Bhagavatapurana 2.2: atha dvitīyo'dhyāyaḥ

2.2.1

/0 śrīśuka uvāca
evaṃ purā dhāraṇayātmayonir naṣṭāṃ smṛtiṃ pratyavarudhya tuṣṭāt /
tathā sasarjedam amoghadṛṣṭir yathāpyayāt prāg vyavasāyabuddhiḥ //

Śrī Śuka said: / Thus in ancient times, the self-born [Brahmā], regaining his lost memory through meditation from [the Lord] who was pleased, / created this [universe] with unfailing vision and resolute intellect, just as it was before dissolution.

1. Suka said:—Of old by the grace of Hari who was delighted at such Dharana, as is described in the preceding chapter, Brahma born of Atman regained from his memory (the

previous knowledge of creation) that had been lost (during Pralaya), and possessed of conclusive understanding and fruitful knowledge, he created this (universe) just as it was before Pralaya.

2.2.2

śābdasya hi brahmaṇa eṣa panthā yan nāmabhirdhyāyati dhīrapārthaiḥ /
paribhramaṃstatra na vindate 'rthān māyāmaye vāsanayā śayānaḥ //

For such is the path of the verbal Brahman, in that one's intellect meditates upon names devoid of ultimate meaning. / Wandering there, asleep in what is made of illusion due to latent tendencies, he finds no true realities.

2. *Such indeed is the course of Śabda Brahman (Vedas), (intended to teach the world what the fruits of Karma are); that (under its influence) the mind contemplates (wishes for) several things, swarga etc., at the instance of names that are unmeaning (i.e. that do not represent things of real worth as they seem to import); for, rambling there (seeking after various things in the several Lokas, he (any seeker) does not attain any purpose of real value (as sought for), on that road of Maya (even as a person) who dreams (of pleasure) by force of impressions (associations).

2.2.3

ataḥ kavirnāmasu yāvadarthaḥ syādapramatto vyavasāyabuddhiḥ /
siddhe 'nyathārthe na yateta tatra pariśramaṃ tatra samīkṣamāṇaḥ //

Therefore, a wise person should use words only to the extent of what is necessary, being vigilant and of resolute intellect. / Seeing the exertion involved, he should not strive after worldly ends once his need is otherwise met.

3. *Therefore, a wise man should value names (things of limited nature) to the extent of his (immediate) purpose (of maintaining the body) they serve, without committing the error of becoming attached to them, with the conviction (that

there is no real happiness or pleasure to come from them); and when that purpose is otherwise attained, he ought not to endeavour after it, seeing therein a good deal of (fruitless) labour.

2.2.4

satyāṃ kṣitau kiṃ kaśipoḥ prayāsair bāhau svasiddhe hyupabarhaṇaiḥ kim /
satyañjalau kiṃ purudhānnapātryā digvalkalādau sati kiṃ dukūlaiḥ //

When the earth exists, what is the need for the effort of a bed? When one’s own arm is ready at hand, what is the use of pillows? / When the cupped palms are available, what is the need for various food vessels? When the quarters and bark garments exist, what is the use of fine silks?

4. When there is the Earth, what is the use of efforts for a bed? Gifted by nature with the use of the arm, what need is there for pillows? When there are the folded palms, what need is there for many utensils to eat from? When there are the cardinal points, barks and such other things, what need is there for (silken) cloths?

2.2.4.p1

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Are there no rags on the path? Do the trees, nurtured by others, / no longer give alms? Have the rivers dried up?

5. Are there not rags on the road ? Do not trees that live to maintain other beings give alms (fruits &c.)? Are rivers dried up? Are mountain caves shut (against them)? Does not Sri Krishna the supreme Lord take care of those that seek after Him? For what purpose (then) should the wise resort to those that are blind with the pride of wealth?

2.2.5

ruddhā guhāḥ kim ajito 'vati nopasannān % kasmādbhajanti kavayo dhanadurmadāndhān //

Are the caves blocked? Does the Invincible One no longer protect those who surrender to Him? / Why, then, do the wise court those blinded by the arrogance of wealth?

2.2.6

evaṃ svacitte svata eva siddha ātmā priyo 'rtho bhagavān anantaḥ /
taṃ nirvṛto niyatārtho bhajeta saṃsārahetūparamaśca yatra //

Thus the Self, dear, the true goal, the Lord, the infinite, is established in one's own heart entirely on His own. / Peaceful and of steady purpose, one should worship Him, in whom the cessation of the cause of saṃsāra takes place.

6. Thus (through renunciation), having conclusively known the truth and thereby become free from misery the *jiva* should worship and contemplate Atman, who is naturally present in the heart, who, as Atman, is the thing to be loved and the real thing to be reached, and who is the glorious and eternal Lord; and in following this course of worship the cause of Samsara ceases to be (is eradicated).

2.2.7

kastāṃ tvanādṛtya parānucintām ṛte paśūn asatīṃ nāma kuryāt /
paśyañ janaṃ patitaṃ vaitaraṇyāṃ svakarmajān paritāpāñ juṣāṇam //

Indeed, who, having disregarded that supreme contemplation, would take up false thoughts, other than beasts, / seeing people fallen into the Vaitaraṇī river, suffering the torments born of their own actions?

7. Who other than beasts (men of dull understanding) would neglect the contemplation of Paramatman and take to the evil contemplation of worldly things, while he actually sees people fallen into the hellish river of life (Samsara) and undergoing the painful experiences produced by their own Karma?

2.2.8

kecit svadehāntarhṛdayāvakāśe prādeśamātraṃ puruṣaṃ vasantam /
caturbhujaṃ kañjarathāṅgaśaṅkha gadādharaṃ dhāraṇayā smaranti //

Some, through fixed concentration, remember the Person dwelling within the space of the heart inside their own body, / measuring a span, having four arms, bearing a lotus, a chariot-wheel [discus], a conch, and a mace:

8. Some (very few indeed) in their meditation contemplate the Person who is of a span's length in height, dwelling in the space of the heart in their own body, and who has four arms, wielding Padma, Chakra, Shankha and Gada.

2.2.9

rasannavaktraṃ nalināyatekṣaṇaṃ kadambakiñjalkapiśaṅgavāsasam /
lasanmahāratnahiraṇmayāṅgadaṃ sphuranmahāratnakirīṭakuṇḍalam //

with a serene face, eyes wide as lotuses, clothed in garments yellow as kadamba filaments, / with golden armlets gleaming with great gems, with a diadem and ear-pendants radiant with sparkling jewels,

9. Atman who is eager, (ever ready) to show grace, whose face is full of smiles, whose eyes are broad as the(red) lotus, who is clad in a Pitambara like the filaments of the Kadamba flower, who wears an Angada of gold brilliant with precious jewels, and a crown and ear-rings set with radiant rubies.

2.2.10

unnidrahṛtpaṅkajakarṇikālaye yogeśvarāsthāpitapādapallavam /
śrīlakṣaṇaṃ kaustubharatnakandharam amlānalakṣmyā vanamālayācitam //

his tender feet placed by masters of yoga upon the lotus-pericarp of the blossoming heart, / marked with Śrī, wearing the Kaustubha jewel on his neck, adorned with an unfading garland of forest flowers,

10. Atman whose feet are installed by the great yogins in the shrine at the centre of the full-blown lotus of their own heart, who wears the special mark called Srivatsa and the jewel called Kaustubha about his neck, and who is adorned with Vanamala of unfading splendour.

2.2.11

vibhūṣitaṃ mekhalayāṅgulīyakair mahādhanairnūpurakaṅkaṇādibhiḥ /
snigdhāmalākuñcitanīlakuntalair virocamānānanahāsapeśalam //

adorned with a girdle, rings, costly anklets, bracelets, and other ornaments, / charming with the smile on his face, which shines through glossy, spotless, curling black tresses,

11. Atman who is adorned with the most precious of zones, rings, anklets, bracelets, and such other ornaments and who is captivating by His glossy, pure and dark ringlets of hair and by His countenance brilliant with smiles.

2.2.12

adīnalīlāhasitekṣaṇollasad bhrūbhaṅgasaṃsūcitabhūryanugraham /
īkṣeta cintāmayam enam īśvaraṃ yāvan mano dhāraṇayāvatiṣṭhate //

indicating abundant grace by the movement of his brows flashing in a generous, playful, smiling glance. / One should gaze upon this Lord made of meditation as long as the mind remains steady through concentration.

12. Atman who indicates His unlimited grace (to the devout) by a motion of His brows rendered brilliant with His sublime and sportful smiles and looks:—this Atman the ruler of rulers, who is pure intelligence, —one should look fixedly on Him (in his meditation) as long as the mind is steady in Dharana (concentration).

2.2.13

ekaikaśo 'ṅgāni dhiyānubhāvayet pādādi yāvaddhasitaṃ gadābhṛtaḥ /
jitaṃ jitaṃ sthānam apohya dhārayet paraṃ paraṃ śuddhyati dhīryathā yathā //

One should contemplate the limbs one by one with the intellect, beginning with the feet and proceeding up to the smile of the Mace-bearer; / as the intellect becomes progressively purified, one should withdraw from each mastered part and fix it on the next higher one.

13. One should gradually contemplate by force of Intellect (knowledge) the members one by one of the Divine Person of Sri Krishna, the wielder of gada, from the foot to the smiling countenance; and as the mind gets more and more clear and becomes steady, one should proceed from the member steadily seen (realised in meditation), to contemplate the member above it.

2.2.14

yāvan na jāyeta parāvare 'smin viśveśvare draṣṭari bhaktiyogaḥ /
tāvat sthavīyaḥ puruṣasya rūpaṃ kriyāvasāne prayataḥ smareta //

As long as bhaktiyoga does not arise toward this Sovereign of the universe, the seer of the higher and the lower, / so long should one with self-restraint remember the coarsest form of the Person at the end of ritual action.

14. So long as continued and intense devotion does not arise towards this Lord of the universe to whom all other gods are inferior, and who is the seer (but not the seen), one should, at the end of one's daily religious performances, piously contemplate the huge form of the Supreme Person (as described in the first chapter).

2.2.15

sthiraṃ sukhaṃ cāsanam āsthito yatir yadā jihāsurimam aṅga lokam /
kāle ca deśe ca mano na sajjayet prāṇān niyacchen manasā jitāsuḥ //

Taking a steady and comfortable posture, when the ascetic desires to depart from this world, my dear, / he should not attach his mind to time or place, but, with breath conquered, should restrain his life-breaths with his mind.

15. O beloved king! the person who feels complete renunciation and wishes to cast off this body should adopt a steady and comfortable seat and posture, should not allow his attention *to be concerned with* the time and the place he might *be in and* should (first) control his breaths and restrain the senses through the mind.

2.2.16

manaḥ svabuddhyāmalayā niyamya kṣetrajña etāṃ ninayet tam ātmani /
ātmānam ātmanyavarudhya dhīro labdhopaśāntirvirameta kṛtyāt //

Restraining the mind by his pure intellect, the knower of the field should lead the intellect into the self. / Confining the self within the Self, the wise one, having attained tranquility, should cease from all activity.

16. *Having restrained the mind by the strength of pure Buddhi, he should withdraw that Buddhi into Kshetragna and Kshetragna into Self and the Self into Paramatman, and having thus attained tranquillity, the wise man should turn away from (all activity).

2.2.17

na yatra kālo 'nimiṣāṃ paraḥ prabhuḥ kuto nu devā jagatāṃ ya īśire /
na yatra sattvaṃ na rajastamaśca na vai vikāro na mahān pradhānam //

Where Time, the supreme master of the gods, is not—what then of the gods who rule over the worlds? / Where there is no purity, nor passion, nor darkness, indeed no transformation, no cosmic intellect, no primordial nature.

17. For, in respect of Paramatman (Paramatma state), time which is very powerful over the gods has no power; and much less the gods who rule the world; for in that state there is neither Satva nor Rajas nor Tamas nor Ahankara nor Mahat-tatva nor the original principle Prakriti (capable of producing any effect upon Atman).

2.2.18

paraṃ padaṃ vaiṣṇavam āmananti tad yan neti netītyatadutsisṛkṣavaḥ /
visṛjya daurātmyam ananyasauhṛdā hṛdopaguhyārhapadaṃ pade pade //

They declare that to be the supreme state of Viṣṇu, which those desiring to abandon what is not That, saying 'not this, not this', / reach by casting off pride, embracing that venerable state in their hearts at every step with undivided affection.

18. For, those who are intent upon abandoning everything other than Paramatman seeing that no such thing has a real existence, who cease to mistake the body and other things for Atman, and who every moment embrace the feet of the glorious Vishnu by their heart, and bear love to nothing else, *they* say that the Abode of Vishnu is the highest and final one to be reached.

2.2.19

itthaṃ munistūparamedvyavasthito vijñānadṛgvīryasurandhitāśayaḥ /
svapārṣṇināpīḍya gudaṃ tato 'nilaṃ sthāneṣu ṣaṭsūnnamayej jitaklamaḥ //

In this manner, the sage, fully established, whose mental impurities have been consumed by the power of insight, / pressing the anus with his heel, having overcome fatigue, should then raise the breath through the six centers.

19-21. The wise man given to contemplation should particularly arrive at this conviction (that he is no other than Brahman) and have his attachments burnt up by the strength (fire) of wisdom derived from the sastras; and then he should press his anus with his heel and lift up his breath (and bring it) into the six places (mentioned in the yoga sastra); having risen above the stage of feeling fatigue, he should carry his breath from the navel upwards into hrid (Anahatachakra), and thence into Uras that is, Visuddha-chakra, which is located a little below the neck—all following the course of the Udana? and having restrained by force of wisdom and contemplation the activities of the mind, he should slowly bring it to the root of the palate, that is to the top of Visuddha-chakra; and thence he should carry the breath upwards to the point between the two brows (Ajnachakra); having restrained the seven passages and got rid of desires (for celestial abodes and enjoyments), he should remain for a muhurta with steady vision (in perfect concentration) and then breaking open the crown of the head and intensely meditating upon the perfect Being, he should cast off the body and the organs.

2.2.20

nābhyāṃ sthitaṃ hṛdyadhiropya tasmād udānagatyorasi taṃ nayen muniḥ /
tato 'nusandhāya dhiyā manasvī svatālumūlaṃ śanakairnayeta //

Having elevated the breath situated at the navel to the heart, the sage should lead it from there to the chest via the path of the udāna breath; / then, focused with his intellect, the thoughtful one should lead it slowly to the base of his palate.

2.2.21

tasmādbhruvorantaram unnayeta niruddhasaptāyatano 'napekṣaḥ /
sthitvā muhūrtārdham akuṇṭhadṛṣṭir nirbhidya mūrdhan visṛjet paraṃ gataḥ //

From there, having blocked the seven orifices and having no worldly attachments, he should raise it to the space between the brows. / Staying there for half an hour with unobstructed vision, having pierced the crown of the head, having attained the Supreme, he should depart.

2.2.22

yadi prayāsyan nṛpa pārameṣṭhyaṃ vaihāyasānām uta yadvihāram /
aṣṭādhipatyaṃ guṇasannivāye sahaiva gacchen manasendriyaiśca //

If, O king, he is about to journey to the realm of the highest Lord [Brahmā], or the playground of the sky-dwellers, / or the eightfold lordship in the assembly of the material qualities, he should depart along with the mind and the senses.

22. If on the other hand, O King, he intends to go to the region of Brahma or to the regions of celestial recreation or to attain the eight supreme powers in the Universe of the three gunas, he should (would) depart accompanied by the mind and other (sense) organs.

2.2.23

yogeśvarāṇāṃ gatim āhurantar bahistrilokyāḥ pavanāntarātmanām /
na karmabhistāṃ gatim āpnuvanti vidyātapoyogasamādhibhājām //

They speak of the movement of the masters of yoga whose inner self is the wind, within and outside the three worlds; / people do not attain by ritual actions that destination of those devoted to spiritual knowledge, asceticism, yoga, and absorption.

23. It is said that the most advanced in yoga, who place their Lingadeha (Atma) into Vayu attain the power of going everywhere, in and out of the three worlds; and this power which is gained by those that are engaged in Upasana. Tapas, Yoga and Meditation, cannot be attained by those that are engaged (only) in karma .

(Or)—It is said that the range (course) of the leading yogins encompasses the three worlds, in and out, for their (subtle) body (Lingasareera) is placed within Pavana (mind) [is borne by the mind]. They attain the power of going everywhere by means of such karma as belongs to those that are engaged in Upasana, Tapas (duties towards God) and yoga (practices of Ashtanga).

2.2.24

vaiśvānaraṃ yāti vihāyasā gataḥ suṣumṇayā brahmapathena śociṣā /
vidhūtakalko 'tha harerudastāt prayāti cakraṃ nṛpa śaiśumāram //

Having gone into the sky by the luminous Suṣumṇā, the path of Brahman, he goes to the Fire deity. / With impurities shaken off, O king, he then proceeds upward to the Śiśumāra circle of Hari.

24. Passing through the bright Sushumna (tubular organ), through the sky and (there too) through the path of Brahmaloka, he reaches Vaisvanara, the god of Fire; he then shakes off all impurity (sin), O king, and (then) proceeds to the Saimsumara region which is placed on high (above all) and where Hari is the presiding deity.

2.2.25

tadviśvanābhiṃ tvativartya viṣṇor aṇīyasā virajenātmanaikaḥ /
namaskṛtaṃ brahmavidām upaiti kalpāyuṣo yadvibudhā ramante //

Having transcended that navel of the universe of Viṣṇu, he alone, with a subtle and spotless body, / reaches the realm praised by knowers of Brahman, where the gods who live for a cosmic day enjoy themselves.

25. Further, having passed beyond that abode of Vishnu (Simsumarachakra) which is like a navel to the Universe, he passes on singly in his pure and subtle Lingasareera to the abode of those who have realised Brahman, viz., the Maharloka worshipped, (i.e., highly esteemed) by others, where the wise man lives a life of pure joy for a kalpa.

2.2.26

atho anantasya mukhānalena dandahyamānaṃ sa nirīkṣya viśvam /
niryāti siddheśvarayuṣṭadhiṣṇyaṃ yaddvaiparārdhyaṃ tadu pārameṣṭhyam //

Then, seeing the universe being burnt up by the fire from the mouth of Ananta, / he departs to the abode honored by the masters of spiritual perfection, the realm of the highest Lord, which lasts for two parārdhas.

26-27. Then, at the end of the kalpa, when he sees that the world is being consumed by the fire proceeding from the mouth of Ananta, the yogin passes on to that great region of

Parameshthin which lasts for two Parardhas, and where the Vimanas are occupied by the foremost among the Siddhas, where there is no grief, no old age, no death, no affliction, no cause of fear except the pain at heart (through compassion) consequent upon beholding the series of births leading to endless misery, in the case of those beings that do not know this (course of devotion to God).

2.2.27

na yatra śoko na jarā na mṛtyur nārtirna codvega ṛte kutaścit /
yac cit tato 'daḥ kṛpayānidaṃvidāṃ durantaduḥkhaprabhavānudarśanāt //

where there is no sorrow, no old age, no death, no pain, and no agitation from any source, / except for that which is consciousness arising from compassion for those who do not know this, seeing the onset of endless misery.

2.2.28

tato viśeṣaṃ pratipadya nirbhayas tenātmanāpo 'nalamūrtiratvaran /
jyotirmayo vāyum upetya kāle vāyvātmanā khaṃ bṛhadātmaliṅgam //

Then, having reached the gross element [earth], fearless, he enters the waters through that self; / having become fiery, he goes swiftly to the wind; and in time, having attained the wind through that self, he reaches the sky, the great mark of the Self.

28-29. Then having become one with (the principle of) Prithivi by means of the Lingadheha, (i.e., having united the Lingadheha to Prithivi) and thereby become one with (the principle of) water, and soon assuming the form of the brilliant Fire, and in proper time having reached Vayu, and by the Vayu form having become one with Akasa, the symbol of the Perfect Atman; and also having reached smell by the sense of smell, taste by the sense of taste, colour by the sense of seeing, touch by the sense of touch, sound, the characteristic property of Akasa, by the sense of hearing, and the activity of each organ by means of Prana,

2.2.29

ghrāṇena gandhaṃ rasanena vai rasaṃ rūpaṃ ca dṛṣṭyā śvasanaṃ tvacaiva /
śrotreṇa copetya nabhoguṇatvaṃ prāṇena cākūtim upaiti yogī //

Through the sense of smell he reaches odor, and through taste flavor indeed, / through sight form, and through touch the air; and having reached the quality of space through the ear, through the life-breath the yogin reaches action.

2.2.30

sa bhūtasūkṣmendriyasannikarṣaṃ manomayaṃ devamayaṃ vikāryam /
saṃsādya gatyā saha tena yāti vijñānatattvaṃ guṇasannirodham //

Having attained that which consists of the subtle elements and senses, which consists of mind, which consists of gods, and which is subject to modification, / he proceeds through that movement to the truth of intellect, the cessation of the guṇas.

30. Having first reached Ahankara (Vikarya), so-called because of its various effects, and thereby reaching that into which the subtle Bhutas and Indriyas (senses and organs) are withdrawn, and which is the cause of Rajasa effects (mano maya, as well as of the gods presiding over Indriyas (Satvika-

Ahankara),—the yogin goes by this route to the Mahat-Tattva (Vignana-Tattva) along with Ahankara and then to *Pradhana*, *i.e.*, the prime material cause (Prakriti), into which merge all the three *gunas*.

2.2.31

tenātmanātmānam upaiti śāntam ānandam ānandamayo 'vasāne /
etāṃ gatiṃ bhāgavatīṃ gato yaḥ sa vai punarneha viṣajjate 'ṅga //

Through that self he reaches the peaceful, blissful Self, being full of bliss at the end; / he who has reached this divine path, my dear, is never again bound here.

31\. At the end, in that (Pradhana) essential form, the yogin who is in perfect bliss and free from all the (besetting) conditions, attains to the changeless Paramatman who is Bliss itself. O good (King), he who has attained this glorious divine goal, ceases to have any attachment to this world (again), *i.e.*, does not return to Samsara.

2.2.32

ete sṛtī te nṛpa vedagīte tvayābhipṛṣṭe ca sanātane ca /
ye vai purā brahmaṇa āha tuṣṭa ārādhito bhagavān vāsudevaḥ //

These two eternal paths sung in the Vedas were inquired into by you, O king, / which the pleased Lord Vāsudeva indeed declared of old to Brahmā when worshipped.

32\. These two courses, O king, are sung (described) in the Vedas about which you enquire of me, and they are eternal ; and these were indeed taught by the glorious Lord Mukunda to Brahma when in days of yore he worshipped and delighted Him and enquired of Him (about them).

2.2.33

na hyato 'nyaḥ śivaḥ panthā viśataḥ saṃsṛtāviha /
vāsudeve bhagavati bhaktiyogo yato bhavet //

For there is no other auspicious path in this cycle of rebirth for one who enters it, / than that by which the yoga of devotion to Lord Vāsudeva arises.

33\. For one who has fallen into Samsara, (and seeks after moksha), there is indeed no easy (successful) course available here, other than *that* by which (when practised) intense devotion is produced towards the supreme and glorious Lord Vasudeva.

2.2.34

bhagavān brahma kārtsnyena triranvīkṣya manīṣayā /
tadadhyavasyat kūṭastho ratirātman yato bhavet //

The Lord [Brahmā], having investigated the Veda three times in its entirety with his intellect, / the unmoving one determined that by which loving attachment to the Self arises.

34\. The great Brahma four-faced (unchanged in spirit), who is the first and foremost of all created things, thrice studied and investigated into all the Vedas, and, by force of reason, conclusively understood that course by which intense delight in (devotion to) Atman (Hari) is (necessarily) produced.

2.2.35

bhagavān sarvabhūteṣu lakṣitaḥ svātmanā hariḥ /
dṛśyairbuddhyādibhirdraṣṭā lakṣaṇairanumāpakaiḥ //

The Lord Hari is perceived in all beings through his own self / as the seer, inferred by characteristics such as intellect and the like, which are objects of sight.

35\. Through all gross beings (His creation), the glorious Hari, the Seer, is perceived as the Antaryamin (the ruler and as present in all beings; and the omniscient. The Lord is also cognized through *mahat* and other principles in their gross forms which imply their cause; so also He is declared by the Vedanta texts which describe Him and by the statements in the *Smritis*. *D.* Through this *purana* the glorious and omniscient Lord is known by the Jiva as present in all beings as their ruler and guide by means of indicatory circumstances, namely *buddhi* and other things capable of giving correct and conclusive knowledge of the absolute nature of Hari and the limited and dependent nature of the Jiva.

guide within), by the dull Buddhi and other organs of sense, (which cannot see without the self-luminious Seer present in them) which are useful either as special characteristics or as indicatory circumstances (and which by their invariable relation lead to necessary and true inference).

2.2.36

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā /
śrotavyaḥ kīrtitavyaśca smartavyo bhagavān nṛṇām //

Therefore, O king, with all one's heart, everywhere, and always, / the Lord Hari must be heard, glorified, and remembered by men.

36. Therefore, O king, in all places, and at all times the supreme and glorious Hari is the one object fit to be studied about, sung and remembered by men by every (all) means, (with a whole heart).

2.2.37

pibanti ye bhagavata ātmanaḥ satāṃ kathāmṛtaṃ śravaṇapuṭeṣu sambhṛtam /
punanti te viṣayavidūṣitāśayaṃ vrajanti taccaraṇasaroruhāntikam //

Those who drink through the cups of their ears the nectar of the stories of the Lord, the Self of virtuous devotees, gathered therein, / purify their minds corrupted by sense objects and go near his lotus feet.

37. Those that drink of (this) nectar, *viz.*, the account of the glorious Hari, the Lord of the righteous, with the cup of their ears,—(they) gain the purification of their mind and heart contaminated by worldly objects and attain to the lotus-like feet of Hari.