श्रीमद्भागवतमहापुराणम्
प्रथम: स्कन्ध:
अथ द्वितीय: अध्याय:
व्यास उवाच -
Vyaasa said -
इति संप्रश्नसंहृष्टो विप्राणां रौमहर्षणि:
प्रतिपूज्य वचस्तेषां प्रवक्तुमुपचक्रमे ॥१॥
इति संप्रश्न-संहृष्ट:
thus being questioned (and) highly pleased
विप्राणाम्
by the Braahmanas
रौमहर्षणि:
the son of Romaharshana, (Soota)
प्रतिपूज्य वच:-तेषाम्
welcomed words theirs
प्रवक्तुम्-उपचक्रमे
(and) to speak proceeded
Being questioned thus, by the Braahmanas, the son of Romaharshan, Soota, was highly pleased, and welcoming their words, he proceeded to speak.
सूत उवाच -
Soota said -
यं प्रव्रजन्तमनुपेतमपेतकृत्यम् द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुस् तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥२॥
यम् प्रव्रजन्तम्-
to whom going away
अनुपेतम्-
without the sacred thread
अपेत-कृत्यम्
(and so) unable to do sacred duties
द्वैपायन:
Veda Vyaasa
विरह-कातर:
by separation disturbed
आजुहाव पुत्र-इति
called, 'O son' like this
तन्मयतया
(being) one with The Universal Soul
तरव:-अभिनेदु:
trees replied (instead)
तम् सर्व-भूत-हृदयम्
to that universally present in every heart
मुनिम्-आनत:-अस्मि
sage, bow I
The one who was going away to become an ascetic, who was not endowed with the sacred thread, and so was unable to perform sacred duties, to him, Ved Vyaas, the father, disturbed by separation, called out, 'O Son'. The tree replied instead of him, as they were one soul with him. To that sage, universally present in every heart, I bow down to.
य: स्वानुभावमखिलश्रुतिसारमेकम् आध्यात्मदीपमतितितीर्षतां तमोऽन्धम् ।
संसारिणां करुणयाऽऽह पुराणगुह्यम् तं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥३॥
य: स्व-अनुभावम्
(he) who, self realized,
अखिल-श्रुति-सारम्-
of the total Shaastras' essence
एकम् आध्यात्म-दीपम्-
one only, the spiritual light
अति-तितीर्षताम्
keen to cross over
तम:-अन्धम् संसारिणाम्
the darkness blinding, worldly beings
करुणया-आह
compassionately said
पुराण-गुह्यम्
the Puraana mysterious
तम् व्यास-सूनुम्
to that Vyaasa's son
उपयामि
I surrender
गुरुम् मुनीनाम्
to the teacher of the sages
To the son of Vyaas, the self realized, who is also a teacher of the sages, who compassionately said to the worldly human beings who are keen to cross over the blinding darkness, that mysterious Puraana, which is the essence of the total Shaastras, and which is the one and only spiritual light, to him, I surrender.
नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।
देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥४॥
नारायणम् नमस्कृत्य
to Naaraayana saluting
नरम् च-एव नर-उत्तमम्
to Nara and also to among men best (Naaraayana)
देवीम् सरस्वतीम् व्यासम्
to goddess Saraswati and Vyaas
तत: जयम्-उदीरयेत्
after that, glory say
After saluting Naaraayana, Nara and the Supreme Person, Krishna, then to goddess Saraswati and Vyaasa, then should say the glories of the Lord, The Bhaagavatam.
मुनय: साधु पृष्टोऽहं भवद्भिर्लोकमङ्गलम् ।
यत्कृत: कृष्णसम्प्रश्नो येनात्मा सुप्रसीदति ॥५॥
मुनय:
O sages
साधु पृष्ट:-अहम्
well asked am I
भवद्भि:-लोक-मङ्गलम्
by you all, for the world's benefit
यत्-कृत: कृष्ण-सम्प्रश्न:
which enables, Krishna's question
येन-आत्मा सुप्रसीदति
by which hearts are full of happiness
O sages! I am well asked by you all this question related to Shri Krishna, which enables the benefit of the whole world, and which fills the hearts with happiness.
स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे ।
अहैतुक्यप्रतिहता ययाऽऽआत्मा सम्प्रसीदति ॥६॥
स: वै पुंसाम्
that of course is people's
पर: धर्म: यत:
highest duty by which
भक्ति:-अधोक्षजे
devotion is to Krishna
अहैतुकी-अप्रतिहता
motiveless, relentless
यया-आत्मा सम्प्रसीदति
by which the soul is blissful
That of course is the highest duty of man which leads to the devotion to Krishna. It is by motiveless and relentless devotion that the soul becomes blissful.
वासुदेवे भगवति भक्तियोग: प्रयोजित: ।
जनत्याशु वैराग्यं ज्ञानं च तदहैतुकम् ॥७॥
वासुदेवे भगवति
in Vaasudeva Bhagavaan
भक्ति-योग: प्रयोजित:
devotion contact established
जनति-आशु
brings about soon
वैराज्ञम् ज्ञानम् च
dispassion knowledge and
तत्-अहैतुकम्
which is motiveless
Contact established with Bhagavaan Vaasudeva through devotion soon generates motiveless dispassion and knowledge.
धर्म: स्वनुष्ठित: पुंसां विष्वक्सेनकथासु य: ।
नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥८॥
धर्म: स्वनुष्ठित: पुंसाम्
duty well performed by men
विष्वक्सेन-कथासु य:
in Vishwaksena's stories that
न-उत्पादयेत्-यदि रतिम्
does not generate if love
श्रम एव हि केवलम्
effort alone indeed only
If a duty is well performed by man, but does not generate love for the stories of Bhagavaan Vishwaksena, Krishna, then that is fruitless effort.
धर्मस्य ह्यापवर्गस्य नार्थोऽर्थायोपकल्पते ।
नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृत: ॥९॥
धर्मस्य हि-अपवर्गस्य
of duties, leading to salvation
न-अर्थ:-अर्थाय-उपकल्पते
is not meant to riches generate
न-अर्थस्य धर्म-एकान्तस्य
and neither are riches, for duty purpose
काम: लाभाय हि स्मृत:
to desires gaining is understood
The duties leading to salvation, are not meant to generate riches, and neither are riches meant for the purpose of duty, are understood to gain desires.
कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।
जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभि: ॥१०॥
कामस्य न-इन्द्रिय-प्रीति:
of desires, not sense gratification
लाभ: जीवेत यावता
the end, lives until
जीवस्य तत्त्व-जिज्ञासा
for a living being, in Truth the enquiry
न-अर्थ: य:-च-इह कर्मभि:
not of heaven, which and here, by (pious) acts
For a living being, uptil the time that he lives, the purpose of desires is not sense gratification, nor is it of attaining heaven, earned by his pious acts, here, it is the enquiry into the Truth.
वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् ।
ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥११॥
वदन्ति तत्-
declare that,
तत्त्वविद:-
the knower's of Truth, Reality
यत्-ज्ञानम्-अद्वयम्
that knowledge indivisible
ब्रह्म-इति
Brahma thus
परमात्मा-इति
Paramaatmaa thus
भगवान्-इति शब्द्यते
Bhagavaan thus, worded
The knowers of Truth declare the indivisible knowledge itself to be the Reality. Which, by the names of Brahmaa, Paramaatma, Bhagavaan, thus are worded.
तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया ।
पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥१२॥
तत्-श्रद्दधाना: मुनय:
that (Reality), the faithful sages,
ज्ञान-वैराग्य-युक्तया
Gyaan and Vairaagya comprising of
पश्यन्ति-आत्मनि
perceive in themselves
च-आत्मानम् भक्त्या
and the Self by devotion
श्रुत-गृहीतया
Shaastra obtained from
The sages full of faith, perceive in themselves, that Reality or Truth, and the Self, comprising of Gyaan and Vairaagya, through devotion obtained from the Shaastras.
अत: पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागश: ।
स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥१३॥
अत: पुम्भि:-
therefore, by people
द्विजश्रेष्ठा:
O noble Braahmanas!
वर्ण-आश्रम-विभागश:
(according to) Varna and Aashramas division
स्वनुष्ठितस्य
well performed
धर्मस्य संसिद्धि:-
duties culminate in
हरितोषणम्
Hari's pleasure
O noble Brahmans! Therefore, if people perform their duties well according to the division of Varna and Aashramas, it brings about Hari's pleasure.
तस्मादेकेन मनसा भगवान् सात्वतां पति: ।
श्रोतव्य: कीर्तितव्यश्च ध्येय: पूज्यश्च नित्यदा ॥१४॥
तस्मात्-एकेन मनसा
hence with single mindedness
भगवान् सात्वताम् पति:
Bhagavaan, of the devotees protector
श्रोतव्य: कीर्तितव्य:-च
should be heard of, and praises sung of,
ध्येय: पूज्य:-च
and should be meditated and worshipped
नित्यदा
always
Hence, The Protector of the devotees, Bhagavaana, the Lord, His praises should be heard and sung of, and He should be meditated upon and worshipped with single mindedness, always.
यदनुध्यासिना युक्ता: कर्मग्रन्थिनिबन्धनम् ।
छिन्दन्ति कोविदास्तस्य को न कुर्यात्कथारतिम् ॥१५॥
यत्-अनुध्या-असिना युक्ता:
in that, (with God's) meditation sword armed
कर्म-ग्रन्थि-
of Karma's knot's
निबन्धनम् छिन्दन्ति
cause cuts asunder
कोविदा:-तस्य
wise men, in His
क: न कुर्यात्-
who will not do
कथा-रतिम्
in stories delight
Those wise men armed with the sword of God's meditation, break free of the knot tied of Karmas. Who will then not take delight in the stories of that Lord.
शुश्रूषॊ: श्रद्दधानस्य वासुदेवकथारुचि: ।
स्यान्महत्सेवया विप्रा: पुण्यतीर्थनिषेवणात् ॥१६॥
शुश्रूषॊ:
keen to hear
श्रद्दधानस्य
of the ones with faith
वासुदेव-कथा-रुचि:
in Vaasudeva's stories relish
स्यात्-महत्-सेवया
develops by on great souls' attending
विप्रा:
O Braahmanas!
पुण्य-तीर्थ-निषेवणात्
by sacred pilgrimages resorting to
O Braahmanas! for those with faith, who are keen to hear, have interest and relish in Vaasudeva's stories, develop by resorting to holy pilgrimage places, and by attending on great souls.
शृण्वतां स्वकथां कृष्ण: पुण्यश्रवणकीर्तन: ।
हृद्यन्त:स्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥१७॥
शृण्वताम्
those who hear
स्वकथाम्
His own stories
कृष्ण:
Shree Krishna
पुण्य-श्रवण-कीर्तन:
purifying is hearing and singing (Whose)
हृदि-अन्त:स्थ:
in the heart's core resides
हि-अभद्राणि विधुनोति
indeed evil propensities uproots
सुहृत्-सताम्
friend of the virtuous
Those who hear His stories, Krishna, resides in the core of their hearts. Krishna, who is a friend of the righteous, hearing His stories and singing His glories uproots all the evil propensities.
नष्ट प्रायेष्वभद्रेषु नित्यं भागवतसेवया ।
भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥१८॥
नष्ट: प्रायेषु-
destroyed almost
अभद्रेषु नित्यम्
the evils by daily
भागवत-सेवया
devotees serving
भगवति-उत्तम-श्लोके
in the Lord of high fame
भक्ति-भवति नैष्ठिकी
devotion is generated, deep
When the evil propensities are almost destroyed by serving the devotees, daily, deep devotion is generated for the Lord of high fame.
तदा रजस्तमोभावा: कामलोभादयश्च ये ।
चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥१९॥
तदा रज:-तम:-भावा:
then, in Rajas and Tamas rooted
काम-लोभ-आदय:-
desire lust and others
च ये, चेत: एतै:-
and such, mind by them
अनाविद्धम् स्थितम्
freed, established
सत्त्वे प्रसीदति
in Sattva revels
And then the mind freed from the bondages of passions like desire lust and others, rooted in Rajas and Tamas, gets established in Sattva and revels there.
एवं प्रसन्नमनसो भगवद्भक्तियोगत: ।
भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥२०॥
एवम् प्रसन्न-मनस:
in this way, delighted minded
भगवत्-भक्ति:-योगत:
by Lords devotion accompanied
भगवत्-तत्त्व-विज्ञानम्
of the Lord's essence knowledge
मुक्त-सङ्गस्य जायते
to the free of attachments, happens
In this way, to the person free of attachments, who is accompanied by Lord's devotion and so has a delighted mind, the knowledge of Lord's essence happens.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: ।
क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥२१॥
भिद्यते हृदय-ग्रन्थि:-
opens the heart's knots (of ignorance)
छिद्यन्ते सर्व-संशया:
broken are all doubts
क्षीयन्ते च-अस्य कर्माणि
disintegrate and this person's Karmas
दृष्ट एव-आत्मनि-ईश्वरे
(having) seen just in his self, The Lord
The person who has seen the Lord in his self, instantly, the knots of ignorance in his heart are opened, all his doubts are broken up, and all his Karmas are disintegrated.
अतो वै कवयो नित्यं भक्तिं परमया मुदा ।
वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥२२॥
अत: वै कवयो नित्यम्
that is why, of course, the wise constantly
भक्तिम् परमया मुदा
devotion with great delight
वासुदेवे भगवति
in Vaasudeva Bhagavaan
कुर्वन्ति-आत्म-प्रसादनीम्
practice, self gratifying
That is why, of course, the wise constantly practice with great delight devotion in Lord Vaasudeva Bhagavaan, which is self gratifying.
सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तै: युक्त: पर: पुरुष इहास्य धत्ते ।
स्थित्यादये हरिविरिञ्चिहरेति संज्ञा: श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्यु: ॥२३॥
सत्त्वम् रज:-तम:
Sattva, Rajas and Tamas
इति प्रकृते:-गुणा:-
these, Prakriti's attributes
तै: युक्त: पर: पुरुष:
with them combined, The Supreme Person
इह-अस्य धत्ते
here, for its, assumes,
स्थिति-आदये
in preservation etc., (creation and destruction)
हरि-विरिञ्चि-हर-इति
Hari (Vishnu), Virinchi (Brahmaa), Hara (Shiva) like this
संज्ञा: श्रेयांसि
names, the supreme good
तत्र खलु सत्त्व-तनो:-
there, indeed, of The Sattva embodied
नृणाम् स्यु:
of the people flows
Sattva, Rajas, and Tamas are the three attributes of Prakriti. Taking on these, The Supreme Person, here in this world, assumes the three names of Hari (Vishnu)Virinchi (Brahmaa) and Hara (Shiva), for the purposes of preservation, creation and destruction. Yet, there is no doubt that the supreme good of men flows from the Sattva embodied Vishnu.
पार्थिवाद्दारुणो धूमस्तस्मादग्निस्त्रयीमय: ।
तमसस्तु रजस्तस्मात्सत्त्वं यद् ब्रह्मदर्शनम् ॥२४॥
पार्थिवात्-दारुण:
from earth, wood
धूम:-तस्मात्-
smoke from that
अग्नि-त्रयीमय:
is fire, as it takes in sacrifices
तमस:-तु रज:-
(better than) Tamas is Rajas
तस्मात्-सत्त्वम्
(better than that) is Sattva
यत् ब्रह्म-दर्शनम्
by which Brahma is seen
Wood which comes from the earth, from which comes smoke. Better than smoke is fire because, it takes the Vedic sacrifices. In the same manner, Rajas is better than Tamas and better than Rajas is Sattva, because by its help Brahma is seen, that is, God is realized.
भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् ।
सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥२५॥
भेजिरे
worshipped
मुनय:-अथ-अग्रे
sages, therefore, formerly, (in Satyuga)
भगवन्तम्-अधोक्षजम्
Bhagavaan Vishnu
सत्त्वम् विशुद्धम्
(who is) Sattva pure
क्षेमाय कल्पन्ते
for well fare are qualified
ये-अनु तान्-इह
those who follow them (the sages) here
Therefore, in Satyuga, the sages worshipped, the pure Sattva personified Lord Vishnu. In this world, even now, those who follow the sages, get qualified for welfare.
मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ ।
नारायणकला: शान्ता भजन्ति ह्यनसूयव: ॥२६॥
मुमुक्षव:
(those) seeking liberation
घोर-रूपान् हित्वा
fierce formed leaving alone
भूतपतीन्-अथ
evil spirit lords, this is why
नारायण-कला:
Naaraayana's part incarnations
शान्ता: भजन्ति
peaceful (in form) worship
हि-अनसूयव:
in fact without reviling (them)
That is why, those who are seeking liberation, leave alone the fierce formed lords of the evil spirits, and worship the peaceful Naaraayana and His forms, without malice for those fearful spirits.
रजस्तम:प्रकृतय: समशीला भजन्ति वै ।
पितृभूतप्रजेशादीन् श्रियैश्वर्यप्रजेप्सव: ॥२७॥
रज:-तम: प्रकृतय:
Rajas Tamas natured
सम-शीला भजन्ति वै
same natured worship of course
पितृ-भूत-प्रजेश-आदीन्
the manes, the spirits, mortal leaders, and others
श्री-ऐश्वर्य-प्रजा-ईप्सव:
wealth, power, progeny seekers
Those who are of the nature of Rajas and Tamas, and are the seekers of wealth, power, and progeny, of course worship the manes, spirits and mortal leaders who are of the corresponding same nature.
वासुदेवपरा वेदा वासुदेवपरा मखा: ।
वासुदेवपरा योगा वासुदेवपरा: क्रिया: ॥२८॥
वासुदेव-परा: वेदा:
in Vaasudeva retreat (four) Vedas
वासुदेव-परा: मखा:
in Vaasudeva aim at the (different) sacrifices
वासुदेव-परा: योगा:
in Vaasudeva lead the (various) yogas
वासुदेव-परा: क्रिया:
in Vaasudeva end (all) the rituals
The four Vedas basically explain the true nature of Vaasudeva. The different sacrifices are performed to achieve Vaasudeva. The various Yogas lead to Vaasudeva. And all the rituals are aimed at pleasing Vaasudeva.
वासुदेवपरं ज्ञानं वासुदेवपरं तप: ।
वासुदेवपरो धर्मो वासुदेवपरा गति: ॥२९॥
वासुदेव-परम् ज्ञानम्
Vaasudeva is ultimate knowledge
वासुदेव-परम् तप:
Vaasudeva is highest austerity
वासुदेव-पर: धर्म:
Vaasudeva is most exalted duty
वासुदेव-परा गति:
Vaasudeva is only shelter (recourse)
The ultimate knowledge, worth knowing, is about Vaasudeva. All austere penances aim at achieving Vaasudeva. Service to Vaasudeva is the most exalted duty. Vaasudeva is the only shelter or recourse.
स एवेदं ससर्जाग्रे भगवानात्ममायया ।
सदसद्रूपया चासौ गुणमय्यागुणो विभु: ॥३०॥
स: एव-इदम् ससर्ज-अग्रे
He only this created in the beginning
भगवान्-आत्म-मायया
Bhagavaan by His own Maaya
सत्-असत्-रूपया च-असौ
in true and false aspects, this
गुणमय्या-अगुण: विभु:
three gunas modes, guna-less Lord
He, Bhagavaan only created this (universe) in the beginning by His own Maaya. The Lord Himself is beyond the three gunas of Maaya, but the universe comprises of the three gunas, which are real and also unreal.
तया विलसितेष्वेषु गुणेषु गुणवानिव ।
अन्त:प्रविष्ट आभाति विज्ञानेन विजृम्भित: ॥३१॥
तया विलसितेषु-एषु गुणेषु
by her extended, in these Gunas
गुणवान्-इव अन्त:-प्रविष्ट:
gunas having as if, inside entering
आभाति विज्ञानेन
shines by pure intellect
विजृम्भित:
unfolded
He, enters into the three gunas extended by Maaya, as if He possesses them. By pure intellect He is unfolded and shines through them.
यथा ह्यवहितो वह्निर्दारुष्वेक: स्वयोनिषु ।
नानेव भाति विश्वात्मा भूतेषु च तथा पुमान् ॥३२॥
यथा हि-अवहित:
just as concealed
वह्नि:-दारुषु-एक:
fire in woods (though) one
स्व-योनिषु
in (its) own cause
नाना-इव भाति
different as if seems
विश्वात्मा भूतेषु च
The universal soul God, in beings and
तथा पुमान्
like that the Supreme Person
Just as fire, being one, is concealed, in its cause, the wood of different shapes and sizes, looks different, in the same way, The Supreme Person, the universal soul takes on the different forms of different beings.
असौ गुणमयैर्भावैर्भूतसूक्ष्मेन्द्रियात्मभि: ।
स्वनिर्मितेषु निर्विष्टो भुङ्क्ते भूतेषु तद्गुणान् ॥३३॥
असौ गुणमयै:-भावै:-
He, with the gunas' forms
भूत-सूक्ष्म-इन्द्रिय-आत्मभि:
the elements subtle, the senses and mind
स्व-निर्मितेषु निर्विष्ट:
in self created entering
भुङ्क्ते भूतेषु तत्-गुणान्
enjoys in those objects, that nature
The Lord, enters into the self created objects which are the various forms of the three gunas, like the subtle elements, senses and the mind, and enjoys the innate nature of those particular objects.
भावयत्येष सत्त्वेन लोकान् वै लोकभावन: ।
लीलावतारानुरतो देवतिर्यङ्नरादिषु ॥३४॥
भावयति-एष: सत्त्वेन
protects He, by (His) Sattva
लोकान् वै लोक-भावन:
the worlds certainly, The Universe Protector
लीला-अवतार-अनुरत:
sportingly in descending engaged
देवतिर्यङ्-नर-आदिषु
gods, birds, animals, men and others (forms)
The Protector of the Universe, protects the various forms of gods, birds and animals, men and others, in which He is sportingly engaged in descending and protects all these worlds by His Sattva.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां सं हितायां प्रथमस्कन्धे
नैमिषीयोपाख्याने द्वितीय: अध्याय: ॥२॥
Thus ends the second discourse, forming part of the story relating to the Naimisa forest, in Book One of the great and glorious Bhaagavata Puraana.