam story. By hearing which Hari instantly dwell in one's heart.
ग्रन्थोऽष्टादशसाहस्रो द्वादशस्कन्धसम्मित: ।
परीक्षिच्छुकसंवाद: शृणु भागवतं च तत् ॥२६॥
ग्रन्थ:-अष्टादश-साहस्र:
(this) epic, of eighteen thousand (shlokas)
द्वादश-स्कन्ध-सम्मित:
twelve parts comprising
परीक्षित्-शुक संवाद:
Pareekshit and Shuka's dialogue
शृणु भागवतम् च तत्
listen to Bhaagavatam, and that
And listen to that Bhagavatam which comprises of eighteen thousand shlokas, and twelve parts. It is in the form of a dialogue between Pareekshit and Shuka.
तावत्संसारचक्रेऽस्मिन् भ्रमतेऽज्ञानत: पुमान् ।
यावत्कर्णगता नास्ति शुकशास्त्रकथा क्षणम् ॥२७॥
तावत्-संसार-चक्रे-अस्मिन्
till then, in this worldly whirlings
भ्रमते-अज्ञानत: पुमान्
revolves, by ignorance, man
यावत्-कर्ण-गता न-अस्ति
until, in (his) ear enters does not
शुकशास्त्र-कथा क्षणम्
Bhaagavatam story, for a moment
A man, because of ignorance, revolves in the whirlings of the world, until the story of Bhaagavatam does not enter his ears even for a moment.
किं श्रुतैर्बहुभि: शास्त्रै: पुराणैश्च भ्रमावहै: ।
एकं भागवतं शास्त्रं मुक्तिदानेन गर्जति ॥२८॥
किम् श्रुतै:-बहुभि:
of what use is hearing of many
शास्त्रै: पुराणै-च भ्रमावहै:
scriptures and Puraanas, causing confusion
एकम् भागवतम् शास्त्रम्
one Bhaagavatam scripture
मुक्ति-दानेन गर्जति
with (the promise of) liberation granting, announces
What is the use of hearing to many scriptures and Puraanas, which cause confusion in the mind. The Bhaagavatam scripture alone loudly announces the promise of granting Liberation.
कथा भागवतस्यापि नित्यं भवति यद्गृहे ।
तद्गृहं तीर्थरूपं हि वसतां पापनाशनम् ॥२९॥
कथा भागवतस्य-अपि
legend of Bhaagavatam also
नित्यम् भवति यत्-गृहे
always is read, in which ever house
तत्-गृहम् तीर्थ-रूपम् हि
that house, is a holy place like indeed
वसताम् पाप-नाशनम्
for the dwellers, is sin destroyer
In that, the legend of Bhaagavatam, when it is read in which ever house, that house becomes a sacred place, and the people living in them, become devoid of all their sins.
अश्वमेधसहस्राणि वाजपेयशतानि च ।
शुकशास्त्रकथायाश्च कलां नार्हन्ति षोडशीम् ॥३०॥
अश्वमेध-सहस्राणि
Ashvamedha (Yagya) thousands of
वाजपेय-शतानि च
Vaajapeya sacrifices, hundreds of and
शुकशास्त्र कथाया:-च
with Bhaagavatam story and
कलाम् न-अर्हन्ति षोडशीम्
part do not compare sixteenth
Thousands of Ashvamedha Yagya and hundreds of Vaajapeya sacrifices also do not stand in comparison to a sixteenth part of Bhaagavatam's reading.
तावत्पापानि देहेऽस्मिन् निवसन्ति तपोधना: ।
यावन्न श्रूयते सम्यक् श्रीमद्भागवतं नरै: ॥३१॥
तावत्-पापानि
Up till then, sins
देहे-अस्मिन्
in body this
निवसन्ति तपोधना:
remain, O Ascetics!
यावत्-न श्रूयते सम्यक्
till when, is not heard properly
श्रीमद्भागवतम् नरै:
Bhaagavatam, by people
O Ascetics! Sins remain in this body until Bhaagavatam is not properly heard by people.
न गङ्गा न गया काशी पुष्करं न प्रयागकम् ।
शुकशास्त्रकथायाश्च फलेन समतां नयेत् ॥३२॥
न गङ्गा न गया
neither Gangaa nor Gaya
काशी पुष्करम्
Kaashi Pushkara
न प्रयागकम्
nor Prayaaga
शुकशास्त्र-कथाया:-च
of Bhaagavatam's and
फलेन समताम् नयेत्
in virtuous merits comparison take
In virtuous merits, the holy Ganga, Gayaa, Kaashi, Pushkara and Prayaaga also cannot stand in comparison to the reading of Bhaagavatam.
श्लोकार्धं श्लोकपादं वा नित्यं भागवतोद्भवम् ।
पठस्व स्वमुखेनैव यदीच्छसि परां गतिम् ॥३३॥
श्लोक-अर्धम्
a shloka's half
श्लोक-पादम् वा
or (even) a shloka's quarter
नित्यम् भागवत-उद्भवम्
daily, from Bhaagavatam picked up
पठस्व स्व-मुखेन-एव
read, by your own mouth
यदि-इच्छसि पराम् गतिम्
if (you) desire, ultimate recluse (liberation)
If one desires to achieve the ultimate recluse, liberation, one must himself read one half or even one quarter of a shloka picked up from Bhaagavatam.
वेदादिर्वेदमाता च पौरुषं सूक्तमेव च ।
त्रयी भागवतं चैव द्वादशाक्षर एव च ॥३४॥
वेद-आदि:-वेद-माता च
Veda's root (OM), Veda's mother and
पौरुषम् सूक्तम्-एव च
Purusha Sookta and also
त्रयी भागवतम् च-एव
these three and also Bhaagavatam
द्वादश-अक्षर एव च
the twelve syllabled Mantra as well
The root of the Vedas, OM, the mother of the Veda's, Gaayatri, and also the Bhaagavatam, and the twelve syllabled Mantra, 'Om Namo Bhagavate Vaasudevaaya', as well,......
द्वादशात्मा प्रयागश्च काल: संवत्सरात्मक: ।
ब्राह्मणाश्चाग्निहोत्रं च सुरभिर्द्वादशी तथा ॥३५॥
द्वादश-आत्मा प्रयाग:-च
the Sun, and Prayaaga
काल: संवत्सर-आत्मक:
Time, consisting of twelve months
ब्राह्मणा:-च-
the (clan of) Braahmanas
अग्निहोत्रम् च
and Agnihotra (daily sacrifice)
सुरभि:-द्वादशी तथा
the celestial cow, and the twelfth of a month
The Sun, Prayaag, Time consisting of the calendar months, the clan of Braahmanas, the daily sacrifice the cow and the twelfth of every month,…
तुलसी च वसन्तश्च पुरुषोत्तम एव च ।
एतेषां तत्त्वत: प्राज्ञैर्न पृथग्भाव इष्यते ॥३६॥
तुलसी च वसन्त:-च
and the basil plant, also the spring season
पुरुषोत्तम: एव च
and also Lord Vishnu
एतेषाम् तत्त्वत: प्राज्ञै:-न
among these, in essence, by the wise no
पृथग्-भाव: इष्यते
distinction is recognized
And the holy plant of basil, the season of spring, and also Lord Vishnu, among all of these, there is no distinction, in reality, recognized by the wise.
यश्च भागवतं शास्त्रं वाचयेदर्थतोऽनिशम् ।
जन्मकोटिकृतं पापं नश्यते नात्र संशय:॥३७॥
य:-च भागवतम् शास्त्रम्
and whoever, Bhaagavatam Shaastra
वाचयेत्-अर्थत:-अनिशम्
reads with meaning every day
जन्म-कोटि-कृतम् पापम्
in lives crores, committed sins
नश्यते न-अत्र संशय:
are destroyed, in this there is no doubt
Moreover, whoever reads the Bhaagavatam Shaastra with meaning, regularly, all his sins even if committed in crores of lives, get destroyed.
श्लोकार्धं श्लोकपादं वा पठेद्भागवतं च य: ।
नित्यं पुण्यमवाप्नोति राजसूयाश्वमेधयो: ॥३८॥
श्लोक-अर्धम् श्लोक-पादम् वा
half a shloka, or quarter of a shloka
पठेत्-भागवतम्
reads of Bhaagavatam
च य: नित्यम्
and whoever daily
पुण्यम्-अवाप्नोति
benefits acquires
राजसूय-अश्वमेधयो:
of both Raajasooya and Ashvamedha
Whoever reads even a half of a shloka or a quarter of a shloka of Bhaagavatam daily, acquires the benefits of both Raajasooya and Ashvamedha put together.
उक्तं भागवतं नित्यं कृतं च हरिचिन्तनम् ।
तुलसीपोषणं चैव धेनूनां सेवनं समम् ॥३९॥
उक्तम् भागवतम् नित्यम्
read Bhaagavatam everyday
कृतम् च हरि-चिन्तनम्
and done on Hari meditation
तुलसी-पोषणम् च-एव
rearing of Tulsa and also
धेनूनाम् सेवनम् समम्
service to cows, are equal (in merits)
The reading of Bhaagavatam, everyday, meditating on Hari, rearing of Tulasi and also service rendered to cows, are all equal in merit.
अन्तकाले तु येनैव श्रूयते शुकशास्त्रवाक् ।
प्रीत्या तस्यैव वैकुण्ठं गोविन्दोऽपि प्रयच्छति ॥४०॥
अन्त-काले तु
at death time indeed
येन-एव श्रूयते
by whom so ever is heard
शुकशास्त्र-वाक् प्रीत्या
Bhaagavatam words lovingly
तस्य-एव वैकुण्ठम्
for him only Vaikuntha
गोविन्द:-अपि प्रयच्छति
Lord Krishna also grants
Whoever lovingly hears the words of Bhaagavatam at the time of his death, even Lord Krishna grants him Vaikuntha.
हेमसिंहयुतं चैतद् वैष्णवाय ददाति च ।
कृष्णेन सह सायुज्यं स पुमांल्लभते ध्रुवम् ॥४१॥
हेम-सिंह-युतम् च-एतद्
golden throne placed on, and this (Bhaagavatam)
वैष्णवाय ददाति च
to a Vaishnavas, gives and
कृष्णेन सह् सायुज्यम्
with Krishna, oneness
स: पुमान्-लभते ध्रुवम्
that person, attains definitely
A copy of this Bhaagavatam placed on a golden throne, if a person gifts to a Vaishnava, he definitely attains oneness with Shri Krishna.
आजन्ममात्रमपि येन शठेन किंचिच्चित्तं
विधाय शुकशास्त्रकथा न पीता ।
चाण्डालवच्च खरवद् बत तेन नीतं मिथ्या
स्वजन्म जननीजनिदु:खभाजा ॥४२॥
आजन्म-मात्रम्-अपि
in life time, even a little bit
येन शठेन किंचित्
by such an idiot, slightly also
चित्तम्-विधाय शुकशास्त्र
mind concentrating Bhaagavata
कथा न पीता
story is not imbibed
चाण्डाल-वत्-च
an outcast like and
खर-वद् बत तेन
a donkey as indeed he
नीतम् मिथ्या स्वजन्म
takes meaninglessly birth
जननी-जनि-दु:ख-भाजा
to (his) mother labour pains inflicts
During a whole life time, if an idiot does not with some mental concentration, imbibe even a little bit of Bhaagavata story, his taking birth is meaningless. He is worse than an outcast or even a donkey. He merely causes his mother to suffer labour pains.
जीवच्छवो निगदित: स तु पापकर्मा,
येन श्रुतं शुककथावचनं न किंचित् ।
धिक् तं नरं पशुसमं भुवि भाररूपम्,
एवं वदन्ति दिवि देवसमाजमुख्या: ॥४३॥
जीवत्-शव: निगदित:
living corpse, is said (to be)
स: तु पापकर्मा
he indeed, the sinful person
येन श्रुतम्
by whom is heard
शुक कथा-वचनम्
Shuka story words
न किंचित् धिक् तम्
not a bit, fie on that
नरम् पशु-समम्
man, animal equal to
भुवि भार-रूपम्
on earth burden like
एवम् वदन्ति दिवि
so say, in the heaven
देव-समाज-मुख्या:
leaders of the gods' society
That sinful person who has not heard Shuka's story even a bit, is like a living corpse, an animal and a burden on the earth. Thus opine the leaders of the society of gods in heaven. Fie on him.
दुर्लभैव कथा लोके श्रीमद्भागवतोद्भवा ।
कोटिजन्मसमुत्थेन पुण्येनैव तु लभ्यते ॥४४॥
दुर्लभा-एव कथा लोके
rare indeed, story in this world
श्रीमद्भागवत-उद्भवा
in Shrimad Bhaagavata explained
कोटि-जन्म-
(in) crores of births
समुत्थेन पुण्येन-
arising merits
एव तु लभ्यते
only is achieved
In this world, the exposition of the story of Shrimad Bhaagavatam is rare indeed. Merits earned in crores of births only makes it accessible.
तेन योगनिधे धीमन् श्रोतव्या सा प्रयत्नत: ।
दिनानां नियमो नास्ति सर्वदा श्रवणं मतम् ॥४५॥
तेन योगनिधे धीमन्
therefore, O storehouse of yoga, O wise One
श्रोतव्या सा प्रयत्नत:
should be heard that, with effort
दिनानाम् नियम:- न-अस्ति
of days rule is not there
सर्वदा श्रवणम् मतम्
always hearing is commended
Therefore, O Yoga expert! O wise One, Naarada! It should be heard diligently. There is no rule as to the days of hearing, rather hearing it always is commendable.
सत्येन ब्रह्मचर्येण सर्वदा श्रवणं मतम् ।
अशक्यत्वात्कलौ बोध्यो विशेषोऽत्र शुकाज्ञया ॥४६॥
सत्येन ब्रह्मचर्येण
with truthfulness and continence
सर्वदा श्रवणम् मतम्
always hearing is recommended
अशक्यत्वात्-कलौ बोध्य:
due to impracticableness in Kali, should be understood
विशेष:-अत्र शुक-आज्ञया
specific (rules) here by Shuka's allowance
The hearing of Bhaagavata should always ideally be done with truthfulness and continence. But because this is not practice in Kaliyuga, Shuka has made some allowances which should be known properly.
मनोवृत्तिजयश्चैव नियमाचरणं तथा ।
दीक्षां कर्तुमशक्यत्वात् सप्ताह श्रवणं मतम् ॥४७॥
मनोवृत्ति-जय:-च-एव
mental instability conquering of and
नियम-आचरणम् तथा
following of prescribed rules also
दीक्षाम् कर्तुम्-अशक्यत्वात्
vow to a sacred purpose, being impractical
सप्ताह श्रवणम् मतम्
(so) in a week hearing, is recommended
The conquering of mental instability, the following of prescribed rules and taking a vow towards the sacred purpose for a long period is impractical. So hearing it within a Weeks's time, is recommended.
श्रद्धात: श्रवणे नित्यं माघे तावद्धि यत्फलम् ।
तत्फलं शुकदेवेन सप्ताहश्रवणे कृतम् ॥४८॥
श्रद्धात: श्रवणे नित्यम्
with reverence, hearing every day
माघे तावत्-हि
in Maagha then, also
यत्-फलम् तत्-फलम्
what result, that result
शुकदेवेन
by Shukadeva
सप्ताह-श्रवणे कृतम्
in a week's hearing is given
The result which is got by hearing of Bhaagavata with reverence every day, that same result is given by Shukadeva by hearing it in a week's time.
मनसश्चाजयाद्रोगात्पुंसां चैवायुष: क्षयात् ।
कलेर्दोषबहुत्वाच्च सप्ताहश्रवणं मतम् ॥४९॥
मनस:-च-अजयात्-
and mind's non control
रोगात्-पुंसां च-एव-
by disease of people, and also
आयुष: क्षयात्
for age shortness
कले:-दोष-बहुत्वात-च
Kali's evils many because of
सप्ताह श्रवणम् मतम्
week's hearing is supported
Hearing of Bhaagavata in a weeks time is also supported because there is a lack of control over the mind, there is prevalence of disease and the age span of people is shortened, and also because of the many evils of Kaliyuga.
यत्फलं नास्ति तपसा न योगेन समाधिना ।
अनायासेन तत्सर्वं सप्ताहश्रवणे लभेत् ॥५०॥
यत्-फलम् न-अस्ति तपसा
that result, (which) is not by austerities
न योगेन समाधिना
not by yoga or samaadhi
अनायासेन तत्-सर्वम्
effortlessly that all
सप्ताह-श्रवणे लभेत्
by week's hearing is attained
All those results which are not attained by austerities, neither by yoga, nor by meditation, they are attained by hearing of Bhaagavata in a week.
यज्ञाद् गर्जति सप्ताह्: सप्ताहो गर्जति व्रतात् ।
तपसो गर्जति प्रोच्चैस्तीर्थान्नित्यं हि गर्जति ॥५१॥
यज्ञात् गर्जति सप्ताह:
from Yagya is superior, Saptaaha (a week's hearing)
सप्ता॔ह गर्जति व्रतात्
Saptaaha is superior to vows and penances
तपस: गर्जति प्रोच्चै:-
from austerities superior is highly
तीर्थात्-नित्यम् हि गर्जति
from pilgrimages always, undoubtedly is superior
The hearing of Bhaagavata, Saptaaha, is superior to Yagya and fasting and penances. It is highly superior to austerities and undoubtedly superior to going on pilgrimages.
योगाद् गर्जति सप्ताहॊ ध्यानाज्ज्ञानाच्च गर्जति ।
किं ब्रूमो गर्जनं तस्य रे रे गर्जति गर्जति ॥५२॥
योगात् गर्जति सप्ताह:
from yoga excels, Saptaaha
ध्यानात्-ज्ञानत्-च गर्जति
also from meditation, enlightenment and excels
किम् ब्रूम: गर्जनम् तस्य
what can be said, excellence of it
रे रे गर्जति गर्जति
O! O! it just excels!
Saptaaha excels from yoga, it excels from meditation and enlightenment also. What can be said of its excellence? O! O! it just excels!
शौनक उवाच -
Shaunaka said -
साश्चर्यमेतत्कथितं कथानकं, ज्ञानादिधर्मान् विगणय्य साम्प्रतम् ।
नि:श्रेयसे भागवतं पुराणं, जातं कुतो योगविदादिसूचकम् ॥५३॥
स-आश्चर्यम्-एतत्-
it is surprising that this
कथितम् कथानकम्
told (by you) story
ज्ञान-आदि-धर्मान्
enlightenment and other religions
विगणय्य साम्प्रतम्
super ceding, now
नि:श्रेयसे
a means to final beatitude
भागवतम् पुराणम्
Bhaagavata Puraana
जातम् कुत:
has become how
योगवित्-आदि सूचकम्
of Brahma's cause (Naaraayana) revealing
This story told by you is surprising. But how is it that Bhaagavata Puraana which reveals Naaraayana, the origin of Brahmaa, supersedes enlightenment and other disciplines, and now proves to be the means of final beatitude?
सूत उवाच -
Soota said -
यदा कृष्णो धरां त्यक्त्वा स्वपदं गन्तुमुद्यत: ।
एकादशं परिश्रुत्याप्युद्धवो वाक्यमब्रवीत् ॥५४॥
यदा कृष्ण: धराम् त्यक्त्वा
when Shri Krishna, the earth leaving
स्वपदम् गन्तुम्-उद्यत:
His own realm to ascend was ready
एकादशम् परिश्रुत्य-अपि-
eleventh (chapter of Bhaagavata) having heard even
उद्धव: वाक्यम्-अब्रवीत्
Uddhava words said
When Shri Krishna was ready to leave this earth and to ascend to his own realm, His teachings to Uddhava, contained in the eleventh chapter of Bhaagavata, having heard, Uddhava said these words -
उद्धव उवाच -
Uddhava said -
त्वं तु यास्यसि गोविन्द भक्तकार्यं विधाय च ।
मच्चित्ते महती चिन्ता तां श्रुत्वा सुखमावह ॥५५॥
त्वम् तु यास्यसि
you of course are going
गोविन्द
O Govinda!
भक्त-कार्यम् विधाय च
devotees' work having accomplished and
मत्-चित्ते महती चिन्ता
in my mind is great anxiety
ताम् श्रुत्वा सुखम्-आवह
that by hearing, peace give
'O Govind! You of course are going, having accomplished the work of your devotees. But there is great anxiety in my mind, which do hear so as to give me peace.'
आगतोऽयं कलिर्घोरो भविष्यन्ति पुन: खला: ।
तत्सङ्गेनैव सन्तोऽपि गमिष्यन्त्युग्रतां यदा ॥५६॥
आगत:-अयम् कलि:-घोर:
approaching is this, Kali Yuga intense
भविष्यन्ति पुन: खला:
there will be, again wicked people
तत्-सङ्गेन-एव सन्त:-अपि
(with) their company alone, the virtuous also
गमिष्यन्ति उग्रताम् यदा
will become notorious when
This intense Kali Yuga is approaching. Again there will be wicked people. In their company, when even the virtuous will become notorious,….
तदा भारवती भूमिर्गोरूपेयं कमाश्रयेत् ।
अन्यो न दृष्यते त्राता त्वत्त: कमललोचन ॥५७॥
तदा भारवती भूमि:-
then the burdened earth
गो-रूपेयम् कम्-आश्रयेत्
in a cow's form, whom will resort to
अन्यो न दृष्यते त्राता
other can not be seen saviour
त्वत्त: कमल-लोचन
from you O Lotus eyed One!
The burdened earth in the form of a cow, to whom will she resort to? O Lotus eyed One! A saviour other than you is not seen.
अत: सत्सु दयां कृत्वा भक्तवत्स्ल मा व्रज ।
भक्तार्थं सगुणो जातो निराकारोऽपि चिन्मय: ॥५८॥
अत: सत्सु दयाम् कृत्वा
Therefore, for the virtuous, pity holding
भक्त-वत्सल मा व्रज
O lover of devotees! do not go
भक्त-अर्थम् सगुण: जात:
(for) devotee's sake, with form (You) appear
निराकार:-अपि चिन्मय:
(though) formless even, O Pure Consciousness!
Therefore, O lover of devotees! having pity for Your devotees, do not go away. Because You appear in physical form for the sake of Your devotees, even though You are formless and Pure Consciousness.
त्वद्वियोगेन ते भक्ता: कथं स्थास्यन्ति भूतले ।
निर्गुणॊपासने कष्टमत: किञ्चिद् विचारय ॥५९॥
त्वत्-वियोगेन
by Your separation
ते भक्ता: कथम्
Your devotees how
स्थास्यन्ति भूतले
will survive on this earth
निर्गुण-उपासने कष्टम्-
of formless in worship, hardship is
अत: किञ्चित् विचारय
so, some thought give
Separated from You how will Your devotees survive on this earth? In worship of Your formless state there is great difficulty, so give a thought to this.
इत्युद्धववच: श्रुत्वा प्रभासेऽचिन्तयद्धरि: ।
भक्तावल्म्बनार्थाय किं विधेयं मयेति च ॥६०॥
इति-उद्धव-वच: श्रुत्वा
this Uddhava's word hearing
प्रभासे-अचिन्तयत्-हरि:
in Prabhaasa, thought Hari
भक्त-अवलम्बन-अर्थाय
for devotees' support purpose
किम् विधेयम्
what should be done
मया-इति च
by me and thus
Hearing these words of Uddhava, in the holy place of Prabhaasa, Shri Krishna thought about what he should do to support his devotees.
स्वकीयं यद्भवेत्तेजस्तच्च भागवतेऽदधात् ।
तिरोधाय प्रविष्टोऽयं श्रीमद्भागवतार्णवम् ॥६१॥
स्वकीयम् यत्-भवेत्-तेज:-
His own which was glory
तत्-च भागवते-अदधात्
and that in Bhaagavata placing
तिरोधाय प्रविष्ट-अयम्
and disappearing, entered He
श्रीमद्भागवत-अर्णवम्
into Shrimad Bhaagavatam's ocean
Then that glory of His, He placed in Bhaagavata and He vanished and entered into the ocean of Shrimad Bhaagavatam.
तेनेयं वाङ्मयी मूर्ति: प्रत्यक्षा वर्तते हरे: ।
सेवनाच्छ्रवणात्पाठाद्दर्शनात्पापनाशिनी ॥६२॥
तेन-इयम् वाङ्मयी मूर्ति:
so, this (is)
प्रत्यक्षा वर्तते हरे:
directly in front is present of Hari
सेवनात्-श्रवणात्-
by doing service to it, by hearing it
पाठात्-दर्शनात्-
by reading it, by looking at it
पाप-नाशिनी
sins destroyer
That is why, this is a direct verbal and visible manifestation of Hari. By doing service to it, by hearing it, by reading it, and by looking at it, it destroys all sins.
सप्ताहश्रवणं तेन सर्वेभोऽप्यधिकं कृतम् ।
साधनानि तिरस्कृत्य कलौ धर्मोऽयमीरित: ॥६३॥
सप्ताह-श्रवणम्
a week's hearing
तेन सर्वेभ्य:-
therefore of all (other)
अधिकम् कृतम्
more is taken to be
साधनानि तिरस्कृत्य
all disciplines ignoring
कलौ धर्म:-अयम्-ईरित:
in Kali yuga the righteous (path), this is said to be
Therefore the hearing of it in a week's time is considered to be above all else. Ignoring all other disciplines this is said to be the only righteous path to be followed.
दु:खदारिद्र्यदौर्भाग्यपापप्रक्षालनाय च ।
कामक्रोधजयार्थं हि कलौ धर्मोऽयमीरित: ॥६४॥
दु:ख-दारिद्र्य-दौर्भाग्य-
sorrow, poverty, misfortune
पाप-प्रक्षालनाय च
and to wash away the sins
काम-क्रोध-जय-अर्थम् हि
passion and anger, to win over indeed
कलौ धर्म:-अयम्-ईरित:
in Kali yuga, righteous path this is said to be
In Kali yuga, this is the only righteous path said to remove sorrow, poverty, misfortune and to wash away the sins and also to win over attachment and anger.
अन्यथा वैष्णवी माया देवैरपि सुदुस्त्यजा ।
कथं त्याज्या भवेत्पुम्भि: सप्ताहोऽत: प्रकीर्तित: ॥६५॥
अन्यथा वैष्णवी माया
otherwise, Lord Vishnu's Maya (illusion)
देवै:-अपि सुदुस्त्यजा
by gods also, is very difficult to get rid of
कथम् त्याज्या भवेत्-पुम्भि:
how then got rid of, be it by men
सप्ताह-अत: प्रकीर्तित:
the week hearing is therefore, recommended
The Maya, illusion, created by Lord Vishnu is very difficult to get rid of even by the gods. How can human beings get rid of it? Therefore, to do so, the hearing of Bhaagavata in a week's time is recommended.
सूत उवाच -
Soota said -
एवं नगाहश्रवणोरुधर्मे प्रकाश्यमाने ऋषिभि: सभायाम् ।
आश्चर्यमेकं समभूत्तदानीं तदुच्यते संशृणु शौनक त्वं ॥६६॥
एवम् नगाह-श्रवण-
thus, a week's hearing
उरु-धर्मे प्रकाश्यमाने
great virtue was revealed
ऋषिभि: सभायाम्
by the sages in the assembly
आश्चर्यम्-एकम्
marvel one
समभूत्-तदानीम्
happened then
तत्-उच्यते संशृणु
that is said, hear attentively
शौनक त्वम्
you Shaunaka
As the great virtues of the week's hearing of Bhaagavata was being revealed by the sages in the assembly, a marvel took place which I will tell you, O Shaunaka listen to it carefully.
भक्ति सुतौ तौ तरुणौ गृहीत्वा, प्रेमैकरूपा सहसाऽऽविरासीत् ।
श्रीकृष्ण गोविन्द् हरे मुरारे, नाथेति नामानि मुहुर्वदन्ती ॥६७॥
भक्ति: सुतौ तौ तरुणौ
Bhakti's sons those two young
गृहीत्वा प्रेम-एक-रूपा
bringing along love alone personified
सहसा-आविरासीत्
suddenly arrived
श्रीकृष्ण गोविन्द
'Shri Krishna, Govind
हरे मुरारे नाथ-इति
Hare Muraare, Naath' thus
नामानि मुहु:-वदन्ती
names (of the Lord), again and again saying
Bhakti, as love personified, suddenly arrived along with her two sons who were restored to young age, again and again chanting, 'Shri Krishna, Govind, Hare Muraare, Naath'..
तां चागतां भागवतार्थभूषां, सुचारुवेषां ददृशु: सदस्या: ।
कथं प्रविष्टा कथमागतेयं, मध्ये मुनीनामिति तर्कयन्त: ॥६८॥
ताम् च-आगताम्
her and arrived
भागवत-अर्थ-भूषाम्
with Bhaagavatam's meanings adorned
सुचारु-वेषाम् ददृशु: सदस्या:
beautifully attired, saw the assembly members
कथम् प्रविष्टा कथम्-आगता-इयम्
how (did she) enter, how did she come
मध्ये मुनीनाम्-इति तर्कयन्त:
in the midst of the sages, thus conjecturing
And she, Bhakti appeared in a beautiful attire, adorned with the meanings of Bhaagavata as jewels. The members of the assembly saw her and started conjecturing as to how she entered and how she came in the midst of the sages.
ऊचु: कुमारा: वचनं तदानीं कथार्थतो निष्पतिताधुनेयम् ।
एवं गिर: सा ससुता निशम्य सनत्कुमारं निजगाद नम्रा ॥६९॥
ऊचु: कुमारा: वचनम् तदानीम्
said the Kumaras words then
कथा-अर्थत: निष्पतिता
the story's from meaning has come out
अधुना-इयम् एवम् गिर:
just now she, such words
सा ससुता निशम्य
she with her sons hearing
सनत्कुमारम् निजगाद नम्रा
to the Sanat-kumaaras, said humbly
The Kumaras said that she had just then appeared from the substance of the Bhaagavata story, adorned with the meanings of Bhaagavata, as jewels. She along with her sons hearing such words, with humbleness said to the Sanat-kumaaras ….
भक्तिरुवाच -
Bhakti said -
भवद्भिरद्यैव कृतास्मि पुष्टा कलिप्रणष्टाऽपि कथारसेन ।
क्वाहं तु तिष्ठाम्यधुना ब्रुवन्तु ब्राह्मा इदं तां गिरमूचिरे ते ॥७०॥
भवद्भि:-अद्य-एव
by you all today itself
कृता-अस्मि पुष्टा
made am I rejuvenated
कलि-प्रणष्टा-अपि
by Kali yuga destroyed even
कथा-रसेन क्व-अहम् तु
by the story nectar, where I should
तिष्ठामि-अधुना ब्रुवन्तु
stay now, please say
ब्राह्मा इदम् ताम्
sons of Brahmaa, this to her
गिरम्-ऊचिरे ते
words said they
Bhakti told them that even though destroyed by Kali yuga, she had just then been rejuvenated by them by the nectar of the Bhaagavata story. Then she asked them to kindly tell her as to where she should stay. Then, the sons of Brahmaa, the Sanat-kumaaras said to her these words ....
भक्तेषु गोविन्दसरूपकर्त्री, प्रेमैकधर्त्री भवरोगहन्त्री ।
सा त्वं च तिष्ठस्व सुधैर्यसंश्रया, निरन्तरं वैष्णवमानसानि ॥७१॥
भक्तेषु गोविन्द-सरूप-कर्त्री
in the devotees' (minds) Govinda image creator
प्रेम-एक-धर्त्री
love alone holding (for Krishna)
भव-रोग-हन्त्री
disease of transmigration destroyer
सा त्वम् च तिष्ठस्व
that you and may live
सुधैर्य-संश्रया
firmness resorting to extreme
निरन्तरम् वैष्णव-मानसानि
constantly in Vaishnava peoples' minds
You create the image of Govinda in the minds of devotees, you always hold love alone for Shri Krishna, you destroy the disease of transmigration. Such that you are, resorting to extreme firmness, may you dwell constantly in the hearts of Vaishnavas, (Vishnu's devotees).
ततोऽपि दोषा: कलिजा इमे त्वां द्रष्टुं न शक्ता: प्रभवोऽपि लोके ।
एवं तदाज्ञावसरेऽपि भक्ति: तदा निषण्णा हरिदास चित्ते ॥७२॥
तत:-अपि दोषा: कलिजा इमे
there (by residing) also, evils born of Kali these
त्वाम् द्रष्टुम् न शक्ता:
you to see will not be able
प्रभव:-अपि लोके एवम्
(though) powerful in this world, in this manner
तत्-आज्ञा-अवसरे-अपि
thus directed, at that time also,
भक्ति: तदा निषण्णा
Bhakti, then only resorted in
हरि-दास् चित्ते
the hearts of Hari's servants
'By residing there, the evils born of Kali, though powerful in this world, will not be able to see you. In this manner, just when Bhakti was thus being directed, at that time only, she resorted in the hearts of Hari's servants.
सकलभुवनमध्ये निर्धनास्तेऽपि धन्या:
निवस्ति हृदि येषां श्रीहरेर्भक्तिरेका ।
हरिरपि निजलोकं सर्वथातो विहाय
प्रविशति हृदि तेषां भक्तिसूत्रोपनद्ध: ॥७३॥
सकल-भुवन-मध्ये
in all the (three) worlds' midst
निर्धना:-ते-अपि धन्या:
poor people, they also are blessed
निवसति हृदि येषाम्
resides in the hearts of whom
श्री-हरे:-भक्ति-एका
devotion to Shri Hari alone
हरि:-अपि निजलोकम्
Hari also, own abode
सर्वथा-अत: विहाय
altogether then, giving up
प्रविशति हृदि तेषाम्
enters their hearts
भक्ति-सूत्र-उपनद्ध:
by Bhakti's cord tied
In all the three worlds, even if poor, if in their hearts devotion to Shri Hari alone resides, they are blessed. Then Hari also abandons His own divine realm, and tied by the cord of devotion, enters their hearts.
ब्रूमोऽद्य ते किमधिकं महिमानमेवम्
ब्रह्मात्मकस्य भुवि भागवताभिधस्य ।
यत्संश्रयान्निगदिते लभते सुवक्ता
श्रोतापि कृष्णसमतामलमन्यधर्मै: ॥७४॥
बूम:-अद्य ते किम्-अधिकम्
should say now to you what more
महिमानम्-एवम् ब्रह्म-आत्मकस्य
glory of it, of the embodied Brahma
भुवि भागवत-अभिधस्य
on this earth, of Bhaagavata Puraana
यत्-संश्रयात् निगदिते
on which based being told
लभते सुवक्ता श्रोता-अपि
avails the good speaker and listener also
कृष्ण-समताम्-
to Krishna's alikeness
अलम्-अन्य-धर्मै:
enough of other disciplines
What more can be said of the glory of the Bhaagavata Puraan which in this world is, clearly, embodied Brahman. If this Puraana is expounded fully based on itself, the worthy expounder and the listener both avail a likeness to Shri Krishna. Of what use, then, are other disciplines?
इति श्रीपद्म्पुराणे उत्तरखण्डे श्रीमद्भागवतमहात्म्ये
भक्ति कष्टनिवर्तनं नाम तृतीय: अध्याय: ॥३॥
Thus ends the third discourse entitled 'Cessation of Bhakti's Agony', forming part of the 'Glory of Shrimad Bhaagavata' contained in the Uttar-Kanda of the glorious Padma Puraana.