Adhyaya 5

Verse 1

सूत उवाच अथ तं सुखमासीन उपासीनं बृहच्छ्रवा: । देवर्षि: प्राह विप्रर्षिं वीणापाणि: स्मयन्निव ॥ १ ॥

Sūta said: Then the devarṣi Nārada, seated at ease, vīṇā in hand and as if smiling, addressed the brāhmaṇa-ṛṣi Vedavyāsa, who sat nearby.

Verse 2

नारद उवाच पाराशर्य महाभाग भवत: कच्चिदात्मना । परितुष्यति शारीर आत्मा मानस एव वा ॥ २ ॥

Nārada said: O Parāśarya, most fortunate one, are you satisfied within the ātman? Or do you seek contentment by taking the body as the self, or the mind alone as the self?

Verse 3

जिज्ञासितं सुसम्पन्नमपि ते महदद्भ‍ुतम् । कृतवान् भारतं यस्त्वं सर्वार्थपरिबृंहितम् ॥ ३ ॥

Your inquiry has been thorough, and your learning well fulfilled. Without doubt you have composed a great and wondrous work—the Mahābhārata—wherein all Vedic meanings are elaborately set forth.

Verse 4

जिज्ञासितमधीतं च ब्रह्म यत्तत्सनातनम् । तथापि शोचस्यात्मानमकृतार्थ इव प्रभो ॥ ४ ॥

You have inquired into and studied the eternal Brahman and the knowledge arising from it. Even so, O prabhu, why do you grieve as though you had not attained your true purpose?

Verse 5

व्यास उवाच अस्त्येव मे सर्वमिदं त्वयोक्तं तथापि नात्मा परितुष्यते मे । तन्मूलमव्यक्तमगाधबोधं पृच्छामहे त्वात्मभवात्मभूतम् ॥ ५ ॥

Śrī Vyāsadeva said: All that you have spoken about me is indeed correct, yet my ātman is not pacified. Therefore I ask you about the unseen, unfathomable root of my dissatisfaction, for you are the son of Ātmabhava (Brahmā) and possess limitless knowledge.

Verse 6

स वै भवान् वेद समस्तगुह्य- मुपासितो यत्पुरुष: पुराण: । परावरेशो मनसैव विश्वं सृजत्यवत्यत्ति गुणैरसङ्ग: ॥ ६ ॥

My lord, you know every hidden mystery, for you worship the primeval Purusha, the Lord of both the spiritual and the material realms. By His mind alone He creates, maintains, and at last dissolves the universe, yet He remains unattached to the three guṇas.

Verse 7

त्वं पर्यटन्नर्क इव त्रिलोकी- मन्तश्चरो वायुरिवात्मसाक्षी । परावरे ब्रह्मणि धर्मतो व्रतै: स्‍नातस्य मे न्यूनमलं विचक्ष्व ॥ ७ ॥

You roam the three worlds like the sun, and like the air You enter the inner being of all, the witnessing Self—Paramātmā, all-pervading. Though I have bathed in dharma through vows and discipline, please discern and reveal whatever lack or impurity remains in me.

Verse 8

श्रीनारद उवाच भवतानुदितप्रायं यशो भगवतोऽमलम् । येनैवासौ न तुष्येत मन्ये तद्दर्शनं खिलम् ॥ ८ ॥

Śrī Nārada said: You have not truly proclaimed the spotless, sacred glories of Bhagavān. Any philosophy that does not satisfy the Lord’s transcendental senses, I deem hollow and worthless.

Verse 9

यथा धर्मादयश्चार्था मुनिवर्यानुकीर्तिता: । न तथा वासुदेवस्य महिमा ह्यनुवर्णित: ॥ ९ ॥

O best of sages, you have described at length the aims beginning with dharma and the rest, yet you have not similarly described the glories of Vāsudeva, the Supreme Lord.

Verse 10

न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित् । तद्वायसं तीर्थमुशन्ति मानसा न यत्र हंसा निरमन्त्युशिक्क्षया: ॥ १० ॥

Words, though ornate, that never sing the glory of Hari—who alone purifies the whole universe—are deemed by saints a pilgrimage-place for crows; there the paramahaṁsas find no delight.

Verse 11

तद्वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि । नामान्यनन्तस्य यशोऽङ्कितानि यत् श‍ृण्वन्ति गायन्ति गृणन्ति साधव: ॥ ११ ॥

But that literature which brings a revolution to the sinful lives of the people—where in every verse, even if imperfectly composed, are inscribed the Names and glories of the unlimited Lord—is heard, sung, and accepted by the purified sādhus.

Verse 12

नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् । कुत: पुन: शश्वदभद्रमीश्वरे न चार्पितं कर्म यदप्यकारणम् ॥ १२ ॥

Even freedom from fruitive work does not shine if it is devoid of bhāva for Acyuta; even stainless self-knowledge then loses its luster. What, then, is the use of any action not offered to the Lord—painful from the outset and fleeting by nature?

Verse 13

अथो महाभाग भवानमोघद‍ृक् शुचिश्रवा: सत्यरतो धृतव्रत: । उरुक्रमस्याखिलबन्धमुक्तये समाधिनानुस्मर तद्विचेष्टितम् ॥ १३ ॥

O greatly fortunate one, your vision is flawless and your fame is pure; you are steadfast in vow and devoted to truth. Therefore, for the liberation of all from every bondage, remember in samādhi the līlā and deeds of the Lord Urukrama.

Verse 14

ततोऽन्यथा किञ्चन यद्विवक्षत: पृथग्दृशस्तत्कृतरूपनामभि: । न कर्हिचित्क्वापि च दु:स्थिता मति- र्लभेत वाताहतनौरिवास्पदम् ॥ १४ ॥

Whatever you choose to describe with a vision separate from the Lord only rebounds as varied forms, names, and results, disturbing the mind. Such a distressed mind finds no resting place anywhere—like a boat battered by the wind with no harbor.

Verse 15

जुगुप्सितं धर्मकृतेऽनुशासत: स्वभावरक्तस्य महान् व्यतिक्रम: । यद्वाक्यतो धर्म इतीतर: स्थितो न मन्यते तस्य निवारणं जन: ॥ १५ ॥

People are naturally attached to enjoyment, yet you have encouraged that very tendency in the name of dharma—this is censurable and a grave deviation. Guided by your words, they will accept such acts as ‘religion’ and scarcely heed prohibitions.

Verse 16

विचक्षणोऽस्यार्हति वेदितुं विभो- रनन्तपारस्य निवृत्तित: सुखम् । प्रवर्तमानस्य गुणैरनात्मन- स्ततो भवान्दर्शय चेष्टितं विभो: ॥ १६ ॥

The Supreme Lord is unlimited and without end; only one truly discerning, withdrawn from the pursuit of material happiness, is fit to grasp these spiritual values. Therefore, for those driven by the guṇas and attached to the non-self, show the path of transcendental realization by describing the Lord’s divine līlā.

Verse 17

त्यक्त्वा स्वधर्मं चरणाम्बुजं हरे- र्भजन्नपक्‍वोऽथ पतेत्ततो यदि । यत्र क्‍व वाभद्रमभूदमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मत: ॥ १७ ॥

One who abandons worldly duties and worships the lotus feet of Hari in bhakti may, while still immature, sometimes fall; yet he is never truly ruined. But one without devotion, though absorbed in occupational duty, gains nothing of lasting worth.

Verse 18

तस्यैव हेतो: प्रयतेत कोविदो न लभ्यते यद्भ्रमतामुपर्यध: । तल्लभ्यते दु:खवदन्यत: सुखं कालेन सर्वत्र गभीररंहसा ॥ १८ ॥

Therefore the truly wise should strive only for that supreme end which cannot be attained even by roaming from Brahmaloka down to Pātāla. Sense pleasure, like suffering, comes of its own accord in due course of time, everywhere.

Verse 19

न वै जनो जातु कथञ्चनाव्रजे- न्मुकुन्दसेव्यन्यवदङ्ग संसृतिम् । स्मरन्मुकुन्दाङ्‌घ्र्युरपगूहनं पुन- र्विहातुमिच्छेन्न रसग्रहो जन: ॥ १९ ॥

O Vyāsa, even if a devotee serving Mukunda somehow falls at times, he does not undergo material existence like others; for one who has once tasted the nectar of Mukunda’s lotus feet can only remember that ecstasy again and again.

Verse 20

इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवा: । तद्धि स्वयं वेद भवांस्तथापि ते प्रादेशमात्रं भवत: प्रदर्शितम् ॥ २० ॥

This cosmos is indeed Bhagavān Himself, yet He remains aloof and unattached. From Him the world arises, in Him it rests, and at annihilation it enters back into Him. You know all this; I have only given a brief synopsis.

Verse 21

त्वमात्मनात्मानमवेह्यमोघद‍ृक् परस्य पुंस: परमात्मन: कलाम् । अजं प्रजातं जगत: शिवाय त- न्महानुभावाभ्युदयोऽधिगण्यताम् ॥ २१ ॥

Your vision is flawless. You can know the Supreme Paramātmā, for you are present as the Lord’s plenary portion. Though unborn, you have appeared for the welfare of the world; therefore describe more vividly the transcendental pastimes of Śrī Kṛṣṇa, the Supreme Personality of Godhead.

Verse 22

इदं हि पुंसस्तपस: श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धिदत्तयो: । अविच्युतोऽर्थ: कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥ २२ ॥

The learned have firmly concluded that the unfailing aim of austerity, Vedic study, sacrifice, hymn-chanting, and charity culminates in the transcendental, choice-poetic glorification of the qualities of the Lord, known as Uttamaśloka.

Verse 23

अहं पुरातीतभवेऽभवं मुने दास्यास्तु कस्याश्चन वेदवादिनाम् । निरूपितो बालक एव योगिनां शुश्रूषणे प्रावृषि निर्विविक्षताम् ॥ २३ ॥

O Muni, in the previous age I was born as the son of a maidservant who served brāhmaṇas devoted to the principles of Vedānta. During the four months of the rainy season when they stayed together, I, though only a boy, was engaged in their personal service.

Verse 24

ते मय्यपेताखिलचापलेऽर्भके दान्तेऽधृतक्रीडनकेऽनुवर्तिनि । चक्रु: कृपां यद्यपि तुल्यदर्शना: शुश्रूषमाणे मुनयोऽल्पभाषिणि ॥ २४ ॥

Though those munis were impartial by nature, they bestowed upon me causeless mercy. And I, though a boy, was free from mischief, self-controlled, unattached to play, obedient, eager in service, and sparing of words.

Verse 25

उच्छिष्टलेपाननुमोदितो द्विजै: सकृत्स्म भुञ्जे तदपास्तकिल्बिष: । एवं प्रवृत्तस्य विशुद्धचेतस- स्तद्धर्म एवात्मरुचि: प्रजायते ॥ २५ ॥

Only once, with the dvijas’ permission, I partook of the remnants of their food, and at once all my sins were destroyed. Thus engaged in service, my heart became purified, and then the very way of the transcendentalists became naturally pleasing to me.

Verse 26

तत्रान्वहं कृष्णकथा: प्रगायता- मनुग्रहेणाश‍ृणवं मनोहरा: । ता: श्रद्धया मेऽनुपदं विश‍ृण्वत: प्रियश्रवस्यङ्ग ममाभवद्रुचि: ॥ २६ ॥

O Vyāsadeva, in that association, by the mercy of those great Vedāntists, I heard each day the enchanting narrations of Lord Śrī Kṛṣṇa. And as I listened with faith, step by step, my taste for hearing about the Supreme Personality of Godhead steadily increased.

Verse 27

तस्मिंस्तदा लब्धरुचेर्महामते प्रियश्रवस्यस्खलिता मतिर्मम । ययाहमेतत्सदसत्स्वमायया पश्ये मयि ब्रह्मणि कल्पितं परे ॥ २७ ॥

O great sage, as soon as I gained a taste for the Supreme Personality of Godhead, my mind became unwavering in hearing the Lord’s sacred narrations. As that taste matured, I realized that only through ignorance had I accepted gross and subtle coverings, for both the Lord and I are transcendental.

Verse 28

इत्थं शरत्प्रावृषिकावृतू हरे- र्विश‍ृण्वतो मेऽनुसवं यशोऽमलम् । सङ्कीर्त्यमानं मुनिभिर्महात्मभि- र्भक्ति: प्रवृत्तात्मरजस्तमोपहा ॥ २८ ॥

Thus, during two seasons—the rainy season and autumn—I had the chance to hear those great-souled sages constantly chant the spotless glories of Lord Hari. As the current of bhakti began to flow, the coverings of rajas and tamas—passion and ignorance—vanished.

Verse 29

तस्यैवं मेऽनुरक्तस्य प्रश्रितस्य हतैनस: । श्रद्दधानस्य बालस्य दान्तस्यानुचरस्य च ॥ २९ ॥

I was deeply attached to those sages. My conduct was gentle, and by serving them my sins were eradicated. Though a mere boy, I had firm faith in them; my senses were subdued, and I followed them strictly with body and mind.

Verse 30

ज्ञानं गुह्यतमं यत्तत्साक्षाद्भ‍गवतोदितम् । अन्ववोचन् गमिष्यन्त: कृपया दीनवत्सला: ॥ ३० ॥

As they were about to depart, those bhakti-vedāntas—compassionate to the poor in heart—mercifully instructed me in the most confidential knowledge, spoken directly by Bhagavān Himself.

Verse 31

येनैवाहं भगवतो वासुदेवस्य वेधस: । मायानुभावमविदं येन गच्छन्ति तत्पदम् ॥ ३१ ॥

By that confidential knowledge I clearly understood the influence of the māyā-energy of Bhagavān Vāsudeva, Śrī Kṛṣṇa—the creator, maintainer, and annihilator of all. Knowing this, one can attain His abode and meet Him personally.

Verse 32

एतत्संसूचितं ब्रह्मंस्तापत्रयचिकित्सितम् । यदीश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥ ३२ ॥

O brāhmaṇa Vyāsadeva, the learned have concluded that the supreme remedy for the threefold miseries is to dedicate all one’s activities to the service of the Supreme Lord, Bhagavān Śrī Kṛṣṇa.

Verse 33

आमयो यश्च भूतानां जायते येन सुव्रत । तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम् ॥ ३३ ॥

O virtuous one, does not that very thing which causes disease in living beings, when properly applied as a remedy, cure the same disease?

Verse 34

एवं नृणां क्रियायोगा: सर्वे संसृतिहेतव: । त एवात्मविनाशाय कल्पन्ते कल्पिता: परे ॥ ३४ ॥

Thus, all a man’s activities, which were causes of bondage in saṁsāra, when dedicated to the Lord’s service, become the destroyers of the very tree of karma.

Verse 35

यदत्र क्रियते कर्म भगवत्परितोषणम् । ज्ञानं यत्तदधीनं हि भक्तियोगसमन्वितम् ॥ ३५ ॥

Whatever work is done in this life for the Lord’s satisfaction is called bhakti-yoga; and what is termed “knowledge” becomes a concomitant factor, subordinate to bhakti-yoga.

Verse 36

कुर्वाणा यत्र कर्माणि भगवच्छिक्षयासकृत् । गृणन्ति गुणनामानि कृष्णस्यानुस्मरन्ति च ॥ ३६ ॥

While performing one’s duties according to the order of Bhagavān Śrī Kṛṣṇa, one constantly chants His names and qualities and continually remembers Him.

Verse 37

ॐ नमो भगवते तुभ्यं वासुदेवाय धीमहि । प्रद्युम्नायानिरुद्धाय नम: सङ्कर्षणाय च ॥ ३७ ॥

Om, obeisance to Bhagavān Vāsudeva; let us meditate upon Him. Obeisance also to Pradyumna, Aniruddha, and Saṅkarṣaṇa.

Verse 38

इति मूर्त्यभिधानेन मन्त्रमूर्तिममूर्तिकम् । यजते यज्ञपुरुषं स सम्यग्दर्शन: पुमान् ॥ ३८ ॥

Thus, by uttering His form through sacred names, one worships the Yajña-puruṣa—Viṣṇu, who has no material form—as the very form of mantra; such a person is a true seer.

Verse 39

इमं स्वनिगमं ब्रह्मन्नवेत्य मदनुष्ठितम् । अदान्मे ज्ञानमैश्वर्यं स्वस्मिन् भावं च केशव: ॥ ३९ ॥

O brāhmaṇa, knowing this confidential Vedic truth and my practice, Keśava bestowed upon me transcendental knowledge, spiritual opulences, and an intimate mood of loving service to Him.

Verse 40

त्वमप्यदभ्रश्रुत विश्रुतं विभो: समाप्यते येन विदां बुभुत्सितम् । प्राख्याहि दु:खैर्मुहुरर्दितात्मनां सङ्‍क्लेशनिर्वाणमुशन्ति नान्यथा ॥ ४० ॥

Therefore, O greatly learned one, describe the almighty Lord’s deeds as you have known them through vast Vedic wisdom; they satisfy the longing of the wise and soothe the miseries of people ever afflicted—there is no other way.