Bhagavatapurana 1.2: atha dvitīyo'dhyāyaḥ

1.2.1

/0 vyāsa uvāca
iti sampraśnasaṃhṛṣṭo viprāṇāṃ raumaharśaṇiḥ /
pratipūjya vacasteśāṃ pravaktum upacakrame //

1. Highly pleased with such queries of the Brahmins, Suta, commended their words (inquiry) and began to answer :—

1.2.2

/0 sūta uvāca
yaṃ pravrajantam anupetam apetakṛtyaṃ dvaipāyano virahakātara ājuhāva /
putreti tanmayatayā taravo 'bhinedus taṃ sarvabhūtahṛdayaṃ munim ānato 'smi //

2. Suta said, "I bow to that sage (Suka) who is in the heart of all beings, who, while yet young and uninitiated, re-

nounced the world, and so, having no duties to discharge, went out alone, and, whom Dwaipayana, anxious about separation, called out "O my son," at which trees imbued with Suka's presence (spirit) voiced forth the answer.

1.2.3

yaḥ svānubhāvam akhilaśrutisāram ekam adhyātmadīpam atititīrṣatāṃ tamo 'ndham /
saṃsāriṇāṃ karuṇayāha purāṇaguhyaṃ taṃ vyāsasūnum upayāmi guruṃ munīnām //

3. I take refuge with (I seek for the blessings of) that son of Vyasa, the preceptor of sages, who, out of mercy to the souls in Samsara, has given out this one matchless secret Purana of Puranas, of uncommon merit, the very essence of all the Srutis, a light illuminating the truth of Atman for those that would emerge from this thick darkness (of Samsara.)

1.2.4

nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam /
devīṃ sarasvatīṃ vyāsaṃ tato jayam udīrayet //

4. One should, (as I do), bow to Narayana, to Nara, the foremost of Purushas, to the goddess Sarasvati, and to Vyasa, and then one should begin to repeat Jaya (the victorious Bhagavata, the work being so called as it enables one to win a victory over Samsara.

1.2.5

munayaḥ sādhu pṛṣṭo 'haṃ bhavadbhirlokamaṅgalam /
yat kṛtaḥ kṛṣṇasampraśno yenātmā suprasīdati //

5. O sages, you have put me a very good query about a very good subject, which is most beneficial to the world; for it is an enquiry made about Sri Krishna, by which the soul becomes well pacified.

1.2.6

sa vai puṃsāṃ paro dharmo yato bhaktiradhokṣaje /
ahaitukyapratihatā yayātmā suprasīdati //

6. Indeed, there is no Dharma higher than that by which devotion to Sri Krishna arises, a devotion induced by no motive (desire) and unobstructed in its course, a devotion by which the soul becomes pacified.

1.2.7

vāsudeve bhagavati bhaktiyogaḥ prayojitaḥ /
janayatyāśu vairāgyaṃ jñānaṃ ca yadahaitukam //

7. (The course of) devotion as a means, when practised, towards the glorious Vasudeva, soon produces Vairagya (the overcoming of all desires) and that wisdom which is not the result of dry logic, (i.e. reasoning not supported by Sruti).

1.2.8

dharmaḥ svanuṣṭhitaḥ puṃsāṃ viṣvaksenakathāsu yaḥ /
notpādayedyadi ratiṃ śrama eva hi kevalam //

8. Any Dharma that, (though) properly practised, does not lead men to find delight in the stories of Vishvaksena (Hari), is but (fruitless) labour.

1.2.9

dharmasya hyāpavargyasya nārtho 'rthāyopakalpate /
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ //

9. Indeed, wealth is not considered the end of Dharma which is the way to Apavarga, (i.e., release from Samsara), nor is Kama, the end of that wealth which promotes only Dharma.

1.2.10

kāmasya nendriyaprītirlābho jīveta yāvatā /
jīvasya tattvajijñāsā nārtho yaśceha karmabhiḥ //

10. The end of Kama is not the gratification of the senses, but the benefit of Kama is only to that extent to which it contributes to the support of life. The chief end of life here is not the attainment of Swarga popularly known to be the result of pious duties, but it is the desire to enquire into Truth.

1.2.11

vadanti tat tattvavidastattvaṃ yaj jñānam advayam /
brahmeti paramātmeti bhagavān iti śabdyate //

11. Those that know Truth, state that to be Tatva (Truth) which is the knowledge different from the two views (Kshanika and Vignana, i.e. what refers to the one absolute.) The same thing is spoken of under different names, as Brahman by the followers of the Upanishads, Paramatman by the followers of Hiranyagarbha, and Bhagavan (by Satvatas).

1.2.12

tac chraddadhānā munayo jñānavairāgyayuktayā /
paśyantyātmani cātmānaṃ bhaktyā śrutagṛhītayā //

12. Sages full of faith, see (realise in their own self) that truth as Atman by means of Bhakti which is backed up by Paroksha knowledge and Vairagya (renunciation of all attachments to worldly objects), and engendered by the study of the Vedanta and by listening to the glories of God.

1.2.13

ataḥ pumbhirdvijaśreṣṭhā varṇāśramavibhāgaśaḥ /
svanuṣṭhitasya dharmasya saṃsiddhirharitoṣaṇam //

13. Hence, O foremost Brahman, the main and grand effect of all righteous duties duly performed (by men) according to Varna and Asrama, is the delight of Hari (the worship of Hari).

1.2.14

tasmādekena manasā bhagavān sātvatāṃ patiḥ /
śrotavyaḥ kīrtitavyaśca dhyeyaḥ pūjyaśca nityadā //

14. (Because Dharma without Bhakti will be mere labour), Therefore with one mind (with perfect concentration) the glorious

Krishna, Lord of all the devout, should be daily studied about, sung of, contemplated and worshipped.

1.2.15

yadanudhyāsinā yuktāḥ karmagranthinibandhanam /
chindanti kovidāstasya ko na kuryāt kathāratim //

15. (His Bhakti leads to Mukti). So, who would not take delight in the stories of the Bhagavan? For, those armed with the sword of contemplating Him cut off Karma which promotes (maintains) *Ahaṃkara*.

1.2.16

śuśrūṣoḥ śraddadhānasya vāsudevakathāruciḥ /
syān mahatsevayā viprāḥ puṇyatīrthaniṣevaṇāt //

16. O wise Brahmins! by bathing in holy waters, etc., by worshipping the great, the man who begins to study and to put faith in, and follows, the righteous course, comes to take delight in the stories of Vasudeva.

1.2.17

śṛṇvatāṃ svakathāḥ kṛṣṇaḥ puṇyaśravaṇakīrtanaḥ /
hṛdyantaḥstho hyabhadrāṇi vidhunoti suhṛtsatām //

17. Sri Krishna, who is the friend of the righteous, enthroned in the hearts of those that listen to His glories, (*i.e.* listen to and sing of them), (He) shakes off (cures them of) their evil (tendencies.)

1.2.18

naṣṭaprāyeṣvabhadreṣu nityaṃ bhāgavatasevayā /
bhagavatyuttamaśloke bhaktirbhavati naiṣṭhikī //

18. When the evil tendencies are mostly rooted out by constant service to the devout and the study of the Bhagavata, then arises the unshaken (firm) devotion to the Lord of blessed name (of unequalled glories).

1.2.19

tadā rajastamobhāvāḥ kāmalobhādayaśca ye /
ceta etairanāviddhaṃ sthitaṃ sattve prasīdati //

19. By the evil propensities and other consequences of Rajas and Tamas, *viz.* desire, covetousness and other passions, the mind is not then affected, but becomes firmly established in Satva, (and it) becomes tranquil and serene.

1.2.20

evaṃ prasannamanaso bhagavadbhaktiyogataḥ /
bhagavattattvavijñānaṃ muktasaṅgasya jāyate //

20. Thus to the person whose mind has become serene, by means of devotion, and who thereby (is able to) eschew the passion for all objects, arises the clear and direct perception of the true nature of the *Bhagavan*.

1.2.21

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ /
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare //

21. (And) only when Isvara the self is (thus) seen (realized), the knot, (*i.e.* tie) of the heart (which is Ahaṃkara) is severed, all the doubts are scattered away, and all his *Karma* becomes destroyed (vanish).

1.2.22

ato vai kavayo nityaṃ bhaktiṃ paramayā mudā /
vāsudeve bhagavati kurvantyātmaprasādanīm //

22. Hence, indeed, the wise always with utmost delight practise devotion to the glorious Vasudeva, whereby the mind attains serenity (is purified.)

1.2.23

sattvaṃ rajastama iti prakṛterguṇāstair yuktaḥ paramapuruṣa eka ihāsya dhatte /
sthityādaye hariviriñcihareti saṃjñāḥ śreyāṃsi tatra khalu sattvatanornṛṇāṃ syuḥ //

23. Satva, Rajas and Tamas are the qualities (modes) of Prakriti: the Supreme person who acts with them, is (but) one (in the world); for the purposes of creation, preservation and destruction, the one Supreme Being bears the names of Hari, Virinchi and Hara; but of these, men may indeed reap their blessings from the Satvic form of the Lord (i.e., from Vasudeva.)

1.2.24

pārthivāddāruṇo dhūmastasmādagnistrayīmayaḥ /
tamasastu rajastasmāt sattvaṃ yadbrahmadarśanam //

24. To the earthy (dull and immobile) wood, the smoke proceeding from it is superior; and to such smoke, the Fire (active and illuminating), is superior, as intimately connected with all sacrificial acts laid down in the Vedas; similarly, to Tamas (which is oblivion and complete darkness enveloping all), Rajas is superior, as leading to some perception of (conditioned) Brahman; and to such Rajas, Satva is infinitely superior, as leading to the direct realisation of Brahman. (Hence Brahma and others are in the ascending order of superiority according as Satva preponderates in them).

1.2.25

bhejire munayo 'thāgre bhagavantam adhokṣajam /
sattvaṃ viśuddhaṃ kṣemāya kalpante ye 'nu tān iha //

25. For this reason, sages in the past (beginning) worshipped the glorious Adhokshaja (Hari) who is associated with the purest Satva, and even those that follow them (tread in their path), become while yet in Samsara, fit for kshema (Moksha i.e., release).

1.2.26

mumukṣavo ghorarūpān hitvā bhūtapatīn atha /
nārāyaṇakalāḥ śāntā bhajanti hyanasūyavaḥ //

26. Therefore, those that seek for salvation cease to worship the fearful Bhutapatis and, without hating these, (in perfect serenity of mind), they worship the blessed amsas or Avatars of Narayana, all perfect in Satva.

1.2.27

rajastamaḥprakṛtayaḥ samaśīlā bhajanti vai /
pitṛbhūtaprajeśādīn śriyaiśvaryaprajepsavaḥ //

27. Indeed, those that are of Rajasa and Tamasa nature, and of kindred character, and that are desirous of wealth, power and progeny, worship Pitris, Bhutesas and Prajesas.

1.2.28

vāsudevaparā vedā vāsudevaparā makhāḥ /
vāsudevaparā yoga vāsudevaparāḥ kriyāḥ //

28. (All) the Vedas ultimately speak of Vasudeva; all the sacrificial acts are meant to be the worship of Vasudeva; all the Yoga sastras (i.e., practices) lead one to Vasudeva; and all righteous activities (works) are intended to please, and to lead one to, Vasudeva.

1.2.29

vāsudevaparaṃ jñānaṃ vāsudevaparaṃ tapaḥ /
vāsudevaparo dharmo vāsudevaparā gatiḥ //

29. (All) knowledge (sastra inculcating knowledge) finds its end in (points to) Vasudeva; all Tapas (knowledge i.e., meditation) refers to Vasudeva; all Dharma (i.e., Dharmasastra enjoining charity, gifts and vows) ultimately points to Vasudeva, and all attainment (such as Swarga as partial presentments of the bliss of Heaven) culminates in (attaining to) Vasudeva.

1.2.30

sa evedaṃ sasarjāgre bhagavān ātmamāyayā /
sadasadrūpayā cāsau guṇamayāguṇo vibhuḥ //

30. It is He (that glorious omnipresent Lord) unassailed by the qualities (viz., Rajas, Tamas etc.,) that in the beginning created this (world) by means of His Maya consisting of Satva, Rajas and Tamas and constituting both the cause and effect .

1.2.31

tayā vilasiteṣveṣu guṇeṣu guṇavān iva /
antaḥpraviṣṭa ābhāti vijñānena vijṛmbhitaḥ //

31. Having entered into created things (viz., Akasa etc.) He seems to regard himself as possessed of gunas that have attained the gross developed forms displayed by His Maya, (but He is not); for He is absolutely (firmly rooted) in Vignana i.e. in His essentially intelligent nature.

1.2.32

yathā hyavahito vahnirdāruṣvekaḥ svayoniṣu /
nāneva bhāti viśvātmā bhūteṣu ca tathā pumān //

32. Just as the one fire abides in various kinds of wood from which it becomes manifest, so does the Perfect Person, the all-pervading Atman, abide in created things (in living beings) and appear as many and different (as Kshetragna).

1.2.33

asau guṇamayairbhāvairbhūtasūkṣmendriyātmabhiḥ /
svanirmiteṣu nirviṣṭo bhuṅkte bhūteṣu tadguṇān //

33. He (Hari) abides in the beings created by Himself and, through things constituted of the three gunas viz., the subtle Bhutas, the Indriyas (senses or organs) and the mind, He enjoys their objects [i.e., subjects the beings to the experience of various objects of the senses and He maintains them].

1.2.34

bhāvayatyeṣa sattvena lokān vai lokabhāvanaḥ /
līlāvatārānurato devatiryaṅnarādiṣu //

34. Indeed, this Hari, the creator of the universe at His own will, is pleased to make avataras, which is His Lila, among the gods, men, animals, etc., and through Satva. He protects (all) the worlds.