Adhyaya 2

Verse 1

व्यास उवाच इति सम्प्रश्नसंहृष्टो विप्राणां रौमहर्षणि: । प्रतिपूज्य वचस्तेषां प्रवक्तुमुपचक्रमे ॥ १ ॥

Ugraśravā [Sūta Gosvāmī], the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.

Verse 2

सूत उवाच यं प्रव्रजन्तमनुपेतमपेतकृत्यं द्वैपायनो विरहकातर आजुहाव । पुत्रेति तन्मयतया तरवोऽभिनेदु- स्तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥

Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

Verse 3

य: स्वानुभावमखिलश्रुतिसारमेक- मध्यात्मदीपमतितितीर्षतां तमोऽन्धम् । संसारिणां करुणयाह पुराणगुह्यं तं व्याससूनुमुपयामि गुरुं मुनीनाम् ॥ ३ ॥

Let me offer my respectful obeisances unto him [Śuka], the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

Verse 4

नारायणं नमस्कृत्य नरं चैव नरोत्तमम् । देवीं सरस्वतीं व्यासं ततो जयमुदीरयेत् ॥ ४ ॥

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

Verse 5

मुनय: साधु पृष्टोऽहं भवद्भ‍िर्लोकमङ्गलम् । यत्कृत: कृष्णसम्प्रश्नो येनात्मा सुप्रसीदति ॥ ५ ॥

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world’s welfare. Only questions of this sort are capable of completely satisfying the self.

Verse 6

स वै पुंसां परो धर्मो यतो भक्तिरधोक्षजे । अहैतुक्यप्रतिहता ययात्मा सुप्रसीदति ॥ ६ ॥

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

Verse 7

वासुदेवे भगवति भक्तियोग: प्रयोजित: । जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७ ॥

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

Verse 8

धर्म: स्वनुष्ठित: पुंसां विष्वक्सेनकथासु य: । नोत्पादयेद्यदि रतिं श्रम एव हि केवलम् ॥ ८ ॥

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

Verse 9

धर्मस्य ह्यापवर्ग्यस्य नार्थोऽर्थायोपकल्पते । नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृत: ॥ ९ ॥

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

Verse 10

कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता । जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभि: ॥ १० ॥

Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.

Verse 11

वदन्ति तत्तत्त्वविदस्तत्त्वं यज्ज्ञानमद्वयम् । ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥ ११ ॥

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

Verse 12

तच्छ्रद्दधाना मुनयो ज्ञानवैराग्ययुक्तया । पश्यन्त्यात्मनि चात्मानं भक्त्या श्रुतगृहीतया ॥ १२ ॥

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

Verse 13

अत: पुम्भिर्द्विजश्रेष्ठा वर्णाश्रमविभागश: । स्वनुष्ठितस्य धर्मस्य संसिद्धिर्हरितोषणम् ॥ १३ ॥

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

Verse 14

तस्मादेकेन मनसा भगवान् सात्वतां पति: । श्रोतव्य: कीर्तितव्यश्च ध्येय: पूज्यश्च नित्यदा ॥ १४ ॥

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

Verse 15

यदनुध्यासिना युक्ता: कर्मग्रन्थिनिबन्धनम् । छिन्दन्ति कोविदास्तस्य को न कुर्यात्कथारतिम् ॥ १५ ॥

With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

Verse 16

शुश्रूषो: श्रद्दधानस्य वासुदेवकथारुचि: । स्यान्महत्सेवया विप्रा: पुण्यतीर्थनिषेवणात् ॥ १६ ॥

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.

Verse 17

श‍ृण्वतां स्वकथा: कृष्ण: पुण्यश्रवणकीर्तन: । हृद्यन्त:स्थो ह्यभद्राणि विधुनोति सुहृत्सताम् ॥ १७ ॥

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

Verse 18

नष्टप्रायेष्वभद्रेषु नित्यं भागवतसेवया । भगवत्युत्तमश्लोके भक्तिर्भवति नैष्ठिकी ॥ १८ ॥

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

Verse 19

तदा रजस्तमोभावा: कामलोभादयश्च ये । चेत एतैरनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ १९ ॥

As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

Verse 20

एवं प्रसन्नमनसो भगवद्भक्तियोगत: । भगवत्तत्त्वविज्ञानं मुक्तसङ्गस्य जायते ॥ २० ॥

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

Verse 21

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशया: । क्षीयन्ते चास्य कर्माणि द‍ृष्ट एवात्मनीश्वरे ॥ २१ ॥

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

Verse 22

अतो वै कवयो नित्यं भक्तिं परमया मुदा । वासुदेवे भगवति कुर्वन्त्यात्मप्रसादनीम् ॥ २२ ॥

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

Verse 23

सत्त्वं रजस्तम इति प्रकृतेर्गुणास्तै- र्युक्त: पर: पुरुष एक इहास्य धत्ते । स्थित्यादये हरिविरिञ्चिहरेति संज्ञा: श्रेयांसि तत्र खलु सत्त्वतनोर्नृणां स्यु: ॥ २३ ॥

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.

Verse 24

पार्थिवाद्दारुणो धूमस्तस्मादग्निस्त्रयीमय: । तमसस्तु रजस्तस्मात्सत्त्वं यद्ब्रह्मदर्शनम् ॥ २४ ॥

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.

Verse 25

भेजिरे मुनयोऽथाग्रे भगवन्तमधोक्षजम् । सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तानिह ॥ २५ ॥

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

Verse 26

मुमुक्षवो घोररूपान् हित्वा भूतपतीनथ । नारायणकला: शान्ता भजन्ति ह्यनसूयव: ॥ २६ ॥

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

Verse 27

रजस्तम:प्रकृतय: समशीला भजन्ति वै । पितृभूतप्रजेशादीन्श्रियैश्वर्यप्रजेप्सव: ॥ २७ ॥

Those who are in the modes of passion and ignorance worship those in the same category — namely the forefathers, other living beings and the demigods who are in charge of cosmic activities — for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

Verse 28

वासुदेवपरा वेदा वासुदेवपरा मखा: । वासुदेवपरा योगा वासुदेवपरा: क्रिया: ॥ २८ ॥ वासुदेवपरं ज्ञानं वासुदेवपरं तप: । वासुदेवपरो धर्मो वासुदेवपरा गति: ॥ २९ ॥

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

Verse 29

वासुदेवपरा वेदा वासुदेवपरा मखा: । वासुदेवपरा योगा वासुदेवपरा: क्रिया: ॥ २८ ॥ वासुदेवपरं ज्ञानं वासुदेवपरं तप: । वासुदेवपरो धर्मो वासुदेवपरा गति: ॥ २९ ॥

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

Verse 30

स एवेदं ससर्जाग्रे भगवानात्ममायया । सदसद्रूपया चासौ गुणमयागुणो विभु: ॥ ३० ॥

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

Verse 31

तया विलसितेष्वेषु गुणेषु गुणवानिव । अन्त:प्रविष्ट आभाति विज्ञानेन विजृम्भित: ॥ ३१ ॥

After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be one of the created beings, He is always fully enlightened in His transcendental position.

Verse 32

यथा ह्यवहितो वह्निर्दारुष्वेक: स्वयोनिषु । नानेव भाति विश्वात्मा भूतेषु च तथा पुमान् ॥ ३२ ॥

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

Verse 33

असौ गुणमयैर्भावैर्भूतसूक्ष्मेन्द्रियात्मभि: । स्वनिर्मितेषु निर्विष्टो भुङ्क्ते भूतेषु तद्गुणान् ॥ ३३ ॥

The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

Verse 34

भावयत्येष सत्त्वेन लोकान् वै लोकभावन: । लीलावतारानुरतो देवतिर्यङ्‍नरादिषु ॥ ३४ ॥

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.